大毘盧遮那成佛經疏 20.4

20.4

第一名為智火，方名稱色黃，端嚴增威力，與火光焰三昧，住智智滿足。此中最初火者，即是菩提心之慧光也。形方色黃，即是表金剛座也。端嚴者，是內莊嚴。言此智火，本尊之形，具一切佛功德故也。增威是外事，謂十力等用也。此智火者其性如是，內外功德莊嚴圓滿，能與力故，名增威也。由識此火故，燒無始以來無明薪積無復遺餘，如劫燒時火，灰燼皆盡蕩然無垢，一切如來功德自然成就也。然此火神即名為智，其相端嚴作金剛色，以圓光焰鬘而自圍遶，處此光中寂然正受三昧。由住此三昧故，智性滿足。此智光者，即是毘盧遮那之別名也，即以此尊而表此智。若初觀即觀此火神，能成一切事。若深了其性，即如上說也。此中方壇者，梵名摩訶因陀羅，是帝釋尊之別名，又則金剛輪別名也。智是內證，其外發之表作金剛杵形，此方座形與相似也，然但觀四角之壇中有本尊即是也（此杵頭有四角形也）。上云增威者，若作形像所表而論，即是體貌圓滿豐備之言也。然據理之言，即心法門也。然火有二法，若能修瑜伽者，唯觀此尊形表之相而誦真言（其名即是也），即名內心火法。若順攝世間故而作壇者，當作方爐而周匝有光焰，自身亦著黃衣，想爐火中有此本神，住三昧如上，然後所作事成；不然不成也。此法與息災相應，是堅固法也。此配初菩提心阿字門也，由此因緣智具足也。

The first is called the Fire of Wisdom: square in name and form, yellow in colour, majestic and increasing mighty power, granting the fire-blaze samādhi, abiding in wisdom, with knowledge perfected. Herein, the initial fire is the wisdom light of the bodhicitta. Square in shape and yellow in colour, it represents the vajrāsana. "Majestic" refers to internal adornment; this means that the form of this fire of wisdom as the fundamental deity is endowed with all the virtues of a buddha. "Increasing might" is the external function, referring to activities such as the ten powers. The nature of this fire of wisdom being like this, with internal and external virtuous adornments fully perfected, it is able to grant power, and hence is called "increasing might". By recognizing this fire, one burns away the accumulated fuel of beginningless ignorance without residue, like the fire at the destruction of a kalpa, reducing everything to ashes and cinder, entirely pure and devoid of defilement, and all the virtues of the Tathāgata are spontaneously accomplished. Now this fire deity is named Wisdom; his appearance is majestic, having the colour of vajra, encircled by a garland of circular blazing flames, and dwelling within this light, he quietly enters right reception in samādhi. Because he abides in this samādhi, the nature of wisdom is perfected. This light of wisdom is an alternate name for Vairocana; this deity is used to represent this wisdom. In initial contemplation, one visualizes this fire deity, which can accomplish all matters. If one profoundly comprehends his nature, it is as explained above. Herein, the square altar is called Mahā-Indra in Sanskrit, which is an alternate name for the lord Śakra, and also an alternate name for the vajra-wheel. Wisdom is internal realization; its external manifestation takes the form of a vajra pestle, and the shape of this square seat resembles it; one need only visualize the fundamental deity within the four-cornered altar (the head of this pestle has a four-cornered shape). When it says above "increasing might", if discussed in terms of what the image represents, it refers to the fullness and abundance of physical appearance. However, according to principle, it is the mind-dharma gateway. Now fire has two methods: if one is able to practice yoga, one solely contemplates the visual characteristics represented by this deity and recites the mantra (its name is just it); this is called the internal fire rite of the mind. If, in order to conform with and attract the worldly, one constructs an altar, one should make a square hearth surrounded by flames; one also wears yellow garments, visualizes this fundamental deity within the hearth fire abiding in samādhi as above, and only then will the undertaking succeed; otherwise, it will not. This rite corresponds to the pacification of disasters and is an unshakeable rite. This corresponds to the initial bodhicitta syllable A gateway; through this cause and condition, wisdom is fully perfected.