宗鏡錄 28.2.4

28.2.4

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.