大毘盧遮那成佛經疏 9.35

9.35

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.