大毘盧遮那成佛經疏 7.8.4

7.8.4

乃至心界無得無捨故，當知法界亦復無得無捨。 捨尚自無，無法可捨，況可得乎？ 若法界是可得相者，即是從眾因緣生。 若眾因緣生，當知自無本體，何況為諸法體？ 故法界者唯是自證常心，無別法也。 復次如來大施者，所謂大悲漫荼羅。 法界者，即是普門實相。 如是實相，不可以加持神力示人，是故無法可得。 「波字門，一切諸法第一義諦不可得故」者，梵云波羅麼他，翻為第一義，或云勝義。 薩底也，此翻為諦，諦義於娑字門說之。 今此波字門正明第一義相，龍樹云：「第一義名諸法實相，不破不壞故。 」復次諸法中第一名為涅槃，如《阿毘曇》云「云何無上法？ 謂智緣盡。 」智緣盡即是涅槃。 若見波字，即知一切法不離第一義，第一義不離諸法實相，是為字相。 若字門真實義者，第一義亦不可得。 何以故？ 無愛無著故。 《智論》又云「以眾生著涅槃音聲，而作戲論若有若無。 以破著故說涅槃空，是名第一義空。 不破聖人心中所得，以聖人於一切法中不取相故。 」復次一切法皆入平等法界則無高下，豈欲令無生法中有勝劣相耶？ 是故第一義不可得也。 「頗字門，一切諸法不堅如聚沫故」者，梵云沛奴，譯云聚沫。 如大水中波濤鼓怒相激而成聚沫，有種種相生，乃至固結相持遂有堅固。 然從麁至細一一觀察，只是緣復從緣，不可撮摩、都無實性。 至其本際，則舉體是水都無所生。 今世間種種五陰亦復如是。 今攝末歸本去丈就尺觀之，乃至如絲忽之際个然微動皆是展轉從緣，若是從眾緣生則無自性，若無自性當知是生即不生，至至於本不生際，但是心性海耳。 而隨六趣妄情，遂有世界之目。 夫心性海者即是法界，法界者即是勝義涅槃。 若能如是見時，雖復洪波震蕩作種種普現色身，亦不壞澄清之性也。 「麼字門，一切諸法縛不可得故」者，梵云滿馱，此翻為縛。 如人為縲紲所拘，不可得動轉，是縛義。 若以方便解是結時，則名解脫。 若離身繩，無別縛解法。 如天帝釋以微細縛縛阿脩羅王，置忉利天上。 起念欲還時，五縛已在其身，若息念時縛自除解。 若波旬羂網，復過於此百千倍數，何況業煩惱無為縛等耶？ 以要言之，若離諸因緣不墮諸法數者乃謂無縛，是為字義。 《中論》云「離五陰別有眾生者，則應以陰縛眾生，而實離五陰無眾生。 若離五陰別有煩惱者，別應以煩惱縛五陰，而實離五陰無別煩惱。 以如是等種種因緣當知無縛，無縛則無解。 無縛解故，涅槃即生死、生死即涅槃。 」如〈觀縛解品〉中廣說。 復次若諸法本來不生乃至如聚沫者，是中誰為能解？ 誰為所縛？ 是故諸縛不可得也。 「婆字門，一切諸法一切有不可得故」者，梵云婆嚩，此翻為有，有謂三有乃至二十五有等。 若見婆字，即知一切諸法皆悉有因緣，眾緣合故說名為有，無決定性。 所以者何？ 若法定有有相，則終無無相，是即為常。 如說三世者，未來中有法相，是法來至現在、轉入過去不捨本相，則墮常見。 若說定有無，是無必先有今無，是則為斷滅見。 因是二見故，遠離佛法。 如《中論》破有無中廣明。 今觀諸有從緣，即是本不生義，以本不生故無作無行乃至無縛無脫。 是故婆字門，以從緣有故，具足一切字門。 若具一切字門，即是三昧王三昧，能破廿五有。 釋迦牟尼由此義故名為破有法王也。 「野字門，一切諸法一切乘不可得故」者，梵云衍那，此翻為乘，亦名為道。 如人乘馭舟車，則能任重致遠有所至到。 若見野字門，則知一切眾生以種種因緣，趣向生死果報及趣涅槃者各有所乘，亦知無量諸乘悉是佛乘，名為字相。 今觀諸法本不生故，即是無行無住、不動不退，是中誰為乘者？ 當乘何法耶？ 復次是乘從三有中出至薩婆若，五百由旬無非實處者，欲行何道往詣何處乎？ 是故一切乘不可得，乃名摩訶衍道。

…and because the mind-realm has neither acquisition nor abandoning, one should know that the dharmadhātu also has neither acquisition nor abandoning. When even abandoning does not exist in itself and there is no dharma to be abandoned, how much less could there be anything to acquire? If the dharmadhātu were of an acquirable characteristic, it would be produced from a multitude of causes and conditions. If it were produced from a multitude of causes and conditions, one should know that it lacks an intrinsic essence of its own, so how could it serve as the essence of all dharmas? Therefore, the dharmadhātu is merely the self-realized eternal mind, with no separate dharma apart from it. Furthermore, the great gift of the Tathāgata is what is called the mahākaruṇā-maṇḍala. The dharmadhātu is itself the universal-gateway dharmatā. Such dharmatā cannot be shown to others through the divine power of adhiṣṭhāna; therefore, there is no dharma that can be acquired. As for 'The syllable PA gateway, because the ultimate truth of all dharmas cannot be apprehended,' the Sanskrit is paramārtha, which is translated as 'first meaning' (ultimate truth) or 'supreme meaning' (paramārtha). Satya is translated here as 'truth' (satya); the meaning of 'truth' will be explained at the syllable SA gateway. Now, this syllable PA gateway directly clarifies the characteristic of the ultimate truth. Nāgārjuna says: 'The ultimate truth is called the dharmatā of all dharmas, because it cannot be broken or destroyed.' Furthermore, the supreme among all dharmas is called nirvāṇa, as the Abhidharma says: 'What is the unsurpassed dharma? It refers to cessation through discernment (pratisaṃkhyānirodha).' Cessation through discernment is nirvāṇa. If one sees the syllable PA, one knows that all dharmas are not separate from the ultimate truth, and the ultimate truth is not separate from the dharmatā of all dharmas: this is the characteristic of the syllable. As for the true meaning of the syllable gateway, even the ultimate truth cannot be apprehended. Why is this? Because there is neither attachment nor craving. The Mahāprajñāpāramitopadeśa also says: 'Because sentient beings are attached to the sound of nirvāṇa, they engage in prapañca as to whether it exists or does not exist. In order to break attachment, it is taught that nirvāṇa is empty: this is called the emptiness of the ultimate truth (paramārthaśūnyatā). It does not overturn what is attained in the minds of the noble ones, because noble ones do not grasp at characteristics in any dharmas.' Furthermore, all dharmas enter into the equal dharmadhātu and thus have neither superiority nor inferiority; how could one wish to introduce superior and inferior characteristics into unborn dharmas? Therefore, the ultimate truth cannot be apprehended. As for 'The syllable PHA gateway, because all dharmas are unstable like a mass of foam,' the Sanskrit is phena, translated as 'a mass of foam.' Just as waves churn and clash furiously in great waters to form a mass of foam, various characteristics arise, and as they cohere and support one another, firmness eventually seems to appear. Yet, examining them one by one from coarse to subtle, they are merely conditions following from conditions, which cannot be grasped and entirely lack real nature. When reaching their fundamental limit, their entire substance is just water, with nothing whatsoever being produced. The various five skandhas of the world today are also like this. If one now gathers the branches back to the root, looking closely down to the finest measure, even the subtle movement at the threshold of a hair's breadth is an interrelated progression from conditions. If something is produced from a multitude of conditions, it lacks intrinsic nature (svabhāva); if it lacks intrinsic nature, one should know that this arising is non-arising. When reaching the threshold of the originally unborn, it is merely the ocean of the nature of the mind. Yet, following the deluded feelings of the six destinies, designations of the world eventually arise. Now, the ocean of the nature of the mind is itself the dharmadhātu, and the dharmadhātu is itself the supreme nirvāṇa. If one can see it in this way, even though great waves surge and clash to display all manner of universally manifest physical bodies, they do not destroy the tranquil and clear nature. As for 'The syllable MA gateway, because the bondage of all dharmas cannot be apprehended,' the Sanskrit is bandha, translated here as 'bondage.' It is like a person bound by cords who cannot move: this is the meaning of bondage. If one unties this knot by means of upāya, it is called liberation. Apart from the body and the rope, there is no separate dharma of bondage or liberation. For instance, Śakra Devendra bound the asura king with a subtle bondage and placed him in the Trāyastriṃśa heaven. Whenever the thought arose to return, the five bonds were already upon his body; when his thoughts ceased, the bonds naturally disappeared and were undone. If one considers the snare of Pāpīyān, it exceeds this a hundred thousand times over, to say nothing of the unconditioned bonds of karma and afflictions. In short, only when one is free from all causes and conditions and does not fall into the enumeration of dharmas is it called non-bondage: this is the meaning of the syllable. The Mūlamadhyamakakārikā says: 'If there were a sentient being separate from the five skandhas, the skandhas should bind the sentient being; but in reality, there is no sentient being separate from the five skandhas. If there were afflictions separate from the five skandhas, the afflictions should bind the five skandhas; but in reality, there are no afflictions separate from the five skandhas. Through such diverse causes and conditions, one should know that there is no bondage; with no bondage, there is no liberation. Because there is neither bondage nor liberation, nirvāṇa is saṃsāra, and saṃsāra is nirvāṇa,' as explained at length in the 'Examination of Bondage and Liberation' (Bandhamokṣaparīkṣā). Furthermore, if all dharmas are originally unborn and like a mass of foam, who in this could be the one who liberates? Who could be the one bound? Therefore, all bondages cannot be apprehended. As for 'The syllable BHA gateway, because all becomings among all dharmas cannot be apprehended,' the Sanskrit is bhava, translated here as 'becoming' (or existence); 'becoming' refers to the three realms of becoming and up to the twenty-five realms of becoming. If one sees the syllable BHA, one knows that all dharmas have causes and conditions; because a multitude of conditions combine, they are called 'becoming,' and have no fixed nature. Why is this? If a dharma were determined to possess the characteristic of existence, it could never have the characteristic of nonexistence, which would be eternalism. For example, regarding the three times, if there were a characteristic of a dharma in the future, and this dharma came into the present and passed into the past without abandoning its original characteristic, one would fall into the eternalist view. If one were to say that there is definitely nonexistence, this nonexistence would mean that it definitely existed before and is nonexistent now, which would be the annihilationist view. Due to these two views, one remains far removed from the Buddha-Dharma, as explained at length in the refutation of existence and nonexistence in the Mūlamadhyamakakārikā. If one now contemplates all becomings as being conditioned, this is the very meaning of the originally unborn; because of the originally unborn, there is no making and no action, up to no bondage and no liberation. Therefore, because the syllable BHA gateway exists through conditions, it is fully endowed with all syllable gateways. If fully endowed with all syllable gateways, it is the king-of-samādhis samādhi, which can destroy the twenty-five realms of becoming. On account of this meaning, Śākyamuni is called the Dharma King who destroys becoming. As for 'The syllable YA gateway, because all vehicles among all dharmas cannot be apprehended,' the Sanskrit is yāna, translated here as 'vehicle,' also called 'path.' It is like someone riding a boat or chariot, who can then carry heavy burdens, reach distant places, and arrive somewhere. If one sees the syllable YA gateway, one knows that all sentient beings, by means of various causes and conditions, have their respective vehicles when advancing toward the fruits and retributions of saṃsāra or advancing toward nirvāṇa; one also knows that the immeasurable vehicles are all the Buddha Vehicle: this is called the characteristic of the syllable. Now, contemplating all dharmas as originally unborn, there is neither movement nor abiding, neither agitation nor regress. Who in this is the one who rides? What dharma should be ridden? Furthermore, if this vehicle departs from the three realms of becoming to reach sarvajñatā, and throughout the five hundred yojanas there is no place that is not the real, what path would one wish to travel, and where would one go? Therefore, all vehicles cannot be apprehended: this is called the Mahāyāna path.