大毘盧遮那經供養次第法疏 2.46

2.46

此真言意云：醯醯童子住解脫道者，憶念本所立願也。一切諸佛法身成佛，入身口意祕密體，一切有心無能及者。然憶本願故，以自在加持之力，還於生死救度眾生。此真言意亦爾。此童子久已法身成佛，故請其以憶本願而度眾生也。由請菩薩本願，若有見聞觸知憶念我者，皆於三乘而得畢定，乃至滿一切願。此菩薩久已成佛，所謂普見如來或云普現如來，以大悲加持力示童子身也。普通種子心真言門。迦字一切諸法離作業故者，梵音迦哩耶，是作業義。如諸外道計有作者、使作者等。諸部論師亦說有作、有作者、有所用作法。三事和合故者，果報。若因般若方便，謂有決定，即墮無因。若墮無因，一切法則無因果，能生法名因、所生法名果，是二法無故，作及作者、所用作法、罪福、因果報及涅槃道，一切皆無。復次作、作者相因待生，若定有作法，則當定有作者，是皆不異外道論議。如《中論．觀作作者品》中廣說。今正觀察作作者等，皆悉從眾緣生，即入本不生際。本不生際者，有佛無佛，法爾如是。誰造作之乎？是故若見迦字，則知一切諸法皆是造作所成，名為字相。若是有作法者，當知畢竟無作，名為真實義也。一切諸菩薩真言門。

The meaning of this mantra is: "Hehe, Youth, dwelling on the path of liberation" means recollecting the vows originally established. The dharmakāya of all Buddhas attains Buddhahood and enters the secret essence of body, speech, and mind, which no one endowed with mind can equal. Yet, because of recollecting their fundamental vows, through the power of sovereign adhiṣṭhāna, they return to saṃsāra to rescue and cross over sentient beings. The meaning of this mantra is also like this. This Youth attained Buddhahood in the dharmakāya long ago; therefore, one entreats him to recollect his fundamental vows and cross over sentient beings. Due to entreating the bodhisattva's fundamental vows, if there are any who see, hear, touch, know, or recollect me, all will attain certainty in the three vehicles, up to fulfilling all vows. This bodhisattva attained Buddhahood long ago, being called the Samantadargi Tathāgata or the Samantamukha Tathāgata, yet through the power of great compassion and adhiṣṭhāna manifests the body of a youth. The section on the general seed-syllable hṛdaya-mantra. "The syllable Ka, because all dharmas are free from action (kārya)": the Sanskrit word is kārya, which means action/making. It is like the various non-Buddhists who postulate an agent, an instigator of action, and so forth. The masters of the various Abhidharma treatises also speak of action, an agent, and the instruments employed in action. "Because of the combination of the three things": retribution. If, due to prajñā and upāya, one asserts that there is a fixed determination, one falls into causelessness. If one falls into causelessness, then all dharmas are devoid of cause and effect; the dharma that can produce is called the cause, and the dharma that is produced is called the effect. Since these two dharmas do not exist, action, the agent, the instruments employed in action, sin and merit, cause, effect, and retribution, and the path of nirvāṇa all do not exist. Furthermore, action and agent arise mutually dependent upon one another; if there were definitely an action, then there would definitely be an agent, which is no different from the theories of non-Buddhists. This is as explained in detail in the "Examination of Action and Agent" of the Madhyamakaśāstra. Now, correctly contemplating the agent, the action, and so on, they all arise from multiple conditions; thus one enters the limit of original non-arising. The limit of original non-arising is, whether Buddhas exist or do not exist, naturally so of phenomena (dharmatā). Who could create it? Therefore, if one sees the syllable Ka, one knows that all dharmas are made through conditioned creation, which is called the mark of the syllable. If it is a fabricated dharma, one should know that it is ultimately without action/creation; this is called the true meaning. The section on the mantras of all bodhisattvas.