

मत्स्यपुराण
The Purana of the Fish Avatar
Lord Vishnu, in the form of a divine fish, rescues Manu and the Vedas from the cosmic deluge — a sweeping narrative of creation, genealogies, temple construction, sacred vows, and the eternal dharma.
Start ReadingThe Matsya Purana is one of the eighteen Mahapuranas, named after Vishnu's first avatara — the Matsya (fish). It is narrated by Lord Vishnu in his fish form to Manu during the great deluge (pralaya). The text spans creation myths, genealogies of solar and lunar dynasties, detailed instructions on temple architecture (vastu), idol-making (pratima lakshana), sacred geography, vratas and danavidhi, and the great war between Devas and Asuras. It uniquely integrates practical ritual guidance with cosmic mythology.
The Matsya Purana is structured into 176 Adhyayas (chapters), each covering distinct topics from cosmology to ritual practice.
176 chapters of sacred knowledge
Verses read one by one
This edition of the Matsya Purana on Vedapath includes:
The Matsya Purana is composed of 176 Adhyayas.
Each Adhyaya covers creation, genealogies, sacred rites, temple design, or cosmic narratives.

在奈弥沙林耶,诸仙在长久的萨特拉祭后,请苏多再度宣说甘露般的诸《往世书》,并特别询问宇宙创生之理、毗湿奴为何示现为摩蹉(鱼)之身,以及湿婆的怖畏罗/持髑髅者(Bhairava/Kapālin)等相。苏
Matsya Purana Adhyaya 1 introduces the Purana’s sacred frame at Naimiṣāraṇya and begins the Matsya Avatar rescue: Manu’s boon, the miraculous fish, the prophecy of Pralaya, and the divine boat instruc

苏多转述摩奴向摩度苏陀那请问:中间毁灭(Antarakṣaya)何时到来,如何护持众生,以及未来如何再会。摩蹉阐明劫坏次第:久旱饥馑,日热愈炽,多种烈火焚烧诸世界;继而七种坏劫云降下大雨,直至诸海汇合
Matsya Purana Adhyaya 2 explains the intermediate dissolution (antarākṣaya): drought, seven solar rays, cosmic fires, the seven pralaya-clouds, and the deluge—then describes Matsya guiding Manu’s Veda

摩奴询问梵天为何具四面,以及创世如何展开。摩蹉答曰:起初以苦行(tapas)与吠陀之显现为先;梵天最初所造为心生圣仙,继而由身生的诸生主与内在诸力。又依数论(Sāṅkhya)阐明“觉智(buddhi)
Matsya Purana Adhyaya 3 explains Brahmā’s four-faced form, the rise of the Vedas, the ten mind-born sages, and a Sāṅkhya-style creation sequence from Prakṛti to the five elements—ending with Śatarūpā

摩奴询问:梵天(Brahmā)为何能接近自己的后裔,族系同宗(sagotra)关系与婚姻盟约又如何起始。摩蹉(Matsya)回答:最初的创造属神圣、超越感官之境,不能完全以人间道德范畴裁断;唯有诸天知
Matsya Purana Adhyaya 4 explains the divine logic of primordial creation, Brahmā–Gāyatrī/Sāvitrī–Sarasvatī theology, Kāma’s curse and future birth, and a detailed genealogy from Manu and Dhruva to the

诸仙人请苏多详述诸多宇宙族类的起源。苏多区分了早期无性之造化,与后来自达克沙开始的有性繁衍。达克沙奉自生梵天(Svayambhū Brahmā)之命行创造,先生出若干不能使世界增广的群体;继而生哈利耶
Matsya Purana Adhyaya 5 explains Daksha’s generative creation, Narada’s diversion of Haryashvas and Śabalas, the distribution of Daksha’s daughters, and detailed lineages of the Vasus and Rudras—highl

延续宇宙谱系的编录,苏多宣告将叙述迦叶波由多位妻子所生的诸子与孙裔。先安立阿底提之子为历诸摩奴劫所共忆的十二阿底提耶(Āditya),继而转述底提之代提耶(Daitya)一系——如希兰尼亚迦湿布(Hi
Matsya Purana Adhyaya 6 explains Kaśyapa’s cosmic progeny—Twelve Ādityas, Daityas (Prahlāda–Bali–Bāṇa), Dānavas (Vipracitti), Nāga lords (Śeṣa, Vāsuki, Takṣaka), and the bird line (Garuḍa, Aruṇa, Jaṭā

诸圣贤请苏多说明:底提所生的摩鲁特如何诞生,并为何与诸天为友。苏多叙述底提苦行,并向婆悉吒请问能除忧悲、赐予吉祥子嗣之誓戒。圣贤制定“摩陀那·十二日誓”(Madana-Dvādaśī);苏多详说供具、
Matsya Purana Adhyaya 7 explains the Madana-Dvādaśī vow in full ritual detail and narrates how Diti’s embryo became forty-nine Maruts—named from ‘mā ruda’—and why they became yajña-shareholders allied

诸圣者听闻原初创造后,请苏多说明次第创造及各劫轮回中主宰者。苏多叙述普利图的普遍灌顶,并有条不紊地任命诸“阿提帕”统摄:月界、星宿、诸元素、天神与冥地下界之权;继而设立山岳、水域、天乐神众、那伽、飞鸟
Matsya Purana Adhyaya 8 explains pratisarga (secondary creation) through King Pṛthu’s consecration and his appointment of presiding rulers over gods, elements, beings, and the four directions—linking

在聆听前一段开示后,摩奴再次祈请阇那尔达那讲述更早诸摩奴的功业。摩蹉答应以简要而有条理的方式,说明诸摩奴时代(Manvantara)、谱系传承与宇宙时间的度量,并依次叙述:自生摩奴(Svāyambhu
Matsya Purana Adhyaya 9 summarizes the Manvantara cycles—Manus, Saptarṣis, deva-gaṇas, Indra names, and cosmic time (kāla-pramāṇa)—highlighting Vaivasvata Manu and future Sāvarṇi lineages.

在追忆宇宙周期性的毁灭与与毗湿奴合一(Viṣṇu-sāyujya)之后,诸仙(Ṛṣi)向苏多(Sūta)请问:大地为何得名、王权何以成立——君王被称为“地之主”,而大地的归属依据何在,又为何称为Bhū
Matsya Purana Adhyaya 10 explains Vena’s fall, Pṛthu’s rise, and the famous ‘milking of the Earth’—why Earth is called Gauḥ and Pṛthivī, and how rajadharma restores prosperity, ritual order, and welfa

Adhyāya 11 opens with the ṛṣis requesting Sūta to narrate, in proper order, the lineages of Āditya (
Matsya Purana Adhyaya 11 explains the Solar-dynasty origins through Vivasvān, Saṃjñā and Chāyā, Yama’s curse and boon at Gokarṇa, Tvaṣṭṛ’s shaping of Surya’s radiance into divine weapons, a key Surya-

苏多(Sūta)叙述:摩奴(Manu)之诸子以伊克什瓦库(Ikṣvāku)为首,在舍罗婆那(Śaravaṇa)附近寻觅国王,见月光者(Candraprabha)已化为母马。他们请问祭司迈特罗伐楼尼(M
Matsya Purana Adhyaya 12 explains the Śaravaṇa grove’s gender-transforming ordinance, Śiva–Pārvatī’s unbreakable decree, Ikṣvāku’s Aśvamedha merit, and an extensive Solar dynasty genealogy from Ikṣvāk

摩奴向摩蹉请问祖灵(Pitṛ)之谱系,以及日神罗毗(Ravi)与月神苏摩(Soma)在施行施罗达(Śrāddha)时作为受祭神祇的特殊地位。摩蹉答以祖灵众(Pitṛ-gaṇa)的分类:天界有七类,并分
Matsya Purana Adhyaya 13 explains the Pitṛ-gaṇas and Śrāddha hierarchy (Ravi/Soma), praises gifting to yogins, narrates Satī’s self-immolation in Dakṣa’s yajña, and reveals the Goddess’s 108 names wit

苏多(Sūta)叙述索摩跋他(Somapatha)诸界,为摩利支(Marīci)后裔与诸祖灵(Pitṛ)所居,并介绍阿遮陀(Acchodā)——由意念所生的河流/少女,隶属阿耆尼施瓦塔祖灵(Agniṣ
Matsya Purana Adhyaya 14 explains Pitṛloka and the Acchodā legend, the origin and akṣaya merit of Amāvāsyā offerings, core karma doctrine, and a prophecy linking Acchodā’s rebirth as Satyavatī to Parā

苏多延续以法为本的叙述,描绘光辉的祖灵诸界(如毗婆罗阇等),行施“施罗陀”(śrāddha)者在彼处欢喜,众多天界众生亦同来参与礼敬。又引出瑜伽女/瑜伽母(毗瓦梨 Pīvarī),以苦行得哈利之恩许:
Matsya Purana Adhyaya 15 explains Pitṛ-worlds and śrāddha: Barhiṣad and other ancestral hosts, mind-born genealogies, the origin and benefits of śrāddha, and precise offerings—plus items to avoid for

苏多传述:摩奴在聆听先前教诲后,向凯沙瓦/摩蹉请问施行祖先祭(śrāddha)的时日、种类、应邀之人、应当排除者,以及供献如何抵达诸祖灵(Pitṛ)。摩蹉答曰:(1) 将祖先祭分为常行(nitya)、
Matsya Purana Adhyaya 16 explains Śrāddha in depth—its types (nitya/naimittika/kāmya), the Pārvaṇa–Anvāhāryaka rite, eligible and excluded guests, piṇḍa and tarpaṇa procedure, ritual space setup, mant

在苏多(Sūta)的开示中,他以“噢,国王”称呼听者,转述毗湿奴(Viṣṇu)关于普遍且可反复修行的“萨达拉那(Sādhāraṇa)施罗陀(śrāddha)”祖先祭仪之教。叙述先论择日:parva 诸
Matsya Purana Adhyaya 17 explains the Sādhāraṇa Śrāddha taught by Viṣṇu—auspicious (akṣaya) timings, inauspicious yogas, complete Pitṛ-kārya procedure, vessel rules (silver), food offerings, recitatio

苏多继续开示,转述持轮者迦克罗巴尼(毗湿奴)关于 ekoddiṣṭa 仪轨及父亡之后儿子应尽之责。文中按种姓(varṇa)并及特殊情形,列举死亡所致不净期(āśauca)的长短;继而说明为期十二日的饿
Matsya Purana Adhyaya 18 explains ekoddiṣṭa śrāddha, varṇa-wise āśauca durations, twelve-day piṇḍa-dāna for the preta, prescribed dānas and vṛṣotsarga, and the annual sapīṇḍīkaraṇa that integrates the

诸仙人提出祭施传达之疑:若施物在Śrāddha中被婆罗门食用,或投入火中供献,何以能在Pitṛloka为祖灵(Pitṛ)所“受用”,乃至那些处于善恶不同后死境界者亦然?苏多以吠陀之说先分列祖灵诸类(V
Matsya Purana Adhyaya 19 explains how śrāddha (kavya) and havis offerings reach the Pitṛs through name, gotra, mantras, and śraddhā—detailing Agniṣvātta oversight and how offerings transform across re

诸仙询问:(1) 乔悉迦(Kauśika)一系如何证得“至上瑜伽”(uttama-yoga),(2) 业力如何因五世相连而得以耗尽。苏多答曰:乔悉迦之七子(伽尔伽 Garga 之弟子)遭饥馑,竟杀食迦
Matsya Purana Adhyaya 20 explains karma-kṣaya across five births through the story of Kauśika’s seven sons, their famine-driven sin framed as śrāddha, rebirth as hunters, jātismaratva, fasting at a tī

诸仙人问苏多:婆罗摩达多如何成为“通晓一切众生之语者”(sarva-sattva-ruta-jña),以及四只赤鸭(cakravāka)之组如何出现。苏多叙述四位能忆前生的婆罗门——Dhṛtimān、
Matsya Purana Adhyaya 21 narrates the Brahmadatta episode—Hari’s boon of a son who understands all beings’ speech—while teaching Pitṛ-māhātmya (Śrāddha’s power), jātismara past-life memory, yogic sidd

诸仙提出三项相连之问:(1) 何时行施可使祭祖圣礼Śrāddha得无尽之果,(2) 一日之中何段最宜行者,(3) 于哪些圣地tīrtha修Śrāddha能获广大功德。苏多答曰:(a) 说明午后吉相——
Matsya Purana Adhyaya 22 explains when Śrāddha becomes inexhaustibly meritorious (Kutapa & Svadhā-bhavana), which times to avoid (Rākṣasī sāyāhna), and a vast list of Pitṛ-tīrthas—Gaya, Kāśī, Prayāga,

诸仙询问苏摩(Soma,月神)作为祖灵(Pitṛ)之主的地位,以及由他而出的王族世系。苏多(Sūta)叙述:在创世初期,阿特里(Atri)修行无上苦行;在乌玛之主(Umāpati,即湿婆)与乌玛同在的
Matsya Purana Adhyaya 23 explains Soma’s origin from Atri’s tapas, his radiance and lordship over medicinal herbs, the Rājasūya as a source of sovereignty, and the Tārā-abduction war resolved by Brahm

苏多叙述:塔罗所生之布陀出现,苏摩承认并为其命名,且立布陀为王。布陀使伊罗怀孕而生普鲁罗婆娑;普鲁罗婆娑行大祭,礼敬阇那尔达那,以达摩护持大地而名闻遐迩。达摩–阿尔塔–迦摩来访:阿尔塔因贪欲而诅咒,迦
Matsya Purana Adhyaya 24 summary: Budha’s birth and consecration, Purūravas’ dharmic kingship and Urvaśī episode, Raji’s Deva–Asura war, Bṛhaspati’s hetuvāda strategy, and Yayāti’s sons culminating in

诸圣问苏多:为何普罗婆族兴起而夜度族衰落,并请叙述耶耶提的功德事迹。苏多追忆往昔对话:沙塔尼迦王曾问圣者绍那迦关于耶耶提与普鲁承继王位之事。绍那迦先以天神与阿修罗之争为背景:诸天择布里哈斯帕提为师,阿
Matsya Purana Adhyaya 25 explains the dynastic question of Paurava vs Yadu fortune and begins the Yayati cycle via the Kacha–Devayānī–Śukra narrative, detailing the Sañjīvanī vidyā, Deva–Asura rivalry

Śaunaka叙述:迦遮(Kaca)完成誓行,蒙师长遣别后,启程前往三十三天诸神之界。提婆耶尼(Devayānī)先开口,称赞迦遮的品行与学识,请求依咒语所认可的仪轨与他成婚。迦遮恭敬答道:她是师尊之
Matsya Purana Adhyaya 26 explains the Kacha–Devayani dialogue: guru-dharma, refusal of marriage, Devayani’s curse on Kacha’s vidya, and the Devas’ praise after Kacha reaches Indra—an essential Puranic

绍那迦叙述:迦迦携带神圣知识成功归来后,诸天欢喜,催促因陀罗诛灭仇敌。因陀罗出征途中见林中少女嬉戏,遂化作清风,搅乱她们的衣裳。混乱之际,沙尔弥什塔夺取提婆耶尼的衣服,引发争执:提婆耶尼强调戒律与礼法
Matsya Purana Adhyaya 27 narrates Indra’s forest mischief, Devayānī–Śarmiṣṭhā’s status-driven quarrel, Devayānī’s fall into a well, and King Yayāti’s rescue—setting up the Yayāti genealogy and a sharp

舒克罗开示:忍受恶言、克制嗔怒,即为天道之行(devayāna),乃内在的胜利,胜过宏大的祭祀。他以鲜明譬喻说明——嗔怒如脱缰奔马,宽恕如蛇蜕皮——并将无嗔(akrodha)置于屡行马祭(Aśvame
Matsya Purana Adhyaya 28 teaches akrodha and kṣamā as the ‘divine path’: restrain anger at its rise, value forgiveness over ritual merit like Aśvamedha, and choose virtuous company—through Śukra and D

绍那迦叙述舒克罗与弗利沙帕尔梵的对峙:舒克罗宣言,非正法(adharma)虽结报缓慢却必定成熟,并警告若杀害婆罗门迦遮(Kaca),罪业将立刻“成熟”而现前。舒克罗威胁离弃国王与其国土,责其怠慢亲生女
Matsya Purana Adhyaya 29 explains how Śukra warns Vṛṣaparvan that adharma ripens inevitably, why Kaca’s killing is condemned, and how Devayānī secures Śarmiṣṭhā as her attendant—shaping later Puranic

绍那迦叙述:德瓦耶妮在春日与侍女及舍尔米什塔同游林中。国王耶耶提狩猎寻水而至,见诸女,询其氏族(gotra)与名号。德瓦耶妮自称为舒克罗之女,并介绍舍尔米什塔为弗利沙帕尔梵之女,今在己侧服侍。耶耶提疑
Matsya Purana Adhyaya 30 summary: Devayānī meets King Yayāti in the forest, debates dharma and varṇa order, and Śukra (Bhārgava) authorizes their marriage—also commanding that Śarmiṣṭhā be honored but

绍那迦继续讲述耶雅提的事迹:耶雅提将提婆耶尼安置于内宫;弗利沙帕尔梵把舍尔弥什塔安顿在阿输迦林苑旁,配以侍从与充足供给。提婆耶尼怀孕并诞下一子。久后,舍尔弥什塔长成妙龄,私下前来求见耶雅提,请求夫妻之
Matsya Purana Adhyaya 31 narrates Yayāti’s return, Devayānī’s queenship, Śarmiṣṭhā’s dharmic appeal, the debate on truth vs permissible untruths, and the birth of a radiant prince—key for Puranic gene

绍那迦叙述天女德瓦耶妮听闻舍尔米什塔已有子嗣而悲愤,遂与之对质。舍尔米什塔称此子乃由一位正直的吠陀圣仙赐予,自己所行皆在达摩之内。德瓦耶妮虽暂受其说,却追问:除外在族姓标记之外,如何辨识真正的“二生者
Matsya Purana Adhyaya 32 narrates Devayānī–Śarmiṣṭhā’s dispute, the births of Yayāti’s five sons (Yadu, Turvasu, Druhyu, Anu, Pūru), Śukrācārya’s curse of instant old age, and the dharmic condition al

Śaunaka 叙述:耶雅提王因 Śukra 的诅咒骤然衰老,回到都城,恳求长子 Yadu 代他承受老迈与 pāpmān(罪垢),使自己得以借 Yadu 的青春享乐一千年。Yadu 拒绝,并劝父王另择
Matsya Purana Adhyaya 33 explains King Yayāti’s curse-born old age, his request to exchange youth with his sons, the refusals and resulting curses, and Pūru’s acceptance that earns a boon—linking desi

绍那迦叙述:耶耶提将衰老转与其子而复得青春,却仍以正法之王治国——举行祭祀(yajña)与祖灵供养(śrāddha),广行布施,礼敬宾客,护佑臣民,并惩治罪犯。千年之后,耶耶提省思时光无常,教诲普鲁:
Matsya Purana Adhyaya 34 explains Yayāti’s dharmic kingship, the insight that desire increases by indulgence, and the coronation of Pūru over elder sons—ending with key dynastic genealogies (Yādava, P

圣者绍那迦叙述:耶耶提将王位让与普鲁,遂入林修行,行持林栖期(vānaprastha)之法。文中详述其戒则:与婆罗门同住或近住,食果与根,敬奉来宾,以“拾遗式”(śiloñcha)自给,祭献祖灵(Pi
Matsya Purana Adhyaya 35 explains King Yayāti’s consecration of Pūru, his vānaprastha disciplines, graded austerities (pañcāgni, air-only, one-foot standing), and the mystery of his later fall from he

绍那迦叙述耶耶提离世后的殊荣:在天界(Svarga)受礼敬,并居于梵天界(Brahmaloka)。后来耶耶提前往拜见因陀罗;因陀罗问:当普鲁(Pūru)承受耶耶提之形,甘受老迈并得王国时,耶耶提曾对他
Matsya Purana Adhyaya 36 explains Yayati’s dialogue with Indra, the transfer of kingship to Puru, and powerful Rajadharma teachings on forbearance, non-retaliation, sweet speech, charity, and honoring

因陀罗在耶雅提出离之后,质问他的苦行。耶雅提自言无人能及其自修之苦行(tapas)。因陀罗指出:他缺乏真实的辨别智,将善与恶、胜与劣视为同等,因此所得天界福报终有尽时;功德耗尽,便从天坠落。耶雅提承认
Matsya Purana Adhyaya 37 explains Yayāti’s fall from Indra’s heaven due to misjudgment and pride, and teaches the power of sat-saṅga, humility, and the Lord’s presence in Agni, Earth, Sun, and the wel

韶那迦以对话体叙述此事:耶雅提因福德耗尽而自天界坠落,在祭祀场附近与阿湿多迦相遇。耶雅提先自报身份并说明堕落之因(对众生失敬),又以年长自居而不行正式礼敬。阿湿多迦驳之,指出二次生者(dvija)的“
Matsya Purana Adhyaya 38 explains the Yayāti–Aṣṭaka dialogue on true seniority, dharma, and equanimity, and narrates Yayāti’s ascent through Indra’s city and Nandana before falling when merit is exhau

阿ṣṭaka 询问 Yayāti 为何离开迦摩卢波的难陀那园。Yayāti 开示:当福德耗尽(kṣīṇa-puṇya)时,即便在天界,灵魂也会被舍弃,堕入“地上之狱”bhauma-naraka,长久受
Matsya Purana Adhyaya 39 explains kṣīṇa-puṇya (merit exhaustion), the fall into bhauma-naraka, the karmic process of rebirth and embryo formation, and the seven dharmic “gates” to heaven—ending with a

阿ṣṭaka以比较之问开篇:四种住期(四Āśrama)虽教法各异,究竟循何道而得达诸天?耶耶提依次开示:先说梵行者的戒律与研习;继说居家者以法求财,并行祭祀、布施与待客;再说林栖者以不害与节制而住;最
Matsya Purana Adhyaya 40 explains how brahmacārins, gṛhasthas, vānaprasthas, and bhikṣus attain the divine through discipline, yajña–dāna–hospitality, forest-restraint, and renunciation, culminating i

阿ṣṭaka问耶耶提:谁最先获得与天神相应的亲近?耶耶提赞叹能自制的行乞修行者,胜过被欲望驱使的居家者。他警示:罕有的长寿若被滥用,必招悔恨并需严厉苦行;并指出真正的法(dharma)在于不残害、正直
Matsya Purana Adhyaya 41 narrates Yayāti’s fall as his merit ends, Aṣṭaka and Pratardana offering their heavenly ‘worlds,’ and a sharp teaching on rājadharma: cruelty is downfall, true dharma is strai

瓦苏曼(Vasumān)向被视为 kṣetrajña、通晓达摩的雅雅提(Yayāti)询问自己的天界归宿;雅雅提赐福,使其得已安立之诸世界。瓦苏曼愿将自己的诸 loka 奉献给雅雅提,并提出象征性的“
Matsya Purana Adhyaya 42 explains Yayāti’s moral test with Vasumān, Śibi, and Aṣṭaka—covering rajadharma, the ethics of accepting gifts (pratigraha), the power of satya, and Śibi’s exemplary virtues,

苏多述说:沙塔尼迦因从绍那迦所闻而欢喜,依正法致敬并施赠;绍那迦受之,复将财物布施诸婆罗门,遂隐没而去。诸仙随后请苏多详述耶雅提经由雅度一支的世系。苏多列举雅度诸子与相承次第,至海诃耶支系,终归于迦尔
Matsya Purana Adhyaya 43 explains Yayāti’s lineage through Yadu, the rise of the Haihaya line, and the extraordinary reign of Kārtavīrya Arjuna—his boons from Dattātreya, imperial sacrifices, conquest

Adhyāya 44 unfolds in a Ṛṣi–Sūta samvāda. The sages question how Kārtavīrya Arjuna—remembered as a p
Matsya Purana Adhyaya 44 explains how Āditya grants Kārtavīrya Arjuna solar arrows that burn Āpava’s tapas-forest, then details the Kroṣṭu–Yādava genealogies (Andhaka, Vṛṣṇi, Bhoja, Ahuka, Devaka, Ugr

苏多继续宣说弗利什尼(Vṛṣṇi)系谱:甘达梨(Gāndhārī)与摩德梨(Mādrī)为妻,子嗣有苏密多罗(Sumitra)、尤陀阇特(Yudhājit)、提婆弥ḍḍhuṣa(Devamīḍhuṣa
Matsya Purana Adhyaya 45 explains the Syamantaka jewel episode—Prasena’s death, Krishna’s pursuit of Jambavan, and the clearing of false accusation—followed by detailed Vrishni–Sainya and Akrura genea

苏多继续叙述族谱:由艾克湿瓦姬(Aikṣvākī)而出,生出舒罗(Śūra)及婆阇(Bhoja)诸子。婆苏提婆(Vasudeva)被认作旧称“阿那迦敦杜毗”(Ānakadundubhi),其世系经由天
Matsya Purana Adhyaya 46 summarizes the Śūra–Bhoja genealogy, Vasudeva (Ānakadundubhi) and his wives/sons, Kuntī’s link to the Pāṇḍavas’ divine births, Kaṃsa’s killings, and the auspicious amāvāsyā co

苏多叙述毗湿奴在人间由提婆姬怀胎降生,婆苏提婆畏惧甘萨,并将婴儿隐匿/转送至难陀家中抚养。诸仙问婆苏提婆—提婆姬—难陀—耶输陀的真实身份;苏多答以他们对应宇宙本源的祖先迦叶波与阿底提,并说明“瑜伽幻力
Matsya Purana Adhyaya 47 summarizes Krishna’s descent in the Yadu line, the vast Yadava genealogy, Shukracharya’s fierce dhūma-vrata for victory mantras, Bṛhaspati’s deception, Bhṛgu’s curse on Vishnu

苏多继续诵述王族谱系:借由雅雅提“转移衰老”(jarā-saṃkramaṇa)之事,将图尔瓦苏一支并入普奥罗婆(Paurava)系,继而列举历代君王及其所辖国土。随后转述德鲁休(Druhyu)后裔(健
Matsya Purana Adhyaya 48 summarizes major royal genealogies and janapadas, narrates the Bali–Dīrghatamas episode (curse, go-dharma, kṣetraja sons), explains the origins of Anga–Vanga regions, and clar

苏多继续叙述族谱:普鲁之后裔传至安提那罗,继而为伊利那与杜沙延陀;沙昆塔拉所生婆罗多成为“婆罗多族(Bhārata)”之名的由来。无形之声命杜沙延陀承认其子,宣说“putra(子嗣)能救父脱离阎摩”,
Matsya Purana Adhyaya 49 maps the Paurava–Kuru genealogy from Puru to Hastināpura’s founder Hastin, narrates Bharata–Śakuntalā and a dharma teaching on fatherhood, explains Bharadvāja/Vitatha’s transf

苏多继续讲述族谱:阿阇弥ḍha → 尼罗 → 苏善提 → 普鲁迦努 → 普利图 → 婆陀罗阿湿婆,并述其五位般遮罗君王,以及牟陀伽罗的牟陀伽利耶/迦ṇva支系。又追溯温陀耶阿湿婆与美那迦所生双子(提婆
Matsya Purana Adhyaya 50 maps the Paurava–Kuru lineage from Pañcāla origins to Śaṃtanu, Vyāsa, the Pāṇḍavas, Parīkṣit and Janamejaya—then opens into future kings and yuga doctrine, including Kurukṣetr

诸仙请求对二次生者恒应礼敬之圣火作系统叙述,并按正序说明其vamśa(火族谱系)。苏多答曰:阿耆尼之源起于斯瓦扬布瓦摩奴劫(Svāyambhuva Manvantara),为梵天意生之子阿毗摩尼(Ab
Matsya Purana Adhyaya 51 explains the Vedic sacred fires—Gārhapatya, Āhavanīya, and Dakṣiṇāgni—through Agni’s genealogy (Abhimānī, Pāvaka, Pavamāna, Śuci), the dhiṣṇya ritual stations, river-consorts,

诸仙人请苏多重述毗湿奴往昔关于法与非法之全体教诲。苏多说明:此教本出自阇那尔达那以摩蹉(鱼)形示现,曾教摩奴论宇宙之创造与再创造,并说业瑜伽与数论(Sāṃkhya)。应仙人再问,苏多界定业瑜伽:由正当
Matsya Purana Adhyaya 52 explains Karma-yoga as the basis of true knowledge, lists eight essential inner virtues, and details the Pancha Mahāyajñas to offset household harms—ending with abheda (non-di

诸仙人请问苏多:应如何循序说明诸《普拉那》的编号与分类,以及布施之法(dāna-dharma)的正确次第。苏多答曰:此教法极其古远,乃原初之人对摩奴所说,并转述摩蹉之说:普拉那在诸论典(śāstra)
Matsya Purana Adhyaya 53 lists the 18 Puranas with verse counts, explains Purana classification (sattva–rajas–tamas), defines the pancha-lakshana, and details powerful dana rites for donating copied P

苏多阐明一段关于布施之法(dāna-dharma)与誓戒、斋戒相结合的专门教导,称其为摩诃提婆与那罗陀对话的如实记载,能成就法(dharma)、利(artha)与欲(kāma)。在凯拉萨山上,那罗陀请
Matsya Purana Adhyaya 54 explains the Nakṣatra-Puruṣa Vrata—worshipping Viṣṇu’s cosmic body across nakṣatra-days—along with fasting rules, brāhmaṇa-honoring, and major dāna (gold image, kalasha, cow,

那罗陀请问:对不能持断食者,何种誓戒能得如同斋戒之功德?伊湿伐罗答曰:在“阿底提耶睡卧/罗毗睡卧”(Āditya-śayana/Raviśayana)之誓中,允许夜食(nakta),其果报无尽。又指出
Matsya Purana Adhyaya 55 explains the Raviśayana (Āditya-śayana) vrata for those unable to fast, detailing nakta-bhojana, the Sārvakāmikī tithi, Surya-nāma worship on the Śiva-liṅga, strict diet rules

世尊以直接教诫的方式宣说:Kṛṣṇāṣṭamī 为能净化罪垢的持戒法。经中按月逐一列举以特定名号礼拜湿婆(Śiva)之法,并规定敬奉婆罗门(brāhmaṇa),以布施(dāna)护持湿婆信众。又详述以
Matsya Purana Adhyaya 56 explains the Kṛṣṇāṣṭamī vrata: month-wise Śiva epithets, night worship with pañcagavya, sacred dantapavana trees, and prescribed gifts (black cow, garments, gold) promising pe

那罗陀向“月冠之主”祈请一种能赐予 āyus(寿命)、ārogya(健康)、kula-vṛddhi(家族兴盛)并屡得与贤贵/王者结缘的誓愿法。主赞许其问之功德,揭示秘义:罗希尼—月神卧地誓(Rohiṇ
Matsya Purana Adhyaya 57 explains the Rohiṇī–Candraśayana vow: auspicious Monday full-moon timing, pañcagavya bath, 800 āpyāyasva japa, Soma-name worship of Viṣṇu, month-wise flowers, and concluding d

苏多开示主题:毗湿奴安住于诸水库与水域之中。问者请教建立神祠的正法:由谁主祭、所需何种祭坛(vedī)、适当的时地、阿阇梨(ācārya)的资格与所用资具。马兹亚尊者答以“塔达迦仪”(taḍāga-v
Matsya Purana Adhyaya 58 explains the taḍāga-vidhi: auspicious timing, Vastu-based altar and maṇḍapa dimensions, priestly roles, Varuṇa-centered homa, Vedic recitations, dāna, and the promised merits

诸仙人向苏多请问:关于树木的条理分明、细致周全的规制,以及为树作安立与奉献(树祭、树庆)之仪轨,并求阐明传统所说诸世界与此等功业死后之果报。苏多答曰:树之仪式当依既定“池塘祭”之范式而行——预备曼荼罗
Matsya Purana Adhyaya 59 explains the complete vṛkṣotsava (tree-festival) and pādapa-udyāpana rite—kumbha installation, bali, homa to Lokapālas and Vanaspati, snapana with Vedic/Varuṇa mantras, dāna a

摩蹉(Matsya)宣说一项新戒行,名为“Saubhāgya-Śayana(吉祥安卧誓)”。先述其缘起:宇宙焚烧之际,saubhāgya 归摄于毗湿奴(Viṣṇu);继而在梵天与毗湿奴的争竞中,可怖的
Matsya Purana Adhyaya 60 explains the Saubhāgya-Śayana vow—its cosmic origin, Lalitā (Satī/Gaurī)–Śiva worship on Śukla Tṛtīyā, the Saubhāgya-aṣṭaka (eight auspicious items), month-wise offerings, and

Adhyāya 61 unfolds as a Nārada–Maheśvara saṃvāda that moves from cosmology into ethics, mythic genea
Matsya Purana Adhyaya 61 explains the seven lokas, the dharma–artha debate over drying the ocean, Agastya’s jar-birth (Mitra–Varuṇa, Urvaśī, Vasiṣṭha), and the complete Agastya-arghya ritual with dona

摩奴祈求阎那尔达那开示一种唯一的誓戒,能赐予吉祥婚福(saubhāgya)、健康(ārogya)、死后不坏之功德,并成就享乐与解脱(bhukti–mukti)。摩蹉(Matsya)以权威先例作答:自在
Matsya Purana Adhyaya 62 explains the Ananta-Tritiya (Giritanaya) Vrata—Gauri/Lalita worship with tilaka, lotus-maṇḍala installation, month-wise flowers, pañcagavya purification, guru-puja, gifts, and

自在天继续讲述仪轨,提出第三种赎罪誓愿“Rasakalyāṇinī”。他规定在摩伽月(Māgha)受持的时机与沐浴法度,详述女神(Devī)灌顶(abhiṣeka),并按从右至左次第礼拜诸肢体,将女神
Matsya Purana Adhyaya 63 explains the Rasakalyāṇinī Vrata—Magha śukla tṛtīyā Devī worship with abhiṣeka, aṅga-pūjā, month-wise abstentions (salt, jaggery, milk, ghee), pañcagavya, and gifts like a gol

承接诸多持戒(vrata)教诲,主宣说世间著名的“第三日”斋戒,名为Ārdrānandakarī。并指明其尤为灵验之时(白半月第三日Śukla Tṛtīyā与特定宿nakṣatra相应),及其仪轨:以
Matsya Purana Adhyaya 64 explains the Ārdrānandakarī Śukla Tṛtīyā Vrata—auspicious nakṣatra conditions, Śiva–Pārvatī worship with white flowers, mantra-aṅga mapping, prescribed gifts, ritual bath wate

主继续以教诲之姿宣说另一种戒行:Tṛtīyā(第三日),称为 sarva-kāma-dā,能成就一切所愿。主阐明总则:在此 tithi 所行之布施(dāna)、火供(homa)与持诵(japa),其功
Matsya Purana Adhyaya 65 explains the Akṣaya Tṛtīyā vrata: fasting on Vaiśākha Śukla Tṛtīyā, Viṣṇu worship with akṣata, saktu-dāna to Brāhmaṇas, and why dāna, homa, and japa on this day yield imperish

摩奴向马杜苏丹/马达瓦请问:如何获得甜美言语、众人爱戴、卓越学识、与妻族亲眷和合,以及长寿。摩蹉赞其所问,宣说“萨拉斯瓦塔誓戒”(Sārasvata-vrata):择吉日(可取周日并具graha-tā
Matsya Purana Adhyaya 66 explains the Sarasvata Vrata—Gayatri/Sarasvati worship with silence, Brahmin feeding, white offerings, and 13-month discipline—to gain sweet speech, mastery of learning and ar

问者请求详知日月食时的沐浴仪轨:所需物品、咒语与次第。摩蹉主(Matsya)答曰:食乃一种「grahaṇa-samplava」,即如同食相般的行星灾厄,能影响个人的 rāśi(星宫/命宫),故应依通行
Matsya Purana Adhyaya 67 explains the eclipse-time Graha-snāna: four kumbhas, pañcagavya and herbs, deity-invocation mantras (Indra–Śaṅkara), Vedic abhiṣeka, mantra-inscription with mudrās, and dāna—p

那罗陀请问:何种仪轨能对治突发恐惧、心神躁动、凶兆不祥,并如何摧灭阿拉克什米(Alakṣmī),尤其如 mṛtavatsābhiṣeka 之类的安抚仪式。世尊答曰:现世诸厄多由前世罪业所感,并宣说“萨
Matsya Purana Adhyaya 68 explains the Saptamī-snapana and Mṛtavatsābhiṣeka—Sūrya–Rudra homa, kumbha abhiṣeka, bālagraha protection mantras, and charity—prescribed to destroy Alakṣmī, pacify fear, omen

摩蹉(Matsya)叙述一段前劫因缘:梵天向湿婆请问,如何以微少苦行获得健康(ārogya)、自在富贵(aiśvarya)与解脱(mokṣa)。湿婆预言在毗婆斯伐多时代,婆苏提婆(Vāsudeva)将
Matsya Purana Adhyaya 69 explains the Bhīma-Dvādaśī (Kalyāṇinī) vow: Māgha Dvādaśī/Ekādaśī discipline, Nārāyaṇa limb-worship, homa, maṇḍapa measurements, gifts to brāhmaṇas, ancestor uplift, and the t

梵天向主询问娼伎(veśyā)之既定法则。主以一段与未来相系的叙事作答:婆苏提婆的众多女子陷入欲染,有人发出诅咒,称盗贼将掳走她们。雅陀婆族灭尽、克舍婆离去之后,劫掠果然发生;诸女沦为奴役,遂求归依。
Matsya Purana Adhyaya 70 explains paṇya-strī (courtesan) sadācāra through the Dvārakā aftermath: Nārada’s curse, Dālbhya’s guidance, and a 13‑month Sunday vrata with worship, mantras, and gifts (rice,

梵天询问:(1) 男子因迷惑或醉酒而亲近他人妻子之罪的忏悔法;(2) 依正法防止男女因离别而生忧苦的方法。世尊答曰:在室罗伐那月(Śrāvaṇa)黑半月第二日(Dvitīyā),吉舍婆(Keśava)
Matsya Purana Adhyaya 71 explains the Aśūnyaśayana Vrata on Śrāvaṇa Kṛṣṇa Dvitīyā—Keśava worship with Lakṣmī, mantras for protecting marriage, dietary discipline, and śayyā-dāna—promising prosperity a

自在天(Īśvara)引出一段预言于二婆罗纪末的事:在奈弥沙林(Naimiṣāraṇya),坚战(Yudhiṣṭhira)请问毗波罗陀(Pippalāda)如何获得健康、富足、守法之坚志、身形圆满,以
Matsya Purana Adhyaya 72 explains the Aṅgāra (Aṅgāraka/Maṅgala) Vrata through the Pippalāda–Yudhiṣṭhira dialogue, detailing Tuesday-Caturthī worship, dāna rules, the Virabhadra–Angaraka origin story,

毗波罗陀教导由提湿提罗:有一名为“普拉提施迦罗”(Pratiśukra)的息灾行法,应在出行之始与归来之终,以及金星(Śukra)升起之时修行。文中详述所用器皿材质与白色供品,指示以赞颂Śukra的颂
Matsya Purana Adhyaya 73 explains the Pratiśukra rite for safe journeys and Śukra-udaya, plus Bṛhaspati (Vācaspati) worship with yellow-coded rites, ghṛta-homa, dana, and timing on Saṅkrānti/Amāvāsyā

梵天向主祈问一种能令众生渡越轮回(saṃsāra),并赐予天界(svarga)、健康(ārogya)与安乐(sukha)的誓戒(vrata)。主答曰:有多种以太阳神苏利耶(Sūrya)为中心的第七日(
Matsya Purana Adhyaya 74 explains the Kalyāṇa/Viśoka Saptamī Sun-vow: when Śukla-saptamī falls on Sunday, how to worship Sūrya with an eight-petalled lotus maṇḍala, dāna to Brāhmaṇas, and the promised

在持续的《普拉那》对话中,主为回应仙人虔诚的请问,宣说“毗绍迦·萨普塔弥”(Viśokā-Saptamī)之誓修,为遣除忧悲之行。主详列摩伽月(Māgha)逐日仪轨:以黑芝麻(kṛṣṇa-tila)沐
Matsya Purana Adhyaya 75 explains the Viśokā-Saptamī vrata: Māgha purification with black sesame bath, Arka/Āditya worship with a golden lotus and red offerings, Brahmin-feeding, Purāṇa listening, and

伊湿伐罗继续开示,介绍名为“果七日斋”(Phala-saptamī)的新七日(Saptamī)戒行。经文规定从摩伽尸尔沙月(Mārgaśīrṣa)起修,依次行持斋戒,制作金质仪式标志(先为莲花,后为金
Matsya Purana Adhyaya 76 explains the Phala-saptamī and Ubhaya-saptamī vows—Saptamī fasting, Surya-mantra recitation, golden lotus/fruit gifts, sugar and milk offerings, and the promised results of si

主宣说将教授“舍迦罗·萨普塔弥”(Śarkarā-saptamī)之戒仪,能除罪,赐长寿、健康与富足。并指明时日:Mādhava月白半第七日(Śukla Saptamī),以及以白为净的供具——白芝麻
Matsya Purana Adhyaya 77 explains the Śarkarā-Saptamī vrata: a Sun (Savitṛ) worship on bright Saptamī of Mādhava using sugar, a kalaśa, white offerings, donations, and yearly dāna—promising longevity,

自在天宣说“迦摩罗·萨普塔弥”(Kamalā-Saptamī)之誓修,并言仅以诵念赞叹亦能令提婆迦罗(太阳神)欢喜。继而详陈次第仪轨:于所定第七日以白芥子沐浴;制吉祥莲华,置于盛满芝麻之器与金器中;以
Matsya Purana Adhyaya 78 explains the Kamalā-Saptamī vow—Sūrya worship with lotus offerings, dvikāla rites, brāhmaṇa-feeding, and dāna (cow, bed with golden lotus)—promising prosperity (Lakṣmī) and ho

世尊宣说将开示“曼陀罗·萨普塔弥”之戒行,能摧灭罪业。先述准备法:第五日少食;第六日持斋并行齿木之仪;敬奉婆罗门;夜间用曼陀罗;黎明沐浴。正行供养:于铜器中以黑芝麻布置八瓣莲华,奉献金制曼陀罗花,并按
Matsya Purana Adhyaya 79 explains the Mandāra-Saptamī vrata: Māgha bright fortnight discipline, eight-petalled sesame lotus worship with Surya’s directional names, Vāstu-Puruṣa nyāsa, gifts to brāhmaṇ

薄伽梵延续教诲,宣说“另一种持戒”,即吉祥第七日斋(Śubha-Saptamī),并立刻指出其根本功德:解除疾病、忧愁与诸苦。又规定在阿湿婆瑜阇月(Āśvayuja)行持,并先作准备——沐浴、持诵(j
Matsya Purana Adhyaya 80 explains the Śubha-Saptamī vrata in Āśvayuja—fasting, kapilā (solar) goddess worship, Aryaman invocation, sesame-in-copper and golden bull dāna—promising health, prosperity, s

摩奴请问摩蹉:何种斋戒或誓愿(vrata)能救人脱离因与所爱所求分离而生的剧烈忧苦,并同时带来富饶、减轻对轮回(saṃsāra)的恐惧。摩蹉答曰:此法尊胜而稀有,但因摩奴虔敬,愿宣说之——应于阿湿婆瑜
Matsya Purana Adhyaya 81 explains the Viśoka-Dvādaśī Vrata—Ekādaśī fasting, Lakṣmī–Viṣṇu worship, nyāsa, sthaṇḍila/maṇḍala setup, night vigil, and final dāna—taught by Matsya to Manu for sorrow-remova

摩奴请问供施“古达-牝牛”(guḍa-dhenu,即以红糖/糖块塑成之牛)之确切仪轨(vidhi)、形制(rūpa)与咒语。主宰摩蹉(Matsya)开示先整治坛场并依方位安置诸物,继而按施主能力规定塑
Matsya Purana Adhyaya 82 explains the complete guḍa-dhenu (jaggery-cow) dāna: altar setup, weights, adornments, Lakṣmī–Rudrāṇī mantras, the list of ten sin-destroying ‘cows,’ and its role as an auxili

那罗陀请问何种布施最为殊胜,能在来世成就不坏之功德。乌玛帕提答曰:当修“须弥施”(Meru-dāna),以十种如山之供施为体系。其列举十“山”,并规定吉祥的提提日与宇宙交会之时;又详示次第建立:曼荼罗
Matsya Purana Adhyaya 83 explains Meru-dāna—the tenfold ‘gift of Meru’—with auspicious timings, maṇḍapa layout, measured grain-mountain construction, deity and Lokapāla installation, invocation mantra

Īśvara 延续先前所立的布施(dāna)法则,现宣说至上的“拉瓦那遮罗”(Lavaṇācala)——供献“盐之山”的仪轨。经中规定以 droṇa 为单位的三等数量,并允许资财不足者按比例缩减施行,
Matsya Purana Adhyaya 84 explains the Lavaṇācala (salt-mountain) dāna: droṇa-based measurements, deity and Lokapāla installations, mantras on salt’s divine origin, and the Śiva–Umā world (Śiva-loka) f

本章以对话体(samvāda)展开,世尊继续讲授积福之施,介绍“最殊胜”的古荼山(Guḍa-parvata),即“红糖之山”的布施法。先按以 bhāra 为单位的财富多少划分施主类别,继而规定仪轨次第
Matsya Purana Adhyaya 85 explains the Guḍa-parvata (jaggery mountain) donation rite—its eligibility by wealth, pūjā sequence, Lokapāla adhivāsana, homa and vigil, the key mantra, and the promised resu

以对话体(samvāda)叙述,主继续宣说具规范性的法与仪轨,宣布新主题:能灭罪的“金山”布施。先按重量规定施舍层级,继而以包容之德缓和戒条——随力而施,远离嫉妒。供品须依“谷物之山”的形制堆置,并将
Matsya Purana Adhyaya 86 explains the Kanaka-Parvata (Golden Mountain) dāna—its graded standards (1000/500 palas), ritual arrangement like a grain-mountain, mantras of sanctification, and the promised

世尊继续讲授仪轨,介绍“tilāśaila/tilācala”(芝麻之山)的布施及其救度功德,能令施主往生毗湿奴界(Viṣṇuloka)。经中以 droṇa 为单位规定三等数量,并说明如前诸段一样,也
Matsya Purana Adhyaya 87 explains the Tilāśaila/Tilācala (sesame-mountain) dāna—its three grades (10/5/3 droṇas), mantric framing, śānti rationale from Viṣṇu’s Madhu-slaying, and the promised merits o

Īśvara 宣说迦尔帕萨山(Kārpāsa)的至上功德,并介绍以棉花行“迦尔帕萨-雪楞陀罗”(Kārpāsa-Śailendra)之特殊“山形布施”。他以 bhāra 为单位规定上、中、下三等数量,
Matsya Purana Adhyaya 88 explains the Kārpāsa-Śailendra (cotton-mountain) donation at Mount Kārpāsa—graded bhāra quantities, dawn-time gifting with a Shaiva mantra, and fruits like Rudraloka residence

主继续以戒律式口吻开示,宣称“无上”的酥油山供(Ghṛtācala)为能灭罪之仪。其以酥油罐数分为三等,并为资财有限者提出按比例缩减 viṣkambha/parvata 诸构件的简便替代法。又详述吉祥
Matsya Purana Adhyaya 89 explains the Ghṛtācala (mountain of ghee) donation—its graded quantities, proportional construction, adhivāsana and homa steps, guru/ṛtvik offering rules, and the Shaiva फल (r

本章续说以布施(dāna)为主的教诲:世尊对国王开示,介绍“宝山”Ratnācala——以诸宝所成、无与伦比的象征之山。经中分别规定其大小等级与按比例配置的侧山,并为“甘达摩达那”(Gandhamād
Matsya Purana Adhyaya 90 explains the Ratnācala (gem-mountain) dāna: measurements, directional placement of gems on Gandhamādana, dawn worship, āvāhana, mantras, and the promised fruits—Viṣṇu-sālokya,

承接施舍之法(dāna-dharma)的教诲,世尊宣说将教授能得月界(Somaloka)的「银山施」(Raupyācala/Rajatācala)。他规定银山重量分级,并允许无力具足高等尺度者按比例缩
Matsya Purana Adhyaya 91 explains the Raupyācala (Rajatācala) dāna—how to craft and offer a ‘silver mountain,’ its weights and grades, associated deity images, homa and vigil, the protective mantra, a

自在天(Īśvara)开示建造并奉献“糖山”施(Śarkarā-śaila)之法,依先前“谷粮山”(Dhānya-parvata)仪轨而行:以bhāra之重量判定山之等级,安置中央须弥(Meru),立
Matsya Purana Adhyaya 92 explains the Śarkarā-śaila (Sugar Mountain) donation: weights and grades, golden Kalpataru triad, deity placements by direction, mantras, and the dharmic story of how righteou

苏多讲述一场往昔集会:圣者绍那迦询问毗舍摩波耶那,欲恒常成就所愿时,应如何修行息灾(śāntika)与增益(pauṣṭika)之法。毗舍摩波耶那答曰:行星祭(graha‑yajña)为安宁、富饶、增长
Matsya Purana Adhyaya 93 explains the Navagraha-yajña for graha-śānti and prosperity—planet placement, kuṇḍa/maṇḍapa dimensions, homa counts (ayuta–lakṣa–koṭi), mantras, offerings, abhiṣeka, and dakṣi

以直接教诫的方式,湿婆说明在寺庙或仪式造像中,各个行星神(九曜,Graha)应如何塑绘。次第从罗毗(Ravi,太阳)与沙辛(Śaśin,月亮),到火星与水星,再到两位行星导师布里哈斯帕提(Bṛhasp
Matsya Purana Adhyaya 94 gives precise Vastu/Śilpa guidelines for Navagraha images—colors, weapons, mounts, gestures, and the sacred 108-aṅgula height—covering Surya, Chandra, Mangala, Budha, Guru, Sh

那罗陀祈请湿婆重述一门既能成就世间福报、亦能导向解脱的教法。湿婆赞叹难提为圣言与《往世书》学识之宗师,指出他乃以公牛之形示现的法(Dharma),并命其宣说摩醯湿伐罗诸法;言毕湿婆隐没。那罗陀遂往见难
Matsya Purana Adhyaya 95 explains the Śiva-caturdaśī (Maheshvara) vrata: fasting rules, Śiva–Umā worship with nyāsa, monthly mantra and offering variations, dāna of a golden bull, feeding Brāhmaṇas, a

难提迦湿伐罗对那罗陀开示,先赞叹舍弃“业之果报”所获的至上、不坏之大果。继而说明此“舍一切果报戒”(Sarva-Phala-Tyāga Vrata)的启行时日:在摩伽尸罗月(白半月),于第三日,或可择
Matsya Purana Adhyaya 96 explains the Sarva-Phala-Tyaga Vrata—renouncing the fruits of actions—with its Mārgaśīrṣa start, year-long dietary rules, brāhmaṇa-feeding, and gifts to Rudra and Dharma-rāja,

那罗陀请求一种能赐予健康、无尽果报与安宁的誓戒。难提计湿伐罗答曰:至上者以三相显现——太阳、火与月——并规定主日修持“夜食”(naktāśana:仅于夜间进食);若主日恰逢“哈斯塔”(Hasta)宿,
Matsya Purana Adhyaya 97 explains the Sūrya-vrata taught by Nandīśa to Nārada: Sunday naktāśana, lotus-maṇḍala installation of solar deities, arghya with red flowers and sesame, annual abhiṣeka, and m

难提计湿伐罗对那罗陀宣说圆满“桑克兰提”(Ravi-Saṅkrānti)守戒之果报,说明行仪时机(ayana/viṣuva与太阳过宫之刹那)、预备斋戒的方式,并详述核心礼拜:以檀香膏绘八瓣莲华,奉请苏
Matsya Purana Adhyaya 98 explains the Ravi-Saṅkrānti vrata udyāpana: sesame bath, eight-petalled lotus maṇḍala, directional nyāsa of Sūrya’s forms, Viṣṇu placement, and dāna of kumbhas, cows, and symb

难提计湿伐罗对那罗陀宣说毗湿奴至上的誓戒,名为“毗布提·十二日斋”(Vibhūti-Dvādaśī)。他说明依历法可行之期(择定若干月份;自白半月第十日Śukla Daśamī起),并规定晚间沙暮礼(
Matsya Purana Adhyaya 99 explains the Vibhūti-Dvādaśī vow—Ekādaśī fasting, Dvādaśī breaking with brāhmaṇas, Viṣṇu-nyāsa mantras, night vigil, golden fish-and-lotus donation, and year-long Daśāvatāra g

难提迦湿伐罗向那罗陀讲述普湿波伐诃那王的故事:他得梵天赐予金莲,能往来天界,其王后与族系亦极殊胜。国王询问普罗切多萨:此等福运因何而起,欲免再生当修何种法。普罗切多萨揭示其前生曾为罪业猎人,旱灾时饥饿
Matsya Purana Adhyaya 100 explains the Vibhūti-Dvādaśī vow through King Puṣpavāhana’s karmic past, Puṣkara–Lavaṇācala pilgrimage, Viṣṇu worship with lotuses, charity, jāgaraṇa, and the promise of nirv

应那罗陀对积德修持之法的求问,难提计湿伐罗宣说《誓愿第六十》(Vrata-Ṣaṣṭhī),即六十种神圣誓戒。作为导师,他逐条列举每一誓愿: (1) 修持纪律——斋戒、节食或禁戒;(2) 历法依止——按
Matsya Purana Adhyaya 101 (Vrata-Ṣaṣṭhī) lists sixty sacred vows—fasting rules, Cāturmāsya restraints, and concluding gifts like cows, gold emblems, lamps, conch and houses—promising sin-destruction,

以对话体,难提迦湿伐罗(Nandikeśvara)教导每日净化次第:先行沐浴(snāna)以成就身净(śauca)与心意清净(bhāva-śuddhi);以根本真言“namo nārāyaṇāya”加
Matsya Purana Adhyaya 102 explains snāna as the first purifier, the mantra-based invocation of Gaṅgā, mṛttikā-snāna for sin-removal, detailed tarpaṇa offerings to devas–ṛṣis–pitṛs with upavīta/nivīta

难提迦湿伐罗继续讲述普罗耶伽(Prayāga)的功德赞颂,正如圣者摩尔坎德耶(Mārkaṇḍeya)昔日对尤提施提罗(Yudhiṣṭhira)所说。婆罗多大战后,尤提施提罗因大规模杀戮而悲恸不已,心怀
Matsya Purana Adhyaya 103 introduces Prayaga Mahatmya through Yudhishthira’s post-war remorse. Markandeya explains Kshatriya dharma and prescribes Prayaga-gamana as the foremost act for destroying sin

尤提史提罗询问梵天所述前一劫的旧事,继而专问普拉雅伽:前往朝圣的程序、应守的正行、在彼处亡故者的身后归趣、沐浴之功德,以及居住者所得福报。马尔坎德耶引述为婆罗门利益而传闻的古老开示,指出普拉雅伽乃生主
Matsya Purana Adhyaya 104 explains Prayaga’s tirtha-mahatmya—how to approach the pilgrimage, the fruits of bathing at the Ganga-Yamuna confluence, divine guardianship of the kshetra, and the liberatio

马尔坎德耶继续劝诫国王,再次聆听能除罪的《普拉雅伽圣地功德》(Prayāga-māhātmya)。他称普拉雅伽为应当严密守护的教法,也是困厄者的归依处。随后列举果报:若在恒河与亚穆纳河交汇之域(Gaṅ
Matsya Purana Adhyaya 105 explains Prayaga Mahatmya—merit from death or remembrance at the Ganga-Yamuna confluence—and details go-dana (cow donation) rules, rewards, and why cow-gifting is called the

尤提士提罗确认:反复聆听普拉雅伽(Prayāga)的伟大功德能消融罪业,并请问具持法之心者应如何如法进行普拉雅伽朝圣。马尔坎德耶依“阿尔沙”(ṛṣi圣贤相传)次第开示:功德自发愿启程之时即已开始;纵遭
Matsya Purana Adhyaya 106 explains the Prayaga pilgrimage procedure, ethics of yatra, key Prayaga tirthas (Sangam, Sandhyavata, Koti-tirtha), and the Ganga’s supreme power in Kali Yuga—granting sin-re

马尔坎德耶继续向国王宣说普拉亚伽(Prayāga)的殊胜功德,指出若干圣地(tīrtha)与行持:恒河北岸的摩那萨圣地(Mānasā,三夜斋戒),忆念圣地亦具大力,以及入恒河得解脱之许诺。又详述死后果
Matsya Purana Adhyaya 107 explains Prayaga’s tīrtha-mahātmyā—Mānasā tīrtha, Māgha snāna at the Gaṅgā–Yamunā saṅgama, eclipse bathing (Rāhu-grasta Soma), and Ṛṇa-pramocana tīrtha—detailing fasts, tapas

因先前听闻对普拉雅伽(Prayāga)的赞叹,尤提湿提罗请问马尔坎德耶:无食戒(anāśaka,断食不进食)的果报与本质为何?罪业净除后将得何等世界?马尔坎德耶答:在普拉雅伽以信心与自制修持者,能循序
Matsya Purana Adhyaya 108 explains Prayaga’s five-yojana sacred circuit, the Anashaka fast, expiatory bathing vows, and Yamuna’s tirthas—showing how faith, restraint, and snana destroy sins and grant

马尔坎德耶开篇追忆梵天的教诲:无量诸圣地(tīrtha)皆能净罪,并特别称赞苏摩圣地(Somatīrtha)具灭罪之力。尤提士提罗则提出圣地的层级:地上有奈弥沙(Naimiṣa),中界有普什迦罗(Pu
Matsya Purana Adhyaya 109 explains Prayāga as the Tīrtharāja, addresses doubts on why one tīrtha is supreme, and links tīrtha merit with śraddhā, śāstra-pramāṇa, yoga vs karma, and Rajadharma ethics s

本章以对话体展开:马尔坎德耶答复尤迪希提罗,先重述诸著名朝圣圣地的名录,继而专赞普拉亚伽(Prayāga)之至上。文中描绘其神圣地貌:三处阿耆尼火池(Agni-kuṇḍa),阇诃那毗河(Jāhnavī
Matsya Purana Adhyaya 110 explains the Prayaga Mahatmya—Gaṅgā–Yamunā saṅgama, countless tīrthas, ritual authority of Vedas and yajñas, and the promise of sin-destruction, heaven, and jātismaratva—show

尤提士提罗请求详尽阐明普罗耶伽(Prayāga)的教诲,以作为通向解脱之道。马尔坎德耶指出,普罗耶伽是全世界与三相神(Trimūrti)显现之处,并说明宇宙职司:梵天(Brahmā)创造,毗湿奴(Vi
Matsya Purana Adhyaya 111 explains Prayaga’s eternal sanctity, the Trimurti’s cosmic roles (creation–preservation–dissolution), the five-yojana sacred mandala, and key deities like Veṇī-Mādhava and Ma

难提迦湿伐罗(Nandikeśvara)叙述:由提施提罗与般度五子恭敬供养婆罗门、师长与诸天;克里希那(Kṛṣṇa)到来受礼敬,随后由提施提罗复位为王。马尔坎德耶(Mārkaṇḍeya)宣说“svas
Matsya Purana Adhyaya 112 concludes the Prayaga Mahatmya: Yudhisthira’s re-coronation, Krishna’s counsel, daily japa-homa and remembrance of Prayaga, why tirtha-yatra can surpass yajna, and the ethica

诸仙人向苏多请问宇宙全貌——诸洲(dvīpa)、大海、群山、诸方域(varṣa)、河流——并及洛迦罗迦(Lokāloka)以及日月运行。苏多承认此题宏阔无边,先分辨可度量可知者与超越原质(prakṛt
Matsya Purana Adhyaya 113 explains Jambūdvīpa’s seven varṣas, the major mountain ranges, and Mount Meru’s yojana-measurements and four-color symbolism—framing sacred geography, divine realms, and idea

诸仙请在十四摩奴与繁衍造化的脉络中,再次阐明婆罗多洲(Bhārata-varṣa)。苏多沉思后指出:婆罗多为居中之国,业法仪轨(karma-vidhi)在此被承认,众生亦可由此得天界之福与解脱(mok
Matsya Purana Adhyaya 114 explains Bhārata-varṣa as the karmabhūmi where svarga and moksha are attainable, mapping its nine divisions, kulaparvata mountains, sacred rivers, and janapadas—then extendin

摩奴向阎那尔达那请问:在听闻施罗陀(Śrāddha)仪轨与高功德布施之后,他想知道,普鲁罗婆娑(Purūravas)为何因往昔业力而具无比容貌与福运,竟使乌尔瓦希(Urvaśī)在天众之上择其为夫。摩
Matsya Purana Adhyaya 115 explains the karmic cause behind King Purūravas’ beauty and fortune, warns against abhyaṅga-bath during fasting, and begins the king’s tapas journey toward the Airāvatī tīrth

据苏陀(Sūta)所述,普鲁罗婆斯(Purūravas)来到喜马拉雅山中的一处圣河胜地,亲眼瞻见那条神圣之河。河水与两岸恒常吉祥,光辉如虹——因陀罗之弓——清凉而圣洁,遍布天鹅、鹤、莲花、回旋的水涡、
Matsya Purana Adhyaya 116 summary: Suta describes King Pururavas beholding a divine Himalayan river revered by Indra, sages, Gandharvas and Apsaras—an exquisite tirtha-mahatmya on purity, sin-destruct

苏多叙述:一位国王因沐浴圣河、受清风拂慰而精神焕发,来到喜马瓦特雪山。此山以吉祥与凶兆并陈:苍白寂静的峰顶,江河轰鸣如雷,雪松(deodāra)森林,云雾披覆的高处,似涂檀香的岩石,或日照明朗或幽暗深
Matsya Purana Adhyaya 117 describes the sacred Himalaya (Himavat)—deodara-clad slopes, cloud-crowned peaks, waterfalls, celestial beings, and the belief that merely beholding the mountain destroys sin

苏多叙述:普鲁罗婆斯因天命之瑜伽(daiva-yoga)与诸天之主的恩典,来到靠近爱罗伐底河源头的一处幽绝而迷人的山地。其景致以长篇目录铺陈:诸树、群花、藤蔓、果实、谷粒、药草、香料与水生植物,并有亭
Matsya Purana Adhyaya 118 describes King Purūravas reaching Sage Atri’s hermitage—an ideal tapovana with detailed plantings, vine pavilions, lotus waters, warm/cool channels, and a non-violent ecology

苏多(Sūta)描绘一处群山之境,内藏隐秘洞窟。一位国王发现被茉莉花环绕的洞口,入内穿越险恶而浓重的黑暗,抵达一片天然放光的地下世界。他见到宝石装点的湖泊、层层台地上金树银树与珊瑚,并有一处中央如岛之
Explore Matsya Purana Adhyaya 119: a sacred cave-kṣetra with a jewel lake and measured, square sanctuary, culminating in detailed Vastu-Śilpa instructions for depicting Janārdana (Viṣṇu) reclining on

续述普鲁罗婆斯的事迹,苏多说:国王修行出离与苦行,目睹天女阿普萨拉与乾闼婆的花戏、水戏、乐音,以及黄昏时对阇那尔达那(Janārdana)的舞供礼拜。天众前来赐福,他却只求摩杜苏达那(Madhusūd
Matsya Purana Adhyaya 120: King Purūravas witnesses Apsarases and Gandharvas at play yet remains steadfast in tapas and Janārdana worship, receives a divine dream, meets Sage Atri, and gains Viṣṇu’s b

在苏多(Sūta)的叙述中,场景转至北方圣山之域,环绕喜马瓦特(Himavat)与凯拉萨(Kailāsa)。他列举诸神圣峰、林苑与湖泊,安置财宝主俱毗罗(Kubera)居于阿拉迦(Alakā),与古希
Matsya Purana Adhyaya 121 maps Kailāsa–Mānasarovara sacred geography and narrates Bhagiratha’s tapas, Śiva restraining Gaṅgā, and her seven streams—along with lakes, rivers, Yakṣa realms, and varṣa-wi

苏多对集会的二次生者宣说,继续讲述宇宙地理(bhuvanakośa):先确立娑迦洲(Śākadvīpa)相对于阎浮洲(Jambūdvīpa)的尺度,继而列举其山系、诸“雨地”(varṣa,常具双名)、
Matsya Purana Adhyaya 122 maps Śākadvīpa and successive dvīpas with precise proportional dimensions, seven mountains, varṣa divisions, and seven Gaṅgā-form rivers—linking sacred geography to ideal dha

为答复诸仙持续的宇宙论询问,苏多依次叙述第六洲“瞿摩陀迦洲”(Gomedaka)及其环绕的“苏罗陀迦海”(Surodaka),列举洲中诸山,并将其地分为南部“达塔基迦段”(Dhātakīkhaṇḍa)
Matsya Purana Adhyaya 123 maps Gomedaka and Puṣkara dvīpas, their mountains and oceans, explains Lokāloka (the light–dark boundary), moon-driven ocean tides, and a tenfold elemental hierarchy—ending w

苏多以教诲之体继续阐述《普罗那》,宣说将解释太阳与月亮的 gati(运行轨道)。他以 maṇḍala 与 paryāsa 等度量,列举地—天体系的尺度,比较日月之大小,并把天时体验(升、落、正午、午夜
Explore Matsya Purana Adhyaya 124: Sun–Moon motions, yojana-based cosmic measurements, uttarāyaṇa/dakṣiṇāyaṇa and viṣuva, sandhyā time theory, Lokāloka (light–dark boundary), Lokapālas, Pitṛyāna, and

诸仙人听毕前段神圣叙述后,请苏多解释天体运行:诸光明体为何不相撞,谁在驱使。苏多答曰:德鲁瓦(Dhruva)被观为居于诸宿(nakṣatra)之间的“室须摩罗”(Śiśumāra),乃宇宙之不动枢轴。
Matsya Purana Adhyaya 125 explains how Dhruva (Pole Star) governs the orderly motion of Sun, Moon, planets and nakshatras, details yogas and ayanas, describes cloud–rain formation, and presents a symb

苏多继续阐述宇宙论,按次第列举随侍并与苏利耶(太阳神)同主其职、随月与季节而更替的诸众:般若波提/阿底提耶、仙人(Ṛṣi)、乾闼婆、阿普萨罗、那伽、夜叉、罗刹与夜图陀那等。并说明其职司:赞颂、歌舞供奉
Matsya Purana Adhyaya 126 explains the Sun’s chariot retinues assigned month-by-month, their roles in sustaining Sūrya’s radiance, the solar origin of rain and food, and the Purāṇic reason Soma (the M

苏多继续阐述宇宙论:先详述诸“行星”(graha)的车乘(ratha)与骏马,继而转入其运行机理——诸发光天体以不可见的“风索”系缚于德鲁瓦(Dhruva,北极星),并由风神伐由(Vāyu,Prava
Matsya Purana Adhyaya 127 explains the chariots and horses of Budha, Mars, Jupiter, Saturn, and Rahu, and teaches how all luminaries revolve around Dhruva (Pole Star) bound by wind-rays—introducing th

Adhyaya 128 opens with the sages requesting a renewed explanation of how divine temples should be co
Matsya Purana Adhyaya 128 explains how temple construction aligns with the Sun–Moon order, detailing fire’s forms, the solar water-cycle, rays that generate planets and nakṣatras, devagṛha celestial s

诸仙人一再恭敬请问:大自在天(Maheśvara)何以得名“普罗阿里”(Purāri,毁灭三城者),又如何以一箭焚尽三城(Tripura)。苏多开示其缘起:阿修罗摩耶(Maya),为幻术与工巧之祖,与
Matsya Purana Adhyaya 129 explains how Śiva becomes Purāri and how Tripura—Maya’s three-tiered fortress of iron, silver, and gold—was made (with Pushya-yoga timing), empowered by boons, and destined t

苏多延续神话与建筑的叙述:一位达伊提耶凭借神圣机略,在心中构想一座可移动的堡城“特里普拉”,由玛雅将其实现为三重之城。他列举城中规划:城垣与壁垒、塔门(gopura)、各类专门城门、宽阔王道、巷陌、旅
Matsya Purana Adhyaya 130 explains Maya’s construction of Tripura—the threefold moving fortress—with ramparts, gopuras, royal highways, public squares, gardens, waterworks, deep moats, and the three c

苏多罗述说:摩耶建成三城(Tripura)后,众多代提耶/达那婆迁入定居,城中享乐、音乐与社会和合并盛,呈现繁荣景象。虽为诸天(Deva)之敌,居民一度仍依持达摩而行,并在三城圣所中礼敬湿婆。转折发生
Matsya Purana Adhyaya 131 explains how Tripura—built by Maya—shifts from prosperity and Śiva-worship to ominous dream-portents as Alakṣmī, Kali, and quarrel enter, leading the Asuras to abandon dharma

苏多叙述:特里普拉的达那婆横行三界,毁坏诸天神庙(devasthāna)与仙圣的林居(āśrama),令众生陷入恐惧与黑暗。诸神——阿底提耶、婆苏、娑陀耶、祖灵(Pitṛ)与摩鲁特——登上金莲前往梵天
Matsya Purana Adhyaya 132 explains the Dānavas of Tripura terrorizing the worlds, Brahmā’s counsel that Tripura must fall by a single arrow, and the gods’ powerful Śiva-stuti—plus the Viṣkambha rite a

苏多叙述:诸天被居于摩耶之三城(Tripura)的达那婆折磨,遂投奔大自在天湿婆(Mahādeva Śiva)求护。湿婆慈然接纳,许以安乐,并宣示将焚毁三城,命诸天建造相称之战车。诸天依宇宙与祭仪的对
Matsya Purana Adhyaya 133 describes the gods seeking Śiva’s refuge against Tripura, and the construction of a cosmic ratha where Vedas, planets, rivers, Oṃ and Vaṣaṭ become chariot-parts—culminating i

苏多叙述:诸天之力集结,圣者那罗陀迅速来到三城(Tripura)。檀那婆众以礼仪款待并奉上供品。摩耶请那罗陀解读城中前所未有的凶兆。那罗陀阐明:达摩是支撑世间、导向吉祥之道;偏离而入阿达摩必致败亡。诸
Matsya Purana Adhyaya 134 explains the terrifying omens in Tripura, Nārada’s definition of dharma vs adharma, Rudra’s approach to destroy Tripura, and Maya’s final refuge in Śiva leading to fearlessne

Adhyaya 135 unfolds as a high-intensity martial and cosmological episode within the Tripura narrativ
Read Matsya Purana Adhyaya 135 summary: Ilāvṛta’s sacred setting, Śiva’s Puṣya‑yoga strategy to burn Tripura with one arrow, Maya’s māyā-driven assaults, Nandin’s slaying of Vidyunmālī, and the Devas’

苏多续述三城(Tripura)之事:摩耶在出手之后进入三城,思惟迦罗(时间/死神之力),宣言城垒终究不能久护。继而称许大自在天(摩诃提婆)无上主权,并誓要显出为主之“果”,以三摩耶尼(saṃjīvan
Matsya Purana Adhyaya 136 explains Maya’s life-restoring vāpī (nectar stepwell) in Tripura, the doctrine of Kāla overruling fortresses, and how Janārdana neutralizes Asura revival by drinking the rese

苏多叙述:代底耶被普罗摩他众击溃,惊惧退入三城(Tripura)避难。玛雅安抚士气低落的代底耶,解释此败乃“时”(Kāla)之力所致;又从井池(vāpī)守护者处得报:他秘藏的、如甘露(amṛta)般
Matsya Purana Adhyaya 137 narrates the Tripura-demons’ defeat by Śiva’s Pramathas, Maya’s counsel and ocean-refuge strategy, the mystery of the hidden amṛta-like vāpī ‘drunk’ by Viṣṇu, and the gods’ c

苏多继续讲述三城(Tripura)之事:因陀罗与诸护世神(Lokapāla)动员兵众,天神在战鼓军乐中推进;阿修罗一想到湿婆将临便惊惶失措。随之爆发惨烈混战,并现末劫般凶兆;大海亦成第二战场,海中众生
Matsya Purana Adhyaya 138 describes the siege of Tripura: divine armies, terrifying omens, ocean creatures joining the war, the guarding of the four gates by Lokapālas, and Nandin’s slaying of Tāraka—

苏多续述特里普拉之事:塔罗迦被诛后,摩耶驱退诸普罗摩他,向惊惧的达那婆众训示。他设定时标——当月亮与普舍耶(Puṣya)相会之时——命其于天命之刻无所畏惧、竭尽全力守护城池。关键战术在于设法偏转摩醯湿
Matsya Purana Adhyaya 139 summarizes Maya’s strategic counsel to the Danavas to defend Tripura until Puṣya-yoga, followed by a vivid moonlit pradoṣa scene of lamps, music, and revelry that foreshadows

Adhyaya 140 unfolds as Sūta’s battlefield narration of the Tripura episode, where the Devas and Rudr
Matsya Purana Adhyaya 140 narrates Rudra-vijaya: Nandī’s duel with Vidyunmālī, the Puṣya-yoga alignment of Tripura, Śiva’s tri-divine arrow, the city’s fiery collapse into the ocean, and the phalaśrut

诸仙人问苏多:普鲁罗婆娑(Aila)为何在每次新月之日屡次升天,他所行的祖灵供养(Pitṛ-tarpaṇa)又何以灵验。苏多说,此乃往昔毗婆斯瓦特·摩奴向摩度苏达那所问,继而由摩蹉(Matsya)开示
Matsya Purana Adhyaya 141 explains Purūravas’ Amāvāsyā ascent, Soma as svadhā-amṛta for the Pitṛs, classifications of ancestral beings, and precise parva-sandhi/tithi rules (Kuhū, Sinīvālī, Rākā, Anum

诸仙人请苏多依次第、按数目说明在最初的自生(Svāyambhuva)摩奴劫期中出现的诸四时代(caturyuga)。苏多先统一时间度量:从以“眨瞬”(nimeṣa)为基础的微细单位推至昼夜,并将人间时
Matsya Purana Adhyaya 142 explains ancient Indian time-reckoning from nimeṣa to deva-years, computes the four yugas with sandhyā/sandhyāṃśa, defines Manvantara and Kalpa measures, and outlines Tretā-y

诸仙询问:在特雷塔纪之初,祭祀(yajña)如何首次被“启动”,与自生摩奴(Svāyambhuva)摩奴劫之先例相应。苏多说明宇宙与社会已臻成熟(克利塔纪终、时轮Kāla运转;药草、甘霖与生计vārt
Matsya Purana Adhyaya 143 explains how yajña began at the start of Tretāyuga, narrates Indra’s Aśvamedha, and presents a major dharma debate on animal sacrifice vs. non-violent offerings—ending with t

苏多继续阐述宇宙论与法(dharma),宣告在特雷塔之后由“二分纪”(Dvāpara)主宰。他描绘道德、社会与智识的衰退:神通(siddhi)减弱,种姓与住期(varṇa–āśrama)相杂,且对《闻
Matsya Purana Adhyaya 144 explains Dvāpara–Kali Yuga decline, Śruti–Smṛti confusion, the division of the one Veda into four, Puṣya-Kali hardships, and Manvantara reckoning (71 caturyugas) with the ret

以对话体裁,苏多继续教诲集会诸圣:先概述诸摩奴期(Manvantara)的体系,并说明随各瑜伽(Yuga)更替而寿命与形体标准之变。继而确立法(dharma)的根源为《闻传》(Śruti)与《忆传》(
Matsya Purana Adhyaya 145 explains Manvantara cycles and Yuga-dharma (lifespans and body-measures), defines Śrauta vs Smārta dharma and śiṣṭācāra, and details creation philosophy (mahat–ahaṃkāra, kṣet

诸仙人问苏多:鱼化身(摩蹉)何时、如何讲述“诛杀塔罗迦”这一大事,愿闻其详。苏多说明:此事发生在摩奴请问摩蹉,关于六面神古诃(室建陀)在舍罗婆那芦苇林中诞生之时。摩蹉说:诸天被塔罗迦——金刚肢(Vaj
Matsya Purana Adhyaya 146 summary: sages question Sūta on Tāraka’s death and Guha (Skanda) birth, followed by Dakṣa–Kaśyapa genealogy, Diti’s tapas, Indra’s intervention, the Maruts episode, and the r

Adhyāya 147 advances the Deva–Asura conflict through the domestic and political catalyst of Varāṅgī’
Matsya Purana Adhyaya 147 narrates Varāṅgī’s plea for a deliverer son, Brahmā’s counsel on true renunciation, the boon of Tāraka’s birth, terrifying cosmic omens, and Tāraka’s consecration as Asura so

塔罗迦(Tāraka)对集会的阿修罗宣言,与诸天(Deva)有世代宿怨,并主张先修苦行(tapas)得力,然后征服天界(Svarga)。他在帕里亚特拉山(Pāriyātra)的一处洞窟中行极严苦行;梵
Matsya Purana Adhyaya 148: Tārakāsura’s fierce tapas wins Brahmā’s boon, followed by the Deva–Asura war mobilization and Bṛhaspati’s statecraft teaching on sāma–bheda–dāna–daṇḍa, ending with Indra’s c

战事叙述继续展开,苏多说天神与代底耶相撞,声震如雷,怒势滔天。两军逼近时,他说明诸兵种之间的配合与相互支援——步兵(pādāti)、骑兵(turaga)、战车(ratha)、战象(gaja)——以及交
Matsya Purana Adhyaya 149 describes the devas–daityas war in dramatic detail—battle formations of chariots, elephants, horses and infantry, a catalogue of weapons and arrows, and the blood-soaked afte

苏多叙述战场连环情节:(1) 阎摩(Antaka/Kṛtānta)与格罗萨那(Grāsana)决斗,箭雨、钉锤、杖击与摔跤交加,终至阎摩似无生气般倒下,格罗萨那遂狂袭阎摩之使者(kiṅkara)。(2
Matsya Purana Adhyaya 150 summary: Yama battles Grāsana, Kubera is routed by Jambha/Kujambha, Kālanemi unleashes tamasic māyā and astras shake the cosmos—until Viṣṇu awakens, rides Garuḍa, and subdues

苏多继续叙述战事:由尼弥与诸首领(Mathana、Jambhaka、Śumbha、Mahiṣa、Jambha、Grasana)统率的代提耶以种种兵器攻向毗湿奴。诸般飞矢击中哈利,然其神色安定不动;他以
Matsya Purana Adhyaya 151 narrates Viṣṇu’s fierce battle with the Daityas—Nimi, Jambha, Śumbha, and commander Grasana—detailing Raudra Astra, Brahmāstra countering, Kāla-daṇḍa missile, and Sudarśana’s

战事继续:Grasana 死后,诸达那婆(Dānavas)以兵器如雨齐发,然圣毗湿奴以更胜的神咒武器(astra)悉数破御。毗湿奴告诫迦楼罗(Garuḍa)趋向 Mathana 之战车,并因其疲惫准其
Matsya Purana Adhyaya 152 summary: Viṣṇu defeats Mathana, subdues Mahīṣa despite Brahmā’s boon, warns Śumbha of maiden-fated death, and withdraws with Garuḍa after a fierce Daitya assault—key insights

苏多叙述:因陀罗见哈利(毗湿奴)暂退,误以为败北,遂求毗湿奴开示。因陀罗言纵容恶敌只会使其更狂;毗湿奴答曰:代提耶诸王唯依其既定之“应灭之法”方会覆亡,并命因陀罗在神圣护佑下诛杀阇婆(Jambha)。
Matsya Purana Adhyaya 153 narrates Indra’s crisis, Vishnu’s counsel, the deployment of the Eleven Rudras, and the epic astra-war culminating in Jambha’s death and Tāraka’s furious advance—complete cha

苏多叙述: (1) 诸天被代底耶军势擒获羞辱;获释后趋赴梵天,以宇宙—神学之颂赞礼敬。 (2) 梵天判明危机:塔罗迦因赐福而几乎不可战胜;唯有与湿婆相系、仅七日大的婴孩方能诛之,但湿婆当时无配偶。 (
Matsya Purana Adhyaya 154 explains the divine plan to defeat Tāraka: Brahmā’s boon-logic, Niśā’s mission, Pārvatī’s birth and tapas, Nārada’s clarification about Śiva as the unborn husband, and the Kā

湿婆对帕尔瓦蒂说道:有一层洁白芬芳的光辉黏附在他身上,如同檀香膏一般;并戏言她的在场使他的视线染上“瑕疵”。帕尔瓦蒂愤怒回应,谈及世间羞辱,并指责湿婆——尽管她真诚无伪——却被传为“过失之所依”。她否
Matsya Purana Adhyaya 155: Śiva and Pārvatī’s heated samvāda on blame, honor, and speech, ending with Umā’s departure and her vow of tapas to attain Gaurī-hood after being called Kṛṣṇā, with Vīraka ap

苏多叙述:库苏摩摩底尼走近并拥抱吉丽迦,问她将往何处。吉丽迦说明商羯罗发怒之因,并密授一令:当谨防与他人之妻发生交往或使其进入;又嘱库苏摩摩底尼一旦进入湿婆的山中圣域,转达一则秘密教诲。库苏摩摩底尼应
Matsya Purana Adhyaya 156 narrates Umā’s intense tapas, the asura ĀḌi’s māyā disguise as Pārvatī, Śiva’s recognition through the missing lotus-mark, the demon’s slaying, and the resulting curse on Vīr

在《往世书》的对话框架中,叙事由女神的告诫与诅咒所致的结果,转入忿怒骤然爆发并化现为狮子的情景。洞悉其心意,梵天来到苦行林,赐予恩许,并劝她止息过度的苦行。吉丽迦说明缘由:虽以苦行得到了商羯罗,却仍被
Matsya Purana Adhyaya 157 summary: Girijā’s transformation into radiant Kauśikī, the lion born of divine wrath, Brahmā’s boon affirming her as half of Śiva, and Vīraka’s gatekeeping episode after a Da

苏多续说此段:毗罗迦阻拦入内;女神在心中觉悟其悖论(竟被称为“非女人”),悔恨因忿怒而下诅咒。她表明真身,说明自己皎白光明之相乃梵天赐福,然诅咒之果仍将应验——毗罗迦将复归人间,怀欲而生。毗罗迦以华丽
Matsya Purana Adhyaya 158 explains Mahāgaurī’s entry to Śiva’s secret abode, Vīraka’s hymn, Agni’s role in bearing Śiva’s potency, the creation of a golden lotus-lake, and the miraculous birth of six-

苏多讲述斯甘达的显现,并说明因与昴宿(Kṛttikā)相系,故其具六面,得名毗舍佉(Viśākha)、六面者(Ṣaṇmukha)、六口者(Ṣaḍvaktra)、迦尔蒂凯耶(Kārttikeya)。在恰
Matsya Purana Adhyaya 159 explains why Skanda is called Ṣaṇmukha/Viśākha/Kārttikeya, narrates his abhiṣeka in Caitra, the Devasenā alliance and divine gifts, and opens the Tāraka episode with envoy di

Adhyāya 160 continues Sūta’s narration of the Deva–Asura conflict culminating in Tāraka’s destined d
Matsya Purana Adhyaya 160 narrates Skanda’s battle with Tāraka—Kumāra’s teaching on true śāstra, the climactic śakti strike, and the phalaśruti promising fame, prosperity, sin-removal, and sāyujya wit

诸圣者请闻:希兰尼亚迦湿布之死、那罗辛诃之伟力,以及灭罪之功。苏多叙述希兰尼亚迦湿布久修苦行;其后梵天与诸天、四方、时分、诸星宿、诸仙与天界众生同来。此大地底族(Daitya)王祈求赐福:不为所列之特
Matsya Purana Adhyaya 161 narrates Hiranyakashipu’s extreme tapas, Brahma’s granting of near-invulnerability boons, the gods’ appeal to Vishnu for refuge, and a detailed, Vastu-relevant description of

Adhyāya 162 unfolds as a high-theology battle tableau framed in Sūta’s narration. Narasiṃha arrives
Matsya Purana Adhyaya 162 narrates Narasiṃha’s awe-inspiring arrival, Prahlāda’s vision of the Lord as the cosmos, and Hiraṇyakaśipu’s massive astra-assault—ending with Narasiṃha standing unmoved like

苏多叙述:面貌如猛兽般可怖的阿修罗(daitya–dānava)大军围攻狮形的主那罗辛哈。其箭矢与轮刃(cakra)皆不能伤;主吞下诸轮,并以一声咆哮震碎燃烧的长矛。阿修罗又降下石雹与暴雨,但因摩耶之
Matsya Purana Adhyaya 163 narrates Narasiṃha’s battle with Hiraṇyakaśipu, the defeat of daitya māyā, and a detailed list of yugānta-like omens—planets, winds, meteors, blood-rain—ending with the demon

诸圣闻纳罗辛哈之伟德后,请求更圆满地重述同一荣耀,转而聚焦于莲华生创:帕德玛那婆(Padmanābha)于水上瑜伽睡眠,由其莲华中诸天与诸仙(ṛṣi)出现,以及世界之金色本性。苏多(Sūta)点明叙事
Matsya Purana Adhyaya 164 introduces the Padma Mahakalpa creation: Manu asks how the lotus-universe arises from Padmanabha during yogic sleep, how pralaya dissolves the elements, and how Prajapatis em

摩蹉继续与国王作教诲性的对话,规定诸瑜伽(yuga)的度量,并说明其晨昏段 sandhyā 与 sandhyāṃśa;又叙述四时代的伦理与社会状况:克利多(Kṛta)时代法(dharma)圆满,四姓(
Matsya Purana Adhyaya 165 explains the durations of the four yugas with sandhyā junctions, the decline of dharma and varṇa-āśrama order from Kṛta to Kali, and the cosmic timetable of Brahmā’s day lead

摩蹉(Matsya)叙述劫末的过程:那罗延(Nārāyaṇa)如日的光辉使一切水分枯竭并被吸摄——地表之水、地下之水,乃至众生身中的湿润亦然。继而风神伐由(Vāyu)愈加猛烈,在哈利(Hari)的主宰
Matsya Purana Adhyaya 166 explains pralaya: Narayana dries the oceans, elements and senses withdraw, fire consumes the worlds, then a divine flood forms the ekārṇava as Vishnu enters yogic sleep—plus

摩蹉(Matsya)叙述大劫毁灭(pralaya):世界化为“独海”(Ekārṇava),唯余一片宇宙大洋;那罗延(Nārāyaṇa)示现为天鹅哈ṃ萨(Haṃsa),安卧水上。祂指出以清净萨埵之心可证
Matsya Purana Adhyaya 167 explains Ekārṇava pralaya and Nārāyaṇa as Haṃsa, teaches the Upaniṣadic secret of Puruṣa-Yajña, enumerates the sixteen ṛtviks, and narrates Mārkaṇḍeya’s astonishing vision of

摩蹉主继续开示创世之理,描述最初宇宙内敛寂静、万有为水所统摄的状态。祂叙述先存的微细裂隙显现,由此音声得以发生,风神伐由(Vāyu)出现,搅动大海。因搅拌与摩擦,毗湿瓦那罗(Vaiśvānara,宇宙
Matsya Purana Adhyaya 168 explains cosmic creation from the still ocean: the fissure (chidra), rise of sound and Vāyu, birth of Vaiśvānara fire, expansion of ākāśa, and Hari’s navel-lotus that foresha

以对话体,摩蹉继续教诲国王(narādhipa)关于初始创生与世界秩序的建立。经文叙述:那罗延那(Nārāyaṇa)在广大金色莲华中令梵天(Brahmā)出现。此莲华被阐释为宇宙地理的范式:莲心对应于
Matsya Purana Adhyaya 169 explains Brahmā’s manifestation in the golden lotus from Nārāyaṇa, the lotus-form Earth (Padmā/Rasā), Jambūdvīpa’s sacred geography, divine mountains and tīrtha-bearing river

Adhyaya 170 narrates the rise and defeat of the asuras Madhu and Kaiṭabha, born from an obstruction
Matsya Purana Adhyaya 170 explains the Madhu–Kaiṭabha episode in the cosmic ocean: rajas–tamas as deluding powers, Brahmā’s yogic refuge in sattva, and Nārāyaṇa’s boon that leads to their death on His

摩蹉(Matsya)叙述:梵天立于莲华之上,修行猛烈苦行(tapas)。那罗延那(Nārāyaṇa)以湿婆相(Śambhu)与迦毗罗(Kapila)同现,开示梵天忆念“真实与正法”(Satya 与 Ṛ
Matsya Purana Adhyaya 171 explains Brahma’s lotus-austerity, the Satya–Rta teaching, creation of realms, Gayatri and the four Vedas, Prajapati lineages (Daksha–Kashyapa), Surabhi’s Rudras and cows, an

摩蹉对国王开示:先阐明毗湿奴在诸劫与诸界中的名号与认知(诃利、毗昆吒、克里希那),强调主宰业行之深奥;并述那罗延为不显之本源,却安住于显相之征。叙事由创世(梵天→诸生主→诸摩奴与梵系族流)转入危机:诛
Matsya Purana Adhyaya 172 explains Vishnu’s identity as Hari, Vaikuṇṭha, and Kṛṣṇa, narrates the Tārakāmaya war, the gods’ surrender to Nārāyaṇa, Vishnu’s awe-inspiring manifestation amid ominous port

摩蹉(Matsya)叙述:众生听闻毗湿奴(Viṣṇu)安慰与保证之言后,阿修罗中的代底耶与达那婆更紧密地筹备战事与胜利。工巧之主摩耶(Maya)造作一乘巨大金车,坚固可至劫末,饰以铃铎、皮革、宝石与黄
Matsya Purana Adhyaya 173 describes the Daityas and Dānavas preparing for war, including Maya’s imperishable golden chariot and a fearsome iron war-chariot, plus the named Asura leaders, weapons, moun

摩蹉继续叙述战事:既已详陈代提耶(Daitya)军势,今转而列举诸天的毗湿奴系(Vaiṣṇava)神军。众神按序列阵;因陀罗率天众前进,天空现瑞相与征兆。阎摩与迦罗震慑代提耶;伐楼那执持缚索(pāśa
Matsya Purana Adhyaya 174 describes the full array of the gods’ Vaiṣṇava host—Indra, Yama, Varuṇa, Kubera, Sūrya, Soma, and Viṣṇu on Garuḍa—mapping cosmic directionality (Lokapālas) and divine weapons

摩蹉说一场惨烈的天神与阿修罗之战:诸天被箭网迷阵所缠,又陷于檀那婆的幻力(māyā)之中。因陀罗以金刚杵破阵,并施放昏暗之“塔摩萨”神兵网,使代提耶陷入黑暗失明,诸天得以反击。阿修罗一方以昏沉黑暗的幻
Matsya Purana Adhyaya 175 narrates the Deva–Asura war, Indra’s tāmasa weapon, the birth of Aurva fire from sage Ūrva’s tapas, Brahmā’s placement of the Vaḍavā submarine fire, and Varuṇa’s plan to use

摩蹉(Matsya)叙述:欢喜的因陀罗命苏摩先行出阵,执持如严冬般凛冽的寒霜之器。因陀罗劝苏摩辅佐鲁陀罗,以灭阿修罗、成就诸天胜利,并赞苏摩为众光明体之最上,遍入为味液(rasa),又以月之盈亏调御时
Matsya Purana Adhyaya 176 describes Indra commissioning Soma with a frost-weapon to break Asuric māyā, praising the Moon as yajña-rasa, oṣadhiśa, and measurer of time through waxing and waning, culmin
Adhyaya 1 teaches dharmic preservation during cosmic crisis: Manu embodies the ideal protector-king who responds with compassion (saving the small fish) and obedience to divine instruction (gathering beings into the boat). The chapter frames Pralaya not as mere catastrophe but as a cyclical transition where righteous leadership, guided by Viṣṇu (Matsya), safeguards life and enables renewal at the start of Kṛtayuga.
This chapter primarily covers Creation-cycle theology (Pralaya and yuga transition) and Rajadharma in archetypal form (the king as guardian of beings). It also establishes Purāṇic transmission (Sūta narrating to the Naimiṣāraṇya sages). Vastu-śāstra and detailed genealogies are not yet developed here; they are foreshadowed by the sages’ broader questions about cosmic origins and divine forms.
Matsya first tests Manu’s compassion through the ever-growing fish that cannot be contained in smaller waters. After revealing Himself, Matsya warns of imminent flooding, provides a boat made by the gods, instructs Manu to place all classes of beings inside, and tells him to fasten the boat to Matsya’s horn when yuga-end winds strike—thus ensuring survival through Pralaya and Manu’s role as future progenitor (Prajāpati).
The chapter teaches how dharma and knowledge are preserved through cosmic collapse: Matsya instructs Manu to safeguard the Veda (as the ‘Veda-boat’) and the seed-forms of beings during antarakṣaya pralaya, emphasizing divine guidance, disciplined yoga, and continuity of creation after dissolution.
This adhyāya is primarily Sṛṣṭi–Pralaya (creation and dissolution) and the Matsya-Avatāra rescue narrative. It also functions as an index of forthcoming Dharma material—dāna, śrāddha, varṇa-āśrama, iṣṭa-pūrta, and devatā-pratiṣṭhā—while genealogy/manvantara themes are named as part of the Purāṇa’s scope rather than detailed here. Vāstu is not taught in this chapter, but the ‘world-structure’ cosmogony provides the cosmographic base later used by Vāstu and temple-planning sections.
Matsya orders Manu to board a boat identified with the Veda, gather life-seeds, and fasten the boat to Matsya’s horn using a serpent as a rope. When the deluge turns the worlds into a single ocean, horned Matsya appears at the foretold time and tows/protects the boat until the flood passes.
Saṃvarta, Bhīmanāda, Droṇa, Caṇḍa, Balāhaka, Vidyutpatāka, and Śoṇa—described as laya-vārida, the rain-bearing agents of dissolution.
It links creation to both revelation and metaphysics: Brahmā’s tapas precipitates the manifestation of the Vedas and śāstric disciplines, and creation proceeds through an enumerated Sāṅkhya sequence (Prakṛti/Pradhāna → Mahat → Ahaṅkāra → indriyas/mind → tanmātras → five elements). The chapter also teaches that cosmic origins and human genealogy (Svāyaṃbhuva Manu) are grounded in these principles, while the chaturmukha episode functions as a theological narrative explaining Brahmā’s multiple faces and the dynamics of desire, shame, and creative impetus.
This chapter is primarily Sṛṣṭi (creation philosophy) and Puranic genealogy. Dharma appears as a principle/personification arising from Brahmā, alongside Kāma, krodha, lobha, and moha—showing a dharma-psychology bridge. Genealogy is explicit in the list of ten mind-born sages and the birth of Svāyaṃbhuva Manu (Virāṭ/Adhipuruṣa) and the broader Manu succession. Vāstu/architecture is not a focus in Adhyāya 3; it serves instead as a cosmological foundation that later Vāstu and rājadharma sections can presuppose.
The chapter teaches that primordial creation (ādi-sṛṣṭi) operates on a divine, suprasensory plane and should not be over-analyzed using ordinary human ethical categories. It also establishes a Vedic-theological principle: Brahmā is Veda-personified, and Gāyatrī/Sāvitrī is his inseparable presiding śakti—hence Sāvitrī recitation/approach is presented as intrinsically faultless, even while the narrative acknowledges Brahmā’s shame and the karmic consequence enacted through Kāma’s curse.
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