大毘盧遮那成佛經疏 20.5

20.5

第二火者名為行滿，即案名表義，其梵音亦即真言也。初發菩提心，次修於行，其行滿者即名為佛也。謂此即大悲為根，菩提心種子故也。其形如秋夜月，光暉照朗四面周匝，身服白衣具種種德（謂身端嚴肥滿可喜也），其右手持數珠，次左手合持軍持也。此像住於月輪中也。如上所說，即是心性圓明清淨之義。以此妙行之火，焚於垢心戲論之薪也。若作觀時，亦即觀此圓明為本尊形也。上文云皆體如來內證之德竟，於次外，故以法門表示故也。若外作者，為圓鑪，以白檀末塗，以白花等為供養，自亦著白衣，此是息災法也。災有無量，諸外世間如水火虫霜降蝗等種種寂耗，及內身一切病惱之類，其形萬端，自身他身皆能淨除之也。又無始以來有疑心，謂於深法而生猶豫，不決定信，此即障也。此火能淨除此障，亦是息災義也。此息災護摩亦有二種，但瑜伽相應念誦，或外護摩而作火法也。然若能辦供者，為兼事作；若不辦者；但心作即得。有物可為而不作之；但以心作；不如法也。

The second fire is called Fulfillment of Practice; this represents its meaning according to its name, and its Sanskrit sound is also its mantra. Having initially generated the bodhicitta, one next cultivates practice; one whose practice is fulfilled is called a buddha. This is because it takes mahākaruṇā as its root, which is the bīja of the bodhicitta. His form is like the moon on an autumn night, with radiant light shining all around in the four directions; his body is clothed in white garments, endowed with various virtues (meaning his body is majestic, plump, and delightful); his right hand holds a rosary, and his left hand clasps a kuṇḍikā. This image abides within a lunar disc. As explained above, this conveys the meaning of the mind's nature being round, bright, and pure. With the fire of this wonderful practice, one burns the fuel of the defiled mind and prapañca. When performing contemplation, one also contemplates this circular brightness as the form of the fundamental deity. As the previous text said, all embody the virtues of the Tathāgata's internal realization, and subsequent to that, they manifest externally, and are therefore represented by dharma-gateways. If performed externally, one makes a round hearth, smears it with white sandalwood powder, makes offerings with white flowers and the like, and wears white garments oneself; this is the rite of pacifying disasters. Disasters are measureless: external worldly disasters such as floods, fires, insects, frost, locusts, and various devastations, as well as all bodily illnesses and afflictions of the internal person, in myriad forms—both for oneself and for others, one can purify and eliminate them. Furthermore, from beginningless time there has been doubt—meaning generating hesitation regarding the profound Dharma without resolute faith—which is an obstacle. This fire can purify and eliminate this obstacle, which is also the meaning of pacifying disasters. This homa of pacifying disasters also has two kinds: recitation in mere conjunction with yoga, or performing the fire rite as external homa. If one can procure the offerings, one performs it combining external activity; if one cannot procure them, doing it solely in the mind is sufficient. If one has the materials to perform it but does not do so, acting solely with the mind, it does not accord with the rite.