大毘盧遮那成佛經疏 15.9

15.9

次答護摩義。應知護摩有二種：一內、二外。所謂內外分，分即別也。護摩是燒義也，由護摩能燒除諸業。以一切眾生皆從業生，由生轉業，輪迴無已。以業除故生亦得除，即是得解脫也。若能燒業者，名曰內護摩也。從於何處得解脫耶？謂從煩惱業苦而得解脫也。既離世間即生種子，所謂白淨菩提心也。如世間之火，若燒物已但成灰燼。今則不爾，既燒一切煩惱，如劫燒火無有遺餘。而亦即從此中得有牙生，所謂菩提牙也。此中能燒，即是智也。如前所說觀於囉ram字周匝火鬘，令想此周遍其身，其身又持刀及索。以此囉字門故，得盡諸業、淨除諸障。業障淨已，得生自淨種子也。是故次觀菩提之心，當知菩提心得生種子也。如此觀時，當想嚩字遍於一切身分，於其毛孔中流出白色甘露，周遍十方以灑一切眾生之身。以此因能當令種子漸次滋長，故名內護摩也。次釋外護摩者，有其三種：一本尊、二真言、三印。一本尊者（本尊也。為供養故置之，隨所宗之門而置之。或火中可有是漫荼羅位也。更問）；二真言者（爐，置火處也。此即真言也，火中有）；三印者（印也。即是阿闍梨坐處，自身即是印也）。當作外護摩時，令此三位正相當也。此三亦是淨三業義。本三位，謂身、鑪、本尊三位，各有三位本尊真言印也。淨三業成三事也（謂息災等也）。尊是意業，真言是口業，師身之印是身業。由此因緣，能淨三業成三事，謂息災、增益、降伏也。三業道者，道是會義。言與理同，同故會也。汝等所行是菩薩道，即是三道同歸一致也。又三事觀字各異，若作息災觀囉ram字，當上加點而作白色；增益想嚂字黃；降伏想暗字或黑或赤。如字者，本尊及自身色，亦如是三事相應即成也。就中復有上中下差別，謂息災為上、增益為中、降伏為下也。如是作者名外護摩。當知此內外護摩皆名殊勝，若不與此相應，徒作無益也。猶作外護摩故，能令引入內護摩中。然內外之理本無差別，為求世間成就者作此分別，令作外護摩耳。若異此作者，謂不依所說方軌，當知此人無所知解，唐捐其功無有果報也。由離於真言之智，隨己無明之心而妄作之，終不能得世出世間悉地之果，故云不得果也。

Next, replying regarding the meaning of homa: One should know that homa is of two kinds: first, internal; second, external. The so-called internal and external divisions—division means distinction. Homa has the meaning of burning, because homa is able to burn away all karmas. Since all sentient beings are born from karma, from birth they generate karma, cycling endlessly in saṃsāra. Because karma is eliminated, birth is also eliminated, which is the attainment of liberation. That which can burn karma is called internal homa. From what is one liberated? One is liberated from defilements, karma, and suffering. Having departed from the worldly, the seed is then born, namely the pristine white bodhicitta. Like worldly fire, when it has burned things, only ashes remain. Here it is not so: having burned all defilements, like the fire of the cosmic destruction leaving no residue, a sprout is also born from within this, namely the bodhi sprout. That which can burn here is wisdom. As previously explained, contemplating the syllable raṃ surrounded by a garland of flames, one imagines this pervading one's body, and that the body holds a sword and a noose. Through this gateway of the syllable ra, one can exhaust all karma and purify all hindrances. When karmic hindrances are purified, one's own pure seed can be born. Therefore, next contemplating the bodhicitta, one should know that the bodhicitta can generate the seed. When contemplating thus, one should imagine the syllable vaṃ pervading all limbs, with white amṛta flowing out from the pores, pervading the ten directions to sprinkle the bodies of all sentient beings. Because of this cause, the seed is gradually nourished and grows; hence it is called internal homa. Next, explaining external homa: it has three elements: first, the fundamental deity; second, the mantra; third, the mudrā. First, the fundamental deity (the fundamental deity is installed for the sake of worship, installed according to the tradition of one's school; or in the fire there may be the positions of the maṇḍala; to be asked further). Second, the mantra (the hearth, the place where fire is set; this is the mantra, present in the fire). Third, the mudrā (the mudrā is the seat of the ācārya; one's own body is itself the mudrā). When performing external homa, make these three positions correspond directly with one another. These three also signify purifying the three karmas. The three fundamental positions—meaning the three positions of body, hearth, and deity—each have the three positions of fundamental deity, mantra, and mudrā. Purifying the three karmas accomplishes the three rituals (meaning calming calamities and so forth). The deity is mental karma, the mantra is vocal karma, and the mudrā of the master's body is bodily karma. Through these causes and conditions, one can purify the three karmas and accomplish the three rituals, namely calming calamities, increasing prosperity, and subjugation. 'Paths of the three karmas'—path has the meaning of convergence. Words accord with principle; because they accord, they converge. 'What you practice is the bodhisattva path'—that is, the three paths converge into a single accord. Moreover, the syllables contemplated in the three rituals are each distinct: If performing calming of calamities, contemplate the syllable raṃ, adding a bindu above and making it white; for increasing prosperity, imagine the syllable laṃ as yellow; for subjugation, imagine the syllable aṃ as either black or red. As with the syllables, the colors of the deity and of one's own body are likewise made to correspond with these three rituals, and it is then accomplished. Among these there are further distinctions of superior, middling, and inferior: calming calamities is superior, increasing prosperity is middling, and subjugation is inferior. What is performed in this way is called external homa. One should know that both these internal and external homas are called supreme; if not corresponding to this, it is practiced in vain without benefit. Because one performs external homa, it can lead one into internal homa. However, in principle internal and external are originally without distinction; for those seeking worldly accomplishment, this distinction is made to have them perform external homa. If one acts differently from this, meaning not relying on the explained ritual procedures, one should know that this person has no understanding, and their efforts are wasted without fruit. Departing from the wisdom of mantras and acting delusionally according to one's own ignorant mind, one will ultimately never obtain the fruit of worldly and supramundane siddhi; hence it is said that they do not obtain the fruit.