[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 # 大毘盧遮那成佛經疏 7.8 大毘盧遮那成佛經疏 7.8 - **Language:** Classical Chinese ### [7.8.1](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.1) 經云「謂阿字門，一切諸法本不生故」者，阿字是一切法教之本，凡最初開口之音皆有阿聲，若離阿聲則無一切言說，故為眾聲之母。 凡三界語言皆依於名，而名依於字，故悉曇阿字亦為眾字之母。 當知阿字門真實義亦復如是，遍於一切法義之中也。 所以者何？ 以一切法無不從眾緣生，從緣生者悉皆有始有本。 今觀此能生之緣，亦復從眾因緣生，展轉從緣，誰為其本？ 如是觀察時則知，本不生際是萬法之本。 猶如聞一切語言時即是聞阿聲，如是見一切法生時即是見本不生際，若見本不生際者即是如實知自心，如實知自心即是一切智智，故毘盧遮那唯以此一字為真言也。 而世間凡夫，不觀諸法本源故，妄見有生，所以隨生死流不能自出。 如彼無智畫師，自運眾綵作可畏夜叉之形，成已還自觀之，心生怖畏頓躄於地。 眾生亦復如是，自運諸法本源畫作三界，而還自沒其中，自心熾然備受諸苦。 如來有智畫師既了知己，即能自在成立大悲漫荼羅。 由是而言，所謂甚深祕藏者，眾生自祕之耳，非佛有隱也。 迦字門云「一切諸法離作業故」者，梵音迦哩耶是作業義。 如諸外道計有作者、使作者等，諸部論師亦說有作、有作者、有所用作法，三事和合故有果報。 若因般若方便謂有決定即墮無因，若墮無因一切法即無因果。 能生法名因、所生法名果，是二法無故，作及作者、所用作法，罪福果報及涅槃道，一切皆無。 復次作作者相因待生，若定有作法，則當定有作者，皆是不異外道論議。 如《中論．觀作作者品》中廣說。 今正觀察作作者等悉從眾緣生，即入本不生際。 本不生際者，有佛無佛法爾如是，誰造作之首？ 是故若見迦字，則知一切諸法皆是造作所成，名為自相。 若是作法者，當知畢竟無作，名為真實義也。 「佉字門，一切諸法等虛空不可得故」者，梵音佉字是虛空義。 世間共許，虛空是無生無作法。 若一切法本不生、離諸作，是畢竟如虛空相。 今此空相亦復不可得也。 何以故？ 如世間無色處名虛空相。 色是作法無常。 若色未生，色未生則無滅，爾時無虛空相。 因色故有無色處，無色處名空。 《中論．觀六種品》中廣說。 此中義亦如是，若色本來不生，何者名為無色處？ 無色處不可說，則無虛空定相。 復次諸法如虛空相，是為不誑相涅槃，如經說五陰滅更不生餘五陰是涅槃義。 若五陰本來不生，今何所滅而名涅槃耶？ 是故如虛空相亦不可得，是佉字門真實義。 「哦字門，一切諸法一切行不可得故」者，梵云哦哆也（二合）是名為行，行謂去來進退不住之義。 今從阿字門展轉釋之。 以諸法本不生故無作，無作故則無所待對可說為空。 空者即是不行處，不行處尚不可得，況行處耶？ 《中論．觀去來品》明行止義，以相續故名行。 如從穀子生牙莖葉，及無明緣諸行等。 以斷故名止，如穀子滅故牙莖滅，無明滅故諸行等滅。 若法已行則無行，已行故； 未行亦無行，未有行法故； 行時亦無行，不離已行未行故。 以如是等種種門觀察畢竟無行，無行故則無所止。 以無行無止故，則是無有往來諸趣者，亦無住涅槃者。 復次若人不動本處即是所詣處者，當知是人無行無到，故云一切行不可得也。 「伽字門，一切諸法一合不可得故」者，梵云伽那是密合義。 如眾微相合成一細塵，諸蘊相合而成一身等。 《中論．觀合品》諸論師言：以見、可見、見者三事故而有所見，當知有合聞、可聞、聞者，乃至染、可染、染者等諸煩惱亦然。 答者云：凡物皆以異故有合。 而今一切法異相不可得，是故無合。 如彼廣說。 以字門展轉相釋故，且以行義明之。 凡有所行，當知必有行、可行、行者三事相合。 今一切法本不生故，則無所行。 若無所行，云何行、可行、行者得合耶？ 復次若諸法各各異相，終無合時。 > As for the scripture saying, "The syllable A gateway \[means that\] all phenomena are originally unborn," the syllable A is the root of all Dharmic teachings. Whenever the mouth is first opened, there is the sound of 'a'. If one were separated from the sound of 'a', there would be no spoken words whatsoever; therefore, it is the mother of all sounds. All spoken language in the three realms relies upon names, and names rely upon letters; thus the Siddhaṃ syllable A is also the mother of all letters. One should know that the true meaning of the syllable A gateway is likewise: it is pervasive throughout all phenomena and meanings. Why is this? Because there is no phenomenon that is not born from a concourse of conditions; and whatever is born from conditions all has a beginning and an origin. Now, when we observe these productive conditions, they too are born from a concourse of causes and conditions. Progressively depending on conditions, what is their root? When observing in this manner, one knows that the limit of the originally unborn is the root of the myriad phenomena. Just as hearing all spoken words is none other than hearing the sound of 'a', likewise, seeing the arising of all phenomena is none other than seeing the limit of the originally unborn. If one sees the limit of the originally unborn, that is knowing one's own mind as it truly is; knowing one's own mind as it truly is is sarvajñajñāna. Therefore, Vairocana takes only this single syllable as the mantra. Yet worldly ordinary persons, failing to observe the original source of all phenomena, falsely see arising; hence they drift along with the flow of birth and death, unable to free themselves. They are like an ignorant painter who himself applies various colors to create the terrifying form of a yakṣa, and having completed it, turns back to look at it, whereupon fear arises in his mind and he collapses abruptly to the ground. Sentient beings are likewise: by themselves wielding the original source of all phenomena, they paint the three realms, yet then submerge themselves within them, their own minds blazing as they endure all manner of suffering. The Tathāgata, being a painter with wisdom, having already understood this, is able to freely establish the mahākaruṇā-maṇḍala. From this it may be said that regarding the so-called profound secret treasury, sentient beings merely keep it secret from themselves; it is not that the Buddha conceals anything. As for the syllable KA gateway \[stating\] that "all phenomena are devoid of action (kārya)," the Sanskrit term kārya means action. Just as various non-Buddhists impute an agent, a causer of action, and so forth, the treatise masters of the various sects also speak of action, an agent, and the instruments of action, saying that because these three factors unite, there is karmic retribution. If, on account of wisdom and upāya, one were to hold that there is something fixed and determinate, one would fall into causelessness; and if one falls into causelessness, then all phenomena are devoid of cause and effect. The phenomenon capable of producing is called the cause, and the phenomenon produced is called the effect. Since these two phenomena are nonexistent, action, the agent, the instruments of action, karmic retribution of sin and merit, and the path to nirvāṇa are all nonexistent. Furthermore, action and agent arise in mutual dependence; if there were definitely an action, then there must definitely be an agent, all of which is no different from the assertions of non-Buddhists. This is explained extensively in the "Examination of Action and Agent" chapter of the Madhyamakaśāstra. Now, correctly observing that action, the agent, and the rest all arise from a concourse of conditions, one enters the limit of the originally unborn. As for the limit of the originally unborn: whether there are Buddhas or no Buddhas, the nature of phenomena is just so—who could be the source of its making? Therefore, if one sees the syllable KA, one knows that all phenomena are formed through conditioned action; this is called the self-characteristic. If it is a fabricated phenomenon, one should know that it is ultimately devoid of action; this is called the true meaning. As for "the syllable KHA gateway, because all phenomena are unobtainable like empty space," the Sanskrit syllable KHA means empty space (ākāśa). It is commonly accepted in the world that empty space is an unborn, unmade phenomenon. If all phenomena are originally unborn and free from all fabrication, they are ultimately like the characteristic of empty space. Now, this characteristic of emptiness is also unobtainable. Why is this? As in the world, the place devoid of form (rūpa) is called the characteristic of empty space. Form is an impermanent, fabricated phenomenon. If form has not yet arisen, then because form has not arisen, there is no cessation; at that time, there is no characteristic of empty space. It is because of form that there is a place devoid of form, and the place devoid of form is called space. This is explained extensively in the "Examination of the Six Elements" chapter of the Madhyamakaśāstra. The meaning here is likewise: if form is originally unborn, what could be called the place devoid of form? If the place devoid of form cannot be designated, then there is no fixed characteristic of empty space. Furthermore, that all phenomena are like the characteristic of empty space is nirvāṇa as an undeceptive characteristic, just as the sūtras say that the cessation of the five aggregates without the arising of further five aggregates is the meaning of nirvāṇa. If the five aggregates are originally unborn, what is now extinguished to be termed nirvāṇa? Therefore, even being like the characteristic of empty space is unobtainable; this is the true meaning of the syllable KHA gateway. As for "the syllable GA gateway, because all motion (gati) is unobtainable in all phenomena," in Sanskrit gati (written with a conjunct) is called motion; 'motion' means going, coming, advancing, and retreating without abiding. Now, this is explained progressively from the syllable A gateway: because phenomena are originally unborn, there is no action; because there is no action, there is no counterpart that can be spoken of as empty. Emptiness is itself the locus of non-motion; if even the locus of non-motion is unobtainable, how much more so the locus of motion? The "Examination of Going and Coming" chapter of the Madhyamakaśāstra clarifies the meaning of motion and rest: because of continuity, it is called motion, like the sprout, stem, and leaves arising from a grain of seed, or ignorance conditioning the karmic formations (saṃskāras); because of cessation, it is called rest, like the extinction of the grain of seed causing the extinction of the sprout and stem, or the extinction of ignorance causing the extinction of the karmic formations. If a phenomenon has already moved, there is no motion, because it has already moved; if it has not yet moved, there is also no motion, because the phenomenon of motion does not yet exist; while moving, there is also no motion, because it is not separate from what has already moved and what has not yet moved. By observing through such various approaches, there is ultimately no motion; and because there is no motion, there is nothing to come to rest. Because there is neither motion nor rest, there is no one who comes and goes through the various destinies, nor is there anyone who abides in nirvāṇa. Furthermore, if a person does not stir from their original place and that itself is the destination, one should know that this person has neither motion nor arrival; therefore it is said that all motion is unobtainable. As for "the syllable GHA gateway, because the aggregation (ghana) of all phenomena is unobtainable," in Sanskrit ghana has the meaning of dense aggregation, like many subtle atoms aggregating together to form a minute particle of dust, or the aggregates aggregating together to form a body. In the "Examination of Combination" chapter of the Madhyamakaśāstra, the treatise masters say: because of the three factors of seeing, the visible, and the seer, there is seeing; one should know that there is combination in hearing, the audible, and the hearer, and likewise for afflictions such as attachment, the object of attachment, and the one who is attached. The respondent says: all things have combination only because of difference. Yet now, the characteristic of difference is unobtainable in all phenomena; therefore, there is no combination. This is as explained extensively there. Since the syllable gateways are explained progressively, let us clarify this through the meaning of motion: whenever there is motion, one should know that there must be the combination of the three factors of moving, the passable path, and the mover. Now, since all phenomena are originally unborn, there is no motion. If there is no motion, how could the moving, the passable path, and the mover combine? Furthermore, if phenomena each had distinct characteristics, they could never combine. > — English (machine translation) (machine translation) ### [7.8.2](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.2) 若至本不生際，則無異相亦不可合，是故一切法畢竟無合也。 「遮字門，一切諸法離一切遷變故」，梵云遮庾（二合）底，即是遷變義。 又梵音遮唎耶，是諸行義。 如見遮時，即知諸行遷變不住。 《中論．觀行品》云「諸行名五陰，以從諸行生故。 是五陰皆虛妄無有定相，如嬰兒時色乃至老年時色，中間念念不住，分別決定性不可得。 性名決定有，不可變異，如真金不變。 今諸法雖生，不住自性，是故當知無性。 」如彼廣說。 若無性者即是本初不生，本初不生者即是如來之身，常恒安住無有變易，故云離遷變也。 復次若一切法是和合所成則有遷變，今諸法無生無作乃至無所行故則無和合，無和合故則離一切遷變。 凡諸字門，皆當逆順旋轉相釋使無罣礙，今且約次第相承耳。 「車字門，一切諸法影像不可得」者，梵音車（上聲）野是影義。 如人影像皆依自身，如是三界萬法唯是識心因緣變似眾境，是事如《密嚴經》廣說。 乃至修瑜伽者有種種不思議事，或能面見十方諸佛普現色身，亦皆是心之影像。 以心本不生故，當知影像亦無所生。 無所生故，乃至心無遷變故，影像亦無遷變。 所以然者？ 如影自無定性行止隨身，心影亦爾，以心動作戲論無一念住時故，世間萬用亦復為之流轉。 若了心如實相時，影亦如實相，故不可得也。 「惹字門，一切諸法生不可得故」者，梵云惹哆也是生義。 如泥團輪繩陶師等和合故有瓶生，縷繩機紵織師等和合故有疊生，持地築基梁椓泥草人功等和合故有舍生，酪酪器鑽人功等和合故有蘇生。 種子地水火風虛空時節等和合故有牙生，內法因緣亦如是。 無明行等。 各各生因而復生。 是故若見惹字門，即知一切諸法無不從緣生。 如說偈言「眾因緣生法，是即無自性。 若無自性者，云何有是法。 」是故生不可得也。 外道論師說種種邪因緣或無因緣生一切法，佛法中人亦有失般若方便故取著因緣生滅相，如《中論》廣破。 復次阿字門是諸法本性不生，惹字門以十喻觀生雖從緣有而不可得。 若生畢竟不可得，則不異無生際。 又十喻是心之影像，不出法界，故生亦不出無生際也。 「社字門，一切諸法戰敵不可得故」者，梵云社麼攞是戰敵義。 若見社字，則知一切諸法皆有戰敵，如世間善不善法、逆生死流順生死流法、布施慳貪、持戒破戒乃至智慧無明等，更相待對勝負無常。 乃至如來出世，以一切智力破魔軍眾，亦名為戰。 然一切法中義不成故，智慧煩惱竟為屬誰，而言毘婆舍那能破煩惱耶？ 若言明生時暗滅故名為破者，為已生故破？ 未生故破耶？ 已生則無暗，更何所破？ 未生則自無有體，又何能破？ 若生時，名為半已生半未生，故明暗畢竟不相及。 又一切法本不生，乃至無影像故，便同一相不出於如，云何佛界如與魔界如戰？ 故佛坐道場時，但了知諸法無對，而世間談議自立戰勝之名耳。 「吒字門，一切諸法慢不可得故」者，梵音吒迦囉是慢義。 謂見彼法卑下、此法高勝，如三界六趣種種優劣不同，所起慢心無量差別，略說有七種相，如《毘曇》中廣明。 乃至求三乘人，猶有上地下地不平等見。 今觀諸法無生乃至無待對故，則知阿耨多羅三藐三菩提於法平等無有高下，是故如來亦名一切金剛菩薩，亦名四果聖人，亦名凡夫外道，亦名種種惡趣眾生，亦名五逆邪見人，大悲漫荼羅正表此義也。 「咤字門，一切諸法長養不可得故」者，梵音毘咤鉢那是長養義。 如世間種子為因，五大時節為緣，漸次滋長得成果實。 內法亦爾，於業田中下識種子，無明所覆愛水所潤而得滋長，如《稻芉經》中廣明。 今此經違世順世八心相續增長亦有因緣，乃至淨菩提心以五字門為緣生大悲根，佛娑羅樹增長彌布滿於法界。 然一切法，即由此五字門，本不生、離言說、自性淨、無因緣，如虛空相故，長養不可得。 > If one arrives at the limit of the originally unborn, then there are no different characteristics, nor can there be combination; therefore, all phenomena are ultimately without combination. \[As for the sūtra saying:\] "The syllable CA gateway, because all phenomena are free from all transition and alteration," the Sanskrit is cyuti, which means transition and alteration. Furthermore, the Sanskrit caryā means activities (saṃskāras). When one sees the syllable CA, one knows that all activities transition, alter, and do not abide. The Mūlamadhyamakakārikā's Chapter on the Examination of Activities says: "Activities are named the five aggregates, because they are born from activities. These five aggregates are all false and without fixed characteristics—just as the bodily form of infancy through to the bodily form of old age does not abide from thought-moment to thought-moment in the interim, and a definitive nature cannot be apprehended through discrimination. 'Nature' means definitively existent and unalterable, like pure gold which does not alter. Now, although all phenomena arise, they do not abide in a self-nature; therefore, one should know that they have no nature." \[This is\] as explained there in detail. If they are without nature, that is precisely the originally unborn; that which is originally unborn is precisely the body of the Tathāgata, which permanently abides and is free of alteration; hence it is said to be free of transition and alteration. Furthermore, if all phenomena were produced through combination, then there would be transition and alteration; now, because all phenomena are without birth, without action, and even without anything that is practiced, there is no combination; because there is no combination, they are free from all transition and alteration. In general, with all the syllable gateways, one should interpret them in forward and reverse order, turning and explaining them reciprocally so that there is no obstruction; for now, we merely follow the successive sequence. \[As for the sūtra saying:\] "The syllable CHA gateway, because an image of all phenomena cannot be apprehended," the Sanskrit chāyā means shadow or image. Just as a person's shadow depends entirely on their own body, so the myriad phenomena of the three realms are merely the conditioning of the cognitive mind, altering to resemble various objective realms; this matter is as explained in detail in the Ghanavyūha Sūtra. Even down to practitioners of yoga possessing all kinds of inconceivable matters, or being able to face and see the Buddhas of the ten directions universally manifesting physical bodies—all these too are images of the mind. Because the mind is originally unborn, one should know that its images too have nothing from which they are born. Because they have nothing from which they are born, and down to the mind being without transition or alteration, its images too are without transition or alteration. Why is this so? Just as a shadow of itself has no fixed nature, and its movement and rest follow the body, so it is with the mind's images: because the mind's movements and prapañca do not abide for a single thought-moment, the worldly myriad functions also drift and revolve accordingly. When one comprehends that the mind is like the dharmatā, the image is also like the dharmatā; therefore it cannot be apprehended. \[As for the sūtra saying:\] "The syllable JA gateway, because the birth of all phenomena cannot be apprehended," the Sanskrit jāti also means birth. Just as there is the birth of a pot due to the combination of a lump of clay, wheel, cord, potter, and so forth; there is the birth of cloth due to the combination of thread, cord, loom, hemp, weaver, and so forth; there is the birth of a house due to the combination of leveling the ground, building the foundation, beams, stakes, mud, thatch, human effort, and so forth; there is the birth of ghee due to the combination of curd, churning vessel, churning stick, human effort, and so forth; and there is the birth of a sprout due to the combination of seed, earth, water, fire, wind, space, seasons, and so forth—the causes and conditions of internal phenomena are also like this: ignorance, activities, and so forth, each are born from a cause and then give rise \[to another\]. Therefore, if one sees the syllable JA gateway, one knows that of all phenomena, there is none that is not born from conditions. As a verse says: "Phenomena born of various causes and conditions / Are precisely without self-nature. / If they have no self-nature, / How can such phenomena exist?" Therefore, birth cannot be apprehended. Non-Buddhist treatise masters teach various erroneous causes and conditions, or that all phenomena are born without causes or conditions. Among those in the Buddha's teaching, there are also those who lose prajñā and upāya and thus grasp at the characteristics of the arising and ceasing of causes and conditions, as extensively refuted in the Mūlamadhyamakakārikā. Furthermore, the syllable A gateway is the original nature of all phenomena being unborn; the syllable JA gateway uses the ten metaphors to contemplate that although birth exists from conditions, it cannot be apprehended. If birth is ultimately unattainable, then it is not different from the limit of non-arising. Moreover, the ten metaphors are images of the mind and do not exceed the dharmadhātu; therefore, birth also does not exceed the limit of non-arising. \[As for the sūtra saying:\] "The syllable JHA gateway, because an adversary to all phenomena cannot be apprehended," the Sanskrit jhaṣa means adversary. If one sees the syllable JHA, one knows that all phenomena have adversaries, just as in the world wholesome and unwholesome phenomena, phenomena that go against the stream of saṃsāra and phenomena that go with the stream of saṃsāra, generosity and stinginess, upholding precepts and breaking precepts, down to wisdom and ignorance, mutually contrast with each other, with victory and defeat being impermanent. Down to the Tathāgata appearing in the world and crushing the demonic hordes with the power of all-knowledge—this too is called combat. However, because its meaning is not established within all phenomena, to whom does wisdom or affliction ultimately belong, such that one says vipaśyanā can destroy afflictions? If one says that it is called destruction because darkness is extinguished when light arises, does it destroy because \[light\] is already born, or does it destroy because it is not yet born? If it is already born, then there is no darkness—what more is there to destroy? If it is not yet born, then it has no substance of its own—how could it destroy anything? If it is in the process of arising, this is called half already born and half not yet born; therefore, light and darkness ultimately never meet. Moreover, because all phenomena are originally unborn, down to being without images, they are identical in one characteristic and do not depart from suchness; how could the suchness of the Buddha-realm combat the suchness of the realm of Māra? Therefore, when the Buddha sat at the place of awakening, he merely fully knew that phenomena have no opposites, while worldly discussions of themselves established the name of victory in combat. \[As for the sūtra saying:\] "The syllable ṬA gateway, because pride in all phenomena cannot be apprehended," the Sanskrit ṭaṅkāra means pride. This refers to seeing that phenomenon as base and this phenomenon as superior, like the various differences in quality throughout the three realms and six destinies; the arising mind of pride has immeasurable distinctions, briefly stated as having seven modes of characteristics, as explained extensively in the Abhidharma. Even people seeking the three vehicles still have unequal views of higher stages and lower stages. Now, when one contemplates that phenomena are unborn, down to being without counterparts, one knows that anuttarā samyaksaṃbodhi is equal regarding phenomena, without high or low; therefore, the Tathāgata is also named all vajra bodhisattvas, is also named the noble ones of the four fruits, is also named ordinary beings and non-Buddhists, is also named living beings of the various evil destinies, and is also named people of the five heinous deeds and wrong views—the mahākaruṇā-maṇḍala precisely manifests this meaning. \[As for the sūtra saying:\] "The syllable ṬHA gateway, because the nurturing of all phenomena cannot be apprehended," the Sanskrit viṭhapana means nurturing. Just as worldly seeds serve as causes, and the five great elements and the seasons serve as conditions, gradually flourishing to produce fruit, so it is with internal phenomena: planting the consciousness-seed in the field of karma, covered by ignorance and moistened by the water of craving, it thereby flourishes, as explained extensively in the Śālistamba Sūtra. Now in this sūtra, the continuous growth of the eight minds that go against or follow the world also has causes and conditions, down to the pure bodhicitta taking the five syllable gateways as conditions to give rise to the root of mahākaruṇā, and the Buddha sāla tree growing to spread extensively and fill the dharmadhātu. Yet all phenomena, precisely through these five syllable gateways, are originally unborn, free from verbal expression, inherently pure, and without causes and conditions, having the characteristic of empty space; therefore, nurturing cannot be apprehended. > — English (machine translation) (machine translation) ### [7.8.3](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.3) 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. > — English (machine translation) (machine translation) ### [7.8.4](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.4) 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. > — English (machine translation) (machine translation) ### [7.8.5](https://indike.org/pramana/in.bauddha.taisho.1796.7.8.5) 「囉字門，一切諸法離一切塵染故」者，梵云囉逝是塵染義。 塵是妄情所行處，故說眼等六情行色等六塵。 若見囉字門，則知一切可見聞觸知法皆是塵相，猶如淨衣為塵垢所染，亦如遊塵紛動使太虛昏濁日月不明，是為字相。 《中論》以種種門諦求見法，無有見者。 若無見者，誰能用見法分別外色、見可見？ 見法無故，識觸受愛四法皆無。 以無愛故，十二因緣分亦無。 是故眼見色時即是涅槃相，餘塵例爾。 復次以阿字門展轉觀察諸塵，以其本不生故、無造作故，乃至無所乘法及乘者故，當知所可見聞觸知法悉是淨法界，豈以淨法界染污如來六根耶？ 《鴦掘摩羅經》以佛常眼具足無滅，明見常色，乃至意法亦如是，是囉字門真實義也。 「邏字門，一切諸法一切相不可得故」者，梵云邏吃灑，此翻為相。 有人言：性相無有差別，如說火性即是熱相。 或言：少有差別，性言其體，相言可識。 如釋子受持禁戒是其性，剃髮割截染衣是其相。 若見邏字門，即知一切法皆悉有相。 相復二種：一者總相，謂無常苦空無我相； 別謂諸法雖無常無我，而有各各相，如地堅、水濕、火熱、風動等，捨為施相、不悔不惱為持戒相、心不變異為忍相、發勤為精進相、攝心為禪相、無所著為慧相、能成事為方便相、織作生死為世間相、無織為涅槃相等。 今觀有為無為法體性皆空，此相與誰為相耶？ 如《中論．三相品》及《十二門》中廣說。 復次淨法界中，百六十心等種種諸相本不生則無造作，無造作故乃至畢竟無塵，無塵故離一切相。 以離一切相故，名為諸佛自證三菩提也。 「嚩字門，一切諸法語言道斷故」者，梵音嚩劫跛，名為語言。 若見嚩字時，即知一切諸法不離語言地，以是諸法無不有因有緣故。 若法本來不生則是離諸因緣，是故語言道斷。 復次若法是作相則可宣說，無作則語言道斷。 若虛空相是有相者則可宣說，以諸法如虛空相亦復無相，是故語言道斷。 若法有行有遷變有影像則可宣說，若無行無遷變無影像則語言道斷。 乃至諸法若是有相者則可宣說，今一切法離一切相，故不可表示不可授人，是故語言道斷。 復次無相亦無定相，當知一切法即相無相、即非相非無相，如彼三目不可思議，是故語言道斷。 餘法門例此可知也。 「奢字門，一切諸法本性寂故」者，梵云扇底，此翻為寂。 如世間凡夫，獲少分恬泊之心止息諠動，亦名為寂。 乃至二乘人等，永斷諸行輪迴得涅槃證，亦名為寂。 然非本性常寂。 所以然者？ 諸法從本來，常自寂滅相，三界六道何者非是涅槃？ 無漏智生時，復與凡夫何異？ 而今獨於其中作滅度想，豈非顛倒耶？ 又若諸法本性寂者，於四十二地中，何者非是如來地？ 何者非是凡夫地？ 若彌勒菩薩以本性寂故得一生記者，一切眾生皆亦應得記。 若一切眾生於本性寂中不妨修學凡夫事者，彌勒菩薩亦應修學凡夫事。 而今作差別想，豈非戲論耶？ 若入奢字門時，則知是法平等無有高下，常無所動而無所不為，故云解脫之中多所容受，大般涅槃能建大義，皆以此也。 「沙字門，一切諸法性鈍故」者，若梵本存質，當云性同於頑。 頑謂猶如木石無所識知、無觸受之義。 所云同者，是興喻之言，非一向即同於彼也。 又《大品》云「般若無知，自性鈍故」，即與此字門義合。 故飾文者存古譯之辭耳。 夫自性鈍者，即是極無分別心，不愚不智不慧、無識無智無妄無覺，乃至一切諸法不能動搖，但是一純固金剛地耳。 所以然者？ 如世間人以取捨不妄，故尚智慧而棄愚癡，尊涅槃而賤生死。 而今一概本不生，乃至一概本性寂，則誰利誰鈍耶？ 如彼金剛利刃，以對不堅物故、以偏用一邊故，則名為利。 若令所向之處悉是金剛，舉體皆圓不可偏用，則利相同歸於鈍矣。 「娑字門，一切諸法一切諦不可得故」者，梵云薩跢也，此翻為諦。 > Regarding 'the syllable RA gateway, because all dharmas are free from all dust and defilement': in Sanskrit rajas means dust and defilement. Dust is the realm in which deluded sentiments operate; hence it is said that the six sense-faculties, such as the eye, operate upon the six dusts, such as form. If one sees the syllable RA gateway, one knows that all dharmas that can be seen, heard, touched, or cognized are marks of dust, just as a clean garment is stained by dust and dirt, or as drifting dust flutters about, making the great sky murky and the sun and moon dim. This is the mark of the syllable. In the Madhyamakaśāstra, through various gateways one closely examines the dharma of seeing, and finds no seer. If there is no seer, who can use the dharma of seeing to distinguish external forms and see what is to be seen? Because the dharma of seeing does not exist, the four dharmas of consciousness, contact, feeling, and craving do not exist either. Because there is no craving, the twelve links of dependent origination also do not exist. Therefore, when the eye sees form, that itself is the mark of nirvāṇa; the other dusts are likewise by analogy. Furthermore, examining the various dusts successively through the syllable A gateway: because they are originally unborn, because there is no making, up to because there is no dharma to be mounted and no mounter, one should know that all dharmas that can be seen, heard, touched, or cognized are the pure dharmadhātu. How could the pure dharmadhātu defile the Tathāgata's six sense-faculties? The Aṅgulimālīya-sūtra states that the Buddha's eternal eye is fully complete and unceasing, clearly seeing eternal form, and so on up to the mental faculty and dharmas being likewise. This is the true meaning of the syllable RA gateway. Regarding 'the syllable LA gateway, because all marks of all dharmas are unattainable': in Sanskrit lakṣaṇa is translated here as 'mark'. Some say that nature and mark have no distinction, just as saying 'the nature of fire' is itself the mark of heat. Others say there is a slight distinction: 'nature' speaks of its essence, and 'mark' speaks of what can be recognized; for example, a disciple of the Śākya clan receiving and observing the prohibitive precepts is their nature, while shaving the head and cutting and dying the robes are their mark. If one sees the syllable LA gateway, one knows that all dharmas possess marks. Marks are again of two kinds: the first is general marks, namely the marks of impermanence, suffering, emptiness, and non-self; specific marks means that although dharmas are impermanent and non-self, they have their respective individual marks, such as hardness for earth, wetness for water, heat for fire, and movement for wind; relinquishment is the mark of giving, lack of regret and distress is the mark of keeping precepts, an unchanging mind is the mark of patience, bringing forth diligence is the mark of vigor, gathering the mind is the mark of dhyāna, non-attachment is the mark of wisdom, being able to accomplish tasks is the mark of upāya, weaving saṃsāra is the mark of the mundane, and lack of weaving is the mark of nirvāṇa. Now, when one contemplates that the essence of conditioned and unconditioned dharmas is completely empty, to what do these marks belong as marks? This is explained in detail in the 'Chapter on the Three Marks' and the Dvādaśanikāya-śāstra of the Madhyamakaśāstra. Furthermore, in the pure dharmadhātu, the various marks such as the hundred and sixty minds are originally unborn and thus have no making; because there is no making, up to being ultimately free from dust; because they are free from dust, they are free from all marks. Because they are free from all marks, this is called the saṃbodhi directly realized by all buddhas. Regarding 'the syllable VA gateway, because the path of speech is cut off for all dharmas': the Sanskrit sound vākya means speech. When one sees the syllable VA, one knows that all dharmas do not depart from the plane of speech, because there are none among these dharmas that lack causes and conditions. If a dharma is originally unborn, it is free from all causes and conditions; therefore, the path of speech is cut off. Furthermore, if a dharma has the mark of being made, it can be proclaimed; if it is unmade, the path of speech is cut off. If the mark of space were an existing mark, it could be proclaimed; because dharmas are like the mark of space and likewise have no mark, the path of speech is cut off. If a dharma has movement, alteration, or reflection, it can be proclaimed; if it has no movement, alteration, or reflection, the path of speech is cut off. Up to: if dharmas had marks, they could be proclaimed; now, because all dharmas are free from all marks, they cannot be indicated and cannot be conferred upon others; therefore, the path of speech is cut off. Furthermore, having no mark also has no fixed mark; one should know that all dharmas are markless precisely in their marks, and are neither marks nor markless, like those three eyes that are inconceivable; therefore, the path of speech is cut off. The remaining dharma-gateways can be known by analogy with this. Regarding 'the syllable ŚA gateway, because the original nature of all dharmas is quiescent': in Sanskrit śānti is translated here as 'quiescent'. For example, when ordinary mundane persons obtain a slight degree of tranquil mind and cease turbulence, this is also called quiescent; up to followers of the two vehicles eternally cutting off the cycle of conditioned actions and attaining the realization of nirvāṇa, this is also called quiescent. Yet it is not the eternally quiescent original nature. Why is this? Dharmas from the origin are eternally of themselves the mark of quiescence and extinction; which of the three realms and six destinies is not nirvāṇa? When untainted wisdom arises, how is it different from that of an ordinary person? Yet now to form a concept of extinction within it alone—how could this not be an inversion? Furthermore, if the original nature of dharmas is quiescent, among the forty-two stages, which is not the stage of the Tathāgata, and which is not the stage of an ordinary person? If Bodhisattva Maitreya, because of this quiescent original nature, received the prediction of becoming a Buddha in one lifetime, then all sentient beings should also receive the prediction. If all sentient beings, within this quiescent original nature, are not obstructed from practicing the affairs of an ordinary person, Bodhisattva Maitreya should also practice the affairs of an ordinary person. Yet now to form thoughts of distinction—how could this not be prapañca? When one enters the syllable ŚA gateway, one knows that this dharma is equal, without high or low, constantly unmoving yet with nothing it does not do; therefore it is said that within liberation much is accommodated, and great parinirvāṇa can establish great purposes—all on account of this. Regarding 'the syllable ṢA gateway, because the nature of all dharmas is blunt': if the Sanskrit text preserved the literal sense, it should say that the nature is like being insensible. 'Insensible' means being like wood or stone, without cognition, without the meaning of contact and feeling. Saying 'like' is an expression of analogy; it does not mean strictly identical to that. Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra states: 'Prajñā has no knowing, because its self-nature is blunt,' which accords with the meaning of this syllable gateway. Therefore, the stylizer preserved the wording of the older translation. Now, having a blunt self-nature is precisely the mind of utter non-discrimination: neither foolish nor wise nor sagacious, without consciousness, without knowledge, without delusion, and without awareness, up to: all dharmas cannot shake it; it is simply a pure, solid vajra ground. Why is this? Because mundane people do not err in accepting and rejecting, they value wisdom and cast aside foolishness, venerate nirvāṇa and disparage saṃsāra. But now, if all alike are originally unborn, up to all alike being quiescent in their original nature, then who is sharp and who is blunt? Like that sharp vajra blade, because it confronts soft objects and because it is applied partially to one side, it is called sharp. If the place it faces were entirely vajra, its whole body being completely round and impossible to apply partially, then the mark of sharpness would return to bluntness. Regarding 'the syllable SA gateway, because all truths of all dharmas are unattainable': in Sanskrit satya is translated here as 'truth'. > — English (machine translation) (machine translation) _First 5 of 8 passages. [Read on](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.7.8.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.7.8](https://indike.org/pramana/in.bauddha.taisho.1796.7.8) · Pramāṇa