大毘盧遮那成佛經疏 10.26

10.26

所以重說恐怖者，前是有畏，後是無畏。一切眾生皆有恐怖，以未得無畏處故。然於此中而生怠慢，我執自高，故恐怖彼，令離有畏而得無畏。由恐怖彼令得無怖，故重說也。殘害，即是破一切障也。然此真言以多囉字為體，諸字皆為釋此。多是如如。羅是塵，傍角一點是阿，阿即行也。諸塵勞體同於如如，以此如如之行能折伏摧滅一切生死見慢我執之幢，即大摧伏義也。佛大會中，時諸金剛現大可畏降伏之狀，狀如無有能伏之者。時觀音額皺中現此菩薩，西方謂額上皺文為毘俱胝，如今人忿時額上有皺也。此菩薩現身作大忿怒之狀，時諸金剛皆生怖心，入金剛藏身中。時彼毘俱胝進至執金剛藏前，時彼亦大怖畏，入如來座下而言，願佛護我。時佛謂彼毘俱胝言：「姊！汝住。」時毘俱知即住已，白佛：「唯佛所教勅，我當奉行。」爾時諸金剛怖畏亦除，皆大歡喜而作是言：「此大悲者而能現此大力威猛，甚希有也。此中祕意當問之。」

The reason terror is spoken of twice is that the first is having fear, and the second is fearlessness. All sentient beings have fear because they have not yet attained the place of fearlessness. Yet within this they give rise to indolence and arrogance, their ego-clinging exalting itself; therefore she terrifies them, causing them to leave fear and attain fearlessness. Because she terrifies them to make them attain fearlessness, it is spoken twice. Injuring and destroying means shattering all hindrances. However, this mantra takes the syllables tara as its essence, and all the syllables serve to explain this. Ta is suchness. Ra is defilement; the dot at the side corner is a; a is practice. The essence of all defilements is identical to suchness; through this practice of suchness, one can subjugate and destroy all banners of view-arrogance and ego-clinging in saṃsāra; this is the meaning of great subjugation. In the great assembly of the Buddha, the vajradharas displayed an appearance of great terrible subjugation, appearing as if none could subdue them. At that time, from the brow-wrinkles of Avalokiteśvara this bodhisattva appeared. In the Western regions, the wrinkles on the brow are called bhṛkuṭī, like the wrinkles on a person's brow when angry today. This bodhisattva manifested a body of great wrath, and all the vajradharas felt fear and entered into the body of Vajragarbha. Then that Bhṛkuṭī advanced before the Vajradhara, who also felt great fear, went beneath the Tathāgata's seat, and said, 'May the Buddha protect me.' Then the Buddha said to Bhṛkuṭī: 'Sister! Halt.' Bhṛkuṭī then halted and addressed the Buddha: 'Whatever the Buddha commands, I shall carry out.' At that time, the fear of the vajradharas was also dispelled, and all rejoiced greatly, saying: 'How rare it is that this compassionate one can manifest such great strength and wrath! The secret meaning in this should be inquired about.'