大毘盧遮那成佛經疏 19.26

19.26

外典淨行圍陀論中有火祠之法，然大乘真言門亦有火法。所以爾者，為攝伏一類故，以言韋陀事而攝伏之。然其義趣，猶如天地不可相並。今欲分其邪正之相，令行者無復餘疑，故傳法人於此品中廣出緣起也。佛欲除彼未來世中諸淨行者我慢心故，自說本生作梵王時演外韋陀之法，令彼邪宗心伏，然後說此真言門正行也。復次祕密主！往昔一時我為菩薩，住於梵天行菩薩行。即是梵住，此梵天也。時梵天問之大梵，欲知火有幾種。時我如是說言，謂對彼作如是說也。彼火名我慢自然。次梵天子所生火，名簸嚩句，是世間最初之火。謂我先世行菩薩道時，示作梵王，爾時有諸梵行學者而來問我：「火祠之法有幾種火？」我具說之。今成正覺，乃證前說為非，今說為正。是故行者當從今正行之火法，不宜用先虛妄不正之法也。以下次列邪宗火祠之法，皆是韋陀典中所明也。先說火神之本，最初是大梵王，以彼有如是計，一切皆從我生，有如是我慢故。又計自說常故，得我慢名，及自然之號，即大梵王也。次梵天子，即是梵王意念欲有眾生，而彼應念而生。梵王以為己所生子者，此是彼天火初也，自然生者。次「梵天子」以下是偈。所生簸嚩句，此是世間火名也。從此已下次第相生，皆是彼法中火神，但供養而無用處也。梵飯子（是火天名，即梵子之子也），畢怛羅（又其子），吠稅婆囊囉（又其子），訶嚩奴（又子），合毘嚩訶囊（又子），簸說三鼻都（又子），阿闥末拏（又子者也），鉢體多（又子），補色迦路陶（又子），以上皆供養者也。置胎時用者（是淨行者初娶婦置胎時。忙路多，火用也。用此火神名而加之也。火名在經中，此不出也，下同），欲後澡浴時者（彼受胎六月，夫為其浴，仍結髮為相。以此火神名真言也。縛訶忙囊火），浴妻之時用𭋥蘗盧火（生子之後者。生子七日後，浴妻。又母解髮用此火神也。鉢伽補火也），立名時者（其子既生，請仙人作法立名之時用也。簸體無火），食時用此火者（謂子能喫食時，父母先以此火神呪加持蘇等然後噉之。韋陀一一有方用也。戎脂火），為子作髮時（謂子漸長剃胎毛髮時，留朱荼之髮，用此火神也。剎毘火），受禁戒時（是童子漸長與持本族戒時也。有文闍草，似此間佛箭竹，治之作繩，三股線繫身絡背，持曲杖即古之三岐杖也。三謨婆嚩火），軍持被鹿皮，依其服戒也。持戒十二年常乞食，持赤銅鉢乞食。作是言：「有施者住。」少時不得即去。歸至火鑪，分食為三分，自浴已取一分食供養火，取灰印三處；參父母師已，以一分食與其，隨彼食與不食任意也；然後自食一分。於十二年中勤苦學韋陀法，十二年滿方出梵種，謂娶妻也。禁滿施牛時，謂戒滿十二年已，謂報師恩，以物報償，并㹀牛及犢子施師。師受已，又令彼婚，故說娶妻因緣。告言：「過去劫初索里耶火大梵王，下世間作牛形而行婬欲，因生種類，由此有婆羅門種。今此母牛子，即是其遺體，爾宜劾之繼存梵種。」乃至廣說。爾時用此火加護彼，皆火神名也。童子婚時，然彼婚法，娶妻時誦火神梵天本呪。大意言梵天本意云云，乃行牛行也（用瑜赭迦火）。造作時者。即以下供養等諸業。初受此法時。火神名別；以後造作。又隨事別有火神呪等也。用鄔波那迦火供養天神者，然彼法供養時，取銅作椀有柄，即華菓葉及是等諸食滿盛之。其法云：一切天神皆共供養也。用簸嚩句火，謂如家中井竈門戶堂屋類一一皆遍，每處持一攝食與之，而誦其神神呪。乃至戶門施竟，餘食置屋上，以與先祖等及餓鬼也。次造房，用梵火（造立房等亦須也），鉢羅羅梵火也。以法加之使成淨法，不然不淨也。行惠施時，即施其本類也。此淨行者，不與三性語，物亦不與之，但於自類而行施也。施時稱此火神名，以呪加之。本意云也扇都火，為此物從梵天得，今還施梵天，汝亦施梵天也。下句亦云莎訶。

In the external scriptures of pure conduct, the Veda treatises, there are methods of fire sacrifice; however, the Great Vehicle's mantra gateway also contains fire rites. The reason for this is to subdue and gather a certain class [of beings]; by speaking of Vedic matters, it subdues and gathers them. Nevertheless, their underlying significances are as far apart as heaven and earth and cannot be compared. Wishing now to distinguish the marks of the heterodox and the orthodox so that practitioners may have no further doubts, the transmitter of the Dharma extensively sets forth the origins in this chapter. Because the Buddha wished to eliminate the conceited minds of those of pure conduct in future ages, he himself spoke of his past birth when, as King Brahmā, he expounded the outer Vedic teachings, causing those heterodox schools to submit in heart; only after that did he speak of the correct practice of this mantra gateway. 'Furthermore, Secret Lord! In the past, once I was a bodhisattva, dwelling in the Brahma Heaven and practicing the bodhisattva path'—that is, the Brahma abodes, this Brahma Heaven. 'At that time the Brahma deities asked of Mahābrahmā, wishing to know how many kinds of fire there were. At that time I spoke thus'—meaning, he spoke thus to them: 'That fire is named Conceit, Spontaneity. Next, the fire produced by the sons of Brahmā is named Pāvaka; it is the earliest fire in the world.' This means: When in past lives I practiced the bodhisattva path, I manifested as King Brahmā. At that time students of pure conduct came and asked me, 'In the rites of fire sacrifice, how many kinds of fire are there?' I explained them in full. Now, having attained perfect awakening, I testify that what was previously spoken was incorrect, and what is spoken now is correct. Therefore practitioners should follow the fire rites of the present correct practice, and ought not to employ the previous false and incorrect methods. Below, the fire sacrifice methods of the heterodox schools are enumerated in succession; all are explained in the Vedic scriptures. First, he speaks of the origin of the fire deities. The earliest was King Mahābrahmā, because he conceived the notion, 'All things are produced from me.' Due to having such conceit, and furthermore conceiving that what he himself spoke was eternal, he obtained the name Conceit and the appellation Spontaneity; this is King Mahābrahmā. Next, 'the sons of Brahmā' are those sentient beings who were born corresponding to Brahmā's mental wish to have sentient beings. King Brahmā regarded them as sons born of himself; this was the beginning of the fires of those heavens, being spontaneously born. The text from 'the sons of Brahmā' onward is verse. 'The produced Pāvaka'—this is the name of the worldly fire. From this point onward, they are born in succession; all are fire deities in their system, which are merely worshipped without functional utility: Brahma-bhojanasuta (name of a fire god, that is, the son of Brahmā's son), Pitara (also his son), Vaiśvānara (also his son), Havya (also his son), Vibhāvāsu (also his son), Paśusamśramitu (also his son), Atharvaṇa (also a son), Pratīta (also a son), Puṣkaroda (also a son)—all the above are those worshipped. 'Used at the time of placing the embryo' (used by those of pure conduct when first marrying a wife and placing the embryo; Māruta fire is used, empowered by using this fire deity's name; the fire names are in the sūtra and are not cited here; the same below); 'used at the time of bathing after desire' (when she has conceived for six months, the husband bathes her and braids her hair as a sign; empowered with this fire deity's name-mantra; Vahamāna fire); 'when bathing the wife, Jagadalu fire is used' (after giving birth to a child; seven days after the child is born, when bathing the wife, and also when the mother unbinds her hair, this fire deity is used; Bhagapū fire); 'at the time of conferring the name' (used after the child is born, when inviting a sage to perform rites to confer the name; Pṛthvī fire); 'this fire is used at the time of eating' (meaning when the child is able to eat, the parents first empower the ghee and so forth with this fire deity's mantra and then eat it; in the Vedas, each has its specific formula; Roci fire); 'when cutting the hair for the child' (meaning when the child gradually grows up and has the fetal hair shaved, leaving the cūḍā hair tuft, this fire deity is used; Kṣānti fire); 'at the time of receiving the restrictive precepts' (when the boy gradually grows up and is given the precepts of his own lineage; there is muñja grass, which resembles the 'Buddha-arrow bamboo' of this land; twisting it into a cord, a three-ply thread is tied across the body and back, and a crooked staff is held, which is the triple-forked staff of antiquity; Samubhava fire); carrying a kamaṇḍalu and wearing a deer skin, in accord with his clothing precepts. Observing the precepts for twelve years, he constantly begs for food, holding a red-copper bowl to beg. He says: 'Let the donor abide.' If he receives nothing after a short while, he departs immediately. Returning to the fire hearth, he divides the food into three portions. Having bathed himself, he takes one portion of food to offer to the fire, and takes ashes to imprint three places [on his body]; having visited his parents and teacher, he gives them one portion of food, leaving it to their wish whether to eat it or not; thereafter he eats one portion himself. For twelve years he studies the Vedic teachings with diligent toil; when the twelve years are fulfilled, he emerges into the Brahma lineage—meaning he takes a wife. 'When, the prohibitions fulfilled, he donates a cow' means after the twelve years of precepts are fulfilled, to repay the teacher's kindness, he rewards him with goods, donating both a milch cow and a calf to the teacher. After receiving them, the teacher bids him marry, and explains the origins of marrying a wife, saying: 'At the beginning of the past eon, King Mahābrahmā of the Sūrya fire descended into the world in the form of a bull and engaged in lustful union, whereby he produced the lineage; from this arose the brāhmaṇa caste. Now this cow and calf are his physical remains; you should follow this model to perpetuate the Brahma lineage'—and so forth at length. At that time, this fire is used to protect them; all are names of fire deities. When the youth marries—the marriage rite consists of reciting the original mantra of the fire deity Brahmā at the time of taking a wife, the general meaning being that Brahmā's original intent was such-and-such, whereupon they enact the conduct of cattle (using the Yojaka fire). 'At the time of construction' refers to the various rites such as making offerings below. When first receiving this rite, the fire deity's name is distinct; subsequently for construction, there are also distinct fire deity mantras corresponding to the matters. 'Using the Upānaka fire to make offerings to the gods' means that when offering in that system, a copper bowl with a handle is filled to capacity with flowers, fruits, leaves, and various such foods. Its rule says: all the gods are worshipped together. Pāvaka fire is used [when going through the house]: the well, hearth, gates, doors, and chambers are visited one by one, each place receiving a handful of food offered to it while reciting the mantra of that deity. After making offerings up to the household gates, the remaining food is placed upon the roof to give to the ancestors and hungry ghosts. Next, when constructing a house, Brahma fire is used (it is also required when building chambers and the like); Pralabha-Brahma fire. It is empowered according to the ritual to make it pure; otherwise it is impure. 'When practicing charitable giving,' this means giving only to his own kind. These people of pure conduct do not speak with the three [other] castes, nor do they give them goods; they practice giving only among their own kind. When giving, they invoke this fire deity's name and empower it with a mantra. The original intention says: the Śānta fire—because this object was obtained from Brahmā, it is now given back to Brahmā, and you also give it to Brahmā. The concluding phrase also says svāhā.