大毘盧遮那成佛經疏 9.35

9.35

初句歸命一切諸如來。次句能除一切諸障恐怖等，是歎如來一切大力大護之德。又次句歎無量法門。毘濕嚩亦是巧義，所謂無量巧度門，即是法幢高峯觀三昧普門業用。今欲說此明妃，故先歸敬一切如來如是功德也。次云薩婆他，是總指諸佛如是功德，欲令同入一字門故。次有唅欠兩字，正是真言之體，亦名種子。以下諸句皆轉釋此二字門。訶字是因義，所謂大乘因者即是菩提心，以一切因本不生故，乃至離因緣故，名為淨菩提心，是成佛真因，正法幢旗之種子。上加空點是入證義，所以轉聲云唅也。佉是大空，上加點轉聲為欠，即是證此大空名為般若佛母，正是明妃之義。於此虛空藏中含養真因種子，即是大護義也。復次佉字門，猶如虛空畢竟清淨無所有，即是高峯觀所知境界。訶字是菩提幢亦是自在力，以此二字相應故，猶如大將能破怨敵。又訶字門是菩提心寶，與佉字門虛空藏和合故，得成巧色摩尼，能滿一切希願。今此真言中𨷂此欠字，下文具有也。次句云囉乞叉，即擁護義。如人恐怖厄難，若恃怙有力大人，或得高城深池之固，則泰然無慮。彼諸怨敵雖以種種方便，無若之何。行人亦爾，依倚菩提心王，以般若胎藏為城郭，猶如虛空不可破壞，即是轉釋前義也。次句摩訶沫麗，翻云大力。訶字，菩提心中具足一切如來力，今與佉字合故，離諸繫縛無復罣礙，如虛空中風自在旋轉，故名大力。又訶字自在力，與佉字無量巧度門合故，猶如力士具足千種伎能，是故眾人無能勝者，故名大力也。第七句釋此大力所由，故云從一切如來功德生。言此大堅固力，本猶諸佛金剛種性生，又於無量劫以來，常以此訶字真因具修法字萬德，一一皆如金剛不可破壞。今眾德已滿諸力悉備，復當以此法幢高峯觀三昧，大摧法界怨敵、普護眾生。次即發誠實語，所謂𤙖𤙖字也。𤙖是恐怖彼聲，所以重言之者，一摧外障、一摧內障。復次外是煩惱障、內是智障。若釋字門，如來以何法恐怖諸障耶？謂即以此訶字門也。下三昧畫即是具修萬行，上有大空點即是已成萬德。訶字即是法幢旗三昧，空點合故即是高峯觀三昧。訶字是一切如來種子者，上點是明妃之母，下畫是胎分日增。如是義故，適發聲時魔軍散壞也。次云坦囉吒，是叱呵懾伏之義。如師子奮怒大吼時，眾獸無不懾伏。亦重言者，是對根本煩惱、隨煩惱，乃至對治一切煩惱，界內煩惱、界外煩惱也。末句云阿鉢囉𫪭訶諦，是無對無比力義，結持上文。以此因緣故，名為大力大護明妃也。莎訶，是警覺諸佛令作證明，亦是憶念持義，如前已釋。

The first phrase is taking refuge in all the tathāgatas. The next phrase, 'able to eliminate all obstacles, terrors, and so forth', praises the virtues of all the Tathāgata's Great Power and Great Protection. The next phrase praises the immeasurable Dharma gateways. Viśva also has the meaning of 'skilful', namely the immeasurable skilful gateways of liberation, which are the universal activities and functions of the samādhi of the High Peak Contemplation of the Dharma Banner. Now, wishing to speak this vidyārājñī, he first pays homage to such virtues of all tathāgatas. Next it says sarvathā, which points generally to these virtues of all buddhas, intending to have them enter the gateway of a single syllable together. Next are the two syllables hāṃ and khaṃ, which are the very substance of the mantra, also called the bījas. The following phrases all explain these two syllable gateways in turn. The syllable ha has the meaning of cause (hetu): what is called the cause of the Great Vehicle is precisely the bodhicitta; because all causes are originally unborn, and even free from causes and conditions, it is called the pure bodhicitta, which is the true cause of attaining Buddhahood, the bīja of the banner and flag of the True Dharma. Adding the bindu of emptiness above has the meaning of entering realization; therefore, the sound is modified to hāṃ. Kha is great emptiness; adding the bindu above modifies the sound to khaṃ, which is the realization of this great emptiness, called the Prajñā Mother of Buddhas, precisely the meaning of the vidyārājñī. Nurturing the bīja of the true cause within this ākāśagarbha (matrix of space) is precisely the meaning of great protection. Furthermore, the syllable gateway kha is like space, ultimately pure and non-existent, which is the sphere known by the High Peak Contemplation. The syllable ha is the bodhi-banner and also sovereign power; because these two syllables correspond with each other, it is like a great general capable of crushing enemies. Moreover, the syllable gateway ha is the jewel of the bodhicitta; because it harmonizes with the ākāśagarbha of the syllable gateway kha, it accomplishes the skilfully-colored jewel, capable of fulfilling all desires. Now, in this mantra, this syllable khaṃ is omitted, but it is fully present in the text below. The next phrase says rakṣa, which means to protect. Just as a person in terror and distress, if relying upon a powerful great person or obtaining the fortification of high walls and deep moats, is calm and without anxiety—so that even if enemies use various stratagems, they can do nothing against him—the practitioner is also like this: leaning upon the bodhicitta king and taking the womb of prajñā as city walls, indestructible like space. This is a further explanation of the previous meaning. The next phrase, mahā-bale, is translated as 'great power'. In the syllable ha, the bodhicitta is fully endowed with the power of all tathāgatas; now, joined with the syllable kha, it is free from all bondages and has no further hindrances, like wind revolving freely in space; hence it is called 'great power'. Furthermore, because the sovereign power of the syllable ha is joined with the immeasurable skilful liberation gateways of the syllable kha, it is like a champion endowed with a thousand skills whom no one among the multitude can defeat; hence it is called 'great power'. The seventh phrase explains the source of this great power, and thus it says 'born from the virtues of all tathāgatas'. This means that this great firm power originally arises from the vajra-lineage of all buddhas; moreover, for immeasurable kalpas, he has constantly used this true cause of the syllable ha to fully cultivate the myriad virtues of the Dharma syllables, each of which is indestructible like a vajra. Now, with the multitude of virtues fulfilled and all powers complete, he shall again use this samādhi of the High Peak Contemplation of the Dharma Banner to utterly crush the enemies of the dharmadhātu and universally protect living beings. Next, he speaks truthful words, namely the syllables hūṃ hūṃ. Hūṃ is the sound of terrifying them; the reason it is spoken twice is that one crushes external obstacles and one crushes internal obstacles. Furthermore, the external is the affliction obstacle (kleśāvaraṇa), and the internal is the cognitive obstacle (jñeyāvaraṇa). If explaining according to the syllable gateway, by what Dharma does the Tathāgata terrify the obstacles? It is precisely by this syllable gateway ha. The lower stroke of samādhi indicates the complete cultivation of the myriad practices; having the great bindu of emptiness above indicates that the myriad virtues are already accomplished. The syllable ha is the samādhi of the Dharma Banner and Flag; because it is joined with the bindu of emptiness, it is the samādhi of the High Peak Contemplation. When the syllable ha is the bīja of all tathāgatas, the upper bindu is the mother of the vidyārājñī, and the lower stroke is the daily growth of the embryonic state. For these reasons, the moment the sound is emitted, the armies of Māra are shattered. Next it says traṭ, which has the meaning of rebuking and subduing. Just like a lion roaring furiously, among the beasts none fails to be subdued. It is also repeated twice because it counters fundamental afflictions and secondary afflictions, and even remedies all afflictions within the realms and outside the realms. The final phrase says apratihate, which has the meaning of unhindered and incomparable power, concluding and upholding the preceding text. Due to these causes and conditions, it is named the Great Power, Great Protection Vidyārājñī. Svāhā alerts all buddhas to bear witness, and also has the meaning of mindful retention, as explained before.