宗鏡錄 28.2.5

28.2.5

此光明寶摩尼王。 若善用。 一剎那中究竟無上菩提。 若不善用。 一剎那中招無出期苦。 五口。 此雨能分別演說十佛剎塵數。 佛菩薩十不可說三業行。 十無盡諸眾生所有邪正等法。 此光明寶摩尼王。 若善用。 一剎那中究竟無上菩提。 若不善用。 一剎那中招無出期苦。 二者。 上左方摩尼。 一一摩尼。 周遍十不可說法界。 能雨十不可說天衣天饌華香等。 種種莊嚴雲。 此光明寶摩尼王。 若善用。 一剎那中究竟無上菩提。 若不善用。 一剎那中招無出期苦。 三者。 上右方五摩尼。 如左方亦爾。 四者。 下方左五摩尼。 雨能令飛行十方不可說十無盡法界虛空界佛國土海。 歷事諸佛。 承給供養。 以此無礙神足。 一剎那中。 遍至十不可說一切眾生界。 示教利喜。 迴向佛道。 無疲無厭。 此光明寶摩尼王。 若善用。 一剎那中究竟無上菩提。 若不善用。 一剎那中招無出期苦。 五者。 下方右五摩尼。 雨無盡寶。 如左亦爾。 如上所說。 一一身分中法界。 法爾十重重。 十無盡。 不可窮極。 如不思議品云。 一切法界虛空等世界。 悉以毛端周遍度量。 一一毛端處。 於一一念中。 化不可說不可說佛剎微塵等身。 乃至一一法中。 說不可說不可說佛剎微塵等名句文身。 充滿法界。 一切眾生。 無不聞者。 盡一切未來際劫。 常轉法輪等。 此則處以毛端。 該於法界。 時以剎那。 盡於劫海。 謂於此處頓起業用。 謂於此時常起業用。 此亦不待因緣。 諸佛法爾。 六者。 全身五摩尼者。 若善用。 名金剛輪。 若不善用。 名地獄猛火輪。 上方摩尼者。 名日月星宿摩尼。 若善用。 不起風雷雲霧。 若不善用。 現種種不吉祥事。 其餘四摩尼。 總名拒敵劍輪。 七者。 五大五摩尼。 總名莊嚴佛國土。 成就眾生。 八者。 五內摩尼。 此有十義。 一名因陀羅網。 體備五珠者。 重重無盡義。 二名錠光頗梨。 如頗梨鏡。 頓現萬像故。 三名圓鏡。 普現諸法。 無分別義。 此二鏡。 二名一義。 四名滿月。 清涼解脫義。 息煩惱焰故。 五名烈火。 令無遺餘義。 如劫火故。 六名金剛杵。 拒敵義。 破煩惱軍故。 七名閻浮金。 無鑛無價義。 八名無價摩尼。 雨寶無量。 亦無類義。 九名無畏印。 如持世間大王印。 隨所至處得無畏故。 十名大日如來。 奪千電烈宿。 百千億十不可說日月光明義。 又因陀羅網者。 約喻說。 網主。 即天主。 由宿世十不可說劫。 歷事供養諸釋梵王。 是故得此果報。 以此寶網。 莊嚴天宮殿。 以化諸天眾。 悉令知一切善惡業報。 諸天眾見此事已。 皆悉不放逸。 令勤行精進。 乃以此網。 令類知十無盡重重法界法門。 故顯其體德。 備五珠者。 如是無盡五珠。 五五為部。 其數無量。 何故得如是依報莊嚴者。 由一念中。 如是以十無盡戒定慧解脫解脫知見五分法身等。 乃至演說十不可說十無盡法門海。 熏修自身心故。 得如是十無盡依報。 所有世界海中十不可說諸天眾。 皆悉流入大日毘盧遮那果海中。 如一念。 一切中亦如是。 不可窮盡。 此皆去情思之。 是名體德備五珠也。 五珠者。 白珠．赤珠．青珠．黃珠．黑珠。 一為本法。 攝餘四珠。 如舉一為本法。 餘四隨舉為本法亦如是。 又白珠中餘四現。 及本白影。 影。 又影現。 如白珠現。 影中。 又影現。 一切珠亦如是。 如是十重重。 十無盡。 不可具說。 又諸眾生所造作業影現。 善惡無記現。 又無漏聖人所證因果。 上中下位分。 於中皆具現。 如天珠中現。 一切宮殿樓閣。 柱楹梠桷現如是。 是時諸天。 見此事已。 深起慈悲心。 救護心。 三業中不作惡心。 勤行精進。 不敢放逸。

This luminous gem, the mani king—if used skillfully, one fully realizes unexcelled bodhi in a single kṣaṇa; if not used skillfully, one incurs suffering from which there is no term of release in a single kṣaṇa. Fifth, the mouth: this rain can distinguish and expound the tenfold ineffable physical, verbal, and mental activities of buddhas and bodhisattvas, as numerous as dust motes in ten buddha-fields, and the ten inexhaustible teachings, both correct and incorrect, of all sentient beings. This luminous gem, the mani king—if used skillfully, one fully realizes unexcelled bodhi in a single kṣaṇa; if not used skillfully, one incurs suffering from which there is no term of release in a single kṣaṇa. Second, the mani of the upper-left direction: each single mani gem completely pervades ten ineffable dharmadhātus and can rain down ten ineffable clouds of celestial garments, celestial delicacies, flowers, perfumes, and other various adornments. This luminous gem, the mani king—if used skillfully, one fully realizes unexcelled bodhi in a single kṣaṇa; if not used skillfully, one incurs suffering from which there is no term of release in a single kṣaṇa. Third, the five manis of the upper-right direction: like those of the left direction, it is also thus. Fourth, the five manis of the lower-left direction: the rain can cause one to fly to oceans of buddha-lands throughout empty space in ten ineffable, ten inexhaustible dharmadhātus in the ten directions, successively serving the buddhas and offering supplies and homage. With these unimpeded supernatural powers of locomotion, in a single kṣaṇa, one arrives everywhere across ten ineffable realms of all sentient beings, demonstrating teachings, benefiting, delighting, and dedicating [all] to the Buddha path without wearying or tiring. This luminous gem, the mani king—if used skillfully, one fully realizes unexcelled bodhi in a single kṣaṇa; if not used skillfully, one incurs suffering from which there is no term of release in a single kṣaṇa. Fifth, the five manis of the lower-right direction: raining down inexhaustible jewels, like the left, it is also thus. As explained above, the dharmadhātus within each single bodily member are, by the nature of phenomena, ten-layered, tenfold inexhaustible, and impossible to exhaust. As stated in the 'Inconceivable Chapter': 'Measuring every realm of empty space and the dharmadhātu everywhere with the tip of a single hair—at each single hair-tip, in each single thought-moment, transforming bodies as numerous as dust motes in ineffably ineffable buddha-fields, and even within each single dharma, expounding collections of names, phrases, and syllables as numerous as dust motes in ineffably ineffable buddha-fields, filling the dharmadhātu such that of all sentient beings, none fail to hear, constantly turning the wheel of the Dharma throughout all kalpas to the end of the future, and so forth.' This means that in terms of place, the hair-tip encompasses the dharmadhātu; in terms of time, a kṣaṇa exhausts the ocean of kalpas. This refers to suddenly giving rise to activity in this place; it refers to constantly giving rise to activity at this time. This also does not depend on causes and conditions, but is the intrinsic nature of the buddhas. Sixth, regarding the five manis of the entire body: if used skillfully, they are named the diamond wheel; if not used skillfully, they are named the fierce wheel of hellfire. As for the mani of the upper direction: it is named the mani of the sun, moon, and stars; if used skillfully, winds, thunder, clouds, and fog do not arise; if not used skillfully, various inauspicious occurrences manifest. The other four manis are collectively named the sword wheel that repels enemies. Seventh, the five manis of the five great elements are collectively named adorning buddha-lands and bringing sentient beings to accomplishment. Eighth, the five inner manis: these have ten meanings. First is the name Indra's Net: whose substance is equipped with five pearls, meaning multilayered and inexhaustible. Second is the name Dīpaṅkara-crystal: like a crystal mirror, because it suddenly manifests myriad images. Third is the name round mirror: manifesting all phenomena universally, meaning without discrimination. These two mirrors have two names but one meaning. Fourth is the name full moon: meaning cool liberation, because it quells the flames of kleśa. Fifth is the name blazing fire: meaning leaving nothing remaining, because it is like the fire of the kalpa[-destruction]. Sixth is the name vajra-scepter: meaning repelling enemies, because it crushes the army of kleśas. Seventh is the name Jambū-river gold: meaning free of ore and beyond price. Eighth is the name priceless mani: raining down boundless treasures, meaning also without peer. Ninth is the name fearless seal: like holding the seal of a great worldly king, because wherever one arrives, one attains fearlessness. Tenth is the name Mahāvairocana Tathāgata: meaning stripping [all light from] a thousand lightning bolts and bright stars, and the radiance of the sun and moon across hundreds of thousands of koṭis of ten ineffable [realms]. Furthermore, regarding 'Indra's Net': spoken by way of metaphor, the master of the net is the king of the devas; due to successively serving and making offerings to the various Śakra and Brahmā kings for ten ineffable kalpas in past lives, he therefore obtained this karmic retribution. He adorns the celestial palace with this jewel net to convert the hosts of devas, causing them all to know all good and evil karmic retributions. Having seen this, the hosts of devas are all freed from heedlessness and made to practice diligence energetically; furthermore, through this net, they are caused to understand the teachings of the ten inexhaustible, multilayered dharmadhātus. Therefore, displaying the virtues of its substance, it is equipped with five pearls: such inexhaustible five pearls form groups of five-by-five, boundless in number. Why is such an environment of retribution adornment obtained? Because in a single thought-moment, by thus perfuming and cultivating one's own citta and body with the fivefold dharmakāya of the ten inexhaustible morality, concentration, wisdom, liberation, and knowledge and vision of liberation, and even expounding the ocean of ten ineffable and ten inexhaustible Dharma gates, one obtains such ten inexhaustible environments of retribution. The ten ineffable hosts of devas within all oceans of world-systems all flow into the ocean of the fruition of Mahāvairocana. As with a single thought-moment, so it is in all [moments], inexhaustibly. All this should be contemplated free of personal sentiment; this is called the virtues of substance being equipped with five pearls. As for the five pearls: the white pearl, the red pearl, the blue pearl, the yellow pearl, and the black pearl. One serves as the fundamental phenomenon, subsuming the other four pearls. Just as positing one as the fundamental phenomenon [subsumes the others], so it is when positing any of the other four as the fundamental phenomenon. Furthermore, the other four manifest within the white pearl, as well as the shadow of the original white one. The shadow further manifests shadows; just as manifested in the white pearl, within the shadows, shadows further manifest; so it is with all the pearls. In this way, they are ten-layered, tenfold inexhaustible, beyond complete description. Furthermore, the shadows of the actions created by sentient beings manifest—the good, bad, and indeterminate manifest; furthermore, the causes and effects, higher, middling, and lower ranks realized by the uncontaminated noble ones all manifest completely therein. Just as within the celestial pearl, all palaces, multistoried pavilions, pillars, beams, eaves, and rafters manifest in this way, at that time, the devas, having seen this matter, deeply give rise to a mind of loving-kindness, a mind of salvation and protection, avoid creating evil intentions in their three karmas, practice diligence energetically, and dare not be heedless.