大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 6.47

6.47

and perform [rites of] accomplishment with the rules for mantras, are not

attached to any false grasping and cannot be hindered, except those who do

not desire [to practice], are lazy, engage in profitless talk, do not engender

faith, and accumulate property. Furthermore, one should not do two [other]

things, namely, drink liquor and sleep on a bed.”

Chapter XXVI

The Exposition of “Tathāgata”

Thereupon the vajradhara Lord of Mysteries said to the World-honored One:

What is a Tathāgata? What is an honored one among humans?

What is called a bodhisattva? What is a Perfectly Awakened One?

O Guiding Teacher and Great Muni, I beg you to sever my doubts!

Bodhisattvas of great renown, having abandoned their doubting

thoughts,

Will cultivate the Mahayana, the king of practices unsurpassed.

Then the Bhagavān Vairocana surveyed the entire great assembly and addressed the vajradhara Lord of Mysteries, saying, “It is excellent, excellent, Vajrapāṇi, that you have asked me about this matter. Lord of Mysteries, you should listen attentively and consider it carefully as I now explain the path of the Mahayana.”

[Then he spoke in] verse:

Bodhi has the characteristic of empty space and is free from all

differentiation;

One who wishes to seek that bodhi is called a bodhisattva.

One who has accomplished the ten stages, has fully mastered

[tenfold] freedom,

[Realizes that] dharmas are empty and illusionlike, knows that these

dharmas are all the same,

And understands mundane destinies is on that account called a

Perfectly Awakened One.

[One who realizes that] dharmas have a characteristic akin to empty

space and are nondual and of only one characteristic

And has accomplished the ten powers of wisdom of a buddha is on

that account termed a saṃbuddha.

One who has destroyed ignorance with only wisdom and [possesses] self-realized wisdom, Whose own-nature is dissociated from speech, is on that account called a Tathāgata.

Chapter XXVII

The Mundane and Supramundane

Homa Rituals

“Next, Lord of Mysteries, once in former times when I was a bodhisattva practicing bodhisattva practices and residing in the world of Brahmā (Brahmaloka), Brahmā came and questioned me, saying, ‘Great Brahmā, we would like to know how many kinds of fire there are.’ I replied as follows:

‘Mahābrahmā is called Self-conceited (Abhimānin), the spontaneous

one (svayaṃbhū).

Next, Mahābrahmā’s son was called Pāvaka,

The beginning of mundane fire; his son was called Brahmodana.

His son was called Pitara, [whose son was] Vaiśvānara;

He further begat Havana, Havyavāhana,

Pārśvasaṃvīta, and Atharvaṇa.

His sons were Prathita and Puṣkaroda.

These fire gods were born from each other in succession.

Next, at the time of conception use the fire Māruta;

Later, when wishing to bathe yourself, [use] the fire Vahamāna.

For use when bathing your [pregnant] wife, use the fire Maṅgala;

After the birth of the child use the fire Pragalbha.

For first naming the child use the fire Pārthiva;

You should know that the fire Śuci is to be used at the time of the

[first] feeding.

When making a topknot for the child, you should use the fire Śadbhi,

And next, when he receives the prohibitory precepts, the fire

Samudbhava.

When [the term of] the prohibitory [precepts] comes to an end and a

cow is presented [to the teacher], use the fire Sūrya;

When the boy marries, use the fire Yojaka.

For performing various deeds there is the fire [U]panāyika;

For worshiping heavenly divinities use the fire Pāvaka;

For house-building use the fire Brahmā, and for giving donations

the fire Śānta;

For use when tying up the [sacrificial] sheep, the fire Avahani[ka];129

For use when having touched something polluted, use the fire

Viveci;

For use when [offering] cooked food, use the fire Sāhasa;

When worshiping the sun god, use the fire Haviṣya;

When worshiping the moon god, use the fire called Nidhi;

For use with full[-ladle] oblations there is the fire Amṛta;

At times of [rites for] quelling calamities (śāntika) use the fire

Dāruṇa;

When performing rites for increasing benefits (pauṣṭika), [use] the

fire Kṛtānta;

When vanquishing foes, you should use the fire Wrathful;

For attracting property, use the fire Kāmada;

If burning forests, you should use the fire Messenger;

For digesting what has been eaten, use the fire Jaṭhara;

When consigning [a corpse] to a fire, [use] the fire called Bhakṣa;

In the sea there is a fire called Vaḍabāmukha;

And the fire at the time of the final conflagration [at the end] of an

eon is called Yugānta.

For you, good sirs, I have explained in brief the fires

That have been handed down as the practices of brahmans and read

by those who practice the Vedas.’

At that time I pronounced these forty-four kinds [of fires].131

Next, Lord of Mysteries, in former times

I performed homa deeds without knowing the nature of the various

fires;

This was not [true] homa practice, and I was unable to achieve any

results from my actions.

When I further attained bodhi, I expounded twelve fires.

The Fire of Wisdom is the first, called Mahendra:

Dignified and pure gold in appearance, he increases benefits,

bestows awesome power,

Is wreathed in flames, and dwells in samādhi—you should know that

this represents the consummation of knowledge. The second is called Fullness of Action: shining everywhere like the

corona of the autumn moon, He is [seated] inside an auspicious round circle, [holding] a rosary

and [wearing] clean white robes. The third is Māruta, black in color with a wind-parched figure. The fourth is Rohita, his color like the radiance of the morning sun. The fifth is Mṛḍa, who is heavily moustached, pale yellow in color, Long-necked, very splendrous, and compassionate toward all. The sixth is called Wrathful, squint-eyed and the color of smoke: His hair stands on end, and he has a deafening roar, is very strong,

and displays four fangs. The seventh is Jaṭhara, who is swift and endowed with many colors. The eighth is Kṣaya, just like a mass of flashes of lightning. The ninth is called Mind-born, who is very powerful and has a body

of many forms. The tenth is Kravy[āda], who is red-black and marked with the

letter Oṃ. The eleventh fire god <his name is missing in the Sanskrit text>.132