大毘盧遮那成佛經疏 7.8.3

7.8.3

復次從阿迦字以來展轉相釋，乃至諸法畢竟平等無有高下，以無高下故，當知即無有增長也。 「拏字門，一切諸法怨對不可得故」者，梵音云拏麼囉是怨對義。 如世間仇讎更相報復，故名為對。 又前云戰敵，是彼此相加； 此中怨對，是避仇之義，梵音各自不同。 毘尼中，佛說以怨報怨怨終不絕，唯有無怨，怨乃息耳。 又說女人是梵行者怨。 《無量義經》亦說生死怨敵自然散壞。 證無生忍半佛國寶，是故行者見拏字門時，則知一切法悉有怨對，名為了知字相。 又以諸法本不生，乃至長養不可得故，當知怨對亦復本來不生，乃至無有長養。 是故如來畢竟無有怨對，名為字門真實義也。 「荼字門，一切諸法執持不可得故」，梵音㻛迦是執持義。 以荼字上安置點，是故轉聲為㻛，其體則同。 又云蘗哩何者，亦是此別名。 經云鬼魅所著，或云非人所持。 《智度》云著襄，皆是蘗里何鬼所作。 以著人不相捨離，故以為名。 其日月五星等，亦以終始相隨故，梵語名蘗哩何，翻為九執。 正相會一處，天竺曆名正著時。 此執持義，與陀羅不同也。 見此荼字門，即知一切眾生從無始來，為四魔所著不能捨離，是名字相。 今以阿字等種種門展轉觀一切法皆不可得故，當知一切法無有怨對。 以怨對本不生故，終不以平等法界執著平等法界，故云一切諸法執持不可得也。 「多字門，一切諸法如如不可得故」者，梵云哆他多是如如義。 語勢中兼有得聲，證得如如即是解脫義。 如謂諸法實相，種種不如實見戲論皆滅，常如本性不可破壞。 若見多字門，即知一切諸法皆是如如相，名為字相。 然有一類外道計有如如之性，若知見此有名為解脫。 雖作此說，只是於我見上轉作異名。 龍樹以為聲聞經中言法住者，亦是諸法如如義。 以所入未深故，而生滅度之想謂證涅槃。 然生死涅槃是相待法，若知生死從本際已來常自如涅槃相，復待誰故說為涅槃？ 是故一切法畢竟非實非虛、非如非異。 《中論》亦云「涅槃之實際及與世間際，如是二際者釐毛無別。 」以無差別故一切法無怨對，無怨對故無執持，無執持故亦無如如解脫也。 「他字門，一切諸法住處不可得故」者，梵音薩他娜是住處義，亦是住義。 如人從此住處昇上某處，其所依處所說名為住。 諸賢聖地位亦如是，約諸行道人心迹所依所止息處故說種種名。 若見他字時，即知一切諸法無不待緣成故，當知悉有所依住處，是為字相。 然諸法本來不生，乃至如如解脫亦不可得，則無去無來、無行無住，如是寂滅相中當有何次位耶？ 復次入多字門時，了知諸法皆空故，不住生死中； 即此如如亦不可得故，不住涅槃中。 爾時行處盡息、諸位皆盡，遍一切處的無所依，是名以不住法住於如來大住也。 「娜字門，一切諸法施不可得故」者，梵云檀那是捨施義。 若見娜字，即知一切諸法皆是可捨相。 所以者何？ 以一切法離合在緣，無有堅住。 若於中執著生愛，必為所焚。 乃至十地諸菩薩，於自地所生淨妙功德未到捨彼岸故，猶有不思議退失，不名第一安樂處。 今觀諸法不生故，施者、施處及所施物皆悉本來不生。 乃至一切法無住處，無住處故即此三事亦無住處，是故佛坐道場都無所得亦無所捨，於虛空藏中無所蘊積，而普門流出遍施群生，是名見檀實相，亦名具足檀波羅蜜。 又如來祕寶之藏皆是法然，所謂不可授人。 若施他時，還就眾生心室中開出之耳。 是故經云「一切諸法施不可得，名為字門真實義」也。 「馱字門，一切諸法法界不可得故」者，梵云達摩馱都，名為法界，界是體義分義。 佛之舍利亦名如來馱都，言是如來身分也。 若見馱字門，即知一切諸法悉皆有體，謂以法界為體。 所以者何？ 若離諸法實相，則一切法體義不成故。 夫法界者即是心界，以心界本不生故，當知法界亦本不生。

Furthermore, from the syllables A and Ka onward, they mutually elucidate one another in turn, up to all phenomena being ultimately equal without superior or inferior; because they lack superior or inferior, one should know that there is no increase.

Regarding "The syllable Ṇa gateway: because an adversary in all phenomena cannot be apprehended": the Sanskrit word ḍamara means adversary. Just as in worldly life enemies reciprocally take vengeance, it is therefore called an adversary. Moreover, the earlier mention of "enemies in battle" referred to mutually assaulting one another; here, "adversary" means evading an enemy—the Sanskrit terms are distinct. In the Vinaya, the Buddha stated that returning enmity for enmity never brings an end to enmity; only by having no enmity does enmity cease. He also stated that women are an adversary to those who practice celibacy. The Sūtra of Immeasurable Meanings also says that the enemy of saṃsāra naturally dissolves and breaks apart. Attaining the forbearance of unborn phenomena is half the jewel of a Buddha realm. Therefore, when practitioners view the syllable Ṇa gateway, they understand that all phenomena have adversaries; this is called comprehending the literal mark of the syllable. Furthermore, because all phenomena are originally unborn, up to their nourishment being unapprehendable, one should know that adversaries are likewise originally unborn, up to being devoid of nourishment. Therefore, the Tathāgata ultimately has no adversary; this is called the true meaning of the syllable gateway.

Regarding "The syllable Ḍha gateway: because gripping in all phenomena cannot be apprehended": the Sanskrit term ḍhakkā means gripping. Because a dot is placed above the syllable Ḍha, the sound shifts to ḍhaṃ, but its essential body is identical. Also called graha, this is an alternative name for it. Sūtras refer to being possessed by a demon, or being seized by an inhuman being. The Mahāprajñāpāramitā-śāstra speaks of being afflicted by a yakṣa; these are all the work of graha spirits. Because they afflict people without releasing them, they are named accordingly. The sun, moon, five planets, and so forth, because they continually follow one another from beginning to end, are also called graha in Sanskrit, translated as the "nine seizers". When they precisely meet in one place, the Indian calendar calls it the moment of exact conjunction. This meaning of gripping is different from dhāraṇa. When one sees this syllable Ḍha gateway, one understands that all sentient beings, from beginningless time, have been afflicted by the four māras without being able to leave them behind; this is called the literal mark of the syllable. Now, by using various gateways such as the syllable A to examine all phenomena in succession and seeing that they are all unapprehendable, one should know that all phenomena have no adversary. Because adversaries are originally unborn, one never grasps at the equal dharmadhātu by means of the equal dharmadhātu. Therefore it is said: gripping in all phenomena cannot be apprehended.

Regarding "The syllable Ta gateway: because suchness in all phenomena cannot be apprehended": in Sanskrit, tathatā means suchness. In the syntax it also conveys the phonetic sense of attainment; witnessing and attaining suchness is the meaning of liberation. "Suchness" refers to the true nature of all phenomena, where various prapañcas of unauthentic views are all extinguished, constantly remaining like the original nature, indestructible. If one sees the syllable Ta gateway, one knows that all phenomena bear the mark of suchness; this is called the literal mark of the syllable. However, there is a class of non-Buddhists who postulate an essence of suchness, holding that knowing and seeing this is called liberation. Although they speak thus, it is merely fabricating a different name atop the view of a self. Nāgārjuna considered that the mention of the "abiding of phenomena" in the Śrāvaka sūtras also refers to the meaning of the suchness of all phenomena. Because what they penetrated was not yet deep, they generated the notion of extinction, claiming to have realized nirvāṇa. Yet saṃsāra and nirvāṇa are relative phenomena; if one understands that saṃsāra from the original limit onward has always of itself been like the mark of nirvāṇa, relative to what else could it be spoken of as nirvāṇa? Therefore, all phenomena are ultimately neither real nor false, neither such nor different. The Mūlamadhyamakakārikā also says: "The actual limit of nirvāṇa / And the limit of the mundane world: / Between these two limits / There is not the slightest hair's breadth of difference." Because there is no distinction, all phenomena have no adversary; because they have no adversary, there is no gripping; because there is no gripping, there is also no liberation of suchness.

Regarding "The syllable Tha gateway: because an abode in all phenomena cannot be apprehended": the Sanskrit word sthāna means an abode, and also means abiding. Just as a person ascends from this dwelling place to a certain place, that locus of reliance is called an abiding. The stages of the noble and holy ones are also like this; based on the places where the minds and traces of those who practice the path rely and come to rest, various names are spoken. When one sees the syllable Tha, one knows that all phenomena are invariably formed in reliance on conditions, and therefore should know that they all have an abode of reliance; this is the literal mark of the syllable. However, all phenomena are originally unborn, up to the liberation of suchness being unapprehendable; thus there is no going and no coming, no practice and no abiding. In such a mark of cessation, what sequence of stages could there be? Furthermore, when entering the syllable Ta gateway, by thoroughly comprehending that all phenomena are empty, one does not abide in saṃsāra; because this very suchness is also unapprehendable, one does not abide in nirvāṇa. At that time, places of practice are completely stilled and all stages are brought to an end; pervading all places, there is definitely nothing to rely upon. This is called abiding in the great abiding of the Tathāgata by means of non-abiding phenomena.

Regarding "The syllable Da gateway: because giving in all phenomena cannot be apprehended": in Sanskrit, dāna means relinquishment and giving. If one sees the syllable Da, one knows that all phenomena bear the mark of being relinquishable. Why is that? Because all phenomena depend on conditions for their separation and union, and have no steadfast abiding. If one clings to them and generates attachment, one will surely be burned by them. Even the bodhisattvas of the ten bhūmis, because they have not reached the other shore of relinquishment with respect to the pure and wondrous merits produced in their own bhūmi, still have inconceivable regression and falling away, and it is not called the supreme state of peace and bliss. Now, contemplating that phenomena are unborn, the giver, the place of giving, and the object given are all originally unborn. Up to all phenomena having no abode: because they have no abode, these very three things likewise have no abode. Therefore, when the Buddha sat at the place of awakening, he had nothing whatsoever to attain and nothing to relinquish; without accumulating anything within the storehouse of space, he poured forth through universal gateways, bestowing gifts everywhere upon living beings. This is called seeing the true mark of dāna, and is also called fully perfecting the dāna-pāramitā. Moreover, the Tathāgata's treasury of secret jewels is entirely natural to the Dharma—that is to say, it cannot be conferred upon others. When bestowing it on others, one merely returns to open it up within the chamber of sentient beings' own minds. Therefore the sūtra states: "giving in all phenomena cannot be apprehended; this is called the true meaning of the syllable gateway."

Regarding "The syllable Dha gateway: because the dharmadhātu in all phenomena cannot be apprehended": in Sanskrit, dharmadhātu is called the realm of phenomena; dhātu means substance and means constituent. The Buddha's relics are also called tathāgatadhātu, meaning they are portions of the Tathāgata's body. If one sees the syllable Dha gateway, one knows that all phenomena possess a substance, meaning they take the dharmadhātu as their substance. Why is that? Because if apart from the dharmatā of all phenomena, the substantive meaning of all phenomena cannot be established. Now, the dharmadhātu is precisely the mind-realm; because the mind-realm is originally unborn, one should know that the dharmadhātu is likewise originally unborn.