Ancestor Peng's Hundred Prohibitions 彭祖白忌

I republish this post from my twitter account, @edwardW2. It was originally published on Mar. 20th 2020: The numbers followed by a slash are the paragraphs of the original tweet, and are retained for reference.

1/ I will now translate a short text of Chinese Eectional astrology, the Pengzu Bai ji = 彭祖百忌, "Ancestor Peng's hundred prohibitions" This is possibly the simplest text of Chinese Electional astrology there is, but AFAIK has never been translated into English.

2/ This text shows the inauspicious activities for each of the ten heavenly stems and twelve earthly branches; 'tis no more complex than electing using the day of the week. The present version was derived from https://baike.baidu.com/item/%E5%BD%AD%E7%A5%96%E7%99%BE%E5%BF%8C

, but agrees with most printed sources.

___The text and its translation____

3/Jia: Yang Wood

甲不開倉，財物耗亡；

Do not open a storeroom on Jia; Wealth and objects will be lost

4/ Yi: Yin Wood

乙不栽植，千株不長；

Do not plant on Yi; No plants will grow

5/ Bing: Yang Fire

丙不修灶，必見灾殃；

Do not build a stove on Bing; It would invite disaster

6/ Ding: Yin Fire

丁不剃頭，頭主生瘡；

Do not shave the head on Ding; It would cause boils on the head

7/ Xu: Yang Earth

戊不受田，田主不祥；

Do not receive land on Xu. It is inauspicious for the owner.

8/ Ji: Yin Earth

己不破券，二比并亡；

Do not make agreements on Ji , Neither side would benefit.

Note: Some sources such as wenku.baidu.com/view/7733b1c48… interpret this to mean all trading is unsuitable.

9a/Geng: Yang Metal

庚不經絡，織機虛張

Do not meddle with the meridians on Geng; The body will be harmed.

Note: In simple terms, moxibustion, & other traditional Chinese medical treatments that interfere with the body’s meridians (energy channels) should not be done on Geng, for fear of damaging the organs. 

9b/ The literal translation of this line is “Do not Warp and weft on Geng; the loom will be void”; as the term for meridians 經絡 literally refers to the the horizontal & vertical threads in a loom.

10a /Xin: Yin metal

辛不合酱，主人不嘗；

Do not brew on Xin; it would not taste good.

10b/

Xin cont'd

辛不求醫，主人不當

Do not seek a doctor on Xin, It will not bode well for the patent

(this is an Alternate version from a major date-selection compendium "The aspects of Auspiciousness almanac" xiangji tongshu 象吉通書:)

11a/

Ren: Yang Water

1.壬不汲水，更難提防；

(alternate) 2.壬不决水，更難提防；

1. Do not Draw water on Xin, It would be hard to control.

2. Do not Release water on Xin, it would be hard to control.

11b/ Note: The two websites have different interpretations of the phrase. This website  interprets drawing water from a well (the meaning of 汲)as bringing unexpected disasters on yourself...

11c/ Whereas ifreesite.com/calendar/pengz… interprets it as meaning the water would be contaminated.

An alternate version that is sometimes found is (2). This version has 决 instead of 汲. 决 means “release” or breach; this I interpret as breaching dykes and dams for irrigation.

12/ Gui: Yin Water

癸不詞訟，理弱敌强；

Do not sue on Gui; Your cause will be weak, the opponent’s cause strong.

The section on Earthly branches follows: 

13/ Zi= Rat

子不問卜，自惹祸殃；

Do not divine on Zi. You will get mistaken

14/ Chou: Ox

丑不冠带，主不還鄉；

Do not perform the capping ceremony on chou; the person will not return to the village.

Note: Modern sources say this expands to putting on new clothes of any sort wenku.baidu.com/view/7733b1c48…

15/ Yin: Tiger

寅不祭祀，神鬼不嘗；

Do not pray on yin. The spirts will not get [the offerings].

16/ Mao: Rabbit

卯不穿井，水泉不香；

Do no dig wells on Mao. The water will not be fragrant.

Chen: Dragon

辰不哭泣，必主重喪；

Do not weep on Chen; You will surely weep again.

18/ Si: Snake

巳不遠行，財物伏藏；

Do not travel far on Si; Wealth and objects will elude your grasp.

19/ Wu: Horse

午不苫蓋，屋主更張

Do not cover [a house] with straw on wu. The houseowner will change.

Nb: d1xz.net/rili/jiri/art1… interprets it as a prohibition on all forms of building; if this is ignored, the owner will be forced to sell the dwelling

20/ Wei: Goat

未不服藥，毒氣入肠；

Do not make medicines on Wei; Poisonous Qi will enter the guts.

21/ Shen: Ape

申不安床，鬼祟入房；

Do not position the bed on Shen. Ghosts will haunt the room.

22/ You: Chicken.

酉不宴客，醉坐颠狂；

Do not banquet on You; Drunkenness and madness will result.

22b/ Alternate, from Aspects of Auspiciousness almanac 象吉通書。

22b/ Alternate from【象吉，鰲頭】 酉不出雞，今其耗亡

Do not Let out chickens on You, bad news and death will be received at once.

 Note: This is because You's animal representation is the Chicken.

23/ Xu: Dog

戌不吃犬，作怪上床；

Do not eat dogs on Xu. Ghosts and weird things will ascend to your bed.

Note: This is because Xu has the zodiac sign of the Dog. All the almanacs retain this oddly specific prohibition

24/ Hai: Pig.

亥不嫁娶，不利新郎；

【象吉，鰲頭】亥不出豬，再養難償

Do not marry on Hai; This is bad for the groom.

Alternate, from Aspects of auspiciousness almanac: Do not send out pigs on Hai, it will be hard to rear them onwards.

25/ Background: The Chinese measure time using two cycles, one of ten terms (which represents the 5 “Chinese elements” in their Yin and Yang forms), called the Heavenly stems, and one of 12 terms, which is the familiar chinese zodiac animals.

26/ The 2 cycles run concurrently, so the end result is the combinations of heavenly stems and earthly branches repeat every 60 terms. (for more see en.wikipedia.org/wiki/Sexagenar… )

27/ Now, years, months, days and two-hour periods are all assigned such terms. For the purposes of this text we are looking at the terms associated with the day. If you know the stem and branch associated with each day,

The text shows what you should not do for on that day.

28/ For example, as I type this, today is the day of the Yang Water Dog 壬戌,, the 59th term of the cycle. Looking at the text above, as today has the Heavenly stem of Yang Water, I should not attempt to brew...

29/ In turn, as today has the earthly branch of the Dog, I should also not attempt to eat dogs. [I guess BrewDog beer is doubly forbidden...]

30/ Similarly, As tomorrow is the day of the Yin Water Pig 癸亥, I should also not attempt to sue anyone, or get married

31. As the sexagenary cycle is also used to number hours, some sources say that the prohibitions apply to the hours of the day as well.

32/ If you want to know what is the stem/branch combination for today, there are some twitter handles that give them out. The best is @SeriousFengShui.

33/ But if you look at the stem/branch combination, posted on her feed daily, she does not mention whether the element is yin or yang! Not to worry, there is a way of figuring it out...

34/ If you looked at the sexagenary cycle in full, you will notice something unusual. The odd-numbered Earthly branches (Rat,Tiger,Dragon,Horse,Ape, Dog) will always pair up with the Yang elements...

35/... and the even numbered ones (ox,Rabbit,Snake,goat,Chicken,Pig) will always pair up with Yin elements.

36/ So there is the Yang Wood rat 甲子, Yang fire rat丙子, Yang earth rat戊子, Yang metal rat庚子, and Yang Water rat壬子, but no Yin wood rat 乙子 etc.. Similarly, there is the Yin wood pig 乙亥, and Yin water pigs癸亥, but no Yang wood pig 甲亥, or yang water pig 壬亥.

37 As such, you could deduce the polarity of the element from the “Animal” alone. It follows, specifying that today is the day of the “Yang Wood Rat” is superfluous, as the combination Yin Wood Rat does not exist.

38/ Now, this is the simplest form of Chinese electional astrology. There is, however a more complex form of elections, which involves comparing the day with the month it is in.

39/ The simplest example of which is what is known in the west as the twelve day officers, or the “Establish-rid” cycle in China 建除, after the first 2 terms in the cycle. Ancestor Peng also has things to say about this cycle, but that is another thread for another time... 

A Chinese ritual guide from the "Hall of Collected treasures" almanac : Part 3, Theurgy

  This is a translation of a ritual guide from the "Hall of Collected treasures" 聚寶樓, Ju bao lou almanac, published in Guangdong.廣東省江門土産進出口有限公司出品 .

This ritual guide provides a fairly detailed overview of aspects of Chinese ritual culture. The guide in its original form is 16 pages long, each page split into two rows, one above the other

In the following translation,  these breaks have been noted; the top row will be called A, and the bottom row, row B. So, [2A] refers to the top row of page 2 etc. 

To make this translation more useable, I have split it into three parts, viz:

1) Making wishes and thanking the gods 
2) Rituals of the new year
3) Worshipping specific gods. <This one>

In this section are found rituals for worshipping various gods, which would be of interest to both practitioner and anthropologist alike. here, we shall find..

- Worshipping Taisui,or the Grand Duke; basically a remedial astrological ritual
- Guanyin opening her stores: A form of religiously-reglated community finance 
- Che Kung and Wong Tai Sin, the two main deities of Hong Kong, along with copious instructions when visiting their temples
- How to consult the Lot-oracle that often is found in temples. 

A Chinese ritual guide from the "Hall of Collected treasures" almanac : Part 2

  This is a translation of a ritual guide from the "Hall of Collected treasures" 聚寶樓, Ju bao lou almanac, published in Guangdong.廣東省江門土産進出口有限公司出品 .

This ritual guide provides a fairly detailed overview of aspects of Chinese ritual culture. The guide in its original form is 16 pages long, each page split into two rows, one above the other

In the following translation,  these breaks have been noted; the top row will be called A, and the bottom row, row B. So, [2A] refers to the top row of page 2 etc. 

To make this translation more useable, I have split it into three parts, viz:

1) Making wishes and thanking the gods 
2) Rituals of the new year <This one> 
3) Worshipping specific gods. 

In this section, are found the instructions for several rituals carried out immediately before Chinese New Year, and shortly after it. We find the homely ritual of Thanking the stove [in which a god is basically bribed!] , the ritual spring-clean before new year, and finally re-opening shops on an auspicious day. 

A Chinese ritual guide from the "Hall of Collected treasures" almanac : Part 1, Making wishes and giving thanks.

 This is a translation of a ritual guide from the "Hall of Collected treasures" 聚寶樓, Ju bao lou almanac, published in Guangdong.廣東省江門土産進出口有限公司出品 .

This ritual guide provides a fairly detailed overview of aspects of Chinese ritual culture. The guide in its original form is 16 pages long, each page split into two rows, one above the other

In the following translation,  these breaks have been noted; the top row will be called A, and the bottom row, row B. So, [2A] refers to the top row of page 2 etc. 

To make this translation more useable, I have split it into three parts, viz:

1) Making wishes and thanking the gods <This one>
2) Rituals of the new year
3) Worshipping specific gods. 

Here is a sample of the original text: 

*** *** ***

In brief, this section teaches the most basic of rituals: making wishes or petitions to the gods, and also the rituals for giving thanks to them. It shows the basic outline of rituals, such as the necessary offerings, etc that are vital context for the 2 other sections. 

The Buddha’s Discourse on the Scripture of the Spell for Saving the Burning-Mouth Hungry Ghost

The Buddha’s Discourse on the Scripture of the Spell for Saving the Burning-Mouth Hungry Ghost

佛說救拔熖口餓鬼陀羅尼經

As Translated by Charles Orzech, in Religions of China: An anthology  [Donald J. Lopez ed]

- This is a simple text teaching a ritual for feeding the hungry ghosts [Preta-s] amongst the most wretched of beings in buddhist cosmology

- It is here placed online, in the hope that it will be useful to buddhist practiotioners and scholars. 

- I have placed Orzech's translation under the corresponding sections of the Chinese text, to ease comparison. 

- The Chinese text I have used is Text no, 1313 of the Taisho Tripitaka, and is accessible here. http://tripitaka.cbeta.org/T21n1313_001 

- The Chinese text varies in some places from Orzech's translation, namely in the names of the buddhas invoked in the mantras. These names are stated as notes in the original text. I have translated these notes, marking them out with the phrase "Chinese note" 

*** *** *** 

The Buddha’s Discourse on the Scripture of the Spell for Saving the Burning-Mouth Hungry Ghost|
佛說救拔熖口餓鬼陀羅尼經

 爾時，世尊在迦毘羅城尼俱律那僧伽藍所，與諸比丘，并諸菩薩，無數眾會，前後圍遶，而為說法。

At that time the World-Honored One was residing at Kapilavastu at the Banyan Monastery, with all the monks and bodhisattvas—an innumerable assembly. They surrounded him and he expounded the teaching on their behalf.

爾時，阿難獨居靜處，念所受法。即於其夜三更已後，見一餓鬼，名曰「焰口」，其形醜陋、身體枯瘦、口中火然、咽如針鋒、頭髮蓬亂、爪牙長利，甚可怖畏，住阿難前，白阿難言：「却後三日，汝命將盡，即便生於餓鬼之中。」

 At that time Ānanda was alone in a quiet place contemplating the teaching he had received. Just after the third watch of the night he saw a hungry ghost (egui 餓鬼, Sanskrit preta) whose name was Burning Mouth (Yankou熖口). His appearance repulsive, his body was emaciated. His mouth was fiery and his throat like a needle. His hair was disheveled, his nails and teeth were long and sharp. He was very frightening. He stopped before Ānandaand said, “After three days[281] your allotted lifespan will be exhausted and then you will be born among the  hungry ghosts.” 

是時，阿難聞此語已，心生惶怖，問餓鬼言：「若我死後，生餓鬼者，行何方便，得免斯苦？」

At that time, when Ānanda had heard these words he became terrified and asked the hungry ghost, “If after I die I am born among the hungry ghosts, is there any skillful means ( fangbian 方便, Sanskrit upaya) which may be  practiced to escape such grief?” 

 爾時，餓鬼白阿難言：「汝於明日，若能布施百千那由他恒河沙數餓鬼，并百千婆羅門仙等，以摩伽陀國所用之斛，各施一斛飲食，并及為我供養三寶，汝得增壽，令我離於餓鬼之苦、得生天上。」

Then the hungry ghost told Ananda: “Tomorrow, if you are able to distribute bushels of provisions in measure like those used in the city of Magadha, to the one hundred thousand myriads of hungry ghosts—ghosts numberless as the sands of the Ganges—and to the one hundred thousand brahmins and seers Xian 仙, Ṛṣis), and so forth, and if you distribute one bushel of food and drink [to each being], and on my behalf present these offerings to the three jewels, then you will attain increased longevity and cause me to depart from the suffering of the hungry ghosts and to attain birth in Heaven.” 

阿難見此焰口餓鬼，身形羸瘦、枯燋極醜、口中火然、咽如針鋒、頭髮蓬亂、毛爪長利，又聞如是不順之語，甚大驚怖，身毛皆竪。即從座起，疾至佛所，五體投地，頂禮佛足，

Ānanda looked at this Burning Mouth hungry ghost; his body and appearance was withered and extremely emaciated, his mouth was fiery and his throat was like a needle. His hair was dishevelled and his nails and teeth were long and sharp. Moreover, having heard such disagreeable news, he was terrified and the hair on his body stood on end. He forthwith got up from his seat and hastened to the Buddha and fell prostrate, touching his head to the Buddha’s feet. 

而白佛言：「願救我苦！所以者何？我住靜處，念所授法，見焰口餓鬼，而語我言：『汝過三日，必當命盡，生餓鬼中。』我即問言：『云何令我得免斯苦？』餓鬼答言：『汝今若能施於百千那由他恒河沙數餓鬼，及百千婆羅門仙等種種飲食，汝得增壽。』世尊！我今云何能辦若干餓鬼、仙人等食？」

His body was trembling as he said to the Buddha: “Can you save me from suffering? I was alone in a quiet place meditating on the teaching I had received when I saw Burning Mouth, a hungry ghost, who told me that ‘after three days it is certain that your lifespan will be used up and you will be born among the hungry ghosts.’ I then asked how I could escape such suffering, and the hungry ghost replied: ‘If now you are able to distribute every sort of food and drink to one hundred thousand myriads of hungry ghosts—ghosts numberless as the sands of the Ganges—and to the one hundred thousand brahmins and seers, and so forth, you will get increased longevity.’ World-Honored One, how will I be able to help so many hungry ghosts, seers, and others to food?” 

 爾時，世尊告阿難言：「汝今勿怖！我有方便，令汝能施若干百千恒河沙餓鬼，及諸婆羅門仙等，種種飲食，勿生憂惱。」

Then the World-Honored One told Ananda: “Now do not fear, I have a skillful means which will enable you to distribute every sort of food and drink to so many hundreds of thousands of hungry ghosts—ghosts numberless as the sands of the Ganges—as well as to all of the brahmins and seers and so forth. Do not worry.” 

 佛告阿難：「有陀羅尼，名曰『無量威德自在光明殊勝妙力』。若有誦此陀羅尼者，即能充足俱胝那由他百千恒河沙數餓鬼，及婆羅門仙等，上妙飲食。如是等眾，乃至一一，皆得摩伽陀國所用之斛七七斛食

The Buddha then explained to Ananda, “I have a spell called The Wonderous Victorious Power of Unlimited Awesome Self-Existent Light. If one chants this spell, then one will be able to completely satisfy with excellent food and drink hungry ghosts as numberless as sands of the Ganges, as well as brahmins, seers, and so forth. Through its use each and every one of this throng of beings will get forty-nine ‘Magadha’ bushels of rice. 

。阿難！我於前世作婆羅門，於觀世音菩薩所，及世間自在威德如來所，受此陀羅尼故，能散施與無量餓鬼及諸仙等種種飲食，令諸餓鬼解脫苦身、得生天上。阿難！汝今受持，福德、壽命皆得增長。」

Ananda, in a previous existence I was a brahmin in the place of Avalokitesvara Bodhisattva and in the world of the Self-Existent and Awesome Thus-Come One, and therefore I received this spell. [It] enables one to distribute every sort of food and drink to numberless hungry ghosts, seers, and so forth. It causes all the hungry ghosts to be liberated from [282] their suffering bodies and to attain birth in Heaven. Ananda, if you now receive and keep it, your blessings and lifespan all will get increased.” 

爾時，世尊即為阿難說陀羅尼曰：

At that time on Ananda’s behalf the World-Honored One pronounced the spell

「那謨　薩嚩　怛他蘖多(引)　嚩盧枳帝　唵　參婆囉　參婆囉　吽」

Namo sarva tatāagata avalokita [om] saṃvara saṃvara hūm.*

    Note (7 Jan 2021) : The Chinese version has an "Om" between "Avalokita" and "Samvara". This mantra is now usually called the "Food transforming mantra" 變食咒 and it is often recited in modified versions of this ritual over food and water, etc. to render it into a form consumable for the hungry ghosts. -- E. W. 

佛告阿難：「若有善男子、善女人，欲求長壽、福德增榮，速能滿足檀波羅蜜，每於晨朝、及一切時，悉無障礙，取一淨器，盛以淨水，置少飯麨及諸餅食等，以右手加器，誦前陀羅尼滿七遍，然後稱四如來名號：

The Buddha told Ananda, “If there are good sons and good daughters who want and seek long life, merit, and prosperity, and [want] quickly to be able to fulfill the perfection of giving, then every morning—or at any time when there are no hindrances—take a clean vessel and using pure water set out a little drink and rice or various cakes and so on. Using the right hand put these in the vessel and recite the previous spell seven times. Afterward, invoke the names of the four Thus-Come Ones. 

曩謨　婆誐嚩帝　鉢囉(二合)枳孃(二合)部(引)多囉怛曩(二合)　怛他孽多也(此云多寶如來)
[Chinese note: This says Many-treasured Thus Come One] 

Namo bhagavate prabhūta-ratnāya tathāgatāya.

 「由稱多寶如來名號加持故，能破一切諸鬼多生已來慳悋惡業，即得福德圓滿。

 Because of the power (jia zhi, Sanskrit adhisthana ) [generated by] invoking the name of the Thus- Come One Baosheng (Jewel-Born寶生), one is able to smash all demons and for many lives to come mitigate evil karma and forthwith you will get your men: fulfilled. 

Note: The translation does not reflect the text of the Taisho tripitaka, which states that the buddha invoked by this mantra is 多寶如來： the Many-treasured Thus Come One-- E.W. 

「那謨　婆誐嚩帝　素嚕波(引)耶　怛他誐哆野(此云南無妙色身如來)

[Chinese Note: This says “All Hail the Thus come one of the body of wonderful colours”]

“Namo bhagavate surūpāya tathāgatāya”

「由稱妙色身如來名號加持故，能破諸鬼醜陋惡形，即得色相具足。

Because of the power [generated by] invoking the name of the Thus-Come One Miao-si-shen (Fine-Body), one is able to smash all ghosts and demons of vile appearance and forthwith get a satisfying and pleasing countenance. 

Note: possible error in the pinyin transcription; “Miao si shen” should read “Miao *se* shen”-- E.W. 

「曩謨　婆誐嚩帝　尾鉢囉(二合)誐攞孽多怛囉(二合)也　怛他孽多也(此云廣博身如來)

[Chinese note: This says the vast, broad bodied Thus Come One]

“Namo bhagavate vipula-gātrāya tathāgatāya.”

「由稱廣博身如來名號加持故，能令諸鬼咽喉寬大，所施之食，恣意充飽。

 Because of the power [generated by] invoking the name of the Thus-Come One Guang-pu-shen  (Expansive-Body), one is able to make the throats of all the ghosts expand so that the food that is distributed can satisfy them. 

「曩謨　婆誐嚩帝　阿(上)婆(去)孕迦囉也　怛他蘖多也(此云離怖畏如來)
[Chinese note:This says the Thus Come One of leaving far from fear and terror

“namo bhagavate abhayam-karāya tathāgatāya.

「由稱離怖畏如來名號加持故，能令諸鬼一切恐怖悉皆除滅，離餓鬼趣。」

 Because of the power (generated by) invoking the name of the Thus-Come One Li Wuwei (Fearless), one is able to cause all ghosts and every terror to be entirely eradicated and [they will] depart from the realm of the ghosts.” 

Note: Again the name differs from the Chinese text, which states 離怖畏如來, literally “ Thus Come One of leaving far from fear and terror”-- E.W. 

佛告阿難：「若族姓善男子等，既稱四如來名號加持已，彈指七遍，取於食器，於淨地上，展臂瀉之。作此施已，於其四方，有百千那由他恒河沙數餓鬼，前各有摩伽陀國七七斛食。受此食已，悉皆飽滿，是諸鬼等，悉捨鬼身，生於天上。

The Buddha told Ananda, “When good sons and others of your clan invoke the power of the names of the four Thus-Come Ones, they should snap their fingers seven times and take the rice vessel and sprinkle rice and water purified ground. Having done this the distribution is complete and each of the hundreds of thousands of myriads of hungry ghosts in all the four quarters— ghosts as numberless as the sands of the Ganges—will have forty-nine ‘Magadha’ bushels of rice. Having received this rice they will be completely satisfied and all these ghosts and others will completely slough their ghost bodies and be born in Heaven. 

「阿難！若有比丘、比丘尼、優婆塞、優婆夷，常以此密言及四如來名號加持食施鬼，便能具足無量福德，則同供養百千俱胝如來功德等無差別，壽命延長、增益色力、善根具足，一切非人、夜叉、羅剎、諸惡鬼神不敢侵害，又能成就無量福德壽命。

Ananda, if monks and nuns and male and female devotees regularly use this spell with the names of the four Thus-Come Ones to empower food and distribute it to ghosts, they will moreover get complete satisfaction and uncountable merit. It would be no different from getting the merit from offerings made to one hundred thousand myriads of Thus-Come Ones. Their lifespan will be prolonged and enhanced and the good roots will be completed. All nonhumans, demons ( yaksas ), and specters ( raksas ) and all of [283] the evil ghosts and spirits will not dare to harm them, and they will be able to attain limitless merit and long life. 

「若欲施諸婆羅門仙等，以淨飲食滿盛一器，即以前密言加持二七遍，投於淨流水中。如是作已，即為以天仙美妙之食，供養百千俱胝恒河沙數婆羅門仙。彼諸仙人得加持食故，

“ If you wish to distribute food to all of the brahmins and seers and so forth, take pure water and food and fill a vessel. Then, using the previously mentioned spell empower [it] twice seven times [二七遍] and cast [the offerings] into pure flowing water, and so it is done. It may [now] be regarded as the beautiful food and drink of gods and seers and offered to the one hundred thousand myriad of brahmins and seers. Thus, all will obtain this empowered food. 

以密言威德，各各成就根本所願、諸善功德，各各同時發誓願言：『願是食人，令壽延長、色力安樂；

Through use of the spell of Majestic Virtue, each and every one will accomplish their fundamental vows and all good merit, and at the same time each and every one will issue a vow, wishing to distribute food to people so that their lifespans will be lengthened and their appearance and strength will be peaceful and joyous

又令其人，心所見聞，正解清淨，具足成就梵天威德、行梵天行。又同供養百千恒河沙如來功德，一切冤讎不能侵害。』

Moreover, the spell will cause the minds of those who witness the rite to be upright, understanding, and pure. They will each completely attain the majesty of the god Brahma and perform the acts of the god Brahma. Moreover, the merit obtained is like the merit gotten by making offerings to one hundred thousand myriad of Thus-Come Ones; thus all sorts of injustices and enemies will be unable to afflict or harm you. 

「若比丘、比丘尼、優婆塞、優婆夷，若欲供養佛、法、僧寶，應以香、華及淨飲食，以前密言加持二十一遍，奉獻三寶。是善男子、善女人，則成以天餚饍上味，奉獻供養滿十方界佛、法、僧寶，亦為讚歎、勸請、隨喜功德，恒為諸佛憶念稱讚，諸天善神恒來擁護，即為滿足檀波羅蜜。

"If monks, nuns, and male and female devotees wish to make offerings to the [three] jewels—the Buddha, the teaching, and the community—they should take incense, flowers, and pure drink and food and use the power of the previously mentioned spell twenty-one times as an offering to the three jewels. These good sons and daughters then may use the heavenly delicacies obtained as offerings to the buddhas, the teaching, and the community of the worlds of the ten directions. Furthermore, if you praise their merit, you will consequently have joy and merit. If you persevere in intently praising all the buddhas, then all of the gods and good spirits will come to protect you, and you will have fulfilled the perfection of giving. 

「阿難！汝隨我語，如法修行，廣宣流布，令諸眾生普得見聞，獲無量福。是名『救焰口餓鬼及苦眾生陀羅尼經』，以是名字，汝當奉持。」

“Ananda, if you do as I have said and cultivate, practice, and promote this technique, you will cause all living beings everywhere to see, hear, and obtain innumerable blessings. This scripture is called the Scripture of the Spell for Saving the Burning-Mouth Hungry Ghost and Suffering Beings. You should respectfully hold fast to its words.” 

一切大眾及阿難等，聞佛說已，一心信受，歡喜奉行。

All the great assembly, Ānanda and the others, heard what the Buddha said and with wholehearted faith they reverently received it and joyfully put it into practice. 

References to Uranus, Neptune and Pluto in astrological literature before 1990: a survey of primary sources

 This post aims to organise every mention of the trans-saturnian planets in astrological literature before 1990. It started off life as a twitter thread, available here. https://twitter.com/edwardW2/status/1303192752943804416
 The thread will be arranged by planet, and by year of the text mentioned:

Introduction
The trans-saturnian planets refer to Uranus, Neptune and Pluto.
As soon as the Trans-saturnian planets were discovered, astrologers attempted to adopt them to their methods, and use them in their predictions. By the 21st century, opinion about the planets has more or less settled, as represented in the table below, culled from the following sources:

Cafeastrology : https://cafeastrology.com/articles/planetsinastrology.html
Phillip Graves: http://www.skyscript.co.uk/uranus3.html
Walters: http://www.skyscript.co.uk/uranus1.html

	Uranus	Neptune	Pluto
Year discovered	1781 Mar 13	1846 Sept 24	1930 Feb 18
Point discovered	24 gem	25 Aqu	17 Cancer
Orbital period	84 years	165 years	248 years
Domicile	Aquarius	Pisces	Scorpio
Exaltation	Scorpio	Undetermined	Undetermined
Detriment	Leo	Virgo	Taurus
Fall	Taurus	Undetermined	Undetermined
Characteristics	Often seen as the “Higher octave of Mercury”; Anything unusual or eccentric for better or worse; sudden changes.	“Higher Octave of Venus” ; occultism, haziness, illusion, fantasy	“Higher Octave of Mars” ; extremes in general ; destruction; rebirth ; absence

Notes: 

It is unlikely that this thread will capture all the sources, on this topic.  I am limited mostly to using Google Books in English ; this is only a fraction of what was written. As I am using wordsearch, this function may not accurately capture the name changes of the planets. For example, What we call Uranus was called Herschel right up till the 1850s. I may also miss out significant passages in the works.  

This thread will be always a work in progress; new works would be added as they are digitalised, and the significance of old works recognised. If you have anything that may be of interest, please let me know; we should all contribute to this project of the understanding of our astrological heritage.

I should also mention two valuable resources: http://skyscript.co.uk/ur_aq.html , on the earlybhistory of Uranuis, and https://theastrologypodcast.com/2019/04/27/how-did-pluto-and-the-outer-planets-get-their-meanings/ in the outer planets in general.

TL; DR (as of 10 Sept 2020)

- Uranus started being used by astrologers around the year 1800

- By the 1850s and 1860s, [i.e. about its first revolution round the zodiac] it had acquired a firm set of characteristics

- Neptune started being mentioned in astrological treatises about 1850-1860, but only tentatively

- by the 1890s, it was used regularly

- By about 1930, as embodied in Alan Leo, both Neptune and Uranus were being used extensively

-Pluto was considerably faster than all the topics; it was being used in astrological delineations, and assigned rulerships as early as 1938.