大方廣佛華嚴經隨疏演義鈔 89.44

89.44

疏四十二「陀（引聲）」，文中先釋義、後「謂此究竟」下會經。從「然新譯」下，會經字音，即興善別譯也。《智論》云「若聞茶字，即知一切法必不可得，以彼茶此言必故。」釋曰：唯至究竟為必不可得故。《般若》中以無所得則得菩提。又約表位，此四十二當妙覺，故《大品》云「茶字門入，知諸法邊竟處。」《光讚》云「是吒之門，一切法究竟邊際、盡其處所，無生無死、無有作者」，皆菩提意也。若約初發心時便成正覺，則初阿、最後茶。

In the commentary on the forty-second [syllable], 'ḍha' (陀, lengthened), in the text it first explains the meaning, and then from 'meaning this ultimate...' downward correlates it with the sūtra. From 'However, the new translation...' downward, it reconciles the sounds of the sūtra's syllables, which is the alternative translation by Xingshan. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ḍha (茶), one immediately knows that all phenomena are definitely ungraspable, because dhruva (彼茶) here means definitive.' The explanation says: It is solely arriving at the ultimate that is definitely ungraspable. In the Prajñāpāramitā, by having nothing to attain, one attains bodhi. Moreover, in terms of expressing stages, this forty-second corresponds to wondrous awakening. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: 'Entering through the syllable-door ḍha, one knows the ultimate limit of all phenomena.' The Guangzan states: 'This door of ṭa is the ultimate limit of all phenomena, exhausting their locations, without birth and without death, and without an agent'—all of which are the intention of bodhi. If considered in terms of achieving right awakening upon the initial arousal of the mind, then the beginning is a and the final is ḍha.