T21n1301_舍頭諫太子二十八宿經
大正藏第 21 冊 No. 1301 舍頭諫太子二十八宿經
No. 1301
舍頭諫太子二十八宿經(一名虎耳經)
西晉三藏竺法護譯
聞如是。一時佛游舍衛國祇樹給孤獨園。時賢者阿難。明旦著衣持缽。入城分衛。飯食既訖。詣中流泉。有𣧑咒女。名曰波機提 (晉曰志性)趣流泉汲。阿難見之。便從求飲言。唯大姊以水相惠。其女報曰。我𣧑咒家。阿難答曰。唯水相施吾不問𣧑與不𣧑。女即與水。阿難飲已。便舍退還。適去不久。女思察之。阿難手足顏貌音聲。進止行步。慇勤思想。興瑕穢念。心自惟之。其我母者。持大神咒。令斯仁者為吾夫𦕓。還白母曰。有一沙門。名曰阿難。沙門曇曇之侍者也。欲以為夫。母能致乎。母答女曰。除眾歿者。及離色慾。乃可能耳。有斯國王。夙夜敬重。沙門大道。奉所演命。或儻聞之。則危我身。沙門瞿曇無為色慾。吾曾聞之。離情色者。一切眾生。無如之何。時女白母。設得阿難為夫乃存不者自害。母告女曰。汝勿自損。今當致來。於是女母。以牛屎涂舍中庭。因便然火。化造屋舍。儲八瓶水。示十六兩。應而生諸華。持華轉咒。以一一華。散於水中。並說神咒。而嘆頌曰。
阿遮梨 莫摩犁 維摩犁 句鳩摩 鳩摩門
【現代漢語翻譯】 現代漢語譯本 《舍頭諫太子二十八宿經》(又名《虎耳經》)
西晉三藏竺法護譯
我是這樣聽說的：一時，佛陀在舍衛國祇樹給孤獨園。當時，賢者阿難在第二天早上穿好衣服，拿著缽，進入城中乞食。飯食完畢后，前往中流泉。有一位持咒的女子，名叫波機提（晉地稱之為志性），正在泉邊汲水。阿難看見她，便上前請求飲水，說道：『大姐，請您施捨一些水。』那女子回答說：『我是持咒的人家。』阿難回答說：『我只是請求水，不問您是否持咒。』女子便給了他水。阿難飲用完畢后，便離開返回。剛離開不久，女子開始思念他。阿難的手足、容貌、聲音、舉止、行走，她都慇勤地思念，生起了愛慕之念，心中暗想：『我的母親，持有大神咒，可以使這位仁者成為我的丈夫。』於是回去告訴母親說：『有一位沙門，名叫阿難，是沙門瞿曇的侍者，我想讓他做我的丈夫，母親能辦到嗎？』母親回答女兒說：『除了已經去世的人，以及脫離了慾望的人，或許有可能。現在這位國王，日夜敬重沙門的大道，奉行他所宣說的教命，如果他聽說了這件事，就會危害我們的性命。沙門瞿曇是無慾之人，我曾經聽說過。對於脫離了慾望的人，一切眾生都無能為力。』當時，女兒告訴母親：『如果能得到阿難做丈夫，我就能生存，否則我就自殺。』母親告訴女兒說：『你不要傷害自己，我現在就去把他帶來。』於是，這位女子的母親，用牛糞塗抹了屋舍的庭院，然後點燃火，變化出屋舍，儲存了八瓶水，顯示出十六兩的重量，應時生長出各種花。她拿著花，唸誦咒語，將每一朵花都散在水中，並唸誦神咒，讚歎歌頌道：
『阿遮梨，莫摩犁，維摩犁，句鳩摩，鳩摩門。』
【English Translation】 English version The Sutra of Prince Shatou Admonishing the Twenty-Eight Constellations (also known as the Tiger Ear Sutra)
Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
Thus have I heard. At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Shravasti. At that time, the worthy Ananda, in the morning, put on his robes and carried his bowl, entered the city to beg for food. After finishing his meal, he went to the Middle Stream Spring. There was a mantra-chanting woman named Bojiti (Jin called it Zhixing) drawing water at the spring. Ananda saw her and went to ask for a drink, saying, 'Elder sister, please bestow some water.' The woman replied, 'I am from a mantra-chanting family.' Ananda replied, 'I only ask for water, I do not ask whether you chant mantras or not.' The woman then gave him water. After Ananda drank, he left and returned. Not long after he left, the woman began to think of him. Ananda's hands, feet, appearance, voice, demeanor, and gait, she thought of them diligently, and arose thoughts of love. She thought to herself, 'My mother has great divine mantras that can make this benevolent one my husband.' So she went back and told her mother, 'There is a Shramana named Ananda, who is the attendant of Shramana Gautama. I want him to be my husband. Can you do it, Mother?' The mother replied to her daughter, 'Except for those who have died, and those who have detached from desire, it may be possible. Now this king, day and night, respects the great path of the Shramanas, and follows the teachings he proclaims. If he hears of this, it will endanger our lives. Shramana Gautama is without desire, I have heard. For those who have detached from desire, all beings can do nothing.' At that time, the daughter told her mother, 'If I can get Ananda as my husband, I will live; otherwise, I will kill myself.' The mother told her daughter, 'Do not harm yourself, I will bring him here now.' Thereupon, the woman's mother smeared the courtyard of the house with cow dung, then lit a fire, transformed the house, stored eight bottles of water, displayed sixteen taels of weight, and various flowers grew in response. She held the flowers, recited mantras, scattered each flower in the water, and recited divine mantras, praising and singing:
'Azhali, Momo Li, Weimo Li, Goujiu Mo, Jiumo Men.'
那非頭 閉頭摩遮彌 蹄和陂沙提 祇牟多迦伽耶比舍波摩呼羅閉 抄慢頭陀提波菩若大神 天及揵陀羅 急志神明其最暴卒唐突無理
各以威神化阿難。來令至此間。於時阿難心思彼女。興瑕穢想。便出精舍。往到咒家。母遙見之即謂女言。瞿曇弟子。已今至矣。便設座具。女尋歡喜。即設坐席。於是阿難。往至女舍。獨坐號泣。心自思言。我之罪咎。重何甚矣。不為世尊之所救濟。彼時世尊。尋念阿難。以覺意慧。壞除兇咒。即時頌曰。
絺抵 阿周啼羞尼抵 舍抵 薩波尼那 薩和修絺抵
令一切安。使眾歡悅。無瑕寂然。除諸恐懼。又離煌灼。常獲不動。為天見嘆。一切吉祥。於是至誠。所言不虛。使阿難定。爾時阿難。出兇咒家。還歸精舍。女見疑去。便語其母。阿難已還。母答女曰。沙門瞿曇。且救不疑。是故壞咒。令不得行。女問母曰。沙門瞿曇咒力大耶。母曰。最上以奚喻乎。其母答曰。佛天中天。道德之力。不可稱限。假使三界一切世間。所有神咒奇力異術。發意之頃。悉令不見。安有識者。誰能動乎。
於時彼女明旦沐浴。修好服飾。著寶瓔珞。光曜其身。顏色煒燁。詣于舍衛住處門邊。須待阿難來。必由此路。而往反耳。時眾比丘明旦著衣持缽。入城分衛。阿難亦然
【現代漢語翻譯】 現代漢語譯本： 那非頭（咒語，意義不明） 閉頭摩遮彌（咒語，意義不明） 蹄和陂沙提（咒語，意義不明） 祇牟多迦伽耶比舍波摩呼羅閉（咒語，意義不明） 抄慢頭陀提波菩若大神（咒語，意義不明） 天及揵陀羅（咒語，意義不明） 急志神明其最暴卒唐突無理
各以威神化作阿難的樣子，來讓他到這裡。當時阿難心思著那個女子，生起不凈的想法，便離開了精舍，前往咒術之家。那家的母親遠遠地看見他，就對女兒說：『瞿曇（釋迦牟尼佛的姓氏）的弟子，現在已經來了。』便準備了座位。女兒隨即歡喜，立刻擺設坐席。於是阿難，前往那女子的住所，獨自坐著號哭，心中自思自語：『我的罪過，怎麼如此深重啊，不能被世尊（對佛的尊稱）所救濟。』那時世尊，立刻想到了阿難，用覺悟的智慧，摧毀了那兇惡的咒語，即時說了以下偈頌：
絺抵（咒語，意義不明） 阿周啼羞尼抵（咒語，意義不明） 舍抵（咒語，意義不明） 薩波尼那（咒語，意義不明） 薩和修絺抵（咒語，意義不明）
令一切安寧，使大眾歡悅，沒有瑕疵而寂靜，消除各種恐懼，又遠離光芒的照耀，常常獲得不動搖的境界，為天人所讚歎，一切吉祥。於是至誠懇切，所說的話真實不虛，使阿難安定下來。當時阿難，離開了兇惡咒術之家，返回精舍。那女子見阿難疑惑地離去，便對她的母親說：『阿難已經回去了。』母親回答女兒說：『沙門瞿曇（對出家人的稱呼），且救不疑，因此破壞了咒語，使它不能生效。』女兒問母親說：『沙門瞿曇的咒力大嗎？』母親說：『最上，用什麼來比喻呢？』她的母親回答說：『佛是天中之天，道德的力量，不可稱量和限制。假使三界一切世間，所有神咒奇力異術，只要佛發一個念頭，都能使它們全部消失不見。有見識的人，誰能動搖他呢？』
當時那女子第二天早晨沐浴，精心打扮，穿戴好服飾，戴著寶貴的瓔珞，光彩照耀她的身體，容顏煥發，前往舍衛城（古印度城市名）的住處門邊，等待阿難到來，（因為阿難）必定由此路往返。當時眾比丘（出家修行的男子）第二天早晨穿好衣服，拿著缽，進入城中乞食。阿難也是這樣。
【English Translation】 English version: Nafitou (mantra, meaning unknown) Bitoumozhemi (mantra, meaning unknown) Tiheipishati (mantra, meaning unknown) Qimoduojiagayebishapomohuluobi (mantra, meaning unknown) Chaomantoutuotiboruodaishen (mantra, meaning unknown) Tianjiqiantuoluo (mantra, meaning unknown) Jizhishimingqizuibaocuzutangturuli (mantra, meaning unknown)
Each of them transformed into the likeness of Ananda (one of the Buddha's ten principal disciples), to bring him here. At that time, Ananda was thinking of that woman, and impure thoughts arose in him, so he left the monastery and went to the house of the sorceress. The mother of the woman saw him from afar and said to her daughter, 'The disciple of Gautama (Buddha's family name) has now arrived.' She then prepared a seat. The daughter was immediately delighted and set out a seat. Thereupon, Ananda went to the woman's house, sat alone, and wept aloud, thinking to himself, 'How heavy are my sins, that I cannot be saved by the World-Honored One (a title for the Buddha).' At that time, the World-Honored One immediately thought of Ananda and, with the wisdom of enlightenment, destroyed the evil spell, and immediately spoke the following verse:
Chidi (mantra, meaning unknown) Azhoutixiunidi (mantra, meaning unknown) Shedi (mantra, meaning unknown) Sabonina (mantra, meaning unknown) Sahexiuqidi (mantra, meaning unknown)
May all be peaceful, may all rejoice, may there be no flaws and may there be stillness, may all fears be removed, and may there be freedom from dazzling light, may one always attain an unshakeable state, may one be praised by the gods, may all be auspicious. Therefore, with utmost sincerity, what is said is true and not false, causing Ananda to be settled. At that time, Ananda left the house of the evil spell and returned to the monastery. The woman, seeing Ananda leave in doubt, said to her mother, 'Ananda has returned.' The mother replied to her daughter, 'The Shramana Gautama (a title for monks), has saved him from doubt, and therefore destroyed the spell, preventing it from working.' The daughter asked her mother, 'Is the power of the Shramana Gautama's spell great?' The mother said, 'It is supreme, what can be compared to it?' Her mother replied, 'The Buddha is the God of Gods, and the power of his virtue is immeasurable. If all the divine spells, miraculous powers, and extraordinary arts in all the worlds of the Three Realms were to arise, with a single thought, he could make them all disappear. Who among those with knowledge could move him?'
At that time, the woman bathed the next morning, carefully adorned herself, put on fine clothes, and wore precious necklaces, illuminating her body with radiance, her face glowing, and went to the gate of the residence in Shravasti (name of an ancient Indian city), waiting for Ananda to come, (because Ananda) would surely pass by this road to go back and forth. At that time, the monks (men who have left home to practice) put on their robes and carried their bowls the next morning, and entered the city to beg for food. Ananda did the same.
。女遙見心懷喜踴。即隨逐行。阿難適住。效之便立。適進逐行。所詣分衛。立守其門。時阿難見進止逐后。即懷慚愧。速出城還祇樹給孤獨園。便至佛所。稽首卻坐。白世尊言。我行分衛。此女進退追逐隨人。入分衛家。住守其門。唯天中尊。安住見護。世尊告曰。阿難莫恐。勿以為懼。女到禮佛。卻住一面。佛告女曰。汝常追逐阿難何求。女白佛言。欲為夫主。世尊又問。父母聽未。唯然大聖宿心之愿。佛言。當令父母面自許之。女即受教。繞佛三匝。稽首而退。歸呼父母。俱至佛所。稽首卻坐。女啟已至。佛問父母。聽汝女為阿難婦不。白曰唯然。佛言。聽者還家自安。父母受教。稽首佛足。繞尊三匝。則歸其家。親去未久。世尊告女。疾欲得阿難比丘耶。唯然大聖。實欲得之。佛告女曰。若欲得者。法其被服。女曰如命。時世尊聽除去其發。為比丘尼。佛即呼曰比丘尼來。便成沙門。於是諸佛天中天法。審無所講。隨厥所樂嘆說佈施奉戒。上天愛慾之瑕。塵勞諍訟。所著之穢。具足說法。佛知其意。歡然踴躍。心無陰蓋。應面合志。為分別說四諦之事。苦習盡道。譬如帛繒皎潔無瑕。著之於染。則受好色。時比丘尼。見法得慧。度諸狐疑。不由他信。不歸於天。永無所畏。成道果實。稽首佛足。唯愿世尊。原
【現代漢語翻譯】 現代漢語譯本：那女子遠遠地看見阿難，心中充滿喜悅，便跟隨他行走。阿難停下，她也效仿著站立。阿難繼續前行，她也跟隨，阿難去哪裡乞食，她就站在那家的門外守候。當時阿難看見那女子跟隨自己的一舉一動，心中感到慚愧，便快速出城，回到祇樹給孤獨園（Jetavana Anathapindika-arama）。他來到佛陀面前，頂禮後退坐一旁，對世尊說：『我出去乞食，這個女子跟隨我的一舉一動，進入乞食的人家，就站在門外守候。唯愿天中之尊（佛陀的尊稱），能夠安住並加以保護。』 世尊告訴阿難：『阿難不要害怕，不要為此感到恐懼。』那女子來到佛陀面前，向佛陀頂禮，然後站在一旁。佛陀問那女子：『你常常追隨阿難，所求為何？』女子回答佛陀說：『我想做他的妻子。』世尊又問：『你的父母同意了嗎？』女子回答說：『是的，這是我宿世的心願。』佛陀說：『應當讓你的父母當面答應此事。』女子立刻接受教誨，繞佛三圈，頂禮後退下，回家呼喚父母，一同來到佛陀面前，頂禮後退坐一旁。女子稟告說已經到了。佛陀問她的父母：『你們同意讓你們的女兒做阿難的妻子嗎？』他們回答說：『是的，我們同意。』佛陀說：『同意的人可以回家安心了。』父母接受教誨，頂禮佛足，繞佛三圈，然後回到家中。父母離開后不久，世尊問那女子：『你真的想要得到阿難比丘嗎？』女子回答說：『是的，大聖，我確實想要得到他。』佛陀告訴那女子：『如果想要得到他，就要按照出家人的服飾來裝扮自己。』女子回答說：『遵命。』 當時，世尊允許剃除她的頭髮，讓她成為比丘尼（bhikkhuni）。佛陀立刻呼喚說：『比丘尼來。』她便成為沙門（shramana）。於是，諸佛天中天（佛陀的尊稱）所講的法，確實沒有什麼特別的，只是隨著人們所喜好的，讚歎佈施（dana）、奉持戒律（shila），以及天上愛慾的過失，塵世煩惱的爭端，所執著的污穢。佛陀具足地為她說法。佛陀知道她的心意，歡喜踴躍，心中沒有陰暗的遮蓋，與她的心意相應，便為她分別解說四諦（Four Noble Truths）的道理，即苦（duhkha）、集（samudaya）、滅（nirodha）、道（marga）。譬如潔白無瑕的絲綢，放在染缸中，就能染上好的顏色。當時，這位比丘尼，聽聞佛法，獲得智慧，度脫了各種狐疑，不再依賴他人，不歸依于天神，永遠沒有恐懼，成就了道果。她頂禮佛足，說道：『唯愿世尊，原諒我的過錯。』
【English Translation】 English version: The woman saw Ananda from afar, her heart filled with joy, and she followed him. When Ananda stopped, she imitated him and stood still. When Ananda continued walking, she followed, and wherever Ananda went to beg for alms, she stood guard outside the door of that house. At that time, Ananda saw the woman following his every move and felt ashamed. He quickly left the city and returned to Jetavana Anathapindika-arama. He came to the Buddha, prostrated himself, and sat to one side, saying to the World-Honored One: 'I went out to beg for alms, and this woman followed my every move. When I entered a house to beg for alms, she stood guard outside the door. May the Honored One among gods (a respectful title for the Buddha) abide in peace and protect me.' The World-Honored One told Ananda: 'Ananda, do not be afraid, do not be fearful.' The woman came to the Buddha, prostrated herself before him, and stood to one side. The Buddha asked the woman: 'Why do you constantly follow Ananda?' The woman replied to the Buddha: 'I wish to be his wife.' The World-Honored One asked again: 'Have your parents agreed to this?' The woman replied: 'Yes, this is my wish from a previous life.' The Buddha said: 'You should have your parents agree to this in person.' The woman immediately accepted the teaching, circumambulated the Buddha three times, prostrated herself, and withdrew. She went home and called her parents, and together they came to the Buddha, prostrated themselves, and sat to one side. The woman reported that they had arrived. The Buddha asked her parents: 'Do you agree to let your daughter be Ananda's wife?' They replied: 'Yes, we agree.' The Buddha said: 'Those who agree may return home and be at peace.' The parents accepted the teaching, prostrated themselves at the Buddha's feet, circumambulated the Honored One three times, and then returned to their home. Not long after her parents left, the World-Honored One asked the woman: 'Do you truly wish to obtain the bhikkhu Ananda?' The woman replied: 'Yes, Great Sage, I truly wish to obtain him.' The Buddha told the woman: 'If you wish to obtain him, you must adorn yourself according to the attire of a renunciant.' The woman replied: 'As you command.' At that time, the World-Honored One allowed her to have her hair shaved off and become a bhikkhuni. The Buddha immediately called out: 'Bhikkhuni, come.' She then became a shramana. Thereupon, the Dharma taught by the Buddha, the Honored One among gods, was truly nothing special. It simply praised giving (dana), upholding precepts (shila), and the faults of heavenly desires, the disputes of worldly troubles, and the defilements of attachments, according to what people liked. The Buddha fully expounded the Dharma for her. The Buddha knew her intention, and she rejoiced and leaped for joy, her heart without dark coverings, corresponding to her mind. He then separately explained the Four Noble Truths, namely suffering (duhkha), the cause of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga). It was like a piece of silk, pure and without blemish, which, when placed in a dye vat, would take on a beautiful color. At that time, this bhikkhuni, having heard the Dharma, obtained wisdom, and crossed over all doubts. She no longer relied on others, did not take refuge in the gods, and was forever without fear, having attained the fruit of the Path. She prostrated herself at the Buddha's feet, saying: 'May the World-Honored One forgive my transgressions.'
其罪釁。弊如小兒。無權方便。求賢阿難。以為夫主。自見罪重。是故懺悔。佛言。善哉比丘尼。自見身短。改往修來。計於法律。有益無損。佛大哀故。即受汝悔。佛說是時。志性比丘尼。漏盡意解。舍衛城內長者梵志。聞佛世尊以兇咒女為比丘尼。即嘆驚怪。云何兇咒女。為比丘尼。云何處在四輩學中。如何當類梵志大姓。尊者豪貴。士大夫家。王波私匿。聞佛世尊化兇咒女以為沙門。心亦懷疑。便敕嚴駕。與無央數國中長者及諸梵志。俱詣精舍。欲見世尊。問訊設禮。王遙見佛。下乘步行。前謁卻坐。長者梵志。禮拜退坐。中有揖者。有叉手者。說姓字者。遙見默然坐者。於時天尊緣王波私匿所懷疑結。知舍衛城長者梵志心之所欲。宣志性女本過世緣。便告諸比丘。汝寧欲聞志性比丘尼前世所因。如來當講。比丘皆言。唯然世尊今正是時。唯為說元前世本變。比丘聞之。奉持宣行。普令分佈。佛言。諦聽善思念之。比丘白言。唯然世尊。愿樂欲聞。佛時說言。乃往過昔。有一土界。名曰虛荒。周匝圍繞。有樹木花。其土有王。名曰摩登。與無央數弟子摩登王(晉曰有志)其王自識宿命從來。知四部經。分別經典。如厥論法性奉行。不失一義。彼摩登王。時有太子。名舍頭諫(晉曰虎耳)端政殊好。修誠性真。成
【現代漢語翻譯】 其罪過。就像小孩子一樣，沒有權宜之計。她尋求賢明的阿難（Ananda，佛陀的十大弟子之一）作為依靠。因為她意識到自己的罪孽深重，所以懺悔。佛陀說：『很好啊，比丘尼（Bhikkhuni，女性出家人），你能認識到自身的不足，改正過去的錯誤，修習未來的善行，這對佛法來說是有益無損的。』佛陀因為大慈悲，就接受了你的懺悔。佛陀說這些話的時候，志性比丘尼（Chih-hsing Bhikkhuni）的煩惱都已斷盡，心意得到了解脫。舍衛城（Sravasti）內的長者和婆羅門（Brahmin，古印度祭司階層）聽說佛陀將一個兇惡的咒術女子度化為比丘尼，都感到驚訝和奇怪，說：『怎麼能讓一個兇惡的咒術女子成為比丘尼呢？她怎麼能身處四眾弟子（比丘、比丘尼、優婆塞、優婆夷）之中學習呢？她怎麼能與婆羅門大姓、尊貴豪門、士大夫家的人相提並論呢？』波斯匿王（King Pasenadi）聽說佛陀將一個兇惡的咒術女子度化為沙門（Sramana，出家修行者），心中也感到懷疑，於是命令準備車駕，與無數的國內長者和婆羅門一同前往精舍（Vihara，佛教寺院），想要拜見佛陀，問候並設禮。國王遠遠地看見佛陀，就下車步行，上前拜見後退坐在一旁。長者和婆羅門有的禮拜，有的合掌，有的報上姓名，有的默默地坐著。這時，天尊（佛陀）知道波斯匿王心中的疑慮，也知道舍衛城長者和婆羅門的心中所想，就宣說了志性女過去世的因緣。於是告訴眾比丘：『你們想聽志性比丘尼前世的因緣嗎？如來（Tathagata，佛陀的稱號之一）將要講述。』比丘們都說：『是的，世尊，現在正是時候，請您為我們講述她前世的因緣。』比丘們聽了之後，都奉持宣揚，普遍地傳播開來。佛陀說：『仔細聽，好好思考。』比丘們回答說：『是的，世尊，我們很樂意聽聞。』佛陀這時說道：『在很久很久以前，有一個國土，名叫虛荒（Hsü-huang），周圍環繞著樹木和花草。那個國土有一位國王，名叫摩登（Mo-teng），與無數的弟子在一起。摩登王（晉譯為有志）能夠自己回憶起宿命，通曉四部經典，能夠分辨經典，如實地論述法性，奉行佛法，沒有一絲一毫的差錯。』當時的摩登王，有一個太子，名叫舍頭諫（She-tou-chien，晉譯為虎耳），相貌端正殊妙，修習誠實真性，成就了
【English Translation】 Her offenses were like those of a small child, lacking expedient means. She sought the wise Ananda (Ananda, one of the ten principal disciples of the Buddha) as her refuge. Realizing the gravity of her sins, she repented. The Buddha said, 'Excellent, Bhikkhuni (Bhikkhuni, a female monastic)! Recognizing your shortcomings, correcting past mistakes, and cultivating future virtues are beneficial to the Dharma.' Out of great compassion, the Buddha accepted your repentance. As the Buddha spoke, Chih-hsing Bhikkhuni (Chih-hsing Bhikkhuni) exhausted her defilements and attained liberation of mind. The elders and Brahmins (Brahmin, a member of the highest Hindu caste) in Sravasti (Sravasti) heard that the Buddha had converted a woman who used fierce curses into a Bhikkhuni, and they were astonished and bewildered, saying, 'How can a woman who uses fierce curses become a Bhikkhuni? How can she be among the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) to learn? How can she be compared to Brahmins of great lineage, honorable and wealthy families, and scholar-officials?' King Pasenadi (King Pasenadi) heard that the Buddha had converted a woman who used fierce curses into a Sramana (Sramana, a wandering ascetic), and he was also doubtful. He ordered his chariot to be prepared and, along with countless elders and Brahmins from the country, went to the Vihara (Vihara, a Buddhist monastery) to see the Buddha, pay respects, and offer salutations. Seeing the Buddha from afar, the king dismounted and walked forward, prostrating himself before retreating to sit aside. Some of the elders and Brahmins bowed, some folded their hands, some announced their names, and some sat in silence. At that time, the Blessed One (Buddha) knew the doubts in King Pasenadi's mind and the desires in the hearts of the elders and Brahmins of Sravasti, so he proclaimed the past causes and conditions of Chih-hsing. He then told the Bhikkhus, 'Do you wish to hear about the past causes of Chih-hsing Bhikkhuni? The Tathagata (Tathagata, "one who has thus gone," an epithet of the Buddha) will tell it.' The Bhikkhus all said, 'Yes, Blessed One, now is the time. Please tell us about her past causes.' After hearing this, the Bhikkhus upheld and proclaimed it, spreading it everywhere. The Buddha said, 'Listen carefully and contemplate well.' The Bhikkhus replied, 'Yes, Blessed One, we are eager to hear.' The Buddha then said, 'In the distant past, there was a land called Hsü-huang (Hsü-huang), surrounded by trees and flowers. In that land, there was a king named Mo-teng (Mo-teng), who was with countless disciples. King Mo-teng (translated as "having aspirations" in the Jin dynasty) could recall his past lives, understood the four Agamas, could distinguish the scriptures, truly expounded the nature of Dharma, practiced the Dharma without the slightest error.' At that time, King Mo-teng had a prince named She-tou-chien (She-tou-chien, translated as "tiger ear" in the Jin dynasty), whose appearance was upright and extraordinary, who cultivated sincerity and truth, and who achieved
一切德。威神遠達。多所悅豫。色貌第一。好如蓮華。博通眾經。分別四典。時王心念。今吾太子。顏貌端政。功德具足。威曜遠照。眾所不及。當爲求婦。續彼安國。於何迎娶。奉戒清凈。宜太子妻。時有梵志。名弗袈裟。服食藥草。身有七合。合集草木。供事水火及梵天王。弗袈裟有女。名曰志性。顏貌第一。仁德具足。世之希有。遵修經道。適宜太子。
摩登王心自念言。弗袈裟者。處於異土。父母本末。種姓佳良。言語便聰。生無瑕穢。計至七世。父母始元。具足無短。應順章句。了慧且明。諷誦三經。分別往古。而知四典。挍計算術。能知天地災變吉兇。設講經書。字字曉了。無所不博。次第章句。無一差違。藥草為食。常事水火諸神梵天。有一女子。端政姝好。女相具足。宜我子婦。爾時彼王明旦嚴駕。與諸眷屬及眾大獸。則發北遊。詣東北園。名曰蘇桓。於是頌曰。
若干樹蔭涼 眾花普茂盛 諸飛鳥悲鳴 如天上伎樂
王到梵志弗袈裟界。告諸眾曰。且住待之。具教弟子。必遊此道。時弗袈裟旦起嚴駕。乘白車馬。與五百眾諸梵志俱。出其本土。欲化弟子。彼王遙見弗袈裟來。如星中月。猶日照水油著火上。益以光耀。如嚴妙顏。若興祠祀。喻寶在海。如高山雪。四向普顯。
【現代漢語翻譯】 現代漢語譯本： 一切的德行，威嚴神力遠播，使人喜悅，容貌第一，美好如蓮花。廣泛通曉各種經典，能分辨四種典籍。當時國王心中想念：『如今我的太子，容貌端正，功德圓滿，威嚴光芒遠照，眾人不及。應當為他求娶妻子，延續安國。到哪裡迎娶，奉持戒律清凈，適合做太子妻子的女子呢？』當時有一位婆羅門，名叫弗袈裟（Fojia Sha，人名），服用草藥，身體有七處合攏。收集草木，供奉水火以及梵天王。弗袈裟有一個女兒，名叫志性（Zhixing，人名），容貌第一，仁德具足，世間稀有，遵循經書道理，適合做太子妃。
摩登王（Modeng Wang，人名）心中自念：『弗袈裟這個人，居住在異地，父母的來歷，種姓良好，言語便給聰敏，出生沒有瑕疵。計算到七世，父母的起始，具足沒有缺點。應順章句，聰慧且明瞭，諷誦三經，分辨往古，而知四典。校對計算術數，能知天地災變吉兇。設若講解經書，字字曉了，無所不博，次第章句，沒有一處差錯違背。以藥草為食物，常供奉水火諸神梵天。有一個女子，端正姝好，具備美好的女子之相，適合做我的兒媳。』當時國王在第二天清早準備好車駕，與各位眷屬以及眾多大獸，於是出發向北遊玩，前往東北方的園林，名叫蘇桓（Suhuan，地名）。於是用頌歌說道：
『各種樹木蔭涼，各種花朵普遍茂盛，各種飛鳥悲鳴，如同天上演奏的音樂。』
國王到達婆羅門弗袈裟的領地。告訴眾人說：『暫且住下等待。』詳細告知弟子，必定遊玩此道。當時弗袈裟清早起來準備好車駕，乘坐白色車馬，與五百位婆羅門一同，離開他的領地，想要教化弟子。國王遠遠看見弗袈裟到來，如同星星中的月亮，如同太陽照耀水面，油滴在火上，更加光亮。如同莊嚴美妙的容顏，如同興建祠堂祭祀，好比珍寶在大海中，如同高山上的雪，四面普遍顯現。
【English Translation】 English version: All virtues, majestic power reaching far, bringing much joy, with a countenance that is foremost, beautiful like a lotus flower. Widely versed in all scriptures, able to distinguish the four Vedas. At that time, the king thought in his heart: 'Now, my prince, with a dignified appearance, complete merits, majestic radiance shining afar, unmatched by others. I should seek a wife for him, to continue the peace of the kingdom. Where should I seek a woman who upholds pure precepts, suitable to be the prince's wife?' At that time, there was a Brahmin named Fojia Sha (name of a person), who consumed herbs, his body having seven joints. He collected herbs and trees, offering them to water, fire, and Brahma. Fojia Sha had a daughter named Zhixing (name of a person), with a foremost countenance, complete with benevolence and virtue, rare in the world, following the principles of scriptures, suitable for the prince.
King Modeng (name of a person) thought to himself: 'This Fojia Sha, resides in a foreign land, his parents' origins, his lineage is good, his speech is eloquent and intelligent, born without flaws. Counting back seven generations, his parents' beginnings, complete without shortcomings. He should follow the chapters and verses, intelligent and clear, reciting the three Vedas, distinguishing the past, and knowing the four Vedas. He is skilled in calculation and arithmetic, able to know the good and bad omens of heaven and earth. If he were to lecture on scriptures, he would understand each word, knowledgeable in everything, the order of chapters and verses, without a single deviation. He takes herbs as food, constantly serving the gods of water, fire, and Brahma. He has a daughter, with a dignified and beautiful appearance, possessing the qualities of a beautiful woman, suitable to be my daughter-in-law.' At that time, the king prepared his carriage early the next morning, with all his relatives and many great beasts, and set off to travel north, to the northeast garden, named Suhuan (name of a place). Then he spoke in verse:
'Various trees with cool shade, various flowers blooming abundantly, various birds singing sadly, like music played in the heavens.'
The king arrived at the territory of the Brahmin Fojia Sha. He told the crowd: 'Stay and wait for a while.' He instructed his disciples in detail, that they must travel this path. At that time, Fojia Sha arose early in the morning and prepared his carriage, riding a white chariot, with five hundred Brahmins, leaving his territory, wanting to teach his disciples. The king saw Fojia Sha coming from afar, like the moon among the stars, like the sun shining on water, oil on fire, adding to the radiance. Like a solemn and beautiful face, like building a shrine for sacrifice, like a treasure in the sea, like snow on a high mountain, universally visible in all directions.
猶毗沙門王在眾鬼神。譬大天王在諸天中。喻梵天王與諸梵俱。巍巍如斯。時摩登王。即往奉迎。如法設禮。而謂之曰。唯弗袈裟。欲有所說。愿且聽之。弗袈裟曰。自非梵志。不得言唯。何故說唯。摩登王曰。我能言唯。是故說唯。設不能者。亦不發言。王謂弗袈裟。人有四事。而為己身。並普及眾。亦獲利義。救濟眾生。令有義便。當向仁說。卿有一女。名曰志性。可教太子虎耳之妻。欲得求娉相從而進。不諍多少。時弗袈裟。聞王說此。瞋恚不悅。顏色則變。唯猶虎口。出惡言。咄且兇魅狗吠之類。應說斯耶。婆羅門者。奉修凈戒。諷誦經典。當以適之。卿棄捐種。非吾之類。反輕我女。於是頌曰。
有施愚騃種 何不求汝類 莫慕不可獲 猶令種立水 厥妙紫磨金 不生於糞土 設明與冥合 如此有可持 汝為兇咒種 吾是妙生類 尊卑各異路 愚云何令合 卿則興兇咒 吾為主豪姓 尊者不肯與 下賤俱結婚 尊者與豪族 修道而結婚 尊者不義從 卑賤結因緣 其有慧具足 嚴修清凈行 種性無瑕穢 梵志度彼岸 演教執經典 諷誦三經本 梵志所可習 次第分別藏 當與此輩俱 梵志結婚姻 尊者不我從 下賤結因緣 莫愿不
【現代漢語翻譯】 現代漢語譯本 猶如毗沙門王（Vaiśravaṇa，四大天王之一，守護北方）在眾鬼神之中，好比大天王在諸天之中，又像梵天王（Brahmā，印度教的創造之神）與眾梵天一同出現，威嚴盛大如同這樣。當時，摩登王（King Matanga）親自前去迎接弗袈裟（Kapila），按照禮節致敬，然後對他說：『唯有弗袈裟，我有些話想說，希望您能聽一聽。』弗袈裟說：『如果不是婆羅門，就不能說「唯」，你為什麼要說「唯」？』摩登王說：『我能說「唯」，所以才說「唯」。如果不能說，我也不會開口。』 大王弗袈裟，人有四件事，是爲了自身，也普及眾人，既能獲得利益，又能救濟眾生，使他們得到方便，我應當向您說明。您有一個女兒，名叫志性（Mati），可以讓她嫁給太子虎耳（Tiger-ear）為妻。我希望求親，並按照規矩進行，不會在聘禮上爭論多少。』當時，弗袈裟聽到摩登王這樣說，非常生氣不悅，臉色都變了，『唯』就像老虎的嘴巴一樣可怕，說出惡毒的話，『呸！你這兇惡的鬼魅，像狗一樣亂叫的東西，竟然敢說這樣的話！婆羅門應當奉行清凈的戒律，吟誦經典，我的女兒應當嫁給這樣的人。你這被拋棄的種姓，不是我們同類，竟然敢輕視我的女兒！』 於是，他用偈頌說道： 『把東西施捨給愚蠢無知的人，為什麼不去找你們同類？不要羨慕不可能得到的東西，就像把種子種在水裡一樣徒勞。那美妙的紫磨金，不會從糞土中生長出來。即使光明與黑暗結合，也是不可能長久維持的。 你是兇惡詛咒的種姓，我是美好的高貴種姓。尊貴和卑賤各有各的路，愚蠢啊，怎麼能讓他們結合在一起？你興起兇惡的詛咒，我是主宰一切的豪門望族。尊貴的人不肯與（此處原文如此，可能指代某種低賤的種姓）結婚。 尊貴的人只會與豪門望族，或者修行有道的人結婚。尊貴的人不會違背道義，與卑賤的人結下姻緣。那些智慧具足，嚴格修行清凈行為的人，種姓沒有瑕疵污穢，這樣的婆羅門才能度過生死苦海到達彼岸。 他們宣講教義，掌握經典，吟誦三部經的根本。婆羅門所應該學習的，是次第分別各種經典藏。應當與這些婆羅門結婚姻，尊貴的人不會聽從我，與結下姻緣。 不要希望不可能的事情。』
【English Translation】 English version Just as Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North) is among the multitude of ghosts and spirits, like the Great Heavenly King among the heavens, and like Brahmā (the Hindu god of creation) appearing with all the Brahmās, majestic and grand like this. At that time, King Matanga personally went to greet Kapila, paid respects according to etiquette, and then said to him, 'Only Kapila, I have something to say, I hope you can listen.' Kapila said, 'If you are not a Brahmin, you cannot say 'only,' why do you say 'only'?' King Matanga said, 'I can say 'only,' so I say 'only.' If I couldn't say it, I wouldn't open my mouth.' 'Great King Kapila, there are four things that people do, for themselves, and also for the benefit of the multitude, which can both obtain benefits and save sentient beings, so that they can obtain convenience, I should explain to you. You have a daughter named Mati, who can be married to Prince Tiger-ear as his wife. I hope to propose marriage and proceed according to the rules, without arguing about the amount of the betrothal gifts.' At that time, Kapila heard King Matanga say this, and was very angry and displeased, his face changed, 'only' was as terrible as a tiger's mouth, uttering vicious words, 'Bah! You evil ghost, a dog-like thing barking wildly, how dare you say such things! Brahmins should uphold pure precepts and recite scriptures, my daughter should marry such a person. You abandoned caste, not of our kind, how dare you despise my daughter!' Then, he said in verse: 'Giving things to foolish and ignorant people, why not seek your own kind? Do not admire things that cannot be obtained, it is as futile as planting seeds in water. That wonderful purple-gold, does not grow from dung and soil. Even if light and darkness combine, it is impossible to maintain for long. You are the caste of evil curses, I am the noble caste of beautiful birth. The noble and the lowly each have their own paths, foolishness, how can they be combined? You raise evil curses, I am the dominant and powerful clan. The noble will not marry ** (the original text is like this, possibly referring to a certain lowly caste). The noble will only marry the powerful clan, or those who cultivate the path. The noble will not violate righteousness and form a marriage with the lowly. Those who are full of wisdom, strictly cultivate pure conduct, whose caste has no flaws or impurities, such Brahmins can cross the sea of suffering and reach the other shore. They preach the teachings, master the scriptures, and recite the roots of the three scriptures. What Brahmins should learn is to distinguish the various scripture collections in order. They should marry these Brahmins, the noble will not listen to me, and form a marriage with **. Do not wish for the impossible.'
可獲 猶如欲縛風 何謂及與我 結親為婚姻 貧遭諸厄者 世人所棄損 卿大之方便 不能階此緣
摩登王以偈答弗袈裟。面說頌曰。
計土與金俱 比之有奇特 梵志亦如是 具說人種異 猶冥比于明 實有差別起 卿所持便說 若斯婆羅門 未曾見梵志 游生於虛空 爾非從地出 不因經典生 梵志皆生胎 兇咒亦猶胎 餘生亦如是 於是有何特 我意諸梵志 亦瑕穢棄捐 尊者亦無殊 卿見有何特 諸所兇惡事 賊害可憎惡 殺生於人民 皆梵志所興 是諸危害事 呰梵志所立 造作逆惡緣 自謂興福祐 梵志心自念 欲得啖于肉 教人殺祠祀 言牛羊上天 設是法昇天 何故諸梵志 不自殺祠祀 及所重親族 可加於父母 兄弟並姊妹 妻息及男女 曷不以斯祠 設興此祠祀 致得上天宮 及使人害命 言死者上天 複用余祠為 轉當自殺祠 若祠祀究竟 悉當得生天 不可以祠祀 殺牛羊上天 斯非獲上天 何因求紫殿 諸梵志兇詭 緣此行方便 意中欲食肉 殺祠言應生 吾今當重說 梵志造變應 自云所學習 梵戒有四句 不盜金飲酒
【現代漢語翻譯】 現代漢語譯本 『可以獲得』猶如想要束縛風一樣。 『何謂及與我』，『結親為婚姻』？ 貧窮遭遇各種災難的人，被世人所拋棄。 您的大方便，不能促成這種緣分。
摩登王用偈語回答弗袈裟（Fujiasha）。當面說道：
計算泥土和黃金，相比之下有奇特的差異。 婆羅門（Brahmin）也是這樣，詳細述說人種的差異。 猶如黑暗比于光明，確實有差別產生。 您所堅持的說法，如果像這樣婆羅門（Brahmin）。 未曾見過婆羅門（Brahmin），游生於虛空。 您不是從地裡生出來的，不是因為經典而生。 婆羅門（Brahmin）都是從胎里生的，兇惡的咒語也像胎生一樣。 其餘的生命也是這樣，這其中有什麼特別的呢？ 我的意思是，那些婆羅門（Brahmin），也有瑕疵和被拋棄的。 尊者您也沒有什麼不同，您看到有什麼特別的呢？ 各種兇惡的事情，賊害令人憎惡。 殺害人民，都是婆羅門（Brahmin）所興起的。 這些危害的事情，都是婆羅門（Brahmin）所設立的。 製造逆惡的因緣，自認為可以興福。 婆羅門（Brahmin）心裡想著，想要吃肉。 教人殺牲祭祀，說牛羊可以昇天。 如果這種方法可以昇天，為什麼那些婆羅門（Brahmin）。 不自己殺來祭祀，以及所看重的親族呢？ 可以加在父母，兄弟和姐妹身上。 妻子兒女和男女，為什麼不這樣做祭祀呢？ 如果興起這種祭祀，可以得到上天宮殿。 以及使人殺害生命，說死去的人可以昇天。 又用其他的祭祀做什麼呢？反而應當自己殺來祭祀。 如果祭祀究竟圓滿，都應當可以生天。 不可以用祭祀，殺牛羊來昇天。 這不是獲得上天，為何要求紫色的宮殿？ 那些婆羅門（Brahmin）兇惡詭詐，因此施行方便。 心中想要吃肉，殺牲祭祀說應當生天。 我現在應當重新說，婆羅門（Brahmin）製造變化。 自稱所學習的，梵戒有四句。 不偷盜金錢，不飲酒。
【English Translation】 English version 『Can be obtained』 is like wanting to bind the wind. 『What is the meaning of being with me』, 『to form a marriage』? The poor who encounter various calamities are abandoned by the world. Your great convenience cannot bring about this kind of fate.
King Modeng answered Fujiasha (弗袈裟) with a verse. He said face to face:
Calculating soil and gold, there is a peculiar difference in comparison. Brahmins (婆羅門) are also like this, describing in detail the differences in human races. Just as darkness is compared to light, there is indeed a difference that arises. The statement you insist on, if Brahmins (婆羅門) are like this. Have never seen a Brahmin (婆羅門) wandering and living in the void. You are not born from the ground, not born because of scriptures. Brahmins (婆羅門) are all born from the womb, and evil curses are also like being born from the womb. The rest of life is also like this, what is so special about it? My meaning is that those Brahmins (婆羅門) also have flaws and are abandoned. Venerable one, you are no different, what is so special that you see? All kinds of evil things, thieves harm and are hateful. Killing people is all started by Brahmins (婆羅門). These harmful things are all established by Brahmins (婆羅門). Creating adverse and evil causes, thinking that it can bring happiness. Brahmins (婆羅門) are thinking in their hearts, wanting to eat meat. Teaching people to kill sacrifices, saying that cattle and sheep can ascend to heaven. If this method can ascend to heaven, why do those Brahmins (婆羅門). Don't kill themselves to sacrifice, and the relatives they value? Can be added to parents, brothers and sisters. Wives, children, and men and women, why not do this sacrifice? If this sacrifice is raised, you can get the heavenly palace. And make people kill lives, saying that the dead can ascend to heaven. What else is the use of other sacrifices? Instead, you should kill yourself to sacrifice. If the sacrifice is completely fulfilled, they should all be able to be born in heaven. You cannot use sacrifices to kill cattle and sheep to ascend to heaven. This is not obtaining heaven, why ask for the purple palace? Those Brahmins (婆羅門) are fierce and deceitful, so they use convenience. Wanting to eat meat in their hearts, killing sacrifices say they should be born in heaven. I should say again now, Brahmins (婆羅門) create changes. Claiming to have learned, the Brahma precepts have four sentences. Do not steal money, do not drink alcohol.
不為犯師婦 無害諸梵志 是為四句法 唯不得盜金 其餘皆無限 若竊取人金 乃為非梵志 但禁不飲酒 其餘悉應服 設有飲酒者 則非婆羅門 不應犯尊婦 餘人皆無違 若犯師妻者 乃非為梵志 不害於道士 得危非梵志 設害於梵志 則非婆羅門 梵志之所說 斯為四句義 其毀此一事 乃非為梵志 不得與共通 弗應會咨講 離祠祀水火 不得侍供養 今當分別講 梵志所習業 所學術成就 梵志愛瑕穢 彼以十二年 被著驢之皮 執持於五品 飲以鹿頭器 十二歲竟已 乃成為梵志 奉斯法如是 道士法具足 梵志游路靖 布是異道行 所道及邪徑 難依視如安 然後從此比 有人自謂秦 稱譽己第一 種姓為最上 輕易四方人 謂之為夷狄 穢賤棄捐之 不肯與婚姻 興兵攻擊賊 多喜還自壞 用貢高自是 故為賊所危 處在於邊方 自謂為中國 然後解佛法 乃了人種等
時弗袈裟。聞摩登王所說如是。默然窮厄。福縮低頭。恚瞋不悅。則宣此言。咄且騃物兇害之類。汝乃欲持婆羅門種。誦經知義。更反輕易。譬于妖魅兇惡枝黨。咄且愚騃。計諸國王。乃應志性
【現代漢語翻譯】 現代漢語譯本 不應冒犯老師的妻子。 不應傷害各種婆羅門（梵志，指修行者）。這是四句法的要義。 唯獨不得偷盜黃金，其餘的戒律沒有限制。 如果偷取他人的黃金，就不是婆羅門。 只禁止飲酒，其餘的都可以服用。 如果有人飲酒，就不是婆羅門。 不應冒犯受尊敬的婦女，對其他人沒有限制。 如果冒犯老師的妻子，就不是婆羅門。 不應傷害修行人（道士），否則會危害自身，就不是婆羅門。 如果傷害婆羅門，就不是婆羅門。 婆羅門所說的，就是這四句義。 如果毀壞其中任何一條，就不是婆羅門。 不得與不修行的人共同生活，不應一起商議事情。 遠離祭祀、水和火，不得侍奉供養。 現在應當分別講述，婆羅門所學習的行業。 所學習的成就，婆羅門喜愛瑕疵和污穢。 他們用十二年的時間，披著驢皮。 手持五種物品，用鹿頭做的器皿飲水。 十二年結束后，才能成為婆羅門。 奉行這樣的法則，修行人的法則就完備了。 婆羅門在安靜的道路上行走，宣揚這種奇異的修行方式。 所說的正道和邪路，難以遵循卻視如安樂。 然後用這件事來比較，有人自認為是秦人。 稱讚自己是第一，種姓是最尊貴的。 輕視四方的人，認為他們是夷狄。 厭惡、輕賤、拋棄他們，不肯與他們通婚。 興兵攻擊盜賊，常常高興地自取滅亡。 因為貢高自大，所以被盜賊所危害。 身處邊遠地區，卻自認為是中國的中心。 然後理解佛法，才能明白人種是平等的。
當時弗袈裟（姓名）。聽到摩登王（姓名）所說的這些話，沉默不語，感到困窘，福德衰減，低著頭，憤怒不悅。於是宣說這些話：『唉！這些愚蠢兇惡的東西。你們竟然想用婆羅門的種姓，誦經知義，反而輕視他人。這就像妖魔鬼怪一樣兇惡。唉！真是愚蠢。』 計諸國王，乃應志性
【English Translation】 English version One should not violate the teacher's wife. One should not harm any Brahmins (梵志, referring to practitioners). This is the essence of the four-line verse. The only prohibition is stealing gold; there are no limits to the other precepts. If one steals another's gold, then one is not a Brahmin. Only drinking alcohol is prohibited; everything else can be consumed. If someone drinks alcohol, then he is not a Brahmin. One should not violate a respected woman; there are no restrictions regarding other people. If one violates the teacher's wife, then one is not a Brahmin. One should not harm ascetics (道士); otherwise, one will endanger oneself and not be a Brahmin. If one harms a Brahmin, then one is not a Brahmin. What the Brahmins say is the meaning of these four lines. If one violates any of these, then one is not a Brahmin. One should not live with those who do not practice, and one should not discuss matters together. Stay away from sacrifices, water, and fire, and do not serve or make offerings. Now I shall explain separately the occupations that Brahmins study. The achievements they learn, Brahmins love flaws and defilements. They spend twelve years wearing donkey skin. Holding five items, drinking from vessels made of deer heads. After twelve years, one can become a Brahmin. Following these rules, the rules for practitioners are complete. Brahmins walk on quiet roads, proclaiming this strange way of practice. The so-called right and wrong paths are difficult to follow but are regarded as comfortable. Then, comparing this, some people consider themselves Qin people. Praising themselves as the best, with the noblest lineage. Despising people from all directions, considering them barbarians. Disgusted, despised, and abandoned, unwilling to marry them. Raising troops to attack thieves, often happily destroying themselves. Because of arrogance and self-importance, they are endangered by thieves. Living in remote areas, they consider themselves the center of China. Then, understanding the Buddha's teachings, one can understand that all races are equal.
At that time, Fuqiasha (弗袈裟, name). Hearing what King Modeng (摩登王, name) said, remained silent, feeling embarrassed, his merit diminished, lowered his head, angry and displeased. Then he proclaimed these words: 'Alas! These foolish and evil things. You actually want to use the Brahmin lineage, reciting scriptures and knowing their meaning, but instead despise others. This is like demons and ghosts, evil and wicked. Alas! How foolish.' Considering all the kings, one should aspire to their nature.
。聰明有殊。知方俗事。聚落之法。國市估法。道術之法。婚姻之事。諸婆羅門。有四種婦。一曰梵志。二曰君子。三曰工師。四曰細民。是謂為四。其君子家。有三種妻。一曰君子。二曰工師。三曰細民。工師有二種婦。一曰工師。二曰細民。細民有一種妻。唯細民耳。梵志有四子。梵志。君子。工師。細民。君子有三子。君子。工師。細民。工師有二子。工師。細民。細民有一子。唯細民耳。厥梵志。稱梵天真子。從梵天口生。君子胸生。工師臍生。細民足生。梵天化造一切世間及形類。斯以吾等梵天尊子。君子第二。工師第三。細民第四。汝不應入四種之類。況自稱譽比丘種乎。咄且愚穴。汝之所計。不能辯之。時摩登王即以義偈答弗袈裟。而說頌曰。
計身手足皆骨肉 脅肋脊運乃成人 如斯思之有何恃 猶此觀之無四種 設使豪羸差特異 卿則從意講宣之 吾謂尊卑無差特 吾故則荷無四種 於是不應有瑕穢 卿辭本末則倒錯 聞我所言和等順 父子同體乃應理 如卿所說違不和 當爲汝講善順義 聞吾之言奉行法 修順經典為尊者
摩登王曰。婆羅門。且聽我所言。卿梵天王。有一身耳。其從生者。則為一種。卿言一體。吾等亦同。所以者何。汝謂梵天化作世
【現代漢語翻譯】 現代漢語譯本： （人們的）聰明才智各有不同，（他們）知道各地的風俗習慣，聚落的規矩，國家的市場價格，各種道術，婚姻嫁娶的事情。那些婆羅門（Brahman，印度教僧侶），有四種妻子：第一種叫做梵志（Brahmani，婆羅門種姓的女子），第二種叫做君子（Kshatriya，剎帝利種姓的女子），第三種叫做工師（Vaishya，吠舍種姓的女子），第四種叫做細民（Shudra，首陀羅種姓的女子）。這就被稱為四種妻子。那些君子（Kshatriya，剎帝利）家，有三種妻子：第一種叫做君子（Kshatriya，剎帝利種姓的女子），第二種叫做工師（Vaishya，吠舍種姓的女子），第三種叫做細民（Shudra，首陀羅種姓的女子）。工師（Vaishya，吠舍）有兩種妻子：第一種叫做工師（Vaishya，吠舍種姓的女子），第二種叫做細民（Shudra，首陀羅種姓的女子）。細民（Shudra，首陀羅）只有一種妻子，就是細民（Shudra，首陀羅種姓的女子）。梵志（Brahman，婆羅門）有四個兒子：梵志（Brahman，婆羅門種姓的兒子），君子（Kshatriya，剎帝利種姓的兒子），工師（Vaishya，吠舍種姓的兒子），細民（Shudra，首陀羅種姓的兒子）。君子（Kshatriya，剎帝利）有三個兒子：君子（Kshatriya，剎帝利種姓的兒子），工師（Vaishya，吠舍種姓的兒子），細民（Shudra，首陀羅種姓的兒子）。工師（Vaishya，吠舍）有兩個兒子：工師（Vaishya，吠舍種姓的兒子），細民（Shudra，首陀羅種姓的兒子）。細民（Shudra，首陀羅）只有一個兒子，就是細民（Shudra，首陀羅種姓的兒子）。那些梵志（Brahman，婆羅門）自稱是梵天（Brahma，印度教的創造之神）的真子，從梵天（Brahma，印度教的創造之神）的口中生出，君子（Kshatriya，剎帝利）從胸口生出，工師（Vaishya，吠舍）從肚臍生出，細民（Shudra，首陀羅）從腳生出。梵天（Brahma，印度教的創造之神）化生創造一切世間以及各種形體。因此我們是梵天（Brahma，印度教的創造之神）最尊貴的兒子，君子（Kshatriya，剎帝利）第二，工師（Vaishya，吠舍）第三，細民（Shudra，首陀羅）第四。你不應該進入這四種階級之中，更何況自稱是比丘（Bhikkhu，佛教僧侶）的種姓呢？唉，真是個愚蠢的傢伙！你的那些想法，根本無法辯駁！ 當時，摩登王（King Madana）就用義理之偈回答弗袈裟（Phra Kasapa），並說了這些偈頌： 『計算身體的手、腳，都是骨肉組成，脅、肋、脊背的運作才構成人。像這樣思考，有什麼可以依仗的？這樣觀察，就沒有四種姓的區別。假設（四種姓之間）有強壯和虛弱、差別和特殊的區別，你就可以按照你的意思去講解宣揚。我認為尊貴和卑賤沒有差別，所以我承擔著沒有四種姓的說法。因此不應該有瑕疵和污穢，你的言辭從頭到尾都是顛倒錯亂的。聽我所說，和諧平等順應，父子同體才合乎道理。像你所說的違背了和諧，我將為你講解善良順應的道理。聽我的話，奉行佛法，修習順應經典的才是尊者。』 摩登王（King Madana）說：『婆羅門（Brahman，印度教僧侶），請聽我說。你的梵天王（Brahma，印度教的創造之神）只有一個身體，從他所生出的，就只有一種。你說一體，我們也是一樣的。為什麼呢？你說梵天（Brahma，印度教的創造之神）化生創造了世界』
【English Translation】 English version: Their intelligence differs. They know local customs, the laws of settlements, market prices in the country, various arts, and matters of marriage. Those Brahmans (Brahman, Hindu priests) have four kinds of wives: the first is called Brahmani (Brahmani, a woman of the Brahman caste), the second is called Kshatriya (Kshatriya, a woman of the Kshatriya caste), the third is called Vaishya (Vaishya, a woman of the Vaishya caste), and the fourth is called Shudra (Shudra, a woman of the Shudra caste). These are called the four kinds of wives. Those Kshatriyas (Kshatriya) have three kinds of wives: the first is called Kshatriya (Kshatriya, a woman of the Kshatriya caste), the second is called Vaishya (Vaishya, a woman of the Vaishya caste), and the third is called Shudra (Shudra, a woman of the Shudra caste). Vaishyas (Vaishya) have two kinds of wives: the first is called Vaishya (Vaishya, a woman of the Vaishya caste), and the second is called Shudra (Shudra, a woman of the Shudra caste). Shudras (Shudra) have only one kind of wife, which is Shudra (Shudra, a woman of the Shudra caste). Brahmans (Brahman) have four sons: Brahman (Brahman, a son of the Brahman caste), Kshatriya (Kshatriya, a son of the Kshatriya caste), Vaishya (Vaishya, a son of the Vaishya caste), and Shudra (Shudra, a son of the Shudra caste). Kshatriyas (Kshatriya) have three sons: Kshatriya (Kshatriya, a son of the Kshatriya caste), Vaishya (Vaishya, a son of the Vaishya caste), and Shudra (Shudra, a son of the Shudra caste). Vaishyas (Vaishya) have two sons: Vaishya (Vaishya, a son of the Vaishya caste), and Shudra (Shudra, a son of the Shudra caste). Shudras (Shudra) have only one son, which is Shudra (Shudra, a son of the Shudra caste). Those Brahmans (Brahman) claim to be the true sons of Brahma (Brahma, the Hindu god of creation), born from the mouth of Brahma (Brahma), Kshatriyas (Kshatriya) born from the chest, Vaishyas (Vaishya) born from the navel, and Shudras (Shudra) born from the feet. Brahma (Brahma) transformed and created all the worlds and forms. Therefore, we are the most honored sons of Brahma (Brahma), Kshatriyas (Kshatriya) second, Vaishyas (Vaishya) third, and Shudras (Shudra) fourth. You should not enter these four classes, let alone claim to be of the Bhikkhu (Bhikkhu, Buddhist monk) caste? Alas, what a foolish fellow! Your ideas cannot be refuted!' At that time, King Madana answered Phra Kasapa with verses of reason, and spoke these verses: 'Calculating the body's hands and feet, all are composed of bones and flesh, the operation of the ribs and spine constitutes a person. Thinking like this, what can be relied upon? Observing in this way, there is no distinction of four castes. Suppose there are differences in strength and weakness, difference and specialty (among the four castes), then you can explain and propagate according to your will. I think there is no difference between noble and humble, so I bear the statement that there are no four castes. Therefore, there should be no flaws and impurities, your words are reversed from beginning to end. Listen to what I say, harmony, equality, and compliance, the unity of father and son is reasonable. As you say, it violates harmony, I will explain to you the principle of goodness and compliance. Listen to my words, practice the Dharma, and those who cultivate and comply with the scriptures are the honored ones.' King Madana said: 'Brahman (Brahman, Hindu priest), please listen to what I say. Your Brahma (Brahma, the Hindu god of creation) has only one body, and those born from him are only of one kind. You say one body, we are the same. Why? You say that Brahma (Brahma) transformed and created the world.'
間一切眾生。今說四種之義。梵志君子工師細民。假使梵志奇特者。仁當分別有若干形體性。各異顏色。當別顏貌。當差居止。臥起孔竅。多少飲食。所出則不同矣。胞胎亦然。譬如飛鳥有若干種。一曰卵生。二曰胎生。三曰濕生。四曰化生。是為種類者。現有差別。色像大小。所處飲食。因生不同。計人一等。無有若干。是諸樹木。名曰安波㮈。桃李枳棗。栗杏瓜。櫻桃。胡桃。龍目。荔枝。梨葡萄。根莖枝節。花實各別。計一切人而無異。是諸樹木。名曰優曇缽缽和叉尼拘類松柏五木梧桐合歡諸菜斛速槐樹大㮈澤㮈。根莖枝葉。華實不同。人而無異。此地諸華。名曰甚鮮。思妃須門。昌蒲百合。葵花紫花。百葉酸斯。如是之等若干種花。其色形類。生處不同。一切人民。無有若干。又水中花名。一曰青蓮。芙蓉莖蓮。華色青紅黃白。各各有香。是之不同。一切人民。無有若干。假喻說之。譬如有人母生四子。各為作字。一曰悅樂。二曰無憂。三曰壽考。四曰百年。其母之愿。欲令欣樂常得安樂。其無憂者。常無所戚。其壽考者。常獲長生。其百年者。使滿百年。諸子各異生不一時。父為因緣。母懷胞胎。同一父母。人不可言異家之子。梵志君子工師細民。計本如是。方俗言耳。一切一種。等無有異。唯聽以女適吾
【現代漢語翻譯】 現代漢語譯本： 關於一切眾生。現在我來說明四種人的含義：婆羅門（指祭司階層），君子（指貴族或統治階層），工師（指工匠），細民（指平民）。假設婆羅門有奇特的特徵，那麼你應該能區分出他們有不同的形體和性格，各自不同的顏色，不同的容貌，不同的居住地，不同的起居習慣，不同的身體孔竅，不同的飲食多少，以及不同的出身。胎生也是如此。比如飛鳥有若干種類：一是卵生，二是胎生，三是濕生，四是化生。這些種類之間，現有的差別在於顏色、形狀、大小、所處環境和飲食，以及出生的方式都不同。但如果說人也分等級，有若干種類，那就錯了。這些樹木，名叫安波㮈（芒果），桃，李，枳，棗，栗，杏，瓜，櫻桃，胡桃，龍眼，荔枝，梨，葡萄，它們的根莖枝節，花和果實都各不相同。但如果說一切人之間也有不同，那就錯了。這些樹木，名叫優曇缽（udumbara，意為祥瑞之花），缽和叉（patra，意為葉），尼拘類（nyagrodha，意為榕樹），松柏，五木，梧桐，合歡，各種蔬菜，斛速（kusuma，意為花），槐樹，大㮈，澤㮈，它們的根莖枝葉，花和果實也各不相同。但如果說人之間也有不同，那就錯了。這片土地上的各種花，名叫甚鮮（atimukta，意為蔓生茉莉），思妃（sephalika，意為夜茉莉），須門（sumana，意為素馨），昌蒲，百合，葵花，紫花，百葉酸斯（satapatrika，意為百葉薔薇），像這些等等若干種花，它們的顏色、形狀、種類、生長地點都不同。但如果說一切人民之間也有不同，那就錯了。還有水中的花，名叫青蓮（utpala，意為藍色蓮花），芙蓉，莖蓮，花色有青、紅、黃、白，各自有香味，這些都是不同的。但如果說一切人民之間也有不同，那就錯了。打個比方說，譬如有一個母親生了四個兒子，各給他們取了名字：一個叫悅樂，一個叫無憂，一個叫壽考，一個叫百年。母親的願望是，希望悅樂常常快樂，希望無憂常常沒有憂愁，希望壽考常常獲得長生，希望百年能夠活滿一百年。這些兒子各有不同，出生的時間也不一樣，父親是因緣，母親懷著胞胎，是同一個父母所生。人不能說他們是不同家的人。婆羅門、君子、工師、細民，他們的根本就是這樣，只是方言習俗的說法不同罷了。一切都是一樣的，沒有不同。只有聽從把女兒嫁給我。
【English Translation】 English version: Regarding all sentient beings. Now I will explain the meaning of the four classes of people: Brahmins (referring to the priestly class), gentlemen (referring to the noble or ruling class), artisans (referring to craftsmen), and commoners (referring to the ordinary people). Suppose Brahmins have peculiar characteristics, then you should be able to distinguish that they have different forms and personalities, different colors, different appearances, different residences, different living habits, different bodily orifices, different amounts of food and drink, and different origins. The same is true of those born from wombs. For example, birds have several kinds: one is born from eggs, two are born from wombs, three are born from moisture, and four are born by transformation. Among these kinds, the existing differences lie in color, shape, size, environment, food and drink, and the way they are born. But if you say that people are also divided into classes, with several kinds, then that is wrong. These trees, named Amba㮈 (mango), peach, plum, zhi, jujube, chestnut, apricot, melon, cherry, walnut, longan, lychee, pear, grape, their roots, stems, branches, nodes, flowers, and fruits are all different. But if you say that there are also differences among all people, then that is wrong. These trees, named Udumbara (meaning auspicious flower), Patra (meaning leaf), Nyagrodha (meaning banyan tree), pine and cypress, five kinds of wood, Chinese parasol tree, Albizia, various vegetables, Kusuma (meaning flower), locust tree, Da㮈, Ze㮈, their roots, stems, branches, leaves, flowers, and fruits are also different. But if you say that there are also differences among people, then that is wrong. The various flowers on this land, named Atimukta (meaning creeping jasmine), Sephalika (meaning night jasmine), Sumana (meaning jasmine), calamus, lily, sunflower, purple flower, Satapatrika (meaning hundred-petaled rose), like these and so on, several kinds of flowers, their colors, shapes, kinds, and places of growth are all different. But if you say that there are also differences among all people, then that is wrong. There are also flowers in the water, named Utpala (meaning blue lotus), lotus, stem lotus, the flower colors are blue, red, yellow, and white, each with its own fragrance, these are all different. But if you say that there are also differences among all people, then that is wrong. Let me give an example, suppose a mother gave birth to four sons, and gave them each names: one is called Yue Le (Joy), one is called Wu You (No Worry), one is called Shou Kao (Longevity), and one is called Bai Nian (Hundred Years). The mother's wish is that Yue Le will always be happy, that Wu You will always have no worries, that Shou Kao will always gain longevity, and that Bai Nian will be able to live to be a hundred years old. These sons are all different, and they were not born at the same time, the father is the cause, the mother carries the fetus, and they are born of the same parents. People cannot say that they are from different families. Brahmins, gentlemen, artisans, and commoners, their roots are like this, it's just that the dialects and customs are different. Everything is the same, there is no difference. Only listen to marrying your daughter to me.
太子虎耳為妻。恣意求娉。則進不違。時弗袈裟。問摩登王。卿於四典力經。名聞諸經。平等章句。裸形諸經。如是等類斯為四典。又仁者曾安先聖之文。安如神咒。所有形咒。自在之咒。鳥獸諸咒。能相相不。占別吉兇水旱潦。穀米貴賤。疾病安隱。國土傾危。知飛鳥語。又何明德能別知之。日月道徑。風雨得失。彗星出時。別應其方。山崩地動。雷電色變。及諸須臾眾怪之患。悉了是未。又仁頗學顯隆祠祀。占召鬼神。及世理經。難逝人經。分別義經通才辯未。摩登王曰。唯弗袈裟吾悉達了。又逾超斯。仁者自謂。我于諸咒具足度。我當如法次第演之。昔者天地始元初時。未有異號。無有梵志君子工師細民之名也。一切同等。而不可別。爾時人民。各悉相類。各治田種嚴治粳米。因號其人。名曰剎利。剎利者。五神農種也。一曰君子。時復有人。厭憂惱病。便入空閑。造作草屋。于下坐禪。明旦入城。聚落分衛。時人見之。各心念言。是等難值。避於世俗。患厭憂惱。閑居思道。一心專精。喜施與之。志在于外。是故名曰婆羅門也。時復有人。各習技巧超異之術。多所成就。是故名曰為工師種。時復有人。以細碎民之種。是故世間便有四種。然後久久。北方有人。名曰為秦。各各變姓。張王季趙董。以牛馬蟻蟲雞
【現代漢語翻譯】 現代漢語譯本 太子以虎耳為妻，恣意求娶，進退不違禮法。當時弗袈裟問道摩登王：『您對於四典（吠陀）用力研習，名聲傳遍諸經，精通平等章句、裸形諸經等，這些都屬於四典。而且，仁者您是否通曉先聖的文辭，如同神咒一般？是否精通所有形咒、自在之咒、鳥獸諸咒，能夠占卜吉兇、水旱、穀米貴賤、疾病安寧、國土傾危，甚至知曉飛鳥的語言？又有什麼樣的明德能夠分辨日月的執行軌跡、風雨的得失、彗星出現時所對應的方位、山崩地動、雷電的顏色變化，以及各種須臾之間的怪異災患？是否全部瞭解？』 摩登王回答說：『唯，弗袈裟，我全部通達了。甚至超越了這些。』 仁者您自認為，對於各種咒語已經完全掌握，我應當如法地依次演說。過去天地初始之時，還沒有不同的稱謂，沒有婆羅門、君子、工師、細民這些名稱。一切都是相同的，無法區分。當時的人民，彼此相似，各自耕田種植粳米，因此稱呼他們為剎利（Kshatriya），剎利的意思是五神農種。當時又有人，厭倦憂愁煩惱疾病，便進入空閑之地，建造草屋，在下面坐禪。第二天早晨進入城邑聚落乞食。當時的人們見到他們，心中都想：這些人很難遇到，他們避開世俗，厭倦憂愁煩惱，閑居思考真理，一心專精，喜歡佈施給他們，心志在於身外。所以稱他們為婆羅門（Brahmana）。當時又有人，各自學習技巧和超凡的技藝，多有成就，所以稱他們為工師種（Shudra）。當時又有人，以細碎之民為種，所以世間便有了四種姓。然後過了很久，北方有人，名叫秦，各自改變姓氏，如張、王、季、趙、董，以牛、馬、蟻、蟲、雞為姓。
【English Translation】 English version The prince took Tiger-ear as his wife, seeking betrothal at will, advancing and retreating without violating propriety. At that time, Vriksha asked King Matanga, 'You have diligently studied the Four Vedas (four scriptures), your fame has spread throughout the scriptures, and you are proficient in equal verses, naked scriptures, and so on. These all belong to the Four Vedas. Moreover, have you, benevolent one, understood the writings of the ancient sages, like divine mantras? Are you proficient in all form mantras, self-existent mantras, bird and animal mantras, able to divine good and bad omens, droughts and floods, the price of grains, peace from diseases, the danger of national collapse, and even know the language of birds? And what kind of bright virtue can distinguish the path of the sun and moon, the gains and losses of wind and rain, the direction corresponding to the appearance of comets, earthquakes, changes in the color of lightning, and all kinds of momentary strange disasters? Do you understand all of these?' King Matanga replied, 'Yes, Vriksha, I have understood all of them. Even surpassing them.' You, benevolent one, consider yourself to have fully mastered all kinds of mantras, and I should expound them in order according to the Dharma. In the past, at the beginning of heaven and earth, there were no different names, no Brahmins (priests), nobles, artisans, or commoners. Everything was the same, indistinguishable. At that time, the people were similar to each other, each cultivating fields and planting rice, so they were called Kshatriyas (warriors), meaning the five agricultural species. At that time, some people, weary of sorrow, affliction, and disease, would enter empty places, build thatched huts, and sit in meditation below. The next morning, they would enter cities and villages to beg for food. When people saw them, they would all think: These people are rare to encounter, they avoid the world, weary of sorrow and affliction, dwelling in seclusion to contemplate the truth, wholeheartedly focused, and happy to give to them, with their minds set on the external. Therefore, they are called Brahmins. At that time, some people learned skills and extraordinary arts, achieving much, so they were called artisans (Shudra). At that time, some people were of the commoner class, so there were four castes in the world. Then, after a long time, there were people in the north named Qin, each changing their surnames, such as Zhang, Wang, Ji, Zhao, Dong, using cattle, horses, ants, insects, and chickens as surnames.
狗之屬。隨形作姓。數數喜變。如是計之。不可稱數。察于本起。無有若干。但方俗語。乃往古世。有一婦人。行在異路曠野屏處。破壞車轂。眾人吉兇。是故世間得兇咒種。復有人。名發編結髮。子孫相承。是故世間有編髮種有人棄家除去鬚髮。是故世間有異道沙門缽波祇缽(波祇者晉言棄家)唯婆羅門。我當爲卿說世所興。梵天則尊。開化天帝。以學道術。天帝者。化阿梨念俱曇。阿梨念俱曇者。教化白英仙士。白英仙士者。教導嚴凈知仙士。嚴凈知仙士。分別經典。復有梵志。姓曰熾盛。為造鳥書。出有欲姓所乘有受。計彼行信。惠施本末。今現分明。有婆羅門。名曰無施。其彼梵志。子孫眷屬。皆姓無施。以一種姓。分為百一有梵志名所有。其彼一切子孫眷屬。號曰所有。以一姓分為二十五。今現分明。有婆羅門。名曰所欲。計其子孫眷屬支黨。皆姓號所欲。其鳥種者。以一種姓。分為一千有婆羅門名曰於是。皆梵志種。以一種姓。變為千一百三十六。今我觀見種姓所興。若干種變。諸婆羅門本所由姓。今現分明。皆可知之。名曰所欲。又分別欲。觀此章句。有何奇特。以故我說。所謂梵志君子工師細民。方俗語耳。計悉一種。等無有異聽以仁女與吾太子得為夫婦。恣意求娉。不諍多少。弗袈裟。默然無言。
【現代漢語翻譯】 現代漢語譯本 狗的種類，隨著形狀作為姓氏，屢次改變，這樣計算，不可計數。考察它的本源，沒有若干的差別。只是各地方的風俗說法不同罷了。很久以前，有一個婦人，走在偏僻的曠野，破壞了車輪的輪轂，給眾人帶來吉兇。因此世間有了兇咒的種子。又有人，名叫發編結髮，子孫世代相傳，因此世間有了編髮的種類。有人拋棄家庭，剃除鬚髮，因此世間有了不同的沙門缽波祇缽（波祇(Bō qí)的意思是拋棄家庭）。只有婆羅門(Póluómén)。我應當為你講述世間興起的事情。梵天(Fàntiān)最尊貴，開化了天帝(Tiāndì)，用以學習道術。天帝，化為阿梨念俱曇(Ālí niàn jù tán)。阿梨念俱曇，教化了白英仙士(Bái yīng xiānshì)。白英仙士，教導了嚴凈知仙士(Yán jìng zhī xiānshì)。嚴凈知仙士，分別經典。又有梵志(Fànzhì)，姓氏叫做熾盛(Chìshèng)，創造了鳥書。產生有欲姓所乘有受。計算他們所行的信仰，惠施的本末，現在顯現分明。有婆羅門，名叫無施(Wú shī)，他的梵志子孫眷屬，都姓無施。以一種姓，分為一百零一。有梵志名叫所有(Suǒyǒu)，他的所有子孫眷屬，都號稱所有。以一種姓分為二十五。現在顯現分明。有婆羅門，名叫所欲(Suǒyù)，計算他的子孫眷屬支黨，都姓號所欲。鳥的種類，以一種姓，分為一千。有婆羅門名叫於是(Yúshì)，都是梵志的種類，以一種姓，變為一千一百三十六。現在我觀察到種姓的興起，若干種變化。各位婆羅門本來的姓氏由來，現在顯現分明，都可以知道的，名叫所欲。又分別慾望，觀察這些章節語句，有什麼奇特之處。因此我說，所謂的梵志、君子、工師、細民，只是各地方的風俗說法罷了，計算起來都是一種，沒有差別。聽憑你把仁女嫁給我的太子，結為夫婦，隨意索要聘禮，不爭論多少。弗袈裟(Fú jiāshā)，沉默不語。
【English Translation】 English version The species of dogs, taking shape as surnames, frequently change. Counting them in this way, they are uncountable. Examining their origin, there are no differences in number. These are merely local customs and sayings. Long ago, there was a woman traveling in a remote wilderness who damaged the hub of a wheel, bringing both good and bad fortune to people. Therefore, the seed of inauspicious curses came into being in the world. Furthermore, there was a person named Fa Bian (Fā Biān) who braided his hair, and his descendants continued this tradition, thus the custom of braiding hair came into being in the world. Some abandon their homes and shave their beards and hair, thus different Shramanas (Śrāmaṇa) like Boqizhibo (Bō qí zhī bó) (Boqi (Bō qí) in the Jin language means 'abandoning home') came into being. Only Brahmins (Brāhmaṇa). I shall tell you about the things that arise in the world. Brahma (Brahmā) is the most honored, enlightening the Deva King (Deva-rāja) to learn the arts of the Tao. The Deva King transformed into Ali Nian Ju Tan (Ālí niàn Jù Tán). Ali Nian Ju Tan taught the White Hero Immortal (Bái yīng xiānshì). The White Hero Immortal taught the Pure Knowledge Immortal (Yán jìng zhī xiānshì). The Pure Knowledge Immortal distinguished the scriptures. Furthermore, there was a Brahmin (Brāhmaṇa) named Chisheng (Chìshèng), who created the bird script. Producing the desire-named, the possessed, and the received. Calculating their practiced beliefs, the beginning and end of their generosity, are now clearly revealed. There is a Brahmin named Wushi (Wú shī), whose Brahmin descendants and family all bear the surname Wushi. From one surname, it is divided into one hundred and one. There is a Brahmin named Suoyou (Suǒyǒu), all of whose descendants and family are called Suoyou. From one surname, it is divided into twenty-five. Now it is clearly revealed. There is a Brahmin named Suoyu (Suǒyù), calculating his descendants and family branches, all bear the surname Suoyu. The bird species, from one surname, is divided into one thousand. There is a Brahmin named Yushi (Yúshì), all of whom are of the Brahmin species, from one surname, it is transformed into one thousand one hundred and thirty-six. Now I observe the rise of surnames, the various kinds of changes. The original surnames from which all the Brahmins originated are now clearly revealed and can all be known, named Suoyu. Furthermore, distinguishing desires, observing these chapters and sentences, what is so peculiar about them? Therefore, I say, the so-called Brahmins, gentlemen, artisans, and commoners are merely local customs and sayings. Calculating them, they are all one kind, without any difference. Allow you to marry your virtuous daughter to my prince, to become husband and wife, freely ask for betrothal gifts, without arguing about the amount. Fojiasuo (Fú jiāshā) remained silent and said nothing.
王見如是。復為重說。婆羅門意。設有是念。非吾等類。莫作斯觀。所以者何。我子奉戒。智慧明達。於世為上。眾德具足。假使心壞諸有祠祀。馬祠。人祠。平等之祠。及黃金祠。欲令生天。不宜斯觀。所以者何。彼多殺害含血之類。非上天行。吾當為汝說上天之法。弗袈裟問曰。何謂。王答偈曰。
賢者守慎戒 行之有三安 名聞致利養 然後得生天
王曰。前世所可祠祀。人馬祠祀。諸造祭醊。有所受獲學術。求欲后當來世諸可祠祀。加以人馬。皆為無利。損耗衰耳。則遇大患破敗之禍。我言至誠。當與仁家共結婚姻。然後上天。所以者何。奉持法者。不見穢增。計世間人。本有八母。平等大姊梵志之女。世有若茲戒聞見慧。以為節度。且聽八母。一曰為天。二曰佈施阿須神。三曰所樂。四曰伊羅。五曰離吼鳥獸母。六曰善味為親龍母。七曰善樂為金鳥母。八曰大迦葉母。世人心所樂。吾計有七。何謂為七。一曰俱曇。二曰言辭。三曰好叉。四曰俱夷。五曰迦葉。六曰宿止。七曰揩緩。是為七姓。一一各別。分為七七。是以知之。所謂梵志君子工師細民。方俗言耳。計皆一種。等無有異。唯以仁女。為吾太子所欲。求娉不諍多少。弗袈裟。聞之默然。其摩登王。見弗袈裟無辭。加報則說頌曰。
{ "translations": [ "現代漢語譯本：國王見到這種情況，又為婆羅門詳細解說他的想法：『即使你們這樣想，認為不是我們這類人，就不要這樣看待。』為什麼呢？『我的兒子遵守戒律，智慧明達，在世間是最好的，各種德行都具備。』即使（有人）心懷邪念，進行各種祭祀，如馬祭（Ashvamedha，古代印度的一種祭祀儀式，以犧牲馬匹為主要內容），人祭（Purushamedha，古代印度的一種祭祀儀式，以犧牲人為主要內容），平等之祭（Samantabhadra，普遍的善良之祭），以及黃金祭（Hiranyagarbha，以黃金為祭品的祭祀），想要藉此昇天，也不應該這樣看待。』為什麼呢？『因為這些祭祀大多殺害有血的生命，不是昇天的正道。我應當為你們說昇天的方法。』弗袈裟問道：『什麼方法？』國王用偈語回答說：", "『賢者謹慎守戒律，行為安穩有三處，名聲遠揚獲利養，最終才能得昇天。』", "國王說：『以前世人所進行的祭祀，如人祭、馬祭，各種製造祭品，有所接受和學習的學術，以及爲了來世而進行的各種祭祀，加上人祭和馬祭，都是沒有利益的，只會損耗衰敗。』這樣會遇到大災難和破敗的禍患。我說的是真心話，應當與你們家結為婚姻，然後才能昇天。為什麼呢？『因為奉行正法的人，不會看到污穢增加。』計算世間的人，原本有八個母親：平等大姊、梵志之女。世間有戒律、聞法、見解、智慧，作為節制和規範。且聽我說這八個母親：第一位是天（Deva，天神），第二位是佈施阿須神（Asura，阿修羅），第三位是所樂（Nandana，快樂），第四位是伊羅（Ira，大地），第五位是離吼鳥獸母（Vihimsajati，不傷害的鳥獸之母），第六位是善味為親龍母（Surasabhagini，美味的親屬龍之母），第七位是善樂為金鳥母（Sunandanakinnari，快樂的金翅鳥之母），第八位是大迦葉母（Mahakasyapa，大迦葉的母親）。世人所喜歡的姓氏，我計算有七個。哪七個呢？第一是俱曇（Gotama，喬達摩），第二是言辭（Vaccha，婆蹉），第三是好叉（Bharadvaja，婆羅墮遮），第四是俱夷（Kutumbi，俱夷），第五是迦葉（Kasyapa，迦葉），第六是宿止（Vasistha，婆私吒），第七是揩緩（Kaccayana，迦旃延）。這就是七個姓氏，每一個都各不相同，分為七七四十九種。因此要知道，所謂的梵志（Brahmana，婆羅門）、君子（Ksatriya，剎帝利）、工師（Vaishya，吠舍）、細民（Shudra，首陀羅），只是方言習俗的說法罷了，計算起來都是一樣的，沒有區別。只有你們的女兒，是我的太子所想要的，求娶不在乎聘禮多少。』弗袈裟聽了，沉默不語。摩登王（King Matanga）見弗袈裟沒有迴應，於是說了這首偈語：", "" ], "english_translations": [ "English version: The king, seeing this, further explained his thoughts to the Brahmana: 'Even if you think, "They are not of our kind, so do not view it this way."' Why is that? 'My son observes the precepts, is wise and intelligent, and is the best in the world, possessing all virtues.' Even if (someone) has evil thoughts and performs various sacrifices, such as the Ashvamedha (horse sacrifice, an ancient Indian ritual primarily involving the sacrifice of horses), the Purushamedha (human sacrifice, an ancient Indian ritual primarily involving the sacrifice of humans), the Samantabhadra (sacrifice of universal goodness), and the Hiranyagarbha (gold sacrifice, a sacrifice with gold as offerings), wanting to ascend to heaven through these, it should not be viewed this way.' Why is that? 'Because these sacrifices mostly involve killing sentient beings with blood, which is not the right path to heaven. I should tell you the method of ascending to heaven.' Phraggasa asked: 'What method?' The king answered with a verse:", "'The wise man cautiously observes the precepts, his actions are secure in three ways, his fame spreads far and wide, gaining benefits, and ultimately he can ascend to heaven.'", "The king said: 'The sacrifices performed by people in the past, such as human sacrifices, horse sacrifices, various manufactured offerings, the accepted and learned knowledge, and the various sacrifices performed for the sake of the afterlife, along with human and horse sacrifices, are all without benefit, only leading to depletion and decline.' This will lead to great disasters and the calamity of ruin. What I say is the truth, and we should establish a marriage relationship with your family, and then one can ascend to heaven. Why is that? 'Because those who uphold the Dharma do not see defilement increasing.' Calculating the people of the world, there were originally eight mothers: the Equal Great Sister, the daughter of the Brahmana. The world has precepts, hearing the Dharma, views, and wisdom, as restraints and norms. Listen to me about these eight mothers: The first is Deva (god), the second is the Asura (demon) who gives alms, the third is Nandana (joy), the fourth is Ira (earth), the fifth is Vihimsajati (the mother of harmless birds and beasts), the sixth is Surasabhagini (the mother of dragons who are relatives of good taste), the seventh is Sunandanakinnari (the mother of joyful golden-winged birds), and the eighth is Mahakasyapa (the mother of Mahakasyapa). The surnames that people in the world like, I calculate there are seven. Which seven? The first is Gotama (Gautama), the second is Vaccha (Vatsa), the third is Bharadvaja (Bharadvaja), the fourth is Kutumbi (Kutumbi), the fifth is Kasyapa (Kasyapa), the sixth is Vasistha (Vasistha), and the seventh is Kaccayana (Katyayana). These are the seven surnames, each different, divided into seven times seven, forty-nine kinds. Therefore, know that the so-called Brahmana (priest), Ksatriya (warrior), Vaishya (merchant), and Shudra (servant) are just terms of local customs, but when calculated, they are all the same, without distinction. Only your daughter is desired by my prince, and seeking marriage is not about the amount of the betrothal gifts.' Phraggasa listened and remained silent. King Matanga, seeing that Phraggasa had no response, then spoke this verse:", "" ] }
人猶如所種 獲果亦若斯 且觀如七種 吾仁而無時 不用無異故 所作生別疑 梵志則無殊 適等無差特 不以自稱譽 具足成尊豪 因從精氣生 計胞胎一等 吾說四種一 仁講揚邪法 以姊欲為婦 是義不相應 設使是世間 梵志之所生 梵志安得妻 君子自取耶 工師那得婦 細民意何趣 假使梵天生 安得為夫婦 梵天不生人 因緣愛慾生 若得貴賤者 隨行之所致 世人不能明 其君子梵志 及工師細民 悉是方俗語 力經名聞經 平等典章句 如是佛形經 所興為無益 吾等所諷誦 神咒嘆詠持 名聞旋還返 覆蓋于女色 鬼神諸異咒 及余自在咒 一切有威光 道術所教化 吾等亦有學 獲成大神足 仙名明珠光 宿止大神通 以得道飛行 何為以咒熇 又學梵志道 號師子順跡 有名香山神 仙咒之所生 度諸咒無極 亦非梵志子 何謂婆羅門 曾有梵志仙 號取異道士 迦惟之所生 度諸咒無極 亦非梵志子 何謂婆羅門 開門之仙子 有名曰魚息 從魚蟲所生 勇猛曉世典 亦非梵志子 何謂婆羅門 君子有所致 生垂婆羅門
【現代漢語翻譯】 現代漢語譯本： 人就像所播種的種子一樣，收穫的果實也像種子一樣。 看看這七種情況，我的仁慈是無時不在的。 沒有作用是因為沒有差異，所作所為產生了不同的疑問。 婆羅門（Brahmin，印度教僧侶）並沒有什麼不同，適應環境，沒有差別。 不靠自我吹噓，具足功德才能成為尊貴的人。 因為是從精氣所生，所以認為胞胎都是一樣的。 我說四種姓都是一樣的，仁慈的人卻宣揚邪法。 把姐姐當妻子，這種道理是不合情理的。 假設世間的人，都是婆羅門所生。 婆羅門又從哪裡娶妻呢？難道是君子自己娶的嗎？ 工匠又從哪裡娶妻呢？普通百姓又是什麼想法呢？ 假設是梵天（Brahma，印度教的創造之神）所生，又怎麼能成為夫婦呢？ 梵天不生人，人是因為因緣和愛慾而生的。 如果能得到尊貴或卑賤的地位，都是隨著行為而導致的。 世人不能明白，君子和婆羅門，以及工匠和普通百姓，都只是地方風俗的說法。 憑藉力量、經典、名聲、經典，以及平等的典章語句。 像這樣的佛形經典，興起又有什麼益處呢？ 我們所諷誦的，神咒讚歎詠唱。 名聲旋繞返回，覆蓋在女色之上。 鬼神和各種不同的咒語，以及其他的自在咒。 一切都有威光，都是道術所教化的。 我們也有所學，獲得了大神足（神通）。 仙人的名字像明珠一樣閃光，宿命通，大神通。 因為得道可以飛行，為什麼要用咒語來恐嚇呢？ 又學習婆羅門的道，號稱師子順跡。 有名叫香山神的神，是仙咒所生的。 度過各種咒語的極限，也不是婆羅門的兒子。 什麼叫做婆羅門呢？曾經有婆羅門仙人。 號稱取異道士，是迦惟所生的。 度過各種咒語的極限，也不是婆羅門的兒子。 什麼叫做婆羅門呢？是開門仙人的兒子。 有名叫魚息的仙人，是從魚蟲所生的。 勇猛，通曉世間典籍，也不是婆羅門的兒子。 什麼叫做婆羅門呢？是君子所成就的。 生來就是婆羅門。
【English Translation】 English version: As a man sows, so shall he reap. Behold these seven instances; my benevolence is constant. Without action, there is no difference; actions give rise to distinct doubts. The Brahmin (Brahmin, a Hindu priest) is no different, adapting equally without distinction. Not by self-praise, but by complete merit, does one become noble. Because one is born from essence and energy, it is assumed that all wombs are equal. I say the four castes are equal, but the benevolent preach heretical doctrines. Taking one's sister as a wife is unreasonable. Suppose all people in the world are born of Brahmins. From where do Brahmins take wives? Do noble men take them for themselves? From where do artisans take wives? What do common people think? Suppose they are born of Brahma (Brahma, the Hindu god of creation), how can they become husband and wife? Brahma does not create people; people are born from conditions and desire. If one can attain noble or lowly status, it is due to one's actions. The world cannot understand that noble men, Brahmins, artisans, and common people are merely terms of local custom. By strength, scriptures, fame, scriptures, and equal laws and verses. What is the benefit of such Buddha-form scriptures arising? What we chant, divine mantras, praises, and recitations. Fame revolves and returns, covering over female beauty. Ghosts, spirits, various different spells, and other self-mastery spells. All have power and light, taught by the arts of the Way. We also have learning, attaining great divine powers (Siddhi). The names of immortals shine like bright pearls, past-life knowledge, great supernatural powers. Because one can fly upon attaining the Way, why use spells to intimidate? Also learning the Brahmin's way, called the Lion's Following Footprints. There is a god named Fragrant Mountain God, born of immortal spells. Passing beyond the limits of all spells, he is not a son of a Brahmin. What is called a Brahmin? There was once a Brahmin immortal. Called the taker of different paths, born of Kavi. Passing beyond the limits of all spells, he is not a son of a Brahmin. What is called a Brahmin? He is the son of the immortal who opens doors. There is an immortal named Fish Breath, born from fish and insects. Brave, understanding worldly scriptures, he is not a son of a Brahmin. What is called a Brahmin? It is what a noble man achieves. Born as a Brahmin.
黠慧無不了 解一切經法 亦非梵志子 何謂婆羅門 如是行大明 豪威修大業 黠慧多偈道 為世仙人師 亦非梵志子 何謂婆羅門 君子有梵志 世人所名耳 工師及細民 亦是方俗語
其摩登王。謂弗袈裟。是故我言。所謂君子梵志工師細民。皆方俗矣。悉為一種。無有若干。宜以仁女與吾太子。使為夫婦。恣意求娉。不諍多少。時弗袈裟。聞說如是。則逆問曰。仁何種姓。答曰於是。其所因乎。答曰從水。本造何行。答曰賦頌。於是幾種。答曰三種。何謂為三。答曰宿止。曷所養育。曷云凈行。曰謂次有。次有為幾。答曰六。何謂為六。一曰好平頭。二曰所乘。三曰臥寐。四曰善動。五曰赤色。六曰八兵。是謂六親。又問。何由謂度為秋。仁者頗學諸宿變乎。答曰學之。何謂。答曰。一曰名稱。二曰長育。三曰鹿首。四曰生眚。五曰增財。六曰熾盛。七曰不覲。八曰土地。九曰前德。十曰北德。十一曰象。十二曰彩畫。十三曰善元。十四曰善挌。十五曰悅可。十六曰尊長。十七曰根元。十八曰前魚。十九曰北魚。二十曰無容。二十一曰耳聰。二十二曰貪財。二十三曰百毒。二十四曰前賢跡。二十五曰北賢跡。二十六曰流灌。二十七曰馬師。二十八曰長息。是為二十八宿。又
【現代漢語翻譯】 現代漢語譯本 黠慧之人無所不知，通曉一切經書教法，但並非天生的婆羅門之子。 那麼，怎樣才算是真正的婆羅門呢？ 像這樣奉行偉大的光明之道，擁有崇高的威望，修習偉大的事業，以其智慧創作眾多偈頌，成為世間的仙人導師，這樣的人也並非天生的婆羅門之子。 那麼，怎樣才算是真正的婆羅門呢？ 你們所說的『君子』、『婆羅門』，不過是世俗的稱謂罷了。 所謂的工匠、平民，也只是各地的俗語。
摩登王對弗袈裟（弗袈裟：人名）說：『因此我說，所謂的君子、婆羅門、工匠、平民，都不過是世俗的稱謂罷了，實際上都是一樣的，並沒有什麼區別。我希望把我的女兒嫁給你的太子，讓他們成為夫妻。聘禮方面，你可以隨意提出要求，我絕不會計較多少。』當時，弗袈裟聽了這些話，就反過來問道：『請問您是什麼種姓？』摩登王回答說：『我是水種姓。』弗袈裟又問：『您的種姓起源於什麼？』摩登王回答說：『起源於水。』弗袈裟又問：『你們主要修行什麼？』摩登王回答說：『我們主要吟誦讚歌。』弗袈裟又問：『你們的種姓分為幾種？』摩登王回答說：『分為三種。』弗袈裟問：『哪三種？』摩登王回答說：『宿止、養育、凈行。』弗袈裟又問：『什麼是宿止？什麼是養育？什麼是凈行？』摩登王回答說：『是指依次相續。』弗袈裟又問：『依次相續分為幾種？』摩登王回答說：『分為六種。』弗袈裟問：『哪六種？』摩登王回答說：『第一是好平頭，第二是所乘之物，第三是臥寐之處，第四是善於行動，第五是赤色，第六是八兵。』摩登王說：『這就是我們所說的六親。』弗袈裟又問：『您怎麼知道秋天已經來臨？您是否學習過星宿的變化？』摩登王回答說：『我學習過。』弗袈裟問：『都有哪些星宿？』摩登王回答說：『一曰名稱，二曰長育，三曰鹿首，四曰生眚，五曰增財，六曰熾盛，七曰不覲，八曰土地，九曰前德，十曰北德，十一曰象，十二曰彩畫，十三曰善元，十四曰善挌，十五曰悅可，十六曰尊長，十七曰根元，十八曰前魚，十九曰北魚，二十曰無容，二十一曰耳聰，二十二曰貪財，二十三曰百毒，二十四曰前賢跡，二十五曰北賢跡，二十六曰流灌，二十七曰馬師，二十八曰長息。』摩登王說：『這就是二十八星宿。』弗袈裟又問。
【English Translation】 English version The wise are never without understanding, comprehending all the scriptures and teachings, yet they are not born sons of Brahmins. Then, what defines a true Brahmin? One who practices the great path of enlightenment, possesses noble prestige, cultivates great deeds, composes numerous verses with wisdom, and becomes a teacher of immortals in the world, is also not a born son of a Brahmin. Then, what defines a true Brahmin? What you call 'gentlemen' and 'Brahmins' are merely worldly terms. The so-called artisans and commoners are just local colloquialisms.
King Matanga said to Phra Kasaya (Phra Kasaya: a name): 'Therefore, I say that the so-called gentlemen, Brahmins, artisans, and commoners are all just worldly terms, and in reality, they are all the same, without any difference. I wish to marry my daughter to your prince, so that they may become husband and wife. As for the betrothal gifts, you can ask for whatever you want, and I will never haggle over the amount.' At that time, Phra Kasaya, upon hearing these words, asked in return: 'May I ask what is your lineage?' King Matanga replied: 'I am of the water lineage.' Phra Kasaya then asked: 'What is the origin of your lineage?' King Matanga replied: 'It originates from water.' Phra Kasaya further asked: 'What is your main practice?' King Matanga replied: 'Our main practice is reciting hymns.' Phra Kasaya then asked: 'How many types of lineages are there?' King Matanga replied: 'There are three types.' Phra Kasaya asked: 'What are the three types?' King Matanga replied: 'Abode, nurture, and pure conduct.' Phra Kasaya further asked: 'What is abode? What is nurture? What is pure conduct?' King Matanga replied: 'It refers to the successive continuation.' Phra Kasaya then asked: 'How many types of successive continuation are there?' King Matanga replied: 'There are six types.' Phra Kasaya asked: 'What are the six types?' King Matanga replied: 'The first is a good flat head, the second is the means of transportation, the third is the place of sleeping, the fourth is being good at moving, the fifth is red color, and the sixth is the eight weapons.' King Matanga said: 'These are what we call the six relatives.' Phra Kasaya then asked: 'How do you know that autumn has arrived? Have you studied the changes of the constellations?' King Matanga replied: 'I have studied them.' Phra Kasaya asked: 'What are the constellations?' King Matanga replied: 'First is Name, second is Growth, third is Deer Head, fourth is Birth Defect, fifth is Increase Wealth, sixth is Flourishing, seventh is Non-attendance, eighth is Land, ninth is Previous Virtue, tenth is Northern Virtue, eleventh is Elephant, twelfth is Painting, thirteenth is Good Origin, fourteenth is Good Resistance, fifteenth is Pleasant, sixteenth is Venerable Elder, seventeenth is Root Origin, eighteenth is Previous Fish, nineteenth is Northern Fish, twentieth is No容, twenty-first is Sharp Ears, twenty-second is Greedy for Wealth, twenty-third is Hundred Poisons, twenty-fourth is Previous Sage Trace, twenty-fifth is Northern Sage Trace, twenty-sixth is Flowing Irrigation, twenty-seventh is Horse Master, twenty-eighth is Long Breath.' King Matanga said: 'These are the twenty-eight constellations.' Phra Kasaya then asked.
問。一一宿為有幾星。形貌何類。有幾須臾。何所服食。姓為何乎。主何天乎。摩登王曰。厥名稱宿。有六要星。其形像加晝夜周行。三十須臾。而侍從矣。以酪為食。主乎火天。姓號居火。其長養宿。有五要星。其形如車。行四十五須臾。而侍從矣。牛肉為食。主有信天。姓號俱曇。鹿首宿者。有三要星。形類鹿頭。行三十須臾。而侍從矣。鹿肉為食。主善志天。姓號長育。生眚宿者。有一要星。其形類圓。光色則黃。行十五須臾。而侍從矣。生酪為食。主音響天。姓號最取。增財宿者。有三要星。其形對立。行四十五須臾。而侍從矣。醍醐為食。主過去天。名為材出。其熾盛宿者。有三要星。形像鉤尺。行三十須臾。而侍從矣。蜜餳為食。主舍天神。姓烏和。若不覲宿者。有五要星。形如曲鉤。行三十須臾。而侍從矣。乾魚為食。主醍醐天。姓曰慈氏。是為七宿。屬於東方。土地宿者。有五要星。其形之類。猶如曲河。行三十須臾。而侍從矣。食油粳米。主于父天。姓號邊垂。前德宿者。有三要星。南北對立。行三十須臾。而侍從矣。李果為食。主于善天。姓號俱曇。北德宿者。有二要星。南北對立。行三十五須臾。而侍從矣。以豆為食。主種殖天。姓號十里。其象宿者。有五要星。其形類象。行三十須臾。而侍
【現代漢語翻譯】 現代漢語譯本： 問：一顆宿星（Nakshatra，印度占星術中的星宿）由幾顆星組成？它的形狀和外貌是什麼樣的？它有多少個須臾（Muhurta，印度時間單位）？它吃什麼食物？它姓什麼？它主管哪一天？ 摩登王（Modanaraja）答道：它的名稱是宿（Nakshatra）。它有六顆主要的星。它的形狀像加號，日夜不停地執行。三十個須臾的時間裡，有侍從跟隨著它。它以酪為食物，主管火天（Agnideva）。姓號是居火。 其長養宿（Vriddhi Nakshatra）有五顆主要的星。它的形狀像車。執行四十五個須臾的時間，有侍從跟隨著它。它以牛肉為食物，主管有信天（Shraddha-deva）。姓號是俱曇。 鹿首宿（Mrigashira Nakshatra）有三顆主要的星。形狀像鹿頭。執行三十個須臾的時間，有侍從跟隨著它。它以鹿肉為食物，主管善志天（Subuddhi-deva）。姓號是長育。 生眚宿（Ardra Nakshatra）有一顆主要的星。它的形狀像圓形，光色是黃色。執行十五個須臾的時間，有侍從跟隨著它。它以生酪為食物，主管音響天（Shabda-deva）。姓號是最取。 增財宿（Punarvasu Nakshatra）有三顆主要的星。它們的形狀相對而立。執行四十五個須臾的時間，有侍從跟隨著它。它以醍醐為食物，主管過去天（Atita-deva）。名為材出。 其熾盛宿（Pushya Nakshatra）有三顆主要的星。形狀像鉤尺。執行三十個須臾的時間，有侍從跟隨著它。它以蜜餳為食物，主管舍天神（Tyaga-deva）。姓烏和。 若不覲宿（Ashlesha Nakshatra）有五顆主要的星。形狀像彎曲的鉤子。執行三十個須臾的時間，有侍從跟隨著它。它以乾魚為食物，主管醍醐天（Amrita-deva）。姓曰慈氏。 以上是屬於東方的七個宿星。 土地宿（Magha Nakshatra）有五顆主要的星。它的形狀像彎曲的河流。執行三十個須臾的時間，有侍從跟隨著它。它以油粳米為食物，主管父天（Pitri-deva）。姓號是邊垂。 前德宿（Purva Phalguni Nakshatra）有三顆主要的星。南北相對而立。執行三十個須臾的時間，有侍從跟隨著它。它以李果為食物，主管善天（Bhadra-deva）。姓號是俱曇。 北德宿（Uttara Phalguni Nakshatra）有二顆主要的星。南北相對而立。執行三十五個須臾的時間。它以豆為食物，主管種殖天（Ropana-deva）。姓號是十里。 其象宿（Hasta Nakshatra）有五顆主要的星。它的形狀像象。
【English Translation】 English version: Question: How many stars constitute one Nakshatra (lunar mansion in Hindu astrology)? What is its shape and appearance? How many Muhurtas (a unit of time in Hindu tradition) does it have? What food does it consume? What is its family name? Which day does it govern? King Modanaraja replied: Its name is Nakshatra. It has six main stars. Its shape is like a plus sign, and it revolves day and night. It is attended by followers for thirty Muhurtas. It consumes curd as food and governs Agnideva (the god of fire). Its family name is Juhuo. Vriddhi Nakshatra (a type of auspicious lunar mansion) has five main stars. Its shape is like a chariot. It is attended by followers for forty-five Muhurtas. It consumes beef as food and governs Shraddha-deva (the god of faith). Its family name is Jutam. Mrigashira Nakshatra has three main stars. Its shape is like a deer's head. It is attended by followers for thirty Muhurtas. It consumes venison as food and governs Subuddhi-deva (the god of good intellect). Its family name is Changyu. Ardra Nakshatra has one main star. Its shape is like a circle, and its color is yellow. It is attended by followers for fifteen Muhurtas. It consumes fresh curd as food and governs Shabda-deva (the god of sound). Its family name is Zuiqu. Punarvasu Nakshatra has three main stars. Their shapes are opposite each other. It is attended by followers for forty-five Muhurtas. It consumes clarified butter (ghee) as food and governs Atita-deva (the god of the past). Its name is Caichu. Pushya Nakshatra has three main stars. Its shape is like a hook or a ruler. It is attended by followers for thirty Muhurtas. It consumes honey candy as food and governs Tyaga-deva (the god of renunciation). Its family name is Wuhe. Ashlesha Nakshatra has five main stars. Its shape is like a curved hook. It is attended by followers for thirty Muhurtas. It consumes dried fish as food and governs Amrita-deva (the god of immortality). Its family name is Cishi. These are the seven Nakshatras belonging to the east. Magha Nakshatra has five main stars. Its shape is like a curved river. It is attended by followers for thirty Muhurtas. It consumes rice with oil as food and governs Pitri-deva (the god of ancestors). Its family name is Bianchui. Purva Phalguni Nakshatra has three main stars. They stand opposite each other, north and south. It is attended by followers for thirty Muhurtas. It consumes plum fruit as food and governs Bhadra-deva (the god of goodness). Its family name is Jutam. Uttara Phalguni Nakshatra has two main stars. They stand opposite each other, north and south. It is attended by followers for thirty-five Muhurtas. It consumes beans as food and governs Ropana-deva (the god of planting). Its family name is Shili. Hasta Nakshatra has five main stars. Its shape is like an elephant.
從矣。韭子為食。主臥寐天。姓曰迦葉。彩畫宿者。有一要星。形圓色黃。行三十須臾。而侍從矣。主細滑天。姓伊羅所乘。善元宿者。有一要星。形圓色黃。行十五須臾。而侍從矣。以果為食。主于風天。姓善所乘。善挌宿者。有二要星。形像牛角。行四十五須臾。而侍從矣。油花為食。主伊羅天。姓曰已彼。是為七星。屬於南方。尊長宿者。有三要星。其形類麥。邊小中大。行十五須臾。而侍從矣。粳米為食。主因帝天。姓長所乘。根元宿者。有三要星。其形類蝎。低頭舉尾。行三十須臾。而侍從矣。食于根果。主泥梨提天。姓號所乘。前魚宿者。有四要星。其形類象。南廣北狹。尼拘類樹皮師為食。行十五須臾。而侍從矣。主于木天。姓財所乘。北魚宿者。有四要星。其形類象。南廣北狹。行四十五須臾。而侍從矣。以蜜餳為食。主種殖天。姓向所作。無容宿者。有三要星。其形所類。如牛頭步。行六須臾。而侍從矣。以風為食。主于梵天。姓梵所乘。沙栴宿者。一曰耳聰。有三要星。其形類麥。邊小中大。行三十須臾。而侍從矣。鳥肉為食。主種殖天。是為七宿。屬於西方。貪財宿者。有四要星。其形像調脫之珠。行三十須臾。而侍從矣。食卑豆羹。主居寐天。姓曰造眼。百毒宿者。有一要星。形圓色黃。行
【現代漢語翻譯】 現代漢語譯本 從矣（跟隨）。韭子（韭菜籽）為食。主臥寐天（掌管睡眠的天神）。姓曰迦葉（Kasyapa）。彩畫宿者（星宿名），有一要星（重要的星）。形圓色黃。行三十須臾（極短的時間）而侍從矣（有侍從跟隨）。 主細滑天（掌管細滑的天神）。姓伊羅所乘（Ira所乘）。善元宿者（星宿名），有一要星。形圓色黃。行十五須臾而侍從矣。以果為食。 主于風天（掌管風的天神）。姓善所乘（善所乘）。善挌宿者（星宿名），有二要星。形像牛角。行四十五須臾而侍從矣。油花為食。 主伊羅天（掌管伊羅的天神）。姓曰已彼（已彼）。是為七星，屬於南方。尊長宿者（星宿名），有三要星。其形類麥，邊小中大。行十五須臾而侍從矣。粳米為食。 主因帝天（掌管因帝的天神）。姓長所乘（長所乘）。根元宿者（星宿名），有三要星。其形類蝎，低頭舉尾。行三十須臾而侍從矣。食于根果。 主泥梨提天（掌管泥梨提的天神）。姓號所乘（號所乘）。前魚宿者（星宿名），有四要星。其形類象，南廣北狹。尼拘類樹皮師為食。行十五須臾而侍從矣。 主于木天（掌管木的天神）。姓財所乘（財所乘）。北魚宿者（星宿名），有四要星。其形類象，南廣北狹。行四十五須臾而侍從矣。以蜜餳（麥芽糖）為食。 主種殖天（掌管種植的天神）。姓向所作（向所作）。無容宿者（星宿名），有三要星。其形所類，如牛頭步。行六須臾而侍從矣。以風為食。 主于梵天（掌管梵的天神）。姓梵所乘（梵所乘）。沙栴宿者（星宿名），一曰耳聰（又名耳聰）。有三要星。其形類麥，邊小中大。行三十須臾而侍從矣。鳥肉為食。 主種殖天（掌管種植的天神）。是為七宿，屬於西方。貪財宿者（星宿名），有四要星。其形像調脫之珠。行三十須臾而侍從矣。食卑豆羹（用豆子做的羹）。主居寐天（掌管居住和睡眠的天神）。姓曰造眼（造眼）。百毒宿者（星宿名），有一要星。形圓色黃。
【English Translation】 English version Followed. Jiu zi (leek seeds) are their food. The lord of Wo Mei Tian (Heaven of Sleep) is named Kasyapa (Kasyapa). Cai Hua Su (a constellation) has one important star. It is round and yellow, and travels for thirty xuyu (extremely short time) before being attended. The lord of Xi Hua Tian (Heaven of Subtlety) is named Ira Suo Cheng (Ira's vehicle). Shan Yuan Su (a constellation) has one important star. It is round and yellow, and travels for fifteen xuyu before being attended. They eat fruit. The lord of Feng Tian (Heaven of Wind) is named Shan Suo Cheng (Shan's vehicle). Shan Ge Su (a constellation) has two important stars. They are shaped like ox horns and travel for forty-five xuyu before being attended. They eat oil flowers. The lord of Ira Tian (Heaven of Ira) is named Yi Bi (Yi Bi). These are the seven stars belonging to the south. Zun Zhang Su (a constellation) has three important stars. They are shaped like wheat, small at the edges and large in the middle, and travel for fifteen xuyu before being attended. They eat japonica rice. The lord of Yin Di Tian (Heaven of Yin Di) is named Zhang Suo Cheng (Zhang's vehicle). Gen Yuan Su (a constellation) has three important stars. They are shaped like scorpions, with their heads lowered and tails raised, and travel for thirty xuyu before being attended. They eat roots and fruits. The lord of Ni Li Ti Tian (Heaven of Ni Li Ti) is named Hao Suo Cheng (Hao's vehicle). Qian Yu Su (a constellation) has four important stars. They are shaped like elephants, wide in the south and narrow in the north. They eat the bark of the Nigrodha tree and travel for fifteen xuyu before being attended. The lord of Mu Tian (Heaven of Wood) is named Cai Suo Cheng (Cai's vehicle). Bei Yu Su (a constellation) has four important stars. They are shaped like elephants, wide in the south and narrow in the north, and travel for forty-five xuyu before being attended. They eat honey candy. The lord of Zhong Zhi Tian (Heaven of Planting) is named Xiang Suo Zuo (Xiang's creation). Wu Rong Su (a constellation) has three important stars. Their shape resembles the steps of an ox's head and travel for six xuyu before being attended. They eat wind. The lord of Fan Tian (Heaven of Brahma) is named Fan Suo Cheng (Brahma's vehicle). Sha Zhan Su (a constellation), also called Er Cong (Sharp Ears), has three important stars. They are shaped like wheat, small at the edges and large in the middle, and travel for thirty xuyu before being attended. They eat bird meat. The lord of Zhong Zhi Tian (Heaven of Planting). These are the seven constellations belonging to the west. Tan Cai Su (a constellation) has four important stars. They are shaped like polished beads and travel for thirty xuyu before being attended. They eat bi dou geng (bean soup). The lord of Ju Mei Tian (Heaven of Dwelling and Sleep) is named Zao Yan (Creating Eyes). Bai Du Su (a constellation) has one important star. It is round and yellow.
十五須臾。而侍從矣。以粥為食。主養育天。姓乘魅。前賢跡宿者。有二要星。相遠對立。行三十須臾。而侍從矣。餅肉為食。主人是天。姓生耳。北賢跡宿。有二要星。相遠對立。行三十五須臾。而侍從矣。以牛肉為食。主于米天。姓不。流灌宿。有一要星。形圓色黃。行三十須臾。而侍從矣。鹿麋為食。主富沙天。姓曰妙華。馬師宿者。有三要星。形類馬案。行三十須臾。而侍從矣。食魚麥飯。主香神天。姓為馬師。長息宿者。有五要星。其五要星。其形類軻。行三十須臾。而侍從矣。以麋為食。主于炎天。姓號曰佳。是為七宿。屬於北方。摩登王白弗袈裟。是為二十八宿。六宿行四十五須臾。而侍從矣。謂長育增財北德善挌北魚北賢跡。是為六宿。其五宿者。行十五須臾。而侍從矣。謂生眚前魚善元尊長百毒。是為五宿。其一宿者。行六須臾。而侍從矣。謂無容宿。其餘宿者。皆三十須臾。而侍從矣。厥東方宿名稱在前。前魚在後。南方宿者。土地在前。善格在後。西方宿者。北魚在前。耳聰在後。北方宿者。貪財在前。長息在後。是為二十八宿。四宿姓輕。前魚賢跡善元。是為四。三宿弊惡。生眚長育不覲。是為三。四宿行思。北魚北德賢跡長息。是為四。五宿柔軟。耳聰貪財百毒尊長根元。是則為五。四宿
【現代漢語翻譯】 現代漢語譯本 十五須臾（古代時間單位，約等於現在的一分鐘）之後，他們就來侍奉了。他們以粥為食物，由主養育天（神名）掌管，姓乘魅。前賢跡宿（星宿名）有兩顆重要的星，遙相對立。執行三十須臾之後，他們就來侍奉了。他們以餅和肉為食物，由主人是天（神名）掌管，姓生耳。北賢跡宿（星宿名）有兩顆重要的星，遙相對立。執行三十五須臾之後，他們就來侍奉了。他們以牛肉為食物，由主于米天（神名）掌管，姓不。流灌宿（星宿名）有一顆重要的星，形狀是圓形，顏色是黃色。執行三十須臾之後，他們就來侍奉了。他們以鹿和麋為食物，由主富沙天（神名）掌管，姓叫做妙華。馬師宿（星宿名）有三顆重要的星，形狀像馬鞍。執行三十須臾之後，他們就來侍奉了。他們以魚和麥飯為食物，由主香神天（神名）掌管，姓為馬師。長息宿（星宿名）有五顆重要的星，這五顆星的形狀像軻。執行三十須臾之後，他們就來侍奉了。他們以麋為食物，由主于炎天（神名）掌管，姓號叫做佳。以上是屬於北方的七個星宿。摩登王（人名）向弗袈裟（人名）稟告。以上是二十八個星宿。其中六個星宿執行四十五須臾之後，他們就來侍奉了。這六個星宿是長育、增財、北德、善挌、北魚、北賢跡。其中五個星宿執行十五須臾之後，他們就來侍奉了。這五個星宿是生眚、前魚、善元、尊長、百毒。其中一個星宿執行六須臾之後，他們就來侍奉了。這個星宿是無容宿。其餘的星宿，都是執行三十須臾之後，他們就來侍奉了。東方的星宿名稱是前魚在前，前魚在後。南方的星宿是土地在前，善格在後。西方的星宿是北魚在前，耳聰在後。北方的星宿是貪財在前，長息在後。以上是二十八個星宿。四個星宿姓輕，它們是前魚、賢跡、善元。這是四個。三個星宿是弊惡的，它們是生眚、長育、不覲。這是三個。四個星宿是行思的，它們是北魚、北德、賢跡、長息。這是四個。五個星宿是柔軟的，它們是耳聰、貪財、百毒、尊長、根元。這就是五個。四個星宿……
【English Translation】 English version After fifteen kshanas (kshana: an ancient unit of time, approximately equal to the current minute), they come to serve. They eat porridge, are governed by the Lord Nourishing Heaven (deity name), and their surname is Chengmei. Qianxianji Constellation (constellation name) has two important stars, standing opposite each other at a distance. After traveling thirty kshanas, they come to serve. They eat cakes and meat, are governed by the Lord Shitian (deity name), and their surname is Sheng'er. Beixianji Constellation (constellation name) has two important stars, standing opposite each other at a distance. After traveling thirty-five kshanas, they come to serve. They eat beef, are governed by the Lord Yumi Heaven (deity name), and their surname is Bu. Liuguan Constellation (constellation name) has one important star, round in shape and yellow in color. After traveling thirty kshanas, they come to serve. They eat deer and elk, are governed by the Lord Fusha Heaven (deity name), and their name is Miaohua. Mashi Constellation (constellation name) has three important stars, shaped like a saddle. After traveling thirty kshanas, they come to serve. They eat fish and barley rice, are governed by the Lord Xiangshen Heaven (deity name), and their surname is Mashi. Changxi Constellation (constellation name) has five important stars, shaped like a cart. After traveling thirty kshanas, they come to serve. They eat elk, are governed by the Lord Yantian (deity name), and their name is Jia. These are the seven constellations belonging to the north. Modeng King (person's name) reports to Fojiasuo (person's name). These are the twenty-eight constellations. Among them, six constellations come to serve after traveling forty-five kshanas. These six constellations are Changyu, Zengcai, Beide, Shange, Beiyu, and Beixianji. Among them, five constellations come to serve after traveling fifteen kshanas. These five constellations are Shengsheng, Qianyu, Shanyuan, Zunzhang, and Baidu. Among them, one constellation comes to serve after traveling six kshanas. This constellation is Wurong Constellation. The remaining constellations all come to serve after traveling thirty kshanas. The names of the eastern constellations are Qianyu in front, and Qianyu behind. The southern constellations have Tudi in front, and Shange behind. The western constellations have Beiyu in front, and Ercong behind. The northern constellations have Tancai in front, and Changxi behind. These are the twenty-eight constellations. Four constellations have the surname Qing, they are Qianyu, Xianji, and Shanyuan. These are four. Three constellations are evil, they are Shengsheng, Changyu, and Bujin. These are three. Four constellations are thoughtful, they are Beiyu, Beide, Xianji, and Changxi. These are four. Five constellations are gentle, they are Ercong, Tancai, Baidu, Zunzhang, and Genyuan. These are five. Four constellations...
治業。像宿彩畫流灌無容。是則為四。其四宿者。主急疾事。名稱鹿首熾盛馬師。是則為四。此二十八宿。三宿在前而御導。行宿在前行。月則在後。是謂導御。何謂為三。流灌馬師前賢。又十二宿。而侍從矣。善元善挌悅可尊長根元前魚后魚耳聰貪財前賢跡北賢跡無容。是為十二。與月侶行。有十二宿。名稱長育鹿首生眚增財熾盛不覲土地前得像宿。是為十二。皆有所主。七宿主現怪。有所嬈變。何謂為七。清帛主舍。恣力。是水水主。火火主藥。藥閑寂阿須倫。是別七宿。弗袈裟又問。宿在世間。云何轉行。安和晝夜。云何得長。如何短。摩登王曰。冬時十二月八日。夜有十八須臾。晝日適有十二須臾。春四月八日。晝日有十八須臾耳。夜有十二須臾。計夏七日。當其八日。晝十五須臾。夜亦十五須臾也。又問。何所是節。何所是限。何所須臾。摩登王曰。譬如有人切三尺縷。不長不短。是號為節。計六十節。名之曰限。計十二限。名曰須臾。如斯計之。晝夜流過。又三十須臾。又問。是諸須臾。名曰何等。答曰。日初出時。人自度形。九丈六尺。其彼須臾。名曰為四。六尺影須臾。名曰為勝。一丈二尺。其影須臾。名曰富樂。六尺須臾影。名曰臥首。五尺影須臾。名曰富安。四尺影須臾。名曰離樂。三尺影須臾
【現代漢語翻譯】 現代漢語譯本： 治業（管理事務）。像宿（星宿名）彩畫流灌無容（星宿名，意為沒有容納）。這就是四宿。這四宿，主管緊急快速的事情，名稱是鹿首（星宿名）熾盛（星宿名）馬師（星宿名）。這就是四宿。這二十八宿，三宿在前引導，行宿在前行進，月亮在後。這叫做引導。什麼是三宿呢？流灌馬師前賢（星宿名）。又有十二宿，作為侍從。善元（星宿名）善挌（星宿名）悅可尊長（星宿名）根元（星宿名）前魚（星宿名）后魚（星宿名）耳聰（星宿名）貪財（星宿名）前賢跡（星宿名）北賢跡（星宿名）無容（星宿名）。這十二宿，與月亮一同執行。有十二宿，名稱是長育（星宿名）鹿首（星宿名）生眚（星宿名）增財（星宿名）熾盛（星宿名）不覲（星宿名）土地（星宿名）前得（星宿名）象宿（星宿名）。這十二宿，都有所主管。七宿主管出現怪異的事情，有所侵擾變化。什麼是七宿呢？清帛（星宿名）主管住所。恣力（星宿名）。這是水，水主管。火（星宿名），火主管藥。藥（星宿名）閑寂（星宿名）阿須倫（星宿名）。這是另外的七宿。 弗袈裟（人名）又問，星宿在世間，如何運轉執行，安穩平和晝夜？如何增長，如何短少？摩登王（人名）說，冬天十二月八日，夜晚有十八須臾（時間單位），白天只有十二須臾。春天四月八日，白天有十八須臾，夜晚有十二須臾。計算夏天七日，到第八日，白天十五須臾，夜晚也是十五須臾。 又問，什麼是節，什麼是限，什麼是須臾？摩登王說，譬如有人剪三尺長的線，不長不短，這叫做節。計算六十節，稱作限。計算十二限，叫做須臾。這樣計算，晝夜流逝。又有三十須臾。 又問，這些須臾，名稱是什麼？回答說，太陽剛出來時，人自己測量身影，九丈六尺，那個須臾，叫做為四。六尺身影的須臾，叫做為勝。一丈二尺的身影，那個須臾，叫做富樂。六尺須臾的身影，叫做臥首。五尺身影的須臾，叫做富安。四尺身影的須臾，叫做離樂。三尺身影的須臾。
【English Translation】 English version: Managing affairs. The Nakshatra (constellation) Chitra, Revati, Anuradha, and Rohini (meaning 'without accommodation'). These are the four Nakshatras. These four Nakshatras govern urgent and rapid matters, and their names are Mrigashirsha (Nakshatra), Agni (Nakshatra), and Magha (Nakshatra). These are the four Nakshatras. These twenty-eight Nakshatras have three Nakshatras leading and guiding, the traveling Nakshatra goes in front, and the moon is behind. This is called guiding. What are the three Nakshatras? Revati, Magha, Purva Phalguni (Nakshatra). Then there are twelve Nakshatras, serving as attendants. Punarvasu, Pushya, Ashlesha, Mula, Purva Ashadha, Uttara Ashadha, Shravana, Dhanishta, Purva Bhadrapada, Uttara Bhadrapada, Rohini. These twelve Nakshatras travel with the moon. There are twelve Nakshatras, named Aditi, Mrigashirsha, Ardra, Punarvasu, Agni, Avakasha, Prithvi, Purvaproshthapada, Chitra (Nakshatra). These twelve Nakshatras each have something they govern. Seven Nakshatras govern the appearance of strange events, causing disturbances and changes. What are the seven Nakshatras? Svati governs dwellings. Jyeshtha. This is water, and water governs. Krittika, Krittika governs medicine. Medicine, Shantih, Asura. These are the other seven Nakshatras. Fojiashe (name of a person) asked again, 'How do the Nakshatras revolve and operate in the world, bringing peace and stability to day and night? How do they increase, and how do they decrease?' King Modeng (name of a person) said, 'On the eighth day of the twelfth month in winter, the night has eighteen muhurtas (unit of time), and the daytime only has twelve muhurtas. On the eighth day of the fourth month in spring, the daytime has eighteen muhurtas, and the night has twelve muhurtas. Counting the seven days of summer, on the eighth day, the daytime is fifteen muhurtas, and the night is also fifteen muhurtas.' He asked again, 'What is a 'section', what is a 'limit', and what is a 'muhurta'?' King Modeng said, 'For example, if someone cuts a three-foot-long thread, neither long nor short, this is called a 'section'. Counting sixty 'sections' is called a 'limit'. Counting twelve 'limits' is called a 'muhurta'. Counting in this way, day and night pass by. And there are thirty muhurtas.' He asked again, 'What are the names of these muhurtas?' He replied, 'When the sun first rises, a person measures their own shadow, which is nine zhang (unit of length) and six chi (unit of length), that muhurta is called 'Wei Si'. The muhurta with a six-chi shadow is called 'Wei Sheng'. The shadow of one zhang and two chi, that muhurta is called 'Fu Le'. The shadow of six chi of muhurta is called 'Wo Shou'. The muhurta of a five-chi shadow is called 'Fu An'. The muhurta of a four-chi shadow is called 'Li Le'. The muhurta of a three-chi shadow.'
。名曰等善面。日中須臾。名曰金剛。中后須臾。名曰犁呵。四尺影須臾名曰強力。五尺影須臾。名曰得勝。六尺影須臾名曰皆實。一丈二尺須臾。名曰治業。六丈須臾。名曰善仁。初日入須臾九丈六尺影。名曰最猗。而懷恐懼。今吾當說。向夜須臾。日沒須臾。名曰兇弊。第二須臾。名曰妙女。次名家英。次名憂合。次名無底。次名驢鳴。次名惡鬼。夜半須臾。名曰阿摩。過半須臾。名曰梵矣。次名彩畫。次名無懷。次名棄意。次名安樂。次名曰火。次名種火。是要晝夜。則而計有三十須臾。
摩登王曰。且復聽。吾為仁分別。十五眴。名曰為卒。二十卒則為一時。三十時名曰須臾。三十須臾為晝夜。三十日為一月。計十二月為一年。合集一年宿夜明眴。一億百六十萬五十。是為分別時節數。
摩登王曰。梵志且聽由旬里數。七微為阿耨。七阿耨為一窗中塵。窗中七塵。為一兔上一塵。兔上七塵。為羊上一塵。羊上七塵。為牛上一塵。牛上七塵。乃為一蟣。七蟣合乃為一虱。七虱為一麥。七麥為一指節。十二指節為一尺。二尺為一肘。四肘為長弓。千弓為一聲。三十里為一由旬。三十一億。千六百億。十四億。五十億。一萬二千微。合為一由旬。是為分別里數本末。摩登王曰。分別稱三兩半為一段。此
【現代漢語翻譯】 現代漢語譯本： 名為等善面。日中片刻，名為金剛（Vajra）。中午過後片刻，名為犁呵。四尺影的片刻名為強力。五尺影的片刻，名為得勝。六尺影的片刻名為皆實。一丈二尺的片刻，名為治業。六丈的片刻，名為善仁。初日落時九丈六尺的影子，名為最猗，令人懷有恐懼。現在我將要說。向晚的片刻，日落的片刻，名為兇弊。第二個片刻，名為妙女。其次名為家英。其次名為憂合。其次名為無底。其次名為驢鳴。其次名為惡鬼。午夜的片刻，名為阿摩。過半夜的片刻，名為梵矣。其次名為彩畫。其次名為無懷。其次名為棄意。其次名為安樂。其次名為火。其次名為種火。這是晝夜，總計有三十個片刻。
摩登王（King Matanga）說：『請再聽我說，我為你們分別解說。十五瞬（ksana）名為一卒。二十卒則為一時（muhurta）。三十時名為須臾（kalā）。三十須臾為晝夜。三十日為一月。總計十二月為一年。合計一年中所有的夜晚和白天，明和瞬，總共有一億一百六十萬零五十。這就是分別時節的數目。』
摩登王（King Matanga）說：『梵志（Brahmin）請聽由旬（yojana）的里數。七微塵為一阿耨（anu）。七阿耨為一窗中塵。窗中七塵，為一兔毛上一塵。兔毛上七塵，為羊毛上一塵。羊毛上七塵，為牛毛上一塵。牛毛上七塵，乃為一蟣（liksha）。七蟣合起來乃為一虱（yuka）。七虱為一麥（yava）。七麥為一指節。十二指節為一尺。二尺為一肘。四肘為長弓。千弓為一聲。三十里為一由旬。三十一億，千六百億，十四億，五十億，一萬二千微塵，合起來為一由旬。這就是分別里數的本末。』摩登王（King Matanga）說：『分別稱量三兩半為一段。』
【English Translation】 English version: It is called 'Equal Good Face'. A moment at midday is called Vajra (diamond). A moment after midday is called Lihe. A moment when the shadow is four feet long is called 'Strong Force'. A moment when the shadow is five feet long is called 'Victory'. A moment when the shadow is six feet long is called 'All Real'. A moment when the shadow is twelve feet long is called 'Managing Affairs'. A moment when the shadow is sixty feet long is called 'Good Benevolence'. A moment when the shadow is ninety-six feet long at the beginning of sunset is called 'Most Beautiful', and it inspires fear. Now I will speak. A moment towards evening, a moment at sunset, is called 'Auspicious Defect'. The second moment is called 'Wonderful Woman'. Next is called Jiaying. Next is called Youhe. Next is called 'Bottomless'. Next is called 'Donkey's Bray'. Next is called 'Evil Ghost'. A moment at midnight is called Amo. A moment past midnight is called Fan Yi. Next is called 'Colored Drawing'. Next is called 'No Thoughts'. Next is called 'Abandoned Intention'. Next is called 'Peace and Happiness'. Next is called 'Fire'. Next is called 'Kindling Fire'. This is day and night, totaling thirty moments.
King Matanga said, 'Please listen further, I will explain it for you. Fifteen kshanas (instant) are called one tatkshan. Twenty tatkshanas are called one muhurta (moment). Thirty muhurtas are called one kala (short period). Thirty kalas are one day and night. Thirty days are one month. Twelve months are one year. Combining all the nights and days, lights and kshanas of one year, there are one hundred and sixteen million and fifty. This is the number for distinguishing the seasons.'
King Matanga said, 'Brahmin, please listen to the distance in yojanas (ancient Indian unit of distance). Seven anus (atom) are one anutrasarenu. Seven anutrasarenus are one dust particle in a window. Seven dust particles in a window are one dust particle on a rabbit. Seven dust particles on a rabbit are one dust particle on a sheep. Seven dust particles on a sheep are one dust particle on a cow. Seven dust particles on a cow are one liksha (nit). Seven likshas combined are one yuka (louse). Seven yukas are one yava (barleycorn). Seven yavas are one finger joint. Twelve finger joints are one foot. Two feet are one cubit. Four cubits are one longbow. One thousand bows are one sound. Thirty li (Chinese mile) are one yojana. Thirty-one billion, six hundred billion, fourteen billion, fifty billion, twelve thousand atoms combined are one yojana. This is the origin and end of distinguishing distances.' King Matanga said, 'Distinguishing weight, three and a half liang (Chinese ounce) is one duan.'
摩竭國所計稱量。一段本微。八億四百七十萬。七千八十微。為一披羅。今復且聽分別諸味。酥十二斤為計。摩竭國則為一升。七十斤蜜為一升。其一升微。凡二百三億。二百九十七萬。四千七百二十微。為一大升。是稱計味。且聽分別穀米。十斤為摩竭國一升耳。計升本微。百二十八億。二百二十六萬。一千五百三十微。為一升。是為分別米穀本微。
弗袈裟又問。仁君頗學了星宿乎。答曰了之耳。又問。何謂分別星宿乎。時王答曰。名稱宿日生。名聞遠達。長育宿日生。則富難極。鹿首宿日生喜斗諍訟。生眚宿日生。多有飲食。增財宿日生。喜佃作犁種。熾盛宿日生。奉護禁戒。不覲宿日生。放逸多欲。土地宿日生。得大豪貴。前德宿日生。薄祿短命。北德宿日生。性遵修齋戒。護于正法。愿生善處。像宿日生。性喜盜竊。彩畫宿日生。喜自莊嚴。伎樂歌舞。善元宿日生。亦復薄命。又工計挍書。善挌宿日生。身屬縣官。若作吏卒。悅可宿日生。喜行估作販賣求利。尊長宿日生。亦復短命。少於財業。根元宿日生。又多子生。名德遠聞。前魚宿日生。樂在閑居。獨行獲定。北魚宿日生。工便乘騎。通利五兵。無容宿日生。幼有名稱。勇猛難及。耳聰宿日生。為國王家所見恭敬。貪財宿日生。剛強難化。𢤱戾
【現代漢語翻譯】 現代漢語譯本： 摩竭陀國（Magadha，古代印度十六雄國之一）所用的計量單位：一段本微（smallest unit）等於八億四千七百七萬七千零八十微（smaller unit）。八億四千七百七萬七千零八十微為一披羅（a unit of measurement）。現在再來聽我說說各種味道的計量方法。十二斤酥油在摩竭陀國算作一升。七十斤蜂蜜算作一升。其中一升的微量單位，總共有二百零三億二百九十七萬四千七百二十微，為一大升。這是關於味道的計量。再來聽我說說穀米的計量方法。十斤穀米在摩竭陀國算作一升。計算一升的本微，一百二十八億二百二十六萬一千五百三十微為一升。這是關於穀米本微的分別。 弗袈裟（name of a person）又問：『仁君是否學習過星宿之學？』國王回答說：『已經瞭解了。』又問：『如何分辨星宿呢？』當時國王回答說：『名稱宿日出生的人，名聲遠揚。長育宿日出生的人，財富難以估量。鹿首宿日出生的人喜歡爭鬥訴訟。生眚宿日出生的人，常常有飲食。增財宿日出生的人，喜歡耕田種植。熾盛宿日出生的人，奉行守護禁戒。不覲宿日出生的人，放縱慾望。土地宿日出生的人，能夠得到大富大貴。前德宿日出生的人，福薄命短。北德宿日出生的人，秉性遵循齋戒，守護正法，希望往生善處。像宿日出生的人，喜歡盜竊。彩畫宿日出生的人，喜歡自我裝飾，精通伎樂歌舞。善元宿日出生的人，也是福薄命短，又擅長計算和書寫。善挌宿日出生的人，身屬官府，如果做官吏或士兵。悅可宿日出生的人，喜歡經商販賣以求利。尊長宿日出生的人，也是短命，缺少財富。根元宿日出生的人，多子多孫，名聲遠揚。前魚宿日出生的人，喜歡閑居，獨自修行獲得禪定。北魚宿日出生的人，擅長騎馬，精通五種兵器。無容宿日出生的人，年幼就有名聲，勇猛無比。耳聰宿日出生的人，被國王所恭敬。貪財宿日出生的人，剛強難以教化，暴戾。』
【English Translation】 English version: The measurement system used in the kingdom of Magadha (one of the sixteen Mahajanapadas in ancient India): One 'smallest unit' equals 847,007,708 'smaller units'. 847,007,708 'smaller units' make one 'pila' (a unit of measurement). Now, listen to me explain the measurement of various flavors. Twelve 'jin' (a unit of weight) of ghee (clarified butter) is considered one 'sheng' (a unit of volume) in Magadha. Seventy 'jin' of honey is considered one 'sheng'. Within one 'sheng', there are a total of 20,329,747,200 'smaller units', which make one 'large sheng'. This is the measurement of flavors. Now, listen to me explain the measurement of grains. Ten 'jin' of grain is considered one 'sheng' in Magadha. Calculating the 'smallest units' in one 'sheng', 12,822,615,300 'smaller units' make one 'sheng'. This is the distinction of the 'smallest units' of grains. Fujiasha (name of a person) then asked: 'Has the benevolent ruler studied astrology?' The king replied: 'I have learned it.' He then asked: 'How does one distinguish the constellations?' At that time, the king replied: 'Those born under the 'Name' constellation will have their names spread far and wide. Those born under the 'Growth' constellation will have immeasurable wealth. Those born under the 'Deer Head' constellation like to fight and litigate. Those born under the 'Birth Defect' constellation often have food and drink. Those born under the 'Increasing Wealth' constellation like to cultivate and plant. Those born under the 'Flourishing' constellation uphold and protect the precepts. Those born under the 'Non-Attendance' constellation are indulgent and lustful. Those born under the 'Land' constellation will attain great wealth and nobility. Those born under the 'Former Virtue' constellation have little fortune and a short life. Those born under the 'Northern Virtue' constellation follow fasting and purification, protect the Dharma, and hope to be reborn in a good place. Those born under the 'Elephant' constellation like to steal. Those born under the 'Painting' constellation like to adorn themselves and are skilled in music and dance. Those born under the 'Good Origin' constellation also have a short life and are skilled in calculation and writing. Those born under the 'Good Fighting' constellation belong to the government, either as officials or soldiers. Those born under the 'Pleasing' constellation like to engage in trade and seek profit. Those born under the 'Elder' constellation also have a short life and lack wealth. Those born under the 'Root Origin' constellation have many children and grandchildren, and their names are spread far and wide. Those born under the 'Former Fish' constellation enjoy living in seclusion and attain samadhi (meditative absorption) through solitary practice. Those born under the 'Northern Fish' constellation are skilled in riding and proficient in the five weapons. Those born under the 'No容' constellation have a reputation from a young age and are unmatched in bravery. Those born under the 'Sharp Ears' constellation are respected by the royal family. Those born under the 'Greedy for Wealth' constellation are stubborn and difficult to transform, and are violent.'
自用。不知羞慚。百毒宿日生。喜行醫藥符咒之術。若幻蠱道。前賢跡宿日生。喜作賊魁。劫掠無辜。北賢跡宿日生。喜于伎樂。工鼓五音。流灌宿日生。多作船師。馬師宿日生。常樂牧馬。長息宿日生。喜作屠魁。斯為分別諸宿本末。
弗袈裟又問摩登王。仁君能知安處土地星宿應乎。答曰頗學。又問何謂。則頌偈曰。
名稱日所立 其城則巍巍 多有眾珍寶 然後火所燒 長育宿所興 多積諸財物 有聰明之慧 好佈施奉戒 鹿首所立城 多女人牛財 花服眾飲食 適盛不久散 生眚宿所立 多飲食財寶 其國人弊惡 愚蔽無智慧 增財宿所立 城盛光巍巍 財米穀興盛 適豐便壞滅 熾盛宿所立 其城而德高 財谷豐喜祠 飲食多無味 不覲宿所立 多窮喜斗變 居苦見棄捐 人民處如是 土地宿所立 高明有大財 己將養其妻 有所歸祠祀 前德宿所立 女人喜花飾 香薰諸財寶 厥成意如斯 北德宿所立 多有珍寶谷 男冥為女伏 城所倚謂然 像宿所立城 弊了有大財 喜貪他人物 彼土人若此 彩畫宿所立 女最勝寶豐 常女樂第一 然後火所災 善元宿所立 財業普熾盛 人弊
【現代漢語翻譯】 現代漢語譯本 自用宿日生（Nakshatra，星宿名）：不知羞恥。百毒宿日生：喜歡行醫藥符咒之術，類似幻術蠱道。前賢宿日生：喜歡做賊首，劫掠無辜。北賢宿日生：喜歡音樂，擅長鼓樂五音。流灌宿日生：多做船師。馬師宿日生：常常喜歡牧馬。長息宿日生：喜歡做屠夫頭目。以上是分別諸星宿的根本和末節。
弗袈裟（Buddha Kashaya）又問摩登王（King Matanga）：『仁君能知道安頓土地的星宿應驗嗎？』回答說：『略有學習。』又問：『怎麼說？』於是頌偈說：
『名稱日所立，其城則巍巍，多有眾珍寶，然後火所燒。 長育宿所興，多積諸財物，有聰明之慧，好佈施奉戒。 鹿首所立城，多女人牛財，花服眾飲食，適盛不久散。 生眚宿所立，多飲食財寶，其國人弊惡，愚蔽無智慧。 增財宿所立，城盛光巍巍，財米穀興盛，適豐便壞滅。 熾盛宿所立，其城而德高，財谷豐喜祠，飲食多無味。 不覲宿所立，多窮喜斗變，居苦見棄捐，人民處如是。 土地宿所立，高明有大財，己將養其妻，有所歸祠祀。 前德宿所立，女人喜花飾，香薰諸財寶，厥成意如斯。 北德宿所立，多有珍寶谷，男冥為女伏，城所倚謂然。 象宿所立城，弊了有大財，喜貪他人物，彼土人若此。 彩畫宿所立，女最勝寶豐，常女樂第一，然後火所災。 善元宿所立，財業普熾盛，人弊』
【English Translation】 English version Self-use Nakshatra (Nakshatra, name of a constellation): Does not know shame. Hundred Poisons Nakshatra: Likes to practice medicine, charms, and spells, similar to illusionary witchcraft. Former Sage Nakshatra: Likes to be a bandit leader, robbing the innocent. Northern Sage Nakshatra: Likes music, skilled in drums and the five tones. Flowing Irrigation Nakshatra: Mostly becomes shipmasters. Horse Master Nakshatra: Often likes herding horses. Long Breath Nakshatra: Likes to be a butcher's head. The above is a distinction of the roots and branches of the various constellations.
Buddha Kashaya again asked King Matanga: 'Can the benevolent ruler know the constellations that correspond to settling the land?' He replied: 'I have learned a little.' He asked again: 'How so?' Then he recited a verse:
'The city established by the Name Day is majestic, with many treasures, but then it is burned by fire. The city established by the Growing Nakshatra accumulates much wealth, has clever wisdom, and likes to give alms and uphold precepts. The city established by the Deer Head Nakshatra has many women, cattle, and wealth, flowers, clothing, and abundant food and drink, flourishing briefly before scattering. The city established by the Calamity Nakshatra has much food, drink, and wealth, but the people of that country are corrupt and ignorant, lacking wisdom. The city established by the Increasing Wealth Nakshatra is prosperous and radiant, with abundant rice and grain, flourishing briefly before decaying. The city established by the Flourishing Nakshatra has high virtue, abundant wealth and grain, likes sacrifices, and the food and drink are often tasteless. The city established by the Unseen Nakshatra has much poverty, likes fighting and change, lives in suffering and is abandoned, the people live like this. The city established by the Land Nakshatra is intelligent and has great wealth, cherishing his wife and having places to return to for sacrifices. The city established by the Former Virtue Nakshatra has women who like floral ornaments, fragrant incense, and various treasures, the achievement is like this. The city established by the Northern Virtue Nakshatra has much treasure and grain, men are secretly submissive to women, the city relies on this. The city established by the Elephant Nakshatra is corrupt but has great wealth, likes to covet other people's things, the people of that land are like this. The city established by the Painting Nakshatra has the most superior women and abundant treasures, with constant female entertainment being the best, but then it is destroyed by fire. The city established by the Good Origin Nakshatra has prosperous wealth and industry, but the people are corrupt.'
惡騃穴 性多似驢馬 善格宿所立 厥城德巍巍 人多喜祠祀 然後兵所壞 悅可宿所立 伏根奉法禁 自將護其妻 隨時祠無失 尊長宿所立 珍琦多財寶 博學問經典 日日增進信 根元宿所立 土多珍寶物 人熾盛難當 為雨土所壞 前魚宿所立 豐富饒財谷 人慳貪𣧑暴 還歸於愚騃 北魚宿所立 財業五穀盛 人明醫道術 志性常斗諍 耳聰宿所立 財谷普具足 人安隱少病 然為病所壞 貪財宿所立 土人為女狀 多有花彩服 棄除恩愛業 無容宿所立 其城常難勝 人勇猛熾盛 威耀常巍巍 百毒宿所立 土人多蔽冥 喜淫女酒色 后為水所災 前賢跡所立 人財業諧偶 騃弊犯他妻 喜闇冥貢高 北賢跡所立 日日常有益 財米穀豐盛 佈施喜奉戒 流灌宿所立 土人好莊嚴 饒馲駝驢騾 多財米穀豐 馬師宿所立 土地甚熾盛 人興安無患 端政姝顏色 長息宿所立 土窮匱喜斗 其厄毀失戒 處土為若斯 欲立國城及屋宅 當察星宿及時節 護是吉祥乃興立 吾前世時學如斯
摩登王。謂弗袈裟曰。是為分別諸宿本末。梵志又問。仁頗覆學雨宿
【現代漢語翻譯】 現代漢語譯本 惡騃穴（E Lai Xue，星宿名）：這裡的人性情多像驢馬一樣愚笨。 善格宿所立（Shan Ge Suo Li，星宿名）：那裡的城池因有德行而顯得巍峨。 那裡的人們大多喜歡祭祀，但最終會被戰火摧毀。 悅可宿所立（Yue Ke Suo Li，星宿名）：那裡的人們遵守法律禁令。 他們會保護自己的妻子，並按時進行祭祀，不會有所疏忽。 尊長宿所立（Zun Zhang Suo Li，星宿名）：那裡的人擁有許多珍寶和財富。 他們博學多聞，精通經典，每天都在增長自己的信仰。 根元宿所立（Gen Yuan Suo Li，星宿名）：那裡的土地盛產珍寶。 那裡的人們非常強盛難以抵擋，但最終會被洪水摧毀。 前魚宿所立（Qian Yu Suo Li，星宿名）：那裡物產豐富，盛產糧食。 那裡的人們慳吝貪婪、粗暴，最終會變得愚蠢。 北魚宿所立（Bei Yu Suo Li，星宿名）：那裡的財產和五穀豐盛。 那裡的人們精通醫術，但性格總是好鬥爭。 耳聰宿所立（Er Cong Suo Li，星宿名）：那裡的財物和穀物普遍充足。 那裡的人們安穩少病，但最終會被疾病摧毀。 貪財宿所立（Tan Cai Suo Li，星宿名）：那裡的土地上的人長得像女子。 他們有很多華麗的服飾，但會拋棄恩愛。 無容宿所立（Wu Rong Suo Li，星宿名）：那裡的城池總是難以攻破。 那裡的人們勇敢強盛，威勢顯赫。 百毒宿所立（Bai Du Suo Li，星宿名）：那裡的人們大多愚昧無知。 他們喜歡**酒色，最終會被水災所毀。 前賢跡所立（Qian Xian Ji Suo Li，星宿名）：那裡的人們財富和事業和諧。 他們愚蠢，會侵犯他人的妻子，喜歡在黑暗中行事，貢高我慢。 北賢跡所立（Bei Xian Ji Suo Li，星宿名）：那裡每天都有進步。 那裡的財富、米糧豐盛，人們樂於佈施，喜歡奉行戒律。 流灌宿所立（Liu Guan Suo Li，星宿名）：那裡的人們喜歡裝飾自己。 那裡有很多駱駝、驢和騾子，盛產財富和米糧。 馬師宿所立（Ma Shi Suo Li，星宿名）：那裡的土地非常繁榮昌盛。 那裡的人們興旺安寧，沒有憂患，容貌端莊美麗。 長息宿所立（Zhang Xi Suo Li，星宿名）：那裡的土地貧窮匱乏，人們喜歡爭鬥。 那裡的災難會毀壞戒律，居住在那裡就是這樣。 想要建立國家、城池和房屋，應當觀察星宿和時節。 守護吉祥才能興盛，我前世就是這樣學習的。 摩登王（Mo Deng Wang）對弗袈裟（Fu Jia Sha）說：『這就是分別諸星宿的本末。』梵志（Fan Zhi）又問：『您是否也學習過雨宿？』
【English Translation】 English version E Lai Xue (name of a constellation): The people here are mostly foolish like donkeys and horses. Shan Ge Suo Li (name of a constellation): The city there appears majestic because of its virtue. The people there mostly like to offer sacrifices, but will eventually be destroyed by war. Yue Ke Suo Li (name of a constellation): The people there abide by the laws and prohibitions. They will protect their wives and offer sacrifices on time without negligence. Zun Zhang Suo Li (name of a constellation): The people there possess many treasures and wealth. They are learned and knowledgeable, proficient in the scriptures, and increase their faith every day. Gen Yuan Suo Li (name of a constellation): The land there is rich in treasures. The people there are very strong and difficult to resist, but will eventually be destroyed by floods. Qian Yu Suo Li (name of a constellation): The place is rich in products and abundant in grains. The people there are stingy, greedy, and violent, and will eventually become foolish. Bei Yu Suo Li (name of a constellation): The property and five grains are abundant there. The people there are proficient in medicine, but their personalities are always fond of fighting. Er Cong Suo Li (name of a constellation): The wealth and grains are generally sufficient there. The people there are peaceful and have few illnesses, but will eventually be destroyed by disease. Tan Cai Suo Li (name of a constellation): The people on the land there look like women. They have many gorgeous clothes, but will abandon love. Wu Rong Suo Li (name of a constellation): The city there is always difficult to conquer. The people there are brave and strong, and their power is prominent. Bai Du Suo Li (name of a constellation): The people there are mostly ignorant and unenlightened. They like **wine and sex, and will eventually be destroyed by floods. Qian Xian Ji Suo Li (name of a constellation): The wealth and career of the people there are harmonious. They are foolish, will violate other people's wives, like to act in the dark, and are arrogant. Bei Xian Ji Suo Li (name of a constellation): There is progress there every day. The wealth and rice are abundant there, and people are happy to give alms and like to observe the precepts. Liu Guan Suo Li (name of a constellation): The people there like to decorate themselves. There are many camels, donkeys, and mules there, and there is an abundance of wealth and rice. Ma Shi Suo Li (name of a constellation): The land there is very prosperous. The people there are prosperous and peaceful, without worries, and their appearance is dignified and beautiful. Zhang Xi Suo Li (name of a constellation): The land there is poor and lacking, and the people like to fight. The disasters there will destroy the precepts, and living there is like this. If you want to establish a country, city, and house, you should observe the constellations and seasons. Protecting auspiciousness can prosper, and this is how I learned in my previous life. King Modeng said to Fojiasuo: 'This is the distinction between the origin and end of the constellations.' The Brahman asked again: 'Have you also studied the rain constellations?'
不乎。答曰達矣。唯且解說雨之得失。摩登王曰。名稱宿日。五月始雨。九斛之時。至於十日。六月七月。亦復如是。多所茂盛。五穀豐熟。秋冬少水。當時火種。自然燒之。
長育宿日。五月初雨。墮三斛一升半。高田為旱。下田得收。米穀不登。時有二疾。一曰眼疾。二曰腹痛。盜賊興盛。鹿首宿日。五月初雨。墮九斛六升。五穀豐熟。國若藏伏。兵刃不設。諸國安隱。無窮厄者。生眚宿日。五月初雨。墮二斛七升。高田不收。下田茂盛。當急備儲。所以者何。多諸盜賊。時諸國王。興師起兵。則有四疾。一曰欬病。二曰上氣。三曰風癢。四曰熱病。多害小兒。增財宿日。五月初雨。墮十三斛。又加五升。從五月至八月止。諸國王皆藏兵仗。悉有慈心。不加賊害。
熾盛宿日。五月初雨。墮四斛八升。高田不滋。下田茂盛。諸異道人。喜共鬥諍。像虎暴害。不覲宿日。五月初雨。墮三斛一斗五升。若有知者。不犁高田。當耕下田。風雨不時。國王懷毒。都不和穆。時雖淋雨。五穀豐登。夫妻不穆。數喜斗諍。
土地宿日。五月初雨。墮九斛六升。當歲淋雨。五穀熟成。時女人飛鳥羊畜。漸有傷胎。人多死亡。
前德宿日。五月初雨。墮九斛六升。五穀茂盛。其歲雖收。遠方賊來。逼迫厥
【現代漢語翻譯】 現代漢語譯本： 不乎（Bu Hu，人名）。回答說：『知道了。』請您解說下雨的得失。摩登王（Modeng Wang，國王名）說：『名稱宿日（Mingcheng Su Ri，星宿名），五月開始下雨，降雨量為九斛（Hu，容量單位）的時候，持續十天。六月七月，也像這樣。很多地方茂盛，五穀豐收。秋冬季節少水，當時有火種，自然會燃燒它。』 長育宿日（Changyu Su Ri，星宿名），五月初下雨，降雨量為三斛一升半（Sheng，容量單位）。高處的田地乾旱，低處的田地可以收穫。米穀歉收。當時有兩種疾病。一種是眼疾，另一種是腹痛。盜賊興盛。鹿首宿日（Lushou Su Ri，星宿名），五月初下雨，降雨量為九斛六升。五穀豐收。國家好像隱藏起來一樣，不設兵器。各國安寧，沒有窮困的人。生眚宿日（Shengsheng Su Ri，星宿名），五月初下雨，降雨量為二斛七升。高處的田地沒有收成，低處的田地茂盛。應當趕緊儲備糧食。為什麼呢？因為有很多盜賊。當時各國王，興兵打仗。就會有四種疾病。一種是咳嗽，一種是氣喘，一種是風疹，一種是熱病。大多會傷害小孩。增財宿日（Zengcai Su Ri，星宿名），五月初下雨，降雨量為十三斛，又加上五升。從五月到八月停止。各國王都藏起兵器，都有慈悲心，不加以賊害。 熾盛宿日（Chisheng Su Ri，星宿名），五月初下雨，降雨量為四斛八升。高處的田地不滋潤，低處的田地茂盛。各種異教徒，喜歡共同爭鬥。大象和老虎兇暴地傷害人。不覲宿日（Bujin Su Ri，星宿名），五月初下雨，降雨量為三斛一斗五升（Dou，容量單位）。如果有知道的人，不要耕種高處的田地。應當耕種低處的田地。風雨不按時節。國王心懷怨毒，都不和睦。當時雖然下雨，五穀豐收。夫妻不和睦，經常喜歡爭鬥。 土地宿日（Tudi Su Ri，星宿名），五月初下雨，降雨量為九斛六升。當年雨水充足，五穀成熟。當時女人、飛鳥、羊等牲畜，漸漸有傷胎的情況。人多死亡。 前德宿日（Qiande Su Ri，星宿名），五月初下雨，降雨量為九斛六升。五穀茂盛。那年雖然豐收，遠方的盜賊會來，逼迫他們。
【English Translation】 English version: 'Bu Hu (name of a person).' Replied, 'Understood.' Please explain the gains and losses of rain. King Modeng (Modeng Wang, name of a king) said, 'During the Mingcheng Su Ri (Mingcheng Su Ri, name of a constellation), it starts to rain in the fifth month, with a rainfall of nine Hu (Hu, a unit of volume), lasting for ten days. The same is true for June and July. Many places are lush, and the five grains are abundant. There is little water in autumn and winter, and at that time there is kindling, which will naturally burn it.' During the Changyu Su Ri (Changyu Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of three Hu and one and a half Sheng (Sheng, a unit of volume). The high fields are dry, and the low fields can be harvested. Rice and grain are poor. At that time, there are two diseases. One is eye disease, and the other is abdominal pain. Bandits are rampant. During the Lushou Su Ri (Lushou Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of nine Hu and six Sheng. The five grains are abundant. The country seems to be hidden, and no weapons are set up. All countries are peaceful, and there are no poor people. During the Shengsheng Su Ri (Shengsheng Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of two Hu and seven Sheng. The high fields have no harvest, and the low fields are lush. We should hurry to store food. Why? Because there are many bandits. At that time, the kings raised troops to fight. There will be four diseases. One is cough, one is shortness of breath, one is wind rash, and one is fever. Mostly harm children. During the Zengcai Su Ri (Zengcai Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of thirteen Hu, plus five Sheng. It stops from May to August. All the kings hide their weapons and have compassion, and do not harm them. During the Chisheng Su Ri (Chisheng Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of four Hu and eight Sheng. The high fields are not nourished, and the low fields are lush. Various heretics like to fight together. Elephants and tigers violently harm people. During the Bujin Su Ri (Bujin Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of three Hu, one Dou (Dou, a unit of volume) and five Sheng. If there are people who know, do not cultivate the high fields. You should cultivate the low fields. The wind and rain are not on time. The king harbors resentment and is not harmonious. Although it rains at that time, the five grains are abundant. Husbands and wives are not harmonious and often like to fight. During the Tudi Su Ri (Tudi Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of nine Hu and six Sheng. There is plenty of rain that year, and the five grains are ripe. At that time, women, birds, sheep and other livestock gradually have miscarriages. Many people die. During the Qiande Su Ri (Qiande Su Ri, name of a constellation), it rains at the beginning of the fifth month, with a rainfall of nine Hu and six Sheng. The five grains are lush. Although there is a good harvest that year, bandits from afar will come and oppress them.
土。令不得安。飲食自恣。人畜胞胎。永無患難。
北德宿日。五月初雨。墮十二斛九斗一升。五穀熾盛。諸國下兵。刀刃不設。人民安隱。無窮匱者。諸梵志。喜共鬥諍。像宿日。五月初雨。墮七斛三㪷五升。然後便止。其歲不登。五穀不豐。人民饑饉。
彩畫宿日。五月初雨。墮九斛六㪷。五穀盛熟。時諸國下兵去仗。刀刃不設。安隱無他。
善元宿日。五月初雨。墮三斛一斗五升。多有諸風。時盜賊興。
善挌宿日。五月初雨。墮十二斛。當歲淋雨。五穀滋茂。諸國強盛。則有火災。眾象死亡。
悅可宿日。五月初雨。墮九斛矣。時諸五穀。皆當熟成。親友強健。
尊長宿日。五月初雨。墮二斛四㪷。不當復田。所以者何。所種不生。多害小兒。外賊暴來。有所損耗。
根元宿日。五月初雨。墮九斛六㪷。五穀豐登。盜賊強盛。時有三病。一曰咽痛。二曰脅痛。三曰眼疾。花實滋茂。時諸國王。下諸兵仗。永無所設。
前魚宿日。五月初雨。墮九斛六㪷。五穀滋茂。六七月中。當有大水。則興二病。一曰眼痛。二曰復痛。
北魚宿日。五月初雨。墮十五斛。不宜下田。當修高田。天大淋雨。諸河漏溢。則有水災。㵱壞下田。高田獨茂。時有三病。一曰
【現代漢語翻譯】 現代漢語譯本： 土宿日。如果五月初下雨，會使人不得安寧，飲食沒有節制，人和牲畜以及胎兒，永遠會有患難。 北德宿日。如果五月初下雨，降雨量為十二斛九斗一升，五穀會生長旺盛，各國停止用兵，刀劍武器都不再使用，人民安居樂業，財富無窮無盡。但各個梵志（Brahmin，指婆羅門）會喜歡爭鬥。 象宿日。如果五月初下雨，降雨量為七斛三斗五升，然後就停止，那一年收成不好，五穀不豐收，人民會遭受饑荒。 彩畫宿日。如果五月初下雨，降雨量為九斛六斗，五穀會生長成熟，這時各國停止用兵，放下武器，不再使用刀劍，人民安居樂業，沒有其他災禍。 善元宿日。如果五月初下雨，降雨量為三斛一斗五升，會多有風災，這時盜賊會興起。 善挌宿日。如果五月初下雨，降雨量為十二斛，當年會多雨，五穀生長茂盛，各國會變得強大，但會有火災，很多大象會死亡。 悅可宿日。如果五月初下雨，降雨量為九斛，那時的各種五穀，都會成熟，親友們會很健康。 尊長宿日。如果五月初下雨，降雨量為二斛四斗，不應該再耕田，因為種什麼都不生長，還會危害小孩，外來的盜賊會突然出現，造成損失。 根元宿日。如果五月初下雨，降雨量為九斛六斗，五穀會豐收，盜賊會變得強大，那時會有三種疾病，一是咽喉痛，二是脅痛，三是眼疾。花和果實會生長茂盛，這時各國王會停止用兵，放下武器，永遠不再使用。 前魚宿日。如果五月初下雨，降雨量為九斛六斗，五穀會生長茂盛，六七月間，會有大水，會發生兩種疾病，一是眼痛，二是復痛（原文如此，疑為腹痛）。 北魚宿日。如果五月初下雨，降雨量為十五斛，不適合在低窪的田地裡耕種，應該修理高處的田地。天會下大雨，各條河流會氾濫，會有水災，沖毀低窪的田地，只有高處的田地才會茂盛。那時會有三種疾病，一是……
【English Translation】 English version: Tǔ (Earth) Constellation Day. If it rains in the fifth month, it will cause unrest, uncontrolled eating and drinking, and endless troubles for people, livestock, and fetuses. Běidé (Northern Virtue) Constellation Day. If it rains in the fifth month, with a rainfall of twelve hú, nine dǒu, and one shēng (units of volume), the five grains will flourish, countries will cease warfare, swords and weapons will not be used, people will live in peace and prosperity, and wealth will be endless. However, various Brahmins (Fànzhì) will enjoy fighting. Xiàng (Elephant) Constellation Day. If it rains in the fifth month, with a rainfall of seven hú, three dǒu, and five shēng, and then stops, the harvest will be poor that year, the five grains will not be abundant, and people will suffer from famine. Cǎihuà (Painted Image) Constellation Day. If it rains in the fifth month, with a rainfall of nine hú and six dǒu, the five grains will grow and ripen, countries will cease warfare, lay down their weapons, and no longer use swords, people will live in peace and prosperity, and there will be no other disasters. Shànyuán (Good Origin) Constellation Day. If it rains in the fifth month, with a rainfall of three hú, one dǒu, and five shēng, there will be many wind disasters, and thieves will rise up. Shàngé (Good Resistance) Constellation Day. If it rains in the fifth month, with a rainfall of twelve hú, there will be much rain that year, the five grains will grow luxuriantly, countries will become strong, but there will be fires, and many elephants will die. Yuèkě (Pleasing) Constellation Day. If it rains in the fifth month, with a rainfall of nine hú, all kinds of five grains will ripen, and relatives and friends will be healthy. Zūnzhǎng (Venerable Elder) Constellation Day. If it rains in the fifth month, with a rainfall of two hú and four dǒu, one should not cultivate the fields again, because nothing will grow, it will harm children, and foreign thieves will suddenly appear, causing losses. Gēnyuán (Root Origin) Constellation Day. If it rains in the fifth month, with a rainfall of nine hú and six dǒu, the five grains will be abundant, thieves will become strong, and there will be three kinds of diseases: one is sore throat, two is hypochondriac pain, and three is eye disease. Flowers and fruits will grow luxuriantly, and the kings will cease warfare, lay down their weapons, and never use them again. Qiányú (Front Fish) Constellation Day. If it rains in the fifth month, with a rainfall of nine hú and six dǒu, the five grains will grow luxuriantly, and in the sixth and seventh months, there will be great floods, and two kinds of diseases will occur: one is eye pain, and the other is fù pain (possibly abdominal pain). Běiyú (North Fish) Constellation Day. If it rains in the fifth month, with a rainfall of fifteen hú, it is not suitable to cultivate in low-lying fields, but one should repair high-lying fields. There will be heavy rain, and the rivers will overflow, causing floods, destroying low-lying fields, and only high-lying fields will flourish. At that time, there will be three kinds of diseases, one is...
咽疾。二曰臍痛。三曰風癢。耳聰宿日。五月初雨。墮九斛六㪷。天雨往反。五穀熟成。水居諸龍。鬼神禽獸。普遭災害。疫氣隆行。時諸國興師起兵。
貪財宿日。五月初雨。墮七斛六㪷五升。彼天雨時不多不少。下田得收。高田薄入。則有一疾。謂瘡痍病。當諸國王修治兵仗。
百毒宿日。五月初雨。墮三斛四㪷。下田當修。高田不耕。米穀不登。彼時人民。怖懅不安。抱子驚走。
前賢跡宿日。五月初雨。墮九斛六㪷。先五月一日旱。後有大水。災害五穀及諸花實。當淋雨時。怨賊興盛。則有二病。一曰心痛。二曰熱病。群臣不和。像畜死亡。
北賢跡宿日。五月初雨。墮十五斛。下田不收。高田滋茂。大水流行。㵱破城郭及危聚落。時有四病。一曰欬二曰熱病。三曰皰面色萎黃熟。四曰眼病。多害小兒。像畜死亡。華實皆茂盛。
流灌宿日。五月初雨。墮九斛五㪷。此雖淋雨。五穀豐登。家室和穆。及親知識。飲食相娛。諸國下兵。布恩施德。星宿順行。
馬師宿日。五月初雨。墮七斛二㪷。先月增旱。后復值旱。下田多收。高田不成。大麥小麥。禾粟皆熟。稻穬不滋。諸國勇猛。修兵自嚴。怨賊強盛。
長息宿日。五月初雨。墮十五斛。下田不茂。高田不成。
【現代漢語翻譯】 現代漢語譯本 咽喉疾病。二是臍部疼痛。三是風疹瘙癢。如果耳聰宿日（Ear Cong Su Ri，星宿名）逢五月初雨，降雨量為九斛六斗（計量單位），則會天降甘霖，五穀豐收。水中的龍族，以及鬼神禽獸，普遍遭受災害。瘟疫流行。此時各國興兵打仗。 如果貪財宿日（Tan Cai Su Ri，星宿名）逢五月初雨，降雨量為七斛六斗五升，那麼天降雨水不多不少。低窪的田地可以獲得收成，高處的田地收成很少。則會有一種疾病，叫做瘡痍病。此時各國國王會修繕兵器。 如果百毒宿日（Bai Du Su Ri，星宿名）逢五月初雨，降雨量為三斛四斗，那麼低窪的田地應當修整，高處的田地不宜耕種。米穀歉收。此時人民會感到恐懼不安，抱著孩子驚慌逃走。 如果前賢跡宿日（Qian Xian Ji Su Ri，星宿名）逢五月初雨，降雨量為九斛六斗，先是五月一日干旱，之後會有大水。災害會影響五穀和各種花果。當持續下雨時，盜賊會變得猖獗。則會有兩種疾病，一是心痛，二是熱病。大臣之間不和睦，大象等牲畜會死亡。 如果北賢跡宿日（Bei Xian Ji Su Ri，星宿名）逢五月初雨，降雨量為十五斛，那麼低窪的田地沒有收成，高處的田地卻很茂盛。大水流行，沖毀城郭和危險的村落。此時會有四種疾病，一是咳嗽，二是熱病，三是面部生皰疹，臉色萎黃，四是眼病。多會危害兒童。大象等牲畜會死亡。花果都很茂盛。 如果流灌宿日（Liu Guan Su Ri，星宿名）逢五月初雨，降雨量為九斛五斗，那麼即使是連綿陰雨，五穀也會豐收。家庭和睦，親朋好友之間飲食娛樂。各國停止戰爭，廣施恩德。星宿執行順利。 如果馬師宿日（Ma Shi Su Ri，星宿名）逢五月初雨，降雨量為七斛二斗，那麼上個月會更加乾旱，之後又會遇到乾旱。低窪的田地大多有收成，高處的田地則沒有收成。大麥小麥，禾粟等都會成熟，稻子卻不生長。各國勇猛，修繕兵器，嚴陣以待。盜賊強盛。 如果長息宿日（Chang Xi Su Ri，星宿名）逢五月初雨，降雨量為十五斛，那麼低窪的田地不會茂盛，高處的田地也不會有收成。
【English Translation】 English version Throat ailments. Second is navel pain. Third is wind rash. If Ear Cong Su Ri (Ear Cong Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of nine hu six dou (unit of measurement), then there will be abundant rain, and the five grains will be plentiful. The dragons in the water, as well as ghosts, gods, birds, and beasts, will generally suffer disasters. Epidemics will prevail. At this time, various countries will raise troops and start wars. If Tan Cai Su Ri (Tan Cai Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of seven hu six dou five sheng, then the rainfall will be neither too much nor too little. Low-lying fields can be harvested, while high-altitude fields will have little yield. There will be a disease called sores and ulcers. At this time, the kings of various countries will repair their weapons. If Bai Du Su Ri (Bai Du Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of three hu four dou, then low-lying fields should be repaired, and high-altitude fields should not be cultivated. Rice and grains will be scarce. At this time, people will feel fearful and uneasy, and will run away in panic with their children. If Qian Xian Ji Su Ri (Qian Xian Ji Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of nine hu six dou, there will first be a drought on the first day of the fifth month, followed by a great flood. Disasters will affect the five grains and various flowers and fruits. When it rains continuously, thieves will become rampant. There will be two diseases, one is heartache, and the other is fever. Ministers will be discordant, and elephants and other livestock will die. If Bei Xian Ji Su Ri (Bei Xian Ji Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of fifteen hu, then low-lying fields will not yield, while high-altitude fields will be lush. Great floods will prevail, destroying cities and dangerous villages. At this time, there will be four diseases, one is cough, the second is fever, the third is facial blisters and a sallow complexion, and the fourth is eye disease. It will mostly harm children. Elephants and other livestock will die. Flowers and fruits will be abundant. If Liu Guan Su Ri (Liu Guan Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of nine hu five dou, then even with continuous rain, the five grains will be plentiful. Families will be harmonious, and relatives and friends will enjoy food and entertainment together. Various countries will cease wars and bestow grace and virtue. The constellations will move smoothly. If Ma Shi Su Ri (Ma Shi Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of seven hu two dou, then the previous month will be even drier, and then there will be another drought. Low-lying fields will mostly yield, while high-altitude fields will not. Barley, wheat, and millet will all ripen, but rice will not grow. Various countries will be brave, repair their weapons, and be ready for battle. Thieves will be strong. If Chang Xi Su Ri (Chang Xi Su Ri, constellation name) encounters rain in the fifth month, with a rainfall of fifteen hu, then low-lying fields will not be lush, and high-altitude fields will not yield.
米穀貴。人民死亡。諸國興兵。轉共鬥諍。子孫恐懼。
摩登王答弗袈裟曰。是為諸宿雨之變。今當復說二十八宿各有所主。名稱宿者。主加鄰國及摩竭國。長育宿者。普照天下。鹿首宿者。主卑提國。生眚宿者。主弗吒國。及諸梵志。增財宿者。主金寶家。熾盛宿者。普主秦地。不覲宿者。主雨雪龍王。土地宿者。主諸織作。前德宿者。主諸盜賊。北德宿者。主阿槃提國。其象宿者。主修羅國。彩畫宿者。主野人飛鳥。善元宿者。主化仙道。專精攝意。善挌宿者。主幻蠱道。悅可宿者。主行道人車乘莊物。尊長宿者。主諸守門。根元宿者。主步行人。前魚宿者。主月支國。無容宿者。主一切南國。及多波洹小國。脂羅那小國。安加摩竭國。貪財宿者。主拘留國。及股阇國。百毒宿者。主諸藥草。及外異道。前賢跡宿者。主大秦國。北賢跡宿者。主健沓和。流灌宿者。主將胎。馬師宿者。主諸牧馬。長息宿者。主諸粟散國。當爲二十八宿說嬈亂之變。其名稱宿若遭厄者。加陵摩竭國。國則不安。諸宿皆然。所可主國。厥宿適動。彼國遭患。是為分別諸宿所主。
弗袈裟又問摩登王曰。仁者學除罪律耶。答曰已達。又問。除罪為有幾字幾節句。王答曰。除罪句者。有二十四字。計節有三。其句有四。又問何
{ "translations": [ "現代漢語譯本\n米價昂貴。人民死亡。各國發動戰爭。互相爭鬥。子孫後代感到恐懼。", "", "摩登王回答弗袈裟說：『這是星宿執行變化所導致的災禍。現在我再來說說二十八星宿各自掌管的區域。名稱宿（Nakshatra，星宿名）掌管加鄰國（Kalinga）和摩竭國（Magadha）。長育宿（Vriddhi Nakshatra，星宿名）普照天下。鹿首宿（Mrigashira Nakshatra，星宿名）掌管卑提國（Videha）。生眚宿（Ardra Nakshatra，星宿名）掌管弗吒國（Bharata）以及各位梵志（Brahmin）。增財宿（Punarvasu Nakshatra，星宿名）掌管經營金銀珠寶的家族。熾盛宿（Pushya Nakshatra，星宿名）普遍掌管秦地（China）。不覲宿（Ashlesha Nakshatra，星宿名）掌管雨雪和龍王（Naga）。土地宿（Magha Nakshatra，星宿名）掌管各種紡織工作。前德宿（Purva Phalguni Nakshatra，星宿名）掌管盜賊。北德宿（Uttara Phalguni Nakshatra，星宿名）掌管阿槃提國（Avanti）。其象宿（Hasta Nakshatra，星宿名）掌管修羅國（Asura）。彩畫宿（Chitra Nakshatra，星宿名）掌管野人和飛鳥。善元宿（Swati Nakshatra，星宿名）掌管修習仙道，專心攝取意念的人。善挌宿（Vishakha Nakshatra，星宿名）掌管幻術蠱毒之道。悅可宿（Anuradha Nakshatra，星宿名）掌管修行之人所乘坐的車乘和裝飾物品。尊長宿（Jyeshtha Nakshatra，星宿名）掌管各位守門人。根元宿（Mula Nakshatra，星宿名）掌管步行之人。前魚宿（Purva Ashadha Nakshatra，星宿名）掌管月支國（Yuezhi）。無容宿（Uttara Ashadha Nakshatra，星宿名）掌管一切南方國家，以及多波洹（Taprobane）小國、脂羅那（Sirona）小國、安加（Anga）和摩竭國（Magadha）。貪財宿（Shravana Nakshatra，星宿名）掌管拘留國（Kuru）以及股阇國（Gurjara）。百毒宿（Dhanishta Nakshatra，星宿名）掌管各種藥草以及外道。前賢跡宿（Shatabhisha Nakshatra，星宿名）掌管大秦國（Da Qin，羅馬帝國）。北賢跡宿（Purva Bhadrapada Nakshatra，星宿名）掌管健沓和（Gandhara）。流灌宿（Uttara Bhadrapada Nakshatra，星宿名）掌管懷孕。馬師宿（Revati Nakshatra，星宿名）掌管各位牧馬人。長息宿（Ashwini Nakshatra，星宿名）掌管各個粟散國（small kingdoms）。現在我來說說二十八星宿出現災禍時的變異。如果名稱宿（Nakshatra）遭遇災厄，加陵（Kalinga）和摩竭國（Magadha）就會不安寧。所有星宿都是如此，它們所掌管的國家，如果對應的星宿發生變動，那個國家就會遭遇災禍。這就是分別說明各個星宿所掌管的區域。』", "", "弗袈裟又問摩登王說：『仁者您學習過消除罪業的戒律嗎？』摩登王回答說：『我已經通達了。』弗袈裟又問：『消除罪業的語句有多少字、多少節、多少句？』摩登王回答說：『消除罪業的語句有二十四個字，總共有三節，分為四句。』弗袈裟又問：『什麼……』" ], "english_translations": [ "English version\nThe price of rice is high. People are dying. Various countries are launching wars, fighting each other. Descendants are filled with fear.", "", 'King Modeng answered Fojiasuo (弗袈裟, a name): \'These are the calamities caused by the changes in the movement of the stars. Now I will further explain the areas governed by each of the twenty-eight constellations. The Nakshatra (名稱宿, constellation name) governs Kalinga (加鄰國) and Magadha (摩竭國). Vriddhi Nakshatra (長育宿, constellation name) illuminates the world. Mrigashira Nakshatra (鹿首宿, constellation name) governs Videha (卑提國). Ardra Nakshatra (生眚宿, constellation name) governs Bharata (弗吒國) and all the Brahmins (梵志). Punarvasu Nakshatra (增財宿, constellation name) governs families engaged in gold and jewelry business. Pushya Nakshatra (熾盛宿, constellation name) universally governs China (秦地). Ashlesha Nakshatra (不覲宿, constellation name) governs rain, snow, and the Naga (龍王). Magha Nakshatra (土地宿, constellation name) governs various weaving works. Purva Phalguni Nakshatra (前德宿, constellation name) governs thieves. Uttara Phalguni Nakshatra (北德宿, constellation name) governs Avanti (阿槃提國). Hasta Nakshatra (其象宿, constellation name) governs the Asura (修羅國). Chitra Nakshatra (彩畫宿, constellation name) governs wild people and birds. Swati Nakshatra (善元宿, constellation name) governs those who cultivate immortality and concentrate their minds. Vishakha Nakshatra (善挌宿, constellation name) governs the arts of illusion and witchcraft. Anuradha Nakshatra (悅可宿, constellation name) governs the vehicles and decorations used by practitioners. Jyeshtha Nakshatra (尊長宿, constellation name) governs all the gatekeepers. Mula Nakshatra (根元宿, constellation name) governs those who travel on foot. Purva Ashadha Nakshatra (前魚宿, constellation name) governs Yuezhi (月支國). Uttara Ashadha Nakshatra (無容宿, constellation name) governs all southern countries, as well as the small countries of Taprobane (多波洹), Sirona (脂羅那), Anga (安加), and Magadha (摩竭國). Shravana Nakshatra (貪財宿, constellation name) governs Kuru (拘留國) and Gurjara (股阇國). Dhanishta Nakshatra (百毒宿, constellation name) governs various herbs and heterodox paths. Shatabhisha Nakshatra (前賢跡宿, constellation name) governs Da Qin (大秦, Roman Empire). Purva Bhadrapada Nakshatra (北賢跡宿, constellation name) governs Gandhara (健沓和). Uttara Bhadrapada Nakshatra (流灌宿, constellation name) governs pregnancy. Revati Nakshatra (馬師宿, constellation name) governs all the horse herders. Ashwini Nakshatra (長息宿, constellation name) governs the various small kingdoms (粟散國). Now I will talk about the anomalies when the twenty-eight constellations encounter calamities. If Nakshatra (名稱宿) encounters calamity, Kalinga (加陵) and Magadha (摩竭國) will be uneasy. It is the same for all constellations; if the corresponding constellation changes in the country it governs, that country will encounter calamity. This is a separate explanation of the areas governed by each constellation.\'", "", 'Fojiasuo (弗袈裟) then asked King Modeng (摩登王): \'Have you, benevolent one, studied the precepts for eliminating sins?\' King Modeng (摩登王) replied: \'I have mastered them.\' Fojiasuo (弗袈裟) then asked: \'How many words, sections, and sentences are there in the statements for eliminating sins?\' King Modeng (摩登王) replied: \'The statements for eliminating sins have twenty-four words, a total of three sections, and are divided into four sentences.\' Fojiasuo (弗袈裟) then asked: \'What...\'" ] }
謂。答曰。當爲卿說除罪律元。昔有仙人。名曰宿止。得五神通。極大變化。名多連女曰黃色。宿止仙人。興瑕穢心。則失神足。離於禪定。便自患厭。惡行反逆。爾時說是除罪之律。羞恥慚荷所為以怨結還自縛我有是失神足是斷截為解脫。是為梵志除罪之律。當復為仁分別說義。又問何謂。答曰。在林樹止。啖諸果蓏。深入一樂。彼尊敬天。常行德施。供給飲食。隨一切人之所欲樂。是為君子除罪之律。復為仁說除罪之律。問曰何謂。時王答曰。大種彩色大家之女。因是之元。生工巧人。壞諸彩色。是為工師除罪之律。人在世間。以欲第一。設不斷欲。則有殃罪。是故仁者。當斷斷著。便入甘露。得生梵天。
摩登王謂弗袈裟。是為悔過除罪之律。梵等句天所分別說。住平等覺。悉勸助之。吾有自在得解神通。憶念過去無數世。乃昔爾時宿止仙人五通達者。則我身是。吾外父女。名曰赤色。身興欲意。則失神通。吾于彼世。憎厭惡行。尋便說除罪之律。今故為仁分別說之。君子梵志工師細民。方俗語耳。唯以女子與吾太子。恣意求娉。不爭多少。時弗袈裟。聞說是語。時以偈贊摩登王曰。
仁為長仁尊 仁者無等倫 計天上人間 仁為梵博聞 今以志性女 與太子為妻 隨共結婚姻 隨世
【現代漢語翻譯】 現代漢語譯本：摩登王問道，回答說：『我應當為你講述消除罪過的根本法則。』過去有一位仙人，名叫宿止（Sukti，人名），獲得了五神通，擁有極大的變化能力。他的一個名叫黃色（Yellow，顏色名）的女兒，宿止仙人對她產生了邪念，因此失去了神通，離開了禪定。他為此感到厭惡，憎恨自己的惡行和悖逆。當時，他宣說了消除罪過的法則，因為羞恥和慚愧而揹負著自己所為的怨恨，如同被繩索束縛。我因為這個原因失去了神通，斷絕了（邪念）才能得到解脫。這就是婆羅門消除罪過的法則。我應當再為你分別解說其中的含義。 又問：『這是什麼意思？』回答說：『住在樹林中，以各種水果為食，深入禪定的喜悅。他們尊敬天神，經常行善佈施，供給飲食，滿足一切人的願望。』這就是君子消除罪過的法則。我再為你講述消除罪過的法則。問道：『這是什麼意思？』當時國王回答說：『從各種顏色和富貴人家之女那裡，因為這個原因，產生了工匠。他們破壞各種顏色。』這就是工匠消除罪過的法則。人在世間，以慾望為第一。如果不斷絕慾望，就會有災禍和罪過。因此，仁者應當斷絕執著，便能進入甘露之境，得以往生梵天。 摩登王對弗袈裟（Purusa，人名）說：『這就是懺悔和消除罪過的法則。』梵天等諸天所分別宣說的，安住于平等覺悟，都勸勉幫助他。我擁有自在的神通，能夠回憶過去無數世的事情。在過去，我就是那位擁有五神通的宿止仙人。我的外父的女兒，名叫赤色（Red，顏色名），我對她產生了慾望，因此失去了神通。我在那個時候，憎恨自己的惡行，隨即宣說了消除罪過的法則。現在我特意為你分別解說。君子、婆羅門、工匠、百姓，這些只是世俗的說法。我只希望把女兒嫁給你的太子，任憑你們商議聘禮，不要爭論多少。』當時，弗袈裟聽到這些話，用偈頌讚嘆摩登王說： 『您是長者中的長者，是尊貴中的尊貴，仁者的德行無與倫比。縱觀天上人間，您的仁德如同梵天一樣廣博。現在我將志性之女嫁給太子為妻，隨順世俗的禮節，共同結為婚姻。』
【English Translation】 English version: King Matanga asked, and replied: 'I should explain to you the fundamental principles of eliminating sins.' In the past, there was a hermit named Sukti (Sukti, a name), who attained the five supernatural powers and possessed great transformative abilities. He had a daughter named Yellow (Yellow, a color name). Hermit Sukti developed impure thoughts towards her, and as a result, he lost his supernatural powers and departed from meditative concentration. He felt disgusted by this, hating his own evil deeds and rebelliousness. At that time, he proclaimed the principles of eliminating sins, bearing the resentment of his actions due to shame and remorse, as if bound by ropes. Because of this, I lost my supernatural powers, and only by severing (impure thoughts) can I attain liberation. This is the principle of eliminating sins for a Brahmin. I should further explain its meaning to you separately.' He further asked: 'What does this mean?' He replied: 'Living in the forest, eating various fruits, deeply immersed in the joy of meditative concentration. They respect the gods, constantly practice virtuous giving, providing food and drink, fulfilling the desires of all people.' This is the principle of eliminating sins for a virtuous person. I will further explain to you the principle of eliminating sins. He asked: 'What does this mean?' At that time, the king replied: 'From various colors and daughters of wealthy families, for this reason, artisans are produced. They destroy various colors.' This is the principle of eliminating sins for an artisan. People in the world consider desire as primary. If one does not sever desire, there will be calamities and sins. Therefore, the benevolent should sever attachments, and then they can enter the realm of nectar and be reborn in the Brahma heaven. King Matanga said to Purusa (Purusa, a name): 'This is the principle of repentance and eliminating sins.' Proclaimed separately by the Brahma and other gods, abiding in equal enlightenment, they all encourage and assist him. I possess the supernatural power of freedom and can recall countless past lives. In the past, I was that hermit Sukti who possessed the five supernatural powers. My maternal uncle's daughter was named Red (Red, a color name). I developed desires towards her, and as a result, I lost my supernatural powers. At that time, I hated my own evil deeds and immediately proclaimed the principle of eliminating sins. Now I specifically explain it to you separately. Virtuous people, Brahmins, artisans, commoners, these are just worldly terms. I only wish to marry my daughter to your prince, allowing you to discuss the betrothal gifts, without arguing over the amount.' At that time, Purusa, hearing these words, praised King Matanga with a verse: 'You are the eldest among the elders, the most honorable among the honorable, the virtue of the benevolent is unparalleled. Looking at the heavens and the human world, your benevolence is as vast as Brahma. Now I will marry the daughter of Zhi Xing to the prince as his wife, following worldly customs, and together establish a marriage.'
習俗法
彼時梵志弗袈裟。諸弟子眾。舉聲呼怨。白師曰。和上勿得。現有三達。清凈梵志。何緣乃與𣧑害咒家。共結婚姻。即以誤矣。眾學笑人。時弗袈裟。告諸學志。以義呵諫。摩登王所言至誠。無有一異。今以女與太子為妻。
爾時弗袈裟。謂摩登王曰。梵等句。王說四大身。仁且聽之。答曰便說。時弗袈裟。則講頌曰。
其頭方千金 厥腹喻虛空 兩腳比太山 足方譬于地 兩目為日月 體毛如樹木 身廁如巨海 溺下則江河 涕淚譬天雨 是為等梵王 天尊之所說 百脈譬萬川
彼時摩登王。報弗袈裟以偈頌曰。
本因父母由罪福 貪修愛慾相娛樂 二緣合會成胞胎 人未曾有自然生 因緣合會成胞胎 初未見人從風出 況于梵志師細民 此人民者方俗語 一切現有僂一盲 顛倒愚癡瘡痍疾 黑色萎黃及白癩 一切各各異不同 體皆骨肉及皮爪 俱有苦樂成𡱁溺 其根顏貌無有異 是故我說無四種 大名聞通次分別 其摩登王為解說 彼弗袈裟梵志言 從摩登王受奉行 仁者則梵為天帝 白英微凈智上人 則為講說四部經 仁是宿止大仙聞 仁之慧最以有勝 仁了一切諸經典 尊微妙行無所乏
【現代漢語翻譯】 現代漢語譯本 習俗法
那時，梵志弗袈裟（Brahmin Phra Kasaya）的弟子們大聲抱怨，對他們的老師說：『和上（Upadhyaya，親教師）不應該這樣做。現在您是具有三明（Trividya）的清凈梵志（Brahmin），為何要與使用有害咒語的人家結親？這真是個錯誤，會被大家嘲笑。』當時，弗袈裟（Phra Kasaya）告誡他的學生們，用正義的道理勸諫他們，說摩登王（King Matanga）所說的話是真誠的，沒有絲毫虛假。現在他將女兒嫁給太子為妻。
當時，弗袈裟（Phra Kasaya）對摩登王（King Matanga）說：『梵（Brahma）等句，大王您說四大身（Four Great Elements），請您聽我說。』摩登王（King Matanga）回答說：『請說吧。』於是弗袈裟（Phra Kasaya）就說了下面的偈頌：
『他的頭價值千金，他的腹部像虛空，他的雙腳像太山（Mount Tai），他的腳像大地，他的雙眼是日月，他的體毛像樹木，他的糞便像大海，他的尿液像江河，他的鼻涕眼淚像天上的雨，這就是等同於梵天（Brahma）的身體。 天尊所說的，百脈就像萬千河流。』
當時，摩登王（King Matanga）用偈頌回答弗袈裟（Phra Kasaya）說：
『根本原因在於父母的罪與福，貪婪地修習愛慾，相互娛樂。兩種因緣聚合形成胞胎，人不是自然而生的。 因緣聚合形成胞胎，從未見過人是從風中產生的。 更何況是梵志（Brahmin）老師這樣的普通人，這些人只是世俗的說法。 一切現有的人，有駝背的、有瞎眼的、有精神錯亂的、有愚癡的、有長瘡的、有生病的。 有黑色的、有萎黃色的、有白色的、有長癩的，一切都各不相同。 身體都是骨肉和面板指甲，都有苦樂，形成糞便和尿液。 他們的根本和顏貌沒有不同，所以我說沒有四種姓（Four Castes）。 大名聞通，其次是分別，摩登王（King Matanga）這樣解釋。 那位弗袈裟（Phra Kasaya）梵志（Brahmin）聽從了摩登王（King Matanga）的教誨並奉行。 仁者您就是梵天（Brahma），是天帝，是白英微凈智的上人。 您為我講解四部經（Four Vedas），您是過去居住的大仙，聞名遐邇。 您的智慧最為殊勝，您通曉一切經典。 您尊貴而微妙的行為，沒有什麼欠缺。』
【English Translation】 English version Customary Law
At that time, the disciples of the Brahmin Phra Kasaya raised their voices in complaint, saying to their teacher: 'Upadhyaya (親教師, personal teacher), you should not do this. Now you are a pure Brahmin with Trividya (三明, three kinds of knowledge), why would you marry into a family that uses harmful mantras? This is a mistake and will be laughed at by everyone.' At that time, Phra Kasaya admonished his students, advising them with righteous reasoning, saying that what King Matanga said was sincere and without any falsehood. Now he is giving his daughter to the crown prince as his wife.
At that time, Phra Kasaya said to King Matanga: 'Brahma (梵) and other phrases, Your Majesty speaks of the Four Great Elements (四大身), please listen to me.' King Matanga replied: 'Please speak.' Then Phra Kasaya spoke the following verse:
'His head is worth a thousand gold pieces, his belly is like the void, his two feet are like Mount Tai (太山), his feet are like the earth, his two eyes are the sun and moon, his body hair is like trees, his excrement is like the vast ocean, his urine is like rivers, his snot and tears are like rain from the sky, this is the body equivalent to Brahma (梵天). What the Celestial Honored One said, the hundred veins are like ten thousand rivers.'
At that time, King Matanga replied to Phra Kasaya with a verse:
'The root cause lies in the sins and merits of parents, greedily practicing love and desire, enjoying each other. Two causes and conditions come together to form an embryo; humans are not born naturally. Causes and conditions come together to form an embryo; never has anyone been seen to be born from the wind. Moreover, a Brahmin teacher is just an ordinary person; these people are just worldly terms. All existing people include hunchbacks, the blind, the mentally disordered, the foolish, those with sores, and the sick. Some are black, some are withered yellow, some are white, some have leprosy; everything is different. The body is all bones, flesh, skin, and nails; all have suffering and joy, forming excrement and urine. Their roots and appearances are no different, so I say there are no Four Castes (四種姓). Great fame and understanding, followed by distinctions, King Matanga explained in this way. That Brahmin Phra Kasaya listened to King Matanga's teachings and practiced them. Benevolent one, you are Brahma (梵天), you are the celestial emperor, you are the superior person of pure and subtle wisdom. You explain the Four Vedas (四部經) to me; you are the great immortal who lived in the past, renowned far and wide. Your wisdom is the most outstanding; you understand all the scriptures. Your noble and subtle conduct lacks nothing.'
於世人間尊復尊 今與人安太子妻 戒禁端政德具足 虎耳賢者志性女 兩共相樂吾悅耳 於是梵志踴躍喜 則取金瓶盛澡水 自捉女手授與之 為虎耳賢太子妻 則摩登王心踴躍 尋則成立為婚姻 便還本土如龍神 即在國土治正法
佛告諸比丘。欲知爾時在彼摩登王不。則我身是。虎耳太子。阿難是。弗袈裟女。則志性比丘尼是。彼本宿命時。情慾恩愛。於今未斷。故見阿難進止逐之。所詣家乞。輒守其門。於是世尊。因斯緣故。便嘆頌曰。
由本宿命習 今現在身斯 緣此生恩好 如蓮花依水
佛告諸比丘。是故當學四諦之法。數數思惟。樂經愿法。令不失意。靜修寂然。譬如有人頭上火然。而還自燒。其人甚急。欲滅發然。學四聖諦。匆匆亦然。奉行精進。無得懈怠。何謂為四。苦諦習諦盡諦道諦。常當愿樂。修行莫厭。分別義趣。因是得度。佛說是經時。舍衛城中。無數梵志。及諸長者。遠塵離垢。諸得法眼生。不可計數。諸比丘眾。得無起余。漏盡意解。佛說如是。王波私匿。心懷喜踴。梵志長者。及諸比丘。為佛作禮。
舍頭諫太子二十八宿經
【現代漢語翻譯】 現代漢語譯本 世間人天至尊啊，如今我將安太子之妻，戒行清凈、端莊賢淑、德行具足的虎耳賢者（Tuhu Xian Zhe）志性女（Zhixing Nu）獻與您，愿你們彼此相愛，我聽聞后也會感到喜悅。 於是梵志（Fan Zhi）歡欣鼓舞，便取來金瓶盛滿凈水，親自握著志性女的手交給安太子，讓她成為虎耳賢者（Tuhu Xian Zhe）的妻子。 摩登王（Modeng Wang）心中也充滿喜悅，立刻為他們舉辦了婚禮，之後便返回自己的國土，如龍神一般，在他的國土施行正法。
佛陀告訴眾比丘：『想知道那時在那裡的摩登王（Modeng Wang）是誰嗎？就是我的前身。虎耳太子（Tuhu Taizi）就是阿難（Ananda）。弗袈裟女（Fuqiasha Nu）就是志性比丘尼（Zhixing Biqiuni）。因為他們前世的因緣，情慾恩愛至今未斷，所以志性比丘尼（Zhixing Biqiuni）見到阿難（Ananda）便跟隨他，到他乞食的家門口守護。』於是世尊因此緣故，便嘆頌道：
『由本宿命習，今現在身斯，緣此生恩好，如蓮花依水。』
佛陀告訴眾比丘：『因此，應當學習四諦之法（Si Di Zhi Fa），反覆思惟，喜愛經典，愿樂佛法，令心不迷失，靜心修習寂靜。譬如有人頭上著火，還燒自身，那人非常著急，想要撲滅頭髮上的火。學習四聖諦（Si Sheng Di）也應如此匆匆忙忙，奉行精進，不得懈怠。什麼是四諦（Si Di）呢？苦諦（Ku Di）、習諦（Xi Di）、盡諦（Jin Di）、道諦（Dao Di）。應當常常愿樂修行，不要厭倦，分別其中的義理趣味，因此才能得度。』佛陀宣說此經時，舍衛城（Shewei Cheng）中，無數的梵志（Fan Zhi）以及各位長者，遠離塵垢，都獲得了清凈的法眼，人數不可計數。各位比丘眾，都斷盡了煩惱，心意解脫。佛陀如此宣說，波私匿王（Bosi Ni Wang）心中充滿喜悅，梵志（Fan Zhi）、長者以及各位比丘，都向佛陀作禮。
《舍頭諫太子二十八宿經》
【English Translation】 English version O, World Honored One, Supreme among humans and gods, today I offer the wife of Prince An, the virtuous and dignified Tuhu Xian Zhe (Tiger-Ear Sage) Zhixing Nu (Virtuous Nature Girl), complete with precepts, prohibitions, and virtues. May you both find joy in each other, and I will be delighted to hear of it. Thereupon, the Brahmin (Fan Zhi) rejoiced and danced, then took a golden vase filled with cleansing water, personally took Zhixing Nu's (Virtuous Nature Girl's) hand and gave it to Prince An, making her the wife of Tuhu Xian Zhe (Tiger-Ear Sage). King Modeng (Modeng Wang) was also filled with joy, and immediately established the marriage. Afterwards, he returned to his own country, like a dragon spirit, and governed his kingdom with righteous law.
The Buddha told the Bhikkhus: 'Do you want to know who King Modeng (Modeng Wang) was at that time? It was my past self. Prince Tuhu (Tuhu Taizi) was Ananda. The girl Fuqiasha (Fuqiasha Nu) was the Bhikkhuni Zhixing (Zhixing Biqiuni). Because of their past life's karma, their affection and love have not been severed to this day. Therefore, when Bhikkhuni Zhixing (Zhixing Biqiuni) sees Ananda, she follows him, guarding the door of the house where he begs for food.' Thereupon, the World Honored One, because of this cause, praised and chanted:
'From the habits of past lives, this is the present body. From this arises affection and love, like a lotus relying on water.'
The Buddha told the Bhikkhus: 'Therefore, you should learn the Four Noble Truths (Si Di Zhi Fa), contemplate them repeatedly, love the scriptures, and desire the Dharma, so that your minds will not be lost, and cultivate stillness in tranquility. It is like a person whose head is on fire, and it is also burning himself. That person is very anxious and wants to put out the fire on his hair. Learning the Four Noble Truths (Si Sheng Di) should also be done urgently, practicing diligently, without being lazy. What are the Four Noble Truths (Si Di)? The Truth of Suffering (Ku Di), the Truth of the Cause of Suffering (Xi Di), the Truth of the Cessation of Suffering (Jin Di), and the Truth of the Path to the Cessation of Suffering (Dao Di). You should always desire to practice, do not be weary, and distinguish the meaning and interest within them, so that you can be liberated.' When the Buddha spoke this sutra, in the city of Shewei (Shewei Cheng), countless Brahmins (Fan Zhi) and elders, far from dust and defilement, all obtained the pure Dharma eye, and their numbers were countless. All the Bhikkhus, having exhausted their afflictions, were liberated in mind. The Buddha spoke thus, and King Bosi Ni (Bosi Ni Wang) was filled with joy, and the Brahmins (Fan Zhi), elders, and all the Bhikkhus, bowed to the Buddha.
The Sutra of Prince Giving His Head and Admonishing, Twenty-Eight Constellations