--- title: "尊勝佛頂脩瑜伽法軌儀 · 10 修瑜伽護摩品" description: "尊胜佛顶修瑜伽法轨仪由唐代高僧善无畏翻译并传授，是唐密早期重要经典之一。该经系统阐述尊胜佛顶法的瑜伽观修仪轨，包含密咒、手印、坛场布置及修行次第，体现唐代密教实修体系的核心内容。作为密教修行的重要指南，它不仅推动了中国密宗的发展，也对日本东密产生深远影响，在汉传佛教密法传承中具有崇高地位。" url: "https://rushiwowen.co/en/r/cmcvr21bw09m5l6045irb6py4" --- ### 尊勝佛頂真言修瑜伽護摩品第十 > Chapter 10: The Fire Offering Ritual of the Ushnisha Vijaya Dharani Yoga 我今復說護摩之法。護摩雖有多種，今略說四種，盡攝一切護摩之法。所謂：除災圓爐、增益方爐、攝召半月、降伏三角。如是四種護摩具有兩種：一者外護摩，二者內護摩。若外護摩者，一依常度依事法對。於曼荼羅外相望處，淨治地泥塗，量取四肘，中心掘深一肘，方圓等。脣高八指，脣闊四指。外安重緣，亦闊四指二肘，各分兩邊。分四面安置諸聖眾，爐四面布茅草，以末押根順押之。淨泥揑作輪，闊一磔手，高一指，具八輻輞，而作安於爐底。以楓木為柴，長一肘，以本押末而順押累之。著火之法，必不得口吹，要須取淨處火，隨法而用，或以扇扇之。火著已，即灑淨香水，請火天令坐爐中，即捧華散其爐中，以閼伽水獻之。取蘇三遍，以大杓一一真言泮爐中。次取油，次乳，次酪，次蜜，各護摩三遍。次乳粥、粳米飯，又取五穀粥皆護摩。次取長一寸黑沈香、白檀木、紫檀木，各取三枝搵酥中，擲之爐中。又取柏木長十二指，一向本末束之，取三條還酥中搵上下，擲之爐中。又用楊枝，亦準前法燒之。次取沈香木等各三遍。次取沈香、末香、白檀、紫檀、煎香末等，已上末以蜜和濕泮之。安悉末、丁香末、熏陸香末、健怛囉娑末，已上和蘇泮之。甘松末、藿香、零陵末，已上和蜜泮之。乳頭香、安悉香、健怛羅、娑闍囉娑香、龍腦香、丁香顆用之，豆䓻、白芥子和香。如是等堅木香、堅木香末、脂香、脂香末，次第取各三遍護摩之，然後奉送火天還本座位，即請本尊奉華閼伽等，奉坐爐內令生歡喜，即取酥等以大杓三遍，次小杓一百八遍，或千遍護摩，然後護摩蜜、乳酪、油、諸香水末及五穀等，一依如上，即奉閼伽還本位中。每所供養香及木等，皆滿三把，留五穀粥器中。次第大曼荼羅中諸佛頂輪王，及外院佛及菩薩，下至十方護世天神等，一一護摩之。或都諸色物等，各三遍護摩，一依如上。諸木蘇等，盡護摩之。其所供養香物等，都和五穀粥中相和。先為國主、皇后，及太子、諸王、公主、宰相、百寮、法界眾生，乃至自己身，各為三遍護摩。最後取爐，四面供養飯、菓盤等，一一加持護摩之。其火壇四角，置五寶瓶、香爐、菓盤等，一依大壇法。方、圓、三角、半月火爐，一依如上大壇法用。若能如是作法無不成矣。 若其惡相，正護摩之時，忽然火死，或黑焰，或驢騾等聲，皆是不成之相也。若火色與本法相應，即是成相。或聲音相貌，本法不相應，不成之相也。若除災法火色白，若增益法火色黃，若降伏法火色赤，若攝召法火色青。相貌者，如傘蓋、嚩日囉二合、蓮華鐸，焰光、善妙聲音，皆與本法相應，皆是成就之相。凡念誦護摩作法之時，依本時而作，速得悉地。所謂從初夜二更、三更為除災時也，夜半攝召時，後夜至明增益時，日中降伏時。其四種護摩，各各木香藥爐形等，各有殊異，準蘇悉地具明，臨時採作之。已說事法護摩之儀。 > If, during the actual fire offering, the fire suddenly dies out, turns black with smoke, or makes sounds like donkeys or mules, these are all signs of failure. If the color of the fire matches the corresponding ritual, it is a sign of success. If the sounds or appearances do not match the ritual, it is a sign of failure. For disaster-removal rituals, the fire should be white; for enrichment rituals, yellow; for subjugation rituals, red; for summoning rituals, blue. As for appearances, things like umbrellas, vajrascombined, lotus bells, radiant flames, and pleasant sounds—all these correspond to the ritual and are signs of accomplishment. Whenever you perform the recitation and fire offering, do it according to the proper time, and you will quickly attain success. Specifically: the early night, second watch, and third watch are for disaster-removal rituals; midnight is for summoning; the late night until dawn is for enrichment; and midday is for subjugation. For these four types of fire offerings, the wood, incense, medicines, furnace shapes, and so on each have their own distinctions, as fully detailed in the Susiddhi Scripture. Choose and prepare them accordingly at the time. This concludes the explanation of the ritual fire offering procedure. 第二內護摩者，三處同一體。三處同一體者，大曼荼羅即是護摩曼荼羅，護摩曼荼羅即是己身，己身即是火天，火天即是毘盧遮那如來。毘盧遮那如來、火天、己身，三種無二，等無差別，同一體故，具足三身。大日遍照法界，無所不遍，不生不滅，離言離想。生與無生，無非大日，故號為法身。護摩者，此方為火天，火能燒艸木卉林，無有餘者。天者智也，智火能燒一切無明株杌，無不盡燒。遮那大日即是法身，火天智火即是應身，己身能住方便即是化身。故經云：「方便為究竟，能作一切佛事。」是故自身為化身。此三種同一體相，入五智輪，頂上觀法界生，智火燒除一切業障等，能滿一切眾生願。其四種護摩隨本法作。若除災等一依外護摩，能轉一切障，令生諸福德。一依毘盧遮那經十二種火法，次第而用之。