宗鏡錄 28.2.6

28.2.6

又此五色珠中。 隨眾生業影現。 白中。 天清淨業現。 赤中。 無記業現。 青中。 餓鬼畜生業現。 黃中。 人間種種輪轉不相捨離世善業現。 黑中。 地獄種種苦業現。 乃至十方諸佛八相成道。 靡不於中重重影現。 心等五色珠因陀羅網亦如是。 於中有業識細相。 轉識中相。 現。 識麁相。 目見可貪色時。 眼脈走黃。 黃熏隨五摩尼黃色現。 是名貪業現五道業作。 目見可瞋色時。 目脈走青。 青熏隨色摩尼青色現。 是名瞋業現五道業作。 目見可善可惡不識不知色時。 目脈走黑。 黑熏隨色摩尼黑色現。 是名癡業現五道業作。 純白色時。 此諸天業現。 表而可知。 約實而言。 一一業中皆具一切。 如是重重無盡。 即德用自在門。 是根本因陀羅尼。 並是實義。 非變化成。 此是如理智中如量境界也。 皆是法性實德。 法爾如是。 十重重藏。 十無盡藏。 此約圓教法以十數顯重重。 亦以十數顯無盡。 又此天網能現一切影。 即是意業。 能雨一切寶。 即是身業。 能出一切音聲。 即是口業。 然一切諸法。 皆從果海中出。 然還無不歸於果海中。 約實而言。 至意。 此中在者。 正此果海之文處。 此中有三。 一德用自在。 如珠喻。 二知根海。 三如根五用。 如前已辯。 此知根海一種。 能知者。 有三種人。 一佛。 二菩薩。 聲聞。 緣覺。 三凡夫。 云何根海。 謂大日毘盧遮那智藏海。 此海中有三種波。 此上三種人。 次第能知。 此海本來寂。 云何生波浪。 由忽爾念無明風。 起於波浪。 云何波相。 此無明風動智藏海。 中生波浪。 譬如以鐺盛清水。 初置火邊。 初時細動。 有如粒子。 漸大動。 有如細流。 漸大動。 有如涌騰。 然此自然隨風之色。 或得破種種穀。 破諸草木。 或滋萌五穀。 成熟一切果實。 若欲起此風時。 最初雲霞於外顯現。 然後起大風。 若此拔草木根栽。 及諸五穀。 海上起黑雲。 若此破五穀一切果實。 不拔草木根栽。 海上起青雲。 若此成熟五穀。 滋萌一切華草。 海上起白黃雲。 若此非善非惡。 海上起慶色赤雲。 由此三種能。 知若此極細。 一船師所知。 若此中。 二船師所知。 若此極麁相。 於上現。 凡夫所知。 如是毘盧遮那智藏海中。 有三風三波。 祕密難知。 良以一切眾生自心處內有八辦（普𦔲反即一切眾生心腹內有八辦為革五藏。 其八辦相狀。 一似牛黃也）和合成蓮華。 此蓮華中有正遍知海。 是名毘盧遮那智藏。 亦名蓮華藏莊嚴世界海。 此海有三種波者。 一業相。 二轉相。 三現相。 然此蓮華藏海。 有二種門。 一大藏金剛門。 二差別金剛門。 然凡夫華未開發。 聖者華已開發。 此未開發華蕚上有九孔。 名差別金剛門。 此華莖上有一大孔。 是名大藏金剛門。 凡眾生業將起。 從大藏門風起。 飄動心海。 乃至涌出差別門中已。 後。 眼等五根面上。 乃至諸根中周流。 不知手舞足踏。 手擎足擾動。 初發微細。 是名業相。 諸佛境界。 次漸麁涌出差別門。 未現面貌。 是名轉相。 諸菩薩聲聞緣覺境界。 後於諸根貌面中。 顯現善惡相極麁。 是名現相。 諸凡夫境界。 若諸佛現在一剎那中。 了知十世九世無礙。 如一剎那。 一切剎那亦爾。 是名知根海。 又若網所張處。 謂諸宮殿。 若配法者。 宮殿即是支末因陀羅。 無盡。 五體德備五珠。 即是根本因陀羅。 若祕密釋者。 此天主因陀羅。 乃是一切眾生身中實性。 往昔由與毘盧遮那如來。 俱同一因。 及諸釋師子。 俱同一善根故。 又此十不可說一切諸天眾。 此皆謂諸十不可說同類。 十無量異類。 清淨緣慮心是也。 其餘一切不可說所現雜染業影。 一切皆欲界。

Furthermore, within these five-coloured jewels, reflections appear according to the karma of sentient beings. In the white, the pure karma of devas appears. In the red, indeterminate karma appears. In the blue-green, the karma of hungry ghosts and animals appears. In the yellow, the mundane good karma of human beings rotating through various states without abandoning one another appears. In the black, the various suffering karmas of hells appear. Even down to the eight aspects of attaining the Way by the Buddhas of the ten directions—there are none that do not appear reflected in layer upon layer within them. The Indra's net of the five-coloured jewels of the mind is also like this. In it are the fine characteristic of karmic consciousness, the intermediate characteristic of evolving consciousness, and the coarse characteristic of consciousness manifested. When the eye sees a desirable colour, the channel of the eye runs yellow; the yellow fumigation follows the yellow colour of the five maṇis and appears: this is called the appearance of karmic activity of desire performing the karma of the five paths. When the eye sees an infuriating colour, the channel of the eye runs blue-green; the blue-green fumigation follows the blue-green colour of the coloured maṇi and appears: this is called the appearance of karmic activity of aversion performing the karma of the five paths. When the eye sees a colour that could be good or bad but is unrecognised and unknown, the channel of the eye runs black; the black fumigation follows the black colour of the coloured maṇi and appears: this is called the appearance of karmic activity of delusion performing the karma of the five paths. When it is pure white, the karma of these various devas appears, as can be known from the manifestation. Speaking according to reality, each and every karma contains all [karmas]; thus layer upon layer is inexhaustible. This is the gateway of the sovereignty of virtuous functions; it is the fundamental indra-dhāraṇī. All are true realities, not fabricated by transformation. This is the realm of the measure [of things] within the knowledge in accord with reality. All are the real virtues of the Dharma-nature, inherently so. The ten layers of treasuries, the ten inexhaustible treasuries—this is formulated according to the perfect teaching, using the number ten to reveal the layers upon layers, and also using the number ten to reveal inexhaustibility. Furthermore, that this heavenly net can display all reflections is indeed mental karma; that it can rain all treasures is indeed physical karma; that it can produce all sounds is indeed vocal karma. Yet all dharmas emerge from the ocean of fruition, and none fail to return to the ocean of fruition. Speaking according to reality, as for the ultimate intention: what resides herein is precisely the locus of the text of this ocean of fruition. In this there are three things: first, the sovereignty of virtuous functions, as in the jewel simile; second, the ocean of knowing roots; third, the five functions according with the roots, as explained before. As for this single category of the ocean of knowing roots, those capable of knowing it are of three kinds of persons: first, Buddhas; second, bodhisattvas, śrāvakas, and pratyekabuddhas; third, ordinary beings. What is the ocean of roots? It refers to the ocean of the treasury of wisdom of the Great Sun, Vairocana. Within this ocean there are three kinds of waves, which the above three kinds of persons are sequentially capable of knowing. This ocean is originally serene; how do waves arise? Due to a sudden thought, the wind of ignorance stirs up waves. What are the characteristics of the waves? This wind of ignorance moves the ocean of the treasury of wisdom, generating waves within it. For example, when a pot contains pure water and is first placed by the fire, at first there is fine movement, like small grains; gradually it moves more greatly, like fine streams; gradually it moves even more greatly, surging and boiling. However, this naturally follows the colour of the wind: it may destroy various grains and destroy various grasses and trees, or it may sprout the five grains and ripen all fruits. When this wind is about to arise, clouds and mists first manifest externally, and then the great wind arises. If it uproots grasses, trees, and planted roots, as well as the five grains, black clouds arise over the sea. If it destroys the five grains and all fruits without uprooting grasses, trees, and planted roots, blue-green clouds arise over the sea. If it ripens the five grains and sprouts all flowers and grasses, white-yellow clouds arise over the sea. If it is neither good nor bad, joyful reddish clouds arise over the sea. Due to these three kinds of capacities: if it is extremely subtle, it is known by the first boatman; if it is intermediate, it is known by the second boatman; if this extremely coarse characteristic appears above, it is known by ordinary beings. In this way, within the ocean of the treasury of wisdom of Vairocana, there are three winds and three waves, secret and difficult to know. Because within the internal location of the self-mind of all sentient beings there are eight petals (pronounced pu-bao [po], that is, within the heart-belly of all sentient beings there are eight petals constituting the leather of the five viscera; the appearance of these eight petals resembles ox bezoar) combined together to form a lotus. In this lotus there is an ocean of correct universal knowledge: this is called the treasury of wisdom of Vairocana, and is also called the ocean of worlds adorned by the lotus treasury. This ocean has three kinds of waves: first, the karmic characteristic; second, the evolving characteristic; third, the manifest characteristic. Yet this ocean of the lotus treasury has two kinds of gateways: first, the great treasury vajra gateway; second, the distinct vajra gateway. However, the flower of ordinary beings has not yet opened, while the flower of the noble ones has already opened. On the calyx of this unopened flower are nine apertures, named the distinct vajra gateways; on the stem of this flower is one great aperture, named the great treasury vajra gateway. When the karma of ordinary beings is about to arise, the wind arises from the great treasury gateway, stirring the ocean of the mind, and after surging out through the distinct gateway, it then circulates across the surface of the five faculties such as the eyes, down to within all faculties. Unawares, the hands dance and the feet stamp, hands lift and feet stir restlessly. Its initial emergence is subtle: this is called the karmic characteristic, the realm of the Buddhas. Next, it gradually becomes coarser, surging out through the distinct gateway without yet manifesting upon the face: this is called the evolving characteristic, the realm of bodhisattvas, śrāvakas, and pratyekabuddhas. Later, on the faculties and upon the face, good and bad characteristics appear extremely coarsely: this is called the manifest characteristic, the realm of ordinary beings. If the Buddhas in a single present kṣaṇa completely know the ten times and the nine times without obstruction, as in one kṣaṇa, so it is in all kṣaṇas: this is called knowing the ocean of roots. Furthermore, as for the place where the net is spread, it refers to the palaces; if correlated with dharmas, the palaces are the branch-and-tip Indras, inexhaustible; the five jewels endowed with the virtues of the five bodily parts are the fundamental Indras. If explained esoterically, this heavenly lord Indra is none other than the real nature within the bodies of all sentient beings, because in the past they shared the same cause with the Tathāgata Vairocana and shared the same good roots with all Śākyamuni lions. Furthermore, these ten ineffable assemblies of all devas refer to these ten ineffable same kinds and ten measureless different kinds: they are the pure cognitive mind. All the other ineffable appearing reflections of defiled karma are all the desire realm;