大毘盧遮那成佛經疏 10.138

10.138

通釋云離因緣生也。生由於業，離生即由離業也。初醯（有訶聲是行是喜，即聲聞行也。三昧伊聲，聲聞定也）次都字（有多聲，即聲聞所入如如也。亦有鄔聲三昧）次鉢字（聲聞所見第一義也）次囉字（小乘所對六塵也）帝也（乘如之義也，即是聲聞所乘之義也）毘（有嚩聲，是縛也。伊聲，三昧也）揭多（離也）餘以類廣說之。怖障義如上所說，但以聲聞行為異。此是法佛大悲願力，為利有情，於三昧中而現聲聞緣覺真言。若眾生應以此法入道者，令從此門入大悲藏也。

The general explanation says: free from conditioned arising. Arising is due to karma; freedom from arising is due to freedom from karma. First, he (it has the ha sound, which is practice and joy, namely śrāvaka practice; the i sound of samādhi is śrāvaka concentration); next, the syllable tu (it has the ta sound, which is the tathatā entered by the śrāvaka; it also has the u sound, which is samādhi); next, the syllable pra (the ultimate truth seen by the śrāvaka); next, the syllable ra (the six sense objects faced by the Hīnayāna); tya (the meaning of riding upon tathatā, namely what the śrāvaka rides upon); vi (it has the va sound, which is bondage; the i sound, which is samādhi); gata (transcended). The rest may be broadly explained by category. The meaning of terrifying obstructions is as explained above, differing only in śrāvaka practice. This is the great compassionate vow-power of the Dharma Buddha: for the benefit of sentient beings, he manifests the mantras of śrāvakas and pratyekabuddhas in samādhi. If there are sentient beings who should enter the Way through this Dharma, he causes them to enter the Mahākaruṇāgarbha through this gateway.