• The Collection
  • The Kangyur
  • Discipline
  • Chapters on Monastic Discipline

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སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter One

Bhaiṣajya­vastu
འདུལ་བ་གཞི་ལས། སྨན་གྱི་གཞི།
’dul ba gzhi las/ sman gyi gzhi
“The Chapter on Medicines” from The Chapters on Monastic Discipline
Vinaya­vastuni Bhaiṣajya­vastu
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Toh 1-6

Degé Kangyur vol. 1 (’dul ba, ka), folios 277.b–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; and vol. 3 (’dul ba, ga), folios 1.a–50.a

Translated by the Bhaiṣajyavastu Translation Team
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2021
Current version v 1.0.16 (2022)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 11 chapters- 11 chapters
p. General Summary of the Contents of the Chapter on Medicines
1. Chapter One
+ 8 sections- 8 sections
· I. The Authorization of Medicines
· II. Fat
· III. Scabies
· IV. Collyrium
· V. A Man Gone Mad
· VI. Pilinda
· VII. Revata
+ 2 sections- 2 sections
· A. Rice Flour and Guḍa
· B. Barley Flour and Guḍa
· VIII. Sauvīraka
2. Chapter Two
+ 6 sections- 6 sections
· I. Mahāsenā
· II. Flesh
+ 2 sections- 2 sections
· A. Elephant Flesh
· B. Nāga Flesh
· III. Hemorrhoids
· IV. One Who Has a Wind Illness
· V. Pūrṇa
· VI. Agnidatta
+ 2 sections- 2 sections
· A. The Story of the Two Nāga Kings and King Bimbisāra
· B. The Quarrel between the Brahmin Agnidatta and the Citizens of Rājagṛha
3. Chapter Three
+ 7 sections- 7 sections
· I. Rājagṛha
+ 2 sections- 2 sections
· A. The Disaster of Rājagṛha and Its End
· B. The Epidemic in Vaiśālī
· II. Nālandā
· III. Veṇuyaṣṭikā
· IV. Pāṭali Village
+ 4 sections- 4 sections
· A. The Sermon at Pāṭali Village
· B. The Donation by the Brahmin Varśākāra
· C. The Donation of Parasols
· D. A Story of a Former Life of the Buddha: King Mahāsudarśana
· V. The Ganges
· VI. Mahāpraṇāda
+ 7 sections- 7 sections
· A. The Appearance of King Mahāpraṇāda’s Pillar
· B. The Former Life of the Monk Bhaddālin
· C. The Prediction of the Appearance of the Buddha Maitreya and the Wheel-Turning King Śaṅkha
· D. The Former Lives of the Buddha Maitreya and the Wheel-Turning King Śaṅkha
· E. The Sermon in Kuṭi Village
· F. The Sermon in Nādikā
· G. The Invitation by Āmrapālī
· VII. Vaiśālī
+ 5 sections- 5 sections
· A. The Visit of Āmrapālī
· B. The Visit of the Licchavis
· C. The Sermon to Āmrapālī
· D. The Former Lives of the Licchavis
· E. The End of the Epidemic in Vaiśālī
4. Chapter Four
+ 13 sections- 13 sections
· I. Veṇu
· II. Middle Village
· III. Mithilā
· IV. Videha
· V. Sālā
· VI. The Well
· VII. Bhārgava
· VIII. Kāṣāya
· IX. Crown of the Head
· X. Kanthaka
· XI. Gośālaka
· XII. Pāpā
· XIII. Kuśinagarī
5. Chapter Five
+ 10 sections- 10 sections
· I. The Axe
· II. Devadṛśa
· III. Lumbinī
· IV. Kapila
· V. Where There Is Cotton
· VI. Kanakamuni
· VII. Kārṣaka
· VIII. A Robe
· IX. Bath
· X. Sikatin
6. Chapter Six
+ 12 sections- 12 sections
· I. Icchānaṅgalā
· II. Utkaṭā
· III. Saptaparṇa
· IV. Sunrise
· V. Śrāvastī
· VI. Valaya
· VII. Where There Is Ground
· VIII. Lion Village
· IX. New Village
· X. City
· XI. Pīṭha
· XII. Nyagrodhikā
7. Chapter Seven
+ 12 sections- 12 sections
· I. Kimpilā
· II. Ahicchattra
· III. Mathurā
· IV. Rāṣṭrapāla
· V. Hastināpura
· VI. The Great City
· VII. Śrughnā
· VIII. Brahmin Village
+ 2 sections- 2 sections
· A. A Fire Caused by an Old Man from the Śākya Clan
· B. The Former Life of the Old Man
· IX. The City of Kāla
· X. Rohitaka
+ 12 sections- 12 sections
· A. Offerings of the Yakṣa Elephant Power
· B. Departure to the Northern Region
· C. Awakened Power in Heaped Up
· D. Dharma Power in Retuka
· E. Great Cup in the Indus, Feet
· F. Having a Shaved Head and Water Jar
· G. Apalāla
· H. The Nāga Huluḍa
· I. Bhraṣṭolā, Ṛṣi, Āpannaka
· J. Kanthā
· K. In Dhānyapura, Converting the Mother of Best Army
· L. The Potter in Naitarī
· XI. Śādvalā
+ 2 sections- 2 sections
· A. The Great Yakṣa of Śādvalā
· B. Pālitakūṭa
· XII. Nandivardhana
+ 5 sections- 5 sections
· A. Bhavadeva’s, Caṇḍālī’s Seven Sons’, and the Yakṣa Earth-Protector’s Conversion in Nandivardhana
· B. Giving an Image to Nāgas, Aśvaka, and Punarvasuka
· C. Converting Nāḍikā and Naḍadaryā
· D. In the City of Kuntī, the Yakṣiṇī Named Kuntī
· E. Kharjūrikā and the Stūpa Made of Dirt
8. Chapter Eight
+ 9 sections- 9 sections
· I. Ādirājya
· II. Bhadrāśva
· III. Mathurā
+ 5 sections- 5 sections
· A. The Prediction about Upagupta
· B. The Former Life of Upagupta
· C. The Brahmin Nīlabhūti
· D. The Obstruction of the Buddha’s Way by a Goddess
· E. The Yakṣa Gardabha
· IV. Otalā Park
+ 2 sections- 2 sections
· A. The Visit of the Brahmin Otalāyana
· B. Kacaṅgalā
· V. Vairambhya
+ 4 sections- 4 sections
· A. The Brahmin in a Park
· B. King Agnidatta’s Offer
· C. Breaking a Hut
· D. A Brahmin Who Abused the Buddha Vipaśyin
· VI. Ayodhyā
+ 2 sections- 2 sections
· A. The Simile of a Log and the Going Forth of Nanda, the Herdsman
· B. The Former Lives of Nanda and the Frog
· VII. The Ganges
+ 2 sections- 2 sections
· A. Haṃsas, Fish, and Turtles
· B. The Former Lives of the Haṃsas, Fish, and Turtles
· VIII. Hungry Ghosts
+ 2 sections- 2 sections
· A. The Conversation with the Five Hundred Hungry Ghosts
· B. The Previous Lives of the Five Hundred Hungry Ghosts
· IX. Velāma
9. Chapter Nine
+ 13 sections- 13 sections
· I. Kumāravardhana
· II. Krauñcāna
· III. Aṅgadikā
· IV. Maṇivatī
· V. Sālabalā
· VI. Sālibalā
· VII. Suvarṇaprastha
· VIII. Sāketā
· IX. Rice Soup
+ 3 sections- 3 sections
· A. The Peasants’ Going Forth and the Oxen’s Rebirth in Heaven
· B. The Former Lives of the Peasants and Oxen
· C. Toyikā
· X. Śrāvastī
+ 13 sections- 13 sections
· A. A Leprous Beggar Woman’s Offering of Water Used for Boiling Rice
· B. The Offerings by King Prasenajit
· C. The Former Life of King Prasenajit
· D. The Offering of a Lamp by a Beggar Woman
· E. The Question of King Prasenajit: The Offerings Made by the Buddha in His Former Lives
· F. Former Life Stories I
+ 11 sections- 11 sections
· 1. Māndhātṛ
+ 3 sections- 3 sections
· a. The Story of King Māndhātṛ
· b. A Former Life of King Māndhātṛ: The Son of the Head of a Guild
· c. A Former Life of King Māndhātṛ: A Grain Merchant
· 2. Mahāsudarśana
· 3. Velāma
· 4. Kuśa
+ 2 sections- 2 sections
· a. The Story of Prince Kuśa
· b. The Former Life of Prince Kuśa
· 5. Triśaṅku
· 6. Mahādeva
· 7. King Nimi
· 8. Ādarśamukha
· 9. Sudhana
+ 2 sections- 2 sections
· a. The Story of King Sudhana
· b. The Story of Prince Sudhana
· 10. Viśvantara
+ 2 sections- 2 sections
· a. Viśvantara’s Story I
· b. Viśvantara’s Story II
· 11. Saṃdhāna
· G. Former Life Stories II
+ 10 sections- 10 sections
· 1. Bālāha
· 2. A King
· 3. The Snake
· 4. Two Heads
· 5. The Lapwing
· 6. The Parrot
· 7. The Banquet
· 8. The Turtle
· 9. Susena
· 10. Merchants
· H. Former Life Stories III
+ 8 sections- 8 sections
· 1. Six Tusks
· 2. The Rabbit
· 3. Parents
+ 2 sections- 2 sections
· a. The Story of Śyāma
· b. Breaking Wrong Laws
· 4. Water Born
· 5. Words of the Forest
· 6. The Elephant
· 7. The Nāga
· 8. Dhṛtarāṣṭra
· I. The Bodhisattva as Four Teachers
+ 4 sections- 4 sections
· 1. The Story of the Teacher Sunetra
· 2. The Story of the Teacher Mūkapaṅgu
· 3. The Story of the Teacher Araṇemi
· 4. The Story of the Teacher Govinda
· J. The First Resolution and the First Veneration of a Buddha
+ 2 sections- 2 sections
· 5. The Story of King Prabhāsa
· 6. The Story of the Potter Bṛhaddyuti
· K. The Question of King Prasenajit: The Veneration of Past Buddhas
· L. The Question of Ānanda or Section of Many Buddhas
· M. The Insult by the Brahmin Girl Cañcā
· XI. Anavatapta
+ 7 sections- 7 sections
· A. The Buddha’s Visit to Lake Anavatapta
· B. The Contest of Magical Power between Śāriputra and Mahā­maudgalyāyana
+ 6 sections- 6 sections
· 1. A Story of the Present
· 2. A Story of the Past: The Painter and the Mechanic
· 3. A Story of the Past: The Two Painters
· 4. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (1)
· 5. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (2)
· 6. A Story of the Past: The Ivory Carver and the Painter
· C. Verses of the Elders I
+ 10 sections- 10 sections
· 1. Kāśyapa
· 2. Śāriputra
· 3. Maudgalyāyana
· 4. Śobhita
· 5. Sumanas
· 6. Koṭīviṃśa
· 7. Vāgīśa
· 8. Piṇḍola
· 9. Svāgata
· 10. Nandika
· D. Verses of the Elders II
+ 10 sections- 10 sections
· 1. Yaśas (1)
· 2. Śaivala
· 3. Bakkula
· 4. Sthavira
· 5. The Three
· 6. Yaśas (2)
· 7. Jyotiṣka
· 8. Rāṣṭrapāla
· 9. Svāti
· 10. Jaṅghākāśyapa
· E. Verses of the Elders III
+ 10 sections- 10 sections
· 1. Panthaka
· 2. Sarpadāsa
· 3. Aniruddha
· 4. Kāla
· 5. Rāhula
· 6. Nanda
· 7. Dravya
· 8. Upasena
· 9. Bhadrika
· 10. Lavaṇabhadrika
· F. Verses of the Elders IV
+ 8 sections- 8 sections
· 1. Madhuvāsiṣṭha
· 2. Hetu
· 3. Kauṇḍinya
· 4. Upālin
· 5. Prabhākara
· 6. Revata
· 7. The Sugata (prose)
+ 10 sections- 10 sections
· a. The Son of a Householder
· b. A Caravan Leader
· c. A Young Brahmin
· d. Bharadvāja
· e. The Cause of the False Slander by Cañcā
+ 2 sections- 2 sections
· I) A Brahmin
· II) Mṛṇāla
· f. A Brahmin Who Falsely Accused a Buddha
· g. Uttara
· h. A Physician
· i. The Son of a Fisherman
· j. A Wrestler
· 8. The Sugata (verse)
+ 12 sections- 12 sections
· a. Introduction
· b. Mṛṇāla
· c. A Brahmin
· d. Bharadvāja
· e. The Son of a Householder
· f. A Caravan Leader
· g. The Son of a Fisherman
· h. A Brahmin Who Falsely Accused a Buddha
· i. A Physician
· j. A Wrestler
· k. Uttara
· l. Conclusion
· G. The Invitation by Viśākhā
· XII. Nagarabindu
· XIII. Vaiśālī
+ 3 sections- 3 sections
· A. The Invitation by Dhanika and His Family
· B. The Former Lives of Dhanika and His Family
· C. The Rules on Food
10. Chapter Ten
+ 8 sections- 8 sections
· I. The Sick
· II. Foods
· III. Breakfast
· IV. Leftovers
+ 3 sections- 3 sections
· A. Alms-Food Obtained Previously
· B. Leftovers Taken by Monks to the Monastery
· C. Leftovers Brought by Laymen
· V. Fruits Growing in the Forest
· VI. Lotus
· VII. Lotus Roots
· VIII. Miṇḍhaka
+ 5 sections- 5 sections
· A. The Conversion of Miṇḍhaka
· B. Invitation after Mealtime
· C. The Acceptance of Money
· D. The Acceptance of Guḍa
· E. The Former Lives of the Miṇḍhaka Family
11. Chapter Eleven
+ 5 sections- 5 sections
· I. The Drink Offered by Kaineya Was Received
+ 2 sections- 2 sections
· A. The Conversion of Kaineya and Śaila (Prose)
+ 6 sections- 6 sections
· 1. The Sermon to the Four Great Kings
· 2. The Former Lives of the Four Great Kings
· 3. Kaineya Offers Drinks to the Blessed One
· 4. Śaila and Kaineya Go Forth
· 5. The Instruction by Three Disciples of the Buddha
· 6. The Former Lives of the Three Disciples
· B. The Conversion of Kaineya and Śaila (Verse)
· II. The Town of Kāśi, Barley Porridge
· III. Khādyaka in Pāpā
· IV. Doubts
· V. Foul Foods
+ 2 sections- 2 sections
· A. A Story of the Present about the Great Peacock Charm
· B. Stories of the Buddha’s Former Lives Related to the Great Peacock Charm
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· 1. A Work Referred to in the Bhaiṣajyavastu
· 2. Works Related to the Bhaiṣajyavastu
· 3. Works Referred to in the Introduction, Notes, etc.
g. Glossary

s.

Summary

s.­1

The Bhaiṣajyavastu, “The Chapter on Medicines,” is a part of the Mūlasarvāstivāda Vinaya, the corpus of monastic law of one of the most influential Buddhist schools in India. This chapter deals with monastic regulations about medicines. At the same time, it also includes various elements not restricted to such rules: stories of the Buddha and his disciples, a lengthy story of the Buddha’s journey for the purpose of quelling an epidemic and converting a nāga, a number of stories of the Buddha’s former lives narrated by the Buddha himself, and a series of verses recited by the Buddha and his disciples about their former lives. Thus, this chapter preserves not only interesting information about medical knowledge shared by ancient Indian Buddhist monastics but also an abundance of Buddhist narrative literature.


ac.

Acknowledgements

ac.­1

This text was translated by the Bhaiṣajyavastu Translation Team. Fumi Yao translated the Tibetan text into English and prepared the ancillary materials. Shayne Clarke proofread the translation and ancillary materials.

The translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

We gratefully acknowledge the generous sponsorship of Leo Tong Chen and his family; Zhang Wei, Li Mo, Zhang Mo Tong and Zhang Mo Lin; (Chi Xian Ren) Mao Gui Rong and Chi Mei; and Joseph Tse 謝偉傑, Patricia Tse 鄒碧玲 and family, in dedication to all eczema sufferers. Their support has helped make the work on this translation possible.


i.

Introduction

i.­1

The Bhaiṣajyavastu, “The Chapter on Medicines,” is the sixth chapter of the Vinayavastu, “The Chapters on Monastic Discipline,” of the Mūlasarvāstivāda Vinaya. The Mūlasarvāstivāda was one of the most influential Buddhist schools in India, and its Vinaya, the corpus of monastic law, is reported to have circulated not only in various parts of the Indian subcontinent but also in Southeast Asia, at least in the late seventh century. When this Vinaya was composed is an unresolved question, and we are presently unable to say more than that the corpus seems to have taken its present shape in the first few centuries of the common era.1


The Translation
The Chapters on Monastic Discipline
The Chapter on Medicines

p.

General Summary of the Contents of the Chapter on Medicines

[V1] [F.277.b]


p.­1
Medicines, Mahāsenā,
Rājagṛha, Veṇu,
Carpenter, Icchānaṅgalā,
Kimpilā, Ādirājya,
Kumāravardhana, Sick People, and Kaineya.
p.­2

The entire chapter is thus summarized.


1.

Chapter One

1.­1

Summary of Contents:

The Authorization of Medicines,
Fat, Scabies, Collyrium,
A Man Gone Mad, Pilinda,
Revata, and Sauvīraka.

I. The Authorization of Medicines

1.­2

The Buddha, the Blessed One, was staying in the Jetavana, in the Park of Anāthapiṇḍada. On that occasion some monks [F.278.a] caught an autumn disease. Because they had caught an autumn disease, they turned pale, became emaciated, lost their strength, and were weakened.

1.­3

The buddhas, the blessed ones, ask though they already know. The Buddha, the Blessed One, asked the venerable Ānanda, “Ānanda, why have these monks turned pale, become emaciated, lost their strength, and been weakened?”

1.­4

The venerable Ānanda replied, “Honored One, these monks caught an autumn disease. Because they caught an autumn disease, they have turned pale, become emaciated, lost their strength, and been weakened.”

1.­5

“Ānanda,” said the Blessed One, “on account of that, I authorize10 monks to consume medicines.”

1.­6

When the Blessed One said “monks may consume medicines,” the monks consumed medicines at the appropriate time (morning)11 but did not consume them after the appropriate time, because they were monks who were in the habit of eating at the appropriate time. Therefore, the monks turned pale, became emaciated, lost their strength, and were weakened.

1.­7

The buddhas, the blessed ones, ask though they already know. The Buddha, the Blessed One, asked the venerable Ānanda, “Ānanda, I said ‘monks may consume medicines.’ Why, then, have these monks turned pale, become emaciated, lost their strength, and been weakened?”

1.­8

The venerable Ānanda replied, “The Blessed One said ‘monks may consume medicines,’ but they consumed medicines at the appropriate time and did not consume them after the appropriate time, because they are monks who are in the habit of eating at the appropriate time. Therefore, they turned pale, became emaciated, lost their strength, and were weakened.” [F.278.b]

1.­9

“Ānanda, on account of that, I authorize monks to consume four kinds of medicines: medicines to be consumed at the appropriate time, medicines to be consumed at night, medicines to be consumed within seven days, and medicines to be consumed throughout life.12

1.­10

“Among them, the medicines to be consumed at the appropriate time are manthā,13 boiled rice,14 kulmāṣa, meat, and apūpa.

1.­11

“The medicines to be consumed at night are the eight kinds of drinks: coconut drink, banana drink, kola drink, aśvattha drink, udumbara drink, parūṣaka15 drink, grape drink, and kharjūra16 drink.”


1.­12

A Section Index:

Coconut, banana, kola,
Aśvattha, udumbara,
Parūṣaka, grape,
And kharjūra, which is the eighth.
1.­13

“Medicines to be consumed within seven days are butter oil, oil, phāṇita, honey, and śarkarā.

“Medicines to be consumed throughout life are medicines derived from roots, medicines derived from stalks, medicines derived from leaves, medicines derived from flowers, medicines derived from fruits, the five kinds of resin, the five kinds of ashes, the five kinds of salt, and the five kinds of astringents.

1.­14

“Among these medicines, the medicines derived from roots are musta, vaca, turmeric, ginger, ativiṣā, and what belong to the medicines derived from roots but are not used as ingredients in a meal. The medicines derived from stalks are sandal, cavikā, padmaka, devadāru, guḍūcī, dāruharidrā, and what belong to the medicines derived from stalks but are not used as ingredients in a meal. The medicines derived from leaves are from paṭola leaves, vāśaka leaves, nimba leaves, kośātakī leaves, saptaparṇa leaves, and what belong to the medicines derived from leaves but are not used as ingredients in a meal. The medicines derived from flowers are from five kinds of flowers: vāśaka flowers, nimba flowers, dhātakī flowers, sha ta flowers, padmakesara flowers,17 [F.279.a] and what belong to the medicines derived from flowers but are not used as ingredients in a meal. The medicines derived from fruits18 are harītakī, āmalaka, vibhītaka, black pepper, long pepper, and what belong to the medicines derived from fruits but are not used as ingredients in a meal.

1.­15

“The five kinds of resin are hiṅgu, sarjarasa, lac, beeswax, and ‘heat medicine.’

“Among them, hiṅgu is resin from the hiṅgu tree. Sarjarasa is resin from the sāla tree. Lac is lākṣā.19 Beeswax is siktha.20 ‘Heat medicine’ is resin from other trees.

1.­16

“What are the five kinds of ashes? They are barley ash, barley-straw ash, ash from the sarjikā tree, sesame ash, and ash from the vāśakā tree.

1.­17

“What are the five kinds of salt? They are salt from the Indus, brown salt, salt from Suvarcala, salt from Romaka, and salt from the ocean.

1.­18

“What are the five kinds of astringents? They are āmra astringent, nimba astringent, jambū astringent, śirīṣa astringent, and kośambaka astringent.

1.­19

“Medicines to be consumed at the appropriate time, medicines to be consumed at night, medicines to be consumed within seven days, and medicines to be consumed throughout life should be consumed at the appropriate time if they are mixed with medicines to be consumed at the appropriate time. In that situation, these medicines should not be consumed at an inappropriate time (afternoon or night).

1.­20

“Medicines to be consumed at night, medicines to be consumed within seven days, and medicines to be consumed throughout life should be consumed during the night if they are mixed with medicines to be consumed at night.21 In that situation, these medicines should not be consumed after that night.

1.­21

“Medicines to be consumed within seven days and medicines to be consumed throughout life should be consumed within seven days if they are mixed with medicines to be consumed within seven days. In that situation, these medicines should not be consumed after seven days.

1.­22

“Medicines to be consumed throughout life should be consumed after someone has taken formal possession of them as medicines to be consumed throughout life. [F.279.b] Formal possession of the medicines should be taken in this manner: The monk who wishes to consume that medicine should wash his hands before he eats a meal, accept the medicine, sit down before another monk, and say, ‘Venerable One, please pay attention. I, named So-and-so (the monk says his name), take formal possession of this medicine as medicine to be consumed throughout life for myself and my fellow monks.’ He should say this a second and a third time. Formal possession of medicines to be consumed at night and medicines to be consumed within seven days should also be taken in the same manner as medicines to be consumed throughout life.”

II. Fat

1.­23

The following took place in Śrāvastī.


1.­24

A monk had a wind illness and went to a physician. The monk said, “Sir, since I have a disease like this, prescribe medicine for me.”

“Noble one,” said the physician, “consume some fat and you will recover your health.”

1.­25

The monk said, “Sir, what am I? A cannibal?”

“Monk, this is your medicine,” replied the physician. “You cannot recover your health with other medicines.”

1.­26

When the monks reported this matter to the Blessed One, the Blessed One said, “If the physician says, ‘Monk, this is your medicine. You cannot recover your health with other medicines,’ you should consume some fat.”

1.­27

As the monks did not know what kind of fat they should consume, they asked the physician for advice. The physician said, “Noble ones, since your teacher is omniscient, go to him and ask.”

1.­28

When the monks reported this matter to the Blessed One, the Blessed One said, “Five kinds of fats should be consumed. What are the five? They are fish fat, porpoise22 fat, crocodile fat, bear fat, and pig fat. But these five kinds of fats should not be consumed if they have been boiled at an inappropriate time, strained at an inappropriate time, or given at an inappropriate time, or if the monk who needs some fat has taken formal possession of the fat at an inappropriate time. [F.280.a]

1.­29

“If the fats have been boiled at the appropriate time, but strained at an inappropriate time, and given at an inappropriate time, and if the monk who needs some fat has taken formal possession of the fat at an inappropriate time, they should not be consumed.

1.­30

“If the fats have been boiled at the appropriate time and strained at the appropriate time, but given at an inappropriate time, and if the monk who needs some fat has taken formal possession of the fat at an inappropriate time, the fats should not be consumed.

1.­31

“If the fats have been boiled at the appropriate time, strained at the appropriate time, and given at the appropriate time, but the monk who needs some fat has taken formal possession of the fat at an inappropriate time, the fats should not be consumed.23

1.­32

“If the fats have been boiled at the appropriate time, strained at the appropriate time, and given at the appropriate time, and if the monk who needs some fat has taken formal possession of the fat at the appropriate time, the fats should be consumed within seven days in the same manner that you would consume oil.”

1.­33

The monk then consumed the fat and his health returned. When his health returned, he threw away the remains of the fat. Later, another monk contracted the same disease, and he also went to the physician and said, “Sir, since I have a disease like this, prescribe medicine for me.”

1.­34

The physician also prescribed fat for him. The second monk went to the first monk and said, “Venerable one, you consumed fat and the physician also prescribed fat for me. Are there any remains of the fat?”

1.­35

“Indeed there were remains, but I threw them away,” replied the first monk.

The second monk told him, “It wasn’t good to do that.”

1.­36

When the monks reported this matter to the Blessed One, the Blessed One said, “Monks should not throw away the remains of fat but should keep them. I will now establish rules of customary behavior for a monk who keeps fat. A monk who keeps fat should give the remains of the fat to another monk. If the first monk does not give the remains to another monk, the first monk should put the remains in the infirmary. Anyone who needs fat should take it. If a monk who keeps the remains of fat does not act in accordance with the established rules of customary behavior, he becomes guilty of an offense.”

III. Scabies

1.­37

The Blessed One was once dwelling in Śrāvastī.


1.­38

At that time, a monk had scabies. [F.280.b] He went to a physician and said, “Sir, since I have scabies, prescribe medicine for me.”

“Noble one,” said the physician, “use an astringent and you will recover your health.”

1.­39

“Sir, what am I? One who is intoxicated with lust?”24

“Monk, this is your medicine,” replied the physician. “You cannot recover your health with other medicines.”

1.­40

When the monks reported this matter to the Blessed One, the Blessed One said, “If the physician says, ‘Monk, this is your medicine. You cannot recover your health with other medicines,’ you should use an astringent.”

1.­41

As the monks did not know what kind of astringent they should use, they asked the physician for advice. The physician said,25 “Since your teacher is omniscient, he himself must know.”

1.­42

When the monks reported this matter to the Blessed One, the Blessed One said, “There are five kinds of astringents: āmra astringent, . . . .”26

1.­43

When the monk kneaded the astringent and smeared it on his body, the rash spread. The Blessed One said, “You should make the astringent into a powder.”

1.­44

When the monks ground the damp astringent into a powder, it became lumpy. The Blessed One said, “You should dry the astringent.”

1.­45

When they dried the astringent in the sun, it lost its efficacy. The Blessed One said, “You should not dry the astringent in the sun.”

1.­46

When they dried the astringent in the shade, it began to decompose. The Blessed One said, “You should dry the astringent in the shade where it is warm.”

1.­47

The monk bathed after he smeared his body with the astringent, so the astringent did not work. The Blessed One said, “You should bathe after completely rubbing the astringent with your hands into your skin. If, after you bathe, you again smear the astringent and bathe, the astringent will work.”

1.­48

When the monk smeared the astringent, the illness went away. He threw the remains of the astringent away. Later, another monk had the same disease, and he also went to the physician and said, “Sir, since I have a disease like this, prescribe medicine for me.”

1.­49

The physician also prescribed an astringent for him. The second monk went to the first monk and said, “Venerable One, you used an astringent and the physician also prescribed an astringent for me. Are there any remains of the astringent?”

1.­50

The first monk said,27 “I threw them away.”

The second monk told him, “It wasn’t good to do that.”

1.­51

When the monks reported this matter to the Blessed One, [F.281.a] the Blessed One said, “I will now establish rules of customary behavior for a monk who keeps astringents. A monk who keeps astringents should give the remains of the astringent to another monk who needs them. If the first monk does not give the remains to another monk, he should put the remains of the astringent in the infirmary. If a monk who keeps astringents does not act in accordance with the established rules of customary behavior, he becomes guilty of an offense.”

IV. Collyrium

1.­52

The following took place in Śrāvastī.


1.­53

A monk had an eye disease and went to a physician. The monk said, “Sir, since I have an eye disease, prescribe medicine for me.”

“Noble one,” said the physician, “use collyrium and you will recover your health.”

1.­54

“Sir, what am I? One who is intoxicated with lust?”28

“Monk, this is your medicine,” replied the physician. “You cannot recover your health with other medicines.”

1.­55

When the monks reported this matter to the Blessed One, the Blessed One said, “If the physician says, ‘Monk, this is your medicine. You cannot recover your health with other medicines,’ you should use collyrium.”

1.­56

As the monks did not know what kind of collyrium to use, they asked the physician for advice. The physician said, “Since your teacher is omniscient, he himself must know.”29 When the monks reported this matter to the Blessed One, the Blessed One said, “There are five kinds of collyrium: collyrium derived from flowers, collyrium in a liquid state, collyrium in powder form, collyrium in pill form, and collyrium derived from red ocher.”30

1.­57

The monk recovered his health with the collyrium. Since he left the remains of the collyrium in many different places, the remains were lost. Later, another monk had an eye disease and also went to the physician, and the physician also prescribed the same collyrium for him. The second monk went to the first monk and said, “Venerable one, I also have an eye disease. [F.281.b] Are there any remains of the collyrium?”

1.­58

The first monk looked for the remains of the collyrium, but could not find them. He said, “Venerable one, indeed there were remains of the collyrium, but they have been lost because I left them in many different places.”

1.­59

When the monks reported this matter to the Blessed One, the Blessed One said, “Monks should not leave collyrium in many different places. I will now establish rules of customary behavior for a monk who keeps collyrium. A monk who keeps collyrium should store the collyrium according to its kind. He should keep collyrium derived from flowers in a vessel, collyrium in a liquid state in a bottle, and collyrium in powder form in a tubular vessel. He should put collyrium in pill form and collyrium derived from red ocher into bags, and he should bind and hang them on a peg in the wall. If a monk who keeps collyrium does not act in accordance with the established rules of customary behavior, he becomes guilty of an offense.”31

V. A Man Gone Mad32

1.­60

The following took place in Śrāvastī.


1.­61

At that time, the venerable Saikata, his mind agitated, went mad and wandered about. Then some brahmins and householders saw him and said, “Sirs, whose son is this?”

Others replied, “The householder So-and-so’s.”

1.­62

The brahmins and householders said, “If the venerable Saikata had not gone forth among the masterless śramaṇas, who are the sons of the Śākyans, his kinsmen would have cured him.”

1.­63

When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, then cure the monk Saikata, asking a physician for advice.”

1.­64

The monks went to a physician and said, “Sir, since a monk has a disease like this, prescribe medicine for him.”

“Noble ones,” said the physician, “let him eat raw meat and he will recover his health.”

1.­65

“Sir, [F.282.a] what is he? A cannibal?”

“Noble ones, this is his medicine. He cannot recover his health with other medicines.”

1.­66

When the monks reported this matter to the Blessed One, the Blessed One said, “If the physician says, ‘This is his medicine. He cannot recover his health with other medicines,’ you should give him raw meat.”

1.­67

The monks gave the venerable Saikata raw meat, but he could not eat the raw meat. The Blessed One said, “You should give him the meat after covering his eyes with a cloth.”

1.­68

They gave the venerable Saikata raw meat and untied the cloth soon after giving him the raw meat. Then the venerable Saikata saw his hands soiled with raw meat and vomited in revulsion. The Blessed One said, “You should not untie the cloth that soon, but should untie it when you have placed a pure and fine meal before him and he has washed his hands.”

1.­69

After the health of the venerable Saikata returned, he wanted to eat nothing but raw meat. When the monks reported this matter to the Blessed One, the Blessed One said, “When you have your health back, you should act in accordance with the established discipline. If you eat raw meat, you become guilty of an offense.”

VI. Pilinda33

1.­70

The following took place in Rājagṛha.


1.­71

The venerable Pilindavatsa had always had many illnesses and pains since he had gone forth. The monks asked him, “Elder, how do you feel?”

“Venerables, I always have many illnesses and pains. I cannot bear them,” he replied.

1.­72

“Elder, what did you carry with you formerly?”

He said, “I carried a medicine bag.”

1.­73

“Why do you not carry it now?”

“The Blessed One has not authorized it.”

1.­74

When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize monks to carry a medicine bag.” [F.282.b]

1.­75

When the monks put unprocessed medicines derived from roots, flowers, stalks, and fruits into the bag, the medicines spoiled. The Blessed One said, “You should gather or bundle the medicines together and hang them on a peg.”

1.­76

The medicines spoiled and the Blessed One said, “From time to time you should dry them.”

1.­77

When dried in the sun, the medicines lost their efficacy. The Blessed One said, “You should not dry them in the sun.”

1.­78

When dried in the shade, the medicines spoiled. The Blessed One said, “You should not dry them in the shade.”

1.­79

When the monks spread the medicines out and left them, the wind and rain came, but the monks did not bring the medicines inside. The Blessed One said, “You should bring the medicines inside.”

1.­80

When the Blessed One said, “You should bring the medicines inside,” the monks did not know who should bring them inside. The Blessed One said, “A layman should. If there are no laymen, a novice34 should. If there are no novices, a monk should bring the medicines inside.”

1.­81

When the monks had brought the medicines inside, they did not consume them, since the medicines had become mixed together. The Blessed One said, “You should consume the medicines after separating them. You should not have any regrets about consuming such medicines. What I have authorized for illnesses should not be done in ordinary circumstances. If you do so, you become guilty of an offense.”

VII. Revata

A. Rice Flour and Guḍa

1.­82

The following took place in Śrāvastī.


1.­83

The venerable Revata used to doubt everything. Therefore, he was known by the name of “Revata the Doubter”. Early in the morning he dressed, took his robe and his bowl, and entered Śrāvastī for alms. In due course he reached the house of a guḍa35 maker. When he saw that the guḍa was being kneaded with rice flour, he said, “Sir, please don’t knead the guḍa with rice flour.”

1.­84

“Noble one,” asked the guḍa maker, “do you know anything else that makes guḍa bind together?”

“I do not know anything else that makes guḍa bind together, [F.283.a] but we have to eat guḍa even at inappropriate times.”

1.­85

The guḍa maker said, “Noble one, whether you eat it at the appropriate time or at inappropriate times, what makes guḍa bind together is this rice flour. Other things do not work.”

1.­86

Later, when the community had obtained some guḍakhādanika, the venerable Revata did not eat it. His co-resident monks and pupils said, “Master, since the community has obtained some guḍakhādanika, please eat it.”

“Sirs,” replied the venerable Revata, “it is mixed with food to be eaten only at the appropriate time.”36

1.­87

They did not eat the guḍakhādanika either, and other monks said to them, “Venerables, though the community has guḍakhādanika, why do you not eat any?”

“Our teacher said, ‘This is mixed with food,’ ” replied the first monks.

1.­88

They did not eat the guḍakhādanika, either. Their many followers and most of the entire community did not eat the guḍakhādanika.

1.­89

When the monks reported this matter to the Blessed One, the Blessed One said, “You may eat the guḍakhādanika mixed with rice flour because it would be insubstantial as a meal and its origin is pure. You should not have any regrets about eating the guḍakhādanika.”

B. Barley Flour and Guḍa

1.­90

The following took place in Śrāvastī.


1.­91

Early in the morning the venerable Revata dressed, took his robe and his bowl, and entered Śrāvastī for alms. In due course he reached a village and saw a perfumer touch guḍa after he had touched barley flour. The venerable Revata said, “Sir, please don’t touch guḍa after you touch barley flour. We have to eat guḍa even at inappropriate times.”

“Noble one,” said the perfumer, “is there anyone to hand me water to wash my hands again and again?”

1.­92

Later, the community had obtained some guḍakhādanīya,37 but the venerable Revata did not eat it. His co-resident monks and pupils said, “Master, though the community has guḍakhādanīya, why do you not eat any?”

“Sirs,” replied the venerable Revata, “this is mixed with food to be eaten only at the appropriate time.”

1.­93

They [F.283.b] did not eat the guḍakhādanīya either, and other monks said to them, “Venerables, though the community has guḍakhādanīya, why do you not eat any?”

“Our teacher said, ‘This is mixed with food,’ ” the first monks replied.

1.­94

They did not eat the guḍakhādanīya, either. Their many followers and most of the entire community did not eat the guḍakhādanīya.

1.­95

When the monks reported this matter to the Blessed One, the Blessed One said, “You may eat the guḍakhādanīya mixed with barley flour because it would be insubstantial as a meal and its origin is pure. You should not have any regrets about eating the guḍakhādanīya.”

VIII. Sauvīraka

1.­96

The following took place in Śrāvastī.


1.­97

The venerable Śāriputra had a wind illness and the venerable Mahā­maudgalyāyana thought, “Although I have attended to the venerable Śāriputra at my own discretion many times, I have never asked a physician for advice. Now I will ask a physician for advice.” The venerable Mahā­maudgalyāyana went to a physician and said, “Sir, since the venerable Śāriputra has a disease like this, prescribe medicine for him.”

“Noble one,” said the physician, “let him eat sauvīraka with salt, and he will recover his health.”

1.­98

The venerable Mahā­maudgalyāyana found sauvīraka, but there was no salt. When he began to look for the salt, the venerable Pilindavatsa said, “Venerable Mahā­maudgalyāyana, I have a horn in which the salt is kept. I have taken formal possession of that salt as medicine to be consumed throughout life. I will give you the salt if the Blessed One authorizes it.”

1.­99

The venerable Śāriputra heard this and said, “Venerable Mahā­maudgalyāyana, I thought that ‘medicines to be consumed throughout life cannot be consumed when they are mixed with medicines to be consumed at the appropriate time.’ ”

1.­100

When the venerable Mahā­maudgalyāyana reported this matter to the Blessed One, the Blessed One said, “Maudgalyāyana, such medicines cannot be taken. If the four kinds of medicines‍—medicines to be consumed at the appropriate time, medicines to be consumed at night, medicines to be consumed within seven days, [F.284.a] and medicines to be consumed throughout life‍—are mixed with medicines to be consumed at the appropriate time, and if formal possession of these medicines has not been taken, these medicines should be consumed at the appropriate time, because they are mixed with medicines to be consumed at the appropriate time. These medicines should not be consumed after the appropriate time.

1.­101

“If the three kinds of medicines‍—medicines to be consumed at night, medicines to be consumed within seven days, and medicines to be consumed throughout life‍—are mixed with medicines to be consumed at night, and if formal possession of these medicines has not been taken, these medicines should be consumed during the night, because they are mixed with medicines to be consumed at night. These medicines should not be consumed after that night.

1.­102

“If the two kinds of medicines‍—medicines to be consumed within seven days and medicines to be consumed throughout life‍—are mixed with medicines to be consumed within seven days, these medicines should be consumed within seven days, because they are mixed with medicines to be consumed within seven days. These medicines should not be consumed after seven days.

1.­103

“Medicines to be consumed throughout life may be consumed throughout life. If you consume the medicines in other ways, you become guilty of an offense.”


2.

Chapter Two

2.­1

Summary of Contents:

Mahāsenā, Flesh, Hemorrhoids,
One Who Has a Wind Illness, Pūrṇa,
Agnidatta, be’i ra to,
One Who Has Clouds, and Crows.38

I. Mahāsenā

2.­2

The Buddha, the Blessed One, was once traveling through the country of Kāśi and arrived in Vārāṇasī. He stayed in the Deer Park at Ṛṣivadana near Vārāṇasī.


2.­3

A householder named Mahāsena was living in Vārāṇasī. He was rich and had great wealth and many possessions. His wife’s name was Mahāsenā. Both he and his wife were pious and good and had virtuous dispositions. Mahāsena heard that the Buddha, the Blessed One, had arrived in Vārāṇasī, having traveled through the country of Kāśi, and that he was staying in the Deer Park at Ṛṣivadana near Vārāṇasī. When Mahāsena heard that, he thought, “Although the Blessed One has been invited to my house many times and has had meals, he has never been offered all the requisites. Now I will offer the Blessed One all the requisites for three months.” [F.284.b]

II. Flesh41

A. Elephant Flesh

B. Nāga Flesh

III. Hemorrhoids

IV. One Who Has a Wind Illness

V. Pūrṇa60

VI. Agnidatta

A. The Story of the Two Nāga Kings and King Bimbisāra108

B. The Quarrel between the Brahmin Agnidatta and the Citizens of Rājagṛha114


3.

Chapter Three

3.­1

Summary of Contents:119

Rājagṛha, Nālandā,
Veṇuyaṣṭikā, Pāṭali Village,120
The Ganges, Massed Cloud,121
Mahāpraṇāda, and Vaiśālī, which is the last.

I. Rājagṛha

A. The Disaster of Rājagṛha and Its End

3.­2

The Buddha, the Blessed One, was once staying in Kalandaka­nivāpa Bamboo Grove near Rājagṛha.


3.­3

When Prince Ajātaśatru was enticed by Devadatta to kill his own father, who was a righteous Dharma king, and crown himself king, he began to perform a number of disrespectful acts toward the Blessed One [F.13.b] and set the elephant Dhanapālaka122 and a fierce dog on the Blessed One in order to kill him.

B. The Epidemic in Vaiśālī126

II. Nālandā131

III. Veṇuyaṣṭikā135

IV. Pāṭali Village

A. The Sermon at Pāṭali Village

B. The Donation by the Brahmin Varśākāra

C. The Donation of Parasols

D. A Story of a Former Life of the Buddha: King Mahāsudarśana144

V. The Ganges145

VI. Mahāpraṇāda149

A. The Appearance of King Mahāpraṇāda’s Pillar150

B. The Former Life of the Monk Bhaddālin151

C. The Prediction of the Appearance of the Buddha Maitreya and the Wheel-Turning King Śaṅkha152

D. The Former Lives of the Buddha Maitreya and the Wheel-Turning King Śaṅkha156

E. The Sermon in Kuṭi Village159

F. The Sermon in Nādikā160

G. The Invitation by Āmrapālī165

VII. Vaiśālī

A. The Visit of Āmrapālī169

B. The Visit of the Licchavis172

C. The Sermon to Āmrapālī

D. The Former Lives of the Licchavis

E. The End of the Epidemic in Vaiśālī178


4.

Chapter Four

4.­1

Summary of Contents:185

Veṇu, Middle Village,
Mithilā, Videha,
Sālā, The Well, Bhārgava,
Kāṣāya, Crown of the Head, Kanthaka,
Gośālaka, Pāpā,
And Kuśinagarī, which is the last.

I. Veṇu

4.­2

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Veṇu Village.”

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.

4.­3

Thereupon the Blessed One, traveling through the country of Vṛji, arrived in Veṇu Village, and he stayed in a śiṃśapā forest to the north of Veṇu Village. At that time a famine broke out, a calamity in which it became difficult for a beggar to find food. The Blessed One said to the monks, “Monks, now here a famine has broken out, a calamity in which it has become difficult for a beggar to find food.186 Therefore, monks, those of you who have any acquaintances, who have any allies, who have any friends in the villages of Vṛji near Vaiśālī, should enter the rainy-season retreat there. [F.49.b] I will enter the rainy-season retreat, too, in this Veṇu Village with my attendant monk, Ānanda. None of you should want for almsfood.”

II. Middle Village

III. Mithilā194

IV. Videha205

V. Sālā208

VI. The Well210

VII. Bhārgava213

VIII. Kāṣāya214

IX. Crown of the Head215

X. Kanthaka216

XI. Gośālaka218

XII. Pāpā219

XIII. Kuśinagarī


5.

Chapter Five

5.­1

Summary of Contents:227

The Axe, Devadṛśa, Lumbinī,
Kapila, Where There Is Cotton,
Kanakamuni, Kārṣaka, A Robe,
Bath, Sikatin.228 These are the group of ten.

I. The Axe229

5.­2

The Blessed One stayed in Kalmāṣadamya, a village of the people of Kuru. At that time the Blessed One said to the monks, “Monks, having known and seen that defilements had been exhausted, I said . . . .” (Here the Sūtra of the Parable of the Axe in the section on the aggregates in the Saṃyuktāgama is to be recited in detail).230

II. Devadṛśa231

III. Lumbinī233

IV. Kapila234

V. Where There Is Cotton

VI. Kanakamuni

VII. Kārṣaka

VIII. A Robe

IX. Bath

X. Sikatin


6.

Chapter Six

6.­1

Summary of Contents:237

Icchānaṅgalā, Utkaṭā,
Saptaparṇa, Sunrise, [F.62.b]
Śrāvastī, Valaya, Where There Is Ground,
Lion Village, New Village,
City, Pīṭha,
And Nyagrodhikā, which is the last.
These twelve cities are explained.

I. Icchānaṅgalā238

6.­2

In Icchānaṅgalā, the Blessed One stayed in the Icchānaṅgalā Forest. At one point the Blessed One said to the monks, “Monks, I will go into seclusion here for three months.239 No monks should come to me except when someone brings me almsfood or when it is the day of poṣadha, which is held every fifteen days.”

II. Utkaṭā242

III. Saptaparṇa

IV. Sunrise316

V. Śrāvastī331

VI. Valaya

VII. Where There Is Ground

VIII. Lion Village

IX. New Village

X. City340

XI. Pīṭha342

XII. Nyagrodhikā349


7.

Chapter Seven

7.­1

Summary of Contents:353

Kimpilā, Ahicchattra,
Mathurā, Rāṣṭrapāla,
Hastināpura, The Great City,
Śrughnā, Brahmin Village,
The City of Kāla, Rohitaka,
Śādvalā, and
Nandivardhana.
These are correctly explained.

I. Kimpilā354

7.­2

The Blessed One arrived in Kimpilā and stayed in Kimpilā Forest.355


7.­3

Thereupon the Blessed One said to the venerable Kimpila, “O Kimpila, I will teach you to meditate on the four applications of mindfulness. Listen to it well and keep it in mind; I shall teach it.”

II. Ahicchattra

III. Mathurā360

IV. Rāṣṭrapāla366

V. Hastināpura378

VI. The Great City

VII. Śrughnā383

VIII. Brahmin Village386

A. A Fire Caused by an Old Man from the Śākya Clan387

B. The Former Life of the Old Man392

IX. The City of Kāla

X. Rohitaka

A. Offerings of the Yakṣa Elephant Power394

B. Departure to the Northern Region401

C. Awakened Power in Heaped Up409

D. Dharma Power in Retuka413

E. Great Cup in the Indus, Feet415

F. Having a Shaved Head and Water Jar416

G. Apalāla418

H. The Nāga Huluḍa426

I. Bhraṣṭolā, Ṛṣi, Āpannaka430

J. Kanthā432

K. In Dhānyapura, Converting the Mother of Best Army433

L. The Potter in Naitarī434

XI. Śādvalā

A. The Great Yakṣa of Śādvalā

B. Pālitakūṭa

XII. Nandivardhana

A. Bhavadeva’s, Caṇḍālī’s Seven Sons’, and the Yakṣa Earth-Protector’s Conversion in Nandivardhana

B. Giving an Image to Nāgas, Aśvaka, and Punarvasuka440

C. Converting Nāḍikā and Naḍadaryā

D. In the City of Kuntī, the Yakṣiṇī Named Kuntī

E. Kharjūrikā and the Stūpa Made of Dirt


8.

Chapter Eight

8.­1

Summary of Contents:451

Ādirājya, Bhadrāśva,
Mathurā, Otalā Park,
Vairambhya,
Ayodhyā, The Ganges,
Hungry Ghosts, and Velāma.

I. Ādirājya

8.­2

Traveling through the country of Śūrasena, the Blessed One then went to Ādirājya. There the Blessed One said to the venerable Ānanda, “Ānanda, in this place King Mahāsammata, who was the first king, was anointed. Therefore, this place was named Ādirājya (first kingship).”452

II. Bhadrāśva

III. Mathurā

A. The Prediction about Upagupta454

B. The Former Life of Upagupta457

C. The Brahmin Nīlabhūti459

D. The Obstruction of the Buddha’s Way by a Goddess

E. The Yakṣa Gardabha

IV. Otalā Park

A. The Visit of the Brahmin Otalāyana476

B. Kacaṅgalā486

V. Vairambhya

A. The Brahmin in a Park

B. King Agnidatta’s Offer496

C. Breaking a Hut521

D. A Brahmin Who Abused the Buddha Vipaśyin524

VI. Ayodhyā

A. The Simile of a Log and the Going Forth of Nanda, the Herdsman525

B. The Former Lives of Nanda and the Frog

VII. The Ganges

A. Haṃsas, Fish, and Turtles

B. The Former Lives of the Haṃsas, Fish, and Turtles

VIII. Hungry Ghosts

A. The Conversation with the Five Hundred Hungry Ghosts

B. The Previous Lives of the Five Hundred Hungry Ghosts

IX. Velāma552


9.

Chapter Nine

9.­1

Summary of Contents:560

Kumāravardhana, Krauñcāna,
Aṅgadikā, Maṇivatī
Sālabalā, Sālibalā,
Suvarṇaprastha, Sāketā
Rice Soup,561 Śrāvastī,
Anavatapta, Nagarabindu,
And Vaiśālī.

I. Kumāravardhana

9.­2

Thereupon the Blessed One arrived in the country of Kumāravardhana, where he said to the venerable Ānanda, “Ānanda, in this place a king named Upoṣadha was born and grew up.562 Therefore, this city was named Kumāravardhana.”563

II. Krauñcāna

III. Aṅgadikā

IV. Maṇivatī

V. Sālabalā567

VI. Sālibalā

VII. Suvarṇaprastha

VIII. Sāketā568

IX. Rice Soup574

A. The Peasants’ Going Forth and the Oxen’s Rebirth in Heaven577

B. The Former Lives of the Peasants and Oxen581

C. Toyikā584

X. Śrāvastī

A. A Leprous Beggar Woman’s Offering of Water Used for Boiling Rice598

B. The Offerings by King Prasenajit604

C. The Former Life of King Prasenajit605

D. The Offering of a Lamp by a Beggar Woman610

E. The Question of King Prasenajit: The Offerings Made by the Buddha in His Former Lives613

F. Former Life Stories I618

1. Māndhātṛ620

a. The Story of King Māndhātṛ621

b. A Former Life of King Māndhātṛ: The Son of the Head of a Guild656

c. A Former Life of King Māndhātṛ: A Grain Merchant661

2. Mahāsudarśana662

3. Velāma668

4. Kuśa672

a. The Story of Prince Kuśa673

b. The Former Life of Prince Kuśa683

5. Triśaṅku685

6. Mahādeva687

7. King Nimi691

8. Ādarśamukha696

9. Sudhana706

a. The Story of King Sudhana707

b. The Story of Prince Sudhana708

10. Viśvantara769

a. Viśvantara’s Story I770

b. Viśvantara’s Story II808

11. Saṃdhāna814

G. Former Life Stories II817

1. Bālāha819

2. A King825

3. The Snake828

4. Two Heads833

5. The Lapwing835

6. The Parrot837

7. The Banquet839

8. The Turtle841

9. Susena842

10. Merchants844

H. Former Life Stories III846

1. Six Tusks848

2. The Rabbit857

3. Parents860

a. The Story of Śyāma861

b. Breaking Wrong Laws864

4. Water Born866

5. Words of the Forest874

6. The Elephant876

7. The Nāga878

8. Dhṛtarāṣṭra880

I. The Bodhisattva as Four Teachers882

1. The Story of the Teacher Sunetra883

2. The Story of the Teacher Mūkapaṅgu884

3. The Story of the Teacher Araṇemi885

4. The Story of the Teacher Govinda895

J. The First Resolution and the First Veneration of a Buddha

5. The Story of King Prabhāsa901

6. The Story of the Potter Bṛhaddyuti903

K. The Question of King Prasenajit: The Veneration of Past Buddhas904

L. The Question of Ānanda or Section of Many Buddhas909

M. The Insult by the Brahmin Girl Cañcā934

XI. Anavatapta938

A. The Buddha’s Visit to Lake Anavatapta939

B. The Contest of Magical Power between Śāriputra and Mahā­maudgalyāyana943

1. A Story of the Present944

2. A Story of the Past: The Painter and the Mechanic947

3. A Story of the Past: The Two Painters950

4. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (1)951

5. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (2)952

6. A Story of the Past: The Ivory Carver and the Painter953

C. Verses of the Elders I957

1. Kāśyapa958

2. Śāriputra961

3. Maudgalyāyana964

4. Śobhita966

5. Sumanas967

6. Koṭīviṃśa969

7. Vāgīśa970

8. Piṇḍola972

9. Svāgata974

10. Nandika976

D. Verses of the Elders II980

1. Yaśas (1)981

2. Śaivala982

3. Bakkula984

4. Sthavira986

5. The Three987

6. Yaśas (2)988

7. Jyotiṣka991

8. Rāṣṭrapāla992

9. Svāti996

10. Jaṅghākāśyapa998

E. Verses of the Elders III1001

1. Panthaka1002

2. Sarpadāsa1004

3. Aniruddha1005

4. Kāla1013

5. Rāhula1015

6. Nanda1017

7. Dravya1019

8. Upasena1020

9. Bhadrika1021

10. Lavaṇabhadrika1022

F. Verses of the Elders IV1024

1. Madhuvāsiṣṭha1025

2. Hetu1026

3. Kauṇḍinya1027

4. Upālin1030

5. Prabhākara1033

6. Revata1034

7. The Sugata (prose)1036

a. The Son of a Householder1037

b. A Caravan Leader1040

c. A Young Brahmin1042

d. Bharadvāja1044

e. The Cause of the False Slander by Cañcā

I) A Brahmin1049

II) Mṛṇāla1050

f. A Brahmin Who Falsely Accused a Buddha1053

g. Uttara1054

h. A Physician1063

i. The Son of a Fisherman1065

j. A Wrestler1066

8. The Sugata (verse)1067

a. Introduction

b. Mṛṇāla

c. A Brahmin

d. Bharadvāja

e. The Son of a Householder

f. A Caravan Leader

g. The Son of a Fisherman

h. A Brahmin Who Falsely Accused a Buddha

i. A Physician

j. A Wrestler

k. Uttara

l. Conclusion

G. The Invitation by Viśākhā

XII. Nagarabindu

XIII. Vaiśālī

A. The Invitation by Dhanika and His Family1075

B. The Former Lives of Dhanika and His Family

C. The Rules on Food


10.

Chapter Ten

10.­1

Summary of Contents:1077

The Sick, Foods,
Breakfast, Leftovers,
Fruits from Forests, Lotus,
Lotus Roots, and Miṇḍhaka.

I. The Sick

10.­2

The following took place in Śrāvastī.


10.­3

There once was a sick monk in Śrāvastī. He requested a doctor, “Sir, prescribe medicine for me.”

Having asked the cause of the disease, the doctor said, “O noble one, have rice soup, and you will recover your health.”

10.­4

“Sir,” he replied, “the Blessed One has not authorized that.”

II. Foods1087

III. Breakfast

IV. Leftovers

A. Alms-Food Obtained Previously

B. Leftovers Taken by Monks to the Monastery

C. Leftovers Brought by Laymen

V. Fruits Growing in the Forest

VI. Lotus

VII. Lotus Roots

VIII. Miṇḍhaka1097

A. The Conversion of Miṇḍhaka

B. Invitation after Mealtime

C. The Acceptance of Money

D. The Acceptance of Guḍa

E. The Former Lives of the Miṇḍhaka Family1112


11.

Chapter Eleven

11.­1

Summary of Contents:1122

The Drink Offered by Kaineya Was Received,1123 The Town of Kāśi, Barley Porridge,1124
Khādyaka in Pāpā,1125 Doubts, and Foul Foods.

I. The Drink Offered by Kaineya Was Received1126

A. The Conversion of Kaineya and Śaila (Prose)

11.­2

The Blessed One was once staying in the dwelling place in Ādumā.

1. The Sermon to the Four Great Kings1127

2. The Former Lives of the Four Great Kings1144

3. Kaineya Offers Drinks to the Blessed One

4. Śaila and Kaineya Go Forth

5. The Instruction by Three Disciples of the Buddha

6. The Former Lives of the Three Disciples

B. The Conversion of Kaineya and Śaila (Verse)1153

II. The Town of Kāśi, Barley Porridge

III. Khādyaka in Pāpā

IV. Doubts

V. Foul Foods1184

A. A Story of the Present about the Great Peacock Charm

B. Stories of the Buddha’s Former Lives Related to the Great Peacock Charm


ab.

Abbreviations

AA Aṅguttara­nikāya-Aṭṭhakathā. Edited by Walleser and Kopp (1924–56).
AG Anavatapta­gāthā.
AKBh Abhidharma­kośa­bhāṣya. Edited by Pradhan = Pradhan 1967.
AKUp Abhidharma­kośopāyikā-ṭīkā. (Section numbers are based on Honjō 1984 and 2014.)
AN Aṅguttara­nikāya = Morris et al. 1885–1961.
AdhvG Adhikaraṇa­vastu. Edited by Gnoli (1978).
Ap Apadāna = Lilley 2000.
BAK Bodhisattvāvadāna­kalpalatā = Chandra Das and Vidyābhūshana 1940.
BHSD Buddhist Hybrid Sanskrit Grammar and Dictionary. Vol. II Dictionary = Edgerton 1953.
Bhv Bhaiṣajya­vastu.
BhvY Bhaiṣajya­vastu. Japanese translation by Yao = Yao 2013a.
CPD The Critical Pāli Dictionary = Trenckner et al. 1924–92.
Ch. Chinese translation.
ChDas Tibetan English Dictionary = Das 1902.
Crv Carma­vastu.
Cīv Cīvara­vastu.
D Degé xylograph (scanned and published by the Buddhist Digital Resource Center).
DA Dīgha­nikāya-Aṭṭhakathā = Rhys Davids et al. 1968–71.
DN Dīgha­nikāya = Rhys Davids and Carpenter 1890–1911.
DPPN Dictionary of Pāli Proper Names = Malalasekera 1937.
DhpA Dhamma­padattha­kathā = Norman 1906.
Divy Divyāvadāna = Cowell and Neil [1886] 1987.
DĀ Dīrghāgama.
DĀ 35 Ambāṣṭha­sūtra. Edited by Melzer (2010a).
DĀc Dīrghāgama. Chinese translation (Taishō no. 1 Chang ahan jing 長阿含經).
EĀc Ekottarikāgama Chinese translation (Taishō no. 125 Zengyi ahan jing 増壹阿含經).
GBhv The Bhaiṣajya­vastu in the Gilgit manuscript = GMNAI i, 46–134.
GM Gilgit manuscripts of the Vinaya­vastu edited by Dutt = Dutt 1942–50 (page numbers of Bhv, which is in part i, is referred to just with “GM,” and those of other vastus with “GM ii, iii, and iv,” with part numbers).
GMNAI i Gilgit Manuscripts in the National Archives of India: Facsimile Edition vol. 1, Vinaya Texts = Clarke 2014.
H Hemis manuscript.
J Jātaka = Fausbøll [1877–96] 1962–64.
Jäschke Tibetan English Dictionary = Jäschke 1881.
KA Kaṭhināvadāna = Degener 1990.
Kṣv Kṣudraka­vastu.
MN Majjhima­nikāya = Trenckner et al. [1888–1925] 1974–79.
MPS Mahā­parinirvāṇa-sūtra = Waldschmidt 1950–51.
MSA Mahā­sudarśanāvadāna in the Gilgit manuscripts.
MSV Mūla­sarvāstivāda Vinaya.
MW A Sanskrit-English Dictionary = Monier-Williams 1899.
MdhA Māndhātāvadāna in the Gilgit manuscripts.
Merv-av Avadāna anthology from Merv = Karashima and Vorobyova-Desyatovskaya 2015.
Mma Mahā­mantrānusāriṇī-sūtra = Skilling 1994–97, 608–22.
Mmvr Mahā­māyūrī­vidyā­rajñī = Takubo 1972.
Mv Mahā­vastu = Senart 1882–97.
Mvy Mahā­vyutpatti = Sakaki 1916.
MĀc Madhyamāgama Chinese translation (Taishō no. 26 Zhong ahan jing 中阿含經).
N Narthang xylograph.
NBhv The newly identified Bhaiṣajya­vastu fragments held in a private collection, Virginia, and the Schøyen Collection.
Negi Tibetan–Sanskrit Dictionary = Negi 1993–2005.
P Peking xylograph.
PLv Pāṇḍulohitaka­vastu.
PTSD PTS’s Pāli–English Dictionary = Rhys Davids and Stede 1921–25.
Ph phug brag manuscript.
Prjv Pravrajyāvastu. Translation in Miller 2018.
PrjvVW Pravrajyāvastu edited by Vogel and Wille. I: Vogel and Wille 1984; II: 1992; III: 1996; IV: 2002 (all these files are now available in one pdf file online, Vogel and Wille 2014).
R Ragya printed Kangyur.
S Stok Palace Manuscript.
SHT Sanskrithandschriften aus den Turfanfunden.
SN Saṃyutta­nikāya = Feer [1884–98] 1975–2006.
SWTF Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden = Waldschmidt et al. 1973–2018.
Sbhv Saṅghabheda­vastu.
SbhvG Saṅghabheda­vastu. edited by Gnoli (1977–78).
Sh Shey Palace manuscript.
Skt. Sanskrit.
Sn Sutta­nipāta = Andersen and Smith [1913] 1984.
Sumav Sumāgadhāvadāna = Iwamoto 1979.
SĀc Saṃyuktāgama Chinese translation (Taishō no. 99 Za ahan jing 雜阿含經).
SĀc2 Saṃyuktāgama Chinese translation (Taishō no. 100 Bieyi za ahan jing 別譯雜阿含經).
SĀc3 Saṃyuktāgama Chinese translation (Taishō no. 101 Za ahan jing 雜阿含經).
T Tokyo manuscript.
Taishō Taishō shinshū daizōkyō 大正新脩大藏經. 100 vols. Tokyo: Taishō Issaikyō Kankōkai 大正一切經刊行會, 1924–34.
TheraG Theragāthā = Oldenberg and Pischel 1883.
Tib. Tibetan translation.
U Urga printed Kangyur .
Ud  Udāna = Steinthal 1982.
Ug Uttara­grantha.
Uv Udāna­varga = Bernhard 1965–68, i.
UvTib Udāna­varga in Tibetan translation = Champa Thupten Zongtse 1990.
VS Vinaya­sūtra transliterated by Study Group of Sanskrit Manuscripts in Tibetan dBu med Script.
Vin Vinayapiṭaka in Pāli = Oldenberg [1879–83] 1982–1997.
Viś I The first story of Viśvantara in the Bhv.
Viś II The second story of Viśvantara in the Bhv.
Viś III The story of Viśvantara in the Sbhv.
Viś IV Viśvantarāvadāna in the Gilgit manuscripts.
Vvbh Vinaya­vibhaṅga.
ms Manuscript.
Śav Śayanāsana­vastu.
ŚavG Śayanāsana­vastu. Edited by Gnoli (1978).

n.

Notes

n.­1
For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.
n.­2
Folios 91–293: GM i; GMNAI i plates 46–134.
n.­3
For details, see Yao 2018 and literature referred to therein.
n.­4
8.­22–8.­61 in the Tibetan version; see note to the corresponding translation.
n.­5
See Hiraoka 1998.
n.­6
Taishō no. 1448, Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō 24.1a1–97a24.
n.­7
See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.
n.­8
Csoma [1836] 1984.
n.­10
The Skt. verb anu√jñā, usually translated gnang ba/rjes su gnang ba, covers a range of meanings, such as “allow” and “order.” The present translation adopts “authorize” as the translation of the verb in the context of Vinaya rules. Cf. Yao 2015, 221n15.
n.­11
Monastics are not supposed to eat anything after noon, whereas they are allowed to drink several kinds of juice. Cf. Vvibh, ja 151.a.3–152.b.2; Taishō no. 1442, 23.824b7–c19.
n.­12
For a related account in the Muktaka of the Ug, see pa F.159.b.1–4; Taishō no. 1456, 24.440b13–18. Cf. Kishino 2016, 242.
n.­13
GBhv manthā; GM maṇḍaḥ. In the Śrautasūtra, manthā is rice or barley that has been threshed, roasted, and mixed with water or milk (Einoo 1984).
n.­14
Skt. odana. In the Śrautasūtra, odana is rice or barley that has been threshed and boiled with water or milk (Einoo 1984).
n.­15
GBhv parūṣakapānaṃ; GM pāruṣikapānaṃ.
n.­16
These eight kinds of drinks appear again in the Bhv, in 11.­38.
n.­17
Tib. pad ma ke sa ra’i me tog; Skt. padmakesara (“the filament of a lotus”).
n.­18
Cf. Kṣv, tha 11a–b; Taishō no. 1451, 24.210b.
n.­19
Skt. tapo lākṣā; Tib. rgya skyeg ni rgya skyegs so (S skyeg; D skegs).
n.­20
Skt. stapa­karṇī sikthaṃ; Tib. spra tshil ni spra tshil lo.
n.­21
Tib. dus su rung ba gang yin pa dang / thun tshod du rung ba gang yin pa dang / zhag bdun pa gang yin pa dang / ’tsho ba’i bar du bcang ba gang yin pa de gal te thun tshod du rung ba dang ’dres par gyur na thun tshod la yongs su spyad par bya: “When medicines to be consumed at the appropriate time or medicines to be consumed at night or medicines to be consumed in seven days or medicines to be consumed throughout life are mixed with medicines to be consumed at night, these should be consumed during the night.” This, however, contradicts the above rule. Skt. and Ch. do not include “medicines to be consumed at the appropriate time.” We opt for the reading in Skt. and Ch.
n.­22
GBhv śiśukā; Ch. jiang tun 江豚 (“porpoise” or “river dolphin”); Tib. sbal pa dkar po (“white frog”); GM śuśukā. We opt for the reading in GBhv and Ch.
n.­23
Skt. does not contain this sentence.
n.­24
This monk might have mistaken the kaṣāya for a type of cosmetic used for the body. For kaṣāya as a cosmetic, see Matsuyama 1980–2002, no. 35. The same situation is found in the next section, which is about collyrium.
n.­25
The passage “When the monks reported . . . . The physician said” is abbreviated in the text with the expression “as stated above.”
n.­26
Skt., Tib.: “āmra astringent, as stated above” (omitting nimba and the text after it). Ch. states the list in full, and explains how to use these astringents: “You should crush and boil the bark or leaves of these medicines and smear them on your body.”
n.­27
The passage from “and said, ‘Sir, since I have a disease” up to “The first monk said” is abbreviated in the text with the expression “as stated above.”
n.­28
This monk might have mistaken the collyrium for a type of cosmetic used as eyeliner. See n.­24.
n.­29
The phrase “he himself must know” is abbreviated in the text with the expression “as stated above.”
n.­30
Tib. btsag yug snam gyi mig sman (“red ocher collyrium”); Skt. sauvīrakāñjana; Ch. sao pi luo shi an shan na 騷毘羅石安膳那 (“antimony collyrium”).
n.­31
Cf. the Muktaka of the Ug, pa F.162.a.5–6; Taishō no. 1456, 24.441a20–23.
n.­32
Cf. the Nidāna in the Ug, pa F.81.a.6–81.b.1; Taishō no. 1456, 24.420a7–12 (Kishino 2013, 144–45).
n.­33
Cf. Kṣv, tha F.181.b–182.b; Taishō no. 1451, 24.269c.
n.­34
Skt. śrāmaṇeraka; Ch. qiu ji 求寂 (“a novice”); Tib. dge sbyong (“śramaṇa,” “an ascetic”). We opt for Skt. and Ch.
n.­35
According to the Vinayavibhaṅga, guḍa is the same thing as phāṇita (cf. D: ’dul ba cha, F.212.ab).
n.­36
Guḍakhādanika can be eaten both at the appropriate time and at inappropriate times because it is not a meal but a medicine to be consumed within seven days. Rice is to be eaten only at the appropriate time because it is a meal. In this situation, guḍakhādanika and rice flour are mixed together. Revata was afraid that if he ate the guḍakhādanika he would become guilty of an offense.
n.­37
Tib. uses the same words, bca’ ba bu ram, for both guḍakhādanika and guḍakhādanīya.
n.­38
The last words of this summary, be’i ra to// sprin can bya rog rnams yin no, cannot be identified in the following passages. GBhv is damaged here.
n.­41
Whereas this section of the Bhv prohibits only eating the flesh of elephants and nāgas, the Muktaka of the Ug prohibits the flesh of other kinds of beings such as crows, dogs, raptors, mules, foxes, and monkeys (pa F.157.a.2–158.b.7; Taishō no. 1456, 24.439b21–24). Cf. Kishino 2016, 242.
n.­60
This story of Pūrṇa has a parallel in the Pūrṇāvadāna, chapter 2 of the Divy (English trsl. Tatelman 2000; Rotman 2008–17, i).
n.­108
This story has a parallel in the Vvbh, D ja F.221.a–F.224.a, Taishō no. 1442, 23.842c–844a). It explains the origin of a festival held for two nāga kings, which is also mentioned in the Prjv (1.144), the Bhikṣuṇī­vinaya­vibhaṅga, and the Avadāna­śataka (Schopen 2007, 218ff.).
n.­114
Here, the story of the nāga king Apalāla begins. See n.­128. The series of episodes including that of a brahmin’s rebirth as Apalāla, his conversion by the Buddha, the competition between Magadha and Vaiśālī at the occasion of the Buddha’s crossing the Ganges, the quelling of an epidemic by the Buddha in Vaiśālī, etc. have parallels in Taishō no. 155 Foshuo pusa benhang jing 佛説菩薩本行經.
n.­119
Tib. sdom la; Ch. nei she song yue 内攝頌曰: “said in the internal summary of contents (i.e., “section index” in the present translation).” We opt for Tib.
n.­120
Ch. bo zha zhu zhang lin 波吒竹仗林 (*Pāṭali, *Veṇuyaṣṭikā). Despite this Summary of Contents, Ch. does not include the episode of the Buddha’s stay in Nālandā and Veṇuyaṣṭikā.
n.­121
Strangely, neither this word nor the corresponding episode appears in the following story.
n.­122
This event is explained in detail in the Sbhv (SbhvG ii 186ff.; nga F.238.a ff.; Taishō no. 1450, 24.197b28ff.). The Bhv presents the story of the birth of this elephant in a later part (10.­54).
n.­126
In this section, the story of how the Buddha was asked to end the epidemic that had swept through Vaiśālī is recounted. The subject of the epidemic fades away and then suddenly reappears at the end of the section about Vaiśālī, ending with the quelling of the epidemic.
n.­131
This section corresponds to SĀc 987 and SĀc2 212.
n.­135
This section corresponds to SĀc 403.
n.­144
This story has a parallel in EĀc 38.11. Cf. Kuan 2013, 611. The Bhv presents in a later part (2. Mahāsudarśana) another story of King Mahāsudarśana, the content of which is totally different from that in this section.
n.­145
The story extending from this section (“The Ganges”) to the next section (“Mahāpraṇāda”) has a parallel in the Maitreyāvadāna, chapter 3 of the Divy (English trsl. Rotman 2008–17, i 119–33).
n.­149
Cf. J 264 (ii 333) and J 489 (iv 325).
n.­150
BhvY 3.6.1 (p. 102).
n.­151
BhvY 3.6.2 (p. 102ff.).
n.­152
BhvY 3.6.3 (p. 105ff.). For variations of the story of King Śaṅkha (and the Buddha Maitreya), see Anālayo [2014b] 2017, 349–91.
n.­156
BhvY 3.6.4 (p. 107ff.).
n.­159
BhvY 3.a (p. 110ff.). Hereafter the story corresponds to the MPS (p. 160ff.).
n.­160
BhvY 3.b (p. 111ff.). This section corresponds to SĀc 854, SN 55.10, and AKUp 9035. Cf. Honjō 2014, ii 921–23; Yao 2010, 3.2.7.
n.­165
BhvY 3.c (p. 114ff.). This section corresponds to AKUp 2051. See Honjō 2014, i 225–28.
n.­169
This and the following sections (A to E) have been divided by the present translator for convenience. This section (VII.A) and the third section (C. The Sermon to Āmrapālī) correspond to SĀc 622. See Yao 2010, 3.2.8. For parallels to this sūtra and a Sanskrit text of this part of the MPS revised with later identified manuscript fragments, see Hosoda 2014, 115–21.
n.­172
This section has a parallel in AN 5.195. SĀc 1149 is also close to this story. See Yao 2010, 3.2.9.
n.­178
This section has parallels in the Vaiśālī­praveśa­mahā­sūtra, which survives in Tibetan translation, and the Mahā­mantrānusāriṇī­sūtra, which survives in Sanskrit. See Yao 2010, 3.2.10 and n.­126. See Bhaiṣajyavastu Translation Team, trans., The Mahāsūtra “On Entering the City of Vaiśālī”, Toh 312.
n.­185
Ch. lacks this summary of contents. It is unknown whether NBhv included it, due to the damage to the corresponding folio.
n.­186
Here Ch. abbreviates the section with the statement: “As explained in detail in the teachings of the Jijian jing 飢儉經, the Sūtra of Famine, and also as in the Daopin chuanlai jing 道品傳來經, the Sūtra of the Tradition of the *Mārgavarga, Liuji jing 六集經, the Sūtra of the group of six, and Daniepan jing 大涅槃經, the *Mahā­parinirvāṇa­sūtra.” On the other hand, the contents of this section in Tib. (Chapter 4. I) correspond to SN 47.9 and, presumably, a missing sūtra in the SĀc, the contents of which are included in the MPS (see Yao 2010, 3.2.11). NBhv provides a sentence that, in spite of the manuscript’s damaged state, seems to be similar to the original Skt. that Yijing translated. The manuscript reads: “. . . as in the Sūtra of Famine in the *Mārga­varga­nipāta, in the Ṣaṭsūtrika­nipāta . . .” This proves that “The Sūtra of the Tradition of the *Mārgavarga” in Ch. is, properly speaking, the title of a chapter of the Saṃyuktāgama that includes the Sūtra of Famine. In addition, “The Sūtra of the Group of Six” is the title of a chapter of the Dīrghāgama that includes the Mahā­parinirvāṇa­sūtra. To sum up, NBhv and Ch. both state that they abbreviate this section, which corresponds to the Sūtra of Famine in the *Mārga­varga­nipāta in the Saṃyuktāgama and also to the Mahā­parinirvāṇa­sūtra in the Ṣaṭsūtrikanipāta in the Dīrghāgama. See Yao 2013b.
n.­194
The following passage corresponds to MĀc 67, MN 83, EĀc 50.4, and the introductory section of the EĀc, AKUp 2050, etc. The story of King Mahādeva and Nimi appears again in the Bhv (6. Mahādeva and 7. King Nimi). While the story here follows exactly the Mahādevasūtra in the Madhyamāgama of the Mūla­sarvāstivādins, the second story mentioned above has been slightly changed from the Madhyamāgama version in accord with the context of the Bhv (Yao 2007; Forthcoming b). For a study of parallels to this story based on the EĀc version, see Anālayo 2011a, i 466–74; 2016b, 113–214.
n.­205
Ch. lacks this section. NBhv corresponds to Tib.
n.­208
Ch. lacks this section. The following story corresponds to SĀc 1095, etc. (cf. Yao 2011, 3.2.13). A story related to this encounter between the Buddha and Māra in Sālā appears in the Bhv (c. A Young Brahmin).
n.­210
Panglung mentions Taishō no. 2121 as a parallel to this story. But the parallel story in Taishō no. 2121, Jinglü yixiang 經律異相 (more precisely, sūtra no. 45.14, Taishō 53.237c19ff.) is an extract from Taishō no. 212, Chuyao jing 出曜經 (Taishō 4.626c29ff.).
n.­213
The following four sections, from VII. Bhārgava to X. Kanthaka, are related to a series of episodes in the life story of the Buddha in the Sbhv. For the ṛṣi Bhārgava, see SbhvG i 93; nga F.15.b.
n.­214
Cf. SbhvG i.92–93; nga F.14.b–15.a.
n.­215
Cf. SbhvG i. 91; nga F.13.b.
n.­216
Cf. SbhvG i 91; nga F.14.a.
n.­218
The Sbhv does not mention this place name.
n.­219
The following story corresponds to a part of the MPS (Waldschmidt 1948) and a part of EĀc 42.3 (cf. Yao 2011, 3.2.14). The story is depicted in reliefs from Gandhāra, where it is clearly connected to the Buddha’s nirvāṇa (Zin 2006b).
n.­227
Ch. lacks this summary of contents.
n.­228
D bya can; S byed can. This entry indicates a place name bye ma can (*Sikatin), which later appears in the corresponding section (X. Sikatin).
n.­229
In this short section, a sūtra abbreviated in Tib. is fully narrated in Ch., which is a rather rare occurrence. The sūtra in question, the title of which is not mentioned in Ch., corresponds to SĀc 263, SN 22.101 (mistakenly referred to as SN 47.19 in BhvY 149), etc. Cf. Salomon 2018, 121ff., 149ff.; Yao 2011, 3.2.15. Both SĀc 263 and SN 22.101 include a parable of a carpenter using an axe, which explains the two different ways of referring to this section in the General Summary of the Contents of the Chapter on Medicines and the Summary of Contents of Chapter Five: “The Carpenter” and “The Axe.”
n.­230
This sentence is an editorial insertion in the text.
n.­231
This passage is related to a part of the Buddha’s life story in the Sbhv (SbhvG i 32–33; ga F.273.a–b; Taishō no. 1450, 24.105a–b).
n.­233
Cf. SbhvG i 45; ga F.280.b; Taishō no. 1450, 24.108a.
n.­234
For the related passage in the Sbhv, see n.­232.
n.­237
Ch. lacks this summary of contents.
n.­238
This section corresponds to SĀc 807, SN 54.11, etc. Cf. Yao 2011, 3.2.17, Yao forthcoming a, and Anālayo [2007] 2015, 333–45.
n.­239
Ch. “two months.”
n.­242
This section corresponds to the Ambāṣṭhasūtra, the thirty-fifth sūtra of the Dīrghāgama manuscript identified at the end of the twentieth century (DĀ 35), manuscript fragments of a sūtra found in Central Asia, a part of the Kṣv, DĀc 20, and DN 3. For a detailed study of DĀ 35, including a comparison with the Bhv and Kṣv, see Melzer 2010a, 93–281. The present translation generally follows Melzer in DĀ 35 regarding the restoration of proper names in this section.
n.­316
The following passage corresponds to MĀc 212, MN 90. Cf. Yao 2011, 3.2.9. Ch. abbreviates the section with this statement: 復至日出聚落. 爲二姊妹女人, 一名賢喜, 二名明月, 廣説如經, “Again (the Blessed One departed and) arrived at Sunrise Village. For two sisters named Excellent Pleasure and Bright Moon‍—as explained in detail in the sūtra.”
n.­331
This section has a parallel in the Chuyao jing 出曜経 32 (Taishō no. 212, 4.760a–b).
n.­340
Although the place name mentioned in this section is “Where There Is a City,” the section is referred to as “City” in the summary of contents.
n.­342
Most of this section corresponds to SĀc 971 and SĀc2 205, with a number of differences. See Yao 2011, 3.2.20. The story is employed as an explanation of the rule that is established at the end of this section.
n.­349
This section corresponds to Divy 4 Brāhmaṇa­dārikāvadāna (English trsl. Rotman 2008–17, i 135–42). There is also a parallel in the Dazhidulun 大智度論, Taishō no. 1509, 25.115a–b (Hiraoka 2009, 43). The present translation follows Divy 4 regarding the restoration of proper names in this section.
n.­353
Ch. lacks this summary of contents.
n.­354
This section corresponds to SĀc 813 and SN 54.10. The text in the Bhv is too abbreviated to make adequate sense. See Yao 2011, 3.2.21 and forthcoming a. Regarding the mindfulness of breathing in and breathing out explained in this section, see Choong 2000, 225–27.
n.­355
Here Ch. abbreviates this section with the statement 此經廣説如雜阿笈摩, “This sūtra should be recited as explained in detail in the Saṃyuktāgama.”
n.­360
The first half of this section corresponds to the first half of SĀc 36 and SN 22.43 (this part has been translated into English in Dhammadinnā 2014), and the second half of the section corresponds to the second half of SĀc 813 (see I. Kimpilā in this chapter). See Yao 2011, 3.2.22 and Yao forthcoming a. Cf., also, SĀc 639, which includes the teachings about “the island that is yourself,” etc., and is set in the same place.
n.­366
This section parallels MĀc 132, MN 82, and the Rāṣṭra­pāla­sūtra that survives in Skt. manuscript (Waldschmidt 1980). For a comparative text of the Rāṣṭra­pāla­sūtra and Bhv Tib., see Matsumura 1985. Cf., also, Anālayo 2011a, i 451–66; ii 1047–48. The story of Rāṣṭrapāla is narrated in verse in a later part of the Bhv, in the Anavatapta­gāthā section (9.­1875).
n.­378
The story in this section has a parallel in the Stuti­brāhmaṇāvadāna, chapter 5 of the Divy (English trsl., Rotman 2008–17, i 143–49). Étienne Lamotte has identified the place names that appear in this and the following sections, although he has not given in full the grounds for his identifications (Lamotte 1951, 152–58).
n.­383
The first half of the Indra­nāma­brāhmaṇāvadāna, chapter 6 of the Divy, is parallel to this section (English trsl., Rotman 2008–17, i 151–59; for other parallels, see Hiraoka 2011, 236–37).
n.­386
The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.­68–10.­72).
n.­387
Cf. Schiefner (tr. by Ralston) 1882, XLII (English trsl. from Bhv Tib.); Chavannes 1910–11, ii 420–24 (French trsl. from Bhv Ch.); Merv-av 295.
n.­392
English trsl. from Tib., Schiefner (tr. by Ralston) 1882, XLII. Parallel stories: J 177; Merv-av, 295.
n.­394
BhvY 7.10.1 (p. 227ff.). This story has a parallel in the Muktaka in the Ug: pa F.198.b.1–199.a.4; Taishō no. 1452, 24.454b–c.
n.­401
BhvY 7.10.2 (p. 228ff.). The following story of the Buddha’s travel to the north to convert the nāga king Apalāla is narrated in different texts (Ono 1916, 91–100, 482–89; Lamotte 1966, 130–36). Place names vary considerably in these sources.
n.­409
BhvY 7.10.3 (p. 230).
n.­413
BhvY 7.10.4 (p. 231).
n.­415
BhvY 7.10.5 (p. 231).
n.­416
BhvY 7.10.6 (p. 231).
n.­418
BhvY 7.10.7 (p. 231ff.).
n.­426
BhvY 7.10.8 (p. 233).
n.­430
BhvY 7.10.9 (p. 233ff.).
n.­432
BhvY 7.10.10 (p. 234).
n.­433
BhvY 7.10.11 (p. 234).
n.­434
BhvY 7.10.12 (p. 234).
n.­440
This story has parallels in the Binaiye 鼻奈耶 (Taishō no. 1464, 24.858a) and the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.28b–29b).
n.­451
Ch. lacks this summary of contents.
n.­452
The Sbhv gives the story of the beginnings of kingship, in which the first king in the world is called Mahāsammata (SbhvG i 15; ga F.262.b). However, in the story in the Sbhv there is no mention of either the place name or the anointing of the king.
n.­454
This prediction has parallels in Divy 26 and 27, SĀc 604 and 640. Cf., also, AKBh 183.10, AKUp 3097 (Honjō 2014, i 467). In the Kṣv, the prediction is repeated by Ānanda to Śāṇakavāsin after the nirvāṇa of the Buddha and Mahākāśyapa (da F.320.b.1–4; Taishō no. 1451, 24.410b).
n.­457
Cf. Strong 1992, 44–45 (English trsl. from Skt. Bhv); Deeg 2007, 46–47 (English trsl. from the Divy).
n.­459
For Skt. parallels to this story, see Wille 2014a, 193; 2014b, 230.
n.­476
This story is entitled Otalāyanasūtra in Skt., in which the story is abbreviated, and corresponds to SN 48.42 and AKUp 9005. Fumio Enomoto has suggested that the SĀc once included a parallel sūtra to this in a fascicle that is lost today (Enomoto 1984). See Yao 2011, 3.2.25, and forthcoming a.
n.­486
For comparative studies of the parallel stories of Kacaṅgalā, see Durt 2005, Muldoon-Hules 2009, and Matsumoto 2010. In addition to the parallels referred to by Durt, see Merv-av, 210–11.
n.­496
This story, in which the Buddha and his monks have to eat horse-fodder barley during the rainy-season retreat despite a brahmin king’s promise to provide food for them, has parallels in different vinayas and other sources. Hirakawa has noted that the story’s subject and location in vinaya s differ: in the Pāli Vinaya, the Sifen lü (Dharmaguptaka Vinaya), and the Wufen lü (Mahīśāsaka Vinaya), this story is located in the introductory section of the entire vinaya as the account of the event that caused the Buddha to declare the general principle that each regulation should be established only after some practical problem has arisen. In the Shisong lü (the so-called Sarvāstivāda Vinaya) and the MSV (Bhv), utterly unrelated to the above principle, the story is focused on a karmic teaching about the Buddha’s evil action in his former life and its result in the present (Hirakawa 1993–95, i 107–115). The following is the plot of these parallels (proper names, etc., based on the Bhv): 1. The Buddha arrives at Vairambhya (Pā; Si; Wu; Shi; Bhv). 2. A brahmin (king) asks the Buddha questions (Pā = AN 8.11; MĀc 157, etc.). 3. The brahmin (king) offers food, etc., for the rainy-season retreat (Pā; Si; Wu; Shi; Bhv). 4. The brahmin fails to carry out the above offer and the Buddha and monks experience difficulty in obtaining food (Pā; Si; Wu; Shi; Bhv). 5. A caravan leader offers horse-fodder barley to the Buddha (Pā; Si; Wu; Shi; Bhv). 6. Mahā­maudgalyāyana offers to resolve the matter using his magical power, but the Buddha refuses (Pā; Si; Wu; Shi = EĀc 42.3; MPS 31.56–83). 7. A woman cooks the barley (Shi; Bhv = SĀc 722 [parallel only to Bhv]). 8. Śāriputra requests the Buddha to establish the rules of training, but the Buddha refuses (Pā; Si; Wu). 9. Only after the rainy-season retreat, the brahmin (king) realizes that the food has not been provided. He repents and offers food to the Buddha (Pā; Wu; Shi; Bhv). Park 2012 also gives a comparison of the parallel stories. For another parallel, see Rosen 1959, 165–68.
n.­521
Skt. and Ch. abbreviate the main content of this section, referring to “the Vairambhya­sūtra in the chapter of the fours (catuṣkanipāta) in the Ekottarikāgama” and “the fourth chapter (第四品) of the Ekottarikāgama (増一阿笈摩),” respectively. The abbreviated part, the Buddha’s teaching to the monks, corresponds to AN 4.51; however, AN 4.51 does not include the conversation about whether the hut should be broken or not and has a different location for the narrative. In contrast, AKUp 4010 corresponds to this entire section (Honjō 2014, ii 524–26). Although the AKUp does not mention any sūtra title, it is likely to be quoting a sūtra, not the vinaya, since the relevant part of the AKBh on which the AKUp comments states “said in the sūtra,” quoting a few lines. Waldschmidt, basing himself on the place name Vairambhya, assumes AN 8.11 and MĀc 157 to be parallels to the sūtra abbreviated here, but this has to be rejected on the basis of Tib. (Waldschmidt 1980, 141–42; Schopen 2000, 94, 136n16). For the connections between these sūtras and the story of the Buddha’s eating horse-fodder barley, see n.­496.
n.­524
This story is narrated again later in the Bhv, in the “Tathāgata chapter” in the Anavatapta­gāthā section (f. A Brahmin Who Falsely Accused a Buddha).
n.­525
This section corresponds to SĀc 1174, SN 35.200, and EĀc 43.3 (cf. Yao 2011, 3.2.28). SĀc 1174 consists only of the conversation between the Buddha and a monk and the story of Nanda’s going forth, with neither the episode of the frog nor that of Nanda’s cry of fear. The SN and EĀc versions are more concise. Due to the lack of any other evidence, it is not particularly clear which part of this section belongs to “a sūtra.” For a Gāndhārī parallel, see Glass 2007, 14; for parallels to stock passages, see Chung 2008, 82. For the reference to the story in the Vyākhyāyukti, see Skilling 2000, 346.
n.­552
This story, narrating a king’s encounter with an old man, a sick man, and a dead man, resembles a part of the Buddha’s biography. Cf. SbhvG ii 65–71; ga F.291.b–nga F.5.a.
n.­560
Ch. lacks this summary of contents.
n.­561
In the text, a story about “rice soup” is followed by a story of five hundred peasants, but the latter is not mentioned in the summaries of contents in either Skt. or Tib. Further, there is an episode located in Toyikā before the scene moves to “Śrāvastī.” Although the summary of contents in Skt. gives the entry “Toyikā” before “Śrāvastī,” Tib. lacks the former.
n.­562
Upoṣadha is the father of King Māndhātṛ, whose story is narrated later in the Bhv (Chapter Nine, VIII. Sāketā).
n.­563
The name Kumāravardhana is a compound consisting of kumāra (“prince”) and vardhana (“growth”). It seems that this and the next episode have been conflated here in Ch.: “Then the Blessed One arrived at the city of Kumāravardhana (tongchang 童長) and said to the venerable Ānanda, ‘Once a king was born and grew up in this city. His name was Upoṣadha. Therefore this city was named Krauñcāna (xiangsheng 象聲).’ ”
n.­567
The episode of Sālabalā is absent in the Degé edition, probably as a result of confusion of the two episodes of Sālabalā and Sālibalā. In contrast, Ch. gives only Sālabalā, suoluolishu 娑羅力樹, and lacks Sālibalā. Skt. gives both.
n.­568
The story of King Māndhātṛ in this section, VIII. Sāketā, partially corresponds to the Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.­138 ff.) with many differences. See the notes there for parallels and comparisons.
n.­574
Only Ch. has a summary of contents just before this section: “The cause of the well of gruel and golden barley, of peasants and oxen, of a leprous woman’s water used for washing rice, of King Prasenajit, of a poor woman’s lamp, and of King Māndhātṛ.”The series of stories from Rice Soup to C. Toyikā corresponds to Divy 31. According to Hiraoka, Sudhana­kumārāvadānam, the title given at the end of Divy 31, is incorrect and should be corrected to Pañca­kārṣaka­śatāvadānam (Hiraoka 2007, ii 275n56). A story somewhat similar to the story of Rice Soup is found in Merv-av 219.
n.­577
Section label 9.a.1 in BhvY (p. 286ff.). This section does not appear in the summary of contents in Skt. and Tib. (9.­1), but is mentioned there in Ch.
n.­581
Section label 9.a.2 in BhvY (p. 287ff.). This section does not appear in the summary of contents (9.­1).
n.­584
Section label 9.b in BhvY (p. 288ff.). This section is not referred to in the summary of contents (9.­1) and corresponds to the second half of Divy 6 and the second half of Divy 31 (English trsl. Rotman 2008–17, i 154–59, 419–20). The parallel in Divy 6 seems to have been caused erroneously (Hiraoka 2007, i 160). André Bareau has summarized parallel stories of the stūpa of the Buddha Kāśyapa in the Sifen lü (Dharmaguptaka Vinaya), Wufen lü (Mahīśāsaka Vinaya), Mahāsāṅghika Vinaya, Binaiye, and the Kṣv (1962, 257ff.). Takushū Sugimoto has also listed the first three of these stories and the story of Toyikā in the Bhv along with other materials, including the DhpA, and has pointed out reports about the Buddha Kāśyapa’s stūpa made by Faxian and Xuanzang (Gaoseng Faxian zhuan 高僧法顕伝, Taishō no. 2085, 51.861a; Datang xiyuji 大唐西域記, Taishō no. 2087, 51.900c; Sugimoto 1978). Whereas Bareau considered the stories in the Sifen lü, Wufen lü, and Mahāsāṅghika Vinaya to originate from an old common source, Gregory Schopen proposed the opposite view, introducing the stories in the Bhv and Divy ([1985] 1997, 28–29). Schopen regarded this version in the Bhv and Divy as an old account preceding the other parallel stories, based on his observations that the version does not have the subplots found in the other versions and knows nothing about a stūpa at Toyikā, only about relics.
n.­598
Section number 9.10.1 in BhvY (p. 292ff.). The series of stories from here to D. The Offering of a Lamp by a Beggar Woman corresponds to Divy 7 Nagarāvarambikāvadāna (English trsl., Rotman 2008–17, i 161–75, 420–22). Cf. TheraG 1054–56. Cf., also, BAK 17 Ādarśa­mukhāvadāna (Straube 2009, 108–21, 254–59), which summarizes the series of stories from this section to F. 8. Ādarśamukha in the Bhv. There is another parallel in the Gilgit manuscripts (Hinüber 2014, 97).
n.­604
Section number 9.10.2 in BhvY (p. 296ff.). For parallels, see n.­598.
n.­605
Section number 9.10.3 in BhvY (p. 297ff.). For parallels, see n.­598.
n.­610
Section number 9.10.4 in BhvY (p. 299ff.). For parallels, see n.­598. Cf., also, Xian’yu jing 賢愚経 (Taishō no. 202, 4.370c–371c).
n.­613
Section number 9.10.5 in BhvY (p. 301). A story somewhat similar to this episode, in which the Buddha remonstrates with King Prasenajit for expecting a great result from his offerings, is in EĀc 23.1 (Taishō no. 125, 2.609a ff.). Cf. Anālayo [2014a] 2016b, 392–93.
n.­618
Section number 9.10.6 in BhvY (p. 301ff.).
n.­620
Section number 9.10.6.1 in BhvY (p. 302ff.). Cf. VIII. Sāketā in this chapter. This section was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. I). Although the story is referred to as “the Māndhātṛsūtra in the Section Connected to Kings in the Madhyamāgama” in Skt. and Ch., which abbreviate the story after the first few lines, it is not entirely clear which part of the story in the Bhv corresponds to the sūtra. The story has parallels in MĀc 60 Sizhou jing 四洲経, Divy 17 Māndhātāvadāna (English trsl. Rotman 2008–17, i 336–71, 438–43), and the Māndhātāvadāna in the Gilgit manuscripts (MdhA; see Matsumura 1980, 163–97, 348–54). For further parallels, see Hiraoka 2007, i 398; Wille 2014a, 197. For Māndhātṛ’s story in art, see Zin 2012.
n.­621
Section number 9.10.6.1.1 in BhvY (p. 302ff.).
n.­656
Section number 9.10.6.1.2 in BhvY (p. 317ff.). The following two stories of the former lives of King Māndhātṛ appear in Tib., Divy 17, and MdhA, whereas Skt. and Ch. lack them.
n.­661
Section number 9.10.6.1.3 in BhvY (p. 308).
n.­662
Section number 9.10.6.2 in BhvY (p. 318ff.). The following story corresponds to the Mahā­sudarśanāvadāna from Gilgit (ms no. 1550–67, hereafter MSA), the first half of the story of Mahāsudarśana in the Mahā­parinirvāṇa­sūtra, and its parallel in the Kṣv (D da F.266.a–274.b; Taishō no.1451, 24.393a–394.b; see also Matsumura 1988b, 3–29 and 86–128), the first half of MĀc 68 Dashanjianwang jing 大善見王経 (Taishō no. 26, 1.515b–516c), a part of DN 17 Mahā­sudassana­suttanta (ii 169–85), and so on. Cf., also, the story of King Mahāsudarśana and his son in the Bhv (D. A Story of a Former Life of the Buddha: King Mahāsudarśana).
n.­668
Section number 9.10.6.3 in BhvY (p. 323ff.). This story has parallels in MĀc 155 Xudaduo jing 須達哆經, AKUp 3079, Taishō no. 72 Foshuo sangui wujie cixin yanli gongde jing 佛説三歸五戒慈心厭離功徳經, Taishō no. 73 Foshuo xuda jing 佛説須達經, Taishō no. 74 Foshuo zhangzhe shibao jing 佛説長者施報經, EĀc 27.3, and AN 9.20. Cf. Anālayo 2010, 70–71. The story in AKUp 3079 mostly corresponds to MĀc 155, including its introduction, the Buddha’s conversation with the householder Anāthapiṇḍada, which is absent in our Bhv version. Probably the redactors of the Bhv borrowed the story of Velāma from their Velāmasūtra, ignoring its introduction, for the purpose of fitting the story into the framework of the Bhv.
n.­672
Section number 9.10.6.4 in BhvY (p. 326ff.).
n.­673
Section number 9.10.6.4.1 in BhvY (p. 326ff.). This story was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. II). The story has parallels in J 531 Kusajātaka, Mv ii 420–96 and iii 1–25, Pusa bensheng manlun 菩薩本生鬘論 (Taishō no. 160, 3.336b–c), Xian’yu jing 賢愚經 14 (Taishō no. 202, 4.364b–365b), and Liudu jijing 六度集經 84 (Taishō no. 152, 3.46b–47b).
n.­683
Section number 9.10.6.4.2 in BhvY (p. 332ff.). This story is narrated only in Skt. and Tib., being absent in Ch.
n.­685
Section number 9.10.6.5 in BhvY (p. 333ff.).
n.­687
Section number 9.10.6.6 in BhvY (p. 334ff.). The stories in this and the next section are partially different from the stories of the kings Mahādeva and Nimi already narrated in the Bhv, Chapter 4, III. Mithilā (for other parallels, see n.­194). The difference between these two sets of stories seems to be mainly due to the editorial transformation of their common source (the Mahādevasūtra in the Madhyamāgama) into stories included in the sermon to King Prasenajit, which we are now reading. The first set of stories seems to preserve the exact contents of the sūtra. For a detailed discussion, see Yao 2007.
n.­691
Section number 9.10.6.7 in BhvY (p. 336ff.). See n.­687.
n.­696
Section number 9.10.6.8 in BhvY (p. 339ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, III. Parallel stories: J 257 Gāmaṇicaṇḍajātaka, Xianyu jing 賢愚經 53 (Taishō no. 202, 4.237c ff.); D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 39 (mdo sde A.F.270.b ff.); BAK 17 (including a summary of the preceding part; see Straube 2009, 108–21, 341); and Haribhaṭṭa’s Jātakamālā 30 (cf. Panglung 1981, 39). For a Jaina parallel of the story of Daṇḍin, see Wu 2017.
n.­706
Section number 9.10.6.9 in BhvY (p. 344ff.).
n.­707
Section number 9.10.6.9.1 in BhvY (p. 344ff.). This story is narrated in both Tib. and Skt., but is absent in Ch.
n.­708
Section number 9.10.6.9.2 in BhvY (p. 345ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, V; German trsl. from Ch., Li 2012. Parallel stories: Divy 30 Sudhana­kumārāvadāna (English trsl., Tatelman 2005, 219–307); fragments of the Sudhana­kumārāvadāna in the Gilgit manuscripts (Kudō 2015, 255–58); Mv ii 94–105; Haribhaṭṭa’s Jātakamālā 25 (Khoroche 2017, 147ff.); BAK 64 (Straube 2006); the Sudhanajātaka in the Paññāsajātaka (Tanabe 1981, 1983); Liudu jijing 六度集經 83 (Taishō no. 152, 3.44b–46b); and the Khotanese Sudhanāvadāna (de Chiara 2013).
n.­769
Section number 9.10.6.10 in BhvY (p. 369ff.). Strangely enough, the famous story of Prince Viśvantara appears twice in succession in Tib. and NBhv here, and these two stories (Viś I and Viś II) share a rough outline with differences in many details. Ch. has only Viś I. Each of the two stories has some elements absent in the other (scenes, conversations, proper names, etc.), and therefore neither is simply an abbreviated or expanded version of the other. Among various editions of Tib., the Stok Palace manuscript (S) shows a unique recension in which Viś I is absent and two passages from Viś I have been inserted in Viś II (Yao 2012b).There are further parallels in the Sbhv (Viś III: SbhvG ii 119–33; Degé nga F.192.a–200.b; Taishō no. 1450 24.181a–184b. English trsl. from Tib. Schiefner (tr. by Ralston) 1882: XVI), the Viśvantarāvadāna in the Gilgit manuscripts (Viś IV: Das Gupta 1978; Matsumura 1980, 119–18 and 272–333. Cf., also, Tsai 2000), and BAK 23, etc. (Lamotte (1944–80, ii 713–15n1; Hikata 1978, appendix 116; Panglung 1981, 40–41; Murakami 1984, 35 and 47n31). Cf. Panglung 1980, 229, Durt 1999 and 2000, and Anālayo 2017, 113–41.
n.­770
Section number 9.10.6.10.1 in BhvY (p. 369ff.). For the absence of this story in S and some other manuscripts belonging to the same lineage, see Yao 2012b and Clarke 2018.
n.­808
Section number 9.10.6.10.2 in BhvY (p. 381ff.).
n.­814
Section number 9.10.6.11 in BhvY (p. 388ff.). The story has parallels in the Vvbh (D nya F.195.a–b; Taishō no. 1442, 23.892c27–28), a part of Divy 36 Mākandikāvadāna (the chapter itself is parallel to the Vvbh; the correspondence with the present story is in 540.1–14), Sbhv (SbhvG ii 14–16; nga F.119.a–120.b; Ch. missing), Xianyu jing 賢愚経 30 (Taishō no. 202, 4.386aff.), and D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 34 (mdo sde a F.247.a ff.). The story also has parts in common with the story of Triśaṅku and that of Miṇḍhaka in the Bhv (5. Triśaṅku and E. The Former Lives of the Miṇḍhaka Family, respectively).
n.­817
Section number 9.10.7 in BhvY (p. 391ff.). The order of the stories in this section generally corresponds to that in the Merv-av. See notes to the title of each story. Cf., also, Yao forthcoming b.
n.­819
Section number 9.10.7.1 in BhvY (p. 391ff.). Parallel stories: Vvbh (D nya F.176.a–183.b; Taishō no. 1442, 23.888a–889c), MĀc 136 商人求財経, EĀc 45.1, J 196, etc. A brief mention in Merv-av, 156. Divy 36, which corresponds to a part of the Vvbh listed above, abbreviates this story, referring to the Rākṣasīsūtra (524.20). Cf., also, Divy 8, which is a story partially corresponding to the present section.
n.­825
Section number 9.10.7.2 in BhvY (p. 396ff.). Parallel story: Merv-av, 156.
n.­828
Section number 9.10.7.3 in BhvY (p. 397ff.). For parallel stories, see Merv-av, 159n7.
n.­833
Section number 9.10.7.4 in BhvY (p. 398ff.). This story has a parallel in SbhvG ii 177–178; nga F.232.b–233.a; Taishō no. 1450, 24.195b. For other parallels, see Merv-av 159n8.
n.­835
Section number 9.10.7.5 in BhvY (p. 398ff.). For parallels, see Merv-av 161n10.
n.­837
Section number 9.10.7.6 in BhvY (p. 399ff.). The Merv-av gives a story of a parrot in the same order as the Bhv, but the story is quite different from the present one in the Bhv. See Merv-av 160n13. The story in the Bhv has parallels in J 329 and the Mahāsāṅghika Vinaya (Taishō no. 1425, 22.258b–c).
n.­839
Section number 9.10.7.7 in BhvY (p. 399ff.). Parallel: Merv-av 162.
n.­841
Section number 9.10.7.8 in BhvY (p. 400ff.). For parallels, see Merv-av 163n16.
n.­842
Section number 9.10.7.9 in BhvY (p. 401ff.). For parallels, see Merv-av 163n17.
n.­844
Section number 9.10.7.10 in BhvY (p. 401ff.). For parallels, see Yao 2012a, 3.2.34 and Merv-av 167n21. Cf., also, Anālayo 2017, 294ff.
n.­846
Section number 9.10.8 in BhvY (p. 403ff.). The order of the stories in this section generally corresponds to that in Merv-av.
n.­848
Section number 9.10.8.1 in BhvY (p. 403ff.). For parallels, see Merv-av 153n1. This story is related to the story of the brahmin girl Cañcā in the Bhv (M. The Insult by the Brahmin Girl Cañcā). Cf., also, BAK 49 (Straube 2009, 319–22).
n.­857
Section number 9.10.8.2 in BhvY (p. 409ff.). This story has many parallels, including J 316 and BAK 104 (see Straube 2009, 335–37). Cf. Panglung 1981, 45; Hikata 1978, appendix 104–5.
n.­860
Section number 9.10.8.3 in BhvY (p. 410ff.).
n.­861
Section number 9.10.8.3.1 in BhvY (p. 410ff.). This story has many parallels, including J 540 and BAK 101 (see Straube 2009, 332–35). Cf. Panglung 1981, 45–46; Hikata 1978, appendix 115. Merv-av mentions this story only in a summary of contents (Merv-av 176n126). For parallels in Chinese materials, see Hashimoto 2002; Andō 2008, 45. Cf., also, Brockington 2010, 95–100. For an edition and German translation of the story in the Bhv, see Demoto and Hahn 2010, 238–45. Schlingloff 1985 has pointed out the close relationship between the depiction of this story in Gandharan relief and the Bhv. Cf., also, Schlingloff 2000, 31 (Eng. 2013, 31).
n.­864
Section number 9.10.8.3.2 in BhvY (p. 413ff.).
n.­866
Section number 9.10.8.4 in BhvY (p. 414ff.). This story is absent in Ch. and NBhv. Instead, Ch. mentions the title of a sūtra, Najia yaocha jing 那迦藥叉經 (Sūtra of the Yakṣa *Naka (?)), and then gives a brief summary of the next story, which is a story of the leader of the monkeys (parallel to J 407). NBhv agrees with Ch. in mentioning the leader of the monkeys. Due to the fragmentary state of NBhv, it is unknown if there was a title corresponding to the Najia yaocha jing in the manuscript. The following story of Prince Mūkapaṅgu has been translated into English from Tib. in Schiefner (tr. by Ralston) 1882, XIV. The story has parallels in J 538, etc. See Panglung 1981, 46 (note that Panglung seems to be confusing Taishō no. 1444 and Taishō no. 1442); Hikata 1978, appendix, 115; Zin 2004; Tamai 2017. There is a parallel in the Vvbh (cha F.89.a–95.a; Taishō no. 1442, 23.723c–725c). The story in the Vvbh consists of two parts: the story of the prince’s birth, growth, and going forth (parallel to the following story in the Bhv) and the story of the same person as a teacher instructing disciples (parallel to another story in the Bhv: 2. The Story of the Teacher Mūkapaṅgu).
n.­874
Section number 9.10.8.5 in BhvY (p. 420ff.). For parallels, see Panglung 1981, 46–47; Hikata 1978, appendix 93–94.
n.­876
Section number 9.10.8.6 in BhvY (p. 421ff.). For parallels, see Panglung 1981, 47.
n.­878
Section number 9.10.8.7 in BhvY (p. 423ff.). For parallels, see Okada 1993. Cf. the rule against eating nāga flesh in the Bhv (Chapter Two. II. B. Nāga Flesh).
n.­880
Section number 9.10.8.8 in BhvY (p. 423ff.). For parallels, see Panglung 1981, 48; Hikata 1978, appendix 113; Merv-av 155n3.
n.­882
Section number 9.10.9 in BhvY (p. 426ff.). This part of Tib. lacks a summary of contents. However, only S and the Shey Palace manuscript among the other editions the present translator examined (D, London, N, P, T) give a summary of contents (S kha F.348.a.6–7; Shey kha F.329.a.2–3). On the peculiarity of S and the Bhutanese recension, see Clarke 2018. Cf., also, Yao 2011. Ch. is completely silent about the four stories constituting this part. NBhv does not give the stories but only a list of protagonists, in which only the name of Govinda (the protagonist of the fourth story) is legible in a broken folio. For details, see Yao forthcoming b.
n.­883
Section number 9.10.9.1 in BhvY (p. 426ff.). This story has a parallel in MĀc 130 Jiao tanmi jing 教曇彌經. This sūtra is mentioned in the story of Araṇemi (3. The Story of the Teacher Araṇemi). For other parallels, see Yao 2012a, 3.2.35. Cf., also, Skilling 2000, 343 and Anālayo 2010, 70n52.
n.­884
Section number 9.10.9.2 in BhvY (p. 427ff.). In the Vvbh, this story follows the story of Mūkapaṅgu’s going forth (cha F.95.a–96.b; Taishō no. 1442, 23.725c–726b). See n.­866.
n.­885
Section number 9.10.9.3 in BhvY (p. 429ff.). For parallels, see Ogihara 2011 and Yao 2012a, 3.2.36. Cf., also, Merv-av 168.
n.­895
Section number 9.10.9.4 in BhvY (p. 432ff.). This story has a parallel in DĀ 14 Govindasūtra (see Hartmann and Wille 2014, 140). For other parallels, see Yao 2012a, 3.2.37.
n.­901
Section number 9.10.9.5 in BhvY (p. 441ff.). For parallels, see Panglung 1981, 49–50; Sugimoto 1993, 260; Murakami 1984; Hikata 1978, appendix 42. For an edition and German translation of this story in Tib., see Schlingloff 1977. Cf., also, BAK 1 and BAK 100 in Straube 2009; Bingposha lun 鞞婆沙論 (Taishō no. 1547, 28.506b ff.).
n.­903
Section number 9.10.9.6 in BhvY (p. 443ff.). For parallels, see Murakami 1984, 35, 45n24, 277–78, 280n17–20; Ogihara 2010.
n.­904
Section number 9.10.10 in BhvY (p. 444ff.). For the names of the buddhas in the past mentioned in this section and the next, see Murakami 1984, 273–76, 283. Cf. AKBh 266.14.
n.­909
Section number 9.10.11 in BhvY (p. 445ff.). For the murals in Bezeklik, Turfan (eleventh to twelfth c.), representing the verses in this section of the Bhv, see Murakami 1984. The title of this section, “Section of Many Buddhas,” is given at the end of the section. For parallels, see Ogihara 2015a and 2016a; Tournier 2017, esp. Chap. 2. Some of the reconstructions of Skt. names of buddhas in the present translation are based on their Tocharian parallels given in Ogihara 2015a.
n.­934
Section number 9.10.12 in BhvY (p. 454ff.). This story is related to “Section of the Tathāgata” in the Anavatapta­gāthā (kha F.316.b–317.a) and was translated into English by Hisashi Matsumura (1989b). For parallels, see Akanuma 1931, 131b. Cf., also, BAK 49 (Straube 2009, 319–22) and BAK 50 (Okano 2007).
n.­938
Section number 9.11 in BhvY (p. 456ff.). This part of the Bhv, which consists of verses of the Buddha and his disciples and some prose concerned with their past lives, is called Anavatapta­gāthā (AG) and has parallels in the Fo wubaidizi zishuo benqi jing 佛五百弟子自説本起經 (Taishō no. 199), the Apadāna, and the Gāndhārī Anavatapta­gāthā, which was studied in Salomon 2008. For the research history of the AG, see Salomon ibid., 18–22. Tib. has been edited and translated into French by Hofinger (1954, the chapters of disciples; 1990, the chapter of the Tathāgata). In the following notes, some other modern translations are also mentioned. Skt. (GBhv) was transliterated by Bechert (1961) and Wille (1990). The framework of the entire story of the AG and some of its episodes are borrowed by the Kaṭhināvadāna (Degener 1990, 1991; Salomon ibid., 32–33).
n.­939
Section number 9.11.1 in BhvY (pp. 456–57).
n.­943
Section number 9.11.2 in BhvY (p. 457ff.). The stories included in this part are not found in either the Gāndhārī Anavatapta­gāthā or Taishō no. 199.
n.­944
Section number 9.11.2.1 in BhvY (pp. 457–58). This part has a parallel in BAK 50 (Okano 2007, 207–13) and KA §23.
n.­947
Section number 9.11.2.2 in BhvY (p. 459). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 2; German trsl. from Ch., Ji 1943, 323–24. The story has parallels in the Za piyu jing 雜譬喩經 8 (Taishō no. 205, 4.523c–524a); KA § 24, 25; a Tocharian manuscript (Pinaut 2008, 251–68; Melanie Malzahn, “A Comparative Edition of Tocharian Manuscripts,” accessed January 31, 2018‍—see A5–A10, including bibliography).
n.­950
Section number 9.11.2.3 in BhvY (p. 460). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 3. The story has a parallel in KA §26.
n.­951
Section number 9.11.2.4 in BhvY (pp. 460–61). The story has a parallel in KA § 27 and is briefly mentioned in BAK 50 (Okano 2007, 214).
n.­952
Section number 9.11.2.5 in BhvY (p. 461). The story has parallels in BAK 50 (Okano 2007, 214–16) and the Liuduji jing 六度集經 82 (Taishō no. 152, 3.43c–44b). Cf., also, the second half of J 497.
n.­953
Section number 9.11.2.6 in BhvY (pp. 461–62). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 1.
n.­957
Section number 9.11.3 in BhvY (p. 462ff.).
n.­958
Section number 9.11.3.1 in BhvY (pp. 462–63). Cf. Salomon 2008, 405–12 (comparative texts of Skt. and Tib.; English trsl.). Cf. Taishō no. 199 (1), 4.190a–b. The story is quoted in the Nettippakaraṇa 141.12–142.5 (Salomon 2008, 30). Whereas the verses in all the other sections in the AG are written in śloka, the verses in this section are written in various meters (Salomon ibid., 350 and 67–70). Related stories are found in the Bhikṣuṇī­vinaya­vibhaṅga: D ta F.39.b–41.a, Taishō no. 1443, 23.911b–c (Kāśyapa’s going forth); D ta F.71.b.6–73.a.5, Taishō 23.917b–c (his former life).
n.­961
Section number 9.11.3.2 in BhvY (pp.463–64). Cf. Taishō no. 199 (2), 4.190b–c. A related story is found in the Prjv (Skt. missing; D ka 1.333–44.a; Taishō no. 1444, 23.1029b–c).
n.­964
Section number 9.11.3.3 in BhvY (pp. 464–65). Cf. Taishō no. 199 (3), 4.190c–191a. The story of Mahā­maudgalyāyana’s wish made in his past life is narrated in the Prjv (Skt. missing; D 1.353–1.360; Taishō no.1444, 23.1030a–b). The stories of his death and its cause in the past are narrated in the Kṣv (tha F.237.b ff.; Taishō no.1451, 24.287a ff.), with some differences from this section.
n.­966
Section number 9.11.3.4 in BhvY (pp. 465–66). This section has a parallel in Taishō no. 199 (4), 4.191a–b.
n.­967
Section number 9.11.3.5 in BhvY (pp. 466–67). This section has a parallel in Taishō no. 199 (5), 4.191b–c. For other parallels, see Kudō 2004, 320–23. Cf., also, Salomon 2008, 36, 62–63.
n.­969
Section number 9.11.3.6 in BhvY (p. 468). Cf. Taishō no. 199 (6), 4.191c–192a; Ap i 298 Soṇakoṭivīsa (Salomon 2008, 28–29, 64–67). Related stories are narrated in the Sbhv: SbhvG ii 134–49; D nga F.200.b–211.b; Taishō no. 1450, 24.184b–187c.
n.­970
Section number 9.11.3.7 in BhvY (p. 469). Cf. Taishō no. 199 (7), 4.192a–b.
n.­972
Section number 9.11.3.8 in BhvY (pp.469–70). This section has a parallel in Taishō no. 199 (8), 4.192b.
n.­974
Section number 9.11.3.9 in BhvY (pp. 470–72). Cf. Taishō no. 199 (9), 4.192b–193a. A related story is in the Vvbh (nya F.19.a ff.; Taishō no. 1442, 23.857a14ff.) and Divy 13 Svāgatāvadāna.
n.­976
Section number 9.11.3.10 in BhvY (p. 472). Cf. Taishō no. 199 (10), 4.193a–b.
n.­980
Section number 9.11.4 in BhvY (p. 473ff.).
n.­981
Section number 9.11.4.1 in BhvY (pp. 473–74). Cf. Taishō no. 199 (11) 4.193b–194a. Related stories are narrated in SbhvG i 139–46; D nga F.45.b–50.b; Taishō no. 1450, 24.128c–129c (Ch. lacks the story of the former life). For other parallels, see Akanuma 1931, s.v. “Yasa.”
n.­982
Section number 9.11.4.2 in BhvY (pp. 474–76). Cf. Taishō no. 199 (12), 4.194a–b; EĀc 33.2. Cf. Kuan 2013, 612.
n.­984
Section number 9.11.4.3 in BhvY (p. 476). Cf. Taishō no. 199 (13), 4.194b–c. For other parallels, see Kudō 2004, 297–300. Cf., also, MĀc 34 Bojuluo jing 薄拘羅經, esp. Taishō no. 26, 1.475b29–c2.
n.­986
Section number 9.11.4.4 in BhvY (p. 477). This section has a parallel in Taishō no. 199 (14), 4.194c–195a.
n.­987
Section number 9.11.4.5 in BhvY (p. 478). Verses in this section and part of the next section, 6. Yaśas (2), are translated with seven syllables in Ch., whereas they are written in śloka in Skt. and seven syllables in Tib., as are the other verses. The Sbhv provides the story of the three Kāśyapas’ former lives (SbhvG i 162–63; D nga F.76.a–77.a; Taishō no.1450, 24.137b–c) and their conversion (Skt. missing [cf. SbhvG i 217–31]; D nga F.55.b–67.b; Taishō 24.131a–134b). Cf. Taishō no. 199 (15), 4.195a. This section of Taishō no. 199 mentions only Uruvilvā-Kāśyapa and Nadī-Kāśyapa, and the name Gayā-Kāśyapa appears in the next section, which corresponds to the section of Yaśas in the AG.
n.­988
Section number 9.11.4.6 in BhvY (pp. 478–79). This section has a parallel in Taishō no. 199 (16), 4.195a–b. See n.­987.
n.­991
Section number 9.11.4.7 in BhvY (pp. 480–82). Related stories are found in the Kṣv (D tha F.25.b–31.a; Taishō no. 1451, 24.215c–217b) and Divy 19 Jyotiṣkāvadāna. Cf. Taishō no. 199 (17), 4.195b–196a. For other parallels, see Hikata 1978, Appendix 25.
n.­992
Section number 9.11.4.8 in BhvY (pp. 482–83). Unlike Skt. and Tib., Ch. does not narrate Rāṣṭrapāla’s going forth. The story of Rāṣṭrapāla’s going forth is narrated in the Bhv: Chapter Seven, IV. Rāṣṭrapāla. Cf. Taishō no. 199 (18), 4.196b–c.
n.­996
Section number 9.11.4.9 in BhvY (pp.483–85). Cf. Taishō no. 199 (19), 4.196c–197b.
n.­998
Section number 9.11.4.10 in BhvY (pp. 485–86). Cf. Taishō no. 199 (20), 4.197b–c. For other parallels, see Kudō 2004, 295–97.
n.­1001
Section number 9.11.5 in BhvY (p. 486ff.).
n.­1002
Section number 9.11.5.1 in BhvY (pp. 486–87). Related stories are found in the Vvbh (D ja F.79.b–80.b; Taishō no.1442, 23.799b–c) and Divy 35 Cūḍā­pakṣāvadāna. Cf. Taishō no. 199 (21), 4.197c–198a. For other parallels, see Kudō 2004, 243–46.
n.­1004
Section number 9.11.5.2 in BhvY (pp. 487–89). Cf. Taishō no. 199 (22), 4.198a–b. For other parallels, see Kudō 2004, 245.
n.­1005
Section number 9.11.5.3 in BhvY (pp. 489–90). Cf. Taishō no. 199 (23), 4.198c. For other parallels, see Kudō 2004, 274–77, 300–303; Salomon 2008, 29. A related story is found in SbhvG i 200ff.; D nga F.102.a ff.; Taishō no. 1450, 24.144b ff.
n.­1013
Section number 9.11.5.4 in BhvY (pp. 490–91). Cf. Taishō no. 199 (24), 4.198c–199a.
n.­1015
Section number 9.11.5.5 in BhvY (p. 492). A related story is in SbhvG ii 43–44; D nga F.139.b–140.b; Taishō no. 1450, 24.162b–c. Cf. Taishō no. 199 (25), 4.199a–b. For other parallels, see Salomon 2008, 36.
n.­1017
Section number 9.11.5.6 in BhvY (pp. 493–94). This section has a parallel in the Kṣv: D tha F.153.a–158.a; Taishō no. 1451, 24.260c–262a. Cf. Taishō no. 199 (26), 4.199b–c and, also, Wille 1990, 107.
n.­1019
Section number 9.11.5.7 in BhvY (pp. 494–96). No parallel in Taishō no. 199. Related stories are in the Vvbh (ca F.252.a ff.; Taishō no. 1442, 23.691b ff.), with some differences from the AG.
n.­1020
Section number 9.11.5.8 in BhvY (pp. 496–97). No parallel in Taishō no. 199. Related stories are in the Vvbh (D ca F.126.b ff.; Taishō no. 1442, 23.656c ff.). For other parallels, including SĀc 252, see Hikata 1978, Appendix 70.
n.­1021
Section number 9.11.5.9 in BhvY (pp. 497–99). Cf. Taishō no. 199 (27), 4.199c–200a. A related story is found in SbhvG ii 4–47; nga F.141.a–143.a; Taishō no. 1450, 24.162c–163c.
n.­1022
Section number 9.11.5.10 in BhvY (pp. 499–500). Cf. Taishō no. 199 (28), 4.200a–b.
n.­1024
Section number 9.11.6 in BhvY (p. 500ff.).
n.­1025
Section number 9.11.6.1 in BhvY (pp. 500–501). Cf. Taishō no. 199 (29), 4.200b–201a. Related stories are in the Sbhv (SbhvG ii 47ff.; nga F.143.a ff.; Taishō no. 1450, 24.163c ff.) and MĀc 32 Weicengyoufa jing 未曾有法經. Cf. Deeg 2007, 46ff.
n.­1026
Section number 9.11.6.2 in BhvY (pp. 501–3). No parallel in Taishō no. 199.
n.­1027
Section number 9.11.6.3 in BhvY (pp. 504–5). No parallel in Taishō no. 199. Related stories are narrated in SbhvG i 136–38; nga F.43.b–44.b; Taishō no. 1450, 24.128a–b and SbhvG ii 2–4; nga F.110.a–111.b (Ch. absent).
n.­1030
Section number 9.11.6.4 in BhvY (pp. 505–7). No parallel in Taishō no. 199. Related stories are found in the Sbhv (SbhvG i 204–211; D nga F.105.a–109.b; Taishō no. 1450, 24.145b–147b).
n.­1033
Section number 9.11.6.5 in BhvY (pp. 507–9). No parallel in Taishō no. 199. Ap 333 (i 269–70) gives a parallel. The end of the Section of Upālin and the beginning of the Section of Prabhākara are different from those of other sections.
n.­1034
Section number 9.11.6.6 in BhvY (pp. 509–11). No parallel in Taishō no. 199.
n.­1036
Section number 9.11.6.7 in BhvY (pp. 511–26). This section and the next section provide the same stories of the Buddha’s former lives in prose and verse, respectively, in different order. However, the third story of the former, c. A Young Brahmin, is not shared by the latter. Cf. Hofinger 1990 (Tibetan text and French trsl.). For the history of the formation of these sections, see Okano 2006. Parallels to the verses are found in Taishō no. 199 (30), 4.201a–202a; parallels to the verses and prose in Taishō no. 197 Foshuo xingqixing jing 仏説興起行経. Cf., also, BAK 50 (see n.­934). According to the Saṃskṛtā­saṃskṛta­viniścaya, the Sāṃmitīyas too transmitted stories of evil acts performed by the Buddha in his former lives (Namikawa 2011, 371ff.).
n.­1037
This story has a parallel in SbhvG ii 184–85; nga F.237.a; Taishō no. 1450, 24.197a–b (Panglung 1981, 53). Cf. Taishō no. 197 (7), 4.170b–c; BAK 50 (Okano 2007, 226–37); KA 32 (Degener 1990, 37–38). BAK 66 provides a completely different story regarding the injury to the Buddha’s foot.
n.­1040
Cf. Taishō no. 197 (6), 4.168a–170b; BAK 50 (Okano 2007, 237–39); KA 33 (Degener 1990, 38).
n.­1042
This story is related to the story of Māra and the Buddha in Sālā in the Bhv (Chapter Four, V. Sālā) and has a parallel in BAK 50 (Okano 2007, 239–41). This story is not narrated in verse.
n.­1044
Cf. Taishō no. 197 (8), 4.170c–172a; BAK 50 (Okano 2007, 241–47); KA 34 (Degener 1990, 38–39).
n.­1049
Cf. Taishō no. 197 (2), 4.166a–c; BAK 50 (Okano 2007, 247).
n.­1050
A similar story is found in SbhvG i 22ff.; ga F.267.a ff.; Taishō no. 1450, 24.102b ff. (Panglung 1981, 55), with some differences. There, however, the story is not related to the Buddha’s former life. Cf. Taishō no. 197 (1), 4.164b–166a; BAK 50 (Okano 2007, 247–76).
n.­1053
This story has already been narrated in the Bhv (Chapter Eight, V. Vairambhya, D. A Brahmin Who Abused the Buddha Vipaśyin). Cf. Taishō no. 197 (9), 4.172a–c; BAK 50 (Okano 2007, 277–79).
n.­1054
According to Skt. and Ch. (see n.­1055), this story corresponds to the Nandīpālasūtra in the Rājasaṃyuktakanipāta of the Madhyamāgama, which is parallel with MĀc 63 Bingpolingqi jing 鞞婆陵耆経 and MN 81 Ghaṭikārasutta. The Sbhv also includes a parallel (SbhvG ii 22.1–30.22; nga F.124.b–131.b; Taishō no. 1450, 24.156c–158c). Cf. Yao 2012a, 3.2.38. For comparative studies, see Anālayo 2010, 71–84; 2011a, i 441–51; 2012a, 155–74. Note, however, that in these works the Bhv version of the story (Tib.) is erroneously connected to the Sbhv version (Skt.). Cf., also, Taishō no. 197 (10), 4.172c–174b; BAK 50 (Okano 2007, 279–81) and SĀc 595 (Taishō no. 99, 2.159c); SĀc2 189 (Taishō no. 100, 2.442c); SN 1.5.10; SN 2.3.4; Tocharian fragments (Ogihara 2016a; 2016b).
n.­1063
Cf. Taishō no. 197 (4), 4.167a–b; BAK 50 (Okano 2007, 281–89).
n.­1065
A related story is narrated in the Kṣv, where the story of the massacre of the Śākyans is narrated (tha F.95.a–b; Taishō no. 1451, 24.242a–b). Cf. Taishō no. 197 (3), 4.166c–167a; BAK 50 (Okano 2007, 289–90). Cf., also, the final part of EĀc 34.2 (Taishō no. 125, 2.693b–c).
n.­1066
Cf. Taishō no. 197 (5), 4.167c–168a; BAK 50 (Okano 2007, 290–92).
n.­1067
Section number 9.11.6.8 in BhvY (pp. 527–30). Cf. Okano 2007, appendix (Japanese trsl. from Tib.). This section is absent in Ch. Although the stories narrated in the previous section are given here in verse, the story of the young brahmin who abused a self-awakened one (7. Sugata [prose] c. A Young Brahmin) is missing. Cf. Taishō no. 199 (30), 4.201a–202a, with the stories in the same order; Ap 299–301 (Salomon 2008, 28–29).
n.­1075
There is a parallel story in BAK 90 (Panglung 1981, 57–58). There is also a Tocharian fragment of another parallel (Ogihara 2015b, 302).
n.­1077
It is unknown if GBhv included this uddāna due to damage to the folio.
n.­1087
For the three kinds of allowable meat, see Shimoda 1997, 401–4, 668–69.
n.­1097
The story of Miṇḍhaka and his family and the story of their former lives have parallels in Divy 9 Meṇḍhaka­gṛha­pati­vibhūti­pariccheda and Divy 10 Meṇḍhakāvadāna and other vinayas (see Hiraoka 2007, i 235–56. For Eng. trsl., see Rotman 2008–17, i 223–41). The Bhv’s Miṇḍhaka stories are generally briefer than the Divy’s Meṇḍhaka stories.
n.­1112
This episode corresponds to Divy 10 Meṇḍhakāvadāna and a folio of an avadāna manuscript from Gilgit (Kudō 2017, xxxii; Plate 43).
n.­1122
Skt. from here to the end of I. A. 3. Kaineya Offers Drinks to the Blessed One is edited in Chung and Wille 2002, 119–24.
n.­1123
Tib. ke na’i bu yis btud ba blangs (lit., “Drinks were received by Kaineya”); Skt. kaineyapānam ādāya (Chung and Wille 2002, 119 reads kaineya<ḥ> pānam). Tib. seems problematic because, in the following story, Kaineya is not the recipient of the drink but the donor. Skt. might be translated “Having received Kaineya’s drink (i.e., the drink offered by Kaineya).” Hence the present translation, which supplies the word “offered.” Among the eleven uddānas in the Bhv, only this final uddāna includes gerund phrases in Skt., “. . . ādāya” and “. . . kṛtvā” (see the note after next), whereas the others simply list nouns.
n.­1124
Tib. ka shi’i tshong rdal nas thug; Skt. kāśipaṭṭaṃ ca yavāgvā (“cloth from Kāśi, by barley porridge”). Edgerton suggests that paṭṭa is an error for paṭṭana (“city”) (BHSD s.v. paṭṭa). Cf. Mvy 5531: tshong rdal = pattana.
n.­1125
Tib. sdig can du ni bca’ ba dang; Skt. pāpāyāṃ khādyakaṃ kṛtvā (“having made khādyaka in Pāpā”). Cf. n.­1089.
n.­1126
This story has a parallel in MN 92 Selasutta (= Sn 3.7), etc. Cf. Anālayo 2011a, ii 545–49 and Yao 2012, 3.2.39. Kōgen Mizuno identified the story in the Bhv with Śailagāthā, a title included in the list of texts to be recited in times of danger which appears several times in the Mūla­sarvāstivādin literature (Mizuno 1992, 23–24). Cf. 2.­198 and n.­73. For a parallel in EĀ 49.6, see Anālayo [2011b] 2016b, 325–43. Cf., also, BAK 77 (Okano 2010, 62ff.), Merv-av 210ff., Karmaśataka 34 (See “The Story of Kaineya” in Jamspal and Fischer, trans. The Hundred Deeds, Toh 340).
n.­1127
This episode is discussed in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a5ff.).
n.­1144
This story has a parallel in Merv-av 210–13. Cf., also, SHT X 3827.
n.­1153
Cf. Mizuno 1992; Yao 2012a, 3.2.39.
n.­1184
This episode corresponds to the Mahā­māyūrī­vidyārājñī and some other texts. Cf. Pathak 1989; Yao 2012b, 3.2.40. For a related passage in the Muktaka in the Ug, see Kishino 2016, 237, 243 (§1.10.2).

b.