大毘盧遮那成佛經疏 12.8

12.8

Next, following the syllable-gateway ha, the syllable kha is explained. Ha carries the meaning of 'cause' (hetu): because there is a cause, there is the characteristic of receiving fruits in accordance with karma. Yet within this ultimate truth, the syllable-gateway ha is originally unborn; because it is unborn, a cause is ungraspable. When even this cause is originally unborn, how could there be karma and fruit within it? When one contemplates in this way, the matters of cause, karma, and fruit are completely tranquil and ungraspable. If one can contemplate like this, one is identical to the Tathāgata sitting beneath the Bodhi tree subverting Māra. Because such causes are ungraspable, its characteristic is like empty space, empty and yet further empty. When the Venerable Bhagavān explains its color, he speaks of the color of empty space. If one adds a bindu on top, one enters the syllable-gateway khaṃ. The deity spoken of by this syllable-gateway khaṃ is called supreme; that is, the supreme among the supreme, namely the great emptiness. If one wishes to accomplish all utensils and implements, all can be accomplished. Their names and types are immeasurable and cannot be fully stated. Its maṇḍala has no square, round, or crescent-moon characteristics; one should know that empty space has no characteristics, yet can accomplish characteristics. This altar is made in various colors; space manifests various colors and forms. 'Practiced together with the wisdom sword seal' means performing the accomplishment accompanied by the protection of the sword seal. If one makes a sword, it is made of refined iron. The noose is made of thread or lotus fiber. Its wheel is made of either gold or refined iron.