[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) › 20.3 # 大毘盧遮那成佛經疏 20.3 大毘盧遮那成佛經疏 20.3 - **Language:** Classical Chinese ### [20.3](https://indike.org/pramana/in.bauddha.taisho.1796.20.3) 縛羊時者（謂戒已滿、梵種已出、四姓已具，得殺羊而食之也。彼法云：梵天生四種故娶妻，娶四姓之女各各生子，即是梵天生四種也。然所用阿縛河寧火。生子自有優劣，其殺羊時，首陀所生子侍之，剎利所生子殺之，毘舍所生子割之，婆羅門姓所生子食之，當爾時亦以真言加之。此即婆藪仙人造法也）。觸穢時者（謂失淨法，如沙門犯戒也。或謂有時放逸不覺，人截其髮，或絡身繩斷，或三奇杖折，或食時為首陀觸等。欲懺悔自罰，集三二百同姓者，大眾中用微咲至火自悔。爾時諸淨行者同聲言：「日月諸天證知此人，從今以去復清淨如本也。」時懺者用火供養彼等，爾時用此火天神呪加法也）。熟食時者（彼法凡欲作食，先取生菜物等，以此火天名呪加之成淨，方熟之。若謬不作，則失法，不成淨食也。用娑訶沙火也）。拜日天者（梵行法：日未出時合掌：東方望日：日出即拜謁誦呪：以此火神法作之：用合微誓耶火。至日欲沒：又向西送之：如上法。每日如是作。又有都集處多人同作也）。拜月天者，歸已，至月出時。又於家又迎月，禮敬所用神呪亦別也。用儞地火滿燒（此是施火食法。取食盛滿於一器，爐中燒之也。用阿密栗多火也）。息災（凡災事令息，用此火神呪，用那嚕拏火）增益（用息災等神呪。言此威猛如劫災之火，其勢威猛。用訖栗旦多火，即火神真言名也）。除障（即降伏也。用日忿怒火，忿怒火是神名也）。攝召（謂凡所求事欲成，及令人喜等也，用迦摩奴火）。燒林木（彼法不得焚林木等。然有時稠林枯萃，欲燒之令更新茂，用此法也。用使者火）。暖腹（謂食已，身中火大，銷化其食。無病等用也。其真言用社咤路火。意云：以持我身。若從我身出，即我子也。）。次薄叉火，即於授諸火食等用（更問）。次海中火，名縛拏婆目佉，劫壞時火名。瑜乾多火但舉其名，無用處也（淨行有在家出家。若生子者，從童真行即入山學道，乃至得五通，無此娶妻等法也）。右以上皆梵行事火者邪護摩法。佛「為汝諸仁者，已略說諸火。修行吠陀者，梵行所傳讀，此四十四種，我爾時所宣說。」顯正故，騰出已方辯真法也。祕密主！我於爾時，不知彼諸火性，作諸護摩。亦非護摩行。以下又偈也（又非得業果也），十二種火次說之。「我復成菩提，說十二種火。」復云何？「智火最為初，名大因陀羅。」佛意言：我爾時為大梵王，以諸梵眾來問韋陀典而演說之，令彼依此修行，獲得世五通等事。然我爾時未了火之自性及其業用，以不知故，當知爾時所作之事，不名善作亦不得名為護摩，非行非業亦不得其果。及我成菩提時，方了火之自性及彼方便作果等。所謂火之自性者，即是如來一切智光也。佛所以作此說者，欲伏諸外道分別邪正，令彼知有真護摩，故以諸淨行等於所宗韋陀之典，自謂祕密而生慢心。今佛自說韋陀原本，而於其中更顯正理真護摩法。此佛韋陀，當知最為第一祕密之藏。彼聞已生希有心，即生信解也。我昔未成正覺無所曉知，略說如上四十四種火法，廣則無量，如韋陀典中具明。今成正覺，復說真慧之火十二種法，所謂能成大事，除盡一切垢障之暗而成大事，不同往昔邪道非法之行也。 > Regarding "the time of binding the sheep" (meaning that when one's precepts are fulfilled, the brahman lineage has emerged, and the four castes are fully established, one may slaughter a sheep and eat it. Their teaching states: Brahmā produced the four castes, so he took wives; taking daughters of the four castes, they each bore sons, which constitutes Brahmā's producing the four castes. However, the fire used is the Āvahana fire. The sons born have innate superior and inferior ranks: when slaughtering the sheep, the son born of the Śūdra serves; the son born of the Kṣatriya slaughters it; the son born of the Vaiśya carves it; and the son born of the Brāhmaṇa caste eats it; at that time, they also empower it with mantras. This is the rite devised by the ṛṣi Vasu). Regarding "the time of contact with defilement" (meaning the loss of pure conduct, like a monk breaking the precepts. Or, it refers to instances when, through heedlessness without realizing it, someone cuts off his hair, or the cord bound around his body is broken, or his three-forked staff snaps, or while eating he is touched by a Śūdra, and so on. Desiring to confess and penalize himself, he gathers two or three hundred people of the same caste, and in the assembly uses the Viṣṭi fire to confess. At that time, the practitioners of pure conduct say in unison: "May the sun, the moon, and the gods witness and know that from this day forward this person is restored to his original purity." At that time, the confessor uses fire to make offerings to them, and at that time this fire god's mantra-empowerment rite is used). Regarding "the time of cooked food" (in their rites, whenever they wish to prepare food, they first take raw vegetables and other items, and empower them with the name-mantra of this fire god to make them pure, and only then cook them. If one mistakenly fails to do so, one violates the rule, and it does not become pure food. The Sahasa fire is used). Regarding "worshiping the sun god" (in the brahmanical practice, before the sun rises, one joins the palms, gazes toward the sun in the east, and when the sun rises, worships it and recites mantras; one performs this through the rite of this fire god, using the Haviṣya fire. When the sun is about to set, one again sees it off toward the west, according to the rite above. Every day one acts like this. There are also assembly places where many people perform it together). Regarding worshiping the moon god: after returning, when the moon rises, at home one again welcomes the moon, and the mantra used for revering it is also different; one uses the Nidhi fire for a full burnt-offering (this is the rite of presenting food into the fire: one takes food to fill one vessel and burns it in the hearth, using the Amṛta fire). For pacifying disasters (whenever one wishes to appease calamities, one uses this fire god's mantra, using the Varuṇa fire). For enrichment (one uses mantras such as those for pacifying disasters; it is said that its majestic ferocity is like the fire of the cosmic calamity, its force fiercely potent; one uses the Kṛtānta fire, which is the name of the fire god's mantra). For removing obstacles (that is, subjugation; one uses the Sūryakrodha fire, Krodha fire being the name of the deity). For summoning (meaning whenever one wishes to accomplish whatever is sought, or make people pleased, etc., one uses the Kāmana fire). Burning forests and trees (in their practice, one must not burn forests, trees, and so forth; yet when dense groves wither and decay, if one wishes to burn them to make them renew their luxuriance, one uses this rite; one uses the Dūta fire). Warming the belly (meaning after eating, the fire element within the body digests the food; it is used for health and freedom from disease; its mantra uses the Jaṭhara fire, the meaning being: "It sustains my body; if it emerges from my body, it is my son"). Next is the Bhakṣa fire, which is used for offering various foods to the fire (to be inquired further). Next is the submarine fire, named Vaḍavāmukha; the fire at the time of cosmic destruction is named Yugānta fire, but it is only mentioned by name and has no practical use (pure-conduct practitioners have both householders and renunciants; if one begets sons, from the practice of celibacy one enters the mountains to study the Path, up to attaining the five supernormal knowledges, without these rites of marrying wives and so forth). The above are all the erroneous homa rites of those pure practitioners who serve fire. The Buddha says: "For you virtuous ones, I have already briefly explained the various fires. Practiced by those who cultivate the Vedas and transmitted and recited in pure conduct, these forty-four kinds were proclaimed by me at that time." In order to reveal the correct, having brought these forth, he then clarifies the true teaching: "Lord of Secrets! At that time, not knowing the nature of those fires, I performed the various homas; yet they were not the practice of homa." The following is again a verse (and neither did they attain the fruits of karmic action). Next, the twelve kinds of fire are explained: "When I again attained bodhi, I explained the twelve kinds of fire." Furthermore, what are they? "The fire of wisdom is the very first, named Mahā-Indra." The Buddha's intention is: At that time I was the Great Brahmā King, and because the host of brahmans came to ask about the Vedic scriptures, I expounded them, causing them to practice in reliance on them and obtain worldly attainments such as the five supernormal knowledges. Yet at that time I had not understood the self-nature of fire and its functional activity; because I did not know, it should be known that what was performed at that time was neither called well-done nor could it be named homa; it was neither practice nor karma, nor did it attain its fruit. Only when I attained bodhi did I comprehend the self-nature of fire, its skillful means, the production of fruits, and so forth. What is called the self-nature of fire is none other than the light of the Tathāgata's sarvajñajñāna. The reason why the Buddha made this statement is that, wishing to subdue the various non-Buddhists and distinguish the erroneous from the correct, he made them know that there is a true homa; for those of pure conduct had developed arrogance, considering their revered Vedic scriptures to be secret. Now the Buddha himself speaks of the origin of the Vedas, and within it further reveals the correct principle of the true homa rite. This Vedic teaching of the Buddha should be known as the foremost supreme secret treasury. Having heard it, they conceived a sense of wonder, immediately generating faith and understanding. In the past, before I attained right awakening, having no clear comprehension, I briefly explained the forty-four kinds of fire rites as above—explained extensively they are measureless, as fully clarified in the Vedic scriptures. Now having attained right awakening, I again explain the twelve kinds of rites of the fire of true wisdom, which are capable of accomplishing the great matter, completely dispelling the darkness of all defilements and obstacles to accomplish the great matter, unlike the unlawful practices of the erroneous paths in the past. > — English (machine translation) (machine translation) - [Previous: 20.2](https://indike.org/pramana/in.bauddha.taisho.1796.20.2) - [Next: 20.4](https://indike.org/pramana/in.bauddha.taisho.1796.20.4) - [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.20.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.20.3](https://indike.org/pramana/in.bauddha.taisho.1796.20.3) · Pramāṇa