[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 20.17 # 大毘盧遮那成佛經疏 20.17 大毘盧遮那成佛經疏 20.17 - **Language:** Classical Chinese ### [20.17](https://indike.org/pramana/in.bauddha.taisho.1796.20.17) 爾時執金剛手白佛言：「世尊！云何世尊（問世尊云何也）？云何火爐三摩地？云何散灑？云何順敷茅草？願佛說也。」金剛手右問佛，上來數說此火法，然猶未決，當於何處置火、何處安鑪等，更有何法也，謂灑散敷茅及以物等，皆問佛也。次佛告執金剛手祕密主言：祕密主！彼火鑪如其肘量，普皆四方，其緣四指量，金剛圍之。次以下二偈，次佛答之。彼火鑪如肘量，普遍四指緣金剛圍之。謂隨所住處，穿深一肘，方亦如之。口上安緣，高闊皆四指，用大指節量也。繞緣以金剛圍之也。四面各一相接，如上八印等中說也。等者，謂深及方圓等也。如方鑪，及三角、半月、圓等可知也。偈云「藉以青生茅，遶鑪而右施，勿以未加本，應以本加末。」謂勿以梢押根，應以根壓首也。以茅而右灑，法教當如是。奉塗香花燈，當獻於火天沒栗拏火，以一花供養安置於座處也。安置已，真言者復灑淨之，智者以本真言而作於滿施。「次息災護摩，或間增益法，如是世護摩，說名為外事。復次內護摩，滅除於業生。」謂業生滅也。了知於末那，謂意也。遠離色聲等，眼耳鼻舌身語意等皆悉從心起，依止於心王。茅謂青濕。右遶敷之者，謂布茅緣上之法也。當令根首相壓，首是上青稍之苗也。假令布東方時，根在北、苗在南、仍以苗壓；次南者之根，不得以根壓苗也。次第右繞敷之，至南方即謂根在東方、苗頭向西，乃至北方次第准此也。灑水，謂閼伽水也。閼伽別有方法，如悉地中說耳。然此灑水有二法：若以茅作小束，置閼伽椀中而灑之，灑時順灑右旋灑也；若直用手灑亦得。然順灑也，此又二種：若初淨火時，謂右旋順灑；若淨了供養之時，當直灑之，不謂旋轉也，如悉地中辯之。然未灑時謂請火尊，有真言及印，上品已說，乃是此中所用也。灑了獻花，次第供養諸物，爾時當觀本尊形在此鑪中，取上真言遍灑也。滿施者，即是用杓物投於火中也。杓有二種，初大方杓名滿施，當滿盛投火中。次小杓，即相續取內火中，然亦須滿盛也。別有法，亦如悉地中略指。息災、增益、折伏三事，當知一切事准此而作也。復次內護摩業生滅，了知彼意者，欲識意者當離於境，既離境亦知於離根也。然其語在舌攝，身意等從心生，依於心王而起也。眼等分別生，及境界色等由慧未生時，依心王有妄也。欲息此者，用風燥火滅之，謂以智風火燒也。燒除妄執令得淨菩提心也，合有淨語也。故云此名內護摩，為諸菩薩說也。以慧是火由風而生，慧是止，淨心為觀。從此已上明世間之事。今次說內護摩出世之事，謂以智火除業生等也。從業受生，從生復造業，輪轉無已。今言護摩者，正是淨除此業，令得清淨法生也。業生既除，然後用意生，意即心之異名也。此從心生法，離色聲香味觸、離眼耳鼻舌身意。此等皆心為主，此心王而生分別，當以慧淨此心王，即一切法淨也。然慧未生時，為障法所動，當准上文，取風燥火而燒滅之，謂用上文深意也。由深慧未生即有分別，以分別故有根境等垢障，今用風燥火而淨除之，此火即是菩提心別名也。此菩提心火，而燒妄想等事悉令淨除，是名內護摩義也。如是智者，乃可名為菩薩也。所云世出世者，即是事理兩法，事即方便所加之火，出世即是慧性之火也。世出世火品了。若論其世間火天，作梵天形。今內法火神，作三摩地形，寂然住三昧也。 > At that time, Vajrapāṇi addressed the Buddha, saying: "Bhagavat! What is the Bhagavat (asking what the Bhagavat \[means\])? What is the fire-hearth samādhi? What is the sprinkling? How are the kuśa grasses spread in orderly succession? May the Buddha explain them!" > Vajrapāṇi further questioned the Buddha: fire rituals of this kind have been spoken of repeatedly above, yet it has not been settled where the fire is to be placed, where the hearth is to be set up, and what further rites there are, such as sprinkling, spreading the kuśa grass, and offering materials—all these he asked the Buddha. > Next, the Buddha told the Secret Lord Vajrapāṇi: "Secret Lord! That fire hearth is the measure of a cubit, square on all four sides; its rim is four finger-widths in measure, surrounded by vajras." > Next, in the two verses below, the Buddha replies to him: "That fire hearth is the measure of a cubit; a rim of four finger-widths completely surrounds it with vajras." That is, according to the place where one abides, one digs it a cubit deep and a cubit square. An elevated rim is placed upon the opening, four finger-widths in both height and breadth, using the measure of the thumb-joint. It is encircled along the rim by vajras, one joined to another on each of the four sides, as described above under the eight seals and the like. "And the like" refers to the depth, square or round shape, and so forth, as is understood from the square hearth, triangular, crescent, round, and other hearths. > The verse says: "Spreading fresh green kuśa grass, / Circumambulate the hearth and distribute it to the right; / Do not place the tip upon the root, / But place the root upon the tip." That is, one must not let the tips overlap the roots, but let the roots overlap the tips. "Sprinkle to the right with kuśa grass: / The ritual teaching should be thus. / Presenting perfumed paste, flowers, and lamps, / One should offer them to the fire deity Mṛḍa-fire, / With a single flower reverently placed upon the seat." Having placed it, the mantrin sprinkles and purifies it again. A wise person uses the root mantra to perform the full ladle-offering. "Next is the apotropaic homa, / Or alternately the rite of prosperity: / Such mundane homas / Are called external rites. / Next, the internal homa / Eradicates karmic rebirth." That is, karmic rebirth is eliminated. "Comprehending manas" refers to the mind. "Leaving far behind forms, sounds, and the like": the eye, ear, nose, tongue, body, speech, mind, and the rest all arise from the mind and depend on the mind-king. > "Kuśa grass" refers to fresh green, moist grass. "Circumambulating to the right to spread it" refers to the method of laying the grass along the rim. One should make the root and tip overlap one another, the "tip" being the upper green shoot. For instance, when laying it in the east, the root is in the north and the shoot in the south, yet the shoot overlaps the root; then the next one to the south has its root placed so that one must not allow a root to overlap a shoot. Spreading them in succession, circumambulating to the right, when one reaches the southern direction, the root is in the east and the shoot faces west, and so forth up to the northern direction, following this accordingly. > "Sprinkling water" refers to the arghya water. Arghya has distinct methods, as explained in the chapters on siddhi. However, there are two methods for this sprinkling: if one makes a small bundle of kuśa grass, places it in the arghya bowl, and sprinkles with it, when sprinkling one sprinkles in succession, turning to the right; it is also acceptable simply to sprinkle with the hand. However, it is done in succession to the right, and this also has two varieties: when first purifying the fire, it is sprinkled in succession turning to the right; when purification is finished and one makes the offerings, one should sprinkle directly forward without rotating, as differentiated in the chapters on siddhi. Before sprinkling, when inviting the fire deity, there are a mantra and a mudrā; these were already explained in the preceding chapter and are precisely what is applied here. Having sprinkled, one offers flowers and presents the various items in sequence; at that time one should visualize the form of the deity residing in this hearth, recite the above mantra, and sprinkle all around. > "Full offering" means using a ladle to cast substances into the fire. There are two kinds of ladles: the first is the large square ladle called the full offering (pūrṇāhuti), which must be fully filled and cast into the fire; the second is the small ladle, which repeatedly takes substances and puts them into the fire, but it must also be fully filled. There are separate rituals, as also briefly indicated in the chapters on siddhi. For the three rituals of pacifying calamities, increasing prosperity, and subjugating, one should know that all rituals are performed according to this standard. > Next, regarding "internal homa eradicates karmic rebirth, comprehending that mind": one who wishes to know the mind must depart from sensory objects, and having departed from objects, one also knows how to depart from sense faculties. Speech is subsumed under the tongue, and body, mind, and the like are born from the mind, arising dependent on the mind-king. Conceptual distinctions such as the eye and the like arise, and sensory objects such as forms exist because when wisdom has not yet arisen, delusions exist dependent on the mind-king. If one wishes to calm these, one uses wind to dry and fire to extinguish them—that is, burning them with the wind and fire of gnosis. Burning away false attachments allows one to attain the pure bodhicitta; it should also include pure speech. Therefore it says this is called the internal homa, spoken for the bodhisattvas. Because wisdom is fire, it is produced by wind; wisdom is cessation (śamatha), and the pure mind is contemplation (vipaśyanā). > From this point upward, worldly matters have been explained. Next is spoken the transmundane matter of the internal homa: using the fire of gnosis to eradicate karmic rebirth and the like. From karma one receives rebirth, and from rebirth one again creates karma, transmigrating without end. Now what is termed "homa" is precisely the purification of this karma, bringing forth the pure Dharma. When karmic rebirth has been eliminated, one then brings forth mind-born manifestations; "manas" is another name for mind. These dharmas born from the mind are free from forms, sounds, scents, tastes, and tangibles, and free from eye, ear, nose, tongue, body, and mind. All these take the mind as sovereign; when this mind-king produces conceptual distinctions, one must purify this mind-king with wisdom, and then all dharmas are pure. However, when wisdom has not yet arisen, it is stirred by obscuring dharmas; one should, according to the text above, take the wind to dry and the fire to burn and extinguish them, which is the profound meaning of the passage above. Because profound wisdom has not yet arisen, conceptual distinctions exist, and through conceptual distinctions there are defiling obscurations such as faculties and objects; now one uses the wind to dry and the fire to purify them. This fire is an alternate name for bodhicitta. This fire of bodhicitta burns away false thoughts and the like, completely purifying them; this is the meaning of the internal homa. Such a wise person may then truly be called a bodhisattva. > What is called "mundane and transmundane" are the two aspects of phenomenon and principle: phenomenon is the fire applied through upāya, while transmundane is the fire of the nature of wisdom. The chapter on mundane and transmundane fire is completed. > If one speaks of the mundane fire deity, he is fashioned in the form of Brahmā. Now, the fire deity of the internal method is fashioned in the form of samādhi, abiding serenely in samādhi. > — English (machine translation) (machine translation) - [Previous: 20.16](https://indike.org/pramana/in.bauddha.taisho.1796.20.16) - [Next: 20.18](https://indike.org/pramana/in.bauddha.taisho.1796.20.18) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1796.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.20.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.20.17](https://indike.org/pramana/in.bauddha.taisho.1796.20.17) · Pramāṇa