宗鏡錄 28.2.6

28.2.6

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;