大毘盧遮那成佛經疏 11.36

11.36

復次時毘盧遮那如來又復住於降伏四魔金剛戲三昧，四魔降伏、六趣解脫，一切智智滿足金剛字句說者。住此三昧能降伏四魔。能除，六趣煩惱業苦而與解脫之樂，亦能滿足一切凡聖所有希願也。佛住此定而說金剛句真言義，此五字即是降四魔真言句也。阿是行，所謂本不生行也。傍二點是淨除義，以此義能降伏四魔、除一切苦也。味是縛義，加上畫是無解三昧，即不思議解脫也。囉是淨六根義，由六根淨故無塵也。訶義如上已說之，佉義上亦有解處也。又𤙖有三義，即如來三解脫也。修行除障故，而三解脫、而住大空。欠者，大空也。

Furthermore, at that time Vairocana Tathāgata again dwelt in the vajra play samādhi of subduing the four māras, which subdues the four māras, liberates from the six destinies, and fulfills the sarvajñajñāna, speaking the vajra syllables and phrases. Abiding in this samādhi, he is able to subdue the four māras. He is able to eliminate the afflictions, karma, and suffering of the six destinies and bestow the bliss of liberation, and is also able to fulfill all the aspirations of all ordinary beings and nobles. The Buddha abides in this samādhi and speaks the meaning of the vajra-phrase mantra; these five syllables are the mantra phrase for subduing the four māras. *A* is practice, that is, the practice of the originally unborn. The two dots on the side mean purification; by this meaning one can subdue the four māras and eliminate all suffering. *Vi* has the meaning of binding; adding an upper stroke makes it the unliberated samādhi, which is inconceivable liberation. *Ra* means purifying the six sense faculties; because the six faculties are pure, there is no dust. The meaning of *ha* has already been explained above, and the meaning of *kha* has also been explained above. Furthermore, *hūṃ* has three meanings, which are the three liberations of the tathāgata. Because the practice removes hindrances, there are the three liberations and abiding in great emptiness. *Khaṃ* is great emptiness.