[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 28.2.4 # 宗鏡錄 28.2.4 宗鏡錄 28.2.4 - **Language:** Classical Chinese ### [28.2.4](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.4) 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。 以喻帝網。 若言帝網。 從喻受名。 若就法立。 應名重現無盡門。 如一珠之內頓現萬像。 如一塵內頓現諸法。 但是一重。 一珠現於諸珠。 方成重重之義。 珠皆明淨。 如塵稱性。 一珠現於多珠。 猶如一塵現於多剎塵。 所現珠影。 復能現影。 如塵內剎塵。 復能現剎。 重重影明。 重重互現。 故言至無盡。 釋曰。 重重無盡者。 即是一一法。 皆含真如心。 性無盡之理。 所以互遍重重。 如無盡意菩薩經云。 無盡意言。 以一念慧。 成阿耨多羅三藐三菩提。 我當如是覺了分別。 舍利弗。 是名菩薩一道無盡。 又菩薩瓔珞本業經云。 佛子。 法門者。 所謂十信心是。 一切行本。 是故十信心中。 一信心。 有十品信心。 為百法明門。 復從是有法明心中。 一心。 有百心故。 為千法明門。 復從千法明心中。 一心有千心。 為萬法明門。 如是增進至無量明。 轉勝進上上法。 故為明明法門。 百萬阿僧秖功德。 一切行。 盡入此明門。 釋曰。 何以入此明門。 以自心明故。 能通萬法故。 名之為門。 況帝珠瑩淨。 影現重重。 比塵剎性明。 能含萬法。 如觀佛三昧海經云。 佛告阿難。 善法者。 所謂一切無量禪定。 諸念佛法。 從諸心想生。 是名功德藏。 雜華嚴經。 一乘修行者。 祕密義記云。 緣起陀羅尼者。 一起而一切起。 見一而見一切。 故一切諸法不可說不可說。 一法中有十。 重重現顯。 此一法中所顯。 一切法中亦復如是。 十重重顯現。 無盡無盡。 如摩尼雨寶。 經十不可說十無盡故。 以此陀羅尼無盡寶。 雨一切諸十不可說十無盡寶。 此所雨寶中。 又雨十無盡寶。 乃至無盡無盡。 故名因陀羅尼。 此中所明陀羅尼。 不有餘處。 不出大日毘盧遮那法界身。 此身即是一切眾生身。 總持十不可說十無盡法。 故名陀羅尼。 此身中有八種五摩尼。 若約圓融。 不問佛眾生。 皆俱圓融顯現。 不可具說。 凡夫不解故。 不得根五用。 聖者解故。 得根五用。 得五根用者。 通名二種陀羅尼。 即根本因陀羅尼。 緣起陀羅尼。 八種五摩尼者。 一者。 上方體著有五摩尼。 一眼．二耳．三鼻．四舌．五口．二者。 左方有五摩尼。 一大指．二頭指．三中指．四無名指．五小指。 三者。 右方五種摩尼。 即右手五指。 四者。 下方足亦五摩尼。 一大指．二頭指．三中指．四無名指．五小指．五者。 下右方五摩尼義。 即右足五指。 六者。 就全身又五摩尼。 一頭．二左手．三右手．四左足．五右足。 七者。 就五大五摩尼。 一地．二水．三火．四風．五空。 八者。 就五內又五摩尼。 一心．二肺．三腎．四脾．五肝。 辯業用者。 一眼。 此雨能遍照分別十方所有善惡法。 十無盡佛國土微塵數。 諸佛菩薩。 聲聞緣覺。 十不可說體相心行。 又照見世間種種所有十不可說眾生。 十無盡苦樂等事。 此光明寶摩尼王。 若不善用。 一剎那中沈苦輪迴。 無有窮已。 若善用。 一剎那中究竟無上菩提。 如一剎那。 一切剎那亦爾。 二耳。 此雨能分別世間種種苦樂等音聲。 又無漏聖者音聲。 此光明寶摩尼王。 若善用。 即一剎那中究竟無上菩提。 若不善用。 一剎那中招無出期苦。 三鼻。 此雨能分別一切世間種種名香。 凡聖正報身分。 依報宮殿等香。 又人間中種種作善作惡。 念善念惡。 乃至念無上菩提等香。 此光明寶摩尼王。 若善用。 一剎那中究竟無上菩提。 若不善。 用一剎那中招十無盡苦。 四舌。 此雨能分別演說十無盡佛剎塵數。 一切諸佛菩薩等十不可說無漏妙法。 乃至一切世間善不善身口意業行等。 > The dust motes of the fourth layer contain the lands of the fifth layer. Layer upon layer of dust motes are formed; layer upon layer, they tally with the nature—boundless and inexhaustible, just like mirrors and lamps, which are used to illustrate Indra's net. If one calls it "Indra's net", it receives its name from the metaphor; if established with respect to phenomena, it should be called "the gate of inexhaustible layered manifestation". Just as within a single jewel the myriad images are suddenly manifested, and within a single dust mote all phenomena are suddenly manifested, this is merely a single layer. When a single jewel manifests within all jewels, only then is the meaning of layer upon layer achieved. The jewels are all bright and pure, just as dust motes tally with the nature. A single jewel manifesting within many jewels is like a single dust mote manifesting within the dust motes of many lands. The jewel-reflections thus manifested can again manifest reflections, just as the land-dusts within a dust mote can again manifest lands. Layer upon layer, the reflections are bright; layer upon layer, they mutually manifest; hence it is said to be inexhaustible. > > Explanation: "Layer upon layer without end" means that each and every phenomenon contains the principle of the inexhaustible nature of the mind of tathatā. Therefore, they mutually pervade layer upon layer. As the Akṣayamatinirdeśasūtra states: "Akṣayamati said: 'By the wisdom of a single thought, one realizes anuttarā samyaksaṃbodhi. I should thus understand and distinguish this. Śāriputra, this is called the bodhisattva's single, inexhaustible path.'" Furthermore, the Bodhisattva-keyūra-mūlakarma-sūtra states: "Sons of the Buddha! As for the Dharma-gates, they are the so-called mind of the ten faiths, which is the root of all practices. Therefore, within the mind of the ten faiths, a single faithful mind possesses ten grades of faithful minds, serving as the luminous gate of a hundred phenomena. Further, from this luminous mind of phenomena, because a single mind possesses a hundred minds, it serves as the luminous gate of a thousand phenomena. Further, from the luminous mind of a thousand phenomena, because a single mind possesses a thousand minds, it serves as the luminous gate of ten thousand phenomena. Advancing in this manner up to immeasurable luminosities, ever excelling and advancing in higher and higher dharmas, it is therefore called the luminous and bright Dharma-gate. The hundred myriad asamphyeya merits and all practices completely enter this luminous gate." > > Explanation: Why do they enter this luminous gate? Because one's own mind is luminous, and because it can penetrate the myriad phenomena, it is called a "gate". How much more so the jewel of Indra, clear and pure, whose reflections manifest layer upon layer, compared to the luminous nature of dust-mote lands, which can contain the myriad phenomena! As the Guan Fo sanmei hai jing states: "The Buddha told Ānanda: 'Wholesome dharmas are all the immeasurable dhyānas and practices of recollecting the Buddha, which arise from the thoughts of the mind; this is called the storehouse of merits.'" > > The Secret Meaning Record for Practitioners of the One Vehicle of the Flower Adornment Sūtra states: "As for the dhāraṇī of dependent origination, when one arises, all arise; when one is seen, all are seen. Therefore, all phenomena are ineffable and ineffable. Within a single phenomenon there are ten, manifesting layer upon layer. What is manifested within this single phenomenon is also like this within all phenomena: ten layers manifesting layer upon layer, inexhaustible and inexhaustible, like a rain of jewels from a cintāmaṇi. Because it passes through ten ineffables and ten inexhaustibles, by this inexhaustible jewel of dhāraṇī, it rains all the jewels of the ten ineffables and ten inexhaustibles. Within these rained jewels, it again rains the ten inexhaustible jewels, and so on, inexhaustible and inexhaustible; hence it is called indra-dhāraṇī. The dhāraṇī explained herein does not exist in any other place; it does not go beyond the dharmadhātu-body of Mahāvairocana. This body is precisely the body of all sentient beings, entirely holding the dharmas of the ten ineffables and ten inexhaustibles; hence it is called dhāraṇī. > > Within this body, there are eight kinds of five jewels (maṇi). If speaking in terms of perfect interpenetration, regardless of Buddha or sentient beings, all are equally and perfectly interpenetratingly manifested, which cannot be fully described. Because ordinary beings do not understand, they do not attain the five functions of the sense faculties. Because the noble ones understand, they attain the five functions of the sense faculties. Those who attain the functions of the five faculties are comprehensively named the two kinds of dhāraṇī: that is, the fundamental root dhāraṇī and the dhāraṇī of dependent origination. > > As for the eight kinds of five jewels: First, the upper body possesses five jewels: one, the eyes; two, the ears; three, the nose; four, the tongue; five, the mouth. Second, the left side has five jewels: one, the thumb; two, the index finger; three, the middle finger; four, the ring finger; five, the little finger. Third, the five kinds of jewels of the right side: namely, the five fingers of the right hand. Fourth, the feet of the lower body are also five jewels: one, the big toe; two, the second toe; three, the middle toe; four, the fourth toe; five, the little toe. Fifth, the meaning of the five jewels of the lower right side: namely, the five toes of the right foot. Sixth, with regard to the whole body, there are again five jewels: one, the head; two, the left hand; three, the right hand; four, the left foot; five, the right foot. Seventh, with regard to the five great elements, there are five jewels: one, earth; two, water; three, fire; four, wind; five, space. Eighth, with regard to the five internal organs, there are again five jewels: one, heart; two, lungs; three, kidneys; four, spleen; five, liver. > > To distinguish their operational functions: First, the eyes: this rain can universally illuminate and distinguish all wholesome and unwholesome phenomena throughout the ten directions, the ineffable physical characteristics, mental states, and conduct of the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas numbering as many as the dust motes of the ten inexhaustible buddha-lands; and it also illuminates and perceives all the varied ineffable sentient beings of the world, their ten inexhaustible matters of suffering, joy, and so forth. If this jewel king of luminous radiance is not used well, in a single kṣaṇa one sinks into the suffering of saṃsāra without end; if used well, in a single kṣaṇa one achieves ultimate, unexcelled bodhi. As it is for a single kṣaṇa, so it is for all kṣaṇas. Second, the ears: this rain can distinguish the various sounds of suffering and joy in the world, as well as the voices of the undefiled noble ones. If this jewel king of luminous radiance is used well, then in a single kṣaṇa one achieves ultimate, unexcelled bodhi; if not used well, in a single kṣaṇa one incurs suffering with no time of release. Third, the nose: this rain can distinguish all the various fine fragrances of the world, the fragrances of the primary reward-bodies of ordinary beings and sages, the fragrances of the dependent reward-palaces and so forth, as well as the fragrances of humans performing various good and evil deeds, thinking good and evil thoughts, up to thinking of unexcelled bodhi. If this jewel king of luminous radiance is used well, in a single kṣaṇa one achieves ultimate, unexcelled bodhi; if not used well, in a single kṣaṇa one incurs the ten inexhaustible sufferings. Fourth, the tongue: this rain can distinguish and expound the ten ineffable, undefiled, wondrous teachings of all buddhas, bodhisattvas, and so forth, numbering as many as the dust motes of the ten inexhaustible buddha-lands, up to all the wholesome and unwholesome bodily, vocal, and mental karmic actions of the world. > — English (machine translation) (machine translation) - [Previous: 28.2.3](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.3) - [Next: 28.2.5](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.5) - [Up: 28.2](https://indike.org/pramana/in.bauddha.taisho.2016.28.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.28.2.4](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.4) · Pramāṇa