翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
也。
經。復有十六梵得無生法忍得無生法樂忍。釋曰。是十
行也。無生法樂忍者。十廻向也。
經。復有先已學菩薩者證一地二地三地乃至十地。釋曰。
學地菩薩。自證＿二 一地乃至十地＿一也。
經。復有八部阿修輪王得十三昧門得二三昧門得轉鬼
身天上正受。釋曰。非天得益。十三昧者。十一切所也。二
三昧者。二諦三昧也。或初入＿二聖道＿一必具＿二 三昧＿一。則無相三
昧。滅＿二 十地障＿一故。名＿二 十三昧＿一。言＿二 二三昧＿一者。卽空無願
也。得轉鬼身者。得＿二無漏聖道＿一也。
經。在此會者皆得自性信乃至無量空信。釋曰。此明＿二凡
夫得信＿一。佛性名＿二自性信＿一。言＿二無量空信＿一者。是法空信。
經。吾今略說天等功德不可具盡。釋曰。總結。應＿レ知。
散華品第六。
將＿レ釋＿二此品＿一。略有＿二 二義＿一。一釋＿二品名＿一。二者正釋＿二經文＿一。釋＿二
品名＿一者。諸王聞＿レ法。仰荷＿二佛恩＿一。散花供養。名＿二散花品＿一。
經。爾時十六大國王聞佛所說十萬億偈般若波羅蜜
【右頁下段】
歡喜無量。釋曰。第二依＿レ文正釋。上來四品。辨＿二内外護＿一。
此卽第三。荷恩供養。於＿レ 中有＿レ 三。初諸王散花供養。
次佛現＿二神變＿一。令＿二衆得＿一レ益。後讚＿二般若＿一。勸＿レ衆受持。問於＿二此
經中＿一。所說般若。三處不＿レ同。二諦品中八萬億偈。護國品
中八千億偈。散華品十萬偈。有＿二何差別＿一。解云。二諦品中。
合＿二-說三時諸佛所說＿一故。總有＿二 八萬億（百之字脱乎）偈＿一。而非＿二仁王＿一也。
護國品中。別引＿二過去七佛所說仁王般若＿一。於＿二此品中＿一。
申＿二今佛說仁王般若＿一。由＿二斯三所所說不＿一レ同。問。護國品
言。一日說＿二 八千億千億偈＿一竟。如何一日能說＿二如＿レ是八
千億偈＿一。解云。如來神力冥加故。範師云。釋迦所說。有＿二
百十萬億章＿一。普明所＿レ聞。過去七佛說。八千億章。隨機結
集。流行不多《割書：[考]多｜恐少》也。
經。卽散百萬億行花於虛空中變爲一座十方諸佛共座
一座說般若波羅蜜無量大衆共座一座持金羅花散釋迦
牟尼佛上成萬輪花蓋大衆上。釋曰。第二散花供養。初行
花。次般若華。後妙覺花。皆從＿二所標＿一【。脱ヵ】以立＿二花名＿一。初行花。
以標＿二 三賢＿一。是有漏行。次般若花。以標＿二 十聖＿一。是無漏智。
【左頁上段】
後妙覺花。爲＿レ顯＿二佛地覺法圓滿＿一。座表＿二 三賢＿一。最是下故。
臺標＿二 十聖＿一。出＿二有漏＿一故。城表＿二𣵀樂最大勝＿一故。化佛說法。
標＿二法是【注】《割書：[考]是下恐｜脫＿二勝字＿一》以＿二同說＿一故。化衆散花。標＿二 人是勝＿一。能供養
也。下准＿レ此釋。
經。復散八萬四千般若波羅蜜華於虛空中變成白雲臺
臺中光明王佛共無量大衆說般若波羅蜜臺中大衆持雷
吼花散釋迦牟尼佛及諸大衆。釋曰。第二散＿二般若花＿一。
經。復散妙覺花於虛空中變作金剛城城中師子吼王佛
共十方佛大菩薩衆論第一義諦。釋曰。第三散＿二妙覺花＿一。
金剛智城譬＿二𣵀槃＿一。智斷雙明。名＿二金剛城＿一。
經。時城中菩薩持光明花散釋迦牟尼佛上成一花臺臺
中十方諸佛說不二法及諸天人亦散天花於釋迦牟尼
佛上虛空中成紫雲蓋覆三千大千世界蓋中天人散恆
河花。如雲而下。釋曰。第四化衆散花由＿二妙覺花功德力
勝＿一。是故此中。三重散花。二重變現。
經。時諸國王散花供養已願過去佛現在未來佛常說般
若波羅蜜願一切受持者比丘比丘尼信男信女所求如意
【左頁下段】
常行般若波羅蜜。釋曰。第二諸王發願。初諸王發願。後
佛卽述。此卽初也。
經。佛告大王所說般若波羅蜜應說應受是諸佛母諸
菩薩母神通生所。釋曰。第二卽述。言＿二諸佛母＿一者。顯＿二實
相般若＿一。言＿二諸菩薩母＿一者。顯＿二觀照般若＿一。言＿二神通＿一者。文字
般若。又解。般若能生＿二諸佛菩薩及神通＿一故。說爲＿レ母也。
經。時佛爲王現五不思議神變。釋曰。第二佛現＿二神變＿一。
令＿二レ衆得益＿一。謂等持變卽轉變。由＿二等持力＿一。轉變自在。故
名＿二神變＿一。不思議者。心不＿レ能＿レ思。語不＿レ能＿レ議。名＿二不思議＿一。
法華云。非＿二口所＿一レ宣。非＿二心所＿一レ測。大般若云。心言路絕。名＿二
不思議＿一。
經。一華入無量花無量花入一花一佛土入無量佛土
無量佛土入一佛土無量佛佛土入一毛吼土一毛吼土
入無量毛吼土無量須彌無量大海入芥子中一佛身入
無量衆生身無量衆生身入一佛身入六道身入地水火
風身。釋曰。第二次第別敍。於＿レ 中有＿レ 二。初別敍。後重讚。
約比丘《割書：[考]比丘一｜本作此》五變。一約＿レ花一多相入。二約＿二佛土＿一 一多
【注 一点無。後の割書から「標＿二法是勝＿一」ヵ。】
現代語訳
【右頁上段】
なり。
経に「復た十六梵ありて無生法忍を得、無生法楽忍を得たり」とある。釈して曰く、是れ十行なり。無生法楽忍とは、十回向なり。
経に「復た先に已に学びし菩薩者ありて一地・二地・三地乃至十地を証す」とある。釈して曰く、学地の菩薩、自ら一地乃至十地を証するなり。
経に「復た八部阿修羅王ありて十三昧門を得、二三昧門を得、鬼身を転じて天上正受を得たり」とある。釈して曰く、非天益を得る。十三昧とは、十一切処なり。二三昧とは、二諦三昧なり。或は初めて聖道に入る時必ず三昧を具す。則ち無相三昧なり。十地の障を滅する故に、十三昧と名づく。二三昧と言うは、即ち空・無願なり。鬼身を転ずることを得るとは、無漏聖道を得るなり。
経に「此の会に在る者皆自性信乃至無量空信を得たり」とある。釈して曰く、此れ凡夫の信を得ることを明かす。仏性を自性信と名づく。無量空信と言うは、是れ法空信なり。
経に「吾今略説すれども天等の功徳具に尽くすべからず」とある。釈して曰く、総結なり。応に知るべし。
散華品第六
此の品を釈せんとするに、略して二義あり。一つには品名を釈し、二つには正しく経文を釈す。品名を釈するとは、諸王法を聞き、仰いで仏恩を荷い、散花して供養す。散花品と名づく。
経に「爾時十六大国王、仏の所説十万億偈般若波羅蜜を聞きて
【右頁下段】
歓喜無量なり」とある。釈して曰く、第二に文に依りて正釈す。上来の四品は、内外の護を弁ず。此れ即ち第三に、恩を荷いて供養す。中に三あり。初めに諸王散花供養し、次に仏神変を現じて、衆をして益を得しめ、後に般若を讃じて、衆に受持を勧む。問う、此の経中において、所説の般若、三処同じからず。二諦品中八万億偈、護国品中八千億偈、散華品十万偈。何の差別かある。解して云う、二諦品中には、三時の諸仏の所説を合説する故に、総じて八万億偈あり。而も仁王に非ざるなり。護国品中には、別して過去七仏の所説の仁王般若を引く。此の品中において、今仏の説く仁王般若を申す。斯の三所の所説同じからざるに由る。問う、護国品に言う、一日に八千億千億偈を説き竟わると。如何にして一日に是の如き八千億偈を能く説くや。解して云う、如来の神力冥加する故なり。范師云う、釈迦の所説に、百十万億章あり。普明の聞く所は、過去七仏の説、八千億章なり。機に随いて結集し、流行多からず。
経に「即ち百万億行花を散じて虚空中に変じて一座と為し、十方諸仏座を共にして一座にて般若波羅蜜を説き、無量大衆座を共にして一座にて金羅花を持して釈迦牟尼仏の上に散じ、万輪花蓋と成りて大衆の上にあり」とある。釈して曰く、第二に散花供養す。初めに行花、次に般若華、後に妙覚花あり。皆標する所に従いて以て花の名を立つ。初めの行花は、以て三賢を標す。是れ有漏行なり。次の般若花は、以て十聖を標す。是れ無漏智なり。
【左頁上段】
後の妙覚花は、仏地の覚法円満を顕さんが為なり。座は三賢を表す。最も是れ下なる故なり。台は十聖を標す。有漏を出づる故なり。城は涅槃最大勝を表する故なり。化仏説法するは、法是れ勝なることを標す。同説するを以ての故なり。化衆散花するは、人是れ勝なることを標す。能く供養するなり。下此に准じて釈す。
経に「復た八万四千般若波羅蜜華を散じて虚空中に変じて白雲台と成し、台中に光明王仏無量大衆と共に般若波羅蜜を説き、台中の大衆雷吼花を持して釈迦牟尼仏及び諸大衆に散ず」とある。釈して曰く、第二に般若花を散ず。
経に「復た妙覚花を散じて虚空中に変作して金剛城と為し、城中に師子吼王仏十方仏大菩薩衆と共に第一義諦を論ず」とある。釈して曰く、第三に妙覚花を散ず。金剛智城は涅槃に譬う。智断双明なるを、金剛城と名づく。
経に「時に城中の菩薩光明花を持して釈迦牟尼仏の上に散じ一花台と成し、台中に十方諸仏不二法を説き、及び諸天人も亦た天花を釈迦牟尼仏の上に散じ、虚空中に紫雲蓋と成りて三千大千世界を覆い、蓋中の天人恒河花を散じ、雲の如くして下る」とある。釈して曰く、第四に化衆散花す。妙覚花の功徳力勝るるに由る。是の故に此の中に、三重に散花し、二重に変現す。
経に「時に諸国王散花供養し已りて願わく過去仏・現在・未来仏常に般若波羅蜜を説き、願わく一切受持する者比丘・比丘尼・信男・信女所求如意にして
【左頁下段】
常に般若波羅蜜を行ぜん」とある。釈して曰く、第二に諸王発願す。初めに諸王発願し、後に仏即ち述す。此れ即ち初めなり。
経に「仏大王に告ぐ、所説般若波羅蜜応に説くべく応に受くべし、是れ諸仏の母、諸菩薩の母、神通の生ずる所なり」とある。釈して曰く、第二に即ち述す。諸仏の母と言うは、実相般若を顕す。諸菩薩の母と言うは、観照般若を顕す。神通と言うは、文字般若なり。又解す、般若能く諸仏菩薩及び神通を生ずる故に、説いて母と為すなり。
経に「時に仏王の為に五不思議神変を現ず」とある。釈して曰く、第二に仏神変を現じて、衆をして益を得しむ。謂く等持変即ち転変なり。等持力に由りて、転変自在なり。故に神変と名づく。不思議とは、心能く思わず、語能く議せず、不思議と名づく。法華に云う、口の宣ぶる所に非ず、心の測る所に非ずと。大般若に云う、心言の路絶ゆ、不思議と名づく。
経に「一華無量花に入り、無量花一花に入り、一仏土無量仏土に入り、無量仏土一仏土に入り、無量仏仏土一毛吼土に入り、一毛吼土無量毛吼土に入り、無量須弥・無量大海芥子中に入り、一仏身無量衆生身に入り、無量衆生身一仏身に入り、六道身に入り、地水火風身に入る」とある。釈して曰く、第二に次第に別叙す。中に二あり。初めに別叙し、後に重ねて讃ず。此の五変に約す。一つには花について一多相入し、二つには仏土について一多
英語訳
【Right page, upper section】
ings.
The sutra says: "Moreover, sixteen Brahmā [deities] attained the patience of non-arising dharmas and the patience of the bliss of non-arising dharmas." The interpretation says: This is the ten practices. The patience of the bliss of non-arising dharmas refers to the ten dedications of merit.
The sutra says: "Moreover, bodhisattvas who had already studied previously realized the first stage, second stage, third stage up to the tenth stage." The interpretation says: Bodhisattvas of the learning stages personally realize from the first stage up to the tenth stage.
The sutra says: "Moreover, the eight classes of asura kings attained ten samādhi gates, attained two samādhi gates, and attained transformation from ghost bodies to correct reception in heaven." The interpretation says: The non-gods gained benefit. The ten samādhis refer to the ten totality bases. The two samādhis refer to the samādhi of the two truths. Or when first entering the holy path, one must possess samādhi—namely, the signless samādhi. Because it eliminates the obstructions of the ten stages, it is called the ten samādhis. Speaking of "two samādhis" refers to emptiness and wishlessness. Attaining transformation from ghost bodies means attaining the undefiled holy path.
The sutra says: "Those present in this assembly all attained self-nature faith up to limitless emptiness faith." The interpretation says: This clarifies ordinary people attaining faith. Buddha-nature is called self-nature faith. Speaking of "limitless emptiness faith" refers to dharma-emptiness faith.
The sutra says: "I now briefly explain, but the merits of devas and others cannot be fully exhausted." The interpretation says: This is the general conclusion. One should understand this.
Flower-Scattering Chapter Six
In interpreting this chapter, there are briefly two meanings. First, interpreting the chapter name. Second, correctly interpreting the sutra text. Interpreting the chapter name: The various kings heard the dharma, respectfully bore the Buddha's grace, and scattered flowers in offering. It is called the Flower-Scattering Chapter.
The sutra says: "At that time, the sixteen great kings, hearing the Buddha's explanation of ten million billion verses of Prajñāpāramitā,
【Right page, lower section】
felt limitless joy." The interpretation says: Second, correctly interpreting according to the text. The four previous chapters discussed inner and outer protection. This is the third: bearing gratitude and making offerings. Within this there are three parts. First, the various kings scatter flowers in offering. Next, the Buddha manifests miraculous transformations to enable the assembly to gain benefit. Finally, he praises prajñā and encourages the assembly to accept and maintain it. Question: In this sutra, the prajñā that is explained differs in three places. In the Two Truths Chapter: eight trillion verses. In the Protecting the Country Chapter: eight thousand billion verses. In the Flower-Scattering Chapter: ten million verses. What is the difference? The explanation says: In the Two Truths Chapter, it combines the explanations of Buddhas of three time periods, so there are a total of eight trillion verses, but they are not [specifically] for the Benevolent King. In the Protecting the Country Chapter, it separately quotes the Benevolent King Prajñā explained by the past seven Buddhas. In this chapter, it presents the Benevolent King Prajñā explained by the present Buddha. This is due to the explanations of these three places being different. Question: The Protecting the Country Chapter says that in one day eight thousand billion verses were completely explained. How could eight thousand billion verses like this be explained in one day? The explanation says: Because of the Buddha's spiritual power providing invisible assistance. Master Fan says: In Śākyamuni's explanations, there were one hundred and ten trillion chapters. What Universal Brightness heard—the explanations of the past seven Buddhas—was eight thousand billion chapters. Compiled according to [different] capacities, the circulation was not extensive.
The sutra says: "They immediately scattered one hundred million trillion practice-flowers, which transformed in empty space into one seat. The Buddhas of the ten directions shared seats as one seat to explain Prajñāpāramitā. Countless great assemblies shared seats as one seat, holding golden net flowers and scattering them above Śākyamuni Buddha, forming ten thousand wheel flower-canopies above the great assembly." The interpretation says: Second, scattering flowers in offering. First practice-flowers, next prajñā flowers, finally wonderful awakening flowers. All take their names from what they represent. The first practice-flowers represent the three worthy [stages]—these are conditioned practices. The next prajñā flowers represent the ten holy [stages]—these are unconditioned wisdom.
【Left page, upper section】
The final wonderful awakening flowers are to reveal the perfect awakening dharma of the Buddha stage. The seats represent the three worthy [stages] because they are the lowest. The platforms represent the ten holy [stages] because they transcend the conditioned. The cities represent nirvana as supremely victorious. The transformation Buddhas explaining dharma represent that the dharma is supreme because of the shared explanation. The transformation assemblies scattering flowers represent that people are supreme—they are able to make offerings. The following interpretations follow this pattern.
The sutra says: "They again scattered eighty-four thousand prajñāpāramitā flowers, which transformed in empty space into white cloud platforms. In the platforms, the Buddha King of Light together with countless great assemblies explained Prajñāpāramitā. The great assemblies in the platforms held thunder-roar flowers and scattered them on Śākyamuni Buddha and all the great assemblies." The interpretation says: Second, scattering prajñā flowers.
The sutra says: "They again scattered wonderful awakening flowers, which transformed in empty space into vajra cities. In the cities, the Buddha Lion-Roar King together with Buddhas of the ten directions and great bodhisattva assemblies discussed the ultimate truth." The interpretation says: Third, scattering wonderful awakening flowers. The vajra wisdom city is a metaphor for nirvana. The dual brightness of wisdom and cutting off [afflictions] is called the vajra city.
The sutra says: "At that time the bodhisattvas in the city held luminous flowers and scattered them above Śākyamuni Buddha, forming one flower platform. In the platform, Buddhas of the ten directions explained the non-dual dharma. The various devas and humans also scattered heavenly flowers above Śākyamuni Buddha. In empty space they formed purple cloud canopies covering the great trichiliocosm. The devas and humans in the canopies scattered Ganges flowers that fell like clouds." The interpretation says: Fourth, the transformation assembly scattering flowers. Due to the wonderful awakening flowers' merit and power being supreme, therefore in this section there is triple flower-scattering and double transformations.
The sutra says: "At that time, after the various kings had made flower offerings, they wished: 'May past, present, and future Buddhas always explain Prajñāpāramitā. May all those who accept and maintain it—monks, nuns, laymen, and laywomen—have their wishes fulfilled and
【Left page, lower section】
always practice Prajñāpāramitā.'" The interpretation says: Second, the various kings make vows. First the various kings make vows, then the Buddha immediately confirms them. This is the first part.
The sutra says: "The Buddha told the great king: 'The Prajñāpāramitā that has been explained should be explained and should be received. It is the mother of all Buddhas, the mother of all bodhisattvas, the birthplace of spiritual powers.'" The interpretation says: Second, immediately confirming. Speaking of "mother of all Buddhas" reveals essential-nature prajñā. Speaking of "mother of all bodhisattvas" reveals contemplative prajñā. Speaking of "spiritual powers" refers to textual prajñā. Another interpretation: Because prajñā can give birth to all Buddhas, bodhisattvas, and spiritual powers, it is called mother.
The sutra says: "At that time the Buddha manifested five inconceivable miraculous transformations for the king." The interpretation says: Second, the Buddha manifests miraculous transformations to enable the assembly to gain benefit. This refers to samādhi transformations, namely conversions. Through the power of samādhi, conversion is unrestricted, therefore it is called miraculous transformation. "Inconceivable" means the mind cannot think it, speech cannot discuss it—this is called inconceivable. The Lotus Sutra says: "Not what the mouth can proclaim, not what the mind can fathom." The Mahāprajñāpāramitā says: "The path of mind and speech is cut off"—this is called inconceivable.
The sutra says: "One flower entered countless flowers, countless flowers entered one flower; one Buddha-land entered countless Buddha-lands, countless Buddha-lands entered one Buddha-land; countless Buddha Buddha-lands entered one hair-tip land, one hair-tip land entered countless hair-tip lands; countless Mount Sumerus and countless great seas entered a mustard seed; one Buddha-body entered countless sentient beings' bodies, countless sentient beings' bodies entered one Buddha-body, entered six-path bodies, entered bodies of earth, water, fire, and wind." The interpretation says: Second, sequentially narrating separately. Within this there are two parts. First separate narration, then repeated praise. This concerns five transformations. First, regarding flowers—the mutual interpenetration of one and many. Second, regarding Buddha-lands—the one and many