翻譯名義集 5.34

5.34

【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."