大方廣佛華嚴經隨疏演義鈔 11.7

11.7

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.