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

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སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter Ten

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

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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.

II. Fat

III. Scabies

IV. Collyrium

V. A Man Gone Mad32

VI. Pilinda33

VII. Revata

A. Rice Flour and Guḍa

B. Barley Flour and Guḍa

VIII. Sauvīraka


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.”

“O noble one,” said the doctor, “since your Teacher is compassionate, it is likely that he will authorize it on this occasion.”

10.­5

He related this matter to other monks, and then those monks reported it to the Blessed One. The Blessed One said, “If a doctor tells you to have rice soup, you can have rice soup as the doctor has prescribed. You should not have any regrets about this.”

10.­6

When the Blessed One said, “You can have rice soup as the doctor has prescribed,” the sick monk’s attendant brought cold rice soup and gave it to him. Thereupon the doctor came and asked, “O noble one, are you well?”

“Sir, I am not well,” he answered.

10.­7

“Did you not have rice soup?”

“I did.”

10.­8

“How did you have it?”

“I had it cold.”

10.­9

“O noble one, it wasn’t good to do that. Tomorrow, have some that’s warm.”

Then the attendant received rice soup again. Having obtained some that was cold, he heated it and gave it to the sick monk. When the doctor came and asked in the same way, he answered, “I am not well.”

10.­10

“Did you not have rice soup?”

“I did.”

10.­11

“How did you have it?”

“I had it after heating some that was cold.”

10.­12

“O noble one, it wasn’t good to do that. Since that food had been cold and was heated, tomorrow have some that is warm from the beginning.”

10.­13

“Then the attendant, having procured rice and a pot, began to cook the rice under a tree outside the monastery. [F.24.b] However, the food was ruined by a crow’s excrement, and the monk’s condition became worse. He related this matter to other monks, and those monks reported it to the Blessed One. The Blessed One said, “Monks, in such a case, you can demarcate a place for what is allowable.”

10.­14

When the Blessed One said that they could demarcate a place for what is allowable, the monks did not know what such a place was and how large it should be. The Blessed One said, “Places for what is allowable are fivefold:1078 those related to erecting, those related to drawing attention, those like cowsheds, empty places, and those demarcated.

10.­15

“Among these, those related to erecting are as follows: When dwellings are built, there the monk in charge of construction1079 first says, ‘This place will become the community’s place for what is allowable,’ making up his mind and performing the recitation. This is a place for what is allowable related to erecting.

10.­16

“What are those related to drawing attention? When a stone is first set, the monk in charge of construction says to the neighboring monks, ‘Venerable ones, understand that this place will become the community’s place for what is allowable.’ Since the word ‘understand’ is said, this is called one related to drawing attention.

10.­17

“What are those like cowsheds? Those where there are separate doors are called ones like cowsheds.

10.­18

“What are empty places? Places that have been abandoned are called empty places.

“What are those demarcated? They have been demarcated with a formal act consisting of one motion and one proclamation.”

10.­19

Since the monks did not know how to demarcate those, the Blessed One instructed them:1080 “If the community wishes, a place all forms of which are well fixed, which is within the boundary, and which has a fathom of space outside should be demarcated. Demarcation should be done as follows. When seats have been prepared, the gong has been struck, the monks have been questioned with the words of inquiry, [F.25.a] and all the members of the community are gathered and seated, one monk should propose a motion and perform the formal act: ‘May the community of honored ones listen. This place, all forms of which are well fixed, which is within the boundary, and which has a fathom of space outside, will be demarcated as the community’s place for what is allowable. If it is the right time for the community and the community permits it, may the community consent to demarcating this place . . .1081 as the community’s place for what is allowable.’ This is the motion.

10.­20

“The formal act should be done as follows: ‘May the community of honored ones listen. This place . . .1082 is wished to be demarcated as the community’s place for what is allowable. If this place . . .1083 is to be demarcated by the community as the community’s place for what is allowable, those among you, venerable ones, who consent to demarcating this place . . .1084 as the community’s place for what is allowable should remain silent. Those who do not consent should speak.’

10.­21

“ ‘Having authorized and consented to this, the community demarcated this place . . .1085 as the community’s place for what is allowable. I thus take it to be settled on account of your silence.’

10.­22

“In the demarcated place for what is allowable, two things are allowed: what is cooked within the boundary and what has been kept for a night within the boundary.”1086

II. Foods1087

10.­23

The Buddha, the Blessed One, was staying in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī.

10.­24

There lived a general named Siṃha in Vaiśālī. His neighbors [F.25.b] used to bring him meat, which he would eat. After he had seen the truth in the presence of the Blessed One, he did not eat meat but had what was brought to him given to monks. When the monks ate it, non-Buddhist ascetics criticized, insulted, and disparaged them: “Sirs, although we have procured meat for the general Siṃha and brought it, he did not eat it but gave it to the śramaṇas, the sons of the Śākyans. The śramaṇas, the sons of the Śākyans, ate the meat intentionally procured.”

10.­25

When the monks reported this matter to the Blessed One, the Blessed One said, “I said that meat that is unallowable for three reasons should not be eaten. What are the three? I said that meat that was actually seen by oneself to have been procured for oneself is unallowable meat and should not be eaten; meat about which one has heard from someone reliable, ‘This has been procured for you,’ is unallowable meat and should not be eaten; and meat, about which a conjecture such as ‘This may have been procured for me by some means’ comes to one’s mind, is unallowable meat and should not be eaten.

10.­26

“Monks, I said meat that is allowable for three reasons can be eaten. What are the three? I said that meat that was not actually seen by oneself to have been procured for oneself is allowable meat and can be eaten; meat, about which one hears from someone reliable, ‘This was not procured for you,’ is allowable meat and can be eaten; and meat, about which a conjecture such as ‘This was procured for me by some means’ does not come to one’s mind, is allowable meat and can be eaten.”

III. Breakfast

10.­27

The following took place in Śrāvastī.


10.­28

When a famine broke out, the monks were lying on their sides because of hunger. Brahmins and householders said to them, “O noble ones, [F.26.a] the teachings must be practiced devotedly. Why are you lying on your sides, not being intent on good morals?”

10.­29

“Since a famine has broken out and we do not obtain enough almsfood, we are hungry and weak. That is why we are lying on our sides,” they replied.

10.­30

The brahmins and householders asked, “Why do you not have breakfast?”1088

“The Blessed One has not authorized it.”

10.­31

“Since your Teacher has great compassion, it is likely that he will authorize it on this occasion.”

10.­32

The monks reported this matter to the Blessed One. The Blessed One said, “Monks, on account of that, I authorize monks to have breakfast at a time of famine, which is such a calamity and difficulty.”

IV. Leftovers

A. Alms-Food Obtained Previously

10.­33

The following took place in Śrāvastī.


10.­34

When a famine broke out, pious brahmins and householders said to the monks, “O noble ones, please have a meal here.”

10.­35

Having had a meal, they went to the monastery, carrying almsfood that they had obtained previously. They wished to eat it because of the disaster of a famine. However, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you to eat what you have obtained previously, with the thought that it was received previously, if you so wish, at the time of a famine, which is such a calamity and difficulty. You should not have any regrets about this.”

B. Leftovers Taken by Monks to the Monastery

10.­36

The following took place in Śrāvastī.


10.­37

When a famine broke out, pious brahmins and householders invited monks to a meal in their house. They ate but left some khādyaka.1089 The brahmins and householders said, “O noble ones, as we prepared it for you, please take it with you.” [F.26.b]

10.­38

They departed, carrying it. After they departed, they wished to eat the food, but they did not eat it because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you to eat with the thought that it was given in a famine, which is such a calamity and difficulty. You should not have any regrets about this.”

C. Leftovers Brought by Laymen

10.­39

The following took place in Śrāvastī.


10.­40

When a famine broke out, pious brahmins and householders invited monks to a meal. After they had eaten, some food including khādyaka was left. When the monks departed, the brahmins and householders said, “We presented this only to you, noble ones. Since you came for it, we offer it only to you.” Thus, they took it away. Although the monks wished to eat it, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you, in the case of a famine, which is such a calamity and difficulty, to eat with the thought that it was presented earlier.”

V. Fruits Growing in the Forest

10.­41

The following took place in Śrāvastī.


10.­42

Pious brahmins and householders obtained fruits that had grown in the western forest.1090 They thought, “Since these are difficult to obtain, we will offer them to the noble ones.” They gave them to monks who had already eaten and finished their meal. The monks did not eat them because they had some doubts, thinking that they had finished their meal.1091 The pious brahmins and householders said, “Noble ones, although when the Blessed One does not appear in the world, we have non-Buddhist ascetics as our fields of merit, now the Blessed One has appeared in the world, and you too are now our fields of merit. If [F.27.a] you do not take the fruits, should we go from this world to another, leaving aside provisions for traveling on the good path? So please, have compassion and take them.”1092

10.­43

When the monks reported this matter to the Blessed One, the Blessed One said, “On account of that, I authorize you to eat them with the thought that they are difficult to obtain. You should not have any regrets about this. Here, fruits that grow in forests are as follows: grapes, pomegranates, kharjūra, chestnuts, almonds, urumāṇa, kurumāyikā, nikoca, babhū, and sin tsi ka.”1093

VI. Lotus

10.­44

The following took place in Śrāvastī.


10.­45

Pious brahmins and householders offered lotuses to monks when they had finished having their meal. Although the monks wished to eat them, they did not because they had some doubts, thinking that they had finished their meal. When the monks reported the matter to the Blessed One, the Blessed One said, “You can eat them with the thought that they are difficult to obtain. You should not have any regrets about this. Here, the types of lotus are as follows: roots of utpala, roots of padma, seeds of kumuda, and seeds of padma.”

VII. Lotus Roots

10.­46

The following took place in Śrāvastī.


10.­47

The venerable Śāriputra’s bodily elements became unbalanced, and thus his blood and phlegm were disturbed. The venerable Mahā­maudgalyāyana, who was attending him, thought, “Although I have attended the venerable Śāriputra at my own discretion many times, I have never asked a doctor for advice. Now I will ask for advice.”1094 He requested a doctor, “Sir, since the venerable Śāriputra’s blood and phlegm are disturbed, prescribe medicine for him.”

10.­48

“O noble one,” answered the doctor, “offer him bisakṣīla, and he will recover his health.”

10.­49

The venerable Mahā­maudgalyāyana thought, “If I attend the venerable Śāriputra with the juice of ordinary padma roots, [F.27.b] that would not be right of me.” He entered a state of meditation through which, settling his mind, he disappeared from Śrāvastī, went to the bank of a lotus pond called Mandākinī, and approached the residence of the nāga king Supratiṣṭhita. The nāga king Supratiṣṭhita saw him and asked, “O noble one, for what business have you come?”

10.­50

He replied, “The venerable Śāriputra’s blood and phlegm are disturbed, and a doctor prescribed the juice of padma roots for him.”

“O noble one, then please wait for a moment,” said the nāga king Supratiṣṭhita.

10.­51

He then dove into Mandākinī Lotus Pond, pulled out some padma roots that were as large as a human, squeezed out the juice of the padma roots onto a padma leaf, and filled the venerable Mahā­maudgalyāyana’s bowl. The venerable Mahā­maudgalyāyana examined the crushed padma roots. The nāga king Supratiṣṭhita asked him, “O noble one, what are you looking at? Do you wish me to give you the padma roots?”

10.­52

He remained silent. The nāga king said, “O noble one, please depart, and I will send them.”

10.­53

Thereupon the venerable Mahā­maudgalyāyana, carrying the bowl filled with the juice of the padma roots, disappeared from the bank of Mandākinī Lotus Pond and went to the Jetavana, the Park of Anāthapiṇḍada near Śrāvastī. The venerable Śāriputra then drank the juice of the padma roots as the doctor had prescribed, and his health returned.

10.­54

The nāga king Supratiṣṭhita ordered the elephant Wearing a Black Costume, “Carry these padma roots, go to the Jetavana near Śrāvastī, and leave them in the yard of the monastery.” The elephant went as fast as the wind to the monastery in the Jetavana near Śrāvastī, put the padma roots in the yard, and returned. On the way home, it mated with a she-elephant in the forest. [F.28.a] Later, the she-elephant bore an elephant calf. As soon as it was born, it gave a lion’s roar. Frightened, the she-elephant defecated, urinated, and ran away, abandoning the elephant calf. Then a certain carpenter living in Rājagṛha went to the forest to cut some trees and saw the elephant calf. He took it home and fed it. As it was protected (pālita) with wealth (dhana), the elephant calf was named Dhanapālaka.1095

10.­55

Other people relate that it was called Dhanapālaka because King Prasenajit sent it to King Bimbisāra as a gift, and it had been protected with wealth by people living in Śrāvastī.1096

10.­56

The venerable Mahā­maudgalyāyana ate one padma root, the venerable Śāriputra another, and the rest were distributed to the community, but some were left over. Then, after having thrown them away, the monks wished to eat them, but they did not, considering that they had thrown them away. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, divine padma roots are difficult for humans to obtain. Therefore, I authorize you to eat them with the thought that they are padma roots that are difficult to obtain. You should not have any regrets about this.”

VIII. Miṇḍhaka1097

A. The Conversion of Miṇḍhaka

10.­57

The following took place in Śrāvastī.


10.­58

At that time, there lived six people who were famous in the city of Bhadraṃkara for their great merit: namely, a householder named Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave.

10.­59

How was the householder Miṇḍhaka famous for his great merit? If he looked at empty storehouses, they became full as soon as he looked at them. Thus the householder Miṇḍhaka was famous for his great merit.

10.­60

And Miṇḍhaka’s wife? If she cooked for one person, the food became servings for a hundred or a thousand people.1098 Such was Miṇḍhaka’s wife.

10.­61

And Miṇḍhaka’s son? To his waist was tied a purse containing five hundred coins. [F.28.b] When he had spent a hundred or a thousand, it became full just as it had been and never became empty. Such was Miṇḍhaka’s son.

10.­62

And Miṇḍhaka’s daughter-in-law? If she prepared incense for one person, a hundred or a thousand people were satisfied. Such was Miṇḍhaka’s daughter-in-law.

10.­63

And Miṇḍhaka’s male slave? When he plowed a furrow in a field, seven furrows were plowed in the field. Such was Miṇḍhaka’s male slave.

10.­64

And Miṇḍhaka’s female slave famous for her great merit? When she hulled some grain in a mortar, it became sevenfold. Thus Miṇḍhaka’s female slave was famous for her great merit.

10.­65

At a certain point the Blessed One, knowing it was the time to convert the householder Miṇḍhaka, said to the venerable Ānanda, “Ānanda, go and announce to the monks, ‘Monks, the Tathāgata will travel through the country to the city of Bhadraṃkara. Those among you who will travel in the country to the city of Bhadraṃkara with the Tathāgata should take their robes.’ ”

10.­66

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One, and he said to the monks, “O venerable ones, the Blessed One will travel through the country to the city of Bhadraṃkara. Those among you who will travel in the country to the city of Bhadraṃkara with the Tathāgata should take their robes.”

“Certainly, O venerable one,” replied the monks to the venerable Ānanda.

10.­67

Thereupon the Blessed One traveled through the country to the city of Bhadraṃkara, himself self-controlled and his assembly self-controlled, himself pacified and his assembly pacified, himself an arhat and his assembly arhats.

10.­68

When the Blessed One had shown a great miracle in Śrāvastī, the non-Buddhist ascetics had gone to the borderlands, and some of them had gone to the city of Bhadraṃkara and [F.29.a] settled there. When they heard that the śramaṇa Gautama was coming, they panicked and thought, “We were once expelled from the midland region by the śramaṇa Gautama. Since, if he comes here, we will certainly be expelled from here too, we must devise a plan regarding this.” They went to the houses that had provided them meals and said, “May the Dharma be attained! May the Dharma be attained!”1099

10.­69

“O noble ones, what’s wrong?”

“Farewell, we are going.”1100

10.­70

“Why?”

“Since we have seen your prosperity, we will leave before we see your decline.”

10.­71

“O noble ones, what decline will there be for us?”

“Sirs, the śramaṇa Gautama will come, causing hail like razors and making many people sonless or husbandless.”

10.­72

“O noble ones, if that is the case, are you abandoning us at the very moment when you should stay? Please stay. Please do not leave.”

“Why should we stay? You are incapable of listening to us,” they said.

10.­73

“O noble ones, please tell us. We will listen to you.”

“Sirs,” they said, “flush out all the people near the city of Bhadraṃkara from their houses and lead them into the city of Bhadraṃkara. Cut the green grass. Destroy their residences. Cut down trees that bear flowers and fruits. Pour poison in the water.”

10.­74

“O noble ones,” they replied, “please stay and we will do all of that.”

They then did flush out all the people near the city of Bhadraṃkara from their houses and led them into the city of Bhadraṃkara, cut the green grass, destroyed residences, cut down the flower and fruit trees, and poured poison in the water.

10.­75

Then Śakra, Lord of the Gods, thought, “It would not be right for me to ignore disrespectful acts done against the Blessed One. [F.29.b] The Blessed One has attained supreme wisdom because he completed the six perfections through hundreds of thousands of austerities for three incalculably long eons. Should that Blessed One, who is excellent throughout the whole world, travel in an empty country?1101 I will now strive for the comfort of the Blessed One together with the community of disciples.”

10.­76

He ordered the sons of the gods who send wind, “Go and dry up the poisoned waters.”

10.­77

He ordered the sons of the gods who cause rain, “Fill the places they have dried up with water with the eight good qualities.”

10.­78

He also ordered the gods attendant on the Four Great Kings, “Lead people to live near the city of Bhadraṃkara.”

10.­79

Thereupon the sons of the gods who send wind dried up the poisoned waters. The sons of the gods who cause rain filled those places with water with the eight good qualities. The gods attendant on the Four Great Kings led people to live near the city of Bhadraṃkara, and the country became prosperous.

10.­80

The non-Buddhist ascetics gathered people who had lived in the city of Bhadraṃkara and sent spies to see how the country was. They went and saw that the country was very prosperous. They returned and said, “Sirs, we have never seen the country in such prosperity.”

10.­81

“Sirs, do you see?” replied the non-Buddhist ascetics. “Will he who converts even the land not convert you too? We bid you our final farewell. This will be the last we see of you. We are leaving.”

10.­82

“O noble ones, please stay,” they implored them. “What harm will the śramaṇa Gautama do to you? He is a mendicant, and you are mendicants who live on alms, too. [F.30.a] Why would he prevent you from begging for alms?”

10.­83

The non-Buddhist ascetics said, “We will stay if you promise us to make an agreement that none of you will go to see the śramaṇa Gautama, and that if anyone goes, a fine of sixty kārṣāpaṇas shall be imposed on him.”

They agreed and made that promise.

10.­84

Thereupon the Blessed One, traveling through the country, arrived in due course at the city of Bhadraṃkara, and stayed in a certain place south of Bhadraṃkara. At that time, a daughter of a brahmin in Kapilavastu was living in Bhadraṃkara after her marriage. Standing on a wall, she saw the Blessed One in the dark and thought, “This is that Blessed One, the joy of the lineage of the Śākyans, who abandoned the throne belonging to the lineage of the Śākyans and went forth. If I had a ladder here, I would descend, holding a lamp.”

10.­85

Then the Blessed One, knowing her mind with his own mind, created a ladder. Pleased in her mind, delighted, and gratified, she descended the ladder, holding a lamp, and went to the Blessed One. When she arrived, she put the lamp in front of the Blessed One, bowed low until her forehead touched the Blessed One’s feet, and sat down to hear the Dharma. The Blessed One knew her thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for her and that caused her to penetrate the four truths of the noble ones. . . . “I embrace my faith as one who seeks refuge.”

10.­86

The Blessed One then said to the girl, “Girl, now you should go to the householder Miṇḍhaka. When you have arrived, greet him on my behalf and say, ‘Householder, it is for your sake that I have come here, but you keep your door shut. Is it appropriate to act in such a manner as you do to a guest?’ If [F.30.b] he says that the group of people has made an agreement, say, ‘To your son’s waist is tied a purse containing five hundred coins. When he has spent a hundred or a thousand, it becomes just as it was and never becomes empty. Why can you not pay the sixty kārṣāpaṇas and come?’ ”

10.­87

“Certainly, O Honored One,” replied the girl, who then departed. The Blessed One exercised his magical power so that she went to the householder Miṇḍhaka without being noticed by anyone. When she arrived, she said, “O householder, the Blessed One greets you.”

“Girl, I bow to the Buddha, the Blessed One,” he replied.

10.­88

“O householder, the Blessed One said, ‘For your sake I have come here, but you keep your door shut. Is it reasonable to act in such a manner as you do to a guest?’ ”

10.­89

“Girl,” he replied, “people have made an agreement and made a promise that no one should go to see the śramaṇa Gautama, and that if anyone goes, a fine of sixty kārṣāpaṇas shall be imposed on him.”

10.­90

“O householder, the Blessed One said, ‘To your son’s waist is tied a purse containing five hundred coins. When he has spent a hundred or a thousand, it becomes just as it was and never becomes empty. Why can you not pay the sixty kārṣāpaṇas and come?’ ’’

He thought, “Since no one knows this, he, the Blessed One, must be omniscient. I will go.”

10.­91

He put sixty kārṣāpaṇas at his door, descended the ladder as the brahmin girl had told him, and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then sat before the Blessed One to hear the Dharma. The Blessed One knew the householder Miṇḍhaka’s thinking, proclivity, disposition, and nature and [F.31.a] preached the Dharma that caused him to penetrate the four truths of the noble ones. Having heard it, the householder Miṇḍhaka . . . actualized the fruit of stream-entry.

10.­92

Having seen the truth, he asked, “O Blessed One, will these people living in Bhadraṃkara attain such good qualities?”

“Householder,” the Blessed One answered, “it depends on you whether many people will do so.”

10.­93

Thereupon the householder Miṇḍhaka bowed low until his forehead touched the Blessed One’s feet, and then departed from the Blessed One’s presence. He went home, arranged a mountain of kārṣāpaṇas in the middle of the city, and spoke a verse:

10.­94
“Whoever wishes to see the Victor, who has conquered the fault of desire
And is undisputed, incomparable, and golden-colored,
Should go quickly with their minds fearless and well determined.
I will pay their fines.”
10.­95

People asked, “O householder, will it be good to see the śramaṇa Gautama?”

“It will be good,” he answered.

10.­96

“If so,” they said, “let us all break the agreement that we made. Is there any objection to this?”

10.­97

They broke the agreement and began to leave. They jostled one another, however, and were not able to go out. The yakṣa Vajrapāṇi, out of compassion for these people to be led, hurled his vajra and broke the wall, allowing hundreds of thousands of beings to go out, some prompted by curiosity and others spurred by their previous roots of merit. Many people gathered and sat down in an area of one yojana around the Blessed One.

10.­98

Then the Blessed One overwhelmed the assembly with his splendor.1102 He sat on the seat prepared for him in front of the community of monks and preached the Dharma, which generated roots of merit in the personal continuums of many beings. [F.31.b] Upon hearing it, some actualized the fruit of stream-entry . . . and some sought refuge and accepted the rules of training. [B58]

B. Invitation after Mealtime

10.­99

As the Blessed One preached the Dharma for a very long time, the mealtime passed. The householder Miṇḍhaka said, “O Blessed One, please have a meal.”

10.­100

“Householder, the mealtime has passed,” answered the Blessed One.

“O Blessed One, what is appropriate after the mealtime?” he asked.

10.­101

The Blessed One answered, “Ghee, guḍa, khaṇḍa, śarkarā, and drinks.”1103

Then the householder Miṇḍhaka called his cooks and said, “Sirs, quickly prepare the khādyaka1104 to be eaten after the mealtime.”

10.­102

They prepared the khādyaka to be eaten after the mealtime. Then the householder Miṇḍhaka satisfied the community of monks headed by the Buddha with the khādyaka to be eaten after the mealtime and drinks to be drunk after the mealtime. Thereupon the Blessed One established the householder Miṇḍhaka, along with his attendants, in the truths, converted also the inhabitants of the hamlet, and departed.1105

C. The Acceptance of Money

10.­103

“O Blessed One,” said the householder Miṇḍhaka, “please accept kārṣāpaṇas for provisions for illness while traveling.”

“They may be accepted,” replied the Blessed One.

10.­104

When the Blessed One had said that kārṣāpaṇas may be accepted, the monks did not know who should accept them. The Blessed One said, “A person who makes things allowable1106 should do so.”

Since there was no one who makes things allowable, the Blessed One said, “A novice should do so.”

10.­105

The venerable Upālin asked the Buddha, the Blessed One, “O Honored One, although the Blessed One has prohibited acceptance of gold and silver in the tenth rule of training for novices,1107 [F.32.a] the Blessed One has now said, ‘A novice should accept them.’ What does this mean?”

10.­106

“Upālin,” replied the Blessed One, “I meant ‘keeping’ when I prohibited it, not ‘accepting.’ Thus, novices may accept kārṣāpaṇas, but they should not keep the kārṣāpaṇas for their personal use.”1108

D. The Acceptance of Guḍa

10.­107

“O Blessed One, please accept guḍa,” offered the householder Miṇḍhaka.1109

The Blessed One replied, “It may be accepted.”

10.­108

The monks did not know who should accept it and how. The Blessed One explained, “If there is no layman or novice, a monk should carry it by himself after having taken formal possession of it as medicine to be consumed within seven days.”

10.­109

The monks did not know how to take formal possession of it. The Blessed One instructed them,1110 “After having washed one’s hands, one should take it, place it on the left hand, cover it with the right hand, sit before another monk, and say, ‘O venerable one, pay attention, please. I, named So-and-so (the monk says his name), take formal possession of this medicine as medicine to be consumed within seven days for myself and my fellow monks.’ He should then say this a second and a third time.”

10.­110

The venerable Upālin asked the Buddha, the Blessed One, “O Honored One, the Blessed One has said that one may take formal possession of guḍa as medicine to be consumed within seven days. Who should eat it?”

10.­111

“Upālin, five kinds of people should: those who are traveling, those who have fasted, the sick, the one responsible for monastic property, and the one in charge of construction.”1111

10.­112

Monks traveling through the country put guḍa in rice and barley groats. Although they wished to eat it as they were fatigued from traveling, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, since it would be insubstantial as a meal, you may eat some that has been put in rice after shaking the rice grains off [F.32.b] and some that has been put in barley groats after washing it in water.”

10.­113

They were not able to wash some that had melted, and it became mixed with the meal. The Blessed One said, “You should cut it with a piece of bamboo and wash it in water.”

10.­114

Still, they were not able to separate it from food for a meal. The Blessed One said, “You should carefully remove the food for a meal. Rubbing it in water, you should make the guḍa into a drink, strain it with a strainer, and drink it. You should not have any regrets about this.”

E. The Former Lives of the Miṇḍhaka Family1112

10.­115

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave create that matured to cause these six to have great merit, see the truth in the presence of the Blessed One, and please the Blessed One and not displease him?”


10.­116

“Monks,” the Blessed one replied, “the actions were performed and accumulated by these people themselves, accruing a heap of karma, . . . .

“ . . . 
They bear fruit in embodied beings.1113
10.­117

“Monks, once in the city of Vārāṇasī a king named Brahmadatta was ruling over the country.1114 At that time, astrologers predicted a twelve-year drought in Vārāṇasī, saying, ‘There will be a great famine of “living by means of a stick.” ’

10.­118

“There are three types of famine, namely, ‘basket,’ ‘white bones,’ and ‘living by means of a stick.’1115 Among these, ‘basket’ means that people fill a basket with seeds and put it aside for the sake of future beings and think, ‘After our death, these seeds will help those people.’ As this type of famine is related to a basket, it is called ‘basket.’ What is ‘white bones’? At that time people collect bones, boil them until they become white, [F.33.a] and then drink the liquid. As this type of famine is related to white bones, it is called ‘white bones.’ What is ‘living by means of a stick’? At that time people dig lumps of grains with a stick out of a hole in a granary, boil them in a pot filled with much water, and drink the water. As this type of famine is related to a stick, it is called ‘living by means of a stick.’

10.­119

“Thereupon King Brahmadatta proclaimed with the ringing of bells in Vārāṇasī, ‘Listen, citizens living in my country! Astrologers have predicted that because of a twelve-year drought there will be a great famine of “basket,” “white bones,” and “living by means of a stick.”1116 Whoever among you has food for twelve years should stay. Those who do not should go anywhere they like and come back when there is no famine but an abundant harvest.’

10.­120

“At that time there was a householder in Vārāṇasī who was rich and had great wealth, many possessions, and a large family. He called the storehouse keeper and asked, ‘My good man, is there enough food for me and my attendants to survive for twelve years?’

“ ‘Yes, there is, Master,’ the storehouse keeper answered.

10.­121

“And so he stayed. However, famines occurred continuously, and his storehouses became exhausted. All his attendants died, and only six people including himself survived. When the householder then swept his storehouses, he obtained one prastha of grains. His wife poured it into a pot and boiled it.

10.­122

“When the buddhas do not appear, there appear self-awakened ones as the only fields of merit in the world . . . .1117 At that time a certain self-awakened one arrived at Vārāṇasī, having traveled in the country. He dressed in the morning, took his bowl and his robe, and entered Vārāṇasī for alms. The householder was then preparing his meal. Begging for alms, the self-awakened one [F.33.b] arrived in due course at his house. When the householder saw him, whose body was attractive and whose mind was pure, he thought, ‘Even if I eat this now, I will certainly die. I will give my portion of this to this mendicant.’ He said to his wife, ‘Good lady, I will offer my portion to this mendicant.’

10.­123

“ ‘Why should I eat, while my husband does not?’ she thought, and she said, ‘My dear, I will also offer my portion to him.’

10.­124

“His son, daughter-in-law, male slave, and female slave also considered likewise and gave up their portions. Thereupon they all met together and offered almsfood to the self-awakened one. Since such great people do not show things by words but with their bodies, he soared high into the air as if a haṃsa king had stretched its wings to fly, and began to display miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike in their presence. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and uttered their aspirations.

10.­125

“The householder made this aspiration: ‘By this root of merit from my serving a man who is truly worthy of offerings, when I look at empty warehouses and storehouses, may they become full as soon as I look at them! Having attained such qualities, may I please a teacher who is nobler even than this man and not displease him!’

10.­126

“The wife made this aspiration: ‘By this root of merit . . . ,1118 when I cook for one person, may the food be eaten by a hundred or a thousand people and never be exhausted until I stop preparing it . . . !’1119 [F.34.a]

10.­127

“The son made this aspiration: ‘By this root of merit . . . , may a purse containing five hundred coins tied to my waist, when I spend a hundred or a thousand of them, become full just as it was and never become empty . . . !’

10.­128

“The daughter-in-law made this aspiration: ‘By this root of merit . . . , when I prepare incense for one person, may a hundred or a thousand people enjoy it and may it not be exhausted until I stop preparing it  . . . !’

10.­129

“Their male slave made this aspiration: ‘By this root of merit . . . , when I plow one furrow in a field, may seven furrows be plowed . . . !’

10.­130

“Their female slave made this aspiration: ‘By this root of merit . . . , when I hull some grains in a vessel, may they fill seven vessels . . . !’

10.­131

“When they had all made such aspirations, that great man, the self-awakened one, having entertained compassion for them, departed through his magical power. At that time, King Brahmadatta had gone up to the terrace and was sitting there. The shadow of the one flying with his magical power fell on King Brahmadatta. [F.34.b] He looked up and saw the self-awakened one and wondered, ‘Whose root of poverty was removed by a large plow, which is this great man’s magical power?’

10.­132

“Thereafter, when that householder looked at his warehouses and storehouses with great hope,1120 he saw them full. He said to his wife, ‘Since my wish has been fulfilled first, now we should see yours.’ Indeed, when the female slave hulled some grains in a mortar, they increased sevenfold. When the wife cooked food in a pot for one person, it became food to be eaten by all of them, along with a thousand neighboring beings.

10.­133

“Thereupon the householder proclaimed with the ringing of bells in Vārāṇasī, ‘Sirs, whoever among you has a need should come!’

10.­134

“There was then a loud, noisy cry in Vārāṇasī. Upon hearing that, the king asked, ‘Sirs, what is this loud, noisy cry?’

“ ‘Your Majesty,’ his ministers replied, ‘a householder named So-and-so has opened his warehouses and storehouses.’

10.­135

“ ‘Did the householder open his warehouses and storehouses only after everyone in the world has died?’ asked the king. ‘Sirs, summon that householder.’

10.­136

“They summoned him, and then the king asked him, ‘Householder, did you open your warehouses and storehouses only after everyone in the world has died?’

10.­137

“ ‘Your Majesty, whose warehouses and storehouses were opened? (It is not the case that I opened my warehouses and storehouses after concealing foods there for a long time, but seeds sowed today bore fruit just today.)’

“ ‘What does that mean?’ demanded the king.

10.­138

“He then explained what had happened in detail. The king asked, ‘Householder, did you offer a meal to that great man?’

“ ‘Your Majesty, I did.’


10.­139

“He became more pious and spoke a verse:

“How great the field is, which was
Born from merit and is free from all faults‍—
From seeds sowed there,
Fruit was harvested just today.1121 [F.35.a]
10.­140

“What do you think, monks? The householder and his wife, son, daughter-in-law, male slave, and female slave were indeed this householder Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave. Because of the maturation of that karma, namely, their performing services for a self-awakened one and making aspirations, these six became possessors of great merit, saw the truth in my presence, who is a teacher nobler than a hundred billion self-awakened ones. They pleased me and did not displease me.

10.­141

“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive . . . you should seek . . . . Monks, that is how you must train.”


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.­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.­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).