翻譯名義集 5.34

5.34

【阿（上聲）提】（秦言初）【阿耨波陀】秦言不生。《大品》云：「阿字門，一切法初不生。」《智論》云：「得是字阿羅尼菩薩，若一切語中聞阿字，即時隨義。所謂一切法從初來不生。」《二教論》曰：「萬化本於無生而生，生者無生；三才肇於無始而始，始者無始。然則無生無始，物之性也；有化有生，人之聚也。」《中論》云：「諸法不自生，亦不從他生，不共不無因，是故說無生。」《止觀》云：「若心具者，心起不用緣；若緣具者，緣具不關心；若共具者，未共各無，共時安有？若離具者，既離心離緣，那忽心具？今問：『佛教因緣為宗，論遣共生，應屬所破耶？』答：『單真不立，獨妄難成。因緣和合，從顛倒說。今觀實相，豈可順迷？故曰：應照理體，本無四性。又復自行雖離四執，化他無妨四說。經說自生云：「三界無別法，唯是一心作。」經說他生云：「善知識者，是大因緣。」或云：「五欲令人墮惡道。」或說共生云：「水銀和真金，能塗諸色像。」或說離云：「十二因緣，非佛所作，其性自爾！」』」《華嚴》云：「唱阿字時，入般若波羅蜜門。名以菩薩威力，入無差別境界。」疏云：「阿者，入無生義，無生之理，統該萬法。菩薩得此無生，達諸法空，斷一切障。」

【Ādi】(in Qin, 'beginning') 【Anutpāda】In Qin, 'non-arising'. The Large Prajñāpāramitā Sūtra states: "The letter-gate a: all dharmas are originally unarisen." The Dàzhìdù lùn states: "When a bodhisattva who has attained this dhāraṇī of letters hears the letter a in any speech, he instantly accords with its meaning—namely, that all dharmas have been unarisen from the very beginning." The Treatise on the Two Teachings states: "The myriad transformations originate from non-arising and arise, yet what arises is unarisen; the Three Powers begin from the beginningless and begin, yet what begins is beginningless. Thus non-arising and beginninglessness are the nature of things; undergoing transformation and arising are the assemblies of men." The Mūlamadhyamakakārikā states: "Dharmas do not arise from themselves, nor do they arise from another, nor from both, nor without cause; therefore they are said to be unarisen." The Mohe zhiguan states: "If [arising] is possessed by the mind alone, the mind's arising would not rely on conditions; if it is possessed by conditions alone, conditions being complete would have no relation to the mind; if it is possessed by both, before they are combined each lacks it, so how could it exist when they combine? If it is possessed apart from both, since it is detached from both mind and conditions, how could it suddenly be possessed by the mind? Now it is asked: 'The Buddha's teaching takes causes and conditions as its principle; when the treatise refutes arisen from both, should that belong to what is refuted?' The answer: 'A solitary truth cannot stand; an isolated delusion can hardly form. The harmony of causes and conditions is spoken from inverted views. Now, contemplating the true mark, how could one follow delusion? Hence it is said: One must illuminate the substance of principle, which originally lacks the four natures. Furthermore, although one's own practice is free from the four attachments, transforming others does not hinder the four explanations. The sūtra speaks of self-arising, saying: "The three realms have no distinct dharma; they are made only by the one mind." The sūtra speaks of arising from another, saying: "A good friend is a great cause and condition"; or it says: "The five desires cause people to fall into the evil destinies." Or it speaks of arising from both, saying: "Mercury harmonized with pure gold can be used to coat images of various forms." Or it speaks of detached [arising], saying: "The twelve links of dependent origination were not created by the Buddha; their nature is just so of itself!"'" The Avataṃsaka Sūtra states: "When chanting the letter a, one enters the gate of prajñāpāramitā, termed 'by the bodhisattva's majestic power, entering the realm of non-differentiation.'" The Commentary states: "'A' enters the meaning of non-arising; the principle of non-arising comprehensively encompasses the myriad dharmas. When a bodhisattva attains this non-arising, he realizes the emptiness of all dharmas and severs all hindrances."