大毘盧遮那成佛經疏 8.8

8.8

初句歸命諸佛，義如前說。第二句阿揭娜曳，是火義也。此中以最初阿字為種子，以一切諸法本不生故，即同金剛智體。俄是行義，以諸法本不生故，雖具足萬行而無所行，是故名為無師自覺。若是無師自覺，即是同於大空遍一切處，故與娜字同體也。以諸法無師無行故，自遍一切處，故於三界不動出而至薩婆若。是故無乘及乘者，爾乃為大乘。所以也加三昧聲，意明此乘定慧均等也。諸佛行菩薩道時，皆以如是慧火，焚燒一切心垢、熾然正法光明，是故如實說之即成真言也。若請召時，當增加伊係伊係字，至發遣時加揭車揭車字。其印相如下品中說。既請召已，先以閼伽香水三度灑淨，三獻嗽口之水，即取諸五穀蘇酪等物，以上所說真言三遍護摩供養火天。凡護摩時，皆先以大杓盛滿淨蘇焚之，次則焚柴，次護摩飯，次及諸穀或以乳粥，次又以蓮花等隨意燒之。其中間所施皆以小杓，所以經云「應當持滿器，而以供養之」也。供養已，重灑香水及傾閼加，如人食已用水澡漱，更以香花等供養，當運心引送火天置於本座。次當奉請諸尊，先取一花，以成辨真言去垢作淨，部主真言加持，兩手合捧心生口言：「唯願諸尊加持此處受我微供。」即當隔鑪擲向漫荼羅。隨其遠近欲擲時，先觀此花遍至一切諸尊座位，作彼隨類相應座，復用成辨諸事於鑪內去垢作淨，方請諸尊。或以彼尊真言一一別請，或隨一部眷屬，乃至用真言王一時都請。又此火鑪既同火界，請時但觀諸尊不動本座而來降臨，事了時亦以無去相而還本處。每為一尊護摩，輒香水灑鑪及澡漱水，以下文云寂災真言七遍供養。如是一一竟，更作護摩百八遍，還以滿器焚蘇一遍。乃至不能爾者，當總供養，一百八遍或一千八十遍，念言：「隨此所有，唯願諸尊同受供養也。」次當遍乞歡喜。如法供養已，方懺悔迴向并作金剛諷詠，其所焚香無令斷絕。又奉閼伽，然後頂禮諸尊，召諸弟子，如上文所說作散花等法，乃至告語都竟，方引一一弟子於護摩處，於阿闍梨左邊以恭敬心蹲踞而住。師以左手執弟子右手大指而誦寂災真言，每一誦一施火食，如此至二十一遍，諸弟子如是作之。瞿醯云「復以香塗手，按其胸上，隨意持誦而發遣去也。」今次釋此寂災真言。

The first phrase is taking refuge in all buddhas, the meaning of which is as explained previously. The second phrase, agnaye, has the meaning of fire. Here, the initial syllable A serves as the bīja; because all dharmas are originally unborn, it is identical with the substance of vajra-wisdom. GA has the meaning of practice (gamana); because all dharmas are originally unborn, though endowed with myriad practices, there is nothing practiced, and therefore it is called self-awakening without a teacher. If it is self-awakening without a teacher, it is identical with great emptiness, pervading everywhere, and hence shares the same substance with the syllable NA. Because dharmas have no teacher and no practice, they naturally pervade everywhere; thus, without stirring or departing from the three realms, one reaches sarvajña (all-knowledge). Therefore, there is neither vehicle nor traveler of the vehicle; only then is it the Mahāyāna. This is also why the sound of samādhi is added, intending to clarify that in this vehicle, concentration and wisdom are equal. When all buddhas practiced the bodhisattva path, they burned away all defilements of the mind with this fire of wisdom and blazed forth the radiance of the correct Dharma; therefore, speaking it according to reality forms the mantra. When summoning, one should add the syllables ehe hy-ehe (ehy ehi); when sending off, add the syllables gaccha gaccha. Its mudrā is as explained in the lower chapter. Having invoked him, first sprinkle clean three times with argha scented water, present water for rinsing the mouth three times, and then take the five grains, clarified butter, curds, and the like, offering homa to the fire deity three times with the aforementioned mantra. In all homas, one first fills a large ladle with pure clarified butter and burns it, next burns firewood, next homa cooked rice, next the grains or milk gruel, and next burns lotus flowers or the like at will. What is offered in between is always done with a small ladle; hence the sūtra says, "One should hold a full vessel and offer it." Having made the offerings, sprinkle scented water again and pour argha, just as a person washes and rinses with water after eating; offer incense, flowers, and so forth again, and direct one's mind to escort the fire deity back to his original seat. Next, invoke the deities: first take a flower, purify it of defilements with the ritual-accomplishing mantra, empower it with the mantra of the family lord, hold it with both hands clasped, and say with mind and mouth: "May the deities empower this place and accept my humble offering." Then cast it toward the maṇḍala across the hearth. Before casting it, according to the distance, first contemplate that this flower reaches all the seats of the deities, creating seats appropriate to their respective categories. Again use the ritual-accomplishing mantra to remove defilements and purify inside the hearth, and only then invoke the deities. One may invoke each individually with that deity's mantra, or according to the retinue of a family, or even invoke all at once using the king of mantras. Furthermore, since this fire hearth is identical to the fire realm, when invoking them, merely contemplate that the deities descend without moving from their original seats, and when the affair is concluded, they return to their original places without any mark of departing. For each deity to whom homa is offered, sprinkle the hearth with scented water and rinse water, and make offerings seven times with the pacification mantra mentioned below. Having finished each in this manner, perform homa again one hundred and eight times, burning clarified butter once more with a full vessel. If one is unable to do so, one should make a general offering one hundred and eight times or one thousand and eighty times, contemplating: "According to whatever is present here, may all the deities together accept the offering." Next, universally request their delight. Having made offerings according to the ritual, perform repentance, dedication of merit, and chant the vajra verses, ensuring that the burning incense is not interrupted. Offer argha again, then pay homage to the deities, summon the disciples, perform the flower-scattering ritual and the like as explained above, and after finishing all the admonitions, lead each disciple to the homa site. To the left of the ācārya, they should squat and remain with a reverent mind. The master holds the disciple's right thumb with his left hand and recites the pacification mantra, offering fire food with each recitation, doing so twenty-one times; all disciples do likewise. The Guhyakā says: "Again smear the hands with incense, press them against their chest, recite at will, and dispatch them." Next, this pacification mantra will be explained.