大毘盧遮那成佛經疏 10.26

10.26

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.'