大毘盧遮那經供養次第法疏 2.46

2.46

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.