大毘盧遮那成佛經疏 19.10

19.10

次云「祕密主！觀此空中流散假立，阿字之所加持，成就三昧道。祕密主！如是阿字，種種間布圖位，乃至有形無形、有相無相、一切從阿字也。」置位、謂種種莊嚴也。觀者、謂令祕密主觀此也。謂住種種形像莊嚴、而分別其位也。此諸法本不生故、顯示自形、自形即是阿字也。於自形中顯示本不生也。阿字如是，祕密主！種種置位間布，我觀住不生，諸法自形顯示。是經文也。觀此阿字於空中流出世間萬像，一切世間皆從此生，然本不生也。阿字假立加持三昧成就，證三昧具般若成萬行皆由此阿字，得福慧圓滿皆從此阿字門也。此字能生種種色，謂青黃赤白黑，乃至雜間有無量種，及種種形，謂三角、方、圓、半月之類，及本尊等無量不同。若識此中真實之義，無不舉體入於阿字之門，同於毘盧遮那也。上來所說阿字門，即是顯示自身我，即我自身本不生亦無滅。不生不滅者，即是如來之身，當如是觀察也。故云阿字以自形顯示其德也。次或無所得義也。從嚩字形顯示不可得義，此嚩以證本不生也。嚩字形現，即是下文言語道斷之義也。此明何義？佛言：阿字具有一切功德，或直從阿字門以本不生而顯說之；或從異門顯之，即是嚩等諸字門也。其義雖異、門亦有殊，然所示我之自身本不生義無有異也。若法有一是生，即是可說之相，非言語道斷之法。以嚩字言語斷心行滅，故入阿字門。以阿字故，即知此嚩不可說示也。以下皆是異門之相。或一切法中造作離故，迦字形現。此即明一阿字門，然欲明一切法本來無作故，現此迦字。然此迦字即明阿字義也。如迦字，若上不置橫畫，即不成迦字聲。所以不成者，以迦中闕阿聲也。此迦字上頭即有阿形，當知此百字皆爾，下例可解。若無阿聲在中，即不開口，亦自無有聲也。或一切法虛空等故，佉字形現。或行不可得，哦字形現。或一合相不可得，伽字形現（阿賴耶含一切染淨種子是含藏義）。或諸法離生滅故。ca字形現（遮，正翻即是死滅之義也）。或諸法無影像故，車字形現（如世間法，因日樹等和合即有影生也）。或一切法離生不可得故，惹字形現。或一切法離戰敵，社字形現（此是有此有彼義，有此彼即有戰敵也）。或一切法離卑下，吒字形現（吒是我慢自高之義，對此即有卑下。若有慢有卑下，即有生滅義，不與阿字相應。以阿聲在中故，即明無卑無慢之義也）。或一切法離養育故，咤字形現（是滋養成立義，如調和水土等而養株木等即得滋養。然一切法入阿字也）。或怨離故，拏字形現（怨謂一向自身於一切處作惡，惡即對非惡處為二也）。或災變離故，荼字形現（是災變義。謂世間蝗虫水火之異，及盜賊侵伐來是也）。或諸法如如離故，多字形現（若觀有如如即有所觀，有所觀故即有生有滅，即不與阿字相應。故如如亦須離也）。或諸法離住處故，他字形現（若有是處有非處，即有是非心生，不與阿字相應）。或一切法離施，娜字形現（若有此彼所施之物等，即不與道相應也。如《般若》說）。或一切法界不可得，馱字形現（界謂各持本位也。諸法界其像萬端，界者眾像在中之意也。此界不可得）。或一切法諦不可得，波字形現（第一義諦亦不可得也）。或一切法同沫不堅，頗字形現（沫是不堅義。猶離不堅，即阿字之德也）。或一切法離縛故，摩字形現（若見有縛解，即有執心故也。入阿字即無縛無脫，以不生故）。或一切法觀無所得，婆字形現（觀即觀照也。以觀照成，即有受生處。若了本無，即無生無觀也）。此中釋字，不合釋此麼字也。此是空義別釋之，文誤也。或諸乘不可得一切法，野字形現（乘謂三乘，凡乘船車之類有所至到，皆此義也。若有所乘，即有所得也）。或一切法塵離，囉字形現（囉是染義。染污謂令清淨色染污，此即是塵染也。諸法離一切垢）。或一切法無相，邏字形現（若有相者即對無相，與阿字不相應也）。或一切法離言說，嚩字形現。或一切法離寂故，奢字形現（奢謂寂然義。若有寂然即有散亂，無寂無亂，法體如是也）。或本性愚鈍一切法，沙字形現（沙是愚夫無所識義。愚智為失，不與本體相應）。或諦不可得，娑字形現（此諦是真實之義。諦非諦為二，是世間法）此是現字形也。言現字者（一切法門功德皆在此中也），或一切法離因，訶字形現（訶是因義。若有因即有果，即是生滅法也。入不生門即無因無果，他效此）。

Next, [the sūtra] says: 'Secret Lord! Contemplate this diffused conventional designation in space, empowered by the syllable A, accomplishing the path of samādhi. Secret Lord! In this way, with the syllable A arranged in various placements, up to having form or having no form, having marks or having no marks, everything is from the syllable A.' Placing the seats refers to the various adornments. 'Contemplate' means causing the Secret Lord to contemplate this. It means that while abiding in the adornments of various forms and images, their positions are distinguished. Because these dharmas are originally unborn, they display their own form; their own form is indeed the syllable A. Within their own form, they display original unbornness. 'The syllable A is thus, Secret Lord! Arranged in various placements. I contemplate abiding in the unborn; the own-forms of dharmas are displayed'—this is the text of the sūtra. Contemplating this syllable A, the myriad worldly images flow out in space; all worlds are born from this, yet it is originally unborn. The conventional establishment of the syllable A is empowered, and samādhi is accomplished. Realising samādhi, being endowed with prajñā, and accomplishing the myriad practices all stem from this syllable A; the perfection of merit and wisdom all comes from this syllable A gateway. This syllable can produce various colours—namely blue, yellow, red, white, and black, up to countless mixed varieties—and various shapes—namely triangles, squares, circles, crescents, and the like, as well as countless variations of personal deities (iṣṭadevatā) and so forth. If one recognises the true meaning herein, without exception one enters wholly into the gateway of the syllable A and becomes identical with Vairocana. The syllable A gateway explained above precisely reveals one's own self: that my own self is originally unborn and unceasing. That which is unborn and unceasing is the body of the Tathāgata; one should contemplate it in this way. Therefore it is said that the syllable A reveals its virtues through its own form. Next is the meaning of non-attainment. The meaning of unobtainability is displayed from the form of the syllable Va; this Va serves to realise original unbornness. The appearance of the form of the syllable Va is precisely the meaning below of 'the path of speech is cut off'. What meaning does this illuminate? The Buddha said: The syllable A possesses all virtues; they may be revealed directly from the syllable A gateway by way of the originally unborn, or they may be revealed through other gateways—namely the gateways of syllables such as Va. Although their meanings differ and their gateways are also distinct, there is no difference in the meaning of original unbornness of one's own self that is shown. If a dharma has a single existent [characteristic], that is an expressible mark, not the dharma wherein the path of speech is cut off. Because in the syllable Va speech is cut off and the workings of the mind are extinguished, one enters the syllable A gateway. Because of the syllable A, one knows that this Va cannot be expressed or demonstrated. All the following are the marks of distinct gateways. Or because all dharmas are free from fabrication, the form of the syllable Ka appears. This illuminates the single syllable A gateway, yet in wishing to clarify that all dharmas are originally free from fabrication, this syllable Ka appears. However, this syllable Ka precisely clarifies the meaning of the syllable A. For example, with the syllable Ka, if a horizontal stroke is not placed on top, the sound of the syllable Ka is not formed. The reason it is not formed is that the sound A is lacking within Ka. At the very top of this syllable Ka there is the form of A; one should know that all these one hundred syllables are like this, which may be understood by analogy below. If there is no sound of A within it, the mouth does not open and naturally there is no sound either. Or because all dharmas are equal to space, the form of the syllable Kha appears. Or because activity is unobtainable, the form of the syllable Ga appears. Or because the composite mark is unobtainable, the form of the syllable Gha appears (the ālayavijñāna containing all defiled and pure seeds is the meaning of storehouse). Or because dharmas are free from arising and ceasing, the form of the syllable Ca appears (ca properly translated is the meaning of death and cessation). Or because dharmas have no shadow-image, the form of the syllable Cha appears (as in worldly phenomena, where due to the conjunction of the sun, trees, and so forth, a shadow is produced). Or because in all dharmas freedom from birth is unobtainable, the form of the syllable Ja appears. Or because all dharmas are free from adversaries, the form of the syllable Jha appears (this has the meaning of 'this' and 'that'; if there is 'this' and 'that', then there are adversaries). Or because all dharmas are free from inferiority, the form of the syllable Ṭa appears (ṭa has the meaning of egotistical pride and self-elevation, opposite to which there is inferiority; if there is pride and inferiority, then there is the meaning of arising and ceasing, which does not accord with the syllable A. Because the sound A is within it, it precisely clarifies the meaning of having neither inferiority nor pride). Or because all dharmas are free from nurturing, the form of the syllable Ṭha appears (this is the meaning of nourishing and establishing, as when water and soil are regulated to nourish tree stumps and so on, whereby they receive nourishment; yet all dharmas enter the syllable A). Or because enmity is abandoned, the form of the syllable Ḍa appears (enmity refers to one's self exclusively doing evil in all places, evil being dualistically contrasted with non-evil). Or because calamity is abandoned, the form of the syllable Ḍha appears (this is the meaning of calamity; namely, the anomalies of locusts, water, and fire in the world, as well as the invasion of thieves and bandits). Or because dharmas are free from tathatā, the form of the syllable Ta appears (if one contemplates the existence of tathatā, there is an object contemplated; because there is an object contemplated, there is arising and ceasing, which does not accord with the syllable A. Therefore tathatā must also be abandoned). Or because dharmas are free from an abode, the form of the syllable Tha appears (if there is 'this place' and 'non-place', then thoughts of right and wrong arise, which do not accord with the syllable A). Or because all dharmas are free from giving, the form of the syllable Da appears (if there are giver, receiver, and given objects, it does not accord with the Path; as spoken in the Prajñāpāramitā). Or because the realm of all dharmas is unobtainable, the form of the syllable Dha appears (realm means each maintaining its original position; the images of dharmas are manifold, and 'realm' has the sense of myriad images being within it. This realm is unobtainable). Or because the truth of all dharmas is unobtainable, the form of the syllable Pa appears (the truth of the ultimate meaning is also unobtainable). Or because all dharmas are like foam and unsolid, the form of the syllable Pha appears (foam has the meaning of being unsolid; freedom even from unsolidness is the virtue of the syllable A). Or because all dharmas are free from bondage, the form of the syllable Ma appears (if one sees bondage and liberation, there is an adhering mind. Entering the syllable A there is neither bondage nor liberation, because of unbornness). Or because in all dharmas contemplation is unobtainable, the form of the syllable Bha appears (contemplation is illuminating contemplation; when illuminating contemplation is established, there is a place of rebirth. If one realises original non-existence, there is neither birth nor contemplation). The explanation of the syllable here should not explain this syllable Ma; this is a separate explanation of the meaning of emptiness, an error in the text. Or because vehicles are unobtainable in all dharmas, the form of the syllable Ya appears (vehicle refers to the three vehicles; whatever rides boats, carts, and the like to reach an arrival point has this meaning. If there is something to ride, there is something attained). Or because all dharmas are free from dust, the form of the syllable Ra appears (ra has the meaning of defilement; defilement means causing pure colours to be soiled, which is dust defilement; all dharmas are free from all defilements). Or because all dharmas are markless, the form of the syllable La appears (if there are marks, they are contrasted with marklessness, which does not accord with the syllable A). Or because all dharmas are free from speech, the form of the syllable Va appears. Or because all dharmas are free from stillness, the form of the syllable Śa appears (śa has the meaning of calm stillness; if there is calm stillness, there is distraction; without stillness and without distraction, the reality of dharmas is thus). Or because all dharmas are by nature foolish and dull, the form of the syllable Ṣa appears (ṣa has the meaning of foolish worldlings having no knowledge; folly and wisdom are faults, which do not accord with the fundamental reality). Or because truth is unobtainable, the form of the syllable Sa appears (this truth has the meaning of reality; truth and non-truth form a duality, which is a worldly dharma). These are the manifestations of the forms of the syllables. As for the manifestation of the syllables (the virtues of all dharma-gateways are contained herein), or because all dharmas are free from causes, the form of the syllable Ha appears (ha has the meaning of cause; if there is a cause, there is an effect, which is the dharma of arising and ceasing. Entering the unborn gateway, there is neither cause nor effect; others should be understood likewise).