大毘盧遮那成佛經疏 8.6

8.6

The sūtra says: "To the right of the master's seat are the implements and requisites for homa." Suppose the gate of the great maṇḍala opens to the west: the fire altar should be to the west of the great altar, and the ācārya should be to the west of the fire altar, seated facing east. All requisites and implements used for the homa should be to the south of the master's seat. For homa firewood, one should use milky wood, such as mulberry or paper mulberry. Or cut stems of Achyranthes aspera (niúxī) to a measure of twelve finger-breadths; all must be moist and freshly gathered, choosing straight and well-formed branches. One should inspect their top and bottom, aligning them uniformly, sprinkle them clean with scented water, and have their base ends face oneself. When about to burn them, dip both ends into milk curds, clarified butter (ghṛta), and honey, and cast them into the hearth. Or use aloeswood, measuring four knuckles in length and as thick as a thumb, dipped in storax (suhéxiāng), performing this one hundred and eight times, which is especially good. Take each of the various food offerings, incense, flowers, and so forth meant for the maṇḍala, sprinkle them clean with the ritual-accomplishing mantra in accordance with the Dharma, and place them to the right of the seat. The argha vessel should be placed on the left side. For the offered foods, mix them together with clarified butter, curds, and the like in one vessel. The five grains should also be moistened with clarified butter, oil, and the like, combined in one place, and arranged in a separate vessel, all prepared plainly and properly. If interpreted according to the profound and esoteric meaning, these homa requisites signify the manifold causes and conditions; through these causes and conditions, the disasters and perils of the three realms of existence arise. Now, these are returned to serve as fuel for the fire of wisdom, offering them to all universal-gate bodies and augmenting inconceivable power. A sūtra says: "Afflictions are the firewood, wisdom is the fire; through these causes and conditions, the meal of nirvāṇa is prepared, causing all disciples to relish it." This is the meaning. Moreover, when performing the ritual for disciples, spread fresh kuśa grass to the north of the ācārya and have them squat or sit. The ācārya should also sit on a grass seat, and must not use couches, mats, or the like. Taking and using fresh kuśa grass has roughly three meanings: First, its nature is pure and free from luxurious comfort, which can eliminate the practitioner's torpor, indolence, and arrogance. Second, this is auspicious grass (kuśa), which the Bhagavān used as a seat upon which he realized bodhi; therefore, it can eliminate all obstacles. Third, this auspicious kuśa represents the nature of wisdom. This grass has many sharp prickles on both sides; if one sits, lies, or grasps it without skillful means (upāya), one will instead be harmed by it, but if handled with care following its grain, it cannot harm. All dharmas are likewise: if contemplated in accord with the true reality, all defilements possess the function of inherent purity; but if skillful means are lost, they can damage the wisdom-body. Therefore, it serves as a symbol for this Dharma-door. If constructing the maṇḍala upon a large rock or in an upper storey where one cannot dig to make a hearth, one should paint it with colored pigments, making it extremely clear, majestic, and beautiful, and it will serve the purpose; this is called the abbreviated homa site. If the maṇḍala constructed inside a room is cramped, one should go outside to a place where the bodhimanda can be seen and make the hearth according to the ritual. Around all four sides of the hearth, lay fresh kuśa grass clockwise in circles, each overlapping the next with their tips pointing outward; the rest is as explained in the "Chapter on Homa." Furthermore, make it broad and thick all around so that no bare ground is exposed, sprinkle it thoroughly with scented water, and empower it with the ritual-accomplishing mantra, which is the earth-sprinkling mantra mentioned above. In this homa practice, after the ācārya has initially performed offerings and recitation in the maṇḍala, he should next go outside to perform the fire ritual. Facing east on the auspicious seat, he first places dry firewood of milky wood into the hearth, sprinkles clarified butter on it, and ignites it; afterwards, he puts in moist firewood. Having removed impurities, dispelled hindrances, and sprinkled it clean with the ritual-accomplishing mantra, he should abide in yoga and transform the bīja of the fire deity into the Fire Deity within a triangular maṇḍala, selecting whichever of the twelve fire deities shown in the lower chapter corresponds to the rite. Once aligned, he should contemplate the body of the Fire Deity as non-dual and undivided from his own body; as is the Fire Deity, one should know that the fire maṇḍala is likewise. One should contemplate that these three places share the identical characteristic, and then invoke him with the fire deity mantra. The Susiddhi says: "When wishing to invoke, first speak these words: 'I now invoke the chief of fire deities, the rishi among the gods, whom those of pure conduct revere; may you descend to this place and accept the homa.'" Next, the fire deity mantra is spoken: