大毘盧遮那成佛經疏 7.8.3

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.