• 84000
  • The Collection
  • The Kangyur
  • Discipline
  • Chapters on Monastic Discipline
  • Toh 1-6

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh1-6.pdf

སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter Six

Bhaiṣajya­vastu
འདུལ་བ་གཞི་ལས། སྨན་གྱི་གཞི།
’dul ba gzhi las/ sman gyi gzhi
“The Chapter on Medicines” from The Chapters on Monastic Discipline
Vinaya­vastuni Bhaiṣajya­vastu

Toh 1-6

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

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

Imprint

84000 logo

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

First published 2021

Current version v 1.1.5 (2025)

Generated by 84000 Reading Room v2.26.1

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

Logo for the license

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

Options for downloading this publication

This print version was generated at 10.28am on Monday, 20th January 2025 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh1-6.


co.

Table of Contents

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

s.

Summary

s.­1

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


ac.

Acknowledgements

ac.­1

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

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


ac.­2

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


i.

Introduction

i.­1

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


Text Body

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

p.

General Summary of the Contents of the Chapter on Medicines

[V1] [F.277.b]


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

The entire chapter is thus summarized.


1.

Chapter One

1.­1

Summary of Contents:

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

I. The Authorization of Medicines

1.­2

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

II. Fat

III. Scabies

IV. Collyrium

V. A Man Gone Mad32

VI. Pilinda33

VII. Revata

A. Rice Flour and Guḍa

B. Barley Flour and Guḍa

VIII. Sauvīraka


2.

Chapter Two

2.­1

Summary of Contents:

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

I. Mahāsenā

2.­2

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


2.­3

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

II. Flesh41

A. Elephant Flesh

B. Nāga Flesh

III. Hemorrhoids

IV. One Who Has a Wind Illness

V. Pūrṇa60

VI. Agnidatta

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

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


3.

Chapter Three

3.­1

Summary of Contents:119

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

I. Rājagṛha

A. The Disaster of Rājagṛha and Its End

3.­2

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


3.­3

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

B. The Epidemic in Vaiśālī126

II. Nālandā131

III. Veṇuyaṣṭikā135

IV. Pāṭali Village

A. The Sermon at Pāṭali Village

B. The Donation by the Brahmin Varśākāra

C. The Donation of Parasols

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

V. The Ganges145

VI. Mahāpraṇāda149

A. The Appearance of King Mahāpraṇāda’s Pillar150

B. The Former Life of the Monk Bhaddālin151

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

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

E. The Sermon in Kuṭi Village159

F. The Sermon in Nādikā160

G. The Invitation by Āmrapālī165

VII. Vaiśālī

A. The Visit of Āmrapālī169

B. The Visit of the Licchavis172

C. The Sermon to Āmrapālī

D. The Former Lives of the Licchavis

E. The End of the Epidemic in Vaiśālī178


4.

Chapter Four

4.­1

Summary of Contents:185

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

I. Veṇu

4.­2

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

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

4.­3

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

II. Middle Village

III. Mithilā194

IV. Videha205

V. Sālā208

VI. The Well210

VII. Bhārgava213

VIII. Kāṣāya214

IX. Crown of the Head215

X. Kanthaka216

XI. Gośālaka218

XII. Pāpā219

XIII. Kuśinagarī


5.

Chapter Five

5.­1

Summary of Contents:227

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

I. The Axe229

5.­2

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

II. Devadṛśa231

III. Lumbinī233

IV. Kapila234

V. Where There Is Cotton

VI. Kanakamuni

VII. Kārṣaka

VIII. A Robe

IX. Bath

X. Sikatin


6.

Chapter Six

6.­1

Summary of Contents:237

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

I. Icchānaṅgalā238

6.­2

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

6.­3

And so the Blessed One did go into seclusion there for three months. No monks came to him except when a monk brought him almsfood or when it was the day of poṣadha, which is held every fifteen days. Thereupon the Blessed One, having spent the three months, sat on the seat prepared for him in front of the community of monks. When he had sat down, the Blessed One said to the monks, “Monks, if non-Buddhist ascetics or wandering mendicants approach you and ask, ‘In what state did the śramaṇa Gautama go into seclusion here for three months?’ you should answer those who ask, ‘He dwelt in breathing in and breathing out.’

6.­4

“Why? Monks, I was in seclusion here for three months in the state of being mindful of breathing in and breathing out. Whenever I breathed in, I knew that I was breathing in exactly as I was. Whenever I breathed out, I knew that I was breathing out exactly as I was. While perfectly aware of long and short breaths and the whole body, whenever I breathed in, I knew, while perfectly aware of the whole body, that I was breathing in exactly as I was. While perfectly aware of the whole body, [F.63.a] whenever I breathed out, I knew, while perfectly aware of the whole body, that I was breathing out exactly as I was. Having made supple the bodily formations, whenever I breathed in and, having made supple the bodily formations, I breathed out, I knew that I breathed in and breathed out exactly as I did . . . .240 I knew, observing cessation, that I breathed out exactly as I did.

6.­5

“Monks, about this I thought, ‘Since this is a coarse and fabricated state, now I will go beyond that state and abandon it, and abide in subtler and subtler states again and again.’ Having gone beyond that state and abandoned it, I abided in these subtler and subtler states again and again.

6.­6

“Thereupon three gods came to me. When they arrived, one of the gods said, ‘The śramaṇa Gautama is dead.’

“The second god said, ‘He is not dead but dying.’

“The third god said, ‘He is neither dead nor dying; the state of arhats is tranquil like this.’

6.­7

“Monks, suppose one correctly speaks of the state of a noble one, the state of a god, the state of Brahmā, and the state of a practitioner having completed the training, which are the same as the state of the Tathāgata. Practitioners undergoing training enter into that state in order to obtain what they have not obtained, realize what they have not realized, and actualize what they have not actualized. Practitioners having completed the training enter into that state in order to abide in happiness in this present life.

6.­8

“When one thus speaks correctly, [F.63.b] one speaks of abiding in mindfulness of breathing in and breathing out. Why? Monks, abiding in mindfulness of breathing in and breathing out is the state of a noble one . . . . Practitioners having completed the training enter into that state in order to abide in happiness in this present life.”241

II. Utkaṭā242

6.­9

The Blessed One, traveling through the country of Kosala, arrived in Icchānaṅgalā and stayed in the Icchānaṅgalā Forest near Icchānaṅgalā.243

6.­10

At that time a brahmin named Pauṣkarasāri was given tribute along with gifts for brahmins in the form of roots, trees, and water by King Prasenajit of Kosala, and he was enjoying the wealth of the whole of Utkaṭā. There was a disciple of the brahmin Pauṣkarasāri named Ambāṣṭha, who was learned and spoke clearly and fluently. He was teaching brahmanical mantras to five hundred young brahmins, who were also disciples of the brahmin Pauṣkarasāri.

6.­11

The brahmin Pauṣkarasāri heard thus: “The śramaṇa Gautama, a son of the Śākyans, one who went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes, was awakened to complete and supreme awakening. The great virtue, fame, renown, and praise of that honorable Gautama are known in all directions. Thus, the Blessed One Gautama is a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. Having in this life, by his own supernormal knowledge, actualized [F.64.a] and accomplished awakening, he announced to the world with its gods, Māra, Brahmā, people such as śramaṇas and brahmins, and beings such as gods and humans: ‘My defilements have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence after this one.’ It appears even in the mantras:244 ‘There are no other ways for a great man possessing those thirty-two marks of a great man besides these two ways: If he lives at home, he becomes a wheel-turning king who conquers the border regions in the four directions, is a righteous Dharma king, and attains the seven treasures. His seven treasures are as follows: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He has a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. He conquers the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accordance with the Dharma and impartially. If, however, he goes forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes, he will achieve renown in the world as a tathāgata, an arhat, a perfectly awakened one.’ He, the śramaṇa Gautama, having traveled through the country of Kosala, has arrived in Icchānaṅgalā and is staying in the Icchānaṅgalā Forest near Icchānaṅgalā.”

6.­12

When he heard that, the brahmin Pauṣkarasāri said to the young brahmin Ambāṣṭha, “Ambāṣṭha, did you know? I have heard thus: ‘The śramaṇa Gautama, a son of the Śākyans, one who went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes … announced: “. . . . The pure life has been lived.” I discovered it in the mantras: [F.64.b] “There are no other ways for a great man possessing those thirty-two marks of a great man besides these two ways: If he lives at home, he becomes a wheel-turning king who conquers the border regions in the four directions, is a righteous Dharma king … he will achieve renown in the world . . . .” This very man, having traveled through the country of Kosala, has arrived in Icchānaṅgalā and is staying in the Icchānaṅgalā Forest near Icchānaṅgalā.’ Now, young brahmin, go to the honorable Gautama and confirm for yourself whether the great virtue, fame, renown, and praise of that honorable Gautama, which are known in all directions, are true or not, and whether his famous marks are real or not.”

6.­13

The young brahmin Ambāṣṭha accepted the brahmin Pauṣkarasāri’s order. With many elder brahmins from Utkaṭā, he left Utkaṭā and went to the Blessed One. When he arrived, he sat down to one side. Then the many elder brahmins from Utkaṭā, face to face with the Blessed One, made plenty of pleasant and joyful conversation, and then sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the many elder brahmins from Utkaṭā. While the Blessed One was giving a talk consistent with the Dharma to the many elder brahmins from Utkaṭā, the young brahmin Ambāṣṭha walked around in his shoes. Haughty [F.65.a] and arrogant, he suddenly started to speak‍—he did not wait until the Blessed One had finished speaking, and was thinking of talking back.245

6.­14

The Blessed One then asked the young brahmin Ambāṣṭha, “Young brahmin, do you speak suddenly and in such a way with brahmins who are familiar with the three Vedas?”

“How do you mean, śramaṇa Gautama?”

6.­15

“While the Tathāgata was giving a talk consistent with the Dharma to the many elder brahmins from Utkaṭā, you were walking around in your shoes. Haughty and arrogant, you suddenly started to speak, did not wait until I had finished speaking, and were thinking of talking back.”

6.­16

“Śramaṇa Gautama, walking brahmins rightly speak with walking brahmins, standing ones with standing ones, sitting ones with sitting ones, reclining ones with reclining ones. As for shaven-headed śramaṇas, friends of darkness, and the unmarried, it is appropriate that I speak suddenly in this way, as I do now with the honorable Gautama.”

6.­17

“Young brahmin, if you have come here seeking something, you, behaving in such a way, are no one but a person who has not properly served. The young brahmin Ambāṣṭha seems not to have properly served teachers.”

6.­18

The Blessed One having rebuked the young brahmin Ambāṣṭha with the words “has not properly served,” Ambāṣṭha was then enraged, angry, furious,246 and displeased. He wanted to talk back to the Blessed One, insult him, and quarrel with him.247 Thinking, “This will be enough to talk back to the śramaṇa Gautama, insult him, quarrel with him, and teach him a lesson,” he said to the Blessed One, “Hey, Gautama, these Śākyans are menials indeed.248 Since they come from a family of menials, they do not respect, esteem, and venerate brahmins.”

6.­19

“Young brahmin, what harm did the Śākyans do to you?”

“Gautama, once before, [F.65.b] I went on foot to the city of Kapilavastu on my own business and that of my teacher. There the Śākyan men and women, who were on the terrace, pointed at me. Saying, ‘Oh! It is the young brahmin Ambāṣṭha, disciple of the brahmin Pauṣkarasāri. It is the young brahmin Ambāṣṭha, disciple of the brahmin Pauṣkarasāri,’ they pointed at me without respecting, esteeming, or venerating me.”

6.­20

“Young brahmin, even swallows, which are little birds, twitter however they like when they are249 in their own nests, let alone the Śākyans. Young brahmin, that Kapilavastu is the city of the Śākyans.”

6.­21

“Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Gautama, these four castes respect, esteem, and venerate brahmins. But these Śākyans are menials indeed. Since they come from a family of menials, they do not respect, esteem, and venerate brahmins.”

6.­22

Then the Blessed One thought, “Ah, this young brahmin Ambāṣṭha excessively criticizes the Śākyans with the word menials, saying, ‘Oh! The Śākyans are menials. Oh! The Śākyans are menials.’ Now I will examine the origin of his family.”

6.­23

The Blessed One then did examine the origin of the family of the young brahmin Ambāṣṭha. He knew that the young brahmin Ambāṣṭha was a descendant of a female slave of the Śākyans and that the Śākyans were sons of his masters. The Blessed One then asked the young brahmin Ambāṣṭha, “Ambāṣṭha, what is your family?”

“Gautama, it is Kāṇvāyana.”

6.­24

“Young brahmin, here I examined the origin of your family and [F.66.a] found that you were the son of a female slave of the Śākyans.”

6.­25

Then the elder brahmins from Utkaṭā said to the Blessed One, “Hey, Gautama, you should not criticize the young brahmin Ambāṣṭha with the words ‘son of a slave woman.’ Why? The young brahmin Ambāṣṭha is learned and speaks clearly and fluently. The young brahmin Ambāṣṭha can answer the honorable Gautama about this matter, according to the doctrine.”

6.­26

“Brahmins, if you think that the young brahmin Ambāṣṭha can answer me according to the doctrine, you should be silent and let the young brahmin Ambāṣṭha answer me about this matter, according to the doctrine. If you do not think that the young brahmin Ambāṣṭha can answer me about this matter according to the doctrine, the young brahmin Ambāṣṭha should be silent, and you should answer me about this matter, according to the doctrine.”

6.­27

“O Gautama, the young brahmin Ambāṣṭha himself is learned and speaks clearly and fluently. The young brahmin Ambāṣṭha can answer the honorable Gautama about this matter, according to the doctrine, and others cannot.”

6.­28

The Blessed One then recounted to the young brahmin Ambāṣṭha,250 “Young brahmin, once there was a king named Ikṣuvāku. King Ikṣuvāku had four sons: Ulkāmukha, Karakarṇī, Hastiniyaṃsa, and Nūpuraka. That King Ikṣuvāku banished them for a certain sin. Each taking a sister along with him, they went to other countries, other lands. In due course they arrived beside the Himalaya, on the banks of the Bhāgīrathī River.251 Each of them built his hut near the ṛṣi Kapila’s hermitage and married his half sister by a different mother. They had sons and daughters. Later, King Ikṣuvāku remembered these four sons and asked his ministers, ‘Where are my four sons now?’

6.­29

“The ministers answered, ‘Your Majesty’s four sons were banished by Your Majesty for a certain sin. They are now in another country, beside the Himalaya, on the banks of the Bhāgīrathī River, and have sons and daughters.’252

6.­30

“King Ikṣuvāku then asked the ministers, ‘Hey, leaders, [F.66.b] are my sons able to do that?’

“ ‘Yes, they are, Your Majesty.’

6.­31

“Then King Ikṣuvāku stretched his upper body, raised his right hand, and spoke an inspired utterance: ‘Ah, my sons are able.’

6.­32

“They were renowned as beings with great power. Since the king uttered the words ‘my sons are able (śākya),’ they were named Śākya. Young brahmin, have you heard that the Śākyans were born from them, their origin is them, and their ancestors are them?”

“Gautama, I have heard that the Śākyans were born from them, their origin is them, and their ancestors are them.”

6.­33

“Young brahmin, there was a female slave of King Ikṣuvāku named Diśikā, who was beautiful, pleasant to behold, and attractive. She lived with a ṛṣi from a mātaṅga family. Since the two lived together, a son was born. As soon as he was born, the son spoke these words: ‘Mother, please wipe me, wash me, and free me from dirty things immediately.’

6.­34

“At that time people called fiends kāṇvāyanas. When, as soon as he was born, the son spoke the words ‘Mother, please wipe me, wash me, and free me from dirty things immediately,’ his mother exclaimed, ‘Ah, a kāṇvāyana is born!’ Thus, he was named Kāṇvāyana. Young brahmin, have you heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him?”

6.­35

Being thus asked, the young brahmin Ambāṣṭha remained silent. The Blessed One asked the young brahmin Ambāṣṭha a second and a third time, “Young brahmin, have you heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him?”

The young brahmin Ambāṣṭha remained silent a second and a third time.

6.­36

Then the yakṣa Vajrapāṇi raised [F.67.a] a vajra, which was blazing, fully blazing, thoroughly blazing, and blazing like a single tongue of flame, above the young brahmin Ambāṣṭha’s head, thinking, “If the young brahmin Ambāṣṭha, having heard the Blessed One ask him three times, does not answer, I will smash his head into seven pieces with this vajra, which is blazing, fully blazing, thoroughly blazing, blazing like a single tongue of flame.”253

6.­37

The Blessed One saw the yakṣa Vajrapāṇi, and the brahmin Ambāṣṭha, by the Buddha’s power, also saw him. Then the brahmin Ambāṣṭha was frightened, terrified, dejected, and, with the hair in all the pores of his body standing on end, admitted to the Blessed One, “Gautama, I have heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him.”

6.­38

Then the elder brahmins from Utkaṭā thought,254 “The Honored One Gautama said that the young brahmin Ambāṣṭha was the son of a female slave of the Śākyans and the Śākyans were sons of Ambāṣṭha’s masters. If this is true, we will no longer doubt what the honorable Gautama says.”

6.­39

The Blessed One then said to the elder brahmins from Utkaṭā, “You should not excessively criticize the young brahmin Ambāṣṭha with the words ‘son of a slave woman.’ Why? He was at that time a ṛṣi of great magical power and dignity. He punished King Ikṣuvāku for a certain sin. When he was punished with the punishment for a brahmin, King Ikṣuvāku was frightened, terrified, dejected, and, with the hair in all the pores of his body standing on end, held with his left hand his eldest daughter adorned with every ornament and with his right hand a golden pitcher. Although he offered her as wife to the ṛṣi, the ṛṣi did not accept her.”

6.­40

Then, because the Blessed One [F.67.b] had said to the young brahmin Ambāṣṭha that he was the son of a female slave, the young brahmin was upset, his shoulders drooping and his head hanging, ashamed, and in despair, and he remained silent.255

6.­41

Thereupon the Blessed One thought, “Since I said that he was the son of a female slave, this young brahmin Ambāṣṭha is upset, his shoulders drooping and his head hanging, ashamed, and in despair, and he is silent. Now I will make conversation with him.” He then said to the young brahmin Ambāṣṭha, “Young brahmin, if, for instance, the son of a kṣatriya and the daughter of a brahmin live together, and, having lived together, a son is born, is the son given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

6.­42

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is a son of their brother, kṣatriyas anoint their nephew.”256

6.­43

“Young brahmin, if, for instance, the son of a brahmin and the daughter of a kṣatriya live together, and, having lived together, a son is born, is the son given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

6.­44

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is their nephew, kṣatriyas anoint their nephew.”257 258

6.­45

“Young brahmin, if, for instance, the son of a kṣatriya is banished by kṣatriyas for a certain sin, is he given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

6.­46

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is their kinsman, kṣatriyas anoint their kinsman.” [F.68.a]

6.­47

“Young brahmin, if, for instance, the son of a brahmin is banished by brahmins for a certain sin, is he given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is not.”

6.­48

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do not. Why? Because he is a brahmin caṇḍāla, kṣatriyas do not anoint a brahmin caṇḍāla.”

6.­49

“Young brahmin, therefore, the family of kṣatriyas is the best in birth, family, and race, not the family of brahmins. Young brahmin, Brahmā, the ruler of the Sahā World, spoke a verse:259

6.­50
“ ‘Among people relying on race,
Kṣatriyas are the most noble.
Among gods and humans,
The one perfect in knowledge and conduct is the most noble.’
6.­51

“Young brahmin, the verse spoken by Brahmā, the ruler of the Sahā World, which says:

“ ‘Among people relying on race,
Kṣatriyas are the most noble.
Among gods and humans,
The one perfect in knowledge and conduct is the most noble,’
6.­52

“is not a faulty saying but a good saying; it’s not a faulty statement but a good statement. Why? I also say:

“Among people relying on race,
Kṣatriyas are the most noble.
Among gods and humans,
The one perfect in knowledge and conduct is the noble.
6.­53

“What do you think, young brahmin? When there is a wedding, when a bride is given and received in some place, are brahmins given a seat, water, mantra, or teaching there?”

“Gautama, when there is a wedding, when a bride is given and received in some place, brahmins are given a seat, water, mantra, or teaching there.”

6.­54

“Young brahmin, when there is a wedding, when a bride is given and received in some place, [F.68.b] there is the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son.

6.­55

“Young brahmin, as long as beings are tied down by the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son, they do not actualize this supreme state of one perfect in knowledge and conduct, and they have no opportunity to do so. Young brahmin, if they abandon the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son, those who have not actualized this supreme state of one perfect in knowledge and conduct will actualize it.”

6.­56

“I, as one who has not existed in the past, will not exist in the future, and does not exist in the present, believe in the honorable Gautama.260 May the honorable Gautama teach the Dharma so that I will desire to attain knowledge and conduct.”

“Then, young brahmin, listen to it well and keep it in mind; I shall teach it.

6.­57

“Young brahmin, here in the world there has appeared a teacher who is a tathāgata, an arhat, a perfectly awakened one,261 perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He teaches Dharma that is good in the beginning, good in the middle, good at the end, excellent in meaning, excellent in wording, distinct, complete, pure, and immaculate, teaching the pure life. Householders or sons of householders listen to the Dharma. Having listened to the Dharma, each of them gains faith. Each of them, with his faith gained, trains himself, thinking, ‘Life at home is confining262 and full of dust. Going forth is like a wide open space. It is difficult for laymen who live at home to lead a pure life that is totally pure, complete, completely pure, and immaculate throughout their lives. [F.69.a] Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’

6.­58

“Having thus gone forth, he abides by moral conduct. He is controlled by the restraint of the prātimokṣa, perfect in his deeds and personal associations, and afraid of even a minuscule fault. Having accepted the rules of training, he trains himself.

6.­59

“Having abandoned killing, he abstains from killing. He abandons punishments and weapons. He is conscientious and merciful. He abstains from killing any living creatures, even those as small as ants.263

6.­60

“Having abandoned theft, he abstains from theft. He takes and is pleased with the things given to him, and he is pleased with giving abundantly. He is neither a thief nor covetous, but pure. Keeping watch over himself, he abstains from theft.

6.­61

“Having abandoned sexual intercourse, he abstains from sexual intercourse. He leads the pure life and is immaculate because he has abandoned evil conduct. He is pure, without foul odor, free from copulation; he is free from vulgarity, and he abstains from sexual intercourse.

6.­62

“Having abandoned lying, he abstains from lying. He speaks and is pleased with the truth. He is trustworthy, reliable, and steadfast; he does not deceive people in the world and abstains from lying.

6.­63

“Having abandoned slander, he abstains from slander. He does not repeat what he has heard from this side to that side and vice versa for the purpose of splitting others apart, but he reconciles those who are at odds and encourages those who are in harmony. [F.69.b] He is pleased with harmony and delighted with harmony. He speaks words that make people harmonious and abstains from slander.

6.­64

“Having abandoned harsh language, he abstains from harsh language. He has abandoned words that are vicious, rough, and aggressive toward others, that threaten others, and that are undesirable for many people, displeasing for many people, disagreeable and unpleasant for many people, inharmonious, and useless to harmony. He speaks words that are harmless, pleasant to the ear, heartwarming, pleasing, refined, sweet sounding, clear, convincing, trustworthy, independent, not obstinate, and not servile, but desirable, pleasing, agreeable, and pleasant for many people, harmonious, and conducive to harmony. Having abandoned harsh language, he abstains from harsh language.

6.­65

“Having abandoned senseless talk, he abstains from senseless talk. He speaks at appropriate times, speaks correctly, tells the truth, relates what is meaningful and right, relates what he has realized, and relates what is comprehensible. He speaks at appropriate times what is not confused, but has a foundation and proof, and is right and meaningful. Having abandoned senseless talk, he abstains from senseless talk.

6.­66

“Having abandoned trade, he abstains from trade.

“Having abandoned the falsification of measures, weights, and size, he abstains from the falsification of measures, weights, and size. [F.70.a]

6.­67

“Having abandoned bribery, deceit, and extortion, he abstains from bribery, deceit, and extortion.

“Having abandoned thoughts of slaying, binding, cutting, piercing, and striking, he abstains from making others suffer from slaying, binding, cutting, piercing, and striking.

6.­68

“Having abandoned lying down when it is light or lying down in a lodging where there is a woman,264 he abstains from lying down when it is light or lying down in a lodging where there is a woman.

6.­69

“Having abandoned accepting things from fields, houses, and markets, he abstains from accepting things from fields, houses, and markets.

6.­70

“Having abandoned accepting elephants, horses, cows, sheep, chickens, and pigs, he abstains from accepting elephants, horses, cows, sheep, chickens, and pigs.

6.­71

“Having abandoned accepting male slaves, female slaves, and laborers, he abstains from accepting male slaves, female slaves, and laborers.

6.­72

“Having abandoned accepting women, men, boys, and girls, he abstains from accepting women, men, boys, and girls.265

6.­73

“Having abandoned accepting gold and silver, he abstains from accepting gold and silver.

“Having abandoned accepting raw grains,266 he abstains from accepting raw grains.

6.­74

“He eats only one meal a day. He has abandoned having meals at inappropriate times. He goes for alms at the appropriate time. He makes efforts to go for alms at the appropriate time.

6.­75

“He is content and satisfied with the proper clothes on his body and is content and satisfied with eating alms that are just sufficient. Being content and satisfied with clothes and food in such a way, [F.70.b] he carries his bowl and his robes wherever he goes. Just as a feathered bird, wherever it goes, soars with its feathers and wings, he carries his bowl and his robes wherever he goes, content and satisfied with clothes and food in such a way.

6.­76

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at injuring various seeds and plants,267 namely, those that grow from roots,268 stems, the tops of joints,269 grafts,270 and the seeds themselves. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at injuring various seeds and plants.

6.­77

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at hoarding various things, namely, hoarding food, drink, incense, garlands,271 leaves, flowers, and fruits. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at hoarding various things. [B31]

6.­78

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at using various high seats or large seats, namely, chairs; couches; couches upholstered with woolen and cotton cloth; couches covered with cotton velvet, large pieces of cloth, variegated cloth, [F.71.a] and woolen coverlets; carpets on elephants’ backs; carpets on horseback; seats with wool on one side; seats with wool on both sides; seats with wool on the upper side; seats with wool on the back side; seats made from wool; seats with an upper covering of cloth from Kaliṅga; cloth with a covering; and seats with red pillows at both ends. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at using various high seats or large seats.

6.­79

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various ways of adorning themselves, namely, rubbing; washing; scrubbing grime away; wearing flower garlands, incense, and ointment; decorating the skin;272 changing the color of the fingernails; powdering the face; cleansing the face; looking into mirrors; decorating the forearms; wearing a headdress; holding hollow parasol handles, swords, and cowries with jeweled sticks; wearing multicolored shoes and new clothes; and having new fringed clothes to keep. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various ways of adorning themselves.

6.­80

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various spectacles: they want to watch elephant battles; chariot battles; infantry battles; fighting with sticks, fists, and elbows; bull fighting, buffalo fighting, goat fighting, sheep fighting, cock fighting, quail fighting, lark fighting, and cock-quail-lark fighting;273 [F.71.b] woman fighting, man fighting, boy fighting, and girl fighting; pole climbing;274 dancing; sham fights;275 displays of banners; an army; the deployment of an army; troops; and a great assembly. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various spectacles.

6.­81

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at listening to various sounds: they want to listen to the cry of elephants and horses; the sound of chariots and infantry; the sound of paṭaha drums, large drums, and various kinds of music; the voices of singing dancers; the sound of music; the sound of sticks, snapping fingers, the palms of the hands, and pots; the sounds of fairy tales and poetry; various syllables and various words and characters; sermons of the Lokāyatas; and stories of the famous. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at listening to various sounds.

6.­82

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at dice, cheating, and gambling: namely, chess with an eight-rowed or ten-rowed chessboard, ākarṣaṇa,276 sending from all directions,277 playing with a pot, kale, and kacale,278 playing with cymbals, deceit in dice,279 sticks, and bracelets, or holding a banquet according to a wager. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at dice, cheating, and gambling.

6.­83

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, [F.72.a] live devoted to efforts aimed at various talk: namely, talk about kings, armies, food, drink, clothes, markets, and courtesans, talk about evil ways,280 talk about the great ocean, and talk about countries and chief ministers. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various talk.

6.­84

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various disputes: ‘Certainly you know this Dharma and Vinaya as well as I, but you neither have nor are close to having good reasoning’; ‘You said afterward what is to be said beforehand’; ‘You said beforehand what is to be said afterward’; ‘You spoke so hastily that what you said was not clear’; ‘Since the dispute has come to an end, give up the words that you spoke for the sake of the dispute’; ‘Do you know that you have already been defeated?’; ‘If you think you can reply suitably, then ask and speak.’ He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various disputes.

6.­85

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are acting as a messenger and sending someone else as a messenger: they bring messengers from kings, high-ranking ministers, brahmins, householders, citizens, provincial residents, guild heads, or caravan leaders from here to there, and from there to here. He abstains from the way that some śramaṇas and brahmins engage in wrong ways of making a living, which are acting as a messenger and sending someone else as a messenger.

6.­86

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in hypocrisy, flattery, indirect begging, [F.72.b] extortion, and the producing of further profit from the profit they have gained.281 He abstains from the way that some śramaṇas and brahmins engage in hypocrisy, flattery, indirect begging, extortion, and the producing of further profit from the profit they have gained.

6.­87

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, interpreting extraordinary celestial phenomena, scar signs, dream signs, burn marks, water stains, holes gnawed by mice, and objects thrown down;282 listening to voices, listening to the voices of all kinds of beings; and the science of limbs, the science of selecting sites for houses, the science of parrots, the science of birds, and the science of thumbs. Some are devoted to the science of the stars.283 He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­88

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ the science of indicating favorable or unfavorable moments for an undertaking and knowing the rise of constellations,284 the examination of corpses, rites for pacification, rites for prosperity, rites for terrifying deities, rites using water for purification, writing letters, arithmetic, accounting, calculation with the hands,285 and the science of mirrors. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­89

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ therapeutic science; medicines derived from roots; prescribing collyrium, oil, juice, and medicines; therapies for women, boys, and girls; and medicinal therapies. He abstains from such wrong ways of making living of some śramaṇas and brahmins, which are perverse sciences.

6.­90

“Ambāṣṭha, some śramaṇas and brahmins, [F.73.a] having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, the science of the characteristics of jewels, sticks, swords, arrows, weapons, elephants, horses, bulls, buffalo, goats, sheep, roosters, larks, quails, women, men, boys, and girls; omens of a short life, a long life, little good fortune, great good fortune, little merit, great merit, little power, and great power; and the characteristics of masters and slaves. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­91

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ therapies that involve using medicine to induce immediate spitting up, shaking and spitting up, or vomiting; using a purgative; emetic treatment; nasal irrigation; inhaling smoke; thermotherapy; therapies for phlegm, the stomach, and moles and carbuncles; treatments for flocks of animals and birds; treatment for quaking cheeks and the tongue cut by the teeth; and the science of zombies and half zombies.286 He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­92

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, influencing others; arranging marriages; [F.73.b] acting as a matchmaker; aiding separation or conquest; causing pleasure; causing pain; causing someone to fall in love with one’s son; burning oblations of sesame, rice, thorns, and other goods; burning oblations of oils;287 and worshiping the sun, stars, gods, and great places of worship. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­93

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that there will be danger, peace, a very poor harvest, an abundant harvest, lack of rain, abundant rain, emergence of a plague, or disappearance of a plague. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­94

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that their allied king will win and the opposing king will be defeated and vice versa, or that the allied king will proceed to the battlefield and the opposing king will retreat and vice versa. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­95

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: [F.74.a] they predict that the sun and the moon will move in orbit; that the sun and the moon will deviate from orbit; that there will be eclipses of the sun and the moon in orbit; that a shooting star will fall; that a part of the sky will turn red; that sounds will come from the sky; or that both the sun and the moon, which are of such great magical power and dignity, will rise, sink, and be covered or uncovered, which means, for instance, that an orbit and a wrong orbit will become visible. He abstains from such wrong ways of living of some śramaṇas and brahmins, which are perverse sciences.

6.­96

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that if the sun and the moon move in orbit, the result will be such-and-such; that if the sun and the moon deviate from orbit, the result will be such-and-such; that if there are eclipses of the sun and the moon in orbit, a shooting star falls, a part of the sky turns red, or sounds come from the sky, the result will be such-and-such; or that if both the sun and the moon, which are of such great magical power and dignity, rise, sink, and are covered or uncovered, which means, for instance, that an orbit and a wrong orbit become visible, the result will be such-and-such. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

6.­97

“Because he has that noble aggregate of moral conduct,288 he experiences inner, faultless happiness. With the doors of his faculties restrained, his mindfulness well guarded, exerting himself mindfully, he behaves with equanimity with a mind guarded by mindfulness. When he sees forms with his eyes, he does not grasp them with their characteristics and secondary marks. Why? When he abides with his eye faculty unrestrained, [F.74.b] because his longing and despair toward the world arise, evil and unwholesome elements follow his mind. In order to restrain them, he practices, protects himself, and restrains his eye faculty with his eye faculty. Likewise, when he cognizes sounds with his ears, smells with his nose, tastes with his tongue, tangible objects with his body, and mental objects with his mind, he does not grasp them with their characteristics and secondary marks. Why? When he abides with his mental faculty unrestrained, because his longing and despair toward the world arise, evil and unwholesome elements follow his mind. In order to restrain them, he practices, protects himself, and restrains his mental faculty with his mental faculty.

6.­98

“Because he has that noble aggregate of moral conduct, and the doors of his faculties are restrained, he experiences inner, faultless happiness and abides with vigilance in going back and forth. He also abides with vigilance while watching, observing, bending and stretching his body, holding his outer robe, robe, and bowl, walking, standing, sitting, lying down, not sleeping, talking, not talking, sleeping, being tired, and resting.

6.­99

“Because he has that noble aggregate of moral conduct, the doors of his faculties are restrained, and he is mindful and supremely vigilant, he experiences inner, faultless happiness and abides in solitary dwelling places: wilderness, under trees, and in empty houses. He sits in any of these places. Sitting with his legs crossed, he straightens his back and focuses his mind on a point in front of him. He has abandoned longing for the world. With a mind free from longing, he stays in this manner many times, and his mind is completely cleansed of longing. [F.75.a] He has abandoned malice and despair, depression, tiredness, restlessness, regret, and doubt toward the world. He has overcome hesitancy and doubt and achieved certainty about virtuous things. His mind is completely cleansed of doubt.

6.­100

“Ambāṣṭha, as an example, a man, having gotten into debt, exerts himself for his business. When he succeeds in the business, he pays off the debt out of the profits and still has enough wealth to feed his wife. He thinks, ‘Having gotten into debt, I exerted myself for my business. When I succeeded in the business, I paid off the debt out of the profits and still have enough wealth to feed my wife.’ He becomes happy and satisfied for that reason.

6.­101

“Ambāṣṭha, as another example, there is a man who is sick, seriously ill, afflicted with a painful illness. He is not able to digest the food he has eaten. The drink he has drunk hurts his stomach. But later he becomes free from illness, stronger, and comfortable; he is able to digest the food he has eaten, and the drink he has drunk does not hurt his stomach. He thinks, ‘I was once sick, seriously ill, afflicted with a painful illness; then I was not able to digest the food I had eaten, and the drink I had drunk hurt my stomach. But now I am free from illness, stronger, and comfortable; I am able to digest the food I eat, and the drink I drink does not hurt my stomach.’ He becomes happy and satisfied for that reason.

6.­102

“Ambāṣṭha, as another example, a man becomes a slave, servant, retainer, or bondman and becomes dependent. But later he is released from being a slave, servant, retainer, or bondman. He thinks, [F.75.b] ‘I was once a slave, servant, retainer, or bondman and was dependent. But now I am not a slave, servant, retainer, or bondman, and I am independent.’ He becomes happy and satisfied for that reason.

6.­103

“Ambāṣṭha, as another example, a man is confined in prison and has his hands tied tightly behind his back. But later he is liberated from being confined in prison and having his hands tied tightly behind his back‍—safely, successfully, and without paying money. He thinks, ‘I was once confined in prison and had my hands tied tightly behind my back. But now I have been liberated from that situation safely, successfully, and without paying money.’ He becomes happy and satisfied for that reason.

6.­104

“Ambāṣṭha, as another example, a man who had been in fear becomes safe, and he who had had a very poor harvest gains abundant food. He thinks, ‘Thus I, who was once in fear, became safe, and I, who had a very poor harvest, gained abundant food.’ He becomes happy and satisfied for that reason.

6.­105

“In this manner, having abandoned the five obstacles,289 which are like that debt, illness, servitude, prison, and fear, he observes correctly.

6.­106

“Having abandoned the five obstacles, which cause lesser defilements of the mind, reduce intelligence, are associated with harm, and are not associated with nirvāṇa, he is free from desires, free from evil and unwholesome elements, and he dwells having achieved the first dhyāna, which is endowed with thought, investigation, pleasure, and happiness produced from solitude.290

6.­107

“As an analogy, if a bath attendant291 or a skillful pupil of a bath attendant moistens fine soap powder with water in a bronze bowl, a wooden tub, or a shell, the lump of soap becomes wet, grows thick with moisture, [F.76.a] and does not drop or fall because its inside and outside are fully moisturized. So too, the body of the monk is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from solitude, and in his body there is no part that is not filled or has not been filled with pleasure and happiness produced from solitude.

6.­108

“Then he becomes free from thought and investigation, with complete inner purity. Because his mental continuum is concentrated on one point, he dwells having achieved the second dhyāna, which is without thought or investigation and endowed with pleasure and happiness produced from meditation. Thus, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from meditation, and in his body there is no part that is not filled or has not been filled with pleasure and happiness produced from meditation.

6.­109

“It is just as, for instance, on the summit of a mountain there may be a spring-fed lake. Water does not flow into the lake from the east, or from the south, the west, or the north, and the gods do not bring rain there. However, from that lake itself a fountain or a large spring issues forth and the entire lake is filled, completely filled, fully filled, and completely penetrated with cool water. There is no part of that entire lake that is not filled or has not been filled with cool water. So too, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from meditation, and in his body there is no part that is not filled or has not been filled with [F.76.b] pleasure and happiness produced from meditation.

6.­110

“Then he becomes free from the desire for pleasure. Thus, abiding in equanimity, he possesses mindfulness and vigilance. He experiences happiness with his body, and, as explained by the noble ones, he possesses mindfulness, abides in happiness, and is equanimous. He dwells having achieved the third dhyāna, in which pleasure is absent. Thus, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with happiness free from pleasure, and in his body there is no part that is not filled or has not been filled with happiness free from pleasure.

6.­111

“And just as, for instance, utpala, padma, kumuda, and puṇḍarīka flowers sprout and grow in water, they are bound between their roots and tips, and there is no part that is not soaked or has not been soaked with cool water, so, too, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with happiness free from pleasure, and in his body there is no part that is not filled or has not been filled with happiness free from pleasure.

6.­112

“Then he abandons happiness, too. Since he has already abandoned pain, and his longing and despair have also disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear, with equanimity and mindfulness. Thus, delighted, he dwells with his body filled with a clear and pure mind, complete.

6.­113

“As an analogy, if a householder or a son of a householder covers his head, hands, and feet with eight or nine cubits of cloth, there is, on his [F.77.a] whole body from head to toe, no part that is not covered or has not been covered with pure, clean cloth. So, too, he dwells delighted, with his body filled with a clear and pure mind, complete. In his body there is no part that is not filled or has not been filled with a clear and pure mind, complete.

6.­114

“Ambāṣṭha, when a noble disciple has abandoned happiness and, since he has already abandoned pain, and his longing and despair have disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear with equanimity and mindfulness, his mind is neither weak nor faint. Because he dwells with neither weakness nor faintness, he is able to dwell steadfastly.

6.­115

“It is just as, for instance, when a seed oil lamp is lit on the top of a house or on a terrace on the top of a house, being not agitated or shaken by the wind, or by a bird, or by a person, or by a nonhuman, its flame grows neither weak nor faint. Since it is neither weak nor faint, it blazes steadfastly. So too, Ambāṣṭha, when a noble disciple has abandoned happiness, and, since he has already abandoned pain, and his longing and despair have also disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear with equanimity and mindfulness, his mind is neither weak nor faint. Because he dwells without either weakness or faintness, he is able to dwell without agitation, and he thinks thus: ‘This form of my body is coarse, generated from the cause of the four great elements. My consciousness adheres to this, dwells in this, and pervades this. Now I will move my consciousness from this body [F.77.b] and create another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.’ He then does move his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

6.­116

“Ambāṣṭha, it is just as, for instance, a jewel, an excellent lapis lazuli that is of fair origin and is clear, pure, and stainless, is threaded with a string of five colors, namely, blue, yellow, red, white, and madder. If a man of keen eyes sees this, he knows thus: ‘This is a string, this is a jewel, and this is a jewel threaded with a string.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

6.­117

“Ambāṣṭha, it is just as, for instance, a man extracts a reed292 from munja grass. If a man of keen eyes sees this, he knows thus: ‘This is munja grass, this is a reed, and the reed has been extracted from the munja grass.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

6.­118

“Ambāṣṭha, it is just as, for instance, a man pulls a snake out of a basket. If a man of keen eyes sees this, he knows thus: ‘This is a basket, this is a snake, and the snake has been pulled out of the basket.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

6.­119

“Ambāṣṭha, it is just as, for instance, a man takes a sword from its sheath. If a man of keen eyes sees this, he knows thus: ‘This is a sheath, this is a sword, and the sword has been taken from its sheath.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

6.­120

“Thus,293 [F.78.a] with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers. He enjoys many kinds of domains of magical powers: namely, he becomes many after being one; he becomes one after being many; he experiences the perfect knowledge of being visible and invisible; and he can even pass through a wall, a mountain, or a fence. With his body he moves without obstacles as if in the sky;294 he moves on the surface of the ground and dives into it as if into water; he moves in water against the current as if on the ground; he moves through the sky with his legs crossed as if he were a flying bird. He seizes and touches the sun and the moon, which themselves have great magical power and great might. With his body he controls the world including the world of Brahmā.

6.­121

“It is just as, for instance, a goldsmith or a skillful pupil of a goldsmith, knowing that the gold is well prepared, quickly hammers out various things that he wants to make, namely, bowls, necklaces, bracelets, anklets, signet rings, and golden garlands. So too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, [F.78.b] he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

6.­122

“Just as for instance, a potter or a skillful pupil of a potter, knowing that a lump of clay is well prepared, quickly makes various kinds of containers that he wants to make, so too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

6.­123

“Just as for instance, an ivory carver or a skillful pupil of an ivory carver, knowing that the ivory is well prepared, quickly makes various kinds of objects that he wants to make, so too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

6.­124

“And thus he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of divine hearing. With his pure divine hearing, which is superior to that of humans, he hears the voices of humans and nonhumans, whether distant or close.

6.­125

“As an analogy, if a conch blower climbs a high mountain and blows a conch at midnight, the sound will fill every direction in the land without any obstacles. So too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, [F.79.a] inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of divine hearing. With his pure divine hearing, which is superior to that of humans, he hears the voices of humans and nonhumans, whether distant or close.

6.­126

“And thus he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of various states of mind. He knows with his mind the minds, which consist of thought and investigation, of other beings and other people exactly as they are: he correctly recognizes a mind possessed of desire exactly as it is; he correctly recognizes a mind free from desire exactly as it is; and he correctly recognizes minds possessed of anger, free from anger, possessed of delusion, free from delusion, concentrated, distracted, discouraged, uplifted, small, large, restless, not restless, pacified, unpacified, settled, unsettled, developed, undeveloped, liberated, and unliberated exactly as they are.

6.­127

“Just as, for instance, a man of keen eyes completely cleanses the disk of a mirror and observes the characteristics of his face, he, [F.79.b] with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of various states of mind . . . . He correctly recognizes a well-liberated mind exactly as it is.

“Thus, ‘conduct’ is explained.295

6.­128

“What is ‘knowledge’? With his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the recollection of past lives. He recollects many past lives, namely, one life; two lives; three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred, a thousand, and a hundred thousand lives; hundreds, thousands, and hundreds of thousands of lives; an eon of destruction; an eon of creation; an eon of destruction and creation; many eons of destruction; many eons of creation; and many eons of destruction and creation. ‘When I was born among these beings, my name was such-and-such, my birth was such-and-such, my family was such-and-such, I ate such-and-such foods, and I experienced such-and-such happiness and pain. My life was this long, my age was this great, and I attained such longevity. Then I died and was born as such-and-such. I died there [F.80.a] and was reborn as such-and-such. I again died there and was born here.’ Thus he recollects various past lives along with their characteristics, regions, and origins from which he was born.

6.­129

“It is just as, for instance, a man goes from one village to another village, and then he goes to another village and thinks thus: ‘I went from the village such-and-such to the village such-and-such. Then I went to the village such-and-such. From that village, I came to this village.’ So too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the recollection of past lives. He recollects many past lives: namely, one life . . . . He recollects various past lives along with their characteristics and regions. [B32]

6.­130

“He, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of death and rebirth. With his pure divine sight, which is superior to that of humans, he sees the death and rebirth of beings, noble and ignoble races, inferior and superior people, and pleasurable and inferior modes of existence. He knows that beings go to their next births according to their actions exactly as they performed them. ‘These beings performed evil acts of the body [F.80.b] and evil acts of speech and mind, they falsely accused noble ones, and they accepted false doctrines and behaviors connected with the teachings of false doctrines. From these causes and conditions, they will be born in hells, which are inferior modes of existence, inferior states of existence, and a great fall, after the destruction of the body. These beings performed virtuous acts of the body and virtuous acts of speech and mind, and they did not falsely accuse noble ones, but they accepted right doctrines and behaviors connected with the teachings of right doctrines. From these causes and conditions, they will be born among the gods in the heavens, which are pleasurable modes of existence, after the destruction of the body.’

6.­131

“Just as, for instance, a man of keen eyes, sitting in the middle of a crossroad of main streets, observes many people come, sit, recline, and go to other places, so too, he, with his pure divine sight, which is superior to that of humans…: ‘…they will be born among the gods.’

6.­132

“With his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the exhaustion of impurities. He correctly knows thus: ‘This is suffering, which is a truth of the noble ones,’ exactly as it is. He correctly knows thus: ‘This is the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, which are the truths of the noble ones,’ exactly as they are. When he has thus known and seen, his mind is liberated from the impurities of desire, and his mind is liberated from the impurities of existence and ignorance. Having been liberated, he sees thus with the very knowledge of liberation: ‘My births have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence.’ [F.81.a]

6.­133

“It is just as, for instance, near a village or town there may be a deep lake in which the water is clear, pure, completely pure. There a man of keen eyes, sitting on the bank, may observe pebbles, gravel, fish, turtles, pearl oysters, or bivalve shells. So too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, …  ‘…I will not know another existence.’296

6.­134

“Thus, ‘knowledge’ is explained. This and the aforementioned conduct are combined and called knowledge and conduct.297

6.­135

“Young brahmin, you should know the four wrong means for actualizing the unactualized supreme perfection of knowledge and conduct. What are the four?

6.­136

“Here some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, go from a village to the wilderness and live there, having built huts of branches and leaves. Saying, ‘Let us make our living from roots and fruits here,’ they do make their living from roots and fruits there. Young brahmin, this is the first wrong means for actualizing the unactualized supreme perfection of knowledge and conduct. What do you think, young brahmin? Do you find yourself with your teacher in the first wrong means that I have explained for actualizing the supreme perfection of knowledge and conduct not yet actualized?”

“No, Gautama, I do not.”

6.­137

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, abandon the food of roots and fruits, go to a solitary place, and live there, having built huts of branches and leaves. Saying, ‘Let us [F.81.b] make our living from the food of leaves here,’ they do make their living from the food of leaves there. Young brahmin, this is the second wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

6.­138

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, abandon the food of roots and fruits and the food of leaves, go to a solitary place, and live there, having built huts of branches and leaves. Saying, ‘Let us write mantras and compose Vedas here,’ they do write mantras and compose Vedas there. Young brahmin, this is the third wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

6.­139

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, not actualizing298 the food of roots and fruits, the food of leaves, or writing mantras and composing Vedas, go from the wilderness to the edge of a village and live there, having built houses with four doorways. They think, ‘Let us give donations and make merit here. Let us offer as much almsfood as possible to śramaṇas or brahmins who come.’ Young brahmin, this is the fourth wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

6.­140

“What do you think, young brahmin? Do you find yourself with your teacher in the four wrong means that I have explained for actualizing the supreme perfection of knowledge and conduct not yet actualized?”

“No, Gautama, I do not.”

6.­141

“Young brahmin, while you had thus not completed even these four wrong means, why did you say such words indicating the Śākyans were menials: ‘Oh! The Śākyans [F.82.a] are menials. Oh! The Śākyans are menials.’ What do you think, young brahmin? The old mantras of brahmin ṛṣis, who were the ancestors of brahmins and made mantras and created the Vedas, have been praised, sung, and chanted. Still today brahmins sing and explain them. Those brahmin ṛṣis are Aṣṭaka, Vāmaka, Vāmadeva, Viśvāmitra, Jamadagni, Aṅgiras, Bharadvāja, Vasiṣṭha, Kāśyapa, and Bhṛgu. Did they build cities surrounded with moats and thorns, like you and your teacher do today?”

“No, Gautama, they did not.”

6.­142

“Did they enjoy various spectacles299 such as sham fights,300 a display of banners, an army, and the deployment of an army, like you and your teacher do today?”

“No, Gautama, they did not.”

6.­143

“Did they go back and forth in the country, riding entirely white chariots pulled by mares, carrying a golden water jar with a handle, and surrounded and followed by young brahmins, like you and your teacher do today?”

“No, Gautama, they did not.”

6.­144

“Did they have their bodies rubbed, washed, and scrubbed by female servants in headdresses, whose upper arms were covered with fine baby hairs like those of young gourds and whose breasts were round like balls, like you and your teacher do today?”

“No, Gautama, they did not.”

6.­145

“Did they sleep with their legs stretched out, along with women well decorated in golden bracelets and golden necklaces, until the sun rose, [F.82.b] like you and your teacher do today?”

“No, Gautama, they did not.”

6.­146

“Look, young brahmin, your teacher has faults, too. Young brahmin, when the brahmin Pauṣkarasāri went to see King Prasenajit of Kosala, he was not able to see the king without a wall and curtain as screens between them. Why was such a learned man not able to see face to face the person who provided him with food?

6.­147

“Look, young brahmin, you yourself have faults, too. Young brahmin, once King Prasenajit of Kosala, sitting on his own throne, said to someone, ‘My man, do such-and-such business. When you have done that, investigate such-and-such things.’ Having given these instructions, the king rose from his seat and departed. Then the man sat on the king’s seat during his absence and said to someone else, ‘My man, do such-and-such business. When you have done that, investigate such-and-such things.’ What do you think, young brahmin? Is he a king or suitable as a king, the man who sat on the king’s seat during his absence and said what the king had said?”

“No, Gautama, he is not.”

6.­148

“Young brahmin, you repeat and recite the words of ṛṣis. Then, are you a ṛṣi or suitable as a ṛṣi?”

“No, Gautama, I am not.”301

6.­149

“Young brahmin, yet inscribe well in your mind the aim with which you came here, and it will be your everlasting prosperity, benefit, and happiness.”

6.­150

The young brahmin Ambāṣṭha then examined the thirty-two marks of a great man on the Blessed One’s body. Though he saw thirty of them, he had doubt and uncertainty about two: the private part hidden in a sheath and the exceedingly long and narrow tongue. He then spoke these verses:302

6.­151
“I have heard of [F.83.a]
The great Muni’s thirty-two marks.
Of them, Gautama,
I have not seen two on your body.
6.­152
“O best of men, is your private part
Hidden in a sheath?
Is your tongue, which is praised as excellent,
Really long?
6.­153
“Since it is difficult in this world to see
The famed perfectly awakened ones,
Please dart your narrow tongue out of your mouth
And clear up my doubts.”
6.­154

Then the Blessed One thought thus: “When this young brahmin Ambāṣṭha examined the thirty-two marks of a great man on my body, he saw thirty of them, but he has doubt and uncertainty about two: the private part hidden in a sheath and the exceedingly long and narrow tongue. Now I will manifest a sign so that the young brahmin Ambāṣṭha will see my private part hidden in a sheath and my exceedingly long and narrow tongue.”

6.­155

The Blessed One then manifested that sign. The young brahmin Ambāṣṭha saw the Blessed One’s private part hidden in a sheath and saw his exceedingly long and narrow tongue darting out of his mouth and covering his whole face up to his hairline. When he had seen these, he thought thus: “The śramaṇa Gautama possesses the thirty-two marks of a great man. There are no other alternatives for a great man who possesses these marks besides these two alternatives: if he lives at home as a layman . . . .303 He will achieve renown in the world.”

6.­156

Thereupon the young brahmin Ambāṣṭha rejoiced in and praised the words of the Blessed One and departed from the Blessed One’s presence.

6.­157

At that time, the brahmin Pauṣkarasāri was sitting together with many elder brahmins from Utkaṭā on the upper floor of his best house. As he was sitting and waiting for the young brahmin Ambāṣṭha, [F.83.b] the young brahmin Ambāṣṭha saw him from a distance. Upon seeing him, Ambāṣṭha went to the brahmin Pauṣkarasāri. When he arrived, he bowed low until his forehead touched the feet of the brahmin Pauṣkarasāri, and then he also bowed to the other brahmins from Utkaṭā and sat down to one side. When the young brahmin Ambāṣṭha had sat down, the brahmin Pauṣkarasāri asked him, “Young brahmin, are the great virtue, fame, renown, and praise of that honorable Gautama, which are known in all directions, true? Are his famous marks real?”

6.­158

“True, sir. The great virtue, fame, renown, and praise of that honorable Gautama, which are known on all sides, are true. His famous marks are real.”

6.­159

“Young brahmin, did you have a conversation with the honorable Gautama?”

“Yes, sir, I did.”

6.­160

“Young brahmin, then tell me everything in detail.”

Then the young brahmin Ambāṣṭha told the brahmin Pauṣkarasāri everything about the conversation he had had with the Blessed One. When he had told him about it, the brahmin Pauṣkarasāri became enraged, angry, furious, and displeased. He kicked the young brahmin Ambāṣṭha in the head with a shod foot and said, “Fie on you, messenger! Fie on you, emissary! I will fall into the inferior states of existence because of such a messenger and emissary as you. Young brahmin, the honorable Gautama will treat me as he treats you, who considered the honorable Gautama to be contemptible and talked back. [F.84.a] Sirs, I cannot go to see the honorable Gautama and perform respectful service for him today. However, tomorrow I will go to see the honorable Gautama and perform respectful service for him.”

6.­161

Thereupon the brahmin Pauṣkarasāri prepared a pure and fine meal during the night. He rose at dawn and went to the Blessed One, bringing a carriage full of those pure and fine foods. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When he had sat down to one side, he said to the Blessed One, “O Honorable Gautama, I have brought a carriage full of pure and fine foods; please have compassion for me and accept these foods.”

6.­162

At that time the venerable Ānanda was sitting behind the Blessed One, fanning him with a fan. The Blessed One said to the venerable Ānanda, “Ānanda, go and gather all the monks living near Icchānaṅgalā in the assembly room.”

6.­163

“Certainly, O Honored One,” replied the venerable Ānanda. When he had gathered all the monks living near Icchānaṅgalā in the assembly room, he went to the Blessed One. Upon his arrival, 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, “O Honored One, all the monks living near Icchānaṅgalā [F.84.b] are sitting together in the assembly room. May the Blessed One know it is the right time.”

6.­164

Thereupon the Blessed One went to the assembly room. When he arrived, he sat on the seat prepared for him in front of the community of monks. The brahmin Pauṣkarasāri then knew that the community of monks headed by the Buddha had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal.304 When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Blessed One had finished his meal and washed his hands and his bowl, the brahmin took a low seat and sat before the Blessed One in order to hear the Dharma. The Blessed One then applauded the offering made by the brahmin Pauṣkarasāri with this celebration:305

6.­165
“Agnihotra306 is the best of sacrifices.
The best of verses is Sāvitrī.307
The best of humans is a king.
The ocean is the best of water bodies.
The moon is chief among celestial bodies.
The sun is the sovereign among all lights.
6.­166
“Above, below, all around,
In all the modes of existence of beings,308
In the world including gods,
The best of those who speak is the perfectly awakened one.”
6.­167

At that time, when the rewards of the offerings were being assigned to the brahmin Pauṣkarasāri, a monk who had gone forth in his old age309 ate a piece of sesame cake.310 When the brahmin Pauṣkarasāri saw the monk who had gone forth in his old age eat that sesame cake when the rewards of the offerings were being assigned, he asked the Blessed One, “Do all the disciples please the honorable Gautama’s mind?”

“O brahmin, here it differs: some do and others do not.”

6.­168

“O Gautama, thus some eat the Dharma and another [F.85.a] eats sesame cake.311 O Gautama, did my disciple Ambāṣṭha come to you?”

“Yes he did, O brahmin.”

6.­169

“Did the honorable Gautama have a conversation with him?”

“Yes I did, O brahmin.”

“O Gautama, then tell me in detail all about the talk you had with him.”

6.­170

Thereupon the Blessed One told the brahmin Pauṣkarasāri all about the talk he had had with the young brahmin Ambāṣṭha. Then brahmin Pauṣkarasāri then said to the Blessed One, “O Gautama, the young brahmin Ambāṣṭha is a mere child and does not know his own place. O Gautama, please forgive the young brahmin Ambāṣṭha.”

“I will do so, O brahmin.”

6.­171

“O honorable Gautama, if you see me riding a chariot, holding the reins, and cracking a whip, or walking with a loud voice, please understand that I, the brahmin Pauṣkarasāri, am bowing to you and asking if you are free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. O honorable Gautama, if you see me walking in the middle of the street, taking off my shoes, stepping aside on a path, or stretching out my hands, please think that I am bowing to you … and comfort. O honorable Gautama, if you see me in the middle of attendants, clothed, on a seat, and with my turban on, please think that I am bowing to you … and comfort. Why, O honorable Gautama? Brahmins [F.85.b] obtain their possessions by fame. They expect to get their possessions by that very fame.”

6.­172

The Blessed One then thought, “Ah, this brahmin Pauṣkarasāri is very haughty. Now I will preach the Dharma in order to remove his haughtiness.”

6.­173

Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmin Pauṣkarasāri. He extensively gave discourses on the Dharma of the buddhas, the blessed ones, that are to be given in advance of the main sermon: namely, a discourse on donations, a discourse on conduct, a discourse on the heavens, and a discourse on the gains and faults of desires, defilements, purification, emancipation, the merits of complete seclusion, and the things belonging to purification.

6.­174

When the Blessed One had seen that the brahmin had become pleased, virtuous in mind, delighted in mind, free from mental obstacles, suitable to be a vessel, powerful, and able to know perfectly the excellent Dharma, he preached in detail the teachings of the Dharma of the buddhas, the blessed ones: namely, suffering, the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, which are the four truths of the noble ones. Just as when a spotless, clean white cloth suitable for dyeing is placed in dye, it absorbs the dye well, the brahmin Pauṣkarasāri, seated on his seat, understood clearly the four truths of the noble ones.312

6.­175

Then the brahmin Pauṣkarasāri [F.86.a] saw the Dharma, attained the Dharma, knew the Dharma, plumbed the depths of the Dharma, overcame his doubts, became independent from others and not to be led by others, and achieved confidence in himself about the Dharma preached by the Teacher. He rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

6.­176

The brahmin Pauṣkarasāri then rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, rose from his seat, and departed.313

6.­177

Thereupon the Blessed One said to the monks, “Monks, since the brahmin Pauṣkarasāri criticized that event, a monk should not eat when the rewards of offerings are being assigned. If he eats, he becomes guilty of an offense.”

III. Saptaparṇa

6.­178

The Blessed One arrived at Saptaparṇa.314 In Saptaparṇa … the seat of four buddhas . . . .315

IV. Sunrise316

6.­179

The Blessed One, traveling through the country of Kosala, arrived in Sunrise.317 He stayed in Kaṇṭakasthala Forest318 near Sunrise.

6.­180

When King Prasenajit of Kosala heard that the śramaṇa Gautama, having traveled in the country of Kosala, had arrived at Sunrise and was staying in Kaṇṭakasthala Forest near Sunrise, he ordered a man, “My man, go to the śramaṇa Gautama. [F.86.b] Bow low on my behalf until your forehead touches the feet of the śramaṇa Gautama and ask if he is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘O honorable Gautama, King Prasenajit of Kosala would like to come to see the Blessed One tomorrow. May the honorable Gautama know this.’ ”

6.­181

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala, and he went to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side and said to him, “King Prasenajit of Kosala bows low until his forehead touches the Blessed One’s feet and asks if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort.”

“My good man, I hope you and King Prasenajit of Kosala are living in comfort, too.”

6.­182

“O honorable Gautama, King Prasenajit of Kosala would like to come to see the Blessed One tomorrow. May the honorable Gautama know this.”

“My good man, let King Prasenajit of Kosala know that today is the right time.”

6.­183

Then the man rejoiced in and praised the words of the Blessed One and departed from the Blessed One’s presence. Thereupon the Blessed One, as soon as the man had departed, said to the venerable Ānanda, “Ānanda, go and prepare many seats in the large monastery. I will sit there and have a meeting with King Prasenajit of Kosala today.”

6.­184

“Certainly, O Honored One,” [F.87.a] replied the venerable Ānanda to the Blessed One. He did prepare many seats in the large monastery and then returned to the Blessed One. When he had 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, “O Honored One, I have prepared many seats in the large monastery. May the Blessed One know it is the right time.”

6.­185

The Blessed One then went to the large monastery. When he had arrived, he sat on the prepared seat.

6.­186

Then, as soon as the man had reported on his mission to King Prasenajit of Kosala and departed, the king said to another man, “My man, now quickly prepare a beautiful vehicle. I will ride in it and go to see the śramaṇa Gautama today.”

6.­187

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala. After he had prepared the beautiful vehicle, he returned to the king. When he had arrived, he said to King Prasenajit of Kosala, “Your Majesty, the vehicle is ready. May Your Majesty know it is the right time.”

6.­188

At that time, two sisters named Beautiful and Sunny319 came to the dining hall of King Prasenajit of Kosala. When these two sisters, Beautiful and Sunny, heard that the king was going to go to see the Blessed One that day, they said to King Prasenajit of Kosala, “Your Majesty, if you are going to go to see the Blessed One today, please bow low on our behalf until your forehead touches the Blessed One’s feet, and ask if he is free from trouble, free from illness, [F.87.b] in good physical condition, healthy, without any trouble, and living in vigor and comfort.”

6.­189

“I will do so,” replied King Prasenajit of Kosala. Then the king, riding the beautiful vehicle, left Sunrise and went to see and serve the Blessed One. Having gone as far as he could go by vehicle, he alighted from the vehicle and entered the park on foot. Then King Prasenajit of Kosala went to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side and said to him, ‘The two sisters, Beautiful and Sunny, ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort.’

“Did the two sisters Beautiful and Sunny not find any other messenger? Why is it not someone other than you, Great King?”

6.­190

“O Gautama, when the two sisters Beautiful and Sunny came to my dining hall, they heard that the king was going to go to see the Blessed One today. Having heard this, they said to me, ‘Your Majesty, if you are going to go to see the Blessed One today, please bow low on our behalf until your forehead touches the Blessed One’s feet … comfort.’ ”

“O Great King, I hope you and the two sisters, Beautiful and Sunny, are living in comfort, too.”

6.­191

“Now, if you would deign to answer my questions, [F.88.a] I would ask you, honorable Gautama, about a few points.”

“O Great King, ask what you want to know.”320

6.­192

“O Gautama, I have heard that you have said, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or see everything.’ O Gautama, do you think you have said this?”

“O Great King, I do not remember saying that.”

6.­193

At that time, a general named Virūḍhaka321 was sitting in the assembly. King Prasenajit of Kosala said to General Virūḍhaka, “O General, do you remember who told such a story one day in the past, when the king, ministers, and the king’s attendants were sitting together in the royal palace?”

“Yes, Your Majesty, I do. It was the young brahmin Saṃjaya, the son of Lucky.”322

6.­194

King Prasenajit of Kosala then said to a man, “My man, go now to the young brahmin Saṃjaya, the son of Lucky. When you have arrived, say to the young brahmin, ‘King Prasenajit of Kosala summons you.’ ”

6.­195

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala, and he went to the young brahmin Saṃjaya, the son of Lucky. When he had arrived, he said to the young brahmin, “King Prasenajit of Kosala summons you.”

6.­196

Then King Prasenajit of Kosala, as soon as the man had departed, asked the Blessed One, “O Gautama, did someone here misunderstand what you meant or said?”

“Yes, O Great King. What I meant was something else. [F.88.b] He related it to others incorrectly.”

6.­197

“Honorable Gautama, what do you think you said?”

“O Great King, I remember saying, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or see everything.’ ’’323

6.­198

“O honorable Gautama, it is reasonable that you said this. It is reasonable that the honorable Gautama said this. Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few points.”

6.­199

“O Great King, ask what you want to know.”

“O Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Is there any difference, distinction, or contrast between them?”

6.­200

“Yes, O Great King, there is. Among them, those who are from brahmin and kṣatriya families are regarded by humans as high ranking; those who are from vaiśya and śūdra families are regarded by humans as low ranking.”

6.­201

“I am not asking you, honorable Gautama, about the matter of this life but about the matter of the afterlife. O Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Is there any difference, distinction, or contrast between them?”

6.­202

“O Great King, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra.324 If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, [F.89.a] is there any difference, distinction, or contrast between them in the future, in their next lives?”

6.­203

“O Gautama, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, is there any difference, distinction, or contrast between them concerning what they have abandoned?”

6.­204

“O Great King, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, is there any difference … concerning what they have abandoned? To clarify this, O Great King, I would ask you a question in return; you should answer as best you can.

6.­205

“O Great King, suppose, for instance, there are four beings to be trained: an elephant, a horse, an ox, and a man. O Great King, what do you think? If two of these are not trained, not well trained, and two are trained, well trained, do the two beings who are not trained, not well trained, attain the state of those who are trained, while they are not trained? Do they receive the training of those who are well trained, while they are not well trained?”325

“No, O Gautama, they do not.”

6.­206

“Again, do the two beings who are trained, well trained, attain the state of those who are trained, while they are trained? Do they receive the training of those who are well trained, while they are well trained?”

“Yes, Gautama, they do precisely so.”

6.­207

“O Great King, thus there is no reason that the state that a devout person should attain would be attained by an undevout person; [F.89.b] there is no reason that the state that an immovable, faultless, vigorous, and intelligent person should attain would be attained by a person of distorted intelligence. It is reasonable that the state that a devout person should attain would be attained by a devout person; it is reasonable that the state that an immovable, faultless, vigorous, and intelligent person should attain would be attained by an intelligent person.”

6.­208

“O Gautama, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, possess their own five qualities, and have abandoned the same thing equally, is there any difference, distinction, or contrast between the liberation of one of them and that of the others?”

6.­209

“To clarify this, O Great King, I would ask you a question in return; you should answer as best you can.

“O Great King, suppose, for instance, a son of a brahmin comes from the east.326 Someone requests him, ‘O son of a brahmin, now make a board for fire-starting from dry sāla wood, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry sāla wood, puts a spindle on it, drills it, and makes fire.

6.­210

“A son of a kṣatriya comes from the south. Someone requests him, ‘O son of a kṣatriya, now make a board for fire-starting from dry sugarcane, put a spindle on it, drill it, and make fire.’327 He does make a board for fire-starting from dry sugarcane, puts a spindle on it, drills it, and makes fire. [F.90.a]

6.­211

“A son of a vaiśya comes from the west. Someone requests him, ‘O son of a vaiśya, now make a board for fire-starting from dry cypress, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry cypress, puts a spindle on it, drills it, and makes fire.

6.­212

“A son of a śūdra comes from the north. Someone requests him, ‘O son of a śūdra, now make a board for fire-starting from dry sandalwood, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry sandalwood, puts a spindle on it, drills it, and makes fire.

6.­213

“O Great King, what do you think? If someone gathers these fires into one and puts them in a heap of reed or straw, is there any difference, distinction, or contrast between these fires made by people from the different castes with different kinds of wood, such as the following: ‘This fire is luminous, colorful, and bright. [B33] That fire is not. This fire works as fire. That fire does not.’ Or are all these fires luminous, colorful, and bright? Do all these fires work as fire?”

“O Gautama, all those fires are luminous, colorful, and bright. All those fires work as fire.”

6.­214

“O Great King, thus there is no difference, distinction, or contrast between these fires attained by those who are careful, made by masters, which are the liberation of one of them and the liberation of the others.”

6.­215

“What the honorable Gautama has said is reasonable. [F.90.b] Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few other points.”

“Great King, ask what you want to know.”

6.­216

“O Gautama, do gods exist?”

“O Great King, how do you know what gods are like? They are either gods who have enmity, rivals, and malice, and come and will come into existence in this human world,328 or gods who do not have enmity, rivals, or malice, and do not come and will not come into existence in this human world. All gods fall into these two categories.”

6.­217

“In the place where gods who have enmity, rivals, and malice, and come and will come into existence in this human world, die after their lives, acts, and merits are exhausted, can a god or son of a god make another god or son of a god die there or banish him from there?”

6.­218

“Great King, in the place where gods who have enmity, rivals, and malice, and come and will come into existence in this human world die after their lives, acts, and merits are exhausted, a god or son of a god cannot make another god or son of a god die there or banish him from there.”

6.­219

“O Gautama, in that place, can gods who have enmity, rivals, and malice, and come and will come into existence in this human world, make gods who do not have enmity, rivals, or malice, and do not come and will not come into existence in this human world, die there or banish them from there?”

6.­220

Then General Virūḍhaka said to King Prasenajit of Kosala, “It is likely that the śramaṇa Gautama will say that gods have extremely long lives and live for an extremely long time.”

6.­221

At that time the venerable Ānanda was sitting behind the Blessed One, fanning him with a fan. [F.91.a] Then the venerable Ānanda thought, “This General Virūḍhaka329 is a son of King Prasenajit of Kosala, and I too am a spiritual heir of the Blessed One. Therefore, it would be appropriate if I, an heir, and he, a son, had a conversation.” So he said to General Virūḍhaka, “O General, what do you think? If King Prasenajit of Kosala is in his own country, and there his words have authority as law, can he make some person of weak power die there or banish him from there?”

“Yes, he can, O śramaṇa.”

6.­222

“O General, what do you think? If King Prasenajit of Kosala is not in his own country, and there his words do not have authority as law, can he make some person of weak power die there or banish him from there?”

6.­223

“O śramaṇa, if King Prasenajit of Kosala is not in his own country, and there his words do not have authority as law, he can neither make any person of weak power die there nor banish him from there.”

6.­224

“O General, have you heard that the Thirty-Three Gods exist?”

“O śramaṇa, I have heard so from this king, the ruler of Kosala.”

6.­225

“O General, what do you think? Can King Prasenajit of Kosala make the Thirty-Three Gods die there or banish them from there?”

“O śramaṇa, King Prasenajit of Kosala has not even seen or heard the Thirty-Three Gods. Thus, needless to say, he cannot make them die there or banish them from there.”

6.­226

“O General, in the same way gods possessing malice have not even seen or heard of gods free from malice. Thus, needless to say, they cannot make them die there or banish them from there. It is impossible.”

6.­227

Then King Prasenajit of Kosala [F.91.b] asked the Blessed One, “O Gautama, what is the name of this śramaṇa?”

“It is Ānanda, Great King.”

6.­228

“What the honorable Ānanda said is reasonable. What the honorable Ānanda said is quite reasonable.”

6.­229

Then King Prasenajit of Kosala said to the Blessed One, “Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few points.”

“Great King, ask what you want to know.”

6.­230

“O Gautama, does Brahmā exist?”

“O Great King, how do you know what Brahmā is like? Which do you mean, the Brahmā who has enmity, rivals, and malice, and comes or will come into existence in this human world, or the Brahmā who does not have enmity, rivals, or malice, and does not come and will not come into existence in this human world?”

6.­231

“O Gautama, of these, I know that the one who does not have enmity, rivals, or malice, and does not come and will not come into existence in this human world, is Brahmā.”

6.­232

King Prasenajit of Kosala had such a conversation with the Blessed One. Then that man who had been dispatched before came back to the king with the young brahmin Saṃjaya, the son of Lucky. When he had arrived, he said to King Prasenajit of Kosala, “He is here, Your Majesty.”

6.­233

Then the young brahmin Saṃjaya, the son of Lucky, wished King Prasenajit of Kosala victory and long life and sat down to one side. When the young brahmin Saṃjaya had sat down to one side, King Prasenajit of Kosala asked him, “Young brahmin, do you remember who told the story that the śramaṇa Gautama said, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or [F.92.a] see everything’ one day in the past, when the king, ministers, and the king’s attendants were sitting together in the royal palace?”

6.­234

“I remember, Your Majesty, that General Virūḍhaka said this.”

General Virūḍhaka countered, “It was the young brahmin Saṃjaya, the son of Lucky, who said this.”

6.­235

They thus laid the blame on each other. Then a servant of King Prasenajit of Kosala said to the king, “Your Majesty, it is time to depart. Your Majesty, it is time.”

6.­236

King Prasenajit of Kosala then said to the Blessed One, “O honorable Gautama, I asked you a question about the state of knowing everything, and the honorable Gautama answered my question about the state of knowing everything. Here I asked the honorable Gautama questions about the pure caste, the superior gods, and the superior Brahmā, and the honorable Gautama answered up to my question about the superior Brahmā. Since the honorable Gautama has answered every question of mine that I asked, what else do I have to ask the honorable Gautama? O honorable Gautama, I will now depart, for I have much business and many things to do.”

“O Great King, you should know it is the right time.”

6.­237

Then King Prasenajit of Kosala rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and then departed from the Blessed One’s presence.330

V. Śrāvastī331

6.­238

Thereupon the Blessed One, traveling through the country of Kosala, arrived at Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park.

6.­239

When the householder Anāthapiṇḍada heard that the Blessed One, traveling through the country of Kosala, had arrived at Śrāvastī [F.92.b] and was staying in his own park near Śrāvastī, he went to see the Blessed One. Upon the householder’s arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada. After he had instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. Then the householder Anāthapiṇḍada rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” … He took a low seat and sat before the Blessed One to hear the Dharma. Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada. After he had instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada in a variety of ways through talk consistent with the Dharma, the Blessed One rose from his seat and departed.

6.­240

Other brahmins and householders also offered meals to the Blessed One and the community of disciples from time to time. When the monks gave some food to beggars before they ate, [F.93.a] the brahmins and householders criticized this. The monks reported this matter to the Blessed One, who said to them, “You should give the leftovers in the bowls after you have eaten for yourselves.”

6.­241

There were two beggars there, a brahmin boy and a kṣatriya boy. The brahmin boy, not knowing the appropriate time, went about begging first. But the monks did not give him any food at all. When the kṣatriya boy went about begging later, he obtained much. He asked the brahmin boy, “Did you not obtain anything?”

6.­242

The brahmin boy was enraged and shouted, “If I had power, I would cut off the head of every śramaṇa who is a son of the Śākyans and hurl it to the ground!”

6.­243

The kṣatriya boy said, “If I had wealth, I would offer a meal of a hundred kinds of flavors to the community of monks headed by the Buddha every day.”

6.­244

The two boys, talking in these ways, left Śrāvastī and lay under a tree. A straying chariot rolled by that place and ran over the brahmin boy’s head. Then the Blessed One spoke a verse about this event:332

6.­245
“Mind goes before all other things. Mind is foremost.
Mind is swift. If one speaks or acts with an angry mind,
He will suffer pain,
As if his head has been cut off by a stray chariot wheel.”
6.­246

The venerable Ānanda asked the Blessed One, “O Honored One, what did you mean, saying that?”

6.­247

“Ānanda, did you see that the brahmin boy out of malice spoke harsh words toward the community of monks headed by the Buddha?”

“Yes, I did, O Honored One.”

6.­248

“Out of malice, having spoken harsh words toward the community of monks headed by the Buddha, he left Śrāvastī and lay under a tree. [F.93.b] A straying chariot ran over his head. Therefore, I thought and said thus: ‘Mind goes before all other things. Mind is foremost . . . . He will suffer pain, as if his head has been cut off by a stray chariot wheel.’ ”

6.­249

At that time the head of a guild in Śrāvastī333 died sonless. Brahmins and householders in Śrāvastī met together and wondered, “Who should we appoint as head of the guild?”

One among them suggested, “It should be someone who possesses great merits.”

6.­250

“How could we know that?”

“We must investigate.”

6.­251

They did investigate, and saw that while the kṣatriya boy was lying under the tree and the shadows of other trees were going to move, were moving, and had moved from previous locations, the shadow of that tree did not move from the boy’s body. They promoted him to head of the guild. He thought, “All my fortune and glory is due to the Buddha, the Blessed One. Now I will invite the Blessed One together with the community of disciples to a meal.”

6.­252

He went to see the Blessed One, and upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the head of the guild. After he had instructed, inspired, encouraged, and delighted the young head of the guild in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent.

6.­253

Then the head of the guild rose from his seat, draped his upper robe over one shoulder, [F.94.a] made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” …  He took a low seat and sat before the Blessed One to hear the Dharma. The Blessed One knew his thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. … With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community, may you accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

6.­254

Then the Blessed One, having instructed, inspired, encouraged, and delighted the young head of the guild through talk consistent with the Dharma, rose from his seat and departed.

6.­255

The Blessed One went to the monastery and sat on the seat prepared for him in front of the community of monks. He then spoke a verse:334

6.­256
“Mind goes before all other things. Mind is foremost.
Mind is swift. If one speaks or acts with a pure mind,
He will experience happiness,
As the shadow does not move from him.” [F.94.b]
6.­257

The venerable Ānanda then asked the Blessed One, “O Honored One, what is the meaning of these words of yours?”

6.­258

“Ānanda, did you see how the kṣatriya boy regarded the community of monks headed by the Buddha with a pure mind?”

“Yes, O Honored One, I did.”

6.­259

“When he left Vaiśālī and lay under a tree, harboring such pure regard for the community of monks headed by the Buddha, he was promoted to head of the guild by the brahmins and householders of Vaiśālī and gained many possessions in this very life. Therefore, I thought and said, ‘Mind goes before all other things. Mind is foremost. . . . He will experience happiness, as the shadow does not move from him.’ ”

VI. Valaya

6.­260

The Blessed One, having arrived in Valaya,335 in Valaya … (the phrase about the seat of four buddhas should be recited in detail) . . . .336

VII. Where There Is Ground

6.­261

The Blessed One, having arrived in Where There Is Ground,337 in Where There Is Ground … (the phrase about the seat of four buddhas should be recited) . . . .

VIII. Lion Village

6.­262

The Blessed One, having arrived in Lion Village,338 in Lion Village … (the phrase about the seat of four buddhas should be recited in detail) . . . .

IX. New Village

6.­263

The Blessed One, having arrived in New Village,339 in New Village … (the phrase about the seat of four buddhas should be recited) . . . .

X. City340

6.­264

The Blessed One, having arrived in Where There Is a City,341 in Where There Is a City … (the phrase about the seat of four buddhas should be recited) . . . .

XI. Pīṭha342

6.­265

The Blessed One arrived in Rājagṛha.343 At that time, a wandering mendicant named Pīṭha344 was staying on the bank of Sumāgadhā345 Pond. He caught fish with a hook and ate them at night.346 After dawn, he sat on a small seat placed on another small seat and spoke a verse:

6.­266
“A man who, living with the best Dharma among other Dharmas,
Does not harm any beings will be a monk.
A man who, with a pacified mind, practices relinquishment, maintains vows,
And is self-controlled is suited to tranquility.”
6.­267

The Blessed One, knowing it was the time to convert the mendicant, went to him [F.95.a] and said:

6.­268
“If you are just like
The one described in the verse,
You are suited to being counted as an excellent one.
But you are not, as regards relinquishment.
6.­269
“First, one who is pacified and self-controlled,
And does not harm any beings,
And, with a pacified mind, practices relinquishment, maintains vows,
And is self-controlled is suited to tranquility.
6.­270
“One who does not act wickedly
With his body, speech, or mind,
Who is controlled by the three bases
And self-controlled, is suited to tranquility.”347
6.­271

Then the wandering mendicant Pīṭha thought, “My mind was known by the śramaṇa Gautama’s mind,” and he was filled with faith.

6.­272

The Blessed One knew his thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. When the wandering mendicant Pīṭha had heard the Dharma . . . . With the vajra of knowledge he 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.348

6.­273

The monks had seen him sitting on a small seat placed on another small seat. Then a monk heard the Dharma, sitting on a small seat placed on another small seat, but he did not see the truths even though he was already a vessel of the truths. The Blessed One thought, “Why did this monk not see the truths?” He understood that the reason was haughtiness. Then the Blessed One thought, “The fault that occurred in this case was that the monk sat on a small seat placed on another small seat.”

6.­274

He said, “Therefore, a monk should not sit on a small seat placed on another small seat. If he does so, he becomes guilty of an offense.”

XII. Nyagrodhikā349

6.­275

Thereupon the Blessed One, having arrived in Nyagrodhikā from Rājagṛha, dressed early in the morning, took his robe and [F.95.b] his bowl, and entered Nyagrodhikā for alms.

6.­276

There was a daughter of a brahmin from Kapilavastu married to a man in Nyagrodhikā. The daughter of the brahmin saw the Blessed One, who was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns. As soon as she saw him, she thought, “Though this Blessed One was a son of the lineage of Śākyans, he abandoned the throne of a wheel-turning king and also abandoned many consorts and storehouses full of treasures and went forth. He is now going for alms. If he will accept almsfood from me, I will offer him almsfood.”

6.­277

The Blessed One, knowing her mind, held out his bowl and said, “Sister, if you will give me almsfood, put it into this bowl.”

Then great faith arose in her. When she thought, “My mind was known by the Blessed One’s mind,” and offered almsfood to the Blessed One with strong faith, the Blessed One smiled.

6.­278

It naturally occurs that whenever the buddhas, the blessed ones, smile . . . .350 Those rays disappeared between his eyebrows. Then the venerable Ānanda made the gesture of supplication to the Blessed One and said, “The Buddhas … do not without cause . . . .”

6.­279

The Blessed One said, “…do not smile . . . . Ānanda, did you see that the daughter of a brahmin, faith having arisen in her, offered me almsfood?”

“Yes, I did, O Honored One.”

6.­280

“Ānanda, by this root of merit, this daughter of a brahmin will transmigrate for thirteen eons, [F.96.a] never being reborn in inferior modes of existence, but being reborn among gods and humans, and she will become a self-awakened one named Supraṇihita in her last life, last birth, last body, last taking up of an identity.”

6.­281

Then there was a loud shout: “The daughter of the brahmin So-and-so offered almsfood to the Blessed One out of faith. The Blessed One predicted her awakening as a self-awakened one!”

6.­282

The husband of that woman was in the wilderness, collecting flowers and firewood. He heard that his wife had offered almsfood to the śramaṇa Gautama and he had predicted her awakening as a self-awakened one. Unable to bear hearing this, he went to the Blessed One. When he had arrived, he asked the Blessed One, “O honorable Gautama, did you go to my house?”

“Yes, I did, O brahmin.”

6.­283

“O honorable Gautama, is it true that my wife offered you almsfood and you predicted her awakening as a self-awakened one?”

“It is true, O brahmin.”

6.­284

“O Gautama, you have abandoned the throne of a wheel-turning king and gone forth. Now why did you knowingly speak false words for the sake of just almsfood? Who believes your words that such a small cause leads to such a result?”

6.­285

“O brahmin, let me ask you something in return; you should answer as best you can. O brahmin, what do you think? Have you ever seen any wonder or marvel?”

6.­286

“O Gautama, apart from other wonders and marvels, listen to me first about the wonder and marvel I have seen in this very Nyagrodhikā. O Gautama, there is a large banyan tree (nyagrodha) in the eastern part of this Nyagrodhikā. This village is called Nyagrodhikā after the name of that tree. Under the tree, five hundred chariots can be accommodated without touching each other or being stacked on top of each other.” [F.96.b]

6.­287

“O brahmin, how big was the seed of the banyan tree? As big as a field?”

“No, it was not, O Gautama.”

6.­288

“As big as a mat, a sesame-oil mill, the wheel of a chariot, a cowhide,351 the fruit of a bilva tree, or the fruit of a kapittha tree?”

“No, it was not, O Gautama. O Gautama, it was at first about one-fourth of a mustard seed.”

6.­289

“O brahmin, who would believe your words that such a small seed has led to such a result, that gigantic tree?”

“O honorable Gautama, believe it or not, I saw it myself. O Gautama, if a fresh, good seed is correctly planted in an undamaged field, the soil of which is soft and sweet,352 and the gods bring rain at the appropriate times, then this gigantic banyan tree will grow.”


6.­290

The Blessed One then spoke some verses about this subject:

“O brahmin, as you see
Fields and seeds,
The Tathāgata sees
Actions ripen.
6.­291
“O brahmin, as you see
The small seed and the very large tree,
O brahmin, I also see
The small seed and its great result.”
6.­292

Then the Blessed One darted his tongue out of his mouth, and it covered his whole face up to his hairline. He said to the brahmin, “O brahmin, what do you think? Does one whose tongue, darting out of his mouth, covers his whole face knowingly speak false words even for the sake of the throne of a wheel-turning king?”

“No, he does not, O Gautama.”


6.­293

The Blessed One then spoke another verse:

“My tongue tells no lie; it has been generated by truthfulness.
How could it speak what is not true?
O brahmin, I am the Tathāgata, ‘truly come,’ [F.97.a]
Because what I say is true. Thus should you understand.”
6.­294

Then the brahmin had faith. The Blessed One knew his thinking, proclivity, disposition, and nature . . . . With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

6.­295

Thereupon the brahmin rejoiced in and praised the words of the Blessed One, bowed low until his forehead touched the Blessed One’s feet, and departed from the Blessed One’s presence.


7.

Chapter Seven

7.­1

Summary of Contents:353

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

I. Kimpilā354

7.­2

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


7.­3

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

II. Ahicchattra

III. Mathurā360

IV. Rāṣṭrapāla366

V. Hastināpura378

VI. The Great City

VII. Śrughnā383

VIII. Brahmin Village386

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

B. The Former Life of the Old Man392

IX. The City of Kāla

X. Rohitaka

A. Offerings of the Yakṣa Elephant Power394

B. Departure to the Northern Region401

C. Awakened Power in Heaped Up409

D. Dharma Power in Retuka413

E. Great Cup in the Indus, Feet415

F. Having a Shaved Head and Water Jar416

G. Apalāla418

H. The Nāga Huluḍa426

I. Bhraṣṭolā, Ṛṣi, Āpannaka430

J. Kanthā432

K. In Dhānyapura, Converting the Mother of Best Army433

L. The Potter in Naitarī434

XI. Śādvalā

A. The Great Yakṣa of Śādvalā

B. Pālitakūṭa

XII. Nandivardhana

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

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

C. Converting Nāḍikā and Naḍadaryā

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

E. Kharjūrikā and the Stūpa Made of Dirt


8.

Chapter Eight

8.­1

Summary of Contents:451

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

I. Ādirājya

8.­2

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

II. Bhadrāśva

III. Mathurā

A. The Prediction about Upagupta454

B. The Former Life of Upagupta457

C. The Brahmin Nīlabhūti459

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

E. The Yakṣa Gardabha

IV. Otalā Park

A. The Visit of the Brahmin Otalāyana476

B. Kacaṅgalā486

V. Vairambhya

A. The Brahmin in a Park

B. King Agnidatta’s Offer496

C. Breaking a Hut521

D. A Brahmin Who Abused the Buddha Vipaśyin524

VI. Ayodhyā

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

B. The Former Lives of Nanda and the Frog

VII. The Ganges

A. Haṃsas, Fish, and Turtles

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

VIII. Hungry Ghosts

A. The Conversation with the Five Hundred Hungry Ghosts

B. The Previous Lives of the Five Hundred Hungry Ghosts

IX. Velāma552


9.

Chapter Nine

9.­1

Summary of Contents:560

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

I. Kumāravardhana

9.­2

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

II. Krauñcāna

III. Aṅgadikā

IV. Maṇivatī

V. Sālabalā567

VI. Sālibalā

VII. Suvarṇaprastha

VIII. Sāketā568

IX. Rice Soup574

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

B. The Former Lives of the Peasants and Oxen581

C. Toyikā584

X. Śrāvastī

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

B. The Offerings by King Prasenajit604

C. The Former Life of King Prasenajit605

D. The Offering of a Lamp by a Beggar Woman610

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

F. Former Life Stories I618

1. Māndhātṛ620

a. The Story of King Māndhātṛ621

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

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

2. Mahāsudarśana662

3. Velāma668

4. Kuśa672

a. The Story of Prince Kuśa673

b. The Former Life of Prince Kuśa683

5. Triśaṅku685

6. Mahādeva687

7. King Nimi691

8. Ādarśamukha696

9. Sudhana706

a. The Story of King Sudhana707

b. The Story of Prince Sudhana708

10. Viśvantara769

a. Viśvantara’s Story I770

b. Viśvantara’s Story II808

11. Saṃdhāna814

G. Former Life Stories II817

1. Bālāha819

2. A King825

3. The Snake828

4. Two Heads833

5. The Lapwing835

6. The Parrot837

7. The Banquet839

8. The Turtle841

9. Susena842

10. Merchants844

H. Former Life Stories III846

1. Six Tusks848

2. The Rabbit857

3. Parents860

a. The Story of Śyāma861

b. Breaking Wrong Laws864

4. Water Born866

5. Words of the Forest874

6. The Elephant876

7. The Nāga878

8. Dhṛtarāṣṭra880

I. The Bodhisattva as Four Teachers882

1. The Story of the Teacher Sunetra883

2. The Story of the Teacher Mūkapaṅgu884

3. The Story of the Teacher Araṇemi885

4. The Story of the Teacher Govinda895

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

5. The Story of King Prabhāsa901

6. The Story of the Potter Bṛhaddyuti903

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

L. The Question of Ānanda or Section of Many Buddhas909

M. The Insult by the Brahmin Girl Cañcā934

XI. Anavatapta938

A. The Buddha’s Visit to Lake Anavatapta939

B. The Contest of Magical Power between Śāriputra and Mahā­maudgalyāyana943

1. A Story of the Present944

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

3. A Story of the Past: The Two Painters950

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

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

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

C. Verses of the Elders I957

1. Kāśyapa958

2. Śāriputra961

3. Maudgalyāyana964

4. Śobhita966

5. Sumanas967

6. Koṭīviṃśa969

7. Vāgīśa970

8. Piṇḍola972

9. Svāgata974

10. Nandika976

D. Verses of the Elders II980

1. Yaśas (1)981

2. Śaivala982

3. Bakkula984

4. Sthavira986

5. The Three987

6. Yaśas (2)988

7. Jyotiṣka991

8. Rāṣṭrapāla992

9. Svāti996

10. Jaṅghākāśyapa998

E. Verses of the Elders III1001

1. Panthaka1002

2. Sarpadāsa1004

3. Aniruddha1005

4. Kāla1013

5. Rāhula1015

6. Nanda1017

7. Dravya1019

8. Upasena1020

9. Bhadrika1021

10. Lavaṇabhadrika1022

F. Verses of the Elders IV1024

1. Madhuvāsiṣṭha1025

2. Hetu1026

3. Kauṇḍinya1027

4. Upālin1030

5. Prabhākara1033

6. Revata1034

7. The Sugata (prose)1036

a. The Son of a Householder1037

b. A Caravan Leader1040

c. A Young Brahmin1042

d. Bharadvāja1044

e. The Cause of the False Slander by Cañcā

I) A Brahmin1049

II) Mṛṇāla1050

f. A Brahmin Who Falsely Accused a Buddha1053

g. Uttara1054

h. A Physician1063

i. The Son of a Fisherman1065

j. A Wrestler1066

8. The Sugata (verse)1067

a. Introduction

b. Mṛṇāla

c. A Brahmin

d. Bharadvāja

e. The Son of a Householder

f. A Caravan Leader

g. The Son of a Fisherman

h. A Brahmin Who Falsely Accused a Buddha

i. A Physician

j. A Wrestler

k. Uttara

l. Conclusion

G. The Invitation by Viśākhā

XII. Nagarabindu

XIII. Vaiśālī

A. The Invitation by Dhanika and His Family1075

B. The Former Lives of Dhanika and His Family

C. The Rules on Food


10.

Chapter Ten

10.­1

Summary of Contents:1077

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

I. The Sick

10.­2

The following took place in Śrāvastī.


10.­3

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

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

II. Foods1087

III. Breakfast

IV. Leftovers

A. Alms-Food Obtained Previously

B. Leftovers Taken by Monks to the Monastery

C. Leftovers Brought by Laymen

V. Fruits Growing in the Forest

VI. Lotus

VII. Lotus Roots

VIII. Miṇḍhaka1097

A. The Conversion of Miṇḍhaka

B. Invitation after Mealtime

C. The Acceptance of Money

D. The Acceptance of Guḍa

E. The Former Lives of the Miṇḍhaka Family1112


11.

Chapter Eleven

11.­1

Summary of Contents:1122

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

I. The Drink Offered by Kaineya Was Received1126

A. The Conversion of Kaineya and Śaila (Prose)

11.­2

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

1. The Sermon to the Four Great Kings1127

2. The Former Lives of the Four Great Kings1144

3. Kaineya Offers Drinks to the Blessed One

4. Śaila and Kaineya Go Forth

5. The Instruction by Three Disciples of the Buddha

6. The Former Lives of the Three Disciples

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

II. The Town of Kāśi, Barley Porridge

III. Khādyaka in Pāpā

IV. Doubts

V. Foul Foods1184

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

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


ab.

Abbreviations

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

n.

Notes

n.­1
For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.
n.­2
Folios 91–293: GM i; GMNAI i plates 46–134.
n.­3
For details, see Yao 2018 and literature referred to therein.
n.­4
8.­22–8.­61 in the Tibetan version; see note to the corresponding translation.
n.­5
See Hiraoka 1998.
n.­6
Taishō no. 1448, Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō 24.1a1–97a24.
n.­7
See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.
n.­8
Csoma [1836] 1984.
n.­32
Cf. the Nidāna in the Ug, pa F.81.a.6–81.b.1; Taishō no. 1456, 24.420a7–12 (Kishino 2013, 144–45).
n.­33
Cf. Kṣv, tha F.181.b–182.b; Taishō no. 1451, 24.269c.
n.­38
The last words of this summary, be’i ra to// sprin can bya rog rnams yin no, cannot be identified in the following passages. GBhv is damaged here.
n.­41
Whereas this section of the Bhv prohibits only eating the flesh of elephants and nāgas, the Muktaka of the Ug prohibits the flesh of other kinds of beings such as crows, dogs, raptors, mules, foxes, and monkeys (pa F.157.a.2–158.b.7; Taishō no. 1456, 24.439b21–24). Cf. Kishino 2016, 242.
n.­60
This story of Pūrṇa has a parallel in the Pūrṇāvadāna, chapter 2 of the Divy (English trsl. Tatelman 2000; Rotman 2008–17, i).
n.­108
This story has a parallel in the Vvbh, D ja F.221.a–F.224.a, Taishō no. 1442, 23.842c–844a). It explains the origin of a festival held for two nāga kings, which is also mentioned in the Prjv (1.144), the Bhikṣuṇī­vinaya­vibhaṅga, and the Avadāna­śataka (Schopen 2007, 218ff.).
n.­114
Here, the story of the nāga king Apalāla begins. See n.­128. The series of episodes including that of a brahmin’s rebirth as Apalāla, his conversion by the Buddha, the competition between Magadha and Vaiśālī at the occasion of the Buddha’s crossing the Ganges, the quelling of an epidemic by the Buddha in Vaiśālī, etc. have parallels in Taishō no. 155 Foshuo pusa benhang jing 佛説菩薩本行經.
n.­119
Tib. sdom la; Ch. nei she song yue 内攝頌曰: “said in the internal summary of contents (i.e., “section index” in the present translation).” We opt for Tib.
n.­120
Ch. bo zha zhu zhang lin 波吒竹仗林 (*Pāṭali, *Veṇuyaṣṭikā). Despite this Summary of Contents, Ch. does not include the episode of the Buddha’s stay in Nālandā and Veṇuyaṣṭikā.
n.­121
Strangely, neither this word nor the corresponding episode appears in the following story.
n.­122
This event is explained in detail in the Sbhv (SbhvG ii 186ff.; nga F.238.a ff.; Taishō no. 1450, 24.197b28ff.). The Bhv presents the story of the birth of this elephant in a later part (10.­54).
n.­126
In this section, the story of how the Buddha was asked to end the epidemic that had swept through Vaiśālī is recounted. The subject of the epidemic fades away and then suddenly reappears at the end of the section about Vaiśālī, ending with the quelling of the epidemic.
n.­131
This section corresponds to SĀc 987 and SĀc2 212.
n.­135
This section corresponds to SĀc 403.
n.­144
This story has a parallel in EĀc 38.11. Cf. Kuan 2013, 611. The Bhv presents in a later part (2. Mahāsudarśana) another story of King Mahāsudarśana, the content of which is totally different from that in this section.
n.­145
The story extending from this section (“The Ganges”) to the next section (“Mahāpraṇāda”) has a parallel in the Maitreyāvadāna, chapter 3 of the Divy (English trsl. Rotman 2008–17, i 119–33).
n.­149
Cf. J 264 (ii 333) and J 489 (iv 325).
n.­150
BhvY 3.6.1 (p. 102).
n.­151
BhvY 3.6.2 (p. 102ff.).
n.­152
BhvY 3.6.3 (p. 105ff.). For variations of the story of King Śaṅkha (and the Buddha Maitreya), see Anālayo [2014b] 2017, 349–91.
n.­156
BhvY 3.6.4 (p. 107ff.).
n.­159
BhvY 3.a (p. 110ff.). Hereafter the story corresponds to the MPS (p. 160ff.).
n.­160
BhvY 3.b (p. 111ff.). This section corresponds to SĀc 854, SN 55.10, and AKUp 9035. Cf. Honjō 2014, ii 921–23; Yao 2010, 3.2.7.
n.­165
BhvY 3.c (p. 114ff.). This section corresponds to AKUp 2051. See Honjō 2014, i 225–28.
n.­169
This and the following sections (A to E) have been divided by the present translator for convenience. This section (VII.A) and the third section (C. The Sermon to Āmrapālī) correspond to SĀc 622. See Yao 2010, 3.2.8. For parallels to this sūtra and a Sanskrit text of this part of the MPS revised with later identified manuscript fragments, see Hosoda 2014, 115–21.
n.­172
This section has a parallel in AN 5.195. SĀc 1149 is also close to this story. See Yao 2010, 3.2.9.
n.­178
This section has parallels in the Vaiśālī­praveśa­mahā­sūtra, which survives in Tibetan translation, and the Mahā­mantrānusāriṇī­sūtra, which survives in Sanskrit. See Yao 2010, 3.2.10 and n.­126. See Bhaiṣajyavastu Translation Team, trans., The Mahāsūtra “On Entering the City of Vaiśālī”, Toh 312.
n.­185
Ch. lacks this summary of contents. It is unknown whether NBhv included it, due to the damage to the corresponding folio.
n.­186
Here Ch. abbreviates the section with the statement: “As explained in detail in the teachings of the Jijian jing 飢儉經, the Sūtra of Famine, and also as in the Daopin chuanlai jing 道品傳來經, the Sūtra of the Tradition of the *Mārgavarga, Liuji jing 六集經, the Sūtra of the group of six, and Daniepan jing 大涅槃經, the *Mahā­parinirvāṇa­sūtra.” On the other hand, the contents of this section in Tib. (Chapter 4. I) correspond to SN 47.9 and, presumably, a missing sūtra in the SĀc, the contents of which are included in the MPS (see Yao 2010, 3.2.11). NBhv provides a sentence that, in spite of the manuscript’s damaged state, seems to be similar to the original Skt. that Yijing translated. The manuscript reads: “…as in the Sūtra of Famine in the *Mārga­varga­nipāta, in the Ṣaṭsūtrika­nipāta…” This proves that “The Sūtra of the Tradition of the *Mārgavarga” in Ch. is, properly speaking, the title of a chapter of the Saṃyuktāgama that includes the Sūtra of Famine. In addition, “The Sūtra of the Group of Six” is the title of a chapter of the Dīrghāgama that includes the Mahā­parinirvāṇa­sūtra. To sum up, NBhv and Ch. both state that they abbreviate this section, which corresponds to the Sūtra of Famine in the *Mārga­varga­nipāta in the Saṃyuktāgama and also to the Mahā­parinirvāṇa­sūtra in the Ṣaṭsūtrikanipāta in the Dīrghāgama. See Yao 2013b.
n.­194
The following passage corresponds to MĀc 67, MN 83, EĀc 50.4, and the introductory section of the EĀc, AKUp 2050, etc. The story of King Mahādeva and Nimi appears again in the Bhv (6. Mahādeva and 7. King Nimi). While the story here follows exactly the Mahādevasūtra in the Madhyamāgama of the Mūla­sarvāstivādins, the second story mentioned above has been slightly changed from the Madhyamāgama version in accord with the context of the Bhv (Yao 2007; Forthcoming b). For a study of parallels to this story based on the EĀc version, see Anālayo 2011a, i 466–74; 2016b, 113–214.
n.­205
Ch. lacks this section. NBhv corresponds to Tib.
n.­208
Ch. lacks this section. The following story corresponds to SĀc 1095, etc. (cf. Yao 2011, 3.2.13). A story related to this encounter between the Buddha and Māra in Sālā appears in the Bhv (c. A Young Brahmin).
n.­210
Panglung mentions Taishō no. 2121 as a parallel to this story. But the parallel story in Taishō no. 2121, Jinglü yixiang 經律異相 (more precisely, sūtra no. 45.14, Taishō 53.237c19ff.) is an extract from Taishō no. 212, Chuyao jing 出曜經 (Taishō 4.626c29ff.).
n.­213
The following four sections, from VII. Bhārgava to X. Kanthaka, are related to a series of episodes in the life story of the Buddha in the Sbhv. For the ṛṣi Bhārgava, see SbhvG i 93; nga F.15.b.
n.­214
Cf. SbhvG i.92–93; nga F.14.b–15.a.
n.­215
Cf. SbhvG i. 91; nga F.13.b.
n.­216
Cf. SbhvG i 91; nga F.14.a.
n.­218
The Sbhv does not mention this place name.
n.­219
The following story corresponds to a part of the MPS (Waldschmidt 1948) and a part of EĀc 42.3 (cf. Yao 2011, 3.2.14). The story is depicted in reliefs from Gandhāra, where it is clearly connected to the Buddha’s nirvāṇa (Zin 2006b).
n.­227
Ch. lacks this summary of contents.
n.­228
D bya can; S byed can. This entry indicates a place name bye ma can (*Sikatin), which later appears in the corresponding section ( X. Sikatin).
n.­229
In this short section, a sūtra abbreviated in Tib. is fully narrated in Ch., which is a rather rare occurrence. The sūtra in question, the title of which is not mentioned in Ch., corresponds to SĀc 263, SN 22.101 (mistakenly referred to as SN 47.19 in BhvY 149), etc. Cf. Salomon 2018, 121ff., 149ff.; Yao 2011, 3.2.15. Both SĀc 263 and SN 22.101 include a parable of a carpenter using an axe, which explains the two different ways of referring to this section in the General Summary of the Contents of the Chapter on Medicines and the Summary of Contents of Chapter Five: “The Carpenter” and “The Axe.”
n.­230
This sentence is an editorial insertion in the text.
n.­231
This passage is related to a part of the Buddha’s life story in the Sbhv (SbhvG i 32–33; ga F.273.a–b; Taishō no. 1450, 24.105a–b).
n.­233
Cf. SbhvG i 45; ga F.280.b; Taishō no. 1450, 24.108a.
n.­234
For the related passage in the Sbhv, see n.­232.
n.­237
Ch. lacks this summary of contents.
n.­238
This section corresponds to SĀc 807, SN 54.11, etc. Cf. Yao 2011, 3.2.17, Yao forthcoming a, and Anālayo [2007] 2015, 333–45.
n.­239
Ch. “two months.”
n.­240
Although the passage is abbreviated here with the expression “as stated above” in Tib., there is no such passage before this in the Bhv. In Ch., in contrast, the passage in question is not abbreviated but narrated in full. There is an interesting correspondence between Tib., Bhv, and SĀc; in SĀc 807, this passage is abbreviated, too, and we see the passage narrated in full in SĀc 803. It is thus clear that the redactors of the MSV at some stage inserted a sūtra from the Saṃyuktāgama available to them here in the Bhv, with the abbreviation in the sūtra as it was. The text of Ch. suggests a more careful editorial operation, that is, the supplementation of the abbreviation. The difference between these two versions may be explained in two ways: the insertion of the sūtra with the abbreviation as seen in Tib. came first, and some later redactor found the passage intelligible and filled in the abbreviation; alternatively, there was only a brief reference to the Saṃyuktāgama in this part of the Bhv at an early stage, and later, when the textual transmission had branched off, redactors belonging to each tradition incorporated the sūtra from the Saṃyuktāgama at their own discretion, one doing it carelessly (as seen in Tib.) and another attentively (as seen in Ch.). For further discussion of this, see Yao forthcoming a.
n.­241
Here ends the correspondence with SĀc 807. Ch. has 乃至道品集經中説, “As stated in a sūtra of the group of sections of the path (i.e., a sūtra in the Mārgavarganipāta section of the Saṃyuktāgama).” Since SĀc 807 itself also ends here, this “abbreviation” in Ch. does not make any sense. This statement may be a reference that was wrongly placed and not removed as in Tib., which apparently existed until some stage of compilation before Ch. (see n.­240).
n.­242
This section corresponds to the Ambāṣṭhasūtra, the thirty-fifth sūtra of the Dīrghāgama manuscript identified at the end of the twentieth century (DĀ 35), manuscript fragments of a sūtra found in Central Asia, a part of the Kṣv, DĀc 20, and DN 3. For a detailed study of DĀ 35, including a comparison with the Bhv and Kṣv, see Melzer 2010a, 93–281. The present translation generally follows Melzer in DĀ 35 regarding the restoration of proper names in this section.
n.­243
Since this sentence “The Blessed One … stayed in the Icchānaṅgalā Forest near Icchānaṅgalā” has a parallel in DĀ 35, it is safe to say that the sentence existed also in the Dīrghāgama on which the Bhv was based. However, this sentence looks strange here in the Bhv, because, according to the preceding section, the Buddha has already arrived at Icchānaṅgalā (for a similar duplication of place, see 4.­70). This problem can be explained as the result of carelessness on the part of the redactors of the MSV, who, inserting the two sūtras both set in Icchānaṅgalā here in the Bhv, failed to remove the introductory sentence of the second one. Ch. provides a translation, zengzhang 増長, which does not seem to translate Icchānaṅgalā, here in the second occurrence, whereas it presents a phonetic transliteration of Icchānaṅgalā, yichenangaluo 一車難伽羅, in the preceding section.
n.­244
Tib. gsang tshig; Ch. 如我經説 (“as is said in our scripture”). The parallel in the DĀ 35 manuscript is damaged: (vāci)tāni cāsy(a maṃt)r(e)ṣu. Cf. amhākaṃ mantesu in DN 3 Ambaṭṭhasutta, i: 87; śāstre in SbhvG i: 40, in the prediction of the future of the newly born Prince Siddhārtha, who possesses the thirty-two marks of a great man. It is unclear to the present translator specifically which brahmanical scripture was assumed by the redactors of the Vinaya and the parallel sūtras.
n.­245
S bzlog par sems so; D bzlogs–.
n.­246
D and S nang. Cf. Kṣv rngam.
n.­247
DĀ 35 and the Kṣv here add “and teach him a lesson.”
n.­248
For the meaning of the word ibhya (Tib. da byung, “upstarts,” Jäschke 247a), see Caillat 1974.
n.­249
S ’dug na; D nas.
n.­250
In the first part of the Sbhv, the story of the origin of human beings is narrated, continuing through the emergence of kingship and the royal lineage from the first king Mahāsammata to the four sons of King Ikṣuvāku, who were the progenitors of the Śākyans. The lineage of the Śākyan kings follows, ending with the Buddha. The Bhv (and DĀ 35) here narrates a much shorter version of a part of this story in the Sbhv (SbhvG i 26–30).
n.­251
Ch. 弶伽河岸 (the banks of the Ganges River). Bhāgīrathī is a name of the Ganges or one of its branches (MW s.v. Bhāgīrathī).
n.­252
The passage “Each of them built his hut . . . . Later, King Ikṣuvāku remembered these four sons . . . . The ministers answered, ‘Your Majesty’s four sons … are now … on the banks of the Bhāgīrathī River” is abbreviated in Tib. with the expression “as stated above.” The present translation is based on Ch., which abbreviates only a passage in the ministers’ words: “Each of them built his hut near the ṛṣi Kapila’s hermitage and married his half sister by a different mother.” In DĀ 35 and the Kṣv, even the ministers’ words are not abbreviated. Thus, it is likely that in Tib. the similar passages before and in the ministers’ words were confused and abbreviated together.
n.­253
In the Pāli Suttapiṭaka, Vajrapāṇi (Vajirapāṇi yakkha in Pāli) appears in MN 35 as well as DN 3 in the same way, threatening to smash the head of a man who would not answer a question asked by the Buddha. In a later part of the Bhv, Vajrapāṇi plays the role of the Buddha’s attendant during the Buddha’s journey from Rohitaka to the north (X. Rohitaka). For a study of Vajrapāṇi, see Lamotte 1966.
n.­254
Bhv Ch., Kṣv Ch., and DĀ 35 give “said (to the Buddha).”
n.­255
Kṣv Ch. abbreviates the following part until just before the Buddha shows his thirty-two marks to Ambāṣṭha (Taishō 24.379b). See n.­301.
n.­256
Ch. “…because he is a sister’s son for brahmins, and because he is a child belonging to a family of kṣatriyas.”
n.­257
Ch. “…because he is a brother’s son for brahmins and a sister’s son for kṣatriyas.”
n.­258
In contrast, the possibility of anointment in the first and second cases is denied in DN 3.
n.­259
The following verse appears frequently in the Āgamas and Nikāyas: DN 27 (iii 98.1–2) and its parallels DĀc 5 (Taishō no. 1, 1.39a), MĀc 154 (Taishō no. 26, 1.676c–677a), and Taishō no. 10 (1.221c); MN 53 (i 358.28–29); SN 6.2.1 (i 153.18–19) and its parallels SĀc 1190 (Taishō no. 99, 2.322c) and SĀc2 103 (Taishō no. 100, 2.410c); SN 21.11 (ii 284.26–27); and AN 11.11 (v 327.29–30).
n.­260
Ch. “There has never been, nor is there now, nor will there be anyone as arrogant as me appearing before the Blessed One in the past, present, or future.”
n.­261
Here DĀ 35 (Melzer 2010a, 190 = DĀ 35.85) abbreviates the whole explanation of “knowledge and conduct,” which is given in full in the Lohityasūtra, the third sūtra of the Śīlaskandha section of the Dīrghāgama, and repeated as a stock passage in each sūtra in that section, which has been studied by Jinkyoung Choi (Choi 2015). In the Bhv, the explanation of knowledge and conduct is given in full in Tib. and abbreviated in Ch., as mentioned in n.­263. A Skt. parallel to this stock passage is available in the Śrāmāṇyaphala­sūtra, which also belongs to the Śīlaskandha section, preserved in the SbhvG ii 230.11–251.13. See Bonbunbutten-kenkyūkai 1994, 1995. It is worth noting that in this passage about knowledge and conduct the Buddha always addresses his listener as “Ambāṣṭha”; in the other parts of this story about Ambāṣṭha, he calls the same person “young brahmin,” without exception. This change of address, which may reflect the possible supplementation of an abridged version of the sūtra at some stage in the textual transmission, also occurs in the same story in the Kṣv.
n.­262
Tib. nyam nga ba; Skt. (Sbhv) saṃbādha. BHSD, s.v. abhyavakāśa.
n.­263
Here Ch. abbreviates the rest of the entire story of Ambāṣṭha with the statement 廣如長阿笈摩戒蘊品中説於菴婆娑婆羅門事, “As explained in detail in the story of the Brahmin Ambāṣṭha in the section of the aggregate of moral conduct (Śīlaskandha) in the Dīrghāgama.”
n.­264
Tib. ’od dang bud med can dang lhan cig tu nyal ba (lit., “lying down with light and where there is a woman”). The Sbhv parallel gives āloka­sahāgāra­śayyāṃ (ms 509r7 āloka­sahagāra­śayyāṃ; SbhvG ii 233). The present translation is supported by the usage of the word āloka­śayyāṃ in the Bhv (GM i 90; kha 168.b) and several examples of sahāgāra­śayyā, e.g., Prātimokṣa­sūtra: Banerjee 1977, 38.1–2, 41.13–14; ca 14.a.3 and 15.b.2; Abhidharma­kośa­vyākhyā by Yaśomitra: Wogihara 1932–1936, 381.29.
n.­265
There is apparently some confusion in Tib.: de chung ma dang bu pho dang bu mo len pa spangs nas/ chung ma dang / bu pho dang / skyes pa dang / khye’u dang / bu mo len pa las slar log pa yin no, “Having abandoned accepting a wife, son, and daughter, he abstains from accepting a wife, son, man, boy, and daughter.” Cf. Sbhv: sa strī­puruṣa­dāraka­dārikā­pratigrahaṃ prahāya strī­puruṣa­dāraka­dārikā­pratigrahāt prativirato bhavati (ii 509a). The present translation is based on the Sbhv.
n.­266
Tib. ’bru ma nyams pa (lit., “undamaged grain”); Skt. (Sbhv) āmadhānya.
n.­267
There is no word for “injuring” in either Tib. or Skt. (Sbhv). Note that Buddhaghosa’s commentary on the Pāli parallel (DA i 81.25–26) relates this sentence to the prohibition of pātayantikā offence 11: injuring or making others injure seeds and plants (Vin iv 34; cf. Vvbh, cha F.281.b.2–3; Taishō no. 1442, 23.776b5–6). According to Buddhaghosa’s interpretation, the Pāli word samārambha in the DN should be interpreted as “injuring, killing” (PTSD, q.v.). However, this interpretation does not apply to its counterpart here, samārambha/rtsom pa, because this word is used also in each of the following paragraphs about keeping foods, using good beds, etc. Therefore the word has to be interpreted in its supposedly more common meaning of “undertaking, doing, effort” (MW, PTSD, Jäschke, q.v.), and the whole sentence may be translated as follows: “Ambāṣṭha, some śramaṇas … live devoted to efforts aimed at various seeds and plants.” The present translation addresses the lack of meaning with the word “injuring” here. Perhaps the meaning “injuring” of the word samārambha was lost at some stage in the textual transmission, and the word was reinterpreted as “effort” and then combined with the following words: -anuyogaṃ anuyuktā viharanti.
n.­268
Tib. rtsa ba’i sa bon (lit., “seed of root”). The present translation is based on the Skt. parallel in the Sbhv, mūlabīja<ṃ>, interpreting it as a bahuvrīhi compound, “one that has its root as its seed,” i.e., one that grows from its root. The kinds of plants listed here are explained in the Vvbh (cha F.281.b; Taishō no. 1442, 23.776b, Bonbunbutten-kenkyūkai 1995, 43n2).
n.­269
Tib. thor to (Vvbh tho gu); Skt. (Sbhv) agra, both meaning “a top point”; Ch. (Vvbh) jie 節 (“a joint”). The present translation combines these two meanings, based on the Vvbh, where this type of plant is represented by “sugarcane, bamboo, etc.” (cha F.281.b; Taishō no. 1442, 23.776b).
n.­270
Tib. bkas pa (lit., “split”; Vvbh ’gas pa); Skt. sphuṭa (Sbhv); Ch. (Vvbh) kai 開.
n.­271
Skt. (Sbhv) mālya; Tib. ro (“taste”).
n.­272
Tib. kha dog ’chang ba (lit., “holding color”); Skt. (Sbhv) va(rṇasaṃ)­dhāraṇe (SbhvG reads <varṇa>saṃdhāraṇe).
n.­273
S bya gag dang / mchil pa dang / ’ur bar ’thab ba dang; D bya gag dang / phug ron dang / mchil pa. Cf. Sbhv kukkuṭa­varta­kalāvaka­yuddhe (ms - varttaka -).
n.­274
Tib. shing ’dzeg pa; Skt. (Sbhv) aṭṭālavaṃśa. Cf. Chapter 5, X. Sikatin.
n.­275
Tib. phrag pa nas ’gong ba (lit. “descending from the shoulders”); Skt. (Sbhv) utsantikā. See n.­300.
n.­276
Tib. na ya’i mig; Skt. (Sbhv) ākarṣaṇe. The meaning of these words is unclear to the present translator.
n.­277
Tib. phyogs phyogs nas ’gyed pa. Skt. manuscript of the SbhvG is damaged. The meaning of these words is unclear to the present translator.
n.­278
Tib. ka le dang ka tsa le (phonetical transliteration); Skt. (Sbhv) kacale (SbhvG reads cale).
n.­279
Tib. ug shud dang / gul tshab dang; Skt. (Sbhv) akṣavaṅkānucarite. The present translation is based on Skt.
n.­280
Tib. lam ngan brjod pa’i gtam (*kumārgākhyāna­kathā?); Skt. (SbhV) kumārikākhyāna­kathā (“talk about girls”).
n.­281
For these five wrong ways of making a living, see BHSD, s.v. kuhana.
n.­282
Tib. ’bebs pa (“throwing down”); Skt. (Sbhv) āveśana (“entering”).
n.­283
Tib. kha cig skar ma’i sbyor ba byed de. Parallels in Sbhv Tib., Sbhv Skt., DĀ 25, and DĀ 27 do not include this sentence (cf. Choi 2015, 259ff.).
n.­284
For the interpretation of yud tsam rnams kyi sbyor ba (*muhūrtānāṃ prayoga) and rgyu skar shar ba (*nakṣatrānām abhyutthāna), the present translation follows explanations in the commentary of the Kṣv (D Tengyur, dzu F.167.a). Bhv Tib. agrees with DĀ 25 and DĀ 27, whereas Sbhv Skt. and Tib. provide a different reading: nakṣatrāṇaṃ prayoge muhūrttānām abhyutthāne; rgyu skar rnams la rab tu sbyor ba dang / yud tsam dang ldang ba dang. See Choi 2015, 263ff.
n.­285
Cf. ka F.297.a.
n.­286
For utilization of zombies and half zombies described in the Vvbh, see Skilling 2007.
n.­287
Tib. sbyin sreg gi sbyin sreg (lit., “burning oblations of burning oblations”). The present translation is based on the commentary on the parallel passage in the Kṣv.
n.­288
For a comparative study of the stock passage on the “noble aggregate of moral conduct,” a parallel of which appears here, see Anālayo 2016c.
n.­289
Desire, wrath, dullness, agitation and remorse, and doubt (ChDas s.v. sgrib pa; BHSD s.v. nīvaraṇa).
n.­290
The following explanation of the four dhyānas corresponds to AKBh 437.13–438.9. The simile of a bath attendant appears in AKUp 8032 (Honjō 2014, ii 870–73). The similes of a bath attendant, a lake, lotuses, and a cloth are also found in MĀc 81 and MN 119.
n.­291
Tib. khrus mkhan (= Sbhv Tib.); Skt. *snapaka (MW, s.v. snāpaka). Cf. Pāli nahāpaka (DN I 74.1, etc.). The Sbhv parallel does not preserve this word because of the physical damage to the manuscript, and the editor R. Gnoli emends the text with the word rajaka as the original Skt. of khrus mkhan. However, this emendation is problematic; as far as the present translator has been able to ascertain, the word rajaka is not translated as khrus mkhan but as btso blag mkhan in the Sbhv (SbhvG ii 181.4, 211.24; D nga F.234.b, 255.b), and the original Skt. of khrus mkhan is snapaka (SbhvG ii 220.4; D nga F.260.b, etc.). Though snapaka does not seem to be grammatically correct, almost all the examples in the Sbhv show this form (snapaka) with only one exception, sūpaka, which seems to be a scribal error. The DĀ manuscript also gives snapaka (Choi 2015, 331n245).
n.­292
Tib. thur ma (“stick”); Skt. (Sbhv) iṣīkā (ms 513r3; iṣikā in Gnoli’s edition, SbhvG ii 246).
n.­293
Hereafter the six kinds of supernormal knowledge (abhijñā) are explained. Cf. AKbh 421; Mvy 201–9.
n.­294
Tib. sa dang nam mkha’ la bya ba bzhin no; Skt. (Sbhv) … gacchati tadyathā ākāśe; pṛthivyām unmajjana­nimajjanaṃ karoti tadyathā udake. The present translation omits sa dang, following Skt.
n.­295
Readers might be reminded of Ambāṣṭha’s request: “May the honorable Gautama teach the Dharma so that I will desire to attain knowledge and conduct” (6.­56), which the Buddha answers by giving the present discourse. Here, the Buddha has finished explaining “conduct” and begins to explain “knowledge” in the next paragraph.
n.­296
Here ends the correspondence with the Śrāmāṇya­phala­sūtra in the Sbhv (SbhvG ii 251.13).
n.­297
Hereafter the text corresponds to DĀ 35 again (see n.­261).
n.­298
This sentence might make more sense if there were not the expression here “not actualizing the food of roots and fruits,…” but “abandon the food of roots and fruits,…” as the previous paragraphs read. However, Bhv Tib., Kṣv Tib., and DĀ 35 concur in reading “not actualizing” (Melzer 2010a, 198 = DĀ 35.97).
n.­299
These kinds of “spectacles” are already seen at 6.­80.
n.­300
Skt. utsantikā. The present translation follows the emendation of utsantikā with udyūthikā by Ramers 1996, 165. Cf., also, Melzer 2010a, 204–5.
n.­301
Here ends the abbreviation in Kṣv Ch. See n.­255.
n.­302
Melzer points out the correspondence between the following verses and the ṛṣi Kaineya’s verses in the Bhv (11.­128–11.­130), Sn 107.11–17, MN ii 135.4–10, 142.32–143.5, and MĀc 160 (error for 161?) (Melzer 2010a, 210 = DĀ 35.112).
n.­303
For this abbreviation, see 6.­11.
n.­304
DĀ 35 abbreviates the text from here to the end of the following verses.
n.­305
The following verses appear again in the Bhv, in the part that corresponds to the Nandīpālasūtra (9.­2429), and also twice in the Sbhv (SbhvG ii 29, 253), regarding the second of which Dutt points out a parallel in Sn 568–69 (GM iv, 225n1). In spite of the resemblance to the Selasutta in the Sn, which contains the verses Sn 568–69, the ṛṣi Kaineya’s story in the Bhv does not contain these verses. For a comparison of these verses and other parallels, see Skilling 2003. In the verse appearing in the Sbhv Skt. and DĀ, the final part reads saṃbuddho ījyatāṃ varaḥ (Melzer 2010a, 228), “The best of those who are worshiped is the perfectly awakened one,” whereas our Tib. text seems to translate vadatāṃ “of those who are speaking” instead of ījyatāṃ “of those who are worshiped.” Either way, the verses are not simply praising the Buddha himself but imply that offering to the Buddha is most meritorious, and in that way function as applause for the donor.
n.­306
Agnihotra is an oblation to Agni, the Vedic god of fire.
n.­307
Sāvitrī is a famous brahmanical verse addressed to the sun god Savitṛ.
n.­308
The Sn does not include the above two pādas.
n.­309
Tib. rgan zhugs; Skt. mahalla. For examples of this word appearing in Buddhist texts, see Durt 1980.
n.­310
Tib. til gyi mar khu (= Kṣv Tib.) (lit., “ghee of sesame”); Skt. (DĀ 35) śaṣkulikā. Melzer points out the explanation in the commentary on the Kṣv, which explains that this food is a mixture of millet, rice flour, and sesame, rolled out and fried in butter (Melzer 2010a, 231 = DĀ 35.135).
n.­311
This short passage about an old monk who ate cake, which seems to interrupt the storyline abruptly, serves as the reason for the establishment of a rule by the Buddha at the end of the entire story of Ambāṣṭha (6.­175). This passage is found in DĀ 35, too (Melzer 2010a, 230 = DĀ 35.135), where the account of the establishment of the rule is not included. This fact could be explained by assuming some influence from the Vinaya on the Dīrghāgama.
n.­312
The text repeats the names of the four truths.
n.­313
Here ends the correspondence with the Ambāṣṭhasūtra.
n.­314
Tib. lo ma bdun pa; Skt. *Saptaparṇa? Since in the Buddha’s journey this *Saptaparṇa is located between Icchānaṅgalā and Sunrise, both said to be in the kingdom of Kosala, this account in the Bhv is unlikely to refer to Saptaparṇaguhā (Pāli Sattapaṇṇiguhā, DPPN, 1009) near Rājagṛha, as Ryūzan Nishimoto correctly notes (Nishimoto 1933–35, v. 23, 127n23).
n.­315
For this abbreviation, see II. Middle Village.
n.­316
The following passage corresponds to MĀc 212, MN 90. Cf. Yao 2011, 3.2.9. Ch. abbreviates the section with this statement: 復至日出聚落. 爲二姊妹女人, 一名賢喜, 二名明月, 廣説如經, “Again (the Blessed One departed and) arrived at Sunrise Village. For two sisters named Excellent Pleasure and Bright Moon‍—as explained in detail in the sūtra.”
n.­317
Tib. ’char ka; Skt. unknown; Ch. 日出 (“sunrise”). Cf. Ujuññā/Uruññā/Udaññā/Uduññā (CPD, s.v. Ujuññā) in MN 90 and Yutousuiruo 欝頭隨若 (phonetic transliteration) in MĀc 212.
n.­318
Tib. gnas tsher ma can gyi nags, “the forest of the place with thorns”; Skt. *Kaṇṭaka­sthala-mṛgadāva ?; Ch. no counterpart; MN 90 kaṇṇakatthalaṃ migadāyo, MĀc 212 Pujicilin 普棘刺林 “Forest Where There Are Thorns Everywhere.” The above Skt. reconstruction is based on Pāli. Cf. Mvy 3619, 4230: tsher ma = kaṇṭaka.
n.­319
Tib. mdzes ldan; nyi ldan; Skt. unknown; Ch. xianxi 賢喜 “Excellent Pleasure” and mingyue 明月 “Bright Moon.” MN 90 Somā bhaginī and Sakulā bhaginī; MĀc 212 Xian 賢 “Excellent” and Yue 月 “Moon.”
n.­320
A similar paired set consisting of asking a question and the encouragement to ask a question is seen in Skt. in the Sbhv: “pṛcchema vayaṃ bhadanta bhagavantaṃ kaṃcid eva pradeśaṃ saced avakāśaṃ kuryāt praśnasya vyākaraṇāya” “pṛccha mahārāja yad evākāṅkṣase” (SbhvG ii 219.24–26).
n.­321
Tib. ’phags skyes po; Skt. *Virūḍhaka. A son of King Prasenajit (DPPN, s.v. Viḍūḍabha). Cf. PrjvVW IV 35.8).
n.­322
Tib. bkra shis ldan gyi bu bram ze’i khye’u yang dag rgyal ba; Skt. unknown. Cf. MN 90 Sañjayo brāhmaṇo Ākāsagotto; MĀc 212. Xiang nianshao jixiangzi 想年少吉祥子 “Consciousness, the young son of Lucky.”
n.­323
Since these words that the Buddha claims to have said are identical to the words that he has denied saying in the preceding conversation, the meaning of this passage is difficult to understand. On the other hand, in MN 90 and MĀ212 the Buddha’s account is different from that of the king; the Buddha explains that he did not say that it is impossible for a śramaṇa or brahmin to know everything, but rather that it is impossible for a śramaṇa or brahmin to know everything at once. MN ii 127; Taishō no. 26, 1.793b–c.
n.­324
Note that the order of the brahmin and kṣatriya is the opposite of that in the preceding words by the king.
n.­325
Tib. rnam par ma dul ba bzhin rnam par dul ba’i cha sta len par ’gyur ram. The meaning of the words rnam par dul ba’i cha sta len pa is not clear to the present translator. The present translation is to some extent based on the following Pāli parallel in MN 90: api nu te dantā va dantakāraṇaṃ gaccheyyuṃ, dantā va dantabhūmiṃ sampāpuṇeyyun ti.
n.­326
This simile is seen in other sūtras, too, such as MN 93 Assalāyanasutta, MĀc 151 梵志阿攝惒經.
n.­327
D spa; S shing nya gro dha (“banyan tree”). The names of the four kinds of wood also differ in the MĀc and MN: MĀc east‍—a son of a kṣatriya‍—sāla wood; south‍—a son of a brahmin‍—sāla wood; west‍—a son of a householder‍—sandalwood; north‍—a son of an artisan‍—lotus (padma). MN sāka; sāla; amba; udumbara (no mention of directions or caste).
n.­328
Tib. lha gang dag … ’di lta bur ’ong zhing ’ong bar ’gyur ba (lit., “gods who … thus come and will come”). The original Skt. for ’di lta bur ’ong is presumably itthatvam āgacchati. Cf. SbhvG i 7.26–8.2; ga F.257.b.5–6 (note, however, that the manuscript of the Sbhv erroneously reads itvattham for itthatvam); BHSD, s.v. itthatva; CPD, s.v. itthatta. The Bhv’s parallel in the MN gives the following expression: ye te, mahārāja, devā savyāpajjhā te devā āgantāro itthattaṃ; ye te devā abyāpajjhā, te devā anāgantāro itthattan ti (MN ii 130.18–20).
n.­329
Here Tib. changes the translation of the name Virūḍhaka from ’phags skyes po to lus ’phags po (Skt. *Videhaka?). This irregular, probably erroneous, translation is employed in the Bhv not only for Virūḍhaka as a son of King Prasenajit but also for Virūḍhaka as one of the Four Great Kings (3.­22), though in most cases the name is translated as ’phags skyes po.
n.­330
Here ends the correspondence with MĀc 212 and MN 90.
n.­331
This section has a parallel in the Chuyao jing 出曜経 32 (Taishō no. 212, 4.760a–b).
n.­332
This verse has parallels in a number of Buddhist texts, including Uv 31.23 (Mizuno 1981, 82–83; Kudō 2004, 80–81, 248–50n21, 257). The parallel verse in Uv 31.23 concludes as follows: “Then pain follows him, as a wheel follows the footsteps of one dragging [a cart].” However, the parallel in the UvTib 31.24 is closer to the Bhv, reading: “As if his head has been cut off by a chariot.” It is worth noting that the simile of a wheel following the footsteps of an ox seems not to require further explanation for understanding it, whereas the simile of a head cut by a chariot does not make good sense without the context of the story such as given in the Bhv.
n.­333
“The king,” not the head of a guild, in the parallel in the Chuyao jing.
n.­334
Parallel to Uv 31.24, etc. See n.­332. The parallel in the Uv concludes as follows: “Then happiness follows him, as a shadow goes after [him].” Here, too, UvTib is closer to the Bhv (UvTib 31.25).
n.­335
Tib. gdu bu can (lit., “having a bracelet”); Skt. *Valaya “a bracelet”; Ch. poluoluo juluo 婆羅羅聚落 (phonetic transliteration). Cf. Valayā; gdu bu can, as a woman’s name (SbhvG ii 91; nga F.173.b). See also BHSD, s.v. “Valayā.”
n.­336
For this abbreviation, see II. Middle Village. The same applies to the following four sections. Note that the text here refers to “four buddhas” (sangs rgyas bzhi), whereas the fully narrated phrase has “four perfectly awakened ones.”
n.­337
Tib. sa can; Skt. unknown; Ch. shengtu 勝土 (“excellent ground”).
n.­338
Tib. seng ge can gyi grong (in the summary of contents, seng ge’i grong); Skt. unknown; Ch. shizi juluo 師子聚落 (“lion village”).
n.­339
Tib. grong gsar; Skt. unknown; Ch. xin juluo 新聚落 (“new village”).
n.­340
Although the place name mentioned in this section is “Where There Is a City,” the section is referred to as “City” in the summary of contents.
n.­341
Tib. grong khyer can (in the summary of contents, grong khyer); Skt. unknown; Ch. cheng 城 (“City”).
n.­342
Most of this section corresponds to SĀc 971 and SĀc2 205, with a number of differences. See Yao 2011, 3.2.20. The story is employed as an explanation of the rule that is established at the end of this section.
n.­343
This statement that the Buddha “arrived” in Rājagṛha runs in clear contradiction to the context of the Buddha’s journey in the Bhv, in which the Buddha travels from Rājagṛha to the north to convert the nāga king Apalāla. See n.­128.
n.­344
Tib. khri’u brtsegs “Layered Seats”; Skt. *Pīṭha (based on Skt. manuscript fragment of the Saṃyuktāgama. See Hosoda 1991, 175–76); Ch. zuo 座 (“Seat”), gaozuo 高座 (“High Seat”‍—two people). SĀc 971 shangzuo 上坐 (“Seated Above”); shangzuo 上座 (“Upper Seat”). SĀc2 205 chongchao 重巢 (“Layered Nest”‍—in the main text); chongchuang 重床 (“Layered Bed”‍—in the summary of contents, 453b).
n.­345
Tib. ma ga dhA bzang mo; Skt. *Sumāgadhā; Ch. mojietuo 摩掲陀 (phonetic transliteration). BHSD, s.v. Sumāgadhā.
n.­346
SĀc 971 does not mention Pīṭha’s fishing.
n.­347
The last verse, “One who does not…,” corresponds to Uv 33.16 (Mizuno 1981, 248–49), with a difference in the last pāda: “I call him brahmin” in both the Uv and UvTib.
n.­348
Here ends the story in SĀc 971.
n.­349
This section corresponds to Divy 4 Brāhmaṇa­dārikāvadāna (English trsl. Rotman 2008–17, i 135–42). There is also a parallel in the Dazhidulun 大智度論, Taishō no. 1509, 25.115a–b (Hiraoka 2009, 43). The present translation follows Divy 4 regarding the restoration of proper names in this section.
n.­350
Ch. and Divy 4 do not abbreviate the stock passage about the Buddha’s smile but give it in full. For the entire stock passage, see 8.­113–2.­66.
n.­351
Tib. ba’i ko ba; Skt. (Divy 4) gopiṭaka (BHSD, q.v.); Ch. niuqie 牛篋 (Skt. = Ch. = “cow basket”). After this word, Ch. gives pangji 篣箕 (“winnow”).
n.­352
Tib. zhing snag che ba ser sme ba dog sa tshwa sgo ma mchis pa’i phyogs su; Skt. (Divy 4) kṣetraṃ tāvad bho gautama nirupahataṃ snigdha­madhura­mṛttikā­pradeśam. Because of the difficulty in understanding Tib., the present translation is based on Skt. in the Divy.
n.­353
Ch. lacks this summary of contents.
n.­354
This section corresponds to SĀc 813 and SN 54.10. The text in the Bhv is too abbreviated to make adequate sense. See Yao 2011, 3.2.21 and forthcoming a. Regarding the mindfulness of breathing in and breathing out explained in this section, see Choong 2000, 225–27.
n.­355
Here Ch. abbreviates this section with the statement 此經廣説如雜阿笈摩, “This sūtra should be recited as explained in detail in the Saṃyuktāgama.”
n.­360
The first half of this section corresponds to the first half of SĀc 36 and SN 22.43 (this part has been translated into English in Dhammadinnā 2014), and the second half of the section corresponds to the second half of SĀc 813 (see I. Kimpilā in this chapter). See Yao 2011, 3.2.22 and Yao forthcoming a. Cf., also, SĀc 639, which includes the teachings about “the island that is yourself,” etc., and is set in the same place.
n.­366
This section parallels MĀc 132, MN 82, and the Rāṣṭra­pāla­sūtra that survives in Skt. manuscript (Waldschmidt 1980). For a comparative text of the Rāṣṭra­pāla­sūtra and Bhv Tib., see Matsumura 1985. Cf., also, Anālayo 2011a, i 451–66; ii 1047–48. The story of Rāṣṭrapāla is narrated in verse in a later part of the Bhv, in the Anavatapta­gāthā section (9.­1875).
n.­378
The story in this section has a parallel in the Stuti­brāhmaṇāvadāna, chapter 5 of the Divy (English trsl., Rotman 2008–17, i 143–49). Étienne Lamotte has identified the place names that appear in this and the following sections, although he has not given in full the grounds for his identifications (Lamotte 1951, 152–58).
n.­383
The first half of the Indra­nāma­brāhmaṇāvadāna, chapter 6 of the Divy, is parallel to this section (English trsl., Rotman 2008–17, i 151–59; for other parallels, see Hiraoka 2011, 236–37).
n.­386
The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.­68–10.­72).
n.­387
Cf. Schiefner (tr. by Ralston) 1882, XLII (English trsl. from Bhv Tib.); Chavannes 1910–11, ii 420–24 (French trsl. from Bhv Ch.); Merv-av 295.
n.­392
English trsl. from Tib., Schiefner (tr. by Ralston) 1882, XLII. Parallel stories: J 177; Merv-av, 295.
n.­394
BhvY 7.10.1 (p. 227ff.). This story has a parallel in the Muktaka in the Ug: pa F.198.b.1–199.a.4; Taishō no. 1452, 24.454b–c.
n.­401
BhvY 7.10.2 (p. 228ff.). The following story of the Buddha’s travel to the north to convert the nāga king Apalāla is narrated in different texts (Ono 1916, 91–100, 482–89; Lamotte 1966, 130–36). Place names vary considerably in these sources.
n.­409
BhvY 7.10.3 (p. 230).
n.­413
BhvY 7.10.4 (p. 231).
n.­415
BhvY 7.10.5 (p. 231).
n.­416
BhvY 7.10.6 (p. 231).
n.­418
BhvY 7.10.7 (p. 231ff.).
n.­426
BhvY 7.10.8 (p. 233).
n.­430
BhvY 7.10.9 (p. 233ff.).
n.­432
BhvY 7.10.10 (p. 234).
n.­433
BhvY 7.10.11 (p. 234).
n.­434
BhvY 7.10.12 (p. 234).
n.­440
This story has parallels in the Binaiye 鼻奈耶 (Taishō no. 1464, 24.858a) and the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.28b–29b).
n.­451
Ch. lacks this summary of contents.
n.­452
The Sbhv gives the story of the beginnings of kingship, in which the first king in the world is called Mahāsammata (SbhvG i 15; ga F.262.b). However, in the story in the Sbhv there is no mention of either the place name or the anointing of the king.
n.­454
This prediction has parallels in Divy 26 and 27, SĀc 604 and 640. Cf., also, AKBh 183.10, AKUp 3097 (Honjō 2014, i 467). In the Kṣv, the prediction is repeated by Ānanda to Śāṇakavāsin after the nirvāṇa of the Buddha and Mahākāśyapa (da F.320.b.1–4; Taishō no. 1451, 24.410b).
n.­457
Cf. Strong 1992, 44–45 (English trsl. from Skt. Bhv); Deeg 2007, 46–47 (English trsl. from the Divy).
n.­459
For Skt. parallels to this story, see Wille 2014a, 193; 2014b, 230.
n.­476
This story is entitled Otalāyanasūtra in Skt., in which the story is abbreviated, and corresponds to SN 48.42 and AKUp 9005. Fumio Enomoto has suggested that the SĀc once included a parallel sūtra to this in a fascicle that is lost today (Enomoto 1984). See Yao 2011, 3.2.25, and forthcoming a.
n.­486
For comparative studies of the parallel stories of Kacaṅgalā, see Durt 2005, Muldoon-Hules 2009, and Matsumoto 2010. In addition to the parallels referred to by Durt, see Merv-av, 210–11.
n.­496
This story, in which the Buddha and his monks have to eat horse-fodder barley during the rainy-season retreat despite a brahmin king’s promise to provide food for them, has parallels in different vinayas and other sources. Hirakawa has noted that the story’s subject and location in vinaya s differ: in the Pāli Vinaya, the Sifen lü (Dharmaguptaka Vinaya), and the Wufen lü (Mahīśāsaka Vinaya), this story is located in the introductory section of the entire vinaya as the account of the event that caused the Buddha to declare the general principle that each regulation should be established only after some practical problem has arisen. In the Shisong lü (the so-called Sarvāstivāda Vinaya) and the MSV (Bhv), utterly unrelated to the above principle, the story is focused on a karmic teaching about the Buddha’s evil action in his former life and its result in the present (Hirakawa 1993–95, i 107–115). The following is the plot of these parallels (proper names, etc., based on the Bhv): 1. The Buddha arrives at Vairambhya (Pā; Si; Wu; Shi; Bhv). 2. A brahmin (king) asks the Buddha questions (Pā = AN 8.11; MĀc 157, etc.). 3. The brahmin (king) offers food, etc., for the rainy-season retreat (Pā; Si; Wu; Shi; Bhv). 4. The brahmin fails to carry out the above offer and the Buddha and monks experience difficulty in obtaining food (Pā; Si; Wu; Shi; Bhv). 5. A caravan leader offers horse-fodder barley to the Buddha (Pā; Si; Wu; Shi; Bhv). 6. Mahā­maudgalyāyana offers to resolve the matter using his magical power, but the Buddha refuses (Pā; Si; Wu; Shi = EĀc 42.3; MPS 31.56–83). 7. A woman cooks the barley (Shi; Bhv = SĀc 722 [parallel only to Bhv]). 8. Śāriputra requests the Buddha to establish the rules of training, but the Buddha refuses (Pā; Si; Wu). 9. Only after the rainy-season retreat, the brahmin (king) realizes that the food has not been provided. He repents and offers food to the Buddha (Pā; Wu; Shi; Bhv). Park 2012 also gives a comparison of the parallel stories. For another parallel, see Rosen 1959, 165–68.
n.­521
Skt. and Ch. abbreviate the main content of this section, referring to “the Vairambhya­sūtra in the chapter of the fours (catuṣkanipāta) in the Ekottarikāgama” and “the fourth chapter (第四品) of the Ekottarikāgama (増一阿笈摩),” respectively. The abbreviated part, the Buddha’s teaching to the monks, corresponds to AN 4.51; however, AN 4.51 does not include the conversation about whether the hut should be broken or not and has a different location for the narrative. In contrast, AKUp 4010 corresponds to this entire section (Honjō 2014, ii 524–26). Although the AKUp does not mention any sūtra title, it is likely to be quoting a sūtra, not the vinaya, since the relevant part of the AKBh on which the AKUp comments states “said in the sūtra,” quoting a few lines. Waldschmidt, basing himself on the place name Vairambhya, assumes AN 8.11 and MĀc 157 to be parallels to the sūtra abbreviated here, but this has to be rejected on the basis of Tib. (Waldschmidt 1980, 141–42; Schopen 2000, 94, 136n16). For the connections between these sūtras and the story of the Buddha’s eating horse-fodder barley, see n.­496.
n.­524
This story is narrated again later in the Bhv, in the “Tathāgata chapter” in the Anavatapta­gāthā section (f. A Brahmin Who Falsely Accused a Buddha).
n.­525
This section corresponds to SĀc 1174, SN 35.200, and EĀc 43.3 (cf. Yao 2011, 3.2.28). SĀc 1174 consists only of the conversation between the Buddha and a monk and the story of Nanda’s going forth, with neither the episode of the frog nor that of Nanda’s cry of fear. The SN and EĀc versions are more concise. Due to the lack of any other evidence, it is not particularly clear which part of this section belongs to “a sūtra.” For a Gāndhārī parallel, see Glass 2007, 14; for parallels to stock passages, see Chung 2008, 82. For the reference to the story in the Vyākhyāyukti, see Skilling 2000, 346.
n.­552
This story, narrating a king’s encounter with an old man, a sick man, and a dead man, resembles a part of the Buddha’s biography. Cf. SbhvG ii 65–71; ga F.291.b–nga F.5.a.
n.­560
Ch. lacks this summary of contents.
n.­561
In the text, a story about “rice soup” is followed by a story of five hundred peasants, but the latter is not mentioned in the summaries of contents in either Skt. or Tib. Further, there is an episode located in Toyikā before the scene moves to “Śrāvastī.” Although the summary of contents in Skt. gives the entry “Toyikā” before “Śrāvastī,” Tib. lacks the former.
n.­562
Upoṣadha is the father of King Māndhātṛ, whose story is narrated later in the Bhv (Chapter Nine, VIII. Sāketā).
n.­563
The name Kumāravardhana is a compound consisting of kumāra (“prince”) and vardhana (“growth”). It seems that this and the next episode have been conflated here in Ch.: “Then the Blessed One arrived at the city of Kumāravardhana (tongchang 童長) and said to the venerable Ānanda, ‘Once a king was born and grew up in this city. His name was Upoṣadha. Therefore this city was named Krauñcāna (xiangsheng 象聲).’ ”
n.­567
The episode of Sālabalā is absent in the Degé edition, probably as a result of confusion of the two episodes of Sālabalā and Sālibalā. In contrast, Ch. gives only Sālabalā, suoluolishu 娑羅力樹, and lacks Sālibalā. Skt. gives both.
n.­568
The story of King Māndhātṛ in this section, VIII. Sāketā, partially corresponds to the Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.­138 ff.) with many differences. See the notes there for parallels and comparisons.
n.­574
Only Ch. has a summary of contents just before this section: “The cause of the well of gruel and golden barley, of peasants and oxen, of a leprous woman’s water used for washing rice, of King Prasenajit, of a poor woman’s lamp, and of King Māndhātṛ.”The series of stories from Rice Soup to C. Toyikā corresponds to Divy 31. According to Hiraoka, Sudhana­kumārāvadānam, the title given at the end of Divy 31, is incorrect and should be corrected to Pañca­kārṣaka­śatāvadānam (Hiraoka 2007, ii 275n56). A story somewhat similar to the story of Rice Soup is found in Merv-av 219.
n.­577
Section label 9.a.1 in BhvY (p. 286ff.). This section does not appear in the summary of contents in Skt. and Tib. (9.­1), but is mentioned there in Ch.
n.­581
Section label 9.a.2 in BhvY (p. 287ff.). This section does not appear in the summary of contents (9.­1).
n.­584
Section label 9.b in BhvY (p. 288ff.). This section is not referred to in the summary of contents (9.­1) and corresponds to the second half of Divy 6 and the second half of Divy 31 (English trsl. Rotman 2008–17, i 154–59, 419–20). The parallel in Divy 6 seems to have been caused erroneously (Hiraoka 2007, i 160). André Bareau has summarized parallel stories of the stūpa of the Buddha Kāśyapa in the Sifen lü (Dharmaguptaka Vinaya), Wufen lü (Mahīśāsaka Vinaya), Mahāsāṅghika Vinaya, Binaiye, and the Kṣv (1962, 257ff.). Takushū Sugimoto has also listed the first three of these stories and the story of Toyikā in the Bhv along with other materials, including the DhpA, and has pointed out reports about the Buddha Kāśyapa’s stūpa made by Faxian and Xuanzang (Gaoseng Faxian zhuan 高僧法顕伝, Taishō no. 2085, 51.861a; Datang xiyuji 大唐西域記, Taishō no. 2087, 51.900c; Sugimoto 1978). Whereas Bareau considered the stories in the Sifen lü, Wufen lü, and Mahāsāṅghika Vinaya to originate from an old common source, Gregory Schopen proposed the opposite view, introducing the stories in the Bhv and Divy ([1985] 1997, 28–29). Schopen regarded this version in the Bhv and Divy as an old account preceding the other parallel stories, based on his observations that the version does not have the subplots found in the other versions and knows nothing about a stūpa at Toyikā, only about relics.
n.­598
Section number 9.10.1 in BhvY (p. 292ff.). The series of stories from here to D. The Offering of a Lamp by a Beggar Woman corresponds to Divy 7 Nagarāvarambikāvadāna (English trsl., Rotman 2008–17, i 161–75, 420–22). Cf. TheraG 1054–56. Cf., also, BAK 17 Ādarśa­mukhāvadāna (Straube 2009, 108–21, 254–59), which summarizes the series of stories from this section to F. 8. Ādarśamukha in the Bhv. There is another parallel in the Gilgit manuscripts (Hinüber 2014, 97).
n.­604
Section number 9.10.2 in BhvY (p. 296ff.). For parallels, see n.­598.
n.­605
Section number 9.10.3 in BhvY (p. 297ff.). For parallels, see n.­598.
n.­610
Section number 9.10.4 in BhvY (p. 299ff.). For parallels, see n.­598. Cf., also, Xian’yu jing 賢愚経 (Taishō no. 202, 4.370c–371c).
n.­613
Section number 9.10.5 in BhvY (p. 301). A story somewhat similar to this episode, in which the Buddha remonstrates with King Prasenajit for expecting a great result from his offerings, is in EĀc 23.1 (Taishō no. 125, 2.609a ff.). Cf. Anālayo [2014a] 2016b, 392–93.
n.­618
Section number 9.10.6 in BhvY (p. 301ff.).
n.­620
Section number 9.10.6.1 in BhvY (p. 302ff.). Cf. VIII. Sāketā in this chapter. This section was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. I). Although the story is referred to as “the Māndhātṛsūtra in the Section Connected to Kings in the Madhyamāgama” in Skt. and Ch., which abbreviate the story after the first few lines, it is not entirely clear which part of the story in the Bhv corresponds to the sūtra. The story has parallels in MĀc 60 Sizhou jing 四洲経, Divy 17 Māndhātāvadāna (English trsl. Rotman 2008–17, i 336–71, 438–43), and the Māndhātāvadāna in the Gilgit manuscripts (MdhA; see Matsumura 1980, 163–97, 348–54). For further parallels, see Hiraoka 2007, i 398; Wille 2014a, 197. For Māndhātṛ’s story in art, see Zin 2012.
n.­621
Section number 9.10.6.1.1 in BhvY (p. 302ff.).
n.­656
Section number 9.10.6.1.2 in BhvY (p. 317ff.). The following two stories of the former lives of King Māndhātṛ appear in Tib., Divy 17, and MdhA, whereas Skt. and Ch. lack them.
n.­661
Section number 9.10.6.1.3 in BhvY (p. 308).
n.­662
Section number 9.10.6.2 in BhvY (p. 318ff.). The following story corresponds to the Mahā­sudarśanāvadāna from Gilgit (ms no. 1550–67, hereafter MSA), the first half of the story of Mahāsudarśana in the Mahā­parinirvāṇa­sūtra, and its parallel in the Kṣv (D da F.266.a–274.b; Taishō no.1451, 24.393a–394.b; see also Matsumura 1988b, 3–29 and 86–128), the first half of MĀc 68 Dashanjianwang jing 大善見王経 (Taishō no. 26, 1.515b–516c), a part of DN 17 Mahā­sudassana­suttanta (ii 169–85), and so on. Cf., also, the story of King Mahāsudarśana and his son in the Bhv (D. A Story of a Former Life of the Buddha: King Mahāsudarśana).
n.­668
Section number 9.10.6.3 in BhvY (p. 323ff.). This story has parallels in MĀc 155 Xudaduo jing 須達哆經, AKUp 3079, Taishō no. 72 Foshuo sangui wujie cixin yanli gongde jing 佛説三歸五戒慈心厭離功徳經, Taishō no. 73 Foshuo xuda jing 佛説須達經, Taishō no. 74 Foshuo zhangzhe shibao jing 佛説長者施報經, EĀc 27.3, and AN 9.20. Cf. Anālayo 2010, 70–71. The story in AKUp 3079 mostly corresponds to MĀc 155, including its introduction, the Buddha’s conversation with the householder Anāthapiṇḍada, which is absent in our Bhv version. Probably the redactors of the Bhv borrowed the story of Velāma from their Velāmasūtra, ignoring its introduction, for the purpose of fitting the story into the framework of the Bhv.
n.­672
Section number 9.10.6.4 in BhvY (p. 326ff.).
n.­673
Section number 9.10.6.4.1 in BhvY (p. 326ff.). This story was translated from Tib. by Schiefner (tr. by Ralston, 1882, chap. II). The story has parallels in J 531 Kusajātaka, Mv ii 420–96 and iii 1–25, Pusa bensheng manlun 菩薩本生鬘論 (Taishō no. 160, 3.336b–c), Xian’yu jing 賢愚經 14 (Taishō no. 202, 4.364b–365b), and Liudu jijing 六度集經 84 (Taishō no. 152, 3.46b–47b).
n.­683
Section number 9.10.6.4.2 in BhvY (p. 332ff.). This story is narrated only in Skt. and Tib., being absent in Ch.
n.­685
Section number 9.10.6.5 in BhvY (p. 333ff.).
n.­687
Section number 9.10.6.6 in BhvY (p. 334ff.). The stories in this and the next section are partially different from the stories of the kings Mahādeva and Nimi already narrated in the Bhv, Chapter 4, III. Mithilā (for other parallels, see n.­194). The difference between these two sets of stories seems to be mainly due to the editorial transformation of their common source (the Mahādevasūtra in the Madhyamāgama) into stories included in the sermon to King Prasenajit, which we are now reading. The first set of stories seems to preserve the exact contents of the sūtra. For a detailed discussion, see Yao 2007.
n.­691
Section number 9.10.6.7 in BhvY (p. 336ff.). See n.­687.
n.­696
Section number 9.10.6.8 in BhvY (p. 339ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, III. Parallel stories: J 257 Gāmaṇicaṇḍajātaka, Xianyu jing 賢愚經 53 (Taishō no. 202, 4.237c ff.); D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 39 (mdo sde A.F.270.b ff.); BAK 17 (including a summary of the preceding part; see Straube 2009, 108–21, 341); and Haribhaṭṭa’s Jātakamālā 30 (cf. Panglung 1981, 39). For a Jaina parallel of the story of Daṇḍin, see Wu 2017.
n.­706
Section number 9.10.6.9 in BhvY (p. 344ff.).
n.­707
Section number 9.10.6.9.1 in BhvY (p. 344ff.). This story is narrated in both Tib. and Skt., but is absent in Ch.
n.­708
Section number 9.10.6.9.2 in BhvY (p. 345ff.). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, V; German trsl. from Ch., Li 2012. Parallel stories: Divy 30 Sudhana­kumārāvadāna (English trsl., Tatelman 2005, 219–307); fragments of the Sudhana­kumārāvadāna in the Gilgit manuscripts (Kudō 2015, 255–58); Mv ii 94–105; Haribhaṭṭa’s Jātakamālā 25 (Khoroche 2017, 147ff.); BAK 64 (Straube 2006); the Sudhanajātaka in the Paññāsajātaka (Tanabe 1981, 1983); Liudu jijing 六度集經 83 (Taishō no. 152, 3.44b–46b); and the Khotanese Sudhanāvadāna (de Chiara 2013).
n.­769
Section number 9.10.6.10 in BhvY (p. 369ff.). Strangely enough, the famous story of Prince Viśvantara appears twice in succession in Tib. and NBhv here, and these two stories (Viś I and Viś II) share a rough outline with differences in many details. Ch. has only Viś I. Each of the two stories has some elements absent in the other (scenes, conversations, proper names, etc.), and therefore neither is simply an abbreviated or expanded version of the other. Among various editions of Tib., the Stok Palace manuscript (S) shows a unique recension in which Viś I is absent and two passages from Viś I have been inserted in Viś II (Yao 2012b).There are further parallels in the Sbhv (Viś III: SbhvG ii 119–33; Degé nga F.192.a–200.b; Taishō no. 1450 24.181a–184b. English trsl. from Tib. Schiefner (tr. by Ralston) 1882: XVI), the Viśvantarāvadāna in the Gilgit manuscripts (Viś IV: Das Gupta 1978; Matsumura 1980, 119–18 and 272–333. Cf., also, Tsai 2000), and BAK 23, etc. (Lamotte (1944–80, ii 713–15n1; Hikata 1978, appendix 116; Panglung 1981, 40–41; Murakami 1984, 35 and 47n31). Cf. Panglung 1980, 229, Durt 1999 and 2000, and Anālayo 2017, 113–41.
n.­770
Section number 9.10.6.10.1 in BhvY (p. 369ff.). For the absence of this story in S and some other manuscripts belonging to the same lineage, see Yao 2012b and Clarke 2018.
n.­808
Section number 9.10.6.10.2 in BhvY (p. 381ff.).
n.­814
Section number 9.10.6.11 in BhvY (p. 388ff.). The story has parallels in the Vvbh (D nya F.195.a–b; Taishō no. 1442, 23.892c27–28), a part of Divy 36 Mākandikāvadāna (the chapter itself is parallel to the Vvbh; the correspondence with the present story is in 540.1–14), Sbhv (SbhvG ii 14–16; nga F.119.a–120.b; Ch. missing), Xianyu jing 賢愚経 30 (Taishō no. 202, 4.386aff.), and D no. 341 mdzangs blun zhes bya ba’i mdo, chap. 34 (mdo sde a F.247.a ff.). The story also has parts in common with the story of Triśaṅku and that of Miṇḍhaka in the Bhv (5. Triśaṅku and E. The Former Lives of the Miṇḍhaka Family, respectively).
n.­817
Section number 9.10.7 in BhvY (p. 391ff.). The order of the stories in this section generally corresponds to that in the Merv-av. See notes to the title of each story. Cf., also, Yao forthcoming b.
n.­819
Section number 9.10.7.1 in BhvY (p. 391ff.). Parallel stories: Vvbh (D nya F.176.a–183.b; Taishō no. 1442, 23.888a–889c), MĀc 136 商人求財経, EĀc 45.1, J 196, etc. A brief mention in Merv-av, 156. Divy 36, which corresponds to a part of the Vvbh listed above, abbreviates this story, referring to the Rākṣasīsūtra (524.20). Cf., also, Divy 8, which is a story partially corresponding to the present section.
n.­825
Section number 9.10.7.2 in BhvY (p. 396ff.). Parallel story: Merv-av, 156.
n.­828
Section number 9.10.7.3 in BhvY (p. 397ff.). For parallel stories, see Merv-av, 159n7.
n.­833
Section number 9.10.7.4 in BhvY (p. 398ff.). This story has a parallel in SbhvG ii 177–178; nga F.232.b–233.a; Taishō no. 1450, 24.195b. For other parallels, see Merv-av 159n8.
n.­835
Section number 9.10.7.5 in BhvY (p. 398ff.). For parallels, see Merv-av 161n10.
n.­837
Section number 9.10.7.6 in BhvY (p. 399ff.). The Merv-av gives a story of a parrot in the same order as the Bhv, but the story is quite different from the present one in the Bhv. See Merv-av 160n13. The story in the Bhv has parallels in J 329 and the Mahāsāṅghika Vinaya (Taishō no. 1425, 22.258b–c).
n.­839
Section number 9.10.7.7 in BhvY (p. 399ff.). Parallel: Merv-av 162.
n.­841
Section number 9.10.7.8 in BhvY (p. 400ff.). For parallels, see Merv-av 163n16.
n.­842
Section number 9.10.7.9 in BhvY (p. 401ff.). For parallels, see Merv-av 163n17.
n.­844
Section number 9.10.7.10 in BhvY (p. 401ff.). For parallels, see Yao 2012a, 3.2.34 and Merv-av 167n21. Cf., also, Anālayo 2017, 294ff.
n.­846
Section number 9.10.8 in BhvY (p. 403ff.). The order of the stories in this section generally corresponds to that in Merv-av.
n.­848
Section number 9.10.8.1 in BhvY (p. 403ff.). For parallels, see Merv-av 153n1. This story is related to the story of the brahmin girl Cañcā in the Bhv (M. The Insult by the Brahmin Girl Cañcā). Cf., also, BAK 49 (Straube 2009, 319–22).
n.­857
Section number 9.10.8.2 in BhvY (p. 409ff.). This story has many parallels, including J 316 and BAK 104 (see Straube 2009, 335–37). Cf. Panglung 1981, 45; Hikata 1978, appendix 104–5.
n.­860
Section number 9.10.8.3 in BhvY (p. 410ff.).
n.­861
Section number 9.10.8.3.1 in BhvY (p. 410ff.). This story has many parallels, including J 540 and BAK 101 (see Straube 2009, 332–35). Cf. Panglung 1981, 45–46; Hikata 1978, appendix 115. Merv-av mentions this story only in a summary of contents (Merv-av 176n126). For parallels in Chinese materials, see Hashimoto 2002; Andō 2008, 45. Cf., also, Brockington 2010, 95–100. For an edition and German translation of the story in the Bhv, see Demoto and Hahn 2010, 238–45. Schlingloff 1985 has pointed out the close relationship between the depiction of this story in Gandharan relief and the Bhv. Cf., also, Schlingloff 2000, 31 (Eng. 2013, 31).
n.­864
Section number 9.10.8.3.2 in BhvY (p. 413ff.).
n.­866
Section number 9.10.8.4 in BhvY (p. 414ff.). This story is absent in Ch. and NBhv. Instead, Ch. mentions the title of a sūtra, Najia yaocha jing 那迦藥叉經 (Sūtra of the Yakṣa *Naka (?)), and then gives a brief summary of the next story, which is a story of the leader of the monkeys (parallel to J 407). NBhv agrees with Ch. in mentioning the leader of the monkeys. Due to the fragmentary state of NBhv, it is unknown if there was a title corresponding to the Najia yaocha jing in the manuscript. The following story of Prince Mūkapaṅgu has been translated into English from Tib. in Schiefner (tr. by Ralston) 1882, XIV. The story has parallels in J 538, etc. See Panglung 1981, 46 (note that Panglung seems to be confusing Taishō no. 1444 and Taishō no. 1442); Hikata 1978, appendix, 115; Zin 2004; Tamai 2017. There is a parallel in the Vvbh (cha F.89.a–95.a; Taishō no. 1442, 23.723c–725c). The story in the Vvbh consists of two parts: the story of the prince’s birth, growth, and going forth (parallel to the following story in the Bhv) and the story of the same person as a teacher instructing disciples (parallel to another story in the Bhv: 2. The Story of the Teacher Mūkapaṅgu).
n.­874
Section number 9.10.8.5 in BhvY (p. 420ff.). For parallels, see Panglung 1981, 46–47; Hikata 1978, appendix 93–94.
n.­876
Section number 9.10.8.6 in BhvY (p. 421ff.). For parallels, see Panglung 1981, 47.
n.­878
Section number 9.10.8.7 in BhvY (p. 423ff.). For parallels, see Okada 1993. Cf. the rule against eating nāga flesh in the Bhv (Chapter Two. II. B. Nāga Flesh).
n.­880
Section number 9.10.8.8 in BhvY (p. 423ff.). For parallels, see Panglung 1981, 48; Hikata 1978, appendix 113; Merv-av 155n3.
n.­882
Section number 9.10.9 in BhvY (p. 426ff.). This part of Tib. lacks a summary of contents. However, only S and the Shey Palace manuscript among the other editions the present translator examined (D, London, N, P, T) give a summary of contents (S kha F.348.a.6–7; Shey kha F.329.a.2–3). On the peculiarity of S and the Bhutanese recension, see Clarke 2018. Cf., also, Yao 2011. Ch. is completely silent about the four stories constituting this part. NBhv does not give the stories but only a list of protagonists, in which only the name of Govinda (the protagonist of the fourth story) is legible in a broken folio. For details, see Yao forthcoming b.
n.­883
Section number 9.10.9.1 in BhvY (p. 426ff.). This story has a parallel in MĀc 130 Jiao tanmi jing 教曇彌經. This sūtra is mentioned in the story of Araṇemi (3. The Story of the Teacher Araṇemi). For other parallels, see Yao 2012a, 3.2.35. Cf., also, Skilling 2000, 343 and Anālayo 2010, 70n52.
n.­884
Section number 9.10.9.2 in BhvY (p. 427ff.). In the Vvbh, this story follows the story of Mūkapaṅgu’s going forth (cha F.95.a–96.b; Taishō no. 1442, 23.725c–726b). See n.­866.
n.­885
Section number 9.10.9.3 in BhvY (p. 429ff.). For parallels, see Ogihara 2011 and Yao 2012a, 3.2.36. Cf., also, Merv-av 168.
n.­895
Section number 9.10.9.4 in BhvY (p. 432ff.). This story has a parallel in DĀ 14 Govindasūtra (see Hartmann and Wille 2014, 140). For other parallels, see Yao 2012a, 3.2.37.
n.­901
Section number 9.10.9.5 in BhvY (p. 441ff.). For parallels, see Panglung 1981, 49–50; Sugimoto 1993, 260; Murakami 1984; Hikata 1978, appendix 42. For an edition and German translation of this story in Tib., see Schlingloff 1977. Cf., also, BAK 1 and BAK 100 in Straube 2009; Bingposha lun 鞞婆沙論 (Taishō no. 1547, 28.506b ff.).
n.­903
Section number 9.10.9.6 in BhvY (p. 443ff.). For parallels, see Murakami 1984, 35, 45n24, 277–78, 280n17–20; Ogihara 2010.
n.­904
Section number 9.10.10 in BhvY (p. 444ff.). For the names of the buddhas in the past mentioned in this section and the next, see Murakami 1984, 273–76, 283. Cf. AKBh 266.14.
n.­909
Section number 9.10.11 in BhvY (p. 445ff.). For the murals in Bezeklik, Turfan (eleventh to twelfth c.), representing the verses in this section of the Bhv, see Murakami 1984. The title of this section, “Section of Many Buddhas,” is given at the end of the section. For parallels, see Ogihara 2015a and 2016a; Tournier 2017, esp. Chap. 2. Some of the reconstructions of Skt. names of buddhas in the present translation are based on their Tocharian parallels given in Ogihara 2015a.
n.­934
Section number 9.10.12 in BhvY (p. 454ff.). This story is related to “Section of the Tathāgata” in the Anavatapta­gāthā (kha F.316.b–317.a) and was translated into English by Hisashi Matsumura (1989b). For parallels, see Akanuma 1931, 131b. Cf., also, BAK 49 (Straube 2009, 319–22) and BAK 50 (Okano 2007).
n.­938
Section number 9.11 in BhvY (p. 456ff.). This part of the Bhv, which consists of verses of the Buddha and his disciples and some prose concerned with their past lives, is called Anavatapta­gāthā (AG) and has parallels in the Fo wubaidizi zishuo benqi jing 佛五百弟子自説本起經 (Taishō no. 199), the Apadāna, and the Gāndhārī Anavatapta­gāthā, which was studied in Salomon 2008. For the research history of the AG, see Salomon ibid., 18–22. Tib. has been edited and translated into French by Hofinger (1954, the chapters of disciples; 1990, the chapter of the Tathāgata). In the following notes, some other modern translations are also mentioned. Skt. (GBhv) was transliterated by Bechert (1961) and Wille (1990). The framework of the entire story of the AG and some of its episodes are borrowed by the Kaṭhināvadāna (Degener 1990, 1991; Salomon ibid., 32–33). Parts of a Mahāyāna sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhā­gata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99), echo the Anavatapta­gāthā in some respects; see 2.­24 ff. and Introduction i.­14.
n.­939
Section number 9.11.1 in BhvY (pp. 456–57).
n.­943
Section number 9.11.2 in BhvY (p. 457ff.). The stories included in this part are not found in either the Gāndhārī Anavatapta­gāthā or Taishō no. 199.
n.­944
Section number 9.11.2.1 in BhvY (pp. 457–58). This part has a parallel in BAK 50 (Okano 2007, 207–13) and KA §23. A parallel also appears in a Mahāyāna sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhā­gata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99), 2.­26 ff., in a longer passage that echoes in some respects the Anavatapta­gāthā.
n.­947
Section number 9.11.2.2 in BhvY (p. 459). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 2; German trsl. from Ch., Ji 1943, 323–24. The story has parallels in the Za piyu jing 雜譬喩經 8 (Taishō no. 205, 4.523c–524a); KA § 24, 25; a Tocharian manuscript (Pinaut 2008, 251–68; Melanie Malzahn, “A Comparative Edition of Tocharian Manuscripts,” accessed January 31, 2018‍—see A5–A10, including bibliography).
n.­950
Section number 9.11.2.3 in BhvY (p. 460). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 3. The story has a parallel in KA §26.
n.­951
Section number 9.11.2.4 in BhvY (pp. 460–61). The story has a parallel in KA § 27 and is briefly mentioned in BAK 50 (Okano 2007, 214).
n.­952
Section number 9.11.2.5 in BhvY (p. 461). The story has parallels in BAK 50 (Okano 2007, 214–16) and the Liuduji jing 六度集經 82 (Taishō no. 152, 3.43c–44b). Cf., also, the second half of J 497.
n.­953
Section number 9.11.2.6 in BhvY (pp. 461–62). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 1.
n.­957
Section number 9.11.3 in BhvY (p. 462ff.).
n.­958
Section number 9.11.3.1 in BhvY (pp. 462–63). Cf. Salomon 2008, 405–12 (comparative texts of Skt. and Tib.; English trsl.). Cf. Taishō no. 199 (1), 4.190a–b. The story is quoted in the Nettippakaraṇa 141.12–142.5 (Salomon 2008, 30). Whereas the verses in all the other sections in the AG are written in śloka, the verses in this section are written in various meters (Salomon ibid., 350 and 67–70). Related stories are found in the Bhikṣuṇī­vinaya­vibhaṅga: D ta F.39.b–41.a, Taishō no. 1443, 23.911b–c (Kāśyapa’s going forth); D ta F.71.b.6–73.a.5, Taishō 23.917b–c (his former life).
n.­961
Section number 9.11.3.2 in BhvY (pp.463–64). Cf. Taishō no. 199 (2), 4.190b–c. A related story is found in the Prjv (Skt. missing; D ka 1.333–44.a; Taishō no. 1444, 23.1029b–c).
n.­964
Section number 9.11.3.3 in BhvY (pp. 464–65). Cf. Taishō no. 199 (3), 4.190c–191a. The story of Mahā­maudgalyāyana’s wish made in his past life is narrated in the Prjv (Skt. missing; D 1.353–1.360; Taishō no.1444, 23.1030a–b). The stories of his death and its cause in the past are narrated in the Kṣv (tha F.237.b ff.; Taishō no.1451, 24.287a ff.), with some differences from this section.
n.­966
Section number 9.11.3.4 in BhvY (pp. 465–66). This section has a parallel in Taishō no. 199 (4), 4.191a–b.
n.­967
Section number 9.11.3.5 in BhvY (pp. 466–67). This section has a parallel in Taishō no. 199 (5), 4.191b–c. For other parallels, see Kudō 2004, 320–23. Cf., also, Salomon 2008, 36, 62–63.
n.­969
Section number 9.11.3.6 in BhvY (p. 468). Cf. Taishō no. 199 (6), 4.191c–192a; Ap i 298 Soṇakoṭivīsa (Salomon 2008, 28–29, 64–67). Related stories are narrated in the Sbhv: SbhvG ii 134–49; D nga F.200.b–211.b; Taishō no. 1450, 24.184b–187c.
n.­970
Section number 9.11.3.7 in BhvY (p. 469). Cf. Taishō no. 199 (7), 4.192a–b.
n.­972
Section number 9.11.3.8 in BhvY (pp.469–70). This section has a parallel in Taishō no. 199 (8), 4.192b.
n.­974
Section number 9.11.3.9 in BhvY (pp. 470–72). Cf. Taishō no. 199 (9), 4.192b–193a. A related story is in the Vvbh (nya F.19.a ff.; Taishō no. 1442, 23.857a14ff.) and Divy 13 Svāgatāvadāna.
n.­976
Section number 9.11.3.10 in BhvY (p. 472). Cf. Taishō no. 199 (10), 4.193a–b.
n.­980
Section number 9.11.4 in BhvY (p. 473ff.).
n.­981
Section number 9.11.4.1 in BhvY (pp. 473–74). Cf. Taishō no. 199 (11) 4.193b–194a. Related stories are narrated in SbhvG i 139–46; D nga F.45.b–50.b; Taishō no. 1450, 24.128c–129c (Ch. lacks the story of the former life). For other parallels, see Akanuma 1931, s.v. “Yasa.”
n.­982
Section number 9.11.4.2 in BhvY (pp. 474–76). Cf. Taishō no. 199 (12), 4.194a–b; EĀc 33.2. Cf. Kuan 2013, 612.
n.­984
Section number 9.11.4.3 in BhvY (p. 476). Cf. Taishō no. 199 (13), 4.194b–c. For other parallels, see Kudō 2004, 297–300. Cf., also, MĀc 34 Bojuluo jing 薄拘羅經, esp. Taishō no. 26, 1.475b29–c2.
n.­986
Section number 9.11.4.4 in BhvY (p. 477). This section has a parallel in Taishō no. 199 (14), 4.194c–195a.
n.­987
Section number 9.11.4.5 in BhvY (p. 478). Verses in this section and part of the next section, 6. Yaśas (2), are translated with seven syllables in Ch., whereas they are written in śloka in Skt. and seven syllables in Tib., as are the other verses. The Sbhv provides the story of the three Kāśyapas’ former lives (SbhvG i 162–63; D nga F.76.a–77.a; Taishō no.1450, 24.137b–c) and their conversion (Skt. missing [cf. SbhvG i 217–31]; D nga F.55.b–67.b; Taishō 24.131a–134b). Cf. Taishō no. 199 (15), 4.195a. This section of Taishō no. 199 mentions only Uruvilvā-Kāśyapa and Nadī-Kāśyapa, and the name Gayā-Kāśyapa appears in the next section, which corresponds to the section of Yaśas in the AG.
n.­988
Section number 9.11.4.6 in BhvY (pp. 478–79). This section has a parallel in Taishō no. 199 (16), 4.195a–b. See n.­987.
n.­991
Section number 9.11.4.7 in BhvY (pp. 480–82). Related stories are found in the Kṣv (D tha F.25.b–31.a; Taishō no. 1451, 24.215c–217b) and Divy 19 Jyotiṣkāvadāna. Cf. Taishō no. 199 (17), 4.195b–196a. For other parallels, see Hikata 1978, Appendix 25.
n.­992
Section number 9.11.4.8 in BhvY (pp. 482–83). Unlike Skt. and Tib., Ch. does not narrate Rāṣṭrapāla’s going forth. The story of Rāṣṭrapāla’s going forth is narrated in the Bhv: Chapter Seven, IV. Rāṣṭrapāla. Cf. Taishō no. 199 (18), 4.196b–c.
n.­996
Section number 9.11.4.9 in BhvY (pp.483–85). Cf. Taishō no. 199 (19), 4.196c–197b.
n.­998
Section number 9.11.4.10 in BhvY (pp. 485–86). Cf. Taishō no. 199 (20), 4.197b–c. For other parallels, see Kudō 2004, 295–97.
n.­1001
Section number 9.11.5 in BhvY (p. 486ff.).
n.­1002
Section number 9.11.5.1 in BhvY (pp. 486–87). Related stories are found in the Vvbh (D ja F.79.b–80.b; Taishō no.1442, 23.799b–c) and Divy 35 Cūḍā­pakṣāvadāna. Cf. Taishō no. 199 (21), 4.197c–198a. For other parallels, see Kudō 2004, 243–46.
n.­1004
Section number 9.11.5.2 in BhvY (pp. 487–89). Cf. Taishō no. 199 (22), 4.198a–b. For other parallels, see Kudō 2004, 245.
n.­1005
Section number 9.11.5.3 in BhvY (pp. 489–90). Cf. Taishō no. 199 (23), 4.198c. For other parallels, see Kudō 2004, 274–77, 300–303; Salomon 2008, 29. A related story is found in SbhvG i 200ff.; D nga F.102.a ff.; Taishō no. 1450, 24.144b ff.
n.­1013
Section number 9.11.5.4 in BhvY (pp. 490–91). Cf. Taishō no. 199 (24), 4.198c–199a.
n.­1015
Section number 9.11.5.5 in BhvY (p. 492). A related story is in SbhvG ii 43–44; D nga F.139.b–140.b; Taishō no. 1450, 24.162b–c. Cf. Taishō no. 199 (25), 4.199a–b. For other parallels, see Salomon 2008, 36.
n.­1017
Section number 9.11.5.6 in BhvY (pp. 493–94). This section has a parallel in the Kṣv: D tha F.153.a–158.a; Taishō no. 1451, 24.260c–262a. Cf. Taishō no. 199 (26), 4.199b–c and, also, Wille 1990, 107.
n.­1019
Section number 9.11.5.7 in BhvY (pp. 494–96). No parallel in Taishō no. 199. Related stories are in the Vvbh (ca F.252.a ff.; Taishō no. 1442, 23.691b ff.), with some differences from the AG.
n.­1020
Section number 9.11.5.8 in BhvY (pp. 496–97). No parallel in Taishō no. 199. Related stories are in the Vvbh (D ca F.126.b ff.; Taishō no. 1442, 23.656c ff.). For other parallels, including SĀc 252, see Hikata 1978, Appendix 70.
n.­1021
Section number 9.11.5.9 in BhvY (pp. 497–99). Cf. Taishō no. 199 (27), 4.199c–200a. A related story is found in SbhvG ii 4–47; nga F.141.a–143.a; Taishō no. 1450, 24.162c–163c.
n.­1022
Section number 9.11.5.10 in BhvY (pp. 499–500). Cf. Taishō no. 199 (28), 4.200a–b.
n.­1024
Section number 9.11.6 in BhvY (p. 500ff.).
n.­1025
Section number 9.11.6.1 in BhvY (pp. 500–501). Cf. Taishō no. 199 (29), 4.200b–201a. Related stories are in the Sbhv (SbhvG ii 47ff.; nga F.143.a ff.; Taishō no. 1450, 24.163c ff.) and MĀc 32 Weicengyoufa jing 未曾有法經. Cf. Deeg 2007, 46ff.
n.­1026
Section number 9.11.6.2 in BhvY (pp. 501–3). No parallel in Taishō no. 199.
n.­1027
Section number 9.11.6.3 in BhvY (pp. 504–5). No parallel in Taishō no. 199. Related stories are narrated in SbhvG i 136–38; nga F.43.b–44.b; Taishō no. 1450, 24.128a–b and SbhvG ii 2–4; nga F.110.a–111.b (Ch. absent).
n.­1030
Section number 9.11.6.4 in BhvY (pp. 505–7). No parallel in Taishō no. 199. Related stories are found in the Sbhv (SbhvG i 204–211; D nga F.105.a–109.b; Taishō no. 1450, 24.145b–147b).
n.­1033
Section number 9.11.6.5 in BhvY (pp. 507–9). No parallel in Taishō no. 199. Ap 333 (i 269–70) gives a parallel. The end of the Section of Upālin and the beginning of the Section of Prabhākara are different from those of other sections.
n.­1034
Section number 9.11.6.6 in BhvY (pp. 509–11). No parallel in Taishō no. 199.
n.­1036
Section number 9.11.6.7 in BhvY (pp. 511–26). This section and the next section provide the same stories of the Buddha’s former lives in prose and verse, respectively, in different order. However, the third story of the former, c. A Young Brahmin, is not shared by the latter. Cf. Hofinger 1990 (Tibetan text and French trsl.). For the history of the formation of these sections, see Okano 2006. Parallels to the verses are found in Taishō no. 199 (30), 4.201a–202a; parallels to the verses and prose in Taishō no. 197 Foshuo xingqixing jing 仏説興起行経. Cf., also, BAK 50 (see n.­934). According to the Saṃskṛtā­saṃskṛta­viniścaya, the Sāṃmitīyas too transmitted stories of evil acts performed by the Buddha in his former lives (Namikawa 2011, 371ff.).
n.­1037
This story has a parallel in SbhvG ii 184–85; nga F.237.a; Taishō no. 1450, 24.197a–b (Panglung 1981, 53). Cf. Taishō no. 197 (7), 4.170b–c; BAK 50 (Okano 2007, 226–37); KA 32 (Degener 1990, 37–38). BAK 66 provides a completely different story regarding the injury to the Buddha’s foot.
n.­1040
Cf. Taishō no. 197 (6), 4.168a–170b; BAK 50 (Okano 2007, 237–39); KA 33 (Degener 1990, 38).
n.­1042
This story is related to the story of Māra and the Buddha in Sālā in the Bhv (Chapter Four, V. Sālā) and has a parallel in BAK 50 (Okano 2007, 239–41). This story is not narrated in verse.
n.­1044
Cf. Taishō no. 197 (8), 4.170c–172a; BAK 50 (Okano 2007, 241–47); KA 34 (Degener 1990, 38–39).
n.­1049
Cf. Taishō no. 197 (2), 4.166a–c; BAK 50 (Okano 2007, 247).
n.­1050
A similar story is found in SbhvG i 22ff.; ga F.267.a ff.; Taishō no. 1450, 24.102b ff. (Panglung 1981, 55), with some differences. There, however, the story is not related to the Buddha’s former life. Cf. Taishō no. 197 (1), 4.164b–166a; BAK 50 (Okano 2007, 247–76).
n.­1053
This story has already been narrated in the Bhv (Chapter Eight, V. Vairambhya, D. A Brahmin Who Abused the Buddha Vipaśyin). Cf. Taishō no. 197 (9), 4.172a–c; BAK 50 (Okano 2007, 277–79).
n.­1054
According to Skt. and Ch. (see n.­1055), this story corresponds to the Nandīpālasūtra in the Rājasaṃyuktakanipāta of the Madhyamāgama, which is parallel with MĀc 63 Bingpolingqi jing 鞞婆陵耆経 and MN 81 Ghaṭikārasutta. The Sbhv also includes a parallel (SbhvG ii 22.1–30.22; nga F.124.b–131.b; Taishō no. 1450, 24.156c–158c). Cf. Yao 2012a, 3.2.38. For comparative studies, see Anālayo 2010, 71–84; 2011a, i 441–51; 2012a, 155–74. Note, however, that in these works the Bhv version of the story (Tib.) is erroneously connected to the Sbhv version (Skt.). Cf., also, Taishō no. 197 (10), 4.172c–174b; BAK 50 (Okano 2007, 279–81) and SĀc 595 (Taishō no. 99, 2.159c); SĀc2 189 (Taishō no. 100, 2.442c); SN 1.5.10; SN 2.3.4; Tocharian fragments (Ogihara 2016a; 2016b).
n.­1063
Cf. Taishō no. 197 (4), 4.167a–b; BAK 50 (Okano 2007, 281–89).
n.­1065
A related story is narrated in the Kṣv, where the story of the massacre of the Śākyans is narrated (tha F.95.a–b; Taishō no. 1451, 24.242a–b). Cf. Taishō no. 197 (3), 4.166c–167a; BAK 50 (Okano 2007, 289–90). Cf., also, the final part of EĀc 34.2 (Taishō no. 125, 2.693b–c).
n.­1066
Cf. Taishō no. 197 (5), 4.167c–168a; BAK 50 (Okano 2007, 290–92).
n.­1067
Section number 9.11.6.8 in BhvY (pp. 527–30). Cf. Okano 2007, appendix (Japanese trsl. from Tib.). This section is absent in Ch. Although the stories narrated in the previous section are given here in verse, the story of the young brahmin who abused a self-awakened one (7. Sugata [prose] c. A Young Brahmin) is missing. Cf. Taishō no. 199 (30), 4.201a–202a, with the stories in the same order; Ap 299–301 (Salomon 2008, 28–29).
n.­1075
There is a parallel story in BAK 90 (Panglung 1981, 57–58). There is also a Tocharian fragment of another parallel (Ogihara 2015b, 302).
n.­1077
It is unknown if GBhv included this uddāna due to damage to the folio.
n.­1087
For the three kinds of allowable meat, see Shimoda 1997, 401–4, 668–69.
n.­1097
The story of Miṇḍhaka and his family and the story of their former lives have parallels in Divy 9 Meṇḍhaka­gṛha­pati­vibhūti­pariccheda and Divy 10 Meṇḍhakāvadāna and other vinayas (see Hiraoka 2007, i 235–56. For Eng. trsl., see Rotman 2008–17, i 223–41). The Bhv’s Miṇḍhaka stories are generally briefer than the Divy’s Meṇḍhaka stories.
n.­1112
This episode corresponds to Divy 10 Meṇḍhakāvadāna and a folio of an avadāna manuscript from Gilgit (Kudō 2017, xxxii; Plate 43).
n.­1122
Skt. from here to the end of I. A. 3. Kaineya Offers Drinks to the Blessed One is edited in Chung and Wille 2002, 119–24.
n.­1123
Tib. ke na’i bu yis btud ba blangs (lit., “Drinks were received by Kaineya”); Skt. kaineyapānam ādāya (Chung and Wille 2002, 119 reads kaineya<ḥ> pānam). Tib. seems problematic because, in the following story, Kaineya is not the recipient of the drink but the donor. Skt. might be translated “Having received Kaineya’s drink (i.e., the drink offered by Kaineya).” Hence the present translation, which supplies the word “offered.” Among the eleven uddānas in the Bhv, only this final uddāna includes gerund phrases in Skt., “…ādāya” and “… kṛtvā” (see the note after next), whereas the others simply list nouns.
n.­1124
Tib. ka shi’i tshong rdal nas thug; Skt. kāśipaṭṭaṃ ca yavāgvā (“cloth from Kāśi, by barley porridge”). Edgerton suggests that paṭṭa is an error for paṭṭana (“city”) (BHSD s.v. paṭṭa). Cf. Mvy 5531: tshong rdal = pattana.
n.­1125
Tib. sdig can du ni bca’ ba dang; Skt. pāpāyāṃ khādyakaṃ kṛtvā (“having made khādyaka in Pāpā”). Cf. n.­1089.
n.­1126
This story has a parallel in MN 92 Selasutta (= Sn 3.7), etc. Cf. Anālayo 2011a, ii 545–49 and Yao 2012, 3.2.39. Kōgen Mizuno identified the story in the Bhv with Śailagāthā, a title included in the list of texts to be recited in times of danger which appears several times in the Mūla­sarvāstivādin literature (Mizuno 1992, 23–24). Cf. 2.­198 and n.­73. For a parallel in EĀ 49.6, see Anālayo [2011b] 2016b, 325–43. Cf., also, BAK 77 (Okano 2010, 62ff.), Merv-av 210ff., Karmaśataka 34 (See “The Story of Kaineya” in Jamspal and Fischer, trans. The Hundred Deeds, Toh 340).
n.­1127
This episode is discussed in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a5ff.).
n.­1144
This story has a parallel in Merv-av 210–13. Cf., also, SHT X 3827.
n.­1153
Cf. Mizuno 1992; Yao 2012a, 3.2.39.
n.­1184
This episode corresponds to the Mahā­māyūrī­vidyārājñī and some other texts. Cf. Pathak 1989; Yao 2012b, 3.2.40. For a related passage in the Muktaka in the Ug, see Kishino 2016, 237, 243 (§1.10.2).

b.

Bibliography

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.

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

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

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.

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

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

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

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

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

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

Anālayo (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.

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

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

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

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

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

Anālayo (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.

Anālayo (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.

Bonbunbutten-kenkyūkai (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.

Chung, Jin-il (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.

Clarke, Shayne (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.

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

Clarke, Shayne (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.

Degener, Almuth (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.

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

Dhammadinnā (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.

Dharmachakra Translation Committee, 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.

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

Dharmachakra Translation Committee, 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.

Durt, Hubert (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.

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

Durt, Hubert (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.

Einoo, Shingo (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.

Enomoto, Fumio (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.

Enomoto, Fumio (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.

Gnoli, Raniero (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.

Hartmann, Jens-Uwe (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.

Hiraoka, Satoshi (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.

Hiraoka, Satoshi (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.

Hiraoka, Satoshi (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.

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

Hiraoka, Satoshi (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.

Hofinger, Marcel (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.

Honjō, Yoshifumi (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.

Hosoda Noriaki (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.

Hosoda Noriaki (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.

Iwamoto, Yutaka (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.

Iwamoto, Yutaka (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.

Kishino, Ryōji IV (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.

Kudō, Nobuyuki (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.

Kudō, Nobuyuki (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.

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

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

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

Lamotte, Étienne (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.

Lamotte, Étienne (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.

Matsumura, Hisashi (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.

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

Matsumura, Hisashi (1988b). The Mahāsudarśanāvadāna and The Mahāsudarśanasūtra. Delhi: Sri Satguru Publications.

Matsumura, Hisashi (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.

Matsumura, Hisashi (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.

Melzer, Gudrun (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.

Mizuno, Kōgen (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.

Mizuno, Kōgen (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.

Mizuno, Kōgen (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.

Ogihara, Hirotoshi (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.

Ogihara, Hirotoshi (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.

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

Ogihara, Hirotoshi (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.

Ogihara, Hirotoshi (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.

Okano, Kiyoshi (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.

Okano, Kiyoshi (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.

Okano, Kiyoshi (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.

Panglung, Jampa Losang (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.

Sakaki, Ryōzaburō [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.

Salomon, Richard (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.

Sasaki, Shizuka (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.

Schlingloff, Dieter (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.

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

Schlingloff, Dieter (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

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

Schopen, Gregory (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.

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

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

Schopen, Gregory (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.

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

Schopen, Gregory (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.

Shackleton Bailey, D. R. (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.

Skilling, Peter (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.

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

Skilling, Peter (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.

Skilling, Peter (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.

Straube, Martin (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.

Strong, John (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.

Sugimoto, Takushū (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.

Sugimoto, Takushū (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.

Tanabe, Kazuko (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.

Tatelman, Joel (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.

Vira, Raghu, and Lokesh Chandra (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.

Vogel, Claus, and Klaus Wille (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.

Vogel, Claus, and Klaus Wille (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.

Vogel, Claus, and Klaus Wille (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.

Vogel, Claus, and Klaus Wille (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.

Waldschmidt, Ernst (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.

Waldschmidt, Ernst (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.

Waldschmidt, Ernst (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.

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

Wille, Klaus (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.

Wu, Juan (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.

Yamanaka, Yukio (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.

Yao, Fumi (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.

Yao, Fumi (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.

Yao, Fumi (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.

Yao, Fumi (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.

Yao, Fumi (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.

Yao, Fumi (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.

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

Yao, Fumi (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.

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

Yao, Fumi (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

Yao, Fumi (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.

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

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

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


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

a person who makes things allowable

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

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

Located in 1 passage in the translation:

  • 10.­104
g.­2

Ābhāsvara

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

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

Located in 2 passages in the translation:

  • 2.­58
  • 4.­19
g.­3

Abṛha

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

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

Located in 2 passages in the translation:

  • 2.­58
  • 4.­19
g.­9

Ādirājya

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

A place in Śūrasena.

Located in 3 passages in the translation:

  • 7.­269-270
  • 8.­2
g.­10

Ādumā

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

A village.

Located in 4 passages in the translation:

  • 11.­2-3
  • 11.­11
  • 11.­44
g.­12

aggregate

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

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

Located in 13 passages in the translation:

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

Agnidatta

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

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

Located in 37 passages in the translation:

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

Ajātaśatru

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

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

Located in 31 passages in the translation:

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

Ambāṣṭha

Wylie:
  • ma sdug
Tibetan:
  • མ་སྡུག
Sanskrit:
  • ambāṣṭha

A young brahmin and disciple of Pauṣkarasāri.

Located in 66 passages in the translation:

  • 6.­10
  • 6.­12-14
  • 6.­17-19
  • 6.­22-23
  • 6.­25-28
  • 6.­35-41
  • 6.­76-96
  • 6.­100-104
  • 6.­114-119
  • 6.­150
  • 6.­154-157
  • 6.­160
  • 6.­168
  • 6.­170
  • n.­255
  • n.­261
  • n.­263
  • n.­267
  • n.­295
  • n.­311
g.­25

Ānanda

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

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

Located in 233 passages in the translation:

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

Anāthapiṇḍada

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

Definition from the 84000 Glossary of Terms:

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

Located in 20 passages in the translation:

  • 2.­91
  • 2.­207-213
  • 6.­239
  • 8.­191
  • 8.­193
  • 9.­48
  • 9.­71-74
  • 9.­76-77
  • n.­668
  • g.­625
g.­32

Aṅgiras

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

A ṛṣi in the past.

Located in 3 passages in the translation:

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

Apalāla

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

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

Located in 24 passages in the translation:

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

Araṇemi

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

A teacher who was the Buddha in a former life.

Located in 9 passages in the translation:

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

arhat

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

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

Located in 115 passages in the translation:

  • 2.­10
  • 2.­16
  • 2.­24
  • 2.­67
  • 2.­236
  • 2.­256
  • 2.­292
  • 2.­315
  • 2.­343
  • 2.­346-347
  • 2.­349-350
  • 2.­352
  • 2.­365
  • 3.­22
  • 3.­75
  • 3.­127
  • 3.­174
  • 3.­197
  • 3.­200-201
  • 3.­250-255
  • 3.­267
  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 4.­28
  • 4.­34-35
  • 4.­66
  • 4.­102
  • 6.­6
  • 6.­11
  • 6.­57
  • 7.­66
  • 7.­113
  • 7.­117
  • 7.­122
  • 7.­126
  • 7.­130-131
  • 7.­150
  • 8.­6
  • 8.­83
  • 8.­110
  • 8.­118
  • 8.­232
  • 8.­248
  • 8.­262
  • 8.­268
  • 8.­276
  • 9.­36
  • 9.­39
  • 9.­69
  • 9.­92
  • 9.­135
  • 9.­263
  • 9.­323-325
  • 9.­329
  • 9.­1527
  • 9.­1532
  • 9.­1587
  • 9.­1606
  • 9.­1619
  • 9.­1637-1638
  • 9.­1655
  • 9.­1661
  • 9.­1675
  • 9.­1683
  • 9.­1697
  • 9.­1735
  • 9.­1830
  • 9.­1871
  • 9.­1900
  • 9.­1941
  • 9.­2006
  • 9.­2016
  • 9.­2023
  • 9.­2049
  • 9.­2074
  • 9.­2107
  • 9.­2132
  • 9.­2145
  • 9.­2164-2165
  • 9.­2267
  • 9.­2317
  • 9.­2321
  • 9.­2355
  • 9.­2361
  • 9.­2506-2507
  • 9.­2534
  • 10.­67
  • 11.­35
  • 11.­50
  • 11.­57-58
  • 11.­93
  • 11.­159
  • n.­40
  • n.­491
  • g.­42
  • g.­640
  • g.­668
g.­52

assign the rewards of the offerings to the name

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

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

Located in 18 passages in the translation:

  • 3.­52
  • 6.­167
  • 6.­177
  • 9.­100-104
  • 9.­106
  • 9.­108
  • 9.­574
  • 9.­1140
  • 9.­2511-2512
  • 9.­2517-2518
  • 11.­54
  • 11.­214
g.­53

Aṣṭaka

Wylie:
  • brgyad pa
Tibetan:
  • བརྒྱད་པ།
Sanskrit:
  • aṣṭaka

A ṛṣi in the past.

Located in 1 passage in the translation:

  • 6.­141
g.­60

Ātreya

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

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

Located in 14 passages in the translation:

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

Bamboo Grove

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

A grove near Rājagṛha in Magadha.

Located in 7 passages in the translation:

  • 2.­40-41
  • 2.­412
  • 3.­2
  • 3.­25
  • 9.­2071
  • n.­935
g.­75

Beautiful

Wylie:
  • mdzes ldan
Tibetan:
  • མཛེས་ལྡན།
Sanskrit:
  • —

A woman in Sunrise, sister of Sunny. See also n.­319.

Located in 4 passages in the translation:

  • 6.­188-190
  • g.­638
g.­87

Bhāgīrathī

Wylie:
  • skal ldan shing rta
Tibetan:
  • སྐལ་ལྡན་ཤིང་རྟ།
Sanskrit:
  • bhāgīrathī

“Fortunate Chariot,” an epithet of the Ganges.

Located in 6 passages in the translation:

  • 6.­28-29
  • 8.­288-289
  • n.­251-252
g.­88

Bharadvāja

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

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

Located in 8 passages in the translation:

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

Bhārgava

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

A ṛṣi.

Located in 2 passages in the translation:

  • 4.­87
  • n.­213
g.­98

Bhṛgu

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

A ṛṣi in the past.

Located in 1 passage in the translation:

  • 6.­141
g.­103

Brahmā

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

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

Located in 56 passages in the translation:

  • 2.­247
  • 3.­22
  • 3.­183
  • 3.­185-187
  • 3.­273
  • 3.­276
  • 3.­299
  • 3.­302
  • 6.­7
  • 6.­11
  • 6.­49
  • 6.­51
  • 6.­120-123
  • 6.­230-231
  • 6.­236
  • 8.­83
  • 8.­266-267
  • 9.­257
  • 9.­1135
  • 9.­1302-1303
  • 9.­1308-1309
  • 9.­1311-1313
  • 9.­1316-1324
  • 9.­1329
  • 9.­1332
  • 9.­1390
  • 9.­1450
  • 9.­1506
  • 9.­1751
  • 9.­2190
  • 9.­2199
  • 9.­2253
  • 11.­5
  • 11.­87
  • n.­716
  • n.­894
  • g.­104
g.­112

brahmin (caste)

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

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

Located in 11 passages in the translation:

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

Cañcā

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

A female mendicant who falsely accuses the Buddha.

Located in 13 passages in the translation:

  • 9.­1511
  • 9.­1513-1514
  • 9.­1517-1518
  • 9.­1521
  • 9.­1523
  • 9.­2362
  • 9.­2367
  • 9.­2382
  • 9.­2482
  • n.­848
  • n.­937
g.­125

caṇḍāla

Wylie:
  • gdol pa
Tibetan:
  • གདོལ་པ།
Sanskrit:
  • caṇḍāla

One of the lower social classes that are outside, and beneath, the four castes.

Located in 4 passages in the translation:

  • 6.­48
  • 9.­460
  • 9.­836
  • 9.­910
g.­131

caste

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

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

Located in 21 passages in the translation:

  • 6.­21
  • 6.­199
  • 6.­201-204
  • 6.­208
  • 6.­213
  • 6.­236
  • 8.­18-19
  • 8.­203
  • 9.­2280
  • n.­327
  • g.­112
  • g.­125
  • g.­320
  • g.­391
  • g.­506
  • g.­629
  • g.­702
g.­136

collyrium

Wylie:
  • mig sman
Tibetan:
  • མིག་སྨན།
Sanskrit:
  • añjana

A kind of medicine applied around the eyes.

Located in 13 passages in the translation:

  • 1.­53
  • 1.­55-59
  • 6.­89
  • 7.­88
  • 7.­90
  • n.­24
  • n.­28
  • n.­30
  • n.­372
g.­143

Daṇḍin

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

A brahmin.

Located in 27 passages in the translation:

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

Deer Park

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

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

Located in 10 passages in the translation:

  • 2.­2-3
  • 3.­267
  • 8.­270
  • 8.­286
  • 8.­296
  • 9.­38
  • 9.­2347
  • 9.­2350
  • 9.­2408
g.­149

Devadatta

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

A disciple of the Buddha.

Located in 6 passages in the translation:

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

Dhanapālaka

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

An elephant who was sent to kill the Buddha.

Located in 5 passages in the translation:

  • 3.­3
  • 10.­54-55
  • n.­1095-1096
g.­159

Dhṛtarāṣṭra

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

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

Located in 14 passages in the translation:

  • 3.­22
  • 9.­1222
  • 9.­1350
  • 9.­1394
  • 9.­1420-1421
  • 9.­1506
  • 11.­12
  • 11.­16-17
  • 11.­24
  • 11.­36
  • g.­185
  • g.­187
g.­160

dhyāna

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

A kind of meditation, often enumerated in terms of increasingly more subtle states of concentration.

Located in 30 passages in the translation:

  • 2.­278
  • 2.­286
  • 2.­413
  • 5.­11
  • 6.­106
  • 6.­108
  • 6.­110
  • 6.­112
  • 6.­114-115
  • 8.­277
  • 9.­152-153
  • 9.­876
  • 9.­1109
  • 9.­1239
  • 9.­1303-1308
  • 9.­1329
  • 9.­1496
  • 9.­1576
  • 9.­1590
  • 9.­2377
  • n.­290
  • n.­670
  • n.­955
g.­163

Diśikā

Wylie:
  • sdo phod ma
Tibetan:
  • སྡོ་ཕོད་མ།
Sanskrit:
  • diśikā

A female slave of King Ikṣuvāku.

Located in 1 passage in the translation:

  • 6.­33
g.­175

element

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

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

Located in 14 passages in the translation:

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

four applications of mindfulness

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

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

Located in 8 passages in the translation:

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

Four Great Kings

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

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

Located in 20 passages in the translation:

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

Four Protectors of the World

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

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

Located in 10 passages in the translation:

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

four truths of the noble ones

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

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

Located in 20 passages in the translation:

  • 2.­293
  • 2.­296
  • 2.­332
  • 3.­77-78
  • 3.­227
  • 6.­174
  • 6.­253
  • 6.­272
  • 7.­182
  • 8.­101
  • 8.­264
  • 8.­282
  • 9.­24
  • 9.­31
  • 9.­2581
  • 10.­85
  • 10.­91
  • 11.­37
  • g.­148
g.­193

fruit of stream-entry

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

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

Located in 27 passages in the translation:

  • 2.­293
  • 2.­296
  • 2.­315
  • 2.­332
  • 3.­227
  • 4.­86
  • 4.­111
  • 6.­253
  • 6.­272
  • 6.­294
  • 7.­166
  • 7.­182
  • 8.­101
  • 8.­264
  • 8.­282
  • 9.­24
  • 9.­31
  • 9.­69
  • 9.­316
  • 9.­318
  • 9.­329
  • 9.­2581
  • 10.­91
  • 10.­98
  • 11.­57-58
  • n.­543
g.­197

Ganges

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 30 passages in the translation:

  • 3.­53
  • 3.­105-106
  • 3.­134-135
  • 3.­139
  • 3.­166
  • 3.­181-183
  • 7.­81
  • 8.­227
  • 8.­241
  • 8.­243
  • 8.­264
  • 8.­280
  • 8.­287-288
  • 8.­290-291
  • 8.­300-301
  • 9.­35
  • 9.­1529
  • n.­114
  • n.­145
  • n.­251
  • g.­28
  • g.­87
  • g.­134
g.­200

Gautama

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

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

Located in 159 passages in the translation:

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

Gayā-Kāśyapa

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

A disciple of the Buddha.

Located in 4 passages in the translation:

  • 9.­1822-1824
  • n.­987
g.­210

Govinda

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

A brahmin.

Located in 43 passages in the translation:

  • 9.­1281-1293
  • 9.­1295-1300
  • 9.­1302-1303
  • 9.­1308
  • 9.­1311-1313
  • 9.­1325-1326
  • 9.­1330
  • 9.­1348-1349
  • 9.­1352-1353
  • 9.­1495
  • n.­882
  • n.­887
  • n.­894
  • n.­898
  • g.­105
  • g.­159
  • g.­170
  • g.­526
  • g.­582
  • g.­737
g.­222

Gupta

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

A perfumer, the father of Upagupta.

Located in 2 passages in the translation:

  • 8.­6
  • n.­769
g.­225

haṃsa

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

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

Located in 32 passages in the translation:

  • 3.­22
  • 3.­126-127
  • 8.­280
  • 8.­283-286
  • 8.­303
  • 9.­35
  • 9.­535
  • 9.­544
  • 9.­581
  • 9.­723
  • 9.­1120
  • 9.­1222-1223
  • 9.­1225-1232
  • 9.­1234
  • 10.­124
  • n.­582
  • n.­710
  • g.­159
  • g.­511
  • g.­513
g.­230

Hastiniyaṃsa

Wylie:
  • glang po che’i thal gong
Tibetan:
  • གླང་པོ་ཆེའི་ཐལ་གོང་།
Sanskrit:
  • hastiniyaṃsa

A son of King Ikṣuvāku.

Located in 1 passage in the translation:

  • 6.­28
g.­238

Himalaya

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

The Himalayas.

Located in 9 passages in the translation:

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

Icchānaṅgalā

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

A village.

Located in 10 passages in the translation:

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

Icchānaṅgalā Forest

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

A forest near the village Icchānaṅgalā.

Located in 5 passages in the translation:

  • 6.­2
  • 6.­9
  • 6.­11-12
  • n.­243
g.­245

Ikṣuvāku

Wylie:
  • bu ram shing skyes
Tibetan:
  • བུ་རམ་ཤིང་སྐྱེས།
Sanskrit:
  • ikṣuvāku

A king who was an ancestor of the Śākyans.

Located in 12 passages in the translation:

  • 6.­28
  • 6.­30-31
  • 6.­33
  • 6.­39
  • n.­250
  • n.­252
  • g.­163
  • g.­230
  • g.­293
  • g.­452
  • g.­680
g.­257

Jamadagni

Wylie:
  • me ’bar
Tibetan:
  • མེ་འབར།
Sanskrit:
  • jamadagni

A ṛṣi in the past.

Located in 1 passage in the translation:

  • 6.­141
g.­264

Jetavana, Anāthapiṇḍada’s Park

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 11 passages in the translation:

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

Kacaṅgalā

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

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

Located in 11 passages in the translation:

  • 8.­95-97
  • 8.­101
  • 8.­105
  • 8.­107-109
  • n.­486
  • n.­489
  • n.­492
g.­273

Kaineya

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

A ṛṣi.

Located in 27 passages in the translation:

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

Kalandaka­nivāpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

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

Kaliṅga

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

A country.

Located in 8 passages in the translation:

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

Kalmāṣadamya

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

A village.

Located in 1 passage in the translation:

  • 5.­2
g.­285

Kaṇṭakasthala Forest

Wylie:
  • gnas tsher ma can gyi nags
Tibetan:
  • གནས་ཚེར་མ་ཅན་གྱི་ནགས།
Sanskrit:
  • kaṇṭakasthala­mṛga­dāva

A forest in Sunrise in Kosala. See also n.­318

Located in 2 passages in the translation:

  • 6.­179-180
g.­287

Kanthaka

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

A horse of the Bodhisattva.

Located in 2 passages in the translation:

  • 4.­90
  • n.­213
g.­289

Kāṇvāyana

Wylie:
  • mig mi ’dzums kyi bu
  • mig ’dzums kyi bu
Tibetan:
  • མིག་མི་འཛུམས་ཀྱི་བུ།
  • མིག་འཛུམས་ཀྱི་བུ།
Sanskrit:
  • kāṇvāyana

The descendants of the ṛṣi Kaṇva.

Located in 4 passages in the translation:

  • 6.­23
  • 6.­34-35
  • 6.­37
g.­291

Kapila

Wylie:
  • ser skya
Tibetan:
  • སེར་སྐྱ།
Sanskrit:
  • kapila

A ṛṣi.

Located in 2 passages in the translation:

  • 6.­28
  • n.­252
g.­292

Kapilavastu

Wylie:
  • ser skye’i gnas
  • ser skya’i gnas
  • ser skya’i gzhi
Tibetan:
  • སེར་སྐྱེའི་གནས།
  • སེར་སྐྱའི་གནས།
  • སེར་སྐྱའི་གཞི།
Sanskrit:
  • kapilavastu

The city of the Śākyans.

Located in 10 passages in the translation:

  • 5.­5
  • 6.­19-20
  • 6.­276
  • 9.­130
  • 9.­135
  • 9.­1968
  • 9.­2219
  • 9.­2257
  • 10.­84
g.­293

Karakarṇī

Wylie:
  • lag rna
Tibetan:
  • ལག་རྣ།
Sanskrit:
  • karakarṇī

A son of King Ikṣuvāku.

Located in 1 passage in the translation:

  • 6.­28
g.­297

Kāśi

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

A country or a city named the same.

Located in 19 passages in the translation:

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

Kāśyapa

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

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

Located in 87 passages in the translation:

  • 2.­346
  • 2.­349
  • 3.­173
  • 3.­267-270
  • 6.­141
  • 8.­82
  • 8.­110
  • 8.­270
  • 8.­276-278
  • 8.­286
  • 8.­296-298
  • 9.­38-40
  • 9.­43-48
  • 9.­86-87
  • 9.­260
  • 9.­1398
  • 9.­1485
  • 9.­1487
  • 9.­1506
  • 9.­1580
  • 9.­1589
  • 9.­1595-1596
  • 9.­1768
  • 9.­1815
  • 9.­1877
  • 9.­1944
  • 9.­1959
  • 9.­2045
  • 9.­2141
  • 9.­2210-2211
  • 9.­2224
  • 9.­2391
  • 9.­2393
  • 9.­2395-2397
  • 9.­2400
  • 9.­2402-2413
  • 9.­2416
  • 9.­2418-2419
  • 9.­2422
  • 9.­2424-2425
  • 9.­2428
  • 9.­2431-2433
  • 11.­24
  • 11.­32-36
  • n.­584
  • n.­908
  • n.­958
  • n.­1000
  • g.­675
g.­308

Kimpila

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

A disciple of the Buddha.

Located in 2 passages in the translation:

  • 7.­3-4
g.­309

Kimpilā

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

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

Located in 1 passage in the translation:

  • 7.­2
g.­312

Kolita

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

Another name of Mahā­maudgalyāyana.

Located in 4 passages in the translation:

  • 9.­1628-1630
  • g.­358
g.­314

Kosala

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

A country that the Buddha frequently visited.

Located in 70 passages in the translation:

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

Krauñcāna

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

A village or town. See also n.­564.

Located in 3 passages in the translation:

  • 9.­3
  • n.­563-564
g.­320

kṣatriya

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

Definition from the 84000 Glossary of Terms:

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

Located in 69 passages in the translation:

  • 2.­44
  • 2.­361
  • 3.­86
  • 3.­91
  • 3.­156
  • 6.­21
  • 6.­41-46
  • 6.­48-52
  • 6.­199-204
  • 6.­208
  • 6.­210
  • 6.­241
  • 6.­243
  • 6.­251
  • 6.­258
  • 8.­149
  • 9.­123
  • 9.­460
  • 9.­580
  • 9.­719
  • 9.­724
  • 9.­743
  • 9.­749
  • 9.­751
  • 9.­757
  • 9.­836
  • 9.­851
  • 9.­868
  • 9.­872
  • 9.­889
  • 9.­894
  • 9.­1238
  • 9.­1281
  • 9.­1289-1290
  • 9.­1292-1293
  • 9.­1298-1300
  • 9.­1305
  • 9.­1333
  • 9.­1338
  • 9.­1344
  • 9.­1996
  • 9.­2280
  • 11.­50
  • 11.­142
  • 11.­233
  • n.­256-257
  • n.­324
  • n.­327
  • n.­497
  • g.­131
g.­326

Kumāravardhana

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

A country. See also n.­563.

Located in 2 passages in the translation:

  • 9.­2
  • n.­563
g.­331

Kuru

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

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

Located in 24 passages in the translation:

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

Kuśa

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

A prince who was the Buddha in a former life.

Located in 33 passages in the translation:

  • 7.­168
  • 9.­340
  • 9.­342
  • 9.­344
  • 9.­346-347
  • 9.­350-353
  • 9.­357-358
  • 9.­361
  • 9.­364
  • 9.­368-369
  • 9.­376
  • 9.­379-381
  • 9.­384-385
  • 9.­388
  • 9.­394-396
  • 9.­400
  • 9.­402-403
  • 9.­410
  • g.­60
  • g.­612
  • g.­743
g.­338

lesser defilements

Wylie:
  • nye ba’i nyon mongs pa
  • nye bar nyon mongs pa
Tibetan:
  • ཉེ་བའི་ཉོན་མོངས་པ།
  • ཉེ་བར་ཉོན་མོངས་པ།
Sanskrit:
  • upakleśa

Minor defilements of mind that arise in the wake of the six primary defilements.

Located in 15 passages in the translation:

  • 6.­106
  • 6.­120-130
  • 6.­132-133
  • 9.­1345
g.­339

Licchavi

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

A tribe or clan based in Vaiśālī.

Located in 19 passages in the translation:

  • 3.­31
  • 3.­53
  • 3.­108
  • 3.­134-136
  • 3.­219
  • 3.­239-241
  • 3.­246
  • 3.­248-249
  • 3.­264-265
  • 3.­270
  • n.­177
  • n.­1183
  • g.­700
g.­344

Lion Village

Wylie:
  • seng ge can gyi grong
Tibetan:
  • སེང་གེ་ཅན་གྱི་གྲོང་།
Sanskrit:
  • —

A village. See also n.­338.

Located in 2 passages in the translation:

  • 6.­262
  • n.­338
g.­345

Lokāyata

Wylie:
  • ’jig rten rgyang ’phen
Tibetan:
  • འཇིག་རྟེན་རྒྱང་འཕེན།
Sanskrit:
  • lokāyata

Followers of a materialistic school of philosophy.

Located in 1 passage in the translation:

  • 6.­81
g.­347

Lucky

Wylie:
  • bkra shis ldan
Tibetan:
  • བཀྲ་ཤིས་ལྡན།
Sanskrit:
  • —

A Brahmin in Kosala, father of Saṃjaya.

Located in 8 passages in the translation:

  • 6.­193-195
  • 6.­232-234
  • n.­322
  • g.­564
g.­352

Magadha

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 64 passages in the translation:

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

Mahādeva

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

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

Located in 35 passages in the translation:

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

Mahākāśyapa

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

A disciple of the Buddha.

Located in 23 passages in the translation:

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

Mahā­maudgalyāyana

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

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

Located in 56 passages in the translation:

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

Mahāpraṇāda

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

A king in the past.

Located in 12 passages in the translation:

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

Mahāsammata

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

The first king of the world.

Located in 6 passages in the translation:

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

Mahāsena

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

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

Located in 18 passages in the translation:

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

Mahāsenā

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

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

Located in 4 passages in the translation:

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

Mahāsudarśana

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

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

Located in 29 passages in the translation:

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

Maitreya

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

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

Located in 10 passages in the translation:

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

Māndhātṛ

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

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

Located in 79 passages in the translation:

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

Māra

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 19 passages in the translation:

  • 3.­288
  • 3.­314
  • 4.­104
  • 6.­11
  • 8.­83
  • 8.­195
  • 9.­1453
  • 9.­1473
  • 9.­1866
  • 9.­2191
  • 9.­2318-2319
  • 11.­77
  • 11.­142
  • 11.­150
  • 11.­156
  • n.­208
  • n.­1042
  • g.­385
g.­391

mātaṅga

Wylie:
  • gdol pa
Tibetan:
  • གདོལ་པ།
Sanskrit:
  • mātaṅga

One of the lower social classes that are outside, and beneath, the four castes.

Located in 9 passages in the translation:

  • 6.­33
  • 9.­413
  • 9.­415-419
  • 9.­422-423
g.­393

Maudgalyāyana

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

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

Located in 32 passages in the translation:

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

meditation

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered in this translation as “samādhi.”

Located in 34 passages in the translation:

  • 3.­204
  • 4.­5-6
  • 4.­9-10
  • 4.­67
  • 4.­96
  • 4.­100
  • 4.­104-107
  • 6.­108-109
  • 8.­24
  • 8.­225
  • 9.­1742-1743
  • 9.­1747
  • 9.­1998-1999
  • 10.­49
  • 11.­11
  • 11.­104
  • 11.­144
  • 11.­184
  • n.­221-222
  • n.­225
  • n.­462
  • n.­955
  • n.­1009
  • g.­160
  • g.­560
g.­397

Miṇḍhaka

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

A householder.

Located in 27 passages in the translation:

  • 10.­58-65
  • 10.­86-87
  • 10.­91
  • 10.­93
  • 10.­99
  • 10.­101-103
  • 10.­107
  • 10.­115
  • 10.­140
  • n.­386
  • n.­575
  • n.­814
  • n.­1097-1098
  • n.­1105
  • n.­1118-1119
g.­416

Mūkapaṅgu

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

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

Located in 32 passages in the translation:

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

muni

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

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

Located in 78 passages in the translation:

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

Nadī-Kāśyapa

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

A disciple of the Buddha.

Located in 4 passages in the translation:

  • 9.­1822-1824
  • n.­987
g.­424

Nādikā

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

A village.

Located in 25 passages in the translation:

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

nāga

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

Definition from the 84000 Glossary of Terms:

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

Located in 154 passages in the translation:

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

Nālandā

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

A village in Magadha.

Located in 5 passages in the translation:

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

Nanda

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

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

Located in 30 passages in the translation:

  • 2.­357
  • 7.­25
  • 8.­249-253
  • 8.­259-262
  • 8.­267-268
  • 8.­271
  • 8.­276
  • 9.­1530
  • 9.­1538-1539
  • 9.­2037-2038
  • 9.­2051-2053
  • n.­109
  • n.­525
  • n.­529
  • n.­539
  • n.­636
  • n.­983
  • g.­215
g.­444

New Village

Wylie:
  • grong gsar
Tibetan:
  • གྲོང་གསར།
Sanskrit:
  • —

A village. See also n.­339.

Located in 2 passages in the translation:

  • 6.­263
  • n.­339
g.­447

Nimi

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

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

Located in 39 passages in the translation:

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

Nūpuraka

Wylie:
  • rkang rgyan ldan
Tibetan:
  • རྐང་རྒྱན་ལྡན།
Sanskrit:
  • nūpuraka

A son of King Ikṣuvāku.

Located in 1 passage in the translation:

  • 6.­28
g.­454

Nyagrodhikā

Wylie:
  • n+ya gro d+ha
Tibetan:
  • ནྱ་གྲོ་དྷ།
Sanskrit:
  • nyagrodhikā

A village.

Located in 3 passages in the translation:

  • 6.­275-276
  • 6.­286
g.­459

outer robe

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

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

Located in 13 passages in the translation:

  • 2.­213-214
  • 2.­304-305
  • 3.­234
  • 6.­98
  • 7.­31
  • 8.­117
  • 8.­132-133
  • 9.­1451
  • 9.­1531
  • 9.­1533
g.­467

Pāpā

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

A city.

Located in 15 passages in the translation:

  • i.­3
  • 4.­92
  • 4.­113
  • 11.­198-201
  • 11.­205-207
  • 11.­212-214
  • n.­1125
  • n.­1179
g.­477

Pāṭali

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

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

Located in 15 passages in the translation:

  • 3.­76
  • 3.­81-83
  • 3.­94-96
  • 3.­98-100
  • 3.­105-106
  • n.­120
  • n.­129
  • g.­476
g.­479

Pauṣkarasāri

Wylie:
  • pad ma’i snying po
Tibetan:
  • པད་མའི་སྙིང་པོ།
Sanskrit:
  • pauṣkarasāri

A brahmin.

Located in 20 passages in the translation:

  • 6.­10-13
  • 6.­19
  • 6.­146
  • 6.­157
  • 6.­160-161
  • 6.­164
  • 6.­167
  • 6.­170-177
  • g.­22
g.­485

Piṇḍavaṃśa

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

A wheel-turning king in the past.

Located in 5 passages in the translation:

  • 8.­302
  • 8.­313
  • n.­559
  • n.­566
  • g.­719
g.­487

Pīṭha

Wylie:
  • khri’u brtsegs
Tibetan:
  • ཁྲིའུ་བརྩེགས།
Sanskrit:
  • pīṭha

A mendicant who is converted by the Buddha. See also n.­344.

Located in 5 passages in the translation:

  • 6.­265
  • 6.­271-272
  • n.­344
  • n.­346
g.­489

poṣadha

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

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

Located in 10 passages in the translation:

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

Prabhākara

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

A disciple of the Buddha.

Located in 6 passages in the translation:

  • 9.­2270
  • 9.­2290-2292
  • 9.­2504
  • n.­1033
g.­499

Prasenajit

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

The king of Kosala.

Located in 71 passages in the translation:

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

prātimokṣa

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

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

Located in 2 passages in the translation:

  • 6.­58
  • g.­541
g.­505

primary defilement

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

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

Located in 60 passages in the translation:

  • 2.­10
  • 2.­16
  • 2.­24
  • 2.­275
  • 2.­315
  • 2.­343
  • 2.­352
  • 3.­204
  • 4.­105
  • 5.­2
  • 6.­11
  • 6.­120-130
  • 6.­132-133
  • 6.­173
  • 8.­83
  • 8.­106
  • 8.­110
  • 8.­118
  • 8.­268
  • 8.­276
  • 9.­36
  • 9.­39
  • 9.­69
  • 9.­594
  • 9.­1044
  • 9.­1048
  • 9.­1050-1051
  • 9.­1379
  • 9.­1581
  • 9.­1593
  • 9.­1633
  • 9.­1638
  • 9.­1661
  • 9.­1698
  • 9.­1990
  • 9.­2039
  • 9.­2055
  • 9.­2213
  • 9.­2347
  • 9.­2355
  • 9.­2534
  • 11.­57
  • 11.­147
  • 11.­151
  • 11.­155
  • n.­369
  • g.­338
  • g.­640
g.­511

Pūrṇa

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

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

Located in 137 passages in the translation:

  • i.­3
  • 2.­103-104
  • 2.­110-113
  • 2.­118
  • 2.­121-123
  • 2.­126-128
  • 2.­130-131
  • 2.­134
  • 2.­137
  • 2.­140-142
  • 2.­145
  • 2.­147-156
  • 2.­158-161
  • 2.­163-165
  • 2.­167-168
  • 2.­170-171
  • 2.­175-176
  • 2.­179-180
  • 2.­182
  • 2.­184-198
  • 2.­200
  • 2.­203-207
  • 2.­209
  • 2.­211-213
  • 2.­215-222
  • 2.­224
  • 2.­226
  • 2.­228
  • 2.­230-234
  • 2.­236
  • 2.­238
  • 2.­250-256
  • 2.­258-260
  • 2.­262-263
  • 2.­267
  • 2.­272
  • 2.­274-276
  • 2.­279
  • 2.­283-286
  • 2.­289-291
  • 2.­313
  • 2.­343-344
  • 2.­347
  • 9.­1222-1223
  • 9.­1225
  • 9.­1506
  • n.­60
  • n.­80
  • n.­84
  • n.­92
  • n.­420
  • n.­699
  • g.­92
  • g.­94
  • g.­95
  • g.­96
  • g.­145
  • g.­610
  • g.­676
g.­516

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 51 passages in the translation:

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

Rāṣṭrapāla

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

A disciple of the Buddha.

Located in 74 passages in the translation:

  • 7.­50
  • 7.­52
  • 7.­55-75
  • 7.­77-80
  • 7.­82-83
  • 7.­85-86
  • 7.­92-96
  • 7.­98-100
  • 7.­102-112
  • 7.­114
  • 7.­116-119
  • 7.­121-123
  • 7.­125-127
  • 7.­129-131
  • 7.­146
  • 9.­1875-1876
  • 9.­1902-1904
  • n.­366
  • n.­370
  • n.­983
  • n.­992
g.­534

Rohitaka

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

A village or town.

Located in 6 passages in the translation:

  • i.­3
  • 7.­200
  • 7.­268
  • 7.­271
  • n.­128
  • n.­253
g.­539

Ṛṣivadana

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

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

Located in 10 passages in the translation:

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

rule of training

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

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

Located in 28 passages in the translation:

  • 2.­85
  • 2.­236
  • 2.­322
  • 2.­358
  • 2.­386
  • 6.­58
  • 7.­220
  • 7.­231-234
  • 7.­248
  • 8.­82
  • 8.­246
  • 8.­286
  • 8.­298
  • 9.­40
  • 9.­328-329
  • 10.­98
  • 10.­105
  • 11.­32-33
  • 11.­35-36
  • n.­423
  • n.­496
  • n.­1107
g.­545

saffron

Wylie:
  • ngur smrig
Tibetan:
  • ངུར་སྨྲིག
Sanskrit:
  • kāṣāya

Located in 42 passages in the translation:

  • 2.­201
  • 2.­215
  • 4.­88
  • 6.­11-12
  • 6.­57
  • 7.­50
  • 7.­100
  • 7.­104-108
  • 7.­110
  • 7.­112-113
  • 7.­117
  • 8.­83
  • 8.­242
  • 8.­248
  • 8.­260
  • 9.­1039-1041
  • 9.­1046
  • 9.­1081
  • 9.­1083
  • 9.­1258
  • 9.­1260
  • 9.­1322
  • 9.­1333
  • 9.­1338-1344
  • 9.­2252
  • 11.­49-50
  • 11.­82
g.­546

Sahā World

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahāloka

Definition from the 84000 Glossary of Terms:

The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings.

The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.

Located in 8 passages in the translation:

  • 6.­49
  • 6.­51
  • 8.­266-267
  • 9.­1309
  • 9.­1323-1324
  • g.­104
g.­549

Śailagāthā

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

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

Located in 3 passages in the translation:

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

Sāketā

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

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

Located in 6 passages in the translation:

  • 2.­71
  • 9.­9
  • 9.­16
  • 9.­149
  • n.­568-569
g.­554

Śākya

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

Definition from the 84000 Glossary of Terms:

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

Located in 65 passages in the translation:

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

Śākyamuni

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

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

Located in 26 passages in the translation:

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

Sālā

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

A village.

Located in 9 passages in the translation:

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

Sālabalā

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

A village. See also n.­567.

Located in 2 passages in the translation:

  • 9.­6
  • n.­567
g.­558

Sālibalā

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

A village.

Located in 2 passages in the translation:

  • 9.­7
  • n.­567
g.­560

samādhi

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered in this translation as “meditation.”

Located in 4 passages in the translation:

  • 9.­1576
  • n.­955
  • n.­1009
  • g.­394
g.­564

Saṃjaya

Wylie:
  • yang dag rgyal ba
Tibetan:
  • ཡང་དག་རྒྱལ་བ།
Sanskrit:
  • saṃjaya

A young Brahmin, son of Lucky.

Located in 7 passages in the translation:

  • 6.­193-195
  • 6.­232-234
  • g.­347
g.­568

Saṃyuktāgama

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

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

Located in 10 passages in the translation:

  • 5.­2
  • n.­186
  • n.­240-241
  • n.­344
  • n.­355
  • n.­361
  • n.­481
  • g.­648
  • g.­649
g.­570

Śaṅkha

Wylie:
  • dung
Tibetan:
  • དུང་།
Sanskrit:
  • śaṅkha

(1) A king in the future. (2) A ṛṣi.

Located in 16 passages in the translation:

  • 3.­168-172
  • 3.­195
  • 9.­1561
  • 9.­1565
  • 9.­1567-1570
  • n.­152-153
  • g.­111
  • g.­733
g.­571

Saptaparṇa

Wylie:
  • lo ma bdun pa
Tibetan:
  • ལོ་མ་བདུན་པ།
Sanskrit:
  • saptaparṇa

A village.

Located in 2 passages in the translation:

  • 6.­178
  • n.­314
g.­575

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

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

Located in 50 passages in the translation:

  • 1.­97
  • 1.­99
  • 8.­141-142
  • 8.­196-197
  • 8.­230
  • 8.­238
  • 8.­259-260
  • 9.­130
  • 9.­135
  • 9.­1386
  • 9.­1531-1533
  • 9.­1535-1538
  • 9.­1540-1541
  • 9.­1543
  • 9.­1550
  • 9.­1559
  • 9.­1565
  • 9.­1570
  • 9.­1576-1577
  • 9.­1597
  • 9.­1608-1610
  • 9.­2383
  • 9.­2387
  • 10.­47
  • 10.­49-50
  • 10.­53
  • 10.­56
  • 11.­57-59
  • 11.­64-65
  • 11.­168
  • 11.­180
  • n.­117
  • n.­496
  • g.­687
g.­588

self-awakened one

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 87 passages in the translation:

  • 2.­61
  • 2.­315
  • 3.­123
  • 3.­125
  • 3.­130-131
  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 4.­22
  • 6.­280-283
  • 7.­151-152
  • 7.­159
  • 8.­9-13
  • 8.­15-17
  • 9.­69
  • 9.­120-123
  • 9.­302
  • 9.­406-410
  • 9.­920
  • 9.­922-923
  • 9.­926-928
  • 9.­930-933
  • 9.­937
  • 9.­1576
  • 9.­1582
  • 9.­1598
  • 9.­1614
  • 9.­1728
  • 9.­1773
  • 9.­1917
  • 9.­1924
  • 9.­1934
  • 9.­2010
  • 9.­2042
  • 9.­2055
  • 9.­2090
  • 9.­2102
  • 9.­2120
  • 9.­2347-2351
  • 9.­2377
  • 9.­2382
  • 9.­2470
  • 9.­2587-2589
  • 9.­2592
  • 9.­2595
  • 10.­122
  • 10.­124
  • 10.­131
  • 10.­140
  • n.­608
  • n.­667
  • n.­1067
  • g.­139
  • g.­611
  • g.­642
  • g.­646
g.­593

seven treasures

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • sapta ratnāni

Seven kinds of treasures of a wheel-turning king, which are the precious chakra, elephant, horse, jewel, woman, householder, and minister.

Located in 31 passages in the translation:

  • 3.­116
  • 3.­118
  • 3.­168
  • 3.­172
  • 4.­36
  • 6.­11
  • 8.­148
  • 9.­151
  • 9.­171
  • 9.­176-177
  • 9.­179-180
  • 9.­182-183
  • 9.­193-194
  • 9.­246
  • 9.­249
  • 9.­275-276
  • 9.­305
  • 9.­426
  • 9.­617
  • 9.­2311
  • 11.­140
  • n.­453
  • n.­503
  • n.­667
  • n.­674
  • n.­1163
g.­595

Sikatin

Wylie:
  • bye ma can
Tibetan:
  • བྱེ་མ་ཅན།
Sanskrit:
  • sikatin

A village.

Located in 2 passages in the translation:

  • 5.­14
  • n.­228
g.­603

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

A term used broadly to denote a spiritual practitioner.

Located in 168 passages in the translation:

  • 1.­62
  • 2.­53-54
  • 2.­201
  • 2.­234
  • 2.­296
  • 3.­60-61
  • 3.­74
  • 3.­86
  • 3.­91
  • 3.­96
  • 3.­227
  • 4.­74-75
  • 4.­78
  • 4.­81
  • 4.­86
  • 4.­111
  • 6.­3
  • 6.­6
  • 6.­11-12
  • 6.­14
  • 6.­16
  • 6.­18
  • 6.­76-96
  • 6.­136-139
  • 6.­155
  • 6.­180
  • 6.­186
  • 6.­192
  • 6.­197
  • 6.­220-221
  • 6.­223-225
  • 6.­227
  • 6.­233
  • 6.­242
  • 6.­271
  • 6.­282
  • 7.­20
  • 7.­24
  • 7.­71
  • 7.­145
  • 7.­162-163
  • 7.­166
  • 7.­170
  • 7.­172
  • 7.­174
  • 7.­176
  • 7.­178
  • 8.­18-19
  • 8.­62-64
  • 8.­83-84
  • 8.­92
  • 8.­95
  • 8.­113-114
  • 8.­120-121
  • 8.­123
  • 8.­132-134
  • 8.­192
  • 8.­235-236
  • 8.­246
  • 8.­277
  • 8.­282
  • 8.­297
  • 9.­78
  • 9.­114-115
  • 9.­301
  • 9.­515
  • 9.­522
  • 9.­535
  • 9.­540
  • 9.­568
  • 9.­578
  • 9.­757
  • 9.­835
  • 9.­839
  • 9.­894
  • 9.­910
  • 9.­1508
  • 9.­1510
  • 9.­1512-1516
  • 9.­1598
  • 9.­1625
  • 9.­1707-1708
  • 9.­1729
  • 9.­1758-1759
  • 9.­1772
  • 9.­1803-1804
  • 9.­1913
  • 9.­1990
  • 9.­2091
  • 9.­2122
  • 9.­2198
  • 9.­2321
  • 9.­2385-2386
  • 9.­2396-2397
  • 9.­2472
  • 9.­2480
  • 9.­2522-2523
  • 9.­2527-2528
  • 10.­24
  • 10.­68
  • 10.­71
  • 10.­82-83
  • 10.­89
  • 10.­95
  • 11.­10
  • 11.­49
  • 11.­139
  • 11.­220
  • n.­34
  • n.­267
  • n.­323
  • n.­481
  • n.­667
  • n.­806
  • n.­1162
g.­604

Śrāvastī

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvastī

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Located in 61 passages in the translation:

  • i.­3
  • 1.­23
  • 1.­37
  • 1.­52
  • 1.­60
  • 1.­82-83
  • 1.­90-91
  • 1.­96
  • 2.­26-27
  • 2.­44-46
  • 2.­83
  • 2.­195
  • 2.­202
  • 2.­207
  • 2.­232
  • 2.­263-264
  • 3.­6-7
  • 3.­14
  • 3.­17
  • 6.­238-239
  • 6.­244
  • 6.­248-249
  • 7.­65
  • 7.­70
  • 7.­169
  • 9.­17-18
  • 9.­71
  • 9.­123
  • 9.­1508
  • 9.­1526-1527
  • 9.­1930
  • 9.­2506-2507
  • 10.­2-3
  • 10.­27
  • 10.­33
  • 10.­36
  • 10.­39
  • 10.­41
  • 10.­44
  • 10.­46
  • 10.­49
  • 10.­53-55
  • 10.­57
  • 10.­68
  • 11.­217
  • n.­561
g.­605

Śreṇya Bimbisāra

Wylie:
  • bzo sbyangs gzugs can snying po
Tibetan:
  • བཟོ་སྦྱངས་གཟུགས་ཅན་སྙིང་པོ།
Sanskrit:
  • śreṇya bimbisāra

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

Located in 20 passages in the translation:

  • 2.­41-44
  • 2.­361
  • 2.­363-364
  • 2.­376
  • 9.­1859-1860
  • 9.­2019
  • 9.­2021
  • 10.­55
  • 11.­46-47
  • n.­123
  • n.­173
  • g.­17
  • g.­266
  • g.­697
g.­629

śūdra

Wylie:
  • dmangs rigs
Tibetan:
  • དམངས་རིགས།
Sanskrit:
  • śūdra

One of the four castes, that of commoners or servants.

Located in 14 passages in the translation:

  • 6.­21
  • 6.­199-204
  • 6.­208
  • 6.­212
  • 9.­460
  • 9.­836
  • 9.­910
  • 11.­50
  • g.­131
g.­631

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

In this text:

Here it is used as an epithet for the Buddha Śākyamuni.

Located in 30 passages in the translation:

  • 2.­74
  • 2.­346
  • 3.­78
  • 3.­140
  • 3.­242
  • 3.­251
  • 3.­262
  • 3.­267
  • 4.­66
  • 6.­11
  • 6.­57
  • 7.­5
  • 7.­218
  • 7.­261
  • 7.­264
  • 8.­73
  • 8.­83
  • 8.­210
  • 8.­232
  • 8.­301
  • 9.­46
  • 9.­110
  • 9.­263
  • 9.­270
  • 9.­1642
  • 9.­1897
  • 9.­2158
  • 9.­2179
  • 9.­2504
  • n.­1067
g.­633

Sumāgadhā

Wylie:
  • ma ga dhA bzang mo
Tibetan:
  • མ་ག་དྷཱ་བཟང་མོ།
Sanskrit:
  • sumāgadhā

A pond. See also n.­345.

Located in 2 passages in the translation:

  • 6.­265
  • n.­345
g.­638

Sunny

Wylie:
  • nyi ldan
Tibetan:
  • ཉི་ལྡན།
Sanskrit:
  • —

A woman in Sunrise, sister of Beautiful. See also n.­319.

Located in 4 passages in the translation:

  • 6.­188-190
  • g.­75
g.­639

Sunrise

Wylie:
  • ’char ka
Tibetan:
  • འཆར་ཀ
Sanskrit:
  • —

A village or town in Kosala. See also n.­317.

Located in 8 passages in the translation:

  • 6.­179-180
  • 6.­189
  • n.­314
  • n.­316
  • g.­75
  • g.­285
  • g.­638
g.­640

supernormal knowledge

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhi­jñā

The six modes of supernormal cognition or ability, namely, clairvoyance, clairaudience, knowledge of the minds of others, remembrance of past lives, the ability to perform miracles, and the knowledge of the destruction of all mental defilements. The first five are considered mundane or worldly and can be attained to some extent by non-Buddhist yogis as well as Buddhist arhats and bodhisattvas. The sixth is considered to be supramundane and can be attained only by Buddhist yogis.

Located in 51 passages in the translation:

  • 2.­10
  • 2.­17
  • 2.­23-24
  • 2.­215
  • 2.­277-278
  • 6.­11
  • 6.­120-130
  • 6.­132
  • 8.­60
  • 8.­83
  • 8.­242
  • 8.­248
  • 9.­152
  • 9.­204
  • 9.­413
  • 9.­1100
  • 9.­1133
  • 9.­1195-1197
  • 9.­1243
  • 9.­1253
  • 9.­1785
  • 9.­1941
  • 9.­2023
  • 9.­2074
  • 9.­2107
  • 9.­2165
  • 9.­2214
  • 9.­2267
  • 9.­2365
  • 9.­2476
  • 11.­59
  • 11.­64
  • 11.­104
  • 11.­159
  • n.­293
  • n.­626
  • g.­671
g.­642

Supraṇihita

Wylie:
  • shin tu legs smon
Tibetan:
  • ཤིན་ཏུ་ལེགས་སྨོན།
Sanskrit:
  • supraṇihita

A future self-awakened one.

Located in 1 passage in the translation:

  • 6.­280
g.­644

Śūrasena

Wylie:
  • dpa’ sde
Tibetan:
  • དཔའ་སྡེ།
Sanskrit:
  • śūrasena

A country.

Located in 7 passages in the translation:

  • 8.­2
  • 8.­18
  • 8.­83
  • 8.­119-120
  • g.­9
  • g.­421
g.­645

Sūrpāraka

Wylie:
  • slo ma lta bu
Tibetan:
  • སློ་མ་ལྟ་བུ།
Sanskrit:
  • sūrpāraka

A city.

Located in 28 passages in the translation:

  • 2.­92
  • 2.­156
  • 2.­166
  • 2.­168
  • 2.­193-195
  • 2.­258
  • 2.­269-270
  • 2.­274
  • 2.­280
  • 2.­282-283
  • 2.­292
  • 2.­312-313
  • 2.­318
  • 2.­320-321
  • g.­92
  • g.­94
  • g.­95
  • g.­96
  • g.­145
  • g.­511
  • g.­610
  • g.­676
g.­649

Sūtra of the Parable of the Axe

Wylie:
  • ste’u lta bu’i mdo
Tibetan:
  • སྟེའུ་ལྟ་བུའི་མདོ།
Sanskrit:
  • —

A sūtra in the section of the aggregates in the Saṃyuktāgama, which corresponds to SĀc 263, SN 22.101, etc.

Located in 1 passage in the translation:

  • 5.­2
g.­662

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 107 passages in the translation:

  • 2.­67
  • 2.­211
  • 2.­214
  • 2.­256
  • 2.­305
  • 2.­318
  • 2.­346
  • 3.­115
  • 3.­197
  • 3.­200-201
  • 3.­214
  • 3.­245
  • 3.­250-255
  • 3.­267
  • 4.­9-11
  • 4.­28
  • 4.­34-35
  • 4.­66
  • 4.­77
  • 4.­97
  • 4.­102
  • 4.­104-107
  • 4.­113
  • 6.­7
  • 6.­11
  • 6.­15
  • 6.­57
  • 6.­202-204
  • 6.­208
  • 6.­290
  • 6.­293
  • 7.­31
  • 7.­54
  • 7.­113
  • 7.­117
  • 7.­122
  • 7.­126
  • 7.­130
  • 7.­150
  • 7.­164
  • 7.­271
  • 8.­83
  • 8.­110
  • 8.­117
  • 8.­139
  • 8.­143-144
  • 8.­146
  • 8.­185
  • 8.­188
  • 8.­211
  • 8.­213
  • 8.­231-232
  • 8.­238
  • 9.­64
  • 9.­92
  • 9.­135
  • 9.­263
  • 9.­1503
  • 9.­1576
  • 9.­1592
  • 9.­1646
  • 9.­1659
  • 9.­2308
  • 9.­2328
  • 9.­2337
  • 9.­2339
  • 9.­2346
  • 9.­2353
  • 9.­2363
  • 9.­2367
  • 9.­2382
  • 9.­2384
  • 9.­2389
  • 9.­2437
  • 9.­2440
  • 9.­2442
  • 9.­2444
  • 9.­2446
  • 9.­2451
  • 9.­2503
  • 10.­65-66
  • 11.­35
  • 11.­50
  • 11.­77
  • 11.­110
  • 11.­149
  • 11.­166
  • n.­524
  • n.­934
  • n.­938
g.­665

thirty-seven aspects of awakening

Wylie:
  • byang chub kyi phyogs sum bcu rtsa bdun gyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་སུམ་བཅུ་རྩ་བདུན་གྱི་ཆོས།
Sanskrit:
  • sapta­triṃśad­bodhi­pakṣa­dharmāḥ

Thirty-seven kinds of practices to be accomplished by those who seek awakening.

Located in 10 passages in the translation:

  • 3.­123
  • 8.­15
  • n.­188
  • g.­173
  • g.­179
  • g.­180
  • g.­183
  • g.­184
  • g.­189
  • g.­592
g.­667

Thirty-Three Gods

Wylie:
  • sum cu rtsa gsum pa’i lha rnams
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པའི་ལྷ་རྣམས།
Sanskrit:
  • devās trayastriṃśāḥ

A class of gods who inhabit the heaven of the desire realm just above the heaven of the Four Great Kings atop Sumeru.

Located in 64 passages in the translation:

  • 2.­58
  • 3.­22
  • 3.­99
  • 3.­111
  • 3.­240
  • 3.­261
  • 3.­264
  • 3.­269-270
  • 4.­19
  • 4.­49
  • 4.­51
  • 4.­53
  • 4.­58
  • 4.­88-89
  • 6.­224-225
  • 7.­230
  • 8.­194
  • 9.­84
  • 9.­123
  • 9.­192-193
  • 9.­205
  • 9.­216
  • 9.­218
  • 9.­220
  • 9.­222
  • 9.­224-225
  • 9.­232-234
  • 9.­237
  • 9.­245-246
  • 9.­249
  • 9.­258-260
  • 9.­269
  • 9.­273
  • 9.­444
  • 9.­446
  • 9.­448
  • 9.­453
  • 9.­463
  • 9.­811
  • 9.­826
  • 9.­1584
  • 9.­1995
  • 9.­2276
  • 9.­2312
  • 9.­2537
  • n.­632
  • n.­636
  • n.­642
  • n.­645
  • n.­655
  • g.­474
  • g.­566
  • g.­624
  • g.­628
g.­668

those undergoing training

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Those who belong to any of the first to seventh of the eight stages of spiritual achievement, the eighth being that of an arhat, who needs no further training.

Located in 7 passages in the translation:

  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 6.­7
  • 7.­34
  • 8.­110
g.­669

three bases

Wylie:
  • gnas gsum
Tibetan:
  • གནས་གསུམ།
Sanskrit:
  • trīṇi sthānāni

Body, speech, and mind.

Located in 1 passage in the translation:

  • 6.­270
g.­675

Toyikā

Wylie:
  • chu mangs
Tibetan:
  • ཆུ་མངས།
Sanskrit:
  • toyikā

The place where the Buddha showed the skeleton of the Buddha Kāśyapa to monks.

Located in 5 passages in the translation:

  • 9.­41-42
  • 9.­70
  • n.­561
  • n.­584
g.­677

Triśaṅku

Wylie:
  • phur bu gsum pa
Tibetan:
  • ཕུར་བུ་གསུམ་པ།
Sanskrit:
  • triśaṅku

A king who was the Buddha in a former life.

Located in 5 passages in the translation:

  • 9.­413
  • 9.­416
  • 9.­419
  • 9.­423
  • n.­814
g.­680

Ulkāmukha

Wylie:
  • skar mda’i gdong
Tibetan:
  • སྐར་མདའི་གདོང་།
Sanskrit:
  • ulkāmukha

A son of King Ikṣuvāku.

Located in 1 passage in the translation:

  • 6.­28
g.­682

Upagupta

Wylie:
  • nye sbas
Tibetan:
  • ཉེ་སྦས།
Sanskrit:
  • upagupta

A monk who was predicted by the Buddha to appear in the future.

Located in 5 passages in the translation:

  • 8.­6-7
  • 8.­17
  • n.­456
  • g.­222
g.­683

Upālin

Wylie:
  • nye ba ’khor
Tibetan:
  • ཉེ་བ་འཁོར།
Sanskrit:
  • upālin

A disciple of the Buddha.

Located in 11 passages in the translation:

  • 9.­2227-2228
  • 9.­2268-2269
  • 9.­2504
  • 10.­105-106
  • 10.­110-111
  • n.­1033
  • g.­196
g.­689

Upoṣadha

Wylie:
  • gso sbyong ’phags
Tibetan:
  • གསོ་སྦྱོང་འཕགས།
Sanskrit:
  • upoṣadha

A king, the father of King Māndhātṛ.

Located in 12 passages in the translation:

  • 9.­2-3
  • 9.­9-12
  • 9.­142-143
  • 9.­145-146
  • n.­562-563
g.­692

Uruvilvā-Kāśyapa

Wylie:
  • lteng rgyas ’od srung
Tibetan:
  • ལྟེང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • uruvilvā-kāśyapa

A disciple of the Buddha.

Located in 5 passages in the translation:

  • 9.­1814
  • 9.­1822-1824
  • n.­987
g.­693

Utkaṭā

Wylie:
  • shas che ba
Tibetan:
  • ཤས་ཆེ་བ།
Sanskrit:
  • utkaṭā

A village.

Located in 7 passages in the translation:

  • 6.­10
  • 6.­13
  • 6.­15
  • 6.­25
  • 6.­38-39
  • 6.­157
g.­698

Vairambhya

Wylie:
  • yul dgra mtha’
  • dgra mtha’
Tibetan:
  • ཡུལ་དགྲ་མཐའ།
  • དགྲ་མཐའ།
Sanskrit:
  • vairambhya

A country.

Located in 25 passages in the translation:

  • 8.­112
  • 8.­119-120
  • 8.­122
  • 8.­132-135
  • 8.­139
  • 8.­142
  • 8.­189
  • 8.­193
  • 8.­196
  • 8.­205
  • 8.­223
  • 8.­230
  • 8.­238
  • 9.­2383
  • 9.­2387
  • 9.­2493
  • n.­496
  • n.­512
  • n.­521
  • n.­1053
  • g.­421
g.­700

Vaiśālī

Wylie:
  • yangs pa can
Tibetan:
  • ཡངས་པ་ཅན།
Sanskrit:
  • vaiśālī

The city of the Licchavis.

Located in 61 passages in the translation:

  • i.­3
  • 2.­71
  • 3.­28-32
  • 3.­35-36
  • 3.­38
  • 3.­41-43
  • 3.­45-46
  • 3.­53
  • 3.­108
  • 3.­134-136
  • 3.­218-219
  • 3.­223
  • 3.­229-231
  • 3.­239-241
  • 3.­246
  • 3.­248-249
  • 3.­264-265
  • 3.­272
  • 3.­298
  • 4.­3-4
  • 6.­259
  • 9.­152
  • 9.­2153
  • 9.­2538-2541
  • 9.­2565
  • 9.­2567
  • 9.­2574
  • 9.­2597-2599
  • 10.­23-24
  • n.­114
  • n.­126
  • n.­170
  • n.­177
  • g.­68
  • g.­335
  • g.­339
  • g.­674
g.­701

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa

One of the Four Great Kings and god of wealth.

Located in 15 passages in the translation:

  • 2.­92
  • 3.­22
  • 9.­610
  • 9.­613
  • 9.­918
  • 11.­5
  • 11.­15-16
  • 11.­22-23
  • 11.­27
  • 11.­36
  • n.­1140
  • g.­185
  • g.­187
g.­702

vaiśya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśya

One of the four castes, that of merchants.

Located in 13 passages in the translation:

  • 6.­21
  • 6.­199-204
  • 6.­208
  • 6.­211
  • 9.­460
  • 9.­836
  • 11.­50
  • g.­131
g.­704

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 22 passages in the translation:

  • 6.­36-37
  • 7.­207-208
  • 7.­213-214
  • 7.­225
  • 7.­227-228
  • 7.­235
  • 7.­238-239
  • 7.­266-267
  • 7.­271
  • 10.­97
  • n.­253
  • n.­403
  • n.­424
  • n.­429
  • n.­445
  • n.­447
g.­707

Valaya

Wylie:
  • gdu bu can
Tibetan:
  • གདུ་བུ་ཅན།
Sanskrit:
  • valaya

A village or town. See also n.­335.

Located in 2 passages in the translation:

  • 6.­260
  • n.­335
g.­709

Vāmadeva

Wylie:
  • g.yon phyogs lha
Tibetan:
  • གཡོན་ཕྱོགས་ལྷ།
Sanskrit:
  • vāmadeva

A ṛṣi in the past.

Located in 1 passage in the translation:

  • 6.­141
g.­710

Vāmaka

Wylie:
  • g.yon phyogs
Tibetan:
  • གཡོན་ཕྱོགས།
Sanskrit:
  • vāmaka

A ṛṣi in the past.

Located in 1 passage in the translation:

  • 6.­141
g.­712

Vārāṇasī

Wylie:
  • bA rA Na sI
Tibetan:
  • བཱ་རཱ་ཎ་སཱི།
Sanskrit:
  • vārāṇasī

Definition from the 84000 Glossary of Terms:

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.

Located in 65 passages in the translation:

  • 2.­2-3
  • 2.­18
  • 2.­71
  • 2.­346
  • 3.­170
  • 3.­267-268
  • 7.­154-155
  • 8.­270
  • 8.­286
  • 8.­296
  • 9.­38
  • 9.­414
  • 9.­422
  • 9.­916-918
  • 9.­920
  • 9.­933
  • 9.­968
  • 9.­1000
  • 9.­1016
  • 9.­1106
  • 9.­1134
  • 9.­1156
  • 9.­1159
  • 9.­1162
  • 9.­1185
  • 9.­1195
  • 9.­1208
  • 9.­1224
  • 9.­1226-1227
  • 9.­1232
  • 9.­1352
  • 9.­1561-1562
  • 9.­1751
  • 9.­1768
  • 9.­2044
  • 9.­2141
  • 9.­2228
  • 9.­2241
  • 9.­2243
  • 9.­2347
  • 9.­2364-2366
  • 9.­2368
  • 9.­2407-2408
  • 9.­2585
  • 9.­2588
  • 10.­117
  • 10.­119-120
  • 10.­122
  • 10.­133-134
  • 11.­78
  • 11.­233
  • g.­146
  • g.­539
g.­716

Vasiṣṭha

Wylie:
  • gnas ’jog
Tibetan:
  • གནས་འཇོག
Sanskrit:
  • vasiṣṭha

(1) A ṛṣi in the past. (2) The brother of Bharadvāja, a disciple of the Buddha Vipaśyin. (3) The family name of an old ascetic.

Located in 10 passages in the translation:

  • 6.­141
  • 9.­769
  • 9.­2354-2357
  • 9.­2359-2360
  • 9.­2480
  • g.­718
g.­719

Velāma

Wylie:
  • dus dpog
Tibetan:
  • དུས་དཔོག
Sanskrit:
  • velāma

(1) A brahmin living in the country of King Piṇḍavaṃśa. (2) A brahmin who is the Buddha in a past life.

Located in 14 passages in the translation:

  • 8.­313-315
  • 9.­308
  • 9.­314-316
  • 9.­329
  • 9.­331
  • 9.­334
  • 9.­1491
  • n.­557
  • n.­559
  • n.­668
g.­721

Veṇu

Wylie:
  • ’od ma can
Tibetan:
  • འོད་མ་ཅན།
Sanskrit:
  • veṇu

A village.

Located in 3 passages in the translation:

  • 4.­2-4
g.­722

Veṇuyaṣṭikā

Wylie:
  • ’od ma’i dbyug pa can
Tibetan:
  • འོད་མའི་དབྱུག་པ་ཅན།
Sanskrit:
  • veṇuyaṣṭikā

The residence of a king.

Located in 3 passages in the translation:

  • 3.­77
  • n.­120
  • n.­129
g.­730

Vipaśyin

Wylie:
  • rnam par gzigs
  • rnam gzigs
Tibetan:
  • རྣམ་པར་གཟིགས།
  • རྣམ་གཟིགས།
Sanskrit:
  • vipaśyin

A buddha in the past.

Located in 26 passages in the translation:

  • 8.­232-233
  • 8.­238
  • 9.­270-271
  • 9.­273
  • 9.­1480
  • 9.­1506
  • 9.­1651
  • 9.­1667
  • 9.­1681
  • 9.­1790
  • 9.­1842-1843
  • 9.­1854
  • 9.­1858
  • 9.­2038
  • 9.­2176
  • 9.­2180
  • 9.­2354
  • 9.­2385
  • 9.­2387
  • 9.­2491
  • n.­918
  • g.­88
  • g.­716
g.­731

Virūḍhaka

Wylie:
  • ’phags skyes po
  • lus ’phags po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
  • ལུས་འཕགས་པོ།
Sanskrit:
  • virūḍhaka

(1) A general, son of King Prasenajit. (2) One of the Four Great Kings. The Tib. lus ’phags po is probably erroneous; see n.­321 and n.­329.

Located in 20 passages in the translation:

  • 3.­22
  • 6.­193
  • 6.­220-221
  • 6.­234
  • 9.­48
  • 9.­2490
  • 11.­13
  • 11.­16
  • 11.­18-19
  • 11.­25
  • 11.­36
  • n.­321
  • n.­329
  • n.­590
  • n.­960
  • n.­1139
  • g.­185
  • g.­187
g.­732

Virūpākṣa

Wylie:
  • mig mi bzang
Tibetan:
  • མིག་མི་བཟང་།
Sanskrit:
  • virūpākṣa

One of the Four Great Kings.

Located in 10 passages in the translation:

  • 3.­22
  • 11.­14
  • 11.­16
  • 11.­20-21
  • 11.­26
  • 11.­36
  • n.­1140
  • g.­185
  • g.­187
g.­739

Viśvāmitra

Wylie:
  • thams cad kyi bshes gnyen
  • sna tshogs bshes
Tibetan:
  • ཐམས་ཅད་ཀྱི་བཤེས་གཉེན།
  • སྣ་ཚོགས་བཤེས།
Sanskrit:
  • viśvāmitra

(1) A king in the past (thams cad kyi bshes gnyen). (2) A rṣi in the past (sna tshogs bshes).

Located in 14 passages in the translation:

  • 6.­141
  • 9.­715
  • 9.­728
  • 9.­835
  • 9.­842-843
  • 9.­846-848
  • 9.­855
  • 9.­857
  • 9.­883
  • n.­773
  • g.­741
g.­740

Viśvantara

Wylie:
  • thams cad sgrol
Tibetan:
  • ཐམས་ཅད་སྒྲོལ།
Sanskrit:
  • viśvantara

A prince who was the Buddha in a former life.

Located in 48 passages in the translation:

  • 9.­717
  • 9.­719
  • 9.­721
  • 9.­724
  • 9.­728-729
  • 9.­748-749
  • 9.­751
  • 9.­753
  • 9.­757
  • 9.­759
  • 9.­763
  • 9.­769-770
  • 9.­788
  • 9.­816
  • 9.­835
  • 9.­839
  • 9.­843
  • 9.­846
  • 9.­848-851
  • 9.­855-857
  • 9.­868
  • 9.­872
  • 9.­883-885
  • 9.­889
  • 9.­913
  • n.­769
  • n.­775
  • n.­778
  • n.­781-782
  • n.­785
  • n.­791
  • n.­802
  • n.­813
  • g.­255
  • g.­319
  • g.­351
  • g.­580
g.­742

Vṛji

Wylie:
  • spong byed
Tibetan:
  • སྤོང་བྱེད།
Sanskrit:
  • vṛji

A country.

Located in 15 passages in the translation:

  • 3.­204
  • 3.­207
  • 3.­218
  • 3.­230-231
  • 3.­239
  • 4.­3-4
  • 4.­73
  • 9.­2538-2540
  • n.­166
  • g.­221
  • g.­537
g.­744

Water Born

Wylie:
  • chu skyes
Tibetan:
  • ཆུ་སྐྱེས།
Sanskrit:
  • —

A prince who was the Buddha in a former life. See also n.­869.

Located in 7 passages in the translation:

  • 9.­1146-1151
  • g.­416
g.­748

wheel-turning king

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 84 passages in the translation:

  • 2.­61
  • 2.­256
  • 3.­22
  • 3.­116
  • 3.­131
  • 3.­168
  • 3.­175
  • 3.­191
  • 3.­194-197
  • 4.­22
  • 4.­36
  • 4.­46
  • 6.­11-12
  • 6.­276
  • 6.­284
  • 6.­292
  • 8.­148-151
  • 8.­153-154
  • 8.­156-173
  • 8.­179-181
  • 8.­184
  • 8.­187
  • 8.­197-198
  • 8.­315
  • 9.­275
  • 9.­305
  • 9.­426
  • 9.­437
  • 9.­440
  • 9.­463
  • 9.­527
  • 9.­531
  • 9.­570
  • 9.­971
  • 9.­973-974
  • 9.­1136
  • 11.­93
  • 11.­139
  • n.­48
  • n.­193
  • n.­197-198
  • n.­453
  • n.­501
  • n.­503
  • n.­674
  • n.­1163
  • g.­356
  • g.­366
  • g.­381
  • g.­419
  • g.­447
  • g.­485
  • g.­593
  • g.­749
g.­750

Where There Is a City

Wylie:
  • grong khyer can
Tibetan:
  • གྲོང་ཁྱེར་ཅན།
Sanskrit:
  • —

A city. See also n.­341.

Located in 2 passages in the translation:

  • 6.­264
  • n.­340
g.­753

Where There Is Ground

Wylie:
  • sa can
Tibetan:
  • ས་ཅན།
Sanskrit:
  • —

A village. See also n.­337.

Located in 1 passage in the translation:

  • 6.­261
g.­755

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 102 passages in the translation:

  • 2.­243-244
  • 2.­246
  • 2.­253-254
  • 3.­22
  • 3.­51
  • 6.­36-37
  • 7.­200-202
  • 7.­204
  • 7.­207-208
  • 7.­213-214
  • 7.­216-217
  • 7.­220
  • 7.­222-223
  • 7.­225
  • 7.­227-228
  • 7.­235
  • 7.­238
  • 7.­240
  • 7.­248
  • 7.­250
  • 7.­259
  • 7.­266
  • 8.­31-32
  • 8.­47
  • 8.­66-72
  • 8.­76-77
  • 8.­114
  • 8.­194
  • 9.­16
  • 9.­149
  • 9.­175
  • 9.­178
  • 9.­181
  • 9.­184
  • 9.­187
  • 9.­192
  • 9.­205
  • 9.­217
  • 9.­221
  • 9.­225
  • 9.­239
  • 9.­610
  • 9.­612-613
  • 9.­636
  • 9.­641
  • 9.­684
  • 9.­689
  • 9.­1024
  • 9.­1028
  • 9.­1528
  • 9.­1778
  • 9.­1916
  • 10.­97
  • 11.­5
  • 11.­15
  • 11.­23
  • n.­403
  • n.­411
  • n.­424
  • n.­436
  • n.­445
  • n.­471
  • n.­473-475
  • n.­634
  • n.­638
  • g.­35
  • g.­39
  • g.­66
  • g.­157
  • g.­164
  • g.­171
  • g.­176
  • g.­198
  • g.­212
  • g.­220
  • g.­370
  • g.­466
  • g.­572
  • g.­704
  • g.­711
  • g.­756
g.­760

Yaśas

Wylie:
  • grags pa
Tibetan:
  • གྲགས་པ།
Sanskrit:
  • yaśas

(1) A disciple of the Buddha who was a son of a wealthy householder. (2) A disciple of the Buddha whose right hand was impaired. (3) A lay brother living in Nādikā.

Located in 14 passages in the translation:

  • 3.­208-210
  • 9.­1740-1741
  • 9.­1765-1767
  • 9.­1824-1825
  • 9.­1839-1841
  • n.­987
g.­764

Yijing

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • —

A seventh-century Chinese Buddhist monk, who studied in Nālandā monastery in India and translated many texts including the Mūlasarvāstivāda Vinaya.

Located in 7 passages in the translation:

  • i.­5
  • n.­186
  • n.­424
  • n.­485
  • n.­603
  • n.­1078
  • n.­1088
0
    You are downloading:

    The Chapter on Medicines

    Click here to make a dāna donation

    This is a free publication from 84000: Translating the Words of the Buddha, a non-profit organization sharing the gift of Buddhist wisdom with the world.

    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

    Table of Contents


    Search this text


    Other ways to read

    Download PDF
    Download EPUB
    Open in the 84000 App

    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.

    • Chicago
    • MLA
    • APA
    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, 2025. https://84000.co/translation/toh1-6/UT22084-001-006-chapter-6.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, 2025, 84000.co/translation/toh1-6/UT22084-001-006-chapter-6.Copy
    84000. (2025) 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-6.Copy

    Related links

    • Other texts from Chapters on Monastic Discipline
    • Published Translations
    • Browse the Collection
    • 84000 Homepage
    Sponsor Translation

    Bookmarks

    Copyright © 2011-2024 84000 - All Rights Reserved
    • Website: https://84000.co
    • Contact
    • Privacy Policy