The Chapter on Medicines
Notes

For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.

Folios 91–293: GM i; GMNAI i plates 46–134.

For details, see Yao 2018 and literature referred to therein.

8.­22–8.­61 in the Tibetan version; see note to the corresponding translation.

See Hiraoka 1998.

Taishō no. 1448, Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō 24.1a1–97a24.

See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.

Csoma [1836] 1984.

Cf. Panglung 1980.

The Skt. verb anu√jñā, usually translated gnang ba/rjes su gnang ba, covers a range of meanings, such as “allow” and “order.” The present translation adopts “authorize” as the translation of the verb in the context of Vinaya rules. Cf. Yao 2015, 221n15.

Monastics are not supposed to eat anything after noon, whereas they are allowed to drink several kinds of juice. Cf. Vvibh, ja 151.a.3–152.b.2; Taishō no. 1442, 23.824b7–c19.

For a related account in the Muktaka of the Ug, see pa F.159.b.1–4; Taishō no. 1456, 24.440b13–18. Cf. Kishino 2016, 242.

GBhv manthā; GM maṇḍaḥ. In the Śrautasūtra, manthā is rice or barley that has been threshed, roasted, and mixed with water or milk (Einoo 1984).

Skt. odana. In the Śrautasūtra, odana is rice or barley that has been threshed and boiled with water or milk (Einoo 1984).

GBhv parūṣakapānaṃ; GM pāruṣikapānaṃ.

These eight kinds of drinks appear again in the Bhv, in 11.­38.

Tib. pad ma ke sa ra’i me tog; Skt. padmakesara (“the filament of a lotus”).

Cf. Kṣv, tha 11a–b; Taishō no. 1451, 24.210b.

Skt. tapo lākṣā; Tib. rgya skyeg ni rgya skyegs so (S skyeg; D skegs).

Skt. stapa­karṇī sikthaṃ; Tib. spra tshil ni spra tshil lo.

Tib. dus su rung ba gang yin pa dang / thun tshod du rung ba gang yin pa dang / zhag bdun pa gang yin pa dang / ’tsho ba’i bar du bcang ba gang yin pa de gal te thun tshod du rung ba dang ’dres par gyur na thun tshod la yongs su spyad par bya: “When medicines to be consumed at the appropriate time or medicines to be consumed at night or medicines to be consumed in seven days or medicines to be consumed throughout life are mixed with medicines to be consumed at night, these should be consumed during the night.” This, however, contradicts the above rule. Skt. and Ch. do not include “medicines to be consumed at the appropriate time.” We opt for the reading in Skt. and Ch.

GBhv śiśukā; Ch. jiang tun 江豚 (“porpoise” or “river dolphin”); Tib. sbal pa dkar po (“white frog”); GM śuśukā. We opt for the reading in GBhv and Ch.

Skt. does not contain this sentence.

This monk might have mistaken the kaṣāya for a type of cosmetic used for the body. For kaṣāya as a cosmetic, see Matsuyama 1980–2002, no. 35. The same situation is found in the next section, which is about collyrium.

The passage “When the monks reported . . . . The physician said” is abbreviated in the text with the expression “as stated above.”

Skt., Tib.: “āmra astringent, as stated above” (omitting nimba and the text after it). Ch. states the list in full, and explains how to use these astringents: “You should crush and boil the bark or leaves of these medicines and smear them on your body.”

The passage from “and said, ‘Sir, since I have a disease” up to “The first monk said” is abbreviated in the text with the expression “as stated above.”

This monk might have mistaken the collyrium for a type of cosmetic used as eyeliner. See n.­24.

The phrase “he himself must know” is abbreviated in the text with the expression “as stated above.”

Tib. btsag yug snam gyi mig sman (“red ocher collyrium”); Skt. sauvīrakāñjana; Ch. sao pi luo shi an shan na 騷毘羅石安膳那 (“antimony collyrium”).

Cf. the Muktaka of the Ug, pa F.162.a.5–6; Taishō no. 1456, 24.441a20–23.

Cf. the Nidāna in the Ug, pa F.81.a.6–81.b.1; Taishō no. 1456, 24.420a7–12 (Kishino 2013, 144–45).

Cf. Kṣv, tha F.181.b–182.b; Taishō no. 1451, 24.269c.

Skt. śrāmaṇeraka; Ch. qiu ji 求寂 (“a novice”); Tib. dge sbyong (“śramaṇa,” “an ascetic”). We opt for Skt. and Ch.

According to the Vinayavibhaṅga, guḍa is the same thing as phāṇita (cf. D: ’dul ba cha, F.212.ab).

Guḍakhādanika can be eaten both at the appropriate time and at inappropriate times because it is not a meal but a medicine to be consumed within seven days. Rice is to be eaten only at the appropriate time because it is a meal. In this situation, guḍakhādanika and rice flour are mixed together. Revata was afraid that if he ate the guḍakhādanika he would become guilty of an offense.

Tib. uses the same words, bca’ ba bu ram, for both guḍakhādanika and guḍakhādanīya.

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.

The following forty-six folios of GBhv are lost.

Skt. *calācala (“ever-moving”); Tib. g.yo ba dang mi g.yo ba (“moving and not moving”). This stock passage about one who realizes the state of an arhat, “He, exerting himself . . . Indra and Upendra,” appears in the Sbhv, which gives us the original Sanskrit.

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.

Though not entirely clear, what is most likely meant is that the king might suspect that the pious gods, etc., have killed his elephants to offer their flesh to Buddhist monks.

Ch. ji guo chu ye 既過初夜; Tib. de’i mtshan mo ’das nas (“after that night had passed”). We opt for Ch.

Although Tib. bya ka lan da ka gnas pa seems to be a translation of *Kalandakanivāsa, this name is spelled Kalandaka­nivāpa in other chapters of the Vinayavastu where Skt. is extant. For the etymology of the name, see SbhvG i 163–166.

Although the Skt. folios are lost for this part, we find the same Tib. name and its Skt. counterpart in another part of the Bhv (kha F.190.b.7 (9.­375); GM 104.3). Ch. a di ye 阿帝耶 provides further support for the name.

A stock passage about the Buddha’s smile. For Skt., see SbhvG ii 161–63.

For these two verses, see Skilling 1999 and Teiser 2006, 65.

*Bala­cakravartin. A kind of inferior wheel-turning king. Cf. BHSD s.v. bala-cakravartin.

Ch. cong kou er ru 從口而入 (“entered from the mouth”).

The Nidāna of the Ug gives an account related to this rule in the Bhv, and its Ch. version preserves the Hemorrhoids Sūtra, which includes mantras, whereas the Tib. version does not mention such a sūtra. The sūtra has also been translated independently both in Ch. (Taishō no. 1325) and Tib. (Arśapraśamanasūtra, Toh 621). For details of the passage in the Nidāna, see Kishino 2013, 146–47, 347–48. For editions and studies of both independent sūtras, see Yamanaka et al. 2011. For comparisons between Buddhist and non-Buddhist literature on hemorrhoids, see Yamanaka et al. 2012.

Ch. 時王大瞋。乃遣大臣。斬惡人首。: “At that time, the king became very angry, sent a minister, and cut off the wicked man’s head.” Judging from its several examples in the vinaya literature, the phrase “I have renounced [a person]” uttered by a king means a death sentence. For the most clear example, see SbhvG ii 171; nga 226.a.

S smod byed; D gnod byed.

Ch. si wan er qian 四萬二千 (“forty-two thousand”).

The Āyuḥparyanta­sūtra (Matsumura 1989, 83–84) and the Udānavarga (Uv 8.2–5) provide us with Sanskrit verses parallel to these lines, which are lost in Skt. Bhv.

Tib. gru sum; Ch. san zhong se yao 三種澁藥; Skt. *trikaṭuka: “black and long pepper and dry ginger.” MW s.v. trikaṭuka. Cf. Pāli: tekaṭula, “black sesame, rice, and mugga bean,” Vin i 210.28.

Tib. chab mar (lit. “water-oil”); Ch. su 酥 (translation of Skt. sarpis, “clarified butter, ghee”).

Within the boundary, cooking and storing food is prohibited. Ānanda’s answer may sound odd because the setting of this story is “a village where the boundary had not been fixed.” However, a kind of boundary can be established even in a place where the boundary has not been fixed (Poṣv 326–27 § 49.1).

Ch. lacks this question and the following answer.

Ch. sheng mi 生米 (“raw rice”); Tib. ’bras skam (“dry rice”).

This story of Pūrṇa has a parallel in the Pūrṇāvadāna, chapter 2 of the Divy (English trsl. Tatelman 2000; Rotman 2008–17, i).

S bdag gis; D bdag gi.

According to the Arthaśāstra, “A child begotten by a master with his own female slave shall be considered free along with the mother” (Tatelman 2000, 82n9).

According to the Manusmṛti, the first sixteen days of the menstrual period were considered to be suitable for pregnancy, although having intercourse in the first four days is not recommended (Manu 3.46–47). For other views on the appropriate time for conception, see Kritzer 2014, 12. Cf., also, ibid. 40–41; 230–32.

Although this passage is abbreviated here, it has not yet appeared in full in the Bhv. The full passage appears in Chapter Nine, X. F. 9. b. The Story of Prince Sudhana.

The Sanskrit term translated “loans” here is uddhāra, and those translated “two different types of deposits” are nyāsa and nikṣepa. Cf. Kane 1973, 454–61; Sarma 1997, 192; and Olivelle 2015, q.v.

Although there has been no explanation in the story, it would be safe to assume that Bhava’s wife and sons abandoned him only temporarily and came back to him after he recovered from the illness.

Ch. chi tong 赤銅 (“copper”).

Tib. ’phel; Skt. (Divy) bhidyate (“split, broken”). The meaning of the Tib. (“Mantras increase”) is unclear to the present translator, whereas there seems to be no problem in the Skt.

This verse appears frequently in the MSV and other Buddhist and non-Buddhist literature. Cf. Uv 1.22 (cf. Mizuno 1995, 11. Note that there is some confusion in the right column of the table), Rāmāyana 2.98.16, etc.

S da; D de.

Translation of this sentence is tentative.

S mi blang gi; D gis.

These texts have been thought by scholars such as Lamotte and Mayeda to belong to the Kṣudraka­piṭaka of the Mūla­sarvāstivādins (Lamotte 1957; Mayeda 1964). Among these texts, the Śailagāthā is included in the Bhv itself: B. The Conversion of Kaineya and Śaila (Verse).

S sangs rgyas kyi: D kyis.

S dge sbyong; D dge slong. Cf. Divy: śramaṇo.

S gang gi; D gis.

Tib. sangs rgyas dgongs pas lus gzugs bkab par gyur; Skt. ms nepacchito buddha­manorathena (147v7); cf. SbhvG ii 141; PrjvVW III 263 nepacchitā as pl. The Divy gives naiva sthito, which Rotman emends to evaṃ sthito (Rotman 2008–17, i 88: “and so he remained by the will of the Buddha,” and 406n271), whereas Hiraoka reads nepatthito (Hiraoka 2011, 246: “He clothed himself”). The present translation is based on Tib.

The following passage corresponds to SĀc 311, SN 35.88, and MN 145. Cf. Yao 2010.

S lhag par zhen cing gnas na; D nas.

Tib. lacks this part of the conversation: “Pūrṇa, the people of Śroṇāparāntaka are fierce . . .” up to “. . . but they do not strike me with sticks or swords,” while the Divy and Ch. provide it.

P bcom ldan ’das kyi; D, S: kyis.

This alludes to a story about monks’ suicide in the Vinayavibhaṅga (D ca F.133.a; Taishō no. 1442, 23.659c).

Ch. does not abbreviate the stock phrase here.

Only in the Bhv and the Divy does the story of Pūrṇa in these texts continue beyond Pūrṇa’s attainment of arhatship with Pūrṇa alive. In the other parallel stories, such as SĀc 311, Taishō no. 108, MN 145, and SN 35.88, Pūrṇa achieves complete emancipation (parinirvāṇa) at this point. See Yao 2010, 3.2.1.

S lha min; D lha mi.

On the original Skt. of this verse, see Shackleton Bailey 1950, 179.

S khyod kyi gcen; D khyod kyis gcan.

S rgya mtsho chen por; D po.

The text here lacks the phrase “why do I harass you?” See Shackleton Bailey 1950, 179; kha F.119.a.

Skt. (Divy) candana­mālaḥ prāsādaḥ; Tib. tsan dan gyi phreng ba’i khang bzangs: “a palace garlanded with sandalwood.” Cf. BHSD s.v. māla.

The Sumāgadhāvadāna has a similar story. See Iwamoto [1967] 1978; 1979.

The “venerable elder Pūrṇa” referred to here is a different person from Pūrṇa who has been the subject of this story so far. There are at least two different interpretations of the word kuṇḍopadhānīyaka, one considering it to qualify the person by his birthplace as Tib. does (Burnouf 1876, 232; Iwamoto 1967, 68; and Hiraoka 2007, i 109) and the other by his practice, using a water pot (kuṇḍa) as a pillow (upadhāna) (Iwamoto 1979, 16; Tatelman 2000, 89; Rotman 2008–17, i 409). The present translation follows the former. As Rotman notes, a monk named Kuṇḍadhāna Thera is known to Pali literature. Although he is said to be “the first among those who received food tickets (salāka)” (DPPN, q.v.), there seem to be few other things in common between this person and the “venerable elder Pūrṇa” in the present story.

Tib. ri dags; Skt. (Divy) mṛgāra; Ch. lu mu fu ren 鹿母夫人 (*mṛgāramātā).

Tib. grags pa; Skt. (Divy) vapuṣmattayā (“by handsomeness”); Ch. yan mao 顏貌 (“face”).

S ngo mtshar du gyur pas; D pa’i.

Skt. (Divy) pihitāny apāyadvārāṇi; Ch. guan bi e qu 關閉惡趣. Tib. ngan song gi sgo ni bkum: “destroyed the gate to inferior states of existence.” We opt for Skt. and Ch.

S: bcom ldan ’das kyis; D kyi.

For the following story, cf. Merv-av 207.

Cf. n.­77.

On Vakkalin, who is known for his suicide in the Āgamas and Nikāyas, see Sugimoto 1981, 21–24; Delhey 2009; and Anālayo [2011c] 2015, 235–56.

The following stories about the visit of the two nāgas and the conversion of Mahā­maudgalyāyana’s mother are quoted in the AKUp without any mention of the source. Cf. Honjō 2014, ii 835ff.

A similar statement appears in the Kṣv, D da F.191.a.2–4; Taishō no. 1451, 24.375c17–21.

For previous studies on the monastic office responsible for monastic property, upadhivārika, see Shōno 2017, 54n9.

The following story has been partially translated from Ch. in Teiser 2006, 58. For the parallel in Divy 2, see Strong 1983, 180, as well as the other translations listed in n.­60.

The following statement by the Buddha corresponds to AN 2.4.2 (I 61–62) and EĀc 20.11. It also has parallels in the Vvbh (cf. Yao 2010, 3.2.2); Kṣv (cf. Schopen [1995] 2004a, 179); and the Nidāna in the Ug (Kishino 2013, 393n257).

bu mo bzang mo (Skt. bhadrakanyā) may be a common noun meaning “noble girl” rather than a proper name. Among BHSD and modern translations of Divy 2 (Burnouf 1876; Sakaki 1912–15; Iwamoto 1974; Tatelman 2000; Hiraoka 2007; Rotman 2008–17, i; and Strong 1983 as a partial translation of this episode), only Rotman translates the word as a common noun.

The following verse has a parallel in the Prjv (GM 4.59/D 4.356). Ch. of the Prjv does not provide the verse.

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.).

See the story of the conversion of Nanda and Upananda in the Vvbh (Taishō no. 1442, 23.866c–869a), which has a parallel in EĀc 36.5 (Taishō no. 125, 2.703b ff.). This story presents a similar plot to the story in the Bhv, in which two nāga kings dressed as humans do not show respect to a human king and the king becomes angry.

The Udānavarga (Uv 21.11–13) gives us Skt. verses parallel to these lines.

These two verses have parallels in SN 7.2.6 (I 179), SĀc 1155 (Taishō no. 99, 2.307c), SĀc2 78 (Taishō no. 100, 2.401a), and SĀc3 7 (Taishō no. 101, 2.495a).

Ch. dang zi hui guo 當自悔過; Tib. bzod pa byin cig: “give forgiveness.” We opt for Ch. Cf. corresponding words in the Vvbh, bzod pa gsol bar bya.

Ch. ba ri 八日, “eighth day,” without mention of the fourteenth day.

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.

Agnidatta asks the brahmin’s wife in Ch.

In Ch., the name of the daughter is Dian guang 電光, “Lightning,” the wife’s is Zhen bao 震雹, “Hail,” and the son’s wife’s is Sheng lun nao 勝輪惱, “Overwhelming the Torment of the Circle.”

A parallel story in Taishō no. 155, Foshuo pusa benhang jing 佛説菩薩本行經, specifies “the four great disciples”: Mahākāśyapa, Śāriputra, Maudgalyāyana, and Aniruddha.

There are other examples in which wishes maliciously made are realized in the Prjv (Skt. missing; 4.299–4.316; Taishō no. 1444, 23.1038b) and its parallel in Divy 24 (346.4–7); Crv (GM iv 179.2–4; ka F.260.b; Taishō no. 1447, 23.1051b) and its parallel in Divy 1 (14.17–19); Kṣv (da F.150.b–151a; Taishō no. 1451, 362c–363a). The means to prevent a malicious wish from being realized is explained in Bhv (8.­92–8.­94); GM 19.4–20.2; Taishō 24a13–28.

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.

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.

Strangely, neither this word nor the corresponding episode appears in the following story.

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).

According to the first chapter of the Prjv, Aṅga was conquered by Bimbisāra when he was a prince. After he went back to Magadha to accede to the throne, his retainer ruled Aṅga.

The story of how Ajātaśatru, having heard the Buddha’s sermon, came to have his “rootless faith” is told in the Śrāmāṇyaphalasūtra in the Sbhv. For modern discussions about the meaning of “rootless faith” and the different interpretations of the phrase provided by the Abhidharma-mahā­vibhāṣā, See Wu 2016.

Ch. lacks the following stock passage.

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.

A stock passage about invitations is abbreviated in Tib. The present translation is based on Ch., which gives the passage in full.

It is worth noting that the destination of the long journey made by the Buddha in the Bhv is specified here. Erich Frauwallner argues that it is clear that the episode in the Bhv where the Buddha flew from Rohitaka to the north (X. Rohitaka) is a later interpolation into the story of his travels in Mathurā (Frauwallner 1956, 31–33). However, when we look at the larger context of the Bhv, we find the purpose of his going to the north clearly shown here, long before the Rohitaka episode. If the Buddha’s flight to the north is to be considered a later interpolation, as Frauwallner says, then the episode here, in which King Ajātaśatru requests the Buddha to go to the north, would also have to be considered an interpolation. In addition, the story of the origin of the harm caused by the nāga king Apalāla, and even the story of the nāga kings Valguka and Giri (A. The Story of the Two Nāga Kings and King Bimbisāra), might be suspected of having been similarly added to the “original text.” Therefore, Frauwallner’s argument should have covered a far larger portion of the Bhv to be persuasive, but he does not mention this point. For the story of Apalāla, cf. Ch’en 1947, 279n134; Tucci 1958 with caution; Vogel 1972, 121–23; Zin 2006a, 54–68.

Ch. here gives the Buddha’s words as “Let us go to Pāṭali Village” and starts the story of the Buddha’s visit to Pāṭali Village, but the last portion of this section and the episodes about Nālandā and Veṇuyaṣṭikā are missing.

These “five advantages” are related to the “five disadvantages” later explained by the Buddha to Ānanda after returning from the north.

This section corresponds to SĀc 987 and SĀc2 212.

The passage “One should not despise . . . great power” has a parallel in SĀc 1226, and there is a story corresponding to SĀc 1226 in SbhvG i 182. In these parallels, the passage in question is attributed to the Buddha himself.

The following five verses have parallels in Sn 253–57 and J 363 (iii 196), and the fifth one in Uv 28.5, etc. (cf. Yajima 1997, 36–37).

Here ends the correspondence to the SĀc and SĀc2 and starts the partial correspondence to the Mahā­parinirvāṇa­sūtra (MPS, Waldschmidt 1950–51, 134–202, the first part being supplied by the author because it is missing in the manuscript).

This section corresponds to SĀc 403.

S sdug bsngal ’gog pa dang; D om.

From this scene on, Tib. and Ch. correspond. The following sections up to D. A Story of a Former Life of the Buddha: King Mahāsudarśana are divided by the present translator for convenience.

The sermon below corresponds to AN 5.213.

A stock passage about a brahmin’s visit to the Buddha. For Skt, see GM 64–65.

Ch. 大威力天神以繩量界、欲造大城: “Celestial gods of great power were measuring the land with a rope with the intention of building a great city.”

Ch. 亦無隣國之難及水火所損: “And it will neither be in any danger of being attacked by a neighboring country nor be damaged by water or fire.”

Gregory Schopen has pointed out that the following verses are found also in the Ug of the MSV, and he suggests that the Ug might provide the original context of these verses (Schopen [2004b, 176] 2014, 344).

S rnam par ltung ba’i lus; D rnam par lhung ba’i lus.

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.

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).

Cf. Uv 17.7–9.

The meaning of this verse is quite unclear to the present translator, despite various interpretations of parallel verses (Divy 56.8–11, Uv 17.7–9, and Ud 8.6) by modern scholars.

This verse appears twice in the Bhv with some difference in Tibetan translation, most significantly in the fourth line: su zhig spyod pa tshol bar byed (kha F.29.a); gang zhig yongs su btsal bar spyod (kha F.133.b). The second occurrence seems to be closer to the Sanskrit parallels: kasya paryeṣaṇāṃ cared iti (GBhv 147v6; Divy 56). The first occurrence might be based on a variant reading such as *kasya paryeṣaṇaṃ care (cf. a Pali parallel in Ud 7.9: kissa pariyesanaṃ care ti, though the most likely rendering of this Pali phrase would be rather similar to our second occurrence). The present English translation attempts to reproduce the respective meaning of the two occurrences in Tibetan. For comparisons of the other parts of this verse in the Sanskrit and Pali parallels, see Enomoto 1984b, 18–19.

Cf. J 264 (ii 333) and J 489 (iv 325).

BhvY 3.6.1 (p. 102).

BhvY 3.6.2 (p. 102ff.).

BhvY 3.6.3 (p. 105ff.). For variations of the story of King Śaṅkha (and the Buddha Maitreya), see Anālayo [2014b] 2017, 349–91.

These names, Piṅgala, Pāṇḍuka, Elāpatra, and Śaṅkha, are interpreted as the names of the “four great kings” by Hiraoka and Rotman. The present translation rather follows the Tib. and Ch. versions, which seem to consider these names as the names of “four great treasures” and the “four great kings” as the famous gods referred to as such. Note, also, Edgerton interprets the names as both the names of four great treasures and those of four nāga kings guarding them (s.v. “elapatra”). In any case, it is not clear what kind of “treasures” are meant here.

For the Buddha Maitreya’s visit to the bones of Mahākāśyapa, see AKUp 7030 (Honjō 2014, ii 841–42). Cf., also, Merv-av 261ff.

Tib. ’khor dge slong ’bum phrag dgu bcu rtsa drug dang; Ch. 與八萬倶胝苾芻 (“with eight hundred billion monks”); Divy aśīti­bhikṣu­koṭi­vāro (“surrounded by eighty million monks”).

BhvY 3.6.4 (p. 107ff.).

In Ch., the following dialogue is not between the Buddha Śākyamuni and his disciples but between the Buddha Maitreya and his disciples.

In Divy 3, Ratnaśikhin is not the son of King Vāsava’s chief priest but the son of the king himself.

BhvY 3.a (p. 110ff.). Hereafter the story corresponds to the MPS (p. 160ff.).

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.

The present translation generally follows E. Waldschmidt in MPS §9 for the restoration of proper names in this section.

MPS ardha­tṛtīyāni upāsaka­śatāni (“two hundred and fifty lay brothers”). Ch. tallies with Tib.

MPS pañcopāsaka­śatāni (“five hundred lay brothers”). Ch. tallies with Tib.

The following teaching on dependent origination is available in Sanskrit in SbhvG ii 209.22ff.

BhvY 3.c (p. 114ff.). This section corresponds to AKUp 2051. See Honjō 2014, i 225–28.

This section in Ch. and the AKUp begins: “The Blessed One, traveling through the country of Vṛji, had arrived in Nādikā. Then Āmrapālī heard that . . . .”

A verse similar to this appeared before in the Bhv (3.­34).

A stock passage about a visit by a god to the Buddha. For Skt., see GM 1.58 (8.­282 ff.).

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.

Hereafter the order of episodes in Tib. is different from that in Ch. In Ch., the episodes are arranged in the following order: the Buddha’s arrival at Vaiśālī (first part of VII.A); E. The End of the Epidemic in Vaiśālī; the visit of Āmrapālī to the Buddha (rest of VII.A); B. The Visit of the Licchavis; C. The Sermon to Āmrapālī; and D. The Former Lives of the Licchavis. See Yao 2010, 3.2.10. The fragment of a newly found Sanskrit manuscript of the Bhv (hereafter NBhv) tallies with Ch. in the order of the episodes.

gnyid kyis snyom pas dub pa. We adopt the translation of the parallel passage in the Kṣv: gnyid dang ngal ba dang ngal so ba.

This section has a parallel in AN 5.195. SĀc 1149 is also close to this story. See Yao 2010, 3.2.9.

According to Chapter One of the Prjv, King Bimbisāra of Magadha conquered Aṅga and became the king of that country before he ascended the throne of Magadha. Therefore, in this verse, “the king of Aṅga” and “the lord of Magadha” both seem to refer to King Bimbisāra (Nishimoto 1933–35, v. 23, 96n4).

The following passage of the Buddha’s sermon to Paiṅgika is not included in the MPS.

The following teaching is available in Sanskrit in SbhvG ii 230.11–17.

Ch. abbreviates the stock passage “set up a jeweled pitcher . . . knowing the Blessed One had finished his meal and washed his hands and his bowl.” NBhv supports Ch.

The stock phrase is abbreviated in Ch.: 當知彼廣嚴城栗姑毘, 以積習資糧故‍—‍—廣説乃至‍—‍—説伽他曰, “You should know that, because the people of the Licchavi clan in Vaiśālī have accumulated provisions . . . (the passage should be recited in detail) . . . A verse is spoken.” NBhv tallies with Ch. regarding this abbreviation.

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.

The extant Tibetan texts include a considerable number of variants especially in the mantras. Hereafter the present translation is based on the Mma and Tib. of the Bhv edited by Peter Skilling. See Skilling 1994–97, i 608–22, 564–607.

Hereafter Ch. phonetically transliterates the sentences “The Buddha, who has compassion for the world, has spoken . . . the wish of all bhūtas” and “The Buddha, who has compassion for the world, has spoken” before “Muñcata muñcata,” whereas Tib. does not transliterate but translates these sentences.

The punctuation of the mantras follows the edition of the extract from the Bhv by Peter Skilling (1994–97, i 567–603).

The verses below also appear in a section of the Vvbh that corresponds to the Upasenasūtra. See Skilling 1994–97, ii 596.

Ch. and Mma lack these two verses (“Because the Buddha . . . . Should leave this city”). NBhv tallies with the line “Those who have hateful thoughts . . . stay.”

Ch. does not repeat the mantras and verses as Tib. does, but only states 咸依上法 (“everything accords with the above method”). Ch. then moves to the story of Āmrapālī’s visit (A. The Visit of Āmrapālī). Here NBhv tallies with Ch. concerning this lack of repetition.

Ch. lacks this summary of contents. It is unknown whether NBhv included it, due to the damage to the corresponding folio.

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.

“Be completely emancipated” here means the Buddha’s final or complete nirvāṇa upon passing away.

The “four applications of mindfulness . . . the eightfold path of the noble ones” are the thirty-seven aspects of awakening.

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).

For the Skt. text of the following teaching, see Fukita 2001.

Here ends the correspondence with the MPS.

The following stock passage about the Buddha’s smile is given in full in both Tib. and Ch., but is abbreviated in NBhv.

*Bala­cakravartin. A kind of inferior wheel-turning king. Cf. BHSD s.v. bala-cakravartin.

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.

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.

. . . 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.

Mahādeva is not described as a wheel-turning king in Pāli parallels.

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.

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.

The lineage of eighty-four thousand Mahādevas and Nimi is mentioned also in the Sbhv (SbhvG i 19.27–20.1).

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.

In the parallel in EĀc 50.4, Nimi does not blink his eyes either.

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.

The eightfold path of the noble ones is not mentioned in the second Mahādeva story in the Bhv.

Ch. lacks this section. NBhv corresponds to Tib.

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.”

For this abbreviation, see II. Middle Village.

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).

The following two verses correspond to Uv 30.49–50.

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.).

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.

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.

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.

Cf. SbhvG i.92–93; nga F.14.b–15.a.

Cf. SbhvG i. 91; nga F.13.b.

Cf. SbhvG i 91; nga F.14.a.

The Sbhv does not mention this shrine.

The Sbhv does not mention this place name.

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).

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.

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.

Ch. 禅定力 (“power of meditation”). Tib. rdzu ’phrul gyi stobs, Skt. (NBhv) ṛddhibala (“magical power”). We opt for Ch. See previous note.

Or the twofold powers of Nārāyaṇa, namely, half and full.

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.

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.

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.

Ch. lacks this summary of contents.

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).

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.”

This sentence is an editorial insertion in the text.

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).

According to the Sbhv, King Siṃhahanu has a son, Śuddhodana, and three other sons, as well as a daughter, Śuddhā, and three other daughters. Suprabuddha is Śuddhā’s son, which means that Suprabuddha is the Buddha’s cousin, since Śuddhodana is the Buddha’s father (SbhvG i 31–32; ga F.272.b–273.a; Taishō no. 1450, 24.105a). However, shortly after this account, the Sbhv tells us that King Suprabuddha in Devadṛśa, wishing to be related to King Siṃhahanu by marriage, marries his daughters Māyā and Mahāmāyā to Prince Śuddhodana (SbhvG i 33–35; ga F.274.a–275.a; Taishō 24.105b–106a). This second account naturally suggests that King Suprabuddha is the Buddha’s maternal grandfather. Though it may not be utterly impossible for one’s grandfather to also be one’s cousin (i.e., his mother married her granduncle), these two accounts may refer to two people of the same name, or they may represent two different narrative traditions that were carelessly combined. Furthermore, the Pāli tradition gives a completely different story, which explains that Suppabuddha was Māyā’s brother, married Sīhahanu’s daughter, and had the children Bhaddakaccānā (the Buddha’s wife and mother of Rāhula) and Devadatta (DPPN s.v. 1. Suppabuddha). In this case, Suppabuddha is the Buddha’s uncle and father-in-law.

Cf. SbhvG i 45; ga F.280.b; Taishō no. 1450, 24.108a.

For the related passage in the Sbhv, see n.­232.

The following teaching is somewhat similar to SĀc 611.

As well as the case discussed in n.­229, here too a sūtra abbreviated in Tib. is fully narrated in Ch. The sūtra in question, the title of which is not mentioned in Ch., corresponds to SĀc 619, SN 47.19, etc. Cf. Yao 2011, 3.2.16; Anālayo [2012b] 2015, 311–32; Hosoda 2014, 104–7.

Ch. lacks this summary of contents.

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.

Ch. “two months.”

Although the passage is abbreviated here with the expression “as stated above” in Tib., there is no such passage before this in the Bhv. In Ch., in contrast, the passage in question is not abbreviated but narrated in full. There is an interesting correspondence between Tib., Bhv, and SĀc; in SĀc 807, this passage is abbreviated, too, and we see the passage narrated in full in SĀc 803. It is thus clear that the redactors of the MSV at some stage inserted a sūtra from the Saṃyuktāgama available to them here in the Bhv, with the abbreviation in the sūtra as it was. The text of Ch. suggests a more careful editorial operation, that is, the supplementation of the abbreviation. The difference between these two versions may be explained in two ways: the insertion of the sūtra with the abbreviation as seen in Tib. came first, and some later redactor found the passage intelligible and filled in the abbreviation; alternatively, there was only a brief reference to the Saṃyuktāgama in this part of the Bhv at an early stage, and later, when the textual transmission had branched off, redactors belonging to each tradition incorporated the sūtra from the Saṃyuktāgama at their own discretion, one doing it carelessly (as seen in Tib.) and another attentively (as seen in Ch.). For further discussion of this, see Yao forthcoming a.

Here ends the correspondence with SĀc 807. Ch. has 乃至道品集經中説, “As stated in a sūtra of the group of sections of the path (i.e., a sūtra in the Mārgavarganipāta section of the Saṃyuktāgama).” Since SĀc 807 itself also ends here, this “abbreviation” in Ch. does not make any sense. This statement may be a reference that was wrongly placed and not removed as in Tib., which apparently existed until some stage of compilation before Ch. (see n.­240).

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.

Since this sentence “The Blessed One . . . stayed in the Icchānaṅgalā Forest near Icchānaṅgalā” has a parallel in DĀ 35, it is safe to say that the sentence existed also in the Dīrghāgama on which the Bhv was based. However, this sentence looks strange here in the Bhv, because, according to the preceding section, the Buddha has already arrived at Icchānaṅgalā (for a similar duplication of place, see 4.­70). This problem can be explained as the result of carelessness on the part of the redactors of the MSV, who, inserting the two sūtras both set in Icchānaṅgalā here in the Bhv, failed to remove the introductory sentence of the second one. Ch. provides a translation, zengzhang 増長, which does not seem to translate Icchānaṅgalā, here in the second occurrence, whereas it presents a phonetic transliteration of Icchānaṅgalā, yichenangaluo 一車難伽羅, in the preceding section.

Tib. gsang tshig; Ch. 如我經説 (“as is said in our scripture”). The parallel in the DĀ 35 manuscript is damaged: (vāci)tāni cāsy(a maṃt)r(e)ṣu. Cf. amhākaṃ mantesu in DN 3 Ambaṭṭhasutta, i: 87; śāstre in SbhvG i: 40, in the prediction of the future of the newly born Prince Siddhārtha, who possesses the thirty-two marks of a great man. It is unclear to the present translator specifically which brahmanical scripture was assumed by the redactors of the Vinaya and the parallel sūtras.

S bzlog par sems so; D bzlogs–.

D and S nang. Cf. Kṣv rngam.

DĀ 35 and the Kṣv here add “and teach him a lesson.”

For the meaning of the word ibhya (Tib. da byung, “upstarts,” Jäschke 247a), see Caillat 1974.

S ’dug na; D nas.

In the first part of the Sbhv, the story of the origin of human beings is narrated, continuing through the emergence of kingship and the royal lineage from the first king Mahāsammata to the four sons of King Ikṣuvāku, who were the progenitors of the Śākyans. The lineage of the Śākyan kings follows, ending with the Buddha. The Bhv (and DĀ 35) here narrates a much shorter version of a part of this story in the Sbhv (SbhvG i 26–30).

Ch. 弶伽河岸 (the banks of the Ganges River). Bhāgīrathī is a name of the Ganges or one of its branches (MW s.v. Bhāgīrathī).

The passage “Each of them built his hut . . . . Later, King Ikṣuvāku remembered these four sons . . . . The ministers answered, ‘Your Majesty’s four sons . . . are now . . . on the banks of the Bhāgīrathī River” is abbreviated in Tib. with the expression “as stated above.” The present translation is based on Ch., which abbreviates only a passage in the ministers’ words: “Each of them built his hut near the ṛṣi Kapila’s hermitage and married his half sister by a different mother.” In DĀ 35 and the Kṣv, even the ministers’ words are not abbreviated. Thus, it is likely that in Tib. the similar passages before and in the ministers’ words were confused and abbreviated together.

In the Pāli Suttapiṭaka, Vajrapāṇi (Vajirapāṇi yakkha in Pāli) appears in MN 35 as well as DN 3 in the same way, threatening to smash the head of a man who would not answer a question asked by the Buddha. In a later part of the Bhv, Vajrapāṇi plays the role of the Buddha’s attendant during the Buddha’s journey from Rohitaka to the north (X. Rohitaka). For a study of Vajrapāṇi, see Lamotte 1966.

Bhv Ch., Kṣv Ch., and DĀ 35 give “said (to the Buddha).”

Kṣv Ch. abbreviates the following part until just before the Buddha shows his thirty-two marks to Ambāṣṭha (Taishō 24.379b). See n.­301.

Ch. “. . . because he is a sister’s son for brahmins, and because he is a child belonging to a family of kṣatriyas.”

Ch. “. . . because he is a brother’s son for brahmins and a sister’s son for kṣatriyas.”

In contrast, the possibility of anointment in the first and second cases is denied in DN 3.

The following verse appears frequently in the Āgamas and Nikāyas: DN 27 (iii 98.1–2) and its parallels DĀc 5 (Taishō no. 1, 1.39a), MĀc 154 (Taishō no. 26, 1.676c–677a), and Taishō no. 10 (1.221c); MN 53 (i 358.28–29); SN 6.2.1 (i 153.18–19) and its parallels SĀc 1190 (Taishō no. 99, 2.322c) and SĀc2 103 (Taishō no. 100, 2.410c); SN 21.11 (ii 284.26–27); and AN 11.11 (v 327.29–30).

Ch. “There has never been, nor is there now, nor will there be anyone as arrogant as me appearing before the Blessed One in the past, present, or future.”

Here DĀ 35 (Melzer 2010a, 190 = DĀ 35.85) abbreviates the whole explanation of “knowledge and conduct,” which is given in full in the Lohityasūtra, the third sūtra of the Śīlaskandha section of the Dīrghāgama, and repeated as a stock passage in each sūtra in that section, which has been studied by Jinkyoung Choi (Choi 2015). In the Bhv, the explanation of knowledge and conduct is given in full in Tib. and abbreviated in Ch., as mentioned in n.­263. A Skt. parallel to this stock passage is available in the Śrāmāṇyaphala­sūtra, which also belongs to the Śīlaskandha section, preserved in the SbhvG ii 230.11–251.13. See Bonbunbutten-kenkyūkai 1994, 1995. It is worth noting that in this passage about knowledge and conduct the Buddha always addresses his listener as “Ambāṣṭha”; in the other parts of this story about Ambāṣṭha, he calls the same person “young brahmin,” without exception. This change of address, which may reflect the possible supplementation of an abridged version of the sūtra at some stage in the textual transmission, also occurs in the same story in the Kṣv.

Tib. nyam nga ba; Skt. (Sbhv) saṃbādha. BHSD, s.v. abhyavakāśa.

Here Ch. abbreviates the rest of the entire story of Ambāṣṭha with the statement 廣如長阿笈摩戒蘊品中説於菴婆娑婆羅門事, “As explained in detail in the story of the Brahmin Ambāṣṭha in the section of the aggregate of moral conduct (Śīlaskandha) in the Dīrghāgama.”

Tib. ’od dang bud med can dang lhan cig tu nyal ba (lit., “lying down with light and where there is a woman”). The Sbhv parallel gives āloka­sahāgāra­śayyāṃ (ms 509r7 āloka­sahagāra­śayyāṃ; SbhvG ii 233). The present translation is supported by the usage of the word āloka­śayyāṃ in the Bhv (GM i 90; kha 168.b) and several examples of sahāgāra­śayyā, e.g., Prātimokṣa­sūtra: Banerjee 1977, 38.1–2, 41.13–14; ca 14.a.3 and 15.b.2; Abhidharma­kośa­vyākhyā by Yaśomitra: Wogihara 1932–1936, 381.29.

There is apparently some confusion in Tib.: de chung ma dang bu pho dang bu mo len pa spangs nas/ chung ma dang / bu pho dang / skyes pa dang / khye’u dang / bu mo len pa las slar log pa yin no, “Having abandoned accepting a wife, son, and daughter, he abstains from accepting a wife, son, man, boy, and daughter.” Cf. Sbhv: sa strī­puruṣa­dāraka­dārikā­pratigrahaṃ prahāya strī­puruṣa­dāraka­dārikā­pratigrahāt prativirato bhavati (ii 509a). The present translation is based on the Sbhv.

Tib. ’bru ma nyams pa (lit., “undamaged grain”); Skt. (Sbhv) āmadhānya.

There is no word for “injuring” in either Tib. or Skt. (Sbhv). Note that Buddhaghosa’s commentary on the Pāli parallel (DA i 81.25–26) relates this sentence to the prohibition of pātayantikā offence 11: injuring or making others injure seeds and plants (Vin iv 34; cf. Vvbh, cha F.281.b.2–3; Taishō no. 1442, 23.776b5–6). According to Buddhaghosa’s interpretation, the Pāli word samārambha in the DN should be interpreted as “injuring, killing” (PTSD, q.v.). However, this interpretation does not apply to its counterpart here, samārambha/rtsom pa, because this word is used also in each of the following paragraphs about keeping foods, using good beds, etc. Therefore the word has to be interpreted in its supposedly more common meaning of “undertaking, doing, effort” (MW, PTSD, Jäschke, q.v.), and the whole sentence may be translated as follows: “Ambāṣṭha, some śramaṇas . . . live devoted to efforts aimed at various seeds and plants.” The present translation addresses the lack of meaning with the word “injuring” here. Perhaps the meaning “injuring” of the word samārambha was lost at some stage in the textual transmission, and the word was reinterpreted as “effort” and then combined with the following words: -anuyogaṃ anuyuktā viharanti.

Tib. rtsa ba’i sa bon (lit., “seed of root”). The present translation is based on the Skt. parallel in the Sbhv, mūlabīja<ṃ>, interpreting it as a bahuvrīhi compound, “one that has its root as its seed,” i.e., one that grows from its root. The kinds of plants listed here are explained in the Vvbh (cha F.281.b; Taishō no. 1442, 23.776b, Bonbunbutten-kenkyūkai 1995, 43n2).

Tib. thor to (Vvbh tho gu); Skt. (Sbhv) agra, both meaning “a top point”; Ch. (Vvbh) jie 節 (“a joint”). The present translation combines these two meanings, based on the Vvbh, where this type of plant is represented by “sugarcane, bamboo, etc.” (cha F.281.b; Taishō no. 1442, 23.776b).

Tib. bkas pa (lit., “split”; Vvbh ’gas pa); Skt. sphuṭa (Sbhv); Ch. (Vvbh) kai 開.

Skt. (Sbhv) mālya; Tib. ro (“taste”).

Tib. kha dog ’chang ba (lit., “holding color”); Skt. (Sbhv) va(rṇasaṃ)­dhāraṇe (SbhvG reads <varṇa>saṃdhāraṇe).

S bya gag dang / mchil pa dang / ’ur bar ’thab ba dang; D bya gag dang / phug ron dang / mchil pa. Cf. Sbhv kukkuṭa­varta­kalāvaka­yuddhe (ms - varttaka -).

Tib. shing ’dzeg pa; Skt. (Sbhv) aṭṭālavaṃśa. Cf. Chapter 5, X. Sikatin.

Tib. phrag pa nas ’gong ba (lit. “descending from the shoulders”); Skt. (Sbhv) utsantikā. See n.­300.

Tib. na ya’i mig; Skt. (Sbhv) ākarṣaṇe. The meaning of these words is unclear to the present translator.

Tib. phyogs phyogs nas ’gyed pa. Skt. manuscript of the SbhvG is damaged. The meaning of these words is unclear to the present translator.

Tib. ka le dang ka tsa le (phonetical transliteration); Skt. (Sbhv) kacale (SbhvG reads cale).

Tib. ug shud dang / gul tshab dang; Skt. (Sbhv) akṣavaṅkānucarite. The present translation is based on Skt.

Tib. lam ngan brjod pa’i gtam (*kumārgākhyāna­kathā?); Skt. (SbhV) kumārikākhyāna­kathā (“talk about girls”).

For these five wrong ways of making a living, see BHSD, s.v. kuhana.

Tib. ’bebs pa (“throwing down”); Skt. (Sbhv) āveśana (“entering”).

Tib. kha cig skar ma’i sbyor ba byed de. Parallels in Sbhv Tib., Sbhv Skt., DĀ 25, and DĀ 27 do not include this sentence (cf. Choi 2015, 259ff.).

For the interpretation of yud tsam rnams kyi sbyor ba (*muhūrtānāṃ prayoga) and rgyu skar shar ba (*nakṣatrānām abhyutthāna), the present translation follows explanations in the commentary of the Kṣv (D Tengyur, dzu F.167.a). Bhv Tib. agrees with DĀ 25 and DĀ 27, whereas Sbhv Skt. and Tib. provide a different reading: nakṣatrāṇaṃ prayoge muhūrttānām abhyutthāne; rgyu skar rnams la rab tu sbyor ba dang / yud tsam dang ldang ba dang. See Choi 2015, 263ff.

Cf. ka F.297.a.

For utilization of zombies and half zombies described in the Vvbh, see Skilling 2007.

Tib. sbyin sreg gi sbyin sreg (lit., “burning oblations of burning oblations”). The present translation is based on the commentary on the parallel passage in the Kṣv.

For a comparative study of the stock passage on the “noble aggregate of moral conduct,” a parallel of which appears here, see Anālayo 2016c.

Desire, wrath, dullness, agitation and remorse, and doubt (ChDas s.v. sgrib pa; BHSD s.v. nīvaraṇa).

The following explanation of the four dhyānas corresponds to AKBh 437.13–438.9. The simile of a bath attendant appears in AKUp 8032 (Honjō 2014, ii 870–73). The similes of a bath attendant, a lake, lotuses, and a cloth are also found in MĀc 81 and MN 119.

Tib. khrus mkhan (= Sbhv Tib.); Skt. *snapaka (MW, s.v. snāpaka). Cf. Pāli nahāpaka (DN I 74.1, etc.). The Sbhv parallel does not preserve this word because of the physical damage to the manuscript, and the editor R. Gnoli emends the text with the word rajaka as the original Skt. of khrus mkhan. However, this emendation is problematic; as far as the present translator has been able to ascertain, the word rajaka is not translated as khrus mkhan but as btso blag mkhan in the Sbhv (SbhvG ii 181.4, 211.24; D nga F.234.b, 255.b), and the original Skt. of khrus mkhan is snapaka (SbhvG ii 220.4; D nga F.260.b, etc.). Though snapaka does not seem to be grammatically correct, almost all the examples in the Sbhv show this form (snapaka) with only one exception, sūpaka, which seems to be a scribal error. The DĀ manuscript also gives snapaka (Choi 2015, 331n245).

Tib. thur ma (“stick”); Skt. (Sbhv) iṣīkā (ms 513r3; iṣikā in Gnoli’s edition, SbhvG ii 246).

Hereafter the six kinds of supernormal knowledge (abhijñā) are explained. Cf. AKbh 421; Mvy 201–9.

Tib. sa dang nam mkha’ la bya ba bzhin no; Skt. (Sbhv) . . . gacchati tadyathā ākāśe; pṛthivyām unmajjana­nimajjanaṃ karoti tadyathā udake. The present translation omits sa dang, following Skt.

Readers might be reminded of Ambāṣṭha’s request: “May the honorable Gautama teach the Dharma so that I will desire to attain knowledge and conduct” (6.­56), which the Buddha answers by giving the present discourse. Here, the Buddha has finished explaining “conduct” and begins to explain “knowledge” in the next paragraph.

Here ends the correspondence with the Śrāmāṇya­phala­sūtra in the Sbhv (SbhvG ii 251.13).

Hereafter the text corresponds to DĀ 35 again (see n.­261).

This sentence might make more sense if there were not the expression here “not actualizing the food of roots and fruits, . . . ” but “abandon the food of roots and fruits, . . . ” as the previous paragraphs read. However, Bhv Tib., Kṣv Tib., and DĀ 35 concur in reading “not actualizing” (Melzer 2010a, 198 = DĀ 35.97).

These kinds of “spectacles” are already seen at 6.­80.

Skt. utsantikā. The present translation follows the emendation of utsantikā with udyūthikā by Ramers 1996, 165. Cf., also, Melzer 2010a, 204–5.

Here ends the abbreviation in Kṣv Ch. See n.­255.

Melzer points out the correspondence between the following verses and the ṛṣi Kaineya’s verses in the Bhv (11.­128–11.­130), Sn 107.11–17, MN ii 135.4–10, 142.32–143.5, and MĀc 160 (error for 161?) (Melzer 2010a, 210 = DĀ 35.112).

For this abbreviation, see 6.­11.

DĀ 35 abbreviates the text from here to the end of the following verses.

The following verses appear again in the Bhv, in the part that corresponds to the Nandīpālasūtra (9.­2429), and also twice in the Sbhv (SbhvG ii 29, 253), regarding the second of which Dutt points out a parallel in Sn 568–69 (GM iv, 225n1). In spite of the resemblance to the Selasutta in the Sn, which contains the verses Sn 568–69, the ṛṣi Kaineya’s story in the Bhv does not contain these verses. For a comparison of these verses and other parallels, see Skilling 2003. In the verse appearing in the Sbhv Skt. and DĀ, the final part reads saṃbuddho ījyatāṃ varaḥ (Melzer 2010a, 228), “The best of those who are worshiped is the perfectly awakened one,” whereas our Tib. text seems to translate vadatāṃ “of those who are speaking” instead of ījyatāṃ “of those who are worshiped.” Either way, the verses are not simply praising the Buddha himself but imply that offering to the Buddha is most meritorious, and in that way function as applause for the donor.

Agnihotra is an oblation to Agni, the Vedic god of fire.

Sāvitrī is a famous brahmanical verse addressed to the sun god Savitṛ.

The Sn does not include the above two pādas.

Tib. rgan zhugs; Skt. mahalla. For examples of this word appearing in Buddhist texts, see Durt 1980.

Tib. til gyi mar khu (= Kṣv Tib.) (lit., “ghee of sesame”); Skt. (DĀ 35) śaṣkulikā. Melzer points out the explanation in the commentary on the Kṣv, which explains that this food is a mixture of millet, rice flour, and sesame, rolled out and fried in butter (Melzer 2010a, 231 = DĀ 35.135).

This short passage about an old monk who ate cake, which seems to interrupt the storyline abruptly, serves as the reason for the establishment of a rule by the Buddha at the end of the entire story of Ambāṣṭha (6.­175). This passage is found in DĀ 35, too (Melzer 2010a, 230 = DĀ 35.135), where the account of the establishment of the rule is not included. This fact could be explained by assuming some influence from the Vinaya on the Dīrghāgama.

The text repeats the names of the four truths.

Here ends the correspondence with the Ambāṣṭhasūtra.

Tib. lo ma bdun pa; Skt. *Saptaparṇa? Since in the Buddha’s journey this *Saptaparṇa is located between Icchānaṅgalā and Sunrise, both said to be in the kingdom of Kosala, this account in the Bhv is unlikely to refer to Saptaparṇaguhā (Pāli Sattapaṇṇiguhā, DPPN, 1009) near Rājagṛha, as Ryūzan Nishimoto correctly notes (Nishimoto 1933–35, v. 23, 127n23).

For this abbreviation, see II. Middle Village.

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.”

Tib. ’char ka; Skt. unknown; Ch. 日出 (“sunrise”). Cf. Ujuññā/Uruññā/Udaññā/Uduññā (CPD, s.v. Ujuññā) in MN 90 and Yutousuiruo 欝頭隨若 (phonetic transliteration) in MĀc 212.

Tib. gnas tsher ma can gyi nags, “the forest of the place with thorns”; Skt. *Kaṇṭaka­sthala-mṛgadāva ?; Ch. no counterpart; MN 90 kaṇṇakatthalaṃ migadāyo, MĀc 212 Pujicilin 普棘刺林 “Forest Where There Are Thorns Everywhere.” The above Skt. reconstruction is based on Pāli. Cf. Mvy 3619, 4230: tsher ma = kaṇṭaka.

Tib. mdzes ldan; nyi ldan; Skt. unknown; Ch. xianxi 賢喜 “Excellent Pleasure” and mingyue 明月 “Bright Moon.” MN 90 Somā bhaginī and Sakulā bhaginī; MĀc 212 Xian 賢 “Excellent” and Yue 月 “Moon.”

A similar paired set consisting of asking a question and the encouragement to ask a question is seen in Skt. in the Sbhv: “pṛcchema vayaṃ bhadanta bhagavantaṃ kaṃcid eva pradeśaṃ saced avakāśaṃ kuryāt praśnasya vyākaraṇāya” “pṛccha mahārāja yad evākāṅkṣase” (SbhvG ii 219.24–26).

Tib. ’phags skyes po; Skt. *Virūḍhaka. A son of King Prasenajit (DPPN, s.v. Viḍūḍabha). Cf. PrjvVW IV 35.8).

Tib. bkra shis ldan gyi bu bram ze’i khye’u yang dag rgyal ba; Skt. unknown. Cf. MN 90 Sañjayo brāhmaṇo Ākāsagotto; MĀc 212. Xiang nianshao jixiangzi 想年少吉祥子 “Consciousness, the young son of Lucky.”

Since these words that the Buddha claims to have said are identical to the words that he has denied saying in the preceding conversation, the meaning of this passage is difficult to understand. On the other hand, in MN 90 and MĀ212 the Buddha’s account is different from that of the king; the Buddha explains that he did not say that it is impossible for a śramaṇa or brahmin to know everything, but rather that it is impossible for a śramaṇa or brahmin to know everything at once. MN ii 127; Taishō no. 26, 1.793b–c.

Note that the order of the brahmin and kṣatriya is the opposite of that in the preceding words by the king.

Tib. rnam par ma dul ba bzhin rnam par dul ba’i cha sta len par ’gyur ram. The meaning of the words rnam par dul ba’i cha sta len pa is not clear to the present translator. The present translation is to some extent based on the following Pāli parallel in MN 90: api nu te dantā va dantakāraṇaṃ gaccheyyuṃ, dantā va dantabhūmiṃ sampāpuṇeyyun ti.

This simile is seen in other sūtras, too, such as MN 93 Assalāyanasutta, MĀc 151 梵志阿攝惒經.

D spa; S shing nya gro dha (“banyan tree”). The names of the four kinds of wood also differ in the MĀc and MN: MĀc east‍—a son of a kṣatriya‍—sāla wood; south‍—a son of a brahmin‍—sāla wood; west‍—a son of a householder‍—sandalwood; north‍—a son of an artisan‍—lotus (padma). MN sāka; sāla; amba; udumbara (no mention of directions or caste).

Tib. lha gang dag . . . ’di lta bur ’ong zhing ’ong bar ’gyur ba (lit., “gods who . . . thus come and will come”). The original Skt. for ’di lta bur ’ong is presumably itthatvam āgacchati. Cf. SbhvG i 7.26–8.2; ga F.257.b.5–6 (note, however, that the manuscript of the Sbhv erroneously reads itvattham for itthatvam); BHSD, s.v. itthatva; CPD, s.v. itthatta. The Bhv’s parallel in the MN gives the following expression: ye te, mahārāja, devā savyāpajjhā te devā āgantāro itthattaṃ; ye te devā abyāpajjhā, te devā anāgantāro itthattan ti (MN ii 130.18–20).

Here Tib. changes the translation of the name Virūḍhaka from ’phags skyes po to lus ’phags po (Skt. *Videhaka?). This irregular, probably erroneous, translation is employed in the Bhv not only for Virūḍhaka as a son of King Prasenajit but also for Virūḍhaka as one of the Four Great Kings (3.­22), though in most cases the name is translated as ’phags skyes po.

Here ends the correspondence with MĀc 212 and MN 90.

This section has a parallel in the Chuyao jing 出曜経 32 (Taishō no. 212, 4.760a–b).

This verse has parallels in a number of Buddhist texts, including Uv 31.23 (Mizuno 1981, 82–83; Kudō 2004, 80–81, 248–50n21, 257). The parallel verse in Uv 31.23 concludes as follows: “Then pain follows him, as a wheel follows the footsteps of one dragging [a cart].” However, the parallel in the UvTib 31.24 is closer to the Bhv, reading: “As if his head has been cut off by a chariot.” It is worth noting that the simile of a wheel following the footsteps of an ox seems not to require further explanation for understanding it, whereas the simile of a head cut by a chariot does not make good sense without the context of the story such as given in the Bhv.

“The king,” not the head of a guild, in the parallel in the Chuyao jing.

Parallel to Uv 31.24, etc. See n.­332. The parallel in the Uv concludes as follows: “Then happiness follows him, as a shadow goes after [him].” Here, too, UvTib is closer to the Bhv (UvTib 31.25).

Tib. gdu bu can (lit., “having a bracelet”); Skt. *Valaya “a bracelet”; Ch. poluoluo juluo 婆羅羅聚落 (phonetic transliteration). Cf. Valayā; gdu bu can, as a woman’s name (SbhvG ii 91; nga F.173.b). See also BHSD, s.v. “Valayā.”

For this abbreviation, see II. Middle Village. The same applies to the following four sections. Note that the text here refers to “four buddhas” (sangs rgyas bzhi), whereas the fully narrated phrase has “four perfectly awakened ones.”

Tib. sa can; Skt. unknown; Ch. shengtu 勝土 (“excellent ground”).

Tib. seng ge can gyi grong (in the summary of contents, seng ge’i grong); Skt. unknown; Ch. shizi juluo 師子聚落 (“lion village”).

Tib. grong gsar; Skt. unknown; Ch. xin juluo 新聚落 (“new village”).

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.

Tib. grong khyer can (in the summary of contents, grong khyer); Skt. unknown; Ch. cheng 城 (“City”).

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.

This statement that the Buddha “arrived” in Rājagṛha runs in clear contradiction to the context of the Buddha’s journey in the Bhv, in which the Buddha travels from Rājagṛha to the north to convert the nāga king Apalāla. See n.­128.

Tib. khri’u brtsegs “Layered Seats”; Skt. *Pīṭha (based on Skt. manuscript fragment of the Saṃyuktāgama. See Hosoda 1991, 175–76); Ch. zuo 座 (“Seat”), gaozuo 高座 (“High Seat”‍—two people). SĀc 971 shangzuo 上坐 (“Seated Above”); shangzuo 上座 (“Upper Seat”). SĀc2 205 chongchao 重巢 (“Layered Nest”‍—in the main text); chongchuang 重床 (“Layered Bed”‍—in the summary of contents, 453b).

Tib. ma ga dhA bzang mo; Skt. *Sumāgadhā; Ch. mojietuo 摩掲陀 (phonetic transliteration). BHSD, s.v. Sumāgadhā.

SĀc 971 does not mention Pīṭha’s fishing.

The last verse, “One who does not . . . ,” corresponds to Uv 33.16 (Mizuno 1981, 248–49), with a difference in the last pāda: “I call him brahmin” in both the Uv and UvTib.

Here ends the story in SĀc 971.

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.

Ch. and Divy 4 do not abbreviate the stock passage about the Buddha’s smile but give it in full. For the entire stock passage, see 8.­113–2.­66.

Tib. ba’i ko ba; Skt. (Divy 4) gopiṭaka (BHSD, q.v.); Ch. niuqie 牛篋 (Skt. = Ch. = “cow basket”). After this word, Ch. gives pangji 篣箕 (“winnow”).

Tib. zhing snag che ba ser sme ba dog sa tshwa sgo ma mchis pa’i phyogs su; Skt. (Divy 4) kṣetraṃ tāvad bho gautama nirupahataṃ snigdha­madhura­mṛttikā­pradeśam. Because of the difficulty in understanding Tib., the present translation is based on Skt. in the Divy.

Ch. lacks this summary of contents.

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.

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.”

What is abbreviated here cannot be explained in the Bhv itself. SĀc 813 gives a similar text to the Bhv here, without any indication of an abbreviation. The abbreviated text is to be supplied by a passage in a preceding sūtra, SĀc 803. Cf. n.­238 for a similar problem.

For the text abbreviated here, see Chapter Six, I. Icchānaṅgalā, 6.­4.

Both the Bhv and SĀc 813 do not clearly state what this simile of a dust stūpa means; in SN 54.10 it is connected to how a monk breaks “evil and unwholesome things” (SN v 325.6–8).

Cf. n.­77.

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.

Ch. abbreviates the section with the statement 相應住中廣説其事, “This subject is explained in detail in the Saṃyuktāgama.” SN 22.43, unlike the Bhv and SĀc 36, does not set this teaching in Mathurā but in Sāvatthī.

Tib. rab tu bzang ldan. Although the Skt. folios are lost for this part, we find a similar Tib. name, ’bab chu rab tu bzang po, and its Skt. counterpart in another part of the Bhv (11.­56; GM 266.3–4).

A more detailed explanation of this subject has been given previously in the Bhv, 4.­12–4.­15.

Here ends the correspondence with the first half of SĀc 36, and hereafter the text corresponds to SĀc 813, which we have already seen in the first section of this chapter (note, however, that there was no sentence beginning “O monks, look . . .”).

Note that the mode of address by the Buddha to the listener(s) changes here from “monks” to “Ānanda,” as pointed out by Hosoda (Hosoda 2006, 15).

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).

Here Ch. abbreviates the section with this statement: 於此廣説護國蘇怛羅經, “Here the Rāṣṭra­pāla­sūtra should be recited in detail.”

Tib. shin tu gzhon pa (lit., “very young”). The present translation is based on the presumed original Skt. sukumāra. Cf. 9.­882. Cf., also, PrjvVW I 304 folio 8v5; ka F.20.b.6.

In MN 82, the old woman is not able to speak to Raṭṭhapāla because, according to Buddhaghosa’s commentary, he is a great person who has exhausted his defilements.

There is a scene in the story of Mahāsudarśana in the Mahā­parinirvāṇa­sūtra in the Kṣv (MPS 34.137) in which a king shocks his consort by addressing her as sister, implying that he no longer has sexual desire for her, just like Rāṣṭrapāla in the present story.

The following verses have parallels in TheraG 769–73, Uv 27.20–25, etc. (Mizuno 1993, 26).

S gsar; D gser. Cf. Uv 27.25 añjanīva navā citrā (“like a new, variegated collyrium pot”). See Matsuyama 1980–2002, no. 22.

P rul ba’i; D dul ba’i; S rus pa’i.

The text says bang mdzod stug po can gang na ba der: “to Sthūlakoṣṭhaka,” not “to Sthūlakoṣṭhaka Forest.” However, judging from the context, it is likely that this indicates the forest.

The following list of various kinds of servants is seen in Skt. in the Śrāmāṇya­phala­sūtra in the Sbhv (SbhvG ii 220.1–4; nga F.260.b).

Most of the following verses have parallels in the TheraG (776–79, 781, 783–88).

Cf. SN i 2.22–23, 26–27, SĀc 1001.

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).

Ch. and Divy do not abbreviate this stock passage.

A parallel story appears in a manuscript of an avadāna anthology dated to the fifth century (Merv-av, 319).

This statement seems contradictory in the context, and the present translator has not been able to solve the problem fully: it was the elephant who was praised and the king who gave the villages to the brahmin, and the Buddha cannot be both at the same time. Skt. (Divy), tadāpy aham anenaikayā gāthayā stuto mayā cāyaṃ pañca­grāma­vareṣu pratiṣṭhāpitaḥ, lit., “Then I was praised by him with a single verse, and he was put in five excellent villages by me.” This could be interpreted in another way, as Rotman does, separating the first-person pronoun mayā (“by me”) in the second half of the sentence and the agent of the past passive participle pratiṣṭhāpitaḥ (“put, established”) so as to resolve the above problem: “Back then he praised me with a single verse, and I caused him to be put in charge of five excellent villages” (Rotman 2008–17, i 148). So too could Tib. be interpreted: ngas ’di la grong mchog lnga byin no, “Because of me, five excellent villages were given to him” (?). However, in both versions the first-person pronoun seems more likely to indicate the agent of the verb. Ch. explicitly presents this “contradictory” interpretation: 我賜與五聚落, “I bestowed five villages [on him].” Hiraoka and Przyluski adopt the same interpretation in their Japanese and French translations of Divy 5 and this part of Ch., respectively (Hiraoka 2007, i 156; Przyluski 1914, 497).

For this abbreviation, see II. Middle Village.

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).

According to an unnamed source AKUp 3024 quotes, this is one of the eighty minor marks of the Buddha (Honjō 2014, i 317–32).

Here ends the correspondence to the first half of Divy 6. The second half of Divy 6 corresponds to a story in chapter 9 of the Bhv (C. Toyikā). According to Iwamoto, these halves of Divy 6 seem to have been wrongly combined in the compilation process of the Divy, when they were extracted from the Bhv (Iwamoto 1967, 135–37; Hiraoka 2007, i 168 n.14; Rotman 2008–17, i 419n432).

The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.­68–10.­72).

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.

For this miracle, see Kṣv D a F.40.a–53.b; Taishō no. 1451, 24.329–333; Divy 12 Prātihārya­sūtra (English trsl., Rotman 2008–17 , i 253–87).

S chos thob par gyur cig/ chos thob par gyur cig; D chos thos par gyur cig/ chos thob par gyur cig (cf. 10.­68; Wille 1990, 114). Rotman notes the correspondence between this expression and “an exclamation that Jain renunciants make during their almsrounds” (Rotman 2008–17, i 426n531).

Tib. de ci zhig (lit., “What is that?”). Judging from the context, de (“that”) here seems to refer not to the literal meaning of the words of the non-Buddhist ascetics‍—“May the Dharma be attained!”‍—but to their sudden, unexpected greeting, hence the above translation.

Unlike the previous sentences, here “hamlets” is plural: ri brags rnams.

English trsl. from Tib., Schiefner (tr. by Ralston) 1882, XLII. Parallel stories: J 177; Merv-av, 295.

For this abbreviation, see II. Middle Village.

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.

Tib. glang chen stobs; Skt. unknown (*Hastibala? Przyluski 1914, 505); Ch. 象力. Cf. Ug: Tib. bal glang ldan; Ch. dali 大力 (“big power”).

Tib. sgra sgrogs. Cf. 3.­207. “*Kuñjika,” mistakenly, in BhvY 111 and 227. Cf. SbhvG ii 47.21 (ms 442r10). Cf. Ug: Tib. uniko; Ch. dadejia 達底迦 (phonetical transliteration).

Tib. khang skyong; Skt. unknown; Ch. 執事人. Tib. suggests Skt. *vihārapāla; Ch. *upadhivārika (Taishō 24.16a 授事之人; Divy 50 upadhivārika; 2.­318 dge skos). For these titles of officials in Indian Buddhist monasteries, see Silk 2008, 110ff. and 143ff.

In the Ug, not only grapes but also some other fruits are listed: Tib. rgun ’brum dang / bal po se’u dang / ’bra go la sogs pas (“grapes, pomegranates, persimmons, etc.”); Ch. 葡萄石榴甘橘甘蔗胡桃渇樹羅等 (“grapes, pomegranates, oranges, sugarcanes, walnuts, dates, etc.”).

By eating fruits just as they have been given as offerings, monastics can infringe against the rule prohibiting killing plants and seeds (Vvbh cha F.276.a–287.a; Taishō no. 1442, 23.775c–777a). Therefore, the fruits must be made “suitable” (Mvy 9388: rung ba = kalpika) to consume, i.e., damaged, before eating. Ten kinds of procedures for this are established in the Vvbh (ja F.157.a; Taishō no. 1442, 23.826a), including making them “suitable by fire,” which is mentioned here. Cf., also, Kishino 2016, 252.

dus ma yin pa’i btung ba (lit., “drink for an inappropriate time”). Grape juice is included in the eight kinds of drinks that are medicines to be consumed at night; see 1.­11.

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.

This expression is repeated later in the Bhv: 8.­213.

Tib. dran dang ldan rnams bzang por shog. Although it is clear from the context that these verses are meant for the yakṣa Vajrapāṇi alone, the audience of the verses is addressed in the plural.

The present translation uses the following items of the section index as subsection titles, which cover the tenth to twelfth sections of Chapter 7. This section index is absent in Ch.

This keyword, “Forest,” does not tally with any of the following stories.

Tib. mchog gi ma (“Mother of the Best”). The present translation is based on the sentence to which this keyword refers: K. In Dhānyapura, Converting the Mother of Best Army.

Tib. phyugs skyong ( “herdsman”). The present translation is based on the sentence to which this keyword refers: A. Bhavadeva’s, Caṇḍālī’s Seven Sons’, and the Yakṣa Earth-Protector’s Conversion in Nandivardhana.

According to the Crv, this mountain constitutes the northern boundary of the midland region (GM iv 190).

BhvY 7.10.3 (p. 230).

Although Przyluski reconstructed the Sanskrit of this name as “Bodhibala” (1914, 508), he did not give any evidence other than Ch. jueli 覚力 and Tib. sangs rgyas stobs. Tib. could rather suggest “Buddhabala.”

In Ch., people donate requisites to the monastery that the yakṣa has built.

Ch. “Preserve my shoulder bone in this place after I am completely emancipated.”

BhvY 7.10.4 (p. 231).

Tib. re tu ka; Ch. nidelejia 泥徳勒迦 (phonetical transliteration). Przyluski has reconstructed the Skt. as “Netraka(?)” (1914, 509). The resemblances between re and ne and between tra and tu in some types of scripts may support this reconstruction.

BhvY 7.10.5 (p. 231).

BhvY 7.10.6 (p. 231).

drang srong mgo reg dang ril ba spyi blugs can. It is unclear to the present translator whether these words translate the name of one ṛṣi or the names of two ṛṣis, i.e., mgo reg, “Shaved Head,” and ril ba spyi blugs can, “Who Has a Water Jar.” Ch. zhangguan xianren 杖灌仙人 (*ṛṣir Daṇḍakamaṇḍaluḥ “a ṛṣi (named) Water Jar with a Handle”). Note the resemblance between *daṇḍa (“stick,” “handle”) and *muṇḍa (“shaved”).

BhvY 7.10.7 (p. 231ff.).

S me; D mi.

This conversation is similar to that in Pūrṇa’s story in the Bhv, 2.­255, where Skt. in the Divy is problematic and Tib. does not include the phrase “why do I harass you?” (Shackleton Bailey 1950, 179). The present translator had to add the sentence “You are harassing me,” which appears in the Pūrṇa story, for otherwise the next sentence “If I . . .” does not make good sense.

Cf. 3.­141.

ri bo. Cf. ri bo can (“Mountain”) earlier in the Bhv (2.­407).

From this point the Skt. manuscript (fol. 141ff.) is available; however, GM (page A, i.e., two pages before page 1; cf. Wille 1990, 154) does not include a transliteration from the first line to the first few words of the third line of folio 141r. Below is a transliteration by the present translator: 1 /// .y. śaraṇa­gamana­śikṣā­padāni dattāni tato vajra­pāṇir apalālaṃ sa­suhṛtsanbandhi­bāndhavaṃ vinayam upagataṃ dṛṣṭvā pravṛttaḥ 2 /// r. r iva śikharais sotsukhair niṣpatadbhiḥ āyāsādhmāta­kaṇṭhais svabhavana­puruṣais tiryag udvīkṣya­māṇāṃ vyāhārair niṣpalālair bhuja 3 /// yāsanāt prakrāntaḥ adrākṣīd bhagavāṃ dūrād eva nīlanīlāṃ vanarājiṃ dṛṣṭvā ca punar vajra­pāṇiṃ yakṣam āmantrayate | paśyasi. There is an interesting difference between Ch. and Tib. here: in Ch. Apalāla, instead of asking the Buddha not to give the rules of training to his son, asks the Buddha to give the rules to other nāgas who are his enemies. Despite the damage to the ms, Skt. seems to correspond rather to Ch. (see line 1 of above transliteration).

Ch. zhijingangshou pusa 執金剛手菩薩 (“*the bodhisattva Vajrapāṇi”) only here‍—in other places in the Bhv, zhijingangshen 執金剛神 (“the god Vajrapāṇi”) or jingangshou yaocha 金剛手藥叉 (“the yakṣa Vajrapāṇi”). Probably the word “bodhisattva” was inserted by mistake since zhijingang pusa 執金剛菩薩 is a name frequently seen in tantric literature, including texts translated by Yijing such as the Yaoshi liuliguang qifo benyuan gongde jing 藥師琉璃光七佛本願功徳經.

Ch. lacks this verse.