大毘盧遮那成佛經疏 7

English (machine translation) 7

Language: English

7.6 — 3 parts
7.8 — 7 parts

7.2

Chapter 2: Entering the Maṇḍala and Requisite Conditions (Continued)

The sūtra says: 'Furthermore, Master of Mysteries! The śrāvaka assembly abides in the ground of objective conditions, recognizes arising and ceasing, eliminates the two extremes, and through the wisdom of ultimate investigation obtains the cause of practice that does not conform [to cyclic existence]; this is called the śrāvaka samādhi path.' As explained in the Abhidharma, the nine contemplations of impurity, the eight liberations through mindfulness, the eight bases of mastery, the ten totalities, the three samādhis, and so forth, are all called abiding in the ground of objective conditions. Relying on these samādhis as skillful means, their minds become tranquil and serene, attaining correct investigation, realizing that both worldly and transworldly phenomena have causes and conditions: the worldly takes origination as cause and suffering as effect; the transworldly takes the path as cause and cessation as effect, as extensively explained in the Āgamas. To state the essence in the Vinaya, it is: 'All phenomena arise from conditions; the Tathāgata has explained their cause; their cessation has also been explained by the Great Śramaṇa.' Because they know the arising and ceasing of causes and conditions, views of existence and non-existence are eradicated, they distance themselves from the two extremes of annihilationism and eternalism, and wisdom of the true reality arises; hence it is called 'wisdom of ultimate investigation.' Because it can investigate to the utmost without distortion or error, it is called the truth. From ignorance down to aging-and-death: 'when this exists, that exists; with the arising of this, that arises,' revolving endlessly in saṃsāra. Revolving in accordance with this is called 'conforming'. Having perceived the four true realities, one turns one's back on the stream of birth and death to follow the noble path, even able to declare personally: 'Birth is exhausted, the holy life is established, what was to be done has been done, and there will be no further becoming.' This is called 'not conforming'. Such diverse practices of non-conformance require samādhi as their cause; hence it is said, 'obtains the cause of practice that does not conform.' Although the various schools have different explanations of the śrāvaka samādhi, as long as it accords with this Dharma seal, it is called correct practice; if it lacks this seal, it is called false practice.

7.4

The sūtra says: 'Master of Mysteries! A pratyekabuddha investigates cause and effect, abides in the Dharma beyond verbal expression, does not transmit what is beyond verbal expression, and realizes regarding all phenomena the samādhi of the ultimate cessation of language; this is called the pratyekabuddha samādhi path.' Cause and effect is the twelvefold conditioned arising. Just as the śrāvaka's wisdom of ultimate investigation understands that there are only aggregates and no self, yet out of intense revulsion and fear, quickly severs afflictions to realize nirvāṇa for himself without being able to analyze and explore the true reality of the twelvefold conditioned arising, a pratyekabuddha's wisdom is deep and keen; thus he can deeply investigate it in both its general and specific characteristics, seeing that all phenomena of origination are phenomena of cessation. This is how he differs from a śrāvaka. The *Āgama* says: 'As for the twelvefold conditioned arising, whether Buddhas arise or do not arise, the nature of phenomena (dharmasthititā) constantly abides.' Nāgārjuna also said: 'Here, the nature of phenomena is another name for suchness (tathatā); this is the most difficult thing for all the world to understand.' Therefore, when the World-Honoured One first attained the Way, he took no delight in expounding the Dharma, his intention being precisely here. What the pratyekabuddha enters is gradually deeper, hence it is said, 'abides in the Dharma beyond verbal expression.' 'Does not transmit' means that when abiding in this ultimate truth, there are no sounds or letters, and therefore it cannot be transmitted and imparted to others. The World-Honoured One attained unobstructed knowledge and vision and is sovereign regarding phenomena; he can create names and words within the Dharma beyond verbal expression and transmit them to sentient beings. A pratyekabuddha's wisdom is obstructed, and therefore he cannot expound it. Furthermore, a pratyekabuddha contemplates all phenomena of origination as having the mark of nirvāṇa; amid various conditioned realms, the winds of prapañca subside, leaving him at a loss for words; hence it is called realizing the 'samādhi of the ultimate cessation of language.' Practicing yoga in accordance with this is called the pratyekabuddha samādhi. These two kinds of samādhi are both difficult points for bodhicitta; however, they are merely mental states along the path of practice, not that the inconceivable nature of mind actually possesses such fixed marks of the three vehicles. Therefore, when practitioners authenticate and understand this through this Dharma seal, they should proceed straight through without obstruction; if not properly recognized, they will be hindered by it.

7.5

When the sūtra says: “Furthermore, Master of the Secret! When worldly cause, effect, and karma, whether arising or ceasing, are bound to another lord, and the samādhi of emptiness arises—this is called the worldly samādhi path,” it means that, to state the essential point, all worldly samādhis at their culmination destroy cause and effect as well as all actions undertaken when bringing forth effects from causes. That is, they assert that these three matters, whether arising or ceasing, are all bound to ‘another.’ ‘Another’ refers to the puruṣa (ātman). Why is this so? If a practitioner does not understand the meaning of correct causes and conditions and yet cultivates and realizes the various dhyānas, they will inevitably grasp at their own mind, taking it to be an internal self. Seeing that the myriad worldly dharmas exist due to the mind, they claim that they are produced by a puruṣa. Even if they do not rely on an internal self, they will inevitably rely on an external self, which is [Īśvara] Brahmā and the like. If one thoroughly investigates the ultimate mystery in this, one naturally repudiates causes and karma, leaving only the nature of the self uniquely abiding, until not a single dharma enters the mind and one realizes the concentration of emptiness; this is the very culmination of worldly principle. Therefore, when approaching the exhaustion of the three realms of existence, one falls back into the three destinies. Although within meditative absorption they may bring forth all kinds of superior worldly knowledge and possess the five supernormal powers, if one investigates their ultimate purport, it invariably comes down to this point. Therefore, with this single seal, all worldly samādhi paths are comprehensively encompassed. When practitioners enter this mental state, they must recognize it for themselves. In the sūtra, the Buddha spoke the summary verses, broadly dividing the five kinds of samādhi paths into two: the four kinds of Buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas are all called supramundane samādhis, whereas the mantra dharmas and paths of teaching spoken by the devas and so forth all belong to worldly samādhis. Supramundane samādhis all possess real benefit; thus it is said that they ‘destroy all faults.’ Worldly samādhis possess only provisional benefit; thus it is said that they are ‘for the benefit of sentient beings.’ As other sūtras explain, when those who seek the Small Vehicle cultivate and practice contemplation, they immediately give rise to deep revulsion and detachment toward worldly dharmas and teachings; and those who seek the Great Vehicle again give rise to deep dread toward the śrāvaka teachings. These are all merely provisional explanations given for those who do not yet know the secret treasury. In terms of the tenets of this sūtra, however, the five kinds of samādhis are all gateways for opening the dharmatā of the mind. For instance, when a practitioner initially abides in yoga with signs, that is a worldly samādhi; yet if within this they clearly understand that there are only aggregates and no self, that is a śrāvaka samādhi; if they contemplate the aggregates as devoid of self-nature and unborn through the ten phrases of conditioned arising, that is a bodhisattva samādhi; the rest is explained in detail in the ‘Chapter on the Abiding Mind.’ Unlike other teachings, where because the import of the mind-nature has not been clarified, the five vehicles are distinct and do not harmonize with one another. If one further offers a deeply secret interpretation, in the three-tiered maṇḍala, the samādhis of the five stations are all the secret adhiṣṭhāna of Vairocana; anyone who corresponds with them can achieve Buddhahood in a single lifetime—how could there be any difference of shallow and deep? What is spoken here in the verses is stated merely with reference to the teachings that they themselves circulate.

7.6.1

The sūtra says: “Furthermore, the World-Honoured One addressed the Vajradhara, the Master of the Secret, saying: ‘Master of the Secret! You must listen attentively to the components of mantras.’” Broadly categorized, mantras are summary-wise of five kinds: those spoken by tathāgatas; those spoken by bodhisattvas and vajras; those spoken by the two vehicles; those spoken by the devas; and those spoken by terrestrial devas, namely nāgas, garuḍas, asuras, and the like. Furthermore, the first three kinds are collectively termed mantras of the noble ones; the fourth is termed mantras of the assemblies of devas; and the fifth is termed mantras of terrestrial dwellers. They may also be collectively termed mantras of all spirits. Just as the mantras of the noble ones also pronounce the syllable A, the syllable RA, and so forth, those worldly devas and down to terrestrial ghosts and spirits also pronounce them. What distinction is there in their characteristics? The ācārya said: “When spoken by Buddhas and bodhisattvas, a single syllable is endowed with immeasurable meanings.” To speak briefly: the syllable A inherently possesses three meanings: the meaning of non-arising, the meaning of emptiness, and the meaning of existence. In the Sanskrit original, the syllable A has the phonetic value of original beginning (ādi); if there is an original beginning, it is a dharma of causes and conditions, and is therefore termed existence. Furthermore, A signifies non-arising (anutpāda); if a dharma is formed by relying on causes and conditions, it lacks intrinsic nature in itself, and is therefore emptiness. Furthermore, non-arising is itself the realm of the one true reality, which is the Middle Way. Hence Nāgārjuna said: “Dharmas arisen from causes and conditions are both empty, provisional, and the Middle.” Moreover, the *Mahāprajñāpāramitā-upadeśa* explains that sarvajñatā has three names: the all-knowledge (sarvajñatā) shared with the two vehicles; the knowledge of the paths (mārgajñatā) shared with bodhisattvas; and the knowledge of all aspects (sarvākārajñatā), which is the unshared dharma of the Buddhas. These three knowledges are in fact attained in a single mind, but to distinguish them so that people may easily understand, three names are established; this is precisely the meaning of the syllable A. Furthermore, the syllable RA also has three meanings: first, the meaning of dust (rajas); second, because it enters the syllable A gateway, it is the meaning of being free from dust (arajas); and it also has the meaning of pāramitā, because by fully reaching the other shore, it is originally unborn. One should know that it also embodies the three dots [of the letter I], and the three dots encompass all dharmas. As with the syllable A and the syllable RA, so it is with the meanings of all other syllables. Furthermore, in all speech, whatever carries the sound of A is encompassed by the syllable A gateway; whatever carries the sound of RA is encompassed by the syllable RA gateway; and so it is with the other syllables. This is also identical to the explanations of identical words and identical syllables in the *Mahāprajñāpāramitā-upadeśa*, and will not be explained in detail below. If the mantras of bodhisattvas contain the syllable A, one should know that within their respective realized gateways of the dharmadhātu each is endowed with all meanings, but not endowed with all meanings within the universal gateway of the dharmadhātu. If the mantras of the two vehicles contain the syllable A, one should know that they explain the meaning of non-arising only in terms of the knowledge of exhaustion and non-arising, and of peaceful, extinct nirvāṇa. If the mantras spoken by Brahmā contain the syllable A, the meaning is explained in terms of leaving behind the five desires and the non-arising of vitarka and vicāra. If the mantras of Śakra and the world-protectors contain the syllable A, the meaning is explained in terms of the non-arising of the ten unwholesome paths of karma and of calamities. The rest can be understood by analogy. All of what has been spoken above is speech adapted to the minds of others, explaining the shallow and summary meanings. If one explains the deep and secret meaning according to speech conforming to one's own mind, then entering any single gateway fully contains all gateways of the dharmadhātu, down to the fact that all the worldly devas and so forth are entirely Vairocana—how could there be any distinction of shallow and deep? If a practitioner is able within non-distinction to understand the meaning of distinction, and within distinction to understand the meaning of non-distinction, one should know that this person penetrates the meaning of the two truths and also recognizes the characteristics of mantras. Furthermore, the sūtra itself speaks of the characteristics of mantras. The opening verse says: “The mantras of the Fully Enlightened Ones, / Through the characteristics established by word and name, / Just as in the system of Indra, / Accomplish all benefits and purposes.” This clarifies the general characteristic of the tathāgatas' mantras; here it is spoken only in reference to the initial samaya mantra. ‘Word’ means that each individual syllable is a type of gateway entering the dharmadhātu: for instance, in the word *asame*, the syllable A is the gateway of non-arising, the syllable SA is the gateway of truthlessness, and the syllable MA is the gateway of great emptiness. ‘Name’ means that these individual syllable-gateways together form a name: A is named ‘non-’ (a-), and *same* is named ‘equal’ (sama); if combined further, it is ‘unequalled’ (asama). ‘Established’ means that by relying on these multiple names, from beginning to end they together form a single meaning. For instance, the first phrase says ‘unequalled,’ the next says ‘threefold equal,’ and the next says ‘samaya’; mutually establishing one another, this is the samaya of the unequalled three equalities. Furthermore, just as multiple names together form a single phrase, such as ‘all conditioned things are impermanent’ and so forth, down to combining these multiple phrases together to make a single verse, only then is the meaning complete: that is, ‘All conditioned things are impermanent, they are dharmas of arising and ceasing; when arising and ceasing have ceased, tranquil extinction is bliss,’ and so on—these are all the established characteristics of mantras. The rest are all modeled on this. As for ‘just as in the system of Indra,’ Indra is another name for the heavenly king Śakra; Śakra himself composed a treatise on phonetics (śabdaśāstra) that could contain multiple meanings within a single word, which is cited as corroboration. If worldly wisdom is already like this, how much more so is the Tathāgata sovereign over dharmas? ‘Accomplish all benefits and purposes’ means that the Tathāgata's mantras, in each and every word, are fully capable of accomplishing all benefits; in each and every name, they are also fully capable of accomplishing all benefits; and in each and every established characteristic, they are also fully capable of accomplishing all benefits. Taking merely the initial syllable A of the samaya mantra: by virtue of its meaning of original non-arising, it has the function of pacification (śāntika); because it is originally unborn, all merits are complete without deficiency, and so it has the function of enrichment (pauṣṭika); because it is originally unborn, immeasurable faults are extinguished without remainder, and so it has the function of subjugation (ābhicāruka); and because not a single dharma exceeds this original non-arising, it has the function of summoning (ākarṣaṇa). In this way, the effortless merit within original non-arising is able to accomplish all matters. Just as with the syllable A, so it is with each and every other syllable. Just as with each individual syllable, so it is with each and every name, phrase, and established characteristic. Therefore, one should know that right within this mantra all functions are fully contained. The general characteristics of mantras have now been explained. Next, clarifying the specific characteristics of mantras, it therefore says: “There are phrases of the ritual of addition, / Corresponding to the practices of their original names.” This means that whenever performing mantra rituals, one must contemplate the names originally established in this mantra and the purports intended by them, distinguish their family classifications, and employ them in practice according to the correspondence of their nature and characteristics. If the name and meaning of the mantra do not correspond with what is being employed, one should add words and phrases according to ritual rules. For instance, if within a mantra there are various distinct names and words such as the dharmadhātu, dharmatā, great emptiness, and the inconceivable realm that correspond to the Tathāgata’s self-realized true essence, one should know that this is a mantra of the Buddha Family. Even if it belongs to another family, it may also be employed for the Buddha Family. If it possesses names and meanings corresponding to great compassion, the universal eye, freedom from defiling attachment, and the like, one should know that it is used for the Lotus Family.

7.6.2

If there are corresponding names and meanings such as 'vajra-indestructible' and 'free from prapañca', know that these belong to the functions of the vajra family. Such meanings are infinite and boundless; the yogin should infer them conceptually, for they cannot be set down in full detail. Furthermore, the sūtra itself explains the functions corresponding to names and practices, stating that if in mantras there are such syllables as (oṃ), (hūṃ), (phaṭ), (traṭ), (hrīḥ), and (bhī), know that these are titles of the Buddha-uṣṇīṣas. If there are words and meanings of this kind such as (gṛhṇāya) (meaning 'seize'), (khādaya) (meaning 'devour'), (bhañja) (meaning 'destroy'), (hana) (meaning 'strike'), (māraya) (meaning 'slay'), and (sphoṭaya) (meaning 'shatter'), know that these are mantras of wrathful deities and other kāṅkaras, which may be employed for subjugation and summoning. Regarding the meaning 'devour': 'to devour' means causing the wrathful deities and others to swallow and destroy all varieties of vināyakas. If it were truly as spoken [literally], the buddhas would incur the fault of killing living beings. But now this school clarifies the meaning: the so-called vināyakas are precisely all things capable of causing obstacles, and these obstacles are all born from the deluded mind. If one can devour such heavy obstacles and cause the eye of the mind to open in clarity, know that this is termed the true wrathful one. To devour the obstacles of all living beings by means of this syllable Kha gateway is to be an emissary of the Tathāgata, performing the Tathāgata's work. The rest can be understood by inferring in like manner. Furthermore, if in a mantra there are words such as (namaḥ) (meaning 'homage') and (svāhā) (meaning 'taking into embrace'), know that it is a mantra corresponding to the quiescence of cultivating samādhi. Or if there are words such as (śānta) (meaning 'quiescent') and (viśuddha) (meaning 'pure'), know that it is a mantra that fulfills all vows. Moreover, this śānta also has the meaning of pacifying disasters, corresponding to the Buddha family. The rest is explained in detail in works such as the Susiddhi. What has been spoken above are all the characteristics of the mantras of the buddhas and bodhisattvas. Next, where it says: 'If spoken by śrāvakas, arranged phrase by phrase,' it is because the śrāvakas attain realization through others and have not entered deeply into dharmatā, so they cannot encompass myriad virtues within a single word. As in the case of reciting a four-line verse on 'all conditioned phenomena are impermanent', only when the phrasing and meaning are arranged sequentially without omission does it constitute a mantra; they cannot clarify meaning through syllable gateways or add names and phrases. Although pratyekabuddhas do not speak, they can also bring forth mantras through supernormal powers, and all who receive and uphold them will obtain benefit. There is a slight distinction here: namely, the exhaustion of outflows is the same for both pratyekabuddhas and śrāvakas, but there are differences of depth in their samādhi; [pratyekabuddhas] are able to benefit beings through supernormal powers, causing their wishes to be fully accomplished. Except for the four great disciples, the power of other śrāvakas is incapable of this; furthermore, their mantras only teach the principle of the quiescence of the twelve links of dependent origination. Hence it says: 'Namely, through the differentiation of their parts of samādhi, they purely eliminate rebirth through karma.' Next, the sūtra teaches the true nature of mantras, saying: 'Furthermore, Lord of the Secret! These characteristics of mantras were not made by any of the buddhas, nor did they cause others to make them, nor did they rejoice in their making. Why is that? Because the dharmatā of all phenomena is thus. Whether tathāgatas appear or tathāgatas do not appear, phenomena abide naturally as such. That is to say: as for mantras, the dharmatā of mantras is naturally as such.' This means that because the Tathāgata's body, speech, and mind are ultimately equal, the sounds and syllables of these characteristics of mantras are all eternal. Because they are eternal, they do not flow or alter; they are naturally as such, and are not produced through fabrication. If they could be fabricated, they would be produced phenomena; if a phenomenon has production, it can be destroyed, shifting and flowing through the four characteristics [of existence], impermanent and without self—how then could they be called 'true words' (mantras)? Therefore, the Buddha does not make them himself, nor does he cause others to make them, and even if there were someone able to make them, he would not rejoice in it. Therefore, regarding these characteristics of mantras, whether a buddha appears in the world or does not appear in the world, whether already taught, not yet taught, or presently taught, phenomena abide in the state of phenomena, their nature and characteristics being eternally abiding. Therefore, this is called the seal of certainty, the identical path of the multitude of āryas. In this very Mahākaruṇā-maṇḍala, regarding all mantras, the characteristic of each and every mantra is naturally as such; hence it is stated repeatedly. If it is so, then these characteristics of mantras are ultimately quiescent and not imparted to people; why then do they sometimes appear and sometimes disappear? Therefore, the sūtra further explains the reason, saying: 'Lord of the Secret! The fully enlightened ones, all-knowing and all-seeing, appear in the world, and by themselves use this Dharma to teach various paths, in accordance with various inclinations and desires, up to the sounds of the various destinies, and through adhiṣṭhāna they teach the path of mantras.' The meaning here is: the Tathāgata personally realized the reality of the Dharma, which was neither made by the Buddha himself nor made by other devas and humans; it is naturally eternally abiding, yet through the supernormal power of adhiṣṭhāna he appears in the world to benefit living beings. The secret body, speech, and mind of this mantra gateway are precisely the equal body, speech, and mind of the Dharma-Buddha; yet through the power of adhiṣṭhāna, they appear in the world to benefit living beings. The Tathāgata's unimpeded knowledge and vision are naturally accomplished without deficiency within the continuous stream of all living beings. Because beings do not realistically awaken to the substance and characteristics of these mantras, they are called 'beings in saṃsāra'; if one can know and see them for oneself, one is immediately called 'all-knowing and all-seeing'. Therefore, such knowledge and vision were not fabricated by the Buddha himself, nor were they transmitted by others. When the Buddha sat at the seat of awakening and realized such Dharma, he understood that all worlds have from the beginning always been the dharmadhātu. At that moment he gave rise to great compassion: 'Why are living beings so very close to the Buddha path, yet unable to awaken to it themselves?' Therefore, by this cause and condition, the Tathāgata appeared in the world, and again utilizing such an inconceivable dharmadhātu, divided it into various paths, revealed various vehicles, accorded with various inclinations, desires, and mental capacities, and through various phrases and local languages, freely exerted adhiṣṭhāna to teach the path of mantras. Although born from the conditions of resonance with capacities, it does not stir from the limit of reality. Although doing everything through skillful means, it was not made by the Buddha. Although there are different teachings through the universal gateway, it is solely by means of the Buddha's knowledge and vision that living beings are shown and awakened. If a practitioner, amid the ten similes for these mantras, falsely perceives conditioned production and cessation, thereby further increasing the defilements of the mind, that is not the original intent of the Tathāgata. Furthermore, because living beings of future ages have dull faculties and are confused about the two truths, failing to know that the conventional is identical to the ultimate, the Bhagavat earnestly points out the matter, saying: 'Lord of the Secret! What is the Tathāgata's path of mantras? It is the adhiṣṭhāna of these written syllables.'

7.6.3

Because of the real meaning of worldly syllables and words, the Tathāgata empowers them by means of the real meaning of mantras. If there were worldly syllables outside the dharmatā, they would be delusions of the mind and erroneous views, having no real substance to be sought at all; and if the Buddha were to empower them with supernatural power, this would conform to inversion, and they would not be mantras. Having understood what is empowered, by what Dharma does the Tathāgata empower? Thus the Buddha said next: 'Secret Lord! For immeasurable hundreds of thousands of koṭis of nayutas of kalpas, the Tathāgatas have accumulated and cultivated the words of truth, the four noble truths, the four bases of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven treasures of awakening, the four brahma-abidings, and the eighteen unshared dharmas of a Buddha. Secret Lord! In brief, the sarvajñajñāna of all Tathāgatas, the power of each Tathāgata's own merit and wisdom, the power of their own vows and wisdom, and the empowering power of the entire dharmadhātu, in accord with sentient beings and according to their kinds, reveal the mantra teachings.' This means that by the merit accumulated by the Tathāgatas over immeasurable asaṃkhyeya kalpas, universal-gateway empowerment is performed pervading everywhere; therefore, in the establishment of each word and name, all is like the Indra-net tradition, with no purpose or benefit that is not accomplished. Moreover, each of these merits is identical to the characteristic of mantras; the dharmatā is naturally so, not something made through fabrication. Now we shall briefly take the single syllable A to clarify its meaning. When the practitioner realizes their own mind, because they understand that worldly and transworldly causes and fruits are originally unborn, there is no suffering, origination, cessation, or path, but rather there is the one real truth. Having seen this one real truth, they will certainly roar the lion's roar and expound it widely for sentient beings; this is called accumulating and cultivating the words of truth. Furthermore, because they know that the eight inversions are originally unborn, they accomplish the Tathāgata's bases of mindfulness. Because they know that the four bases of psychic power are originally unborn, they accomplish psychic powers of the dharmatā. Because they know that the powers of knowing what is possible and impossible, and so forth, are originally unborn, they accomplish the Buddha's natural power of wisdom. Because they know that the six obscurations are originally unborn, they reach the other shore of the six pāramitās. Because they know that the seven factors of awakening are originally unborn, they accomplish the seven kinds of masterless awakening-treasures. Because they know that the four brahma-abidings are originally unborn, they accomplish objectless kindness, compassion, sympathetic joy, and equanimity. Because they know that the eighteen dharmas are originally unborn, they transcend mental measurement and do not share them with any sentient beings. And so forth, down to the various Dharma gateways, which should be expounded with sovereignty. Furthermore, like the meanings in the first chapter of this sūtra: when one realizes that there are only aggregates and no self, up to when one realizes the realm of tranquility, one should explain the various Dharma gateways based on the original unbirth of self, person, sentient being, and soul. When observing the emptiness of nature through the five similes, one should explain the various Dharma gateways based on the original unbirth of the aggregates. When observing the aggregates and the ālayavijñāna, up to when one is aware that the prior and subsequent limits of the mind cannot be apprehended, one should explain the various Dharma gateways based on the original unbirth of the mind's reflections. When the mind of extreme lack of self-nature arises, one should explain the various Dharma gateways based on the original unbirth of the pure bodhicitta. Up to the Tathāgata stage, one should explain the various Dharma gateways based on the ultimate unborn meaning of the mahākaruṇāgarbha-maṇḍala. Just as with the syllable A as the gateway of the unborn, the syllable Ka as the gateway of non-action and so forth should all be broadly expounded. Just as with each single syllable, down to each single name and each single establishment, all should be broadly expounded. Furthermore, the Bhagavat has sovereignty over the Dharma: he may use one syllable to encompass the various single-dharma gateways such as the bodhicitta; or he may use two syllables to encompass the various two-dharma gateways such as śamatha and vipaśyanā; or he may use three syllables to encompass the various three-dharma gateways such as the three emptinesses; or he may use four syllables to encompass the various four-dharma gateways such as the bases of mindfulness; or he may use five syllables to encompass the various five-dharma gateways such as the faculties and powers; or he may use six syllables to encompass the various six-dharma gateways such as the six pāramitās; or he may use seven syllables to encompass the various seven-dharma gateways such as the seven treasures of awakening; or he may use eight syllables to encompass the various eight-dharma gateways such as the eightfold straight path; or he may use nine syllables to encompass the various nine-dharma gateways such as the nine concentrations; or he may use ten syllables to encompass the various ten-dharma gateways such as the ten powers; down to using immeasurable syllables to encompass immeasurable Dharma gateways. The various names and phrases are also like this. As for the general characteristics of mantras: when a practitioner upholds the single gateway of the syllable A, in accordance with their dispositions and capacities, some awaken to the four bases of mindfulness and some awaken to the four psychic powers, each being different. Yet when they understand one Dharma gateway, it immediately contains all the other Dharma gateways, and the various Dharma treasures arrive naturally without being sought. As for the specific characteristics: for example, using four syllables to encompass the gateway of the four bases of mindfulness. When practicing according to the Dharma, although one has never previously correctly observed body, feeling, mind, and dharmas, one naturally awakens to the gateway of mindfulness and enters all the Dharma gateways of the dharmadhātu. For conventional designations and meanings, they are as broadly expounded in the *Mahāprajñāpāramitopadeśa* and other texts. Furthermore, because the Tathāgata's various Dharma gateways cannot be cited exhaustively, he again spoke in brief. The initial mention of 'sarvajñajñāna' is an overarching mention of all the vajra wisdom seals of the Tathāgatas of the ten directions and three times; when empowerment is performed together by means of this, there is nowhere it does not pervade. Moreover, when all the Tathāgatas originally practiced the bodhisattva path, the boundless accumulations of merit they amassed and the inexhaustible great vows they gave rise to reached ultimate fulfillment in sarvajña; therefore, they all obtain the name of wisdom. Stating that with such power of merit, vows, and wisdom, as well as the intrinsic empowering power of the entire dharmadhātu, empowerment is performed in accord with the world and according to their kinds, the mantra teachings can thus be revealed in all the various bodies, speeches, and minds of all sentient beings.

7.7

The sūtra says: 'Secret Lord! What is the mantra teaching?' This means that the syllable A gateway and so forth are the phenomenal characteristics of the mantra teaching. Although the characteristics are not different from the essence, and the essence is not different from the characteristics, the characteristics are not fabricated, and having been accomplished through cultivation, they cannot be shown to others; yet, without departing from liberation, they manifest as sounds and syllables, each sound and syllable being a gateway to enter the dharmadhātu; hence it is called the mantra teaching. Ultimately speaking, the mantra teaching should pervade all names and words across all regions and destinies. It is only because the traces of the Tathāgata's appearance in the world began in India that those who transmitted the Dharma have provisionally clarified its meaning in terms of Sanskrit.

7.8.1

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.

7.8.2

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.

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大毘盧遮那成佛經疏 — Classical Chinese