大毘盧遮那成佛經疏 7.8.7

7.8.7

For instance, satya means truth; therefore the sūtra says: "The syllable SA gateway, because the truth of all dharmas is unobtainable." Also, sakta means attachment; therefore the worship ritual says: "The syllable SA gateway, all dharmas are free from defiling attachment." Again, for example, bhava means existence; therefore the sūtra says: "The syllable BHA gateway, because the existence of all dharmas is unobtainable." Also, bhāvanā means contemplation; therefore the worship ritual says: "The syllable BHA gateway, all dharmas are free from all contemplations." The rest are all modelled on this. Therefore the Larger Prajñāpāramitā Sūtra and the "Entry into the Dharmadhātu Chapter" of the Avataṃsaka both expound forty-two syllable gateways. The "Letters Chapter" of the Nirvāṇa, the Sūtra of Mañjuśrī's Questions, and the "Dhāraṇī-īśvararāja Chapter" of the Mahāsaṃnipāta each explain the siddham syllabary, and their meanings are sometimes identical to what this sūtra expounds. If one grasps this intention, the various sūtras will lucidly and harmoniously converge without any obstruction. Furthermore, that each syllable gateway is said to be unobtainable is to clarify the meaning of the Middle Way. For now, let us explain it by drawing upon the syllable CA gateway. Just as when looking at the reflection of a face in a mirror, taking the original face as the cause and the clean mirror as the condition, the reflection appears again as visible, which is the produced dharma. Because the features of beauty and ugliness appear right before one without error, it is called existence; because seeking it through various expedients it is entirely unobtainable, it is called emptiness; and because neither this existence nor this emptiness ever departs from the mirror's substance itself, it is called the Middle. These three marks are the same yet not the same, different yet not different; therefore worldly debaters cannot conceive of it. Now the mantra gateway is also like this: taking the contemplation of the mind as the cause and the three mysteries as the condition, the ocean-like assembly of the universal gateway appears right before one without error, hence it is called existence; because seeking it through various gateways it is entirely unobtainable, it is called emptiness; and because neither this existence nor this emptiness ever departs from the dharmadhātu, it is spoken of as the Middle. The three truths are the same yet not the same, different yet not different, inconceivable to people of all expedient vehicles. The other Dharma gateways are all like this and cannot be cited exhaustively.