大毘盧遮那成佛經疏 15.22

15.22

護摩有二種者，前雖略說護摩之相，今更分別內外護摩也。如兩足尊所說護摩有二種者，外護摩謂作法，除煩惱、隨煩惱等障；二內護摩。謂諸佛兩足尊說二種護摩，所謂內及外，息諸境界十二緣生等也。然外護摩與內護摩而作方便，即是彼因也。有難者言：今作此護摩之施而求彼果，即是有所希望，豈得成真理者？答：我今無以希求。問：若爾，何不隨檀那常法，遍施一切貧苦之人，而虛作此焚燒令盡，有何義也？答：然凡夫之人，若有所施而有受者，即有希願之心，或求反報或希施果，以此因緣不能對治希求之心。以不能治故，即不能絕貪愛之原。以是因緣，不能與內護摩而作因緣。今燒此施，正為絕彼過失。而作觀對治，作無著慧因，而為內護摩方便，故如此而作也。猶持此供物而奉本尊，即知希求之心亦如此物無異，一切如薪盡火滅，無可取者亦無方所，故能與內護摩為緣也。深行，作增益分中有增威，如獻花時，先除垢穢已，即更增益威光，然後供養。如是既爾，護摩亦然。阿闍梨即作內護摩；若淺行人即作外法，而究竟為內法因也。復次諸尊之別相本性須證知，謂佛菩薩二乘天神上中下，觀察其形色等即可知也。修行真言復有種種差別，今料簡之。若世間人，依彼自部之尊而修真言之行，謂如大自在天等，有無量種類各各不同，不可具載。經但舉其一隅，以大自在為端也。然彼等作法，供養之時，各各望得成就自部本尊之果。隨彼性位差別不同，各懷希願求成彼果。心有限量，果等亦然。世間真言等說量，世所知識。諸天自在福德者，彼所說真言及與大力印，悉皆現世果。故說量有少殊異者，謂是生滅法無有堅住，謂當來世無也。說量者，佛說彼是有限量法，如是說也。雖然，不同如來所說護摩修行之法也。以世人但求順彼本天神等果報而欲求證故，佛亦作出世護摩之法而對治之，故有真言行護摩之法也。然彼世人之尊，若於彼法之中極究竟者，但得與彼本尊為類，不得過上。彼真言及印亦爾，但隨彼尊植福深淺勢力所堪，而說真言手印本尊等。隨彼勢力，但得成彼本尊之果。又但能成現世之果獲世間成就，終不能成出世間果也。善修如來真言印等則不如是，永不窮竭失壞，此其異也。如牛蹄之涔，設令停水隨故，勢力所極，即自涸竭。若人以此水置於大海之中，即無竭盡之理。何以故？以與一切水性和合一味，故不可盡也。修如來真言行者亦如是，乃至成佛以來，世世受此悉地之果終不可盡，終乘此力而得菩提。何以故？已與一切如來大海同一味故也。出世諸真言，本初作不生無作也，諸業生悉斷，離身口意三過而成佛。出世間真言本始不作生者，然彼世間之尊自在獨角（本云犀角，論云麟角），及佛聲聞眾菩薩等真言，我今說其量。天等所說真言，皆是有作之法，從彼尊生。出世真言超越於三時，從緣而生起，亦可用，皆字也。可見非見果，從身語意生則不如是，非是如來自作、亦非古昔諸佛所作是。世間所稱說果能經一切，等正覺所說真言果逾劫數也，故當知此真言印等從本際如來法性自爾，非有生作也。問：若言無作無有生者，今現見諸人為求悉地之果，而勤方便得成彼果。既有生有果，則有所作，云何不生耶？答：是義不然。夫真言之性及以手印持誦之者，體同虛空，所生之果亦復如是。由從真言、手印、本尊三事平等因緣，能淨三障，從此而生不思議果，是故此不思議果其量不可得。如彼真言印等同虛空，當知此果亦同虛空也。乃至聲聞緣覺及菩薩等所有真言，亦同彼量，皆越三時。三時者，謂過去、未來、現在也。以離三時故，乘此悉地之果永無失壞，究竟成於無上菩提也。果緣生起者，謂緣真言、手印、本尊等眾緣具故而得成就，是故此量即是平等中道之實相也。果有二種：一是可見法，謂現世而得成就；二者非可見法，為當來果報永無盡故，世世受果，展轉勝進以至成佛。然非表業、非色、非心法，不有不失而不敗亡也。然由身口意業淨因緣，而得生此無生無性也（以上有多種答，更撿本問對之）。

Regarding "there are two kinds of homa": although the characteristics of homa were briefly explained earlier, now internal and external homa are further distinguished. As the Two-Footed Honoured One taught, there are two kinds of homa: external homa refers to the ritual action that removes defilements, secondary defilements, and other hindrances; the second is internal homa. That is to say, the Buddhas, the Two-Footed Honoured Ones, taught two kinds of homa—namely internal and external—pacifying all objects, the twelve links of conditioned arising, and so forth. Yet external homa serves as an upāya for internal homa, being its cause. An objector may ask: "If one now performs this offering of homa and seeks that result, this entails having expectation; how then can one realise true reality?" Answer: "I now have nothing to seek." Question: "If so, why not follow the ordinary method of dāna by giving broadly to all impoverished and suffering people? What sense is there in pointlessly burning this up to exhaustion?" Answer: When ordinary beings make an offering and there is a recipient, a mind of hope arises, either seeking a return recompense or hoping for the fruit of giving. Through such causes and conditions, they cannot counteract the mind of seeking. Because they cannot counteract it, they cannot sever the source of greed and craving. Due to this condition, it cannot serve as a cause and condition for internal homa. Now, burning this offering is precisely done to sever that fault, functioning as a contemplative antidote and serving as the cause for unattached wisdom, thereby acting as an upāya for internal homa; therefore it is performed in this way. It is like taking these offerings and presenting them to the principal deity: one immediately knows that the mind of seeking is no different from these substances; all is like wood exhausted and fire extinguished—there is nothing to grasp, nor is there any location. Hence it can serve as a condition for internal homa. For deep practitioners, within the portion of increase there is the enhancement of majesty: just as when presenting flowers, one first removes dirt and impurities, then further increases their majestic radiance, and only then offers them. As this is so, homa is likewise. The ācārya performs internal homa; shallow practitioners perform the external rite, which ultimately serves as a cause for the internal rite. Furthermore, the distinct characteristics and intrinsic natures of the deities must be realised and known: that is, the Buddhas, bodhisattvas, two vehicles, and celestial devas of upper, middle, and lower ranks—by observing their forms, colours, and so forth, they can be known. Moreover, the practice of mantras has various distinctions, which are now distinguished. If worldly people cultivate the practice of mantras relying on the deities of their own divisions—such as Maheśvara and others—there are immeasurable varieties, each different, which cannot be recorded completely. The sūtra merely cites one corner, taking Maheśvara as the beginning. However, when they perform rites and make offerings, each hopes to attain the fruit of their own division's principal deity. In accordance with the differences in their nature and status, each harbours hopes and seeks to realise that fruit. Their minds have limits, and their fruits are likewise. Worldly mantras and the like are said to have measure, as is known by the world. As for the devas of sovereign merit, the mantras and great-power mudrās taught by them all yield fruits of the present life. Hence it is said that their measure has a slight deficiency, meaning it is a phenomenon subject to arising and ceasing, lacking firm abiding, meaning it does not exist in future lives. "Said to have measure" means the Buddha taught that they are limited phenomena; it is taught thus. Nevertheless, it is not like the method of homa practice taught by the Tathāgata. Because worldly people merely seek retribution in accordance with those fundamental devas and spirits, wishing to realise it, the Buddha also established the supramundane method of homa as an antidote to it; thus there is the homa method of mantra practice. However, as for those worldly deities, even if one reaches the ultimate limit within their method, one merely becomes of the same kind as that principal deity and cannot surpass it. Their mantras and mudrās are likewise: they only teach mantras, mudrās, and principal deities according to the depth of the merit planted by that deity and the capacity of its power. Following that power, one can only attain the fruit of that principal deity. Moreover, they can only achieve fruits of the present life and obtain worldly attainments; ultimately, they cannot achieve supramundane fruits. Well-cultivated Tathāgata mantras, mudrās, and the like are not so: they are never exhausted, lost, or destroyed; this is their difference. It is like water in a cow's footprint: even if water remains in it, when its capacity reaches its limit, it dries up on its own. If someone puts this water into the great ocean, there is no reason for it to become exhausted. Why is this? Because it merges with the nature of all water into a single flavour, it cannot be exhausted. The practitioner who cultivates the Tathāgata's mantra practice is also like this: up until attaining buddhahood, from life to life they receive the fruit of this siddhi, which can never be exhausted, and ultimately they rely on this power to attain bodhi. Why is this? Because it already shares the same single flavour with the great ocean of all Tathāgatas. All supramundane mantras are originally unproduced and non-fabricated; all conditioned births are severed; free from the three faults of body, speech, and mind, one attains buddhahood. Supramundane mantras are originally unproduced and non-fabricated. But as for those worldly sovereign deities, solitary horn (the original text says rhinoceros horn; the treatise says unicorn horn), and the mantras of the Buddha's śrāvaka saṅgha, bodhisattvas, and so forth, I shall now declare their measures. Mantras taught by devas and others are all conditioned phenomena, arising from those deities. Supramundane mantras transcend the three periods of time; they arise from conditions and can also be applied—they are all syllables. As for visible and non-visible fruits: those arising from body, speech, and mind are not like this; they were not fabricated by the Tathāgata himself, nor were they fabricated by the buddhas of antiquity. The fruits proclaimed by the world can endure for [a kalpa]; the fruits of the mantras spoken by the Samyaksaṃbuddha exceed the measure of kalpas. Therefore, one should know that these mantras, mudrās, and so forth exist naturally from the fundamental limit of the Tathāgata's dharmatā, not having any arising or fabrication. Question: "If they are uncreated and unproduced, yet we now see various people diligently applying upāya to seek the fruit of siddhi and attaining that fruit. Since there is arising and there is a fruit, there is fabrication; how then can they be unproduced?" Answer: This meaning is not correct. The nature of mantras, along with the mudrās and the reciter, is identical in essence to empty space, and the fruit produced is also like this. Arising from the condition of the equality of the three matters—mantra, mudrā, and principal deity—they can purify the three hindrances, and from this an inconceivable fruit is produced; therefore, the measure of this inconceivable fruit cannot be apprehended. Just as that mantra, mudrā, and so forth are identical to empty space, one should know that this fruit is also identical to empty space. Even all mantras of the śrāvakas, pratyekabuddhas, bodhisattvas, and so forth share that same measure, all transcending the three periods of time. The three periods of time refer to past, future, and present. Because they are free from the three periods of time, relying on the fruit of this siddhi there is never any loss or destruction, ultimately achieving unsurpassed bodhi. "The fruit arises from conditions" means that because the various conditions—mantra, mudrā, principal deity, and so forth—are complete, it is accomplished; therefore this measure is precisely the dharmatā of the equal Middle Way. There are two kinds of fruits: the first is visible phenomena, meaning accomplishment attained in the present life; the second is non-visible phenomena, because future retributions are never exhausted, receiving fruits life after life, progressing continuously until attaining buddhahood. Yet they are not unmanifest action, not form, and not mental phenomena; neither existing nor lost, they do not perish. However, through the condition of the purification of the actions of body, speech, and mind, this unproduced and natureless state is born. (Above are multiple answers; cross-check them against the original questions).