The Chapter on Medicines
Chapter Seven
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
- Palgyi Lhünpo
- Sarvajñādeva
- Vidyākaraprabha
- Dharmākara
- Paltsek
Imprint
Translated by the Bhaiṣajyavastu Translation Team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.1.5 (2025)
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Table of Contents
Summary
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.
Acknowledgements
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.
We gratefully acknowledge the generous sponsorship of Leo Tong Chen and his family; Zhang Wei, Li Mo, Zhang Mo Tong and Zhang Mo Lin; (Chi Xian Ren) Mao Gui Rong and Chi Mei; and Joseph Tse 謝偉傑, Patricia Tse 鄒碧玲 and family, in dedication to all eczema sufferers. Their support has helped make the work on this translation possible.
Text Body
The Chapter on Medicines
Chapter Seven
I. Kimpilā354
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.”
When the Blessed One had said this, the venerable Kimpila remained silent. He remained so when the Blessed One said it a second time and a third time. Then the venerable Ānanda said to the venerable Kimpila, “Venerable [F.97.b] Kimpila, the Teacher is speaking to you.”
Then the venerable Ānanda said to the Blessed One, “O Blessed One, it is the right time. O Sugata, it is the right time. If the Blessed One teaches the monks to meditate on the four applications of mindfulness, the monks will listen to it and grasp it.”
“Here a monk, in a village or town…356 when he has mindfully breathed in, he knows that he has breathed in . . . .357 He knows that he has breathed out, observing cessation.
“When a noble disciple, having mindfully breathed in, knows that he has mindfully breathed in … he knows that he has, with his bodily formations made supple, breathed out, observing the body in the body, the noble disciple dwells, observing the body in the body. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“Ānanda, suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the east. What do you think, Ānanda? Will the dirt stūpa disintegrate?”
“Yes, it will, O Honored One.”358
“In the same way, when a noble disciple learns that he has mindfully breathed in … he knows that his mind is concentrated inwardly.
“When a noble disciple, experiencing pleasure … knows that he has, with his mental formations [F.98.a] made supple, breathed out, observing perception in perception, the noble disciple dwells, observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“Ānanda, suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the south … observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“When a noble disciple has experienced his mind and breathed in, with his mind pleased, concentrated, and liberated, he knows that he has breathed in with his mind liberated; and, having breathed out with his mind liberated, he knows that he has breathed out with his mind liberated, and he dwells, observing his mind in his mind. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.”
(The parable of the stūpa and a vehicle, and so forth, from the west should be narrated here.)
“Because both his longing and despair have disappeared in his body, perception, and mind, he dwells in equanimity, observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“Suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the north. Ānanda, what do you think? Will the dirt stūpa disintegrate?”
“Yes, it will, O Honored One.”
“In the same way … observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly. [F.98.b]
“Ānanda, if he is thus, he is said to have meditated on the four applications of mindfulness.”
II. Ahicchattra
Then the Blessed One arrived at a hamlet, wherein was the venerable Mahāmaudgalyāyana’s uncle, who had gone forth among ṛṣis. Since the Blessed One thought that the venerable Mahāmaudgalyāyana ought to convert this ṛṣi, he instructed the venerable Mahāmaudgalyāyana, “Maudgalyāyana, think about your uncle.”
“Certainly, O Honored One,” replied the venerable Mahāmaudgalyāyana to the Blessed One. He knew the time to convert his uncle had come and tried to enter the hermitage of the ṛṣis.
“I am a brahmin, too,” replied the venerable Mahāmaudgalyāyana.
The ṛṣi then spoke a verse:
The venerable Mahāmaudgalyāyana spoke some verses in reply:
Then the venerable Mahāmaudgalyāyana caused a storm. He went near a lake, approached a tree, and sat under it. There lived an attendant of the nāga kings Nanda and Upananda. The nāga thought, “This is the noble one Mahāmaudgalyāyana, whom the nāga kings Nanda and Upananda respect. Now I will make an effort to venerate him.” The nāga left his residence [F.99.a] and sat, encircling the venerable Mahāmaudgalyāyana’s body seven times and raising his hood over the venerable Mahāmaudgalyāyana’s head.
It is commonplace among ṛṣis that if one is not concerned about another’s pain, one ceases being a ṛṣi. Therefore, the ṛṣi thought, “If that mendicant dies in the storm and I cease being a ṛṣi, that would not be appropriate.” He then left the hermitage and tried to find him. He saw the venerable Mahāmaudgalyāyana and said, “O mendicant, enter our hermitage.”
“O great ṛṣi, did you cease being a ṛṣi?” asked the venerable Mahāmaudgalyāyana.
The ṛṣi recognized his voice and asked in return, “Are you the noble one Mahāmaudgalyāyana?”
“O ṛṣi, people know me thus.”
“O noble one, for what purpose did you come here?”
“I came for the very purpose of your conversion. Now let us go to the Blessed One.”
The venerable Mahāmaudgalyāyana then took his uncle 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. The venerable Mahāmaudgalyāyana said to the Blessed One, “This is my uncle, who has gone forth among ṛṣis. The Blessed One should preach the Dharma for him.”
The Blessed One knew the ṛṣi’s thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for him. Having heard the Dharma, the ṛṣi actualized the fruit of a never-returner. 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 wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. [F.99.b] I will lead the pure life in the presence of the Blessed One.”
The Blessed One ordained him by saying “Come, monk,” . . . .
When the venerable Mahāmaudgalyāyana had left, the nāga felt lonely and unhappy. He caused various epidemics in the hamlet and, dressed as a ṛṣi, went to the hermitage and dwelled there. Then the people of the hamlet came to the hermitage and said, “O great ṛṣi, such epidemics have befallen us. What should we do?”
“Come and stay in this place,” replied the ṛṣi, “and the epidemics will be quelled.”
The people of the hamlet then went to that place and dwelled there. Because the serpent (ahi) had served as an umbrella (chattra) there, the place became famous as Ahicchattra, and devout people built a monastery and provided it with all the requisites.
III. Mathurā360
The Buddha, the Blessed One, arrived in Mathurā361 and stayed in the mango forest of practitioners undergoing training on the bank of the river Prabhadrikā.362
Then the Blessed One said to the monks, “Monks, you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges. Monks, you should correctly learn that you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges.363
“What are sorrow, lamentation, [F.100.a] pain, despair, and distress like? Being attached to something, people observe it as self, and hence, on account of it, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow. Why is this?”
“O Honored One, since the Blessed One is the root of the Dharma, the Blessed One is the Leader, and the Blessed One is the Teacher, may the Blessed One teach the meaning of this to the monks. The monks will listen to it from the Blessed One and grasp it.”
“O monks, then listen to it well and keep it in mind; I shall teach it.
“O monks, when there are visual objects and people are attached to visual objects and observe visual objects as self, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow.
“O monks, when there are feeling, perception, formations, and consciousness, and people are attached to consciousness and observe consciousness as self, sorrow, lamentation, pain, despair, and distress that have not yet arisen will arise for these people, and such things that have already arisen will increase and grow.364
“O monks, look . . . . When … he knows that he has breathed in, observing perception in perception, the noble disciple dwells, observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly. [F.100.b]
“Suppose, for instance, Ānanda,365 a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the south … observing perception in perception. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“When a noble disciple knows that he has experienced his mind and breathed in, with his mind pleased, concentrated, and liberated, and, having breathed out with his mind liberated, knows that he has breathed out with his mind liberated and observes his mind in his mind, the noble disciple dwells, observing his mind in his mind. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.”
(The parable of the stūpa and a vehicle, and so forth, from the west should be narrated here.)
“Because both his longing and despair have disappeared in the body, perception, and mind, he dwells in equanimity, observing mental objects in mental objects. When he thus dwells, the noble disciple knows that his mind is concentrated inwardly.
“Ānanda, what do you think? Suppose, for instance, a stūpa is built out of dirt at the crossroads of main streets and then someone roaming by vehicle, palanquin, or chariot comes there from the north, will the dirt stūpa disintegrate?
“Yes, it will, O Honored One.”
“In the same way … observing mental objects in mental objects. When he thus dwells, the noble disciple knows that the inner concentration of mind exists.
“Ānanda, if he is thus, he is said to have meditated on the four applications of mindfulness.”
IV. Rāṣṭrapāla366
The Blessed One, traveling through the country of Kuru,367 arrived in Sthūlakoṣṭhaka, [F.101.a] and stayed in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka.
When the brahmins and householders in Sthūlakoṣṭhaka heard that the Blessed One, traveling through the country of Kuru, had arrived in Sthūlakoṣṭhaka and was staying in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka, they met together, flocked together, left Sthūlakoṣṭhaka, and went to the Blessed One. Upon their arrival, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmins and householders in Sthūlakoṣṭhaka. [B34]
At that time, a householder’s son named Rāṣṭrapāla was sitting in the assembly. Rāṣṭrapāla, the son of a householder, thought, “If I correctly understand the meaning of what the Blessed One has said, it is difficult for laymen, who live at home, to lead the pure life, which is totally pure, unmixed, complete, completely pure, and clean, throughout their lives. Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.”
After the Blessed One had instructed, inspired, encouraged, and delighted the brahmins and householders in Sthūlakoṣṭhaka in a variety of ways through talk consistent with the Dharma, he remained silent. [F.101.b] The brahmins and householders in Sthūlakoṣṭhaka then rejoiced in and praised the words of the Blessed One. They bowed low until their foreheads touched the Blessed One’s feet, and then departed from the Blessed One’s presence.
As soon as the brahmins and householders in Sthūlakoṣṭhaka had departed, Rāṣṭrapāla, the son of a householder, 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 wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.”
“O son of a householder, have your parents permitted it?”
“No, they have not, O Honored One.”
“O son of a householder, the Tathāgata and the disciples of the Tathāgata neither let anyone go forth nor ordain him while he does not have his parents’ permission.”
“In that case, O Honored One, I will try to gain permission from my parents.”
Then Rāṣṭrapāla, the son of a householder, praised and was delighted at the words of the Blessed One and went home. When he had arrived, he said to his parents, “Father, Mother, please be informed that I will go forth from my home into homelessness with true faith.”
“Our son Rāṣṭrapāla, understand this: You are our only, dear, sweet, darling son, who has never disobeyed us. If you die, we will have to part from you unwillingly. But where would we let you go while you are still alive?”
“Father, Mother, if you permit this right now, that’s fine. But if you do not permit this, I will neither have a meal nor pay obeisance to you from today onward.”
Then Rāṣṭrapāla, the son of a householder, [F.102.a] fasted for a day. After that, he fasted for two days, for three days—all the way to seven days. Then the parents of Rāṣṭrapāla said to him, “Our son Rāṣṭrapāla, understand this: You are delicate,368 you desire comfort, and you have not known pain. It is difficult to lead the pure life, it is difficult to practice in complete seclusion, it is difficult to rejoice in solitude, and it is unbearable to live in a dwelling in the wilderness, in a forest, or on the outskirts of a town. Stay here, our son Rāṣṭrapāla, and enjoy the objects of desire, give donations, and make merit.”
Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. The parents of Rāṣṭrapāla then asked their relatives for help: “O relatives, make our son Rāṣṭrapāla come to his senses at once.”
Then the relatives of Rāṣṭrapāla, the son of a householder, went to Rāṣṭrapāla. When they had arrived, they said to him, “Son Rāṣṭrapāla, understand this: You are delicate; you desire comfort…, and make merit.”
Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. Then the parents of Rāṣṭrapāla asked Rāṣṭrapāla’s friends for help: “O sons, make our son Rāṣṭrapāla come to his senses at once.”
Then the friends of Rāṣṭrapāla, the son of a householder, said to Rāṣṭrapāla, “Good son Rāṣṭrapāla, understand this: You are delicate; you desire comfort…, and make merit.”
Even when told this, Rāṣṭrapāla, the son of a householder, remained silent. Then [F.102.b] the friends said to the parents of Rāṣṭrapāla, “Father and mother, what use is there in letting this son Rāṣṭrapāla die? Permit him to go forth. Then, if he rejoices in the pure life, you will be able to see him alive; if he does not rejoice in it, to whom will the son go but to his parents?”
“Sons, if he lets us see him after he has gone forth, we will permit this.”
Then the friends said to Rāṣṭrapāla, the son of a householder, “Good son Rāṣṭrapāla, be informed that your parents permit this. They say, ‘If our son lets us see him after he has gone forth.’ ”
“Sirs, I will let them see me.”
Thereafter Rāṣṭrapāla, the son of a householder, having gradually recovered his bodily strength and power, 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. When he had sat down to one side, Rāṣṭrapāla, the son of a householder, said to the Blessed One, “O Honored One, I was given permission by my parents. Therefore, O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.”
Rāṣṭrapāla, the son of a householder, went forth and was ordained a monk in the well-taught Dharma and Vinaya. Then the Blessed One, having let Rāṣṭrapāla, the son of a householder, go forth and ordained him, and having stayed in Sthūlakoṣṭhaka as long as he wished, traveled to Śrāvastī. In due course he arrived at Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. [F.103.a]
Ten years after his ordination, the venerable Rāṣṭrapāla attained the state of an arhat. Having savored the joy and happiness of liberation, he thought, “Once when I was a layman, I promised my parents to see them after I had gone forth. Now I will carry out my promise.”
The venerable Rāṣṭrapāla then 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 Rāṣṭrapāla said to the Blessed One, “O Honored One, once when I was a layman, I promised my parents I would see them. Now I will go to carry out my promise.”
Then the Blessed One made his mind penetrate the mind of the venerable Rāṣṭrapāla. When it had penetrated it, he concentrated his mind on the mind of the venerable Rāṣṭrapāla, and then he thought, “It is impossible that Rāṣṭrapāla, the son of a noble family, will dwell at home again or enjoy the objects of desire by hoarding,” and so he said to the venerable Rāṣṭrapāla, “Rāṣṭrapāla, go and liberate beings who have not been liberated. Release those who have not been released. Relieve those who have not been relieved. Emancipate those who have not been emancipated.”
The venerable Rāṣṭrapāla then praised and delighted in the words of the Blessed One. The venerable Rāṣṭrapāla bowed low until his forehead touched the Blessed One’s feet, and he then departed from the Blessed One’s presence.
After that night had passed, the venerable Rāṣṭrapāla dressed early in the morning, took his bowl and his robe, and entered Śrāvastī for alms. [F.103.b] He took a meal of alms in Śrāvastī and returned after the meal. He put in order the bedding and the seat he had used and set out for Sthūlakoṣṭhaka. As he traveled, in due course he arrived at Sthūlakoṣṭhaka and stayed in Sthūlakoṣṭhaka Forest near Sthūlakoṣṭhaka.
Thereupon the venerable Rāṣṭrapāla, after that next night had passed, dressed early in the morning, took his bowl and his robe, and entered Sthūlakoṣṭhaka for alms. Going for alms in Sthūlakoṣṭhaka, in due course he went to his own home. At that time, a barber was arranging the hair and beard of the venerable Rāṣṭrapāla’s father in the courtyard, and his father saw the venerable Rāṣṭrapāla standing before the gate. When he saw him, the father scolded him: “You shaven-headed śramaṇa, you have destroyed my family line. You made Rāṣṭrapāla, my only, dear, sweet, darling son, who had never disobeyed me, go forth and then ordained him. You shaven-headed śramaṇa, who is going to give you almsfood?”
Then the venerable Rāṣṭrapāla, having gotten no offering but abuse, left his own home before he was chased away. At that time an old woman, who had once been a slave of the venerable Rāṣṭrapāla, came out the door, carrying spoiled, day-old kulmāṣa in order to throw it away. When the venerable Rāṣṭrapāla saw the old woman, his former slave, he said to her, “Sister, if you are throwing away that spoiled, day-old kulmāṣa, I will eat it. Please put it in this bowl.”
“O noble one, please have it.”
Putting the spoiled, day-old kulmāṣa in the bowl, the old woman, his former slave, [F.104.a] then recognized the characteristics of the hands, feet, face, nose, and way of speaking of the venerable Rāṣṭrapāla. She asked, “Sir, are you Rāṣṭrapāla?”369
“Yes, sister. People know me thus.”
Then the old woman, his former slave, hurried to the venerable Rāṣṭrapāla’s father. When she arrived, she said to him, “Sir, please be informed that your son Rāṣṭrapāla arrived in Sthūlakoṣṭhaka long before, but he would not enter his own home.”
Then the venerable Rāṣṭrapāla’s father, holding his hair with his left hand and wearing nothing but his loincloth, rushed to the venerable Rāṣṭrapāla. At that time the venerable Rāṣṭrapāla was sitting by the wall and eating the spoiled, day-old kulmāṣa. Then the venerable Rāṣṭrapāla’s father asked him, “Rāṣṭrapāla, why do you not enter your own home despite having arrived in Sthūlakoṣṭhaka long before? Why are you eating that spoiled, day-old kulmāṣa?”
“O householder, when I came to your house, I got no offering but abuse, and had to leave before I was chased away.”
“I did not know it was my son Rāṣṭrapāla. If I had known, I would not have said such a thing. My son Rāṣṭrapāla, forgive me.”
“I forgive you, O householder.”
Then the venerable Rāṣṭrapāla’s father firmly embraced him and had him sit on a seat prepared in his own home. The father then said to Rāṣṭrapāla’s mother, “Our son Rāṣṭrapāla has come back [F.104.b] home after a long time. Oh, cook and prepare a meal immediately. Our son Rāṣṭrapāla will eat it.”
The venerable Rāṣṭrapāla’s mother then cooked and prepared a meal herself. Then a man piled pieces of gold in such a large heap that someone standing behind it could not see another standing before it, and someone standing before it could not see another standing behind it. The venerable Rāṣṭrapāla’s mother said to him, “My son Rāṣṭrapāla, your mother has this amount of what is called dowry, dower, or marriage portion. Your father has also accumulated gold—and hundreds, thousands, hundreds of thousands of fine grains of gold—not to mention other things. My son Rāṣṭrapāla, now stay here and enjoy the objects of desire, give donations, and make merit.”
“O householder’s wife, if you will listen to my words with faith, I will instruct and teach you.”
“My son Rāṣṭrapāla, instruct me. My son Rāṣṭrapāla, teach me. I will listen to your words with faith.”
“O householder’s wife, now make new bags with linen, put the gold and fine grains of gold into them, load them on to a carriage, and throw them in a deep, rapid stream in the Ganges. Your sorrow, lamentation, pain, despair, and distress have arisen from those roots.”
Then the venerable Rāṣṭrapāla’s mother thought, “I am not able to turn back my son Rāṣṭrapāla in this way.” [F.105.a] The venerable Rāṣṭrapāla's mother then urged her daughter-in-law to help: “O my daughter, anoint your body with incense, bathe, wear various scents, dress yourself, adorn yourself with adornments, burn various kinds of incense, and scatter incense powder immediately, just as you once pleased and comforted my son Rāṣṭrapāla in that way when he was a layman. Then throw yourself at my son Rāṣṭrapāla’s feet and say, ‘What are the celestial nymphs like, for the sake of whom you have led the pure life in the presence of the Blessed One?’ ”
Then the former wife of the venerable Rāṣṭrapāla did anoint her body with incense, bathed, wore various scents, dressed herself, adorned herself with adornments, burned various kinds of incense, and scattered incense powder just as she had once pleased and comforted the venerable Rāṣṭrapāla in that way when he was a layman. She then threw herself at the venerable Rāṣṭrapāla’s feet and said, “What are the celestial nymphs like, for the sake of whom you have led the pure life in the presence of the Blessed One?”
“O sister, it is not for the sake of celestial nymphs that I have led the pure life in the presence of the Blessed One.”
Then, because the venerable Rāṣṭrapāla [F.105.b] addressed his former wife as sister, she fainted and fell to the ground.370 The venerable Rāṣṭrapāla then said to his parents, “Father, Mother, why do you not give me food if you were going to give it? Why leave it and torment me?”
“Our son Rāṣṭrapāla, have it.”
Then the parents with their own hands served and satisfied the venerable Rāṣṭrapāla with a pure and fine meal. When, with their own hands, they had served and satisfied him in a variety of ways with a pure and fine meal, knowing the venerable Rāṣṭrapāla had finished his meal and washed his hands and his bowl, they took low seats, and sat before the venerable Rāṣṭrapāla in order to hear the Dharma. The venerable Rāṣṭrapāla then spoke some verses:371
Then the venerable Rāṣṭrapāla, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted his parents. Thereupon he flew away across the sky, and the venerable Rāṣṭrapāla [F.106.a] went to Sthūlakoṣṭhaka Forest.374 When he had arrived, he sat under a vibhītaka tree, in order to pass the day there.
At that time, King Kauravya had often been talking about the fame of the venerable Rāṣṭrapāla and said, “I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.” Then King Kauravya ordered a forest custodian, “My man, go and very quickly clean Sthūlakoṣṭhaka Forest. I will take a stroll there tomorrow.”
“Certainly, Your Majesty,” replied the man to King Kauravya, and he cleaned all of Sthūlakoṣṭhaka Forest. When the man saw the venerable Rāṣṭrapāla sitting under the vibhītaka tree, passing the day, he thought, “Here is the venerable Rāṣṭrapāla, whose fame King Kauravya has repeatedly talked about and about whom he has said, ‘I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.’ He has arrived at such-and-such a place near Sthūlakoṣṭhaka. I will now inform King Kauravya.”
Then the man went to King Kauravya. When he had arrived, he said to the king, “The venerable Rāṣṭrapāla is here, the one whose fame Your Majesty has repeatedly talked about and about whom you have said, ‘I will meet the honorable Rāṣṭrapāla personally sometime. I will ask him a question sometime, if he would deign to answer.’ He has arrived at such-and-such a place near Sthūlakoṣṭhaka. May Your Majesty know it is the right time.”
King Kauravya then ordered another man, “My man, [F.106.b] now quickly prepare a beautiful vehicle. I will ride in it and go to see the venerable Rāṣṭrapāla today.”
“Certainly, Your Majesty,” replied the man to King Kauravya. Then, having quickly prepared the beautiful vehicle, he returned to King Kauravya. When he had arrived, he said to King Kauravya, “Your Majesty, the vehicle is ready. May Your Majesty know it is the right time.”
King Kauravya then rode in the beautiful vehicle, left Sthūlakoṣṭhaka, and went to see and serve the venerable Rāṣṭrapāla. Having gone as far as he could go by vehicle, he alighted from the vehicle and entered the park on foot. When the venerable Rāṣṭrapāla saw King Kauravya coming from a distance, he said, “Welcome, Great King. Now, Great King, since this is your country, please invite me to a seat if you so like.”
“O Rāṣṭrapāla, my country it is, but I ask you, Rāṣṭrapāla, to invite me to a seat.”
“Then, Great King, here is a seat for you. Please sit down, if you so like.”
Face to face with the venerable Rāṣṭrapāla, King Kauravya then made plenty of pleasant and joyful conversation, and sat down to one side. When he had sat down to one side, King Kauravya said to the venerable Rāṣṭrapāla, “O honorable Rāṣṭrapāla, if one belongs to a lowly family, has run through his entire possessions, or has become old, he might go forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes. Since we belong to the Kauravya family and our possessions are abundant, I have thus allotted [F.107.a] a portion of our possessions to the honorable Rāṣṭrapāla. O honorable Rāṣṭrapāla, stay here now, enjoy the objects of desire, give donations, and make merit.”
“The Great King has invited me in an inappropriate way, not in an appropriate way. One like you must not invite a learned man like me in such a way.”
“How should I invite you, honorable Rāṣṭrapāla, if in an appropriate way?”
“Great King, if you were now to say, ‘O Rāṣṭrapāla, my country is rich and free from harm, calamity, and danger, and there it is easy to obtain almsfood; O honorable Rāṣṭrapāla, stay in this Sthūlakoṣṭhaka, and I will protect, shelter, and guard you in accordance with the Dharma,’ O Great King, that I would wish. Such is said only by one with a faithful mind.”
“If you would deign to answer my questions, I would ask some questions of the venerable Rāṣṭrapāla.”
“O Great King, ask. I will explain after listening.”
“O Rāṣṭrapāla, there are four kinds of decay; because they have decayed through these, sons of noble families will go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes. What are the four? Decay through old age, decay through illness, decay in terms of relatives, and decay in terms of possessions.
“O Rāṣṭrapāla, what is decay through old age? Here a son of a noble family, having become old and decrepit, thinks, ‘Now, since I am old and decrepit, I cannot easily enjoy even the objects of desire that I possess right now, [F.107.b] let alone what I do not possess. Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’ Because he has decayed through old age, he will go forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes. This is said to be decay through old age.
“Though you, honorable Rāṣṭrapāla, had not decayed through old age, you went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes. Why? You, honorable Rāṣṭrapāla, are young, junior, youthful, with black hair, in the prime of youth. While you should be involved in play, pleasure, fun, adornment, and decoration, you instead went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes, though your relatives were choked with tears, crying, and not happy. What did you, honorable Rāṣṭrapāla, know, see, hear, and understand so that you went forth in that way? I am not pleased with this; I cannot bear this.
“O honorable Rāṣṭrapāla, what is decay through illness? Here a son of a noble family has become seriously ill, afflicted with a painful illness, and thinks, ‘Since I am seriously ill, afflicted with a painful illness, I cannot easily enjoy even the objects of desire that I possess right now, let alone what I do not possess. Now I will go forth…, having shaved off my hair and beard and donned saffron robes.’ Because he has decayed through illness, he will go forth…, having shaved off his hair and beard and donned saffron robes. This is [F.108.a] said to be decay through illness.
“Though you, honorable Rāṣṭrapāla, had not decayed through illness, you went forth … with true faith, having shaved off your hair and beard and donned saffron robes. Why? You, honorable Rāṣṭrapāla, are free from harm, free from illness, and your temperature is in a good state, neither too cold nor too hot but healthy and free from harm. You will safely digest foods, drink—whatever you eat, and whatever you taste. What did you, honorable Rāṣṭrapāla, know, see … so that you went forth…? I am not pleased with this; I cannot bear this.
“O Rāṣṭrapāla, what is decay in terms of relatives? Here a son of a noble family, after his relatives have died and gone, thinks, ‘Since my relatives have died and gone, now I will go forth…, having shaved off my hair and beard . . . .’ Because he has decayed in terms of relatives, he will go forth…, having shaved off his hair and beard . . . . This is said to be decay through relatives.
“Though you, honorable Rāṣṭrapāla, had not decayed in terms of relatives, you went forth … with true faith, having shaved off your hair and beard and donned saffron robes. Why? Rāṣṭrapāla, your relatives originate from the Kauravya family, and they are prospering in this Sthūlakoṣṭhaka. What did you, honorable Rāṣṭrapāla, know, see … so that you went forth…? I am not pleased with this; I cannot bear this.
“O Rāṣṭrapāla, what is decay in terms of possessions? [F.108.b] Here a son of a noble family, after his possessions have become few and exhausted and have run out, thinks, ‘Since my possessions are few and exhausted and have run out, now I will go forth…, having shaved off my hair and beard . . . .’ Because he has decayed in terms of possessions, he will go forth…, having shaved off his hair and beard . . . . This is said to be decay in terms of possessions.
“Though you, honorable Rāṣṭrapāla, had not decayed in terms of possessions, you went forth . . . . Since you, honorable Rāṣṭrapāla, belong to the best and most excellent family in this Sthūlakoṣṭhaka, you have many possessions. What did you, honorable Rāṣṭrapāla, know, see, hear, and understand so that you went forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes? I am not pleased with this; I cannot bear this.”
“O Great King, that Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that these four are paths for aversion to the world. By these aversions to the world, sons of noble families will go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes. Great King, all beings of this world are led by old age; beings of this world have no refuge because they have no one to follow them; beings of this world have no possessions because they must leave everyone; and beings of this world are never satisfied because they do not know contentment and are slaves to desire. Thus I knew, saw, heard, and understood, and then I went forth in that way.” [F.109.a]
“I do not fully understand the meaning of what you have briefly said but have not elucidated sufficiently. May the honorable Rāṣṭrapāla explain in detail the meaning of what he has briefly said but has not elucidated sufficiently so that I may fully understand it. The honorable Rāṣṭrapāla said that all beings of this world are led by old age. Thinking of what, honorable Rāṣṭrapāla, did you say this?”
“Great King, I will ask you something in return. Please answer as best you can. O Great King, what do you think? Do you see the age, figure, power, strength, height, and waist measurement of your present body as being equal to those of your body at the age of twenty or twenty-five years, when you were young, junior, youthful, with black hair, in the prime of youth?”
“O Rāṣṭrapāla, I do not see the age, figure, power, strength, height, and waist measurement of my present body as being equal to those of my body at the age of twenty or twenty-five years, when I was young, junior, youthful, with black hair, in the prime of youth. Now I am eighty years old and have become decrepit. Sometimes I need help from others even with sitting and standing.”
“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that all beings of this world are led by old age. Having known, seen, heard, and understood this, I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes. I am pleased with this and I bear it.” [F.109.b]
“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.
“The honorable Rāṣṭrapāla also said that beings of this world have no refuge because they have no one to follow them. I have sons, wives, slaves, workmen, jesters, barbers,375 bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, who conquer my enemies, adversaries, and foes. However, the honorable Rāṣṭrapāla said that beings of this world have no refuge because they have no one to follow them. Thinking of what, honorable Rāṣṭrapāla, did you say this?”
“Great King, I will ask you something in return. Please answer as best you can. O Great King, do you have any trouble in your body now?”
“Yes, O Rāṣṭrapāla, I do. An illness of the wind afflicts my back now.”
“O Great King, when an illness of the wind afflicts your back, if you say, ‘O my sons, wives, slaves, workmen, jesters, barbers, bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, now end the violent, acute, hot, intolerable, and unpleasant pain that has befallen me,’ can they do so?”
“No, O Rāṣṭrapāla, they cannot. When an illness of wind afflicts my back, if I say, ‘O my sons, wives, slaves, workmen, jesters, barbers, bath attendants, horse trainers, elephant drivers, horsemen, charioteers, swordsmen, archers, servants, attendants, dancers, and brave, bold princes like praskandins and great nagnas, now end the violent, acute, hot, intolerable, and unpleasant pain that has befallen me,’ [F.110.a] they cannot do so. At that time, I will experience the violent, acute, hot, intolerable, and unpleasant pain by myself.”
“O Great King, having thought on this, the Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world have no refuge because they have no one to follow them. Having known, seen, heard, and understood this, I went forth in that way. I am pleased with this and I bear it.”
“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.
“The honorable Rāṣṭrapāla also said that beings of this world have no possessions because they must leave everyone. O Rāṣṭrapāla, I have sons, wives, slaves, workmen … and princes, who follow me when I go, stay when I stay, and guard me when I am sleeping. However, the honorable Rāṣṭrapāla said that beings of this world have no possessions because they must leave everyone. Thinking of what, honorable Rāṣṭrapāla, did you say this?”
“Great King, I will ask you something in return. Please answer as best you can.
“O Great King, what do you think? When death, which is displeasing for many people, wanted by few people, [F.110.b] pleasing for few people, unpleasant for many people, and common to all beings in the world, has come to you, if you say, ‘O my sons, wives, slaves, workmen … princes, now follow me going from this world to another world,’ can they do so?”
“No, O Rāṣṭrapāla, they cannot. When death, which is displeasing for many people, wanted by few people, pleasing for few people, unpleasant for many people, and common to all beings in the world, has come to me, if I say, ‘O my sons, wives, slaves, workmen … princes, now follow me going from this world to another world,’ they cannot do so. I will go from this world to another world by myself.”
“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world have no possessions because they must leave everyone. Having known, seen, heard, and understood this, I went forth in that way. I am pleased with this and I bear it.”
“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.
“The honorable Rāṣṭrapāla also said that beings of this world are never satisfied because they do not know contentment and are slaves to desire. O Rāṣṭrapāla, I am fully enjoying this whole country of Kuru, and I am fully enjoying many consorts, storehouses, and treasuries. However, the honorable Rāṣṭrapāla said that [F.111.a] beings of this world are never satisfied because they do not know contentment and are slaves to desire. Thinking of what, honorable Rāṣṭrapāla, did you say this?”
“Great King, I will ask you something in return. Please answer as best you can.
“O Great King, what do you think? You are enjoying this whole country of Kuru fully, and you are enjoying many consorts, storehouses, and treasuries fully. If a trustworthy, honest, steadfast man who does not deceive others comes from the east and says, ‘Your Majesty, I came here from the east; there I saw countries that were rich, prosperous, peaceful, abundant in food, and full of many people. Your Majesty, it is appropriate for you to conquer, win, and subjugate these countries, leading such armies, such treasures, and such vehicles,’ would you conquer, win, and subjugate those countries, leading your armies? O Great King, what do you think? Would you desire those countries?”
“O Rāṣṭrapāla, if I knew that it was appropriate for me to conquer, win, and subjugate those countries, leading such armies, such treasures, and such vehicles, I would conquer and subjugate them, leading my armies. I would desire those countries.” [B35]
“O Great King, having thought on this, the Blessed One, Tathāgata, Arhat, Perfectly Awakened One, the one who knows and sees, said that beings of this world are never satisfied because they do not know contentment and are slaves to desire. Having known, seen, heard, and understood this, I went forth in that way. [F.111.b] I am pleased with this and I bear it.”
“I too am pleased with and bear what you, honorable Rāṣṭrapāla, are pleased with and bear.”
When the venerable Rāṣṭrapāla had had the aforementioned conversation, he, the arhat, the elder, also said:376
King Kauravya rejoiced in and praised the words of the venerable Rāṣṭrapāla. He bowed low until his forehead touched the feet of the venerable Rāṣṭrapāla, rose from his seat, and departed.
V. Hastināpura378
The Blessed One then arrived in Hastināpura. When from a distance a 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, the brahmin went to the Blessed One and praised him in verse:
Then the Blessed One smiled. It naturally occurs that whenever the buddhas, the blessed ones, smile, . . . . The rays disappeared into the circle of hair between his eyebrows. [F.112.b] Then the venerable Ānanda made the gesture of supplication to the Blessed One and said:
The Blessed One said, “Good, good, Ānanda! Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, did you see the brahmin speak the verse and praise the Tathāgata?”
“Yes, I did, O Blessed One.”
“By this root of merit he will never fall into the inferior modes of existence, but will be reborn among gods and humans for twenty eons, and he will become a self-awakened one named Stavārha in his last life, last birth, last body, last taking up of an identity.”
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that when this brahmin spoke a single verse and praised the Blessed One, the Blessed One predicted his awakening as a self-awakened one?”
“Listen, monks,” replied the Blessed One, “and inscribe it in your minds how, not only in the present but also in the past, he spoke a single verse and praised me, and how I gave him five excellent villages. I will tell you about it.
“A time long ago,380 monks, there was a king named Brahmadatta in the city of Vārāṇasī. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. He was extremely fond of poets.
“There was a certain brahmin poet in Vārāṇasī whose wife once said to him, ‘O brahmin, since the cold season has come, go to the king and make some agreeable speech so that you can obtain a little defense against the cold.’ [F.113.a]
“So, he departed. At that time, the king was setting off on an elephant. The brahmin asked himself, ‘Should I praise the king or the excellent elephant?’ He thought, ‘Since this excellent elephant is desirable and pleasing for everyone in the world and especially so for the king, I will praise the excellent elephant for now.’ He then spoke a verse:
“The king was pleased and spoke a verse in return:
“Monks, I myself was at that time, on that occasion, the excellent elephant; this brahmin was at that time, on that occasion, the brahmin. I then gave him five excellent villages because he had spoken a single verse and praised me.381 Now, too, I have predicted his awakening as a self-awakened one because he spoke a single verse and praised me.
VI. The Great City
VII. Śrughnā383
The Blessed One arrived in the country of Śrughnā, where there was a brahmin named Indra who was conceited about his good looks, youth, and learning, and boasted that there was no one equal to him.
In a certain place the Blessed One preached the Dharma, sitting on the seat prepared for him in front of the community of monks. The brahmin Indra, having heard that the śramaṇa Gautama had arrived in the country of Śrughnā, thought, “I have heard that the śramaṇa Gautama is well proportioned, attractive, and pleasant to behold. [F.113.b] I will go to see whether he is more handsome than me or not.”
He departed and when he 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, the brahmin thought, “Although the śramaṇa Gautama is more handsome than me, he is not taller than me.” He tried to see the crown of the Blessed One’s head. Unable to see it, he climbed up to a very high place, but it was in vain.
Then the Blessed One said to the brahmin Indra, “Brahmin, you are making vain efforts. Even if you were to climb up to the summit of Mount Sumeru and try to see the crown of the Tathāgata’s head, these further efforts would be in vain, and you would still be unable to see it. Have you never heard that beings, including gods and asuras, do not see the crown of the head of the buddhas, the blessed ones?384 However, if you want to see the height of the Tathāgata’s body, there is a pillar made of gośīrṣacandana underneath the fire pit for oblations to the god of fire in your house; take it out and measure it. The height of the Tathāgata’s body that is generated from a father and a mother is the same as that.”
The brahmin Indra thought, “This is a wonder. I have never heard of that. I will go and see.”
He hurried home and dug under the fire pit for oblations to the god of fire. Everything was just as the Blessed One had explained. Filled with faith, he thought, “Since the śramaṇa Gautama is undoubtedly omniscient, I will go and serve him.” With faith, he went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, [F.114.a] and then sat down to one side. The Blessed One knew the brahmin’s thinking, proclivity, disposition, and nature . . . . With the vajra of knowledge the brahmin 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. After having seen the truths, he said, “O Blessed 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.”
Thereupon the brahmin Indra rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “If the Blessed One allows it, I will prepare a festival of the pillar made of gośīrṣacandana.”
“Brahmin, I allow it,” said the Blessed One. “Go and prepare the festival.”
Thereupon he set up the pillar in a certain solitary place with great reverence and prepared the great festival. Other brahmins and householders tied kuśa grass, thinking, “May this festival become a basis for happiness (kuśala).” Since the brahmin Indra had prepared the festival, it was named “Indra’s Festival.”385
VIII. Brahmin Village386
A. A Fire Caused by an Old Man from the Śākya Clan387
Once, when the Blessed One had displayed a great miracle in Śrāvastī and388 the non-Buddhist ascetics were frightened, the gods and humans were pleased, and good people were delighted. The non-Buddhist ascetics then ran away and settled in the borderlands, some of them settling in a place named Brahmin Village.
There the Blessed One, traveling through the country of Kosala, arrived in Brahmin Village. [F.114.b] When the non-Buddhist ascetics heard that the śramaṇa Gautama had come, they hurried to the houses of the brahmins and householders and said, “May the Dharma be attained! May the Dharma be attained!”389
“Since we have witnessed your prosperity, we will leave before we witness your decline.”
“O noble ones, what will be our decline?” they asked.
“Sirs, the śramaṇa Gautama is coming with twelve hundred and fifty attendants and causing hail like razors. He will make those who have sons sonless.”
“O noble ones,” they replied, “it would not be good if you left at the very moment when you should stay and help us; this is unreasonable to us in every way!”
“Please stay. We will kill him.”
They departed armed, holding sticks and bows in their hands and clenching their fists. Along the way, there was an old man from the Śākya clan. He saw them and asked, “Sirs, where are you going?”
They answered, “We are going to kill an enemy.”
“Who is your enemy?”
“Sirs, if the Blessed One were your enemy, who else could be your friend? Sirs, go back.”
They would not go back, so he thought, “Since it is pointless to reason with these people, I should by all means drive them back.”
He entered a hamlet and set fire to it, burning it down entirely. Great cries and a clamor rose up. The brahmins and householders became frightened when they heard all that and said, “Sirs, the śramaṇa Gautama is quite far away from us; there is another great disaster right here in this hamlet. Since the hamlet is burning, let us turn back to extinguish the fire.”
They tried to extinguish the fire, [F.115.a] but in vain. The Blessed One arrived and asked, “Vāsiṣṭhas, what are you doing?”
“O Blessed One, the hamlets are being burned down by fire.391 We are not able to extinguish it.”
“Shall I extinguish it?”
“O Blessed One, please extinguish it.”
As soon as the Blessed One uttered a word, the fire died by the awakened power of the buddhas and the divine power of the gods. Filled with faith, the people asked, “O Blessed One, for what purpose have you come?”
“For the purpose of accepting none other than you as followers.”
At once the Blessed One knew their thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for them and that caused them to penetrate the four truths of the noble ones. . . . . With the vajra of knowledge they 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.
B. The Former Life of the Old Man392
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that this old man from the Śākya clan accumulated many nonmeritorious acts out of attachment to his relatives and burned down the hamlet?”
“Listen, monks,” replied the Blessed One, “and inscribe it in your minds how, not only in the present but also in the past, he accumulated many nonmeritorious acts out of attachment to his relatives and burned down a hamlet. I will tell you about it.
“In a time long ago, monks, there lived a troop of five hundred monkeys in a certain hamlet. They used to spoil the crops when they ripened. The people dwelling in the hamlet gathered and said to each other, ‘Sirs, the monkeys are damaging the crops. How should we deal with this?’
“ ‘How should we kill them?’
“ ‘Let’s cut down all the trees around the hamlet, leaving only one persimmon tree, and surround it with thorns. When the monkeys have climbed it to eat the fruit, there we should kill them.’
“Thereupon they cut down all the trees around the hamlet, leaving only one persimmon tree, and surrounded it with thorns. They set a lookout and instructed him, ‘You should let us know when the monkeys have gathered.’
“Sometime after that, the persimmon tree bloomed and its fruit became ripe. The monkeys said to their leader, ‘O Leader, the persimmons are ripe; let’s go eat them.’
“Thereupon the leader, with five hundred attendants, climbed the persimmon tree and started to eat the persimmons. Then the lookout said to the people dwelling in the hamlet, ‘Sirs, all the monkeys have climbed the persimmon tree and are eating. Get on with your business; do what should be done.’
“Thereupon the people dwelling in the hamlet hurried there, holding sticks and bows in their hands and clenching their fists, and started to cut down the persimmon tree. Being scared, the monkeys jumped to and fro on the branches, but the leader kept eating, unconcerned. The monkeys asked him, ‘O Leader, while we are experiencing intolerable pain and fear and are jumping to and fro, why are you unconcerned?’
“He spoke a verse:
“Meanwhile a son of the leader had been kept tied up in the hamlet. He was plunged into grief, resting his cheek on his hand. Then a good monkey came and [F.116.a] saw him plunged into grief and asked, ‘O my friend, why are you plunged into grief, resting your cheek on your hand?’
“He answered, ‘Now all the people have gone to kill my family. How can I help being plunged into grief?’
“ ‘Why do you not drive them back?’
“ ‘How could I do that, tied up as I am?’
“ ‘I will release you.’
“The good monkey then did release him. Thereupon he set fire to the hamlet, burning it down entirely. Great cries and a clamor rose up. The people became frightened when they heard all that and said, ‘Sirs, the monkeys are quite far away from us; there is another great disaster right here. Since the hamlet is burning, let’s turn back to extinguish the fire.’
“They ran to extinguish the fire, and the monkeys climbed down the persimmon tree and ran away.
IX. The City of Kāla
X. Rohitaka
A. Offerings of the Yakṣa Elephant Power394
The Blessed One arrived in Rohitaka and stayed near the residence of the yakṣa Elephant Power.395 At that time the yakṣa Elephant Power was away at a meeting of yakṣas. When the yakṣa Elephant Power heard that the Blessed One had arrived and was staying near his very residence in Rohitaka, 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 Blessed One, through talk consistent with the Dharma, instructed, inspired, . . . . When he had … delighted him…, the Blessed One remained silent. Thereupon [F.116.b] the yakṣa Elephant Power rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One assent to stay in my residence today.”
The Blessed One assented to the yakṣa Elephant Power by remaining silent. Thereupon the yakṣa Elephant Power magically created five hundred monasteries and prepared five hundred cushions, pillows, and square blankets, along with five hundred hearths. He then said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”
The Blessed One assented to the yakṣa Elephant Power by remaining silent. The yakṣa Elephant Power, knowing that the Blessed One had assented by remaining silent, rose from his seat and departed. He then made a request of a friend of his named Guṃjika,396 a yakṣa of the country of Kaśmīra: “Since I have invited the community of monks headed by the Buddha to a meal, please send me fruits of the northern region.” After sending a messenger to Guṃjika, he prepared a pure and fine meal during the night. After he rose at dawn, he sprinkled and swept the inside of the monastery, prepared seats, and set up a jeweled pitcher. When the monastery keeper397 struck the gong, the yakṣa Guṃjika filled baskets with grapes and had yakṣas bring them.398 They piled the grapes up in the middle of the monastery. The monks knew neither what these fruits were nor how to make them suitable to consume. They asked the Blessed One, and the Blessed One said, “Monks, these are fruits from forests in the northern region that are called grapes. [F.117.a] Make them suitable to consume through fire and distribute them.”399
When the monks started to do so with each grape, it took them an extremely long time. The Blessed One instructed them, “Make them into two or three groups and have the groups touched by fire.”
The yakṣa Elephant Power 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 . . . . He took a low seat and sat before the Blessed One in order to hear the Dharma. The Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the yakṣa Elephant Power, and then rose from his seat.
Many grapes were left. The Blessed One said, “You should squeeze the grapes and distribute the juice.”
B. Departure to the Northern Region401
After that, the Blessed One washed his feet outside the monastery and entered the monastery to go into seclusion. Then the Blessed One thought, “Since I was born in an age of short lifespans, I have come close to the time for nirvāṇa.402 But there are many things to do for the benefit of people to be trained. If I go to the northern region with the monk Ānanda, it will be difficult to benefit people to be trained. Now I will go with the yakṣa Vajrapāṇi.”
The Blessed One then said to the yakṣa Vajrapāṇi, “Vajrapāṇi, let us go to the northern region to convert the nāga Apalāla.”
Thereupon, the Blessed One, along with the yakṣa Vajrapāṇi, flew from there across the sky by means of his magical powers. When the Blessed One saw a green forest rising in the distance, he asked the yakṣa Vajrapāṇi, “Vajrapāṇi, do you see that green forest rising?”
“Yes, I do, O Honored One.”
“That is Mount Uśīra.408 When a hundred years have passed after I am completely emancipated, it will be called Tamasā Forest, the best of the dwelling places that are suited to tranquility.”
C. Awakened Power in Heaped Up409
Thereupon the Blessed One went to Heaped Up. There was then a yakṣa of evil disposition named Awakened Power410 in Heaped Up. [F.118.a] Even though people living in Heaped Up pleased him, he occasionally harmed them. When the people living in Heaped Up heard that the Blessed One had arrived at Heaped Up and was staying in such-and-such a place, they went to the Blessed One. Upon their arrival, they bowed low until their foreheads touched the Blessed One’s feet, and they 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 people living in Heaped Up … the Blessed One remained silent. Thereupon the people living in Heaped Up rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “O Honored One, this yakṣa Awakened Power has for a long time been hostile toward us who are not hostile, adversarial toward us who are not adversarial, and injurious to us who have not been injurious. Alas may the Blessed One have compassion and convert the yakṣa Awakened Power.”
At that time the yakṣa Awakened Power himself was sitting in the assembly. The Blessed One then asked the yakṣa Awakened Power, “Awakened Power, did you hear this?”
“O Blessed One, I did.”
“Awakened Power, did you hear this?”
“O Sugata, I did.”
“Quit this inferior, evil conduct.”
“O Blessed One, I will.”
Then the Blessed One let the yakṣa Awakened Power seek refuge in him and adopt the rules of training. [F.118.b] The yakṣa then built a sitting place named Heaped Up. Devout brahmins and householders built a monastery provided with all the requisites, too.411 When the Blessed One departed, the yakṣa Awakened Power followed to serve him. The Blessed One stopped him and said, “Protect these people. I, too, will make my eyes rise up into the air and descend here by means of my magical power after I am completely emancipated.”412
D. Dharma Power in Retuka413
E. Great Cup in the Indus, Feet415
The Blessed One went to the Indus. On the Indus there was a ferryman. He gained faith through a miracle performed by the Blessed One’s magical power. Then, faith having arisen in him, he was established in the truths. Because the Blessed One, having converted the yakṣa Great Cup, trod on him with his feet, the place was named Great Cup Stepped On with the Feet.
F. Having a Shaved Head and Water Jar416
Thereupon the Blessed One, having gone to the hermitage of ṛṣis, there converted Having a Shaved Head and Water Jar, a ṛṣi.417 Devout brahmins and householders also built a sitting place named Water Jar.
G. Apalāla418
The Blessed One then said to the yakṣa Vajrapāṇi, “Vajrapāṇi, let us go to the residence of the nāga king Apalāla.”
Thereupon he and the Blessed One went to the residence of the nāga king Apalāla. When the nāga king Apalāla heard that the Blessed One had come to his residence he became so enraged, angry, furious, and displeased that he soared high into the sky and started to cause hail and dust to fall. When the Blessed One, knowing that the nāga was angry, [F.119.a] meditated on love, the hail and dust changed, falling as the powder of agaru and the powder of the tamāla leaf. Then the nāga started to cause weapons such as discuses, single-pointed vajras, lances, and short spears to fall. But they, too, changed, falling as divine utpala, padma, kumuda, puṇḍarīka, and mandārava flowers. Apalāla then started to emit smoke with the fire of wrath. The Blessed One, too, emitted smoke through his magical power.
Thereupon the nāga, with his power, arrogance, and pride broken, entered his residence and sat down. The Blessed One thought, “By two causes are wicked nāgas converted: fright and anger. Therefore, I will frighten him.”
“Certainly,” replied the yakṣa Vajrapāṇi to the Blessed One, and he threw a vajra at a mountain peak. The mountain peak shattered and fell, flattening the residence of the nāga king Apalāla. Then Apalāla, frightened, terrified, and dejected, tried to run away. The Blessed One then meditated on the element of fire. Burning, thoroughly burning, thoroughly and entirely burning, everything in all directions blazed as a single flame. The nāga found fire419 wherever he went, except under the feet of the Blessed One, where it was calm and cool. Thereupon he went to the Blessed One, and when he arrived, he threw himself at the Blessed One’s feet and said, “O Blessed One, why do you harass me?”
The Blessed One replied, “O one naturally subject to old age, why do I harass you? You are harassing me. If I had not attained a number of good qualities like I have, [F.119.b] you would have killed me and only my name would have remained.”420
The Blessed One then touched the crown of the nāga’s head with his hand, which was marked with a chakra, swastika, and nandyāvarta; whose fingers were connected with a web; which had been generated by hundreds of merits; and which comforts those who are frightened,421 and said, “Sir, since you offered a meal to four great disciples who are like wish-fulfilling vases, you should have been born among the glorious Thirty-Three Gods. But, having made a misguided aspiration, you were born among animals. You have spent your life with the desire to beat and kill, depriving others of their lives and harming others’ lives. Where, then, will your next mode of existence, next birth, next existence after dying in this world be, but in hell?”
“O Blessed One, please tell me what I should do.”
“Sir, now seek refuge in me, accept the rules of training, and grant freedom from fear to the people living in the country of Magadha.”
“O Honored One, from today onward, having sought refuge in the Blessed One and accepted the rules of training, I will grant freedom from fear to the people living in the country of Magadha.”
Then his wife, daughter, and son’s wife said, “We, too, will seek refuge in the Blessed One, the Dharma, and the community of monks and keep the rules of training.”
The Blessed One gave them refuge and the rules of training. Mountain,422 the nāga’s son, said, “O Blessed One, I, too, will seek refuge and keep the rules of training.”
“O Blessed One,” said Apalāla, “since we nāgas have many foes, please do not give the rules of training to Mountain, even though you bestow on him refuge; he will protect us.”
Then the yakṣa Vajrapāṇi,424 having seen Apalāla, his companions, family, and friends converted, danced with his mind pleased and said:425
H. The Nāga Huluḍa426
Thereupon the Blessed One, having converted Apalāla with his sixty thousand attendants, rose from his seat and departed.
When the Blessed One saw a green forest rising before them, he said to the yakṣa Vajrapāṇi, “Vajrapāṇi, do you see that green forest rising before us?”
“Yes, I do, O Honored One.”
“Vajrapāṇi, that is the country of Kaśmīra. When a hundred years have passed after I am completely emancipated, there will be a monk there named Madhyandina,427 who will be a co-residential pupil of the monk Ānanda. When he (Madhyandina) has converted the wicked nāga Huluḍa,428 he will devise a plan to make the teaching prevail all over the country of Kaśmīra, having received a place for seated meditation. The country of Kaśmīra will become the best of the dwelling places that are suited to my insight. The country of Kaśmīra consists of the city and sixty thousand towns, six thousand towns, and sixty-three towns.”429
I. Bhraṣṭolā, Ṛṣi, Āpannaka430
J. Kanthā432
K. In Dhānyapura, Converting the Mother of Best Army433
The Blessed One, having arrived at Dhānyapura, established in the truths the mother of the king Best Army there.
L. The Potter in Naitarī434
The Blessed One arrived at Naitarī, where there was a certain potter. Excessively proud of his art, he was taking vessels off of the wheel after he had dried them. [F.120.b] The Blessed One, knowing it was the time to convert him, dressed as a potter and began a conversation with him: “What vessels are you putting down from the wheel?”435
“I put them down after having dried them,” he answered.
“I put mine down after having dried them, too.”
“You and I are equal.”
“Why am I only this? I put mine down after having fired them, too.”
“You are superior to me.”
“I not only fire them, but also change them into ones made of gold, silver, lapis lazuli, and crystal.”
He was filled with faith. The Blessed One then removed his guise as a potter and assumed his own appearance. He established the potter, along with his attendants, in the truths.
XI. Śādvalā
A. The Great Yakṣa of Śādvalā
The Blessed One went to Śādvalā. He let a great yakṣa with his attendants in Śādvalā seek refuge in him and established them in the rules of training.
B. Pālitakūṭa
In Pālitakūṭa,436 the Blessed One converted two nāgas, Gopālaka437 and Separating.
XII. Nandivardhana
A. Bhavadeva’s, Caṇḍālī’s Seven Sons’, and the Yakṣa Earth-Protector’s Conversion in Nandivardhana
The Blessed One went to Nandivardhana, where he established the king, Bhavadeva, along with his attendants, the seven sons of Caṇḍālī,438 and the yakṣa Earth-Protector,439 in the truths.
B. Giving an Image to Nāgas, Aśvaka, and Punarvasuka440
In a large lake, Aśvaka441 and Punarvasuka442 were born from the wombs of nāgas. After spending twelve years in the lake, they appeared on the water and said angrily, “Since the Blessed One did not preach the Dharma to us, we have fallen into this state; we were born from the wombs of nāgas. Therefore, let us destroy his teaching.”
Then the Blessed One thought, “Since the nāgas Aśvaka and Punarvasuka are of great dignity and magical power, it is possible that they will smash my teaching into pieces after I am completely emancipated.”
The Blessed One then went to the two nāgas, Aśvaka and Punarvasuka. When he arrived, he said to the two, Aśvaka and Punarvasuka, [F.121.a] “Aśvaka and Punarvasuka, there is a teaching device of the Dharma called four phrases. I will teach it to you; you should know it.”
“O Honored One, who will make us desire the true Dharma?”
They both entered the water again. They thought, “Even if the Blessed One teaches the Dharma to us, we will not understand it.”
The Blessed One left an image of himself at that place.443 Whenever the two, Aśvaka and Punarvasuka, saw it, they went back into the water, thinking, “The Blessed One still seems to be here.”
C. Converting Nāḍikā and Naḍadaryā
D. In the City of Kuntī, the Yakṣiṇī Named Kuntī
The Blessed One went to the city of Kuntī. In the city of Kuntī, there was a wrathful, fierce, and violent yakṣiṇī named Kuntī. Whenever a son was born to a brahmin or a householder in the city of Kuntī, she ate the child.
When the brahmins and householders in the city of Kuntī heard that the Blessed One had arrived in the city of Kuntī and was staying at such-and-such a place, they met together, flocked together, swarmed together, left the city of Kuntī, and went to see the Blessed One. Upon their arrival, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. Then the Blessed One, through talk consistent with the Dharma, … the brahmins and householders in the city of Kuntī. When he had … delighted them … the Blessed One remained silent.
Then the brahmins and householders in the city of Kuntī rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, [F.121.b] [B36] “May the Blessed One together with the community of monks445 assent to our offer of a meal tomorrow.” … Knowing the Blessed One had finished his meal and washed his hands and his bowl, they held golden pitchers and sat down before the Blessed One to ask a favor. They said, “The Blessed One has converted many wicked nāgas and wicked yakṣas. O Honored One, this yakṣiṇī named Kuntī has for a long time been hostile toward us who are not hostile, adversarial toward us who are not adversarial, and injurious to us who have not been injurious, and she snatches our children away whenever one is born. May the Blessed One have compassion and convert the yakṣiṇī Kuntī.”
At that time the yakṣiṇī Kuntī herself was sitting in the assembly. Then the Blessed One asked the yakṣiṇī Kuntī, “Kuntī, did you hear this?”
“O Blessed One, I did.”
“O Sugata, I did.”
“Quit this inferior, evil conduct.”
“O Honored One, if they promise to have a monastery built for me, I will stop.”
Then the Blessed One asked the brahmins and householders in the city of Kuntī, “Brahmins and householders, did you hear this?”
“O Blessed One, we did.”
“What will you do?”
“O Blessed One, we will build it. O Sugata, we will build it.”
E. Kharjūrikā and the Stūpa Made of Dirt
The Blessed One went to Kharjūrikā, where little children were making a stūpa out of dirt. The Blessed One saw the little children making a stūpa out of dirt and he said to the yakṣa Vajrapāṇi, “Vajrapāṇi, do you see the little children making a stūpa out of dirt?”
“O Honored One, I do.”
“Vajrapāṇi, when four hundred years have passed after I am completely emancipated, here will appear a king from the lineage of Kuṣāṇa named Kaniṣka.446 He will build a stūpa in this place. Its name will be Kaniṣka Stūpa, and it will perform acts of a buddha even though by then I will have been completely emancipated.”447
After that, having converted seven million seven hundred thousand beings between Rohitaka and the nāga king Apalāla’s residence, the Blessed One returned to Rohitaka. He entered the monastery and went into seclusion.
The Blessed One arose from his seclusion in the evening and said to the venerable Ānanda, “Ānanda, let us go to Ādirājya.”
Then the venerable Ānanda asked the Blessed One, “O Honored One, the Blessed One once said, ‘Ānanda, let us go to convert the nāga king Apalāla in the northern region. There are five advantages of the northern region.’448 Now the Blessed One has just said, ‘Ānanda, let us go to Ādirājya.’ What does this mean?”
The Blessed One answered, “Ānanda, I have gone to the northern region with Vajrapāṇi. I predicted Tamasā Forest, … predicted the stūpa made of dirt. Ānanda, the Tathāgata has converted seven million seven hundred thousand beings [F.122.b] between Rohitaka and the residence of the nāga king Apalāla. There are five disadvantages of the northern region: the land is uneven; it is full of logs and thorns; there are many stones, pebbles, and gravel; dogs bite;449 and women behave wickedly.”450
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). |
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.
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