大毘盧遮那成佛經疏 20.16

20.16

祕密主！此等火色所持者，隨自謂火神色。藥物等同彼，謂隨彼色類也。又偈云「而作外護摩，隨意成悉地。」復次祕密主！復次明內法也。「一性而具三，三處合為一，瑜秖內護摩，大慈大悲心，是為息災法。彼兼具於喜，是名增益法。忿怒從胎藏，而作眾事業。又彼祕密主！如其所說處（謂隨類用），隨相應事業，隨信解焚燒。」自己色及藥物，彼同外護摩。作此悉地隨意者，言此十二種形色及所持物等，謂識其性。前內外合論，今說外也。三和合，謂火不異神、神不異自身也。彼同，是自他俱同也。內作者，本尊即火，火即自身也。今謂理釋者，本尊即是毘盧遮那，此毘盧遮那不異於自然之慧火，此火不異於我身也。即以一自性三和合，名內護摩也。和合，為本尊即火，火即同於自己，三事等也。上文如意悉地者，隨世上中下事，隨意即成也。若不了此火法，無由得成也。內法亦相況耳。若了此慧火者，隨出世上中下成就，隨心即成也。復次三和合者，謂身口意也，身印、口真言、心本尊，此三事和合畢竟等，是名三和合也。若能觀本尊則自身漸淨，淨即同於本尊。若見一性即三事俱淨，平等皆是。次明內護摩法。即以此三事等中作息災，即用大慈大悲。此三平等、大慈大悲和合時，一切息災尊為第一悲也。若作增益，即以悲及大喜和合也。若忿怒者，火為胎作事，胎即心也。謂有因緣須作忿怒之事降伏於人，即從其內心中而起忿怒。此忿怒非如世間之忿怒也，謂從大悲心中照了忿之實性，而以方便起之，以降伏惡法也。如是等，但內作護摩即能辦諸事也。故凡護摩義者，謂以慧火燒煩惱薪令盡無餘之義也。然今此中略說所用火神及內外之相，當知諸餘法教之中皆有火法等，隨應作何事者，皆准此法住於三昧，隨彼相應而施作之即成也。若不如此，但焚薪木空盡供養。不爾，濫於外法又不能成也。又經所言物者，謂所緣火法薪蘇食物眾具也。

'Lord of the Secret! The colors of these fires and what they hold follow oneself' refers to the color of the fire deity. 'Medicinal substances and the like correspond to them' means conforming to their respective colors and categories. The verse also states: 'And performing the external homa, siddhis are accomplished according to intent.' 'Furthermore, Lord of the Secret!' next clarifies the internal ritual: 'One nature possesses three; the three places merge into one. In the yogin's internal homa, a mind of great loving-kindness and great compassion is the rite for pacifying disasters. When this is additionally endowed with joy, it is called the rite for increasing benefit. Wrath proceeds from the womb-store to perform various activities. Moreover, Lord of the Secret! According to the places spoken of (meaning using them according to type), in accordance with the corresponding activities, one performs burning according to resolute faith.' One's own color and medicinal substances are identical to those in the external homa. 'Performing this, siddhi is achieved according to intent' means that regarding these twelve kinds of forms, colors, implements held, and so forth, one must recognize their natures. Previously, the internal and external were discussed together; now the external is explained. 'Union of the three' means that the fire is not different from the deity, and the deity is not different from one's own body. 'Corresponding to them' means that self and other are both identical. As for the internal performance, the primary deity is the fire, and the fire is one's own body. Now, to explain according to the principle: the primary deity is Vairocana; this Vairocana is not different from the innate fire of wisdom; this fire is not different from my own body. Thus, taking the one intrinsic nature as the union of the three is called the internal homa. 'Union' means that the primary deity is the fire, and the fire is identical to oneself; the three matters are equal. In the text above, 'siddhi according to intent' means that according to superior, middling, or inferior mundane affairs, accomplishment is achieved according to one's intent. If one does not comprehend this fire ritual, there is no way to achieve accomplishment. The internal ritual is also analogous to this. If one comprehends this fire of wisdom, according to superior, middling, or inferior supramundane accomplishments, they will be accomplished according to one's mind. Furthermore, 'union of the three' refers to body, speech, and mind: the body's mudrā, the speech's mantra, and the mind's primary deity. When these three matters unite and are ultimately equal, it is called the union of the three. If one can contemplate the primary deity, one's own body gradually becomes pure; when pure, it becomes identical to the primary deity. If one sees the single nature, then all three matters are completely pure and universally equal. Next, the ritual of the internal homa is explained. Within this equality of the three matters, when performing the pacification of disasters, one uses great loving-kindness and great compassion. When these three are equal and harmonize with great loving-kindness and great compassion, among all deities of pacification, compassion is foremost. If performing the rite of increasing benefit, compassion is harmonized with great joy. If wrathful, the fire serves as the womb to perform deeds, the womb being the mind. This means that when there is a circumstance requiring the performance of wrathful deeds to subdue someone, wrath arises from within one's mind. This wrath is not like mundane anger; rather, from within the mind of great compassion, one illumines and understands the true nature of wrath, and gives rise to it through upāya in order to subdue evil dharmas. In this way, merely performing the homa internally can accomplish all affairs. Therefore, the general meaning of homa is using the fire of wisdom to burn the firewood of afflictions so that it is consumed without remainder. However, here we have briefly explained the fire deities used and their internal and external characteristics; one should know that in all other teachings there are fire rituals and the like. Whatever activity is to be performed, one should follow this ritual, abide in samādhi, and enact it in accordance with what corresponds, and it will be accomplished. If not done thus, one merely burns firewood and fruitlessly exhausts offerings. Otherwise, it is confounded with external [non-Buddhist] rituals and cannot be accomplished. Moreover, what the sūtra refers to as 'substances' means the firewood, ghee, foodstuffs, and various implements associated with the fire ritual.