宗鏡錄 28.2.5

28.2.5

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.