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སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter Three

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Palgyi Lhünpo
  • Sarvajñādeva
  • Vidyākaraprabha
  • Dharmākara
  • Paltsek

Imprint

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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 1.1.5 (2025)

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co.

Table of Contents

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

s.

Summary

s.­1

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


ac.

Acknowledgements

ac.­1

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

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


ac.­2

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


i.

Introduction

i.­1

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


Text Body

The Translation
From The Chapters on Monastic Discipline
The Chapter on Medicines

p.

General Summary of the Contents of the Chapter on Medicines

[V1] [F.277.b]


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

The entire chapter is thus summarized.


1.

Chapter One

1.­1

Summary of Contents:

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

I. The Authorization of Medicines

1.­2

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

II. Fat

III. Scabies

IV. Collyrium

V. A Man Gone Mad32

VI. Pilinda33

VII. Revata

A. Rice Flour and Guḍa

B. Barley Flour and Guḍa

VIII. Sauvīraka


2.

Chapter Two

2.­1

Summary of Contents:

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

I. Mahāsenā

2.­2

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


2.­3

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

II. Flesh41

A. Elephant Flesh

B. Nāga Flesh

III. Hemorrhoids

IV. One Who Has a Wind Illness

V. Pūrṇa60

VI. Agnidatta

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

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


3.

Chapter Three

3.­1

Summary of Contents:119

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

I. Rājagṛha

A. The Disaster of Rājagṛha and Its End

3.­2

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


3.­3

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

3.­4

His mother, Vaidehī, told him, “My son, do not perform disrespectful acts toward the Blessed One. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us. Thanks to the Blessed One’s power, the people of the countries of Aṅga and Magadha have been rich and enjoyed themselves.”123

3.­5

In an agitated state of mind, he replied, “Will a country where the Blessed One is not staying become ruined and uninhabited?” All his mother’s attempts to stop him were in vain.

3.­6

The Blessed One thought, “Since this Prince Ajātaśatru has performed a number of nonmeritorious acts, now is not a good time for me to establish him in rootless faith.124 Therefore I shall go to Śrāvastī.” Thereupon the Blessed One, with the community of disciples, traveled toward Śrāvastī. In due course, he arrived in Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park.

3.­7

Neighboring minor kings heard that since Ajātaśatru had performed disrespectful acts toward the Blessed One, the Blessed One had become concerned about such disrespectful acts, left Rājagṛha, and arrived in Śrāvastī. They thought, “For the time being, that sinful king, after having killed his father who was a righteous Dharma king, is not content and has performed disrespectful acts toward the Blessed One, who is venerated by gods, asuras, and humans. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One left Rājagṛha and arrived in Śrāvastī. Therefore, by whatever means, we shall dethrone him.”

3.­8

They sent messengers to each other and unified their efforts, prepared an army consisting of four divisions, and set off for Rājagṛha with an elephant division, [F.14.a] a horse division, a chariot division, and an infantry division. They damaged the crops and camped around the city.

3.­9

The nāga king Apalāla also damaged other crops by causing hail. Because the five hundred hot springs, fountains, lakes, and ponds had dried up, there was a famine. The rest of the water supply was polluted with poison by the neighboring minor kings. Then, as if throwing ash on the wound of Ajātaśatru, who could not bear his pain and was frightened, nonhuman beings took the opportunity to cause an epidemic, and then funeral biers jostled with one another. King Ajātaśatru, his mind confused by the hundreds of losses, was plunged into grief, resting his cheek on his hand. Vaidehī asked him, “My son, why are you plunged into grief?”

3.­10

“Mother, I have suffered hundreds of losses.”

“My son, did I not once tell you, ‘Do not perform disrespectful acts toward the Blessed One. [B26] Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us’? That’s why!”

3.­11

“Mother, what should I do about it?”

“My son, beg the Blessed One for forgiveness.”

3.­12

“Mother, I cannot go into the presence of the Blessed One.”

“My son, have you not heard that the buddhas, the blessed ones, accept being cut by an adze and being anointed with sandal paste as the same, and have abandoned anger and attachment? If one cut the Blessed One’s arm with an adze and anointed his other arm with gośīrṣacandana, the Blessed One would feel neither attachment nor anger toward him.”

3.­13

Then King Ajātaśatru, son of Vaidehī, [F.14.b] ordered a man, “Go now to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: “Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.” ’ ”

“Certainly, Your Majesty,” replied the man to Ajātaśatru, the king of Magadha, and departed.

3.­14

The man in due course arrived in Śrāvastī and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the man said to the Blessed One, “Honored One, King Ajātaśatru, son of Vaidehī, bows low until his forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness … and living in vigor and comfort.”

“I hope you and Ajātaśatru, the king of Magadha, son of Vaidehī, are living in comfort, too.”

3.­15

“Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: ‘Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.’ ”

3.­16

The Blessed One assented to the man by remaining silent. Then the man, knowing that the Blessed One had assented by remaining silent, [F.15.a] departed from the Blessed One’s presence.

3.­17

Thereafter the Blessed One stayed in Śrāvastī as long as he wished, and then traveled toward Rājagṛha with the community of disciples. In due course, he arrived in the country of Magadha.

3.­18

By the power of the Blessed One, the gods who send wind dried up the waters that had been polluted with poison. The gods who bring rain filled the land with water of the eight good qualities. The gods brought rain. The gods who have faith in the Buddha expelled the nonhuman beings from Rājagṛha and the epidemic ceased. When the neighboring minor kings heard that the Blessed One had come, they ended their siege of the city and left. Merchants displayed their merchandise. Each craftsman began to work. Merchants and caravan leaders living in each country began to enter Rājagṛha bringing their merchandise. The harvest became abundant. The great state of the Blessed One was proclaimed in wide streets, in small streets, at three-forked roads, and at crossroads. Non-Buddhist ascetics became timid. People were very pleased.

3.­19

When Ajātaśatru, the king of Magadha, son of Vaidehī, heard that the Blessed One had come to the country of Magadha, he was pleased, he rejoiced, he was very pleased, he was highly pleased, and he felt happy. He instructed his ministers, “Sirs, today decorate the road for three and a half yojanas and beautify the cities for the sake of the Blessed One. In the whole city of Rājagṛha, remove the stones, pebbles, and gravel, sprinkle sandalwood water, and hang many silk tassels. Set out sweet-smelling censers [F.15.b] and set up parasols and banners. At various intervals make beautiful houses of flowers.”

3.­20

“Certainly, Your Majesty,” replied the ministers to Ajātaśatru, the king of Magadha, son of Vaidehī, and they completed everything thoroughly.

3.­21

Then Ajātaśatru, the king of Magadha, son of Vaidehī, with the majesty of a great king and the power of a great king, went to meet the Blessed One by himself along with his army of four divisions.

3.­22

Then the Blessed One,125 who was self-controlled and followed by a self-controlled assembly, who was calm and followed by a calm assembly, who was peaceful and followed by a peaceful assembly, who was excellently self-controlled and followed by an excellently self-controlled assembly, who was an arhat and followed by an assembly of arhats, who was free from desire and followed by an assembly free from desire, who was beautiful and followed by a beautiful assembly, like a bull surrounded by bullocks, like an elephant surrounded by young elephants, like a lion surrounded by a pride of beasts, like a king of haṃsas surrounded by a flock of haṃsas, like a garuḍa surrounded by a flock of birds, like a brahmin surrounded by a group of his disciples, like an excellent physician surrounded by a group of patients, like a hero surrounded by a group of soldiers, like a guide surrounded by a group of visitors, like a caravan leader surrounded by a group of merchants, like a guild head surrounded by his kinsmen, like a minor king surrounded by a group of his ministers, like a wheel-turning king surrounded by his thousand sons, like the moon surrounded by the group of lunar mansions, like the sun surrounded by a thousand lights, like Dhṛtarāṣṭra surrounded by a group of gandharvas, like Virūḍhaka surrounded by a group of kumbhāṇḍas, like Virūpākṣa surrounded by a group of nāgas, like Vaiśravaṇa surrounded by a group of yakṣas, like Vemacitra surrounded by a group of asuras, like Śakra surrounded by the group of Thirty-Three Gods, [F.16.a] like Brahmā surrounded by a group of gods attendant on Brahmā, like the immovable ocean, like a rain cloud, like the best of elephants free from rutting, exhibiting an undisturbed manner and behavior because his senses were completely restrained, fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, beautiful like a moving mountain of jewels with a radiance surpassing a thousand suns, and having the ten powers, four types of self-confidence, three unshared applications of mindfulness, and great compassion, arrived at the city of Rājagṛha followed by a large community of monks, Ajātaśatru the king of Magadha and son of Vaidehī, and hundreds of thousands of gods.

3.­23

At the moment the Blessed One entered Rājagṛha and, with a specific intention, placed his right foot on the threshold of the city gate, the great earth quaked in six ways. This great earth quaked, quaked furiously, and quaked absolutely furiously. It roared, roared furiously, and roared absolutely furiously. When the eastern side rose, the western side sank. When the western side rose, the eastern side sank. When the southern side rose, the northern side sank. When the northern side rose, the southern side sank. When the periphery rose, the middle sank. When the middle rose, the periphery sank. This whole world, along with the interstices between the worlds, was illuminated by a huge light. Gods beat drums in the air. Gods in the sky scattered divine flowers such as utpala, padma, kumuda, and puṇḍarīka; agaru powder, tagara powder, and powder from the tamāla leaf; divine mandārava flowers; [F.16.b] and garments. When the Blessed One came to the city, these wonders occurred. In addition, narrow places became wide, low places rose, and high places sank; elephants roared, horses roared, and bulls also roared; various musical instruments in houses sounded of their own accord without being struck; blind people could see, deaf people could hear, mute people could speak, and those who had other imperfect faculties gained the perfection of each faculty; and the drunk became sober, those who had taken poison recovered from the effect of the poison, those who were angry with each other became friendly, pregnant women bore their children safely, those who had been confined in prison were freed, and those who lacked property obtained property.


3.­24

Having seen such prosperity, a lay brother spoke this verse:

“In the country where the Lord of the World appears,
There are no crop failures, epidemics, or external attacks,
The gods bring rain, people make merit,
And hundreds of wonders occur there.”
3.­25

Thereupon the Blessed One entered Rājagṛha and relieved the people. He then left Rājagṛha and entered the Bamboo Grove.

3.­26

Then Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Ajātaśatru, the king of Magadha, son of Vaidehī, [F.17.a] and was then silent. Ajātaśatru, the king of Magadha, son of Vaidehī, then praised and rejoiced in the words of the Blessed One. He rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of the requisites for three months, namely, robes, almsfood, bedding and seats, and medicines for the sick.”

3.­27

The Blessed One gave his assent to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Then Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, rose from his seat, and departed. The Blessed One with the community of monks was then provided by Ajātaśatru, the king of Magadha, son of Vaidehī, with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, for three months.

B. The Epidemic in Vaiśālī126

3.­28

After that, the epidemic was eradicated by the gods who had faith in the Buddha; it left Rājagṛha but appeared in a place named Guṃjika. When it entered Vaiśālī, the people of Vaiśālī suffered from the epidemic and funeral biers jostled one another.

3.­29

There was a brahmin in Vaiśālī named Tomara, who was the chief priest of the country. In a dream, a god living in Vaiśālī said:

3.­30
“If the Blessed One, the supreme tamer of people to be tamed,
The joy of the lineage of the Śākyans,
Comes to Vaiśālī, [F.17.b]
Harm will cease.”
3.­31

After the night had passed, Tomara said to the people of the Licchavi clan in Vaiśālī, “Sirs, I dreamed such-and-such a dream.”

3.­32

“Sirs, what should we do about it?” they wondered. “Whom shall we send as a messenger to the Blessed One?” They conferred with each other and said, “This chief priest Tomara is himself capable in everything and he loves us. We shall send him.” They said to him, “Go to the Blessed One. When you have arrived, bow low on our behalf until your forehead touches the Blessed One’s feet, and then ask if the Blessed One is free from trouble, free from illness . . . . Then say, ‘Honored One, this is a message from the people of Vaiśālī: “May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

3.­33

“Sirs,” he said, “since Ajātaśatru, the king of Magadha, son of Vaidehī, has sought to do harm to you and been your enemy for many years, I am afraid he may do harm to me.”


3.­34

They answered with this verse:

“Even at a time of war against another country,
It is said that messengers are not killed.
Needless to say, nobody will kill you,
Because you are a messenger to the Victor.”
3.­35

Thereupon the chief priest Tomara performed various rituals that bring good fortune, blessings, and well-being, and in due course arrived in Rājagṛha. After he was fully rested, he went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When he had sat down to one side, the chief priest Tomara [F.18.a] said to the Blessed One, “O Gautama, the people of Vaiśālī bow low until their foreheads touch the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort.”

3.­36

“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”

“O Gautama, this is a message from the people of Vaiśālī: ‘May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

3.­37

“Tomara,” replied the Blessed One, “together with the community of disciples, I am being provided with all the requisites for three months by Ajātaśatru, the king of Magadha, son of Vaidehī. So, ask the king for permission. If the king permits it, I shall go as you have asked.”

3.­38

Tomara sent a message to the people of Vaiśālī that the Blessed One had spoken thus. The people of Vaiśālī returned a message: “Then you should go to Ajātaśatru, the king of Magadha, son of Vaidehī. When you arrive, ask on our behalf if Ajātaśatru, the king of Magadha, son of Vaidehī is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort. Then say this: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

3.­39

Then the chief priest Tomara asked himself, “Should I first contact the king, or his ministers?” [F.18.b] He thought, “Some people say, ‘Do not make contact directly. You should contact those who help you contact the person.’ In short, I should contact the ministers.”

3.­40

And so he did try to contact the ministers. The ministers then inquired of him, “O Chief Priest, for what business have you come?”

“Sirs,” he replied, “I came to ask His Majesty a favor for the Blessed One. Please help me.”

“Certainly. Come when we call you,” they said.

3.­41

Thereupon they found an appropriate time and called him. The chief priest Tomara then went to Ajātaśatru, the king of Magadha, son of Vaidehī. When he arrived, he wished Ajātaśatru, the king of Magadha, son of Vaidehī, victory and long life and sat to one side. When he had sat to one side, the chief priest Tomara said to Ajātaśatru, the king of Magadha, son of Vaidehī, “Your Majesty, the people of Vaiśālī ask whether Your Majesty is free from trouble . . . .”

3.­42

“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”

“Your Majesty, this is a message from the people of Vaiśālī: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’”

3.­43

“Tomara,” said the king, “I have long thought, ‘Oh, why shouldn’t the land of Vaiśālī become uninhabited?’ If the land of Vaiśālī becomes uninhabited, it will happen that I obtain without difficulty the very thing for which I have hoped.”

3.­44

When the king had spoken thus, Tomara departed. The ministers [F.19.a] said, “Your Majesty, does the Blessed One abandon any living being?”

“No, sirs, he does not.”

3.­45

“Then Your Majesty is performing a disrespectful act toward the Blessed One. Whether Your Majesty permits the Blessed One or not, the Blessed One will go out of compassion for the beings in Vaiśālī.”

“Sirs, I did not know that,” said the king. “Call Tomara back, then.”

3.­46

They called Tomara back and the king said to him, “Tomara, I promise I will permit the Blessed One to go. I will permit this if the people of Vaiśālī venerate and serve the Blessed One as I do.”

Tomara then sent a message to the people of Vaiśālī: “The king has spoken thus.”

3.­47

The people said, “While the king has venerated and served the Blessed One only by himself, why would we, who are many, not do so?” They sent a message back: “Ask the Blessed One to come, and we will venerate and serve the Blessed One as a noble one more beautifully than the king did.” Tomara then informed the king of this.

3.­48

Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, Ajātaśatru, the king of Magadha, son of Vaidehī, said to the Blessed One, “Honored One, I wish to provide the Blessed One together with the community of monks with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, throughout my life, [F.19.b] but the Blessed One will not permit it out of compassion for other beings. May the Blessed One then assent to my offer of a meal.”

3.­49

The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, rose from his seat, bowed low until his forehead touched the Blessed One’s feet, and departed.

3.­50

Thereupon127 Ajātaśatru, the king of Magadha, son of Vaidehī, prepared a pure and fine meal during the night. The next morning he let the Blessed One know the time by messenger: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.”

3.­51

Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the king held a golden pitcher and asked the Blessed One a favor: “Honored One, the Blessed One has converted a lot of wicked nāgas and wicked yakṣas. Honored One, this nāga king Apalāla has, for a long time, been hostile toward us who are not hostile, adversarial toward us who are not adversarial, and injurious to us who have not been injurious, and he wasted our crops that had just grown. May the Blessed One have compassion and excellently convert the nāga king Apalāla.”128

3.­52

The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Thereupon the Blessed One assigned the rewards of the offerings to Ajātaśatru, the king of Magadha, son of Vaidehī, and departed. When he arrived at the monastery, the Blessed One sat on the seat prepared for him in front of the community of monks. When he had sat down, the Blessed One said to the venerable Ānanda,129 “Ānanda, let us go to convert the nāga king [F.20.a] Apalāla in the northern region. There are five advantages of the northern region. What are the five? There are abundant flowers; there are abundant fruits; there is abundant water; there is sufficient almsfood; and there are honest people.”130 When he had said this, the Blessed One entered the monastery to go into seclusion.

3.­53

Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, ordered that the road from Rājagṛha to the Ganges and the cities in the country of Magadha all be cleaned: all the stones, pebbles, and gravel be removed; sandalwood water be sprinkled; sweet-smelling censers be set out; many silk tassels be hung; and at various intervals beautiful houses made of flowers be prepared. The people of the Licchavi clan in Vaiśālī had the road from the Ganges to Vaiśālī and the cities cleaned more beautifully than he did.

3.­54

Then in the evening the Blessed One arose from his seclusion and said to the venerable Ānanda, “Ānanda, let us go to Nālandā.”

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

II. Nālandā131

3.­55

Thereupon the Blessed One, traveling through the country of Magadha, arrived in Nālandā, and stayed in a mango forest named Prāvārika near Nālandā.


3.­56

At that time, there lived a wandering mendicant named Reed Merchant, who was old, aged, elderly‍—a hundred and twenty years old. He was treated with honor, looked up to, esteemed, venerated, and paid homage to as a worthy man. Now, a god who had once been a friend, companion, relative, and relation of the wandering mendicant Reed Merchant thought, “If I say to the wandering mendicant Reed Merchant, [F.20.b] ‘O ṛṣi, lead now the pure life in the presence of the Blessed One,’ he will never listen to me. Now I will go to him and make him ponder some questions.”

3.­57

The god then went to the wandering mendicant Reed Merchant. When he arrived, he said to the wandering mendicant Reed Merchant, “O ṛṣi, now accept and ponder these questions from me: How should you recognize a person who pretends to be a friend while he is not in fact a friend? How should you know a friend who loves you as much as himself? For the sake of what should you enter into renunciation? How should you attain freedom from illness? O ṛṣi, hold these questions in your mind, and if someone answers them and thereby pleases you, you should lead the pure life in the presence of that person.” He then disappeared from there.

3.­58

Then the wandering mendicant Reed Merchant, having accepted and pondered the questions from the god, went to Pūraṇa Kāśyapa. When he arrived, he considered the questions in his mind in front of Pūraṇa Kāśyapa: “How should I recognize a person who pretends to be a friend while he is not in fact a friend? . . . . How should I attain freedom from illness?” Pūraṇa Kāśyapa did not know or understand the questions being considered in the mendicant’s mind, let alone answer them. Then the wandering mendicant Reed Merchant thought, “Pūraṇa Kāśyapa did not know or understand the questions considered in my mind, let alone answer them.”

3.­59

He went to Maskarī Gośālīputra, Saṃjayī Vairaṭṭīputra, Ajita Keśakambala, and Nirgrantha Jñātiputra. When he arrived, he considered the questions in his mind in front of Nirgrantha Jñātiputra: [F.21.a] “How should I recognize a person who pretends to be a friend while he is not in fact a friend?” . . . . He thought, “Nirgrantha Jñātiputra did not know or understand the questions considered in my mind, let alone answer them, either.”

3.­60

Then the wandering mendicant Reed Merchant thought, “What is the use of my going forth under one who cannot answer the questions being considered in my mind? Since my kinsmen have many possessions, I shall now stay at home, enjoy the objects of desire, give donations, and make merit.” Yet this idea also occurred to him: “Now I shall go to the śramaṇa Gautama.”

3.­61

When he had departed, he again thought, “For the time being, Pūraṇa Kāśyapa … and Nirgrantha Jñātiputra, who are aged śramaṇas and brahmins, did not know or understand the questions being considered in my mind. Needless to say, the śramaṇa Gautama, who is younger and has only recently gone forth, will not either.”

3.­62

When he had started to turn back, he again thought, “I have heard from my teachers of conduct, who were old, aged, and elderly, former wandering mendicants, that one should not despise a young monk, one should not slight a young monk, since even a young monk can become one who has great force and great power.”132

3.­63

He then went to the Blessed One. When he arrived, he considered the questions in his mind in front of the Blessed One: “How should I recognize a person who pretends to be a friend while he is not in fact a friend? . . . . How should I attain freedom from illness?”

3.­64

The Blessed One, knowing the wandering mendicant Reed Merchant’s mind with his own mind, [F.21.b] then at that time spoke these verses:133

3.­65
“One who, condemning his friend in the presence of other people,
Says, ‘He exhausted me,’
And acts with regard to high and low status,
Should be known not to be your friend.
3.­66
“One who, speaking untrue words
To his friends,
Does not do what he has said
Is also well known by the wise.
3.­67

“You should know that such a person is a person who pretends to be a friend while he is not in fact a friend. How should you know a friend who loves you as much as himself?

3.­68
“One who is always shrewd
And watching opportunistically is not your friend.
In this world, one whose mind is equal to yours,
And who is never separated from you by others, is your friend.
3.­69

“You should know such a person is a friend who loves you as much as himself. For the sake of what should you enter into renunciation?

3.­70
“To be one who, abandoning completely that to which he had been attached,
Sees the fruits of acts
And meditates on peace,
Which causes pleasure and leads to an exalted status.
3.­71

“You should meditate, seeking it. How should you attain freedom from illness?

3.­72
“One who, knowing the taste of
Complete solitude and the taste of peace,
Savors the joy of the Dharma
Becomes one free from illness and sin.
3.­73

“You will attain freedom from illness in such a way.”


3.­74

Then the wandering mendicant Reed Merchant thought, “My mind was known by the śramaṇa Gautama’s mind.” He said to the Blessed One, “Gautama, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. Blessed One, I will lead the pure life in the presence of the śramaṇa Gautama.”

3.­75

The wandering mendicant Reed Merchant went forth and was ordained a monk in the well-taught Dharma and Vinaya. After having thus gone forth, the venerable … became an arhat whose mind had been completely liberated.134 [F.22.a]

3.­76

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

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

III. Veṇuyaṣṭikā135

3.­77

Thereupon the Blessed One, together with the community of monks, stayed overnight at Veṇuyaṣṭikā, which was a residence of the king. Then the Blessed One said to the monks, “Monks, you and I have transmigrated through this difficult course because we did not know, see, comprehend, or realize the four truths of the noble ones. What are the four? You and I have transmigrated … because we did not know, see … the truth of the noble ones that is suffering. You and I have transmigrated … because we did not know, see … the truths of the noble ones that are the origination of suffering, the cessation of suffering,136 and the path to the cessation of suffering. Since I have cut off desire for existence through reflecting on and comprehending the truth of the noble ones that is suffering, my births have been exhausted and now I will have no further existence. Since I have cut off desire for existence through reflecting on and comprehending the truths of the noble ones that are the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, my births have been exhausted and now I have no further existence.”


3.­78

Thus said the Blessed One. Thus said the Sugata. Thus said the Teacher.

“You and I have transmigrated
Through this difficult course
Because we did not see
The four truths of the noble ones as they are.
3.­79
“Having seen those truths,
I cut off desire for existence
And my births were exhausted. [F.22.b]
Now I will have no further lives.”
3.­80

Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.

IV. Pāṭali Village

A. The Sermon at Pāṭali Village

3.­81

Thereupon137 the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Pāṭali Village.”

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

3.­82

The Blessed One, traveling through the country of Magadha, then arrived in Pāṭali Village. He stayed at the Pāṭalaka Shrine in Pāṭali Village.

3.­83

When the brahmins and householders in Pāṭali Village heard that the Blessed One, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine, they met together, flocked together, left Pāṭali Village, and went to the Blessed One. When they had arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One said to the brahmins and householders in Pāṭali Village,138 “Brahmins and householders, these five are the faults of being careless. What are the five?

3.­84

“Brahmins and householders, because of living carelessly, you will lose many possessions. Brahmins and householders, it is the first fault of being careless that, because of living carelessly, you will lose many possessions.

3.­85

“Brahmins and householders, because of living carelessly, also your sinfulness, infamy, and bad name and reputation will be known in all directions. Brahmins and householders, [F.23.a] it is the second fault of being careless that, because of living carelessly, your sinfulness, infamy, and bad name and reputation will be known in all directions.

3.­86

“Brahmins and householders, because of living carelessly, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly being nervous, unhappy, and frightened. Brahmins and householders, it is the third fault of being careless that, because of living carelessly, to whatever assemblies you go … being … frightened.

3.­87

“Brahmins and householders, because of living carelessly, also you will die full of regret. Brahmins and householders, it is the fourth fault of being careless that, because of living carelessly, you will die full of regret.

3.­88

“Brahmins and householders, because of living carelessly, also after dying in a certain body you will descend to the inferior states, inferior modes of existence, and be born in hell. Brahmins and householders, it is the fifth fault of being careless that, because of living carelessly, after dying in a certain body you will descend to inferior states, inferior modes of existence, and be born in hell.

3.­89

“Brahmins and householders, these five are the benefits of being careful. What are the five?

“Brahmins and householders, because of living carefully, you will not lose many possessions. [F.23.b] Brahmins and householders, it is the first benefit of being careful that, because of living carefully, you will not lose many possessions.

3.­90

“Brahmins and householders, because of living carefully, also your goodness, fame, and good name and reputation will be known in all directions. Brahmins and householders, it is the second benefit of being careful that, because of living carefully, your goodness, fame, and good name and reputation will be known in all directions.

3.­91

“Brahmins and householders, because of living carefully, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly not nervous but happy and unafraid. Brahmins and householders, it is the third benefit of being careful that, because of living carefully, to whatever assemblies you go … and unafraid.

3.­92

“Brahmins and householders, because of living carefully, also you will die without regret. Brahmins and householders, it is the fourth benefit of being careful that, because of living carefully, you will die without regret.

3.­93

“Brahmins and householders, because of living carefully, also you will ascend from a certain body and be born among the gods in the heavens. Brahmins and householders, it is the fifth benefit of being careful that, because of living carefully, you will ascend from a certain body and [F.24.a] be born among the gods in the heavens.”

3.­94

Thereupon the brahmins and householders in Pāṭali Village rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “O Blessed One, please spend the night in our residence.”

3.­95

The Blessed One assented to the brahmins and householders in Pāṭali Village by remaining silent. Then the brahmins and householders in Pāṭali Village, knowing that the Blessed One had assented by remaining silent, bowed low until their foreheads touched the Blessed One’s feet, and departed from the Blessed One’s presence.

B. The Donation by the Brahmin Varśākāra

3.­96

The brahmin Varśākāra, chief minister of Magadha, heard that the śramaṇa Gautama, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine in Pāṭali Village, and that the brahmins and householders in Pāṭali Village were serving him. Upon hearing this,139 he left Pāṭali Village riding an entirely white chariot pulled by mares, carrying a golden water jar with a handle, and surrounded and followed by young brahmins, and he went to see and serve the Blessed One. Having gone as far as he could go by vehicle, he alighted from the vehicle, entered the park on foot, and went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When the brahmin had sat down to one side, the Blessed One, [F.24.b] through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha. After he had instructed, inspired, encouraged, and delighted him in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. The brahmin Varśākāra, chief minister of Magadha, then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One Gautama with the community of monks assent to my offer of a meal at my house tomorrow.”

3.­97

The Blessed One assented to the brahmin Varśākāra, chief minister of Magadha, by remaining silent. Then the brahmin Varśākāra, chief minister of Magadha, knowing that the Blessed One had assented by remaining silent, departed from the Blessed One’s presence.

3.­98

Thereupon the Blessed One, knowing it was not long after the brahmin Varśākāra, chief minister of Magadha, had departed, went to the residence. When he arrived, he washed his feet outside the residence, entered, sat on the prepared seat, stretched his back, and focused his mind on a point in front of himself. While the Blessed One was dwelling for the day in the residence, he saw with his divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village.140 Upon seeing this, he arose in the evening from his seclusion, left the residence, and sat [F.25.a] on the seat prepared for him in front of the community of monks in the shade of the residence. After he had sat down, the Blessed One said to the venerable Ānanda, “Ānanda, who have you heard is going to build a city in Pāṭali Village?”

“Honored One, I have heard that it is the brahmin Varśākāra, chief minister of Magadha.”

3.­99

“Good, good, Ānanda! Ānanda, the brahmin Varśākāra, chief minister of Magadha, is wise as if he had consulted the Thirty-Three Gods. Ānanda, when I was dwelling for the day in the residence here, I saw with my divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village. Ānanda, wherever gods of great power cover the ground, people of great power intend to live. Wherever gods of middling and average power cover the ground, people of middling and average power intend to live. Ānanda, because in this place gods of great power are covering the ground, people of great power will intend to live in this place. Ānanda, this city of Pāṭaliputra will be the best of places for trading as long as there are noble dwelling places and noble conduct. However, Ānanda, you should know that there will be three types of danger here, namely, the dangers of fire, water, and civil war.”141

3.­100

Thereupon the brahmin Varśākāra, chief minister of Magadha, prepared a pure and fine meal during the night . . . . Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the brahmin held a golden pitcher, [F.25.b] sat down in front of the Blessed One, and asked a favor: “O Gautama, please assign the outcome of the merits, the outcome of the virtue, and the roots of happiness that will be generated from this offering to the gods living in Pāṭali for the sake of their everlasting prosperity, benefit, and happiness.”


3.­101

The Blessed One then spoke these verses:142

“One who has faith
And venerates the gods
Practices as the Teacher taught,
And he is praised by the buddhas.
3.­102
“One who is wise and attentive should,
Where he prepares his residence,
Offer a meal to a virtuous one
And thereupon assign the rewards of the offering to the gods.
3.­103
“Such people will be respected due to their respect
And venerated due to their veneration.
Then the gods will love him
Just as a mother loves a son born from her own womb.
One who is loved by the gods
Will see happiness.”
3.­104

Thereupon the Blessed One, having instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha, through talk consistent with the Dharma, rose from his seat and departed.

3.­105

The brahmin Varśākāra, chief minister of Magadha, then relinquished all the leftovers of the meal and followed the Blessed One. He thought to himself, “I will name the gate of Pāṭali Village through which the Blessed One Gautama leaves ‘Gautama Gate.’ And I will also name the ford where he crosses the Ganges ‘Gautama Ford.’ ”

3.­106

The Blessed One, knowing the mind of the brahmin Varśākāra, chief minister of Magadha, with his own mind, went through Pāṭali Village [F.26.a] to the north and arrived where the Ganges was located.

C. The Donation of Parasols

3.­107

Then King Ajātaśatru, son of Vaidehī, thought, “Now, I am the very person who must make an effort to venerate the Blessed One.” With this thought in mind, he had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

3.­108

The people of the Licchavi clan in Vaiśālī thought, “If this King Ajātaśatru, son of Vaidehī, makes an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

3.­109

The nāgas thought, “If these humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too, even though we nāgas are ones whose bodies are inferior?”143 They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

3.­110

The gods attendant on the Four Great Kings thought, “If these humans, who do not understand merit, make such an effort to venerate the Blessed One more and more, why shouldn’t we, who do understand merit, make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

3.­111

The Thirty-Three Gods thought, “If these gods and humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

3.­112

The Blessed One thought, [F.26.b] “I will exercise my magical powers so that they greatly expand their aspiration.”

Then the Blessed One exercised his magical powers so that each of them thought in their mind, “I am the very person who is raising a parasol over the Blessed One’s head.”

3.­113

Thus, gods and humans there raised twenty-five hundred parasols over the Blessed One, the Completely Awakened One.

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

3.­114

All the monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the Blessed One create that matured to cause gods and humans to raise twenty-five hundred parasols over the head of the Blessed One, the Completely Awakened One?”

3.­115

The Blessed One said, “Monks, the actions were performed and accumulated by the Tathāgata himself . . . .

“…
They bear fruit in embodied beings.
3.­116

“Monks, once there appeared a wheel-turning king named Mahāsudarśana, who had conquered the border regions in the four directions, was a righteous Dharma king, and had attained the seven treasures. The king had ninety-nine sons. Whenever the king went out, he always took all of his sons along. His consorts thought, ‘Since whenever this king goes out, he always takes all of his sons along, we are as good as sonless even though we do have sons. Now let us make it a rule that if one of us conceives a child, she must not inform the king.’

3.­117

“Later, one of the consorts did conceive a child. She was kept in a secret place by the other consorts, and after eight or [F.27.a] nine months a boy was born. He was well proportioned, pleasant to behold, and attractive, with a golden complexion, his head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete. When he grew up, every consort loved the boy as if he were her own son. [B27]

3.­118

“One day King Mahāsudarśana came back from the eastern continent of Videha preceded by the seven treasures, surrounded by a thousand neighboring minor kings, surrounded also by his ninety-nine sons lined up in the shape of a half-moon, and most beautifully shining with his brilliance like the light of a thousand suns. His newest son, who was on the terrace, saw the king and asked his mother, ‘Mother, who is coming there?’

3.­119

“ ‘My son, that is your father, King Mahāsudarśana.’

“ ‘Mother, will I become king when he dies?’

3.­120

“ ‘My son, the king has ninety-nine other sons, and the eldest of them will become king when the king dies. You are the youngest of them.’

“He then requested of her, ‘Mother, if I will not become king when he dies, please allow me to go forth from my home into homelessness with true faith.’

3.­121

“ ‘O son,’ said all the king’s consorts, ‘do not do that, for we love you as if you were the son of each of us.’

“ ‘Mother, I shall certainly go forth.’

3.­122

“Knowing he would certainly insist, they said, ‘O son, then we shall allow it with the promise that when you have attained any good qualities, you will inform us.’

“ ‘I shall do so.’

3.­123

“Having been given permission by them, he went to a solitary place, [F.27.b] generated the thirty-seven aspects of awakening without any instruction by a preceptor or teacher, and actualized the awakening of a self-awakened one. Now a self-awakened one, he thought, ‘Since I must tell those mothers what I have promised to tell them, now I will go and fulfill my former promise.’ Since such great people do not make demonstrations with words but with their bodies, he began to display miracles in their presence, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and asked, ‘O noble one, have you attained these good qualities?’

3.­124

“ ‘Yes, I have.’

“ ‘O noble one, since you wish for almsfood and we wish for merit, please stay in this park, and we shall in due course offer you almsfood.’

3.­125

“The self-awakened one assented, and the women offered the self-awakened one almsfood. The self-awakened one thought, ‘Since I have done what is to be done with this purulent body, I will now enter the realm of emancipation without remainder.’

3.­126

He then soared high into the sky as if a haṃsa king had stretched its wings and displayed miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike, and he entered the realm of peace, which is emancipation without remainder. Thereupon the women piled up pieces of every kind of fragrant wood. Having piled up all the wood, they cremated his body, poured milk on the fire to put it out, and placed the ashes in a golden urn. They built a stūpa for the ashes in the park, adorned it with their necklaces, bracelets, [F.28.a] and various kinds of ornaments, and hung on it parasols, banners, and flags.

3.­127

“Later, King Mahāsudarśana, surrounded by his consorts, went to the park in the forest where the blossoms of the trees were budding in the spring, and haṃsas, cranes, peacocks, parrots, śārikās, cuckoos, and jīvaṃjīvakas were singing. Wandering around the park, he saw the stūpa of the arhat. He asked a guardian of the park, ‘Hey, what is this?’

“ ‘Your Majesty,’ replied the guardian, ‘I do not know. But your consorts know what it is.’

3.­128

“The king then asked his consorts. They threw themselves at his feet and said, ‘Your Majesty, please grant us freedom from the fear of reprisal.’

“ ‘I will give you what you want,’ he replied.

3.­129

“They then explained in detail what had occurred. The king said to them, ‘It was not good of you that you did not tell me when my son longed for kingship. If you had told me, I would have anointed him as king. But I will hang parasols, a crown, and a turban on the stūpa, even though the great one has already been emancipated and has gone.’

3.­130

“Then he hung parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for his son.

3.­131

“What do you think, monks? The one who was King Mahāsudarśana at that time, on that occasion, was indeed me. Because of the maturation of the action performed by me there, namely, my hanging parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for my son, I became a wheel-turning king [F.28.b] twenty-five hundred times. Because of the remains of the action, as a completely awakened one I now had twenty-five hundred parasols, each of which had a hundred spokes, raised over my head by gods and humans. If I had not attained a number of good qualities like these, I would have become a wheel-turning king another twenty-five hundred times. Therefore, I transferred my merit that would mature later so that it would mature and be enjoyed by my disciples. Even if there should be such a serious famine that a droṇa of rice could only be bought for a droṇa of pearls, my disciples will not lack for almsfood.

3.­132

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

3.­133

Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.

V. The Ganges145

3.­134

Ajātaśatru, the king of Magadha, son of Vaidehī, had a bridge of boats placed on the river, and the people of the Licchavi clan in Vaiśālī also made a bridge of boats for the Blessed One. The nāgas thought, “Since the bodies of nāgas are inferior, let us now have the Blessed One cross the Ganges over a bridge of our expanded hoods.” They then made a bridge with their expanded hoods.

3.­135

The Blessed One said to the monks, “Monks, those of you who wish to cross the Ganges over the bridge of boats of Ajātaśatru, the king of Magadha, son of Vaidehī, should go over that. Those of you who wish to go over the bridge of boats of the people of the Licchavi clan in Vaiśālī should go over that. I, [F.29.a] with the monk Ānanda, will cross the Ganges over the bridge of the expanded hoods of the nāgas.”

3.­136

At that time some monks went over the bridge of boats of Ajātaśatru, the king of Magadha, son of Vaidehī. Some went over the bridge of boats of the people of the Licchavi clan in Vaiśālī. And the Blessed One, with the venerable Ānanda, went over the bridge of the expanded hoods of the nāgas.


3.­137

Then a lay brother spoke these verses:146

“Having built bridges and leaving brooks behind, some cross the ocean.
People construct rafts. The wise ford the river.
The Buddha‍—Blessed One, Brahmin‍—who has crossed over the river, stands on dry land.
Monks bathe here. The disciples construct rafts.147
3.­138
“If there is water everywhere,
What need is there for a well?
Having cut off the root of desire,
Who would look for something more to do?”148

VI. Mahāpraṇāda149

A. The Appearance of King Mahāpraṇāda’s Pillar150

3.­139

The Blessed One saw a place of high elevation, and said to the venerable Ānanda, “Ānanda, King Mahāpraṇāda had a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold and covered with various jewels. After he had given donations and made merit, he threw it into the Ganges. Do you want to see it?”

3.­140

“O Blessed One, it is the right time. Sugata, it is the right time. If the Blessed One draws the pillar up, the monks will see it.”

3.­141

The Blessed One then touched the earth with his hand, which was marked with a chakra, swastika, and nandyāvarta and whose fingers were connected with a web; which had been generated by hundreds of merits; and which comforts those who are frightened.

3.­142

The nāgas thought, [F.29.b] “For the sake of what did the Blessed One touch the earth?” Having thought this, they understood that he wished to see the pillar. They then raised it, and the monks all gazed at the pillar, save for the venerable Bhaddālin. As he was one of few desires, he went to a solitary place and remained sewing his robes of refuse rags.

3.­143

Then the Blessed One said to the monks, “Monks, as the pillar is going to sink, grasp its characteristics.” The pillar then sank.

B. The Former Life of the Monk Bhaddālin151

3.­144

The monks asked the Buddha, the Blessed One, “How is it, O Honored One, that while the monks gazed at the pillar, the venerable Bhaddālin, as he is one of few desires, went to a solitary place and remained sewing his robes of refuse rags? Did he do so because he has abandoned desire or because he attended to the pillar before? If it was because he has abandoned desire, there are other people who have also abandoned desire. If it was because he attended to the pillar before, where did he attend to the pillar?”

3.­145

“Monks,” the Blessed One replied, “it was both because he has abandoned desire and because he attended to the pillar before.”

“When in the past did he attend to it?”

3.­146

“Monks, once there was a king named Praṇāda, who was a friend of Śakra, Lord of the Gods. Although he wished for a son, he was sonless. He was plunged into grief, resting his cheek on his hand, and he thought, ‘Though I have accumulated a mass of property, after my death the royal lineage will end since I do not have a son.’

3.­147

“Then Śakra saw him and asked, ‘O my friend, why are you plunged into grief, resting your cheek on your hand?’

“ ‘O Kauśika,’ the king replied, ‘it is because, though I have accumulated such a mass of property, after my death the royal lineage will end since I do not have a son.’

3.­148

“ ‘O my friend,’ said Śakra, [F.30.a] ‘you should not be plunged into grief. If some god is destined to die, I shall make him be reborn as your son.’

3.­149

“It is natural that five omens appear to a god who is destined to die: his garments that have not been worn out become worn out; his garland that has not wilted becomes wilted; a foul odor issues from his body; sweat oozes from his armpits; and he feels uncomfortable on his seat.

3.­150

“Just then, the five omens appeared to a god. Śakra, Lord of the Gods, said to him, ‘O my friend, enter the womb of King Praṇāda’s chief consort.’

3.­151

“ ‘O Kauśika,’ said the god, ‘that is grounds for carelessness. O Kauśika, because kings commit much misconduct, I will, having unlawfully ruled over the kingdom, go to hell, which I do not want.’

“ ‘O my friend, I will remind you,’ Śakra reassured him.

3.­152

“ ‘O Kauśika, gods are careless, since they enjoy much pleasure.’

“ ‘Indeed they are, my friend. But I will remind you.’

3.­153

“The god entered the womb of King Praṇāda’s chief consort. On the day that he entered the womb, a large crowd raised a cry. After eight or nine months, a boy was born. He was well proportioned … and he had a prominent nose. The king’s kinsmen assembled and, wishing to give the baby a name, they said, ‘What name shall we give this boy?’

3.­154

“The kinsmen said, ‘Since on the day that the boy entered the mother’s womb a large crowd raised a cry (nāda), let us name him Mahāpraṇāda.’

3.­155

“Thus the boy was named Mahāpraṇāda. The boy Mahāpraṇāda was entrusted to eight nursemaids …  and he became fully learned in eight kinds of analysis, and he also mastered other kinds of analysis and [F.30.b] reading, and became one whose actions are clear.

3.­156

“ He became fully learned in the various arts and technical skills of kṣatriyas who have been anointed and have attained dominance, mastery, and sovereignty over the kingdom and have conquered vast lands, namely, riding on the neck of an elephant, riding a horse, handling a chariot, handling a sword and a bow and arrow, retreating and advancing, taming elephants, handling a noose, handling a spear, handling a cudgel, clenching the fist, pacing, cutting, tearing, piercing, and the five arts of shooting, namely, shooting from afar, shooting at a sound, shooting at a vital part, shooting without being noticed, and shooting truly.

3.­157

“It is commonplace that a son’s name is not known while his father is alive. Later, King Praṇāda died and Mahāpraṇāda ascended the throne. After having lawfully ruled over the kingdom for a while, he began to rule over the kingdom unlawfully. Then Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’

3.­158

“Then the king, having lawfully ruled over the kingdom for a while, again began to rule over the kingdom unlawfully. Again, Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’

3.­159

“ ‘O Kauśika,’ replied the king, [F.31.a] ‘since we kings enjoy much pleasure, we quickly forget things through carelessness. Please leave a reminder for me, so when I see it, I will certainly give donations and make merit.’

3.­160

“Then Śakra, Lord of the Gods, ordered the god Viśvakarman, ‘O Viśvakarman, go and produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that is a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels.’

3.­161

“The god Viśvakarman then did produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels. King Mahāpraṇāda then had an offering hall built, and appointed Aśoka, his uncle on his mother’s side, as the manager of the pillar.

3.­162

“Thereupon all the people living on the continent of Jambu gathered to see the pillar. They continued to stare at the pillar even while eating their meals and did not do their own work. As a result, the crops failed and the king’s taxes were not paid. When the ministers presented only a small amount of tax to the king, King Mahāpraṇāda asked them, ‘Sirs, why are you presenting only a small amount of tax?’

3.­163

“ ‘Your Majesty, all the people living on the continent of Jambu have gathered to see the pillar. They have continued to stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes have not been paid.’

“ ‘Destroy the pillar’s offering hall!’ ordered the king.

3.­164

“Even after they had destroyed it, the people still gathered there as before, bringing food with them, and they continued to stare at the pillar even while eating their meals [F.31.b] and did not do their own work. Since the crops failed, the taxes were not paid. The king asked them, ‘Sirs, why are the taxes dwindling, even though you have destroyed the offering hall?’

3.­165

“ ‘Your Majesty,’ the ministers responded, ‘the people have still gathered there as before, bringing food with them. They stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes are dwindling.’

3.­166

“Thereupon King Mahāpraṇāda, having given donations and made merit, sank the pillar into the Ganges.

3.­167

“What do you think, monks? That one who was King Mahāpraṇāda’s uncle, Aśoka, was indeed this monk Bhaddālin. And so he once attended to this pillar.”

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

3.­168

“Honored One, on what occasion will this pillar be destroyed?”

“Monks,” the Blessed One explained, “in the future, the human lifespan will be eighty thousand years. Among the people whose lifespan is eighty thousand years, there will appear a king named Śaṅkha, a wheel-turning king who is in control of himself and has conquered the border regions in the four directions, a righteous Dharma king who has attained the seven treasures. His seven treasures will be these: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He will have a thousand sons who will be brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. He will conquer the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accord with the Dharma and impartially. [F.32.a]

3.­169

“King Śaṅkha will have a brahmin named Brahmāyus, who will be chief priest of the country. The brahmin will have a wife named Brahmāvatī. She will, having filled the world with immeasurable love, have a son named Maitreya (Loving). The brahmin Brahmāyus will teach brahmanical mantras to eighty thousand young brahmins. He will entrust the young brahmins to Maitreya, and the young brahmin Maitreya will teach brahmanical mantras to the eighty thousand young brahmins.


3.­170

“Thereupon the Four Great Kings will bring four great treasures, namely:

“Piṅgala from Kaliṅga,
Pāṇḍuka from Mithilā,
Elāpatra from Gāndhāra,
And Śaṅkha from Vārāṇasī,153
3.­171

“and this pillar, and they will offer them to King Śaṅkha. King Śaṅkha will give them to the brahmin Brahmāyus, the brahmin Brahmāyus to the young brahmin Maitreya, and the young brahmin Maitreya to the young brahmins. Thereupon the young brahmins will break the pillar into pieces and divide the pieces. Then the young brahmin Maitreya, having realized the impermanence of the pillar and experienced grief, will go to the forest. On the very day when he goes to the forest, having filled the world with immeasurable love, he will attain supreme knowledge. His name will be the Supremely Perfectly Awakened One Maitreya.

3.­172

“On the very day when the Perfectly Awakened One Maitreya attains supreme knowledge, the seven treasures of King Śaṅkha will disappear. King Śaṅkha will, along with his attendants, eighty thousand minor kings, also go forth, following the Supremely Perfectly Awakened One [F.32.b] Maitreya who himself went forth. His precious woman, Viśākhā, will also go forth along with her eighty thousand female attendants, following the Supremely Perfectly Awakened One Maitreya who himself went forth. The brahmin Brahmāyus will also go forth along with his attendants, the eighty thousand young brahmins, following the Supremely Perfectly Awakened One Maitreya who himself went forth.

3.­173

“Thereupon154 the Perfectly Awakened One Maitreya, surrounded by ninety-six hundred thousand monks,155 will go to Mount Kukkuṭapādaka. Because the whole skeleton of the monk Kāśyapa will be there in the mountain, Mount Kukkuṭapādaka will open itself for the Supremely Perfectly Awakened One Maitreya. Then the Supremely Perfectly Awakened One Maitreya will take the whole skeleton of the monk Kāśyapa with his right hand, place it in his left hand, and teach the Dharma to his disciples: ‘Monks, when the human lifespan was a hundred years, there appeared in the world a teacher called Śākyamuni. Among his disciples, Kāśyapa was said to have been the one who was the best at being content with what he had, being free from avarice, and accomplishing the ascetic practices. He is here. Moreover, after Śākyamuni was completely emancipated, his teachings were collected by this Kāśyapa.’

3.­174

“The monks will see the skeleton and experience grief, thinking, ‘How could such a number of good qualities be attained with such a body?’ Through the experience of grief they will actualize the state of an arhat‍—the ninety-six hundred thousand monks will actualize the state of an arhat and the ascetic practices. Then the pillar will be destroyed.”

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

3.­175

“O Honored One, by what cause and what condition do the two treasures (a wheel-turning king and a buddha) [F.33.a] appear in the world?”157

“It is by the power of an aspiration,” replied the Blessed One.

3.­176

“O Blessed One, where did you make such an aspiration?”

“Monks, once there was a king named Vāsava in the midland region. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.

3.­177

“In the northern region, there was a king named Dhanasaṃmata. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.

3.­178

“One day King Vāsava’s chief priest had a son whose crest (śikhā) was naturally ornamented with jewels (ratna). A great celebration at the boy’s birth was held and he was named Ratnaśikhin.158 Later, having seen the old, the sick, and the dead, he experienced grief and went to the forest. On the very day when he went to the forest, he attained supreme knowledge, and his name became the Perfectly Awakened One Ratnaśikhin.

3.­179

“Then one day King Dhanasaṃmata was sitting on a terrace made of jewels, surrounded by his ministers. He asked the ministers, ‘Sirs, is there any other king like me, whose land is rich, prosperous, peaceful, abundant in food, and full of many people, and in whose land trees are always full of blossoms and fruits, [F.33.b] and the gods bring rain at the appropriate times, and therefore the harvest is exceedingly abundant?’

3.­180

“People who had come from the midland region to the northern region bearing merchandise said, ‘Your Majesty, there is a king named Vāsava in the midland region.’

“As soon as he heard this, King Dhanasaṃmata found it unbearable. Unable to bear it, he ordered his ministers, ‘Sirs, prepare an army consisting of four divisions. I will destroy his land.’

3.­181

“Then King Dhanasaṃmata, having prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, went to the midland region and took up his position on the south bank of the Ganges.

3.­182

“When King Vāsava heard that King Dhanasaṃmata had prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and that he had come to the midland region and taken up his position on the south bank of the Ganges, he also prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and took up his position on the north bank of the Ganges.

3.­183

“The Perfectly Awakened One Ratnaśikhin knew that it was the right time to train these two kings and stayed overnight on the bank of the Ganges. Then the Perfectly Awakened One Ratnaśikhin entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, Śakra, Brahmā, and the other gods understand the Blessed One’s thoughts. Then Śakra, Brahmā, and the other gods [F.34.a] went to the Perfectly Awakened One Ratnaśikhin. Upon their arrival, they bowed low until their foreheads touched the feet of the Perfectly Awakened One Ratnaśikhin, and then they sat down to one side.

3.­184

“King Dhanasaṃmata saw the vast splendor of light created by the figures of the gods, and he asked his ministers, ‘Sirs, what is this vast splendor of light that has appeared in the land of King Vāsava?’

3.­185

“ ‘Your Majesty,’ they answered, ‘the Perfectly Awakened One Ratnaśikhin has appeared in the land of King Vāsava. Śakra, Brahmā, and the other gods have come to see him. Therefore, a vast splendor of light has appeared. He is of great magical power and dignity, and the splendor of light is his dignity.’

3.­186

“King Dhanasaṃmata then asked, ‘Sirs, what harm can I do to a king in whose land has appeared a human field of merit such as is visited even by Śakra, Brahmā, and the other gods?’

3.­187

“He sent a messenger to King Vāsava, saying, ‘O my friend, I will not do anything against you. Come here. You are a man with the great power of merit, and in your land is a human field of merit, the Perfectly Awakened One Ratnaśikhin, who is visited by Śakra, Brahmā, and the other gods. I would rather clasp you around the neck and leave so that we will be content with one another.’

3.­188

“King Vāsava did not trust him. He went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava told the Perfectly Awakened One Ratnaśikhin, [F.34.b] ‘O Honored One, King Dhanasaṃmata sent me a message: “O my friend, I will not do anything against you. Come here. I would rather clasp you around the neck and leave so that we will be content with one another.” What should I do about this?’

3.­189

“ ‘Great King,’ said the Perfectly Awakened One Ratnaśikhin, ‘go there and it will be good for you.’

“‘Blessed One, should I throw myself at his feet?’

“‘Great King, you must throw yourself at the feet of kings who have a great army.’

3.­190

“King Vāsava then rose from his seat, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and departed. He went to King Dhanasaṃmata, and when he arrived, he threw himself at King Dhanasaṃmata’s feet. King Dhanasaṃmata then clasped him around the neck, made peace with him, and departed.

3.­191

“Thereupon King Vāsava went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava asked the Perfectly Awakened One Ratnaśikhin, ‘Honored One, who is the king at whose feet every king throws himself?’

“‘Great King, it is the wheel-turning king.’

3.­192

“ King Vāsava then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said to him, [F.35.a] ‘May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.’

3.­193

“The Perfectly Awakened One Ratnaśikhin assented to King Vāsava by remaining silent. Then King Vāsava, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, departed from the presence of the Perfectly Awakened One Ratnaśikhin. Thereupon King Vāsava prepared a pure and fine meal during the night. The next morning he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’

3.­194

“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Vāsava, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Vāsava then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.35.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin and made this aspiration: ‘O Honored One, may I become a wheel-turning king by this root of merit from my offering.’ Soon after that, he also blew a conch shell (śaṅkha).

3.­195

“Then the Perfectly Awakened One Ratnaśikhin said to King Vāsava, ‘Great King, you will become a wheel-turning king named Śaṅkha when the human lifespan is eighty thousand years.’

3.­196

“Then there was a loud shout. King Dhanasaṃmata heard the shout and asked his ministers, ‘Sirs, there was a shout in the land of King Vāsava. What was it?’

“They investigated it carefully and answered, ‘Your Majesty, because the Perfectly Awakened One Ratnaśikhin predicted King Vāsava would become a wheel-turning king, the people were pleased and delighted and rejoiced. Hence there was a shout.’

3.­197

“Thereupon King Dhanasaṃmata went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Dhanasaṃmata asked the Perfectly Awakened One Ratnaśikhin, ‘O Honored One, at whose feet does every wheel-turning king throw himself?’

“ ‘Great King, it is the Tathāgata, the Arhat, the Perfectly Awakened One.’

3.­198

“ King Dhanasaṃmata then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said, ‘May the Blessed One together with the community of monks [F.36.a] assent to my offer of a meal at my house tomorrow.’

3.­199

“The Perfectly Awakened One Ratnaśikhin assented to King Dhanasaṃmata by remaining silent. Then King Dhanasaṃmata, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then departed from his presence. Thereupon King Dhanasaṃmata prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’

3.­200

“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Dhanasaṃmata, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Dhanasaṃmata then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.36.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin, filled this whole world with immeasurable love, and made this aspiration: ‘May I become a teacher of the world, a tathāgata, an arhat, a perfectly awakened one, by this root of merit from my offering.’

3.­201

“The Perfectly Awakened One Ratnaśikhin said, ‘Great King, you will become the tathāgata, the arhat, the perfectly awakened one named Maitreya when the human lifespan is eighty thousand years.’

3.­202

“Thus, monks, by the power of an aspiration, two treasures will appear in the world at the same time.”

E. The Sermon in Kuṭi Village159

3.­203

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to the village named Kuṭi.”

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

3.­204

And so the Blessed One, traveling through the country of Vṛji, arrived in Kuṭi Village. He stayed in a śiṃśapā forest to the north of Kuṭi Village. Then the Blessed One said to the monks, “Monks, this is moral conduct. This is meditation. This is wisdom. Monks, if you practice moral conduct, your meditation will long endure. If you practice meditation, your wisdom will long endure. If you practice wisdom, your mind will be perfectly liberated from desire, anger, and delusion. A noble disciple whose mind has thus been perfectly liberated will perfectly understand: ‘My defilements have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence after this one.’ ” [F.37.a]

3.­205

Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.

F. The Sermon in Nādikā160

3.­206

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to *Nādikā.”161

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

3.­207

Thereupon the Blessed One, traveling through the country of Vṛji, arrived in Nādikā. He stayed at the ṛṣi Guṃjika’s abode (Guṃjikāvasatha) in Nādikā.

3.­208

At that time, an epidemic had broken out among the people of Nādikā, and the lay brother Karkaṭaka had died. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died.

3.­209

Then in the morning many monks dressed, took their bowls and their robes, and entered Nādikā for alms. When the many monks were walking around Nādikā for alms, they heard that an epidemic had broken out among the people of Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. After hearing this, they walked around Nādikā for alms and then took their meal. After the meal they returned, put their bowls and their robes in order, washed their feet, and went to the Blessed One. When they had gathered, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down, the many monks recounted to the Blessed One, “O Honored One, Blessed One, [F.37.b] in the morning we many monks dressed here, took our bowls and our robes, and entered Nādikā for alms. O Honored One, when we many monks were walking around Nādikā for alms, we heard that an epidemic had broken out among the people here in Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. Honored One, what are their destinies? What are their next births? What are their destinations?”

3.­210

“Monks, the lay brother Karkaṭaka, since he had abandoned the five fetters that bind one to lower states, will have a miraculous birth. There he will be completely emancipated and become a never-returner, one who will naturally never return to this world. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara, since they too had abandoned the five fetters that bind one to lower states, will also have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.

3.­211

“Monks, here in Nādikā two hundred and fifty-one lay brothers have died.162 Since they had also abandoned the five fetters that bind one to lower states, they will have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.

3.­212

“Monks, here in Nādikā three hundred other lay brothers have died. Since they had abandoned the three fetters and restrained desire, anger, and delusion, they are once-returners, those who will, after returning to this world once more, bring their suffering to an end.

3.­213

“Monks, [F.38.a] here in the city of Nādikā five hundred and one other lay brothers have died.163 Since they had abandoned the three fetters, they are stream-enterers, those who will naturally never fall into inferior states, are firmly absorbed in awakening, and will have seven more lives at most. They will be reborn seven times among gods and humans and then bring their suffering to an end.

3.­214

“Monks, it is scornful of the Tathāgata that you ask the Tathāgata about those who have passed away and died. It does not please the Tathāgata. What wonder is there in the fact that someone who is born will die? The nature of phenomena, the enduring reality of phenomena, the element of phenomena endures whether tathāgatas appear or not. The Tathāgata himself, after having completely known and been completely awakened, explains, teaches, establishes, analyzes, interprets, clarifies, expounds‍—correctly and completely expounds‍—the following:164 Because this exists, that arises; because this has been born, that will be born. Conditioned by ignorance, there are actions; conditioned by actions, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense spheres; conditioned by the six sense spheres, there is contact; conditioned by contact, there is perception; conditioned by perception, there is thirst; conditioned by thirst, there is attachment; conditioned by attachment, there is existence; conditioned by existence, there is birth; and conditioned by birth, there arise old age and death, sorrow, lamentation, pain, despair, and distress. Thus, this whole vast mass of suffering arises.

3.­215

“If this does not exist, that does not arise; if this has ceased, that will cease. With the cessation of ignorance, [F.38.b] actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, perception ceases; with the cessation of perception, thirst ceases; with the cessation of thirst, attachment ceases; with the cessation of attachment, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, old age and death, sorrow, lamentation, pain, despair, and distress cease. Thus, this whole vast mass of suffering ceases.

3.­216

“Further, monks, I will teach you a teaching device of the Dharma called mirror of the Dharma. Listen to it well and keep it in mind; I shall teach it.

3.­217

“What is the teaching device of the Dharma called mirror of the Dharma? To understand and have faith in the Buddha, Dharma, and Saṅgha is the teaching device of the Dharma called mirror of the Dharma. Moral conduct pleasing to a noble one is the teaching device of the Dharma called mirror of the Dharma. I said that I would teach you a teaching device of the Dharma called mirror of the Dharma, and this is it.”

G. The Invitation by Āmrapālī165

3.­218

Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Nādikā, and was staying at the ṛṣi Guṃjika’s abode in Nādikā.166 When she heard this, Āmrapālī said to her parrot named Pūrṇamukha, who understood human language, “Come, Pūrṇamukha, go to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘This is a message from Āmrapālī: [F.39.a] “O Honored One, may the Blessed One have compassion for me and come first to my mango grove when you come to Vaiśālī.’ ”

“Certainly,” replied the parrot Pūrṇamukha to Āmrapālī, and he then went to the Blessed One.

3.­219

The boys of the Licchavi clan in Vaiśālī saw the parrot and said, “Sirs, the parrot flying there is the courtesan’s.” They shot arrows at it, but the arrows fell instead upon the boys themselves. The parrot then spoke a verse:

3.­220
“Even at a time of war against another country,
It is said that messengers are not killed.
Needless to say, nobody will kill me,
Because I am a messenger to the Victor.”167
3.­221

The boys also spoke a verse:

“If, by the force of your words, the arrows shot were repulsed,
Needless to say, we will retreat.
Because you are protected by a great magical power,
You should proceed without fear.”
3.­222

Thereupon the parrot Pūrṇamukha went to the Blessed One. When it arrived, it bowed low until its forehead touched the Blessed One’s feet, and then it said to him, “O Honored One, Āmrapālī bows low until her forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness … and living in vigor and comfort.”

“Pūrṇamukha, I hope you and Āmrapālī are living in comfort, too.”

3.­223

“Honored One, this is a message from Āmrapālī: ‘O Honored One, may the Blessed One have compassion on me and come first to my mango grove when you come to Vaiśālī.’”

3.­224

The Blessed One assented to the parrot Pūrṇamukha by remaining silent. Then the parrot Pūrṇamukha, knowing that the Blessed One had assented by remaining silent, [F.39.b] bowed low until its forehead touched the Blessed One’s feet, and departed from the Blessed One’s presence. Soon after it had gained faith in the Blessed One and departed, it was killed by a kite and reborn among the gods attendant on the Four Great Kings.

3.­225

It is natural for gods or goddesses to give rise to three thoughts just after birth, namely, where they died, where they were reborn, and by what action.168 The god observed that he had died in the animal world, that he had been born among the gods attendant on the Four Great Kings, and that this was because his mind was filled with faith in the Blessed One. Then the god who had once been the parrot Pūrṇamukha thought, “Since it would not be appropriate for me to let any days pass before going to see the Blessed One, by all means I will go to see the Blessed One before any days have passed.”

3.­226

Having thought this, the god who had once been the parrot then put on untarnished, swinging earrings, adorned himself with a necklace and a half necklace, filled the front part of his garment with divine utpala, padma, kumuda, puṇḍarīka, and mandārava flowers, and that night went to the Blessed One, displaying his extremely, exceptionally noble figure. When he arrived, he scattered flowers for the Blessed One and sat down in front of him. At that time, by the force of the figure of the god who had once been the parrot, a vast display of light filled the entire neighborhood of Nādikā. [B28]

3.­227

The Blessed One knew the thinking, proclivity, disposition, and nature of the god who had once been the parrot, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. When the god who had once been the parrot had heard the Dharma, he leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and [F.40.a] actualized the fruit of stream-entry. After having seen the truths, he spoke an inspired utterance three times: “O Honored One, what the Blessed One has done for me is what has never been done for me by my mother, father, wife, kinsmen and relatives, a king, gods, ancestral spirits, śramaṇas, or brahmins. You have pulled me out from the states of hell, animals, and hungry ghosts, placed me among the gods and humans, caused me to leave the course of rebirth far behind, dried up the ocean of blood and tears, liberated me from the mountain of bones, shut the gate to inferior states of existence, and opened the gate to heaven and liberation. With the vajra of knowledge I have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

3.­228

Thereupon the god who had once been the parrot rejoiced in and praised the words of the Blessed One. Like a merchant who had obtained merchandise, like a farmer who had gotten a bumper crop, like a warrior who had won a battle, like a patient who had been cured of every disease, he went to his house with the same majesty with which he had come into the presence of the Blessed One.

VII. Vaiśālī

A. The Visit of Āmrapālī169

3.­229

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

“Certainly, O Honored One,” [F.40.b] replied the venerable Ānanda to the Blessed One.

3.­230

And so the Blessed One, traveling through the country of Vṛji, arrived in Vaiśālī, and he stayed in the mango grove in Vaiśālī.170

3.­231

When Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in her own mango grove in Vaiśālī, she adorned herself with every ornament and, surrounded by her female attendants and riding a beautiful vehicle, left Vaiśālī and went to see and serve the Blessed One. Having gone as far as she could go by vehicle, she alighted from the vehicle and entered the park on foot.

3.­232

At that time the Blessed One was preaching the Dharma before a hundred monks. The Blessed One saw Āmrapālī from a distance. When he saw her, the Blessed One said to the monks, “Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this:

3.­233

“How does a monk abide with vigor? Here a monk gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to abandon evil and nonvirtuous states that have arisen. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to prevent evil and nonvirtuous states that have not arisen from arising. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to give rise to virtuous states that have not arisen. He gives [F.41.a] rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to maintain virtuous states that have arisen, protect them from ruin, practice them, give rise to them again, and actualize vast wisdom. If so, that monk is called one who abides with vigor.

3.­234

“How does a monk possess vigilance? Here a monk abides with vigilance in his going back and forth. He abides with vigilance in his watching, observing, bending his body, stretching his body, holding his outer robe, robe, and bowl, walking, standing, sitting, lying down, not sleeping, talking, not talking, sleeping, being tired, and resting.171 If so, that monk is called one who possesses vigilance.

3.­235

“How does a monk possess mindfulness? Here a monk, because he abides with vigor, vigilance, and mindfulness observing the inner body, has abandoned malice and despair toward the world. Because he abides with vigor, vigilance, and mindfulness observing the outer body and the inner and outer body; inner perceptions, outer perceptions, and inner and outer perceptions; the inner mind, the outer mind, and the inner and outer mind; and inner phenomena, outer phenomena, and inner and outer phenomena, he has abandoned malice and despair toward the world. If so, that monk is called one who possesses mindfulness.

3.­236

“Monks, I said, ‘Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this.’ This is it.”

3.­237

Then Āmrapālī went to the Blessed One. When she arrived, she bowed low until her forehead touched the Blessed One’s feet, and then she sat down to one side. When she had sat down, the Blessed One, through talk consistent with the Dharma, instructed, [F.41.b] inspired, encouraged, and delighted Āmrapālī. After he had instructed, inspired, encouraged, and delighted her in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. Then Āmrapālī rose from her seat, draped her upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”

3.­238

The Blessed One assented to Āmrapālī by remaining silent. Then Āmrapālī, knowing that the Blessed One had assented by remaining silent, bowed low until her forehead touched the feet of the Blessed One, and departed from the Blessed One’s presence.

B. The Visit of the Licchavis172

3.­239

When the people of the Licchavi clan in Vaiśālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in the grove of Āmrapālī in Vaiśālī, each of them mounted a chariot or a horse. Some of them prepared horses in blue; blue chariots; blue reins and whips; blue turbans, parasols, and sword sheaths; blue cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in blue. Some of them prepared horses in yellow; yellow chariots; yellow reins and whips; yellow turbans, parasols, and sword sheaths; yellow cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in yellow. Some of them prepared horses in red; red chariots; red reins and whips; red turbans, parasols, [F.42.a] and sword sheaths; red cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in red. Some of them prepared horses in white; white chariots; white reins and whips; white turbans, parasols, and sword sheaths; white cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in white. They left Vaiśālī noisily, speaking loudly, and went to see and serve the Blessed One.

3.­240

When the Blessed One saw the people of the Licchavi clan in Vaiśālī coming from a distance, the Blessed One said to the monks, “Monks, those of you who have not seen the Thirty-Three Gods going to a park should look at the people of the Licchavi clan in Vaiśālī. Why? Monks, the Thirty-Three Gods go to a park like these people of the Licchavi clan in Vaiśālī, with magical power like this, with majesty like this, and in vestments like these.”

3.­241

Having gone as far as they could go by vehicle, they alighted from their vehicles and entered the park on foot. Then the people of the Licchavi clan in Vaiśālī went to the Blessed One. After they had gathered, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the people of the Licchavi clan in Vaiśālī. After he had [F.42.b] instructed, inspired, encouraged, and delighted them in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent.

3.­242

At that time, a young brahmin named Paiṅgika was sitting in the assembly. This young brahmin Paiṅgika rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “Blessed One, I am inspired. Sugata, I am inspired.”

3.­243

“Paiṅgika, speak of it,” said the Blessed One. The young brahmin Paiṅgika then spoke some verses:

“The king of Aṅga in jeweled armor,
The lord of Magadha has profited well.173
The Buddha, who appeared in his land,
Possesses fame like that of the Himalaya.
3.­244
“Like a well-grown lotus
Blooming fragrantly in the evening,
Like the sun shining brightly in the sky,
Look at the descendant of Aṅgiras.
3.­245
“Look at the power of the wisdom of the tathāgatas,
Which is like a fire burning in the night.
He opens our eyes, illuminates,
And resolves the questions of those who approach him.”
3.­246

The five hundred Licchavis, saying, “The young brahmin Paiṅgika has spoken eloquently. The young brahmin Paiṅgika has spoken eloquently,” gave him five hundred upper robes for his eloquence. The people of the Licchavi clan in Vaiśālī then rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to our offer of a meal at our house tomorrow.”

3.­247

“Vāsiṣṭhas, I have already been invited by Āmrapālī.”

“Honored One, [F.43.a] we have been defeated by that lowly, dimwitted Āmrapālī. And so, though we were unable to come to see and serve the Blessed One first, we will again offer service to the Blessed One and the community of monks.”

3.­248

The Blessed One said to them, “Vāsiṣṭhas, it is good that you have said this.” Thereupon the people of the Licchavi clan in Vaiśālī rejoiced in and praised the words of the Blessed One. They bowed low until their foreheads touched the Blessed One’s feet, and they departed from the Blessed One’s presence.174

3.­249

The young brahmin Paiṅgika remained seated there. As soon as the people of the Licchavi clan in Vaiśālī had left, the young brahmin Paiṅgika then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, here the five hundred Licchavis have given me five hundred upper robes for my eloquence. May the Blessed One have compassion for me and accept the robes.”

3.­250

The Blessed One had compassion for the young brahmin Paiṅgika and accepted the five hundred upper robes. Thereupon the Blessed One said to the young brahmin Paiṅgika, “When a tathāgata, an arhat, a perfectly awakened one appears in the world, five wonders and marvels will appear in the world. What are the five?175

3.­251

“Paiṅgika, here in the world there appears a teacher who is a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He will teach Dharma that is good in the beginning, good in the middle, good at the end, excellent in meaning, excellent in wording, distinct, complete, pure, and [F.43.b] immaculate, teaching the pure life. Paiṅgika, this is the first wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

3.­252

“Some people listen to the Dharma with respect, look up to it, revere it, incline their ears to it attentively while concentrating their minds, and listen to it while focusing their entire mind. Paiṅgika, this is the second wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

3.­253

“Having listened to the Dharma, some people accomplish the Dharma according to how they have heard it. Paiṅgika, this is the third wonder and marvel that appears in the world when a tathāgata, arhat, perfectly awakened one appears in the world.

3.­254

“Having listened to the Dharma, some people are pleased and delighted and attain great virtue, endowed with renunciation. Paiṅgika, this is the fourth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

3.­255

“Having listened to the Dharma, some people penetrate with wisdom matters of profound meaning. Paiṅgika, this is the fifth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

3.­256

“Paiṅgika, the best people remember what was done and know what was done. They do not waste what was done even to the slightest extent, let alone what was done to a great extent. Therefore, Paiṅgika, you must thus learn to remember what was done and know what was done. You must not waste what was done even to the slightest extent, let alone what was done to a great extent. Paiṅgika, you must learn thus.”

3.­257

Thereupon the young brahmin Paiṅgika rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and he departed [F.44.a] from the Blessed One’s presence.

C. The Sermon to Āmrapālī

3.­258

Meanwhile Āmrapālī prepared a pure and fine meal during the night. After she rose at dawn, she prepared seats, set up a jeweled pitcher,176 and let the Blessed One know the time by messenger: “O Honored One, the time has arrived. May the Blessed One know that the meal is ready.”

3.­259

Then, early in the morning, the Blessed One dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of Āmrapālī, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. Āmrapālī then knew that the community of monks headed by the Buddha had sat down in comfort, and with her own hands she served and satisfied them with a pure and fine meal. When, with her own hands, she had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Blessed One had finished his meal and washed his hands and his bowl, she took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One celebrated the offering provided by Āmrapālī with this celebration:

3.­260
“If someone is pleased with an offering and people rely on him,
He will win praise and his fame will increase.
When he goes to an assembly without avarice,
He will not be discouraged or frightened.
3.­261
“Therefore, wise people who desire virtue
Abandon the stain of avarice and present offerings.
They will live among the Thirty-Three Gods for a long time
And enjoy the same fortune as the gods do.
3.­262
“Having presented offerings and practiced virtue, after death they will
Stroll by their own light in the Nandana Grove of Indra.
There, couples of them will play and amuse themselves,
Enjoying the objects of the five kinds of desires.
Having listened to what the unfettered protector said,
The disciples of the Sugata will be pleased with heaven.” [F.44.b]
3.­263

Thereupon the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Āmrapālī, and he rose from his seat and departed.

D. The Former Lives of the Licchavis

3.­264

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the people of the Licchavi clan in Vaiśālī create that matured to cause them to be gods of great power if they were born among gods, to be people of great power if they were born among humans, and now to be compared even with the Thirty-Three Gods?”

3.­265

“Monks,” the Blessed One said,177 “the actions were performed and accumulated by the people of the Licchavi clan in Vaiśālī themselves, accruing a heap of karma. The conditions have ripened, and they approach them like a flood, inevitably. Who else but these people would experience the actions that they themselves performed and accumulated? Monks, actions performed and accumulated do not mature in the earth element, the water element, the fire element, or the wind element, which are outside the body. Virtuous and nonvirtuous actions performed and accumulated like this mature in the aggregates, elements, and sense spheres.

3.­266
“Even after hundreds of eons,
Actions are never lost.
When the time and conditions are right,
They bear fruit in embodied beings.
3.­267

“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa, who was a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He stayed near [F.45.a] Ṛṣivadana Deer Park near the city of Vārāṇasī, with twenty thousand monks who were his attendants.

3.­268

“At that time there lived five hundred lay brothers in Vārāṇasī. They prepared merchandise to carry across the great ocean, arranged a ship, took to the great ocean in due course, and arrived by means of a tailwind at an island of jewels. Thereupon they filled their ship with jewels and departed. They were driven by the wind to the middle of the great ocean. Dejected and bereft of hope, they made a stūpa out of sand for the Perfectly Awakened One Kāśyapa and offered various jewels to it. Thereupon they fell asleep. In their dreams a god said, ‘Do not be frightened but take care, and after seven days a current will come. With the current you will arrive safely at the continent of Jambu.’

3.­269

“After the night had passed, they discussed this with one another: ‘Sirs, because it is by the force of the Perfectly Awakened One Kāśyapa that the god told us not to be frightened, it would not be proper if we took with us the jewels that we offered to the stūpa for the Perfectly Awakened One Kāśyapa.’ They then gathered and made an aspiration: ‘By this root of merit from our performing a service for the supreme human field of merit, the Perfectly Awakened One, the Blessed One Kāśyapa, may we become those of great power if we are born among gods. May we become those of great power if we are born among humans. May we become those to be compared with the Thirty-Three Gods, too, even if we are born among humans.’

3.­270

“What do you think, monks? The five hundred lay brothers were indeed these five hundred people of the Licchavi clan. Because they made [F.45.b] a stūpa for the Perfectly Awakened One Kāśyapa out of sand and offered jewels to it, they were born among people of great power and became those to be compared with the Thirty-Three Gods.

3.­271

“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive; the maturation of those that are mixed is mixed. Therefore, monks, henceforth you should abandon entirely negative and mixed actions, and you should seek entirely positive actions. Monks, that is how you must train.”

E. The End of the Epidemic in Vaiśālī178

3.­272

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, go to the city of Vaiśālī, place your foot on the threshold of the city gate, and utter these mantras and these verses:

“ ‘Visarata visarata visarata visarata179
3.­273

“ ‘The Buddha, who has compassion for the world, has spoken.180 This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyeka­brahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all bhūtas.

“ ‘Visarata visarata visarata visarata
3.­274

“ ‘The Buddha, who has compassion for the world, has spoken.

“ ‘Muñcata muñcata
3.­275

“ ‘Do not stay. The epidemic should cease.

“ ‘Nirgacchata nirgacchata nirgacchata nirgacchata
3.­276

“ ‘The Buddha, the Great God, the God of Gods, [F.46.a] the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:

“ ‘Nir­gacchata nir­gacchata nir­gacchata nir­gacchata
3.­277

“ ‘Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have loving thoughts, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, who has compassion for the world, has spoken.

3.­278

“ ‘Sumusumu, sumusumu, sumuru, sumuru, sumuru, sumuru, murumuru, murumuru, murumuru, murumuru, murumuru, mirimiri, mirimiri, miri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiriti, ririririri, rīrīrīrīrīrīti, mirimiri, mirimiri, mirimiriti, hasi, mirimiriti, mirīmirī, sīsīmi, kaṅkara, kaṅkarata, kaṅkara, kaṅkarakacā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarāti, kurīśe, kaṅkarīśe, kaṅkarīśe, riririririri, rephāsāri, ripu, ripu, ripu, ripu, ripu, ripu, ripu, nāthānāthāthā, ripuripu, nāthāthā, nirgacchata, ripuri­punirgacchata, palayāta, ripuri­pupalayāta181

3.­279

“ ‘The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, [F.46.b] who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:182

3.­280
“ ‘He will bring you well-being―
He who has conquered and is free
From his attachment to existence,
Whose mind is calm and without harmful intent.
3.­281
“ ‘The leader will bring you well-being―
He who leads worldly beings
To the path of liberation
And teaches all dharmas.
3.­282
“ ‘The teacher will bring you well-being―
He who supports worldly beings
And brings every living being
To master happiness.
3.­283
“ ‘The protector will bring you well-being―
He who, with thoughts of love,
Always cherishes all these worldly beings
Like his only child.
3.­284
“ ‘He will bring you well-being―
He who has been a protector
Of every transmigrating being,
An island, and a friend.
3.­285
“ ‘He will bring you well-being―
He who has clarified all phenomena,
Who is pure and free from deception,
Whose words are pure, whose very acts are purity.
3.­286
“ ‘The great hero will bring you well-being―
He who has been born,
Become perfect and rich,
And accomplished his goals.
3.­287
“ ‘He will bring you well-being―
He whose birth caused the whole earth
And its forests to shake and tremble,
And brought joy to all beings.
3.­288
“ ‘He will bring you well-being―
He at whose awakening
The earth quaked in six ways
And at which Māra despaired.
3.­289
“ ‘He will bring you well-being―
He who, turning the wheel of the Dharma,
Pronounced the truths of the noble ones,
That Muni whose fame has arisen.
3.­290
“ ‘He will bring you well-being―
He who defeated the non-Buddhist ascetics
By the power of the Dharma’s allure [F.47.a]
And brought the assemblies under his influence.
3.­291
“ ‘May the Buddha bring you well-being.
May Śakra and the gods bring you well-being.
May all the bhūtas provide
You with well-being always.
3.­292
“ ‘By the power of the merit of the buddhas
And the wishes of the gods,
May whatever goal you seek
Be accomplished this very day.
3.­293
“ ‘Two-legged beings, be well.
Four-legged beings, be well.
Those who move along the ground, be well.
May those who return also be well.
3.­294
“ ‘Be well during the day; be well at night;
Be well at midday.
May all of you be always well;
May all of you know no evil.
3.­295
“ ‘Because the Buddha surrounded by
A thousand gods has arrived,
Those who have hateful thoughts, disperse!
Those whose nature is compassion, stay.
3.­296
“ ‘By the power of the true words of the buddhas, self-awakened ones,
Arhats, and those undergoing training,
Those who do harm to the world
Should leave this city.183
3.­297
“ ‘May every living being, every creature,
Every bhūta, and every one of you
Be happy.
May all be free from illness.
May everyone see what is excellent.
May no one know evil.
May the bhūtas who have gathered here
And who live on the earth or in the sky
Always have love for humans
And practice the Dharma day and night.’ ”
3.­298

“Certainly, O Honored One,” replied the venerable Ānanda, and he went to Vaiśālī and, placing his foot on the threshold of the city gate, uttered these mantras and these verses:184

“Visarata visarata visarata visarata
3.­299

“The Buddha, who has compassion for the world, has spoken. [F.47.b] This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyeka­brahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all the bhūtas.

“Visarata visarata visarata visarata
3.­300

“The Buddha, who has compassion for the world, has spoken.

“Muñcata muñcata
3.­301

“Do not stay. The epidemic should cease.

“Nirgacchata nirgacchata nirgacchata nirgacchata
3.­302

“The Buddha, the Great God, the God of Gods, the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:

“Nir­gacchata nir­gacchata nir­gacchata nir­gacchata
3.­303

“Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have thoughts of love, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, [F.48.a] who has compassion for the world, has spoken.

3.­304

“Sumusumu, sumusumu, sumuru, sumuru, sumuru, sumuru, murumuru, murumuru, murumuru, murumuru, murumuru, mirimiri, mirimiri, miri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiriti, ririririri, rīrīrīrīrīrīti, mirimiri, mirimiri, mirimiriti, hasi, mirimiriti, mirīmirī, sīsīmi, kaṅkara, kaṅkarata, kaṅkara, kaṅkarakacā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarāti, kurīśe, kaṅkarīśe, kaṅkarīśe, riririririri, rephāsāri, ripu, ripu, ripu, ripu, ripu, ripu, ripu, nāthānāthāthā, ripuripu, nāthāthā, nirgacchata, ripuri­punirgacchata, palayāta, ripuri­pupalayāta

3.­305

“The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:

3.­306
“He will bring you well-being―
He who has conquered and is free
From his attachment to existence,
Whose mind is calm and without harmful intent.
3.­307
“The leader will bring you well-being―
He who leads worldly beings
To the path of liberation
And teaches all dharmas.
3.­308
“The teacher will bring you well-being―
He who supports worldly beings
And brings every living being
To master happiness.
3.­309
“The protector will bring you well-being―
He who, with thoughts of love,
Always cherishes all these worldly beings
Like his only child.
3.­310
“He will bring you well-being― [F.48.b]
He who has been a protector
Of every transmigrating being,
An island, and a friend.
3.­311
“He will bring you well-being―
He who has clarified all phenomena,
Who is pure and is free from deception,
Whose words are pure, whose very acts are purity.
3.­312
“The great hero will bring you well-being―
He who has been born,
Become perfect and rich,
And accomplished his goals.
3.­313
“He will bring you well-being―
He whose birth caused the whole earth
And its forests to shake and tremble,
And brought joy to all beings.
3.­314
“He will bring you well-being―
He at whose awakening
The earth quaked in six ways
And at which Māra despaired.
3.­315
“He will bring you well-being―
He who, turning the wheel of the Dharma,
Pronounced the truths of the noble ones,
That Muni whose fame has arisen.
3.­316
“He will bring you well-being―
He who defeated the non-Buddhist ascetics
By the power of the Dharma’s allure
And brought the assemblies under his influence.
3.­317
“May the Buddha bring you well-being.
May Śakra and the gods bring you well-being.
May all the bhūtas provide
You with well-being always.
3.­318
“By the power of the merit of the buddhas
And the wishes of the gods,
May whatever goal you seek
Be accomplished this very day.
3.­319
“Two-legged beings, be well.
Four-legged beings, be well.
Those who move along the ground, be well.
May those who return also be well.
3.­320
“Be well during the day; be well at night;
Be well at midday.
May all of you be always well.
May all of you know no evil.
3.­321
“Because the Buddha surrounded by
A thousand gods has arrived,
Those who have hateful thoughts, disperse! [F.49.a]
Those whose nature is compassion, stay.
3.­322
“By the power of the true words of the buddhas, self-awakened ones,
Arhats, and those undergoing training,
Those who do harm to the world
Should leave this city.
3.­323
“May every living being, every creature,
Every bhūta, and every one of you
Be happy.
May all be free from illness.
May everyone see what is excellent.
May no one know evil.
May the bhūtas who have gathered here
And who live on the earth or in the sky
Always have love for humans
And practice the Dharma day and night.”
3.­324

When Ānanda had uttered this, there by the blessed buddhas’ power of buddhahood and the gods’ power of the gods, the epidemic was quelled.


4.

Chapter Four

4.­1

Summary of Contents:185

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

I. Veṇu

4.­2

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

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

4.­3

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

II. Middle Village

III. Mithilā194

IV. Videha205

V. Sālā208

VI. The Well210

VII. Bhārgava213

VIII. Kāṣāya214

IX. Crown of the Head215

X. Kanthaka216

XI. Gośālaka218

XII. Pāpā219

XIII. Kuśinagarī


5.

Chapter Five

5.­1

Summary of Contents:227

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

I. The Axe229

5.­2

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

II. Devadṛśa231

III. Lumbinī233

IV. Kapila234

V. Where There Is Cotton

VI. Kanakamuni

VII. Kārṣaka

VIII. A Robe

IX. Bath

X. Sikatin


6.

Chapter Six

6.­1

Summary of Contents:237

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

I. Icchānaṅgalā238

6.­2

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

II. Utkaṭā242

III. Saptaparṇa

IV. Sunrise316

V. Śrāvastī331

VI. Valaya

VII. Where There Is Ground

VIII. Lion Village

IX. New Village

X. City340

XI. Pīṭha342

XII. Nyagrodhikā349


7.

Chapter Seven

7.­1

Summary of Contents:353

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

I. Kimpilā354

7.­2

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


7.­3

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

II. Ahicchattra

III. Mathurā360

IV. Rāṣṭrapāla366

V. Hastināpura378

VI. The Great City

VII. Śrughnā383

VIII. Brahmin Village386

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

B. The Former Life of the Old Man392

IX. The City of Kāla

X. Rohitaka

A. Offerings of the Yakṣa Elephant Power394

B. Departure to the Northern Region401

C. Awakened Power in Heaped Up409

D. Dharma Power in Retuka413

E. Great Cup in the Indus, Feet415

F. Having a Shaved Head and Water Jar416

G. Apalāla418

H. The Nāga Huluḍa426

I. Bhraṣṭolā, Ṛṣi, Āpannaka430

J. Kanthā432

K. In Dhānyapura, Converting the Mother of Best Army433

L. The Potter in Naitarī434

XI. Śādvalā

A. The Great Yakṣa of Śādvalā

B. Pālitakūṭa

XII. Nandivardhana

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

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

C. Converting Nāḍikā and Naḍadaryā

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

E. Kharjūrikā and the Stūpa Made of Dirt


8.

Chapter Eight

8.­1

Summary of Contents:451

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

I. Ādirājya

8.­2

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

II. Bhadrāśva

III. Mathurā

A. The Prediction about Upagupta454

B. The Former Life of Upagupta457

C. The Brahmin Nīlabhūti459

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

E. The Yakṣa Gardabha

IV. Otalā Park

A. The Visit of the Brahmin Otalāyana476

B. Kacaṅgalā486

V. Vairambhya

A. The Brahmin in a Park

B. King Agnidatta’s Offer496

C. Breaking a Hut521

D. A Brahmin Who Abused the Buddha Vipaśyin524

VI. Ayodhyā

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

B. The Former Lives of Nanda and the Frog

VII. The Ganges

A. Haṃsas, Fish, and Turtles

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

VIII. Hungry Ghosts

A. The Conversation with the Five Hundred Hungry Ghosts

B. The Previous Lives of the Five Hundred Hungry Ghosts

IX. Velāma552


9.

Chapter Nine

9.­1

Summary of Contents:560

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

I. Kumāravardhana

9.­2

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

II. Krauñcāna

III. Aṅgadikā

IV. Maṇivatī

V. Sālabalā567

VI. Sālibalā

VII. Suvarṇaprastha

VIII. Sāketā568

IX. Rice Soup574

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

B. The Former Lives of the Peasants and Oxen581

C. Toyikā584

X. Śrāvastī

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

B. The Offerings by King Prasenajit604

C. The Former Life of King Prasenajit605

D. The Offering of a Lamp by a Beggar Woman610

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

F. Former Life Stories I618

1. Māndhātṛ620

a. The Story of King Māndhātṛ621

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

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

2. Mahāsudarśana662

3. Velāma668

4. Kuśa672

a. The Story of Prince Kuśa673

b. The Former Life of Prince Kuśa683

5. Triśaṅku685

6. Mahādeva687

7. King Nimi691

8. Ādarśamukha696

9. Sudhana706

a. The Story of King Sudhana707

b. The Story of Prince Sudhana708

10. Viśvantara769

a. Viśvantara’s Story I770

b. Viśvantara’s Story II808

11. Saṃdhāna814

G. Former Life Stories II817

1. Bālāha819

2. A King825

3. The Snake828

4. Two Heads833

5. The Lapwing835

6. The Parrot837

7. The Banquet839

8. The Turtle841

9. Susena842

10. Merchants844

H. Former Life Stories III846

1. Six Tusks848

2. The Rabbit857

3. Parents860

a. The Story of Śyāma861

b. Breaking Wrong Laws864

4. Water Born866

5. Words of the Forest874

6. The Elephant876

7. The Nāga878

8. Dhṛtarāṣṭra880

I. The Bodhisattva as Four Teachers882

1. The Story of the Teacher Sunetra883

2. The Story of the Teacher Mūkapaṅgu884

3. The Story of the Teacher Araṇemi885

4. The Story of the Teacher Govinda895

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

5. The Story of King Prabhāsa901

6. The Story of the Potter Bṛhaddyuti903

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

L. The Question of Ānanda or Section of Many Buddhas909

M. The Insult by the Brahmin Girl Cañcā934

XI. Anavatapta938

A. The Buddha’s Visit to Lake Anavatapta939

B. The Contest of Magical Power between Śāriputra and Mahā­maudgalyāyana943

1. A Story of the Present944

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

3. A Story of the Past: The Two Painters950

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

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

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

C. Verses of the Elders I957

1. Kāśyapa958

2. Śāriputra961

3. Maudgalyāyana964

4. Śobhita966

5. Sumanas967

6. Koṭīviṃśa969

7. Vāgīśa970

8. Piṇḍola972

9. Svāgata974

10. Nandika976

D. Verses of the Elders II980

1. Yaśas (1)981

2. Śaivala982

3. Bakkula984

4. Sthavira986

5. The Three987

6. Yaśas (2)988

7. Jyotiṣka991

8. Rāṣṭrapāla992

9. Svāti996

10. Jaṅghākāśyapa998

E. Verses of the Elders III1001

1. Panthaka1002

2. Sarpadāsa1004

3. Aniruddha1005

4. Kāla1013

5. Rāhula1015

6. Nanda1017

7. Dravya1019

8. Upasena1020

9. Bhadrika1021

10. Lavaṇabhadrika1022

F. Verses of the Elders IV1024

1. Madhuvāsiṣṭha1025

2. Hetu1026

3. Kauṇḍinya1027

4. Upālin1030

5. Prabhākara1033

6. Revata1034

7. The Sugata (prose)1036

a. The Son of a Householder1037

b. A Caravan Leader1040

c. A Young Brahmin1042

d. Bharadvāja1044

e. The Cause of the False Slander by Cañcā

I) A Brahmin1049

II) Mṛṇāla1050

f. A Brahmin Who Falsely Accused a Buddha1053

g. Uttara1054

h. A Physician1063

i. The Son of a Fisherman1065

j. A Wrestler1066

8. The Sugata (verse)1067

a. Introduction

b. Mṛṇāla

c. A Brahmin

d. Bharadvāja

e. The Son of a Householder

f. A Caravan Leader

g. The Son of a Fisherman

h. A Brahmin Who Falsely Accused a Buddha

i. A Physician

j. A Wrestler

k. Uttara

l. Conclusion

G. The Invitation by Viśākhā

XII. Nagarabindu

XIII. Vaiśālī

A. The Invitation by Dhanika and His Family1075

B. The Former Lives of Dhanika and His Family

C. The Rules on Food


10.

Chapter Ten

10.­1

Summary of Contents:1077

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

I. The Sick

10.­2

The following took place in Śrāvastī.


10.­3

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

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

II. Foods1087

III. Breakfast

IV. Leftovers

A. Alms-Food Obtained Previously

B. Leftovers Taken by Monks to the Monastery

C. Leftovers Brought by Laymen

V. Fruits Growing in the Forest

VI. Lotus

VII. Lotus Roots

VIII. Miṇḍhaka1097

A. The Conversion of Miṇḍhaka

B. Invitation after Mealtime

C. The Acceptance of Money

D. The Acceptance of Guḍa

E. The Former Lives of the Miṇḍhaka Family1112


11.

Chapter Eleven

11.­1

Summary of Contents:1122

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

I. The Drink Offered by Kaineya Was Received1126

A. The Conversion of Kaineya and Śaila (Prose)

11.­2

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

1. The Sermon to the Four Great Kings1127

2. The Former Lives of the Four Great Kings1144

3. Kaineya Offers Drinks to the Blessed One

4. Śaila and Kaineya Go Forth

5. The Instruction by Three Disciples of the Buddha

6. The Former Lives of the Three Disciples

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

II. The Town of Kāśi, Barley Porridge

III. Khādyaka in Pāpā

IV. Doubts

V. Foul Foods1184

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

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


ab.

Abbreviations

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

n.

Notes

n.­1
For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.
n.­2
Folios 91–293: GM i; GMNAI i plates 46–134.
n.­3
For details, see Yao 2018 and literature referred to therein.
n.­4
8.­22–8.­61 in the Tibetan version; see note to the corresponding translation.
n.­5
See Hiraoka 1998.
n.­6
Taishō no. 1448, Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō 24.1a1–97a24.
n.­7
See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.
n.­8
Csoma [1836] 1984.
n.­32
Cf. the Nidāna in the Ug, pa F.81.a.6–81.b.1; Taishō no. 1456, 24.420a7–12 (Kishino 2013, 144–45).
n.­33
Cf. Kṣv, tha F.181.b–182.b; Taishō no. 1451, 24.269c.
n.­38
The last words of this summary, be’i ra to// sprin can bya rog rnams yin no, cannot be identified in the following passages. GBhv is damaged here.
n.­41
Whereas this section of the Bhv prohibits only eating the flesh of elephants and nāgas, the Muktaka of the Ug prohibits the flesh of other kinds of beings such as crows, dogs, raptors, mules, foxes, and monkeys (pa F.157.a.2–158.b.7; Taishō no. 1456, 24.439b21–24). Cf. Kishino 2016, 242.
n.­60
This story of Pūrṇa has a parallel in the Pūrṇāvadāna, chapter 2 of the Divy (English trsl. Tatelman 2000; Rotman 2008–17, i).
n.­108
This story has a parallel in the Vvbh, D ja F.221.a–F.224.a, Taishō no. 1442, 23.842c–844a). It explains the origin of a festival held for two nāga kings, which is also mentioned in the Prjv (1.144), the Bhikṣuṇī­vinaya­vibhaṅga, and the Avadāna­śataka (Schopen 2007, 218ff.).
n.­114
Here, the story of the nāga king Apalāla begins. See n.­128. The series of episodes including that of a brahmin’s rebirth as Apalāla, his conversion by the Buddha, the competition between Magadha and Vaiśālī at the occasion of the Buddha’s crossing the Ganges, the quelling of an epidemic by the Buddha in Vaiśālī, etc. have parallels in Taishō no. 155 Foshuo pusa benhang jing 佛説菩薩本行經.
n.­119
Tib. sdom la; Ch. nei she song yue 内攝頌曰: “said in the internal summary of contents (i.e., “section index” in the present translation).” We opt for Tib.
n.­120
Ch. bo zha zhu zhang lin 波吒竹仗林 (*Pāṭali, *Veṇuyaṣṭikā). Despite this Summary of Contents, Ch. does not include the episode of the Buddha’s stay in Nālandā and Veṇuyaṣṭikā.
n.­121
Strangely, neither this word nor the corresponding episode appears in the following story.
n.­122
This event is explained in detail in the Sbhv (SbhvG ii 186ff.; nga F.238.a ff.; Taishō no. 1450, 24.197b28ff.). The Bhv presents the story of the birth of this elephant in a later part (10.­54).
n.­123
According to the first chapter of the Prjv, Aṅga was conquered by Bimbisāra when he was a prince. After he went back to Magadha to accede to the throne, his retainer ruled Aṅga.
n.­124
The story of how Ajātaśatru, having heard the Buddha’s sermon, came to have his “rootless faith” is told in the Śrāmāṇyaphalasūtra in the Sbhv. For modern discussions about the meaning of “rootless faith” and the different interpretations of the phrase provided by the Abhidharma-mahā­vibhāṣā, See Wu 2016.
n.­125
Ch. lacks the following stock passage.
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.­127
A stock passage about invitations is abbreviated in Tib. The present translation is based on Ch., which gives the passage in full.
n.­128
It is worth noting that the destination of the long journey made by the Buddha in the Bhv is specified here. Erich Frauwallner argues that it is clear that the episode in the Bhv where the Buddha flew from Rohitaka to the north (X. Rohitaka) is a later interpolation into the story of his travels in Mathurā (Frauwallner 1956, 31–33). However, when we look at the larger context of the Bhv, we find the purpose of his going to the north clearly shown here, long before the Rohitaka episode. If the Buddha’s flight to the north is to be considered a later interpolation, as Frauwallner says, then the episode here, in which King Ajātaśatru requests the Buddha to go to the north, would also have to be considered an interpolation. In addition, the story of the origin of the harm caused by the nāga king Apalāla, and even the story of the nāga kings Valguka and Giri (A. The Story of the Two Nāga Kings and King Bimbisāra), might be suspected of having been similarly added to the “original text.” Therefore, Frauwallner’s argument should have covered a far larger portion of the Bhv to be persuasive, but he does not mention this point. For the story of Apalāla, cf. Ch’en 1947, 279n134; Tucci 1958 with caution; Vogel 1972, 121–23; Zin 2006a, 54–68.
n.­129
Ch. here gives the Buddha’s words as “Let us go to Pāṭali Village” and starts the story of the Buddha’s visit to Pāṭali Village, but the last portion of this section and the episodes about Nālandā and Veṇuyaṣṭikā are missing.
n.­130
These “five advantages” are related to the “five disadvantages” later explained by the Buddha to Ānanda after returning from the north.
n.­131
This section corresponds to SĀc 987 and SĀc2 212.
n.­132
The passage “One should not despise … great power” has a parallel in SĀc 1226, and there is a story corresponding to SĀc 1226 in SbhvG i 182. In these parallels, the passage in question is attributed to the Buddha himself.
n.­133
The following five verses have parallels in Sn 253–57 and J 363 (iii 196), and the fifth one in Uv 28.5, etc. (cf. Yajima 1997, 36–37).
n.­134
Here ends the correspondence to the SĀc and SĀc2 and starts the partial correspondence to the Mahā­parinirvāṇa­sūtra (MPS, Waldschmidt 1950–51, 134–202, the first part being supplied by the author because it is missing in the manuscript).
n.­135
This section corresponds to SĀc 403.
n.­136
S sdug bsngal ’gog pa dang; D om.
n.­137
From this scene on, Tib. and Ch. correspond. The following sections up to D. A Story of a Former Life of the Buddha: King Mahāsudarśana are divided by the present translator for convenience.
n.­138
The sermon below corresponds to AN 5.213.
n.­139
A stock passage about a brahmin’s visit to the Buddha. For Skt, see GM 64–65.
n.­140
Ch. 大威力天神以繩量界、欲造大城: “Celestial gods of great power were measuring the land with a rope with the intention of building a great city.”
n.­141
Ch. 亦無隣國之難及水火所損: “And it will neither be in any danger of being attacked by a neighboring country nor be damaged by water or fire.”
n.­142
Gregory Schopen has pointed out that the following verses are found also in the Ug of the MSV, and he suggests that the Ug might provide the original context of these verses (Schopen [2004b, 176] 2014, 344).
n.­143
S rnam par ltung ba’i lus; D rnam par lhung ba’i lus.
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.­146
Cf. Uv 17.7–9.
n.­147
The meaning of this verse is quite unclear to the present translator, despite various interpretations of parallel verses (Divy 56.8–11, Uv 17.7–9, and Ud 8.6) by modern scholars.
n.­148
This verse appears twice in the Bhv with some difference in Tibetan translation, most significantly in the fourth line: su zhig spyod pa tshol bar byed (kha F.29.a); gang zhig yongs su btsal bar spyod (kha F.133.b). The second occurrence seems to be closer to the Sanskrit parallels: kasya paryeṣaṇāṃ cared iti (GBhv 147v6; Divy 56). The first occurrence might be based on a variant reading such as *kasya paryeṣaṇaṃ care (cf. a Pali parallel in Ud 7.9: kissa pariyesanaṃ care ti, though the most likely rendering of this Pali phrase would be rather similar to our second occurrence). The present English translation attempts to reproduce the respective meaning of the two occurrences in Tibetan. For comparisons of the other parts of this verse in the Sanskrit and Pali parallels, see Enomoto 1984b, 18–19.
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.­153
These names, Piṅgala, Pāṇḍuka, Elāpatra, and Śaṅkha, are interpreted as the names of the “four great kings” by Hiraoka and Rotman. The present translation rather follows the Tib. and Ch. versions, which seem to consider these names as the names of “four great treasures” and the “four great kings” as the famous gods referred to as such. Note, also, Edgerton interprets the names as both the names of four great treasures and those of four nāga kings guarding them (s.v. “elapatra”). In any case, it is not clear what kind of “treasures” are meant here.
n.­154
For the Buddha Maitreya’s visit to the bones of Mahākāśyapa, see AKUp 7030 (Honjō 2014, ii 841–42). Cf., also, Merv-av 261ff.
n.­155
Tib. ’khor dge slong ’bum phrag dgu bcu rtsa drug dang; Ch. 與八萬倶胝苾芻 (“with eight hundred billion monks”); Divy aśīti­bhikṣu­koṭi­vāro (“surrounded by eighty million monks”).
n.­156
BhvY 3.6.4 (p. 107ff.).
n.­157
In Ch., the following dialogue is not between the Buddha Śākyamuni and his disciples but between the Buddha Maitreya and his disciples.
n.­158
In Divy 3, Ratnaśikhin is not the son of King Vāsava’s chief priest but the son of the king himself.
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.­161
The present translation generally follows E. Waldschmidt in MPS §9 for the restoration of proper names in this section.
n.­162
MPS ardha­tṛtīyāni upāsaka­śatāni (“two hundred and fifty lay brothers”). Ch. tallies with Tib.
n.­163
MPS pañcopāsaka­śatāni (“five hundred lay brothers”). Ch. tallies with Tib.
n.­164
The following teaching on dependent origination is available in Sanskrit in SbhvG ii 209.22ff.
n.­165
BhvY 3.c (p. 114ff.). This section corresponds to AKUp 2051. See Honjō 2014, i 225–28.
n.­166
This section in Ch. and the AKUp begins: “The Blessed One, traveling through the country of Vṛji, had arrived in Nādikā. Then Āmrapālī heard that . . . .”
n.­167
A verse similar to this appeared before in the Bhv (3.­34).
n.­168
A stock passage about a visit by a god to the Buddha. For Skt., see GM 1.58 (8.­282 ff.).
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.­170
Hereafter the order of episodes in Tib. is different from that in Ch. In Ch., the episodes are arranged in the following order: the Buddha’s arrival at Vaiśālī (first part of VII.A); E. The End of the Epidemic in Vaiśālī; the visit of Āmrapālī to the Buddha (rest of VII.A); B. The Visit of the Licchavis; C. The Sermon to Āmrapālī; and D. The Former Lives of the Licchavis. See Yao 2010, 3.2.10. The fragment of a newly found Sanskrit manuscript of the Bhv (hereafter NBhv) tallies with Ch. in the order of the episodes.
n.­171
gnyid kyis snyom pas dub pa. We adopt the translation of the parallel passage in the Kṣv: gnyid dang ngal ba dang ngal so ba.
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.­173
According to Chapter One of the Prjv, King Bimbisāra of Magadha conquered Aṅga and became the king of that country before he ascended the throne of Magadha. Therefore, in this verse, “the king of Aṅga” and “the lord of Magadha” both seem to refer to King Bimbisāra (Nishimoto 1933–35, v. 23, 96n4).
n.­174
The following passage of the Buddha’s sermon to Paiṅgika is not included in the MPS.
n.­175
The following teaching is available in Sanskrit in SbhvG ii 230.11–17.
n.­176
Ch. abbreviates the stock passage “set up a jeweled pitcher … knowing the Blessed One had finished his meal and washed his hands and his bowl.” NBhv supports Ch.
n.­177
The stock phrase is abbreviated in Ch.: 當知彼廣嚴城栗姑毘, 以積習資糧故‍—‍—廣説乃至‍—‍—説伽他曰, “You should know that, because the people of the Licchavi clan in Vaiśālī have accumulated provisions … (the passage should be recited in detail) … A verse is spoken.” NBhv tallies with Ch. regarding this abbreviation.
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.­179
The extant Tibetan texts include a considerable number of variants especially in the mantras. Hereafter the present translation is based on the Mma and Tib. of the Bhv edited by Peter Skilling. See Skilling 1994–97, i 608–22, 564–607.
n.­180
Hereafter Ch. phonetically transliterates the sentences “The Buddha, who has compassion for the world, has spoken … the wish of all bhūtas” and “The Buddha, who has compassion for the world, has spoken” before “Muñcata muñcata,” whereas Tib. does not transliterate but translates these sentences.
n.­181
The punctuation of the mantras follows the edition of the extract from the Bhv by Peter Skilling (1994–97, i 567–603).
n.­182
The verses below also appear in a section of the Vvbh that corresponds to the Upasenasūtra. See Skilling 1994–97, ii 596.
n.­183
Ch. and Mma lack these two verses (“Because the Buddha . . . . Should leave this city”). NBhv tallies with the line “Those who have hateful thoughts … stay.”
n.­184
Ch. does not repeat the mantras and verses as Tib. does, but only states 咸依上法 (“everything accords with the above method”). Ch. then moves to the story of Āmrapālī’s visit (A. The Visit of Āmrapālī). Here NBhv tallies with Ch. concerning this lack of repetition.
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). Parts of a Mahāyāna sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhā­gata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99), echo the Anavatapta­gāthā in some respects; see 2.­24 ff. and Introduction i.­14.
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. A parallel also appears in a Mahāyāna sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhā­gata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99), 2.­26 ff., in a longer passage that echoes in some respects the Anavatapta­gāthā.
n.­947
Section number 9.11.2.2 in BhvY (p. 459). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 2; German trsl. from Ch., Ji 1943, 323–24. The story has parallels in the Za piyu jing 雜譬喩經 8 (Taishō no. 205, 4.523c–524a); KA § 24, 25; a Tocharian manuscript (Pinaut 2008, 251–68; Melanie Malzahn, “A Comparative Edition of Tocharian Manuscripts,” accessed January 31, 2018‍—see A5–A10, including bibliography).
n.­950
Section number 9.11.2.3 in BhvY (p. 460). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 3. The story has a parallel in KA §26.
n.­951
Section number 9.11.2.4 in BhvY (pp. 460–61). The story has a parallel in KA § 27 and is briefly mentioned in BAK 50 (Okano 2007, 214).
n.­952
Section number 9.11.2.5 in BhvY (p. 461). The story has parallels in BAK 50 (Okano 2007, 214–16) and the Liuduji jing 六度集經 82 (Taishō no. 152, 3.43c–44b). Cf., also, the second half of J 497.
n.­953
Section number 9.11.2.6 in BhvY (pp. 461–62). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 1.
n.­957
Section number 9.11.3 in BhvY (p. 462ff.).
n.­958
Section number 9.11.3.1 in BhvY (pp. 462–63). Cf. Salomon 2008, 405–12 (comparative texts of Skt. and Tib.; English trsl.). Cf. Taishō no. 199 (1), 4.190a–b. The story is quoted in the Nettippakaraṇa 141.12–142.5 (Salomon 2008, 30). Whereas the verses in all the other sections in the AG are written in śloka, the verses in this section are written in various meters (Salomon ibid., 350 and 67–70). Related stories are found in the Bhikṣuṇī­vinaya­vibhaṅga: D ta F.39.b–41.a, Taishō no. 1443, 23.911b–c (Kāśyapa’s going forth); D ta F.71.b.6–73.a.5, Taishō 23.917b–c (his former life).
n.­961
Section number 9.11.3.2 in BhvY (pp.463–64). Cf. Taishō no. 199 (2), 4.190b–c. A related story is found in the Prjv (Skt. missing; D ka 1.333–44.a; Taishō no. 1444, 23.1029b–c).
n.­964
Section number 9.11.3.3 in BhvY (pp. 464–65). Cf. Taishō no. 199 (3), 4.190c–191a. The story of Mahā­maudgalyāyana’s wish made in his past life is narrated in the Prjv (Skt. missing; D 1.353–1.360; Taishō no.1444, 23.1030a–b). The stories of his death and its cause in the past are narrated in the Kṣv (tha F.237.b ff.; Taishō no.1451, 24.287a ff.), with some differences from this section.
n.­966
Section number 9.11.3.4 in BhvY (pp. 465–66). This section has a parallel in Taishō no. 199 (4), 4.191a–b.
n.­967
Section number 9.11.3.5 in BhvY (pp. 466–67). This section has a parallel in Taishō no. 199 (5), 4.191b–c. For other parallels, see Kudō 2004, 320–23. Cf., also, Salomon 2008, 36, 62–63.
n.­969
Section number 9.11.3.6 in BhvY (p. 468). Cf. Taishō no. 199 (6), 4.191c–192a; Ap i 298 Soṇakoṭivīsa (Salomon 2008, 28–29, 64–67). Related stories are narrated in the Sbhv: SbhvG ii 134–49; D nga F.200.b–211.b; Taishō no. 1450, 24.184b–187c.
n.­970
Section number 9.11.3.7 in BhvY (p. 469). Cf. Taishō no. 199 (7), 4.192a–b.
n.­972
Section number 9.11.3.8 in BhvY (pp.469–70). This section has a parallel in Taishō no. 199 (8), 4.192b.
n.­974
Section number 9.11.3.9 in BhvY (pp. 470–72). Cf. Taishō no. 199 (9), 4.192b–193a. A related story is in the Vvbh (nya F.19.a ff.; Taishō no. 1442, 23.857a14ff.) and Divy 13 Svāgatāvadāna.
n.­976
Section number 9.11.3.10 in BhvY (p. 472). Cf. Taishō no. 199 (10), 4.193a–b.
n.­980
Section number 9.11.4 in BhvY (p. 473ff.).
n.­981
Section number 9.11.4.1 in BhvY (pp. 473–74). Cf. Taishō no. 199 (11) 4.193b–194a. Related stories are narrated in SbhvG i 139–46; D nga F.45.b–50.b; Taishō no. 1450, 24.128c–129c (Ch. lacks the story of the former life). For other parallels, see Akanuma 1931, s.v. “Yasa.”
n.­982
Section number 9.11.4.2 in BhvY (pp. 474–76). Cf. Taishō no. 199 (12), 4.194a–b; EĀc 33.2. Cf. Kuan 2013, 612.
n.­984
Section number 9.11.4.3 in BhvY (p. 476). Cf. Taishō no. 199 (13), 4.194b–c. For other parallels, see Kudō 2004, 297–300. Cf., also, MĀc 34 Bojuluo jing 薄拘羅經, esp. Taishō no. 26, 1.475b29–c2.
n.­986
Section number 9.11.4.4 in BhvY (p. 477). This section has a parallel in Taishō no. 199 (14), 4.194c–195a.
n.­987
Section number 9.11.4.5 in BhvY (p. 478). Verses in this section and part of the next section, 6. Yaśas (2), are translated with seven syllables in Ch., whereas they are written in śloka in Skt. and seven syllables in Tib., as are the other verses. The Sbhv provides the story of the three Kāśyapas’ former lives (SbhvG i 162–63; D nga F.76.a–77.a; Taishō no.1450, 24.137b–c) and their conversion (Skt. missing [cf. SbhvG i 217–31]; D nga F.55.b–67.b; Taishō 24.131a–134b). Cf. Taishō no. 199 (15), 4.195a. This section of Taishō no. 199 mentions only Uruvilvā-Kāśyapa and Nadī-Kāśyapa, and the name Gayā-Kāśyapa appears in the next section, which corresponds to the section of Yaśas in the AG.
n.­988
Section number 9.11.4.6 in BhvY (pp. 478–79). This section has a parallel in Taishō no. 199 (16), 4.195a–b. See n.­987.
n.­991
Section number 9.11.4.7 in BhvY (pp. 480–82). Related stories are found in the Kṣv (D tha F.25.b–31.a; Taishō no. 1451, 24.215c–217b) and Divy 19 Jyotiṣkāvadāna. Cf. Taishō no. 199 (17), 4.195b–196a. For other parallels, see Hikata 1978, Appendix 25.
n.­992
Section number 9.11.4.8 in BhvY (pp. 482–83). Unlike Skt. and Tib., Ch. does not narrate Rāṣṭrapāla’s going forth. The story of Rāṣṭrapāla’s going forth is narrated in the Bhv: Chapter Seven, IV. Rāṣṭrapāla. Cf. Taishō no. 199 (18), 4.196b–c.
n.­996
Section number 9.11.4.9 in BhvY (pp.483–85). Cf. Taishō no. 199 (19), 4.196c–197b.
n.­998
Section number 9.11.4.10 in BhvY (pp. 485–86). Cf. Taishō no. 199 (20), 4.197b–c. For other parallels, see Kudō 2004, 295–97.
n.­1001
Section number 9.11.5 in BhvY (p. 486ff.).
n.­1002
Section number 9.11.5.1 in BhvY (pp. 486–87). Related stories are found in the Vvbh (D ja F.79.b–80.b; Taishō no.1442, 23.799b–c) and Divy 35 Cūḍā­pakṣāvadāna. Cf. Taishō no. 199 (21), 4.197c–198a. For other parallels, see Kudō 2004, 243–46.
n.­1004
Section number 9.11.5.2 in BhvY (pp. 487–89). Cf. Taishō no. 199 (22), 4.198a–b. For other parallels, see Kudō 2004, 245.
n.­1005
Section number 9.11.5.3 in BhvY (pp. 489–90). Cf. Taishō no. 199 (23), 4.198c. For other parallels, see Kudō 2004, 274–77, 300–303; Salomon 2008, 29. A related story is found in SbhvG i 200ff.; D nga F.102.a ff.; Taishō no. 1450, 24.144b ff.
n.­1013
Section number 9.11.5.4 in BhvY (pp. 490–91). Cf. Taishō no. 199 (24), 4.198c–199a.
n.­1015
Section number 9.11.5.5 in BhvY (p. 492). A related story is in SbhvG ii 43–44; D nga F.139.b–140.b; Taishō no. 1450, 24.162b–c. Cf. Taishō no. 199 (25), 4.199a–b. For other parallels, see Salomon 2008, 36.
n.­1017
Section number 9.11.5.6 in BhvY (pp. 493–94). This section has a parallel in the Kṣv: D tha F.153.a–158.a; Taishō no. 1451, 24.260c–262a. Cf. Taishō no. 199 (26), 4.199b–c and, also, Wille 1990, 107.
n.­1019
Section number 9.11.5.7 in BhvY (pp. 494–96). No parallel in Taishō no. 199. Related stories are in the Vvbh (ca F.252.a ff.; Taishō no. 1442, 23.691b ff.), with some differences from the AG.
n.­1020
Section number 9.11.5.8 in BhvY (pp. 496–97). No parallel in Taishō no. 199. Related stories are in the Vvbh (D ca F.126.b ff.; Taishō no. 1442, 23.656c ff.). For other parallels, including SĀc 252, see Hikata 1978, Appendix 70.
n.­1021
Section number 9.11.5.9 in BhvY (pp. 497–99). Cf. Taishō no. 199 (27), 4.199c–200a. A related story is found in SbhvG ii 4–47; nga F.141.a–143.a; Taishō no. 1450, 24.162c–163c.
n.­1022
Section number 9.11.5.10 in BhvY (pp. 499–500). Cf. Taishō no. 199 (28), 4.200a–b.
n.­1024
Section number 9.11.6 in BhvY (p. 500ff.).
n.­1025
Section number 9.11.6.1 in BhvY (pp. 500–501). Cf. Taishō no. 199 (29), 4.200b–201a. Related stories are in the Sbhv (SbhvG ii 47ff.; nga F.143.a ff.; Taishō no. 1450, 24.163c ff.) and MĀc 32 Weicengyoufa jing 未曾有法經. Cf. Deeg 2007, 46ff.
n.­1026
Section number 9.11.6.2 in BhvY (pp. 501–3). No parallel in Taishō no. 199.
n.­1027
Section number 9.11.6.3 in BhvY (pp. 504–5). No parallel in Taishō no. 199. Related stories are narrated in SbhvG i 136–38; nga F.43.b–44.b; Taishō no. 1450, 24.128a–b and SbhvG ii 2–4; nga F.110.a–111.b (Ch. absent).
n.­1030
Section number 9.11.6.4 in BhvY (pp. 505–7). No parallel in Taishō no. 199. Related stories are found in the Sbhv (SbhvG i 204–211; D nga F.105.a–109.b; Taishō no. 1450, 24.145b–147b).
n.­1033
Section number 9.11.6.5 in BhvY (pp. 507–9). No parallel in Taishō no. 199. Ap 333 (i 269–70) gives a parallel. The end of the Section of Upālin and the beginning of the Section of Prabhākara are different from those of other sections.
n.­1034
Section number 9.11.6.6 in BhvY (pp. 509–11). No parallel in Taishō no. 199.
n.­1036
Section number 9.11.6.7 in BhvY (pp. 511–26). This section and the next section provide the same stories of the Buddha’s former lives in prose and verse, respectively, in different order. However, the third story of the former, c. A Young Brahmin, is not shared by the latter. Cf. Hofinger 1990 (Tibetan text and French trsl.). For the history of the formation of these sections, see Okano 2006. Parallels to the verses are found in Taishō no. 199 (30), 4.201a–202a; parallels to the verses and prose in Taishō no. 197 Foshuo xingqixing jing 仏説興起行経. Cf., also, BAK 50 (see n.­934). According to the Saṃskṛtā­saṃskṛta­viniścaya, the Sāṃmitīyas too transmitted stories of evil acts performed by the Buddha in his former lives (Namikawa 2011, 371ff.).
n.­1037
This story has a parallel in SbhvG ii 184–85; nga F.237.a; Taishō no. 1450, 24.197a–b (Panglung 1981, 53). Cf. Taishō no. 197 (7), 4.170b–c; BAK 50 (Okano 2007, 226–37); KA 32 (Degener 1990, 37–38). BAK 66 provides a completely different story regarding the injury to the Buddha’s foot.
n.­1040
Cf. Taishō no. 197 (6), 4.168a–170b; BAK 50 (Okano 2007, 237–39); KA 33 (Degener 1990, 38).
n.­1042
This story is related to the story of Māra and the Buddha in Sālā in the Bhv (Chapter Four, V. Sālā) and has a parallel in BAK 50 (Okano 2007, 239–41). This story is not narrated in verse.
n.­1044
Cf. Taishō no. 197 (8), 4.170c–172a; BAK 50 (Okano 2007, 241–47); KA 34 (Degener 1990, 38–39).
n.­1049
Cf. Taishō no. 197 (2), 4.166a–c; BAK 50 (Okano 2007, 247).
n.­1050
A similar story is found in SbhvG i 22ff.; ga F.267.a ff.; Taishō no. 1450, 24.102b ff. (Panglung 1981, 55), with some differences. There, however, the story is not related to the Buddha’s former life. Cf. Taishō no. 197 (1), 4.164b–166a; BAK 50 (Okano 2007, 247–76).
n.­1053
This story has already been narrated in the Bhv (Chapter Eight, V. Vairambhya, D. A Brahmin Who Abused the Buddha Vipaśyin). Cf. Taishō no. 197 (9), 4.172a–c; BAK 50 (Okano 2007, 277–79).
n.­1054
According to Skt. and Ch. (see n.­1055), this story corresponds to the Nandīpālasūtra in the Rājasaṃyuktakanipāta of the Madhyamāgama, which is parallel with MĀc 63 Bingpolingqi jing 鞞婆陵耆経 and MN 81 Ghaṭikārasutta. The Sbhv also includes a parallel (SbhvG ii 22.1–30.22; nga F.124.b–131.b; Taishō no. 1450, 24.156c–158c). Cf. Yao 2012a, 3.2.38. For comparative studies, see Anālayo 2010, 71–84; 2011a, i 441–51; 2012a, 155–74. Note, however, that in these works the Bhv version of the story (Tib.) is erroneously connected to the Sbhv version (Skt.). Cf., also, Taishō no. 197 (10), 4.172c–174b; BAK 50 (Okano 2007, 279–81) and SĀc 595 (Taishō no. 99, 2.159c); SĀc2 189 (Taishō no. 100, 2.442c); SN 1.5.10; SN 2.3.4; Tocharian fragments (Ogihara 2016a; 2016b).
n.­1063
Cf. Taishō no. 197 (4), 4.167a–b; BAK 50 (Okano 2007, 281–89).
n.­1065
A related story is narrated in the Kṣv, where the story of the massacre of the Śākyans is narrated (tha F.95.a–b; Taishō no. 1451, 24.242a–b). Cf. Taishō no. 197 (3), 4.166c–167a; BAK 50 (Okano 2007, 289–90). Cf., also, the final part of EĀc 34.2 (Taishō no. 125, 2.693b–c).
n.­1066
Cf. Taishō no. 197 (5), 4.167c–168a; BAK 50 (Okano 2007, 290–92).
n.­1067
Section number 9.11.6.8 in BhvY (pp. 527–30). Cf. Okano 2007, appendix (Japanese trsl. from Tib.). This section is absent in Ch. Although the stories narrated in the previous section are given here in verse, the story of the young brahmin who abused a self-awakened one (7. Sugata [prose] c. A Young Brahmin) is missing. Cf. Taishō no. 199 (30), 4.201a–202a, with the stories in the same order; Ap 299–301 (Salomon 2008, 28–29).
n.­1075
There is a parallel story in BAK 90 (Panglung 1981, 57–58). There is also a Tocharian fragment of another parallel (Ogihara 2015b, 302).
n.­1077
It is unknown if GBhv included this uddāna due to damage to the folio.
n.­1087
For the three kinds of allowable meat, see Shimoda 1997, 401–4, 668–69.
n.­1097
The story of Miṇḍhaka and his family and the story of their former lives have parallels in Divy 9 Meṇḍhaka­gṛha­pati­vibhūti­pariccheda and Divy 10 Meṇḍhakāvadāna and other vinayas (see Hiraoka 2007, i 235–56. For Eng. trsl., see Rotman 2008–17, i 223–41). The Bhv’s Miṇḍhaka stories are generally briefer than the Divy’s Meṇḍhaka stories.
n.­1112
This episode corresponds to Divy 10 Meṇḍhakāvadāna and a folio of an avadāna manuscript from Gilgit (Kudō 2017, xxxii; Plate 43).
n.­1122
Skt. from here to the end of I. A. 3. Kaineya Offers Drinks to the Blessed One is edited in Chung and Wille 2002, 119–24.
n.­1123
Tib. ke na’i bu yis btud ba blangs (lit., “Drinks were received by Kaineya”); Skt. kaineyapānam ādāya (Chung and Wille 2002, 119 reads kaineya<ḥ> pānam). Tib. seems problematic because, in the following story, Kaineya is not the recipient of the drink but the donor. Skt. might be translated “Having received Kaineya’s drink (i.e., the drink offered by Kaineya).” Hence the present translation, which supplies the word “offered.” Among the eleven uddānas in the Bhv, only this final uddāna includes gerund phrases in Skt., “…ādāya” and “… kṛtvā” (see the note after next), whereas the others simply list nouns.
n.­1124
Tib. ka shi’i tshong rdal nas thug; Skt. kāśipaṭṭaṃ ca yavāgvā (“cloth from Kāśi, by barley porridge”). Edgerton suggests that paṭṭa is an error for paṭṭana (“city”) (BHSD s.v. paṭṭa). Cf. Mvy 5531: tshong rdal = pattana.
n.­1125
Tib. sdig can du ni bca’ ba dang; Skt. pāpāyāṃ khādyakaṃ kṛtvā (“having made khādyaka in Pāpā”). Cf. n.­1089.
n.­1126
This story has a parallel in MN 92 Selasutta (= Sn 3.7), etc. Cf. Anālayo 2011a, ii 545–49 and Yao 2012, 3.2.39. Kōgen Mizuno identified the story in the Bhv with Śailagāthā, a title included in the list of texts to be recited in times of danger which appears several times in the Mūla­sarvāstivādin literature (Mizuno 1992, 23–24). Cf. 2.­198 and n.­73. For a parallel in EĀ 49.6, see Anālayo [2011b] 2016b, 325–43. Cf., also, BAK 77 (Okano 2010, 62ff.), Merv-av 210ff., Karmaśataka 34 (See “The Story of Kaineya” in Jamspal and Fischer, trans. The Hundred Deeds, Toh 340).
n.­1127
This episode is discussed in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a5ff.).
n.­1144
This story has a parallel in Merv-av 210–13. Cf., also, SHT X 3827.
n.­1153
Cf. Mizuno 1992; Yao 2012a, 3.2.39.
n.­1184
This episode corresponds to the Mahā­māyūrī­vidyārājñī and some other texts. Cf. Pathak 1989; Yao 2012b, 3.2.40. For a related passage in the Muktaka in the Ug, see Kishino 2016, 237, 243 (§1.10.2).

b.

Bibliography

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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.

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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. English translation The Exemplary Tale of Sumāgadhā 2024.

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. English translation in Dharmachakra Translation Committee 2023.

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.

Vasubandhu. 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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Zin, Monika, (2006a). Mitleid und Wunderkraft: Schwierige Bekehrungen und ihre Ikonographie im indischen Buddhismus. Wiesbaden: Harrassowitz Verlag.

Zin, Monika, (2006b). “About Two Rocks in the Buddha’s Life Story.” East and West 56, no. 4: 329–58.

Zin, Monika, (2012). “Māndhātar, the Universal Monarch, and the Meaning of Representations of the Cakravartin in the Amaravati School, and of the Kings on the Kanaganahalli Stūpa.” In Buddhist Narrative in Asia and Beyond: In Honour of HRH Princess Maha Chakri Sirindhorn on Her Fifty-Fifth Birth Anniversary:149–64. Bangkok: Institute of Thai Studies, Chulalongkorn University.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

a person who makes things allowable

Wylie:
  • rung ba byed pa
Tibetan:
  • རུང་བ་བྱེད་པ།
Sanskrit:
  • kalpikāra

A layperson who makes things legally permissible in the context of Buddhist monastic law, doing tasks that are not allowed for monks.

Located in 1 passage in the translation:

  • 10.­104
g.­2

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara

The sixth heaven of the realm of form; also the name of the gods living there.

Located in 2 passages in the translation:

  • 2.­58
  • 4.­19
g.­3

Abṛha

Wylie:
  • mi che ba
Tibetan:
  • མི་ཆེ་བ།
Sanskrit:
  • abṛha

The first of the “pure abodes;” also the name of the gods living there.

Located in 2 passages in the translation:

  • 2.­58
  • 4.­19
g.­9

Ādirājya

Wylie:
  • dang po’i rgyal srid
Tibetan:
  • དང་པོའི་རྒྱལ་སྲིད།
Sanskrit:
  • ādirājya

A place in Śūrasena.

Located in 3 passages in the translation:

  • 7.­269-270
  • 8.­2
g.­10

Ādumā

Wylie:
  • yul a du ma
  • a du ma
Tibetan:
  • ཡུལ་ཨ་དུ་མ།
  • ཨ་དུ་མ།
Sanskrit:
  • ādumā

A village.

Located in 4 passages in the translation:

  • 11.­2-3
  • 11.­11
  • 11.­44
g.­11

agaru

Wylie:
  • a gar
  • a ga ru
Tibetan:
  • ཨ་གར།
  • ཨ་ག་རུ།
Sanskrit:
  • agaru

A kind of fragrant aloe wood.

Located in 4 passages in the translation:

  • 3.­23
  • 7.­226
  • 9.­1429
  • 9.­1848
g.­12

aggregate

Wylie:
  • phung po
Tibetan:
  • ཕུང་པོ།
Sanskrit:
  • skandha

The basic components out of which the world and the personal self are formed, usually listed as a set of five.

Located in 13 passages in the translation:

  • 2.­344
  • 2.­352
  • 3.­265
  • 5.­2
  • 8.­110
  • 8.­276
  • 9.­403
  • 9.­961-962
  • 11.­157
  • n.­263
  • n.­502
  • g.­649
g.­13

Agnidatta

Wylie:
  • me sbyin
Tibetan:
  • མེ་སྦྱིན།
Sanskrit:
  • agnidatta

(1) A brahmin. (2) A brahmin king.

Located in 37 passages in the translation:

  • 2.­391
  • 2.­393
  • 2.­395
  • 2.­397
  • 2.­399
  • 2.­405-408
  • 2.­410
  • 2.­420
  • 8.­120
  • 8.­127-129
  • 8.­189-190
  • 8.­193
  • 8.­199-202
  • 8.­204
  • 8.­210
  • 8.­212
  • 8.­215-216
  • 8.­219
  • 8.­222
  • n.­115
  • n.­515
  • n.­738
  • g.­34
  • g.­192
  • g.­224
  • g.­340
  • g.­411
g.­17

Ajātaśatru

Wylie:
  • ma skyes dgra
Tibetan:
  • མ་སྐྱེས་དགྲ།
Sanskrit:
  • ajātaśatru

The son of King Śreṇya Bimbisāra, who later becomes the king of Magadha.

Located in 31 passages in the translation:

  • i.­3
  • 3.­3
  • 3.­6-7
  • 3.­9
  • 3.­13-15
  • 3.­19-22
  • 3.­26-27
  • 3.­33
  • 3.­37-38
  • 3.­41
  • 3.­48-50
  • 3.­52-53
  • 3.­107-108
  • 3.­134-136
  • n.­124
  • n.­128
  • g.­697
g.­19

Ajita Keśakambala

Wylie:
  • mi pham skra’i la ba can
Tibetan:
  • མི་ཕམ་སྐྲའི་ལ་བ་ཅན།
Sanskrit:
  • ajita keśa­kambala

One of the six teachers at the time of the Buddha.

Located in 1 passage in the translation:

  • 3.­59
g.­23

Āmrapālī

Wylie:
  • a mra skyong ma
Tibetan:
  • ཨ་མྲ་སྐྱོང་མ།
Sanskrit:
  • āmrapālī

A courtesan.

Located in 18 passages in the translation:

  • 3.­218
  • 3.­222-223
  • 3.­231-232
  • 3.­236-239
  • 3.­247
  • 3.­258-259
  • 3.­263
  • n.­166
  • n.­170
  • n.­184
  • n.­1183
  • g.­513
g.­25

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

(1) A disciple of the Buddha. (2) A disciple of a former Buddha. (3) A disciple of a future Buddha. (4) A king in the past.

Located in 233 passages in the translation:

  • 1.­3-5
  • 1.­7-9
  • 2.­62
  • 2.­64
  • 2.­67
  • 2.­76-79
  • 2.­82
  • 2.­86-88
  • 2.­269-272
  • 2.­276
  • 2.­280-281
  • 3.­52
  • 3.­54
  • 3.­76
  • 3.­81
  • 3.­98-99
  • 3.­135-136
  • 3.­139
  • 3.­203
  • 3.­206
  • 3.­229
  • 3.­272
  • 3.­298
  • 3.­324
  • 4.­2-4
  • 4.­7-9
  • 4.­11-16
  • 4.­23
  • 4.­25
  • 4.­28-32
  • 4.­34-36
  • 4.­46-47
  • 4.­55
  • 4.­58-59
  • 4.­63-72
  • 4.­82
  • 4.­85
  • 4.­87-91
  • 4.­112-113
  • 5.­3-5
  • 5.­10-13
  • 6.­162-163
  • 6.­183-184
  • 6.­221
  • 6.­227-228
  • 6.­246-247
  • 6.­257-258
  • 6.­278-280
  • 7.­4-6
  • 7.­8
  • 7.­11
  • 7.­15
  • 7.­17
  • 7.­41
  • 7.­45
  • 7.­47
  • 7.­149-150
  • 7.­207
  • 7.­239
  • 7.­269-271
  • 8.­2-4
  • 8.­6
  • 8.­69-70
  • 8.­95-96
  • 8.­112-113
  • 8.­128
  • 8.­130
  • 8.­132-134
  • 8.­136-137
  • 8.­139-140
  • 8.­143-144
  • 8.­146
  • 8.­148
  • 8.­173-178
  • 8.­180
  • 8.­182-183
  • 8.­185-186
  • 8.­188
  • 8.­192-194
  • 8.­199-205
  • 8.­207
  • 8.­240
  • 9.­2-3
  • 9.­5
  • 9.­8-9
  • 9.­17
  • 9.­41
  • 9.­43-44
  • 9.­108-109
  • 9.­130
  • 9.­132-133
  • 9.­135
  • 9.­465-466
  • 9.­1386-1388
  • 9.­1392
  • 9.­1403
  • 9.­1405
  • 9.­1427
  • 9.­1435
  • 9.­1440
  • 9.­2532-2533
  • 9.­2544-2545
  • 9.­2551-2552
  • 9.­2558-2559
  • 9.­2569-2570
  • 10.­65-66
  • 11.­29
  • 11.­198
  • 11.­202
  • 11.­204-205
  • 11.­224
  • 11.­227
  • n.­57
  • n.­130
  • n.­365
  • n.­429
  • n.­447
  • n.­454
  • n.­502
  • n.­508-509
  • n.­511
  • n.­563-564
  • n.­622
  • n.­697
  • n.­940
  • n.­960
  • n.­1180
  • g.­532
g.­27

Anāthapiṇḍada

Wylie:
  • mgon med zas sbyin
Tibetan:
  • མགོན་མེད་ཟས་སྦྱིན།
Sanskrit:
  • anāthapiṇḍada

Definition from the 84000 Glossary of Terms:

A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon.

Located in 20 passages in the translation:

  • 2.­91
  • 2.­207-213
  • 6.­239
  • 8.­191
  • 8.­193
  • 9.­48
  • 9.­71-74
  • 9.­76-77
  • n.­668
  • g.­625
g.­29

Aṅga

Wylie:
  • ang ga
Tibetan:
  • ཨང་ག
Sanskrit:
  • aṅga

A country.

Located in 5 passages in the translation:

  • 3.­4
  • 3.­243
  • 9.­1351
  • n.­123
  • n.­173
g.­32

Aṅgiras

Wylie:
  • nyi ma’i rigs
Tibetan:
  • ཉི་མའི་རིགས།
Sanskrit:
  • aṅgiras

A ṛṣi in the past.

Located in 3 passages in the translation:

  • 3.­244
  • 6.­141
  • n.­1160
g.­34

Apalāla

Wylie:
  • sog ma med
Tibetan:
  • སོག་མ་མེད།
Sanskrit:
  • apalāla

Lit. “Without a Straw.” A nāga king, who was the brahmin Agnidatta in a former life.

Located in 24 passages in the translation:

  • i.­3
  • 2.­422
  • 3.­9
  • 3.­51-52
  • 7.­212-213
  • 7.­225-228
  • 7.­234-235
  • 7.­237
  • 7.­268
  • 7.­270-271
  • n.­114
  • n.­128
  • n.­343
  • n.­401
  • n.­423
  • n.­429
  • g.­411
g.­41

Araṇemi

Wylie:
  • rtsibs kyi mu khyud
Tibetan:
  • རྩིབས་ཀྱི་མུ་ཁྱུད།
Sanskrit:
  • araṇemi

A teacher who was the Buddha in a former life.

Located in 9 passages in the translation:

  • 9.­1257-1258
  • 9.­1260-1261
  • 9.­1263
  • 9.­1276-1277
  • n.­883
  • n.­886
g.­43

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

One who has achieved the fourth and final level of attainment on the śrāvaka path and attained liberation with the cessation of all afflictive emotions.

Located in 115 passages in the translation:

  • 2.­10
  • 2.­16
  • 2.­24
  • 2.­67
  • 2.­236
  • 2.­256
  • 2.­292
  • 2.­315
  • 2.­343
  • 2.­346-347
  • 2.­349-350
  • 2.­352
  • 2.­365
  • 3.­22
  • 3.­75
  • 3.­127
  • 3.­174
  • 3.­197
  • 3.­200-201
  • 3.­250-255
  • 3.­267
  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 4.­28
  • 4.­34-35
  • 4.­66
  • 4.­102
  • 6.­6
  • 6.­11
  • 6.­57
  • 7.­66
  • 7.­113
  • 7.­117
  • 7.­122
  • 7.­126
  • 7.­130-131
  • 7.­150
  • 8.­6
  • 8.­83
  • 8.­110
  • 8.­118
  • 8.­232
  • 8.­248
  • 8.­262
  • 8.­268
  • 8.­276
  • 9.­36
  • 9.­39
  • 9.­69
  • 9.­92
  • 9.­135
  • 9.­263
  • 9.­323-325
  • 9.­329
  • 9.­1527
  • 9.­1532
  • 9.­1587
  • 9.­1606
  • 9.­1619
  • 9.­1637-1638
  • 9.­1655
  • 9.­1661
  • 9.­1675
  • 9.­1683
  • 9.­1697
  • 9.­1735
  • 9.­1830
  • 9.­1871
  • 9.­1900
  • 9.­1941
  • 9.­2006
  • 9.­2016
  • 9.­2023
  • 9.­2049
  • 9.­2074
  • 9.­2107
  • 9.­2132
  • 9.­2145
  • 9.­2164-2165
  • 9.­2267
  • 9.­2317
  • 9.­2321
  • 9.­2355
  • 9.­2361
  • 9.­2506-2507
  • 9.­2534
  • 10.­67
  • 11.­35
  • 11.­50
  • 11.­57-58
  • 11.­93
  • 11.­159
  • n.­40
  • n.­491
  • g.­42
  • g.­640
  • g.­668
g.­44

Ariṣṭa

Wylie:
  • yid ’ong
Tibetan:
  • ཡིད་འོང་།
Sanskrit:
  • ariṣṭa

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­51

Aśoka

Wylie:
  • mya ngan med
Tibetan:
  • མྱ་ངན་མེད།
Sanskrit:
  • aśoka

An uncle of King Mahāpraṇāda.

Located in 3 passages in the translation:

  • 3.­161
  • 3.­167
  • 9.­671
g.­52

assign the rewards of the offerings to the name

Wylie:
  • ming nas brjod de yon bsngo ba
  • ming nas smos te yon bsngo ba
Tibetan:
  • མིང་ནས་བརྗོད་དེ་ཡོན་བསྔོ་བ།
  • མིང་ནས་སྨོས་ཏེ་ཡོན་བསྔོ་བ།
Sanskrit:
  • nāmnā dakṣiṇām ādiśati

An act of recitation of particular verses performed by a monastic when he or she receives offerings from others. This act is considered to transfer the merit produced by the donor to deities, causing those deities to protect and confer benefits on the person whose name is pronounced in the recitation.

Located in 18 passages in the translation:

  • 3.­52
  • 6.­167
  • 6.­177
  • 9.­100-104
  • 9.­106
  • 9.­108
  • 9.­574
  • 9.­1140
  • 9.­2511-2512
  • 9.­2517-2518
  • 11.­54
  • 11.­214
g.­55

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 22 passages in the translation:

  • 2.­246
  • 3.­7
  • 3.­22
  • 3.­273
  • 3.­276
  • 3.­299
  • 3.­302
  • 7.­164
  • 8.­31-32
  • 8.­47
  • 9.­238-242
  • 9.­244
  • 9.­725
  • 9.­825
  • 9.­852
  • 9.­1376
  • g.­720
g.­60

Ātreya

Wylie:
  • rgyun shes kyi bu
Tibetan:
  • རྒྱུན་ཤེས་ཀྱི་བུ།
Sanskrit:
  • ātreya

(1) The physician of King Prasenajit. (2) The name of Prince Kuśa disguised as a physician.

Located in 14 passages in the translation:

  • 2.­44
  • 2.­46-47
  • 2.­50-54
  • 2.­67-69
  • 2.­71
  • 9.­375
  • g.­551
g.­71

Bamboo Grove

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana

A grove near Rājagṛha in Magadha.

Located in 7 passages in the translation:

  • 2.­40-41
  • 2.­412
  • 3.­2
  • 3.­25
  • 9.­2071
  • n.­935
g.­79

Bhaddālin

Wylie:
  • legs ldan
Tibetan:
  • ལེགས་ལྡན།
Sanskrit:
  • bhaddālin

A monk.

Located in 3 passages in the translation:

  • 3.­142
  • 3.­144
  • 3.­167
g.­81

Bhadra

Wylie:
  • bzang po
Tibetan:
  • བཟང་པོ།
Sanskrit:
  • bhadra

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­88

Bharadvāja

Wylie:
  • bha ra dwa dza
Tibetan:
  • བྷ་ར་དྭ་ཛ།
Sanskrit:
  • bharadvāja

(1) A ṛṣi in the past. (2) A disciple of the Buddha Vipaśyin.

Located in 8 passages in the translation:

  • 6.­141
  • 9.­2354-2358
  • 9.­2361
  • g.­716
g.­90

Bhārgava

Wylie:
  • ngan spong
Tibetan:
  • ངན་སྤོང་།
Sanskrit:
  • bhārgava

A ṛṣi.

Located in 2 passages in the translation:

  • 4.­87
  • n.­213
g.­99

bhūta

Wylie:
  • ’byung po
Tibetan:
  • འབྱུང་པོ།
Sanskrit:
  • bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

Located in 12 passages in the translation:

  • 3.­273
  • 3.­276
  • 3.­279
  • 3.­291
  • 3.­297
  • 3.­299
  • 3.­302
  • 3.­305
  • 3.­317
  • 3.­323
  • 4.­104
  • n.­180
g.­103

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahman

(1) A buddha in the past. (2) A god.

Located in 56 passages in the translation:

  • 2.­247
  • 3.­22
  • 3.­183
  • 3.­185-187
  • 3.­273
  • 3.­276
  • 3.­299
  • 3.­302
  • 6.­7
  • 6.­11
  • 6.­49
  • 6.­51
  • 6.­120-123
  • 6.­230-231
  • 6.­236
  • 8.­83
  • 8.­266-267
  • 9.­257
  • 9.­1135
  • 9.­1302-1303
  • 9.­1308-1309
  • 9.­1311-1313
  • 9.­1316-1324
  • 9.­1329
  • 9.­1332
  • 9.­1390
  • 9.­1450
  • 9.­1506
  • 9.­1751
  • 9.­2190
  • 9.­2199
  • 9.­2253
  • 11.­5
  • 11.­87
  • n.­716
  • n.­894
  • g.­104
g.­105

Brahmadatta

Wylie:
  • tshangs sbyin
Tibetan:
  • ཚངས་སྦྱིན།
Sanskrit:
  • brahmadatta

(1) A king of Kāśi in the past. (2) A buddha in the past. (3) One of the seven kings mentioned in the story of Govinda.

Located in 55 passages in the translation:

  • 7.­154
  • 9.­414-415
  • 9.­418
  • 9.­916-917
  • 9.­1000
  • 9.­1004-1005
  • 9.­1007-1008
  • 9.­1016
  • 9.­1033
  • 9.­1035
  • 9.­1106-1108
  • 9.­1112
  • 9.­1122
  • 9.­1125
  • 9.­1134-1135
  • 9.­1143
  • 9.­1145
  • 9.­1149
  • 9.­1151-1152
  • 9.­1155-1158
  • 9.­1160-1161
  • 9.­1163-1164
  • 9.­1170
  • 9.­1173
  • 9.­1192
  • 9.­1208
  • 9.­1224
  • 9.­1350
  • 9.­1440
  • 9.­1506
  • 9.­1562
  • 9.­1564
  • 9.­2228
  • 9.­2240
  • 9.­2242
  • 9.­2244
  • 9.­2247
  • 9.­2368
  • 10.­117
  • 10.­119
  • 10.­131
  • g.­109
g.­109

Brahmāvatī

Wylie:
  • tshangs ldan ma
Tibetan:
  • ཚངས་ལྡན་མ།
Sanskrit:
  • brahmāvatī

(1) The wife of Brahmāyus. (2) The wife of King Brahmadatta.

Located in 7 passages in the translation:

  • 3.­169
  • 9.­1134
  • 9.­1137
  • 9.­1142-1145
g.­111

Brahmāyus

Wylie:
  • tshangs pa’i tshe
Tibetan:
  • ཚངས་པའི་ཚེ།
Sanskrit:
  • brahmāyus

(1) The chief priest of King Śaṅkha. (2) A buddha in the past.

Located in 6 passages in the translation:

  • 3.­169
  • 3.­171-172
  • 9.­1451
  • 9.­1506
  • g.­109
g.­112

brahmin (caste)

Wylie:
  • bram ze’i rigs
Tibetan:
  • བྲམ་ཟེའི་རིགས།
Sanskrit:
  • brāhmaṇa

One of the four castes, that of the highly respected priestly caste of classical Indian society.

Located in 11 passages in the translation:

  • 6.­21
  • 6.­199
  • 6.­201-204
  • 6.­208
  • 9.­1238
  • 9.­2280
  • 11.­50
  • g.­131
g.­124

Cañcā

Wylie:
  • rtswa mi
Tibetan:
  • རྩྭ་མི།
Sanskrit:
  • cañcā

A female mendicant who falsely accuses the Buddha.

Located in 13 passages in the translation:

  • 9.­1511
  • 9.­1513-1514
  • 9.­1517-1518
  • 9.­1521
  • 9.­1523
  • 9.­2362
  • 9.­2367
  • 9.­2382
  • 9.­2482
  • n.­848
  • n.­937
g.­130

Cāru

Wylie:
  • mdzes pa
Tibetan:
  • མཛེས་པ།
Sanskrit:
  • cāru

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­131

caste

Wylie:
  • rigs
Tibetan:
  • རིགས།
Sanskrit:
  • varṇa

The four social classes of traditional Hindu society: brahmin, kṣatriya, vaiśya, and śūdra.

Located in 21 passages in the translation:

  • 6.­21
  • 6.­199
  • 6.­201-204
  • 6.­208
  • 6.­213
  • 6.­236
  • 8.­18-19
  • 8.­203
  • 9.­2280
  • n.­327
  • g.­112
  • g.­125
  • g.­320
  • g.­391
  • g.­506
  • g.­629
  • g.­702
g.­134

city of Pāṭaliputra

Wylie:
  • dmar bu can gyi grong khyer
Tibetan:
  • དམར་བུ་ཅན་གྱི་གྲོང་ཁྱེར།
Sanskrit:
  • pāṭaliputraṃ nagaraṃ

A city on the Ganges that became the capital of Magadha after Rājagṛha.

Located in 1 passage in the translation:

  • 3.­99
g.­140

continent of Jambu

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 41 passages in the translation:

  • 2.­71
  • 2.­244
  • 2.­291
  • 2.­326
  • 2.­400
  • 3.­162-163
  • 3.­268
  • 4.­35
  • 9.­171
  • 9.­173
  • 9.­176
  • 9.­179
  • 9.­182
  • 9.­193
  • 9.­246-247
  • 9.­258
  • 9.­260
  • 9.­941-942
  • 9.­946-948
  • 9.­950-960
  • 9.­1257
  • 9.­1639-1641
  • 9.­1996
  • g.­396
g.­143

Daṇḍin

Wylie:
  • dbyug gu can
Tibetan:
  • དབྱུག་གུ་ཅན།
Sanskrit:
  • daṇḍin

A brahmin.

Located in 27 passages in the translation:

  • 9.­473-474
  • 9.­476
  • 9.­480
  • 9.­482-483
  • 9.­485
  • 9.­487
  • 9.­490
  • 9.­497
  • 9.­499-505
  • 9.­507-512
  • 9.­518
  • n.­696
  • n.­700
  • n.­705
g.­146

Deer Park

Wylie:
  • ri dags kyi nags
Tibetan:
  • རི་དགས་ཀྱི་ནགས།
Sanskrit:
  • mṛgadāva

A park near Vārāṇasī where the Buddha gave the first sermon.

Located in 10 passages in the translation:

  • 2.­2-3
  • 3.­267
  • 8.­270
  • 8.­286
  • 8.­296
  • 9.­38
  • 9.­2347
  • 9.­2350
  • 9.­2408
g.­148

Dependent origination

Wylie:
  • rten cing ’brel par ’byung ba
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ།
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

The relative nature of phenomena, which arises in dependence on causes and conditions. Together with the four truths of the noble ones, this was the first teaching given by the Buddha.

Located in 4 passages in the translation:

  • 2.­352
  • 8.­110
  • 8.­276
  • n.­164
g.­149

Devadatta

Wylie:
  • lha sbyin
Tibetan:
  • ལྷ་སྦྱིན།
Sanskrit:
  • devadatta

A disciple of the Buddha.

Located in 6 passages in the translation:

  • 3.­3
  • 9.­988
  • 9.­2485
  • n.­232
  • n.­1039
  • n.­1068
g.­152

Dhanapālaka

Wylie:
  • nor skyong
Tibetan:
  • ནོར་སྐྱོང་།
Sanskrit:
  • dhanapālaka

An elephant who was sent to kill the Buddha.

Located in 5 passages in the translation:

  • 3.­3
  • 10.­54-55
  • n.­1095-1096
g.­153

Dhanasaṃmata

Wylie:
  • nor ldan
Tibetan:
  • ནོར་ལྡན།
Sanskrit:
  • dhanasaṃmata

A king at the time of the Buddha Ratnaśikhin.

Located in 14 passages in the translation:

  • 3.­177
  • 3.­179-182
  • 3.­184
  • 3.­186
  • 3.­188
  • 3.­190
  • 3.­196-200
g.­159

Dhṛtarāṣṭra

Wylie:
  • yul ’khor skyong
Tibetan:
  • ཡུལ་འཁོར་སྐྱོང་།
Sanskrit:
  • dhṛtarāṣṭra

(1) The name common to two of the seven kings mentioned in the story of Govinda. (2) A buddha in the past. (3) One of the Four Great Kings. (4) A haṃsa.

Located in 14 passages in the translation:

  • 3.­22
  • 9.­1222
  • 9.­1350
  • 9.­1394
  • 9.­1420-1421
  • 9.­1506
  • 11.­12
  • 11.­16-17
  • 11.­24
  • 11.­36
  • g.­185
  • g.­187
g.­166

droṇa

Wylie:
  • bre
Tibetan:
  • བྲེ།
Sanskrit:
  • droṇa

A measure of volume.

Located in 1 passage in the translation:

  • 3.­131
g.­175

element

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu

One way of describing experience and the world in terms of eighteen elements (eye and form, ear and sound, nose and smell, tongue and taste, body and physical objects, and mind and mental phenomena, to which the six consciousnesses are added). Also refers here to the four elements of earth, water, fire, and wind.

Located in 14 passages in the translation:

  • 2.­344
  • 2.­352
  • 3.­214
  • 3.­265
  • 6.­115
  • 7.­228
  • 8.­110
  • 8.­137
  • 8.­276
  • 9.­403
  • 9.­961
  • 9.­1723
  • 9.­2588
  • 10.­47
g.­183

four applications of mindfulness

Wylie:
  • dran pa nye bar gzhag pa bzhi pa
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ་བཞི་པ།
Sanskrit:
  • catvāri smṛtyupasthānāni

The meditative application of awareness to the body, perception, mind, and dharmas; part of the thirty-seven aspects of awakening.

Located in 8 passages in the translation:

  • 4.­8
  • 7.­3
  • 7.­5
  • 7.­17
  • 7.­47
  • 8.­87-88
  • n.­188
g.­185

Four Great Kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • catvāro mahārājāḥ

Divine guardians of the four directions, namely, Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa. Also referred to as the Four Protectors of the World.

Located in 20 passages in the translation:

  • 3.­170
  • 9.­205
  • 9.­215
  • 9.­222
  • 9.­224
  • 9.­1238
  • 11.­28
  • 11.­30
  • n.­153
  • n.­329
  • n.­645
  • n.­1134
  • g.­159
  • g.­187
  • g.­206
  • g.­666
  • g.­667
  • g.­701
  • g.­731
  • g.­732
g.­187

Four Protectors of the World

Wylie:
  • ’jig rten skyong ba bzhi
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ་བཞི།
Sanskrit:
  • catvāraḥ loka­pālāḥ

Four deities guarding the four quarters, namely, Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west, and Vaiśravaṇa in the north. Also referred to as the Four Great Kings.

Located in 10 passages in the translation:

  • 3.­276
  • 3.­302
  • 8.­266-267
  • 11.­4-5
  • 11.­34-36
  • g.­185
g.­190

four truths of the noble ones

Wylie:
  • ’phags pa’i bden pa bzhi
Tibetan:
  • འཕགས་པའི་བདེན་པ་བཞི།
Sanskrit:
  • caturāryasatya

The Buddha’s first teaching, which explains suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.

Located in 20 passages in the translation:

  • 2.­293
  • 2.­296
  • 2.­332
  • 3.­77-78
  • 3.­227
  • 6.­174
  • 6.­253
  • 6.­272
  • 7.­182
  • 8.­101
  • 8.­264
  • 8.­282
  • 9.­24
  • 9.­31
  • 9.­2581
  • 10.­85
  • 10.­91
  • 11.­37
  • g.­148
g.­191

four types of self-confidence

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • catvāri vaiśāradyāni

The Buddha’s four kinds of self-confidence in preaching the Dharma.

Located in 1 passage in the translation:

  • 3.­22
g.­193

fruit of stream-entry

Wylie:
  • rgyun du zhugs pa’i ’bras bu
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པའི་འབྲས་བུ།
Sanskrit:
  • srotāpatti­phala

The first of the four spiritual achievements, which is considered to be entering “the stream” of the noble ones that flows inexorably toward awakening.

Located in 27 passages in the translation:

  • 2.­293
  • 2.­296
  • 2.­315
  • 2.­332
  • 3.­227
  • 4.­86
  • 4.­111
  • 6.­253
  • 6.­272
  • 6.­294
  • 7.­166
  • 7.­182
  • 8.­101
  • 8.­264
  • 8.­282
  • 9.­24
  • 9.­31
  • 9.­69
  • 9.­316
  • 9.­318
  • 9.­329
  • 9.­2581
  • 10.­91
  • 10.­98
  • 11.­57-58
  • n.­543
g.­194

Gāndhāra

Wylie:
  • sa ’dzin
Tibetan:
  • ས་འཛིན།
Sanskrit:
  • gāndhāra

A country.

Located in 1 passage in the translation:

  • 3.­170
g.­195

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 7 passages in the translation:

  • 3.­22
  • 9.­570
  • 9.­1136
  • 11.­12
  • 11.­17
  • 11.­81
  • n.­718
g.­197

Ganges

Wylie:
  • chu bo gang gA
Tibetan:
  • ཆུ་བོ་གང་གཱ།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 30 passages in the translation:

  • 3.­53
  • 3.­105-106
  • 3.­134-135
  • 3.­139
  • 3.­166
  • 3.­181-183
  • 7.­81
  • 8.­227
  • 8.­241
  • 8.­243
  • 8.­264
  • 8.­280
  • 8.­287-288
  • 8.­290-291
  • 8.­300-301
  • 9.­35
  • 9.­1529
  • n.­114
  • n.­145
  • n.­251
  • g.­28
  • g.­87
  • g.­134
g.­199

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 12 passages in the translation:

  • 2.­375
  • 2.­377
  • 3.­22
  • 9.­565
  • 9.­593
  • 11.­32-36
  • g.­61
  • g.­142
g.­200

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama

(1) Family name of the Buddha Śākyamuni. (2) A nāga king.

Located in 159 passages in the translation:

  • 2.­201
  • 2.­277
  • 2.­318
  • 2.­320
  • 2.­322
  • 3.­35-36
  • 3.­60-61
  • 3.­74
  • 3.­96
  • 3.­100
  • 3.­105
  • 4.­74
  • 4.­81
  • 6.­3
  • 6.­6
  • 6.­11-12
  • 6.­14
  • 6.­16
  • 6.­18-19
  • 6.­21
  • 6.­23
  • 6.­25
  • 6.­27
  • 6.­32
  • 6.­37-38
  • 6.­41-48
  • 6.­53
  • 6.­56
  • 6.­136
  • 6.­140-145
  • 6.­147-148
  • 6.­151
  • 6.­155
  • 6.­157-161
  • 6.­167-171
  • 6.­180
  • 6.­182
  • 6.­186
  • 6.­190-192
  • 6.­196-199
  • 6.­201
  • 6.­203
  • 6.­205-206
  • 6.­208
  • 6.­213
  • 6.­215-216
  • 6.­219-220
  • 6.­227
  • 6.­229-231
  • 6.­233
  • 6.­236
  • 6.­271
  • 6.­282-284
  • 6.­286-289
  • 6.­292
  • 7.­162-163
  • 7.­166
  • 7.­170
  • 7.­172
  • 7.­174
  • 7.­176
  • 7.­178
  • 8.­18-19
  • 8.­33
  • 8.­62-64
  • 8.­83-84
  • 8.­86-92
  • 8.­113-114
  • 8.­120-121
  • 8.­123
  • 8.­134
  • 8.­192
  • 9.­21
  • 9.­42
  • 9.­1508
  • 9.­1510
  • 9.­1512-1516
  • 9.­1721-1722
  • 9.­1763
  • 9.­1820
  • 9.­2522-2524
  • 9.­2526-2528
  • 10.­68
  • 10.­71
  • 10.­82-83
  • 10.­89
  • 10.­95
  • 11.­10
  • 11.­49
  • 11.­92
  • 11.­128
  • 11.­163
  • 11.­166
  • n.­295
  • n.­481
g.­201

Gayā-Kāśyapa

Wylie:
  • ga yA ’od srung
Tibetan:
  • ག་ཡཱ་འོད་སྲུང་།
Sanskrit:
  • gayā-kāśyapa

A disciple of the Buddha.

Located in 4 passages in the translation:

  • 9.­1822-1824
  • n.­987
g.­203

Giri

Wylie:
  • ri bo
Tibetan:
  • རི་བོ།
Sanskrit:
  • giri

A nāga king.

Located in 7 passages in the translation:

  • 2.­356-357
  • 2.­360
  • 2.­364
  • 2.­375
  • 2.­379
  • n.­128
g.­205

(gods) attendant on Brahmā

Wylie:
  • tshangs ris
Tibetan:
  • ཚངས་རིས།
Sanskrit:
  • brahmakāyika

A class of gods who inhabit the first heaven of the realm of form.

Located in 4 passages in the translation:

  • 2.­58
  • 3.­22
  • 4.­19
  • 9.­1311
g.­206

(gods) attendant on the Four Great Kings

Wylie:
  • rgyal chen bzhi’i ris
Tibetan:
  • རྒྱལ་ཆེན་བཞིའི་རིས།
Sanskrit:
  • cātur­mahā­rājika

A class of gods who inhabit the lowest among the six heavens of the desire realm, the dwelling place of the Four Great Kings.

Located in 17 passages in the translation:

  • 2.­58
  • 3.­110
  • 3.­224-225
  • 4.­19
  • 8.­80
  • 8.­249
  • 8.­263
  • 8.­267
  • 8.­278
  • 8.­281-282
  • 9.­84
  • 9.­214
  • 9.­216
  • 10.­78-79
g.­209

gośīrṣacandana

Wylie:
  • tsan dan sa mchog
Tibetan:
  • ཙན་དན་ས་མཆོག
Sanskrit:
  • gośīrṣacandana

A kind of sandalwood.

Located in 19 passages in the translation:

  • 2.­153-154
  • 2.­156
  • 2.­158
  • 2.­160-161
  • 2.­163
  • 2.­242-244
  • 2.­256
  • 2.­258-261
  • 3.­12
  • 7.­164
  • 7.­167
  • 9.­1450
g.­210

Govinda

Wylie:
  • gnag lhas skyes
Tibetan:
  • གནག་ལྷས་སྐྱེས།
Sanskrit:
  • govinda

A brahmin.

Located in 43 passages in the translation:

  • 9.­1281-1293
  • 9.­1295-1300
  • 9.­1302-1303
  • 9.­1308
  • 9.­1311-1313
  • 9.­1325-1326
  • 9.­1330
  • 9.­1348-1349
  • 9.­1352-1353
  • 9.­1495
  • n.­882
  • n.­887
  • n.­894
  • n.­898
  • g.­105
  • g.­159
  • g.­170
  • g.­526
  • g.­582
  • g.­737
g.­221

Guṃjika

Wylie:
  • sgra sgrogs
Tibetan:
  • སྒྲ་སྒྲོགས།
Sanskrit:
  • guṃjikāvasatha

Refers to rṣi Guṃjika’s abode, a place near Nādikā, a village in the country of Vṛji.

Located in 1 passage in the translation:

  • 3.­28
g.­222

Gupta

Wylie:
  • sbas pa
Tibetan:
  • སྦས་པ།
Sanskrit:
  • gupta

A perfumer, the father of Upagupta.

Located in 2 passages in the translation:

  • 8.­6
  • n.­769
g.­225

haṃsa

Wylie:
  • ngang pa
Tibetan:
  • ངང་པ།
Sanskrit:
  • haṃsa

A kind of bird, which is identified with the swan or goose.

Located in 32 passages in the translation:

  • 3.­22
  • 3.­126-127
  • 8.­280
  • 8.­283-286
  • 8.­303
  • 9.­35
  • 9.­535
  • 9.­544
  • 9.­581
  • 9.­723
  • 9.­1120
  • 9.­1222-1223
  • 9.­1225-1232
  • 9.­1234
  • 10.­124
  • n.­582
  • n.­710
  • g.­159
  • g.­511
  • g.­513
g.­238

Himalaya

Wylie:
  • gangs can
  • gangs kyi ri bo
Tibetan:
  • གངས་ཅན།
  • གངས་ཀྱི་རི་བོ།
Sanskrit:
  • himavat

The Himalayas.

Located in 9 passages in the translation:

  • 3.­243
  • 6.­28-29
  • 9.­252
  • 9.­631
  • 9.­677
  • 9.­679
  • 11.­230
  • n.­745
g.­242

hungry ghost

Wylie:
  • yi dags
Tibetan:
  • ཡི་དགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 20 passages in the translation:

  • 2.­61
  • 3.­227
  • 4.­22
  • 4.­86
  • 4.­111
  • 8.­282
  • 8.­287
  • 8.­289-290
  • 8.­292-294
  • 8.­297-298
  • 9.­84
  • 9.­2511
  • 9.­2516
  • 9.­2519
  • n.­545
  • n.­549
g.­243

Icchānaṅgalā

Wylie:
  • ’dod pa mthun pa
Tibetan:
  • འདོད་པ་མཐུན་པ།
Sanskrit:
  • icchānaṅgalā

A village.

Located in 10 passages in the translation:

  • 6.­2
  • 6.­9
  • 6.­11-12
  • 6.­162-163
  • n.­243
  • n.­314
  • n.­357
  • g.­244
g.­244

Icchānaṅgalā Forest

Wylie:
  • ’dod pa mthun pa’i nags khrod
Tibetan:
  • འདོད་པ་མཐུན་པའི་ནགས་ཁྲོད།
Sanskrit:
  • icchānaṅgalaṃ vanaṣaṇḍam

A forest near the village Icchānaṅgalā.

Located in 5 passages in the translation:

  • 6.­2
  • 6.­9
  • 6.­11-12
  • n.­243
g.­247

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

(1) A god, also known as “Śakra.” (2) A brahmin. (3) A buddha in the past.

Located in 29 passages in the translation:

  • 2.­10
  • 2.­236
  • 2.­247
  • 2.­306
  • 3.­262
  • 3.­273
  • 3.­276
  • 3.­299
  • 3.­302
  • 7.­161-162
  • 7.­164-165
  • 7.­167-168
  • 9.­233
  • 9.­592
  • 9.­827
  • 9.­1506
  • n.­40
  • n.­625
  • n.­787
  • n.­930
  • g.­15
  • g.­390
  • g.­432
  • g.­542
  • g.­552
  • g.­688
g.­253

Īśāna

Wylie:
  • dbang bdag
Tibetan:
  • དབང་བདག
Sanskrit:
  • īśāna

An epithet of Śiva.

Located in 2 passages in the translation:

  • 3.­276
  • 3.­302
g.­264

Jetavana, Anāthapiṇḍada’s Park

Wylie:
  • rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
Tibetan:
  • རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ AO

Definition from the 84000 Glossary of Terms:

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

Located in 11 passages in the translation:

  • 1.­2
  • 2.­45-46
  • 2.­202
  • 3.­6
  • 6.­238
  • 7.­65
  • 9.­71
  • 9.­1508
  • 10.­53
  • g.­263
g.­271

Kacaṅgalā

Wylie:
  • ka tsang ga la
Tibetan:
  • ཀ་ཙང་ག་ལ།
Sanskrit:
  • kacaṅgalā

A woman who was the Buddha’s mother in a former life.

Located in 11 passages in the translation:

  • 8.­95-97
  • 8.­101
  • 8.­105
  • 8.­107-109
  • n.­486
  • n.­489
  • n.­492
g.­272

Kaḍaṅgara

Wylie:
  • lhag par brtson
Tibetan:
  • ལྷག་པར་བརྩོན།
Sanskrit:
  • kaḍaṅgara

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­273

Kaineya

Wylie:
  • ke na’i bu
Tibetan:
  • ཀེ་ནའི་བུ།
Sanskrit:
  • kaineya

A ṛṣi.

Located in 27 passages in the translation:

  • 11.­3-6
  • 11.­10
  • 11.­37
  • 11.­39
  • 11.­43-46
  • 11.­50
  • 11.­52
  • 11.­54-55
  • 11.­66-68
  • 11.­71
  • 11.­112-113
  • 11.­188
  • n.­302
  • n.­305
  • n.­1123
  • n.­1150
  • g.­548
g.­278

Kalandaka­nivāpa

Wylie:
  • ka lan da ka gnas pa
Tibetan:
  • ཀ་ལན་ད་ཀ་གནས་པ།
Sanskrit:
  • kalandaka­nivāpa

Definition from the 84000 Glossary of Terms:

A place where the Buddha often resided, within the Bamboo Park (Veṇuvana) outside Rajagṛha that had been donated to him. The name is said to have arisen when, one day, King Bimbisāra fell asleep after a romantic liaison in the Bamboo Park. While the king rested, his consort wandered off. A snake (the reincarnation of the park’s previous owner, who still resented the king’s acquisition of the park) approached with malign intentions. Through the king’s tremendous merit, a gathering of kalandaka‍—crows or other birds according to Tibetan renderings, but some Sanskrit and Pali sources suggest flying squirrels‍—miraculously appeared and began squawking. Their clamor alerted the king’s consort to the danger, who rushed back and hacked the snake to pieces, thereby saving the king’s life. King Bimbisāra then named the spot Kalandakanivāpa (“Kalandakas’ Feeding Ground”), sometimes (though not in the Vinayavastu) given as Kalandakanivāsa (“Kalandakas’ Abode”) in their honor. The story is told in the Saṃghabhedavastu (Toh 1, ch.17, Degé Kangyur vol.4, folio 77.b et seq.). For more details and other origin stories, see the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.

Located in 5 passages in the translation:

  • 2.­40-41
  • 3.­2
  • n.­44
  • n.­935
g.­279

Kaliṅga

Wylie:
  • ka ling ka
Tibetan:
  • ཀ་ལིང་ཀ
Sanskrit:
  • kaliṅga

A country.

Located in 8 passages in the translation:

  • 3.­170
  • 6.­78
  • 8.­172
  • 9.­290
  • 9.­313
  • 9.­413
  • 9.­416
  • 9.­1351
g.­280

Kalmāṣadamya

Wylie:
  • khra bo ’dul
Tibetan:
  • ཁྲ་བོ་འདུལ།
Sanskrit:
  • kalmāṣadamya

A village.

Located in 1 passage in the translation:

  • 5.­2
g.­282

Kāmeśvara

Wylie:
  • ’dod pa’i dbang phyug
Tibetan:
  • འདོད་པའི་དབང་ཕྱུག
Sanskrit:
  • kāmeśvara

An epithet of a Hindu god, Kubera.

Located in 2 passages in the translation:

  • 3.­273
  • 3.­299
g.­287

Kanthaka

Wylie:
  • bsngags ldan
Tibetan:
  • བསྔགས་ལྡན།
Sanskrit:
  • kanthaka

A horse of the Bodhisattva.

Located in 2 passages in the translation:

  • 4.­90
  • n.­213
g.­294

Karkaṭaka

Wylie:
  • brtan pa
Tibetan:
  • བརྟན་པ།
Sanskrit:
  • karkaṭaka

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­297

Kāśi

Wylie:
  • ka shi
Tibetan:
  • ཀ་ཤི།
Sanskrit:
  • kāśi

A country or a city named the same.

Located in 19 passages in the translation:

  • 2.­2-3
  • 2.­76
  • 2.­130-132
  • 4.­88
  • 9.­313
  • 9.­1004
  • 9.­1033
  • 9.­1352
  • 9.­1639
  • 9.­1876
  • 9.­2044
  • 9.­2408
  • 11.­189
  • n.­1124
  • g.­105
  • g.­712
g.­299

Kāśyapa

Wylie:
  • ’drob skyong gi bu
  • ’od srung
Tibetan:
  • འདྲོབ་སྐྱོང་གི་བུ།
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

(1) A ṛṣi in the past (’drob skyong gi bu). (2) A ṛṣi (’od srung). (3) A buddha in the past (’od srung). (4) Another name of Mahākāśyapa (’od srung).

Located in 87 passages in the translation:

  • 2.­346
  • 2.­349
  • 3.­173
  • 3.­267-270
  • 6.­141
  • 8.­82
  • 8.­110
  • 8.­270
  • 8.­276-278
  • 8.­286
  • 8.­296-298
  • 9.­38-40
  • 9.­43-48
  • 9.­86-87
  • 9.­260
  • 9.­1398
  • 9.­1485
  • 9.­1487
  • 9.­1506
  • 9.­1580
  • 9.­1589
  • 9.­1595-1596
  • 9.­1768
  • 9.­1815
  • 9.­1877
  • 9.­1944
  • 9.­1959
  • 9.­2045
  • 9.­2141
  • 9.­2210-2211
  • 9.­2224
  • 9.­2391
  • 9.­2393
  • 9.­2395-2397
  • 9.­2400
  • 9.­2402-2413
  • 9.­2416
  • 9.­2418-2419
  • 9.­2422
  • 9.­2424-2425
  • 9.­2428
  • 9.­2431-2433
  • 11.­24
  • 11.­32-36
  • n.­584
  • n.­908
  • n.­958
  • n.­1000
  • g.­675
g.­300

Kātyarṣabha

Wylie:
  • brtson pa’i khyu mchog
Tibetan:
  • བརྩོན་པའི་ཁྱུ་མཆོག
Sanskrit:
  • kātyarṣabha

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­303

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 14 passages in the translation:

  • 3.­147
  • 3.­151-152
  • 3.­159
  • 4.­50-51
  • 4.­54
  • 9.­92
  • 9.­239
  • 9.­338
  • 9.­445-446
  • 9.­449
  • 9.­906
g.­308

Kimpila

Wylie:
  • kim pi la
Tibetan:
  • ཀིམ་པི་ལ།
Sanskrit:
  • kimpila

A disciple of the Buddha.

Located in 2 passages in the translation:

  • 7.­3-4
g.­309

Kimpilā

Wylie:
  • kim pi la
Tibetan:
  • ཀིམ་པི་ལ།
Sanskrit:
  • kimpilā

(1) A village. (2) A forest near the village of Kimpilā.

Located in 1 passage in the translation:

  • 7.­2
g.­312

Kolita

Wylie:
  • pang nas skyes
Tibetan:
  • པང་ནས་སྐྱེས།
Sanskrit:
  • kolita

Another name of Mahā­maudgalyāyana.

Located in 4 passages in the translation:

  • 9.­1628-1630
  • g.­358
g.­314

Kosala

Wylie:
  • ko sa la
Tibetan:
  • ཀོ་ས་ལ།
Sanskrit:
  • kosala

A country that the Buddha frequently visited.

Located in 70 passages in the translation:

  • i.­3
  • 2.­27
  • 2.­44
  • 2.­46-49
  • 2.­273
  • 6.­9-12
  • 6.­146-147
  • 6.­179-183
  • 6.­186-189
  • 6.­193-196
  • 6.­220-225
  • 6.­227
  • 6.­229
  • 6.­232-233
  • 6.­235-239
  • 7.­170
  • 9.­71
  • 9.­97-98
  • 9.­100
  • 9.­106
  • 9.­108-110
  • 9.­123
  • 9.­125-126
  • 9.­128-129
  • 9.­137
  • 9.­139
  • 9.­1402
  • 9.­1524
  • 9.­2509
  • n.­314
  • n.­960
  • g.­114
  • g.­285
  • g.­347
  • g.­426
  • g.­499
  • g.­604
  • g.­639
g.­317

Krauñcāna

Wylie:
  • krung krung sgra can
Tibetan:
  • ཀྲུང་ཀྲུང་སྒྲ་ཅན།
Sanskrit:
  • krauñcāna

A village or town. See also n.­564.

Located in 3 passages in the translation:

  • 9.­3
  • n.­563-564
g.­320

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 69 passages in the translation:

  • 2.­44
  • 2.­361
  • 3.­86
  • 3.­91
  • 3.­156
  • 6.­21
  • 6.­41-46
  • 6.­48-52
  • 6.­199-204
  • 6.­208
  • 6.­210
  • 6.­241
  • 6.­243
  • 6.­251
  • 6.­258
  • 8.­149
  • 9.­123
  • 9.­460
  • 9.­580
  • 9.­719
  • 9.­724
  • 9.­743
  • 9.­749
  • 9.­751
  • 9.­757
  • 9.­836
  • 9.­851
  • 9.­868
  • 9.­872
  • 9.­889
  • 9.­894
  • 9.­1238
  • 9.­1281
  • 9.­1289-1290
  • 9.­1292-1293
  • 9.­1298-1300
  • 9.­1305
  • 9.­1333
  • 9.­1338
  • 9.­1344
  • 9.­1996
  • 9.­2280
  • 11.­50
  • 11.­142
  • 11.­233
  • n.­256-257
  • n.­324
  • n.­327
  • n.­497
  • g.­131
g.­322

Kubera

Wylie:
  • lus ngan
Tibetan:
  • ལུས་ངན།
Sanskrit:
  • kubera

A god.

Located in 6 passages in the translation:

  • 2.­246
  • 9.­569
  • 9.­978
  • 9.­1135
  • n.­716
  • g.­282
g.­324

Kukkuṭapādaka

Wylie:
  • ri bya gag rkang
Tibetan:
  • རི་བྱ་གག་རྐང་།
Sanskrit:
  • kukkuṭapādaka

A mountain.

Located in 1 passage in the translation:

  • 3.­173
g.­326

Kumāravardhana

Wylie:
  • yul gzhon nu bskyed pa
Tibetan:
  • ཡུལ་གཞོན་ནུ་བསྐྱེད་པ།
Sanskrit:
  • kumāravardhana

A country. See also n.­563.

Located in 2 passages in the translation:

  • 9.­2
  • n.­563
g.­327

kumbhāṇḍa

Wylie:
  • grul bum
Tibetan:
  • གྲུལ་བུམ།
Sanskrit:
  • kumbhāṇḍa

A kind of demon. The name uses a play on the word āṇḍa, which means egg but is a euphemism for testicle. Thus, they are often depicted as having testicles as big as pots (from kumba, or “pot”).

Located in 4 passages in the translation:

  • 3.­22
  • 11.­13
  • 11.­19
  • n.­1139
g.­331

Kuru

Wylie:
  • sgra ngan
  • sgra mi snyan
Tibetan:
  • སྒྲ་ངན།
  • སྒྲ་མི་སྙན།
Sanskrit:
  • kuru

(1) A country (sgra ngan). (2) A continent in the north (sgra mi snyan).

Located in 24 passages in the translation:

  • 5.­2
  • 7.­48-49
  • 7.­127-128
  • 9.­181-182
  • 9.­184
  • 9.­186
  • 9.­188
  • 9.­190-191
  • 9.­193
  • 9.­246
  • 9.­258
  • 9.­1582-1583
  • 9.­1585
  • 9.­2417
  • n.­629
  • n.­1058
  • g.­302
  • g.­616
  • g.­617
g.­332

Kuśa

Wylie:
  • ku sha
Tibetan:
  • ཀུ་ཤ།
Sanskrit:
  • kuśa

A prince who was the Buddha in a former life.

Located in 33 passages in the translation:

  • 7.­168
  • 9.­340
  • 9.­342
  • 9.­344
  • 9.­346-347
  • 9.­350-353
  • 9.­357-358
  • 9.­361
  • 9.­364
  • 9.­368-369
  • 9.­376
  • 9.­379-381
  • 9.­384-385
  • 9.­388
  • 9.­394-396
  • 9.­400
  • 9.­402-403
  • 9.­410
  • g.­60
  • g.­612
  • g.­743
g.­336

Kuṭi

Wylie:
  • spyil bu can
Tibetan:
  • སྤྱིལ་བུ་ཅན།
Sanskrit:
  • kuṭi

A village.

Located in 2 passages in the translation:

  • 3.­203-204
g.­339

Licchavi

Wylie:
  • lits+tsha bI
Tibetan:
  • ལིཙྪ་བཱི།
Sanskrit:
  • licchavi

A tribe or clan based in Vaiśālī.

Located in 19 passages in the translation:

  • 3.­31
  • 3.­53
  • 3.­108
  • 3.­134-136
  • 3.­219
  • 3.­239-241
  • 3.­246
  • 3.­248-249
  • 3.­264-265
  • 3.­270
  • n.­177
  • n.­1183
  • g.­700
g.­352

Magadha

Wylie:
  • ma ga dhA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra­kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

Located in 64 passages in the translation:

  • i.­3
  • 2.­40-44
  • 2.­386-387
  • 2.­390
  • 2.­422
  • 3.­4
  • 3.­13-15
  • 3.­17
  • 3.­19-22
  • 3.­26-27
  • 3.­33
  • 3.­37-38
  • 3.­41
  • 3.­48-50
  • 3.­52-53
  • 3.­55
  • 3.­82-83
  • 3.­96-100
  • 3.­104-106
  • 3.­134-136
  • 3.­243
  • 7.­231-232
  • 9.­2071
  • 9.­2185
  • 11.­46-47
  • n.­114
  • n.­123
  • n.­173
  • n.­546
  • g.­17
  • g.­71
  • g.­134
  • g.­211
  • g.­430
  • g.­477
  • g.­516
  • g.­605
  • g.­713
g.­356

Mahādeva

Wylie:
  • lha chen po
Tibetan:
  • ལྷ་ཆེན་པོ།
Sanskrit:
  • mahādeva

A wheel-turning king who was the Buddha in a former life. It is also the name of his eldest son and the other eighty-four thousand eldest sons in his line of succession.

Located in 35 passages in the translation:

  • 4.­33
  • 4.­36-40
  • 4.­42
  • 4.­45-47
  • 4.­63-64
  • 9.­426-430
  • 9.­433
  • 9.­436-438
  • 9.­440
  • n.­194
  • n.­197-198
  • n.­200
  • n.­203-204
  • n.­503
  • n.­671
  • n.­687
  • n.­690
  • n.­692
  • n.­697
  • g.­447
g.­357

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

A disciple of the Buddha.

Located in 23 passages in the translation:

  • 9.­74-75
  • 9.­78-83
  • 9.­88
  • 9.­90
  • 9.­93
  • 9.­95-97
  • 9.­137
  • 9.­1578
  • 11.­29
  • n.­117
  • n.­154
  • n.­454
  • n.­600
  • n.­602
  • g.­299
g.­358

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

A disciple of the Buddha. He is also referred to as “Maudgalyāyana” and “Kolita.”

Located in 56 passages in the translation:

  • 1.­97-100
  • 2.­318-320
  • 2.­324-327
  • 2.­329-331
  • 2.­336-337
  • 2.­341
  • 7.­18-20
  • 7.­22
  • 7.­25-27
  • 7.­29
  • 7.­32
  • 8.­141-142
  • 8.­292-293
  • 9.­1531-1538
  • 9.­1540-1541
  • 9.­1543
  • 9.­1610-1611
  • 10.­47
  • 10.­49
  • 10.­51
  • 10.­53
  • 10.­56
  • 11.­57-58
  • n.­101
  • n.­496
  • n.­964
  • g.­82
  • g.­312
  • g.­386
g.­361

Mahāpraṇāda

Wylie:
  • sgra chen
Tibetan:
  • སྒྲ་ཆེན།
Sanskrit:
  • mahāpraṇāda

A king in the past.

Located in 12 passages in the translation:

  • 3.­139
  • 3.­154-155
  • 3.­157
  • 3.­160-162
  • 3.­166-167
  • n.­145
  • g.­51
  • g.­498
g.­363

Mahāsammata

Wylie:
  • mang pos bkur ba
Tibetan:
  • མང་པོས་བཀུར་བ།
Sanskrit:
  • mahāsammata

The first king of the world.

Located in 6 passages in the translation:

  • 2.­67
  • 8.­2-3
  • n.­250
  • n.­452
  • n.­896
g.­364

Mahāsena

Wylie:
  • sde chen
Tibetan:
  • སྡེ་ཆེན།
Sanskrit:
  • mahāsena

(1) A householder and lay follower of the Buddha. (2) A householder in a former life of a person with the same name.

Located in 18 passages in the translation:

  • 2.­3-9
  • 2.­11-12
  • 2.­14
  • 2.­16
  • 2.­18-22
  • 2.­24
  • g.­365
g.­365

Mahāsenā

Wylie:
  • sde chen ma
Tibetan:
  • སྡེ་ཆེན་མ།
Sanskrit:
  • mahāsenā

(1) The wife of the householder Mahāsena and lay follower of the Buddha. (2) The wife of a householder in a former life of a person with the same name.

Located in 4 passages in the translation:

  • 2.­3
  • 2.­11
  • 2.­16
  • 2.­18
g.­366

Mahāsudarśana

Wylie:
  • legs mthong chen po
Tibetan:
  • ལེགས་མཐོང་ཆེན་པོ།
Sanskrit:
  • mahāsudarśana

A wheel-turning king who was the Buddha in a former life.

Located in 29 passages in the translation:

  • 3.­116
  • 3.­118-119
  • 3.­127
  • 3.­131
  • 9.­267
  • 9.­275-281
  • 9.­283-288
  • 9.­300-302
  • 9.­305
  • n.­144
  • n.­370
  • n.­662-663
  • n.­667
  • n.­671
g.­373

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

(1) A buddha in the future. (2) A disciple of the Buddha.

Located in 10 passages in the translation:

  • 3.­169
  • 3.­171-173
  • 3.­201
  • 9.­1486
  • 9.­1506
  • n.­152
  • n.­154
  • n.­157
g.­381

Māndhātṛ

Wylie:
  • nga las nu
Tibetan:
  • ང་ལས་ནུ།
Sanskrit:
  • māndhātṛ

A wheel-turning king who was the Buddha in a former life.

Located in 79 passages in the translation:

  • 9.­10-11
  • 9.­13
  • 9.­16
  • 9.­143-145
  • 9.­147
  • 9.­149
  • 9.­157
  • 9.­160-161
  • 9.­163-164
  • 9.­167
  • 9.­169-170
  • 9.­172
  • 9.­174-185
  • 9.­187
  • 9.­189
  • 9.­191-192
  • 9.­194-195
  • 9.­199-200
  • 9.­204
  • 9.­206
  • 9.­208-210
  • 9.­217
  • 9.­219
  • 9.­221
  • 9.­223
  • 9.­233-237
  • 9.­240-243
  • 9.­245-249
  • 9.­255
  • 9.­257-258
  • 9.­260-262
  • 9.­269
  • 9.­273
  • n.­562
  • n.­568
  • n.­574
  • n.­620
  • n.­656-657
  • g.­164
  • g.­419
  • g.­551
  • g.­689
g.­384

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

Located in 19 passages in the translation:

  • 3.­288
  • 3.­314
  • 4.­104
  • 6.­11
  • 8.­83
  • 8.­195
  • 9.­1453
  • 9.­1473
  • 9.­1866
  • 9.­2191
  • 9.­2318-2319
  • 11.­77
  • 11.­142
  • 11.­150
  • 11.­156
  • n.­208
  • n.­1042
  • g.­385
g.­389

Maskarī Gośālīputra

Wylie:
  • kun du rgyu gnag lhas kyi bu
Tibetan:
  • ཀུན་དུ་རྒྱུ་གནག་ལྷས་ཀྱི་བུ།
Sanskrit:
  • maskarī gośālīputra

One of the six teachers at the time of the Buddha.

Located in 1 passage in the translation:

  • 3.­59
g.­392

Mathurā

Wylie:
  • ma thu la
  • bcom brlag
Tibetan:
  • མ་ཐུ་ལ།
  • བཅོམ་བརླག
Sanskrit:
  • mathurā

A town.

Located in 23 passages in the translation:

  • 7.­34
  • 8.­4-6
  • 8.­18-19
  • 8.­21
  • 8.­62
  • 8.­64-66
  • 8.­68
  • 8.­71
  • 8.­75
  • 8.­77
  • n.­128
  • n.­361
  • n.­450
  • n.­460
  • n.­473
  • g.­91
  • g.­441
  • g.­442
g.­393

Maudgalyāyana

Wylie:
  • maud gal gyi bu
Tibetan:
  • མཽད་གལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana

(1) A disciple of the Buddha Śākyamuni. (2) A disciple of a buddha in the past. (3) A disciple of a buddha in the future.

Located in 32 passages in the translation:

  • 1.­100
  • 2.­318
  • 2.­324
  • 2.­328
  • 2.­337
  • 2.­340-341
  • 7.­18
  • 8.­196-197
  • 8.­230
  • 8.­238
  • 8.­292
  • 9.­130
  • 9.­135
  • 9.­1386
  • 9.­1531
  • 9.­1550
  • 9.­1559
  • 9.­1565
  • 9.­1570
  • 9.­1576-1577
  • 9.­2383
  • 9.­2387
  • 11.­59
  • 11.­64-65
  • 11.­180
  • n.­117
  • n.­547
  • g.­358
g.­394

meditation

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

In this text:

Also rendered in this translation as “samādhi.”

Located in 34 passages in the translation:

  • 3.­204
  • 4.­5-6
  • 4.­9-10
  • 4.­67
  • 4.­96
  • 4.­100
  • 4.­104-107
  • 6.­108-109
  • 8.­24
  • 8.­225
  • 9.­1742-1743
  • 9.­1747
  • 9.­1998-1999
  • 10.­49
  • 11.­11
  • 11.­104
  • 11.­144
  • 11.­184
  • n.­221-222
  • n.­225
  • n.­462
  • n.­955
  • n.­1009
  • g.­160
  • g.­560
g.­396

midland region

Wylie:
  • yul dbus
Tibetan:
  • ཡུལ་དབུས།
Sanskrit:
  • madhyadeśa

The central part of the continent of Jambu.

Located in 9 passages in the translation:

  • 3.­176
  • 3.­180-182
  • 9.­1545
  • 9.­1547
  • 9.­1572
  • 10.­68
  • n.­408
g.­397

Miṇḍhaka

Wylie:
  • lug
Tibetan:
  • ལུག
Sanskrit:
  • miṇḍhaka

A householder.

Located in 27 passages in the translation:

  • 10.­58-65
  • 10.­86-87
  • 10.­91
  • 10.­93
  • 10.­99
  • 10.­101-103
  • 10.­107
  • 10.­115
  • 10.­140
  • n.­386
  • n.­575
  • n.­814
  • n.­1097-1098
  • n.­1105
  • n.­1118-1119
g.­398

Mithilā

Wylie:
  • mi thi la
Tibetan:
  • མི་ཐི་ལ།
Sanskrit:
  • mithilā

A city in Videha.

Located in 20 passages in the translation:

  • 3.­170
  • 4.­31
  • 4.­33
  • 4.­45-47
  • 4.­51
  • 4.­62-64
  • 9.­426
  • 9.­436
  • 9.­443
  • 9.­446
  • 9.­458-459
  • 9.­463
  • 9.­1352
  • 9.­2026
  • n.­697
g.­406

Mount Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 25 passages in the translation:

  • 2.­253
  • 2.­329
  • 2.­357
  • 7.­164
  • 9.­156
  • 9.­184
  • 9.­187
  • 9.­195
  • 9.­197
  • 9.­205
  • 9.­217
  • 9.­221
  • 9.­704
  • 9.­1538
  • 9.­1540
  • 9.­2320
  • 11.­32
  • n.­637-639
  • g.­140
  • g.­375
  • g.­401
  • g.­404
  • g.­543
g.­416

Mūkapaṅgu

Wylie:
  • lkugs ’phye
Tibetan:
  • ལྐུགས་འཕྱེ།
Sanskrit:
  • mūkapaṅgu

(1) Another name of Prince Water Born. (2) A non-Buddhist ascetic teacher.

Located in 32 passages in the translation:

  • 9.­1151
  • 9.­1155-1165
  • 9.­1168
  • 9.­1173
  • 9.­1180
  • 9.­1182
  • 9.­1184
  • 9.­1192
  • 9.­1195-1197
  • 9.­1243
  • 9.­1245-1246
  • 9.­1248-1249
  • 9.­1251-1254
  • n.­866
  • n.­884
g.­417

muni

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni

An ancient title given to ascetics, monks, hermits, and saints, namely, those who have attained the realization of truth through their own contemplation and not by divine revelation. Here also used as a specific epithet of the Buddha Śākyamuni.

Located in 78 passages in the translation:

  • 2.­65
  • 2.­335
  • 3.­289
  • 3.­315
  • 4.­26
  • 6.­151
  • 8.­27-28
  • 8.­31-32
  • 8.­39
  • 8.­42-43
  • 8.­46
  • 8.­49
  • 8.­51
  • 8.­57
  • 8.­60
  • 9.­399
  • 9.­530
  • 9.­1044
  • 9.­1396
  • 9.­1403
  • 9.­1405
  • 9.­1435
  • 9.­1438
  • 9.­1441
  • 9.­1448
  • 9.­1458
  • 9.­1464
  • 9.­1468
  • 9.­1481
  • 9.­1499
  • 9.­1529
  • 9.­1588
  • 9.­1651
  • 9.­1719
  • 9.­1722
  • 9.­1763
  • 9.­1843
  • 9.­1856
  • 9.­1862-1865
  • 9.­1897
  • 9.­1908
  • 9.­1916-1918
  • 9.­1934
  • 9.­2011
  • 9.­2075-2076
  • 9.­2091
  • 9.­2178
  • 9.­2204
  • 9.­2210
  • 9.­2217
  • 9.­2271
  • 9.­2307
  • 9.­2453
  • 9.­2456
  • 9.­2471
  • 11.­85
  • 11.­94
  • 11.­99
  • 11.­112
  • 11.­123
  • 11.­125
  • 11.­127-128
  • 11.­130-131
  • 11.­135-136
  • 11.­178
  • n.­467
g.­422

Nadī-Kāśyapa

Wylie:
  • chu klung ’od srung
Tibetan:
  • ཆུ་ཀླུང་འོད་སྲུང་།
Sanskrit:
  • nadī-kāśyapa

A disciple of the Buddha.

Located in 4 passages in the translation:

  • 9.­1822-1824
  • n.­987
g.­424

Nādikā

Wylie:
  • sgra can
Tibetan:
  • སྒྲ་ཅན།
Sanskrit:
  • nādikā

A village.

Located in 25 passages in the translation:

  • 3.­206-209
  • 3.­211-213
  • 3.­218
  • 3.­226
  • n.­166
  • g.­44
  • g.­81
  • g.­130
  • g.­221
  • g.­272
  • g.­294
  • g.­300
  • g.­445
  • g.­537
  • g.­620
  • g.­681
  • g.­685
  • g.­760
  • g.­761
  • g.­762
g.­425

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 154 passages in the translation:

  • s.­1
  • i.­3
  • 2.­31
  • 2.­34-39
  • 2.­287
  • 2.­318
  • 2.­320-323
  • 2.­356-357
  • 2.­359-360
  • 2.­364-365
  • 2.­374-375
  • 2.­379
  • 2.­383-384
  • 2.­389-391
  • 2.­399-402
  • 2.­404
  • 2.­416-417
  • 2.­420-422
  • 3.­9
  • 3.­22
  • 3.­51-52
  • 3.­109
  • 3.­134-136
  • 3.­142
  • 7.­25
  • 7.­32
  • 7.­213
  • 7.­225-228
  • 7.­230
  • 7.­233-234
  • 7.­239
  • 7.­249
  • 7.­251-253
  • 7.­259
  • 7.­268
  • 7.­270-271
  • 8.­71
  • 8.­194
  • 9.­47
  • 9.­205-211
  • 9.­420-421
  • 9.­535
  • 9.­544-549
  • 9.­551
  • 9.­553-554
  • 9.­557
  • 9.­560-561
  • 9.­563-564
  • 9.­566
  • 9.­584
  • 9.­1217-1219
  • 9.­1530
  • 9.­1538
  • 9.­2458
  • 9.­2466
  • 10.­49-52
  • 10.­54
  • 11.­14
  • 11.­21
  • 11.­32
  • 11.­34-36
  • n.­41
  • n.­101
  • n.­108-109
  • n.­114
  • n.­128
  • n.­153
  • n.­343
  • n.­401
  • n.­423
  • n.­429
  • n.­443
  • n.­636
  • n.­645
  • n.­878-879
  • n.­1139
  • g.­34
  • g.­56
  • g.­123
  • g.­199
  • g.­200
  • g.­203
  • g.­207
  • g.­241
  • g.­261
  • g.­319
  • g.­367
  • g.­379
  • g.­380
  • g.­411
  • g.­431
  • g.­507
  • g.­591
  • g.­635
  • g.­643
  • g.­655
  • g.­664
  • g.­684
  • g.­708
g.­430

Nālandā

Wylie:
  • na lan da
Tibetan:
  • ན་ལན་ད།
Sanskrit:
  • nālandā

A village in Magadha.

Located in 5 passages in the translation:

  • 3.­54-55
  • n.­120
  • n.­129
  • g.­525
g.­431

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

(1) A disciple of the Buddha. (2) A herdsman. (3) A nāga king.

Located in 30 passages in the translation:

  • 2.­357
  • 7.­25
  • 8.­249-253
  • 8.­259-262
  • 8.­267-268
  • 8.­271
  • 8.­276
  • 9.­1530
  • 9.­1538-1539
  • 9.­2037-2038
  • 9.­2051-2053
  • n.­109
  • n.­525
  • n.­529
  • n.­539
  • n.­636
  • n.­983
  • g.­215
g.­432

Nandana Grove

Wylie:
  • dga’ ba’i tshal
Tibetan:
  • དགའ་བའི་ཚལ།
Sanskrit:
  • nandanavana

A forest of Indra.

Located in 4 passages in the translation:

  • 3.­262
  • 9.­575
  • 9.­1141
  • 11.­116
g.­437

nandyāvarta

Wylie:
  • g.yung drung ’khyil pa
Tibetan:
  • གཡུང་དྲུང་འཁྱིལ་པ།
Sanskrit:
  • nandyāvarta

An auspicious symbol, which is also called triratna or nandipada.

Located in 2 passages in the translation:

  • 3.­141
  • 7.­230
g.­443

never-returner

Wylie:
  • mi ’ong ba
Tibetan:
  • མི་འོང་བ།
Sanskrit:
  • anāgāmin

A person who has attained the third of the four stages of spiritual achievement and is considered to be free from future rebirth in the realm of desire.

Located in 14 passages in the translation:

  • 2.­303
  • 2.­309
  • 2.­315
  • 3.­210-211
  • 7.­30
  • 9.­69
  • 9.­321-323
  • 9.­329
  • 11.­37
  • n.­1151-1152
g.­445

Nikaṭa

Wylie:
  • nye ba
Tibetan:
  • ཉེ་བ།
Sanskrit:
  • nikaṭa

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­447

Nimi

Wylie:
  • mu khyud
Tibetan:
  • མུ་ཁྱུད།
Sanskrit:
  • nimi

A wheel-turning king who is a descendant of Mahādeva and a former life of the Buddha.

Located in 39 passages in the translation:

  • 4.­48-55
  • 4.­57-61
  • 9.­443-450
  • 9.­452-456
  • 9.­463
  • 9.­465
  • n.­194
  • n.­200
  • n.­202-203
  • n.­643
  • n.­687
  • n.­692-695
  • n.­697
g.­449

Nirgrantha Jñātiputra

Wylie:
  • gcer bu pa gnyen gyi bu
Tibetan:
  • གཅེར་བུ་པ་གཉེན་གྱི་བུ།
Sanskrit:
  • nirgrantha jñātiputra

One of the six teachers at the time of the Buddha.

Located in 2 passages in the translation:

  • 3.­59
  • 3.­61
g.­455

once-returner

Wylie:
  • lan gcig phyir ’ong ba
Tibetan:
  • ལན་གཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin

A person who has attained the second of the four stages of spiritual achievement and is considered to be reborn in the realm of desire only one more time.

Located in 8 passages in the translation:

  • 3.­212
  • 9.­69
  • 9.­319-321
  • 9.­329
  • 11.­57-58
g.­459

outer robe

Wylie:
  • snam sbyar
Tibetan:
  • སྣམ་སྦྱར།
Sanskrit:
  • saṅghāṭī

One of the three robes of a Buddhist monastic, which is worn on occasions such as almsbegging and the community’s formal meeting.

Located in 13 passages in the translation:

  • 2.­213-214
  • 2.­304-305
  • 3.­234
  • 6.­98
  • 7.­31
  • 8.­117
  • 8.­132-133
  • 9.­1451
  • 9.­1531
  • 9.­1533
g.­461

Paiṅgika

Wylie:
  • ser skya’i bu
Tibetan:
  • སེར་སྐྱའི་བུ།
Sanskrit:
  • paiṅgika

A young brahmin.

Located in 13 passages in the translation:

  • 3.­242-243
  • 3.­246
  • 3.­249-257
  • n.­174
g.­467

Pāpā

Wylie:
  • sdig can
Tibetan:
  • སྡིག་ཅན།
Sanskrit:
  • pāpā

A city.

Located in 15 passages in the translation:

  • i.­3
  • 4.­92
  • 4.­113
  • 11.­198-201
  • 11.­205-207
  • 11.­212-214
  • n.­1125
  • n.­1179
g.­476

Pāṭalaka Shrine

Wylie:
  • dmar bu can gyi mchod rten
Tibetan:
  • དམར་བུ་ཅན་གྱི་མཆོད་རྟེན།
Sanskrit:
  • pāṭalakaṃ caityaṃ

A shrine in Pāṭali Village.

Located in 3 passages in the translation:

  • 3.­82-83
  • 3.­96
g.­477

Pāṭali

Wylie:
  • dmar bu can
Tibetan:
  • དམར་བུ་ཅན།
Sanskrit:
  • pāṭali

A village which eventually became Pāṭaliputra, the capital of Magadha.

Located in 15 passages in the translation:

  • 3.­76
  • 3.­81-83
  • 3.­94-96
  • 3.­98-100
  • 3.­105-106
  • n.­120
  • n.­129
  • g.­476
g.­485

Piṇḍavaṃśa

Wylie:
  • smyug sbams
Tibetan:
  • སྨྱུག་སྦམས།
Sanskrit:
  • piṇḍavaṃśa

A wheel-turning king in the past.

Located in 5 passages in the translation:

  • 8.­302
  • 8.­313
  • n.­559
  • n.­566
  • g.­719
g.­489

poṣadha

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • poṣadha

A meeting of the community of monks held twice a month to recite the vinaya rules and confirm that the community is properly functioning in accordance with them.

Located in 10 passages in the translation:

  • 6.­2-3
  • 8.­149
  • 9.­952
  • 9.­955
  • 9.­1217
  • 9.­1246-1248
  • n.­1080
g.­493

Prabhākara

Wylie:
  • ’od byed
Tibetan:
  • འོད་བྱེད།
Sanskrit:
  • prabhākara

A disciple of the Buddha.

Located in 6 passages in the translation:

  • 9.­2270
  • 9.­2290-2292
  • 9.­2504
  • n.­1033
g.­496

Prajāpati

Wylie:
  • skye dgu’i bdag po
Tibetan:
  • སྐྱེ་དགུའི་བདག་པོ།
Sanskrit:
  • prajāpati

A god.

Located in 2 passages in the translation:

  • 3.­276
  • 3.­302
g.­498

Praṇāda

Wylie:
  • sgra snyan dbyangs
  • rab sgrogs
Tibetan:
  • སྒྲ་སྙན་དབྱངས།
  • རབ་སྒྲོགས།
Sanskrit:
  • praṇāda

(1) A buddha in the past (sgra snyan dbyangs). (2) A king who was Mahāpraṇāda’s father (rab sgrogs).

Located in 8 passages in the translation:

  • 3.­146
  • 3.­150
  • 3.­153
  • 3.­157-158
  • 9.­1414
  • 9.­1506
  • n.­589
g.­499

Prasenajit

Wylie:
  • gsal rgyal
Tibetan:
  • གསལ་རྒྱལ།
Sanskrit:
  • prasenajit

The king of Kosala.

Located in 71 passages in the translation:

  • i.­3
  • 2.­27
  • 2.­44
  • 2.­46-49
  • 2.­68
  • 6.­10
  • 6.­146-147
  • 6.­180-183
  • 6.­186-189
  • 6.­193-196
  • 6.­220-223
  • 6.­225
  • 6.­227
  • 6.­229
  • 6.­232-233
  • 6.­235-237
  • 9.­48
  • 9.­97-98
  • 9.­100
  • 9.­106
  • 9.­108-110
  • 9.­123
  • 9.­125-126
  • 9.­128-129
  • 9.­137
  • 9.­139
  • 9.­1402
  • 9.­1524
  • 10.­55
  • n.­321
  • n.­329
  • n.­568-570
  • n.­572
  • n.­574
  • n.­613
  • n.­616
  • n.­619
  • n.­622
  • n.­687
  • n.­690
  • n.­697
  • n.­940
  • n.­960
  • g.­60
  • g.­731
g.­502

prātimokṣa

Wylie:
  • so sor thar pa
Tibetan:
  • སོ་སོར་ཐར་པ།
Sanskrit:
  • prātimokṣa

The collection of monastic rules, which is supposed to be recited at the formal meeting of monastics every fortnight.

Located in 2 passages in the translation:

  • 6.­58
  • g.­541
g.­503

Pratyeka­brahman

Wylie:
  • tshangs pa so so
Tibetan:
  • ཚངས་པ་སོ་སོ།
Sanskrit:
  • pratyeka­brahman

An independent Brahman.

Located in 2 passages in the translation:

  • 3.­273
  • 3.­299
g.­504

Prāvārika

Wylie:
  • dgag dbye can
Tibetan:
  • དགག་དབྱེ་ཅན།
Sanskrit:
  • prāvārika

A mango forest.

Located in 1 passage in the translation:

  • 3.­55
g.­505

primary defilement

Wylie:
  • nyon mongs pa
Tibetan:
  • ཉོན་མོངས་པ།
Sanskrit:
  • kleśa

The afflictions that hold one back from awakening, often listed as desire (rāga), anger (pratigha), pride (māna), ignorance (avidyā), wrong views (kudṛṣti), and indecision (vicikitsā).

Located in 60 passages in the translation:

  • 2.­10
  • 2.­16
  • 2.­24
  • 2.­275
  • 2.­315
  • 2.­343
  • 2.­352
  • 3.­204
  • 4.­105
  • 5.­2
  • 6.­11
  • 6.­120-130
  • 6.­132-133
  • 6.­173
  • 8.­83
  • 8.­106
  • 8.­110
  • 8.­118
  • 8.­268
  • 8.­276
  • 9.­36
  • 9.­39
  • 9.­69
  • 9.­594
  • 9.­1044
  • 9.­1048
  • 9.­1050-1051
  • 9.­1379
  • 9.­1581
  • 9.­1593
  • 9.­1633
  • 9.­1638
  • 9.­1661
  • 9.­1698
  • 9.­1990
  • 9.­2039
  • 9.­2055
  • 9.­2213
  • 9.­2347
  • 9.­2355
  • 9.­2534
  • 11.­57
  • 11.­147
  • 11.­151
  • 11.­155
  • n.­369
  • g.­338
  • g.­640
g.­510

Pūraṇa Kāśyapa

Wylie:
  • ’od srung rdzogs byed
Tibetan:
  • འོད་སྲུང་རྫོགས་བྱེད།
Sanskrit:
  • pūraṇa kāśyapa

One of the six teachers at the time of the Buddha.

Located in 3 passages in the translation:

  • 3.­58
  • 3.­61
  • 4.­106
g.­511

Pūrṇa

Wylie:
  • gang po
  • gang ba
  • rdzogs ldan
Tibetan:
  • གང་པོ།
  • གང་བ།
  • རྫོགས་ལྡན།
Sanskrit:
  • pūrṇa

(1) A disciple of the Buddha from Sūrpāraka (gang po). (2) A disciple of the Buddha from Kuṇḍopadhāna (gang po). (3) A haṃsa (gang ba). (4) A buddha in the past (rdzogs ldan).

Located in 137 passages in the translation:

  • i.­3
  • 2.­103-104
  • 2.­110-113
  • 2.­118
  • 2.­121-123
  • 2.­126-128
  • 2.­130-131
  • 2.­134
  • 2.­137
  • 2.­140-142
  • 2.­145
  • 2.­147-156
  • 2.­158-161
  • 2.­163-165
  • 2.­167-168
  • 2.­170-171
  • 2.­175-176
  • 2.­179-180
  • 2.­182
  • 2.­184-198
  • 2.­200
  • 2.­203-207
  • 2.­209
  • 2.­211-213
  • 2.­215-222
  • 2.­224
  • 2.­226
  • 2.­228
  • 2.­230-234
  • 2.­236
  • 2.­238
  • 2.­250-256
  • 2.­258-260
  • 2.­262-263
  • 2.­267
  • 2.­272
  • 2.­274-276
  • 2.­279
  • 2.­283-286
  • 2.­289-291
  • 2.­313
  • 2.­343-344
  • 2.­347
  • 9.­1222-1223
  • 9.­1225
  • 9.­1506
  • n.­60
  • n.­80
  • n.­84
  • n.­92
  • n.­420
  • n.­699
  • g.­92
  • g.­94
  • g.­95
  • g.­96
  • g.­145
  • g.­610
  • g.­676
g.­513

Pūrṇamukha

Wylie:
  • bzhin rgyas
Tibetan:
  • བཞིན་རྒྱས།
Sanskrit:
  • pūrṇamukha

(1) The parrot of Āmrapālī. (2) A haṃsa who was the Buddha in a former life.

Located in 8 passages in the translation:

  • 3.­218
  • 3.­222
  • 3.­224-225
  • 9.­1222-1223
  • 9.­1225
  • 9.­1234
g.­516

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 51 passages in the translation:

  • i.­3
  • 1.­70
  • 2.­40-41
  • 2.­45
  • 2.­71
  • 2.­355-356
  • 2.­375
  • 2.­390-391
  • 2.­393
  • 2.­396
  • 2.­405
  • 2.­409-410
  • 2.­416-417
  • 2.­421
  • 3.­2
  • 3.­4
  • 3.­7-8
  • 3.­10
  • 3.­13
  • 3.­15
  • 3.­17-19
  • 3.­22-23
  • 3.­25
  • 3.­28
  • 3.­35
  • 3.­53
  • 6.­265
  • 6.­275
  • 9.­1621
  • 9.­1727
  • 9.­1859
  • 9.­1862-1863
  • 9.­1905
  • 10.­54
  • n.­314
  • n.­343
  • n.­450
  • n.­935
  • g.­71
  • g.­134
  • g.­278
g.­521

Rāṣṭrapāla

Wylie:
  • yul ’khor skyong
Tibetan:
  • ཡུལ་འཁོར་སྐྱོང་།
Sanskrit:
  • rāṣṭrapāla

A disciple of the Buddha.

Located in 74 passages in the translation:

  • 7.­50
  • 7.­52
  • 7.­55-75
  • 7.­77-80
  • 7.­82-83
  • 7.­85-86
  • 7.­92-96
  • 7.­98-100
  • 7.­102-112
  • 7.­114
  • 7.­116-119
  • 7.­121-123
  • 7.­125-127
  • 7.­129-131
  • 7.­146
  • 9.­1875-1876
  • 9.­1902-1904
  • n.­366
  • n.­370
  • n.­983
  • n.­992
g.­524

Ratnaśikhin

Wylie:
  • rin chen gtsug tor
  • rin chen gtsug tor can
Tibetan:
  • རིན་ཆེན་གཙུག་ཏོར།
  • རིན་ཆེན་གཙུག་ཏོར་ཅན།
Sanskrit:
  • ratnaśikhin

A buddha in the past.

Located in 25 passages in the translation:

  • 3.­178
  • 3.­183
  • 3.­185
  • 3.­187-201
  • 9.­1412
  • 9.­1506
  • n.­158
  • n.­907-908
  • g.­153
  • g.­715
g.­525

Reed Merchant

Wylie:
  • ’dam bu’i tshong pa
Tibetan:
  • འདམ་བུའི་ཚོང་པ།
Sanskrit:
  • —

(1) A wandering mendicant. (2) A mendicant living in Nālandā.

Located in 7 passages in the translation:

  • 3.­56-58
  • 3.­60
  • 3.­64
  • 3.­74-75
g.­534

Rohitaka

Wylie:
  • ro hi ta ka
Tibetan:
  • རོ་ཧི་ཏ་ཀ
Sanskrit:
  • rohitaka

A village or town.

Located in 6 passages in the translation:

  • i.­3
  • 7.­200
  • 7.­268
  • 7.­271
  • n.­128
  • n.­253
g.­537

rṣi Guṃjika’s abode

Wylie:
  • drang srong sgra sgrogs kyi gnas
Tibetan:
  • དྲང་སྲོང་སྒྲ་སྒྲོགས་ཀྱི་གནས།
Sanskrit:
  • guṃjikāvasatha

A place near Nādikā, a village in the country of Vṛji.

Located in 1 passage in the translation:

  • g.­221
g.­539

Ṛṣivadana

Wylie:
  • drang srong smra ba
Tibetan:
  • དྲང་སྲོང་སྨྲ་བ།
Sanskrit:
  • ṛṣivadana

A park near Vārāṇasī where the Buddha gave the first sermon.

Located in 10 passages in the translation:

  • 2.­2-3
  • 3.­267
  • 8.­270
  • 8.­286
  • 8.­296
  • 9.­38
  • 9.­2347
  • 9.­2350
  • 9.­2408
g.­541

rule of training

Wylie:
  • bslab pa’i gzhi
Tibetan:
  • བསླབ་པའི་གཞི།
Sanskrit:
  • sikṣāpada

The prātimokṣa rules for monks and nuns, ten rules for novices, six rules for female probationers, and five rules for laypeople.

Located in 28 passages in the translation:

  • 2.­85
  • 2.­236
  • 2.­322
  • 2.­358
  • 2.­386
  • 6.­58
  • 7.­220
  • 7.­231-234
  • 7.­248
  • 8.­82
  • 8.­246
  • 8.­286
  • 8.­298
  • 9.­40
  • 9.­328-329
  • 10.­98
  • 10.­105
  • 11.­32-33
  • 11.­35-36
  • n.­423
  • n.­496
  • n.­1107
g.­549

Śailagāthā

Wylie:
  • ri gnas pa’i tshigs su bcad pa
Tibetan:
  • རི་གནས་པའི་ཚིགས་སུ་བཅད་པ།
Sanskrit:
  • śailagāthā

A verse text possibly included in the Kṣudraka­piṭaka of the Mūla­sarvāstivādins and preserved in the Bhaiṣajyavastu of the Mūla­sarvāstivāda Vinaya.

Located in 3 passages in the translation:

  • 2.­198
  • n.­73
  • n.­1126
g.­551

Sāketā

Wylie:
  • gnas bcas
Tibetan:
  • གནས་བཅས།
Sanskrit:
  • sāketā

A country mentioned in the story of the physician Ātreya and the story of King Māndhātṛ.

Located in 6 passages in the translation:

  • 2.­71
  • 9.­9
  • 9.­16
  • 9.­149
  • n.­568-569
g.­552

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 105 passages in the translation:

  • 3.­22
  • 3.­146-148
  • 3.­150-151
  • 3.­157-158
  • 3.­160
  • 3.­183
  • 3.­185-187
  • 3.­291
  • 3.­317
  • 4.­49
  • 4.­51-54
  • 4.­58-60
  • 4.­88-89
  • 8.­142
  • 8.­266-267
  • 9.­84-85
  • 9.­88
  • 9.­90
  • 9.­92
  • 9.­95
  • 9.­144
  • 9.­174
  • 9.­177
  • 9.­180
  • 9.­191
  • 9.­195
  • 9.­233
  • 9.­235-237
  • 9.­239-240
  • 9.­246
  • 9.­258-260
  • 9.­337-339
  • 9.­347
  • 9.­392-393
  • 9.­396
  • 9.­444
  • 9.­446-449
  • 9.­453-454
  • 9.­456
  • 9.­463
  • 9.­811
  • 9.­813
  • 9.­824-826
  • 9.­829
  • 9.­835
  • 9.­895
  • 9.­902-903
  • 9.­905-907
  • 9.­930-931
  • 9.­937
  • 9.­1099
  • 9.­1129
  • 9.­1135
  • 9.­1203-1204
  • 9.­1523
  • 9.­1852
  • 9.­2190
  • 10.­75
  • 11.­5
  • n.­625
  • n.­629
  • n.­632
  • n.­643
  • n.­654
  • n.­675
  • n.­694
  • n.­716
  • n.­793
  • n.­803
  • g.­247
  • g.­303
  • g.­390
g.­554

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 65 passages in the translation:

  • 1.­62
  • 2.­39
  • 2.­201
  • 3.­30
  • 5.­3
  • 6.­11-12
  • 6.­18-24
  • 6.­32
  • 6.­38
  • 6.­141
  • 6.­242
  • 6.­276
  • 7.­175
  • 7.­183
  • 7.­198
  • 8.­39
  • 8.­83
  • 8.­92
  • 9.­78
  • 9.­1390
  • 9.­1605
  • 9.­1619
  • 9.­1697
  • 9.­1735
  • 9.­1774
  • 9.­1968
  • 9.­1987
  • 9.­1991
  • 9.­2016
  • 9.­2047
  • 9.­2049
  • 9.­2070
  • 9.­2129-2130
  • 9.­2134-2135
  • 9.­2145
  • 9.­2164
  • 9.­2217
  • 9.­2257-2258
  • 9.­2264
  • 9.­2266
  • 9.­2317
  • 9.­2441
  • 9.­2444
  • 9.­2490
  • 10.­24
  • 10.­84
  • 11.­49
  • 11.­72
  • 11.­80
  • 11.­117
  • 11.­220
  • n.­250
  • n.­1065
  • g.­245
  • g.­292
g.­555

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

(1) The present Buddha. (2) A buddha in the past. (3) A buddha in the future.

Located in 26 passages in the translation:

  • 3.­173
  • 8.­110
  • 9.­130
  • 9.­135
  • 9.­1386
  • 9.­1388
  • 9.­1392
  • 9.­1394
  • 9.­1408
  • 9.­1421
  • 9.­1443
  • 9.­1506
  • 9.­2106
  • 9.­2223
  • 11.­35
  • n.­157
  • n.­916
  • g.­200
  • g.­359
  • g.­384
  • g.­393
  • g.­417
  • g.­515
  • g.­554
  • g.­626
  • g.­631
g.­556

Sālā

Wylie:
  • sa la
Tibetan:
  • ས་ལ།
Sanskrit:
  • sālā

A village.

Located in 9 passages in the translation:

  • 4.­71
  • 4.­73-75
  • 4.­78
  • 9.­2345
  • 9.­2351
  • n.­208
  • n.­1042
g.­557

Sālabalā

Wylie:
  • sa la stobs
Tibetan:
  • ས་ལ་སྟོབས།
Sanskrit:
  • sālabalā

A village. See also n.­567.

Located in 2 passages in the translation:

  • 9.­6
  • n.­567
g.­558

Sālibalā

Wylie:
  • sa la’i stobs
Tibetan:
  • ས་ལའི་སྟོབས།
Sanskrit:
  • sālibalā

A village.

Located in 2 passages in the translation:

  • 9.­7
  • n.­567
g.­560

samādhi

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

In this text:

Also rendered in this translation as “meditation.”

Located in 4 passages in the translation:

  • 9.­1576
  • n.­955
  • n.­1009
  • g.­394
g.­565

Saṃjayī Vairaṭṭīputra

Wylie:
  • smra ’dod kyi bu mo’i bu yang dag rgyal ba can
Tibetan:
  • སྨྲ་འདོད་ཀྱི་བུ་མོའི་བུ་ཡང་དག་རྒྱལ་བ་ཅན།
Sanskrit:
  • saṃjayī vairaṭṭīputra

One of the six teachers at the time of the Buddha.

Located in 1 passage in the translation:

  • 3.­59
g.­568

Saṃyuktāgama

Wylie:
  • yang dag par ldan pa’i lung
Tibetan:
  • ཡང་དག་པར་ལྡན་པའི་ལུང་།
Sanskrit:
  • saṃyuktāgama

The Connected Discourses, one of the four divisions of the Sūtrapiṭaka.

Located in 10 passages in the translation:

  • 5.­2
  • n.­186
  • n.­240-241
  • n.­344
  • n.­355
  • n.­361
  • n.­481
  • g.­648
  • g.­649
g.­570

Śaṅkha

Wylie:
  • dung
Tibetan:
  • དུང་།
Sanskrit:
  • śaṅkha

(1) A king in the future. (2) A ṛṣi.

Located in 16 passages in the translation:

  • 3.­168-172
  • 3.­195
  • 9.­1561
  • 9.­1565
  • 9.­1567-1570
  • n.­152-153
  • g.­111
  • g.­733
g.­575

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

(1) A disciple of the Buddha. (2) A disciple of a buddha in the past. (3) A disciple of a Buddha in the future.

Located in 50 passages in the translation:

  • 1.­97
  • 1.­99
  • 8.­141-142
  • 8.­196-197
  • 8.­230
  • 8.­238
  • 8.­259-260
  • 9.­130
  • 9.­135
  • 9.­1386
  • 9.­1531-1533
  • 9.­1535-1538
  • 9.­1540-1541
  • 9.­1543
  • 9.­1550
  • 9.­1559
  • 9.­1565
  • 9.­1570
  • 9.­1576-1577
  • 9.­1597
  • 9.­1608-1610
  • 9.­2383
  • 9.­2387
  • 10.­47
  • 10.­49-50
  • 10.­53
  • 10.­56
  • 11.­57-59
  • 11.­64-65
  • 11.­168
  • 11.­180
  • n.­117
  • n.­496
  • g.­687
g.­588

self-awakened one

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 87 passages in the translation:

  • 2.­61
  • 2.­315
  • 3.­123
  • 3.­125
  • 3.­130-131
  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 4.­22
  • 6.­280-283
  • 7.­151-152
  • 7.­159
  • 8.­9-13
  • 8.­15-17
  • 9.­69
  • 9.­120-123
  • 9.­302
  • 9.­406-410
  • 9.­920
  • 9.­922-923
  • 9.­926-928
  • 9.­930-933
  • 9.­937
  • 9.­1576
  • 9.­1582
  • 9.­1598
  • 9.­1614
  • 9.­1728
  • 9.­1773
  • 9.­1917
  • 9.­1924
  • 9.­1934
  • 9.­2010
  • 9.­2042
  • 9.­2055
  • 9.­2090
  • 9.­2102
  • 9.­2120
  • 9.­2347-2351
  • 9.­2377
  • 9.­2382
  • 9.­2470
  • 9.­2587-2589
  • 9.­2592
  • 9.­2595
  • 10.­122
  • 10.­124
  • 10.­131
  • 10.­140
  • n.­608
  • n.­667
  • n.­1067
  • g.­139
  • g.­611
  • g.­642
  • g.­646
g.­590

sense sphere

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 8 passages in the translation:

  • 2.­344
  • 2.­352
  • 3.­214-215
  • 3.­265
  • 8.­246
  • 8.­276
  • 9.­403
g.­593

seven treasures

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • sapta ratnāni

Seven kinds of treasures of a wheel-turning king, which are the precious chakra, elephant, horse, jewel, woman, householder, and minister.

Located in 31 passages in the translation:

  • 3.­116
  • 3.­118
  • 3.­168
  • 3.­172
  • 4.­36
  • 6.­11
  • 8.­148
  • 9.­151
  • 9.­171
  • 9.­176-177
  • 9.­179-180
  • 9.­182-183
  • 9.­193-194
  • 9.­246
  • 9.­249
  • 9.­275-276
  • 9.­305
  • 9.­426
  • 9.­617
  • 9.­2311
  • 11.­140
  • n.­453
  • n.­503
  • n.­667
  • n.­674
  • n.­1163
g.­595

Sikatin

Wylie:
  • bye ma can
Tibetan:
  • བྱེ་མ་ཅན།
Sanskrit:
  • sikatin

A village.

Located in 2 passages in the translation:

  • 5.­14
  • n.­228
g.­599

Śiva

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śiva

Major deity in the pantheon of the classical Indian religious traditions.

Located in 8 passages in the translation:

  • 2.­246
  • 9.­569
  • 9.­978
  • 9.­1135
  • n.­716
  • n.­830
  • g.­253
  • g.­569
g.­603

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

A term used broadly to denote a spiritual practitioner.

Located in 168 passages in the translation:

  • 1.­62
  • 2.­53-54
  • 2.­201
  • 2.­234
  • 2.­296
  • 3.­60-61
  • 3.­74
  • 3.­86
  • 3.­91
  • 3.­96
  • 3.­227
  • 4.­74-75
  • 4.­78
  • 4.­81
  • 4.­86
  • 4.­111
  • 6.­3
  • 6.­6
  • 6.­11-12
  • 6.­14
  • 6.­16
  • 6.­18
  • 6.­76-96
  • 6.­136-139
  • 6.­155
  • 6.­180
  • 6.­186
  • 6.­192
  • 6.­197
  • 6.­220-221
  • 6.­223-225
  • 6.­227
  • 6.­233
  • 6.­242
  • 6.­271
  • 6.­282
  • 7.­20
  • 7.­24
  • 7.­71
  • 7.­145
  • 7.­162-163
  • 7.­166
  • 7.­170
  • 7.­172
  • 7.­174
  • 7.­176
  • 7.­178
  • 8.­18-19
  • 8.­62-64
  • 8.­83-84
  • 8.­92
  • 8.­95
  • 8.­113-114
  • 8.­120-121
  • 8.­123
  • 8.­132-134
  • 8.­192
  • 8.­235-236
  • 8.­246
  • 8.­277
  • 8.­282
  • 8.­297
  • 9.­78
  • 9.­114-115
  • 9.­301
  • 9.­515
  • 9.­522
  • 9.­535
  • 9.­540
  • 9.­568
  • 9.­578
  • 9.­757
  • 9.­835
  • 9.­839
  • 9.­894
  • 9.­910
  • 9.­1508
  • 9.­1510
  • 9.­1512-1516
  • 9.­1598
  • 9.­1625
  • 9.­1707-1708
  • 9.­1729
  • 9.­1758-1759
  • 9.­1772
  • 9.­1803-1804
  • 9.­1913
  • 9.­1990
  • 9.­2091
  • 9.­2122
  • 9.­2198
  • 9.­2321
  • 9.­2385-2386
  • 9.­2396-2397
  • 9.­2472
  • 9.­2480
  • 9.­2522-2523
  • 9.­2527-2528
  • 10.­24
  • 10.­68
  • 10.­71
  • 10.­82-83
  • 10.­89
  • 10.­95
  • 11.­10
  • 11.­49
  • 11.­139
  • 11.­220
  • n.­34
  • n.­267
  • n.­323
  • n.­481
  • n.­667
  • n.­806
  • n.­1162
g.­604

Śrāvastī

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvastī

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Located in 61 passages in the translation:

  • i.­3
  • 1.­23
  • 1.­37
  • 1.­52
  • 1.­60
  • 1.­82-83
  • 1.­90-91
  • 1.­96
  • 2.­26-27
  • 2.­44-46
  • 2.­83
  • 2.­195
  • 2.­202
  • 2.­207
  • 2.­232
  • 2.­263-264
  • 3.­6-7
  • 3.­14
  • 3.­17
  • 6.­238-239
  • 6.­244
  • 6.­248-249
  • 7.­65
  • 7.­70
  • 7.­169
  • 9.­17-18
  • 9.­71
  • 9.­123
  • 9.­1508
  • 9.­1526-1527
  • 9.­1930
  • 9.­2506-2507
  • 10.­2-3
  • 10.­27
  • 10.­33
  • 10.­36
  • 10.­39
  • 10.­41
  • 10.­44
  • 10.­46
  • 10.­49
  • 10.­53-55
  • 10.­57
  • 10.­68
  • 11.­217
  • n.­561
g.­605

Śreṇya Bimbisāra

Wylie:
  • bzo sbyangs gzugs can snying po
Tibetan:
  • བཟོ་སྦྱངས་གཟུགས་ཅན་སྙིང་པོ།
Sanskrit:
  • śreṇya bimbisāra

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

Located in 20 passages in the translation:

  • 2.­41-44
  • 2.­361
  • 2.­363-364
  • 2.­376
  • 9.­1859-1860
  • 9.­2019
  • 9.­2021
  • 10.­55
  • 11.­46-47
  • n.­123
  • n.­173
  • g.­17
  • g.­266
  • g.­697
g.­619

stream-enterer

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotāpanna

A person who has attained the first of the four stages of spiritual achievement.

Located in 4 passages in the translation:

  • 3.­213
  • 9.­318-319
  • 9.­329
g.­620

Subhadra

Wylie:
  • shin tu bzang
Tibetan:
  • ཤིན་ཏུ་བཟང་།
Sanskrit:
  • subhadra

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­629

śūdra

Wylie:
  • dmangs rigs
Tibetan:
  • དམངས་རིགས།
Sanskrit:
  • śūdra

One of the four castes, that of commoners or servants.

Located in 14 passages in the translation:

  • 6.­21
  • 6.­199-204
  • 6.­208
  • 6.­212
  • 9.­460
  • 9.­836
  • 9.­910
  • 11.­50
  • g.­131
g.­631

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

In this text:

Here it is used as an epithet for the Buddha Śākyamuni.

Located in 30 passages in the translation:

  • 2.­74
  • 2.­346
  • 3.­78
  • 3.­140
  • 3.­242
  • 3.­251
  • 3.­262
  • 3.­267
  • 4.­66
  • 6.­11
  • 6.­57
  • 7.­5
  • 7.­218
  • 7.­261
  • 7.­264
  • 8.­73
  • 8.­83
  • 8.­210
  • 8.­232
  • 8.­301
  • 9.­46
  • 9.­110
  • 9.­263
  • 9.­270
  • 9.­1642
  • 9.­1897
  • 9.­2158
  • 9.­2179
  • 9.­2504
  • n.­1067
g.­639

Sunrise

Wylie:
  • ’char ka
Tibetan:
  • འཆར་ཀ
Sanskrit:
  • —

A village or town in Kosala. See also n.­317.

Located in 8 passages in the translation:

  • 6.­179-180
  • 6.­189
  • n.­314
  • n.­316
  • g.­75
  • g.­285
  • g.­638
g.­644

Śūrasena

Wylie:
  • dpa’ sde
Tibetan:
  • དཔའ་སྡེ།
Sanskrit:
  • śūrasena

A country.

Located in 7 passages in the translation:

  • 8.­2
  • 8.­18
  • 8.­83
  • 8.­119-120
  • g.­9
  • g.­421
g.­645

Sūrpāraka

Wylie:
  • slo ma lta bu
Tibetan:
  • སློ་མ་ལྟ་བུ།
Sanskrit:
  • sūrpāraka

A city.

Located in 28 passages in the translation:

  • 2.­92
  • 2.­156
  • 2.­166
  • 2.­168
  • 2.­193-195
  • 2.­258
  • 2.­269-270
  • 2.­274
  • 2.­280
  • 2.­282-283
  • 2.­292
  • 2.­312-313
  • 2.­318
  • 2.­320-321
  • g.­92
  • g.­94
  • g.­95
  • g.­96
  • g.­145
  • g.­511
  • g.­610
  • g.­676
g.­649

Sūtra of the Parable of the Axe

Wylie:
  • ste’u lta bu’i mdo
Tibetan:
  • སྟེའུ་ལྟ་བུའི་མདོ།
Sanskrit:
  • —

A sūtra in the section of the aggregates in the Saṃyuktāgama, which corresponds to SĀc 263, SN 22.101, etc.

Located in 1 passage in the translation:

  • 5.­2
g.­662

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 107 passages in the translation:

  • 2.­67
  • 2.­211
  • 2.­214
  • 2.­256
  • 2.­305
  • 2.­318
  • 2.­346
  • 3.­115
  • 3.­197
  • 3.­200-201
  • 3.­214
  • 3.­245
  • 3.­250-255
  • 3.­267
  • 4.­9-11
  • 4.­28
  • 4.­34-35
  • 4.­66
  • 4.­77
  • 4.­97
  • 4.­102
  • 4.­104-107
  • 4.­113
  • 6.­7
  • 6.­11
  • 6.­15
  • 6.­57
  • 6.­202-204
  • 6.­208
  • 6.­290
  • 6.­293
  • 7.­31
  • 7.­54
  • 7.­113
  • 7.­117
  • 7.­122
  • 7.­126
  • 7.­130
  • 7.­150
  • 7.­164
  • 7.­271
  • 8.­83
  • 8.­110
  • 8.­117
  • 8.­139
  • 8.­143-144
  • 8.­146
  • 8.­185
  • 8.­188
  • 8.­211
  • 8.­213
  • 8.­231-232
  • 8.­238
  • 9.­64
  • 9.­92
  • 9.­135
  • 9.­263
  • 9.­1503
  • 9.­1576
  • 9.­1592
  • 9.­1646
  • 9.­1659
  • 9.­2308
  • 9.­2328
  • 9.­2337
  • 9.­2339
  • 9.­2346
  • 9.­2353
  • 9.­2363
  • 9.­2367
  • 9.­2382
  • 9.­2384
  • 9.­2389
  • 9.­2437
  • 9.­2440
  • 9.­2442
  • 9.­2444
  • 9.­2446
  • 9.­2451
  • 9.­2503
  • 10.­65-66
  • 11.­35
  • 11.­50
  • 11.­77
  • 11.­110
  • 11.­149
  • 11.­166
  • n.­524
  • n.­934
  • n.­938
g.­663

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśa balāni

Ten kinds of a buddha’s cognitive power.

Located in 3 passages in the translation:

  • 3.­22
  • 11.­90
  • n.­464
g.­665

thirty-seven aspects of awakening

Wylie:
  • byang chub kyi phyogs sum bcu rtsa bdun gyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་སུམ་བཅུ་རྩ་བདུན་གྱི་ཆོས།
Sanskrit:
  • sapta­triṃśad­bodhi­pakṣa­dharmāḥ

Thirty-seven kinds of practices to be accomplished by those who seek awakening.

Located in 10 passages in the translation:

  • 3.­123
  • 8.­15
  • n.­188
  • g.­173
  • g.­179
  • g.­180
  • g.­183
  • g.­184
  • g.­189
  • g.­592
g.­667

Thirty-Three Gods

Wylie:
  • sum cu rtsa gsum pa’i lha rnams
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པའི་ལྷ་རྣམས།
Sanskrit:
  • devās trayastriṃśāḥ

A class of gods who inhabit the heaven of the desire realm just above the heaven of the Four Great Kings atop Sumeru.

Located in 64 passages in the translation:

  • 2.­58
  • 3.­22
  • 3.­99
  • 3.­111
  • 3.­240
  • 3.­261
  • 3.­264
  • 3.­269-270
  • 4.­19
  • 4.­49
  • 4.­51
  • 4.­53
  • 4.­58
  • 4.­88-89
  • 6.­224-225
  • 7.­230
  • 8.­194
  • 9.­84
  • 9.­123
  • 9.­192-193
  • 9.­205
  • 9.­216
  • 9.­218
  • 9.­220
  • 9.­222
  • 9.­224-225
  • 9.­232-234
  • 9.­237
  • 9.­245-246
  • 9.­249
  • 9.­258-260
  • 9.­269
  • 9.­273
  • 9.­444
  • 9.­446
  • 9.­448
  • 9.­453
  • 9.­463
  • 9.­811
  • 9.­826
  • 9.­1584
  • 9.­1995
  • 9.­2276
  • 9.­2312
  • 9.­2537
  • n.­632
  • n.­636
  • n.­642
  • n.­645
  • n.­655
  • g.­474
  • g.­566
  • g.­624
  • g.­628
g.­668

those undergoing training

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Those who belong to any of the first to seventh of the eight stages of spiritual achievement, the eighth being that of an arhat, who needs no further training.

Located in 7 passages in the translation:

  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 6.­7
  • 7.­34
  • 8.­110
g.­670

three unshared applications of mindfulness

Wylie:
  • ma ’dres pa gsum dang dran pa nye bar gzhag pa
Tibetan:
  • མ་འདྲེས་པ་གསུམ་དང་དྲན་པ་ཉེ་བར་གཞག་པ།
Sanskrit:
  • trīṇi āveṇikāni smṛtyupasthānāni

Mental attitudes peculiar to the Buddha, which are being neither pleased nor displeased whether an audience is responsive, unresponsive, or a mixture of both.

Located in 1 passage in the translation:

  • 3.­22
g.­674

Tomara

Wylie:
  • mda’ bo che
Tibetan:
  • མདའ་བོ་ཆེ།
Sanskrit:
  • tomara

A brahmin who was the chief priest of Vaiśālī.

Located in 15 passages in the translation:

  • 3.­29
  • 3.­31-32
  • 3.­35-39
  • 3.­41-47
g.­675

Toyikā

Wylie:
  • chu mangs
Tibetan:
  • ཆུ་མངས།
Sanskrit:
  • toyikā

The place where the Buddha showed the skeleton of the Buddha Kāśyapa to monks.

Located in 5 passages in the translation:

  • 9.­41-42
  • 9.­70
  • n.­561
  • n.­584
g.­677

Triśaṅku

Wylie:
  • phur bu gsum pa
Tibetan:
  • ཕུར་བུ་གསུམ་པ།
Sanskrit:
  • triśaṅku

A king who was the Buddha in a former life.

Located in 5 passages in the translation:

  • 9.­413
  • 9.­416
  • 9.­419
  • 9.­423
  • n.­814
g.­681

Upacāru

Wylie:
  • nye mdzes
Tibetan:
  • ཉེ་མཛེས།
Sanskrit:
  • upacāru

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­682

Upagupta

Wylie:
  • nye sbas
Tibetan:
  • ཉེ་སྦས།
Sanskrit:
  • upagupta

A monk who was predicted by the Buddha to appear in the future.

Located in 5 passages in the translation:

  • 8.­6-7
  • 8.­17
  • n.­456
  • g.­222
g.­683

Upālin

Wylie:
  • nye ba ’khor
Tibetan:
  • ཉེ་བ་འཁོར།
Sanskrit:
  • upālin

A disciple of the Buddha.

Located in 11 passages in the translation:

  • 9.­2227-2228
  • 9.­2268-2269
  • 9.­2504
  • 10.­105-106
  • 10.­110-111
  • n.­1033
  • g.­196
g.­685

Upāriṣṭa

Wylie:
  • nye bar yid ’ong
Tibetan:
  • ཉེ་བར་ཡིད་འོང་།
Sanskrit:
  • upāriṣṭa

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­689

Upoṣadha

Wylie:
  • gso sbyong ’phags
Tibetan:
  • གསོ་སྦྱོང་འཕགས།
Sanskrit:
  • upoṣadha

A king, the father of King Māndhātṛ.

Located in 12 passages in the translation:

  • 9.­2-3
  • 9.­9-12
  • 9.­142-143
  • 9.­145-146
  • n.­562-563
g.­692

Uruvilvā-Kāśyapa

Wylie:
  • lteng rgyas ’od srung
Tibetan:
  • ལྟེང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • uruvilvā-kāśyapa

A disciple of the Buddha.

Located in 5 passages in the translation:

  • 9.­1814
  • 9.­1822-1824
  • n.­987
g.­697

Vaidehī

Wylie:
  • lus ’phags ma
Tibetan:
  • ལུས་འཕགས་མ།
Sanskrit:
  • vaidehī

The wife of King Bimbisāra and mother of Ajātaśatru.

Located in 25 passages in the translation:

  • 3.­4
  • 3.­9
  • 3.­13-15
  • 3.­19-22
  • 3.­26-27
  • 3.­33
  • 3.­37-38
  • 3.­41
  • 3.­48-50
  • 3.­52-53
  • 3.­107-108
  • 3.­134-136
g.­698

Vairambhya

Wylie:
  • yul dgra mtha’
  • dgra mtha’
Tibetan:
  • ཡུལ་དགྲ་མཐའ།
  • དགྲ་མཐའ།
Sanskrit:
  • vairambhya

A country.

Located in 25 passages in the translation:

  • 8.­112
  • 8.­119-120
  • 8.­122
  • 8.­132-135
  • 8.­139
  • 8.­142
  • 8.­189
  • 8.­193
  • 8.­196
  • 8.­205
  • 8.­223
  • 8.­230
  • 8.­238
  • 9.­2383
  • 9.­2387
  • 9.­2493
  • n.­496
  • n.­512
  • n.­521
  • n.­1053
  • g.­421
g.­700

Vaiśālī

Wylie:
  • yangs pa can
Tibetan:
  • ཡངས་པ་ཅན།
Sanskrit:
  • vaiśālī

The city of the Licchavis.

Located in 61 passages in the translation:

  • i.­3
  • 2.­71
  • 3.­28-32
  • 3.­35-36
  • 3.­38
  • 3.­41-43
  • 3.­45-46
  • 3.­53
  • 3.­108
  • 3.­134-136
  • 3.­218-219
  • 3.­223
  • 3.­229-231
  • 3.­239-241
  • 3.­246
  • 3.­248-249
  • 3.­264-265
  • 3.­272
  • 3.­298
  • 4.­3-4
  • 6.­259
  • 9.­152
  • 9.­2153
  • 9.­2538-2541
  • 9.­2565
  • 9.­2567
  • 9.­2574
  • 9.­2597-2599
  • 10.­23-24
  • n.­114
  • n.­126
  • n.­170
  • n.­177
  • g.­68
  • g.­335
  • g.­339
  • g.­674
g.­701

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa

One of the Four Great Kings and god of wealth.

Located in 15 passages in the translation:

  • 2.­92
  • 3.­22
  • 9.­610
  • 9.­613
  • 9.­918
  • 11.­5
  • 11.­15-16
  • 11.­22-23
  • 11.­27
  • 11.­36
  • n.­1140
  • g.­185
  • g.­187
g.­702

vaiśya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśya

One of the four castes, that of merchants.

Located in 13 passages in the translation:

  • 6.­21
  • 6.­199-204
  • 6.­208
  • 6.­211
  • 9.­460
  • 9.­836
  • 11.­50
  • g.­131
g.­708

Valguka

Wylie:
  • grog mkhar
Tibetan:
  • གྲོག་མཁར།
Sanskrit:
  • valguka

A nāga king.

Located in 7 passages in the translation:

  • 2.­356-357
  • 2.­360
  • 2.­364
  • 2.­375
  • 2.­379
  • n.­128
g.­712

Vārāṇasī

Wylie:
  • bA rA Na sI
Tibetan:
  • བཱ་རཱ་ཎ་སཱི།
Sanskrit:
  • vārāṇasī

Definition from the 84000 Glossary of Terms:

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.

Located in 65 passages in the translation:

  • 2.­2-3
  • 2.­18
  • 2.­71
  • 2.­346
  • 3.­170
  • 3.­267-268
  • 7.­154-155
  • 8.­270
  • 8.­286
  • 8.­296
  • 9.­38
  • 9.­414
  • 9.­422
  • 9.­916-918
  • 9.­920
  • 9.­933
  • 9.­968
  • 9.­1000
  • 9.­1016
  • 9.­1106
  • 9.­1134
  • 9.­1156
  • 9.­1159
  • 9.­1162
  • 9.­1185
  • 9.­1195
  • 9.­1208
  • 9.­1224
  • 9.­1226-1227
  • 9.­1232
  • 9.­1352
  • 9.­1561-1562
  • 9.­1751
  • 9.­1768
  • 9.­2044
  • 9.­2141
  • 9.­2228
  • 9.­2241
  • 9.­2243
  • 9.­2347
  • 9.­2364-2366
  • 9.­2368
  • 9.­2407-2408
  • 9.­2585
  • 9.­2588
  • 10.­117
  • 10.­119-120
  • 10.­122
  • 10.­133-134
  • 11.­78
  • 11.­233
  • g.­146
  • g.­539
g.­713

Varśākāra

Wylie:
  • dbyar byed
Tibetan:
  • དབྱར་བྱེད།
Sanskrit:
  • varśākāra

The chief minister of Magadha.

Located in 8 passages in the translation:

  • 3.­96-100
  • 3.­104-106
g.­715

Vāsava

Wylie:
  • gos sbyin
  • nor lha
Tibetan:
  • གོས་སྦྱིན།
  • ནོར་ལྷ།
Sanskrit:
  • vāsava

(1) A king at the time of the Buddha Ratnaśikhin (gos sbyin). (2) A god (nor lha).

Located in 19 passages in the translation:

  • 2.­246
  • 3.­176
  • 3.­178
  • 3.­180
  • 3.­182
  • 3.­184-185
  • 3.­187-188
  • 3.­190-196
  • 9.­569
  • n.­158
  • n.­830
g.­716

Vasiṣṭha

Wylie:
  • gnas ’jog
Tibetan:
  • གནས་འཇོག
Sanskrit:
  • vasiṣṭha

(1) A ṛṣi in the past. (2) The brother of Bharadvāja, a disciple of the Buddha Vipaśyin. (3) The family name of an old ascetic.

Located in 10 passages in the translation:

  • 6.­141
  • 9.­769
  • 9.­2354-2357
  • 9.­2359-2360
  • 9.­2480
  • g.­718
g.­718

Vāsiṣṭha

Wylie:
  • gnas ’jog
Tibetan:
  • གནས་འཇོག
Sanskrit:
  • vāsiṣṭha

The word Vāsiṣṭha, lit. “the descendant of Vasiṣṭha (an ancient ṛṣi),” is used “in polite address to anyone without regard to ancestry” (BHSD q.v.).

Located in 14 passages in the translation:

  • 3.­247-248
  • 4.­93
  • 4.­95
  • 4.­99
  • 4.­102
  • 4.­104-107
  • 4.­110
  • 7.­179
  • 9.­2542
  • 9.­2566
g.­719

Velāma

Wylie:
  • dus dpog
Tibetan:
  • དུས་དཔོག
Sanskrit:
  • velāma

(1) A brahmin living in the country of King Piṇḍavaṃśa. (2) A brahmin who is the Buddha in a past life.

Located in 14 passages in the translation:

  • 8.­313-315
  • 9.­308
  • 9.­314-316
  • 9.­329
  • 9.­331
  • 9.­334
  • 9.­1491
  • n.­557
  • n.­559
  • n.­668
g.­720

Vemacitra

Wylie:
  • thags zangs ris
Tibetan:
  • ཐགས་ཟངས་རིས།
Sanskrit:
  • vemacitra

The king of asuras.

Located in 1 passage in the translation:

  • 3.­22
g.­721

Veṇu

Wylie:
  • ’od ma can
Tibetan:
  • འོད་མ་ཅན།
Sanskrit:
  • veṇu

A village.

Located in 3 passages in the translation:

  • 4.­2-4
g.­722

Veṇuyaṣṭikā

Wylie:
  • ’od ma’i dbyug pa can
Tibetan:
  • འོད་མའི་དབྱུག་པ་ཅན།
Sanskrit:
  • veṇuyaṣṭikā

The residence of a king.

Located in 3 passages in the translation:

  • 3.­77
  • n.­120
  • n.­129
g.­726

Videha

Wylie:
  • lus ’phags
Tibetan:
  • ལུས་འཕགས།
Sanskrit:
  • videha

(1) A country. (2) The continent in the east.

Located in 27 passages in the translation:

  • 3.­118
  • 4.­33
  • 4.­49
  • 4.­51
  • 4.­70-71
  • 9.­175-177
  • 9.­179
  • 9.­182
  • 9.­193
  • 9.­246
  • 9.­258
  • 9.­444
  • 9.­446
  • 9.­1004-1005
  • 9.­1008-1009
  • 9.­1016
  • 9.­1033
  • 9.­1352
  • 9.­2026
  • n.­206
  • n.­629
  • g.­398
g.­730

Vipaśyin

Wylie:
  • rnam par gzigs
  • rnam gzigs
Tibetan:
  • རྣམ་པར་གཟིགས།
  • རྣམ་གཟིགས།
Sanskrit:
  • vipaśyin

A buddha in the past.

Located in 26 passages in the translation:

  • 8.­232-233
  • 8.­238
  • 9.­270-271
  • 9.­273
  • 9.­1480
  • 9.­1506
  • 9.­1651
  • 9.­1667
  • 9.­1681
  • 9.­1790
  • 9.­1842-1843
  • 9.­1854
  • 9.­1858
  • 9.­2038
  • 9.­2176
  • 9.­2180
  • 9.­2354
  • 9.­2385
  • 9.­2387
  • 9.­2491
  • n.­918
  • g.­88
  • g.­716
g.­731

Virūḍhaka

Wylie:
  • ’phags skyes po
  • lus ’phags po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
  • ལུས་འཕགས་པོ།
Sanskrit:
  • virūḍhaka

(1) A general, son of King Prasenajit. (2) One of the Four Great Kings. The Tib. lus ’phags po is probably erroneous; see n.­321 and n.­329.

Located in 20 passages in the translation:

  • 3.­22
  • 6.­193
  • 6.­220-221
  • 6.­234
  • 9.­48
  • 9.­2490
  • 11.­13
  • 11.­16
  • 11.­18-19
  • 11.­25
  • 11.­36
  • n.­321
  • n.­329
  • n.­590
  • n.­960
  • n.­1139
  • g.­185
  • g.­187
g.­732

Virūpākṣa

Wylie:
  • mig mi bzang
Tibetan:
  • མིག་མི་བཟང་།
Sanskrit:
  • virūpākṣa

One of the Four Great Kings.

Located in 10 passages in the translation:

  • 3.­22
  • 11.­14
  • 11.­16
  • 11.­20-21
  • 11.­26
  • 11.­36
  • n.­1140
  • g.­185
  • g.­187
g.­733

Viśākhā

Wylie:
  • sa ga
Tibetan:
  • ས་ག
Sanskrit:
  • viśākhā

The chief consort of King Śaṅkha.

Located in 2 passages in the translation:

  • 3.­172
  • n.­1069
g.­738

Viśvakarman

Wylie:
  • las thams cad pa
Tibetan:
  • ལས་ཐམས་ཅད་པ།
Sanskrit:
  • viśvakarman

A god.

Located in 2 passages in the translation:

  • 3.­160-161
g.­740

Viśvantara

Wylie:
  • thams cad sgrol
Tibetan:
  • ཐམས་ཅད་སྒྲོལ།
Sanskrit:
  • viśvantara

A prince who was the Buddha in a former life.

Located in 48 passages in the translation:

  • 9.­717
  • 9.­719
  • 9.­721
  • 9.­724
  • 9.­728-729
  • 9.­748-749
  • 9.­751
  • 9.­753
  • 9.­757
  • 9.­759
  • 9.­763
  • 9.­769-770
  • 9.­788
  • 9.­816
  • 9.­835
  • 9.­839
  • 9.­843
  • 9.­846
  • 9.­848-851
  • 9.­855-857
  • 9.­868
  • 9.­872
  • 9.­883-885
  • 9.­889
  • 9.­913
  • n.­769
  • n.­775
  • n.­778
  • n.­781-782
  • n.­785
  • n.­791
  • n.­802
  • n.­813
  • g.­255
  • g.­319
  • g.­351
  • g.­580
g.­742

Vṛji

Wylie:
  • spong byed
Tibetan:
  • སྤོང་བྱེད།
Sanskrit:
  • vṛji

A country.

Located in 15 passages in the translation:

  • 3.­204
  • 3.­207
  • 3.­218
  • 3.­230-231
  • 3.­239
  • 4.­3-4
  • 4.­73
  • 9.­2538-2540
  • n.­166
  • g.­221
  • g.­537
g.­744

Water Born

Wylie:
  • chu skyes
Tibetan:
  • ཆུ་སྐྱེས།
Sanskrit:
  • —

A prince who was the Buddha in a former life. See also n.­869.

Located in 7 passages in the translation:

  • 9.­1146-1151
  • g.­416
g.­748

wheel-turning king

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 84 passages in the translation:

  • 2.­61
  • 2.­256
  • 3.­22
  • 3.­116
  • 3.­131
  • 3.­168
  • 3.­175
  • 3.­191
  • 3.­194-197
  • 4.­22
  • 4.­36
  • 4.­46
  • 6.­11-12
  • 6.­276
  • 6.­284
  • 6.­292
  • 8.­148-151
  • 8.­153-154
  • 8.­156-173
  • 8.­179-181
  • 8.­184
  • 8.­187
  • 8.­197-198
  • 8.­315
  • 9.­275
  • 9.­305
  • 9.­426
  • 9.­437
  • 9.­440
  • 9.­463
  • 9.­527
  • 9.­531
  • 9.­570
  • 9.­971
  • 9.­973-974
  • 9.­1136
  • 11.­93
  • 11.­139
  • n.­48
  • n.­193
  • n.­197-198
  • n.­453
  • n.­501
  • n.­503
  • n.­674
  • n.­1163
  • g.­356
  • g.­366
  • g.­381
  • g.­419
  • g.­447
  • g.­485
  • g.­593
  • g.­749
g.­750

Where There Is a City

Wylie:
  • grong khyer can
Tibetan:
  • གྲོང་ཁྱེར་ཅན།
Sanskrit:
  • —

A city. See also n.­341.

Located in 2 passages in the translation:

  • 6.­264
  • n.­340
g.­755

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 102 passages in the translation:

  • 2.­243-244
  • 2.­246
  • 2.­253-254
  • 3.­22
  • 3.­51
  • 6.­36-37
  • 7.­200-202
  • 7.­204
  • 7.­207-208
  • 7.­213-214
  • 7.­216-217
  • 7.­220
  • 7.­222-223
  • 7.­225
  • 7.­227-228
  • 7.­235
  • 7.­238
  • 7.­240
  • 7.­248
  • 7.­250
  • 7.­259
  • 7.­266
  • 8.­31-32
  • 8.­47
  • 8.­66-72
  • 8.­76-77
  • 8.­114
  • 8.­194
  • 9.­16
  • 9.­149
  • 9.­175
  • 9.­178
  • 9.­181
  • 9.­184
  • 9.­187
  • 9.­192
  • 9.­205
  • 9.­217
  • 9.­221
  • 9.­225
  • 9.­239
  • 9.­610
  • 9.­612-613
  • 9.­636
  • 9.­641
  • 9.­684
  • 9.­689
  • 9.­1024
  • 9.­1028
  • 9.­1528
  • 9.­1778
  • 9.­1916
  • 10.­97
  • 11.­5
  • 11.­15
  • 11.­23
  • n.­403
  • n.­411
  • n.­424
  • n.­436
  • n.­445
  • n.­471
  • n.­473-475
  • n.­634
  • n.­638
  • g.­35
  • g.­39
  • g.­66
  • g.­157
  • g.­164
  • g.­171
  • g.­176
  • g.­198
  • g.­212
  • g.­220
  • g.­370
  • g.­466
  • g.­572
  • g.­704
  • g.­711
  • g.­756
g.­760

Yaśas

Wylie:
  • grags pa
Tibetan:
  • གྲགས་པ།
Sanskrit:
  • yaśas

(1) A disciple of the Buddha who was a son of a wealthy householder. (2) A disciple of the Buddha whose right hand was impaired. (3) A lay brother living in Nādikā.

Located in 14 passages in the translation:

  • 3.­208-210
  • 9.­1740-1741
  • 9.­1765-1767
  • 9.­1824-1825
  • 9.­1839-1841
  • n.­987
g.­761

Yaśodatta

Wylie:
  • grags byin
Tibetan:
  • གྲགས་བྱིན།
Sanskrit:
  • yaśodatta

A lay brother living in Nādikā.

Located in 3 passages in the translation:

  • 3.­208-210
g.­762

Yaśottara

Wylie:
  • grags mchog
Tibetan:
  • གྲགས་མཆོག
Sanskrit:
  • yaśottara

(1) A buddha in the past. (2) A lay brother living in Nādikā.

Located in 5 passages in the translation:

  • 3.­208-210
  • 9.­1466
  • 9.­1506
g.­764

Yijing

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • —

A seventh-century Chinese Buddhist monk, who studied in Nālandā monastery in India and translated many texts including the Mūlasarvāstivāda Vinaya.

Located in 7 passages in the translation:

  • i.­5
  • n.­186
  • n.­424
  • n.­485
  • n.­603
  • n.­1078
  • n.­1088
g.­765

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

An Indian measure of distance equal to 16,000 cubits, or about 4.5 miles (7.4 km), or approximately 4000 fathoms (Rangjung Yeshe Dictionary).

Located in 23 passages in the translation:

  • 2.­264
  • 2.­270
  • 2.­274
  • 3.­19
  • 8.­169
  • 9.­205
  • 9.­225-226
  • 9.­233
  • 9.­289-290
  • 9.­293
  • 9.­298
  • 9.­717
  • 9.­743
  • 9.­1005
  • 9.­1446
  • 9.­2277
  • 9.­2318
  • 10.­97
  • n.­642
  • n.­783-784
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