大毘盧遮那經供養次第法疏 2.17

2.17

Using the latter two syllables as the seed, all the meanings of the phrases achieve this. First, CANDḌA: CAN is the meaning of death; entering the gateway of the letter A, it is the meaning of death of ādy-anutpāda. ḌA is the meaning of battle; using this lord of great power without birth and death, one battles the four Māras. Next, MA is the meaning of ego and self; entering the gateway of the letter A, it is no-self, and also emptiness. HA is the meaning of joy, and also the meaning of practice. RU: containing the letter RA is defilement and obstacle; containing the sound U is samādhi. ṢA is śamatha, meaning samādhi. ṆA is the fifth syllable, which is the samādhi of great emptiness. SA is the meaning of solid. PHA is the meaning of froth: because one understands the world to be like a heap of froth, it is easily broken and scattered. Having the dot of the letter A beside it is practice. ṬA is the meaning of battle: able to confront the army with fear and cause it to be broken and destroyed. It is vehicle. HŪṂ is the samādhi of the practice of great emptiness, as explained above. TRA is suchness (tathatā); RA is immaculate; KA is making, meaning all dharmas are unmade. Regarding the syllable HĀṂ: HA is the meaning of practice, and furthermore having the sound Ā is the vajra-samādhi that terrifies Māra obstacles. The dot is great emptiness. By means of this practice of great emptiness and immobility, it causes all Māra obstacles to be greatly terrified. Regarding the syllable VAṂ: MA is the meaning of self; entering the gateway of the letter A, it is no-self. Furthermore, by this samādhi of great emptiness and no-self, one terrifies all Māras, because this syllable also has the sound Ā and the dot. The four syllables HA RU HĀṂ VAṂ all have the sound Ā, which means non-practice and undefiled, repeatedly terrifying Māra, carrying the meaning of intensely terrifying both internal and external obstacles. The above concludes the root mantra of the noble Acala. Within the fourth passage there are verses, mantras, and mudrās, followed by "next, with the mantra and mudrā... down to ...the sentient beings of unwholesome minds", which is the section on the upāya mantra for summoning and inviting.