Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 14

PORTENTS OF GOOD AND EVIL ACCORDING TO YIN AND YANG — CHAPTER EIGHTEEN

_At that time, the Blessed One, Śākyamuni Buddha, addressed all those abiding throughout the ten directions—all the supreme beings of great power and all the Deities of the Lunar Mansions in all worlds—saying: “Noble Ones, listen carefully! I shall now expound the meaning of all mantra practices. Those who seek accomplishment and rely upon the power of your lunar mansions shall attain accomplishment. O Deities of the Lunar Mansions! I now issue instructions concerning the ritual procedures of this Great Ritual King of Mañjuśrī. You should abide by them and practice accordingly.”

At that time, for the benefit of all sentient beings, the Blessed One, Śākyamuni Buddha, explained how the movements of those lunar mansions correspond to good and evil, and whether a practitioner of recitation, seeking accomplishment in the meaning of the mantras and in omniscience, would attain accomplishment or fail to attain it.

_O Deities of the Lunar Mansions! If the House of Aries (Meṣa) contains the lunar mansions Revati, Aśvini, and Bharaṇi, and these three lunar mansions govern the day together with Mars (Aṅgāraka), then nothing sought by the practitioner of recitation—whether belonging to the superior, middling, or inferior class—will be accomplished. Why is this? It is because of the obstructive conditions created by that malefic planet.

The lunar mansions Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasū, Puṣya, Āśleṣā, Maghā, Pūrva-phalguni, Uttara-phalguni, Hastā, Citrā, Svāti, Viśākha, Anūrādhā, Jyeṣṭhā, Mūla, Pūrva-Āṣāḍhā, Uttara-Āṣāḍhā, Abhijit, and Śravaṇā are all good and auspicious, and they benefit practitioners of recitation.

If the three lunar mansions Śatabhiṣak, Pūrva-Bhādrapadā, and Uttara-Bhādrapadā govern the day, evil deeds performed then will be accomplished.

Furthermore, if Revati governs the day, one born at that time will possess great merit and virtue, great courage, and extensive understanding.

Furthermore, when Dhaniṣṭhā governs the day, merit, virtue, and right conduct will all be accomplished.

There are also supreme stars that, during the time of the decline of the true Dharma (Saddharma-vipralopa), cause no calamity but produce merit. These are the Tiṣya-upapada Star, the Kaniṣṭha Star, the Niṣṭha Star, the Āloka Star, the Bhogada Star, the Śubhada Star, the Aniruddha Star, the Yaśa Star, the Tejarat Star, the Rāja Star, and the Loka Star. Stars of this kind number as many as sixty-four thousand. During the time of the decline of the Dharma, this group of stars has no power.

_The Great Ritual King that I have now taught possesses great power and benefits sentient beings. Yet, at the beginning of the kalpa (Kalpāgra), when the world first came into being, all sentient beings moved freely through space. At that time there was neither aging nor death.

At that time there were no lunar mansions, no sun (Āditya), no moon (Candra), and no seasons; there were neither yin nor yang, nor were there devas, humans, asuras, and so forth. Although sentient beings existed at that time, there were as yet no clans or lineages. Human beings were all pure; there was neither good nor evil, nothing to be eaten and no one who ate, no observance of fasting, and no methods of incantation.

Most of those sentient beings possessed only worldly conceptions. Because they were led by causes (hetu) arising from past karma, they fell to the earth and could no longer fly through space. Then food came into existence, and greed and stinginess arose.

Their bodies became heavy and defiled, and their great powers were lost. At that time, the sun, moon, stars, and so forth appeared; day and night were divided, and seasons, yin, and yang came into being. It was then said that there were distinctions of superiority and inferiority between heaven and the human realm; hence there came to be devas, humans, and asuras.

At that time, when I was a bodhisattva and saw that these things had befallen sentient beings, compassion arose in my mind, and therefore I manifested in various bodies: as the body of a seer, the body of Brahmā, the body of Maheśvara, the body of Nārāyaṇa, the body of Garuḍa, and even the many kinds of bodies of yakṣas, rākṣasas, piśācas, and others. In every lifetime, for the sake of all sentient beings, I constantly explained the meaning of the bodhisattva conduct.

Furthermore, when I was a bodhisattva in the past, all sentient beings in the world were foolish, benighted, and devoid of knowledge and wisdom. For them I taught all the worldly crafts and arts, yin and yang, mathematics, the Vedic scriptures, the true Dharma, false teachings, moral precepts, accounts of former practices, and even treatises on grammar and phonetics. Although in past lives I taught the world such things, I had no attainment and no knowledge to appropriate as my own; I acted solely for bodhi and liberation (mokṣa). Thus, although I journeyed through saṃsāra, saṃsāra could not bind me.

For an exceedingly long time, I joyfully sought the quiescence of nirvana, the true state free from attachment and cessation. Constantly relying upon the Dharma, I cultivated those causal practices and thereby attained self-arisen wisdom, accomplished the karma of liberation, and realized the bodhi of a Buddha.

Furthermore, in the past, in seeking bodhi, I was as though afflicted by hunger and thirst. Among the non-Buddhist paths, I sought release from saṃsāra but could not obtain it. The path to bodhi was more difficult still, many times over.

Because I delighted in practicing wholesome karma, I attained self-arisen wisdom and further attained nirvana. Practicing in accordance with this, I constantly taught various treatises, guiding sentient beings one by one so that they might accomplish liberation. Because they did not understand the Dharma or the nature of persons, they were bound by the long cords of the karmic conditions of saṃsāra.

Through the power of this karma, they could not escape the causes and effects of good and evil. I therefore taught a Dharma concerning yin and yang and the stars and lunar mansions, distinguishing good from evil. I also taught the four groups that sustain the world—earth, water, fire, and wind—and what is produced by the harmonious combination of these four great elements.

From these arise the various accumulated causes of sentient beings; therefore, at such times, they should cultivate mantra practice so that they may attain accomplishment.

A practitioner of recitation who single-mindedly preserves and upholds this teaching, cultivates good, and destroys evil is the most honored and supreme among those of all worlds. During the time of the decline of the Dharma, that practitioner will attain accomplishment through mantra and will also cause Śakra and Maheśvara to appear. At such a time, the Buddha will likewise manifest your form as Mañjuśrī, the Youth of Great Wisdom, traveling through the world out of compassion for all sentient beings, so that beings in every period may attain accomplishment in the Dharma.

_O Mañjuśrī! There is a teaching concerning yin and yang and the stars and lunar mansions. The twenty-eight lunar mansions and the twelve zodiacal houses are each distinguished individually. These lunar mansions and planets correspond with the houses. According to the position of the house in which each sentient being is born, the lunar mansions and planets may move or remain, proceed retrograde or direct, and thus produce good or evil results.

_If a sentient being is born in the House of Aries (Meṣa), in conjunction with Aśvini and Bharaṇi, these lunar mansions possess power. Such a person is especially suited to trade and will possess abundant wealth and treasures.

If, at the time of birth, the sun is setting, that person will encounter evil circumstances, undergo many dangers, possess a thin and unattractive body, and delight in frivolous and improper speech (Saṃbhinna-pralāpa: all improper language containing licentious implications).

If, at the time of birth, the sun appears rose-colored and, for the duration of a finger snap, the great earth also appears rose-colored, that person will possess weighty virtue.

If one is born at a time when no one can see the lunar mansions and planets, such beings arise from mixed forms of birth caused by mixed conduct, and through mixed pleasures they will also become wealthy and prosperous.

Concerning such times and places of birth, thirty kinds of good and evil karmic results are taught. If Mars (Aṅgāraka) governs the day, the place of birth is inauspicious; nevertheless, that person will have a large belly, a radiant countenance, long eyes, pleasant speech, and strength of mind.

If Jupiter (Vṛhaspati) governs the day, and one is born during the hour of the Hare, with the sun, moon, and stars occupying their proper portions of day and night and corresponding to their original positions, that is a birthplace of sages and noble ones.

If, at the time of birth, the lunar mansions and planets are in retrograde motion, the resulting fruits will be false, and that person will generally be deviant and wicked.

If, at the time of birth, they are proceeding correctly in their direct course, that person will certainly experience wholesome fruits and dwell securely in the land of birth. If the bodily complexion is white, that person is a superior being.

_If a sentient being is born in the House of Taurus (Vṛṣa), in conjunction with Kṛttikā and Rohiṇī, this is a superior house illuminated by auspicious stars. A being born at such a moment will acquire wealth, auspiciousness, complete patience, longevity, many children, surplus riches and treasures, and will also become a sovereign. One born there will accomplish Dharma practices and, in a moment, clearly discern good and evil.

If Ārdrā is encountered, that person will understand the Dharma and will be pleasing to the eyes of worldly people.

If Kṛttikā is encountered, that person will become lord over the three seas.

If, at the time of birth, the lunar mansions and planets are clearly visible, that person will become ruler of a small country.

If, at the time of birth, the lunar mansions and planets are complete and shine forth layer upon layer, that person will become ruler of the great earth and occupy that exalted position for either five or ten years.

_If one is born in the House of Gemini (Mithuna), with the star Bāliga-va governing the day, and at birth is also in conjunction with Mṛgaśirā, Ārdrā, and Punarvasū, that person will be foolish and unable to distinguish good from evil, will delight in women, and will possess many defiled and deviant desires. The person’s body will be black or purple in complexion; nevertheless, that person will not be stingy but will delight in making great gifts of wealth.

If Saturn (Śanaiścara) governs the day and the person is born in this house, then, whether by day or night, according to the corresponding period of time, if the conjunction is directly encountered even for a moment, that person will be immensely wealthy and independent and will possess great strength of mind. Other good and evil matters should be stated after careful consideration.

_If one is born in the House of Cancer (Karkatāka), in conjunction with Puṣya and Āśleṣā, a person born at that hour will be honored, for this is the foremost place of birth. If born at midnight, that person will be supreme. The body will be yellow or purple in complexion, pure, auspicious, and excellent; the person will possess extraordinary qualities together with great wisdom. If that person acts in accordance with the Dharma as the cause (hetu), all aims will be accomplished, and even great wealth and high rank will not be difficult to attain.

_If one is born in the House of Leo (Siṃha), in conjunction with Maghā and Pūrva-phalguni, while the Sun (Sūrya) governs the day, that person will possess great courage and will also crave meat. In dangerous places deep within the mountains, that person will become king and exercise sovereign power there. If all the foregoing circumstances are complete and the person becomes king in that place, it is certain that the birth occurred at sunrise.

_If one is born in the House of Virgo, in conjunction with Uttara-phalguni and Hastā, that person will possess courage, have a mind inclined toward theft, be constantly distracted, and delight in deviant and defiled conduct. That person may nevertheless become a king or sovereign. If one is born according to this house and is joined with the planet Jupiter (Vṛhaspati), with Jupiter as the lord of the nativity, this is supreme. That person will always be protected, and every misfortune encountered will turn into good fortune.

_If one is born in the House of Libra (Tulā), in conjunction with Citrā, Svāti, and Viśākha, that person will be devoted to a limited form of benevolence and righteousness. This house is not auspicious. However, if the Moon (Candra) shines upon it, and Venus (Śukra) and Saturn (Śanaiścara) occupy the same portion of these lunar mansions at birth, and the person is born during the first part of the night, that person may become a king or possess wealth and honor. If the time of birth cannot be determined, or if the person does not attain honor, that person will be of a triply passionate nature and also prone to anger. If the person delights in spells and incantations, drinking liquor, and gambling, that person will nevertheless be loved and esteemed by great persons.

_If a person is born in the House of Scorpio (Vṛścika), in conjunction with Anūrādhā, Jyeṣṭhā, and Mūla, with Mars (Aṅgāraka) as the lord of the nativity, that person will principally possess a mind of loving-kindness (maitra-citta), will accomplish learning and vocation, and will have great courage, fear no danger, and patiently endure hardship. If born at midday, that person may become a king and will certainly be victorious in great battles.

If Mars (Aṅgāraka), resembling the form of a youth, shines upon this house for the duration of a finger snap, the land at that time will still have a human ruler, though matters concerning the ruler’s children will differ and require protection. Such a person will certainly possess great wisdom, intelligence, extensive memory, filial devotion, strength, a love of friendship, and a long life. If Mars is retrograde, matters will be different.

_If a person is born in the House of Sagittarius (Dhanu), in conjunction with Pūrva-Āṣāḍhā and Uttara-Āṣāḍhā, with Jupiter (Vṛhaspati) as the lord of the nativity, and is born after midday or during the night, then, if that person seeks royal rank, the person will first ruin the family lineage and attain that rank only afterward. In middle age, the person will gain wealth and honor. Although wealthy and honored, the person should remain in a small place. Just as the sun passes beyond noon, once that person has passed middle age, even a small measure of high rank and great wealth will be difficult to obtain. If the lunar mansions and planets are retrograde at the time of birth, there will likewise be various differences in these matters.

_If one is born in the House of Capricorn (Makara), in conjunction with Abhijit and Śravaṇā, with Saturn (Śanaiścara) as the lord of the nativity, and is born at the beginning of night, at midnight, or at dawn, while another greatly auspicious star or planet also shines upon the house, that person will attain royal rank. Regardless of whether the family into which that person is born is noble or lowly, the person will be gentle by nature. The person will characteristically have red eyes and a purple or black complexion, possess courage, and be without fear. If that person attains royal rank in a land containing many states, that person will rule over them, live long, and patiently endure hardship. If the stars and planets are retrograde, all such matters will certainly be erroneous.

_If a person is born in the House of Aquarius (Kumbha), in conjunction with Dhaniṣṭhā and Śatabhiṣak, with Saturn (Śanaiścara) as the lord of the nativity, and is born during the night or at dawn while illuminated by the Moon (Candra) or Venus (Śukra), that person’s evil karma will be purified. The person will possess great wisdom, wealth, honor, independence, and pleasurable enjoyments. If these stars and planets are retrograde when they shine upon the house, that person will suffer poverty, illness, and anguish.

_If a person is born in the House of Pisces (Mīna), in conjunction with Pūrva-Bhādrapadā, Rohiṇī, and Revati, with Venus (Śukra) as the lord of the nativity, and is born at midnight, at midday, or shortly after midday, while Venus and another auspicious planet shine upon the house together, that person will accord with the pure practice of celibacy (brahma-caryā), possess great wisdom and supreme goodness, understand the auspicious Dharma, and have a golden-white complexion and an excellent countenance.

The person will be benevolent and filial by nature, and the family will live in harmony. In all undertakings, that person will be diligent and steadfast, live long, possess great merit, and have every wish fulfilled. The person is suited to rule a small country in the east, where the climate is only slightly cold, the land is mostly low-lying, and much of the country consists of water, for this is governed by that house.

If Saturn (Śanaiścara) and Jupiter (Vṛhaspati) shine upon it, this is supreme, and the person will become ruler of a great country. If a person is of this kind, one may determine with certainty the hour of that person’s birth, for within the house there will be many kinds of supremely auspicious stars and lunar mansions.

_Furthermore, the measures of years, months, days, hours, and lifespan will now be explained. From the first through the fifteenth day is the bright fortnight (Śukla-pakṣa); from the sixteenth through the thirtieth day is the dark fortnight (Kṛṣṇa-pakṣa). Two fortnights constitute one month, and twelve months constitute one year. One year is divided into six parts or into three seasons. During the time of the decline of the true Dharma (Saddharma-vipralopa), the proper human lifespan is one hundred years. Yet within this measure of longevity there are also shorter and longer lives, and the intermediate span is not fixed.

Furthermore, in the human realm, nonhuman beings (amanuṣya) frequently harm people’s lifespans and commit various evil deeds that cause fear. Moreover, when devas and asuras engage in unwholesome conduct, they battle one another. At such times, evil signs appear in the human realm: untimely earthquakes, sudden winds, hail, unusual thunder and lightning, heavenly fires arising everywhere, black clouds, and eclipses of the sun and moon caused by Ketu. If various evil signs of this kind appear in a country, it is certain that sentient beings there will experience successive outbreaks of disease, hunger, and premature death. The king will die; all the people will be greatly afraid, and renunciants will likewise be greatly terrified.

_Furthermore, the various kinds of earthquakes will be distinguished and explained. If an earthquake occurs in the region belonging to a zodiacal house on a day governed by Aśvini, Punarvasū, or Maghā, thieves and bandits will arise everywhere within that country, and wicked people will commit acts of aggression. The king in the south will certainly suffer a great calamity.

Furthermore, if an earthquake occurs in the portion of a house on a day governed by Bharaṇi, Kṛttikā, Rohiṇī, or Ārdrā, the people will be greatly afraid, and all wicked persons along the frontier will compete in banditry. The kings of the four regions beyond the borders will mutually invade and injure one another, becoming enemies. Diseases will spread, and the dead will be beyond counting. This also chiefly portends the death of the king in the west.

Furthermore, if an earthquake occurs in the portion of a house on a day governed by Mṛgaśirā, Puṣya, Āśleṣā, Pūrva-phalguni, or Uttara-phalguni, great disorder will arise within the country. The people will have no peace, and because of famine they will plunder one another, be bound and imprisoned in turn, and suffer great anguish.

Furthermore, if an earthquake occurs in the portion of a lunar mansion on a day governed by Hastā, Citrā, Svāti, Viśākha, Anūrādhā, or Jyeṣṭhā, wicked people throughout the region surrounding the Snow Mountains (Himālaya), together with all the minor kings within it, will certainly invade, plunder, and slaughter one another along the frontier of Nepal.

Furthermore, if an earthquake occurs in the portion of a house on a day governed by Mūla or Pūrva-Āṣāḍhā, the kings of the eastern countries of Mãn Thành, Uḍra, Kāma-rūpiṇa, and Vaṅgala will die without doubt. The ruler of Ganḍā will invade another country and will himself contract that illness or die. Those dwelling on the seacoasts and along the banks of the Ganges will be swept away and afflicted by every kind of epidemic.

If, on a day governed by Uttara-Āṣāḍhā, Abhijit, Śravaṇā, Śatabhiṣak, Pūrva-Bhādrapadā, Uttara-Bhādrapadā, or Revati, an earthquake occurs at midday in the region belonging to the corresponding house, all mountains in the lands corresponding to those stars will collapse. The inhabitants throughout the four surrounding regions of North India, West India, South India, and elsewhere will invade and plunder one another. Great calamities will arise, and famine will spread everywhere and destroy countries.

If an earthquake occurs at dawn, calamities within the country will cease and the people will be peaceful and happy. If an evil earthquake occurs during the upper period—the first ten days of the third month—the superior persons both within and beyond Magadha will suffer, and the king will face disaster.

If an earthquake occurs after midday or in the late afternoon, illnesses will arise among all renunciants within the country, whether the suffering of malarial fever or outbreaks of boils and abscesses. After seven days and nights, the natural calamity will subside.

If an earthquake occurs when the sun has passed into the evening, superior practitioners belonging to the four castes will suffer. A king, a high minister, or one who knows the Dharma will encounter calamity. Brahmins, kṣatriyas, vaiśyas, śūdras, and even those supremely skilled in crafts who can ably discern, understand, and cultivate the ultimate truth (paramārtha), as well as those who are learned and possess extensive memory, will all suffer from illness.

If an earthquake occurs after late afternoon, at sunset, various kinds of animals will die in an epidemic.

If an earthquake occurs at the beginning of night, or immediately before or after the beginning of night, accompanied by ominous signs such as great winds, heavy rain, and great hailstorms, troops from another country will certainly invade and usurp the high office.

If an earthquake occurs during the second part of the night, the troops of another country that enter the land will themselves suffer abdominal pain, diseases caused by yang poison and yin poison, epidemics, and other illnesses, and will consequently die. The people of the country will flee to other lands.

If an earthquake occurs in the middle of the second part of the night together with strong winds, all the towers, terraces, and pavilions within the royal palace will tilt and collapse. Trees will be twisted and broken, and even cities, walls, monasteries, halls, and the mountain dwellings of animals will all be destroyed.

If an earthquake occurs at midnight, the ruler in the east will have a child who suffers a great calamity together with—

If an earthquake occurs after midnight, the calamities of the great earth will cease, and all will be peaceful and happy.

If an earthquake occurs in the latter part of the night after midnight, the ruler of the central country will fall ill and die. Thereafter evil events and sufferings will arise, and people will invade and harm one another.

If an earthquake occurs during the third part of the night, lowly people will experience pleasure. Only mosquitoes, flies, butterflies, and similar creatures will all die, while crops will ripen in due season.

If an earthquake occurs at daybreak, the country will suffer a great conflagration.

If an earthquake occurs on any continent at sunrise, bandits will arise throughout the central country and plunder one another. Within seven days, a king in the central country will die. If seven days pass, the outcome is uncertain.

If an earthquake is accompanied by white flashes of lightning, this too is extremely inauspicious.

If there is no earthquake, but thunder constantly sounds and flashes of lightning are white, this is an auspicious sign.

If an earthquake is accompanied by red lightning, fire, and black smoke, the king is about to pass away.

If an earthquake is accompanied by thunder and lightning that is yellow or mixed yellow and red, there will be a great calamity.

If a practitioner of recitation, while cultivating within a country, hears a melodious sound, there will be a Māra obstruction. If the sound of drums is heard and it is beautiful, this is wholesome. If an evil sound is heard, this is evil. An extremely evil event will occur in that land, and in the future grain and beans will certainly become expensive, causing the suffering of famine.

If a practitioner of recitation travels through the human realm and encounters an auspicious sign together with favorable lunar mansions and planets, the practitioner should employ the Dharma of accomplishment to confer benefit.

One who performs a rite should seek a day governed by auspicious and wholesome lunar mansions and planets; only then may the rite be performed.

The auspicious lunar mansions are Aśvinī, Bharaṇī, Puṣya, Pūrva-bhādrapadā, Uttara-bhādrapadā, Revati, and Anurādhā. When the foregoing lunar mansions govern the day, it is supremely auspicious and wholesome. If one obtains such a day and cultivates a rite of accomplishment, the intended aim will be accomplished. One may also establish a maṇḍala. Among these lunar mansions and planets, when a white star governs the day, it is supremely auspicious.

On the fifteenth day and the last day of the month, or when traveling to another region, the intended undertaking will not be accomplished and therefore should not be performed. No mantra or maṇḍala ritual procedure will attain accomplishment. On such a day, mantra practice will certainly encounter Māra obstructions.

It is auspicious to establish a maṇḍala on the first, third, fifth, thirteenth, or seventeenth day of the month. If one performs homa while seeking accomplishment in a Dharma practice and obtains an auspicious day and favorable stars, accomplishment will be attained.

Jupiter (Vṛhaspati), Venus (Śukra), the Moon (Soma), and Mercury (Budha) are auspicious. When joined with this group of auspicious planets, all activities should be performed. Generally, when the fourth day shines upon the world and the whole great earth, rites of accomplishment will succeed, obstacles will not arise, all evils will be removed, and evil will turn into good.

_I shall now explain the measures of periods of time. From one snap of the fingers through one hundred snaps constitutes one Initial Period. Four Initial Periods constitute one Middle Period, four Middle Periods constitute one Extended Period, and four Extended Periods constitute one day. Twice this constitutes one full day and night.

I shall now explain another measure of periods of time. An “entry, cessation, and illusion” is exceedingly swift. Ten entries constitute one cessation-period, ten cessation-periods constitute one kṣaṇa-period, ten kṣaṇa-periods constitute one muhūrta-period, and one hundred muhūrta-periods constitute one full day and night. A person who knows the Dharma must clearly understand these measures of time. Furthermore, one day is divided into three periods.

If one performs mindful recitation or homa in quest of accomplishment, one must clearly understand the proper periods for sitting, lying down, bathing, eating, and drinking.

_Furthermore, one daytime and one nighttime are called one day. Fifteen days constitute a fortnight, and two fortnights constitute a month. Yin and yang should be clearly understood. Six months constitute the Period of Rāhu’s Obstruction, twelve months constitute one year, and twelve years constitute one Great Year. During this Great Year, all the stars and planets and the asuras, moving either direct or retrograde, bring about various good and evil events.

Furthermore, in the bright fortnight, when the moon is full on the fifteenth day, Rāhu, King of the Asuras (Rāhu-asura-rāja), manifests a total eclipse of the sun or moon. A great gathering of armed forces will occur upon the great earth. Such matters must be clearly understood.

If such a greatly evil sign appears, there will be innumerable obstacles. In the latter time of the decline of the Dharma, because worldly people do not cultivate meritorious deeds, the sun and moon will be completely obscured and eclipsed.

If an eclipse occurs in the portion of Mūla, at the edge of sunset, at the edge of moonset, or when the sun or moon is at the zenith, then the obscuration is caused by the shadow of Rāhu, King of the Asuras. The king of the east will certainly die, and a ruler from the eastern frontier will certainly come to invade and harm the land.

If an eclipse of the sun or moon occurs in the portion of Aśvinī, Rohiṇī, or Bharaṇī, the ruler of the country of Uśā and all its people will develop various illnesses: diseases of yin, diseases of yang, diseases of wind, and all manner of other ailments.

If an eclipse of the sun or moon occurs in the portion of Maghā, Pūrva-phalgunī, Uttara-phalgunī, Hasta, Svātī, or Viśākhā, it is certainly caused by the obstruction of Rāhu. The ruler of La Noa in the east, together with the kings of Vaṅgala and Magadha, will suffer diseases of the eyes. The crown prince will encounter a great calamity, and an enemy harboring evil intentions will come and cause an exceedingly dreadful event.

If an eclipse of the sun or moon is seen in the portion of Ārdrā, Mṛgaśiras, Punarvasu, Puṣya, or Āśleṣā, the king of Magadha will be attacked, and loyal ministers and even the common people will suffer illness and terrifying events.

If an eclipse is seen in the portion of Anurādhā or Jyeṣṭha, all the people will suffer epidemics, and all superior persons will undergo various afflictions, imprisonment, and assault.

If a solar eclipse occurs in the portion of Pūrva-Āṣāḍhā, Uttara-Āṣāḍhā, or Śravaṇā, and a red halo surrounds the moon, famine will certainly occur in that region.

If an eclipse caused by the obscuration of Rāhu occurs in the portion of Uttara-Āṣāḍhā, Abhijit, Pūrva-bhādrapadā, or Śatabhiṣak, all the people will be oppressed by rulers and terrified by thieves. Famine will prevail everywhere within the country, and the people will suffer sorrow and hardship.

If an eclipse occurs in the portion of Revati or Uttara-bhādrapadā, with a lunar eclipse first and a solar eclipse afterward, the king of Magadha will suffer harm within that fortnight.

_I have now explained earthquakes upon the great earth, together with the auspicious and inauspicious portents manifested by Rāhu, the portions of the lunar mansions, and eclipses of the sun and moon. Within each country, these signs arise in response to impending great calamities and reveal good and evil. If smoke rises from the place of an earthquake together with a rain of tremendous sound, and such events occur, then within five days a great calamity will befall the country of Bhūva.

North of the Ganges, all the people will die in an epidemic. Even the human king (Nārendra) may die. As far as the Snow Mountains, throughout the four continents, and within the deep mountains, the sovereigns and great ministers of those countries will suffer various sorrows, hardships, and deaths.

Even princes, royal consorts, and queens are chiefly portended to die.

If an earthquake occurs in the portion of a lunar mansion and smoke appears in that place without rain, and after five days the sky has still not cleared, or for many days people cannot see one another or see any inhabited places, and the people are all greatly terrified, it is said that both the country and its royal house will suffer a royal bereavement.

If an earthquake is accompanied by thunder that terrifies everyone, or if two or three great evil events are foretold; if a rose-white color appears during the night; if a white crow appears during the bright fortnight; or if strange birds are seen flying and abnormal birds appear in unfavorable weather, then great fear will arise in that very place.

There may also appear flying creatures and animals with two legs, four legs, no legs, or many legs that greatly frighten people; then a great disaster will certainly occur. There are generally innumerable anomalies of this kind, and when they appear, calamities arise.

All such responses of good and evil and all such auspicious and inauspicious portents arise solely from the karma that sentient beings performed and cultivated in past times.

THE GREAT VAST BODHISATTVA PIṬAKA, FUNDAMENTAL RITUAL SŪTRA OF MAÑJUŚRĪ — FASCICLE FOURTEEN (End)