Fascicle One

Chapter I

The Conversion of Prakrti

Thus have I heard. At one time the Buddha was staying in Anathapindada’s Garden in Jeta’s Grove in the land of SravastT, surrounded by monks and preaching the Dharma.

One morning the venerable Ananda donned his robes, took his almsbowl, and entered the city [of SravastT] to beg for food. Having finished begging for alms, he returned to Jeta’s Grove. On the way there was a large pond where villagers gathered. Beside the pond was a woman of the candala class carrying a pitcher who had just arrived to fetch water.¹ The elder Ananda went up to where she was and said, “Sister, I am now thirsty and would very much like something to drink. Could you give me a little water?”

Thereupon the charitable woman said, “Virtuous sir, it’s not that I’m stingy, but I am a candala woman, and I fear that it would not be proper were I to offer you [water].”

Ananda said, “Sister, I am a sramana whose mind is impartial. I do not see any difference between the high and the low. Just give me [some water], for I should not linger.” The woman then gave Ananda some clean water, and when he had drunk it, he returned to his lodgings.

After he had left, the woman, seizing on Ananda’s countenance, voice, speech, deportment, and other attributes, engendered deep attachment and thoughts of desire flared up. She thought, “Wouldn’t it be nice if I could get that departing monk to become my husband?” She further thought, “My mother is skilled in spells. She may be able to make him come to be my hus­band. I shall go to my mother and tell her all about it.”

Then she took some water and returned home. She went to where her mother was and said, “[There is] a monk [called] Ananda, who is a disciple of the Buddha. I am very much in love with him and want to win him as my husband. With the like of Mother’s powers it should be possible to achieve this. Please take pity on me and fulfill my wish!”

Her mother said to her, “There are two kinds of people against whom it is of no avail to use magic. Who are those two? One is those who have cut off desire, and the second is the dead. Others I am able to subjugate. The sramana Gautama is exalted in his awe-inspiring virtue, and King Prasenajit has great faith and respect for him. Were he to find out that I had made Ananda come [here], the candalas would all be annihilated. Furthermore, Gautama has extinguished mental afflictions, and his followers are all free from the defilement of desire. I once heard that to those who have cut off birth and death one should offer respect. Why would one instead commit evil deeds against them?”

When [her daughter] heard this, she wept with grief and said, “Mother, if you cannot make Ananda come, I will most certainly forsake life and limb. Even if Gautama defies my wish, again I shall not be able to remain long in the world. If I win him (i.e., Ananda), all my wishes will be fulfilled.” On hearing these words, her mother, saddened and unhappy, addressed her, saying, “You must not give up your life. I will assuredly be able to make Ananda come here.”

Thereupon the girl’s mother smeared the ground in [the yard of] her home

with cowdung, spread out reeds, and in the center of this site lit a great raging

fire. [Taking] one hundred and eight fine arka flowers, she recited a spell

400b once for each flower and threw it into the fire. The spell said:

Amale vimale kunkume sumane, yena baddho，si vidyut, icchaya devo varsati vidyotati gajati vismaya[m] ma[ha]rdja[sya] samabhivardhayitum? (O you who are untainted, free from taint, saffron, and beautiful! O light­ning, by which you are bound! According to desire the god rains down, flashes forth, and thunders to increase the amazement of the great king.)

Gods and demons and gandharvas, the god of fire and the god of the earth—if you hear this spell of mine and my sacrifice, you should quickly make Ananda come here!

When she had finished speaking these words, the venerable Ananda immediately became confused in mind and, unaware of what he was doing, went to pay a visit to the candalas' house.

Then the girl’s mother, seeing Ananda from afar approaching in a leisurely manner, addressed her daughter, saying, “The monk Ananda has come and is drawing near. You should now lay out the bedding, burn incense, scatter flowers, and make everything very neat and clean.”

On hearing her mother’s words, the girl rejoiced and leapt for joy. She decorated the room, installed a bejeweled seat, cleaned [the room], sprinkled and swept [the floor], and scattered famed flowers.

By then Ananda had already arrived at their house, sobbing with grief and choking, and he tearfully said, “How hapless I am to have met with this trouble! Could the World-honored One, with his great compassion, not take pity, apply his might, and think protectively of me so that I may be neither troubled nor harmed?”

Just then the Tathagata saw with his pure divine vision that Ananda was being led astray and confused by that woman, and in order to protect him he uttered a spell:

Sthiti acyuti aniti.³

Then the World-honored One, having uttered this spell, spoke these words: “With this spell I make all frightened beings feel at peace, and I also wish to bring benefit and ease to those in distress. Should there be any beings with­out a place of refuge, I shall become a true refuge for them.” Thereupon the World-honored One further uttered these verses:

The pond of precepts is fresh and cool, clear and unsullied,

And it is able to lave the heat of the mental afflictions of beings.

Should any wise person enter this pond,

The obstacles of the darkness of ignorance will be completely extinguished forever.

For this reason the worthies and sages of the three ages

All receive [the precepts] respectfully, and together they extol them.

If I have truly bathed in this stream,

It should make my attendant quickly return.

Then, because of the supernatural power of the Buddha and the power of his roots of goodness, the candala spell had no effect on Ananda, and he left their house and returned to Jeta’s Grove. The girl saw Ananda going back and said to her mother, “The monk has left!”

The mother addressed her, saying, “The sramana Gautama is surely with his awesome power thinking protectively of him, and therefore he has been able to render my spell impotent.”

400c The girl said to her mother, “Is the power of the supernatural virtues of the sramana Gautama able to prevail over Mother?”

Her mother told her, “The virtues of the sramana Gautama are profound and vast, and my power cannot be compared with his. Any magical arts of beings throughout the entire world he could, were he so disposed, destroy completely without there ever remaining anything of them. His actions cannot be hindered. For this reason know that his power is unsurpassed.”

Around that [same] time Ananda went to where the Buddha was, bowed down with his head at his feet, and stood to one side. The Buddha addressed Ananda: “There is a six-phrase spell,⁴ the power of which is preeminent: it completely protects all beings, destroys evil paths, and puts an end to calami­ties. You should now receive and uphold it, read and recite it, and use it for your own benefit and to make others happy. If monks, nuns, laymen, and laywomen wish to bring benefit and ease to themselves and to confer benefits on [other] beings, they should all receive and uphold the six-phrase divine spell. Ananda, this entire spell was proclaimed by all six buddhas of the past, and now I, Sakyamuni Samyak Sambuddha, also teach this spell. The heavenly king Great Brahma, Sakra Devendra, the Four Heavenly Kings, and so on all revere it, receive and uphold it, and read and recite it. Therefore, you should now endeavor to practice, extol, and worship it without forgetting it.” He then uttered the spell:

Yad uta, andare pandare key Ure [s] thamihaste saragrive bandhumati

dharavisa cili mili bhanilindayatha sambhakto lapolapati ka[n]thavilaya.⁵

The Buddha addressed Ananda: “Should any being receive and uphold this six-phrase divine spell, then when he is about to be executed, he will through the power of the spell be lightly whipped and gain release; if he deserves a whipping, he will because of this spell escape with a reprimand;

and if he deserves a reprimand, he will on account of the awesome power of this divine spell be forever uncensured, calm and happy. Ananda, I do not see any sramana, brahman or god, demon, [denizen of the world of] Brahma, human and non-human receiving and upholding this spell and then being troubled and harmed, except for those whose karma is fixed, about which nothing can be done.”

Then the candela girl, having passed the night, bathed herself, donned new and clean clothes, placed a garland of flowers on her head, applied per­fume, adorned her person with gold and silver brooches and strings of pearls and, walking slowly at a leisurely pace, set out for the land of Sravanti. When she arrived at the city gate, she stood waiting for Ananda.

That morning Ananda entered the city to beg for food. The girl, seeing him coming, felt deep joy and went after him, never once leaving him. Whenever he stopped or moved on and whenever he entered [a house for alms] or came out, she always followed him. The venerable Ananda, seeing this, felt greatly ashamed and, depressed and unhappy, he left the city and went to Jeta’s Grove. He bowed down with his head at the Buddha’s feet, withdrew, sat down to one side, and said to the Buddha, “World-honored One, [this] candela girl is harass­ing me a great deal. Whether I go or stay, move or halt, she does not leave me. I but beg you, World-honored One, to extend protection out of compassion.” The Buddha addressed Ananda: “You must not worry. I shall see to it that you are freed from this predicament.”

Then the Buddha and World-honored One addressed the girl, saying, “Do you want Ananda to be your husband?”

She said, “Gautama, it is truly as you say.”

The Buddha said, “Good woman, the rules for marriage are such that one must tell one’s parents. Have you now asked your honored [parents] or not?” She replied, “Gautama, my parents have given me permission. Therefore I have come here.”

The Buddha said, “If your parents have already granted permission, you must have them come themselves and hand you over in my presence.” On hearing these words, the girl bowed to the Buddha, withdrew, and set out for her parents’ place. Having paid her respects, she withdrew and stood to one side, and said to her parents, “I want Ananda to be my husband. Please have pity and go together with me to hand me over to him in person.”

At this her parents made their way to where the Buddha was, bowed down with their heads at the Buddha’s feet, and sat down to one side. The girl said, “Gautama, my parents have come.”

Thereupon the World-honored One asked them, “Do you truly give your daughter to Ananda?”

They replied, “World-honored One, it is indeed as you say.”

The Buddha said, “You may now return to your dwelling place.”

The girl’s parents then bowed to the Buddha and withdrew, whereupon the Tathagata addressed the girl, saying, “If you wish to win the monk Ananda as your husband, you must leave home and assume his appearance.”

She replied, “Yes, I shall respectfully accept your instructions.”

The Buddha said, “Welcome!” whereupon she became a sramand, and her hair fell away of its own accord and religious robes appeared on her person. Then [the Buddha] preached the Dharma for her, revealing and teaching it and benefiting and delighting her: namely, the discourse on giving, the dis­course on the precepts, the discourse on birth in heaven, and that desire is impure and escape [from transmigration] is best. Further, this desire is an aggregation of sufferings, the palatability of which is very slight and the faults most plentiful. For example, just as moths out of ignorance throw themselves into blazing flames and burn themselves to death, so too ordinary people, with their inverted views, wrongly produce attachment and are impelled by craving, just like moths chasing flames. Therefore, the wise reject it and distance themselves from it, without for even a moment arousing thoughts of love.

Then, having heard [the Buddha] explain this, the nun was happy, rejoicing in her heart, and her mind became disciplined. Thereupon the World-honored One, knowing that the nun’s heart and mind were pliant and free from trouble­some hindrances, explained for her in full the Dharma of the four truths, that is, “This is suffering, this is the habituation of suffering, this is the cessation of suffering, and this is the path to the cessation of suffering.”

401b Then the nun suddenly understood in her mind the four noble truths just as, for example, a new, clean, white cloth readily receives dye, and right there where she was sitting she attained the way of the arhat, never again to turn back or follow another’s teaching. She bowed down with her head at the Buddha’s feet and said to the Buddha, “World-honored One, earlier I was

foolish. Intoxicated with the wine of desire, I upset a wise and holy person and created unwholesome karma. I but pray, World-honored One, that you will accept my confession.”

The Buddha said, “I have already accepted your confession. You should now know that a buddha age (when a buddha is on earth) is difficult to encounter, a human body is difficult to obtain, and to be liberated from birth and death and gain [the state of] an arhat is also extremely difficult. These difficult things you have already accomplished, and in the Buddha’s Dharma you have attained the fruit of truth. That is to say, birth and death have come to an end, pure conduct has been established, what had to be done has been done, and there will be no future existence for you. Therefore, you should now exert yourself, and be sure not to be negligent!”

Chapter II

Clarifying Past Connections

At that time the brahmans and eminent and ordinary householders in the city, hearing that the Buddha had converted a ca^dala woman and sent her forth from home on the path, were all outraged and said, “She is of a lowly class. How will she practice pure conduct together with the four groups [of prac­titioners]? How will she enter the homes of distinguished people to receive offerings?” In this fashion they discussed the matter in turn, and they also reported it to King Prasenajit. On hearing about it the king was greatly aston­ished, and he promptly prepared a carriage and, surrounded by retainers and with attendants preceding and following him, made his way to Jeta’s Grove. There he alighted from the carriage, put aside his parasol, advanced slowly on foot, bowed down with his head at the Buddha’s feet, withdrew, and sat down to one side.

The Buddha, knowing what was on the minds of those assembled and wishing to resolve their doubts, addressed the monks: “Do you wish to hear about the past circumstances of the nun Prakrti (Original Nature) or not?” The monks said, “Yes, we wish to hear about them.”

“Listen carefully now, and I shall explain them for you.

“O monks, in time past, asamkhyeya (incalculable) eons ago, there was beside the Ganges River a garden called Atimukta in which flowers and fruits flourished and there were ponds and streams. In the garden there was a king by the name of Trisanku, who was of the canddla-matanga class. He lived in this garden together with hundreds of thousands of myriads of candalas.

“O monks, this Trisanku possessed great wisdom, was highly gifted and courageous, and knew his former lives, and there was nothing in the affairs of the world that he had not mastered. I shall briefly describe his five virtues. First, he was thoroughly trained in the essentials of the secrets of the four Vedic canons, and there was nothing that he did not understand about them. Second, he was well versed in poetry and prose and in phraseology long and

short. Third, he knew all about treatises, scriptures, and annals and had gone beyond sound to the other shore. Fourth, he was well versed in worldly sac­rifices, magical arts, and medicine. Fifth, he was able to differentiate the marks of a great man. This wisdom of his was inexhaustible.

401c “This king had a son called Karunakaran (Lion’s Ear).⁶ He was of hand­some features, his practice of the precepts was pure, his mind was pliant, he was benevolent and gentle, he was looked up to by all on account of his virtues, and he was a pleasure to behold. The Matanga king had instructed his son extensively in the classics and the magical arts, teaching him every­thing that he himself knew. Consequently Karunakaran’s knowledge was profound, just like his father’s, the same and no different.

“As King Trisanku was lying in bed one night a thought suddenly occurred to him: ‘My son is most outstanding in appearance, he is endowed with many virtues, people look up to him with respect, he is slowly growing up, and it is proper that he be betrothed. I must choose a comely fine match of surpassing talent and virtue, just like my son, and then I shall seek her for him. ’

“At that time there was a brahman called Puskarasarin (Lotus-flower Essence). His lineage was prestigious, his parents were true-bred, for seven generations [the family line] had been pure and without miscegenation, and he was versed in the four Vedas, with few able to match him in talent and skill. There was at the time a king called Agnidatta (Fire-given)⁷ who ruled over everything under the heavens, freely wielding his awesome power, and he had enfeoffed [Puskarasarin] with a settlement, giving him control over it, its land fertile and the people prosperous. The daughter of this Puskarasarin was called Prakrti, and she was of outstanding virtue and appearance, just like Sardulakarna.

“King Trisanku formed this thought: ‘Only Puskarasarin’s daughter is especially wonderful. I shall seek her betrothal to my son.’ Having formed this thought, early the following morning he mounted a large bejeweled car­riage drawn by a team of four white horses and, surrounded in front and behind by a multitude of candelas, left home, proceeding north, and headed toward that country [where Puskarasarin lived].

“Now, to the south of where Puskarasarin lived there was a park, called Sumanaska (Happy). Flowers and fruits thrived, trees grew luxuriantly, springs and bathing pools were filled to the brim with clean water, and different

kinds of birds cavorted above, their doleful⁸ sounds harmonious and a delight to hear. The park was vast, and in its agreeableness it was like the garden Nanda[na] of the gods.⁹ The Matanga king went into the park and waited for Puskarasarin.

“Now, that morning the brahman too [had mounted] a carriage drawn by a team of four white horses and, together with five hundred brahmans and surrounded by attendants, went to the park on an excursion. Along the way, the brahman instructed his disciples in matters like the arts, as well as per­forming recitation, and so arrived at the park.

“On seeing Puskarasarin approaching in a leisurely manner and with exceptional dignity, King Trisanku rejoiced in his heart and praised him in verse:

Like the sun when it first appears, its rays of light shining brightly,

So too is your awesome dignity, great sir.

Just as the drug from the Snowy Mountains (Himalayas) is preeminent among all drugs,

You, good sir, are exalted and unparalleled.

The power of your virtues is sublime and most impressive,

Just like the autumn moon, supreme among the stars.

Like Brahma, king of the gods, your wisdom is transcendent,

And all the gods look up to you.

Like Sakra Devendra, you are revered by all,

Extraordinarily handsome and incomparable.

I have extolled your merits but in brief;

Were one to describe them in full, one would be unable to exhaust them.

“Having spoken these verses, [Trisanku] rose and went to meet [Puskara­sarin] .They further exchanged greetings and then sat down.

“Puskarasarin said, ‘You are a candela, the lowliest of the low, and yet you have come here. What do you want?’

“[Trisanku] replied, ‘Good sir, there are in the world four things that one should practice. What are those four? First, the things that one has formerly done one remembers and does not forget. Second, one should bring benefit and ease to oneself. Third, one confers benefits on all beings. Fourth, one undertakes the act of marriage. For this reason I have now purposely come

to visit you. I have a son called Sardulakarna whose looks are imposing and wisdom sublime, and he wishes to be betrothed. Your daughter is supremely wise, and in their minds they long very much for each other. I wish to ask for your daughter in marriage. Please be so kind as to give it your consideration and grant permission. ’

“When Puskarasarin heard these words, the poison of anger flared up and he became extremely enraged, his face drawn tight, and frowning he spoke to him, saying, ‘The Matanga class is despised by people and is to be much feared and loathed, like poison and fire. I, now, am of the brahman caste, distinguished and respectable, and there is none better. I have mastered the Vedas and my wisdom is unparalleled. Why do you now want to come and insult me? Just as those with eyes all know the difference between the moon in the sky and the light of a firefly lamp, so too is the candela class when compared with the brahman, the one respectable and the other inferior. You, now, are foolish and do not recognize [this difference between] high and low, and you have engendered in your mind aspirations for that which you cannot seek. You, a candela, have those of your own kind [whom your son can marry]. Why do you want to defile a person of supreme purity? Further, if a brahman is imperfect in his practice of the precepts and unable to master the wonderful canon of the Vedas, [other] brahmans do not associate with him. How much more so in the case of a boorish fellow like you who has formed this idea! You should leave straightaway, and you ought not to linger lest outsiders hear of this strange talk!’

“Then Trisanku, having heard this, said, ‘Good sir, I know all about the differences between high and low, that gold and jade are rare while earth and wood are base. But I do not now see that there is any difference between brahmans and candelas, for you brahmans do not appear out of the sky while the candela class alone is born from the earth. Brahmans come into being through the womb, and so does the candela class. You say that you are special, but this cannot be so. The death of a brahman is feared and abhorred by people, nor does anyone wish to see the death of a candela. If you say that there are distinctions between high and low, why are there no differences in their birth and death?

“‘In your view, it should be regarded that candelas do wicked things, that they are violent and murderous, that they deceive beings, that they have no
thoughts of compassion, and that for these reasons they are called lowly. I shall now explain all the evil deeds and false things concerning you brahmans. You institute lawsuits, you upset the wise and good, you conjure up ghosts, you read the stars and observe the moon, you join battle, and you kill beings. To put it briefly, everything evil is all the doing of brahmans.

“‘You brahmans are by nature fond of delicacies, and you make the fol­lowing statement: “If one offers a sacrifice, chanting a spell over a sheep and killing it, the sheep will without fail be born in heaven.” If it were the case that [a sheep] would be born in heaven upon having had a spell chanted over it, why, now, do you not chant a spell over your own person, kill yourself in sacrifice, and seek birth in heaven? Why do you not chant spells over your parents, acquaintances, wife and children, and attendants, slay them all, and cause them to be born in heaven? That you do not destroy your own person and only kill sheep is, it should be known, all because brahmans want to eat meat. You falsely give such explanations to deceive people, and to say that you are superior is quite unwarrantable.

“‘In brahmanic law one is called heinous and is not a brahman if one com­mits four kinds of offenses. What are [the] four? The first is killing brahmans, the second is committing adultery with one’s teacher’s wife, the third is steal­ing gold, and the fourth is drinking liquor. Only these four evils are called offenses. There is no retribution for any other killing. In your laws one is guilty of the offense of killing on account of having terminated another’s life. If one kills other people [apart from brahmans], it is also called terminating life. Why is killing them not an offense for you [brahmans] alone? It is also the same with [the other offenses down to] drinking liquor.

“‘Know that you [brahmans] are foolish and ignorant, perversely producing deluded thoughts. One cannot call this distinguished. Furthermore, a brahman who has committed the previous four offenses can still win absolution if he sincerely repents, holding the foot of a bedstead in his hand, wearing tattered robes, and hanging a human skull on his head.¹⁰ If he repents thus for a full twelve years, his precepts will once again be complete and he will become a brahman. Such foolishness is concordant with erroneous views, and yet you engender arrogance, calling yourself distinguished. If one looks at it on this basis, the castes are all equal, and you should give your daughter to my son. ’

“When Puskarasarin heard these words, his anger doubled and he said to Trisanku, ‘You rashly make these statements without thinking. As a king, you should know three laws. The first is the law of the land, the second is the law of high and low, and the third is the law of taxes. There are four castes in the world. They were all born from Brahma. Brahmans were born from Brahma’s mouth, ksatriyas were born from his shoulders, vaisyas were born from his navel, and sudras were born from his feet.¹¹ It is because of this meaning that brahmans are deemed to be preeminent. They can have four wives, ksatriyas three wives, vaisyas two wives, and sudras one wife. Dif­ferentiated in this manner, the castes are each different. You yourself are so lowly that you do not even come within these four castes, and yet you say that there are no differences between the castes. This is contrary to the sacred teachings, and you want to confuse me. You should promptly go back home. Say no more!’

“Trisanku said, ‘If, good sir, you say that the four castes in the world were all born from Brahma and that brahmans alone came forth from his mouth, on account of which they are the most honorable and there are none better than them, then why do brahmans have hands, feet and joints, as well as the four kinds of deportment (walking, standing, sitting, and lying down) and voice and speech? For this reason know that there are no differences [between the castes]. Supposing that they did differ, you would have to distinguish between them. For example, there are various distinctions among lotuses, namely, flowers that grow in water or on land, the utpala flower, the fragrant campaka flower, the atimuktaka flower, and the summand flower. Flowers such as these have differences of color, and their fragrance also differs. But I do not see any differences in your four castes. You should realize that they are all distinctions of wrong thinking.

“‘For example, a young child playing on the road gathers together sandy soil to make castles, or else he names [the grains of sand], saying, “This is gold, this is silver, ghee, curds, rice, wheat.” But the sandy soil does not turn into rare treasures on account of the child’s giving it names. In this fashion you too, your mind shrouded with foolishness, give rise to thoughts of arro­gance. Nobility and lowliness do not come about just because you say so.

“‘Again, if brahmans were born from the mouth of Brahma, they ought to have compassion, tolerance, benevolence, and love for beings. How could
they kill them, put curses on them, and be angry with them? Supposing that the four castes were all born from Brahma, they would then be siblings. How could they undertake the act of marriage together? This would muddy pro­priety, run counter to reason, and be no different from birds and beasts.

“All beings receive rewards in accordance with the good or evil of their karma. That is to say, beauty and ugliness, humble poverty and noble wealth, longevity and early death, foolishness and wisdom—things like these come about through karma. If we were born from Brahma, everyone would be the same. For what reason would there be these differences?

“Again, according to your laws, Isvara created the world. His head became the heavens, his feet became the earth, his eyes became the sun and moon, his stomach became empty space, his hair became grasses and trees, his tears became rivers, his bones became mountains, and his feces and urine all became the sea. All this is something that you brahmans have wrongly pro­pounded. The world was established through the karma of beings. How could Brahma manage it? You [brahmans] are stupid and perversely produce deluded ideas. And yet you say you are superior. People do not accept this.

“Again [you say that], after his life has come to an end, the brahman alone is born in heaven and others are not, for which reason [brahmans] are deemed to be superior. But according to your scriptures, those who practice good deeds are all born in heaven. If it is the case that one is born in heaven by practicing good deeds, all beings are capable of doing good and all will be born in heaven. Why is it that only other people [apart from brahmans] are inferior?

“‘O great brahman, suppose someone begets four sons and gives them each a name. The first is called Happy (Nandaka), the second is called Longevous (JTvaka), the third is called Sorrowless (Asoka), and the fourth is called Joyous.¹² Though they were begotten by the one father and are all of the same caste, there is a distinction in the differences between the four names. The four castes of the world are also like this. Although they have the same karmic retribution, mental afflictions, and inherent desires, they have four names. Brahman, kshatriya, Vaisya, and Sudra may not be the same in name, but there is no [distinction of] high and low in their essence.

“‘Brahmans study the Vedic canon, revere and respect it, and, priding themselves on it, engender arrogance, and on account of this they deem

human nature to be fixed. I shall now explain how this Vedic canon is without any truth and can easily be split apart.

“‘Long ago there was a man called Brahma, who practiced the path of med­itation and possessed great knowledge and insight. He composed a Veda, which he disseminated and taught. Later on, there was a seer called Svetaketu (White- pure), who appeared in the world and composed four Vedas. The first was Hymns (Rigveda), the second was Sacrifices (Yajurveda), the third was Chants (Samaveda), and the fourth was Apostrophes (Atharvaveda). Next, there was another brahman, called Pusya, whose group of disciples [numbered] twenty- five, and one Veda (i.e., the Rigveda) they broadly divided, making it into twenty-five divisions.¹³ Next, there was another brahman, called Suka (Parrot). who turned one Veda (i.e., the Samaveda) into eighteen divisions. Next, there was another brahman, called Good Path,¹⁴ whose group of disciples [numbered] twenty-one, and they too turned the [Yajur]Veda into twenty-one divisions. Next, there was another brahman, called Dove-seeker,¹⁵ who turned one Veda (i.e., the Atharvaveda) into two divisions, and two turned into four, four turned into eight, and eight turned into ten. In this fashion, [the branches of the Vedas] evolved into one thousand two hundred and sixteen kinds in all.¹⁶ Therefore, you should realize that the Vedic scriptures are easily changeable.

“‘Great brahman, when this Vedic canon is liable to dispersion, the inherent nature of brahmans is scattered and destroyed along with [the Vedas]. Would it still exist? If it now still exists, one should not say that the inherent nature of brahmans is determined because of the Vedas. Supposing that it is scattered and destroyed along with [the Vedas], how could you say that the inherent nature of brahmans is true and unchanging? Therefore, your statement that “I alone am respectable and other people are inferior” is not so.

“‘Again, O brahman, you pride yourself on your wisdom, are skilled in the magical arts, look down on other people, and produce the notion that you are distinguished. But now, whatever you may know, if other people study it they too can gain mastery of it. You should realize that everyone is respectable. Why are only brahmans said to be so?

“‘In the past there was a seer called Vasistha,¹⁷ whose wife was a candela woman. She gave birth to two sons. The elder was called Pure (Suddha?) and the second was called Drink (Pana?). They both attained the path of the seer, were endowed with the five [supernatural] faculties, modified the Vedic

canon, and created a method for [drawing] dwelling plans. Can you slander these two sages and say that they were not seers? Before you said that the candala class is inferior and lowly. Why then are the sons of one called seers?

‘“Long ago a fisherman caught a fish. When he cut the stomach open to look inside, he saw that there was a woman, jet-black in color. The seer Parisa[ra] had intercourse with her and begat a son, Dvaipayana,¹⁸ who freely exercised the five [supernatural] faculties and was endowed with awesome virtues. Were the likes of these not seers?

‘“A long time ago there was a kshatriya called BhTma.¹⁹ He too attained the path of the seer. His supernatural powers were extraordinary, his wisdom was profound, he was skilled in speech, and he was quite capable of instructing brahmans. How could a person like this be lowly?

“‘There was a ksatriya woman called Renuka (Dust Mote). She had by the brahman Jamadagni a son called Rama, who possessed great supernatural powers and was versed in scriptures and treatises.²⁰ In a midsummer month he was traveling together with his mother. The sun’s rays burnt fiercely and the heat of the earth scorched his mother’s feet, and she was unable to go on. Rama said, “Get on my shoulders, and then let us go.” At that time his mother did not accept his suggestion. They went on again for a little way, but she was still troubled by the earth’s heat. Rama made a vow, saying, “If I am truly kindhearted and gentle, filial and respectful, let the sun sponta­neously disappear!” As soon as he spoke these words, the sun vanished. Later on, his mother picked some flowers, all of which were closed. His mother said to him, “Because you made the sun disappear, the flowers do not open.” He promptly made another vow, saying, “If I am kindhearted and filial, may the sun reappear!” As soon as he finished saying this, the sun shone brightly.

“‘These seers were not brahmans, but the magical transformations wrought by their supernatural powers cannot be circumscribed or measured. How could they be called lowly people? For this reason all castes are equal. You should marry your daughter to my son. I shall give you as much money and as many valuables as you wish. ’”

Chapter III

Revealing the Truth

“Thereupon King Trisanku said to Puskarasarin, ‘Good sir, listen carefully as I cut through the web of erroneous views, reveal the way to truth, and purify the path to bodhi for you. For making people go to heaven there are. according to your laws, five methods of sacrifice, and these sacrifices are 403c said to be the cause of nirvana and to enable one to be born in heaven. What are the five? The first is killing a person, extracting the fat, and using it as an offering. The second is slaughtering a horse and again using the fat as an offering. The third is the extensive great offering. The fourth is the universally open offering. The fifth is the offering [made] in accordance with one’s desires.²¹ These are all false, and there is no truth in them. One exhausts oneself in vain and prolongs the evil destinies.

“‘There are eight wholesome methods that are truly beneficial and with which one invariably gains birth in heaven and obtains good rewards. What are the eight? The first is right faith. The second is cultivating the precepts.

The third is widely practicing charity. The fourth is desiring wisdom. The fifth is always respecting fellow practitioners of celibacy. The sixth is being fond of much learning. The seventh is guarding one’s physical, verbal, and mental actions. The eighth is always attending closely on good friends. These eight items are methods of purification that all beings should practice. All the first seven methods one gets to hear of from good friends. Therefore, you should now contract a marriage with me and study these wondrous methods under me. You must not engender pride and forfeit this good boon.

“‘Now, I shall further explain for you from beginning to end the process whereby the castes arose, and having listened to this, you must rid yourself of arrogance. When the eon first came into existence, all types of beings were able to fly, their radiance was extraordinary, their food was tasty, and their personal adornments appeared spontaneously without anyone having made them. Later on, their merit was exhausted and all [these] things disappeared.

At this time beings practiced cultivation, demarcated boundaries, and formed notions of ‘‘self’ and “[other] people,” or else they prided themselves on the abundance of their crops, looked down on other people, and called themselves wealthy. For this reason everyone called them the ksatriya class.²² There were also beings who did not enjoy being at home and went into the mountains and forests. They studied and practiced methods of meditation, wore tattered robes, begged for food to keep themselves alive, purified their persons and cleansed themselves, and performed sacrifices. For this reason they were all called the brahman class.²³ Those who did such things as ploughing and sowing, cultivating and planting, hunting and fishing were called vaisyas. Those who robbed, traded, and had no thoughts of pity or tolerance were called sudras. Once there was also a person who was traveling along the road when his car­riage broke down, whereupon he repaired it, and so he was called a matanga.²⁴ Those who only did farming were called farmers, and those who went from shop to shop were called merchants. There were hundreds and thousands of kinds of distinctions like these, but in reality there were no differences in their origins and their designations were established merely as provisional constructs out of a desire to describe how the castes were not the same.

“As for brahmans, there are further distinctions, namely, Gautama, Calf (Vatsya), Kautsa, Kausika, Vasistha, Kasyapa, and Mandavya. These seven 404a clans are again each divided, all producing ten groups. The eighth is called Smoky (Dhumra).²⁵ There are no further different clans. You brahmans, though your name is uniform, have subdivisions. Beings at the start of the eon were also like this. At root there are no differences, but when differentiated they turn into many clans.

‘“Therefore, you should now observe [the matter] carefully for the sake of Dharmic benefit and in order to cut off the false and seek the truth. You should marry your daughter to my son. Whatever you desire to ask for, I shall without fail fulfill your wish. We should hold the wedding quickly with­out delay!’”

Chapter IV Questions

“Thereupon Puskarasarin, having heard these words, engendered great joy and experienced something unprecedented, and he said to Trisanku, ‘Excellent! Good sir, what you say is true. In former times, what were you that you are so able in wisdom and speech? What conduct did you practice and what merit did you perform? Pray but tell me in full detail!’

“Trisanku said, ‘I recall that in the past I was once King Brahma, and Sakra as well, and again I was once the seer Svetaketu (Pure Cover) and a brahman, turning one Veda into four parts. For hundreds of thousands of eons I was a wheel-turning sage-king (Chakravarti). Wherever I was born was distinguished and wealthy, and there and then I cultivated compassion, meditation, and wisdom, extensively converted beings, and performed buddha deeds.’

“Puskarasarin said, ‘Good sir, have you read the Savitra divine spell?’²⁶ “He replied, ‘I have read it. Listen carefully now as I explain in full every­thing about this spell. In the far distant past, asamkhyeya eons ago, I was a seer called Vasu, endowed with the five [supernatural] faculties, completely free and unimpeded, duly practicing meditation, and of surpassing wisdom. At the time, there was a naga king called Taksaka who had a daughter by the name of Kapila (Yellow Head), of beautiful countenance and figure and endowed with regular features. On seeing her, I engendered thoughts of love and attachment, and on account of having produced these thoughts I lost my supernatural faculties and meditation techniques. Deeply repentant and self-reproachful, I uttered this spell. This spell has in all three sections and twenty- one syllables. Again, it has three sections, [each] with only eight syllables. Listen carefully now as I enunciate it:

tad yathd, om blur bhuvah svah, tat savitur varenyam bhargo devasya

dhimahi, dhiyo yo nah pracodayat.

([The spell is] like this: Om, earth, air, sky. May we attain that excellent glory of the god Savitr: so may he stimulate our prayers.)

‘“This is called the spell for brahmans.

om jatilas topaso bhutva gahanam vanam asritah, gambhiravabhase tatra hy atmaramas taporatah.²¹ devasya sresthakam bhojanam upanam[ya] pradasyamah.

(Om. [The first-born, the lord of creatures,] having become an ascetic with matted hair, took refuge in a dense forest, for in that deep splendor, delighting in the Self, he rejoiced in austerities. Having brought the god’s best food, we shall offer it.)

‘“This is called the divine spell for ksatriyas.

om citram hi te vaisyakanya, atha sa kanya arthatah pravina.

(Om. In different ways for you, the vaisya maiden, and that maiden is indeed clever.)

‘“This is called the divine spell for vaisyas.

om atapah pratapah, jived atham varsasatam, pasyed atham cira[m]. (Om, neglectful of austerities, practicing austerities. May he live a hundred years! May he see for a long time!)²⁸

‘“This is called the divine spell for sudras.

Om. Wherever there is form, there is invariably desire;

Wherever there is desire, there is invariably suffering.

If one can free oneself from this desire,

One will certainly gain [birth in] the abode of Brahma.

“‘This is called the Savi[t]ra spell for the heavenly king Great Brahma.’ “Puskarasarin said, ‘What is your clan?’

“He said, ‘My clan is Atreya (Three Nothings).’²⁹

“Again he asked, ‘Good sir, from where do you originally come?’

“He replied, ‘I was originally born from water. ’

“‘Who was your teacher?’

“He replied, ‘My teacher was called Kaleya.’³⁰ “‘In your lineage group, who are the most valiant?’

“He replied, ‘In my lineage there are altogether three deemed to be the most courageous. One is called Vatsya (Single), the second is called Kautsya (Oftentimes), and the third is called Bharadvaja•’

“‘Who is your co-teacher?’

“He replied, ‘The chanter. ’

“Again he asked, ‘How many varieties of chanters are there?’

“He replied, ‘There are six kinds.’

“‘From which clan is your mother?’

“He replied, ‘My mother’s clan is Parasa[r!ya]. Such, good sir, is my vir­tuous conduct. This being the case, I therefore said earlier that the high or low status of all beings is indeterminate. Someone who, though respectable, commits evil is still called lowly; if a lowly person is able to perform good deeds, he is then called distinguished. Therefore, all designations of respectability are due to the cultivation of good deeds, and one is not called a superior person because of one’s caste. Knowing this, you should rid yourself of pride.’”

Chapter V

Explaining the Star Charts

“Thereupon Puskarasarin asked Trisanku, ‘Do you, good sir, know anything about astrology?’

“Trisanku said, ‘O great brahman, I have mastered secrets beyond this, so how could I not know anything about a minor matter like that? You should listen carefully as I now explain.

“‘Although there are many constellations, there are only twenty-eight important ones.³¹ The first is called the lunar mansion Pleiades (Krttika); the second is called Net (Rohinl); the third is called Turtle (Mrgasiras); the fourth is called Orion (Ardra); the fifth is called Well (Punarvasu); the sixth is called Ghost (Pusya); the seventh is called Willow (Aslesa); the eighth is called 404c [Seven] Stars (Magha); the ninth is called Drawn Bow (Purvaphalgunl); the tenth is called Wing (Uttaraphalgunl); the eleventh is called Cross Board [of a Carriage] (Hasta); the twelfth is called Horn (Citra); the thirteenth is called Neck (Svatl); the fourteenth is called Base (Visakha); the fifteenth is called Room (Anuradha); the sixteenth is called Heart (Jyestha); the seventeenth is called Tail (Mula); the eighteenth is called Winnowing Basket (Purvasadha); the nineteenth is called Dipper (Uttarasadha); the twentieth is called Ox (Abhijit); the twenty-first is called Woman (Sravana); the twenty-second is called Void (Dhanistha); the twenty-third is called Rooftop (Satabhisaj); the twenty-fourth is called House (Purvabhadrapada); the twenty-fifth is called Wall (Uttarabhadrapada); the twenty-sixth is called Astride (Revatl); the twenty-seventh is called Mound (Asvinl); and the twenty-eighth is called Stomach (Bharanl). These are called the twenty-eight lunar mansions.’

“Puskarasarin said, ‘How many stars do these lunar mansions have? What are they like in appearance? Again, for how long are they together with the moon? What does one use for making sacrifices to them? Which deities preside over them? What lineage do they have? Good sir, pray but explain it further.’³²

“Trisanku said, ‘If you wish to hear, listen carefully as I explain. The Pleiades have six stars; in shape they are like scattered flowers; they move together with the moon for twelve hours; for sacrifices use curds; the fire god [Agni] presides over them, and the clan is Vaisyayan[a]. Net has five stars; in shape it is like flying geese; it moves together with the moon for one and a half days; make sacrifices with deer meat; it is subject to King Brahma, and the clan is Bharadva[ja]. Turtle has three stars; in shape it is like a deer’s head; it is together with the moon throughout one day; use fruit to make sacrifices; it is subject to the moon god [Soma], and the clan is the Deer family (Mrgayana). Orion has one star; it follows the moon for one day; make sacrifices with ghee; it is related to the sun god [Surya], and the clan is the Settled family. Well has two stars; in shape it is like a person’s step; it is together with the moon for only one day; for sacrifices be sure to use honey; it is subject to Jupiter, and the clan is again the Settled family.³³ Ghost has three stars; in shape it is like a painted jar; it travels together with the moon for one day; for sacrifices use peach flowers; it is subject to Jupiter, and the clan is Aupa[ma]nya[va]. The lunar mansion Willow has one star; it is together with the moon for half a day without either abandoning the other; for making sacrifices to it use milk; it belongs to the dragon god [Sarpa], and therefore the clan is the Dragon family. There are these seven lunar mansions in the eastern quarter.

“‘As for the Seven Stars, five are visible and two stars are hidden; in shape they are like the bend in a river; they follow the moon for one day; make sacrifices to them with sesamum; they are subject to the god of ghosts [Pitr], and the clan is Pingal[ayan]a. The lunar mansion Drawn Bow has two stars; it is also like a person’s step; it moves together with the moon throughout one day; use fruit for sacrifices; the clan is the Good family, and it is subject to the good god [Bhava]. Wing has two stars; in shape it is like a person’s step; it moves with the moon for one and a half days; make sacrifices to it with shark; it is subject to the god Bhaga, and the clan is Kausika. The lunar mansion Cross Board has five stars; in shape it is like a human hand; it moves together with the moon for one day and one night; make sacrifices to it with panic grass; the clan is Syamayan[a], and it is subject to the god Tvastr. Horn has one star; it follows the moon for one day; make sacrifices with flowers;

405a it is subject to the god Tvastr, and the clan is Cait[r]ayan[a]. The lunar mansion

Neck has one star; make sacrifices to it with parched barley mixed with ghee; it follows the moon for one day; it is subject to the god Tvastr, and the clan is called the Red family. The lunar mansion Base has two stars; in shape it is like a ram’s horn; it moves together with the moon for one and a half days; use flowers for sacrifices; it is subject to the fire god [Agni], and the clan is Samahan[a]. There are these seven lunar mansions in the southern quarter.

“‘The lunar mansion Room has four stars; in shape it is similar to a string of pearls; it is together with the moon for one day and one night; make sac­rifices with wine and meat; it is related to the loving god [Mitra], and the clan is Alamba[yana]. The lunar mansion Heart has three stars; its shape is like a bird; it follows the moon for one day; make sacrifices to it with non- glutinous rice; it is subject to the god of heaven and earth [Indra], and the clan is Katyayan[a]. Tail has seven stars; its shape is like a scorpion; it is together with the moon for one day and one night; make sacrifices to it with fruit; it is subject to the god Sada, and the clan is Katyayan[a]. The lunar mansion Winnowing Basket has four stars; in shape it is like a cow’s step; it is together with the moon for one day and one night; use the fruit of the Naroda (banyan) to make sacrifices; it is subject to the water god [Toya], and the clan is Katyayan[a]. Dipper has four stars; in shape it is like an ele­phant’s step; it accompanies the moon for one and a half days; make sacrifices to it with peach flowers; it is subject to the Ferocious God, and the clan is Kalayan[a]. The lunar mansion Ox has three stars; in shape it is like the head of a cow; it accompanies the moon for one hour; it is not necessary to make sacrifices; it is subject to Brahma, and the clan is the Brahman family. Woman has three stars; in shape it is like barley; it moves together with the moon for one day and one night; make sacrifices with bird meat; it is subject to the god Visnu, and the clan is Katyayan[a]. There are these seven lunar mansions in the western quarter.

“‘Void has four stars; in shape it is like a flying bird; it is together with the moon for one day and one night; make sacrifices with bean gruel; it is subject to the god Vasu, and the clan is Kaundiny[ayan]a. The lunar mansion Rooftop has one star; it follows the moon for one day; make sacrifices with nonglutinous rice; it is subject to the water god [Varuna], and the clan is Tandyayan[a]. House has two stars; in shape it is like a person’s step; it moves together with the moon for one day and one night; make sacrifices

with blood and meat; this lunar mansion is subject to the god [Ahir]budhnya, and the clan is Ja[tu]karnya. The lunar mansion Wall has two stars; in shape it is like a person’s step; it goes after the moon for one day and one night; make sacrifices to it with meat; it is subject to the good god [Bhava], and the clan is D[r]ahyayan[a]. Astride has one large star, and the remaining small ones are its aides; in shape it is like half a jade badge; it moves with the moon for one day and one night; make sacrifices with boiled rice with curds; it is subject to the god Pusa[n], and the clan is the Eight Beauties family (Asta- bhagin!ya). The lunar mansion Mound has two stars; in shape it is like the head of a horse; it moves together with the moon for one day and one night; make sacrifices with milk gruel. Stomach has three stars; in shape it is like the legs of a tripod; it is together with the moon for one day and one night; make sacrifices with sesamum; it is subject to the god Yama, and its clan is Bharga[va]. There are these seven lunar mansions in the northern quarter.

                       “‘O  great brahman, I have explained in full the twenty-eight lunar man­

scions. Now, among these lunar mansions the following six move together with the moon for two days and one night, namely, Net, Well, Base, Wing, Dipper, and Wall. As well, there are five lunar mansions that are together with the moon for only one day: (1) Orion, (2) Willow, (3) Winnowing Basket, (4) Heart, and the fifth is called Rooftop. There is only the lunar mansion Ox that follows the moon for half a day. The rest all move with the moon for one day and one night.³⁴ The seven lunar mansions of the eastern quarter start from the Pleiades, the seven lunar mansions of the southern quarter start from the Seven Stars, the seven lunar mansions of the western quarter start from Room, and the seven lunar mansions of the northern quarter start from Void.

“‘In addition, among these lunar mansions, seven lunar mansions are supreme: Drawn Bow, House, Base, Winnowing Basket, Room, Well, and Neck; three lunar mansions are fiendish: Orion, Willow, and Stomach; four lunar mansions are kindly: Wing, Dipper, Wall, and Net; five lunar mansions are mild: Woman, Void, Rooftop, Heart, and the fifth is called Tail; five lunar mansions are steadfast: (1) Turtle,³⁵ (2) Horn, the third is called the Seven Stars, the fourth is Willow, and the fifth is called Ox; and four lunar mansions are swift: Pleiades, Turtle, Mound, and Ghost. Furthermore, there are three ways in which these lunar mansions may be in conjunction with the moon:

(1)   they may be in front of the moon, (2) they may be behind the moon, or (3) they may be alongside the moon.

“‘Now I shall further explain for you the seven luminaries: the sun, the moon, Mars, Jupiter, Saturn, Venus, and Mercury. These are called the seven [luminaries]. With Rahu and Ketu (Comet) they make altogether nine [planets]. These terms and matters concerning astrology and so on you should observe deeply and carefully. ’，’

[End of] Fascicle One of the Mata-nag Sutra

Fascicle Two

Chapter VI

Observing Misfortune and

 Good Fortune

“Trisanku said, ‘Listen carefully, good sir, as I further explain the good and bad omens of the passage [of the moon] through the constellations. Someone born on a day when the moon leaves the lunar mansion Pleiades³⁶ has great renown and is revered by others. Someone born when the moon leaves Net is distinguished and praised by all. Someone born on a day when the moon leaves Turtle takes much pleasure in angry disputation and harbors noxious thoughts. Someone delivered on a day when the moon leaves the asterism Orion overindulges in food and drink possessing fine flavors. Someone born on a day when the moon leaves Well has granaries full to overflowing and large numbers of cattle and sheep. Someone born when the moon leaves the asterism Ghost cultivates good. Someone born when the moon leaves the 405c asterism Willow has many desires. Someone born when the moon leaves the Seven Stars is respectable. Someone born when the moon leaves the asterism Drawn Bow is short-lived. Someone born when the moon leaves the asterism Wing observes the precepts. Someone born when the moon leaves the asterism Cross Board is a robber. Someone born on a day when the moon leaves the asterism Horn is well versed in music and skilled in making necklaces. Some­one born when the moon leaves the asterism Neck is good at calculations. Someone born when the moon leaves the asterism Base will become a [king’s] minister. Someone born when the moon leaves the asterism Room is skilled in managing affairs and good at sales. Someone born when the moon leaves the asterism Heart is foolish and his life is short. Someone born when the moon leaves the asterism Tail has many offspring and a great reputation.

Someone born when the moon leaves the asterism Winnowing Basket is fond of meditation. Someone born when the moon leaves the asterism Dipper is wealthy. Someone born when the moon leaves the asterism Ox has renown. Someone born when the moon leaves the asterism Woman is much honored and favored [by a king]. Someone born when the moon leaves the asterism Void is bellicose. Someone born when the moon leaves the asterism Rooftop will become a commander. Someone born when the moon leaves the asterism House will become a leader of bandits. Someone born when the moon leaves the asterism Wall is very skilled at mixing perfumes. Someone born when the moon leaves the asterism Astride is very vulgar. Someone born when the moon leaves the asterism Mound is skilled in dealing in cattle and horses. Someone born when the moon leaves the asterism Stomach is very murderous. O great brahman, I have finished explaining in full the good and bad [fortune] of those born when the moon leaves an asterism.

“‘Now I shall further explain the good and bad omens of towns founded when the moon leaves [each of] the asterisms. A town founded when the moon leaves the asterism Pleiades has great majesty and abundant riches, but it may be damaged by a great fire. In a town founded when the moon leaves the asterism Net, the people inside all cultivate good deeds, have abundant wealth and property, recite the scriptures, and have little greed. A town founded when the moon leaves the asterism Turtle has plentiful women and innumerable cattle and sheep, and is endowed with chaplets of fragrant flowers. A town founded when the moon leaves the asterism Orion has many delicacies and abundant riches, and the people inside are all foolish. A town founded when the moon leaves the asterism Well has great majesty and has many riches and much food and grain, but before long it will destroy itself. Though there may be wicked people in a town founded when the moon leaves the asterism Ghost, later they will most certainly become good, being benevolent and filial, cultivating compassion, and prolonging their years and becoming long- lived; there are many wind gods, and the five grains have little taste. In a town founded when the moon leaves the asterism Willow, there are many people inside who are sorrowful and resentful, like causing quarrels, and are mostly smelly and dirty. In a town founded when the moon leaves the Seven Stars, the people inside all have wisdom and much wealth and property, cultivate the precepts and practice charity, and are filial and respectful, chaste and
pure. A town founded when the moon leaves the asterism Drawn Bow has many women, is endowed with fragrant flowers and delicacies, medicinal [plants] and grains both thrive, and the people are at ease. A town founded when the moon leaves the asterism Wing has abundant riches, and the people are all foolish and browbeaten by women; the town is long-lasting and cannot be overthrown. In a town founded when the moon leaves the asterism Cross Board, the people inside are very fond of litigation, and there is an abundance of cattle and horses. In a town founded when the moon leaves the asterism Horn, the people inside are all bullied by women, and though they have riches, [the town] will be consumed by fire. A town founded when the moon leaves the asterism Neck has much wealth and property, and the people are multitudinous, avaricious, cruel, fawning and devious. A town founded when the moon leaves the asterism Base has much majesty, and the people inside are good at making sacrifices, but subsequently they will be annihilated by troops. In a town founded when the moon leaves the asterism Room, the people inside are benevolent, filial, chaste and gentle, and they respect their fathers and elder brothers, recite the scriptures, and are diligent in making sacrifices. A town founded when the moon leaves the asterism Heart is replete with riches, and all the people diligently practice the scriptural arts and are powerful and prosperous. A town founded when the moon leaves the asterism Tail has abundant riches and delicacies, and the people inside are by nature very violent; subsequently it will be damaged by [dusty] soil. A town founded when the moon leaves the asterism Winnowing Basket has many riches, and the people inside are avaricious and foolish. A town founded when the moon leaves the asterism Dipper has abundant riches, the five grains are bounteous, and the people inside are diligent in recitation and only like quarrelling.³⁷ A town founded when the moon leaves the asterism Woman has abundant riches, there is no millet or barley, and the people inside have few illnesses and are good at getting on with one another. In a town founded when the moon leaves the asterism Void, the people inside obey women, have many clothes, and adorn themselves with necklaces, and men and women have few desires. In a town founded when the moon leaves the asterism Rooftop, the people inside are very fawning and devious in their minds, and their greed is insatiable; later [the town] will be washed away by water. In a town founded when the moon leaves the asterism House, the people inside are all happy,

very jealous by nature, and fond of base deeds. In a town founded when the moon leaves the asterism Wall, the people inside gradually increase their profits, have abundant wealth and grain, and like giving alms. In a town founded when the moon leaves the asterism Astride, the people inside have plentiful cattle and horses, and their riches are immeasurable. In a town founded when the moon leaves the asterism Mound, the people inside are happy and free of illness, and men and women are handsome. In a town founded when the moon leaves the asterism Stomach, the people inside are 406b malodorous and unclean, take much joy in litigation, and experience sufferings.

O great brahman, the founding of towns that I have just explained is all based on the good and bad [omens] of star charts. Be most sure to observe and study them. O great brahman, the founding of towns when the moon leaves [each of] the asterisms is as explained above.

“‘I shall now further state the prospects for rain from the heavens when the moon is in [each of] the lunar mansions. If there is rain from the heavens in the summer months [when the moon is] in the Pleiades,³⁸ it will certainly be very widespread. The depth of the water on the ground will be two chi eight cun,³⁹ and it will mostly be continual rain that stops after ten days. If there is rain [also] in the summer months [when the moon is] in Woman and in the asterism House, autumn will invariably be very damp and the force of fires will be fierce.

“‘If there is rain from the heavens in the summer months [when the moon is] in Net, there will be two chi one cun [of rain]. It will be suitable for cul­tivating low-lying fields, and bandits will also spring up. There will be only two illnesses, afflicting the eyes and the belly. In autumn one will obtain fruit.

“‘If there is rain from the heavens in the summer months [when the moon is] in Turtle, there will be two chi eight cun [of rain]. In autumn the force of the water will be intense. There will be no invasions, roads will be clean, with nothing to fear, and people will be happy.

“‘If there is rain from the heavens in the summer months [when the moon is] in Orion, there will be eight cun [of rain]. It will be suitable for cultivating low-lying fields. People’s wealth and property should be secretly hidden away. Robbers will abound that year, and weapons should be kept at the ready. There will also be three illnesses—bodily fever, asthma, and pharyngo- laryngeal pain—and many infants will die.

“‘If there is rain from the heavens in the summer months [when the moon is] in Well, there will be four chi [of rain]. Throughout that year clouds and rain will be extremely prolific. It will rain for fourteen days without stopping in between. Warfare will break out continually, and killings will be frequent.

“‘If there is rain from the heavens in the summer months [when the moon is] in Ghost, there will be one chi five cun [of rain]. It will be suitable for cultivating low-lying fields. The rain’s beneficence will be timely, and in autumn crops will ripen. The noble and the lowly will quarrel with each other, birds and beasts will run riot, and there will be three illnesses: (1) boils,

(2)    abscesses, and (3) skin diseases.

“‘If the heavens above cause rain to fall in the summer months [when the moon is] in Willow, there will be two chi one cun [of rain]. It will be suitable for cultivating low-lying fields. Adverse winds will rage, neighboring countries will bring lawsuits, and crops will ripen.

“‘If rain pours down in the summer months [when the moon is] in the Seven Stars, there will be nine cun [of rain]. In autumn many seedlings will bear fruit. Fetuses will be injured and die prematurely, and many people will die.

“‘If the heavens cause rain to fall in the summer months [when the moon is] in Drawn Bow, there will be two chi seven cun [of rain]. That year [crops] will bear fruit in autumn, but they will be eaten by others. People will have many illnesses, but fetuses will be safe.

“‘If there is rain in the summer months [when the moon is] in Wing, the good and bad [omens] are as explained for Drawn Bow.

“‘If there is rain from the heavens in the summer months [when the moon is] in Cross Board, there will be nine chi two cun [of rain]. That year the crops will be damaged by birds, the rain’s beneficence will be minimal, and [crops] will not bear fruit in autumn.

“‘If there is rain from the heavens in the summer months [when the moon is] in Horn, there will be two chi three cun [of rain]. In summer the rain is minimal, but in autumn it will become profuse. Warfare will cease after a while, and people will be happy.

“‘If there is rain from the heavens in the summer months [when the moon is] in Neck, there will be two chi one cun [of rain]. Bandits will spring up, and there will be no difference between the high and the lowly.

“‘If there is rain in the summer months [when the moon is] in Base, there 406c will be four chi [of rain]. Everything in high and low-lying [fields] will ripen. War and fire will both rage, and birds and beasts will die or be injured.

“‘If there is rain in the summer months [when the moon is] in Room, there will be two chi [of rain]. Seedlings will ripen in autumn. People will bring disaster upon one another, and benevolence and righteousness will be com­pletely abandoned.

“‘If the heavens cause rain to fall in the summer months [when the moon is] in Heart, there will be one chi six cun [of rain]. That year there will be many illnesses, and it will not be suitable for people riding elephants and horses or for warfare.

“‘If there is rain from the heavens in the summer months [when the moon is] in Tail, there will be one chi eight cun [of rain]. Grain will ripen in autumn, bandits will run wild in the four quarters, and there will arise three illnesses, (1) afflicting the eyes, (2) afflicting abscesses, and (3) afflicting ribs. Flowers and fruits will thrive, and warfare will not break out.

“‘If there is rain in the summer months [when the moon is] in Winnowing Basket, there will be two chi [of rain]. Initially there will be a drought and later floods. In autumn [crops] will ripen. There will be two kinds of illnesses, afflicting the belly and the eyes.

“‘If there is rain in the summer months [when the moon is] in Dipper, there will be seven chi [of rain]. It will be suitable for cultivating high fields. Waters will be very turbulent. That year medicinal [plants] and grains will all ripen. There will arise three illnesses, and they are as was explained for Ghost.

“‘If there is rain in the summer months [when the moon is] in Woman, there will be three chi [of rain]. Water and rain will not be timely. In autumn waters will rise, and many of all those living in dependence on water will die. Warfare will be widespread.

“‘If the heavens above cause rain to fall in the summer months [when the moon is] in Void, there will be one chi seven cun [of rain]. It will be suitable for cultivating low-lying fields. There will occur illnesses with abscesses, and warfare will break out everywhere.

“‘If there is rain in the summer months [when the moon is] in Rooftop, there will be five cun [of rain]. It will be suitable for cultivating low-lying fields, and in autumn [crops] will ripen. There will be armed insurrections

both within and without, and those [living] in towns will take their wives and children and flee to other regions.

“‘If there is rain in the summer months [when the moon is] in House, there will be three chi [of rain]. First there will be a drought and later floods. Flowers and fruits will wither, and the autumn harvest will fail. Bandits will run wild, bilious illnesses will be prevalent, and many women will die.

“‘If there is rain from the heavens in the summer months [when the moon is] in Wall, there will be four chi five cun [of rain]. Water and rain will over­flow, and walls will collapse. There will be four kinds of illnesses: affliction of the nether regions (i.e., belly), eye ache, coughing, and bodily fever. Many infants will die. It will be suitable for cultivating high fields, and flowers and fruits will flourish.

“‘If there is rain from the heavens in the summer months [when the moon is] in Astride, there will be three chi two cun [of rain]. It will be suitable for cultivating low-lying fields, autumn crops will ripen, and warfare will not break out.

“‘If there is rain from the heavens in the summer months [when the moon is] in Mound, there will be one chi two cun [of rain]. It will be suitable for cultivating low-lying fields. War and banditry will both break out.

“‘If there is rain in the summer months [when the moon is] in Stomach, there will be four chi [of rain]. It will be suitable for cultivating high fields. That year there will be a poor harvest, and warfare will certainly break out. Fathers and sons will be at loggerheads with each other, and brothers will injure one another. This is all called the good and bad of the omens of rain. ’

“Then Trisanku said to Puskarasarin, ‘O great brahman, now I shall further explain the auspicious and inauspicious omens of solar and lunar eclipses.⁴⁰ You should now concentrate carefully. If there is an eclipse when the moon is in the lunar mansion Pleiades, there will be many calamities in the middle kingdom⁴¹ and disasters will invariably occur. If there is an eclipse when the moon is in the lunar mansion Net, people everywhere will encounter trouble, and catastrophes will occur frequently. If there is an eclipse [when the moon is] in Turtle, ministers will be executed. This is also the case for Orion and Well. If [there is an eclipse when the moon is] in the lunar mansion Willow, those living in mountains will all meet with disaster, and nagaks and snakes will without exception be exterminated. If there is an eclipse when the moon is in the Seven Stars, people cultivating sugar cane will suffer injury. If there is an eclipse [when the moon is] in Drawn Bow, vengeful bandits will be sub­dued. If there is an eclipse [when the moon is] in Wing, those near reservoirs and marshes will also all go into decline. If there is an eclipse [when the moon is] in Cross Board, those who protect towns and defend them will all be destroyed. If there is an eclipse [when the moon is] in Horn, flying birds will perish. If there is an eclipse [when the moon is] in Neck, men supporting wives will also be tormented. If there is an eclipse [when the moon is] in Base, all those living near water will have disasters. If there is an eclipse when the moon is in Room, no merchants or drivers will have any profitable business. If there is an eclipse [when the moon is] in Heart, it is as was explained for Turtle. If there is an eclipse [when the moon is] in Tail, many travelers will die. If there is an eclipse when the moon

is in the Seven Stars, people cultivating sugar cane will suffer injury. If there is an eclipse [when the moon is] in Drawn Bow, vengeful bandits will be subdued. If there is an eclipse [when the moon is] in Wing, those near reservoirs and marshes will also all go into decline. If there is an eclipse [when the moon is] in Cross Board, those who protect towns and defend them will all be destroyed. If there is an eclipse [when the moon is] in Horn, flying birds will perish. If there is an eclipse [when the moon is] in Neck, men supporting wives will also be tormented. If there is an eclipse [when the moon is] in Base, all those living near water will have disasters. If there is an eclipse when the moon is in Room, no merchants or drivers will have any profitable business. If there is an eclipse [when the moon is] in Heart, it is as was explained for Turtle. If there is an eclipse [when the moon is] in Tail, many travelers will die. If there is an eclipse [when the moon is] in Winnowing Basket, people such as those who ride elephants and horses will also fall off them. This is also the case if there is an eclipse [when the moon is] in Dipper. If there is an eclipse [when the moon is] in the asterism Ox, there will be frequent troubles for those who have left home [to become renunciants] and for those in the south. If there is an eclipse [when the moon is] in Woman, vengeful bandits will disappear and horse herders will all be brutally killed. If there is an eclipse [when the moon is] in Void, people in the north will all be destroyed. If there is an eclipse [when the moon is] in Rooftop, people who dare to perform magic and sacrifices will all be injured. If there is an eclipse [when the moon is] in House, people who make perfumes and necklaces will also all be destroyed. If there is an eclipse [when the moon is] in Wall, those acquainted with music will fall into decline. If there is an eclipse [when the moon is] in Astride, those who travel by boat will also be profitless. If there is an eclipse [when the moon is] in Mound, horse dealers will die. If there is an eclipse [when the moon is] in Stomach, farmers will be destroyed. These are called the omens of eclipses, and I have differentiated them in accordance with their essential nature.’

“Trisanku said, ‘Good sir, you should listen as I now further explain the things that should be done when the moon is in [each of] the asterisms. When the moon is in the lunar mansion Pleiades, one should perform sacrifices, receive titular rank, repair houses, buy sundry domestic animals, domesticate cattle and horses, make vessels of metal and stone, and build hothouses [for keeping the sacrificial fire]. It is suitable for planting red flowers, constructing
walls, moving house, bathing, and wearing new clean clothes. It is not suitable for weaving, litigation, or incarceration. One should repair roads, and one should make vessels of gold, silver, copper, and iron. If it rains on this day, it will certainly not be widespread. Those born on this day are very impatient by nature, intrepid, long-lived, and attentive to sacrifices.

“‘A day when the moon is in Net is suitable for deeds such as ploughing, marriage, building houses, spending money, taming animals, and sewing clothes. It is not suitable for collecting debts, waging battles, or making wine. It is auspicious should it rain on this day. Those born [on this day] are com­passionate and lustful, crave for tasty food, and have abundant wealth and property, and their life span is lengthy.

“‘A day when the moon is in Turtle is suitable for markets, sending mes­sengers, plastering houses, planting trees, construction work, building palaces, repairing roads, wearing old clothes, and adorning oneself with necklaces, and it is suitable for sacrificing to the gods. Should there be rain on this day, it will be all-pervading. Those born [on this day] are timid, fond of sleep, lustful, clever, and wise.

“‘A day when the moon is in Orion is suitable for collecting debts, repairing wells, rivers, and canals, buying cows, pressing oil, making wine, and crushing sugarcane. Cruel deeds are to be much eschewed. Should it rain on this day, the waters will invariably overflow. Those born [on this day] like hunting and are by nature fond of the taste of meat.

“‘A day when the moon is in Well is suitable for making jars, taking the tonsure and receiving the precepts, and moving elsewhere to another abode. One should not prescribe medicine. It is auspicious should it rain on this day. If someone is born [on this day], he will be lustful, eat little, and like doing many things.

“‘A day when the moon is in Ghost is suitable for taking wondrous med­icine, wearing new clean clothes, bathing, making sacrifices, installing [some­one] in the position of minister, adorning one’s entire body with accessories, shaving one’s hair, and construction work. Those born on this day are good to people and their life span is lengthy.

“‘When the moon is in the lunar mansion Willow, [that day] is suitable for committing cruel deeds, building walls and shops, damming up water, and erecting bridges. If it rains on this day, there will be many mosquitoes

and gnats, but after the rain they will abate. Those born on this day are by nature very vile, fond of sleeping, and short-lived.

“‘When the moon is in the Seven Stars, [that day] is suitable for planting miscellaneous grains, erecting storehouses, becoming reconciled with foes, cultivating plants, making ploughs, and sacrificing to honored spirits. Should there be rain on this day, autumn will invariably be fruitful. If someone is born [on this day], he will be loving toward his parents, lascivious, long-lived, edacious, and invariably victorious in battle. It is not suitable for cruel deeds.

“‘When the moon is in the lunar mansion Drawn Bow, [that day] is suitable for making necklaces, wearing new clean clothes, planting fruit trees, and establishing shops; it is suitable for doing good deeds, repairing houses, and employing people. Those born on this day have little hair and are handsome. Should there be rain on this day, autumn will be very fruitful.

“‘A day when the moon is in Wing is auspicious for all deeds. Those born on this day are outstandingly fine-looking and clever and have a good memory. Things that have disappeared or have been lost will be recovered. Should there be rain on this day, autumn crops will ripen.

“‘When the moon is in the lunar mansion Cross Board, [that day] is auspicious for everything. It is suitable for taming elephants and horses, granting official posts and making ponds; it is not advantageous for thievery. Should there be rain on this day, it will invariably overflow. Those born [on this day] are intrepid, thievish, very knowledgeable, and long-lived and have few illnesses.

“‘When the moon is in the lunar mansion Horn, [that day] is suitable for sewing clothes, making necklaces, reviewing troops and deploying soldiers, inspecting storehouses, playing musical instruments, learning ship[building] and carriage[-making], making music, and doing sketches. Should there be rain on this day, it will certainly not be widespread. Those born on this day are intelligent, very knowledgeable, skilled at physiognomy, always fond of hunting, very excitable by nature, longevous, affectionate, and avaricious.

“‘When the moon is in the lunar mansion Neck, [that day] is suitable for taming elephants and horses, making musical instruments, and marrying a husband or taking a wife; it is not suitable for going forth and pursuing one’s 407c enemies. Should there be rain on this day, afterward it will invariably be very windy. Those born on this day are intelligent, prone to illness, and are by nature resolute and courageous.

“‘A day when the moon is in Base is suitable for planting fruits, rice, and hemp, building houses, and bathing; it is not suitable for sowing beans. Should it rain on this day, afterward there will be little water. Those born on this day are handsome and very knowledgeable, have few progeny, are restive by nature, crave for tasty food, and rejoice in [associating with] good people.

“‘A day when the moon is in the lunar mansion Room is suitable for spend­ing money, and things that have disappeared are easily recovered. Those born on this day are financially very supportive of their relatives and enjoy performing meritorious deeds. Should there be rain on this day, it will invari­ably rise in flood.

“‘When the moon is in the lunar mansion Heart, [that day] is suitable for ascending to the position of emperor, building towns, [conducting] official affairs, and engaging in commerce. Things that have disappeared are difficult to recover. Those born on this day are invariably the eldest son, very knowl­edgeable, long-lived, and well versed in scriptures and treatises. [It is suitable for] breaking in elephants and horses, and it is suitable for appointing officials. The wounded will die. It is not suitable for cruel deeds. It is auspicious should it rain on this day.

“‘When the moon is in the lunar mansion Tail, [that day] is suitable for planting fruits and vegetables, collecting debts, making sacrifices, treating illnesses, and wearing accessories on one’s person; everything else is inaus­picious. It is suitable for making brewer’s wort. Those born on this day have many progeny and plentiful wealth and are long-lived. Things lost are difficult to regain. It is good should it rain on this day.

“‘When the moon is in the lunar mansion Winnowing Basket, [that day] is suitable for repairing rivers and canals, planting flowers and fruits, and constructing gardens; it is auspicious for people who have left home [to become renunciants], but inauspicious for everyone else. Things lost are dif­ficult to recover. Those born on [this] day are long-lived, handsome, obedient to their parents, compassionate, and benevolent.

“‘When the moon is in the lunar mansion Dipper, [that day] is not suitable for angry disputes; one does not wear new clothes, collect [debts], or make sacrifices. Those born on this day are respectful toward their parents, taciturn, and thoroughly trained in the classics. Things lost are easily regained. It is good should it rain on this day.

“‘When the moon is in the lunar mansion Ox, it is as was explained for the asterism Dipper.

“‘When the moon is in the lunar mansion Woman, [that day] is suitable for reciting scriptural texts, appointing ministers, making sacrifices, reviewing troops, and sending out an army. Those born on this day have few illnesses and are very knowledgeable, intelligent, and obedient to their parents. It is auspicious should it rain on this day. Things lost will all be recovered.

“‘When the moon is in the lunar mansion Void, [that day] is good for all deeds. Those born on this day are wise and very learned, have abundant wealth, and are gentle and good. Things lost are difficult to regain. Should there be rain on this day, afterward there will be little water.

“‘When the moon is in the lunar mansion Rooftop, [that day] is suitable for prescribing medicine, sacrificing to the gods, spending money, and [con­ducting] commercial transactions; it is suitable for planting hemp and barley. It is not suitable for sending messengers, installing [people] in official posts, or planting medicinal [herbs]. Things lost are easily regained. Those born on this day are by nature very impatient.

“‘When the moon is in the lunar mansion House, [that day] is suitable for performing cruel deeds. Things damaged or lost are difficult to regain. Those born on this day are distinguished, amicable, and by nature quick-tempered. It is auspicious should it rain on this day.

“‘When the moon is in the lunar mansion Wall, [that day] is not suitable for going to the south, and other deeds are inauspicious. Those born on this day are respectable, long-lived, and of exalted renown. Should there be rain on this day, there will be an increase of things that disappear.

“‘When the moon is in the lunar mansion Astride, [that day] is suitable for disbursing gold, silver, grain, barley, and goods, erecting storehouses, and making wine; it is not suitable for building bridges, making wort, repairing 408a roads, mixing aromatics, or wearing new clean clothes. Those born on this day leave home to cultivate merit, take pity on beings, extend assistance to the poor and needy, and cooperate with their relatives. This day is good for rain. Things lost will be regained. It is suitable for building stables.⁴²

“‘When the moon is in the lunar mansion Mound, [that day] is suitable for building hothouses, erecting stables, breaking in chariot horses, and paying out and receiving money; it is suitable for planting grain. One should

prescribe wondrous medicine and treat illnesses. Those born on this day are intelligent and handsome, will in the end win honors and favors from the king, have few illnesses, and are valiant. This day is good for rain. Things lost are easily regained.

“‘When the moon is in the lunar mansion Stomach, [that day] is suitable for doing cruel deeds, determining rank, and employing people; it is not suit­able for marrying a husband or taking a wife. Those born on this day forcibly take money, have much falseness and little truthfulness, and immeasurable evil, avarice, and deceit all gather in their person. Things lost are difficult to regain, and illnesses are difficult to cure. It is not suitable for going on a trip or for rainfall; it is suitable for sacrificing to the gods.

“‘O great brahman, I shall now further explain the omens of earthquakes. You should listen carefully. Whenever the earth quakes, there are invariably many outbreaks of war. When one [of the four elements, namely,] earth moves, the [other] three elements (i.e., water, fire, and wind) do so too. If the earth quakes in the third month, there will be an outbreak of war before ten days pass. If the earth quakes in the fourth month, it is also as was explained above. If the earth quakes in the fifth month, there will be an out­break of war in twenty-five days. If the earth quakes in the sixth month, there will be an outbreak of war in seventy-five days. If the earth quakes in the seventh month, there will be an outbreak of war before one hundred days pass. If the earth quakes in the eighth month, there will be an outbreak of war when sixty days have elapsed. If the earth quakes in the ninth month, there will be an outbreak of war when ninety days have elapsed. If the earth quakes in the tenth month, there will be an outbreak of war in fifty-five days. If the earth quakes in the eleventh month, there will be an outbreak of war before one hundred days have passed. If [the earth] quakes in the twelfth month, it is as was explained above. If the earth quakes in the first month, there will be an outbreak of war when ninety days have elapsed. If the earth quakes in the second month, there will be an outbreak of war when thirty days have elapsed. If the earth quakes every month throughout the year, towns in places where the earth quakes will become deserted; [the inhabitants] will flee to other countries or else resort to open spaces, and when fifteen years have elapsed they will return to their homes.

“‘I shall now further explain the omens of earthquakes when the moon is in [each of] the lunar mansions. Should the earth quake when the moon is in the lunar mansion Pleiades, fires will rage and burn down towns, workers of gold and silver will all perish, and those born [at this time] will all die.

“‘Should the earth quake when the moon is in the lunar mansion Net, many fetuses of pregnant women will die prematurely, fruits will shrivel up, there will be famine, epidemics and mutual killing in war, the dead will be very numerous, and the kings of various countries will also suffer decline.

“‘If there is an earthquake when the moon is in the lunar mansion Turtle, medicinal trees will not thrive, and scholars secluded in the mountains and people attentive to sacrifices will all die.

“‘Should there be an earthquake when the moon is in the lunar mansion Orion, grasses and trees will wither and die, rice seedlings will be damaged, and travelers, petty kings, bandits, and so on will die.

“‘Should there be an earthquake when the moon is in the lunar mansion Well, those living in the mountains and artisans will all fall into decline.

“‘Should the earth quake when the moon is in the lunar mansion Ghost, caravan leaders, army commanders, far-traveling merchants, and kings near mountains will all perish. There will be much disastrous hail that will damage rice seedlings.

“‘Should the earth quake when the moon is in the lunar mansion Willow, nagaks, snakes, hibernating insects, flying birds, running beasts, and those who mix together poisons will suffer injury.

“‘Should there be an earthquake when the moon is in the Seven Stars, kings will have disasters, sacrifices will be discontinued, and those from distinguished clans, those of great wisdom, and those who make music will languish.

“‘Should the earth quake when the moon is in the lunar mansion Drawn Bow, the four seasons will be in harmony, and those who seize men and things for tax and those who cultivate the precepts will languish.

“‘Should the earth quake when the moon is in the lunar mansion Wing, merchants, those living in dependence on mountains, and grand ministers will languish.

“‘Should the earth quake when the moon is in the lunar mansion Cross Board, people such as ordinary teachers, doctors, military leaders, and those good at calculations will all be destroyed.

“‘Should the earth quake when the moon is in the lunar mansion Horn, it will be as was explained for Cross Board.

“‘Should the earth quake when the moon is in the lunar mansion Neck, all bandits, musicians, butchers, travelers, elephants, horses, and those living in dependence on mountains will all perish.

“‘Should there be an earthquake when the moon is in the lunar mansion Base, mountains will collapse, trees will fall, evil winds will blow wildly, and hail will damage crops.

“‘Should the earth quake when the moon is in the lunar mansion Room, many bandits will die, flatterers will languish, and fathers and sons will be at loggerheads with each other and not obey one another.

“‘Should the earth quake when the moon is in the lunar mansion Heart, great kings will have disasters, and crows, running beasts, and the valiant will languish.

“‘Should the earth quake when the moon is in the lunar mansion Tail, two-legged and four-legged [creatures] and those in mountain caves will all perish. That year there will be a poor harvest, milk [of lactating creatures] will dry up, and mountains and rocks will come tumbling down.

“‘Should there be an earthquake when the moon is in the lunar mansion Winnowing Basket, animals in water, those of distinguished clans and great wealth, and those possessing wisdom will all perish.

“‘Should the earth quake when the moon is in the lunar mansion Dipper, those who fashion copper, iron, lead, and tin and the poor and lowly will all die, and village camps will be moved.⁴³

“‘Should the earth quake when the moon is in the lunar mansion Woman, kings’ men, chanters, kings of small countries, and so on will all perish.

“‘Should the earth quake when the moon is in the lunar mansion Void, settlements will disperse, and rich people, archers, householders, and so on will languish.

“‘Should the earth quake when the moon is in the lunar mansion Rooftop, many elephants, horses, and domestic animals will die of pestilence, and car­riage drivers will languish.

“‘Should the earth quake when the moon is in the lunar mansion House, those who raise pigs, those who slaughter sundry creatures, those reliant on mountains and rivers, and fiendish people will languish.

“‘Should the earth quake when the moon is in the lunar mansion Wall, people cultivating merit and those dependent on water will all perish.

“‘Should the earth quake when the moon is in the lunar mansion Astride, there will be a great outbreak of warfare, harm will be caused to the land, and guests will become strong and hosts weak.

“‘Should the earth quake when the moon is in the lunar mansion Mound.

408c brothers will kill each other, fetuses will die prematurely, three calamities will be prevalent, and great evils will gather like clouds.

“‘Should the earth quake when the moon is in the lunar mansion Stomach, many bandits will die, and fruit trees will not bear fruit; the rest is as was explained before.

“‘I shall now distinguish the signs of [earthquakes associated with] the three elements.⁴⁴ If, within seven days after an earthquake, there are red clouds, the sun and the moon have no light, and shooting stars fly past, this is called a quake of [the element] fire; these are not abnormal phenomena indicative of impending disaster. If, seven days after [an earthquake], there is heavy rain, it is suitable mostly for planting; that year there will be a plentiful harvest, and there will not be anything calamitous. If, within seven days after an earthquake, clouds move from east to west, their shape resem­bling fish and tortoises and their color jet black, covering the sun and the moon, this is called a quake of [the element] water. That year there will be much water, and it is suitable for cultivating high fields. Other unusual phe­nomena indicative of impending disasters are as was explained for the aster- isms.⁴⁵ If, seven days after [an earthquake], a strong wind rises and the light of the sun and the moon is red, this is called a quake of [the element] wind. That year, should war break out, it will not be suitable for sending out an army, and fires will rage fiercely, burning [things] and causing damage.

“‘Should the earth quake in the hour of the hare (around 6.00 A.M.), it will harm the kings of various countries and [those riding] elephants, horses, and carriages. Should [the earth] quake in the hour of the horse (around mid­day), it will harm grand ministers. Should [the earth] quake in the hour of the sheep (around 2.00 P.M.), it will harm sundry domestic animals and those who cultivate fields. Should [the earth] quake in the hour of the cock (around 6.00 P.M.), it will harm bandits and servants. Should [the earth] quake in the hour of the rat (around midnight), it will harm the poor and lowly as well as

women. Should [the earth] quake in the first ten days of the month, it will harm merchants. Should [the earth] quake in the middle ten days [of the month], it will harm distinguished people and young children. Should the earth quake in the last ten days [of the month], things calamitous will be few.’，，

Chapter VII

Clarifying Distinctions

 of Time

“‘O great brahman, I shall now further explain the lengths of the divisions of daytime and nighttime and the seasons. You should listen carefully.

“‘In winter, in the eleventh month, the day is the shortest. In dividing day­time and nighttime, there are thirty muhurta.⁴⁶ [On the shortest day] daytime has twelve muhurta and nighttime eighteen muhurta. On the day of the sum­mer solstice in the fifth month, daytime has eighteen muhurta and nighttime twelve muhurta. In the eighth month and the second month, daytime and nighttime are equal. From the fifth month the days grow shorter and the nights longer until the eleventh month, [whereafter] the nights grow shorter and the days longer until the fifth month. The lengthening and shortening of days and nights is such that they either grow longer by one muhurta or grow shorter by one muhurta.

“‘The first day of a lunar month begins from the first day of a new moon, and the months begin from the first day of the second month.⁴⁷ The seasons begin with spring.

“‘I shall further explain the divisions of the ksana. The time that a woman spinning yarn takes to obtain a length of one span [of yarn] is called a ksana of time.⁴⁸ Sixty ksana are called one lava, and thirty lava are called one hour (i.e., muhurta). This hour is one division (i.e., muhurta) of the day. In all, thirty muhurta make up one day and night. These thirty muhurta each have a name.

“‘The muhurta when the sun first rises is called “four months.”⁴⁹ When the sun first rises on the first day of the second month a person’s shadow is ninety-six spans long. In the second [muhurta] the shadow is sixty spans long. The third is called “wealth” and the shadow is twelve spans long. The fourth is called “house” and the shadow is six spans long. The fifth is called “great wealth” and the shadow is five spans long. The sixth is called “three circles” and the shadow is four spans long. The seventh is called “face to
face” and the shadow is three spans long. The eighth is called “together” and in the middle of the day the shadow is equal to [the height of] a person. The ninth is called “foot” and the shadow is three spans long. The tenth is called “force” and the shadow is four spans long. The eleventh is called “victory” and the shadow is five spans long. The twelfth is “very firm” and the shadow is six spans long. The thirteenth is “vasu，，and the shadow is twelve spans long. The fourteenth is “handsome” and the shadow is sixty spans long. The fifteenth is “fiendish” and the shadow is ninety-six spans long. These are the names of the fifteen muhurta in a single day [during the daytime].

“‘[The muhurta] at sunset is called “wicked.” The second [muhurta at night] is called “appearance of stars.” The third is called “control.” The fourth is called “tranquility.” The fifth is called “boundless.” The sixth is called “sudden.” The seventh is called “raksasa. ” The eighth is called “sleep.” The ninth is called “brahma. ” The tenth is called “diti. ” The eleventh is “bird’s cry.” The twelfth is called “ability.” The thirteenth is called “fire.” The four­teenth is “shadow’s foot.” The fifteenth is “close to a settlement.” These are the names of the thirty muhurta of daytime and nighttime. Thirty of these muhurta are called one day and night. Thirty days and nights are called one month. Twelve of these months are called one year.

“‘O great brahman, I shall now further explain the method for measuring time. The time it takes for a person to blink is called one lava. Four of these lava are called one Mstha. Forty Msh are called one kala. Thirty kala are called one naifiM.⁵ Two of these nad^ka are called one muhurta. For [mea­suring] one nadika, fill [a water pot] with five pints of water and place a round tube four inches [in length, made of] gold and [weighing] six scruples, below the pot, and when the five pints of water have passed through this tube, this is called one n邮ki⁵¹1 have finished explaining this method of [measuring] time.

“‘Now I shall explain the method for [measuring] the units of distance and the yojana. Seven atoms (paramanu) are called one particle (anu). Seven particles are called one dust mote (. Seven dust motes con­stitute one hare’s hair (sasaka-rajas). Seven hare’s hairs are called one sheep’s hair (edaka-rajas). Seven sheep’s hairs are called one cow’s hair (go-rajas).⁵² Seven cow’s hairs are called one nit (yuka). Seven nits are called one louse (liksa). Seven lice are called one barleycorn (yava). Seven barleycorns are
called one fingerbreadth (anguli). Twelve fingerbreadths are called one vitasti (handspan). Two vitasti are called one cubit (hasta). Four cubits are called one bow (dhanu). One thousand bows are called one cry (krosa)P Four cries are called one yojana.

“‘I shall now further explain the weights of the units of weight. Twelve barleycorns are called one soybean.⁵⁴ Sixteen soybeans are called [one karsa, a weight of] suvarna (gold), which is twelve scruples in weight. Twenty- four scruples are called one ounce. Sixteen ounces are called one catty. Two ounces are called one pala (i.e., sixty-four beans). Two pala are called one handful. Two handfuls are called one scoop [with both hands]. Six scoops are called one prastha. Twenty-fourpala are called a magadha-prastha. In this manner is the method for [measuring] the units of weight fully explained.

“‘O great brahman, I shall now further explain the relative severity of the sick when the moon is in [each of] the lunar mansions. You should listen carefully. Should someone fall ill when the moon is in the lunar mansion Pleiades, he should make offerings of boiled rice mixed with curds to Fire (Agni), and then he will be cured in four days. Someone who falls ill when the moon is in the lunar mansion Net should make offerings of incense to Fire (Prajapati), and he will be cured five days later. Should someone fall ill when the moon is in the lunar mansion Turtle, he should make offerings of bean gruel to the moon (Soma), and then he will be cured in eight days. Should someone fall ill when the moon is in the lunar mansion Orion, he should make offerings of milk gruel to the god of the crossroads [Rudra], and he will be cured in ten days. Someone who falls ill when the moon is in the lunar mansion Well should make offerings of fragrant flowers to the sun (Aditya), and he will be cured in eight days. Should someone fall ill when the moon is in the lunar mansion Ghost, he should make offerings of flowers to Jupiter (Brhaspati), and he will be cured in five days. Those who fall ill when the moon is in the lunar mansion Willow mostly die and are incurable. Someone who becomes ill when the moon is in the Seven Stars will have complications, and he should make offerings of sesamum gruel to his ancestors, whereupon he will be cured in eight days. Someone who falls ill when the moon is in the lunar mansion Drawn Bow should make offerings of fragrant flowers to the gods,⁵⁵ and then he will be cured in seven days. [Someone who falls ill] when the moon is in the lunar mansion Wing will deteriorate and
be difficult to cure. Someone who falls ill when the moon is in the lunar man­sion Cross Board should make offerings of fragrant flowers to the gods, and he will be cured in five days. Someone who falls ill when the moon is in the lunar mansion Horn should make offerings of bean gruel to the gods, and he will be cured in eight days. Someone who falls ill when the moon is in the lunar mansion Neck will deteriorate greatly and be difficult to treat for twenty- five days, whereupon he may be cured, and he should make offerings of flow­ers to the gods. Should someone become ill when the moon is in the lunar mansion Base, he will be serious[ly ill] for nineteen days, whereupon he may be cured, and he should make offerings of flowers to the gods. Someone who becomes ill when the moon is in the lunar mansion Room should for fifteen days make offerings of ghee to the gods, and then he may be cured. Should someone fall ill when the moon is in the lunar mansion Heart, he will for twelve days⁵⁶ be very serious[ly ill] and difficult to treat; he should make offerings of fragrant flowers to Sakra Devendra, and then he may be cured. Someone who falls ill when the moon is in the lunar mansion Tail should for thirty days make offerings of sesamum to the gods, and then he may be cured. When the moon is in the lunar mansion Winnowing Basket, an illness will last for eight days, and one should make offerings of sesamum gruel to the water god [Apas]. When the moon is in the lunar mansion Dipper, an illness will last for seven days, and one should make offerings of milk gruel to the gods. When the moon is in the lunar mansion Woman, an illness will be dif­ficult to treat for twelve days; one should make offerings of flowers to the Mountain God, and then one may be cured. When the moon is in the lunar mansion Void, for thirteen days⁵⁷ one should make offerings of ghee gruel and fragrant flowers to the gods. When the moon is in the lunar mansion Rooftop, an illness [will last] for thirteen days, and one should make offerings of ghee and milk gruel to the water god [Varuna]. Someone who becomes ill when the moon is in the lunar mansion House is difficult to treat. When the moon is in the lunar mansion Wall, an illness will last for seven days, and one should make offerings of flowers to the Kitchen God, whereafter one may be cured. Someone who becomes ill when the moon is in the lunar mansion Astride will invariably [be ill] for twenty-eight days, and he should make offerings of fragrant flowers to the gods. Someone who becomes ill when the moon is in the lunar mansion Mound will invariably [be ill] for
twenty-five days, and he should make offerings of barley gruel to the gods. whereafter he may be cured. Someone who becomes ill when the moon is in the lunar mansion Stomach is difficult to treat. These are called the omens of the relative severity of illnesses when the moon is in [each of] the lunar mansions.

“‘O great brahman, I shall now further explain the speed with which those who have been imprisoned or arrested when the moon is in [each of] the lunar mansions will be set free. Someone imprisoned or arrested when the moon is in the lunar mansion Pleiades will invariably be freed in three days. This is also the case for the lunar mansion Net. Someone arrested [when the moon is] in the asterism Turtle will be freed after twenty-one days. [Someone arrested when the moon is] in Orion will be freed after fifteen days, in the lunar mansion Well after seven days, in the lunar mansion Ghost after three days, in Willow after thirty days, in the Seven Stars after sixteen days, in the lunar mansion Drawn Bow after ten days, in the lunar mansion Wing after seven days, in the lunar mansion Cross Board after five days, in the lunar mansion Horn after seven days, in the lunar mansion Neck after ten days, in Base after twenty-six days, in Room after nineteen days, in Heart after eighteen days, in Tail after thirty-six days, in Winnowing Basket after fourteen days, and in the lunar mansions Dipper, Ox,⁵⁸ Woman, Void, Rooftop, House, Wall, and Astride all after fourteen days. In the case of the lunar mansion Mound, it is [after] three days. It is difficult for someone arrested [when the moon is] in the lunar mansion Stomach to be freed. This is called the speed of [emancipation from] bondage and confinement when the moon is in [each of] the lunar mansions.

“‘I shall now further explain the omens of moles. If a woman has a mark, purple in color, on her neck,⁵⁹ her husband will certainly be a king. If its color is black and there is a matching [mark] between her breasts, her husband will be a general. If there is a mole between her eyebrows and a matching mark on her neck, she will go through five husbands and will not want for clothing and food. If there is a mole on her cheek and a matching mark on her back, she will be a lonely widow for many years and it will be difficult for her to win a husband. If there is a mole on her ear and a matching mark on her hip, she will have a good memory and will be very knowledgeable. If there is a mole on her upper lip and a matching mark on her hand, she will

be cheated by people. If there is a mole on her lower lip and a matching mark on her nether parts, she will be by nature very licentious and will not want for food and drink. If there is a mole on her chin and a matching [mark] on her nether parts, she will have naturally no lack of dainty food.

“‘O great brahman, I shall now further explain the conjunction of the moon with the lunar mansions.⁶⁰ When the [full] moon is in the lunar mansion Woman in the middle ten days of the sixth month and until [the new moon] is in the Seven Stars, during that month daytime has seventeen muhurta and nighttime thirteen muhurta. At that time one should erect a gnomon of twelve cun and measure the shadow at midday—it will be five cun long.⁶¹ When the [full] moon is in the lunar mansion House in the middle ten days of the seventh month and until [the new moon] is in Wing, daytime has sixteen muhurta and nighttime fourteen muhurta, and the shadow is eight cun long. When the [full] moon is in the lunar mansion Mound in the middle ten days of the eighth month and until [the new moon] is in Neck, the shadow is thirteen cun, and the muhurta of daytime and nighttime are both fifteen muhurta. When the [full] moon is in the lunar mansion Pleiades in the middle ten days of the ninth month and until [the new moon] is in Room, the shadow is fifteen cun, and daytime has fourteen muhurta and nighttime sixteen muhurta. When the [full] moon is in the lunar mansion Turtle in the middle ten days of the tenth month and until [the new moon] is in Winnowing Basket, the shadow is eighteen cun, and daytime has thirteen muhurta and nighttime seventeen muhurta. When the [full] moon is in the lunar mansion Ghost in the middle ten days of the eleventh month and until [the new moon] is in Woman, the shadow in the middle [of the day] is twenty-one cun, and daytime 410a has twelve muhurta and nighttime eighteen muhurta. When the [full] moon is in the Seven Stars in the middle ten days of the twelfth month and until [the new moon] is in Rooftop, the shadow is eighteen cun, and daytime has thirteen muhurta and nighttime seventeen muhurta. When the [full] moon is in the lunar mansion Wing in the middle ten days of the first month and until [the new moon] is in Astride, the shadow is fifteen cun, and daytime has fourteen muhurta and nighttime sixteen muhurta. When the [full] moon is in the lunar mansion Horn in the middle ten days of the second month and until [the new moon] is in Stomach, the shadow is thirteen cun, and daytime and nighttime have fifteen [muhurta], making thirty muhurta. When the [full]

moon is in the lunar mansion Base in the middle ten days of the third month and until [the new moon] is in Net, the shadow in the middle [of the day] is ten cun, and daytime has sixteen muhurta and nighttime fourteen muhurta. When the [full] moon is in the lunar mansion Heart in the middle ten days of the fourth month and until [the new moon] is in Orion, the shadow in the middle [of the day] is seven cun, and daytime has seventeen muhurta and nighttime thirteen muhurta. When the [full] moon is in the lunar mansion Winnowing Basket in the middle ten days of the fifth month and until [the new moon] is in Ghost, the shadow in the middle [of the day] is four cun, and daytime has eighteen muhurta and nighttime twelve muhurta. This is called the method of the moon’s conjunction with the lunar mansions.

“‘I shall now further explain the essentials of intercalation. In nineteen years there are in all seven intercalations; there is a second intercalation every five years.⁶² From the fifth month through to the tenth month the sun always moves south, and nighttime increases by one muhurta and daytime decreases by one muhurta. From the eleventh month through to the fourth month it always moves north, and daytime grows by one muhurta and nighttime decreases by one muhurta. The waxing and waning of the shape of the moon are due to the distance or proximity of the sun.

“‘The sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn are the seven luminaries. Jupiter makes one orbit around the heavens only after twelve years; Saturn makes one orbit around the heavens in twenty-eight years; Venus makes one orbit around the heavens only after one and a half years; Mars makes one orbit around the heavens only after two years; and Mercury makes one orbit around the heavens in one year. In all, a year has three hundred and sixty-five days, in which the sun makes one orbit around the heavens; the moon makes one orbit around the heavens in thirty days. This is the method for reckoning the seven luminaries’ orbits of the heavens.

“‘I shall now further explain those who are governed by the twenty-eight lunar mansions. The Pleiades govern emperors. Net governs all under heaven. Turtle governs open land and grand ministers. This is also the case with Orion and Well.⁶³ Willow governs nagas, snakes, and those living in dependence on mountains. The Seven Stars govern those who cultivate sugarcane. Drawn Bow governs bandits. Wing governs the sedentary. The asterism Cross Board governs laymen inside city walls. Horn governs flying birds. Neck governs
those who leave home [to become renunciants] and cultivate merit. Base governs water people as well as insects and animals. Room governs merchants and drivers. Those governed by the asterism Heart are as was explained for the Pleiades and Turtle. Tail governs travelers. Winnowing Basket governs riders. Dipper is as was explained above [for Winnowing Basket]. Ox governs those in the south and the red-robed. [Woman governs] bandits and jesters. Void governs the middling. Rooftop governs doctors and shamans. [House governs] those who mix together unguents. The asterism Wall only governs those able to make music. Astride governs those who travel by boat. Mound presides over horse dealers. Stomach governs cultivators. In this manner one distinguishes those affiliated to the constellations.’

“Thereupon Puskarasarin, having listened to this speech, praised the Matanga: ‘Good sir, good sir! What you say is true. I shall now marry my daughter to your son. There is no need for any money or goods [as a bride price]. The marriage may be performed.’

“When the brahmans heard these words, they all grew angry and spoke these words: ‘Why do you give your daughter to this lowly fellow?’

“Thereupon Puskarasarin addressed his disciples, saying, ‘The Dharma is characterized by nonduality, and all are equal. You must not now engender thoughts of arrogance. ’

“He said to Trisanku, ‘You may accept the water [of the marriage rite]. I shall give you my daughter. ’

“Then the Matanga, having concluded the marriage, joyfully departed. “O monks, the Matanga at the time was myself, Puskarasarin was Sariputra, Sardulakarna was Ananda, and the daughter at that time was the present nun Prakrti. Because in days of yore they were once man and wife, her thoughts of love [for Ananda] had not yet come to an end, and so now [in this life] she followed after him.”

When [the Buddha] taught this sutra, sixty monks distanced themselves from impurity, rid themselves of defilement, and attained [the state of] an arhat, and the brahmans attained the purity of the Dharma eye. When the Buddha had finished teaching this sutra, King Prasenajit and the four groups [of practitioners] joyfully put it into practice.

[End of] Fascicle Two of the Matanga Sutra