大毘盧遮那成佛經疏 20

English (machine translation) 20

Language: English

20.2

Remainder of Chapter Twenty-Seven: Mundane and Supramundane Homa Rituals

Regarding "the time of binding the sheep" (meaning that when one's precepts are fulfilled, the brahman lineage has emerged, and the four castes are fully established, one may slaughter a sheep and eat it. Their teaching states: Brahmā produced the four castes, so he took wives; taking daughters of the four castes, they each bore sons, which constitutes Brahmā's producing the four castes. However, the fire used is the Āvahana fire. The sons born have innate superior and inferior ranks: when slaughtering the sheep, the son born of the Śūdra serves; the son born of the Kṣatriya slaughters it; the son born of the Vaiśya carves it; and the son born of the Brāhmaṇa caste eats it; at that time, they also empower it with mantras. This is the rite devised by the ṛṣi Vasu). Regarding "the time of contact with defilement" (meaning the loss of pure conduct, like a monk breaking the precepts. Or, it refers to instances when, through heedlessness without realizing it, someone cuts off his hair, or the cord bound around his body is broken, or his three-forked staff snaps, or while eating he is touched by a Śūdra, and so on. Desiring to confess and penalize himself, he gathers two or three hundred people of the same caste, and in the assembly uses the Viṣṭi fire to confess. At that time, the practitioners of pure conduct say in unison: "May the sun, the moon, and the gods witness and know that from this day forward this person is restored to his original purity." At that time, the confessor uses fire to make offerings to them, and at that time this fire god's mantra-empowerment rite is used). Regarding "the time of cooked food" (in their rites, whenever they wish to prepare food, they first take raw vegetables and other items, and empower them with the name-mantra of this fire god to make them pure, and only then cook them. If one mistakenly fails to do so, one violates the rule, and it does not become pure food. The Sahasa fire is used). Regarding "worshiping the sun god" (in the brahmanical practice, before the sun rises, one joins the palms, gazes toward the sun in the east, and when the sun rises, worships it and recites mantras; one performs this through the rite of this fire god, using the Haviṣya fire. When the sun is about to set, one again sees it off toward the west, according to the rite above. Every day one acts like this. There are also assembly places where many people perform it together). Regarding worshiping the moon god: after returning, when the moon rises, at home one again welcomes the moon, and the mantra used for revering it is also different; one uses the Nidhi fire for a full burnt-offering (this is the rite of presenting food into the fire: one takes food to fill one vessel and burns it in the hearth, using the Amṛta fire). For pacifying disasters (whenever one wishes to appease calamities, one uses this fire god's mantra, using the Varuṇa fire). For enrichment (one uses mantras such as those for pacifying disasters; it is said that its majestic ferocity is like the fire of the cosmic calamity, its force fiercely potent; one uses the Kṛtānta fire, which is the name of the fire god's mantra). For removing obstacles (that is, subjugation; one uses the Sūryakrodha fire, Krodha fire being the name of the deity). For summoning (meaning whenever one wishes to accomplish whatever is sought, or make people pleased, etc., one uses the Kāmana fire). Burning forests and trees (in their practice, one must not burn forests, trees, and so forth; yet when dense groves wither and decay, if one wishes to burn them to make them renew their luxuriance, one uses this rite; one uses the Dūta fire). Warming the belly (meaning after eating, the fire element within the body digests the food; it is used for health and freedom from disease; its mantra uses the Jaṭhara fire, the meaning being: "It sustains my body; if it emerges from my body, it is my son"). Next is the Bhakṣa fire, which is used for offering various foods to the fire (to be inquired further). Next is the submarine fire, named Vaḍavāmukha; the fire at the time of cosmic destruction is named Yugānta fire, but it is only mentioned by name and has no practical use (pure-conduct practitioners have both householders and renunciants; if one begets sons, from the practice of celibacy one enters the mountains to study the Path, up to attaining the five supernormal knowledges, without these rites of marrying wives and so forth). The above are all the erroneous homa rites of those pure practitioners who serve fire. The Buddha says: "For you virtuous ones, I have already briefly explained the various fires. Practiced by those who cultivate the Vedas and transmitted and recited in pure conduct, these forty-four kinds were proclaimed by me at that time." In order to reveal the correct, having brought these forth, he then clarifies the true teaching: "Lord of Secrets! At that time, not knowing the nature of those fires, I performed the various homas; yet they were not the practice of homa." The following is again a verse (and neither did they attain the fruits of karmic action). Next, the twelve kinds of fire are explained: "When I again attained bodhi, I explained the twelve kinds of fire." Furthermore, what are they? "The fire of wisdom is the very first, named Mahā-Indra." The Buddha's intention is: At that time I was the Great Brahmā King, and because the host of brahmans came to ask about the Vedic scriptures, I expounded them, causing them to practice in reliance on them and obtain worldly attainments such as the five supernormal knowledges. Yet at that time I had not understood the self-nature of fire and its functional activity; because I did not know, it should be known that what was performed at that time was neither called well-done nor could it be named homa; it was neither practice nor karma, nor did it attain its fruit. Only when I attained bodhi did I comprehend the self-nature of fire, its skillful means, the production of fruits, and so forth. What is called the self-nature of fire is none other than the light of the Tathāgata's sarvajñajñāna. The reason why the Buddha made this statement is that, wishing to subdue the various non-Buddhists and distinguish the erroneous from the correct, he made them know that there is a true homa; for those of pure conduct had developed arrogance, considering their revered Vedic scriptures to be secret. Now the Buddha himself speaks of the origin of the Vedas, and within it further reveals the correct principle of the true homa rite. This Vedic teaching of the Buddha should be known as the foremost supreme secret treasury. Having heard it, they conceived a sense of wonder, immediately generating faith and understanding. In the past, before I attained right awakening, having no clear comprehension, I briefly explained the forty-four kinds of fire rites as above—explained extensively they are measureless, as fully clarified in the Vedic scriptures. Now having attained right awakening, I again explain the twelve kinds of rites of the fire of true wisdom, which are capable of accomplishing the great matter, completely dispelling the darkness of all defilements and obstacles to accomplish the great matter, unlike the unlawful practices of the erroneous paths in the past.

20.4

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.

20.5

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.

20.6

The third fire deity is named Wind-Drying. Born from the wind, he is the son of the wind, his form dry and black. This means that his internal colour is black, with an externally added dry appearance, like being smeared with ashes as mentioned above. This deity resides within a wind-wheel, which is in the shape of a half-moon. He also assumes the form of sitting upright in samādhi. This means that although a practitioner initially generates the bodhicitta and wishes to make progress, the roots of beginningless delusive confusion and afflictions have not yet been eliminated, repeatedly arising to drag down and break the contemplative mind, adding darkness and gloom; thus this rite is performed. Wind has the meaning of not abiding; furthermore, just as worldly wind can dispel dense clouds, so too this non-abiding fire can scatter and destroy all obstacles. This deity sits in a wind altar, his hands holding a silk cloth three to five inches away from his head, grasping both ends like the shape of heavenly robes, its colour being blue-green (this represents the meaning of wind; to be inquired further). This is an abhicāraka rite, which also has two methods: internal and external.

20.7

The fourth is red like the radiance of the sun, dwelling within a triangle, holding a sword in his right hand, sitting upright; the sword represents sharp wisdom severing the fetters. Just as when the sun first rises in the world, night is removed and day appears, darkness is exhausted and light appears, this colour is adopted. The fire god has such form and colour, his blazing flames are likewise, and his bodily features are upright and full. As before, he abides in samādhi, displaying a slightly wrathful appearance.

20.8

The fifth is named Mṛṇa, which means 'harmonious union'. This deity is light yellow in color, meaning yellow combined with the color of fire. 'Harmonious union' means that it combines two aspects. His icon has a wrathful expression on the left side and a joyful, smiling form on the right side, each occupying half of the body. This subtle smile is neither anger nor great joy, but abiding in serenity. He has hair on his body, meaning that whiskers, sideburns, and hair are somewhat abundant, but they must not be excessive; if excessive, they would mar his dignity. His neck is long and he has great majestic radiance. As for his body color, one side is red and one side is yellow (the wrathful side should be red). His seat is also [composite]: the right is square (half vajra-seat), and the left is triangular (half fire-seat). His left [hand] holds a knife, and his right [hand] holds a vajra. There are two rituals, internal and external, modeled on the previous ones. This harmonious union can accomplish both summoning and pacifying disasters throughout all places. Its internal application is the light of wisdom, through which afflictions are extinguished as unborn. When performed externally, the incense, flowers, and garments must also be of two kinds; during recitation, one also visualizes oneself in this form identical to the primary deity, with one eye wrathful and one eye serene, so that disasters are removed and wishes are fulfilled, all accomplished simultaneously. Because of this principle of equal ubiquity, there is such efficacy, unlike partial and one-sided teachings.

20.9

The sixth fire deity is named Wrathful (Krodha), and his mantra and the like are derived from this name and meaning, as above. His body is smoke-colored, meaning neither very dark nor very pale. One of his eyes is closed (like the deity Acala), and his hair is disheveled and pointing upward like a tangled mane. He assumes the form of roaring loudly, which means an appearance like opening the mouth wide and roaring loudly. Four fangs protrude from his mouth, two above and two below. This also encompasses two elements: one is fire, and one is wind.

20.10

The seventh is named Warm Belly (Jaṭhara). As in the worldly fires mentioned above, it refers to the fire within the body that can digest food and sustain the body. In this true Dharma, the meaning is not so: the fire within the belly is the wisdom of internal realization. 'Swift' means that his form is even more wrathful, exceeding the previous ones. 'Extremely wrathful' refers to forming this syllable AḤ. He has various colors, meaning his form is endowed with five colors. The meaning is inferred from the previous ones.

20.11

The eighth is named Consuming (Kṣaya), which has the meaning of dispelling, meaning that all matters such as karmic defilements are eradicated without remainder. This deity can remove all obstacles within the body, completely consuming beings such as the Vināyakas. His color is like a mass of numerous flashes of lightning, appearing dazzling beyond beholding. This is of the same class as the vajracakra.

20.12

The ninth is named Mind-born (Manasija), meaning the dharmas born from the mind, which are accomplished according to one's intent. He assumes all kinds of forms, and whatever is thought of can be accomplished. 'Skillful' refers to Viśvakarman, which is the principle of manifesting bodies in accordance with various classes of beings and universally accomplishing goals; the wisdom of mastery succeeds in whatever it undertakes. He possesses great power.

20.13

The tenth, the fire that consumes offerings, is named Kavyavāhana, which means receiving food and drink during the fire offering. 'Consuming food' means that when food is offered to the fire, he receives and consumes it (inquire further). That this deity forms the mudrā holding the syllable OṂ is the rite of the brahmins. Whenever a pure practitioner speaks, he tilts his right hand into a mudrā, raising and pressing it, forming the sign with the sound of the syllable OṂ.

20.14

The eleventh is missing in the original text.

20.15

The twelfth is named All-Accomplishing (Sarvasiddha), meaning that he can fully accomplish everything; this refers to having completed what was to be done, abiding in the bodhimaṇḍa of cessation and subduing Māra. Moreover, it is like a class of sentient beings who commit evil that cannot be stopped; if one merely tries to admonish and guide them, it only increases their evil. If one lets them be, they will fall into evil destinies; therefore, through upāya, one subdues their bodies, causing them to close their eyes and know nothing at all, so that through this condition they are able to perform neither good nor evil. Next, one gradually guides them to enter the true Dharma, as described in the Vajraśekhara. Furthermore, the meaning of Vajrapāṇi subduing Maheśvara is explained as above. All these are the deeds of those who abide in the path of upāya.

20.16

'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.

20.17

At that time, Vajrapāṇi addressed the Buddha, saying: "Bhagavat! What is the Bhagavat (asking what the Bhagavat [means])? What is the fire-hearth samādhi? What is the sprinkling? How are the kuśa grasses spread in orderly succession? May the Buddha explain them!"
Vajrapāṇi further questioned the Buddha: fire rituals of this kind have been spoken of repeatedly above, yet it has not been settled where the fire is to be placed, where the hearth is to be set up, and what further rites there are, such as sprinkling, spreading the kuśa grass, and offering materials—all these he asked the Buddha.
Next, the Buddha told the Secret Lord Vajrapāṇi: "Secret Lord! That fire hearth is the measure of a cubit, square on all four sides; its rim is four finger-widths in measure, surrounded by vajras."
Next, in the two verses below, the Buddha replies to him: "That fire hearth is the measure of a cubit; a rim of four finger-widths completely surrounds it with vajras." That is, according to the place where one abides, one digs it a cubit deep and a cubit square. An elevated rim is placed upon the opening, four finger-widths in both height and breadth, using the measure of the thumb-joint. It is encircled along the rim by vajras, one joined to another on each of the four sides, as described above under the eight seals and the like. "And the like" refers to the depth, square or round shape, and so forth, as is understood from the square hearth, triangular, crescent, round, and other hearths.
The verse says: "Spreading fresh green kuśa grass, / Circumambulate the hearth and distribute it to the right; / Do not place the tip upon the root, / But place the root upon the tip." That is, one must not let the tips overlap the roots, but let the roots overlap the tips. "Sprinkle to the right with kuśa grass: / The ritual teaching should be thus. / Presenting perfumed paste, flowers, and lamps, / One should offer them to the fire deity Mṛḍa-fire, / With a single flower reverently placed upon the seat." Having placed it, the mantrin sprinkles and purifies it again. A wise person uses the root mantra to perform the full ladle-offering. "Next is the apotropaic homa, / Or alternately the rite of prosperity: / Such mundane homas / Are called external rites. / Next, the internal homa / Eradicates karmic rebirth." That is, karmic rebirth is eliminated. "Comprehending manas" refers to the mind. "Leaving far behind forms, sounds, and the like": the eye, ear, nose, tongue, body, speech, mind, and the rest all arise from the mind and depend on the mind-king.
"Kuśa grass" refers to fresh green, moist grass. "Circumambulating to the right to spread it" refers to the method of laying the grass along the rim. One should make the root and tip overlap one another, the "tip" being the upper green shoot. For instance, when laying it in the east, the root is in the north and the shoot in the south, yet the shoot overlaps the root; then the next one to the south has its root placed so that one must not allow a root to overlap a shoot. Spreading them in succession, circumambulating to the right, when one reaches the southern direction, the root is in the east and the shoot faces west, and so forth up to the northern direction, following this accordingly.
"Sprinkling water" refers to the arghya water. Arghya has distinct methods, as explained in the chapters on siddhi. However, there are two methods for this sprinkling: if one makes a small bundle of kuśa grass, places it in the arghya bowl, and sprinkles with it, when sprinkling one sprinkles in succession, turning to the right; it is also acceptable simply to sprinkle with the hand. However, it is done in succession to the right, and this also has two varieties: when first purifying the fire, it is sprinkled in succession turning to the right; when purification is finished and one makes the offerings, one should sprinkle directly forward without rotating, as differentiated in the chapters on siddhi. Before sprinkling, when inviting the fire deity, there are a mantra and a mudrā; these were already explained in the preceding chapter and are precisely what is applied here. Having sprinkled, one offers flowers and presents the various items in sequence; at that time one should visualize the form of the deity residing in this hearth, recite the above mantra, and sprinkle all around.
"Full offering" means using a ladle to cast substances into the fire. There are two kinds of ladles: the first is the large square ladle called the full offering (pūrṇāhuti), which must be fully filled and cast into the fire; the second is the small ladle, which repeatedly takes substances and puts them into the fire, but it must also be fully filled. There are separate rituals, as also briefly indicated in the chapters on siddhi. For the three rituals of pacifying calamities, increasing prosperity, and subjugating, one should know that all rituals are performed according to this standard.
Next, regarding "internal homa eradicates karmic rebirth, comprehending that mind": one who wishes to know the mind must depart from sensory objects, and having departed from objects, one also knows how to depart from sense faculties. Speech is subsumed under the tongue, and body, mind, and the like are born from the mind, arising dependent on the mind-king. Conceptual distinctions such as the eye and the like arise, and sensory objects such as forms exist because when wisdom has not yet arisen, delusions exist dependent on the mind-king. If one wishes to calm these, one uses wind to dry and fire to extinguish them—that is, burning them with the wind and fire of gnosis. Burning away false attachments allows one to attain the pure bodhicitta; it should also include pure speech. Therefore it says this is called the internal homa, spoken for the bodhisattvas. Because wisdom is fire, it is produced by wind; wisdom is cessation (śamatha), and the pure mind is contemplation (vipaśyanā).
From this point upward, worldly matters have been explained. Next is spoken the transmundane matter of the internal homa: using the fire of gnosis to eradicate karmic rebirth and the like. From karma one receives rebirth, and from rebirth one again creates karma, transmigrating without end. Now what is termed "homa" is precisely the purification of this karma, bringing forth the pure Dharma. When karmic rebirth has been eliminated, one then brings forth mind-born manifestations; "manas" is another name for mind. These dharmas born from the mind are free from forms, sounds, scents, tastes, and tangibles, and free from eye, ear, nose, tongue, body, and mind. All these take the mind as sovereign; when this mind-king produces conceptual distinctions, one must purify this mind-king with wisdom, and then all dharmas are pure. However, when wisdom has not yet arisen, it is stirred by obscuring dharmas; one should, according to the text above, take the wind to dry and the fire to burn and extinguish them, which is the profound meaning of the passage above. Because profound wisdom has not yet arisen, conceptual distinctions exist, and through conceptual distinctions there are defiling obscurations such as faculties and objects; now one uses the wind to dry and the fire to purify them. This fire is an alternate name for bodhicitta. This fire of bodhicitta burns away false thoughts and the like, completely purifying them; this is the meaning of the internal homa. Such a wise person may then truly be called a bodhisattva.
What is called "mundane and transmundane" are the two aspects of phenomenon and principle: phenomenon is the fire applied through upāya, while transmundane is the fire of the nature of wisdom. The chapter on mundane and transmundane fire is completed.
If one speaks of the mundane fire deity, he is fashioned in the form of Brahmā. Now, the fire deity of the internal method is fashioned in the form of samādhi, abiding serenely in samādhi.

20.18

Next, Chapter 28: Samādhi of the Deity

20.19

At that time, the Secret Lord Vajrapāṇi addressed the Buddha, saying: "Bhagavat! We pray that you explain the deities, so that their majestic efficacy may manifest before us and the deities may manifest their forms. May the bodhisattvas of mantra who practice the bodhisattva deeds, by producing their forms and contemplating the forms of the deities, perceive the deity's form as identical with their own bodies, and attain siddhi without doubt." Having spoken thus, the Buddha told the Secret Lord Vajrapāṇi: "Excellent, excellent, Secret Lord! You are able to question us."
At that time, the Secret Lord Vajrapāṇi addressed the Buddha, saying: "Bhagavat! We pray that you explain the wondrous efficacy of the deities, so that all bodhisattvas of mantra practice, when cultivating the bodhisattva deeds, may visualize the bodily forms of the deities."
The Buddha said: "Secret Lord! Deities have three kinds of forms: syllables, mudrās, and bodily appearances. Those syllables are of two kinds: sounds and bodhicitta. Next, mudrās are also of two kinds: with marks and without marks. 'Mark' means visible form—that is, with imagery and without imagery. The deities' forms are also of two kinds: pure and non-pure. Those forms realized as pure—'form' meaning body—are identical in essence to space, free from all marks. The non-pure are bodies with marks, having visible shapes and various colors. Those two kinds of deities' forms accomplish two kinds of matters: because there are marks, they accomplish what has marks; because there are non-marks, they accordingly give rise to formless siddhi." The above has also been laid out.
Next, the Buddha is cited as proof: because there are marks, they accomplish what has marks, as the Buddha constantly taught. If the mind abides in the non-conceptual, it accomplishes the non-conceptual; this was first stated in the Buddha's words. Therefore, to accomplish all aspects, one should abide in compassionate contemplation. Because matters follow the mind, one ought to seek the transmundane. Having contemplated the deity's form, one attains siddhi free of doubt. The above is Vajrapāṇi's question.
"Deity" (iṣṭadevatā) is in Sanskrit *svādhidevatā*; if one simply says *devatā*, it means solely "revered one." "Deity" is also called "one's own deity," referring to the deity one upholds oneself. Through the harmonious union of these three matters—the practitioner's body mudrā, mantra, and visualization of the deity—the deity naturally descends to the maṇḍala site and bestows adhiṣṭhāna. However, when this practitioner first begins practice, being still an ordinary being without personal virtue or power, how could he immediately evoke the Buddhas, bodhisattvas, and others to respond like this? It is simply because those Buddhas, bodhisattvas, and others previously made truthful vows and great resolutions: "If any sentient being cultivates according to this Dharma of mine without failing the ritual rules, I will surely respond unseen, or even if I do not come, I will protect them from afar." If the practitioner's ritual procedure is done in accordance with the Dharma and they were not to respond, that would contradict their original vows; thus they cannot fail to respond. Just as the square pearl facing the moon causes water to descend, and the round mirror facing the sun causes fire to arise, causes and conditions harmonize without deliberate thought; this principle can serve as an analogy. It is not that the Buddhas have intentional thoughts and respond like ordinary beings.
If the mind does not correspond or the ritual conditions are lacking, then the deity does not grant protective care, and so there is no efficacious response; this is not the fault of the Buddhas, bodhisattvas, and the rest. Therefore, the practitioner must properly visualize the pure body of the deity. Having seen the pure body, one regards one's own body as the body of the deity. For one who is without doubt or hesitation in this way, there is no sought-after siddhi that does not bear fruit.
When the sūtra says "contemplate," it means that the practitioner engages in such visualization with regard to the deity. "Without doubt" means that because one corresponds with that deity, there is no longer any doubtful or hesitant mind; therefore, what is cultivated is definitely accomplished. The above finishes the question.

20.20

The Buddha said: "Excellent, excellent, Secret Lord! You are well able to ask me about such matters. Therefore, Vajrapāṇi, pay very close attention; I shall explain it."—up to: "they wish and desire to hear." Because Vajrapāṇi was well able to ask sequentially to resolve doubts, for the sake of encouraging future bodhisattvas who practice the mantra path, [the Buddha] again comforted, instructed, and exhorted him. Next, the Buddha said: "Secret Lord, the forms of the tutelary deity comprise three things: namely, the syllable, the mudrā, and the bodily form." Bodily form means the deity's physical form. Regarding "Those syllables are of two kinds: sound and the bodhicitta": when a practitioner first cultivates the syllables, there are briefly two ways to contemplate the meaning of the syllable. First, one simply contemplates the bodhicitta; this bodhicitta is itself the syllable, referring to A, Ka, Ca, Ṭa, Ta, Pa, and so forth, merely citing the first [syllables]. Yet all syllables are [included]; because it is taken as the beginning and foremost, it is called the bodhicitta. Or, one contemplates the wheel of syllables, meaning that one makes the mantra one recites into the form of a wheel and introduces it into the body, as explained above in the "Chapter on Recitation"; or contemplating the seed syllable (bīja)—all these are of this type. Or, without contemplating the syllable, one simply concentrates on the sound, meaning, as above, contemplating this sound continuing unbroken like the sound of bells and chimes, and regulating the inhalation and exhalation of breath with this sound; as explained above, all these are of this kind. The explanation of the syllable is concluded. The forms of mudrās are also of two kinds: with form and formless. "Form" refers to colors such as blue, yellow, red, and white, shapes such as square, round, and triangular, bending, stretching, sitting, standing, and their abodes and the like. "Mudrā" refers to the attributes held, which are of the type of sword, wheel, lasso, vajra, and so forth. Initially, the beginner contemplates by taking a separate object of focus, meaning first contemplating a painted image of the deity and the like. Contemplating based on this is called "with form." Later, as it gradually becomes pure and unified, and moreover by the power of adhiṣṭhāna, it appears spontaneously in resonance with the mind. At that time, this tutelary deity manifests solely from the mind without relying on external objects; therefore it is said to be "formless." In my personal opinion, it may also be that when one first attains worldly samādhi, one sees the tutelary deity with such a form, such a color, such an abode, such a sitting or standing posture, and holding such a mudrā within such a maṇḍala—this still has characteristics, so it is called "with form." Later, as one turns the mantra, one sees it clearly and directly, like an image in a mirror, seen without conceptual thought; hence it is called "formless." Next, the bodily forms of the tutelary deity are of two kinds: pure and impure. This means that initially, through what has characteristics, the practitioner is guided into the formless; first one contemplates the circular, bright mudrā-body of the Buddha or bodhisattva. When first doing so, one does not see it, so one contemplates based on a separate painted icon and the like; gradually, through the adhiṣṭhāna of the power of the Dharma, it gradually becomes clear. Still there are obstacles: closing the eyes one sees it, but opening the eyes one does not see it. Next, gradually, whether opening or closing the eyes, one sees it clearly in both cases. Gradually, without applying intentional effort, one still sees it, to the point that touching the body is likewise without obstruction, just as when facing worldly people with one's eyes. From these characteristics one is gradually led into the pure state. Because it has characteristics, it is called "impure." Being led equally by this samāhita, one abides in the pure state, tranquil and formless; this is called "pure." The pure is the fruit, and the impure is the cause; "impure" refers to the category of physical colors, mudrās, and images. Guided by this impure, the pure is accomplished; from an impermanent cause one arrives at the permanent fruit. In my personal opinion, these three things each have two kinds, which constitutes the sequence of practice. In reciting the mantra, one contemplates the syllable; next, contemplating the sound is subtler; next, contemplating the bodily form of the deity is subtler still; next, contemplating without a separate object of focus is yet subtler; next, within having no object of focus, there are also the pure, the impure, and the completely pure. Or, to explain it broadly, these three things each have worldly and supramundane upāya; hence they all have two kinds.

20.21

The sūtra states: "Those two kinds of two" refers to each of the aforementioned three things having two kinds. Within those two kinds there are two kinds of accomplishments: "Because there are concepts, there is conceptual [siddhi]; because there are no concepts, there is non-conceptual [siddhi]; siddhis arise accordingly," and so forth. That is to say, if one contemplates and sees with conceptual things, one attains siddhi in what has characteristics. If one is without characteristics, one also attains the siddhi of the signless. It also means that among the two kinds of these three things, depending on any single one, accomplishment is brought about; yet in all cases there are worldly and supramundane accomplishments, as well as accomplishment in phenomena and accomplishment in principle. Therefore, among the former three kinds, each has two kinds that accomplish two matters. The sūtra states: "If one desires to accomplish conceptual [siddhi], conceptual [siddhi will be accomplished]; if one abides in the non-conceptual, then non-conceptual [siddhi] is accomplished. Therefore, to accomplish the singular result, one should abide in the non-conceptual." This is an exhortation to leave behind all concepts and abide in the non-conceptual; it is a concluding exhortation. Because one abides in the non-conceptual, principle is accomplished. All inconceivable vikurvitas, without applying mental concepts, spontaneously accomplish wondrous activities. They are not like worldly accomplishments, which remain within the mental activities of arising and ceasing, whose power is limited, and which are not ultimate. Therefore, [the sūtra] exhorts one to take the superior. In my personal opinion, although the Mahāprajñāpāramitā and other scriptures explain in detail the matter of washing clean the contemplating mind, there must be a basis. Now, the practitioner first contemplates dependent origination, even fully seeing the Buddha assemblies and worlds of the ten directions and all such various realms as siddhi, and afterwards washes and purifies them with prajñā; thereupon, the inconceivable great functioning is accomplished, and one suddenly enters the fruit of buddhahood. If one does not know the sequence of practice and merely contemplates those texts without entering the profound secret, it will cause many to misunderstand the intent of the sūtra, suddenly plunging into emptiness and losing the complete and sudden path. Therefore, regarding these one or two chapters, one must contemplate their intent most attentively.

20.22

Next is Chapter 29: The Signless Samādhi.

20.23

Furthermore, the Bhagavat Mahāvairocana addressed the Vajra-holding Secret Lord, saying: "Secret Lord, those bodhisattvas who practice bodhisattva conduct in the mantra gateway and desire to accomplish the signless samādhi should contemplate thus: 'From where does conception arise? From one's own body? Or from one's own mind and intention? Yet that body arises due to karma, equal to grass, trees, tiles, and stones; that is, its own-nature is like this.'" The body produced by karma is in its own-nature like this, inert and identical to wood and stone. "Produced by karma" means beginning from this: this contemplation is conceptual, and the conceptual is external; all external body, speech, and so forth are contemplated in this way. Inert and identical to grass and trees, its nature is free from agency; that is, it is produced by karmic volition. Arising from karmic causes is internal; arising externally, as when made of wood, is external. In the next chapter, the Buddha tells the Secret Lord Vajrapāṇi: Bodhisattvas practicing bodhisattva conduct in the mantra gateway who desire to accomplish the non-conceptual samādhi should contemplate thus: From where does conception arise? "One's own body or one's own mind and intention" means that the practitioner of yoga is already able to contemplate the tutelary deity and the like, even presently attaining all kinds of wondrous realms. Yet this is still subsumed under worldly samādhi; one has not yet attained equal wisdom. Now [the Buddha] further reveals and explains entering the contemplation of the three equalities. If this contemplation becomes clear and one understands the dharmatā of one's own body, speech, and mind, one immediately enters the initial Dharma-illumination gateway of the pure bodhicitta. This is ascending to the bodhisattva stages; this is explained in various ways, but the general meaning is like this. First, explaining the contemplation of the dharmatā of the body: the sūtra says that that body is produced by karma, having the nature of grass, trees, bricks, and tiles. In this way it is free from agency, inert like external creations. Or, being produced by karma, it is viewed like an image—this is the sūtra text. Above, it was said that one should abide in the non-conceptual, and so forth. Now in this chapter, if a practitioner of the mantra path wishes to attain the accomplishment of this non-conceptual samādhi, they should construct this contemplation. As for the sūtra's phrase "one's own body or one's own mind and intention," it means arising from volition in the mind. The mind (citta) is the pure mind; the intention (manas) is discrimination (inquire further). Yet this body is identical to wood and stone, its nature inert and ignorant, meaning that if these four great elements are separated from the mind, they are identical to wood and stone. As explained in the Mahāprajñāpāramitā regarding the mindfulness of body and mind, it is like a clear-sighted person observing for themselves the various grains and wheats inside a granary. This body is also like this: when the contemplation of mindfulness of the body opens, one sees for oneself the thirty-six substances, each with its different characteristics; at that time the characteristic of "body" is eliminated, just as when opening the granary and seeing the grains, the name "granary" is eliminated. In this manner, each is profoundly explained according to the sequence of dependent origination. Next, it also clarifies that the body is like an image. Just as a maker of images combines earth, wood, and miscellaneous materials into an image—whether of a Buddha, a deva, or the physical form of other parents—because of unskilled observation, concepts of what is revered or what is loved arise accordingly. Yet when observing each in detail, there is only the coming together of multiple conditions; completely lacking own-nature. Now my body is also like this: a provisional combination of various conditions; because one does not understand for oneself, the view of a self-body arises. If one observes closely, it completely lacks own-nature, existing only from conditions, like magical illusions and other realms that arise from conditions and are truly ungraspable. Furthermore, this body appears as though the six sense faculties possess consciousness because of the mind; yet in reality it is not so. Just as when a person's mind observes and has an abode, then even with the brightness of the sun and moon there may be things unseen, and the sound of thunder and lightning may at times go unheard. Again, like the monk in the past who was single-mindedly absorbed in dhyāna contemplation, who while walking on the road did not see a great army passing by. One should know that if separated from the mind, then even though this body is equipped with the sense faculties of eyes, ears, and so forth, it is without consciousness, like wood and stone. Again, as in the analogy of the image: if this image of wood, stone, or the like is burned by fire, ruined by water, wounded by a knife, shattered by a vajra or the like, or subjected to wrathful and harsh words, these cannot move even the slightest conceptual thought in it to give rise to displeasure. Or if various offerings are made—dressing it in wondrous robes, offering it renowned delicacies, anointing it with wondrous incense, adorning it with wondrous colors, even to the point that human and celestial offering requisites are abundantly placed before it—it also does not give rise to joy. One should know that the image is in its own-nature originally empty; it is merely that discrimination in our own minds gives rise to increase and decrease. Both defaming it and making offerings to it are completely inverted and unreal. Just as one observes the external image, one should use this contemplation to contemplate one's own body; at that time one does not see bodily characteristics and is free from discrimination. Observing one's body in this way and seeing the dharmatā of the body, one immediately realizes the signless samādhi. Whenever observing, "seeing" refers to contacting the conditions of what has characteristics, gradually deepening naturally, so that the characteristics themselves are signless and the conditions themselves are conditionless. If one does not attain this upāya, but merely directly contemplates emptiness without knowing by what causes and conditions it is empty, clinging to this Dharma of emptiness will mostly give rise to deviant views. Therefore, in the sequence of practice there must be specific pointing out. Why is this? Foolish, childish worldlings give rise to the discrimination of a self from the image that is empty of own-nature; that is, they give rise to the discrimination of a self from their own bodies. Because of this inverted unreality, they give rise to all kinds of discriminations: whether making offerings or removing offerings, or reviling and abusing, or disparaging—all must be eliminated and discarded. Next to contemplating the body, there should properly be the contemplation of speech; since the contemplation of speech is subsumed under the contemplation of the body, it is not explained separately. Now it is briefly revealed, which is discussing them together. From where does this speech now exist? It exists from teeth, throat, gullet, lips, tongue, navel, and other manifold conditions, with the mind moving the wind and striking one another so that this sound is produced, just like an echo in an empty valley completely lacking own-nature. Worldlings do not understand this; therefore, hearing pleasant words they rejoice, and hearing contrary words they become angry. Now, seeing the dharmatā of sound in this way, one knows that this sound is unborn and unceasing, identical to dharmatā; this is the equality of sounds. Next is contemplating the mind: because dharmas have no physical form, one contemplates hearing, perception, and cognition. First beginning with coarse contemplation, understanding this equality of body and equality of speech, one naturally knows to enter deeply into it.

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大毘盧遮那成佛經疏 — Classical Chinese