大方廣佛華嚴經隨疏演義鈔 11.7

11.7

第七因陀羅網境界門。疏文分四：一正釋其相、二以喻釋名、三引文證成、四重以喻顯。今初。一華一塵，以稱性故，能攝一切。餘塵餘法亦皆稱性，何有一法而不攝耶？應以塵對餘塵，以辯重重，欲令易見。且以一塵望餘塵說。謂一塵之內所含諸剎，彼所含剎亦攬塵成，此能成塵亦須稱性，塵既稱性亦須含剎。第二重內所含諸剎亦攬塵成，塵復稱性亦須含剎。第三重塵含第四重剎，第四重塵含第五重剎，重重塵成重重稱性，無窮無盡猶如鏡燈。故下疏文重舉鏡燈以喻帝網，令於常情見近知遠。疏「如天帝」下，以喻釋名。十門唯此從喻受名。若就法立，應名重現無盡門。一珠之內頓現萬象，如一塵內頓現諸法。但是一重一珠現於多珠，方成重重之義。珠皆明淨，如塵稱性。一珠現於多珠，猶如一塵現多剎塵。所現珠影復能現影，如塵內剎塵復現剎，重重影明、重重互現，故至無盡。疏「下云如因陀羅網世界」者，三引證。即是初地承事願中文云「又發大願，願一切世界廣大無量，麁細亂住倒住正住，若入若行、若來若去，如帝網差別，十方無量種種不同，智皆明了，現前知見。」論釋云「如帝網差別者，即真實義相，意明常稱實理故不可盡。」又〈阿僧祇品〉云「一塵中剎不可說，如一一切皆如是。此不可說諸佛剎，一念碎塵不可說。念念碎塵悉亦然，盡不可說劫恒爾。此塵有剎不可說，此剎為塵說更難」等。〈不思議法品〉云「諸佛有十種知，一切法盡無有餘。」第十云「諸佛知一切法界中如因陀羅網差別，盡無有餘」等，此約德相。若約業用，〈普賢三昧品〉云「佛身所現一切國土，及此國土所有微塵，一一塵中有世界海微塵數佛剎，一一剎中有世界海微塵數諸佛，一一佛前有世界海微塵數普賢菩薩。」此亦重重義。然《刊定記》於此開出第七具足無盡德，謂一一自體皆無窮盡，如水中紋。此不同帝網互在重重，但就當體即具無盡耳。又亦不同微細，微細約一中多法齊現，此約一一即無窮盡。〈妙嚴品〉云「佛身普遍諸大會，充滿法界無窮盡。」又云「其菩提樹，恒出妙音，說種種法，無有盡極。」十住頌云「欲具演說一句法，阿僧祇劫無有盡，而令文義各不同，菩薩以此初發心。」六十五說：具足優婆夷，於一小器之中出一切資具飲食等，畢竟無盡，然不減少。彼自釋云：此明體德自在，非約解脫等業用。古德所以不開者，一重無盡，與重重互望無盡同無盡故。若微細頓現，現於法界，法界無盡，故微細亦無盡。縱出生無盡，亦不出法界。若細分別，非無小異，統其大意但取無盡。故依古德，不分為二。疏「亦如」下，四重以喻顯。以重現之理深遠難測，帝網之喻世不見形，故以近事以況遠旨。

Seventh is the portal of the realm of Indra's net. The commentary's text is divided into four: first, directly explaining its characteristics; second, explaining its name through an analogy; third, citing texts to prove and establish it; fourth, reiterating with an analogy for clarification. First: a single flower or a single dust mote, because it accords with nature, can subsume everything. The remaining dust motes and remaining phenomena also all accord with nature; how could there be any single phenomenon that does not subsume? One should contrast a dust mote with other dust motes to delineate layer upon layer, wishing to make it easy to see. For now, let us speak of one dust mote in relation to other dust motes. The lands contained within a single dust mote are also formed by gathering dust motes; these dust motes capable of forming [lands] must also accord with nature, and since the dust motes accord with nature, they must also contain lands. The lands contained within the second layer are also formed by gathering dust motes; the dust motes again accord with nature and must also contain lands. The dust motes of the third layer contain lands of the fourth layer; the dust motes of the fourth layer contain lands of the fifth layer. Layer upon layer of dust motes form, layer upon layer they accord with nature, inexhaustible and infinite, just like mirrors and lamps. Therefore the commentary text below again raises mirrors and lamps to illustrate Indra's net, allowing ordinary understanding to see what is near and know what is far. As for the commentary's "Like the Lord of Heaven...", this is the second [part], explaining its name through an analogy. Among the ten portals, only this one receives its name from an analogy. If established in terms of phenomena, it should be called the portal of infinite layered appearance. Within a single jewel, all phenomena suddenly appear, just as within a single dust mote all dharmas suddenly appear. But only when a single jewel appearing in multiple jewels is layered does it fulfill the meaning of "layer upon layer." The jewels are all clear and pure, like dust motes according with nature. A single jewel appearing in multiple jewels is like a single dust mote manifesting multiple lands and dust motes. The reflected jewels can again reflect images, just as the lands and dust motes within a dust mote again manifest lands; layer upon layer of images shine brightly, layer upon layer they mutually reflect, thus reaching infinity. As for the commentary's "Below it says, 'Like the worlds of Indra's net...'", this is the third [part], citing proofs. This is the text on the vow of service in the First Ground: "Again making a great vow: 'May all worlds—vast and limitless, coarse and subtle, chaotically positioned, inverted, or upright, whether entering or moving, coming or going, diverse like Indra's net, immeasurably varied in the ten directions—be clearly understood by wisdom, known and seen directly.'" The commentary (śāstra) explains: "'Diverse like Indra's net' refers to the characteristics of true meaning, aiming to clarify that because they constantly accord with true reality, they cannot be exhausted." Furthermore, the "Chapter on Incalculables" says: "The lands in a single dust mote are ineffable; / As with one, all are likewise so. / If these ineffable Buddha lands / In a single thought were crushed to dust, they would be ineffable. / Thought after thought crushing them to dust is likewise so, / Enduring through ineffable kalpas constantly thus. / These dust motes contain ineffable lands; / To explain these lands becoming dust is even harder," etc. The "Chapter on Inconceivable Phenomena" says: "The Buddhas have ten kinds of knowledge, exhausting all phenomena without remainder." The tenth says: "The Buddhas know all differentiations within the dharmadhātu like Indra's net, exhausting them without remainder," etc. This concerns virtuous characteristics. In terms of karmic functioning, the "Chapter on Samantabhadra's Samādhi" says: "All lands manifested by the Buddha's body, and all the dust motes possessed by these lands—within each and every dust mote there are Buddha-kṣetras as numerous as the dust motes of an ocean of worlds; within each and every land there are Buddhas as numerous as the dust motes of an ocean of worlds; before each and every Buddha there are Samantabhadra Bodhisattvas as numerous as the dust motes of an ocean of worlds." This is also the meaning of layer upon layer. However, the Kanding ji opens from this a seventh virtue of complete inexhaustibility, stating that each self-essence is inexhaustible, like ripples on water. This is different from Indra's net being mutually present layer upon layer, but simply possesses inexhaustibility within its very essence. Moreover, it is also different from subtlety: subtlety concerns multiple phenomena appearing simultaneously within one, whereas this concerns each and every one being inexhaustible. The "Chapter on Wondrous Adornments" says: "The Buddha's body universally pervades all great assemblies, / Filling the dharmadhātu without exhaustion." It also says: "That bodhi tree constantly emits wondrous sounds, / Expounding various dharmas without end." A verse on the Ten Abodes says: "Wishing to fully expound a single phrase of the Dharma / For incalculable kalpas without exhaustion, / Yet making the texts and meanings each distinct: / With this, the bodhisattva initially generates the mind [of awakening]." Fascicle 65 states: the upāsikā Guṇā (Juzu) produces from a small vessel all requisites, food, and drink, completely inexhaustible, yet without diminution. He himself explains: this clarifies the mastery of essential virtue, not karmic functioning such as liberation. The reason the ancient masters did not split it is that the inexhaustibility of a single layer and the inexhaustibility of layers mutually regarded are identically inexhaustible. If subtle simultaneous appearance appears throughout the dharmadhātu, and the dharmadhātu is inexhaustible, then subtlety is also inexhaustible. Even if it gives rise to inexhaustibility, it does not go beyond the dharmadhātu. If analyzed in detail, there are not without minor differences, but grasping its general import, it simply takes inexhaustibility. Therefore, relying on the ancient masters, it is not divided into two. As for the commentary's "Also like...", the fourth [part] reiterates with an analogy for clarification. Because the principle of layered appearance is profound and hard to fathom, and the analogy of Indra's net is not seen in physical form by worldly people, near matters are used to illustrate the distant purport.