大毘盧遮那成佛經疏 19.15

19.15

聲字出字真言生。真言真言生果成就，一切救世者聲。聲從於字出，字生於真言，真言成立果，諸救世者所說。當知聲性空，即空所造作。一切眾生類，如言而妄執，非空亦非聲，為修行者故說空。知空所作世間一切，隨類如是而妄執，非彼空非及聲，修行故說，即聲通達入，即三昧證。依法置相應字，照阿字句多種真言相。經文也。依於阿字同虛空，當知本來離於諸相，離相而有來去之相，從阿字而有聲生。阿字既本空也。所以者何？此聲者眾緣而有，謂依喉舌腭等眾緣相觸而有聲生，但屬眾緣無有自性。而此能生眾緣亦得從緣，當知即是本不生也。而因緣有真言生，真言即有果成就。如是即救世者所說也。若識此聲即空等，從空而有，聲表於字，空聲相依。若知此者，所作世間事業其相萬端，皆不出阿字門也。以隨順世間故，有分別而起。不了者，依此而生種種位想執取之心。然實虛空及聲二俱離故，即是真言行者所說也。若了知者，即此偈互相釋也，即入聲解脫也。是謂於聲得自在，了知本性空，即證於三昧。以聲表於空、空示於緣，互相釋也。此令入二俱空中也。聲耳即空，即此理即具萬德，以識空聲等故即入真性之理，入真性即是住三昧也，與此三昧相應即是法也（更問）。雖本不生而生一切法，即百字輪青黃等種種色、方圓三角等種種形，乃至無量不可說等差別之相，依此而照明也。自他皆空，從空立理，皆是加持用也。進入者，通達也。由住斯理即是住三昧也。證此依法置相應，此相應作和合亦得也。置與布同也。此字為照明，照明謂成其德也。復阿字等類，意例一切字也。多種真言想，想謂有所分別義。例此一字，稱於一切真言義也。想改為分別種種真言名，謂由一字中現無量義、現無量說，於一切眾生類中各現無量言語，皆從此一字生也，於此中立眾多真言名也。現證此理者，依法置相應字，即是上來一字中置無量字，形色各異，如百字輪等皆依此現。應如是照知而觀察之。當知阿字有無量義，無量種種差別真言亦如是也。此字義乃至自本來今佛佛道同，有此真理之字義，及此成自然慧之妙門真言等行，非世間人所立也。此即如來自然智門，非是他起，亦非如來為一類眾生故創立，乃佛佛道同法位常住。雖從本自成，亦要因緣方便乃得明白顯現也。此中但明一字，然百字法門皆可知，故言百字門。謂舉一字則百字可知也。此百字法品竟（法謂眾多義，非達磨之法也。謂百字之軌儀也。於百字中生種種德名法也。最後卷并第二弘記，入經初品少許）。

"From sounds, syllables come forth; from syllables, mantras are born.
From mantras, mantras produce the fruit of accomplishment;
Such is the voice of all saviors of the world."
"Sounds come forth from syllables, syllables give birth to mantras, and mantras establish the fruit: this is taught by all saviors of the world.
One should know that the nature of sound is empty, and it is made of emptiness.
All classes of sentient beings falsely cling according to words;
It is neither emptiness nor sound: for the sake of practitioners, emptiness is taught."
Knowing that all worldly things produced by emptiness are falsely clung to in accordance with their kinds, yet being neither that emptiness nor sound, it is taught for the sake of practice; immediately upon penetrating sound, one enters and realizes samādhi.
"In accordance with the Dharma, arrange the corresponding syllables,
Illuminating the diverse mantra marks of the syllable A phrase."
This is the sūtra text.

Relying on the syllable A as identical to space, one should know that it is originally free from all marks; being free from marks, it yet has the marks of coming and going, and from the syllable A sounds are born. The syllable A is already originally empty. Why is this? This sound exists due to manifold conditions; that is, relying on the contact of manifold conditions such as the throat, tongue, and palate, sound is produced. It belongs merely to manifold conditions and has no intrinsic nature. And these producing conditions also arise from conditions; one should know that it is precisely originally unborn. Yet through causes and conditions, mantras are born, and through mantras, fruits are accomplished. Such is what is taught by the saviors of the world.

If one recognizes that this sound is empty, arises from emptiness, that sound expresses syllables, and that emptiness and sound depend on each other—if one understands this, then the myriad varieties of worldly activities that are performed do not go beyond the syllable A gateway. Because of conforming to the world, they arise with discrimination. Those who do not understand give rise to various conceptualizations of stages and clinging minds based on this. Yet, in truth, space and sound are both departed from; this is what is spoken by the mantra practitioner. If one understands, then these verses explain each other, and one enters the liberation of sound. This is called obtaining mastery over sound; fully knowing that its nature is originally empty, one immediately realizes samādhi. Using sound to express emptiness, and emptiness to indicate conditions, they explain each other. This causes one to enter into the emptiness of both.

Sound itself is emptiness; right within this principle, myriad virtues are fully possessed. Because one recognizes that emptiness and sound are such, one enters the principle of true nature; entering true nature is abiding in samādhi. Being in harmony with this samādhi is the Dharma (inquire further). Although it is originally unborn, it gives birth to all dharmas—namely, the various colors such as blue and yellow in the hundred-syllable wheel, the various shapes such as square, round, and triangular, and even immeasurable, ineffable distinguishing marks—which are illuminated and made clear through this. Self and other are both empty; establishing the principle from emptiness is entirely the function of adhiṣṭhāna. "Entering" means penetrating. By abiding in this principle, one abides in samādhi. "Realizing this, in accordance with the Dharma arrange the corresponding": "corresponding" can also be rendered "harmonious union." "Arrange" (zhi) is the same as "deploy" (bu). "These syllables illuminate": "illuminate" means bringing their virtues to completion.

Moreover, "the syllable A and its kinds" means to extrapolate to all syllables. "Diverse mantra conceptions": "conceptions" has the sense of having distinctions. Extrapolating from this single syllable applies to the meaning of all mantras. If "conceptions" is emended to "discriminating diverse mantra names," it means that from one syllable immeasurable meanings appear and immeasurable preachings appear; among all classes of sentient beings, immeasurable languages are respectively manifested, all of which are born from this one syllable. Within this, manifold mantra names are established.

One who directly realizes this principle arranges the corresponding syllables in accordance with the Dharma; that is, within the one syllable described above, immeasurable syllables are arranged, their shapes and colors distinct, just as the hundred-syllable wheel and so forth all appear based on this. One should illuminate, understand, and contemplate it in this way. One should know that the syllable A has immeasurable meanings, and the immeasurable varieties of mantras are also like this. From the primordial past down to the present, all buddhas share the same path; there is this true-principle syllable meaning, and these marvelous mantra practices that accomplish spontaneous wisdom, which were not established by worldly people. This is the Tathāgata's gateway of spontaneous wisdom; it is not produced from another, nor did the Tathāgata freshly establish it for the sake of only one category of sentient beings. Rather, all buddhas share the same path, and the state of phenomena is eternally abiding. Although originally accomplished of itself, it also requires causes, conditions, and upāya to become clearly manifest.

Here only one syllable is elucidated, yet the dharma gateways of the hundred syllables can all be known; therefore it is called the hundred-syllable gateway. That is, by citing one syllable, the hundred syllables can be known.

This concludes the Chapter on the Hundred-Syllable Dharma Method. ("Dharma" has the sense of multiplicity, not the dharma of Dharma. It means the rituals and regulations of the hundred syllables. Generating various virtues within the hundred syllables is called "dharma." The final fascicle, together with the second extensive record, slightly enters the first chapter of the sūtra.)