大毘盧遮那成佛經疏 4.3

4.3

As for the verse saying:
'Caityas, fire-god shrines,
Cowpens, sandbanks in rivers,
Temples of the devas, empty rooms,
And places where ṛṣis attained the path':
Even if it is not a sacred trace or a dwelling of monks, wherever a caitya has been erected within a locality, one may construct a maṇḍala around its four sides. 'Fire-god' refers to a place of fire sacrifice for pure-conduct brāhmaṇas; being especially clean, an altar may be set up there. 'Cowpen': in the villages of the Western regions, cattle are pastured together in one place, five or ten li away from the village. Having accumulated over a long time, cow dung and urine are piled deeply all over the ground, and Indian custom considers it pure. Even so, the cattle must have moved away; if the pastured cattle are present, it is also unsuitable. 'River sandbank'—the correct translation should be 'confluence of streams'—refers to a place where two or more waters merge. Around its banks and in between, it has repeatedly been flooded, washed, and cleansed, free of all defilement. 'Deva temples' are rooms for fasting and prayer by those who venerate worldly gods, and are also mostly quiet and secluded. However, if there are non-Buddhists of wrong views who lack faith, one should not make it in such a place. 'Empty rooms' refers to dwellings built by worldly people and later abandoned; free of turmoil and disturbance, they are suitable for performing the rites. 'Places where ṛṣis attained the path' are sites where worldly seekers of the five supernatural knowledges long resided and attained accomplishment; if there are definitely no other good sites, one may also make a maṇḍala therein. Furthermore, 'caitya' has the meaning of establishing what is lofty and superior, meaning that this person can constantly establish pure dharmas with unflagging resolve; although not visibly practicing the noble teaching at present, one should know that through merits planted in past lives they have wholesome roots within; hence it is called a stūpa. Moreover, fire can burn away overgrowth and defilement, meaning that although this person's body, speech, and mind cannot yet ascend cleanly to transcendence, they possess an inherent nature of wisdom within, are fond of practicing pure deeds, and are able to reform their faults; hence it is called a fire shrine. 'Cow' has the meaning of conduct, and 'pen' has the meaning of restraint and guarding, meaning that this person's disposition is gentle, pliable, and easily tamed, and that they can self-restrain their desires regarding the five sense passions without falling into heedlessness; hence it is called a cowpen. 'Confluence of streams' refers to those whose minds hesitate among the three vehicles, not knowing which path to definitely pursue. The ācārya should also advise and encourage them with the Dharma, saying: 'All these upāyas are the Buddha's teachings; simply study single-mindedly whatever you most delight in. Where they arrive is identical; you should have no doubts or misgivings.' If their faith is mixed with heterodox and orthodox, one should cut off their ford of delusion and show them the correct path. Because they can hold faith in both, they have previously had their minds washed by Dharma-water in past lives; this is also named a river sandbank. 'Deva shrines' refers to those who do not seek the three vehicles but aspire to celestial pleasures: in order to guide them to leave the three evil destinies and be born among devas of right view, one must gather them in; this is named a deva shrine. 'Empty rooms' refers to a person who, although living in worldly dust, naturally loves emptiness and solitude and disdains worldly clamour; this is a sign that their wholesome roots are about to ripen. Just as when a woman's pregnancy gradually matures, her sexual desire naturally wanes, so they are suitable for being taught. If they aspire to the path of the formless heavens, it is also named an empty room. 'Places where ṛṣis attained the path' refers to those who merely resolve to seek the ṛṣi path of the five supernatural knowledges and vidyādhara status, or wish for longevity to accomplish various worldly siddhis; one may also adapt to their inclinations and draw them in. Furthermore, there are heterodox students who deeply delight in the Vedic fire sacrifice methods and vow to be born in the Brahmā world; hearing that the Buddha's secret treasury also contains the mantra practice of the Fire Deva, with its exceedingly profound significance, they enter the true Dharma through this gateway. There are also those who serve Īśvara, Viṣṇu, Nārāyaṇa, the Sun and Moon Honoured Ones, and other worldly devas: hearing that the Buddha's secret treasury also contains mantras and practices of these devas, extending even to the Great Self body of Vairocana, they immediately believe, accept, and enter the true Dharma. Or there are those who aspire to be born among the devas of the three realms: hearing that the Buddha's secret treasury is replete with mantra practices of the deva vehicles, capable of causing one to be born in those heavens for boundless lifetimes without retrogressing or falling, ultimately attaining the supreme Heaven of Paramount Truth, they enter the true Dharma through this deep mental aspiration. Or there are those who venerate and practice worldly ṛṣi methods of the five supernatural knowledges: hearing that the Buddha's secret treasury is replete with various mantras of the great ṛṣis Kāśyapa, Gautama, and so forth, capable of bringing about inconceivable supernatural powers and even long life like Vairocana's, they leap with joy, make their resolution, and are able to enter the true Dharma. Through such various gateways, the Buddha taught that fire-god shrines and other places are all suitable for constructing a maṇḍala.