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

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སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter Four

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.”

4.­4

“Certainly, O Honored One,” replied the monks to the Blessed One. And so those who had any acquaintances, who had any allies, who had any friends in the villages of Vṛji near Vaiśālī entered the rainy-season retreat there. The Blessed One entered the rainy-season retreat, too, in that Veṇu Village with his attendant monk, Ānanda.

4.­5

During the rainy-season retreat, the Blessed One caught a grave, unbearable, severe, and potentially fatal illness. The Blessed One thought, “I have caught a grave, unbearable, severe, and potentially fatal illness. However, the community of monks is now dispersed. Since it is not appropriate for me to be completely emancipated187 while the community of monks is dispersed, I will now remove the pain with vigor, will not concentrate the mind on any outward appearances, and will abide, having accomplished with my body meditation that is free from outward appearances.”

4.­6

Then the Blessed One did remove the pain with vigor, did not concentrate the mind on any outward appearances, and abided, having accomplished with his body meditation that is free from outward appearances. Thereupon the Blessed One recovered his ability to act and survive.

4.­7

The venerable Ānanda then arose from his seclusion in the evening and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the venerable Ānanda said to the Blessed One, [F.50.a] “O Honored One, ever since I knew that the Blessed One had caught a grave, unbearable, severe, and potentially fatal illness, my body has lost its bearings, just as if I had taken poison, and I have forgotten the Dharma I had heard. I hope that the Blessed One does not become completely emancipated until he leaves a will for the community of monks.”

4.­8

“Ānanda, if someone thinks, ‘The community of monks is mine. I will teach the community of monks. The community of monks is led by me,’ he would certainly leave a will for the community of monks. However, Ānanda, I never think, ‘The community of monks is mine. I will teach the community of monks. The community of monks is led by me.’ So why would I leave a will for the community of monks? Again, Ānanda, how could the community of monks rely on me? Ānanda, I have taught the Dharma to be practiced always, namely, the four applications of mindfulness, the four right relinquishments, the four bases of magical power, the five faculties and the five powers, the seven limbs of awakening, and the eightfold path of the noble ones.188 [B29]

4.­9

“Ānanda, the Tathāgata does not have the closed fist of a teacher who keeps secrets that the Tathāgata would want to conceal because it would be undesirable if others knew them. Ānanda, when the Tathāgata caught a grave, unbearable, severe, and potentially fatal disease, I thought, ‘I have caught a grave, unbearable, severe, and potentially fatal disease. However, the community of monks is now dispersed. [F.50.b] Since it would not be appropriate for me to be completely emancipated while the community of monks is dispersed, I will now remove the pain with vigor, will not concentrate the mind on any outward appearances, and will abide, having accomplished with my body meditation that is free from outward appearances.’

4.­10

“I did remove the pain with vigor, did not concentrate the mind on any outward appearances, and abided, having accomplished with my body meditation that is free from outward appearances. Then the Tathāgata recovered his ability to act and survive.

4.­11

“Now, Ānanda, because the Tathāgata has come to be eighty years old, my body has grown old and decrepit, and it persists by depending on its two things. Like an old chariot held together by depending on its two things, because the Tathāgata has come to be eighty years old, my body has grown old and decrepit, and it persists by depending on its two things.189

4.­12

“Therefore, Ānanda, you should not feel sorrow, be disturbed, or lament. That which has been born, has arisen, has been formed, has been produced, and has been accumulated is naturally dependently originated and subject to dispersal. In this regard, how could you find anything imperishable? There is no such thing.

4.­13

“Ānanda, I have previously taught you that one has to part from, be divided from, be separated from, and lose everything desirable, valuable, agreeable, and pleasant.

4.­14

“Therefore,190 Ānanda, whether now or after I am gone, you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges. Why? Ānanda, whether now or after I am gone, those who rely on the island that is themselves, the refuge that is themselves, the island that is the Dharma, [F.51.a] the refuge that is the Dharma, and not on other islands or other refuges are the best of my disciples who seek to train.

4.­15

“And so, Ānanda, how should a monk rely on the island that is himself, the refuge that is himself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges? Ānanda, here a monk, observing the inner body, abides with vigor, vigilance, and mindfulness and has abandoned malice and despair toward the world. Because, observing the inner body, the outer body, and the inner and outer body; inner perceptions, outer perceptions, and inner and outer perceptions; the inner mind, the outer mind, and the inner and outer mind; and inner phenomena, outer phenomena, and inner and outer phenomena, he abides with vigor, vigilance, and mindfulness and has abandoned malice and despair toward the world. If so, Ānanda, that monk is said to be relying on the island that is himself, the refuge that is himself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges.”191

II. Middle Village

4.­16

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

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

4.­17

Then, in a certain place, the Blessed One smiled.192 It naturally occurs that whenever the buddhas, the blessed ones, smile, rays of blue, yellow, red, and white light emanate from their mouths. Some of the rays stream downward and some stream upward.

4.­18

Those rays that stream downward go to the hells of Reviving, [F.51.b] Black Cord, Being Crushed, Scream, Great Scream, Heat, Intense Heat, Incessant, Blisters, Burst Blisters, Aṭaṭa, Hahava, Huhuva, Water Lily, Lotus, and Great Lotus. They alight on and cool those in the hot hells and alight on and warm those in the cold hells. Thus, each of the various pains of those beings in hell ceases. When those beings think, “Sirs, have we died here and been reborn elsewhere?” the blessed ones send an emanation to engender their faith. Seeing it, they think, “Sirs, we have not died here and been reborn elsewhere. Each of our various pains ceased on account of the power of this being we have never seen before.” Their minds filled with faith in the emanation, they exhaust the karma that led them to experience the hells and are reborn among gods and humans as vessels for seeing the truths.

4.­19

Those rays that stream upward go to the gods attendant on the Four Great Kings, the Thirty-Three Gods, the gods of Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin, the gods attendant on Brahmā, and the gods of Brahma­purohita, Mahābrahman, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Abṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. They resonate with the words “impermanent,” “subject to suffering,” [F.52.a] “empty,” and “selfless,” and proclaim these two verses:

4.­20
“Take action! Go forth!
Apply yourself to the Buddha’s teachings!
As an elephant destroys a house made of reeds,
Destroy the army of Death!
4.­21
“Those who, with great care,
Exert themselves in this Dharma and Vinaya
Abandon the course of rebirth
And bring an end to suffering!”
4.­22

Then the rays of light, after unfurling through the worlds of the great billionfold universe, later return to the Blessed One. The rays disappear into the space behind the Blessed One when the Blessed One intends to explain actions of the past. They disappear into the space in front of the Blessed One when the Blessed One intends to explain the future. They disappear into the soles of his feet when the Blessed One intends to explain rebirth in the hells. They disappear into the heels when the Blessed One intends to explain rebirth as an animal. They disappear into his big toe when the Blessed One intends to explain rebirth as a hungry ghost. They disappear into his knees when the Blessed One intends to explain rebirth as a human. They disappear into his left palm when the Blessed One intends to explain rebirth as a wheel-turning king of power.193 They disappear into his right palm when the Blessed One intends to explain rebirth as a wheel-turning king. They disappear into his navel when the Blessed One intends to explain rebirth as a god. They disappear into his mouth when the Blessed One intends to explain the awakening of a disciple. They disappear into the circle of hair between his eyebrows when the Blessed One intends to explain the awakening of a self-awakened one. They disappear into the top of his head when the Blessed One intends to explain complete and perfect awakening.

4.­23

At that time those rays, after circumambulating the Blessed One three times, disappeared into the top of the Blessed One’s head. The venerable Ānanda then made the gesture of supplication to the Blessed One and said: [F.52.b]

4.­24
“A mass made brilliant by thousands of colors
Came forth from your mouth,
Like the sun rising,
Shining in every direction.”
4.­25

Ānanda also spoke these verses:

“One who has become a buddha, the supreme cause in the world,
Free from restlessness, discouragement, and self-satisfaction,
A victor who has subdued enemies,
Not without cause does he flash a smile,
White like a lotus root or a conch shell.
4.­26
“Therefore, O resolute one, please know when the time is right,
O lord of victors, supreme Muni,
And resolve the doubts of your listeners who desire to hear
With words that are reliable, sublime, and excellent.
4.­27
“Protectors, perfectly enlightened ones,
Who are steady like the mountains in the middle of the ocean,
Do not smile accidentally.
These many people desire to hear
For what reason the resolute one smiles.”
4.­28

“Ānanda, that is exactly it!” said the Blessed One. Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, did you see this place?”

4.­29

“Yes, I did, Honored One.”

“Ānanda, three perfectly awakened ones have dwelt in this place.”

4.­30

The venerable Ānanda then quickly folded his upper robe in four, laid it down, and said to the Blessed One, “Blessed One, please sit on this prepared seat, and then this place will have been enjoyed by four perfectly awakened ones.”

4.­31

The Blessed One sat on the prepared seat. After sitting for a moment, he said to the venerable Ānanda, “Ānanda, let us go to the city of Mithilā.”

4.­32

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

III. Mithilā194

4.­33

Thereupon the Blessed One, traveling through the country of Videha, arrived at Mithilā. [F.53.a] He stayed in the mango grove of Mahādeva in Mithilā.195

4.­34

Then, in a certain place the Blessed One smiled. The venerable Ānanda saw the Blessed One smile, and having seen that, he said to the Blessed One, “O Honored One, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. What, then, is the cause and condition for the Honored One’s, the Blessed One’s smile?”

4.­35

“Ānanda, that is exactly it! Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, once people’s lifespans were eighty thousand years long. This continent of Jambu of people whose lifespans were eighty thousand years long was rich, prosperous, peaceful, abundant in food, and full of many people. Its villages, towns, provinces, and royal palaces were so close that a rooster could fly from one to the next.196 The people whose lifespans were eighty thousand years long experienced these kinds of physical harm: cold, heat, hunger, thirst, desire, loss of appetite, and old age. The daughters of the people whose lifespans were eighty thousand years long were given to their grooms at the age of five hundred just as today’s daughters are given at the age of fifteen or sixteen.

4.­36

“Ānanda, when people’s lifespans were eighty thousand years long, there appeared a king named Mahādeva, a wheel-turning king who had conquered the border regions in the four directions, a righteous Dharma king who had obtained the seven treasures. His seven treasures were as follows: the precious chakra, elephant, horse, jewel, woman, householder, and minister.197 [F.53.b] He also had a thousand sons who were brave, bold, and endowed with excellent physiques, and who would defeat the enemy’s army. He conquered the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accord with the Dharma and impartially.

4.­37

“Then, when the barber who used to cut King Mahādeva’s hair and beard was arranging the king’s hair and beard, the king gave him an order: ‘When you find a white hair growing on my head, tell me, for it is a divine messenger.’198

“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva.

4.­38

“Then one day the barber, arranging King Mahādeva’s hair and beard, did find white hairs growing on King Mahādeva’s head and he realized that a divine messenger had appeared. Having found them, he said to King Mahādeva, ‘Your Majesty, please be informed that white hairs are growing on your head and thus a divine messenger has appeared.’

4.­39

“The king gave him another order: ‘Gently pull those white hairs out without cutting them, and place them in my palm.’

“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva, and he gently pulled the white hairs out with a pair of golden tweezers, without cutting them, and placed them in King Mahādeva’s palm.


4.­40

“Then King Mahādeva, holding the white hairs in both his hands, spoke a verse:

“ ‘Now there grow on my head
Hairs that plunder youth.
Since the divine messenger has appeared,
It is time for me to go forth.
4.­41

“ ‘Since I have already enjoyed human desires, it is time for me to seek divine desires. Now I will put my eldest son upon the throne and lead the pure life of a royal ṛṣi.’

4.­42

“Thereupon King Mahādeva summoned his son by messenger and said, ‘Understand, my son, [F.54.a] that white hairs are growing on my head and thus a divine messenger has appeared. Since I have enjoyed human desires, it is time for me to seek divine desires. I will now put you upon the throne and lead the pure life of a royal ṛṣi. My son, I will entrust you with the land as far as the seashore, so you should protect it lawfully, not unlawfully. If someone’s conduct is unlawful or a mixture of lawful and unlawful, do not let him live in your country.

4.­43

“ ‘My son, when you too find a white hair growing on your head and a divine messenger has thus appeared, you should put your eldest son upon the throne and lead the pure life of a royal ṛṣi, too. Thus, my son, you should complete this virtuous and sure path introduced by me and you should not break the tradition. Do not be an inferi or man.

4.­44

“ ‘My son, he who does not allow such a virtuous and sure path of good men born to a noble lineage to increase, once introduced, will be the one who breaks their tradition and be an inferior man among them. Therefore, I now said, “Complete such a virtuous and sure path of good men born to a noble lineage introduced by me. You should not break the tradition. Do not be an inferior man.” ’

4.­45

“Thereupon King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi in the mango grove of Mahādeva in Mithilā.199

4.­46

“Ānanda, the eldest son whom King Mahādeva put upon the throne was also named Mahādeva, a wheel-turning king who had conquered the border regions in the four directions . . . . Then, when the barber who used to cut King Mahādeva’s hair and beard was arranging . . . . ‘Do not be an inferior man.’ [F.54.b] Thereupon King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi in the mango grove of Mahādeva in Mithilā.

4.­47

“Ānanda, his son, grandson, great-grandson, great-great-grandson, and so on, followed likewise, and eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā.200

4.­48

“The last of the line was a king named Nimi, a righteous Dharma king, a great king who abided in the Dharma. With his consort, sons, ministers, army, citizens, and provincial dwellers, he practiced the Dharma, gave donations, made merit, abided in abstinence, and practiced moral conduct correctly.

4.­49

“At that time, Śakra, Lord of the Gods, praised the king in the presence of the Thirty-Three Gods, who were sitting together in the divine meeting hall Sudharmā: ‘O my friends, the people of Videha have attained a great boon, for Nimi, the king of the people of Videha, is a righteous Dharma king, a great king who abides in the Dharma. He, with his consort . . . practices moral conduct correctly. O my friends, do you want to see King Nimi?’

4.­50

“ ‘O Kauśika, we sincerely wish to do so.’

“ ‘Then, my friends, you wait here. I will see King Nimi briefly.’

4.­51

“Thereupon Śakra, Lord of the Gods, disappeared from the Thirty-Three Gods’ divine meeting hall Sudharmā, as quickly as a strong man stretches his bent arm or bends his stretched arm, and sat in King Nimi’s palace in Mithilā. He said, ‘O Nimi, you [F.55.a] have attained a great boon, for the Thirty-Three Gods, sitting together in the divine meeting hall Sudharmā, have praised you: “O my friends, the people of Videha . . . . He . . . practices moral conduct correctly.” O Nimi, do you want to go see the Thirty-Three Gods?’

“ ‘O Kauśika, I do wish to go see the Thirty-Three Gods.’

4.­52

“ ‘Then, Nimi, wait here. I will shortly send you a chariot drawn by a thousand fine horses. You should ride in it and come without fear.’

“ ‘I shall do so,’ replied King Nimi to Śakra, Lord of the Gods.

4.­53

“Thereupon Śakra, Lord of the Gods, went to the Thirty-Three Gods and ordered Mātali, the charioteer, ‘Mātali, go and very quickly prepare a chariot with a thousand fine horses. Go to King Nimi and say, “O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Ride in it and come without fear.” ’201

4.­54

“ ‘O Kauśika, what you said is excellent,’ replied the charioteer Mātali to Śakra, Lord of the Gods. He very quickly prepared a chariot with a thousand fine horses and went to King Nimi. Upon his arrival, he said, ‘O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Ride in it and come without fear.’

4.­55

“Ānanda, King Nimi did ride the chariot drawn by a thousand fine horses without fear. Then the charioteer Mātali asked King Nimi, ‘O Nimi, along which side shall I drive your chariot, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions, or the side where beings of virtuous actions experience [F.55.b] the maturation of virtuous actions?’

4.­56

“ ‘In this case, Mātali, drive the chariot in a way that will enable me to see both, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions and the side where beings of virtuous actions experience the maturation of virtuous actions.’

4.­57

“Thereupon the charioteer Mātali drove King Nimi’s chariot in a way that enabled King Nimi to see both, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions and the side where beings of virtuous actions experience the maturation of virtuous actions.

4.­58

“Ānanda, King Nimi went to the Thirty-Three Gods and sat in the Thirty-Three Gods’ divine meeting hall Sudharmā. Śakra, Lord of the Gods, offered half of his seat to King Nimi. King Nimi and Śakra, Lord of the Gods, sat on the two halves of the same seat.

4.­59

“Ānanda, when King Nimi and Śakra, Lord of the Gods, sat on the two halves of the same seat, there was no difference, no distinction, and no contrast between them, except that Śakra, Lord of the Gods, did not blink his eyes.202

4.­60

“Thereupon Śakra, Lord of the Gods, said to King Nimi, ‘O Nimi, you should stay here. Nimi, amuse yourself. Play, amuse yourself, and enjoy yourself, enjoying the objects of the five kinds of desires.’


4.­61

“At that time, King Nimi spoke these verses:

“ ‘A place that is
Under the rule of others
Is like a vessel and a chariot
Borrowed only for a while.
4.­62
“ ‘I will return to Mithilā
And perform many good deeds.
Having made merit and attained prosperity,
I will go to heaven.’ [F.56.a]
4.­63

“Ānanda, if you think that the one who was at that time, on that occasion, King Mahādeva, who entered that virtuous and sure path, and after whose entrance onto that virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā, was someone else, you should think otherwise. Why?

4.­64

“Ānanda, I myself was at that time, on that occasion, King Mahādeva, who introduced that virtuous and sure path, after whose introduction of that virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā.203 Why?

4.­65

“Ānanda, at that time I had desire, anger, and delusion. I had not been liberated from birth, old age, illness, death, sorrow, lamentation, pain, despair, and distress. I had not been liberated from suffering,” said the Blessed One.

4.­66

“Ānanda, now I, after appearing in this world as a teacher, a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, a world-knowing, supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one, have become free from desire, anger, and delusion. Thus I have been liberated from birth, old age, illness, death, sorrow, lamentation, pain, despair, and distress,” said the Blessed One.

4.­67

“Ānanda, now I, depending on that virtuous and sure path introduced by me, will liberate beings, who are by nature subject to birth, from being by nature subject to birth. I will liberate beings, who are by nature subject to old age, illness, death, [F.56.b] sorrow, lamentation, pain, despair, and distress, from being by nature subject to . . . distress. What is that virtuous and sure path onto which I entered, on which I depended, and by which I will liberate beings, who are by nature subject to birth . . . distress, from being by nature subject to . . . distress? It is the eightfold path of the noble ones, namely, right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. This is that virtuous and sure path onto which I entered, on which I depended, and by which I will liberate beings, who are by nature subject to birth . . . distress, from being by nature subject to . . . distress.204

4.­68

“Ānanda, you should also thus complete this virtuous and sure path introduced by me and you should not break the tradition. Do not be an inferior man.

4.­69

“Ānanda, he who does not allow such a virtuous and sure path of good disciples born to a noble lineage to increase, once introduced, will be the one who breaks their tradition and an inferior man among them. Therefore, I said, ‘Complete such a virtuous and sure path of good disciples born to a noble lineage that has been introduced by me. Do not break the tradition. Do not be an inferior man.’ ”

IV. Videha205

4.­70

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Videha.”206

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

4.­71

Thereupon the Blessed One, having arrived in Videha, smiled [F.57.a] in a certain place in Videha . . . the seat of four buddhas207 . . . . After sitting for a moment, he said to the venerable Ānanda, “Ānanda, let us go to Sālā.”

4.­72

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

V. Sālā208

4.­73

The Blessed One, traveling through the country of Vṛji, arrived in Sālā and stayed near a village of brahmins there. Then, early in the morning, the Blessed One dressed, took his bowl and his robe, and entered Sālā for alms.

4.­74

Māra the Evil One then had a thought: “This śramaṇa Gautama stayed near a village of brahmins in Sālā. Early in the morning he dressed, took his bowl and his robe, and entered Sālā for alms. Now I will exercise my magical power over the brahmins and householders in Sālā so that after the śramaṇa Gautama has entered Sālā for alms, carrying his washed bowl with him, he will return with his bowl as it is, without getting even a scrap of food.”

4.­75

Thereupon Māra the Evil One exercised his magical power over the brahmins and householders in Sālā so that after the Blessed One entered Sālā for alms, carrying his washed bowl with him, he would return with his bowl as it was, without getting even a scrap of food. Māra the Evil One then transformed himself into a young brahmin, followed the Blessed One, and said, “O śramaṇa, O śramaṇa, did you not even get a scrap of food?”

4.­76

“Ah,” thought the Blessed One, “this one who is coming is Māra the Evil One. He is causing a disturbance.”


Knowing this, he spoke a verse:

4.­77
“Through despising the Tathāgata, [F.57.b]
You accumulated great demerit.
Buddhas are difficult to surpass.
Evil One, do you not know that?”
4.­78

Māra the Evil One said, “Śramaṇa, then go to Sālā for alms again, and I will try to ensure that you get alms.”


Then, at that time, the Blessed One spoke these verses:209

4.­79
“There is nothing for me to take possession of.
Ah, I abide in utter bliss.
Like the gods of Clear Light,
I eat pleasure as food.
4.­80
“There is nothing for me to take possession of.
Ah, I abide in utter bliss.
Since I do not rely on the false view of individuality,
I eat pleasure as food.”
4.­81

Thereupon Māra the Evil One thought, “Śramaṇa Gautama knows my mind.” Knowing this, he disappeared from that very place in pain, despair, and regret.

VI. The Well210

4.­82

Then the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Where There Is a Well.”

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

Soon after the Blessed One arrived at the place called Where There Is a Well.

4.­83

In Where There Is a Well, a woman went to the well, carrying with her a rope and pitcher. A man followed her, entirely possessed by passion for her. Since she was also extremely passionate about him, the two of them went to the well together, embracing each other. Her little son also went to the well, following her. Then, preoccupied by the man, she thought, “I will throw the pitcher into the well,” and, tying the rope around her little son’s neck, threw him into the well. The child died.


4.­84

She then heard a verse that had not been heard before:211

“Desire, I212 know your root.
Desire grows from thought.
If I do not think of you,
Then you do not arise in me.”
4.­85

The Blessed One was also walking along the same path, and he said to the venerable Ānanda, [F.58.a] “Ānanda, bear this verse in mind. This verse was spoken by a perfectly awakened one of the past. Since it has come into the hands of an ordinary person, it is not bright, clear, or vivid.”

The Blessed One added, “I see nothing that changes as quickly as this mind.”

4.­86

The woman, out of sorrow for her son, threw herself at the feet of the Blessed One. The Blessed One knew her thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for her. When she had heard the Dharma, the woman leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and actualized the fruit of stream-entry. After having seen the truths, she spoke an inspired utterance three times: “O Honored One, what the Blessed One has done for me is what has never been done for me by my mother, my father, a king, gods, ancestral spirits, śramaṇas, brahmins, my husband, or my kinsmen or relatives. Relying on a good spiritual friend, the Blessed One, I have shut the gate to inferior states of existence and opened the gate to heaven and liberation; pulled myself out from the states of hell, animals, and hungry ghosts and placed myself among the gods and humans; left the course of rebirth far behind; dried up the ocean of blood and tears; and been liberated the mountain of bones. With the vajra of knowledge I have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, [F.58.b] the Dharma, and the community of monks, please accept me as a lay sister. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

VII. Bhārgava213

4.­87

In a certain place, the Blessed One said to the venerable Ānanda, “Ānanda, when I was a bodhisattva, in this place I was given an invitation by the ṛṣi Bhārgava with a seat, roots, and fruits.”

VIII. Kāṣāya214

4.­88

Again, in a certain place the Blessed One said, “Ānanda, when I was a bodhisattva, I was in despair over old age, and so forth, and in this very place I gave my garment made in Kāśi to Śakra, Lord of the Gods, who was dressed as a hunter, and received saffron (kāṣāya) robes in return. Devout brahmins and householders built a shrine called Acceptance of the Saffron Robes. Today, there are monks who still worship at the shrine there. Śakra, Lord of the Gods, having taken the garment made in Kāśi to the Thirty-Three Gods and placed it among them, held a festival for the garment made in Kāśi. Today the Thirty-Three Gods still worship it.”

IX. Crown of the Head215

4.­89

Again, in a certain place the Blessed One said, “Ānanda, when I was a bodhisattva, in this place I cut my hair with a sword as if it were a blue utpala petal, and threw the hair up in the air. Devout brahmins and householders built a shrine called Acceptance of the Hair. Today, there are monks who still worship at the shrine there. Śakra, Lord of the Gods, having taken the hair to the Thirty-Three Gods and placed it among them, held a festival for the hair knot. Today the Thirty-Three Gods still worship it.”

X. Kanthaka216

4.­90

Again, in a certain place the Blessed One said, “Ānanda, Kanthaka, the king of horses, led by Chandaka, turned back from this place. Devout brahmins and [F.59.a] householders built a shrine called Kanthaka’s Return.217 Today, there are monks who still worship at the shrine there.”

XI. Gośālaka218

4.­91

The Blessed One arrived in the country of Gośālaka, and then said to the venerable Ānanda, “Ānanda, Chandaka, the son of a noble family, was born and grew up here in Gośālaka.”

XII. Pāpā219

4.­92

The Blessed One then arrived in Pāpā. When the people of the Malla clan in Pāpā heard that the Blessed One had arrived in Pāpā, the elder members said, “The young men should clean up the road. We will clean up the city.”

4.­93

Then, when the young men began to clean up the road, they saw a huge rock. They attempted to remove it, but they were unable to. The Blessed One also came to that place and asked them, “Vāsiṣṭhas, what are you doing?”

4.­94

“We are cleaning up the road for the Blessed One, but we cannot remove this huge rock.”

“In that case, shall I remove it?” asked he Blessed One.

“O Blessed One, please remove it.”

4.­95

Then the Blessed One lifted the huge rock into the air using his right big toe.220 When he threw it up and out of sight, the people of the Malla clan were frightened at the sound it caused. The Blessed One said, “Vāsiṣṭhas, do not be frightened.”

4.­96

Then the Blessed One smashed the rock into pieces with his power of meditation,221 and dust fell all around. The people of the Malla clan asked, “O Blessed One, where does this dust fall from?”

4.­97

“The Tathāgata smashed the rock into pieces,” replied the Blessed One.

“It isn’t good that the Blessed One did that.” [F.59.b]

4.­98

“Shall I put the pieces back together?”

“O Blessed One, please put the pieces back together.”

4.­99

Then, the Blessed One put the pieces back together with the power of dedication and set the rock in the same place as before. The Blessed One sat upon it, too. The five hundred people of the Malla clan also gathered there and asked, “O Blessed One, with what power did the Blessed One throw the huge rock up into the air?”

“O Vāsiṣṭhas,” answered the Blessed One, “with the power generated from my father and mother.”

4.­100

They asked, “With what power did you smash the rock into pieces?”

“With the power of meditation,”222 answered the Blessed One.

4.­101

“With what power did you put it back together?”

“With the power of dedication.”

“How great is the Blessed One’s power generated from his father and mother?”

4.­102

“O Vāsiṣṭhas, the power of ten men equals the power of an average ox. The power of ten average oxen equals the power of a blue wild ox. The power of ten blue wild oxen equals the power of an elephant calf. The power of ten elephant calves equals the power of a cow elephant. The power of ten cow elephants equals the power of an average bull elephant. The power of ten average bull elephants equals the power of a tuskless elephant. The power of ten tuskless elephants equals the power of a blue elephant. The power of ten blue elephants equals the power of a yellow elephant. The power of ten yellow elephants equals the power of a red elephant. The power of ten red elephants equals the power of a white elephant. The power of ten white elephants equals the power of an elephant from Mount Vindhya. The power of ten elephants from Mount Vindhya equals the power of a rutting elephant. The power of ten rutting elephants equals the power of a nagna (champion). The power of ten nagnas equals the power of a great nagna. The power of ten great nagnas equals the power of [F.60.a] a praskandin (aggressive man). The power of ten praskandins equals the power of a cāṇūra (wrestler). The power of ten cāṇūras equals one half of the power of Nārāyaṇa. Two times half the power of Nārāyaṇa is the power of Nārāyaṇa. This much power is in each joint of a tathāgata. Vāsiṣṭhas, thus tathāgatas, arhats, perfectly awakened ones have a great mass of the power of Nārāyaṇa.”


4.­103

A Section Index:

Man, ox, wild ox, elephant calf,
Cow elephant, average elephant, tuskless elephant, elephants of four colors,
Elephant from Mount Vindhya, rutting elephant, two types of nagnas, praskandin, cāṇūra, and the power of two Nārāyaṇas.223
4.­104

“If this power of Nārāyaṇa is the power of a tathāgata generated from his father and mother, O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation and dedication?”

“O Vāsiṣṭhas, there is. It is called the power of merit. Vāsiṣṭhas, because the Tathāgata has the power of merit, having defeated Māra and his host of three hundred sixty million bhūtas, he attained supreme knowledge under the Bodhi tree.”

4.­105

“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, and merit?”

“O Vāsiṣṭhas, there is. It is called the power of knowledge. Since the Tathāgata has the power of knowledge, he abandoned the mass of defilements that had been accumulated since beginningless time and drove it away.”

4.­106

“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, merit, [F.60.b] and knowledge?”

“O Vāsiṣṭhas, there is. It is called magical power. Vāsiṣṭhas, because the Tathāgata has magical power, he destroyed the self-confidence of the six teachers, such as Pūraṇa Kāśyapa, who prided themselves on being perfectly awakened ones when they were actually not.”

4.­107

“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, merit, knowledge, and magical power?”

“O Vāsiṣṭhas, there is. It is called the power of impermanence. Vāsiṣṭhas, because the Tathāgata has the power of impermanence, all of his powers‍—the power generated from his father and mother and the powers of meditation, dedication, merit, knowledge, and magical power‍—fade between a pair of sāla trees.”224


4.­108

He also spoke these verses:

“With all the powers of knowledge and merit,
And the magical and physical powers,
I admit that impermanence, which surpasses my brilliance,
Has greater power.225
4.­109
“He whose body abides like the golden peak of the king of mountains
Is thus defeated and destroyed by the splendor of impermanence.
Wise people should know that impermanence is truly powerful,
And they should achieve that which impermanence does not overcome.226 [B30]
4.­110

“O Vāsiṣṭhas, see how people today are inferior to the people of long ago in terms of lifespan, figure, power, and wealth. This rock was [F.61.a] an exercise stone of people in the first eon. Even the impression of a hand is visible on it.”

4.­111

They were quite astonished by this and lost their conceit about their own power. The Blessed One knew their thinking, proclivities, dispositions, and natures, and preached the Dharma that was appropriate for them. When they had heard the Dharma, they leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and actualized the fruit of stream-entry. After having seen the truths, they spoke an inspired utterance three times: “O Honored One, what you have done for us is what has never been done for us by our mothers, our fathers, a king, gods, ancestral spirits, śramaṇas or brahmins, our wives, or our kinsmen or relatives. Relying on a good spiritual friend, the Blessed One, we have pulled ourselves out from the states of hell, animals, and hungry ghosts; placed ourselves among the gods and humans; and left the course of rebirth far behind. With the vajra of knowledge we have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, we have been exalted, truly exalted. Since we seek refuge in the Blessed One, the Dharma, and the community of monks, please accept us as lay brothers. From today onward, we embrace our faith as ones who seek refuge throughout our life.”

XIII. Kuśinagarī

4.­112

Then the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Kuśinagarī.”

“Certainly, O Honored One,” [F.61.b] replied the venerable Ānanda to the Blessed One.

4.­113

Thereupon the Blessed One, without going to Pāpā, traveled to Kuśinagarī, and in due course he arrived there. The Blessed One then said to the venerable Ānanda, “Ānanda, here in this Kuśinagarī the Tathāgata will soon be completely emancipated.”


5.

Chapter Five

5.­1

Summary of Contents:227

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

I. The Axe229

5.­2

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

II. Devadṛśa231

III. Lumbinī233

IV. Kapila234

V. Where There Is Cotton

VI. Kanakamuni

VII. Kārṣaka

VIII. A Robe

IX. Bath

X. Sikatin


6.

Chapter Six

6.­1

Summary of Contents:237

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

I. Icchānaṅgalā238

6.­2

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

II. Utkaṭā242

III. Saptaparṇa

IV. Sunrise316

V. Śrāvastī331

VI. Valaya

VII. Where There Is Ground

VIII. Lion Village

IX. New Village

X. City340

XI. Pīṭha342

XII. Nyagrodhikā349


7.

Chapter Seven

7.­1

Summary of Contents:353

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

I. Kimpilā354

7.­2

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


7.­3

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

II. Ahicchattra

III. Mathurā360

IV. Rāṣṭrapāla366

V. Hastināpura378

VI. The Great City

VII. Śrughnā383

VIII. Brahmin Village386

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

B. The Former Life of the Old Man392

IX. The City of Kāla

X. Rohitaka

A. Offerings of the Yakṣa Elephant Power394

B. Departure to the Northern Region401

C. Awakened Power in Heaped Up409

D. Dharma Power in Retuka413

E. Great Cup in the Indus, Feet415

F. Having a Shaved Head and Water Jar416

G. Apalāla418

H. The Nāga Huluḍa426

I. Bhraṣṭolā, Ṛṣi, Āpannaka430

J. Kanthā432

K. In Dhānyapura, Converting the Mother of Best Army433

L. The Potter in Naitarī434

XI. Śādvalā

A. The Great Yakṣa of Śādvalā

B. Pālitakūṭa

XII. Nandivardhana

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

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

C. Converting Nāḍikā and Naḍadaryā

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

E. Kharjūrikā and the Stūpa Made of Dirt


8.

Chapter Eight

8.­1

Summary of Contents:451

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

I. Ādirājya

8.­2

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

II. Bhadrāśva

III. Mathurā

A. The Prediction about Upagupta454

B. The Former Life of Upagupta457

C. The Brahmin Nīlabhūti459

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

E. The Yakṣa Gardabha

IV. Otalā Park

A. The Visit of the Brahmin Otalāyana476

B. Kacaṅgalā486

V. Vairambhya

A. The Brahmin in a Park

B. King Agnidatta’s Offer496

C. Breaking a Hut521

D. A Brahmin Who Abused the Buddha Vipaśyin524

VI. Ayodhyā

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

B. The Former Lives of Nanda and the Frog

VII. The Ganges

A. Haṃsas, Fish, and Turtles

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

VIII. Hungry Ghosts

A. The Conversation with the Five Hundred Hungry Ghosts

B. The Previous Lives of the Five Hundred Hungry Ghosts

IX. Velāma552


9.

Chapter Nine

9.­1

Summary of Contents:560

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

I. Kumāravardhana

9.­2

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

II. Krauñcāna

III. Aṅgadikā

IV. Maṇivatī

V. Sālabalā567

VI. Sālibalā

VII. Suvarṇaprastha

VIII. Sāketā568

IX. Rice Soup574

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

B. The Former Lives of the Peasants and Oxen581

C. Toyikā584

X. Śrāvastī

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

B. The Offerings by King Prasenajit604

C. The Former Life of King Prasenajit605

D. The Offering of a Lamp by a Beggar Woman610

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

F. Former Life Stories I618

1. Māndhātṛ620

a. The Story of King Māndhātṛ621

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

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

2. Mahāsudarśana662

3. Velāma668

4. Kuśa672

a. The Story of Prince Kuśa673

b. The Former Life of Prince Kuśa683

5. Triśaṅku685

6. Mahādeva687

7. King Nimi691

8. Ādarśamukha696

9. Sudhana706

a. The Story of King Sudhana707

b. The Story of Prince Sudhana708

10. Viśvantara769

a. Viśvantara’s Story I770

b. Viśvantara’s Story II808

11. Saṃdhāna814

G. Former Life Stories II817

1. Bālāha819

2. A King825

3. The Snake828

4. Two Heads833

5. The Lapwing835

6. The Parrot837

7. The Banquet839

8. The Turtle841

9. Susena842

10. Merchants844

H. Former Life Stories III846

1. Six Tusks848

2. The Rabbit857

3. Parents860

a. The Story of Śyāma861

b. Breaking Wrong Laws864

4. Water Born866

5. Words of the Forest874

6. The Elephant876

7. The Nāga878

8. Dhṛtarāṣṭra880

I. The Bodhisattva as Four Teachers882

1. The Story of the Teacher Sunetra883

2. The Story of the Teacher Mūkapaṅgu884

3. The Story of the Teacher Araṇemi885

4. The Story of the Teacher Govinda895

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

5. The Story of King Prabhāsa901

6. The Story of the Potter Bṛhaddyuti903

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

L. The Question of Ānanda or Section of Many Buddhas909

M. The Insult by the Brahmin Girl Cañcā934

XI. Anavatapta938

A. The Buddha’s Visit to Lake Anavatapta939

B. The Contest of Magical Power between Śāriputra and Mahā­maudgalyāyana943

1. A Story of the Present944

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

3. A Story of the Past: The Two Painters950

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

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

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

C. Verses of the Elders I957

1. Kāśyapa958

2. Śāriputra961

3. Maudgalyāyana964

4. Śobhita966

5. Sumanas967

6. Koṭīviṃśa969

7. Vāgīśa970

8. Piṇḍola972

9. Svāgata974

10. Nandika976

D. Verses of the Elders II980

1. Yaśas (1)981

2. Śaivala982

3. Bakkula984

4. Sthavira986

5. The Three987

6. Yaśas (2)988

7. Jyotiṣka991

8. Rāṣṭrapāla992

9. Svāti996

10. Jaṅghākāśyapa998

E. Verses of the Elders III1001

1. Panthaka1002

2. Sarpadāsa1004

3. Aniruddha1005

4. Kāla1013

5. Rāhula1015

6. Nanda1017

7. Dravya1019

8. Upasena1020

9. Bhadrika1021

10. Lavaṇabhadrika1022

F. Verses of the Elders IV1024

1. Madhuvāsiṣṭha1025

2. Hetu1026

3. Kauṇḍinya1027

4. Upālin1030

5. Prabhākara1033

6. Revata1034

7. The Sugata (prose)1036

a. The Son of a Householder1037

b. A Caravan Leader1040

c. A Young Brahmin1042

d. Bharadvāja1044

e. The Cause of the False Slander by Cañcā

I) A Brahmin1049

II) Mṛṇāla1050

f. A Brahmin Who Falsely Accused a Buddha1053

g. Uttara1054

h. A Physician1063

i. The Son of a Fisherman1065

j. A Wrestler1066

8. The Sugata (verse)1067

a. Introduction

b. Mṛṇāla

c. A Brahmin

d. Bharadvāja

e. The Son of a Householder

f. A Caravan Leader

g. The Son of a Fisherman

h. A Brahmin Who Falsely Accused a Buddha

i. A Physician

j. A Wrestler

k. Uttara

l. Conclusion

G. The Invitation by Viśākhā

XII. Nagarabindu

XIII. Vaiśālī

A. The Invitation by Dhanika and His Family1075

B. The Former Lives of Dhanika and His Family

C. The Rules on Food


10.

Chapter Ten

10.­1

Summary of Contents:1077

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

I. The Sick

10.­2

The following took place in Śrāvastī.


10.­3

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

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

10.­4

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

II. Foods1087

III. Breakfast

IV. Leftovers

A. Alms-Food Obtained Previously

B. Leftovers Taken by Monks to the Monastery

C. Leftovers Brought by Laymen

V. Fruits Growing in the Forest

VI. Lotus

VII. Lotus Roots

VIII. Miṇḍhaka1097

A. The Conversion of Miṇḍhaka

B. Invitation after Mealtime

C. The Acceptance of Money

D. The Acceptance of Guḍa

E. The Former Lives of the Miṇḍhaka Family1112


11.

Chapter Eleven

11.­1

Summary of Contents:1122

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

I. The Drink Offered by Kaineya Was Received1126

A. The Conversion of Kaineya and Śaila (Prose)

11.­2

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

1. The Sermon to the Four Great Kings1127

2. The Former Lives of the Four Great Kings1144

3. Kaineya Offers Drinks to the Blessed One

4. Śaila and Kaineya Go Forth

5. The Instruction by Three Disciples of the Buddha

6. The Former Lives of the Three Disciples

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

II. The Town of Kāśi, Barley Porridge

III. Khādyaka in Pāpā

IV. Doubts

V. Foul Foods1184

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

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


ab.

Abbreviations

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

n.

Notes

n.­1
For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.
n.­2
Folios 91–293: GM i; GMNAI i plates 46–134.
n.­3
For details, see Yao 2018 and literature referred to therein.
n.­4
8.­22–8.­61 in the Tibetan version; see note to the corresponding translation.
n.­5
See Hiraoka 1998.
n.­6
Taishō no. 1448, Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō 24.1a1–97a24.
n.­7
See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.
n.­8
Csoma [1836] 1984.
n.­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.­187
“Be completely emancipated” here means the Buddha’s final or complete nirvāṇa upon passing away.
n.­188
The “four applications of mindfulness . . . the eightfold path of the noble ones” are the thirty-seven aspects of awakening.
n.­189
What the phrase “two things” here indicates is not clear from the text of the Bhv itself. Kalyāṇamitra’s commentary to the Kṣv gives an explanation of the phrase appearing in a parallel passage in the Kṣv. According to this commentary, the “two things” for the Buddha are his life and the requisites such as food, drink, and oil massages, and the “two things” for a chariot are its body and everyday maintenance (D 4115 Āgama­kṣudra­kavyākhyāna, dzu F.197.b–198.a).
n.­190
For the Skt. text of the following teaching, see Fukita 2001.
n.­191
Here ends the correspondence with the MPS.
n.­192
The following stock passage about the Buddha’s smile is given in full in both Tib. and Ch., but is abbreviated in NBhv.
n.­193
*Bala­cakravartin. A kind of inferior wheel-turning king. Cf. BHSD s.v. bala-cakravartin.
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.­195
Here Ch. abbreviates the section with the statement: 廣如莫訶提婆 。 及國王相應品中説 。 “As explained in detail in the Mahā­deva­[sūtra] in the section of kings (in the Madhyamāgama).” NBhv corresponds to Ch.
n.­196
. . . grong dang / grong rdal dang / yul ’khor dang / rgyal po’i pho brang gi bar bya gag gi ’phur stabs kyis chod pa byung bar gyur to. Cf. Divy 22, 316.11–12: kukkuṭa­saṃpāta­mātraś ca grāmanigamarāṣṭra­rājadhānyo babhūvuḥ.
n.­197
Mahādeva is not described as a wheel-turning king in Pāli parallels.
n.­198
In the second Mahādeva story in the Bhv, the term lha’i pho nya (*devadūta, “divine messenger”) appears as gshin rje’ i pho nya (“messenger of Yama”). In other Āgama/Nikāya sources with the motif of abdication by a wheel-turning king, such as DN 26, MĀc 70, and the sixth sūtra of the Chinese Dīrghāgama, the omen of death is not described as a white hair but as the sinking of the precious chakra.
n.­199
Some parallels such as those in the MN and EĀc state that the king practiced the four pure abodes (four immeasurable states of mind), that is, love, compassion, joy, and equanimity.
n.­200
The lineage of eighty-four thousand Mahādevas and Nimi is mentioned also in the Sbhv (SbhvG i 19.27–20.1).
n.­201
There are a variety of stories in Buddhist narrative literature about virtuous people who were invited to heaven in the chariot driven by Mātali. Cf. J 243, 494.
n.­202
In the parallel in EĀc 50.4, Nimi does not blink his eyes either.
n.­203
Though the Buddha identifies himself only as Mahādeva in this story here, the story of Mahādeva and the story of Nimi in the second story in the Bhv (6. Mahādeva and 7. King Nimi) are narrated separately and the Buddha identifies himself as the protagonist in each story. The aforementioned parallel stories also provide a variety of identifications of the protagonists.
n.­204
The eightfold path of the noble ones is not mentioned in the second Mahādeva story in the Bhv.
n.­205
Ch. lacks this section. NBhv corresponds to Tib.
n.­206
Since the Buddha is said to be in Videha in the preceding story, it is rather strange that in this story the Buddha says, “Let us go to Videha.”
n.­207
For this abbreviation, see II. Middle Village.
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.­209
The following two verses correspond to Uv 30.49–50.
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.­211
In Ch. and Taishō no. 212, it is the woman who speaks this verse. The verse corresponds to Uv 2.1, and also to the Mv and J, both of which give contexts very different from that here.
n.­212
Tib. uses the first person pronoun nga mainly for speech by the Buddha, kings, and householders (especially toward their inferiors), while it employs another pronoun, bdag, for speech by others. In this verse, Tib. has nga, probably because this verse was regarded as the words of a former buddha.
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.­217
The Sbhv does not mention this shrine.
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.­220
Ch. “with the hand.” NBhv tallies with Tib. There are variations among the parallel stories regarding which part of the body, the hand or the toe, the Buddha uses here. Cf. Zin 2006b, esp. 342–43.
n.­221
Tib. rdzu ’phrul gyi stobs, Ch. 神力, both meaning “magical power.” However, these terms are problematic here. A few lines below, the Mallas ask the Buddha with what power he smashed the rock into pieces, and the Buddha’s answer is “magical power” in Tib. and Skt. (NBhv), and “the power of meditation” in Ch. The Mallas later ask if there is any other power besides the power generated from one’s father and mother, the power of meditation, and the power of dedication. The Buddha then lists seven kinds of powers: the power generated from one’s father and mother; the power of meditation, of dedication, of merit, and of knowledge; magical power, and the power of impermanence, in this order. The position of magical power, the sixth, cannot be mistaken, because an episode from the Buddha’s life story is mentioned regarding the Buddha’s defeat of non-Buddhist ascetics with his magical power. Thus, there seems to be some confusion in Tib., Skt., and Ch. here, and “the power of meditation” rather than “magical power” is likely to be appropriate in context. The present translation reflects that understanding.
n.­222
Ch. 禅定力 (“power of meditation”). Tib. rdzu ’phrul gyi stobs, Skt. (NBhv) ṛddhibala (“magical power”). We opt for Ch. See previous note.
n.­223
Or the twofold powers of Nārāyaṇa, namely, half and full.
n.­224
This refers to how the Buddha passed away. The Buddha’s passing between two sāla trees is narrated in a part of the Kṣv, where the text has a parallel of the Mahā­parinirvāṇa­sūtra: da 262.b.7–290.a.5; Taishō no.1451, 24.392b10–399b14.
n.­225
Tib. omits the powers of meditation and dedication in this verse. Ch. 禪定與解脱・福徳・智慧力, “powers of meditation, liberation [dedication? Cf. Mvy 1929], merit, and knowledge,” omits the magical and physical powers.
n.­226
Ch. translates the second verse in prose. In Tib., the first verse is translated in a verse that has nine syllables in each pāda and a second that has thirteen syllables.
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.