大毘盧遮那成佛經疏 20.5

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.