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སྨན་གྱི་གཞི།

The Chapter on Medicines
Introduction

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

Toh 1-6

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

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

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

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

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co.

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.

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

i.2

The Vinayavastu is one of the four divisions of this voluminous Vinaya and is a collection of seventeen thematic chapters, each of which deals with monastic rules about a specific topic such as ordination, clothing, and so on. Among these chapters, the Bhaiṣajyavastu is the lengthiest (in the Tibetan translation) or the second lengthiest (in the Sanskrit manuscript). As is indicated by its title, this chapter is concerned with rules about medicines to be used and foods to be eaten by monastics. Actually, however, most of the text is not related to any such rules, at least not directly; accounts of rules are concentrated mostly in the first and last parts of the chapter, which together make up less than 20 percent of the entire chapter, and the rest of the text is filled with various narrative stories about the Buddha and other characters, and stories of their former lives. Many parallels to sūtras, which present doctrines rather than monastic law, are also included in this chapter. Thus, it not only provides interesting information about medical knowledge shared by ancient Indian Buddhist monastics but is also a vast treasure trove of Buddhist narrative literature, and it even opens a number of doors to another canonical corpus, the Sūtrapiṭaka of the Mūlasarvāstivādins, most of which is lost today. The abundance of narrative elements and sūtras is characteristic of the law code of the Mūlasarvāstivādins as a whole, and the Bhaiṣajyavastu is outstanding in this regard.

i.3

The outline of the Bhaiṣajyavastu based on the Tibetan version is as follows. The chapter opens with an account of the Buddha’s permission for monks to use medicines, and explanations of various medicines follow. After the account of permission to boil almsfood that is not completely cooked, however, the text suddenly begins to narrate the biography of Pūrṇa, a disciple of the Buddha. After this story ends, another unrelated story begins, explaining how the city of Rājagṛha was endangered by a nāga king named Apalāla. In this story, at the request of the citizens of Vaiśālī and King Ajātaśatru of Magadha, the Buddha leaves Rājagṛha and journeys with his disciples to quell an epidemic in Vaiśālī and convert the nāga king, who lives in the northern region. The first part of this journey generally corresponds to the Buddha’s final journey as narrated in the Mahāparinirvāṇasūtra in the Dīrghāgama. However, in this text the story develops differently from the sūtra after the Buddha quells the epidemic in Vaiśālī, the first destination. Although he hints at his approaching nirvāṇa, the Buddha travels to Kuśinagarī without entering the city of Pāpā, which is an important place in the Mahāparinirvāṇasūtra. In the end, the Buddha does not enter nirvāṇa in the story in the Bhaiṣajyavastu. Various episodes are narrated regarding each place the Buddha visits, and sometimes they appear quite jumbled‍—the Buddha even “arrives” at Rājagṛha, the starting point of the journey, before he reaches the northern region, that is, his second destination. The Buddha flies through the air from a place named Rohitaka to the northern region, converts the nāga king Apalāla, returns, and continues traveling. In Śrāvastī, answering a question of King Prasenajit of Kosala, the Buddha narrates many stories of his former lives. Then the Buddha and his five hundred disciples visit Lake Anavatapta by means of their magical power, and there each of the disciples recites verses about his former lives, as does the Buddha, after which they return to Śrāvastī. The story of their journey continues until Vaiśālī. After an episode in Vaiśālī, accounts of various rules follow, which seem not to be related to the preceding story but to be simply a list of episodes relevant to rules. The chapter closes with an account of a monk who is bitten by a poisonous snake and then saved by the Buddha with a charm, accompanied by two stories about the former lives of the Buddha and the monk.

i.4

Today, the Bhaiṣajyavastu is extant in three languages: Sanskrit, Tibetan, and Chinese. There had been available only a single Sanskrit manuscript of the Vinayavastu that included the Bhaiṣajyavastu, the so-called Gilgit manuscript, since its discovery in the 1930s and publication by Nalinaksha Dutt.2 At the end of the twentieth century, however, another Sanskrit manuscript of the Bhaiṣajyavastu was identified by Klaus Wille, and the present translator is now preparing to publish a transliteration.3 Unfortunately, about half of the Bhaiṣajyavastu is lost in the Gilgit manuscript, and the newly identified manuscript is only fragmentary. Although there are some other manuscript fragments from Central Asia identified with the Vinayavastu, there are no fragments identified with the Bhaiṣajyavastu other than some corresponding to the verses of the brahmin Nīlabhūti, which appear in the middle of the chapter.4 In some parts where both manuscripts are unavailable, the Divyāvadāna, a Sanskrit anthology of narrative stories, helps, for many of its chapters are extracts from the Mūlasarvāstivāda Vinaya.5

i.5

The Chinese translation was made by Yijing 義淨 (635–713) around 700 ᴄᴇ, after his more than twenty-year sojourn in India and Southeast Asia.6 This text is one of seven extant chapters of the Vinayavastu translated by Yijing, which were translated as separate texts, not as chapters of a larger text. The extant Chinese version of the Bhaiṣajyavastu lacks the last part of the Tibetan version, which seems either not to have been translated or to have been lost soon after being translated.

i.6

Only the Tibetan translation preserves the complete text of the Bhaiṣajyavastu. According to the colophon to the Vinayavastu, the text was translated by Sarvajñādeva, Vidyākaraprabha, Dharmākara, and Palgyi Lhünpo and proofread by Vidyākaraprabha and Paltsek. The translation seems to have taken place in the ninth century, and it is the only Tibetan version of the text.

There are also several secondary translations such as the Mongolian version.

i.7

Various differences at various levels, from words to narrative structures, are found between the extant Sanskrit, Chinese, and Tibetan versions. Many of these differences seem to have already existed in the Sanskrit manuscripts on which the Chinese and Tibetan translations were based.

i.8

In some Kangyurs, there is a colophon at the end of volume kha (Degé, Lithang, Choné) that mentions a revision of the translation at the time of the fourth Shamarpa (1453–1524), whereas other Kangyurs (Yongle, Peking, Narthang, Urga, Lhasa) do not have this colophon.7 In some other Kangyurs (Tokyo, London, Stok Palace, Shey Palace, Phukdrak), the corresponding part of the text is not located at the end of the volume, and no such colophon exists, either.

i.9

Most of the extant folios of the Gilgit manuscript corresponding to the Bhaiṣajyavastu were edited and published by Dutt in 1947, and since then several passages in the text have been edited or re-edited by other scholars such as Heinz Bechert, Raniero Gnoli, Klaus Wille, Jin-il Chung, and Hisashi Matsumura. Black-and-white photographs of the manuscript were published by Raghu Vira and Lokesh Chandra in 1974 and reprinted in 1995, and color photographs in high resolution were published by Shayne Clarke in 2014 together with detailed bibliographical surveys and concordances of the extant versions.

i.10

Since Alexander Csoma Kőrösi introduced the Tibetan Buddhist canon to the Western world in 1836,8 many of the stories in the Bhaiṣajyavastu have been translated into various modern languages from the Sanskrit, Chinese, and Tibetan versions. Ryūzan Nishimoto translated the entire Chinese version of the Bhaiṣajyavastu into classical Japanese in kakikudashi style in 1933. In this publication, he supplemented the Chinese version by translating the missing portions of the Bhaiṣajyavastu from the Tibetan version. The first complete translation of the Bhaiṣajyavastu into a modern language was a Japanese translation of the Tibetan version made by the present translator, which was published in 2013.

i.11

The present translation is based on the text as it appears in the Degé Kangyur, and its readings have been corrected on the basis of the Stok Palace manuscript and, in a few cases, several other Kangyurs, too. Our reason for using the Degé and Stok Palace Kangyurs is that it is mainly these two editions that have been used in recent studies of the Vinaya. The translation has also been modified on the basis of the Sanskrit and Chinese versions, as is mentioned in a note in each case. References to the Gilgit manuscript in notes are based on the manuscript itself unless reliable partial transliterations are otherwise available, while the page numbers in Dutt’s edition have been provided for convenience.

i.12

The sections and subsections of the present translation follow the uddāna system in the text itself. The Bhaiṣajyavastu includes eleven uddānas, or summaries of contents, each of which is placed at the beginning of a section, and the first items of the uddānas are collected into a piṇḍoddāna, or general summary of contents, which is given at the beginning of the entire text. There are some discrepancies between the uddānas and the main text, and these may represent vestiges of textual development.9 In some cases where it seemed necessary, the present translator has divided stories that are not mentioned in the uddānas into subdivisions and titled them according to their main topics.

i.13

As is usual in the Mūlasarvāstivāda Vinaya, there are a large number of repetitions in the Bhaiṣajyavastu. The text abbreviates many of these repetitions, using certain phrases such as zhes bya ba nas and zhes bya ba’i bar gong ma bzhin no. The present translation simply uses ellipses (. . .) for these phrases to indicate an abbreviation.

i.14

Notes to the present translation are different from the notes to the translator’s Japanese translation. Many of the notes to the Japanese translation had to be omitted or abridged in view of 84000’s guidelines because they were too detailed and lengthy. On the other hand, the notes to the present translation include many new pieces of information that are not found in the notes to the Japanese version. Thus, for scholarly purposes, readers are advised to consult the notes to both versions if possible.

The Translation

The Chapters on Monastic Discipline

The Chapter on Medicines

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.

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

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

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 Dhanapālaka 122 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

Chapter Four

4.1

Summary of Contents:185

Veṇu, Middle Village,

Mithilā, Videha,

Sālā, The Well, Bhārgava,

Kāṣāya, Crown of the Head, Kanthaka,

Gośālaka, Pāpā,

And Kuśinagarī, which is the last.

I. Veṇu

4.2

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

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

4.3

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

II. Middle Village

III. Mithilā194

IV. Videha205

V. Sālā208

VI. The Well210

VII. Bhārgava213

VIII. Kāṣāya214

IX. Crown of the Head215

X. Kanthaka216

XI. Gośālaka218

XII. Pāpā219

XIII. Kuśinagarī

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

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

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

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

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).

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.9

Cf. Panglung 1980.

n.32

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

n.33

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

n.38

The last words of this summary, be’i ra to// sprin can bya rog rnams yin no, cannot be identified in the following passages. GBhv is damaged here.

n.41

Whereas this section of the Bhv prohibits only eating the flesh of elephants and nāgas, the Muktaka of the Ug prohibits the flesh of other kinds of beings such as crows, dogs, raptors, mules, foxes, and monkeys (pa F.157.a.2–158.b.7; Taishō no. 1456, 24.439b21–24). Cf. Kishino 2016, 242.

n.60

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

n.108

This story has a parallel in the Vvbh, D ja F.221.a–F.224.a, Taishō no. 1442, 23.842c–844a). It explains the origin of a festival held for two nāga kings, which is also mentioned in the Prjv (1.144), the Bhikṣuṇīvinayavibhaṅga, and the Avadānaśataka (Schopen 2007, 218ff.).

n.114

Here, the story of the nāga king Apalāla begins. See n.128. The series of episodes including that of a brahmin’s rebirth as Apalāla, his conversion by the Buddha, the competition between Magadha and Vaiśālī at the occasion of the Buddha’s crossing the Ganges, the quelling of an epidemic by the Buddha in Vaiśālī, etc. have parallels in Taishō no. 155 Foshuo pusa benhang jing 佛説菩薩本行經.

n.119

Tib. sdom la; Ch. nei she song yue 内攝頌曰: “said in the internal summary of contents (i.e., “section index” in the present translation).” We opt for Tib.

n.120

Ch. bo zha zhu zhang lin 波吒竹仗林 (*Pāṭali, *Veṇuyaṣṭikā). Despite this Summary of Contents, Ch. does not include the episode of the Buddha’s stay in Nālandā and Veṇuyaṣṭikā.

n.121

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

n.122

This event is explained in detail in the Sbhv (SbhvG ii 186ff.; nga F.238.a ff.; Taishō no. 1450, 24.197b28ff.). The Bhv presents the story of the birth of this elephant in a later part (10.54).

n.126

In this section, the story of how the Buddha was asked to end the epidemic that had swept through Vaiśālī is recounted. The subject of the epidemic fades away and then suddenly reappears at the end of the section about Vaiśālī, ending with the quelling of the epidemic.

n.131

This section corresponds to SĀc 987 and SĀc2 212.

n.135

This section corresponds to SĀc 403.

n.144

This story has a parallel in EĀc 38.11. Cf. Kuan 2013, 611. The Bhv presents in a later part (2. Mahāsudarśana) another story of King Mahāsudarśana, the content of which is totally different from that in this section.

n.145

The story extending from this section (“The Ganges”) to the next section (“Mahāpraṇāda”) has a parallel in the Maitreyāvadāna, chapter 3 of the Divy (English trsl. Rotman 2008–17, i 119–33).

n.149

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

n.150

BhvY 3.6.1 (p. 102).

n.151

BhvY 3.6.2 (p. 102ff.).

n.152

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

n.156

BhvY 3.6.4 (p. 107ff.).

n.159

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

n.160

BhvY 3.b (p. 111ff.). This section corresponds to SĀc 854, SN 55.10, and AKUp 9035. Cf. Honjō 2014, ii 921–23; Yao 2010, 3.2.7.

n.165

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

n.169

This and the following sections (A to E) have been divided by the present translator for convenience. This section (VII.A) and the third section (C. The Sermon to Āmrapālī) correspond to SĀc 622. See Yao 2010, 3.2.8. For parallels to this sūtra and a Sanskrit text of this part of the MPS revised with later identified manuscript fragments, see Hosoda 2014, 115–21.

n.172

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

n.178

This section has parallels in the Vaiśālīpraveśamahāsūtra, which survives in Tibetan translation, and the Mahāmantrānusāriṇīsūtra, which survives in Sanskrit. See Yao 2010, 3.2.10 and n.126. See Bhaiṣajyavastu Translation Team, trans., The Mahāsūtra “On Entering the City of Vaiśālī”, Toh 312.

n.185

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

n.186

Here Ch. abbreviates the section with the statement: “As explained in detail in the teachings of the Jijian jing 飢儉經, the Sūtra of Famine, and also as in the Daopin chuanlai jing 道品傳來經, the Sūtra of the Tradition of the *Mārgavarga, Liuji jing 六集經, the Sūtra of the group of six, and Daniepan jing 大涅槃經, the *Mahāparinirvāṇasūtra.” On the other hand, the contents of this section in Tib. (Chapter 4. I) correspond to SN 47.9 and, presumably, a missing sūtra in the SĀc, the contents of which are included in the MPS (see Yao 2010, 3.2.11). NBhv provides a sentence that, in spite of the manuscript’s damaged state, seems to be similar to the original Skt. that Yijing translated. The manuscript reads: “. . . as in the Sūtra of Famine in the *Mārgavarganipāta, in the Ṣaṭsūtrikanipāta . . .” This proves that “The Sūtra of the Tradition of the *Mārgavarga” in Ch. is, properly speaking, the title of a chapter of the Saṃyuktāgama that includes the Sūtra of Famine. In addition, “The Sūtra of the Group of Six” is the title of a chapter of the Dīrghāgama that includes the Mahāparinirvāṇasūtra. To sum up, NBhv and Ch. both state that they abbreviate this section, which corresponds to the Sūtra of Famine in the *Mārgavarganipāta in the Saṃyuktāgama and also to the Mahāparinirvāṇasūtra in the Ṣaṭsūtrikanipāta in the Dīrghāgama. See Yao 2013b.

n.194

The following passage corresponds to MĀc 67, MN 83, EĀc 50.4, and the introductory section of the EĀc, AKUp 2050, etc. The story of King Mahādeva and Nimi appears again in the Bhv (6. Mahādeva and 7. King Nimi). While the story here follows exactly the Mahādevasūtra in the Madhyamāgama of the Mūlasarvāstivādins, the second story mentioned above has been slightly changed from the Madhyamāgama version in accord with the context of the Bhv (Yao 2007; Forthcoming b). For a study of parallels to this story based on the EĀc version, see Anālayo 2011a, i 466–74; 2016b, 113–214.

n.205

Ch. lacks this section. NBhv corresponds to Tib.

n.208

Ch. lacks this section. The following story corresponds to SĀc 1095, etc. (cf. Yao 2011, 3.2.13). A story related to this encounter between the Buddha and Māra in Sālā appears in the Bhv (c. A Young Brahmin).

n.210

Panglung mentions Taishō no. 2121 as a parallel to this story. But the parallel story in Taishō no. 2121, Jinglü yixiang 經律異相 (more precisely, sūtra no. 45.14, Taishō 53.237c19ff.) is an extract from Taishō no. 212, Chuyao jing 出曜經 (Taishō 4.626c29ff.).

n.213

The following four sections, from VII. Bhārgava to X. Kanthaka, are related to a series of episodes in the life story of the Buddha in the Sbhv. For the ṛṣi Bhārgava, see SbhvG i 93; nga F.15.b.

n.214

Cf. SbhvG i.92–93; nga F.14.b–15.a.

n.215

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

n.216

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

n.218

The Sbhv does not mention this place name.

n.219

The following story corresponds to a part of the MPS (Waldschmidt 1948) and a part of EĀc 42.3 (cf. Yao 2011, 3.2.14). The story is depicted in reliefs from Gandhāra, where it is clearly connected to the Buddha’s nirvāṇa (Zin 2006b).

n.227

Ch. lacks this summary of contents.

n.228

D bya can; S byed can. This entry indicates a place name bye ma can (*Sikatin), which later appears in the corresponding section (X. Sikatin).

n.229

In this short section, a sūtra abbreviated in Tib. is fully narrated in Ch., which is a rather rare occurrence. The sūtra in question, the title of which is not mentioned in Ch., corresponds to SĀc 263, SN 22.101 (mistakenly referred to as SN 47.19 in BhvY 149), etc. Cf. Salomon 2018, 121ff., 149ff.; Yao 2011, 3.2.15. Both SĀc 263 and SN 22.101 include a parable of a carpenter using an axe, which explains the two different ways of referring to this section in the General Summary of the Contents of the Chapter on Medicines and the Summary of Contents of Chapter Five: “The Carpenter” and “The Axe.”

n.230

This sentence is an editorial insertion in the text.

n.231

This passage is related to a part of the Buddha’s life story in the Sbhv (SbhvG i 32–33; ga F.273.a–b; Taishō no. 1450, 24.105a–b).

n.233

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

n.234

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

n.237

Ch. lacks this summary of contents.

n.238

This section corresponds to SĀc 807, SN 54.11, etc. Cf. Yao 2011, 3.2.17, Yao forthcoming a, and Anālayo [2007] 2015, 333–45.

n.239

Ch. “two months.”

n.242

This section corresponds to the Ambāṣṭhasūtra, the thirty-fifth sūtra of the Dīrghāgama manuscript identified at the end of the twentieth century (DĀ 35), manuscript fragments of a sūtra found in Central Asia, a part of the Kṣv, DĀc 20, and DN 3. For a detailed study of DĀ 35, including a comparison with the Bhv and Kṣv, see Melzer 2010a, 93–281. The present translation generally follows Melzer in DĀ 35 regarding the restoration of proper names in this section.

n.316

The following passage corresponds to MĀc 212, MN 90. Cf. Yao 2011, 3.2.9. Ch. abbreviates the section with this statement: 復至日出聚落. 爲二姊妹女人, 一名賢喜, 二名明月, 廣説如經, “Again (the Blessed One departed and) arrived at Sunrise Village. For two sisters named Excellent Pleasure and Bright Moon‍—as explained in detail in the sūtra.”

n.331

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

n.340

Although the place name mentioned in this section is “Where There Is a City,” the section is referred to as “City” in the summary of contents.

n.342

Most of this section corresponds to SĀc 971 and SĀc2 205, with a number of differences. See Yao 2011, 3.2.20. The story is employed as an explanation of the rule that is established at the end of this section.

n.349

This section corresponds to Divy 4 Brāhmaṇadārikāvadāna (English trsl. Rotman 2008–17, i 135–42). There is also a parallel in the Dazhidulun 大智度論, Taishō no. 1509, 25.115a–b (Hiraoka 2009, 43). The present translation follows Divy 4 regarding the restoration of proper names in this section.

n.353

Ch. lacks this summary of contents.

n.354

This section corresponds to SĀc 813 and SN 54.10. The text in the Bhv is too abbreviated to make adequate sense. See Yao 2011, 3.2.21 and forthcoming a. Regarding the mindfulness of breathing in and breathing out explained in this section, see Choong 2000, 225–27.

n.355

Here Ch. abbreviates this section with the statement 此經廣説如雜阿笈摩, “This sūtra should be recited as explained in detail in the Saṃyuktāgama.”

n.360

The first half of this section corresponds to the first half of SĀc 36 and SN 22.43 (this part has been translated into English in Dhammadinnā 2014), and the second half of the section corresponds to the second half of SĀc 813 (see I. Kimpilā in this chapter). See Yao 2011, 3.2.22 and Yao forthcoming a. Cf., also, SĀc 639, which includes the teachings about “the island that is yourself,” etc., and is set in the same place.

n.366

This section parallels MĀc 132, MN 82, and the Rāṣṭrapālasūtra that survives in Skt. manuscript (Waldschmidt 1980). For a comparative text of the Rāṣṭrapālasūtra and Bhv Tib., see Matsumura 1985. Cf., also, Anālayo 2011a, i 451–66; ii 1047–48. The story of Rāṣṭrapāla is narrated in verse in a later part of the Bhv, in the Anavataptagāthā section (9.1875).

n.378

The story in this section has a parallel in the Stutibrāhmaṇāvadāna, chapter 5 of the Divy (English trsl., Rotman 2008–17, i 143–49). Étienne Lamotte has identified the place names that appear in this and the following sections, although he has not given in full the grounds for his identifications (Lamotte 1951, 152–58).

n.383

The first half of the Indranāmabrāhmaṇāvadāna, chapter 6 of the Divy, is parallel to this section (English trsl., Rotman 2008–17, i 151–59; for other parallels, see Hiraoka 2011, 236–37).

n.386

The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.68–10.72).

n.387

Cf. Schiefner (tr. by Ralston) 1882, XLII (English trsl. from Bhv Tib.); Chavannes 1910–11, ii 420–24 (French trsl. from Bhv Ch.); Merv-av 295.

n.392

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

n.394

BhvY 7.10.1 (p. 227ff.). This story has a parallel in the Muktaka in the Ug: pa F.198.b.1–199.a.4; Taishō no. 1452, 24.454b–c.

n.401

BhvY 7.10.2 (p. 228ff.). The following story of the Buddha’s travel to the north to convert the nāga king Apalāla is narrated in different texts (Ono 1916, 91–100, 482–89; Lamotte 1966, 130–36). Place names vary considerably in these sources.

n.409

BhvY 7.10.3 (p. 230).

n.413

BhvY 7.10.4 (p. 231).

n.415

BhvY 7.10.5 (p. 231).

n.416

BhvY 7.10.6 (p. 231).

n.418

BhvY 7.10.7 (p. 231ff.).

n.426

BhvY 7.10.8 (p. 233).

n.430

BhvY 7.10.9 (p. 233ff.).

n.432

BhvY 7.10.10 (p. 234).

n.433

BhvY 7.10.11 (p. 234).

n.434

BhvY 7.10.12 (p. 234).

n.440

This story has parallels in the Binaiye 鼻奈耶 (Taishō no. 1464, 24.858a) and the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.28b–29b).

n.451

Ch. lacks this summary of contents.

n.452

The Sbhv gives the story of the beginnings of kingship, in which the first king in the world is called Mahāsammata (SbhvG i 15; ga F.262.b). However, in the story in the Sbhv there is no mention of either the place name or the anointing of the king.

n.454

This prediction has parallels in Divy 26 and 27, SĀc 604 and 640. Cf., also, AKBh 183.10, AKUp 3097 (Honjō 2014, i 467). In the Kṣv, the prediction is repeated by Ānanda to Śāṇakavāsin after the nirvāṇa of the Buddha and Mahākāśyapa (da F.320.b.1–4; Taishō no. 1451, 24.410b).

n.457

Cf. Strong 1992, 44–45 (English trsl. from Skt. Bhv); Deeg 2007, 46–47 (English trsl. from the Divy).

n.459

For Skt. parallels to this story, see Wille 2014a, 193; 2014b, 230.

n.476

This story is entitled Otalāyanasūtra in Skt., in which the story is abbreviated, and corresponds to SN 48.42 and AKUp 9005. Fumio Enomoto has suggested that the SĀc once included a parallel sūtra to this in a fascicle that is lost today (Enomoto 1984). See Yao 2011, 3.2.25, and forthcoming a.

n.486

For comparative studies of the parallel stories of Kacaṅgalā, see Durt 2005, Muldoon-Hules 2009, and Matsumoto 2010. In addition to the parallels referred to by Durt, see Merv-av, 210–11.

n.496

This story, in which the Buddha and his monks have to eat horse-fodder barley during the rainy-season retreat despite a brahmin king’s promise to provide food for them, has parallels in different vinayas and other sources. Hirakawa has noted that the story’s subject and location in vinaya s differ: in the Pāli Vinaya, the Sifen lü (Dharmaguptaka Vinaya), and the Wufen lü (Mahīśāsaka Vinaya), this story is located in the introductory section of the entire vinaya as the account of the event that caused the Buddha to declare the general principle that each regulation should be established only after some practical problem has arisen. In the Shisong lü (the so-called Sarvāstivāda Vinaya) and the MSV (Bhv), utterly unrelated to the above principle, the story is focused on a karmic teaching about the Buddha’s evil action in his former life and its result in the present (Hirakawa 1993–95, i 107–115). The following is the plot of these parallels (proper names, etc., based on the Bhv): 1. The Buddha arrives at Vairambhya (Pā; Si; Wu; Shi; Bhv). 2. A brahmin (king) asks the Buddha questions (Pā = AN 8.11; MĀc 157, etc.). 3. The brahmin (king) offers food, etc., for the rainy-season retreat (Pā; Si; Wu; Shi; Bhv). 4. The brahmin fails to carry out the above offer and the Buddha and monks experience difficulty in obtaining food (Pā; Si; Wu; Shi; Bhv). 5. A caravan leader offers horse-fodder barley to the Buddha (Pā; Si; Wu; Shi; Bhv). 6. Mahāmaudgalyāyana offers to resolve the matter using his magical power, but the Buddha refuses (Pā; Si; Wu; Shi = EĀc 42.3; MPS 31.56–83). 7. A woman cooks the barley (Shi; Bhv = SĀc 722 [parallel only to Bhv]). 8. Śāriputra requests the Buddha to establish the rules of training, but the Buddha refuses (Pā; Si; Wu). 9. Only after the rainy-season retreat, the brahmin (king) realizes that the food has not been provided. He repents and offers food to the Buddha (Pā; Wu; Shi; Bhv). Park 2012 also gives a comparison of the parallel stories. For another parallel, see Rosen 1959, 165–68.

n.521

Skt. and Ch. abbreviate the main content of this section, referring to “the Vairambhyasūtra in the chapter of the fours (catuṣkanipāta) in the Ekottarikāgama” and “the fourth chapter (第四品) of the Ekottarikāgama (増一阿笈摩),” respectively. The abbreviated part, the Buddha’s teaching to the monks, corresponds to AN 4.51; however, AN 4.51 does not include the conversation about whether the hut should be broken or not and has a different location for the narrative. In contrast, AKUp 4010 corresponds to this entire section (Honjō 2014, ii 524–26). Although the AKUp does not mention any sūtra title, it is likely to be quoting a sūtra, not the vinaya, since the relevant part of the AKBh on which the AKUp comments states “said in the sūtra,” quoting a few lines. Waldschmidt, basing himself on the place name Vairambhya, assumes AN 8.11 and MĀc 157 to be parallels to the sūtra abbreviated here, but this has to be rejected on the basis of Tib. (Waldschmidt 1980, 141–42; Schopen 2000, 94, 136n16). For the connections between these sūtras and the story of the Buddha’s eating horse-fodder barley, see n.496.

n.524

This story is narrated again later in the Bhv, in the “Tathāgata chapter” in the Anavataptagāthā section (f. A Brahmin Who Falsely Accused a Buddha).

n.525

This section corresponds to SĀc 1174, SN 35.200, and EĀc 43.3 (cf. Yao 2011, 3.2.28). SĀc 1174 consists only of the conversation between the Buddha and a monk and the story of Nanda’s going forth, with neither the episode of the frog nor that of Nanda’s cry of fear. The SN and EĀc versions are more concise. Due to the lack of any other evidence, it is not particularly clear which part of this section belongs to “a sūtra.” For a Gāndhārī parallel, see Glass 2007, 14; for parallels to stock passages, see Chung 2008, 82. For the reference to the story in the Vyākhyāyukti, see Skilling 2000, 346.

n.552

This story, narrating a king’s encounter with an old man, a sick man, and a dead man, resembles a part of the Buddha’s biography. Cf. SbhvG ii 65–71; ga F.291.b–nga F.5.a.

n.560

Ch. lacks this summary of contents.

n.561

In the text, a story about “rice soup” is followed by a story of five hundred peasants, but the latter is not mentioned in the summaries of contents in either Skt. or Tib. Further, there is an episode located in Toyikā before the scene moves to “Śrāvastī.” Although the summary of contents in Skt. gives the entry “Toyikā” before “Śrāvastī,” Tib. lacks the former.

n.562

Upoṣadha is the father of King Māndhātṛ, whose story is narrated later in the Bhv (Chapter Nine, VIII. Sāketā).

n.563

The name Kumāravardhana is a compound consisting of kumāra (“prince”) and vardhana (“growth”). It seems that this and the next episode have been conflated here in Ch.: “Then the Blessed One arrived at the city of Kumāravardhana (tongchang 童長) and said to the venerable Ānanda, ‘Once a king was born and grew up in this city. His name was Upoṣadha. Therefore this city was named Krauñcāna (xiangsheng 象聲).’ ”

n.567

The episode of Sālabalā is absent in the Degé edition, probably as a result of confusion of the two episodes of Sālabalā and Sālibalā. In contrast, Ch. gives only Sālabalā, suoluolishu 娑羅力樹, and lacks Sālibalā. Skt. gives both.

n.568

The story of King Māndhātṛ in this section, VIII. Sāketā, partially corresponds to the Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.138 ff.) with many differences. See the notes there for parallels and comparisons.

n.574

Only Ch. has a summary of contents just before this section: “The cause of the well of gruel and golden barley, of peasants and oxen, of a leprous woman’s water used for washing rice, of King Prasenajit, of a poor woman’s lamp, and of King Māndhātṛ.”The series of stories from Rice Soup to C. Toyikā corresponds to Divy 31. According to Hiraoka, Sudhanakumārāvadānam, the title given at the end of Divy 31, is incorrect and should be corrected to Pañcakārṣakaśatāvadānam (Hiraoka 2007, ii 275n56). A story somewhat similar to the story of Rice Soup is found in Merv-av 219.

n.577

Section label 9.a.1 in BhvY (p. 286ff.). This section does not appear in the summary of contents in Skt. and Tib. (9.1), but is mentioned there in Ch.

n.581

Section label 9.a.2 in BhvY (p. 287ff.). This section does not appear in the summary of contents (9.1).

n.584

Section label 9.b in BhvY (p. 288ff.). This section is not referred to in the summary of contents (9.1) and corresponds to the second half of Divy 6 and the second half of Divy 31 (English trsl. Rotman 2008–17, i 154–59, 419–20). The parallel in Divy 6 seems to have been caused erroneously (Hiraoka 2007, i 160). André Bareau has summarized parallel stories of the stūpa of the Buddha Kāśyapa in the Sifen lü (Dharmaguptaka Vinaya), Wufen lü (Mahīśāsaka Vinaya), Mahāsāṅghika Vinaya, Binaiye, and the Kṣv (1962, 257ff.). Takushū Sugimoto has also listed the first three of these stories and the story of Toyikā in the Bhv along with other materials, including the DhpA, and has pointed out reports about the Buddha Kāśyapa’s stūpa made by Faxian and Xuanzang (Gaoseng Faxian zhuan 高僧法顕伝, Taishō no. 2085, 51.861a; Datang xiyuji 大唐西域記, Taishō no. 2087, 51.900c; Sugimoto 1978). Whereas Bareau considered the stories in the Sifen lü, Wufen lü, and Mahāsāṅghika Vinaya to originate from an old common source, Gregory Schopen proposed the opposite view, introducing the stories in the Bhv and Divy ([1985] 1997, 28–29). Schopen regarded this version in the Bhv and Divy as an old account preceding the other parallel stories, based on his observations that the version does not have the subplots found in the other versions and knows nothing about a stūpa at Toyikā, only about relics.

n.598

Section number 9.10.1 in BhvY (p. 292ff.). The series of stories from here to D. The Offering of a Lamp by a Beggar Woman corresponds to Divy 7 Nagarāvarambikāvadāna (English trsl., Rotman 2008–17, i 161–75, 420–22). Cf. TheraG 1054–56. Cf., also, BAK 17 Ādarśamukhāvadāna (Straube 2009, 108–21, 254–59), which summarizes the series of stories from this section to F. 8. Ādarśamukha in the Bhv. There is another parallel in the Gilgit manuscripts (Hinüber 2014, 97).

n.604

Section number 9.10.2 in BhvY (p. 296ff.). For parallels, see n.598.

n.605

Section number 9.10.3 in BhvY (p. 297ff.). For parallels, see n.598.

n.610

Section number 9.10.4 in BhvY (p. 299ff.). For parallels, see n.598. Cf., also, Xian’yu jing 賢愚経 (Taishō no. 202, 4.370c–371c).

n.613

Section number 9.10.5 in BhvY (p. 301). A story somewhat similar to this episode, in which the Buddha remonstrates with King Prasenajit for expecting a great result from his offerings, is in EĀc 23.1 (Taishō no. 125, 2.609a ff.). Cf. Anālayo [2014a] 2016b, 392–93.

n.618

Section number 9.10.6 in BhvY (p. 301ff.).

n.620

Section number 9.10.6.1 in BhvY (p. 302ff.). Cf. VIII. Sāketā in this chapter. This section was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. I). Although the story is referred to as “the Māndhātṛsūtra in the Section Connected to Kings in the Madhyamāgama” in Skt. and Ch., which abbreviate the story after the first few lines, it is not entirely clear which part of the story in the Bhv corresponds to the sūtra. The story has parallels in MĀc 60 Sizhou jing 四洲経, Divy 17 Māndhātāvadāna (English trsl. Rotman 2008–17, i 336–71, 438–43), and the Māndhātāvadāna in the Gilgit manuscripts (MdhA; see Matsumura 1980, 163–97, 348–54). For further parallels, see Hiraoka 2007, i 398; Wille 2014a, 197. For Māndhātṛ’s story in art, see Zin 2012.

n.621

Section number 9.10.6.1.1 in BhvY (p. 302ff.).

n.656

Section number 9.10.6.1.2 in BhvY (p. 317ff.). The following two stories of the former lives of King Māndhātṛ appear in Tib., Divy 17, and MdhA, whereas Skt. and Ch. lack them.

n.661

Section number 9.10.6.1.3 in BhvY (p. 308).

n.662

Section number 9.10.6.2 in BhvY (p. 318ff.). The following story corresponds to the Mahāsudarśanāvadāna from Gilgit (ms no. 1550–67, hereafter MSA), the first half of the story of Mahāsudarśana in the Mahāparinirvāṇasūtra, and its parallel in the Kṣv (D da F.266.a–274.b; Taishō no.1451, 24.393a–394.b; see also Matsumura 1988b, 3–29 and 86–128), the first half of MĀc 68 Dashanjianwang jing 大善見王経 (Taishō no. 26, 1.515b–516c), a part of DN 17 Mahāsudassanasuttanta (ii 169–85), and so on. Cf., also, the story of King Mahāsudarśana and his son in the Bhv (D. A Story of a Former Life of the Buddha: King Mahāsudarśana).

n.668

Section number 9.10.6.3 in BhvY (p. 323ff.). This story has parallels in MĀc 155 Xudaduo jing 須達哆經, AKUp 3079, Taishō no. 72 Foshuo sangui wujie cixin yanli gongde jing 佛説三歸五戒慈心厭離功徳經, Taishō no. 73 Foshuo xuda jing 佛説須達經, Taishō no. 74 Foshuo zhangzhe shibao jing 佛説長者施報經, EĀc 27.3, and AN 9.20. Cf. Anālayo 2010, 70–71. The story in AKUp 3079 mostly corresponds to MĀc 155, including its introduction, the Buddha’s conversation with the householder Anāthapiṇḍada, which is absent in our Bhv version. Probably the redactors of the Bhv borrowed the story of Velāma from their Velāmasūtra, ignoring its introduction, for the purpose of fitting the story into the framework of the Bhv.

n.672

Section number 9.10.6.4 in BhvY (p. 326ff.).

n.673

Section number 9.10.6.4.1 in BhvY (p. 326ff.). This story was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. II). The story has parallels in J 531 Kusajātaka, Mv ii 420–96 and iii 1–25, Pusa bensheng manlun 菩薩本生鬘論 (Taishō no. 160, 3.336b–c), Xian’yu jing 賢愚經 14 (Taishō no. 202, 4.364b–365b), and Liudu jijing 六度集經 84 (Taishō no. 152, 3.46b–47b).

n.683

Section number 9.10.6.4.2 in BhvY (p. 332ff.). This story is narrated only in Skt. and Tib., being absent in Ch.

n.685

Section number 9.10.6.5 in BhvY (p. 333ff.).

n.687

Section number 9.10.6.6 in BhvY (p. 334ff.). The stories in this and the next section are partially different from the stories of the kings Mahādeva and Nimi already narrated in the Bhv, Chapter 4, III. Mithilā (for other parallels, see n.194). The difference between these two sets of stories seems to be mainly due to the editorial transformation of their common source (the Mahādevasūtra in the Madhyamāgama) into stories included in the sermon to King Prasenajit, which we are now reading. The first set of stories seems to preserve the exact contents of the sūtra. For a detailed discussion, see Yao 2007.

n.691

Section number 9.10.6.7 in BhvY (p. 336ff.). See n.687.

n.696

Section number 9.10.6.8 in BhvY (p. 339ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, III. Parallel stories: J 257 Gāmaṇicaṇḍajātaka, Xianyu jing 賢愚經 53 (Taishō no. 202, 4.237c ff.); D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 39 (mdo sde A.F.270.b ff.); BAK 17 (including a summary of the preceding part; see Straube 2009, 108–21, 341); and Haribhaṭṭa’s Jātakamālā 30 (cf. Panglung 1981, 39). For a Jaina parallel of the story of Daṇḍin, see Wu 2017.

n.706

Section number 9.10.6.9 in BhvY (p. 344ff.).

n.707

Section number 9.10.6.9.1 in BhvY (p. 344ff.). This story is narrated in both Tib. and Skt., but is absent in Ch.

n.708

Section number 9.10.6.9.2 in BhvY (p. 345ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, V; German trsl. from Ch., Li 2012. Parallel stories: Divy 30 Sudhanakumārāvadāna (English trsl., Tatelman 2005, 219–307); fragments of the Sudhanakumārāvadāna in the Gilgit manuscripts (Kudō 2015, 255–58); Mv ii 94–105; Haribhaṭṭa’s Jātakamālā 25 (Khoroche 2017, 147ff.); BAK 64 (Straube 2006); the Sudhanajātaka in the Paññāsajātaka (Tanabe 1981, 1983); Liudu jijing 六度集經 83 (Taishō no. 152, 3.44b–46b); and the Khotanese Sudhanāvadāna (de Chiara 2013).

n.769

Section number 9.10.6.10 in BhvY (p. 369ff.). Strangely enough, the famous story of Prince Viśvantara appears twice in succession in Tib. and NBhv here, and these two stories (Viś I and Viś II) share a rough outline with differences in many details. Ch. has only Viś I. Each of the two stories has some elements absent in the other (scenes, conversations, proper names, etc.), and therefore neither is simply an abbreviated or expanded version of the other. Among various editions of Tib., the Stok Palace manuscript (S) shows a unique recension in which Viś I is absent and two passages from Viś I have been inserted in Viś II (Yao 2012b).There are further parallels in the Sbhv (Viś III: SbhvG ii 119–33; Degé nga F.192.a–200.b; Taishō no. 1450 24.181a–184b. English trsl. from Tib. Schiefner (tr. by Ralston) 1882: XVI), the Viśvantarāvadāna in the Gilgit manuscripts (Viś IV: Das Gupta 1978; Matsumura 1980, 119–18 and 272–333. Cf., also, Tsai 2000), and BAK 23, etc. (Lamotte (1944–80, ii 713–15n1; Hikata 1978, appendix 116; Panglung 1981, 40–41; Murakami 1984, 35 and 47n31). Cf. Panglung 1980, 229, Durt 1999 and 2000, and Anālayo 2017, 113–41.

n.770

Section number 9.10.6.10.1 in BhvY (p. 369ff.). For the absence of this story in S and some other manuscripts belonging to the same lineage, see Yao 2012b and Clarke 2018.

n.808

Section number 9.10.6.10.2 in BhvY (p. 381ff.).

n.814

Section number 9.10.6.11 in BhvY (p. 388ff.). The story has parallels in the Vvbh (D nya F.195.a–b; Taishō no. 1442, 23.892c27–28), a part of Divy 36 Mākandikāvadāna (the chapter itself is parallel to the Vvbh; the correspondence with the present story is in 540.1–14), Sbhv (SbhvG ii 14–16; nga F.119.a–120.b; Ch. missing), Xianyu jing 賢愚経 30 (Taishō no. 202, 4.386aff.), and D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 34 (mdo sde a F.247.a ff.). The story also has parts in common with the story of Triśaṅku and that of Miṇḍhaka in the Bhv (5. Triśaṅku and E. The Former Lives of the Miṇḍhaka Family, respectively).

n.817

Section number 9.10.7 in BhvY (p. 391ff.). The order of the stories in this section generally corresponds to that in the Merv-av. See notes to the title of each story. Cf., also, Yao forthcoming b.

n.819

Section number 9.10.7.1 in BhvY (p. 391ff.). Parallel stories: Vvbh (D nya F.176.a–183.b; Taishō no. 1442, 23.888a–889c), MĀc 136 商人求財経, EĀc 45.1, J 196, etc. A brief mention in Merv-av, 156. Divy 36, which corresponds to a part of the Vvbh listed above, abbreviates this story, referring to the Rākṣasīsūtra (524.20). Cf., also, Divy 8, which is a story partially corresponding to the present section.

n.825

Section number 9.10.7.2 in BhvY (p. 396ff.). Parallel story: Merv-av, 156.

n.828

Section number 9.10.7.3 in BhvY (p. 397ff.). For parallel stories, see Merv-av, 159n7.

n.833

Section number 9.10.7.4 in BhvY (p. 398ff.). This story has a parallel in SbhvG ii 177–178; nga F.232.b–233.a; Taishō no. 1450, 24.195b. For other parallels, see Merv-av 159n8.

n.835

Section number 9.10.7.5 in BhvY (p. 398ff.). For parallels, see Merv-av 161n10.

n.837

Section number 9.10.7.6 in BhvY (p. 399ff.). The Merv-av gives a story of a parrot in the same order as the Bhv, but the story is quite different from the present one in the Bhv. See Merv-av 160n13. The story in the Bhv has parallels in J 329 and the Mahāsāṅghika Vinaya (Taishō no. 1425, 22.258b–c).

n.839

Section number 9.10.7.7 in BhvY (p. 399ff.). Parallel: Merv-av 162.

n.841

Section number 9.10.7.8 in BhvY (p. 400ff.). For parallels, see Merv-av 163n16.

n.842

Section number 9.10.7.9 in BhvY (p. 401ff.). For parallels, see Merv-av 163n17.

n.844

Section number 9.10.7.10 in BhvY (p. 401ff.). For parallels, see Yao 2012a, 3.2.34 and Merv-av 167n21. Cf., also, Anālayo 2017, 294ff.

n.846

Section number 9.10.8 in BhvY (p. 403ff.). The order of the stories in this section generally corresponds to that in Merv-av.

n.848

Section number 9.10.8.1 in BhvY (p. 403ff.). For parallels, see Merv-av 153n1. This story is related to the story of the brahmin girl Cañcā in the Bhv (M. The Insult by the Brahmin Girl Cañcā). Cf., also, BAK 49 (Straube 2009, 319–22).

n.857

Section number 9.10.8.2 in BhvY (p. 409ff.). This story has many parallels, including J 316 and BAK 104 (see Straube 2009, 335–37). Cf. Panglung 1981, 45; Hikata 1978, appendix 104–5.

n.860

Section number 9.10.8.3 in BhvY (p. 410ff.).

n.861

Section number 9.10.8.3.1 in BhvY (p. 410ff.). This story has many parallels, including J 540 and BAK 101 (see Straube 2009, 332–35). Cf. Panglung 1981, 45–46; Hikata 1978, appendix 115. Merv-av mentions this story only in a summary of contents (Merv-av 176n126). For parallels in Chinese materials, see Hashimoto 2002; Andō 2008, 45. Cf., also, Brockington 2010, 95–100. For an edition and German translation of the story in the Bhv, see Demoto and Hahn 2010, 238–45. Schlingloff 1985 has pointed out the close relationship between the depiction of this story in Gandharan relief and the Bhv. Cf., also, Schlingloff 2000, 31 (Eng. 2013, 31).

n.864

Section number 9.10.8.3.2 in BhvY (p. 413ff.).

n.866

Section number 9.10.8.4 in BhvY (p. 414ff.). This story is absent in Ch. and NBhv. Instead, Ch. mentions the title of a sūtra, Najia yaocha jing 那迦藥叉經 (Sūtra of the Yakṣa *Naka (?)), and then gives a brief summary of the next story, which is a story of the leader of the monkeys (parallel to J 407). NBhv agrees with Ch. in mentioning the leader of the monkeys. Due to the fragmentary state of NBhv, it is unknown if there was a title corresponding to the Najia yaocha jing in the manuscript. The following story of Prince Mūkapaṅgu has been translated into English from Tib. in Schiefner (tr. by Ralston) 1882, XIV. The story has parallels in J 538, etc. See Panglung 1981, 46 (note that Panglung seems to be confusing Taishō no. 1444 and Taishō no. 1442); Hikata 1978, appendix, 115; Zin 2004; Tamai 2017. There is a parallel in the Vvbh (cha F.89.a–95.a; Taishō no. 1442, 23.723c–725c). The story in the Vvbh consists of two parts: the story of the prince’s birth, growth, and going forth (parallel to the following story in the Bhv) and the story of the same person as a teacher instructing disciples (parallel to another story in the Bhv: 2. The Story of the Teacher Mūkapaṅgu).

n.874

Section number 9.10.8.5 in BhvY (p. 420ff.). For parallels, see Panglung 1981, 46–47; Hikata 1978, appendix 93–94.

n.876

Section number 9.10.8.6 in BhvY (p. 421ff.). For parallels, see Panglung 1981, 47.

n.878

Section number 9.10.8.7 in BhvY (p. 423ff.). For parallels, see Okada 1993. Cf. the rule against eating nāga flesh in the Bhv (Chapter Two. II. B. Nāga Flesh).

n.880

Section number 9.10.8.8 in BhvY (p. 423ff.). For parallels, see Panglung 1981, 48; Hikata 1978, appendix 113; Merv-av 155n3.

n.882

Section number 9.10.9 in BhvY (p. 426ff.). This part of Tib. lacks a summary of contents. However, only S and the Shey Palace manuscript among the other editions the present translator examined (D, London, N, P, T) give a summary of contents (S kha F.348.a.6–7; Shey kha F.329.a.2–3). On the peculiarity of S and the Bhutanese recension, see Clarke 2018. Cf., also, Yao 2011. Ch. is completely silent about the four stories constituting this part. NBhv does not give the stories but only a list of protagonists, in which only the name of Govinda (the protagonist of the fourth story) is legible in a broken folio. For details, see Yao forthcoming b.

n.883

Section number 9.10.9.1 in BhvY (p. 426ff.). This story has a parallel in MĀc 130 Jiao tanmi jing 教曇彌經. This sūtra is mentioned in the story of Araṇemi (3. The Story of the Teacher Araṇemi). For other parallels, see Yao 2012a, 3.2.35. Cf., also, Skilling 2000, 343 and Anālayo 2010, 70n52.

n.884

Section number 9.10.9.2 in BhvY (p. 427ff.). In the Vvbh, this story follows the story of Mūkapaṅgu’s going forth (cha F.95.a–96.b; Taishō no. 1442, 23.725c–726b). See n.866.

n.885

Section number 9.10.9.3 in BhvY (p. 429ff.). For parallels, see Ogihara 2011 and Yao 2012a, 3.2.36. Cf., also, Merv-av 168.

n.895

Section number 9.10.9.4 in BhvY (p. 432ff.). This story has a parallel in DĀ 14 Govindasūtra (see Hartmann and Wille 2014, 140). For other parallels, see Yao 2012a, 3.2.37.

n.901

Section number 9.10.9.5 in BhvY (p. 441ff.). For parallels, see Panglung 1981, 49–50; Sugimoto 1993, 260; Murakami 1984; Hikata 1978, appendix 42. For an edition and German translation of this story in Tib., see Schlingloff 1977. Cf., also, BAK 1 and BAK 100 in Straube 2009; Bingposha lun 鞞婆沙論 (Taishō no. 1547, 28.506b ff.).

n.903

Section number 9.10.9.6 in BhvY (p. 443ff.). For parallels, see Murakami 1984, 35, 45n24, 277–78, 280n17–20; Ogihara 2010.

n.904

Section number 9.10.10 in BhvY (p. 444ff.). For the names of the buddhas in the past mentioned in this section and the next, see Murakami 1984, 273–76, 283. Cf. AKBh 266.14.

n.909

Section number 9.10.11 in BhvY (p. 445ff.). For the murals in Bezeklik, Turfan (eleventh to twelfth c.), representing the verses in this section of the Bhv, see Murakami 1984. The title of this section, “Section of Many Buddhas,” is given at the end of the section. For parallels, see Ogihara 2015a and 2016a; Tournier 2017, esp. Chap. 2. Some of the reconstructions of Skt. names of buddhas in the present translation are based on their Tocharian parallels given in Ogihara 2015a.

n.934

Section number 9.10.12 in BhvY (p. 454ff.). This story is related to “Section of the Tathāgata” in the Anavataptagāthā (kha F.316.b–317.a) and was translated into English by Hisashi Matsumura (1989b). For parallels, see Akanuma 1931, 131b. Cf., also, BAK 49 (Straube 2009, 319–22) and BAK 50 (Okano 2007).

n.938

Section number 9.11 in BhvY (p. 456ff.). This part of the Bhv, which consists of verses of the Buddha and his disciples and some prose concerned with their past lives, is called Anavataptagāthā (AG) and has parallels in the Fo wubaidizi zishuo benqi jing 佛五百弟子自説本起經 (Taishō no. 199), the Apadāna, and the Gāndhārī Anavataptagāthā, which was studied in Salomon 2008. For the research history of the AG, see Salomon ibid., 18–22. Tib. has been edited and translated into French by Hofinger (1954, the chapters of disciples; 1990, the chapter of the Tathāgata). In the following notes, some other modern translations are also mentioned. Skt. (GBhv) was transliterated by Bechert (1961) and Wille (1990). The framework of the entire story of the AG and some of its episodes are borrowed by the Kaṭhināvadāna (Degener 1990, 1991; Salomon ibid., 32–33).

n.939

Section number 9.11.1 in BhvY (pp. 456–57).

n.943

Section number 9.11.2 in BhvY (p. 457ff.). The stories included in this part are not found in either the Gāndhārī Anavataptagāthā or Taishō no. 199.

n.944

Section number 9.11.2.1 in BhvY (pp. 457–58). This part has a parallel in BAK 50 (Okano 2007, 207–13) and KA §23.

n.947

Section number 9.11.2.2 in BhvY (p. 459). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 2; German trsl. from Ch., Ji 1943, 323–24. The story has parallels in the Za piyu jing 雜譬喩經 8 (Taishō no. 205, 4.523c–524a); KA § 24, 25; a Tocharian manuscript (Pinaut 2008, 251–68; Melanie Malzahn, “A Comparative Edition of Tocharian Manuscripts,” accessed January 31, 2018‍—see A5–A10, including bibliography).

n.950

Section number 9.11.2.3 in BhvY (p. 460). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 3. The story has a parallel in KA §26.

n.951

Section number 9.11.2.4 in BhvY (pp. 460–61). The story has a parallel in KA § 27 and is briefly mentioned in BAK 50 (Okano 2007, 214).

n.952

Section number 9.11.2.5 in BhvY (p. 461). The story has parallels in BAK 50 (Okano 2007, 214–16) and the Liuduji jing 六度集經 82 (Taishō no. 152, 3.43c–44b). Cf., also, the second half of J 497.

n.953

Section number 9.11.2.6 in BhvY (pp. 461–62). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 1.

n.957

Section number 9.11.3 in BhvY (p. 462ff.).

n.958

Section number 9.11.3.1 in BhvY (pp. 462–63). Cf. Salomon 2008, 405–12 (comparative texts of Skt. and Tib.; English trsl.). Cf. Taishō no. 199 (1), 4.190a–b. The story is quoted in the Nettippakaraṇa 141.12–142.5 (Salomon 2008, 30). Whereas the verses in all the other sections in the AG are written in śloka, the verses in this section are written in various meters (Salomon ibid., 350 and 67–70). Related stories are found in the Bhikṣuṇīvinayavibhaṅga: D ta F.39.b–41.a, Taishō no. 1443, 23.911b–c (Kāśyapa’s going forth); D ta F.71.b.6–73.a.5, Taishō 23.917b–c (his former life).

n.961

Section number 9.11.3.2 in BhvY (pp.463–64). Cf. Taishō no. 199 (2), 4.190b–c. A related story is found in the Prjv (Skt. missing; D ka 1.333–44.a; Taishō no. 1444, 23.1029b–c).

n.964

Section number 9.11.3.3 in BhvY (pp. 464–65). Cf. Taishō no. 199 (3), 4.190c–191a. The story of Mahāmaudgalyāyana’s wish made in his past life is narrated in the Prjv (Skt. missing; D 1.353–1.360; Taishō no.1444, 23.1030a–b). The stories of his death and its cause in the past are narrated in the Kṣv (tha F.237.b ff.; Taishō no.1451, 24.287a ff.), with some differences from this section.

n.966

Section number 9.11.3.4 in BhvY (pp. 465–66). This section has a parallel in Taishō no. 199 (4), 4.191a–b.

n.967

Section number 9.11.3.5 in BhvY (pp. 466–67). This section has a parallel in Taishō no. 199 (5), 4.191b–c. For other parallels, see Kudō 2004, 320–23. Cf., also, Salomon 2008, 36, 62–63.

n.969

Section number 9.11.3.6 in BhvY (p. 468). Cf. Taishō no. 199 (6), 4.191c–192a; Ap i 298 Soṇakoṭivīsa (Salomon 2008, 28–29, 64–67). Related stories are narrated in the Sbhv: SbhvG ii 134–49; D nga F.200.b–211.b; Taishō no. 1450, 24.184b–187c.

n.970

Section number 9.11.3.7 in BhvY (p. 469). Cf. Taishō no. 199 (7), 4.192a–b.

n.972

Section number 9.11.3.8 in BhvY (pp.469–70). This section has a parallel in Taishō no. 199 (8), 4.192b.

n.974

Section number 9.11.3.9 in BhvY (pp. 470–72). Cf. Taishō no. 199 (9), 4.192b–193a. A related story is in the Vvbh (nya F.19.a ff.; Taishō no. 1442, 23.857a14ff.) and Divy 13 Svāgatāvadāna.

n.976

Section number 9.11.3.10 in BhvY (p. 472). Cf. Taishō no. 199 (10), 4.193a–b.

n.980

Section number 9.11.4 in BhvY (p. 473ff.).

n.981

Section number 9.11.4.1 in BhvY (pp. 473–74). Cf. Taishō no. 199 (11) 4.193b–194a. Related stories are narrated in SbhvG i 139–46; D nga F.45.b–50.b; Taishō no. 1450, 24.128c–129c (Ch. lacks the story of the former life). For other parallels, see Akanuma 1931, s.v. “Yasa.”

n.982

Section number 9.11.4.2 in BhvY (pp. 474–76). Cf. Taishō no. 199 (12), 4.194a–b; EĀc 33.2. Cf. Kuan 2013, 612.

n.984

Section number 9.11.4.3 in BhvY (p. 476). Cf. Taishō no. 199 (13), 4.194b–c. For other parallels, see Kudō 2004, 297–300. Cf., also, MĀc 34 Bojuluo jing 薄拘羅經, esp. Taishō no. 26, 1.475b29–c2.

n.986

Section number 9.11.4.4 in BhvY (p. 477). This section has a parallel in Taishō no. 199 (14), 4.194c–195a.

n.987

Section number 9.11.4.5 in BhvY (p. 478). Verses in this section and part of the next section, 6. Yaśas (2), are translated with seven syllables in Ch., whereas they are written in śloka in Skt. and seven syllables in Tib., as are the other verses. The Sbhv provides the story of the three Kāśyapas’ former lives (SbhvG i 162–63; D nga F.76.a–77.a; Taishō no.1450, 24.137b–c) and their conversion (Skt. missing [cf. SbhvG i 217–31]; D nga F.55.b–67.b; Taishō 24.131a–134b). Cf. Taishō no. 199 (15), 4.195a. This section of Taishō no. 199 mentions only Uruvilvā-Kāśyapa and Nadī-Kāśyapa, and the name Gayā-Kāśyapa appears in the next section, which corresponds to the section of Yaśas in the AG.

n.988

Section number 9.11.4.6 in BhvY (pp. 478–79). This section has a parallel in Taishō no. 199 (16), 4.195a–b. See n.987.

n.991

Section number 9.11.4.7 in BhvY (pp. 480–82). Related stories are found in the Kṣv (D tha F.25.b–31.a; Taishō no. 1451, 24.215c–217b) and Divy 19 Jyotiṣkāvadāna. Cf. Taishō no. 199 (17), 4.195b–196a. For other parallels, see Hikata 1978, Appendix 25.

n.992

Section number 9.11.4.8 in BhvY (pp. 482–83). Unlike Skt. and Tib., Ch. does not narrate Rāṣṭrapāla’s going forth. The story of Rāṣṭrapāla’s going forth is narrated in the Bhv: Chapter Seven, IV. Rāṣṭrapāla. Cf. Taishō no. 199 (18), 4.196b–c.

n.996

Section number 9.11.4.9 in BhvY (pp.483–85). Cf. Taishō no. 199 (19), 4.196c–197b.

n.998

Section number 9.11.4.10 in BhvY (pp. 485–86). Cf. Taishō no. 199 (20), 4.197b–c. For other parallels, see Kudō 2004, 295–97.

n.1001

Section number 9.11.5 in BhvY (p. 486ff.).

n.1002

Section number 9.11.5.1 in BhvY (pp. 486–87). Related stories are found in the Vvbh (D ja F.79.b–80.b; Taishō no.1442, 23.799b–c) and Divy 35 Cūḍāpakṣāvadāna. Cf. Taishō no. 199 (21), 4.197c–198a. For other parallels, see Kudō 2004, 243–46.

n.1004

Section number 9.11.5.2 in BhvY (pp. 487–89). Cf. Taishō no. 199 (22), 4.198a–b. For other parallels, see Kudō 2004, 245.

n.1005

Section number 9.11.5.3 in BhvY (pp. 489–90). Cf. Taishō no. 199 (23), 4.198c. For other parallels, see Kudō 2004, 274–77, 300–303; Salomon 2008, 29. A related story is found in SbhvG i 200ff.; D nga F.102.a ff.; Taishō no. 1450, 24.144b ff.

n.1013

Section number 9.11.5.4 in BhvY (pp. 490–91). Cf. Taishō no. 199 (24), 4.198c–199a.

n.1015

Section number 9.11.5.5 in BhvY (p. 492). A related story is in SbhvG ii 43–44; D nga F.139.b–140.b; Taishō no. 1450, 24.162b–c. Cf. Taishō no. 199 (25), 4.199a–b. For other parallels, see Salomon 2008, 36.

n.1017

Section number 9.11.5.6 in BhvY (pp. 493–94). This section has a parallel in the Kṣv: D tha F.153.a–158.a; Taishō no. 1451, 24.260c–262a. Cf. Taishō no. 199 (26), 4.199b–c and, also, Wille 1990, 107.

n.1019

Section number 9.11.5.7 in BhvY (pp. 494–96). No parallel in Taishō no. 199. Related stories are in the Vvbh (ca F.252.a ff.; Taishō no. 1442, 23.691b ff.), with some differences from the AG.

n.1020

Section number 9.11.5.8 in BhvY (pp. 496–97). No parallel in Taishō no. 199. Related stories are in the Vvbh (D ca F.126.b ff.; Taishō no. 1442, 23.656c ff.). For other parallels, including SĀc 252, see Hikata 1978, Appendix 70.

n.1021

Section number 9.11.5.9 in BhvY (pp. 497–99). Cf. Taishō no. 199 (27), 4.199c–200a. A related story is found in SbhvG ii 4–47; nga F.141.a–143.a; Taishō no. 1450, 24.162c–163c.

n.1022

Section number 9.11.5.10 in BhvY (pp. 499–500). Cf. Taishō no. 199 (28), 4.200a–b.

n.1024

Section number 9.11.6 in BhvY (p. 500ff.).

n.1025

Section number 9.11.6.1 in BhvY (pp. 500–501). Cf. Taishō no. 199 (29), 4.200b–201a. Related stories are in the Sbhv (SbhvG ii 47ff.; nga F.143.a ff.; Taishō no. 1450, 24.163c ff.) and MĀc 32 Weicengyoufa jing 未曾有法經. Cf. Deeg 2007, 46ff.

n.1026

Section number 9.11.6.2 in BhvY (pp. 501–3). No parallel in Taishō no. 199.

n.1027

Section number 9.11.6.3 in BhvY (pp. 504–5). No parallel in Taishō no. 199. Related stories are narrated in SbhvG i 136–38; nga F.43.b–44.b; Taishō no. 1450, 24.128a–b and SbhvG ii 2–4; nga F.110.a–111.b (Ch. absent).

n.1030

Section number 9.11.6.4 in BhvY (pp. 505–7). No parallel in Taishō no. 199. Related stories are found in the Sbhv (SbhvG i 204–211; D nga F.105.a–109.b; Taishō no. 1450, 24.145b–147b).

n.1033

Section number 9.11.6.5 in BhvY (pp. 507–9). No parallel in Taishō no. 199. Ap 333 (i 269–70) gives a parallel. The end of the Section of Upālin and the beginning of the Section of Prabhākara are different from those of other sections.

n.1034

Section number 9.11.6.6 in BhvY (pp. 509–11). No parallel in Taishō no. 199.

n.1036

Section number 9.11.6.7 in BhvY (pp. 511–26). This section and the next section provide the same stories of the Buddha’s former lives in prose and verse, respectively, in different order. However, the third story of the former, c. A Young Brahmin, is not shared by the latter. Cf. Hofinger 1990 (Tibetan text and French trsl.). For the history of the formation of these sections, see Okano 2006. Parallels to the verses are found in Taishō no. 199 (30), 4.201a–202a; parallels to the verses and prose in Taishō no. 197 Foshuo xingqixing jing 仏説興起行経. Cf., also, BAK 50 (see n.934). According to the Saṃskṛtāsaṃskṛtaviniścaya, the Sāṃmitīyas too transmitted stories of evil acts performed by the Buddha in his former lives (Namikawa 2011, 371ff.).

n.1037

This story has a parallel in SbhvG ii 184–85; nga F.237.a; Taishō no. 1450, 24.197a–b (Panglung 1981, 53). Cf. Taishō no. 197 (7), 4.170b–c; BAK 50 (Okano 2007, 226–37); KA 32 (Degener 1990, 37–38). BAK 66 provides a completely different story regarding the injury to the Buddha’s foot.

n.1040

Cf. Taishō no. 197 (6), 4.168a–170b; BAK 50 (Okano 2007, 237–39); KA 33 (Degener 1990, 38).

n.1042

This story is related to the story of Māra and the Buddha in Sālā in the Bhv (Chapter Four, V. Sālā) and has a parallel in BAK 50 (Okano 2007, 239–41). This story is not narrated in verse.

n.1044

Cf. Taishō no. 197 (8), 4.170c–172a; BAK 50 (Okano 2007, 241–47); KA 34 (Degener 1990, 38–39).

n.1049

Cf. Taishō no. 197 (2), 4.166a–c; BAK 50 (Okano 2007, 247).

n.1050

A similar story is found in SbhvG i 22ff.; ga F.267.a ff.; Taishō no. 1450, 24.102b ff. (Panglung 1981, 55), with some differences. There, however, the story is not related to the Buddha’s former life. Cf. Taishō no. 197 (1), 4.164b–166a; BAK 50 (Okano 2007, 247–76).

n.1053

This story has already been narrated in the Bhv (Chapter Eight, V. Vairambhya, D. A Brahmin Who Abused the Buddha Vipaśyin). Cf. Taishō no. 197 (9), 4.172a–c; BAK 50 (Okano 2007, 277–79).

n.1054

According to Skt. and Ch. (see n.1055), this story corresponds to the Nandīpālasūtra in the Rājasaṃyuktakanipāta of the Madhyamāgama, which is parallel with MĀc 63 Bingpolingqi jing 鞞婆陵耆経 and MN 81 Ghaṭikārasutta. The Sbhv also includes a parallel (SbhvG ii 22.1–30.22; nga F.124.b–131.b; Taishō no. 1450, 24.156c–158c). Cf. Yao 2012a, 3.2.38. For comparative studies, see Anālayo 2010, 71–84; 2011a, i 441–51; 2012a, 155–74. Note, however, that in these works the Bhv version of the story (Tib.) is erroneously connected to the Sbhv version (Skt.). Cf., also, Taishō no. 197 (10), 4.172c–174b; BAK 50 (Okano 2007, 279–81) and SĀc 595 (Taishō no. 99, 2.159c); SĀc2 189 (Taishō no. 100, 2.442c); SN 1.5.10; SN 2.3.4; Tocharian fragments (Ogihara 2016a; 2016b).

n.1063

Cf. Taishō no. 197 (4), 4.167a–b; BAK 50 (Okano 2007, 281–89).

n.1065

A related story is narrated in the Kṣv, where the story of the massacre of the Śākyans is narrated (tha F.95.a–b; Taishō no. 1451, 24.242a–b). Cf. Taishō no. 197 (3), 4.166c–167a; BAK 50 (Okano 2007, 289–90). Cf., also, the final part of EĀc 34.2 (Taishō no. 125, 2.693b–c).

n.1066

Cf. Taishō no. 197 (5), 4.167c–168a; BAK 50 (Okano 2007, 290–92).

n.1067

Section number 9.11.6.8 in BhvY (pp. 527–30). Cf. Okano 2007, appendix (Japanese trsl. from Tib.). This section is absent in Ch. Although the stories narrated in the previous section are given here in verse, the story of the young brahmin who abused a self-awakened one (7. Sugata [prose] c. A Young Brahmin) is missing. Cf. Taishō no. 199 (30), 4.201a–202a, with the stories in the same order; Ap 299–301 (Salomon 2008, 28–29).

n.1075

There is a parallel story in BAK 90 (Panglung 1981, 57–58). There is also a Tocharian fragment of another parallel (Ogihara 2015b, 302).

n.1077

It is unknown if GBhv included this uddāna due to damage to the folio.

n.1087

For the three kinds of allowable meat, see Shimoda 1997, 401–4, 668–69.

n.1097

The story of Miṇḍhaka and his family and the story of their former lives have parallels in Divy 9 Meṇḍhakagṛhapativibhūtipariccheda and Divy 10 Meṇḍhakāvadāna and other vinayas (see Hiraoka 2007, i 235–56. For Eng. trsl., see Rotman 2008–17, i 223–41). The Bhv’s Miṇḍhaka stories are generally briefer than the Divy’s Meṇḍhaka stories.

n.1112

This episode corresponds to Divy 10 Meṇḍhakāvadāna and a folio of an avadāna manuscript from Gilgit (Kudō 2017, xxxii; Plate 43).

n.1122

Skt. from here to the end of I. A. 3. Kaineya Offers Drinks to the Blessed One is edited in Chung and Wille 2002, 119–24.

n.1123

Tib. ke na’i bu yis btud ba blangs (lit., “Drinks were received by Kaineya”); Skt. kaineyapānam ādāya (Chung and Wille 2002, 119 reads kaineya<ḥ> pānam). Tib. seems problematic because, in the following story, Kaineya is not the recipient of the drink but the donor. Skt. might be translated “Having received Kaineya’s drink (i.e., the drink offered by Kaineya).” Hence the present translation, which supplies the word “offered.” Among the eleven uddānas in the Bhv, only this final uddāna includes gerund phrases in Skt., “. . . ādāya” and “. . . kṛtvā” (see the note after next), whereas the others simply list nouns.

n.1124

Tib. ka shi’i tshong rdal nas thug; Skt. kāśipaṭṭaṃ ca yavāgvā (“cloth from Kāśi, by barley porridge”). Edgerton suggests that paṭṭa is an error for paṭṭana (“city”) (BHSD s.v. paṭṭa). Cf. Mvy 5531: tshong rdal = pattana.

n.1125

Tib. sdig can du ni bca’ ba dang; Skt. pāpāyāṃ khādyakaṃ kṛtvā (“having made khādyaka in Pāpā”). Cf. n.1089.

n.1126

This story has a parallel in MN 92 Selasutta (= Sn 3.7), etc. Cf. Anālayo 2011a, ii 545–49 and Yao 2012, 3.2.39. Kōgen Mizuno identified the story in the Bhv with Śailagāthā, a title included in the list of texts to be recited in times of danger which appears several times in the Mūlasarvāstivādin literature (Mizuno 1992, 23–24). Cf. 2.198 and n.73. For a parallel in EĀ 49.6, see Anālayo [2011b] 2016b, 325–43. Cf., also, BAK 77 (Okano 2010, 62ff.), Merv-av 210ff., Karmaśataka 34 (See “The Story of Kaineya” in Jamspal and Fischer, trans. The Hundred Deeds, Toh 340).

n.1127

This episode is discussed in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a5ff.).

n.1144

This story has a parallel in Merv-av 210–13. Cf., also, SHT X 3827.

n.1153

Cf. Mizuno 1992; Yao 2012a, 3.2.39.

n.1184

This episode corresponds to the Mahāmāyūrīvidyārājñī and some other texts. Cf. Pathak 1989; Yao 2012b, 3.2.40. For a related passage in the Muktaka in the Ug, see Kishino 2016, 237, 243 (§1.10.2).

Bibliography

ched du brjod pa’i tshoms (Udānavarga). Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a. English translation in Champa Thupten Zongtse (1990).

sman gyi gzhi (Bhaiṣajyavastu). Toh 1, ch. 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.

sman gyi gzhi. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 1, pp. 644–721, vol. 2, pp. 3–745, vol. 3, pp. 3–117.

man gyi gzhi (Bhaiṣajyavastu). Stok no. 1, ch. 6, Stok Palace Kangyur vol. 1 (’dul ba, ka), folios 396.b–455.a; vol. 2 (’dul ba, kha), folios 1.a–444.a; and vol. 3 (’dul ba, ga), folios 1.b–56.b.

Bhaiṣajyavastu in the Gilgit manuscripts. Dutt 1942–50, pt. 1 (1947).

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

1. A Work Referred to in the Bhaiṣajyavastu

yang dag par ldan pa’i lung (Saṃyuktāgama). Not included in the Kangyur. Cf. Za ahan jing 雜阿含經, Taishō no. 99, 2.1a1–373b18.

2. Works Related to the Bhaiṣajyavastu

’dul ba gzhi (Vinayavastu). Toh 1, 17 chaps. Degé Kangyur vol. 1 (’dul ba, ka), folios 1.a1–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; vol. 3 (’dul ba, ga), folios 1.a–293.a; and vol. 4 (’dul ba, nga), folios 1.a–302.a5.

’dul ba rnam par ’byed pa (Vinayavibhaṅga). Toh 3, Degé Kangyur vol. 5 (’dul ba, ca), folios 21.a1–292.a; vol. 6 (’dul ba, cha) folios 1.a–287.a; vol. 7 (’dul ba, ja) folios 1.a–287.a; and vol. 8 (’dul ba, nya) folios 1.a–269.a6.

’dul ba phran tshegs kyi gzhi (Vinayakṣudrakavastu). Toh 6, Degé Kangyur vol. 10 (’dul ba, tha), folios 1.a1–310.a; vol. 11 (’dul ba, da), folios 1.a–333.a7.

’dul ba gzhung bla ma (Vinayottaragrantha). Toh 7, Degé Kangyur vol. 12 (’dul ba, na), folios 1.a1–302.a; vol. 13 (’dul ba, pa) 1.a–313.a5.

ko lpags kyi gzhi (Carmavastu). Toh 1-5, Degé Kangyur vol. 1 (’dul ba, ka), folios 251.a–277.b.

dge slong ma’i ’dul ba rnam par ’byed pa (Bhikṣuṇīvinayavibhaṅga). Toh 5, Degé Kangyur vol. 9 (’dul ba, ta), folios 25.b–328.a.

dge ’dun gyi dbyen gyi gzhi (Saṅghabhedavastu). Toh 1, ch. 17, Degé Kangyur vol. 3 (’dul ba, ga), folios 255.b–293.a; vol. 4 (’dul ba, nga), folios 1.a–302.a.

gos kyi gzhi (Cīvaravastu). Toh 1-7, Degé Kangyur vol. 3 (’dul ba, ga), folios 50.a–115.b.

rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in the Dharmachakra Translation Committee (2013).

’dul ba gzhung dam pa (Vinayottaragrantha). Toh 7a, Degé Kangyur vol. 12 (’dul ba, na), folios 92.b–302.a; vol. 13 (’dul ba, pa), folios 1.b–313.a.

’dul ba’i mdo (Vinayasūtra). Toh 4117, Degé Tengyur vol. 261 (’dul ba, wu) folios 1.a1–100.a7.

don rnam par nges pa chos kyi rnam grangs (Arthaviniścayadharmaparyāya). Toh 317, Degé Kangyur vol. 72 (mdo sde, sa), folios 170.b–188.a. English translation in Dharmachakra Translation Committee 2021.

gnas lam gyi gzhi (Śayanāsanavastu). Toh 1-15, Degé Kangyur vol. 3 (’dul ba, ga), folios 187.a–222.a.

bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

ma ga d+hA bzang mo’i rtogs pa brjod pa (Sumāgadhāvadāna). Toh 346, vol. 75 (mdo sde, aM), folios 291.b–298.a.

dmar ser can gyi gzhi (Pāṇḍulohitakavastu). Toh 1-11, Degé Kangyur vol. 3 (’dul ba, ga), folios 140.a–165.b.

rtsod pa’i gzhi (Adhikaraṇavastu). Toh 1-16, Degé Kangyur vol. 3 (’dul ba, ga), folios 222.a–255.b.

mdzangs blun zhes bya ba’i mdo (Damamūkasūtra). Toh 341, vol. 74 (mdo sde, a), folios 129.a–298.a.

gzhang ’brum rab tu zhi bar byed pa’i mdo (Arśapraśamanasūtra). Toh 621, Degé Kangyur vol. 91 (rgyud, ba), folios 61.a–61.b; Toh 1020, vol. 101 (gzungs, waM), folios 181.b–183.a.

yangs pa’i grong khyer du ’jug pa’i mdo chen po (Vaiśālīpraveśamahāsūtra). Toh 312, Degé Kangyur vol. 72 (mdo sde, sa) folios 157.b–161.b. English translation in the Bhaiṣajyavastu Translation Team (2020).

yongs su mya ngan las ’das pa chen po’i mdo. Toh 119, Degé Kangyur vol. 52 (mdo sde, nya), folios 1.b–343.a; vol. 53 (mdo sde, ta), folios 1.b–339.a.

rab tu ’byung ba’ gzhi (Pravrjyāvastu). Toh 1, chap. 1. Degé Kangyur vol. 1 (’dul ba, ka), folios 1.a–131.a. English translation in Miller (2018).

rig sngags kyi rgyal mo rma bya chen mo (Mahāmāyūrīvidyārājñi). Toh 559, Degé Kangyur, vol. 90 (rgyud ’bum, pha), folios 87.b–117.a.

las brgya pa (Karmaśataka). Toh 340, Degé Kangyur vol. 73 (mdo sde, ha), folios 1.b–309.a; vol. 74 (mdo sde, a), folios 1.b–128.b. English translation in Jamspal and Fischer 2020.

gsang sngags kyi rjes su ’brang ba chen mo’i sgrub thabs (Mahāmantrānusāriṇīsādhana). Toh 3254, Degé Tengyur vol. 76 (rgyud, bu), folio 15.b.

so sor thar pa’i mdo (Prātimokṣasūtra). Toh 2, Degé Kangyur vol. 5 (’dul ba, ca), folios 1.a–20.b.

Kalyāṇamitra. lung phran tshegs kyi rnam par bshad pa (Āgamakṣudrakavyākhyāna). Toh 4115, Degé Tengyur vol. 158 (’dul ba, dzu), folios 1.b–232.a.

Śamathadeva. chos mngon pa’i mdzod kyi ’grel bshad nye bar mkho ba (Abhidharmakośaṭīkopāyikā). Toh 4094, Degé Tengyur vol. 146 (mngon pa, ja), folios 1.b–287.a; vol 147 (mngon pa, ngu), folios 1.b–95.a.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.

‍—‍—‍—. rnam par bshad pa’i rigs pa (Vyākhyāyukti). Toh 4061, Degé Tengyur vol. 136 (sems tsam, shi), folios 29.a–134.b.

Yaśomitra. chos mngon pa’i mdzod kyi ’grel bshad (Abhidharmakośaṭīkā). Toh 4092, Degé Tengyur vol. 142 (mngon pa, gu), folios 1.b–330.a; vol. 143 (mngon pa, ngu), folios 1.b–333.a.

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The Chapter on Medicines Introduction

Toh 1-6

The Chapter on Medicines
Introduction