T77n2429聲字實相義

No. 2429 聲字實相義

一敘意。二釋名體義。三問答。

初敘意者。夫如來說法必藉文字。文字所在六塵其體。六塵之本法佛三密即是也。平等三密遍法界而常恒。五智四身具十界而無缺悟者號大覺。迷者名眾生。眾生癡暗無由自覺。如來加持示其歸趣。歸趣之本非名教不立。名教之興非聲字不成。聲字分明而實相顯所謂聲字實相者。即是法佛平等之三密眾生本有之曼荼也故。大日如來說此聲字實相之義。驚彼眾生長眠之耳。若顯若密。或內或外。所有教法誰不由此門戶。今憑大師之提撕抽出此義。后之學者尤研心遊意而已。敘大意竟。

次釋名體義此亦分二。一釋名。二出體義。

初釋名者。內外風氣才發必響名曰聲也。響必由聲。聲則響之本也。聲發不虛。必表物名號曰字也。名必招體。名之實相。聲字實相三種區別名義。又四大相觸音響必應名曰聲也。五音·八音·七例·八轉。皆悉待聲起。聲之詮名必由文字。文字之起本之六塵。六塵文字如下釋。若約六離合釋。由聲有字。字則聲之字。依主得名。若謂實相由聲字顯。則聲字之實相。亦依主得名。若謂聲必有字。聲則能有。字則所有。能有字財則有財得名。聲字必有實相。實相必有聲字。互相能所則得名如上。若言聲

【現代漢語翻譯】現代漢語譯本 No. 2429 聲字實相義

一、敘意。二、釋名體義。三、問答。

初敘意者。夫如來說法必藉文字。文字所在六塵（色、聲、香、味、觸、法）其體。六塵之本法佛三密（身密、語密、意密）即是也。平等三密遍法界而常恒。五智（法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智）四身（自性身、受用身、變化身、等流身）具十界（地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）而無缺悟者號大覺。迷者名眾生。眾生癡暗無由自覺。如來加持示其歸趣。歸趣之本非名教不立。名教之興非聲字不成。聲字分明而實相顯所謂聲字實相者。即是法佛平等之三密眾生本有之曼荼羅（壇場）也故。大日如來（Mahavairocana）說此聲字實相之義。驚彼眾生長眠之耳。若顯若密。或內或外。所有教法誰不由此門戶。今憑大師之提撕抽出此義。后之學者尤研心遊意而已。敘大意竟。

次釋名體義此亦分二。一、釋名。二、出體義。

初釋名者。內外風氣才發必響名曰聲也。響必由聲。聲則響之本也。聲發不虛。必表物名號曰字也。名必招體。名之實相。聲字實相三種區別名義。又四大（地、水、火、風）相觸音響必應名曰聲也。五音·八音·七例·八轉。皆悉待聲起。聲之詮名必由文字。文字之起本之六塵。六塵文字如下釋。若約六離合釋。由聲有字。字則聲之字。依主得名。若謂實相由聲字顯。則聲字之實相。亦依主得名。若謂聲必有字。聲則能有。字則所有。能有字財則有財得名。聲字必有實相。實相必有聲字。互相能所則得名如上。若言聲

【English Translation】 English version No. 2429 The Meaning of Sound, Letter, and True Aspect

I. Introduction. II. Explanation of Name, Substance, and Meaning. III. Questions and Answers.

First, the introduction: When the Tathagata (如來) preaches the Dharma, he must rely on words and letters. The substance of these words and letters lies in the six sense objects (六塵) [form, sound, smell, taste, touch, and dharma]. The basis of the six sense objects is the Three Mysteries (三密) of the Dharma-Buddha [body, speech, and mind]. These equal Three Mysteries pervade the Dharma-realm and are constant. The Five Wisdoms (五智) [Wisdom of the Dharmadhatu Nature, Great Perfect Mirror Wisdom, Wisdom of Equality, Wisdom of Wonderful Observation, Wisdom of Accomplishing Actions] and Four Bodies (四身) [Self-Nature Body, Enjoyment Body, Transformation Body, and Equal Flow Body] fully encompass the Ten Realms (十界) [hell realm, hungry ghost realm, animal realm, asura realm, human realm, heaven realm, sravaka realm, pratyekabuddha realm, bodhisattva realm, and buddha realm] without deficiency. Those who are enlightened are called Greatly Awakened Ones. Those who are deluded are called sentient beings. Sentient beings are ignorant and cannot awaken on their own. The Tathagata blesses them and shows them the path to return. The basis of this return cannot be established without teachings. The rise of teachings cannot be achieved without sound and letters. When sound and letters are clear, the true aspect is revealed. The so-called 'Sound, Letter, and True Aspect' is the equal Three Mysteries of the Dharma-Buddha and the inherent Mandala (曼荼羅) [sacred space] of sentient beings. Therefore, Mahavairocana (大日如來) speaks of the meaning of this 'Sound, Letter, and True Aspect' to awaken the ears of sentient beings from their long sleep. Whether explicit or implicit, internal or external, all teachings come through this gateway. Now, relying on the guidance of the great masters, this meaning is extracted. Later scholars should especially study it with focused mind and intention. The introduction of the general meaning is complete.

Next, explaining the name, substance, and meaning, this is also divided into two parts: I. Explanation of the name. II. Explanation of the substance and meaning.

First, explaining the name: When internal and external winds arise, there must be a sound, which is called 'sound.' Sound necessarily arises from sound. Sound is the basis of sound. The arising of sound is not empty; it must represent the name of an object, which is called 'letter.' A name necessarily invites a substance. The true aspect of a name is the three distinct meanings of 'Sound, Letter, and True Aspect.' Furthermore, when the Four Great Elements (四大) [earth, water, fire, and wind] touch each other, sound must arise, which is called 'sound.' The five tones, eight tones, seven examples, and eight transformations all depend on the arising of sound. The explanation of a name through sound must rely on letters. The arising of letters originates from the six sense objects. The letters of the six sense objects are explained below. If explained according to the six separations and combinations, letters arise from sound. Letters are the letters of sound, named according to dependence on the subject. If it is said that the true aspect is revealed by sound and letters, then the true aspect of sound and letters is also named according to dependence on the subject. If it is said that sound must have letters, then sound is the possessor, and letters are the possessed. Being able to possess letter-wealth is like having wealth and being named accordingly. Sound and letters must have a true aspect. The true aspect must have sound and letters. They are mutually capable and possessed, so the name is obtained as above. If it is said that sound

外無字。字則聲持業釋。若言聲字外無實相。聲字則實相亦如上名。此義大日經疏中具說。臨文可知。若道聲字實相極相迫近不得避遠。並鄰近得名。若道聲字假而不及理。實相幽寂而絕名。聲字與實相異。聲空響而無詮。字上下長短而為文。聲將字異。並相違立名。帶數闕無。如上五種名中。相違約淺略釋。持業·鄰近據深秘釋。餘二通二釋。二釋體義又二。初引證。后釋之。初引證者。問曰。今依何經成立此義。答。據大日經有明鑑。彼經何說。其經法身如來說偈頌曰。

等正覺真言言名成立相如因陀羅宗　　諸義利成就有增加法句本名行相應

問。此頌顯何義。答。此有顯密二意。顯句義者。如疏家釋。密義中又有重重橫豎深意。故頌中引喻說如因陀羅宗諸義利成就。因陀羅者亦具顯密義顯義云。帝釋異名。諸義利成就者。天帝自造聲論。能於一言具含眾義。故引以為證。世間智慧猶尚如此。何況如來於法自在耶。若作秘密釋者。一一言·一一名·一一成立。各能具無邊義理。諸佛菩薩起無量身云。三世常說一一字義猶尚不能盡。何況凡夫乎。今且示一隅耳。頌初等正覺者。平等法佛之身密是也。此是身密其數無量。如即身義中釋。此身密則實相也。次真言者。則是聲。聲則語

【現代漢語翻譯】現代漢語譯本：外在沒有『字』（梵文：akshara，指字母、音節）。『字』是依『聲持業釋』（指聲音持有實體的解釋）。如果說聲音和字之外沒有實相，那麼聲音和字所代表的實相也就像上面所說的『名』一樣。這個意義在《大日經疏》中有詳細說明，閱讀原文就可以理解。如果說聲音和字所代表的實相極其接近，無法避開，並且是鄰近而得名。如果說聲音和字是虛假的，不能完全表達真理，實相是幽深寂靜而超越名相的，那麼聲音和字與實相是不同的。聲音是空洞的響聲，沒有詮釋意義；字有上下長短的筆畫，構成文字。聲音和字是不同的，並且是相互對立而建立名稱的。帶數、闕無等，就像上面五種『名』中，『相違』是按照淺顯的方式解釋，『持業』、『鄰近』是根據深奧秘密的方式解釋，其餘兩種則可以通用兩種解釋。兩種解釋的體義又有兩種：首先是引證，然後是解釋。首先是引證：問：現在依據什麼經典來成立這個意義？答：根據《大日經》有明確的證據。彼經說了什麼？其經中法身如來說偈頌說：

等正覺真言  言名成立相  如因陀羅宗
諸義利成就  有增加法句  本名行相應

問：這首偈頌顯示什麼意義？答：這有顯和密兩種意義。顯句的意義，就像疏家解釋的那樣。密義中又有重重橫豎的深刻意義。所以偈頌中引用比喻說，就像『因陀羅宗』（Indra，帝釋天）的各種義利成就。『因陀羅』也具有顯和密的意義。顯義是：帝釋天的異名。『諸義利成就』是指天帝自己創造了聲論，能夠用一個詞包含多種意義，所以引用它作為證據。世間的智慧尚且如此，何況如來對於法自在呢？如果作秘密解釋，那麼每一個詞、每一個名稱、每一個成立，各自都能具備無邊的義理。諸佛菩薩示現無量身云，三世常說，每一個字的意義尚且不能窮盡，何況凡夫呢？現在姑且展示一個角落而已。偈頌開頭『等正覺』，是平等法佛的身密。這是身密，其數量是無量的，就像『即身義』中解釋的那樣。這個身密就是實相。其次，『真言』，就是聲音。聲音就是語。

【English Translation】 English version: There is no 'akshara' (Sanskrit: akshara, meaning letter, syllable) externally. 'Akshara' is explained by 'sound holding entity' (referring to the explanation of sound holding the entity). If it is said that there is no reality outside of sound and akshara, then the reality represented by sound and akshara is also like the 'name' mentioned above. This meaning is explained in detail in the Mahavairocana Sutra Commentary, which can be understood by reading the original text. If it is said that the reality represented by sound and akshara is extremely close, unavoidable, and named because of its proximity. If it is said that sound and akshara are false and cannot fully express the truth, and that reality is profound and silent, transcending names and forms, then sound and akshara are different from reality. Sound is an empty echo without interpretive meaning; akshara has strokes of varying lengths, forming text. Sound and akshara are different and are established as opposing each other. 'With number', 'lacking', etc., are like the above five types of 'name', where 'opposition' is explained in a superficial way, 'holding entity' and 'proximity' are explained in a profound and secret way, and the remaining two can be used for both explanations. The essence of the two explanations has two aspects: first, citation; then, explanation. First, citation: Question: What scripture is used to establish this meaning? Answer: According to the Mahavairocana Sutra, there is clear evidence. What does that scripture say? In that scripture, the Dharmakaya (法身) Tathagata (如來) speaks in verse:

'Sammasambuddha (等正覺) mantra (真言), word-name established form, like Indra's clan,
All meanings and benefits achieved, with added dharma phrases, original name corresponding to practice.'

Question: What meaning does this verse reveal? Answer: This has two meanings, explicit and implicit. The explicit meaning of the verse is as explained by the commentator. In the implicit meaning, there are profound meanings of multiple layers, both horizontal and vertical. Therefore, the verse uses the metaphor of the various meanings and benefits achieved by 'Indra's clan' (Indra, 帝釋天). 'Indra' also has explicit and implicit meanings. The explicit meaning is: another name for Sakra (帝釋天). 'All meanings and benefits achieved' refers to the fact that the heavenly emperor himself created phonology, which can contain multiple meanings in one word, so it is cited as evidence. Even worldly wisdom is like this, let alone the Tathagata's freedom with the Dharma? If interpreted secretly, then each word, each name, each establishment, can each possess boundless meanings and principles. The Buddhas and Bodhisattvas manifest countless bodies, and constantly speak throughout the three times, yet the meaning of each word cannot be exhausted, let alone ordinary people? Now, I will just show a corner of it. The beginning of the verse, 'Sammasambuddha', is the body secret of the equal Dharma Buddha. This is the body secret, and its number is immeasurable, as explained in 'the meaning of becoming Buddha in this very body'. This body secret is reality. Secondly, 'mantra' is sound. Sound is speech.

密。次言名者。即是字也。因言名顯。名即字故。是則一偈中聲字實相而已。若約一部中顯斯義。且就大日經釋。此經中所說諸尊真言即是聲也。阿字門等諸字門及字輪品等即是字。無相品及說諸尊相文並是實相。複次約一字中釋此義者。且梵本初阿字開口呼時。有阿聲即是聲。阿聲呼何名。表法身名字。即是聲字也。法身有何義。所謂法身者。諸法本不生義。即是實相。已聞經證。請釋其體義。頌曰。

五大皆有響十界具言語　　六塵悉文字法身是實相

釋曰。頌文分四。初一句竭聲體。次頌極真妄文字。三盡內外文字。四窮實相。初謂五大者。一地大。二水大。三火大。四風大。五空大。此五大具顯密二義。顯五大者如常釋。密五大者五字五佛及海會諸尊是。五大義者如即身義中釋。此內外五大悉具聲響。一切音聲不離五大。五大即是聲之本體。音響則用。故曰五大皆有響。次十界具言語者。謂十界者。一一切佛界。二一切菩薩界。三一切緣覺界。四一切聲聞界。五一切天界。六一切人界。七一切阿修羅界。八一切傍生界。九一切餓鬼界。十一切捺落迦界。自外種種界等攝天鬼及傍生趣中盡。華嚴及金剛頂理趣釋經有十界文。此十界所有言語皆由聲起。聲有長短高下音韻屈曲。此名文。文

由名字。名字待文。故諸訓釋者云文即字者。蓋取其不離相待耳。此則內聲文字也。此文字且有十別。上文十界差別是。此十種文字真妄云何。若約豎淺深釋則九界妄也。佛界文字真實。故經云真語者·實語者·如語者·不誑語者·不異語者。此五種言梵云曼荼羅。此一言中具五種差別故。龍樹名秘密語。此秘密語則名真言也。譯者取五中一種翻耳。此真言詮何物。能呼諸法實相不謬不妄。故名真言。其真言云何呼諸法名。雖云真言無量差別。極彼根源不出大日尊海印三昧王真言。彼真言王云何。金剛頂及大日經所說字輪字母等是也。彼字母者。梵書阿字等乃至呵字等是。此阿字等則法身如來一一名字密號也。乃至天龍鬼等亦具此名。名之根本法身為根源。從彼流出稍轉為世流佈言而已。若知實義則名真言。不知根源名妄語。妄語則長夜受苦。真言則拔苦與樂。譬如藥毒迷悟損益不同。問曰。龍猛所說五種言說。今所說二種言說。如何相攝。答。相夢妄無始者屬妄攝。如義則屬真實攝。已說真妄文字竟。次釋內外文字相頌文六塵悉文字者。謂六塵者。一色塵。二聲塵。三香塵。四味塵。五觸塵。六法塵。此六塵各有文字相。初色塵字義差別云何。頌曰。

顯形表等色內外依正具　　法然隨緣有能迷亦

【現代漢語翻譯】現代漢語譯本：關於『名字』，『名字』有待于文字來表達。因此，那些訓釋經典的人說『文』就是『字』，大概是因為它們彼此依存，不可分離。這指的是內在的聲音文字。這種文字有十種區別，如同上文所說的十界差別。這十種文字的真實與虛妄如何區分呢？如果從豎向的深淺來解釋，那麼九界的文字都是虛妄的，只有佛界的文字是真實的。所以經典上說，『真語者』（tathavadi，說真實話的人）、『實語者』（satyavadi，說實在話的人）、『如語者』（tathavadi，如實說的人）、『不誑語者』（avitathavadi，不說謊話的人）、『不異語者』（ananyathavadi，不改變說法的人）。這五種言語，在梵語中稱為曼荼羅（mandala，壇城）。這一詞語中包含了五種差別。龍樹菩薩稱之為秘密語。這秘密語也被稱為真言（mantra）。譯者只取了五種中的一種來翻譯。這真言詮釋的是什麼呢？它能夠呼喚諸法的實相，不謬誤，不虛妄，所以稱為真言。那麼，真言是如何呼喚諸法的名字的呢？雖然說真言有無量的差別，但追溯其根源，都離不開大日尊（Mahavairocana）的海印三昧王真言。那真言王是什麼呢？就是《金剛頂經》（Vajrasekhara Sutra）和《大日經》（Mahavairocana Sutra）所說的字輪、字母等。那些字母，就是梵文的阿字（a）等，乃至呵字（ha）等。這阿字等，就是法身如來（Dharmakaya Buddha）一一名字的秘密稱號。乃至天龍鬼等，也具備這些名字，名字的根本是法身，從法身流出，逐漸轉變為世間流佈的語言。如果知道這真實的意義，就稱為真言；如果不知道其根源，就稱為妄語。妄語則長夜受苦，真言則拔苦與樂。譬如藥物和毒藥，迷惑和覺悟，其損害和利益是不同的。問：龍猛菩薩（Nagarjuna）所說的五種言說，與現在所說的兩種言說，如何相互包含呢？答：相夢妄無始者，屬於妄語所包含；如義則屬於真實所包含。已經解釋了真實和虛妄的文字，接下來解釋內外文字相的頌文：『六塵悉文字』。所謂六塵，即一、色塵（rupa）；二、聲塵（shabda）；三、香塵（gandha）；四、味塵（rasa）；五、觸塵（sprashtavya）；六、法塵（dharma）。這六塵各有文字相。首先，色塵的字義差別是什麼呢？頌文說：『顯形表等色內外依正具法然隨緣有能迷亦』

【English Translation】 English version: Regarding 'names,' names depend on letters to be expressed. Therefore, those who interpret the scriptures say that 'writing' is 'letters,' probably because they are interdependent and inseparable. This refers to the inner sound letters. These letters have ten distinctions, just like the ten realms mentioned above. How are the truth and falsehood of these ten kinds of letters distinguished? If explained from the vertical depth, then the letters of the nine realms are all false, only the letters of the Buddha realm are true. Therefore, the scriptures say, 'Speaker of truth' (tathavadi), 'Speaker of reality' (satyavadi), 'Speaker of thusness' (tathavadi), 'Non-deceiver' (avitathavadi), 'Non-changer' (ananyathavadi). These five kinds of speech are called mandala in Sanskrit. This one word contains five kinds of distinctions. Nagarjuna calls it secret speech. This secret speech is also called mantra. The translator only takes one of the five to translate. What does this mantra interpret? It can call out the true aspect of all dharmas, without error or falsehood, so it is called mantra. Then, how does the mantra call out the names of all dharmas? Although it is said that mantras have countless differences, tracing their roots, they cannot be separated from the Mahavairocana's Samudra-mudra Samadhi King mantra. What is that mantra king? It is the letter wheel, letters, etc. mentioned in the Vajrasekhara Sutra and the Mahavairocana Sutra. Those letters are the Sanskrit 'a' and so on, up to 'ha' and so on. These 'a' and so on are the secret titles of each name of the Dharmakaya Buddha. Even devas, nagas, ghosts, etc., also possess these names. The root of the names is the Dharmakaya, flowing out from the Dharmakaya, gradually transforming into the language spread in the world. If you know this true meaning, it is called mantra; if you do not know its root, it is called false speech. False speech leads to suffering in the long night, while mantra removes suffering and gives joy. Just like medicine and poison, delusion and enlightenment, their harm and benefit are different. Question: How do the five kinds of speech mentioned by Nagarjuna and the two kinds of speech mentioned now contain each other? Answer: Those who are in the beginningless state of dream and delusion belong to the category of false speech; those who are in accordance with the meaning belong to the category of truth. Having explained the true and false letters, next explain the verse on the characteristics of inner and outer letters: 'All six dusts are letters.' The so-called six dusts are: first, rupa (form); second, shabda (sound); third, gandha (smell); fourth, rasa (taste); fifth, sprashtavya (touch); sixth, dharma (objects of mind). These six dusts each have the characteristics of letters. First, what are the differences in the meaning of the letters of rupa? The verse says: 'Manifestations, shapes, and expressions are all forms, possessing both inner and outer, dependent and proper. They naturally exist according to conditions, and can also delude.'

能悟

釋曰。頌文分四。初一句舉色差別。次句表內外色互為依正。三顯法爾隨緣二種所生。四說此種種色于愚者為毒于智者為藥初句顯形表等色者。此有三別。一顯色。二形色。三表色。一顯色者五大色是。法相家說四種色不立黑色。依大日經立五大色五大色者。一黃色。二白色。三赤色。四黑色。五青色。是五大色名為顯色。是五色即是五大色。如次配知。影光明闇雲煙塵霧及空一顯色亦名顯色。又若顯了眼識所行名顯色。此色具好惡俱異等差別。大日經云心非青黃赤白紅紫水精色非明非闇。此遮心非顯色。次形色者。謂長短粗細正不正高下是。又方圓三角半月等是也。又若色積集長短等分別相是也。大日經疏云心非長非短非圓非方者。此遮心非形色。三表色者。謂取捨屈申行住坐臥是。又即此積集色生滅相續由變異因。于先生處不復重生轉于異處。或無間或有間。或近或遠差別生。或即於此處變異生是。又業用為作轉動差別是名錶色。大日經云心非男非女者。亦遮心非表色。是亦通顯形色。又云云何自知心。謂或顯色或形色。若色受想行識。若我若我所。若能執若所執中求不可得者。此明顯形表色之名。顯形如文可知。自下即是表色也。取捨業用為作等故。如是一切顯形表色是眼所行。眼境界。眼識所行

【現代漢語翻譯】現代漢語譯本能悟

釋迦牟尼佛說：這段頌文可以分為四個部分。第一句揭示了色的差別。第二句表明了內外色互相依存，互為依報和正報的關係。第三句闡明了法爾（事物本來的樣子）和隨緣（隨著因緣變化）兩種產生的方式。第四句說明了這些種種色，對於愚昧的人來說是毒藥，對於有智慧的人來說是良藥。第一句闡釋了顯色、形色等色。

這裡有三種區別：一是顯色，二是形色，三是表色。一是顯色，指的是五大色。法相宗認為有四種色，沒有黑色。依據《大日經》，確立了五大色。五大色分別是：黃色、白色、赤色、黑色、青色。這五大色被稱為顯色。這五色就是五大色，可以依次對應理解。影子、光明、黑暗、云、煙、塵、霧以及空間，這些顯現出來的顏色也稱為顯色。此外，如果能夠清楚地被眼識所感知的顏色，也稱為顯色。這種顏色具有好、壞、差異等差別。《大日經》說：『心不是青黃赤白紅紫水精色，不是明也不是暗。』這是爲了說明心不是顯色。

二是形色，指的是長短、粗細、正不正、高下等形狀。又如方形、圓形、三角形、半月形等。此外，顏色積聚形成長短等可以分別的相狀，也屬於形色。《大日經疏》說：『心不是長，不是短，不是圓，不是方。』這是爲了說明心不是形色。

三是表色，指的是取捨、屈伸、行走、站立、坐臥等動作。又如這些積聚的顏色，其生滅相續，由於變異的因緣，在先前產生的地方不再重新產生，而是轉移到其他地方，或者沒有間隔，或者有間隔，或者近，或者遠，產生差別。或者就在這個地方發生變異。又如業用所產生的作為、轉動等差別，這被稱為表色。《大日經》說：『心不是男，不是女。』這也是爲了說明心不是表色。這也同樣適用於顯色和形色。經中又說：『如何才能自己瞭解心呢？』那就是說，或者在顯色，或者在形色，或者在色受想行識，或者在我，或者在我的所有物，或者在能執著，或者在所執著中尋求，都是不可得的。』這裡明顯地說明了顯色、形色、表色的名稱。顯色和形色的含義如文字所表達的那樣可以理解。下面所說的就是表色了。因為有取捨、業用、作為等活動。像這樣，一切的顯色、形色、表色都是眼睛所能感知的，是眼睛的境界，是眼識所能感知的。

【English Translation】 English version Enlightenment

Shakyamuni Buddha said: This verse can be divided into four parts. The first sentence reveals the differences in color (rupa). The second sentence indicates that internal and external colors are mutually dependent, serving as both the dependent environment (依報, yībào) and the direct result (正報, zhèngbào). The third sentence clarifies the two ways of arising: 法爾 (fǎ'ěr, the inherent nature of things) and 隨緣 (suíyuán, arising dependent on conditions). The fourth sentence explains that these various colors are poison to the ignorant and medicine to the wise. The first sentence elucidates manifest color, form color, etc.

Here, there are three distinctions: first, manifest color (顯色, xiǎn sè); second, form color (形色, xíng sè); and third, indicative color (表色, biǎo sè). First, manifest color refers to the five great elements of color. The Dharmalakshana school believes there are four types of color, without black. According to the Mahavairocana Sutra (大日經, Dàrìjīng), the five great elements of color are established. The five great colors are: yellow, white, red, black, and blue. These five great colors are called manifest colors. These five colors are the five great elements of color, which can be understood in corresponding order. Shadows, light, darkness, clouds, smoke, dust, fog, and space—these manifested colors are also called manifest colors. Furthermore, if a color can be clearly perceived by eye consciousness, it is also called manifest color. This color has differences such as good, bad, and distinctiveness. The Mahavairocana Sutra says: 'The mind is not blue, yellow, red, white, pink, or crystal color; it is neither bright nor dark.' This is to indicate that the mind is not manifest color.

Second, form color refers to shapes such as long, short, thick, thin, straight, crooked, high, and low. It also includes shapes such as square, round, triangular, and crescent. Furthermore, the accumulation of colors forming distinguishable shapes such as long and short also belongs to form color. The Mahavairocana Sutra Commentary (大日經疏, Dàrìjīng Shū) says: 'The mind is not long, not short, not round, not square.' This is to indicate that the mind is not form color.

Third, indicative color refers to actions such as taking and discarding, bending and stretching, walking, standing, sitting, and lying down. Furthermore, the continuous arising and ceasing of these accumulated colors, due to the cause of change, no longer arises again in the place where it previously arose, but instead transfers to another place, either without interval, with interval, near, or far, giving rise to differences. Or it arises from changes in this very place. Furthermore, the differences in actions and movements produced by karma are called indicative color. The Mahavairocana Sutra says: 'The mind is not male, not female.' This is also to indicate that the mind is not indicative color. This also applies to manifest color and form color. The sutra also says: 'How can one know the mind for oneself?' That is to say, whether in manifest color, form color, or in the aggregates of form, feeling, perception, mental formations, and consciousness (色受想行識, sè shòu xiǎng xíng shí), or in 'I', or in what belongs to 'I', or in what can be grasped, or in what is grasped, it is unobtainable.' This clearly explains the names of manifest color, form color, and indicative color. The meanings of manifest color and form color can be understood as expressed in the text. What follows is indicative color. Because there are activities such as taking and discarding, actions, and movements. In this way, all manifest color, form color, and indicative color are what the eye can perceive, are the realm of the eye, and are what eye consciousness can perceive.

眼識境界眼識所緣。意識所行意識境界意識所緣。名之差別。如是差別即是文字也。各各相則是文故。各各文則有各各名字。故名文字。此是三種色文字。或分二十種差別。前所謂十界依正色差別故。瑜伽論云。今當先說色聚諸法。問一切諸法生皆從自種而起。云何說諸大種能生所造色耶。云何造色依彼。彼所建立。彼所任持。彼所長養耶。答。由一切內外大種及所造色種子皆悉依附內相續心。乃至諸大種子未生諸大以來。造色種子終不能生造色。要由彼生造色方從自種子生。是故說彼能生造色。由彼生為前導故。由此道理說諸大種為彼生因。云何造色依于彼耶。由造色生已不離大種處而轉故。云何彼所建立。由大種損益彼同安危故。云何彼所任持。由隨大種等量不壞故。云何彼所長養。由因飲食睡眠修習梵行三摩地等。依彼造色倍復增廣故。說大種為彼長養因。如是諸大種望所造色有五種作用應知。複次於色聚中曾無極微生。若從自種生時唯聚集生。或細或中或大。又非極微整合色聚。但由覺慧分析諸色。極量邊際分別。假立以為極微。又色聚亦有方分極微亦有方分。然色聚有分非極微。何以故。由極微即是分。此是聚色所有。非極微復有餘極微。是故極微非有分相。又不相離有二種。一同處不相離。謂大種極微與

【現代漢語翻譯】現代漢語譯本眼識的境界，是眼識所緣取的對象。意識所執行的範圍，是意識的境界，也是意識所緣取的對象。這些名稱的差別，就如同文字的差別一樣。各自的相狀就是文字的意義所在。每個文字都有其各自的名稱，所以稱為文字。這裡所說的文字是三種色法的文字，或者可以分為二十種差別。前面所說的十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的依報和正報的色法差別就是指這個。《瑜伽師地論》中說：『現在應當先說色聚的諸法。』問：『一切諸法的產生都應該從其自身的種子生起，為什麼說諸大種（地、水、火、風）能夠產生所造色呢？所造色又是如何依靠它們，被它們所建立、所任持、所長養的呢？』答：『因為一切內外的大種以及所造色的種子，都完全依附於內在相續的心識。乃至在諸大種的種子尚未產生諸大種之前，所造色的種子始終不能產生所造色。必須要由諸大種產生之後，所造色才能從其自身的種子中產生。所以說諸大種能夠產生所造色，因為諸大種的產生是所造色產生的前導。』由於這個道理，所以說諸大種是所造色的生因。『所造色又是如何依靠諸大種的呢？』答：『因為所造色產生之後，不會離開諸大種的處所而執行。』『如何被諸大種所建立呢？』答：『因為諸大種的損益，會直接影響到所造色的安危。』『如何被諸大種所任持呢？』答：『因為所造色會隨著諸大種的等量而不會壞滅。』『如何被諸大種所長養呢？』答：『因為通過飲食、睡眠、修習梵行、三摩地等等，所造色會成倍地增長和擴大。』所以說諸大種是所造色的長養因。應當知道，諸大種對於所造色有這五種作用。其次，在色聚之中，從來沒有極微產生。如果從其自身的種子產生時，只是聚集而生，或者細小，或者中等，或者巨大。而且不是由極微聚集而成色聚，而是通過覺慧分析諸色，在極量邊際進行分別，才假立為極微。而且色聚有方分，極微也有方分。然而色聚是有分，而極微不是有分。為什麼呢？因為極微本身就是最小的單位，是聚色所具有的。極微之外沒有其他的極微，所以極微不是有分相。不相離有兩種：一種是同處不相離，比如大種和極微。

【English Translation】 English version The realm of eye consciousness is the object perceived by eye consciousness. The scope of mind consciousness's activity is the realm of mind consciousness and the object perceived by mind consciousness. The difference in these names is like the difference in words. The individual characteristics are the meaning of the words. Each word has its own name, hence they are called words. The 'words' here refer to the three types of material phenomena, or they can be divided into twenty kinds of differences. The differences in the dependent and retributive material phenomena of the ten realms (referring to hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) mentioned earlier refer to this. The Yogacarabhumi-sastra says: 'Now we should first discuss the dharmas of the aggregate of matter.' Question: 'Since the arising of all dharmas should originate from their own seeds, why is it said that the great elements (earth, water, fire, wind) can produce derived matter? How does derived matter rely on them, and how is it established, maintained, and nourished by them?' Answer: 'Because all internal and external great elements and the seeds of derived matter are completely dependent on the internal continuous consciousness. Until the seeds of the great elements have not yet produced the great elements, the seeds of derived matter can never produce derived matter. Only after the great elements have arisen can derived matter arise from its own seeds.' Therefore, it is said that the great elements can produce derived matter, because the arising of the great elements is the precursor to the arising of derived matter. For this reason, it is said that the great elements are the cause of the arising of derived matter. 'How does derived matter rely on the great elements?' Answer: 'Because after derived matter arises, it does not move away from the location of the great elements.' 'How is it established by the great elements?' Answer: 'Because the gain or loss of the great elements directly affects the safety and danger of derived matter.' 'How is it maintained by the great elements?' Answer: 'Because derived matter will not be destroyed as long as the great elements are in equal measure.' 'How is it nourished by the great elements?' Answer: 'Because through food, sleep, practicing pure conduct, samadhi, etc., derived matter will increase and expand many times over.' Therefore, it is said that the great elements are the cause of the nourishment of derived matter. It should be known that the great elements have these five functions with respect to derived matter. Furthermore, within the aggregate of matter, there has never been an ultimate particle arising. If it arises from its own seed, it only arises as an aggregation, either small, medium, or large. Moreover, the aggregate of matter is not formed by the aggregation of ultimate particles, but rather it is through the analysis of various colors by wisdom, and the distinction at the extreme boundary of measurement, that the concept of an ultimate particle is hypothetically established. Moreover, the aggregate of matter has spatial dimensions, and the ultimate particle also has spatial dimensions. However, the aggregate of matter has divisions, while the ultimate particle does not have divisions. Why? Because the ultimate particle itself is the smallest unit, which is possessed by the aggregate of matter. There are no other ultimate particles outside of the ultimate particle, so the ultimate particle does not have the characteristic of having divisions. There are two types of non-separation: one is non-separation in the same location, such as the great elements and the ultimate particles.

色香味觸等。于無根處有離根者。于有根處有有根者。是名同處不相離。二和雜不相離。謂即此大種極微與余聚集能造所造色處俱故。是名和雜不相離。又此遍滿聚色應知。如種種物石磨為末以水和合互不相離。非如胡麻綠豆粟稗等聚。又一切所造色皆即依止大種處不過大種處量。乃至大種所據處所諸所造色還即據此。由此因緣說所造色依于大種。即以此義說諸大種名為大種。由此大種其性大故。為種生故。又于諸色聚中略有十四種事。謂地水火風色聲香味觸及眼等五根。唯除意所行色（云云）又立十種色。具如彼說。如是種種色差別即是文字也。又以五色書阿字等亦名色文字。又彩畫種種有情非情亦名色文字。錦繡綾羅等亦是色文字也。法華華嚴智度等亦具說種種色差別。然不出內外十界等。如是色等差別是名色文字。此是文字于愚能著能愛。發貪瞋癡等種種煩惱。具造十惡五逆等故。頌曰能迷。于智則能觀因緣。不取不捨。能建立種種法界曼荼羅。作廣大佛事業。上供諸佛。下利眾生。自利利他因茲圓滿。故曰能悟。次內外依正具者。此亦有三。一明內色具顯形等三。二明外色亦具三色。三明內色非定內色。外色非定外色。互為依正。言內色者有情。外色者器界。經云。佛身不思議。國土悉在中。又一毛示現多剎

海。一一毛現悉亦然。如是普周於法界。又一毛孔內難思剎。等微塵數種種住。一一皆有遍照尊。在眾會中宣妙法於一塵中。大小剎種種差別如塵數。一切國土所有塵一一塵中佛皆入。今依此等文明知。佛身及眾生身大小重重。或以虛空法界為身量。或以不可說不可說佛剎為身量。乃至以十佛剎一佛剎一微塵為身量。如是大小身土互為內外。互為依正。此內外依正中必具顯形表色。故曰內外依正具。法然隨緣有者。如上。顯形等色。或法然所成。謂法佛依正是。大日經曰。爾時大日世尊入于等至三昧。即時諸佛國土地平如掌。五寶間錯。八功德水芬馥盈滿。無量眾鳥。鴛鴦鵝鵠出和雅音。時華雜樹敷榮間列。無量樂器自然諧韻。其聲微妙人所樂聞。無量菩薩隨福所感宮室殿堂意生之座。如來信解願力所生。法界幖幟大蓮華王出現。如來法界性身安住其中。此文現顯何義。謂有二義。一明法佛法爾身土。謂法界性身法界幖幟故。二明隨緣顯現。謂菩薩隨福所感及如來信解願力所生故。謂大日尊者。梵云摩訶毗盧遮那佛陀。大毗盧遮那佛者。是乃法身如來也。法身依正則法爾所成。故曰法然有。若謂報佛亦名大日尊。故曰信解願力所生。又云時彼如來一切支分無障閡力。從十智力信解所生無量形色莊嚴之相。此文明報佛身

【現代漢語翻譯】現代漢語譯本海。一一毛孔所顯現的景象也都是如此。這樣普遍周遍于整個法界。又在一個毛孔內，有難以思議的佛剎，數量等同於微塵，種種安住其中。每一個佛剎中都有遍照尊（Vairocana，毗盧遮那佛），在眾會之中宣講微妙的佛法。在一粒微塵之中，大小佛剎的種種差別如同微塵的數量一樣多。一切國土所有的微塵，每一粒微塵中都有佛進入。現在依據這些經文可以知道，佛身和眾生身的大小是重重疊疊的。或者以虛空法界作為身量，或者以不可說不可說的佛剎作為身量，乃至以十個佛剎、一個佛剎、一粒微塵作為身量。像這樣，大小身土互相作為內外，互相作為依報和正報。這內外依報正報之中必定具有顯現的形狀和表面的顏色，所以說內外依正都具備。『法然隨緣有』的意思是，像上面所說的，顯現的形狀等顏色，或者是法爾自然所成就的，指的是法佛（Dharmakaya Buddha，法身佛）的依報和正報。《大日經》說：『這時，大日世尊（Mahavairocana，摩訶毗盧遮那佛）進入等至三昧（Samadhi，禪定）。即時，諸佛國土平坦如手掌，五寶交錯，八功德水芬芳充滿。無數的鳥，鴛鴦、鵝、鵠髮出和諧優雅的聲音。時令鮮花和雜樹繁榮地排列著。無數的樂器自然和諧地發出聲音，那聲音微妙動聽，人們都喜歡聽。無數的菩薩隨著福報所感應，宮室殿堂和意生之座（Manasija-asana，意生座）出現，這是如來的信解願力所生。法界標幟大蓮華王（Padma-raja，蓮花王）出現，如來的法界性身安住在其中。』這段經文顯現了什麼含義呢？有兩種含義：一是說明法佛法爾自然的身土，因為是法界性身和法界標幟的緣故。二是說明隨緣顯現，因為是菩薩隨著福報所感應以及如來的信解願力所生的緣故。所謂大日尊者，梵語是摩訶毗盧遮那佛陀（Mahavairocana Buddha），大毗盧遮那佛就是法身如來。法身的依報和正報是法爾自然所成就的，所以說是『法然有』。如果說報佛（Sambhogakaya Buddha，報身佛）也叫大日尊，所以說是信解願力所生。經文又說：『這時，彼如來的一切支分都具有無障礙的力量，從十智力（Dasa-bala，十力）的信解所生出無量形色莊嚴的相。』這段經文說明的是報佛身。

【English Translation】 English version Sea. The manifestations from each and every pore are also like this. Thus, it universally pervades the entire Dharmadhatu (法界, realm of Dharma). Furthermore, within one pore, there are inconceivable Buddha-lands, as numerous as dust particles, residing in various ways. In each of these lands, there is Vairocana (遍照尊), proclaiming the wonderful Dharma in the assembly. Within a single dust particle, the various differences in size of the Buddha-lands are as numerous as the dust particles themselves. All the dust particles in all lands, in each and every dust particle, the Buddha enters. Now, based on these scriptures, it can be known that the bodies of the Buddhas and sentient beings are layered upon layers in size. Some take the space of the Dharmadhatu as their body size, others take the inexpressible, unspeakable Buddha-lands as their body size, and even some take ten Buddha-lands, one Buddha-land, or a single dust particle as their body size. Like this, the sizes of bodies and lands mutually serve as inner and outer, mutually serve as the dependent and the principal. Within this inner and outer, dependent and principal, there must be manifested forms and surface colors, hence it is said that the inner and outer, dependent and principal, are complete. 『Dharmanaturally arising from conditions』 means, as mentioned above, the manifested forms and colors are either naturally accomplished, referring to the Dharmakaya Buddha's (法佛) dependent and principal. The Mahavairocana Sutra (大日經) says: 『At that time, Mahavairocana (大日世尊) entered into Samadhi (等至三昧). Immediately, all the Buddha-lands became as flat as the palm of a hand, adorned with five treasures, and filled with the fragrance of the eight meritorious waters. Countless birds, mandarin ducks, geese, and swans, emitted harmonious and elegant sounds. Seasonal flowers and various trees flourished in rows. Countless musical instruments naturally produced harmonious sounds, their sounds subtle and pleasing to people's ears. Countless Bodhisattvas, according to their accumulated merit, manifested palaces, halls, and Manasija-asanas (意生之座), born from the Tathagata's faith, understanding, and vows. The Dharma-realm emblem, the great Lotus King (大蓮華王), appeared, and the Tathagata's Dharma-realm nature body resided within it.』 What meaning does this passage reveal? It has two meanings: first, it explains the Dharmakaya Buddha's naturally arising body and land, because it is the Dharma-realm nature body and the Dharma-realm emblem. Second, it explains the manifestation arising from conditions, because it is born from the Bodhisattvas' accumulated merit and the Tathagata's faith, understanding, and vows. The so-called Mahavairocana, in Sanskrit, is Mahavairocana Buddha (摩訶毗盧遮那佛陀). The Great Vairocana Buddha is the Dharmakaya Tathagata (法身如來). The Dharmakaya's dependent and principal are naturally accomplished, hence it is said to be 『Dharmanaturally arising』. If it is said that the Sambhogakaya Buddha (報佛) is also called Mahavairocana, then it is said to be born from faith, understanding, and vows. The scripture also says: 『At that time, all the limbs of that Tathagata possessed unobstructed power, and from the faith and understanding of the ten powers (十智力) arose immeasurable forms and colors of majestic adornment.』 This passage explains the Sambhogakaya Buddha's body.

土。若謂應化佛或名大日尊應化光明普照法界。故得此名。故經云或名釋迦或名毗盧遮那。大日經云無數百千俱胝那由他劫。六度等功德所資長身。此明應化佛行愿身土。若謂等流身亦名大日尊。分有此義故。經云即時出現者。此文明等流身暫現速隱。身既有。土豈無乎。此明等流身身及土。上所說依正土並通四種身。若約豎義有大小粗細。若據橫義平等平等一。如是身及土並有法爾隨緣二義。故曰法然隨緣有。如是諸色皆悉具三種色互為依正此且約佛邊釋。若約眾生邊釋亦復如是。若謂眾生亦有本覺法身。與佛平等。此身此土法然有而已。三界六道身及與土隨業緣有。是名眾生隨緣。又經云。染彼眾生界以法界味。味則色義。如加沙味。此亦明法然色。如是內外諸色。于愚為毒。于智為藥。故曰能迷亦能悟。如是法爾隨內種種色等。能造所造云何。能生則五大五色。所生則三種世間。此是三種世間有無邊差別。是名法然隨緣文字。已釋色塵文竟。

聲字實相義

【現代漢語翻譯】現代漢語譯本關於『土』。如果說是應化佛（Nirmanakaya Buddha，為度化眾生而示現的佛身），或者名為大日尊（Mahavairocana，宇宙的本初佛），應化之光明普照法界，因此得此名。所以經中說，或者名為釋迦（Sakyamuni，佛教的創始人），或者名為毗盧遮那（Vairocana，光明遍照）。《大日經》中說，無數百千俱胝那由他劫（kotinayutas，極大的時間單位）中，以六度（paramitas，佈施、持戒、忍辱、精進、禪定、智慧）等功德所資養的長身。這說明應化佛的行愿身土（願力所成就的國土）。如果說是等流身（Nisyanda-kaya，與報身相似，但爲了教化不同根器的眾生而示現的身），也名為大日尊，分有此義。所以經中說『即時出現』，這說明等流身暫時顯現，迅速隱沒。既然有身，難道沒有土嗎？這說明等流身的身及土。上面所說的依正土（依存的國土和莊嚴的國土）都通於四種身（法身、報身、應化身、等流身）。如果從豎向意義上說，有大小粗細的差別；如果從橫向意義上說，是平等平等的。這樣的身及土，都有法爾（自然而然）和隨緣（隨因緣而生）兩種意義。所以說『法然隨緣有』。像這樣，各種色法都具備三種色（顯色、形色、表色），互相作為依報和正報。這只是從佛的方面來解釋。如果從眾生的方面來解釋，也是如此。如果說眾生也有本覺法身（Svabhavakakaya，自性身），與佛平等，那麼此身此土是法然存在的。三界六道（欲界、色界、無色界；地獄、餓鬼、畜生、阿修羅、人、天）的身及與土，是隨業緣而有的，這叫做眾生的隨緣。又有經中說：『以法界味，染彼眾生界』，味就是色的意思，如加入沙的味。這也說明法然色。像這樣，內外各種色法，對於愚者是毒藥，對於智者是良藥，所以說『能迷亦能悟』。像這樣，法爾隨內的種種色等，能造和所造是什麼呢？能生的是五大（地、水、火、風、空）和五色（青、黃、赤、白、黑），所生的是三種世間（有情世間、器世間、智正覺世間）。這是三種世間有無邊的差別，這叫做法然隨緣文字。色塵文（Rupa-dhatu，色界）已經解釋完畢。

聲字實相義（The True Meaning of Sound and Letters）

【English Translation】 English version Regarding 『earth』. If it refers to the Nirmanakaya Buddha (the emanation body of the Buddha manifested to liberate sentient beings), or is named Mahavairocana (the primordial Buddha of the universe), the light of the emanation universally illuminates the Dharma realm, hence this name. Therefore, the sutra says, sometimes named Sakyamuni (the founder of Buddhism), sometimes named Vairocana (the one who illuminates everywhere). The Mahavairocana Sutra says, 『In countless hundreds of thousands of kotinayutas (extremely large units of time), the long body nourished by the merits of the six paramitas (giving, morality, patience, diligence, meditation, wisdom).』 This explains the body and land of the Nirmanakaya Buddha's vows and practices. If it refers to the Nisyanda-kaya (the body flowing forth, similar to the Sambhogakaya, but manifested to teach sentient beings of different capacities), it is also named Mahavairocana, sharing this meaning. Therefore, the sutra says, 『Appearing immediately,』 this explains the Nisyanda-kaya appearing temporarily and quickly disappearing. Since there is a body, how could there be no land? This explains the body and land of the Nisyanda-kaya. The dependent and adorned lands mentioned above are all connected to the four bodies (Dharmakaya, Sambhogakaya, Nirmanakaya, Nisyanda-kaya). If viewed vertically, there are differences in size and coarseness; if viewed horizontally, they are equal and the same. Such body and land both have two meanings: natural (Dharmata) and conditioned (Pratityasamutpada). Therefore, it is said, 『Existing naturally and conditionally.』 Like this, all dharmas of form possess three types of form (manifest form, shape form, expressive form), mutually serving as dependent and adorned retinue. This is only explained from the Buddha's perspective. If explained from the perspective of sentient beings, it is also the same. If it is said that sentient beings also have the Svabhavakakaya (self-nature body), equal to the Buddha, then this body and this land exist naturally. The bodies and lands of the three realms and six paths (Desire Realm, Form Realm, Formless Realm; hells, hungry ghosts, animals, asuras, humans, devas) exist according to karma and conditions, which is called the conditioned existence of sentient beings. Furthermore, the sutra says, 『Imbue that realm of sentient beings with the flavor of the Dharma realm,』 flavor means form, like adding the flavor of sand. This also explains natural form. Like this, various internal and external forms are poison for the foolish and medicine for the wise, therefore it is said, 『Can delude and can enlighten.』 Like this, what are the various internal forms that exist naturally, the creator and the created? What gives rise are the five great elements (earth, water, fire, wind, space) and the five colors (blue, yellow, red, white, black), and what is created are the three worlds (sentient world, container world, world of wisdom and correct enlightenment). These are the boundless differences of the three worlds, which is called natural and conditioned language. The section on Rupa-dhatu (form realm) has been explained.

The True Meaning of Sound and Letters