co.

Table of Contents

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.

Text Body

The Translation
From The Chapters on Monastic Discipline
The Chapter on Medicines
4.

Chapter Four

4.­1

Summary of Contents:185

I. Veṇu

4.­2

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

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

4.­3

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

4.­4

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

4.­5

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

4.­6

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

4.­7

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

4.­8

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

4.­9

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

4.­10

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

4.­11

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

4.­12

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

4.­13

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

4.­14

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

4.­15

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

II. Middle Village

4.­16

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

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

4.­17

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

4.­18

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

4.­19

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

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

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

4.­23

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

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

Ānanda also spoke these verses:

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

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

4.­29

“Yes, I did, Honored One.”

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

4.­30

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

4.­31

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

4.­32

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

III. Mithilā194

4.­33

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

4.­34

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

4.­35

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

4.­36

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

4.­37

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

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

4.­38

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

4.­39

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

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


4.­40

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

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

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

4.­42

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

4.­43

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

4.­44

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

4.­45

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

4.­46

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

4.­47

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

4.­48

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

4.­49

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

4.­50

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

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

4.­51

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

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

4.­52

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

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

4.­53

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

4.­54

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

4.­55

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

4.­56

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

4.­57

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

4.­58

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

4.­59

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

4.­60

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


4.­61

“At that time, King Nimi spoke these verses:

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

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

4.­64

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

4.­65

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

4.­66

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

4.­67

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

4.­68

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

4.­69

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

IV. Videha205

4.­70

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

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

4.­71

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

4.­72

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

V. Sālā208

4.­73

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

4.­74

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

4.­75

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

4.­76

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


Knowing this, he spoke a verse:

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

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


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

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

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

VI. The Well210

4.­82

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

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

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

4.­83

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


4.­84

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

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

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

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

4.­86

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

VII. Bhārgava213

4.­87

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

VIII. Kāṣāya214

4.­88

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

IX. Crown of the Head215

4.­89

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

X. Kanthaka216

4.­90

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

XI. Gośālaka218

4.­91

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

XII. Pāpā219

4.­92

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

4.­93

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

4.­94

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

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

“O Blessed One, please remove it.”

4.­95

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

4.­96

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

4.­97

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

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

4.­98

“Shall I put the pieces back together?”

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

4.­99

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

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

4.­100

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

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

4.­101

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

“With the power of dedication.”

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

4.­102

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


4.­103

A Section Index:

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

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

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

4.­105

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

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

4.­106

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

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

4.­107

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

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


4.­108

He also spoke these verses:

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

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

4.­111

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

XIII. Kuśinagarī

4.­112

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

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

4.­113

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

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).
b.

Bibliography

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

sman gyi gzhi (Bhaiṣajya­vastu). Toh 1, ch. 6, Degé Kangyur vol. 1 (’dul ba, ka), folios 277.b–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; and vol. 3 (’dul ba, ga), folios 1.a–50.a.

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

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

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

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

1. A Work Referred to in the Bhaiṣajyavastu

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

2. Works Related to the Bhaiṣajyavastu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‍—‍—‍—. 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.

3. Works Referred to in the Introduction, Notes, etc.

Akanuma, Chizen 赤沼 智善. Indo bukkyō koyū meishi jiten 印度佛教固有名詞辭典 [“A dictionary of proper names of Indian Buddhism”]. Nagoya: Hajinkaku shobō, 1931. Reprint, Kyoto: Hōzōkan 法藏館, 1967.

Anālayo (2007). “Mindfulness of Breathing in the Saṃyukta-āgama.” Buddhist Studies Review 24, no.2: 137–50. Reprint, 2015: 333–45.

‍—‍—‍—(2008). “Rebirth and the Gandhabba.” Mahachulalongkornrajavidyalaya University Journal of Buddhist Studies 1: 91–105.

‍—‍—‍—(2010). The Genesis of the Bodhisattva Ideal. Hamburg: Hamburg University Press.

‍—‍—‍—(2011a). A Comparative Study of the Majjhima-nikāya. 2 vols., Taipei: Dharma Drum Publishing Corporation.

‍—‍—‍—(2011b). “The conversion of the Brahmin Sela in the Ekottarika-āgama.” Thai International Journal of Buddhist Studies 2: 37–56. Reprint, 2016b: 325–43.

‍—‍—‍—(2011c). “Vakkali’s Suicide in the Chinese Āgamas.” Buddhist Studies Review 28, no. 2: 155–70. Reprint, 2015: 235–56.

‍—‍—‍—(2012a). Madhyama-āgama Studies. Taipei: Dharma Drum Publishing Corporation.

‍—‍—‍—(2012b). “Protecting Oneself and Others Through Mindfulness: The Acrobat Simile in the Saṃyukta-āgama.” Sri Lanka International Journal of Buddhist Studies 2: 1–23. Reprint, 2015: 311–32.

‍—‍—‍—(2014a). “Karma and Female Birth.” Journal of Buddhist Ethics 21: 107–51. Reprint, 2016b: 381–411.

‍—‍—‍—(2014b). “Maitreya and the Wheel-turning King.” Asian Literature and Translation. Reprint, 2017: 349–91.

‍—‍—‍—(2015). Saṃyukta-āgama Studies. Taipei: Dharma Drum Publishing Corporation.

‍—‍—‍—(2016a). “The Vessantara-Jātaka and Mūlasarvāstivāda Vinaya Narrative.” Journal of the Oxford Centre for Buddhist Studies 11: 11–37. Reprint, 2017: 113–41.

‍—‍—‍—(2016b). Ekottarika-āgama Studies. Taipei: Dharma Drum Publishing Corporation.

‍—‍—‍—(2016c). “The Gradual Path of Training in the Dīrgha-āgama, From Sense-restraint to Imperturbability.” The Indian International Journal of Buddhist Studies 17: 1–24.

‍—‍—‍—(2017). Vinaya Studies. Dharma Drum Institute of Liberal Arts Research Series 7. Taipei: Dharma Drum Publishing Corporation.

Andersen, Dines, and Helmer Smith. Sutta-Nipāta. London, Boston, Melbourne and Henley: Pali Text Society, [1913] 1984.

Andō, Fusae 安藤 房枝. “Unkō sekkutsu dairokkutsu chūshinchū no butsuden setsuwa ukibori ni tsuite: fuse zuzō no sōshutsu no mondai wo chūshin ni 雲崗石窟第 6 窟中心柱の仏伝説話浮彫について：「布施」図像の創出の問題を中心に [A study of reliefs of Buddha’s life on a stūpa-pillar in Yungang Cave 6: Focusing on creation of ‘offering’ icon].” Studies in Aesthetics and Art History 美学美術史研究論集 23 (2008): 33–62.

Banerjee, Anukul Chandra. Two Buddhist Vinaya Texts in Sanskrit: Prātimokṣa Sūtra and Bhikṣukarmavākya. Calcutta: The World Press Private Limited, 1977.

Bareau, André. “La construction et le culte des stūpa d’après les Vinayapitaka.” Bulletin de l’École Française d’Extrême-Orient 50, no. 2 (1962): 229–74.

Bechert, Heinz. Bruchstücke buddhistischer Verssammlungen aus zentralasiatischen Sanskrithandschriften 1: Die Anavataptagāthā und die Sthaviragāthā. Sanskrittexte aus den Turfanfunden 6. Berlin: Akademie-Verlag, 1961.

Bernhard, Franz. Udānavarga. 2 vols. Sanskrittexte aus den Turfanfunden 10. Göttingen: Vandenhoeck & Ruprecht, 1965–68.

Bhaiṣajyavastu Translation Team, trans. The Mahāsūtra “On Entering the City of Vaiśālī” (Vaiśālī­praveśa­mahā­sūtra, Toh 312). 84000: Translating the Words of the Buddha, 2020.

Bonbunbutten-kenkyūkai 梵文仏典研究会 (1994). “Bonbun shamonkakyō wayaku (1) 梵文『沙門果経』和訳 (1) [An annotated Japanese translation of the Śrāmaṇya­phala­sūtra (1)].” The Bulletin of the Association of Buddhist Studies, Bukkyo University 佛教大学仏教学会紀要 2: 1–32.

‍—‍—‍—(1995). “Bonbun shamonkakyō wayaku (2) 梵文『沙門果経』和訳 (2) [An annotated Japanese translation of the Śrāmaṇya­phala­sūtra (2)].” The Bulletin of the Association of Buddhist Studies, Bukkyo University 佛教大学仏教学会紀要 3: 17–57.

Brockington, Mary. “Daśaratha, Śyāma, a Brāhman Hunter, and Śrāvaṇa: The Tale of Four Tales (with Pictures).” In From Turfan to Ajanta: Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday. Vol. 1, 89–116. Bhairahawa, Rupandehi: Lumbini International Research Institute, 2010.

Brown, W. Norman. “Duty as Truth in Ancient India.” Proceedings of the American Philosophical Society 116, no. 3 (1972): 252–68.

Burnouf, Eugène. Introduction à l’histoire du buddhisme indien. 2nd ed. Paris: Maisonneuve, 1876. (1st ed. 1844).

Caillat, Colette. “Pāli ibbha, Vedic íbhya-*.” In Buddhist Studies in Honour of I.B. Horner: 41–49. Dordrecht-Holland: D. Reidel Publishing Company, 1974.

Champa Thupten Zongtse. Udānavarga. Band III. Sanskrittexte aus den Turfanfunden 10, 3. Göttingen: Vandenhoeck & Ruprecht, 1990.

Chandra Das, Sarat, and Hari Mohan Vidyābhūshaṇa. Avadāna Kalpalatā. Calcutta: The Royal Asiatic Society of Bengal, 1940.

Chavannes, Édouard. Cinq cents contes et apologues. 3 vols. Paris: Ernest Leroux, Éditeur, 1910–11.

Ch’en, Kenneth. “A Study of The Svāgata Story in The Divyāvadāna in Its Sanskrit, Pāli, Tibetan, and Chinese Versions.” Harvard Journal of Asiatic Studies 9, nos. 3/4 (1947): 207–314.

Choi, Jin kyoung. Three Sūtras from the Gilgit Dīrghāgama Manuscript: A Synoptic Critical Edition, Translation and Textual Analysis. PhD diss., Ludwig-Maximilians-Universität München, 2015.

Choong, Mun-keat. The Fundamental Teachings of Early Buddhism: A comparative study based on the Sūtrāṅga portion of the Pali Saṃyutta-Nikāya and the Chinese Saṃyuktāgama. Wiesbaden: Harrassowitz Verlag, 2000.

Chung, Jin-il (1998). Die Pravāraṇā in den kanonischen Vinaya-Texten der Mūla­sarvāstivādin und der Sarvāstivādin. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden. Beiheft 7. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(2008). A Survey of the Sanskrit Fragments Corresponding to the Chinese Saṃyuktāgama 雜阿含經相當梵文斷片一覧. Tokyo: Sankibō busshorin.

Chung, Jin-il, and Takamichi Fukita. A Survey of the Sanskrit Fragments Corresponding to the Chinese Madhyamāgama. Tokyo: The Sankibo Press, 2011.

Chung, Jin-il, and Klaus Wille. “Fragmente aus dem Bhaiṣajyavastu der Sarvāstivādins in der Sammlung Pelliot (Paris).” Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen. Folge 4: 105–24. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden. Beiheft 9. Göttingen: Vandenhoeck & Ruprecht, 2002.

Clarke, Shayne (2009). “Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms.” Journal of Indian Philosophy 37: 1–43.

‍—‍—‍—(2014). Gilgit Manuscripts in the National Archives of India: Facsimile Edition vol. 1, Vinaya Texts. Tokyo: The International Research Institute for Advanced Buddhology, Soka University.

‍—‍—‍—(2015). “Vinayas.” In Brill’s Encyclopedia of Buddhism, edited by Jonathan Silk et al., vol. 1, Literature and Languages, 60–87. Leiden: Brill, 2015.

‍—‍—‍—(2018). “Lost in Tibet, Found in Bhutan: The Unique Nature of the Mūla­sarvāstivādin Law Code for Nuns.” Buddhism, Law & Society 2: 199–292.

Cowell, Edward Byles, and Robert Alexander Neil. [1886]. The Divyāvadāna, a Collection of Early Buddhist Legends. Delhi: Indological Book House, 1987.

Csoma Körösi, Alexander. “Analysis of the Dulva.” Asiatic Researches 20, no. 1 (1836): 41–93. Reprint, Tibetan Studies: being a reprint of the articles contributed to the Journal of the Asiatic Society of Bengal and Asiatic Researches. Budapest: Akadémiai Kiadò, 1984.

Das, Chandra. Tibetan-English Dictionary. Calcutta: Bengal Secretariat Book Depôt, 1902. Reprint, Kyoto: Rinsen Book Co., 1969.

Das Gupta, Kabita. Viśvantarāvadāna, eine buddhistische Legende. Edition eines Textes auf Sanskrit und Tibetisch eingeleitet und übersetzt. PhD diss., Freie Universität Berlin, 1978.

Dave, K. N. Birds in Sanskrit Literature with 107 Bird Illustrations. Delhi: Motilal Banarsidass, 2005.

De Chiara, Matteo. The Khotanese Sudhanāvadāna. Beiträge zur Indologie 48. Wiesbaden: Harrassowitz Verlag, 2013.

Deeg, Max. “Has Xuanzang really been in Mathurā? Interpretatio Sinica or Interpretatio Occidentalia‍—How to Critically Read the Records of the Chinese Pilgrim.” In Essays on East Asian Religion and Culture: Festschrift in honour of Nishiwaki Tsuneki on the occasion of his 65th birthday, 35–73. Kyoto: Editorial committee for the Festschrift in honour of Nishiwaki Tsuneki, 2007.

Degener, Almuth (1990). Das Kaṭhināvadāna. Indica et Tibetica Band 16. Bonn: Indica et Tibetica Verlag.

‍—‍—‍—(1991). “Die handschriftliche Überlieferung des Vinayavastu der Mūla­sarvāstivādin. By Klaus Wille.” Journal of the American Oriental Society 111, no. 3: 588–89.

Delhey, Martin. “Vakkali: A New Interpretation of His Suicide.” Journal of the International College for Postgraduate Buddhist Studies 13 (2009): 67–108.

Demoto, Mitsuyo, and Michael Hahn. “Ergänzungen zur Überlieferung des Śyāmajātaka.” In From Turfan to Ajanta: Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday. Vol. 1, 215–48. Bhairahawa, Rupandehi: Lumbini International Research Institute, 2010.

Dhammadinnā (2014). “A Translation of a Discourse Quotation in the Tibetan Translation of the Mūlasarvāstivāda Vinaya Parallel to Chinese Saṃyukta-āgama Discourse 36 and of the Discourse Quotations in Śamathadeva’s Abhidharma­kośopāyikā-ṭīkā Parallel to Chinese Saṃyukta-āgama Discourses 39, 42, 45, 46, 55, 56, 57 and 58.” Dharma Drum Journal of Buddhist Studies 14: 73–128.

‍—‍—‍—(2015–16). “Women’s Aspirations and Soteriological Agency in Sarvāstivāda and Mūlasarvāstivāda Vinaya Narratives.” Buddhism, Law & Society 1: 33–67.

‍—‍—‍—(2018). “Karma Here and Now in a Mūlasarvāstivāda Avadāna: How the Bodhisattva Changed Sex and Was Born as a Female 500 Times*.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 21: 63–94.

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

‍—‍—‍—trans. (2019). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhā­gata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 317). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍—trans. (2021). Distinctly Ascertaining the Meanings (Arthaviniścayadharmaparyāya, Toh 317). 84000: Translating the Words of the Buddha, 2021.

‍—‍—‍—trans. (2023). trans. The Queen of Incantations: The Great Peahen (Toh 559). 84000: Translating the Words of the Buddha, 2023.

Dimitrov, Dragomir. “Some Remarks on the Rūpyāvatyavadāna of the Divyāvadāna(mālā).” In Bauddhasāhityastabakāvalī: Essays and Studies on Buddhist Sanskrit Literature dedicated to Claus Vogel by colleagues, students, and friends: 45–68. Indica et Tibetica Band 36. Marburg: Indica et Tibetica Verlag, 2008.

Durt, Hubert (1980). “Mahalla/Mahallaka et la crise de la communauté apprès le parinirvāṇa du Buddha.” In Indianisme et bouddhisme: Mélanges offerts à Mgr. Étienne Lamotte: 79–99. Louvain-la-Neuve: Université catholique de Louvain, Institut orientaliste.

‍—‍—‍—(1999). “The Offering of the Children of Prince Viśvantara/Sudāna in the Chinese Tradition.” Journal of the International College for Postgraduate Buddhist Studies 2: 147–82.

‍—‍—‍—(2000). “The Casting-off of Mādrī in the Northern Buddhist Literary Tradition.” Journal of the International College for Postgraduate Buddhist Studies 3: 133–58.

‍—‍—‍—(2005). “Kajaṅgalā, who could have been the last mother of the Buddha.” Journal of the International College for Postgraduate Buddhist Studies 9: 65–90.

Dutt, Nalinaksha. Gilgit Manuscripts, vol. 3 in 4 parts. Srinagar: Research Department, 1942–50. Reprint, Delhi: Sri Satguru Publications. 1984.

Edgerton, Franklin. [1953]. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1998.

Einoo, Shingo 永ノ尾 信悟 (1984). “Kodai indo saishiki bunken ni kijutsu sareta kokumotsu ryōkri 古代インド祭式文献に記述された穀物料理 [Definition of ancient Indian food from grain based on Vedic ritual literature].” Bulletin of the National Museum of Ethnology 国立民族学博物館研究報告 9, no.3: 521–32.

‍—‍—‍—(1988). Die Cāturmāsya oder die altindischen Tertialopfer dargestellt nach den Vorschriften der Brāhmaṇas und der Śrautasūtras. Monumenta Serindica No. 18. Tokyo: Institute for the Study of Languages and Cultures of Asia and Africa.

Enomoto, Fumio 榎本文雄 (1984a). “Setsuissaiubukei āgama no tenkai: ‘Chūagon’ to ‘Zōagon’ wo megutte, 説一切有部系アーガマの展開: 『中阿含』と『雑阿含』をめぐって [The development of the Sarvāstivādin scriptures, with a special focus on the Madhyamāgama and Saṃyuktāgama].” Journal of Indian and Buddhist Studies 印度學佛教學研究 32, no. 2: 1073–70.

‍—‍—‍—(1984b). “Higashi torukisutan shutsudo bonbun agon no keifu 東トルキスタン出土梵文阿含の系譜 [The lineage of transmission of the Sanskrit āgamas unearthed from Eastern Turkestan].” Kachō tanki daigaku kenkyū kiyō 華頂短期大学研究紀要 [Bulletin of Kacho Junior College] 29: 11–26.

‍—‍—‍—(1991–94). A Comprehensive Study of the Chinese Saṃyuktāgama: Indic Texts Corresponding to the Chinese Saṃyuktāgama as Found in the Sarvāstivāda-Mūlasarvāstivāda Literature Part 1: *Saṃgītanipāta. Kyoto.

Fausbøll, V. [1877–96]. The Jātaka together with its Commentary. 6 vols. Reprint, London: Pali Text Society, 1962–64.

Feer, Léon. [1884–98]. Saṃyutta-Nikāya. 5 vols. London/Oxford: Pali Text Society, 1975–2006.

Finnegan, Damchö Diana. “For the Sake of Women, Too”: Ethics and Gender in the Narratives of the Mūlasarvāstivāda Vinaya. PhD diss., University of Wisconsin-Madison, 2009

Fiordalis, David. “The Buddha’s Great Miracle at Śrāvastī: a Translation from the Tibetan Mūlasarvāstivāda-vinaya.” Asian Literature and Translation 2, no. 3 (2014): 1–33.

Frauwallner, Erich. The Earliest Vinaya and the Beginnings of Buddhist Literature. Serie Orientale Roma 8. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1956.

Fukita, Takamichi 吹田 隆道. “Soreyue ima, Ānanda yo: ‘jikie hōkie’ no seppō saikō それゆえ今、アーナンダよ―「自帰依・法帰依」の説法再考― [Therefore now, Ānanda: A reconsideration of the preaching of Atta-saraṇa and Dhamma-saraṇa].” In Kagawa Takao hakushi koki kinen ronshū: bukkyōgaku jōdogaku kenkyū 香川孝雄博士古稀記念論集 佛教学浄土学研究 [Studies on Buddhism and Pure Land Buddhism: Felicitation volume in Honour of Dr. Takao Kagawa on the occasion of his 70th birthday]:157–66. Kyoto: Nagata bunshōdō 永田文昌堂, 2001.

Glass, Andrew. Four Gāndhārī Saṃyuktāgama Sūtras: Senior Kharoṣṭhī Fragment 5. Seattle and London: University of Washington Press, 2007.

Gnoli, Raniero (1977–78). The Gilgit Manuscript of the Saṅghabhedavastu: Being the 17th and Last Section of the Vinaya of the Mūla­sarvāstivādin. 2 vols. Serie Orientale Roma 49, nos. 1–2. Roma: Istituto Italiano per il Medio ed Estremo Oriente.

‍—‍—‍—(1978). The Gilgit Manuscript of the Śayanāsanavastu and the Adhikaraṇavastu: Being the 15th and 16th Sections of the Vinaya of the Mūla­sarvāstivādin. Serie Orientale Roma 50. Roma: Istituto Italiano per il Medio ed Estremo Oriente.

Hahn, Michael. Poetical Visions of the Buddha’s Former Lives: Seventeen Legends from Haribhaṭṭa’s Jātakamālā. New Delhi: Aditya Prakashan, 2011.

Hara, Minoru. “Right in India and Left in China? On I-Ching’s Translation of the Sudhanakumārāvadāna.” In Amṛtadhārā: Professor R. N. Dandekar Felicitation Volume, 159–66. Delhi: Ajanta Publications, 1984.

Harrison, Paul, and Jens-Uwe Hartmann, eds. From Birch Bark to Digital Data: Recent Advances in Buddhist Manuscript Research. Papers Presented at the Conference Indic Buddhist Manuscripts: The State of the Field, Stanford, June 15–19 2009. Vienna: Österreichischen Akademie der Wissenschaften, 2014.

Hartmann, Jens-Uwe (1991). “Endangered by Man-eating Witches: a Fragment of the Siṃhalāvadana from the Turfan Finds.” In Papers in Honour of Prof. Dr. Ji Xianlin on the Occasion of His 80th Birthday. Vol. 2, 563–75. Nanchang shi: Jiangxi renmin chubanshe 江西人民出版社.

‍—‍—‍—(2004). “Contents and Structure of the Dīrghāgama of the (Mūla-)Sarvāstivādins.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 7: 119–37.

Hartmann, Jens-Uwe, and Klaus Wille. “The Manuscript of the Dīrghāgama and the Private Collection in Virginia.” In Harrison and Hartmann, eds., 2014: 137–55.

Hashimoto, Sōko 橋本 草子. “Shuyāma honjō setsuwa no henyō シュヤーマ本生説話の変容: 仏典を中心とする [The Change of Śyāma Jātaka].” Kyōto Women’s University Journal of Humanities 京都女子大学人文論叢 50 (2002):109–30.

Hikata, Ryūshō 干潟 龍祥. Honjōkyōrui no shisōshi teki kenkyū 本生経類の思想史的研究 [“A historical study of the thoughts in jātakas and similar stories”]. Tokyo: Sankibō busshorin 山喜房佛書林. Revised and enlarged edition, 1978.

Hinüber, Oskar von. “The Gilgit Manuscripts: An Ancient Buddhist Library in Modern Research.” In Harrison and Hartmann, eds., 2014: 79–135.

Hirakawa, Akira 平川 彰. Nihyakugojikkai no kenkyū 二百五十戒の研究 [“Studies on the two hundred and fifty rules”]. 4 vols. Hirakawa Akira chosakushū 平川彰著作集 [The collected works of Akira Hirakawa] vol. 14–17. Tokyo: Shunjūsha 春秋社,1993–95.

Hiraoka, Satoshi 平岡 聡 (1998). “The Relation between the Divyāvadāna and the Mūlasarvāstivāda Vinaya.” Journal of Indian Philosophy 26: 419–34.

‍—‍—‍—(2002a). “Shikishin toshite kinō suru budda no aikon: buttō wo meguru setsuissaiubu no ritsu to ron tono sogo 色身として機能するブッダのアイコン: 仏塔を巡る説一切有部の律と論との齟齬 [The icon of the Buddha functioning as his material body].” In Sakurabe hakushi kiju kinen ronshū 櫻部建博士喜寿記念論集　初期仏教からアビダルマへ [“Early Buddhism and Abhidharma thought: in honor of Doctor Hajime Sakurabe on his seventy-seventh birthday”], 185–98. Kyoto: Heirakuji shoten 平楽寺書店.

‍—‍—‍—(2002b). Setsuwa no kōkogaku: Indo bukkyō setsuwa ni himerareta shisō 説話の考古学: ンド仏教説話に秘められた思想 [“The archaeology of narratives: thoughts hidden in Indian Buddhist narratives”]. Tokyo: Daizō shuppan 大蔵出版.

‍—‍—‍—(2007). Budda ga nazotoku sanze no monogatari: ‘Diviya-avadāna’ zen’yaku ブッダが謎解く三世の物語 『ディヴィヤ・アヴァダーナ』全訳 [“The stories of the past, present, and future revealed by the Buddha: a complete translation of the Divyāvadāna”]. 2 vols. Tokyo: Daizō shuppan 大蔵出版.

‍—‍—‍—(2009). “Text critical remarks on the Divyāvadāna (1).” Annual Report of the International Research Institute for Advanced Buddhology 12: 29–72.

‍—‍—‍—(2011). “Review Article: The Divyāvadāna in English.” Indo-Iranian Journal 54: 231–70.

Hirata, Masahiro 平田 昌弘, Nozomi Itagaki 板垣 希美, Kenji Uchida 内田 健治, Masa’aki Hanada 花田 正明, and Masahito Kawai 河合　正人. “Ko-chūki indo-āria bunken ‘Veda bunken’ ‘Pāli seiten’ ni motozuita minami ajia no kodai nyūseihin no saigen to dōtei 古・中期インド・アーリア文献 「Veda 文献」 「Pāli 聖典」に基づいた南アジアの古代乳製品の再現と同定 [Reproduction and identification of ancient dairy products in South Asia based on the old and middle Indo-Aryan literatures, ‘Vedic ritual’ and the ‘Pāli canon’].” Nihon Chikusan Gakkaihō 日本畜産学会報 84, no. 2 (2013): 175–90.

Hofinger, Marcel (1954) [1982] Le congrès du Lac Anavatapta (Vies de saints bouddhiques): Extrait du Vinaya des Mūla­sarvāstivādin Bhaiṣajyavastu 1, Légendes des anciens (Sthavirāvadāna). Louvain: Publications Universitaires.

‍—‍—‍—(1990). Le congrès du Lac Anavatapta (Vies de saints bouddhiques): Extrait du Vinaya des Mūla­sarvāstivādin Bhaiṣajyavastu 2, Légendes du Buddha (Buddhāvadāna). Louvain-la-Neuve: Université Catholique de Louvain, Institut orientaliste.

Honjō, Yoshifumi 本庄 良文 (1984). A Table of Āgama-Citations in the Abhidharmakośa and the Abhidharmakoṣopāyikā Part 1 倶舎論所依阿含全表. Kyoto: private edition.

‍—‍—‍—(2014). Kusharonchū Upāikā no kenkyū: Yakuchūhen 倶舎論註ウパーイカーの研究　訳註篇 [“A study of the Abhidharma­kośopāyikā-ṭīkā: an annotated translation”]. 2 vols. Tokyo: Daizō Shuppan 大蔵出版.

Hosoda Noriaki 細田 典明 (1991). “Sanskrit Fragments from the Parivrājakasaṃyukta of the Saṃyuktāgama (3).” Journal of Indian philosophy and Buddhism 印度哲学仏教学 6: 172–91.

‍—‍—‍—(2006). “ ‘Zōagon’ Dōhon to ‘Komponsetsuissaiubu binaya yakuji.’ 『雑阿含』道品と『根本説一切有部毘奈耶薬事』 [Saṃyuktāgama Mārga­varga and Mūla­sarvāstivāda-vinaya Bhaiṣajya­vastu].” Journal of Buddhist Studies 佛教學 48: 1–20.

‍—‍—‍—(2014). “ ‘Zōagon’ Dōhon Nenjo Sō’ō 『雑阿含』道品念處相応 [Smṛtyupastāna-saṃyukta of the Mārgavarga, Saṃyuktāgama].” Journal of Indian Philosophy and Buddhism インド哲学仏教学論集 2: 47–169.

Ingalls, Daniel Henry Holmes. “Source of a Mūla­sarvāstivādin Story of the Origin of the Ganges.” Harvard Journal of Asiatic Studies 14 (1951):185–88.

Ishikawa, Mie. A Critical Edition of the sGra sbyor bam po gnyis pa: An Old and Basic Commentary on the Mahāvyutpatti. Tokyo: Toyo Bunko, 1990.

Iwamoto, Yutaka 岩本 裕 (1967). Bukkyō setsuwa kenkyū dai’ichi: Bukkyō setsuwa kenkyū josetsu 佛教説話研究第一 佛教説話研究序説 [“A Study of Buddhist narrative literature vol. 1: An introduction to the study of Buddhist narrative literature”]. Kyoto: Hōzōkan 法藏館. Revised edition, 1978.

‍—‍—‍—(1978). Bukkyō setsuwa kenkyū josetsu: Bukkyō setsuwa kenkyū vol. 1 仏教説話研究序説: 仏教説話研究 第一巻 [“An introduction to the study of Buddhist narrative literature: a study of Buddhist narrative literature vol. 1”]. Tokyo: Kaimei shoin 開明書院.

‍—‍—‍—(1979). Sumāgadā avadāna kenkyū [“A study of the Sumāgadhāvadāna”]. Tokyo: Kaimei shoin 開明書院.

Jaini, Padmanabh S. “The Story of Sudhana and Manoharā: An Analysis of the Texts and the Borobudur Reliefs.” Bulletin of the School of Oriental and African Studies, University of London 29, no. 3 (1966): 533–58.

Jäschke, H. A. 1881. Tibetan English Dictionary. London: The Secretary of State for India in Council. Compact edition, Kyoto: Rinsen Book Co., 1993.

Jamspal, Lozang, and Kaia Tara Fischer, trans. The Hundred Deeds (Karmaśataka, Toh 340). 84000: Translating the Words of the Buddha, 2020.

Ji, Xianlin. 1943. “Parallelversionen zur tocharischen Rezension des Punyavanta-Jātaka.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 97, no. 2: 284–324. The author’s name is given as Dschi Hiän-lin.

Jones, John James. 1949–56. The Mahāvastu. 3 vols. Reprint, London: Pali Text Society, 1973–78.

Kalsang Gyaltsen, Venerable Khenpo and Chodrungma Kunga Chodron, trans. The Exemplary Tale of Sumāgadhā (Sumāga­dhāvadāna, Toh 346). 84000: Translating the Words of the Buddha, 2024.

Kane, Pandurang Vaman. History of Dharmaśāstra (Ancient and Medieval Religious and Civil Law), vol. iii. Poona: Bhandarkar Oriental Risearch Institute, 1973.

Karashima, Seishi, and Margarita I. Vorobyova Desyatovskaya. “The Avadāna Anthology from Merv, Turkmenistan.” In Buddhist Manuscripts from Central Asia: The St. Petersburg Sanskrit Fragments (StPSF), vol. 1, edited by Seishi Karashima and Margarita I. Vorobyova-Desyatovskaya, 145–523. Tokyo: The Institute of Oriental Manuscripts of the Russian Academy of Sciences and the International Research Institute for Advanced Buddhology, Soka University, 2015.

Khoroche, Peter. Once a Peacock, Once an Actress: Twenty-Four Lives of the Bodhisattva from Haribhaṭṭa’s “Jātakamālā”. Chicago & London: The University of Chicago Press, 2017.

Kieffer-Pülz, Petra. Review of Silk, Jonathan A., Managing Monks. Administrators and Administrative Roles in Indian Buddhist Monasticism. Indo-Iranian Journal 53 (2010): 71–88.

Kishino, Ryōji IV (2013). A Study of the Nidāna: An Underrated Canonical Text of the Mūlasarvāstivāda-vinaya. PhD diss., University of California, Los Angeles.

‍—‍—‍—(2016). “A Further Study of the Muktaka of the Mūla­sarvāstivāda-vinaya: A Table of Contents and Parallels.” The Bulletin of the Association of Buddhist Studies, Bukkyo University. 21: 227–83.

Kritzer, Robert. Garbhāvakrāntisūtra: The Sūtra on Entry into the Womb. Tokyo: The International Institute for Buddhist Studies, 2014.

Kuan, Tse-fu. “Legends and Transcendence: Sectarian Affiliations of the Ekottarikāgama in Chinese Translation.” Journal of the American Oriental Society 133, no. 4 (2013): 607–34.

Kudō, Nobuyuki (2004). The Karmavibhaṅga: Transliterations and Annotations of the Original Sanskrit Manuscripts from Nepal. Tokyo: The International Research Institute for Advanced Buddhology.

‍—‍—‍—(2015). “Newly Identified Manuscripts in the Gilgit Buddhist Manuscripts: Avadānas and Dhāraṇīs.” Annual Report of The International Research Institute for Advanced Buddhology at Soka University 18: 253–62.

‍—‍—‍—(2017). Gilgit Manuscripts in the National Archives of India: Facsimile Edition vol. 3, Avadānas and Miscellaneous Texts. Tokyo: The International Research Institute for Advanced Buddhology, Soka University.

Lamotte, Étienne (1944–1980). Le traité de la grande vertu de sagesse de Nāgārjuna (Mahāprajñāpāramitāśāstra). 5 vols. Volumes 1–2 were originally published by Bureaux du Muséon in Louvain in 1944 and 1949, respectively, and reprinted by Institute orientaliste of the Université de Louvain in Louvain-la-Neuve in 1981. Volumes 3–5 were published by the latter publisher in 1970, 1976, and 1980.

‍—‍—‍—(1951). “Alexandre et le bouddhisme.” Bulletin de l’École Française d’Extrême-Orient 44, no. 1: 147–62.

‍—‍—‍—(1957). “Khuddakanikāya and Kṣudraka­piṭaka.” East and West 7, no. 4: 341–48.

‍—‍—‍—(1958). Histoire du bouddhisme indien, des origines à l’ère Śaka. Bibliothèque du Muséon. Vol. 43. Louvain: Publications universitaires, Institut orientaliste.

‍—‍—‍—(1966). “Vajrapāṇi en Inde.” Mélanges de sinologie offerts à Monsieur Paul Demièville II. Bibliothèque de l’Institut des hautes études chinoises. Vol. 20, 113–59. Paris: Presses universitaires de France.

‍—‍—‍—(1988). History of Indian Buddhism. Louvain-la-Neuve: Université Catholique de Louvain, Institute orientaliste. Translated by Sara Webb-Boin.

Li, Rongxi. The Great Tang Dynasty Record of the Western Regions. Berkeley: Numata Center for Buddhist Translation and Research, 1996.

Li, Wei. Schwanfrau und Prinz: Die chinesische Frühform einer Divyāvadāna-Legende. Wiesbaden: Harrassowitz Verlag, 2012.

Lilley, Mary E. The Apadāna. 2 vols. Oxford: Pali Text Society, 2000.

Liu, Zhen 劉 震. Chanding yu kuxiu : guan yu fozhuan yuanchu fanben de faxian he yanjiu 禅定与苦修: 関于佛伝原初梵本的發現和研究 [Dhyānāni tapaś ca: meditation and ascetic practice: the finding of an original Sanskrit manuscript on the Buddha’s biography and its study]. Shanghai: Shanghai guji 上海古籍, 2010.

Malalasekera, G.P. Dictionary of Pāli Proper Names. 2 vols. London: Pali Text Society, 1937.

Mayeda, Egaku 前田 惠學. Genshi bukkyō seiten no seiritsushi kenkyū 原始佛教聖典の成立史研究 [“A history of the formation of original Buddhist scriptures”]. Tokyo: Sankibō busshorin 山喜房佛書林, 1964.

Matsumoto, Junko 松本 純子. “Kachangarā monogatari: musuko eno omoi: “karumashataka” dai 33 wa and dai 42 wa カチャンガラー物語・息子への想い―『カルマシャタカ』第 33 話・第 42 話　和訳― [The story of Kacaṅgalā: love for her son. Japanese translations of the 33rd and 42nd story of the Karmaśataka].” Zentsūji kyōgaku shinkōkai kiyō 善通寺教学振興会紀要 15 (2010): 1–15.

Matsumura, Hisashi松村 恒 (1980). Four Avadānas from the Gilgit Manuscripts. PhD diss., Australian National University.

‍—‍—‍—(1985). “Raitawarakyō no tenkai no ichidammen 頼吒和羅経の展開の一断面 [An aspect of the development of the Rāṣṭrapāla-sūtra].” Buddhist Studies 佛教研究 (國際佛教徒協會) 15: 39–62.

‍—‍—‍—(1988a). “Gleanings from the Gilgit Manuscripts‍—Serial No. 1: Vinayavastu‍—.” Aligarh Journal of Oriental Studies 5: 163–76.

‍—‍—‍—(1988b). The Mahāsudarśanāvadāna and The Mahāsudarśanasūtra. Delhi: Sri Satguru Publications.

‍—‍—‍—(1989a). “Āyuḥparyantasūtra: Das Sūtra von der Lebensdauer in den verschiedenen Welten Text in Sanskrit und Tibetisch.” In Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen, Folge 1, 70–100. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden. Beiheft 2. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(1989b). “Preamble to the Anavataptagāthā.” Buddhist Studies 佛教研究 (國際佛教徒協會) 18: 125–60.

Matsuyama, Shuntarō 松山 俊太郎 (1980–2002). “Kodai indo jin no yoso’oi 古代インド人のよそおい [Ancient Indian makeup].” Keshō bunka 化粧文化 3–42.

Melzer, Gudrun (2010a). Ein Abschnitt aus dem Dīrghāgama. PhD diss., Ludwig-Maximilians-Universität München.

‍—‍—‍—(2010b). “Sanskrit sources corresponding to the Caitya­pradakṣiṇa­gāthā inscription in Alchi.” Berliner Indologische Studien 19: 54–70. Appendix B in Kurt Tropper, “The Caitya­pradakṣiṇa­gāthā Inscription in Alchi: A Valuable Witness for Kanjur Studies.” Berliner Indologische Studien 19: 15–70.

Miller, Robert. The Chapter on Going Forth (Pravryjyāvastu, Toh 1-1). 84000: Translating the Words of the Buddha, 2018.

Mizuno, Kōgen 水野 弘元 (1981). Hokku kyō no kenkyū 法句経の研究 [“A study of the Dharmapada”]. Tokyo: Shunjūsha 春秋社.

‍—‍—‍—(1992). “ ‘Suttanipāta’ no ge ya kyō no taiōhyō 『スッタニパータ』の偈や経の対応表 [A comparative study of the Suttanipāta].” Buddhist Studies 佛教研究 (國際佛教徒協會) 21: 2–56.

‍—‍—‍—(1993). “Chōrōe, chōrōnige no taishōhyō 長老偈, 長老尼偈の対応表 [A comparative study of the Theragāthā and the Therīgāthā].” Buddhist Studies 佛教研究 (國際佛教徒協會) 22: 3–83.

‍—‍—‍—(1995). “Shohokkukyō no ge no hikaku taishō 諸法句経の偈の比較対照 [A comparison of the verses of the Dhammapada texts].” Buddhist Studies 佛教研究 (國際佛教徒協會) 24: 5–76.

Monier-Williams, Monier. A Sanskrit-English Dictionary. Oxford: Oxford University Press, 1899.

Morris, Richard, A.K. Warder, E. Hardy, and Mabel Hunt. [1885–1961]. The Anguttara-nikāya. 6 vols. Reprint, London: Pali Text Society, 1958–76.

Muldoon-Hules, Karen Maria. “Of Milk and Motherhood: The Kacaṅgalā Avadāna Read in a Brahmanical Light.” Religions of South Asia 3, no. 1 (2009): 111–24.

Murakami, Shinkan 村上 真完. Sai’iki no bukkyō: bezekuriku seiganga kō 西域の仏教: ベゼクリク誓願画考 [“The praṇidhi scenes of the cave temples at Bezeklik in Chinese Turkestan”]. Tokyo: Daisan bunmei sha 第三文明社, 1984.

Namikawa, Takayoshi 並川 孝儀. Indo bukkyō kyōdan shōryōbu no kenkyū インド仏教教団正量部の研究 [“A study of the Indian Buddhist Sāṃmitīya sect”]. Tokyo: Daizō shuppan 大藏出版, 2011.

Nattier, Jan. “The Realm of Akṣobhya: A Missing Piece in the History of Pure Land Buddhism.” Journal of the International Association of Buddhist Studies 23, no. 1 (2000): 71–102.

Negi, J. S. Tibetan-Sanskrit Dictionary. 16 vols. Sarnath/Varanasi: Central Institute of Higher Tibetan Studies, 1993–2005.

Nishimoto, Ryūzan 西本 龍山. Ritsubu 律部 [Vinaya section] 23. Kokuyaku issaikyō 國譯一切經 [“A translation of the complete Buddhist canon into classical Japanese in kakikudashi style”]. Tokyo: Daitō shuppansha 大東出版社, 1933.

Nishimura, Naoko. “Processing of Dairy Products in the Vedic Ritual, Compared with Pāli.” In Vedic Studies: Language, Text, Culture and Philosophy, Proceedings of the 15th World Sanskrit Conference: 211–42. New Delhi: D.K. Printworld, 2014.

Norman, K.R. [1906]. The Commentary on the Dhammapada. 4 vols. Reprint, London: Pali Text Society, 1970.

Ogihara, Hirotoshi 荻原 裕敏 (2010). “Tokarago A Bṛhaddyuti-Jātaka no buhakizoku ni tsuite トカラ語 A 《 Bṛhaddyuti-Jātaka 》の部派帰属について [On the school affiliation of the Bṛhaddyuti-Jātaka in Tocharian A].” Tokyo University Linguistic Papers 東京大学言語学論集 30: 169–86.

‍—‍—‍—(2011). “Arannakyō ni hitei sareta SHT shoshū bongo danpen ni tsuite 「 阿蘭那經」に比定された SHT 所収梵語断片について [Sanskrit fragments identified as the Ālánnàjīng in SHT].” Tokyo University Linguistics Papers 東京大学言語学論集 31: 235–68.

‍—‍—‍—(2015a). “Tuhuoluoyu wenxian suojian foming xilie–yi chutu fodian yu kumutula kuqun 吐火羅語文献所見佛名系列–以出土佛典与庫木吐喇窟群区第 34 窟榜題爲例 [Lists of former buddhas in Tocharian texts: A comparative study of unearthed manuscripts and captions in Kumtura Cave no. 34].” Literature & History of ern Regions 西域文史 9: 33–49.

‍—‍—‍—(2015b). “The transmission of Buddhist Texts to Tokharian Buddhism.” Journal of the International Association of Buddhist Studies 38: 295–312.

‍—‍—‍—(2016a). “ ‘Komponsetsuissaiuburitsu yakuji’ ni kanren suru niten no tokarago B dampen ni tsuite 『根本説一切有部律薬事』に関連する二点のトカラ語 B 断片について [On two Tokharian fragments related to the Bhaiṣajyavastu of the Mūlasarvāstivāda Vinaya].” In Shirukurōdo to kindai nihon no kaikō: sai’iki kodai shiryō to nihon kindai bukkyō シルクロードと近代日本の邂逅―西域古代資料と日本近代仏教 [The encounter of the Silk Road and modern Japan: ancient Central Asian materials and modern Japanese Buddhism], 258–76, Tokyo: Bensei shuppan 勉誠出版.

‍—‍—‍—(2016b). “Doitsu shozō tokarago B dampen B384 ni tsuite ドイツ所蔵トカラ語 B 断片 B384 について [Tocharian Fragment B384 of the Berlin Turfan Collection].” Tokyo University Linguistics Papers 東京大学言語学論集 37: e69–e79.

Okada, Mamiko 岡田 真美子. “Ryū honjō (2) kukishashintan to ryūnikushoku setsuwa 龍本生 (2) 救飢捨身譚と龍肉食説話‍—根本説一切有部薬事を中心に‍— [Former birth stories of the Buddha: Naga (2)].” Bulletin of Kobe Women’s University 神戸女子大学紀要 (文学部篇) 26, no. 1 (1993): 157–68.

Okano, Kiyoshi 岡野 潔 (2006). “Anavataptagāthā no shakuson no gō no zanshi wo toku innenwa no keisei, Anavataptagāthā の釈尊の業の残滓を説く因縁話の形成 [An essay on formations of the Buddhāvadāna of the Anavatapta­gāthā and its parallels].” Ronshū 論集, Indogaku shūkyō gakkai 印度学宗教学会 33: 73–93.

‍—‍—‍—(2007). “Kṣemendra no Daśa­karma­plutyavadāna‍—Bodhisattvāvadāna­kalpalatā dai 50 shō no kōtei to yaku, Kṣemendraの Daśakarmaplutyavadāna ‍— Bodhisattvāvadānakalpalatā 第 50 章の校訂と訳‍— [Kṣemendra’s Daśa­karma­plutyavadāna: a text-critical edition and translation of the 50th chapter of the Bodhisattvāvadāna­kalpalatā].” South Asian Classical Studies 南アジア古典学 2: 201–301.

‍—‍—‍—(2008). “Avadānakalpalatā 55 章、 91–92 章と Karmaśataka 125–126 話‍—Sarvaṃdada, Śibi, Maitrakanyaka の校訂・和訳‍— [The Avadāna­kalpalatā chs. 55, 91, and 92 and the Karmaśataka 125, 126: texts and translations of Sarvaṃdada, Sibi, and Maitrakanyaka].” South Asian Classical Studies 南アジア古典学 3: 57–155.

‍—‍—‍—(2010). “Kalpalatā と Avadānamālā の研究 (1)―Vidura, Kaineyaka, Śreṣṭhipretībhūta の説話 [A study of the Kalpalatā and Avadānamālā 1: the stories of Vidura, Kaineyaka, and Śreṣṭhipretībhūta].” South Asian Classical Studies 南アジア古典学 5: 51–127.

Oldenberg, Hermann. [1879–83]. The Vinaya Piṭakaṃ. 5 vols. London and Oxford: The Pali Text Society, 1982–97.

Oldenberg, Hermann, and Richard Pischel. [1883]. The Thera- and Therī-gāthā. London: The Pali Text Society, 1966.

Olivelle, Patrick. A Sanskrit Dictionary of Law and Statecraft. Delhi: Primus Books, 2015.

Ono, Genmyo 小野 玄妙. Bukkyō no bijutsu oyobi rekishi 佛教之美術及歷史 [“Buddhist Art and History”]. Tokyo: Bussho kenkyū kai 佛書研究會, 1916.

Panglung, Jampa Losang (1980). “Preliminary Remarks on the Uddānas in the Vinaya of the Mūla­sarvāstivādin.” In Tibetan Studies in Honour of Hugh Richardson: Proceedings the International Seminar on Tibetan Studies, Oxford, 1979, 226–32. Warminster: Aris & Phillips.

‍—‍—‍—(1981). Die Erzählstoffe des Mūlasarvāstivāda-Vinaya: Analysiert auf Grund der tibetischen Übersetzung. Studia Philologica Buddhica: Monograph Series 3. Tokyo: The Reiyukai Library.

Park, Chongdok, C.H. “The Buddha’s Eating of Horse-Fodder Barley in the Mūla­sarvāstivādin Vinaya.” In Buddhist Narrative in Asia and Beyond, 31–44. Bangkok: Institute of Thai Studies, Chulalongkorn University, 2012.

Pathak, Suniti K. “A Dharani-Mantra in the Vinaya-Vastu.” Bulletin of Tibetology 2 (1989): 31–39.

Pinaut, Georges-Jean. Chrestomathie tokharienne: textes et grammaire. Leuven-Paris: Peeters, 2008.

Pradhan, P. Abhidharm-koshabhāṣya of Vasubandhu. Patna: K. P. Jayaswal Research Institute, 1967.

Przyluski, Jean. “Le nord-ouest de l’Inde dans le Vinaya des Mūla-Sarvāstivādins et les textes apparentés.” Journal Asiatique 11ͤ série, tome 4 (1914): 493–568.

Ramers, Peter. Die “drei Kapitel über die Sittlichkeit” im Śrāmāṇyaphala-sūtra. PhD diss., Rheinischen Friedrich-Willhelms-Universität zu Bonn, 1996.

Rhys Davids, Thomas William, J. Estlin Carpenter, and William Stede. The Sumaṅgala-vilāsinī Buddhaghosa’s commentary on the Dīgha Nikāya. 3 vols. London: Pali Text Society, 1968–71. Second edition.

Rhys Davids, Thomas William, and J. Estlin Carpenter. 1890–1911. The Dīgha Nikāya. 3 vols. Reprint, London: Pali Text Society, 1966–76.

Rhys Davids, Thomas William, and William Stede. The Pali Text Society’s Pali-English Dictionary. London: The Pali Text Society. 1921–25. Revised reprint, 2015.

Rosen, Valentina. Der Vinayavibhaṅga zum Bhikṣuprātimokṣa der Sarvāstivādins. Sanskrittexte aus den Turfanfunden 2. Berlin: Akademie-Verlag, 1959.

Rotman, Andy. Divine Stories: Divyāvadāna. 2 vols. Boston: Wisdom Publications, 2008–17.

Sadakata, Akira 定方 晟. “Kinnara キンナラ.” Proceedings of the Faculty of Letters of Tokai University 東海大学紀要 文学部 32 (1979): 31–43.

Sakaki, Ryōzaburō 榊 亮三郎 (1912–15). “Diviāvadāna no kenkyū narabini hon’yaku 「 デイヸアーヷダーナ」の研究並に翻譯 [A study and translation of the Divyāvadāna].” Rokujō gakuhō 六條學報 134–38, 140–50, 152, 153, 155–59, 161, 162, 169.

‍—‍—‍—[1916] (1998). Bonzōkanwa shiyaku taikō hon’yaku myōgi taishū 梵藏漢和四譯對校 飜譯名義大集 [“A quadrilingual Sanskrit-Tibetan-Chinese-Japanese edition of the Mahāvyutpatti”]. Kyoto: Rinsen Shoten 臨川書店.

Salomon, Richard (2008). Two Gāndhārī Manuscripts of the Songs of Lake Anavatapta (Anavataptagāthā): British Library Kharoṣṭhī Fragment 1 and Senior Scroll 14. Seattle and London: University of Washington Press.

‍—‍—‍—(2018). The Buddhist Literature of Ancient Gandhāra. Somerville: Wisdom Publications.

Sarma, Sreeramula Rajeswara. “Some Medieval Arithmetical Tables.” Indian Journal of History of Science, 32(3), 1997.

Sasaki, Shizuka 佐々木 閑 (1999). Shukke toha nanika 出家とはなにか [“What is ‘going forth?’”]. Tokyo: Daizō shuppan 大藏出版.

‍—‍—‍—(2000). “Basharon to ritsu 婆沙論と律 [Vinayas quoted in the Vibhāṣā].” Journal of Indian and Buddhist Studies 印度學佛教學研究 49(1): 421–413.

Schiefner, Anton [1882]. Tibetan Tales Derived from Indian Sources. Translated into English by W. R. S. Ralston. Reprint, The Bible of Tibet: Tibetan Tales from Indian Sources. London: Kegan Paul, 2003.

Schlingloff, Dieter (1977). “König Prabhāsa und der Elefant.” Indologica Taurinensia 5: 139–52.

‍—‍—‍—(1985). “Das śyāma-Jātaka: Schultradition und Bildüberlieferung einer buddhistischen Legende.” In Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur, Teil 1, 203–18. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(2000). Erzählende Wandmalereien Vol I Interpretation. Ajanta: Handbuch der Malereien 1. Wiesbaden: Harrassowitz Verlag.

‍—‍—‍—(2013). Narrative Wall-paintings Vol. I Interpretation. Ajanta: Handbook of the Paintings 1. New Delhi: Indira Gandhi National Centre for the Arts. English version of Schlingloff 2000.

Schmithausen, Lambert. “Beiträge zur Schulzugehörigkeit und Textgeschichte kanonischer und postkanonischer buddhistischer Materialien.” In Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur, Teil 2, 304–435. Göttingen: Vandenhoeck & Ruprecht, 1987.

Schopen, Gregory (1985). “Two Problems in the History of Indian Buddhism: The Layman/Monk Distinction and the Doctrines of the Transference of Merit.” Studien zur Indologie und Iranistik 10: 9–47. Reprint, 1997: 23–55.

‍—‍—‍—(1987). “Burial Ad Sanctos and the Physical Presence of the Buddha in Early Indian Buddhism: A Study in the Archaeology of Religions.” Religion 17: 193–225. Reprint, 1997: 114–47.

‍—‍—‍—(1995). “Monastic Law Meets the Real World: A Monk’s Continuing Right to Inherit Family Property in Classical India.” History of Religions 35, no. 2: 101–23. Reprint, 2004a: 170–92.

‍—‍—‍—(1996). “The Lay Ownership of Monasteries and the Role of the Monk in Mūla­sarvāstivādin Monasticism.” Journal of the International Association of Buddhist Studies 19, no. 1: 81–126. Reprint, 2004a: 219–59.

‍—‍—‍—(1997). Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India. Honolulu: University of Hawai’ i Press.

‍—‍—‍—(1999). “The Bones of a Buddha and the Business of a Monk: Conservative Monastic Values in an Early Mahāyāna Polemical Tract.” Journal of Indian Philosophy 27: 279–324. Reprint, 2005a: 63–107.

‍—‍—‍—(2000). “Hierarchy and Housing in a Buddhist Monastic Code: A Translation of the Sanskrit Text of the Śayanāsana­vastu of the Mūlasarvāstivāda-vinaya.” Buddhist Literature 2: 92–196.

‍—‍—‍—(2004a). Buddhist Monks and Business Matters: Still More Papers on Monastic Buddhism in India. Honolulu: University of Hawai’i Press.

‍—‍—‍—(2004b). “On Buddhist Monks and Dreadful Deities: Some Monastic Devices for Updating the Dharma.” In Gedenkschrift J. W. de Jong, 161–84. Studia Philologica Buddhica: Monograph Series 17. Tokyo: International Institute for Buddhist Studies of the International College for Postgraduate Buddhist Studies. Reprint, 2014: 333–57.

‍—‍—‍—(2005a). Figments and Fragments of Mahāyāna Buddhism in India: More Collected Papers. Honolulu: University of Hawai’i Press.

‍—‍—‍—(2005b). “Taking the Bodhisattva into Town: More Texts on the Image of ‘the Bodhisattva’ and Image Processions in the Mūlasarvāstivāda-vinaya.” East and West 55: 299–311. Reprint, 2014: 390–403.

‍—‍—‍—(2007). “The Learned Monk as a Comic Figure: On Reading a Buddhist Vinaya as Indian Literature.” Journal of Indian Philosophy 35: 201–26. Reprint, 2014: 404–31.

‍—‍—‍—(2008). “On Emptying Chamber Pots without Looking and the Urban Location of Buddhist Nunneries in Early India Again.” Journal Asiatique 296.2: 229–56. Reprint, 2014: 23–46.

‍—‍—‍—(2012). “A New Hat for Hārītī: On ‘Giving’ Children for Their Protection to Buddhist Monks and Nuns in Early India.” Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions, 17–42. Oxford: Oxford University Press. Reprint, 2014: 131–56.

‍—‍—‍—(2014). Buddhist Nuns, Monks, and Other Worldly Matters: Recent Papers on Monastic Buddhism in India, Honolulu: University of Hawai’i Press.

‍—‍—‍—, (2018). “On Monks and Emergencies: The Brahmanical Principle of Āpad in a Buddhist Monastic Code.” In Reading Slowly: A Festschrift for Jens E. Braarvig, 375–91. Wiesbaden: Harrassowitz Verlag.

Senart, Émile. Le Mahāvastu, texte sanscrit publié pour la première fois et accompagné d’introductions et d’un commentaire. 3 vols. Paris: Imprimerie Nationale, 1882–97.

Shackleton Bailey, D. R. (1950). “Notes on the Divyāvadāna Part 1.” Journal of the Royal Asiatic Society of Great Britain and Ireland: 166–84.

‍—‍—‍—(1951). “Notes on the Divyāvadāna Part 2.” Journal of the Royal Asiatic Society of Great Britain and Ireland: 82–102.

Shimoda, Masahiro 下田 正弘. Nehangyō no kenkyū: Daijō kyōten no kenkyū hōhō shiron 涅槃経の研究―大乗経典の研究方法試論 [“A study of the Mahā­parinirvāṇa­sūtra with a focus on the methodology of the study of the Mahāyāna sūtras”]. Tokyo: Shunjūsha 春秋社, 1997.

Shōno, Masanori. “Local Buddhist Monastic Agreements among the (Mūla)sarvāstivādins.” Buddhist Studies Review 34, no. 1 (2017): 53–66.

Silk, Jonathan A. Managing Monks: Administrators and Administrative Roles in Indian Buddhist Monasticism. Oxford: Oxford University Press, 2008.

Skilling, Peter (1994–97). Mahāsūtras. 2 vols. Oxford: The Pali Text Society.

‍—‍—‍—(1999). “ ‘Arise, go forth, devote yourselves…’: A verse summary of the teaching of the Buddhas.” In Socially Engaged Buddhism for the New Millennium: Essays in Honor of the Ven. Phra Dhammapitaka (Bhikkhu P.A. Payutto) on His 60th Birthday Anniversary, 440–44. Bangkok: Sathirakoses-Nagapradipa Foundation & Foundation For Children.

‍—‍—‍—(2000). “Vasubandhu and the Vyākhyāyukti Literature.” Journal of the International Association of Buddhist Studies 23, no. 2: 297–350.

‍—‍—‍—(2003). “On the Agnihotra­mukhā Yajñāḥ Verses.” In Jainism and Early Buddhism: Essays in Honor of Padmanabh S. Jaini, 637–667. Fremont California: Asian Humanities Press.

‍—‍—‍—(2007). “Zombies and Half-Zombies: Mahāsūtras and Other Protective Measures.” The Journal of Pali Text Society 29: 313–30.

Skilling, Peter, and Paul Harrison. “What’s in a Name? Sarvāstivādin Interpretations of the Epithets ‘Buddha’ and ‘Bhagavat.’ ” In Buddhism and Jainism: Essays in Honour of Dr. Hōjun Nagasaki on His Seventieth Birthday, 131–56. Kyoto: Heirakuji shoten, 2005.

Steinthal, Paul. Udāna. London: Pali Text Society, 1982.

Straube, Martin (2006). Prinz Sudhana und die Kinnarī: Eine buddhistische Liebesgeschichte von Kṣemendra Texte, Übersetzung, Studie. Indica et Tibetica Band 46. Marburg: Indica et Tibetica Verlag.

‍—‍—‍—(2009). Studien zur Bodhisattvāvadānakalpalatā: Texte und Quellen der Parallelen zu Haribhaṭṭas Jātakamālā. Wiesbaden: Harrassowitz Verlag.

Strong, John (1983). “Filial Piety and Buddhism: The Indian Antecedents to a ‘Chinese’ problem.” In Traditions in Contact and Change: Selected Proceedings of the XIVth Congress of the International Association for the History of Religions, 171–86, 699–701. Waterloo, Ont.: Wilfrid Laurier University Press.

‍—‍—‍—(1992). The Legend and Cult of Upagupta: Sanskrit Buddhism in North India and Southeast Asia. Princeton: Princeton University Press.

Sugimoto, Takushū 杉本 卓洲 (1978). “Kashō butsu no tō 迦葉仏の塔 [The stupa of the Buddha Kāśyapa].” Journal of Indian and Buddhist Studies 印度學佛教學研究 27, no. 1: 202–06.

‍—‍—‍—(1981). “Mu’uai (shi heno shōdō) to jisatsu: genshi bukkyō ni okeru jisatsukan 無有愛（死への衝動）と自殺―原始仏教における自殺観― [Impulse toward death and suicide: the early Buddhist view of suicide].” Journal of “bukkyō fukushi” 佛教福祉 7: 4–33.

‍—‍—‍—(1993). Bosatsu: Jātaka karano tankyū 菩薩–-ジャータカからの探求–- [“Bodhisattva: Explorations of the Jātakas”]. Kyoto: Heirakuji shoten 平樂寺書店.

Takakusu, Junjirō 高楠順次郎, and Watanabe Kaikyoku 渡辺海旭, ed. 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.

Takubo, Shūyo 田久保 周誉. Bombun Kujakumyō’ōkyō 梵文孔雀明王經 [Ārya Mahā-Māyūrī Vidyā-Rājñī]. Tokyo: Sankibō busshorin 山喜房佛書林, 1972.

Tamai, Tatsushi. “The Tocharian Mūgapakkha-Jūtaka.” Annual Report of The International Research Institute for Advanced Buddhology at Soka University 20 (2017): 251–75.

Tanabe, Kazuko. 田辺 和子 (1981). “Paññāsa-jātaka chū no Sudhana-jātaka (I), Paññāsa-jātaka 中の Sudhana-jātaka (I) [The Sudhana-jātaka in the Paññāsa-jātaka (I).” Buddhist Studies 佛教研究 (國際佛教徒協會) 10: 99–126.

‍—‍—‍—(1983). “Paññāsa-jātaka chū no Sudhana-jātaka (II), Paññāsa-jātaka 中の Sudhana-jātaka (II) [The Sudhana-jātaka in the Paññāsa-jātaka (II)].” Buddhist Studies 佛教研究 (國際佛教徒協會) 13: 105–21.

Tatelman, Joel (2000). The Glorious Deeds of Pūrṇa: A Translation and Study of the Pūrṇāvadāna. Surrey: Curzon Press.

‍—‍—‍—(2005). The Heavenly Exploits: Buddhist Biographies from the Divyāvadāna Volume One. New York: New York University Press.

Teiser, Stephen F. Reinventing the Wheel: Paintings of Rebirth in Medieval Buddhist Temples. Seattle & London: University of Washington Press, 2006.

Tournier, Vincent. La formation du Mahāvastu et la mise en place des conceptions relatives à la carrière du bodhisattva. Paris: École française d’Extrême-Orient, 2017.

Trenckner, V., Robert Chalmers, and C.A.F. Rhys Davids. [1888–1925]. Majjhima-nikāya. 4 vols. Reprint, London: Pali Text Society, 1974–79.

Trenckner, V. et al. A Critical Pali Dictionary. 3 vols. Copenhagen: The Royal Danish Academy of Sciences and Letters, 1924–92.

Tsai, Yao-ming 蔡 耀明. “Ji’erjite (Gilgit) fanwen fodian xieben de chutu yu fojiao yanjiu 吉爾吉特 (Gilgit) 梵文佛典寫本的出土與佛教研究 [The emergence of the Gilgit Sanskrit Buddhist manuscripts and Buddhist studies].” Zhengguan 正觀 13 (2000): 2–126.

Tsuchida, Ryūtaro. “Two Categories of Brahmins in the Early Buddhist Period.” The Memoirs of the Research Department of the Toyo Bunko 49 (1991): 51–95.

Tucci, Giuseppe. “Preliminary report on an archaeological survey in Swat.” East and West 9, no. 4 (1958): 279–328.

Vira, Raghu, and Lokesh Chandra (1959–74). Gilgit Buddhist Manuscripts. 10 vols. Śata-piṭaka Series 10. New Delhi: International Academy of Indian Culture.

‍—‍—‍—(1995). Gilgit Buddhist Manuscripts. 3 vols. Bibliotheca Indo-Buddhica Series 150–52. Delhi: Sri Satguru Publications.

Vogel, J.Ph. Indian Serpent-Lore or the Nāgas in Hindu Legend and Art. Varanasi: Indological Book House, 1972.

Vogel, Claus, and Klaus Wille (1984). “Some Hitherto Unidentified Fragments of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit.” Nachrichten der Akademie der Wissenschaften in Göttingen, Philologisch-Historische Klasse 1984, no. 7: 299–337.

‍—‍—‍—(1992). “Some More Fragments of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit.” In Sanskrit-Texte aus dem buddhistischen Kanon: Neu-entdeckungen und Neu-editionen. Folge 2: 65–109. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 4. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(1996).“The Final Leaves of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit. Part 1: Saṃgharakṣitāvadāna.” In Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen. Folge 3, 241–96. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 6. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(2002). “The Final Leaves of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit. Part 2: Nāgakumārāvadāna and Lévi Text.” In Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen. Folge 4, 11–76. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden. Beiheft 9. Göttingen: Vandenhoeck & Ruprecht.

‍—‍—‍—(2014). “The Pravrajyāvastu of the Mūlasarvāstivāda Vinaya.” Akademie der Wissenschaften zu Göttingen. Last visited on November 2, 2020.

Waldschmidt, Ernst (1948). “Wunderkräfte des Buddha: Eine Episode im Sanskrittext des Mahā­parinirvāṇa­sūtra.” Nachrichten der Akademie der Wissenschaften zu Göttingen 1948: 48–91. Reprint, Von Ceylon bis Turfan: Schriften zur Geschichte, Literatur, Religion und Kunst des indischen Kulturraumes, 120–63. Göttingen: Vandenhoeck & Ruprecht, 1967.

‍—‍—‍—(1950–51). Das Mahāparinirvāṇasūtra: Text in Sanskrit und Tibetisch, verglichen mit dem Pāli nebst einer Übersetzung der chinesischen Entsprechung im Vinaya der Mūla­sarvāstivādins. 3 vols. Berlin: Akademie-Verlag, 1950–51. Reprint, Kyoto: Rinsen Book Co., 1986.

‍—‍—‍—(1980). “The Rāṣṭrapālasūtra in Sanskrit Remnants from Central Asia.” Indianisme et bouddhisme: Mélanges offerts à Mgr. Étienne Lamotte, 359–74, Louvain: Université catholique de Louvain, Institut orientaliste Louvain-la-Neuve. Reprint, 1989.

‍—‍—‍—(1989). Ausgewählte kleine Schriften. Edited by Heinz Bechert und Petra Kieffer-Pülz. Stuttgart: Steiner Verlag.

Waldschmidt, Ernst et al. Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden. Göttingen: Vandenhoeck & Ruprecht, 1973–2018.

Walleser, Max, and Hermann Kopp. Manoratha-pūraṇī: Commentary on the Aṅguttara Nikāya. 5 vols. 1924–56. Second ed. and reprint, London: Pali Text Society, 1966–79.

Wille, Klaus (1990). Die handschriftliche Überlieferung des Vinayavastu der Mūla­sarvāstivādin. Stuttgart: Franz Steiner Verlag.

‍—‍—‍—(2014a). “Survey of the Sanskrit Manuscripts in the Turfan Collection (Berlin).” In Harrison and Hartmann ed. 2014: 187–211.

‍—‍—‍—(2014b). “Survey of the Identified Sanskrit Manuscripts in the Hoernle, Stein, and Skrine Collections of the British Library (London).” In Harrison and Hartmann ed. 2014: 223–46.

Wogihara, Unrai. Sphuṭārthā Abhidharmakośa­vyākhyā. Tokyo: Sankibō Busshorin, 1936.

Wu, Juan (2016). “The Rootless Faith of Ajātaśatru and Its Explanations in the *Abhidharma-mahā­vibhāṣā.” Indo-Iranian Journal 59: 101–138.

‍—‍—‍—(2017). “Parallel Stories in the Āvaśyakacūrṇi and the Mūlasarvāstivāda Vinaya: A Preliminary Investigation.” Journal of the American Oriental Society 137, no. 2: 315–47.

Yajima, Michihiko 矢島 道彦. “Suttanipāta taiōku sakuin, Suttanipāta 対応句索引 [An index to parallel verses and padas of the Suttanipāta collected from Buddhist, Jain, and Brahmanical texts].” Bulletin of the Institute of Buddhist Culture Tsurumi University 2 (1997): A1–A97.

Yamabe, Nobuyoshi. “The Paths of Śrāvakas and Bodhisattvas in Meditative Practices.” Acta Asiatica 96 (2009): 47–75.

Yamada, Ryūjō 山田 龍城. Bongo butten no shobunken: Daijō bukkyō seiritsuron josetsu shiryōhen 梵語佛典の諸文献: 大乗佛教成立論序説 資料篇 [“Materials of Sanskrit Buddhist literature: prolegomenon to the establishment of Mahayana Buddhism”]. Kyoto: Heirakuji shoten 平樂寺書店, 1959.

Yamagiwa, Nobuyuki 山極 伸之. “Shoki bukkyō kyōdan ni okeru shoku no juyō 初期仏教教団における食の受容–-浄地をめぐる諸問題–- [The acceptance of food in the early Buddhist monastic community: problems about kappiyabhūmi/kalpikaśālā].” In Ishigami Zennō kyōju koki kinen ronbunshū: bukkyō bunka no kichō to tenkai 石上善應教授古稀記念論文集 仏教文化の基調と展開 [“Festschrift for Professor Zennō Ishigami on the occasion of his seventieth birthday: the basis and development of Buddhist culture”], 307–22, Tokyo: Sankibō busshorin 山喜房佛書林, 2001.

Yamanaka, Yukio 山中 行雄, Tsutomu Yamashita 山下 勤, Ritsu Akahane 赤羽 律, and Yasutaka Muroya 室屋 安孝 (2011). “Bukkyō bunken ‘Ryōjibyō kyō’ to sono kanren bunken ni tsuite 仏教文献『療痔病経』とその関連文献について [A study of ‘The Sūtra of the Tranquilization of Hemorrhoids’ and other relevant material].” Nihon ishigaku zasshi 日本医史学雑誌 57, no. 3: 293–304.

‍—‍—‍—(2012). “Bukkyō bunken ‘Ryōjibyō kyō’ no haikei ni tsuite 仏教文献『療痔病経』の背景について [A study of the Arśapraśamaṇisūtra: Analysis].” Nihon ishigaku zasshi 日本医史学雑誌 58, no. 1: 39–51.

Yao, Fumi 八尾 史 (2007). “Konponsetsuissaiuburitsu ni okeru kyōten inyō no mondai: Mahādevasūtra no jirei, 根本説一切有部律における経典引用の問題―Mahādevasūtraの事例 [On the Mahādevasūtra quoted in the Mūla­sarvāstivāda-vinaya].” Buddhist Studies 佛教研究 (國際佛教徒協會) 35: 195–215.

‍—‍—‍—(2010). “ ‘Konponsetsuissaiuburitsu’ yakuji ni okeru kyōten ‘inyō’ no shosō: ‘Nehangyō’ taiō bubun wo chūshin ni 『根本説一切有部律』「薬事」における経典「引用」の諸相―「涅槃経」対応部分を中心に, [Sutras quoted in the Bhaiṣajyavastu of the Mūla­sarvāstivāda-vinaya: with a focus on the parallel part to the Mahā­parinirvāṇa­sūtra].” Buddhist Studies 佛教研究 (國際佛教徒協會) 38: 251–79.

‍—‍—‍—(2011). ‘Konponsetsuissaiuburitsu’ yakuji ni okeru kyōten ‘inyō’ no shosō 2, 『 根本説一切有部律』「薬事」における経典「引用」の諸相（二） [Sutras quoted in the Bhaiṣajyavastu of the Mūla­sarvāstivāda-vinaya (2)].” Buddhist Studies 佛教研究 (國際佛教徒協會) 39: 179–99.

‍—‍—‍—(2012a). “ ‘Konponsetsuissaiuburitsu’ yakuji ni okeru kyōten ‘inyō’ no shosō 3, 『根本説一切有部律』「薬事」における経典「引用」の諸相（三） [Sutras quoted in the Bhaiṣajyavastu of the Mūlasarvāstivāda-vinaya (3)].” Buddhist Studies 佛教研究 40: 291–318.

‍—‍—‍—(2012b). “Problems in the sTog Palace Manuscript of the Bhaiṣajyavastu of the Mūlasarvāstivāda-vinaya.” Journal of Indian and Buddhist Studies 60, no. 3: 1189–93.

‍—‍—‍—(2013a). Konponsetsuissaiuburitsu yakuji 根本説一切有部律薬事 [“The Bhaiṣajyavastu of the Mūlasarvāstivāda Vinaya” (annotated Japanese translation)]. Tokyo: Rengō shuppan 連合出版.

‍—‍—‍—(2013b). “A Brief Note on the Newly Found Sanskrit Fragments of the Bhaiṣajyavastu of the Mūla­sarvāstivāda-vinaya.” Journal of Indian and Buddhist Studies 61, no. 3: 72–77.

‍—‍—‍—(2015). “A Preliminary Report on the Newly Found Sanskrit Manuscript Fragments of the Bhaiṣajyavastu of the Mūlasarvāstivāda Vinaya.” Indian Logic 8, 289–303.

‍—‍—‍—(2017). “Dharmadinnā Becomes a Nun: A Story of Ordination by Messenger from the Mūlasarvāstivāda Vinaya, Translated from the Tibetan version.” Asian Literature and Translation 4, no. 1: 105–48.

‍—‍—‍—(2018). “Two Sanskrit Manuscripts of the Mūla­sarvāstivādin Bhaiṣajyavastu from Gilgit.” WIAS Research Bulletin 10: 91–102.

‍—‍—‍—. Forthcoming a. “Traces of Incorporation: Some Examples of the Saṃyuktāgama Sūtras in the Mūlasarvāstivāda Vinaya.” In Research on the Saṃyukta-āgama. Taipei: Dharma Drum Publishing Corporation

‍—‍—‍—. Forthcoming b. “The Formation of the Buddha’s Former Life Stories in the Bhaiṣajyavastu of the Mūlasarvāstivāda Vinaya.” Journal of the International Association of Buddhist Studies 42.

Zin, Monika, (2004). “The Mūkapaṅgu Story in the Madras Government Museum: The Problem of the Textual Affiliations of the Narrative Reliefs in Amaravati and Nagarjunakonda.” Annali, Università degli studi di Napoli “L’Orientale” 64: 157–80.

‍—‍—‍—(2006a). Mitleid und Wunderkraft: Schwierige Bekehrungen und ihre Ikonographie im indischen Buddhismus. Wiesbaden: Harrassowitz Verlag.

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

‍—‍—‍—(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.

Table of Contents

Search this text

Spotted a mistake?

Please use the contact form provided to suggest a correction.

How to cite this text

The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

84000. The Chapter on Medicines (Bhaiṣajya­vastu, sman gyi gzhi, Toh 1-6). Translated by Bhaiṣajyavastu Translation Team. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh1-6/UT22084-001-006-chapter-4.Copy
84000. The Chapter on Medicines (Bhaiṣajya­vastu, sman gyi gzhi, Toh 1-6). Translated by Bhaiṣajyavastu Translation Team, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh1-6/UT22084-001-006-chapter-4.Copy
84000. (2024) The Chapter on Medicines (Bhaiṣajya­vastu, sman gyi gzhi, Toh 1-6). (Bhaiṣajyavastu Translation Team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh1-6/UT22084-001-006-chapter-4.Copy
Sponsor Translation