---
title: "太虛大師全書．第五編　法性空慧學 · 丙一　示行果"
description: "太虛大師全書第五編法性空慧學收錄近代佛教改革領袖釋太虛對中觀般若學的系統闡釋。本書成於民國時期，正值中國佛教面臨轉型，太虛大師融貫漢傳與藏傳中觀思想，以法性空慧為核心，深入解說龍樹中論的緣起性空義理，辨析空有關係，破斥頑空與實執。全編強調智慧解脫與人間佛教的實踐，為民國復興般若學的重要文獻，在佛教學術與修行體系中具有承先啟後的權威地位。"
url: "https://rushiwowen.co/en/r/cmpjjbdn300oct1ze8t68uo62"
---

### 丙一　示行果

> Section 1: Showing Practice and Its Fruition

爾時、十六國王及諸大眾，聞佛說此般若波羅密多甚深句義，歡喜踴躍，散百萬億眾寶蓮華，於虛空中成寶華座，十方諸佛、無量大眾共坐此座，說般若波羅密多。是諸大眾，持十千金蓮華，散釋迦牟尼佛上，合成華輪，蓋諸大眾。復散八萬四千芬陀利華，於虛空中成白雲臺，臺中光明王佛與十方諸佛無量大眾，演說般若波羅密多。是諸大眾，持曼陀羅華，散釋迦牟尼佛，及諸眾會。復散曼殊沙華，於虛空中，變作金剛寶城，城中師子奮迅王佛共十方諸佛大菩薩眾，演說勝義般若波羅密多。復散無量天諸妙華，於虛空中成寶雲蓋，遍覆三千大千世界，是華蓋中，雨恆河沙華，從空而下。

> At that time, the sixteen kings and the great assembly, hearing the Buddha expound the profound meaning of this Prajnaparamita, were filled with joy and leaped with delight. They scattered millions of billions of precious lotus flowers, which formed a jeweled flower throne in the sky. The Buddhas of the ten directions and countless great assemblies sat together on this throne, expounding the Prajnaparamita. The great assembly held ten thousand golden lotus flowers and scattered them over Shakyamuni Buddha, forming a flower wheel that canopied the entire assembly. They then scattered eighty-four thousand white lotus flowers, which formed a white cloud terrace in the sky. On this terrace, the Buddha of Radiant Light, together with the Buddhas of the ten directions and countless assemblies, expounded the Prajnaparamita. The great assembly then held mandarava flowers and scattered them over Shakyamuni Buddha and all the gathered multitudes. They also scattered manjushaka flowers, which transformed in the sky into a vajra jeweled city. Within this city, the Buddha Lion's Roar and Courageous King, along with the Buddhas of the ten directions and the great bodhisattva assemblies, expounded the ultimate truth of Prajnaparamita. They scattered countless heavenly exquisite flowers, which formed a jeweled cloud canopy in the sky, covering the entire three-thousand-fold universe. From this flower canopy, flowers rained down like the sands of the Ganges River, falling from the sky.

此示行果。行果者，謂從初發心以至圓滿之各種妙果也。此段約分五節：爾時十六國王及諸大眾，至成寶華座一節，明由十信入十住也。歡喜者、心喜，踴躍者、身喜，皆法喜也。即此法喜心中，具足十信，故表之以眾寶蓮華，蓮以表淨信，華以表善根。於虛空中成寶華座者，表此菩薩得解法空，由法空忍得入初住也。

> This passage explains the practices and their fruits. The fruits here refer to the various excellent results attained from the initial arousal of Bodhicitta all the way to perfect fulfillment. This section is roughly divided into five parts: From "at that time, the sixteen kings and the great assembly" to "formed a precious lotus seat" — this part illustrates the progression from the Ten Faiths into the Ten Abodes. "Joy" refers to happiness of the mind, "leaping" refers to happiness of the body — both are Dharma joys. Within this very mind of Dharma joy, the Ten Faiths are fully present, hence it is symbolized by a precious lotus of many jewels — the lotus represents pure faith, and the blossoms represent wholesome roots. "Forming a precious lotus seat in open space" signifies that this bodhisattva has realized the emptiness of dharmas, and through the patience of emptiness, enters the first abode.

十方諸佛至蓋諸大眾一節，明由十住起十行也。共坐寶座說般若法，表于十住位修行十波羅密也。持十千金蓮華散佛，表入于十行，回向佛果也。合成華輪，蓋諸大眾，表依般若化人，出于大眾之上也。

> This section, where ten directions' Buddhas form a canopy over the assembly, illustrates the progression from the Ten Abodes to the Ten Practices. Sitting together on jeweled thrones to speak the Dharma of Prajna symbolizes cultivating the Ten Paramitas within the Ten Abodes. Offering ten thousand golden lotus flowers to the Buddhas represents entering the Ten Practices and dedicating merits toward Buddhahood. The flowers merging into a wheel-shaped canopy that covers the assembly signifies using Prajna wisdom to guide sentient beings, rising above the multitudes.

復散八萬四千芬陀利華至及諸眾會十句，明由十行入十回向也。芬陀利華，此云白蓮花。八萬四千者，謂具八萬四千波羅密之清淨功德也。由白華而成白雲台，蓮華之形如雲聚成台也，表能修回俗向真之行，回一切差別相而入于實相，皆白色之義也。臺中光明王佛，為眾演說般若，及眾散曼陀羅華，供佛與大眾，表不失大悲心，回向眾生，超入果位，由是增進而漸入于十地也。

> Scattering eighty-four thousand white lotus flowers, reaching all the assembled multitude—these ten phrases illustrate how the ten practices lead into the ten dedications. The white lotus flower, called \*fentuli\* in Sanskrit, is the white lotus. The eighty-four thousand refers to possessing the pure virtues of the eighty-four thousand perfections (\*paramitas\*). From the white flowers forms a white cloud-platform, the lotus shape gathering like clouds into a platform. This symbolizes the practice of turning away from worldly concerns toward truth, returning all distinctions into ultimate reality—all signified by the white color. On the platform, the Buddha of Radiant Light expounds wisdom (\*prajna\*) to the assembly, while they scatter mandarava flowers as offerings to the Buddha and the congregation. This signifies not losing the great compassionate heart, dedicating merits to all beings, and soaring into the fruition stage, thereby advancing step by step into the ten grounds.

復散曼殊沙華六句，明由十迴向入十地也。曼殊沙華，此云柔軟，表離我法二執所起之根本無分別智也。金剛寶城，表初地以上菩薩所證之實相。師子奮迅王佛者，表初地上菩薩，以無分別智為前導，由是得以上求下化，踴躍精進也。大菩薩眾者，表非初發心之菩薩，故所說般若亦是勝義般若也。

> Scattered the mandarava flowers for six verses, revealing the progression from the Ten Dedications into the Ten Grounds. Mandarava flowers, here meaning "soft and pliant," symbolize the fundamental non-discriminating wisdom that arises from transcending attachment to self and phenomena. The Vajra Jewel City represents the realization of ultimate reality attained by bodhisattvas on the First Ground and above. The Buddha Lion's Roar and Might signifies bodhisattvas beyond the First Ground, who, guided by non-discriminating wisdom, strive upward for enlightenment and downward to liberate beings with exuberant vigor. The great bodhisattva assembly indicates those not at the initial arising of bodhicitta, and thus the Prajna they speak is also the supreme, ultimate Prajna.

復散無量天諸妙華至從空而下一節，明十地菩薩圓滿而轉進佛地也。妙華者，非言說心思之可形容，表此菩薩所證境界，非思議可及，故以不可名之相表之。成寶雲蓋遍覆三千大千世界者，顯如來華蓋雨華。從空而下，表毗盧遮那佛，回果向因，常轉法輪，雨大法雨，普利三界。經云：「願力周沙界，恆轉無上輪」；正斯義也。——此上所表各地位之行果，雖華嚴八十一卷之所述，亦不外於此矣。

> The passage wherein countless heavenly flowers rain down from the sky illustrates that bodhisattvas at the tenth ground have reached perfection and are advancing toward Buddhahood. The "wonderful flowers" cannot be described in words or conceived by thought; they symbolize the realm realized by these bodhisattvas, which lies beyond intellectual grasp, and are thus represented by an indescribable image. The formation of a jeweled canopy of clouds covering the entire trichiliocosm reveals the Tathagata's flowery canopy raining blossoms. Their descent from the sky signifies Vairocana Buddha turning from the fruit back toward the cause, forever turning the wheel of Dharma, sending down the great rain of Dharma, and universally benefiting all beings in the three realms. The sutra says: "Vows pervade the realms as numerous as sand grains; eternally turning the supreme wheel"—this is exactly the meaning here. All the fruits of practice at each stage described above, even across the eighty-one fascicles of the Avatamsaka Sutra, are nothing beyond this.