[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 28.2 # 宗鏡錄 28.2 English (machine translation) 28.2 - **Language:** English ### [28.2.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2.1) Now, the dharma-gate of the sovereign dependent origination of the mirror of the source completely discusses the real virtues that accord with principle, because phenomena are naturally thus. It is not spoken of in terms of transformations, antidotes, or provisional expediencies. Every single dharma attains full power, not partial power; all completely constitute the substance of the dharmadhātu, each abiding in the position of tathatā. As the Mahāratnakūṭasūtra says: 'If someone wishes to understand the characteristics of all dharmas, and wishes to know that the mental realms of all sentient beings are entirely identical and equal, they should train in the prajñāpāramitā.' Therefore one knows that if one does not return to the mirror of the source, how could one illuminate them? This is the unimpeded dharma-gate, without the slightest partition. According to the Huayan school, there are ten kinds of non-obstruction: first, the non-obstruction of nature and characteristics; second, the non-obstruction of breadth and narrowness; third, the non-obstruction of one and many; fourth, the non-obstruction of mutual entering; fifth, the non-obstruction of mutual identity; sixth, the non-obstruction of concealment and manifestation; seventh, the non-obstruction of subtlety; eighth, the non-obstruction of Indra's net; ninth, the non-obstruction of the ten times; tenth, the non-obstruction of host and retinue. Now, discerning these ten non-obstructions with respect to phenomenal dharmas, the remaining dharmas can be understood by analogy. First, regarding the non-obstruction of nature and characteristics: as the sūtra says, this lotus petal possesses these ten meanings—that is to say, this petal is identical with the true nature, without obstructing the vivid distinctness of its phenomenal characteristics. Second, the non-obstruction of breadth and narrowness: this very lotus petal must universally pervade without boundaries, yet constantly does not abandon its original position and limits; this means that limitation is precisely non-limitation, and non-limitation is precisely limitation. The sūtra says: 'These petals universally cover the dharmadhātu.' Third, the non-obstruction of one and many: this lotus petal possesses boundless virtues, so it cannot be spoken of as one; yet it fuses without dual characteristics, so it cannot be spoken of as many. Fourth, the non-obstruction of mutual entering: this single petal expands and completely enters into all differentiated dharmas, yet can also gather all those dharmas and cause them to enter into itself; therefore, being expanded it constantly gathers, simultaneously without obstruction. Fifth, the non-obstruction of mutual identity: this single petal necessarily cancels itself to become identical with others, its entire substance being wholly all those dharmas, yet it constantly gathers others to be identical with itself, causing all of them to be its own substance; therefore, itself being identical with others, itself is not established; others being identical with itself, others do not exist; both the existence and vanishing of self and other are simultaneously manifested. Sixth, the non-obstruction of concealment and manifestation: since this petal pervades all, all those dharmas likewise universally pervade; when this can pervade that, then this is manifest and that is concealed; when that can pervade this, then that is manifest and this is concealed; thus, this and that each have non-obstruction of concealment and manifestation. Seventh, the non-obstruction of subtlety: furthermore, within this petal, subtle lands can all be manifested, brilliantly and simultaneously appearing, complete in every respect. The sūtra says: 'Subtle lands within a single dust mote abide vastly.' Eighth, the non-obstruction of Indra's net: furthermore, within each dust mote of this petal, there are boundless oceans of worlds; within the oceans of worlds there are again dust motes; within these dust motes there are again worlds; thus layered over and over, they cannot be exhausted, being beyond the realm of mental deliberation. Ninth, the non-obstruction of the ten times: this single petal horizontally pervades the ten directions and vertically covers the nine times; because time has no separate substance and is established depending on the petal, since the petal is unimpeded, time is likewise so. Tenth, the non-obstruction of host and retinue: furthermore, in principle this petal does not arise in isolation, but necessarily gathers immeasurable retinues to surround it. The sūtra says: 'This lotus flower has lotus flowers as numerous as the dust motes of oceans of worlds as its retinue.' All the retinues in this sūtra mutually serve as host and retinue, perfectly complete in virtue. Therefore, to see this petal is precisely to see the inexhaustible dharmadhātu; it is not that by relying on this, something else is symbolized. The sūtra says: 'These petals and so forth all arise from anutpattikadharmakṣānti.' Since this single petal possesses the ten kinds of non-obstruction, all other phenomena are likewise so. These ten profound gates do not go beyond phenomena and principle. If considered in terms of the unimpeded interpenetration of phenomena and principle, there are the gate of Indra's net, the gate of subtle mutual containment, the gate of purity and mixture possessing virtue, and so forth. If considered in terms of the concordant and contrary mutual fusion of phenomena and principle, there are the gate of complete correspondence, the gate of concealment and manifestation both being accomplished, the gate of sovereign mutual identity, and so forth. Therefore, one and many mutually enter yet are not one; because they mutually assist without destroying their own characteristics, appearing individually, they are not one. Because one and many are mutually identical yet not different; because one and many mutually gather and mutually vanish, they are not different. Thus within the mirror of the source, whenever there is a single dharma or a single dust mote, each and all possess these ten unimpeded gates, just as a single lotus petal is naturally thus. If one does not see this, perfect faith is not achieved, and one is confined to partial perspectives, entirely limited to provisional and gradual stages, ultimately unable to achieve the fusion and penetration of mind and object through the mutual entering and identity of one and many. The Commentary explains the ten profound gates of the lotus flower: First, regarding the gate of simultaneous complete correspondence: as for the ten profundities and ten pairs, whenever a single phenomenon is brought up, it necessarily possesses the ten profundities; whenever there is a single profound gate, it necessarily gathers the ten pairs. Generally explaining a single dharma, each and every one completely gathers them. The ten pairs are: first, teaching and meaning; second, phenomena and principle; third, object and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, dependent and primary \[retribution\]; seventh, substance and function; eighth, person and dharma; ninth, contrary and concordant; tenth, resonance and response. Just as a single lotus possesses these ten pairs, the myriad dharmas follow the same principle. First, teaching and meaning: seeing this lotus flower can give rise to understanding. Second, phenomena and principle: the flower is precisely a phenomenon, its entire substance being identical with the true \[nature\]. Third, object and wisdom: the flower is the object of contemplation, identical with the nature of wisdom. Fourth, practice and stage: it is the flower of myriad practices, differentiated according to stages. Fifth, cause and effect: the flower of causal phenomena is gathered to become the fruit. Sixth, dependent and primary \[retribution\]: it is entirely that which is relied upon, and also that which relies. Seventh, substance and function: its substance is identical with the true nature, and its function responds to capacities. Eighth, person and dharma: it is constantly gathered as person, and subsumed as dharma. Ninth, contrary and concordant: contrariness is identical with the five heats, while concordance is the ten pāramitās. Tenth, resonance and response: it universally responds to all, and is also able to resonate. As a single flower is thus, all other phenomena may be known by analogy. As phenomenal dharmas are thus, all other teaching, meaning, and so forth are entirely so; it can be seen by considering this. The 'Wondrous Adornment' chapter uses the body of the Buddha as an analogy, saying: 'Like empty space, fully containing all forms.' This illustrates that the Buddha's body is fully replete with all dharmas. ### [28.2.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2.2) Furthermore, a verse in the Chapter on the Arising of Nature in the Jin translation of the sūtra says: / 'All kalpas of the three times, / Buddha-lands and all dharmas, / the faculties, citta, and caittas, / and all false dharmas— / within a single buddha-body / these dharmas all appear. / Therefore bodhi is said / to be immeasurable and without bound.' / This also concerns being complete within the buddha-body and mind. / Furthermore, the Chapter on the Samādhi of Samantabhadra says: 'It can cause all the fine dust particles in all lands to fully accommodate the boundless dharmadhātu.' Basing on the statement about being able to possess: it is simply because the functioning of karma is entirely due to the virtuous characteristics; their being inherently complete is itself the virtuous characteristics; causing them to be entirely seen is the functioning of karma. Below, understanding functioning of karma should be guided by this. / The Chapter on the Ten Practices says: 'This bodhisattva manifests within his body all lands, all sentient beings, and all buddhas.' / The Chapter on Entering the Dharmadhātu says: 'Sudhana saw that in each part of Samantabhadra's body, in each pore, there were all the worlds of the ten directions—the discs of earth, water, and so forth in the trichiliocosms, the mountains, rivers, and oceans, the palaces of humans and devas, various times and kalpas, and the buddhas and bodhisattvas. Just as he saw the present worlds, so did he clearly see likewise within all worlds of the past and future bounds; up to manifesting all realms of the three times, all buddha-lands, all sentient beings, all buddhas appearing in the world, and all bodhisattvas within the dust particles of the lands of the ten directions, as well as hearing the speech and sounds of the assemblies of buddhas and bodhisattvas.' / These are all the door of simultaneous completeness and correspondence. / Second, the door of the sovereignty of breadth and narrowness: first explaining breadth and narrowness, and later harmonizing purity and mixedness. First, explaining breadth and narrowness: as when Sudhana praised the pavilion, saying: 'The dwelling place of those who do not move from their original place, yet are able to go everywhere to all buddha-lands.' In the Chapter on Entering the Dharmadhātu, Queen Māyā says: 'Furthermore, good man, when that wondrous light entered my body, although the size and form of my body did not exceed its original \[state\], yet in truth it had already surpassed the worldly realm. Why is this? Because at that time my body was equal in measure to empty space, being able to fully accommodate the bodhisattvas of the ten directions taking birth in their adorned palaces.' Passages such as these are all the sovereignty of breadth and narrowness. / Next, harmonizing purity and mixedness: as it is said, 'The ten thousand practices spreading profusely are likened to flowers blooming on brocade.' This is the door of all storehouses having the virtues of purity and mixedness complete. However, there are two meanings. First: if matching with the principle is taken as purity, and the ten thousand practices as mixedness, then this is the non-obstruction of phenomenon and principle, not the non-obstruction of phenomenon and phenomenon. Suppose a bodhisattva takes great compassion as purity, looking exclusively at practicing compassion to the end of future bounds, with the remaining practices like empty space; if, in terms of the mixed door, the ten thousand practices are cultivated together—these two doors are different, and this also does not constitute the non-obstruction of phenomenon and phenomenon. Second: as in the single door of giving, all ten thousand dharmas are called giving, and therefore it is called pure; yet this door of giving fully possesses the practices of the other pāramitās, and therefore it is called mixed. In this way purity and mixedness do not obstruct each other, and thus being called 'possessing virtue complete' would fulfill the meaning of the non-obstruction of phenomenon and phenomenon. However, one possessing all pāramitās while all pāramitās are retained belongs to the door of mutual entering; if the one is immediately all pāramitās, it resembles again the door of mutual identification. Therefore it was not retained, and Xianshou changed it to the door of the sovereignty of breadth and narrowness. / As for 'flowers blooming on brocade': the intended meaning is drawn from the five colors setting each other off; although the colors of the flowers differ, each and every thread runs through. Running through is an analogy for purity; differing is an analogy for mixedness. Thus being constantly running through and constantly differing is called non-obstruction; it is not like an embroidery or painting that is merely different without running through. / The explanation says: If there were difference without running through, the way of the perfect fusion of the one nature would be lost. If there were running through without difference, the door of the adornment of the ten thousand practices would not exist. Now, constantly differing and constantly running through, uninterrupted and unbroken, the true substance is darkly tranquil without obstructing following conditions, and the great function appears present without hindering the correct nature. This may well be likened to 'flowers blooming on brocade,' or 'clouds rising in the vast sky.' / Furthermore, Xianshou's intention was: 'The purity and mixedness of the ten thousand practices have both the non-obstruction of phenomenon and principle, and being spoken solely in terms of phenomena; therefore it was abandoned. That is, being identical with the one dharmadhātu is purity, and not destroying phenomenal characteristics is mixedness—this is the non-obstruction of phenomenon and principle. Constantly practicing one practice is purity, and not obstructing the remaining practices is mixedness—this is solely in terms of phenomena. Therefore it was formerly abandoned and breadth and narrowness were established instead.' If one wishes to harmonize and grasp them now: phenomena being identical with the principle and pervasive is purity, and not destroying the one and the many is mixedness; then there is also the meaning of the non-obstruction of phenomenon and phenomenon. / If taken in terms of entering the door, then all are entering; within the entering there are many Dharma doors, and therefore it is called mixed. As the Chapter on the Wondrous Adornments says: the oceans of various assemblies each have only a single door of liberation—this is purity; Bodhisattva Samantabhadra attains the inconceivable liberation—this is mixedness. In the Chapter on Entering the Dharmadhātu, the maiden Citta-caritā says: 'I cultivated and attained this Dharma in the presence of thirty-six Ganges sands of buddhas. Those tathāgatas each used different doors to cause me to enter this universal adornment door of the prajñāpāramitā'—this is the non-obstruction of purity and mixedness. / Furthermore, regarding the good spiritual friends sought by the youth Sudhana: each said, 'I only know this Dharma door,' and also said, 'For many kalpas I have only cultivated this door'—this is the pure door. The good spiritual friends all deferred to others, saying: 'As for the various knowledges and views, various practices, and various realizations of all the bodhisattvas...'—this is the mixed door. Stating oneself that one knows one, and deferring to others that they have many: although self and other differ, yet they belong to a single person. This is also the door of the non-obstruction of purity and mixedness. / Third, the door of the one and the many accommodating each other while remaining distinct: the non-obstruction of the one and the many is equal to a thousand lights in an empty room. Because the one and the many serve mutually as dependent origination, their power and function penetrate each other, and thus they enter each other; this is called 'accommodating each other.' Because they do not destroy their characteristics, it is said 'remaining distinct.' Just as a thousand lamps shining together in a single room: the lamps differ according to their cups, each and every one being distinct; the lamps penetrate according to their light, light and light entering each other. Constantly separate and constantly entering, ever distinct and ever fused. Therefore the sūtra verse says: / 'In one, understand the immeasurable; / in the immeasurable, understand the one. / Knowing their mutual arising, / one will accomplish fearlessness.' / Furthermore, this is pervasion like principle and containment like principle, expanding and gathering at the same time. If fully functioning: first, perhaps only entering, because one enters all; second, perhaps only gathering, because one gathers all. ### [28.2.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2.3) Third, being both entering and containing, because they are unobstructed at the same time. Fourth, being neither entering nor containing, because since entering is identical to containing, it is not entering; and since containing is identical to entering, it is not containing. Fifth, possibly possessing the preceding four, because it is the sphere of understanding. Sixth, possibly transcending the preceding five, because it is the sphere of practice: when practice arises, conceptual understanding ceases. Therefore the Avataṃsakasūtra says: 'This bodhisattva within a single pore is universally able to contain all lands.' It also says: 'Within all bodies, \[one\] is completely able to embrace inexpressibly inexpressible bodies to the exhaustion of the dharmadhātu, yet the realm of sentient beings neither increases nor decreases. Just as with one body, so it is universally throughout all bodies across the dharmadhātu.' Therefore the Samādhi Sūtra on the Supernatural Transformations of Quiescent Illumination says: 'Within the bodies of all sentient beings, one is universally able to display the body of a single sentient being; furthermore, within the body of a single sentient being, one can universally manifest the bodies of all sentient beings. Within the body of a sentient being, one can manifest the dharmakāya; and within the dharmakāya, one can manifest the body of a sentient being. Furthermore, by means of one mind, following each thought, one awakens to and enters the boundless kalpas of all sentient beings, universally manifesting their karma, fruits, and maturation; and according to what is appropriate, enlightens sentient beings, causing them all to directly see and attain skill in means.' Fourth is the gate of mutual identity: setting aside oneself to become identical with the other is the meaning of mutual identity. In the previous mutual entrance, this and that mutually persisted, like two mirrors illuminating each other; that was merely explained in terms of the interpenetration of their powers and functions. Now, this is explained in terms of having substance and lacking substance: hence it says 'setting aside oneself.' Setting aside oneself means that oneself has no substance; becoming identical with the other means that the other has substance. As a verse in the sūtra says: 'One is identical to many, and many are identical to one; Words follow the meaning, and meaning follows the words. Thus all things are mutually established in succession; This should be spoken to those who do not regress.' Since it says 'mutually established in succession,' it is viewed in terms of distinct substances and classes. The 'Chapter on Inconceivable Dharmas' says: 'The Buddhas know that all Buddhas' words are identical to the words of one Buddha.' This is mutual identity among the same class. The 'Chapter on First Generating the Mind' says: 'Because the mind has been generated, it is equal in substance and nature to all Buddhas of the three periods of time,' down to saying 'real wisdom, etc.' This reveals the mutual identity between higher and lower stages. The 'Chapter on Entering the Dharmadhātu' says: 'Maitreya addressed the great assembly, saying: Other bodhisattvas undergo immeasurable hundreds of thousands of koṭis of nayutas of kalpas before they are able to fulfill the vows and practices of a bodhisattva and draw near to the bodhi of all Buddhas. Yet this merchant's son, within a single lifetime, has been able to purify Buddha lands, and so on.' Fifth is the gate of concealment and manifestation: like the moon on the eighth day, the bright part is taken as manifestation, and the dark part as concealment; and they are necessarily simultaneous, hence called 'both established.' It is unlike the fifteenth day, which is solely manifest, or the last day of the lunar month, which is solely concealed. Furthermore, the dark part is not without brightness, and the bright part is not without darkness; it is merely that where brightness is manifest, darkness is concealed, and where darkness is manifest, brightness is concealed. It can also be said that concealment and manifestation are both established. Thus it is said that concealment and manifestation are both established like a crescent moon in an autumn sky. Like the moon on the eighth day, half is manifest and half is concealed: precisely when it is manifest, it is concealed. It is not like the last day of the lunar month where in concealment there is no manifestation, nor like the full moon where in manifestation there is no concealment. Thus beneath the brightness there is darkness, and beneath darkness there is brightness. Just as where it enters in the east, it immediately rises in the east—like darkness beneath brightness; and where it rises in the west, it immediately enters in the west—like brightness beneath darkness. Hence it is called 'the secret, simultaneous establishment.' It is also as a verse in the Yāma Heaven says: 'In all places throughout the ten directions, All say the Buddha is here; Some see him among humans, Some see him in the heavenly palaces.' Thus the place seen is manifestation, and the place unseen is concealment; it is not that the Buddha is not omnipresent. The 'Chapter on the Ten Concentrations' says: 'Some see the Buddha's body measuring seven cubits; some see the Buddha's body measuring eight cubits; some see the Buddha's body measuring nine cubits; down to some seeing the Buddha's body measuring an inexpressibly inexpressible number of worlds of Buddha-land atoms.' When seven cubits are seen, seven cubits are manifest, and other measures are concealed; other manifestations follow this rule. Hence that analogy says: 'For example, with the lunar orb, people of Jambudvīpa see its form as small, yet it is not reduced; those dwelling within the moon see its form as large, yet it is not increased.' The explanation says: seeing it large, the large is manifest and the small concealed; seeing it small, the small is manifest and the large concealed; yet there is neither increase nor decrease. This is the secret, simultaneous establishment; all other dharmas can be understood by analogy. As the sūtra says: 'Queen Māyā served as the mother of the bodhisattva in this one place, and was also the mother in the three-thousandfold world system; yet this body of mine does not dwell in one place, nor does it dwell in many places.' This is also the meaning of concealment and manifestation: being a mother in this place is this manifestation and that concealment, and so on. Not dwelling in one place is the concealment of the one, with the manifold manifestations understood by analogy; not dwelling in many places is the concealment of the many, with the single manifestation understood by analogy. This is also the phrasing of mutual deprivation and mutual extinction, the secret meaning of being neither concealed nor manifest. However, if spoken in terms of cognitive illusion, it belongs to the gate of functioning through karma; if spoken in terms of realization at the ultimate stage, it belongs to the gate of virtuous characteristics. Sixth is the gate of the minute and fine mutually containing: a verse in the sūtra says: 'Within each and every pore, Countless lands are individually manifested.' This is the gate of functioning through karma. Furthermore, the bhikṣu Guṇamegha says: 'Dwelling in the gate of minute and fine recollection of the Buddha, at the tip of a single hair there appear inexpressible Tathāgatas, and I go to all their places to attend upon and serve them.' This pertains to both virtuous characteristics and functioning through karma. The Kanding ji says: 'This minute and fine virtue is not the same as the virtue of mutual presence. The latter is viewed in terms of distinct substances and distinct virtues mutually facing and mutually present; here, the dharma itself immediately contains all things, clearly and equally manifest.' Seventh is the gate of Indra's net: regarding this contemplation of Indra's net, just as a single flower or a single speck of dust, because it accords with nature, can contain everything, all other dust specks and all other dharmas also accord with nature—how could there be any dharma that is not contained? One should contrast a dust speck with other lands to explain layer upon layer. To make it easy to see, let us first compare one dust speck with other dust specks: the lands contained within a single dust speck are also formed by assembling dust specks; these constituent dust specks must also accord with nature. Since a dust speck accords with nature, it must also contain lands. The lands contained within the second layer are also formed by assembling dust specks; the dust specks again accord with nature and must also contain lands. The third layer of dust specks contains the fourth layer of lands. ### [28.2.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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. ### [28.2.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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. ### [28.2.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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; _First 6 of 8 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2) · Pramāṇa