[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 7.8.6 # 大毘盧遮那成佛經疏 7.8.6 大毘盧遮那成佛經疏 7.8.6 - **Language:** Classical Chinese ### [7.8.6](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.6) 諦謂如諸法真相而知不倒不謬，如說「日可令冷、月可令熱。 佛說苦諦不可令異。 」集真是因，更無異因。 因滅則果滅，滅苦之道即是真道，更無餘道。 復次《涅槃》云「解苦無苦，是故無苦而有真諦。 餘三亦爾」。 乃至分別四諦有無量相及一實諦，如〈聖行品〉中說之。 是為字門之相。 然一切法本不生，乃至畢竟無相故、語言斷故、本性寂故、自性鈍故，當知無見無斷、無證無修。 如是見斷證修悉是不思議法界，亦空亦假亦中，不實不妄無定相可示，故云諦不可得。 《中論．四諦品》中亦廣辨其義也。 「訶字門，一切諸法因不可得故」者，梵云係怛嚩，即是因義。 因有六種，及因緣義中因有五種，如《阿毘曇》廣說。 若見訶字門，即知一切諸法無不從因緣生，是為字相。 以諸法展轉待因成故，當知最後無依，故說無住為諸法本。 所以然者？ 如《中論》以種種門觀諸法因緣悉不生故，當知萬法唯心，心之實相即是一切種智，即是諸佛法界，法界即是諸法之體，不得為因也。 以是言之，因亦是法界，緣亦是法界，因緣所生法亦是法界。 前說阿字門，從本歸末畢竟到如是處。 今亦訶字門，亦從末歸本畢竟到如是處。 阿字從本不生生一切法，今亦以無因待為諸法因，終始同歸，則中間旨趣皆可知矣。 復次此中旋陀羅尼字輪相者，謂以一字釋一切字義、以一切字釋一字義，以一字義成立一切字義、以一切字義成立一字義，以一字義破一切字義、以一切字義破一字義。 如一字一切字者，逆順旋轉例此可知。 云何以一字釋一切字？ 如釋迦字時，但以種種因緣觀本不生，即見無所作義。 乃至釋訶字時，亦以種種因緣觀本不生，即見無因義。 云何以一切字釋一字？ 如釋阿字門時，以種種因緣觀無造作，即見本不生義。 乃至以種種因緣觀諸法無因，即見本不生義。 餘字例爾，當廣說之。 云何一切字成立一字？ 謂一切法本不生，以無作故、如虛空無相故、無行故、無合故，乃至無因故。 云何一字成一切字？ 謂一切法無作，以其本不生故，乃至一切法無因，以其本不生故。 云何以一切字破一字？ 如人執諸法有本有生，應破彼言：若諸法離於造作而云有生者，是義不然。 乃至若諸法因不可得而云有生者，是義不然。 云何一字破一切字？ 如人執有造作，應破彼言：若諸法本不生義已成立而云有作，是義不然。 乃至執有因者，亦破彼言：若諸法本不生義已成立而云有因，是義不然。 云何逆順旋轉？ 所謂若法本來不生則無造作，若無造作則如虛空無相，若如虛空無相即無有行，若無所行則無有合，若無有合則無遷變，乃至若無因者當知法本不生，是名為順。 若法無因則諦不可得，若諦不可得則自性鈍，若是自性鈍者當知本性寂，若本寂者當知無相，乃至若本不生者當知無因。 如是八種義門自在旋轉說之。 復次今言一切法者，是總相耳。 若依《摩訶般若經》，色乃至一切種智，一一別異說之，義則無量。 又一一門，當約〈真言住心品〉中淺深之相次第分別，以字門轉故義亦不同。 以是義故，能出生百千萬億旋陀羅尼也。 復次如來一切言說無非真言故，當以如是字義普入一切脩多羅。 是故《智度論》云「菩薩若一切語中聞阿字，即時隨義，知所謂一切法從初來不生相（阿提，秦言初。 阿耨波陀，秦言不生）。 若聞羅字，即隨義知一切法離相（羅字，秦言垢）。 若聞波字，即時知一切法入第一義中（波羅末陀，秦言第一義）。 若聞遮字，即時知一切行皆非行（遮利夜，秦言行）。 若聞那字，即知一切法不得不失、不來不去（那，秦言不）。 」如彼論〈四念處品〉中廣說。 復次一切名言中有阿聲者悉入阿字門，有迦聲者悉入迦字門，乃至有訶聲者悉入訶字門。 是故一字門中具無量義，非從訶字門中但有無因義也。 餘字門當知例爾。 > "Truth" means knowing the true mark of all dharmas without inversion or error, as in the saying: "The sun may be made cold and the moon may be made hot, but what the Buddha taught as the truth of suffering cannot be made otherwise." The accumulation is truly the cause; there is no other cause. When the cause is extinguished, the fruit is extinguished; the path to the extinction of suffering is truly the path, and there is no other path. Furthermore, the Nirvāṇa \[Sūtra\] says: "Understanding suffering, there is no suffering; therefore there is no suffering, and yet there is the real truth. The other three are likewise." This extends to distinguishing the four truths as having immeasurable marks as well as being the single real truth, as explained in the "Chapter on Holy Practice." This is the mark of the syllable gateway. However, because all dharmas are originally unborn, up to being ultimately signless, because language is cut off, because their original nature is quietude, and because their self-nature is dull, one should know that there is no seeing and no abandoning, no realization and no cultivation. Seeing, abandoning, realization, and cultivation such as these are all the inconceivable dharmadhātu, both empty, provisional, and middle, neither real nor false, with no fixed mark that can be shown; therefore it is said that "truth is unobtainable." The "Chapter on the Four Truths" in the Madhyamakaśāstra also discerns its meaning extensively. As for "the syllable HA gateway, because a cause for all dharmas is unobtainable," the Sanskrit is hetu, which means cause. Causes are of six kinds, and among the meanings of cause and condition, causes are of five kinds, as explained extensively in the Abhidharma. If one sees the syllable HA gateway, one knows that all dharmas are without exception born from causes and conditions; this is the mark of the syllable. Because all dharmas successively depend on causes to be established, one should know that ultimately they are without reliance; hence it is said that non-abiding is the root of all dharmas. Why is this so? As the Madhyamakaśāstra contemplates through various gateways that the causes and conditions of all dharmas are entirely unborn, one should know that the myriad dharmas are mind-only, and the real mark of the mind is omniscience (sarvākārajñatā), which is the dharmadhātu of all buddhas; the dharmadhātu is the substance of all dharmas and cannot serve as a cause. Speaking in this way, cause is also the dharmadhātu, condition is also the dharmadhātu, and dharmas born of causes and conditions are also the dharmadhātu. Previously it was said that the syllable A gateway goes from the root to the branches and ultimately reaches such a point. Now the syllable HA gateway also goes from the branches to the root and ultimately reaches such a point. The syllable A produces all dharmas from the originally unborn; now, also, taking lack of causal dependence as the cause of all dharmas, the end and the beginning return to the same place, and the purport in between can thus be known entirely. Furthermore, regarding the characteristics of the revolving dhāraṇī syllabic wheel (akṣaracakra) here: it means explaining the meaning of all syllables through one syllable, explaining the meaning of one syllable through all syllables; establishing the meaning of all syllables through the meaning of one syllable, establishing the meaning of one syllable through the meaning of all syllables; refuting the meaning of all syllables through the meaning of one syllable, refuting the meaning of one syllable through the meaning of all syllables. Just as with one syllable and all syllables, revolving forward and backward can be understood by this analogy. How does one explain all syllables through one syllable? For example, when explaining the syllable KA, merely through various causes and conditions contemplating the originally unborn, one immediately sees the meaning of unmade. Up to when explaining the syllable HA, also through various causes and conditions contemplating the originally unborn, one immediately sees the meaning of causelessness. How does one explain one syllable through all syllables? For example, when explaining the syllable A gateway, through various causes and conditions contemplating the unmade, one immediately sees the meaning of the originally unborn. Up to through various causes and conditions contemplating that all dharmas are causeless, one immediately sees the meaning of the originally unborn. The other syllables follow this pattern and should be explained extensively. How do all syllables establish one syllable? It is said that all dharmas are originally unborn because they are unmade, because they are markless like space, because there is no course, because there is no union, up to because they are causeless. How does one syllable establish all syllables? It is said that all dharmas are unmade because they are originally unborn, up to all dharmas are causeless because they are originally unborn. How do all syllables refute one syllable? If someone grasps that all dharmas have a root and an arising, one should refute them, saying: "If all dharmas are free from making and yet you say they have an arising, this meaning is not correct." Up to: "If a cause for all dharmas is unobtainable and yet you say they have an arising, this meaning is not correct." How does one syllable refute all syllables? If someone grasps that there is making, one should refute them, saying: "If the meaning of all dharmas being originally unborn is already established, and yet you say there is making, this meaning is not correct." Up to, if someone grasps that there is a cause, one should also refute them, saying: "If the meaning of all dharmas being originally unborn is already established, and yet you say there is a cause, this meaning is not correct." What is revolving forward and backward? It means that if a dharma is originally unborn, it is unmade; if it is unmade, it is markless like space; if it is markless like space, it has no course; if there is no course, there is no union; if there is no union, there is no transition or change; up to if there is no cause, one should know that dharmas are originally unborn—this is called forward. If dharmas are causeless, truth is unobtainable; if truth is unobtainable, their self-nature is dull; if their self-nature is dull, one should know their original nature is quietude; if their original nature is quietude, one should know they are markless; up to if they are originally unborn, one should know they are causeless. In this way, the eight kinds of doctrinal gateways revolve freely in explanation. Furthermore, saying "all dharmas" now is only the general mark. If based on the Mahāprajñāpāramitā-sūtra, expounding them individually from form up to omniscience, their meanings are immeasurable. Moreover, each single gateway should be distinguished in sequence according to the marks of shallowness and depth in the "Chapter on the Abiding Mind of Mantras," for as the syllable gateways revolve, their meanings also differ. Because of this meaning, they can generate hundreds of thousands of ten millions of revolving dhāraṇīs. Furthermore, because none of the Tathāgata's utterances are other than mantras, one should broadly penetrate all sūtras with such syllabic meanings. Therefore, the Da zhidu lun says: "When a bodhisattva hears the syllable A in all speech, he immediately accords with the meaning and knows that all dharmas from the beginning are of the mark of being unborn (ādi in the language of Qin means beginning; anutpāda in the language of Qin means unborn). If he hears the syllable RA, he immediately accords with the meaning and knows that all dharmas are free from marks (the syllable RA in the language of Qin means defilement). If he hears the syllable PA, he immediately knows that all dharmas enter into the ultimate truth (paramārtha in the language of Qin means ultimate truth). If he hears the syllable CA, he immediately knows that all practices are non-practices (caryā in the language of Qin means practice). If he hears the syllable NA, he knows that all dharmas are without obtaining and without losing, neither coming nor going (na in the language of Qin means not)." This is as explained extensively in the "Chapter on the Four Smṛtyupasthānas" of that treatise. Furthermore, among all words and terms, those with the sound of A all enter the syllable A gateway; those with the sound of KA all enter the syllable KA gateway; up to those with the sound of HA all enter the syllable HA gateway. Therefore, in a single syllable gateway immeasurable meanings are complete; it is not that from the syllable HA gateway there is only the meaning of causelessness. One should know that the other syllable gateways are likewise. > — English (machine translation) (machine translation) - [Previous: 7.8.5](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.5) - [Next: 7.8.7](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.7) - [Up: 7.8](https://indike.org/pramana/in.bauddha.taisho.1796.7.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.7.8.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.7.8.6](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.6) · Pramāṇa