大毘盧遮那成佛經疏 7.8
English (machine translation) 7.8
- Language
- English
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.
7.8.3
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.
7.8.4
…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.
7.8.5
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'.
7.8.6
"Truth" means knowing the true mark of all dharmas without inversion or error, as in the saying: "The sun may be made cold and the moon may be made hot, but what the Buddha taught as the truth of suffering cannot be made otherwise." The accumulation is truly the cause; there is no other cause. When the cause is extinguished, the fruit is extinguished; the path to the extinction of suffering is truly the path, and there is no other path. Furthermore, the Nirvāṇa [Sūtra] says: "Understanding suffering, there is no suffering; therefore there is no suffering, and yet there is the real truth. The other three are likewise." This extends to distinguishing the four truths as having immeasurable marks as well as being the single real truth, as explained in the "Chapter on Holy Practice." This is the mark of the syllable gateway. However, because all dharmas are originally unborn, up to being ultimately signless, because language is cut off, because their original nature is quietude, and because their self-nature is dull, one should know that there is no seeing and no abandoning, no realization and no cultivation. Seeing, abandoning, realization, and cultivation such as these are all the inconceivable dharmadhātu, both empty, provisional, and middle, neither real nor false, with no fixed mark that can be shown; therefore it is said that "truth is unobtainable." The "Chapter on the Four Truths" in the Madhyamakaśāstra also discerns its meaning extensively. As for "the syllable HA gateway, because a cause for all dharmas is unobtainable," the Sanskrit is hetu, which means cause. Causes are of six kinds, and among the meanings of cause and condition, causes are of five kinds, as explained extensively in the Abhidharma. If one sees the syllable HA gateway, one knows that all dharmas are without exception born from causes and conditions; this is the mark of the syllable. Because all dharmas successively depend on causes to be established, one should know that ultimately they are without reliance; hence it is said that non-abiding is the root of all dharmas. Why is this so? As the Madhyamakaśāstra contemplates through various gateways that the causes and conditions of all dharmas are entirely unborn, one should know that the myriad dharmas are mind-only, and the real mark of the mind is omniscience (sarvākārajñatā), which is the dharmadhātu of all buddhas; the dharmadhātu is the substance of all dharmas and cannot serve as a cause. Speaking in this way, cause is also the dharmadhātu, condition is also the dharmadhātu, and dharmas born of causes and conditions are also the dharmadhātu. Previously it was said that the syllable A gateway goes from the root to the branches and ultimately reaches such a point. Now the syllable HA gateway also goes from the branches to the root and ultimately reaches such a point. The syllable A produces all dharmas from the originally unborn; now, also, taking lack of causal dependence as the cause of all dharmas, the end and the beginning return to the same place, and the purport in between can thus be known entirely. Furthermore, regarding the characteristics of the revolving dhāraṇī syllabic wheel (akṣaracakra) here: it means explaining the meaning of all syllables through one syllable, explaining the meaning of one syllable through all syllables; establishing the meaning of all syllables through the meaning of one syllable, establishing the meaning of one syllable through the meaning of all syllables; refuting the meaning of all syllables through the meaning of one syllable, refuting the meaning of one syllable through the meaning of all syllables. Just as with one syllable and all syllables, revolving forward and backward can be understood by this analogy. How does one explain all syllables through one syllable? For example, when explaining the syllable KA, merely through various causes and conditions contemplating the originally unborn, one immediately sees the meaning of unmade. Up to when explaining the syllable HA, also through various causes and conditions contemplating the originally unborn, one immediately sees the meaning of causelessness. How does one explain one syllable through all syllables? For example, when explaining the syllable A gateway, through various causes and conditions contemplating the unmade, one immediately sees the meaning of the originally unborn. Up to through various causes and conditions contemplating that all dharmas are causeless, one immediately sees the meaning of the originally unborn. The other syllables follow this pattern and should be explained extensively. How do all syllables establish one syllable? It is said that all dharmas are originally unborn because they are unmade, because they are markless like space, because there is no course, because there is no union, up to because they are causeless. How does one syllable establish all syllables? It is said that all dharmas are unmade because they are originally unborn, up to all dharmas are causeless because they are originally unborn. How do all syllables refute one syllable? If someone grasps that all dharmas have a root and an arising, one should refute them, saying: "If all dharmas are free from making and yet you say they have an arising, this meaning is not correct." Up to: "If a cause for all dharmas is unobtainable and yet you say they have an arising, this meaning is not correct." How does one syllable refute all syllables? If someone grasps that there is making, one should refute them, saying: "If the meaning of all dharmas being originally unborn is already established, and yet you say there is making, this meaning is not correct." Up to, if someone grasps that there is a cause, one should also refute them, saying: "If the meaning of all dharmas being originally unborn is already established, and yet you say there is a cause, this meaning is not correct." What is revolving forward and backward? It means that if a dharma is originally unborn, it is unmade; if it is unmade, it is markless like space; if it is markless like space, it has no course; if there is no course, there is no union; if there is no union, there is no transition or change; up to if there is no cause, one should know that dharmas are originally unborn—this is called forward. If dharmas are causeless, truth is unobtainable; if truth is unobtainable, their self-nature is dull; if their self-nature is dull, one should know their original nature is quietude; if their original nature is quietude, one should know they are markless; up to if they are originally unborn, one should know they are causeless. In this way, the eight kinds of doctrinal gateways revolve freely in explanation. Furthermore, saying "all dharmas" now is only the general mark. If based on the Mahāprajñāpāramitā-sūtra, expounding them individually from form up to omniscience, their meanings are immeasurable. Moreover, each single gateway should be distinguished in sequence according to the marks of shallowness and depth in the "Chapter on the Abiding Mind of Mantras," for as the syllable gateways revolve, their meanings also differ. Because of this meaning, they can generate hundreds of thousands of ten millions of revolving dhāraṇīs. Furthermore, because none of the Tathāgata's utterances are other than mantras, one should broadly penetrate all sūtras with such syllabic meanings. Therefore, the Da zhidu lun says: "When a bodhisattva hears the syllable A in all speech, he immediately accords with the meaning and knows that all dharmas from the beginning are of the mark of being unborn (ādi in the language of Qin means beginning; anutpāda in the language of Qin means unborn). If he hears the syllable RA, he immediately accords with the meaning and knows that all dharmas are free from marks (the syllable RA in the language of Qin means defilement). If he hears the syllable PA, he immediately knows that all dharmas enter into the ultimate truth (paramārtha in the language of Qin means ultimate truth). If he hears the syllable CA, he immediately knows that all practices are non-practices (caryā in the language of Qin means practice). If he hears the syllable NA, he knows that all dharmas are without obtaining and without losing, neither coming nor going (na in the language of Qin means not)." This is as explained extensively in the "Chapter on the Four Smṛtyupasthānas" of that treatise. Furthermore, among all words and terms, those with the sound of A all enter the syllable A gateway; those with the sound of KA all enter the syllable KA gateway; up to those with the sound of HA all enter the syllable HA gateway. Therefore, in a single syllable gateway immeasurable meanings are complete; it is not that from the syllable HA gateway there is only the meaning of causelessness. One should know that the other syllable gateways are likewise.
First 6 of 8 passages. Read on
Linked texts (1)
- 大毘盧遮那成佛經疏 — Classical Chinese