大毘盧遮那成佛經疏 7.8.6

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.