大方廣佛華嚴經疏 59.15

59.15

第三善知眾藝，幻智字母善知識中，初二可知。第三「時彼童子」下授己法門中二：初標名體，謂以無礙智窮世間之伎藝故。二「我恒」下顯其業用。字母為眾藝之勝、書說之本，故偏明之，有標、列、結。列有四十二門，皆言般若波羅蜜門者，從字入於無相智故，字義為門。故《毘盧遮那經》中皆言不可得，智無所得即般若故。又《文殊五字經》云「受持此陀羅尼，即入一切法平等，速得成就摩訶般若。纔誦一遍，如持一切八萬四千修多羅藏。」然初五字，若準阿目佉三藏，即全是文殊真言。若準今本，而第二一字不同。今依彼經釋之。一阿者，是無生義，以無生之理統該萬法故。經云「無差別境」。而菩薩得此無生，則能達諸法空，斷一切障，故云威力。二多者，彼經第二當囉字，是清淨無染離塵垢義。今云多者，《毘盧遮那經》釋多云「如如解脫」，《金剛頂》云「如如不可得故，謂如即無邊差別，故如不可得。」此順多字義，應是譯人之誤。囉多二字，字形相近，聲相濫故。若順無塵垢釋，以無邊之門方淨塵垢。三波者，《五字經》云「亦無第一義諦，諸法平等。」謂真俗雙亡是真法界，諸法皆等即是普照。四者者，諸法無有諸行，謂諸行既空，故遍摧差別。五那者，諸法無有性相，言說文字皆不可得。謂性相雙亡，故無所依。能所詮亡，是謂無上。又云「以那字無性相故，者字無有諸行；者字無有諸行故，跛字無第一義；跛字無第一義故；囉字無塵垢義；以囉字無塵垢義故，阿字法本不生；以阿字法本不生，故那字無有性相。汝知是要，當觀是心本來清淨無染無著，離我我所分別之相。」《遮那經》中字義與此無殊。下多依彼經及阿目佉所譯，而梵音輕重有殊、釋義無別。六邏字，悟一切法離世間故，愛支因緣永不現故。離世故無依，愛不現故無垢。七拕字，悟一切法調伏寂靜，真如平等無分別故，方為不退轉方便。八婆字，悟一切法離縛解故，方入金剛場。九茶字，悟一切法離熱矯穢，得清涼故，是普摧義。十沙字，悟一切法無罣礙故，如海含像。嚩字，悟一切法言語道斷故，能遍安住。哆字，悟一切法真不動故，不動則圓滿發光。也字，悟如實不生故，則諸乘差別積聚皆不可得。瑟吒字，悟一切法制伏，任持相不可得故。普光明即能制伏，任持煩惱即所制伏，息即伏義。迦字，悟作者不可得，則作業如雲，皆無差別。娑上字，即時平等性。麼字，即我所執性，我慢高舉若眾峯齊峙，我慢則生死長流湍馳奔激。伽字，即一切法行取性。他字，即是處所性。社字，即能所生起。鎖字，即安隱性。拕字，即能持界性。奢字，即寂靜性。佉字，即如虛空性。叉字，即盡性。娑多字，即任持處非處令不動性，惑障為非處、開淨光明為其處。壞字，即能所知性。曷攞多字，即執著義性，執著為生死境，義即智慧輪。婆字，即可破壞性。圓滿之言，不空譯為道場。然此婆字，宜蒲餓反，諸本多云蒲我，則與第八不殊。車字，即欲樂覆性。娑麼字，即可憶念性。訶婆字，即可呼召性，無緣召令有緣故。縒字，即勇健性。伽字，即厚平等性。吒字，即積集性。拏字，即離諸諠諍，無往無來行住坐臥，謂以常觀字輪故。娑頗字，即遍滿果報。娑迦字，即積聚蘊性。也娑字，即衰老性相。室者字，即聚集足迹，謂聚集即一切眾生，法雷即是足迹。侘字，即相驅迫性，謂無我曉之，即為驅迫。陀字，即究竟處，所謂此究竟處，含藏一切法輪。然新譯乃是茶字，去聲引之。上來從娑上字來，皆上有「悟一切法」、下有「不可得言」，今並略之；若具，皆如瑟吒字耳。其中難者已釋，餘以經疏相對，文並可知。更有對會及修觀儀所得功德，並別章具也。結云四十二門者，謂表四十二位故。故《智論》中諸位圓融，明初阿具後諸字。第四謙推中，推勝即就其所知眾藝寄勝推之，不捨世俗皆與實相不相違背，會同般若之門。五指後中，婆怛那者，此云增益，以無盡三昧能出生故。友名賢勝者，賢猶直善。無依道場，直善之最故。

Third, regarding the good friend Śilpābhijña (Knower of Arts), who embodies illusory-wisdom syllabary: the first two parts are readily understood. Third, from “At that time, that boy...” onwards, in conferring his teaching, there are two parts: first, identifying its name and essence, meaning that with unobstructed wisdom he exhausts the arts and crafts of the world. Second, from “I constantly...” onwards, displaying its operations. The syllabary is supreme among all arts and the basis of writing and speech; hence it is specifically illuminated, with a heading, an enumeration, and a conclusion. In the enumeration there are forty-two gates, all called “prajñāpāramitā gates,” because one enters signless wisdom through syllables, and the meaning of syllables serves as a gate. Thus, the Mahāvairocana Sūtra consistently states that they are unattainable, for wisdom having nothing to attain is precisely prajñā. Furthermore, the Mañjuśrī Five-Syllable Sūtra states: “If one accepts and upholds this dhāraṇī, one immediately enters into the equality of all dharmas and quickly accomplishes mahāprajñā. Uttering it just once is equivalent to upholding the entire eighty-four thousand sūtra collections.” Yet regarding the initial five syllables, if following the Tripiṭaka Master Amogha, they are entirely the Mañjuśrī mantra. If following the present edition, the second syllable is different. We now explain it according to that sūtra: 1. A means non-arising, because the principle of non-arising comprehensively encompasses all dharmas. The sūtra says: “The realm without differentiation.” When a bodhisattva attains this non-arising, he can comprehend the emptiness of all dharmas and sever all obstructions; hence it is called “mighty power.” 2. DA: In that sūtra the second is the syllable RA, which signifies purity, freedom from defilement, and being devoid of dust and taint. Here it says DA; the Mahāvairocana Sūtra explains DA as “liberation of tathatā,” and the Vajraśekhara says: “Because tathatā is unattainable, meaning that tathatā is boundless differentiation, tathatā is therefore unattainable.” This accords with the meaning of the syllable DA; it is likely an error of the translator, as the two syllables RA and DA are close in graph and easily confused in sound. If explained in accordance with “devoid of dust and taint,” it is through boundless gates that dust and taint are purified. 3. PA: The Five-Syllable Sūtra states, “Also without paramārtha-satya, all dharmas are equal.” This means that the vanishing of both ultimate and conventional is the true dharmadhātu, and the equality of all dharmas is universal illumination. 4. CA means that all dharmas are devoid of conditioned activities (saṃskāra); that is, conditioned activities being empty, differentiation is everywhere destroyed. 5. NA means that all dharmas are devoid of innate nature and marks, and speech and characters are entirely unattainable. This means that nature and marks both vanishing, there is nothing upon which to rely. When both designator and designated vanish, this is called unsurpassable. It also says: “Because the syllable NA lacks nature and marks, the syllable CA has no conditioned activities; because the syllable CA has no conditioned activities, the syllable PA lacks the ultimate; because the syllable PA lacks the ultimate, the syllable RA lacks the meaning of dust and taint; because the syllable RA lacks the meaning of dust and taint, the dharmas of the syllable A are fundamentally unproduced; because the dharmas of the syllable A are fundamentally unproduced, the syllable NA has no nature or marks. Knowing this essential point, you should contemplate this mind as originally pure, undefiled, unattached, and free from the marks of conceptualising 'I' and 'mine'.” The meanings of the syllables in the Mahāvairocana Sūtra do not differ from this. Below, it mostly relies on that sūtra and Amogha’s translation, though the light and heavy qualities of the Sanskrit sounds differ, the explained meanings do not. 6. The syllable LA: awakening to all dharmas being free from the mundane world, because the conditions of the link of craving never manifest. Free from the world, there is no dependence; craving not manifesting, there is no defilement. 7. The syllable DA: awakening to all dharmas being subdued and tranquil, because tathatā is equal and non-conceptual, which serves as the expedient of non-retrogression. 8. The syllable BA: awakening to all dharmas being free from bondage and liberation, only then entering the vajra-seat. 9. The syllable ḌA: awakening to all dharmas being free from feverish deceit and defilement and attaining refreshing coolness; this has the meaning of universal destruction. 10. The syllable ṢA: awakening to all dharmas being unobstructed, like the ocean holding reflections. The syllable VA: awakening to the path of language being cut off in all dharmas, able to abide everywhere peacefully. The syllable TA: awakening to all dharmas being truly motionless; being motionless, they radiate light in full perfection. The syllable YA: awakening to unariseness as it truly is, so the differentiations and aggregations of the various vehicles are all unattainable. The syllable ṢṬA: awakening to the subduing of all dharmas, because the marks of holding and sustaining are unattainable. Universal brilliance can subdue; holding and sustaining defilements is what is subdued; extinguishing is the meaning of subduing. The syllable KA: awakening to the agent being unattainable, karmic actions like clouds are all without differentiation. The syllable SA with upper tone: the nature of equality in time. The syllable MA: the nature of clinging to 'mine'; the towering arrogance of self-conceit is like many peaks standing together, and self-conceit is the long stream of saṃsāra racing in turbulent torrents. The syllable GA: the nature of grasping activities in all dharmas. The syllable THA: the nature of place and location. The syllable JA: arising and causing to arise. The syllable SVA: the nature of security and peace. The syllable DHA: the nature of sustaining the realms. The syllable ŚA: the nature of tranquility. The syllable KHA: the nature of being like space. The syllable KṢA: the nature of exhaustion. The syllable STA: the nature of sustaining the possible and impossible states so they are unmoving; delusion and obstructions are the impossible, opening pure radiance is the possible. The syllable JÑĀ: the nature of knowing and being known. The syllable RTHA: the nature of attached meaning; attachment is the sphere of saṃsāra, while meaning is the wheel of wisdom. The syllable BHA: the nature of being destructible. The word 'full perfection' is translated by Amogha as 'bodhimaṇḍa'. Yet for this syllable BHA, it should be read as bu-e fan [bha]; many editions have bu-wo [bha], which is not different from the eighth. The syllable CHA: the nature of being covered by desires and pleasures. The syllable SMA: the nature of being memorable. The syllable HVA: the nature of being summonable, summoning those without conditions to have conditions. The syllable TSA: the nature of heroic vigour. The syllable GHA: the nature of solid equality. The syllable ṬHA: the nature of accumulation. The syllable ṆA: freedom from clamour and dispute, neither coming nor going in walking, standing, sitting, or lying down, meaning one constantly contemplates the wheel of syllables. The syllable SPHA: the fruition that pervades everywhere. The syllable SKA: the nature of the accumulation of aggregates. The syllable YSA: the marks and nature of decay and old age. The syllable ŚCA: the gathering of footprints; gathering refers to all sentient beings, while the Dharma thunder is the footprints. The syllable ṬHA: the nature of mutual coercion; understanding with non-self is coercion. The syllable DHA: the ultimate place; the so-called ultimate place encompasses all Dharma wheels. However, the new translation has it as the syllable ḌHA, prolonged with a falling tone. Above, from the syllable SA onwards, each has 'awakening to all dharmas' at the beginning and 'unattainable' at the end; they are abbreviated here; in full, each is like the syllable ṢṬA. The difficult ones among them have already been explained; the rest can be known by comparing the sūtra and the commentary. Furthermore, the correspondences and the merits attained through the contemplation ritual are fully provided in a separate chapter. The concluding mention of forty-two gates signifies the forty-two stages. Hence, in the Mahāprajñāpāramitopadeśa, all stages are perfectly integrated, explaining that the initial A contains the subsequent syllables. Fourth, regarding his modest referral: referring to what is superior, he refers based on the arts known to him, without forsaking the conventional, neither conflicting with true reality, converging into the gate of prajñā. Fifth, regarding directing him to the next: Vardhana means 'increasing and benefiting', because it can be produced through the inexhaustible samādhi. The friend’s name is Bhadrottamā; bhadra means straightforwardly virtuous. The bodhimaṇḍa without reliance is the utmost of straightforward virtue.