大毘盧遮那成佛經疏 8.5

8.5

The sūtra says: "Perform the peaceful homa; for the homa, abide in accordance with the Dharma." Above, "homa" refers to the practice of this homa ritual that should be performed. Next, "homa" is said as an admonition to the practitioner. When performing homa, one must abide in accordance with the Dharma, hence it is stated again. Here, empowering one's own body through the method of yoga, up to invoking deities and establishing boundaries, all rely on the upāya of recitation; hence it is said, "abide in accordance with the Dharma." "First, from the Garbhadhātu up to outside the second [enclosure], within the maṇḍala, generate a mind free of doubt and hesitation": this aforementioned esoteric phrase regards the court of Śākyamuni's retinue as the second, placing it outside the great altar aligned with the Garbhadhātu. The ācārya is further outside it, facing the maṇḍala; between these two positions, the fire altar is established. The Sanskrit text intentionally used esoteric phrasing, saying, "In the ācārya's maṇḍala, construct the homa altar." If one does not receive it from a master, one will mostly miss its intent, perhaps constructing it within the enclosures of the maṇḍala. Now, since the consecration (abhiṣeka) altar must directly face the central Garbha, one may shift this altar slightly southward. Up to the southwest corner, these three positions face one another, which is logically without fault. A mind free of doubt and hesitation means the intent of pacifying calamities (śāntika); one should perform it with single-pointed, undistracted focus. If the practitioner abides in the syllable ŚA gateway and contemplates all dharmas as eternally tranquil, seeking the cessation of doubt and remorse and purifying hindrances, this is the original intent of the peaceful homa. As for the method of constructing the maṇḍala: take one cubit (hasta) of one's own forearm for the length and width, half of that for its depth, and place a rim around it four finger-breadths wide and equally high. In general, homa altars vary as square, round, or triangular according to the rite; here, however, the ritual should use a square altar. Smear it with cow dung (gomaya) and cow urine (gomūtra), and sprinkle it with scented water. "The center indicates the vajra seal": this means that within the hearth, one should draw a vajra. Why is this so? Homa is the Tathāgata's fire of wisdom, capable of burning away all disasters and perils produced by karmic causes and conditions, sweeping them entirely clean without residue. The square altar is named Great Indra, which carries the meaning of the mind-king, clarifying that this seal of wisdom-fire plumbs the ultimate source and is born from the vajra-nature; therefore, like the vajra, it is indestructible. Later, in the "Chapter on Worldly and Transcendent Homa," the Bhagavān himself explains the causes and conditions in detail. If a mantra practitioner performs merely a worldly homa without understanding this esoteric meaning, how would it not be confounded with Vedic fire sacrifices? Therefore, the translator also applied the term for wisdom, hoping to present both the shallow and profound interpretations along with their functions.