大毘盧遮那成佛經疏 8.10

8.10

This mantra takes the initial [syllable] A (falling tone, pronounced abruptly) as its essence. A signifies that all dharmas are originally unborn, which is the very essence of the fire of vajra wisdom. Adding the samādhi dot constitutes the vajra wisdom fire of original arisen practice. The two dots beside the samādhi [dot] signify nirvāṇa. Entering this syllable A gateway, wisdom practice is complete; hence it can burn away all obstacles and hindrances, attaining great quietude nirvāṇa. The reason it is a disaster-pacifying mantra lies precisely in this meaning. Furthermore, when performing the rite, one should visualize this syllable surrounded by a garland of light emerging from the fire, fully equipped with three colors: its fundamental essence is yellowish white; its samādhi stroke is red like Jāmbūnada gold; and the two dots beside it are black like the fire at the end of the kalpa. Because its original nature is pure white, it has the function of pacifying disasters; being additionally yellow, it has the function of increasing prosperity; being red, it has the function of subjugating and burning; being black, it crushes great obstacles and performs summons. Moreover, this syllable's essence is the upāya gateway; one should know that it is identical with the color of the great emptiness, possessing diverse activities. Furthermore, among the twelve fires [explained] below, the syllable A is the fire of wisdom; the samādhi stroke is the fire of fulfilled practice; having the sense of summons, it is the wind-drying fire; having the sense of subjugation, it is the lohita fire; the blending of yellow and red is the mṛṇa fire; including both red and black, it is the wrathful fire; completely possessing all colors, it is the jaṭhara fire. In brief, it fully possesses the twelve kinds of functions, which should be broadly expounded. The subsequent phrases explain each other in turn. The first phrase, mahā-śānti, means great quietude. Gata means gone. It means that by virtue of the meaning of this single syllable, the Tathāgata has departed and arrived in the fundamentally, eternally tranquil great nirvāṇa. The essence of the syllable A is original quietude; because it possesses the samādhi stroke, he is the Well-Gone (Sugata); possessing the purification dots, he has entered nirvāṇa. Unmoving from this place, he instantly proceeds and instantly arrives, identical with the great emptiness and omnipresent; hence it is called 'great quietude'. The next phrase, śānti-kara, means 'making quietude'. It means that because this syllable gateway's upāya is fully satisfied, it constantly pervades the ten directions and the three times, universally performing the universal gateway's activities to accomplish sentient beings, causing them all to depart and enter into great quietude; thus it is called 'making quietude'. Next, praśama-dharma-nirjāta: pra is the sense of supreme; śama is the realization of this quietude, re-explaining the previous phrase: because it makes quietude, it is the quietude within quietude. Why is that? Because quietude is ultimately unattainable, it constantly acts; because acting is ultimately unattainable, it is constantly quiet. All the worlds cannot conceive of this; hence it is called 'supreme'. Dharma is phenomenon; nirjāta is 'arisen'. From where does it arise? It arises from this very inconceivable activity of quietude. Because motion and quietude are ultimately equal, from within the phrase of original unbornness, roots, stems, branches, leaves, flowers, and fruits fully arise, forming the king of bodhi trees. Just as the fire element can both burn and nourish, the vajra wisdom fire is also like this: using the purification dots to burn, and the samādhi dot to nourish. Next, abhāva-svabhāva: this again re-explains the previous phrase, hence saying 'without self-nature'. All self-natures are originally tranquil yet arise from conditions, and thus have no self-nature. Those arising from conditions are all originally tranquil, and therefore are the self-nature of all dharmas. By this meaning, false conceptualization does not arise, yet the great emptiness arises. Next, dharma-samanta-prāpta: this again re-explains the previous phrase. By this meaning, the Tathāgata is equal in all dharmas, which refers to the attainment of unexcelled bodhi. Prāpta has the meaning of 'obtained': by virtue of having nothing to obtain, he attains this phrase of equality. The rest is explained as above. Whenever performing homa, diverse signs will appear: sometimes when kindling, the fire will not burn, or having ignited, it quickly extinguishes or is not very blazing; or smoke rises without flame, or the smoke is very turbid; or it emits sounds like those of donkeys and beasts that people dislike hearing; or words of non-accomplishment and the like—one should know these are signs of obstacles and non-accomplishment. Or within the smoke and flames there form precious vases, jewel nets, lions, chariots, and various wondrous forms; or the sound is like the resonance of music from bells, handbells, and conches; or it emits sounds of auspicious accomplishment—one should know these are signs of unhindered siddhi. Up to this point, one who skillfully performs homa should, within this, receive subtle instructions and clearly and fully know the signs of success and blockage. In homa, according to each corresponding ritual, one sits facing north, east, or south with a mind of tranquility, joy, or ferocity; the clothing worn is white, yellow, or red. The maṇḍalas also differ in being round, square, or triangular, and the colors can also be known accordingly. For homa firewood, the uppermost branches of trees are used for pacifying disasters; the middle branches of trees are used for increasing prosperity; and for subjugation, tree roots should be used. For pacifying disasters, one should use ghee, milk, barley, honey, milk gruel, shoots of kuśa grass, kunda flowers, white sandalwood, and aśoka wood. For increasing prosperity, one should use milk gruel, curds and rice, honey, curd-and-milk gruel, sesame, deodar wood, fennel, asparagus cochinchinensis, nāgapuṣpa, and various grains. For subjugation, one should use red and white mustard seeds or mustard oil, poison, bones and hair, and thorny woods such as brambles. Although the sūtra does not speak of them exhaustively, one should infer them by analogy. Furthermore, following the number of times ghee is burned, sesame is also done likewise; the rest is at one's discretion in quantity. At the very beginning and the very end, homa should be performed with a ladle full of ghee; all other ritual matters follow this pattern. In all disaster-pacifying homas, one must first perform the rite of subjugation. If the mantra employed contains the sense of subjugation, one simply recites it according to the root [text]. If it lacks that meaning, one should add to it according to the rule. Using items corresponding to subjugation such as mustard seeds, one performs homa seven or fourteen times; next, visualizing the phrase meaning and offerings corresponding to increasing prosperity, one again performs it seven or fourteen times; only then does one fully perform the disaster-pacifying rite. Just as in performing a prosperity-increasing homa, one must first perform the rite of subjugation, and only then fully perform the prosperity-increasing rite. For the subjugation homa, a single rite directly accomplishes it, without needing to set up the preceding upāya. One should know that this maṇḍala fully possesses the three kinds of ritual practices. The Guhyatantra says: 'After the abhiṣeka is completed, one should again perform homa according to the rule. First, using the mantra of the lord of the maṇḍala, burn ghee one hundred times; next, using the tranquil mantra with ghee, honey, curds, and mixed rice, [burn them] one hundred times; next, use sesame one hundred times; only then extensively display the maṇḍala.' When the matter is finished and about to disperse, the master should sprinkle his own body, again offer argha, and make offerings to each of the deities in sequence. Next, perform homa eight hundred times with the lord of the maṇḍala; next, one hundred times with the tranquil mantra; next, twenty-one times with the heart of the family; next, perform homa seven times each for the respective mantras of each deity using cow ghee; thereafter, perform homa at will with the root mantra one upholds; only then perform the rites of releasing the boundary, dismissing [the deities], and so forth. Alternatively, relying on the previous general upāya is also permissible. In this present sūtra, the three syllables A, SA, and VA, as explained in the 'Chapter on the Syllable Wheel', are the heart mantras of the three families. If at other times one performs the three kinds of rituals, upon completing the recitation within the altar, one should immediately go forth to perform homa. Or if performing homa for accomplishment, five places must be aligned: first, the primary deity; second, the fire hearth; third, the object of accomplishment; fourth, the vessel of ghee; fifth, the seat of the ācārya. The object to be accomplished is first covered with clean leaves; each time ghee or the like is taken, it is placed upon the leaves with a ladle and only then burned. If accomplishing sentient beings, one should draw their image in the place where objects are set; the rest is as stated above. If performing homa on behalf of a person, one recites their name each time before casting it into the fire. If there is no maṇḍala and one only performs the homa ritual, one should draw a single-tier maṇḍala circling the hearth, arrange the seats of the deities, and invite the deities to receive offerings, extensively or briefly as one pleases. The Susiddhikara says: 'When the homa is finished, one should always use the root mantra one upholds to empower pure water, circle the hand around, and sprinkle it into the hearth three times. One must invite Agni again to receive the remaining offerings, and visualize him returning to his original seat. The remaining grains, ghee, honey, curds, and so forth are mixed together, empowered three times with the Agni mantra, and offered as homa; one again performs the mudrās of protecting the body and protecting the quarters, and only after releasing the boundary may one dismiss [the deities].' The Guhyatantra says: 'On the sixth night, when the ritual for the disciples is completed, to eliminate obstacles one first performs a subjugation homa; next, for one's own prosperity, one performs homa with the heart mantra of the family; thereafter, with the tranquil mantra one performs a disaster-pacifying homa. When approaching the performance of the ritual, if inauspicious signs occur frequently, one should use the mother mantra of the family to perform a disaster-pacifying homa, burning ghee and firewood one hundred times each. On the day after performing the ritual, to replenish whatever was lacking, one again performs a disaster-pacifying homa eight hundred times.' However, this fire rite is also a difficult matter among the components: because it is about to remove disasters and obstacles and enhance the majestic power of the true Dharma, all those who create difficulties lie in wait here seeking an opportunity. If one is not thoroughly clear on every detail, one will harm oneself; one must not act rashly based on personal whim.