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སྨན་གྱི་གཞི།

The Chapter on Medicines
Chapter Eight

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

Toh 1-6

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

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

Imprint

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

First published 2021

Current version v 1.1.5 (2025)

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co.

Table of Contents

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

s.

Summary

s.­1

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


ac.

Acknowledgements

ac.­1

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

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


ac.­2

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


i.

Introduction

i.­1

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


Text Body

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

p.

General Summary of the Contents of the Chapter on Medicines

[V1] [F.277.b]


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

The entire chapter is thus summarized.


1.

Chapter One

1.­1

Summary of Contents:

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

I. The Authorization of Medicines

1.­2

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

II. Fat

III. Scabies

IV. Collyrium

V. A Man Gone Mad32

VI. Pilinda33

VII. Revata

A. Rice Flour and Guḍa

B. Barley Flour and Guḍa

VIII. Sauvīraka


2.

Chapter Two

2.­1

Summary of Contents:

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

I. Mahāsenā

2.­2

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


2.­3

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

II. Flesh41

A. Elephant Flesh

B. Nāga Flesh

III. Hemorrhoids

IV. One Who Has a Wind Illness

V. Pūrṇa60

VI. Agnidatta

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

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


3.

Chapter Three

3.­1

Summary of Contents:119

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

I. Rājagṛha

A. The Disaster of Rājagṛha and Its End

3.­2

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


3.­3

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

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.”

II. Utkaṭā242

III. Saptaparṇa

IV. Sunrise316

V. Śrāvastī331

VI. Valaya

VII. Where There Is Ground

VIII. Lion Village

IX. New Village

X. City340

XI. Pīṭha342

XII. Nyagrodhikā349


7.

Chapter Seven

7.­1

Summary of Contents:353

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

I. Kimpilā354

7.­2

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


7.­3

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

II. Ahicchattra

III. Mathurā360

IV. Rāṣṭrapāla366

V. Hastināpura378

VI. The Great City

VII. Śrughnā383

VIII. Brahmin Village386

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

B. The Former Life of the Old Man392

IX. The City of Kāla

X. Rohitaka

A. Offerings of the Yakṣa Elephant Power394

B. Departure to the Northern Region401

C. Awakened Power in Heaped Up409

D. Dharma Power in Retuka413

E. Great Cup in the Indus, Feet415

F. Having a Shaved Head and Water Jar416

G. Apalāla418

H. The Nāga Huluḍa426

I. Bhraṣṭolā, Ṛṣi, Āpannaka430

J. Kanthā432

K. In Dhānyapura, Converting the Mother of Best Army433

L. The Potter in Naitarī434

XI. Śādvalā

A. The Great Yakṣa of Śādvalā

B. Pālitakūṭa

XII. Nandivardhana

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

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

C. Converting Nāḍikā and Naḍadaryā

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

E. Kharjūrikā and the Stūpa Made of Dirt


8.

Chapter Eight

8.­1

Summary of Contents:451

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

I. Ādirājya

8.­2

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

II. Bhadrāśva

8.­3

The Blessed One went to Bhadrāśva. There the Blessed One said to the venerable Ānanda, “Ānanda, in this place appeared King Mahāsammata’s good, precious horse.453 Therefore this place was named Bhadrāśva (good horse).”

III. Mathurā

A. The Prediction about Upagupta454

8.­4

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

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One. Then the Blessed One went to Mathurā, where he saw a green forest rising in the distance. At the sight of it, he said to the venerable Ānanda, “Ānanda, do you see the green forest rising?”

8.­5

“Yes, I do, O Honored One.”

“That is a mountain called Urumuṇḍa.455 When a hundred years have passed after I am completely emancipated, two brothers in Mathurā named Naṭa and Bhaṭa will build a monastery there. [F.123.a] Its name will therefore be Naṭabhaṭika, and it will become the best of the dwelling places that are suited to insight and tranquility.

8.­6

“Ānanda, in this Mathurā there will be a son of a perfumer named Gupta. His son, Upagupta, will be a buddha without the marks. When a hundred years have passed after I am completely emancipated, he will perform the acts of a buddha, having gone forth in the teachings. The monk Ānanda’s co-residential pupil named Madhyandina will let Upagupta go forth.456 The last of the instructors will be Upagupta. There will be a cave that is eighteen cubits long, twelve cubits wide, and seven cubits high near that Naṭabhaṭika. Each of those who have been instructed by him to actualize the fruit of an arhat will throw a stick of four fingers’ breadth into the cave. When the cave has become full of the sticks of those arhats, Upagupta will be completely emancipated. After he has been completely emancipated, they will pile up the arhats’ sticks and cremate his body.”

B. The Former Life of Upagupta457

8.­7

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that the Blessed One has predicted the venerable Upagupta’s having compassion for many people in the future?”

8.­8

“Listen, monks,” said the Blessed One, “and inscribe it in your minds how, not only in that time, but also previously, he acted for the benefit of many people. I will tell you about it.

8.­9

“In a time long ago, monks, there lived self-awakened ones, ṛṣis, and monkeys on the three sides of this Mount Urumuṇḍa. On one side lived five hundred self-awakened ones, on the second five hundred ṛṣis, and on the third five hundred monkeys. Whenever a child of a monkey [F.123.b] was born, the leader of the monkeys used to kill it. Therefore, the female monkeys, out of sorrow for their children, began to discuss this among themselves: ‘Listen, ladies. Since every time a child is born to us, it is killed by this leader, we must devise a plan regarding this‍—when any one of us female monkeys has become pregnant, she should not tell the leader.’

8.­10

“Later, when a female monkey became pregnant, they concealed her in a hidden place and fed her with roots and fruits. After the baby monkey was born, they also nourished and raised him in that hidden place. That monkey then grew up and banished the leader from his own troop. The leader began to wander around on Mount Urumuṇḍa. As he wandered he heard the voices of the self-awakened ones and approached them. When he felt comfortable living with them, he offered them roots, leaves, flowers, fruits, and toothpicks. They, too, gave him leftovers from their bowls. Whenever the self-awakened ones had finished their meal, they used to sit with their legs crossed. Observing their behavior, the monkey, too, sat with his legs crossed.

8.­11

“Later, the self-awakened ones thought, ‘Since we have attained what is to be attained with our putrid bodies, we will enter the realm of peaceful emancipation.’ They displayed miracles, namely, blazing fire, radiating light, and causing rain to fall and lightning to strike, and they were completely emancipated in the realm of emancipation without remainder.

8.­12

“They therefore did not rise at their usual hour of rising. When he did not see them, the monkey became anxious. The monkey entered the cave and shook their robes. Then [F.124.a] a deity living in the cave thought, ‘If this monkey destroys the bodies of the self-awakened ones, that would not be appropriate.’ He shut the entrance with a large stone slab and stood there. The monkey felt sorrow and pain and lamentation, and so he departed and wandered on Mount Urumuṇḍa. Anxious, and missing the humans, he strained his ears to hear a human voice, and soon he heard the voices spoken by those ṛṣis. Just like a lost traveler, he hurried to them.

8.­13

“Those ṛṣis were harming themselves with horrible ascetic practices: some were keeping their hands raised, some were standing on one foot, and some were tormenting themselves with fivefold heat.458 When the monkey felt comfortable living with them, he offered them roots, leaves, flowers, fruits, and toothpicks. They, too, gave him their leftovers. Disrupting their behavior, he taught them the behavior of the self-awakened ones: there he lowered the hands of those who were keeping their hands raised, snapped his fingers, and sat down before them with his legs crossed; he lowered the legs of those who were standing on one foot and sat down before them with his legs crossed; and he put out the fires of those who were tormenting themselves with fivefold heat, snapped his fingers, and sat down before them with his legs crossed. Then the ṛṣis said to their instructor, ‘Master, this monkey interrupts our ascetic practice,’ and they explained everything to him in detail.

8.­14

“ ‘Sirs,’ he replied, ‘these monkeys have good memories. Since he has certainly seen such behavior by some other ṛṣis, you should sit with your legs crossed, too.’

8.­15

“When they sat with their legs crossed, their previous roots of merit [F.124.b] became manifest. They generated the thirty-seven aspects of awakening with knowledge, without a teacher or preceptor, and actualized the awakening of self-awakened ones. They directed the faith that had emerged from the Dharma to the monkey. Whenever they received fresh crops, fresh fruits, or seasonal foods as alms from people, they gave him some of the food first and after that enjoyed the rest of the food for themselves.

8.­16

“Later, the monkey died. The self-awakened ones gathered fragrant wood from various areas and directions, heaped up all the fragrant wood, and cremated his body.

8.­17

“What do you think, monks? That monkey who lived with the self-awakened ones was indeed this Upagupta. At that time, he acted for the benefit of many people. And now, too, I have predicted his benefiting and having compassion for many people.”

C. The Brahmin Nīlabhūti459

8.­18

Thereupon The Blessed One, traveling in Śūrasena, went to Mathurā.460 Some brahmins in Mathurā heard that the śramaṇa Gautama had arrived in Mathurā and that, with the strong wish to purify the four castes, he explained, designated, defined, analyzed, expounded, clarified, taught, and perfectly taught. They thought, “If he enters Mathurā, he will be an obstacle to us gaining profit and honors. Since it is known that he is concerned about disrespectful acts, if someone performs disrespectful acts toward him, he will not stay in Mathurā. It would not be surprising if someone from a lowly family performed disrespectful acts toward him, but it would be more effective if some great person did so. Is there any great person among us?”

8.­19

At that time there was a brahmin in Mathurā [F.125.a] named Nīlabhūti, who had mastered the Vedas and the auxiliary branches of the Vedas, who was able to present his own words clearly and defeat others’ criticisms, and whose words followed the truth. Then the brahmins in Mathurā met together, flocked together, went to Nīlabhūti, and said, “Master, it has been heard that the śramaṇa Gautama has come here and that, with the strong wish to purify the four castes, he … perfectly teaches. Since it is known that he is concerned about disrespectful acts, if someone performs disrespectful acts toward him, he will not stay in Mathurā. It would not be surprising if someone from a lowly family performed disrespectful acts toward him, but it would be more effective if some great person did so. Who else but you is the great person among us? Please revile him with disrespectful words of blame.”

8.­20

“Sirs,” said Nīlabhūti, “this tongue of mine follows the truth. If he deserves revilement, I will revile him. But if he deserves praise, I will praise him.”

8.­21

After that, the brahmin Nīlabhūti, attended by the elder brahmins living in Mathurā, went to the Blessed One. The brahmin Nīlabhūti saw from a distance the Blessed One, whose body 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, sitting tranquilly under a tree. Upon seeing him, the brahmin opened his eyes wide with astonishment and began to praise the Blessed One:

8.­22
“Having duly concentrated
Body, speech, and mind along with the other faculties, [F.125.b]
I will describe a mere fragment of the good qualities belonging to you,
Who have become good quality itself, the ocean of good qualities.
8.­23
“You are the best, the most excellent, of those who speak,
Free from fault, with your faculties well settled;
All the opposing teachers contending with you
Cannot agitate you, who comprehend the highest truth.
8.­24
“Your conduct is perfect
And your vow is well perfected and complete.461
And, O Powerful One,462 your meditation’s inexhaustibility is just like
That of Nārāyaṇa and the king of mountains.463
8.­25
“O bull among men, you possess neither anguish,
Dejection, fear, nor fatigue.
Possessing no impatience with beings,
You are not attached to them, nor do you quarrel with anyone.
8.­26
“There is no apprehension, and yet you experience no excessive discouragement.
There is no pain, and yet you have no delight.
Just like Mount Meru, the king of mountains,
Your mind is always good.
8.­27
“O best of munis, in every domain
Your knowledge is extensive and free from obstacles,
And it engages various objects,
Unhindered, unwaning, inexhaustible.
8.­28
“O Muni, for you there is no doubt,
Hesitancy, or uncertainty about anything;
Comprehending with knowledge
The greater and lesser capacities of beings, you know everything.464
8.­29
“You are pleasant to behold, good to behold;
Since you are good to behold, wise men are pleased to behold you.
Since what is pleasant and what is unpleasant are the same to you,
You always behave in a pleasant manner.
8.­30
“You possess a sweet eloquence,
Speak with a smile with mindfulness, without fear.
Since you articulate what wise men love,
Your fame has spread throughout the three realms.
8.­31
“Many humans, gods, asuras, yakṣas,
Rākṣasas, and wise men in this world
Come to the Muni again and again,
And ask you questions again and again, but you do not become angry.
8.­32
“Since you please them with sweet words, [F.126.a]
Humans, gods, asuras, yakṣas,
And rākṣasas who have become free from hesitancy, O Great Muni,
Pay homage at your feet and return.
8.­33
“Your standing, sitting, coming, going,
Lying, being silent, speaking,
And holding your bowl and your robe‍—
O Gautama, everything of yours is beautiful.
8.­34
“Since you experience neither obstacles nor haste and are even,
Your words possess the good qualities of sweetness.
Since you, the best of humans, speak at the appropriate time,
Your words are free from redundancy.
8.­35
“You are renowned as one who possesses power in the world,
Who knows humans, bull among men, lord;
Toward this entire world including its gods
You are not haughty, nor do you despise anyone.
8.­36
“With friends and enemies,
Obedient ones and disobedient ones,
Wavering ones and ones who are naturally unwavering,
You are never surprised.
8.­37
“Having observed the agitated beings,
Who lament, speak miserably,
Slobber, and utter weary sounds;
Who are tormented, pained,
8.­38
“Afflicted by fear and sorrow,
And oppressed by hundreds of kinds of suffering;
Who have lacked protection and happiness for a long time
And have fallen into desire for existence, and who are covered with darkness,
8.­39
“With various kinds of your power,
Having a muni’s great compassion as a muni,
O best of the Śākyans, you exert yourself
To liberate those who are so distressed.
8.­40
“The suffering of existence along with its cause,
The cessation of the suffering of existence,
And this incomparable path, which leads to
The cessation of the suffering of existence, are taught by you.
8.­41
“O great leader with great vigor,
The best of the most excellent speakers,
None is equal to you in the three realms; [F.126.b]
None surpasses you anywhere.
8.­42
“You have neither wrath nor sycophancy;
O Muni, you have no difficulty.
O one who made an excellent vow, you have neither
Compliance, opposition, nor dispute. You never have any of these.
8.­43
“O Muni, having left behind what is agreeable and what is disagreeable,
Happiness and suffering, and what is even and what is uneven,
You bear satisfaction and dissatisfaction,
And, being well restrained, conduct yourself with tranquility.
8.­44
“Since,465 experiencing neither slander nor harm,
You do not become haughty by praise,
Fame and infamy are the same to you.
8.­45
“Just as a tusked elephant is released for battle
And bears arrows fiercely shot,
You bear evil words‍—harsh words
Spoken by evil people.
8.­46
“O Ṛṣi who speaks gently, you are tolerant of words;
There is no word you do not bear, even if very ill-spoken.
Whether slanderously or virtuously spoken of,
The Muni abides in sameness.
8.­47
“The one worthy of worship is always worshiped by humans, gods,
Asuras, yakṣas, rākṣasas,
And great ṛṣis.
Your mind is steady and does not become otherwise.
8.­48
“Since you do not feel conceit such as ‘I am superior to this one,’
‘I am inferior to this one,’
Or ‘I am equal to this one,’
You do not have the three kinds of pride.
8.­49
“Steady, looking upon a lump of dirt and gold equally,
Looking upon lapis lazuli and pebbles and gravel equally,
O Great Muni, you behave as if these beings,
Including gods, are the same as grass or trees.
8.­50
“Even if the moonlight and the sunlight come together,
And cold and hot winds arise,
You bear it just like the lord of mountains;
With a steady mind, you receive no harm.
8.­51
“Having examined various kinds of bedding, drink,466 food,
And upper and lower garments
As unpolluted, O Muni,
You enjoy them. [F.127.a]
8.­52
“You do not lament, ‘I have no protector’;
Being unbound, speaking well, not seizing anything as your own,
You are free from various injuries.467
8.­53
“Obtaining profit, you are not delighted;
Not obtaining it, you are not discouraged.
Enduring disrespect, here
You are not attached to respect.
8.­54
“The excellent blood-red sandalwood
That grows on the side of the mountain where gods dwell,
And sharp arrows and swords,
Never change your mind.468
8.­55
“You engage neither in meaningless talk
Nor in talk employed by wicked people‍—
Neither talk of profit, worldly talk,
Nor talk undesirable for great people‍—
8.­56
“But you utter the words that generate seclusion and happiness,
The talk in which you proclaim only tranquility,
The talk that surpasses the gods’,
And the talk through which you remove sin.
8.­57
“O Great Muni, for the sake of the world,
You speak words that are
Sweet, reasoned, eloquent,
Substantial, and definitive.
8.­58
“Those who are foolish, who have wrong views,
Who are liars, who are connected to pleasure,469
Who speak slanderous, harsh, or deceitful words‍—
O Blessed One, you never associate with them.
8.­59
“Those who are straightforward, who do not deceive,
Who are pleased with truth, who have trained their faculties,
Who always act after full consideration‍—
O Blessed One, with these you associate.470
8.­60
“O one who knows the Dharma, means, and individuals,
O one who possesses the six kinds of supernormal knowledge, I always bow to you.
O Muni, skillful one, one who knows the greater and lesser capacities of beings
And good and bad conduct, I bow my head to you.
8.­61
“Having observed the immense ocean of your good qualities,
I have described merely a fraction of your good qualities;
O noble one, the far shore of the ocean of your good qualities [F.127.b]
Cannot be known by anyone in the world.”
8.­62

When Nīlabhūti had praised the Blessed One with five hundred verses of praise, including those just recounted, and thus was filled with faith, the Blessed One preached the Dharma for him, so that he saw the truths, sitting on that very seat. After that, the brahmin Nīlabhūti, having praised the Blessed One, departed. When he was walking along the road, the brahmins in Mathurā scolded him: “Sir, we asked you to perform disrespectful acts toward the śramaṇa Gautama. Are you now coming back, having praised him?”

8.­63

“Sirs, did I not say before, ‘My tongue follows the truth. If he deserves to be reviled, I will revile him. But if he deserves praise, I will praise him’? Since the śramaṇa Gautama deserves praise, I praised him.”

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

8.­64

The Blessed One dressed early one morning, took his bowl and his robe, and entered Mathurā for alms. At that time, it was the day of the star festival in Mathurā. A goddess living in Mathurā thought, “If the śramaṇa Gautama comes to Mathurā, he will interrupt my star festival.” She then stood naked before the Blessed One. The Blessed One said, “O goddess, a woman does not look beautiful even if she is covered with clothes, let alone naked.”

8.­65

Then the goddess was ashamed, and she left to one side of the road. After that, the Blessed One himself left the road and sat on the seat prepared for him in front of the community of monks. Having sat down, the Blessed One said to the monks, “Monks, there are five disadvantages of Mathurā:471 the land is uneven; [F.128.a] it is full of logs and thorns; there are many stones, pebbles, and gravel there; people eat in the evening;472 and there are many women there.”

E. The Yakṣa Gardabha

8.­66

Thereupon the Blessed One, not going farther down the road, went to the residence of the yakṣa Gardabha473 near Mathurā. When he arrived, he entered the residence of the yakṣa Gardabha and sat under a tree to pass the day there.

8.­67

At that time474 the yakṣa Gardabha used to walk around in the form of an ass (gardabha). When boys or girls wanted to ride on him, he would let them ride on his back, pleasing them in that way, and then go to a dense forest and eat them. Therefore he was named “the yakṣa Gardabha.”

8.­68

When the devout brahmins and householders in Mathurā heard that the Blessed One had come for alms, but, waylaid by a goddess, had not entered Mathurā but had gone to the residence of the yakṣa Gardabha, they cooked and prepared a pure and fine meal in pots, loaded the food on a carriage, 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 … the devout brahmins and householders in Mathurā. After he had … delighted them … the Blessed One remained silent. Then the devout brahmins and householders in Mathurā rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, we have brought here a carriage full of pure and fine food for the Blessed One. May the Blessed One have compassion for us [F.128.b] and accept this food.”

8.­69

The Blessed One said to the venerable Ānanda, “Ānanda, go and gather all the monks living near the residence of the yakṣa Gardabha in the assembly room. I will let them have the almsfood.”

8.­70

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One. Having gathered all the monks living near the residence of the yakṣa Gardabha in the assembly room, he went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. Having sat down to one side, the venerable Ānanda said to the Blessed One, “O Honored One, all the monks living near the residence of the yakṣa Gardabha are gathered in the assembly room. May the Blessed One know it is the right time.”

8.­71

Thereupon the Blessed One went to the assembly room and sat on the seat prepared for him in front of the community of monks. The devout brahmins and householders in Mathurā then knew that the community of monks headed by the Buddha had sat down in comfort, … knowing the Blessed One had … washed his hands and his bowl, they sat before the Blessed One in order to ask a favor. They said, “O Honored One, the Blessed One has converted the wicked nāgas So-and-so and the wicked yakṣas So-and-so. O Honored One, this yakṣa Gardabha 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, [F.129.a] and he snatches our children away whenever one is born.475 May the Blessed One have compassion and convert the yakṣa Gardabha.”

8.­72

At that time the yakṣa Gardabha himself was sitting in the assembly. The Blessed One asked the yakṣa Gardabha, “Gardabha, did you hear this?”

“O Blessed One, I did.”

8.­73

“Gardabha, did you hear this?”

“O Sugata, I did.”

8.­74

“Quit that inferior, evil conduct.”

“O Honored One, if they promise to have a monastery for the community of monks of the four directions built for my sake, I will stop.”

8.­75

Then the Blessed One asked the devout brahmins and householders in Mathurā, “Brahmins and householders, did you hear this?”

“O Blessed One, we did. We will build it.”

8.­76

Then the Blessed One converted the yakṣa Gardabha, along with his five hundred attendants. The devout brahmins and householders built five hundred monasteries for his sake. In the same way, the Blessed One converted the yakṣa Śara, the yakṣa Vana, and the yakṣiṇī Ālikāvendāmaghā.

8.­77

Thereupon the Blessed One entered Mathurā using his magical power. Once there, he converted the yakṣiṇī Timisikā, along with her five hundred attendants, and five hundred monasteries were built for her sake. After that, the Blessed One converted twenty-five hundred yakṣas inside and outside Mathurā, and the devout brahmins and householders built twenty-five hundred monasteries for their sake.

IV. Otalā Park

A. The Visit of the Brahmin Otalāyana476

8.­78

Thereupon the Blessed One went to Otalā and stayed in Otalā Forest near Otalā.

There lived a very wealthy brahmin477 named Otalāyana, who was rich and had great wealth and many possessions . . . .

8.­79

The478 Blessed One [F.129.b] dressed early in the morning, took his bowl and his robe, and entered Otalā for alms. In a certain place, five hundred peasants were plowing a field in their hempen lower garments, their heads covered with dust. The peasants saw the Blessed One, who was fully ornamented with the thirty-two marks of a great man, … and beautiful … with light . . . . The Blessed One preached the Dharma for them … and they became objects of veneration, respect, and praise.

8.­80

Then the thousand oxen broke their yokes and the ropes around their horns and went themselves to the Blessed One. When they arrived, they sat down, surrounding the Blessed One. When the Blessed One had preached the Dharma that consists of three phrases for them,479 they were reborn among the gods attendant on the Four Great Kings. . . . Having seen the truths, they left for their own residences.

8.­81

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did these five hundred peasants and these oxen480 create that matured to cause them to be born as peasants in poor families and to become oxen?”

8.­82

“Monks, the actions were performed and accumulated by them . . . . These people went forth in the teachings of the Perfectly Awakened One Kāśyapa. They there spent their time lazily; that karma matured to cause them to become peasants. These oxen, too, went forth there, and they disregarded the minor rules of training; that karma matured to cause them to be reborn among animals. Their karma of going forth in the teachings of the Perfectly Awakened One Kāśyapa matured to cause them to see the truths in my presence. Therefore, monks, [F.130.a] the maturation of entirely negative actions is . . . . ”

8.­83

The very wealthy brahmin Otalāyana heard the following:481 “A śramaṇa, a son of the Śākyans from the Śākyan clan, 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, and he has arrived at Otalā, having traveled in Śūrasena, and is staying in Otalā Forest. Sirs, the great virtue, fame, renown, and praise of that śramaṇa Gautama are known in all directions. Thus, that Blessed One 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 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.’ He teaches only the 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.”

8.­84

Thinking that it would be good to see, approach, and serve such a śramaṇa or brahmin, he left Otalā, riding an entirely white chariot pulled by mares, surrounded and followed by young brahmins, carrying a golden water jar with a handle, [F.130.b] 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. The very wealthy brahmin Otalāyana went to the Blessed One, and when he arrived, he made plenty of pleasant and joyful conversation with the Blessed One, and then sat down to one side. Having sat down to one side, the very wealthy brahmin Otalāyana said to the Blessed One, “O Gautama, the five faculties have separate fields and separate domains, and each of them experiences its own field and domain but does not experience other fields and domains: namely, the faculty of the eyes, the faculty of the ears, the faculty of the nose, the faculty of the tongue, and the faculty of the body. What experiences the fields and domains of these? What is the basis of these?”

8.­85

“O brahmin,482 the five faculties do have separate fields and separate domains: namely, the faculty of the eyes, the faculty of the ears, the faculty of the nose, the faculty of the tongue, and the faculty of the body. It is mind that experiences the fields and domains of these. The basis of these is mind.”

8.­86

“O Gautama, what is the basis of mind?”

“O brahmin, the basis of mind is mindfulness.”

8.­87

“O Gautama, what is the basis of mindfulness?”

“O brahmin, the basis of mindfulness is the four applications of mindfulness.”

8.­88

“O Gautama, what is the basis of the four applications of mindfulness?”

“O brahmin, the basis of the four applications of mindfulness is the seven limbs of awakening.”

8.­89

“O Gautama, what is the basis of the seven limbs of awakening?”

“O brahmin, the basis of the seven limbs of awakening is knowledge and liberation.”

8.­90

“O Gautama, what is the basis of knowledge and [F.131.a] liberation?”

“O brahmin, the basis of knowledge and liberation is nirvāṇa.”

8.­91

“O Gautama, what is the basis of nirvāṇa?”

“O brahmin, this is great nonsense, this is great nonsense. The end of such questions will never be reached. In my presence, for the purpose of destroying suffering and bringing suffering to an end, the pure life is led, which approaches nirvāṇa and has nirvāṇa as its end.”483

8.­92

Then the brahmin Otalāyana thought, “What harm should I do to him?” He had heard before that if one invites the śramaṇa Gautama with the community of disciples, offers them a meal, and forms an aspiration, he will attain all that he wants and seeks. Then the brahmin Otalāyana rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” … Knowing the Blessed One had … washed his hands and his bowl, he took a low seat, sat before the Blessed One, and made this aspiration: “May all these śramaṇas, sons of the Śākyans, whom I have offered a meal, become my oxen.”

8.­93

The Blessed One, knowing the brahmin Otalāyana’s mind with his own mind, said to the brahmin Otalāyana, “O brahmin, you have conceived an undesirable thought; it will not be accomplished. Since all these monks have destroyed their future existences, you should conceive another thought.” Having assigned the rewards of the offerings, the Blessed One departed.

8.­94

After that, [F.131.b] the Blessed One went to the monastery and sat on the seat prepared for him in front of the community of monks. Having sat down, the Blessed One said to the monks, “Monks, since the brahmin Otalāyana conceived an evil thought and made an inappropriate aspiration, you should recite ‘Verses of the Ṛṣi’484 after having had a meal; then such an inappropriate aspiration will not be accomplished.”485

B. Kacaṅgalā486

8.­95

Thereupon the Blessed One, after the night had passed, entered Otalā for alms with the venerable Ānanda, the attending śramaṇa.487 There lived an old female slave488 named Kacaṅgalā in Otalā. When she went to the well, taking a pitcher with her, the Blessed One went to that place, too. The Blessed One, knowing it was the time to convert her, said to the venerable Ānanda, “Ānanda, go and say to that old woman, ‘The Blessed One is thirsty; please give me some water.’ ”

8.­96

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One, and he went to Kacaṅgalā, the old woman. When he reached her, he said, “Kacaṅgalā, the Blessed One is thirsty; please give me some water.”

“O noble one, I will bring it to him myself,” she replied.

8.­97

Then Kacaṅgalā filled the pitcher with water and hurried to the Blessed One. As soon as Kacaṅgalā 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, she conceived the love one has for a son. Raising her hands, she tried to embrace the Blessed One and cried, “Son! Son!”489 The monks prevented her.

8.­98

The Blessed One told them, [F.132.a] “Monks, you should not hinder this old woman. Why?490

8.­99
“Since for five hundred lives she has always
Been my mother,
If you prevent her
From touching my body,
Immediately she will vomit
Hot blood from her mouth.
8.­100
“Seeing her missing her son,
I reflect on gratitude
And, out of compassion and love,
Allow her to touch my body.”
8.­101

Because the Blessed One allowed her to embrace him around the neck, her attachment to her son calmed down, and she sat before the Blessed One to hear the Dharma. The Blessed One knew her thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for her and that caused her to penetrate the four truths of the noble ones. When she had heard the Dharma, Kacaṅgalā leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge, and actualized the fruit of stream-entry. After having seen the four truths of the noble ones, she spoke an inspired utterance three times: “O Honored One, what the Blessed One has done for me is what has never been done for me by my father, my mother, . . . . With the vajra of knowledge I have leveled the twenty high peaks of the mountain chain of the false view of individuality that have been accumulated since beginningless time, and actualized the fruit of stream-entry.” And then she spoke these verses:

8.­102
“What should be done by the best son
Who benefits his mother in return,
Having the wish for her liberation,
This you have done for me today.
8.­103
“You have saved me from inferior modes of existence
And placed me in heaven and liberation;
With great effort, you have done
What is difficult to do.”
8.­104

Having spoken thus, she bowed low until her forehead touched the Blessed One’s feet, and then departed from the Blessed One’s presence.

8.­105

Later, Kacaṅgalā went to the Blessed One, having gained permission from her master. When she arrived, [F.132.b] she bowed low until her forehead touched the Blessed One’s feet, and then she sat down to one side. Having sat down to one side, she said to the Blessed One, “O Honored One, I wish to go forth and be ordained a nun in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.”

8.­106

The Blessed One entrusted her to Mahāprajāpatī. Thereupon Mahāprajāpatī let her go forth, ordained her, and instructed her. Exerting herself, endeavoring, and striving, she abandoned all the defilements, actualized the state of an arhantī, and became an arhantī. She was free from desire for the three realms … became an object of … praise.491 [B37]

8.­107

When the Blessed One had briefly preached to the nuns a sermon and entered the monastery to go into seclusion, Kacaṅgalā fully expanded on the teaching. After that, the Blessed One said to the monks, “Monks, among my nuns, female disciples who analyze the sūtras, this nun Kacaṅgalā is the best.”

8.­108

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did Kacaṅgalā create that matured to cause her to go forth after she became old? What karma did she create that matured to cause her to be a poor female slave, cause the Blessed One not to enter into her womb for his last birth, and cause her to realize the state of an arhantī after going forth, and to be praised by the Blessed One as the best of those who analyze the sūtras?”

8.­109

“Monks,” the Blessed One replied, “the actions were performed and accumulated by the nun Kacaṅgalā herself, accruing a heap of karma. . . . .

“…
… bear fruit in embodied beings. [F.133.a]
8.­110

“Monks, when I once was engaged in the conduct of a bodhisattva, she was my mother. She stopped me when I wished to go forth; that karma matured to cause her to go forth after she became old. When I gave a donation, she interfered; because of this, she became poor. She did not perform great actions that would generate the great power of merit as Mahāmāyā did; therefore, I did not enter her womb for my last birth. Having gone forth in the presence of the Perfectly Awakened One Kāśyapa, she uttered the words ‘slave woman’ against nuns, both those who were practitioners undergoing training and those who were practitioners having completed training; therefore, she became a female slave. There, through recitation and repetition, she became familiar with the aggregates, spheres, and elements, dependent origination, and what is proper and what is improper; therefore, she abandoned all the defilements and actualized the state of an arhantī, having gone forth in my teaching. Since her preceptress who had ordained her had been praised by the Perfectly Awakened One Kāśyapa as the best of those who analyzed the sūtras, this woman made this aspiration at the time of her death:492 ‘While I have led the pure life throughout my life in the presence of the Blessed One, the Perfectly Awakened One Kāśyapa, the supreme one worthy of veneration, I have not yet attained any good qualities. By this root of merit, may I go forth in the teachings of the Buddha Śākyamuni whom the young brahmin named Uttara was predicted to become by the Blessed One, the Perfectly Awakened One Kāśyapa:493 “Young brahmin, you will become a tathāgata, an arhat, a perfectly awakened one called Śākyamuni when people’s lifespans are a hundred years long.” As this preceptress of mine was praised [F.133.b] as the best of those who analyze the sūtras, may I too be praised as the best of those who analyze the sūtras by the Blessed One Śākyamuni.’ Because of this wish, she was praised by me as the best of those who analyze the sūtras.

8.­111

“Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek . . . . Monks, that is how you must train.” Thus spoke the Blessed One.

V. Vairambhya

A. The Brahmin in a Park

8.­112

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to the country of Vairambhya.”

8.­113

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One. After that, the Blessed One departed. At that time, in a certain park a brahmin was beginning to sprinkle the park with water, having drawn water from a well. When the brahmin saw the Blessed One from a distance, he thought, “If the śramaṇa Gautama enters the park, the park and the water will be polluted,” and he shut the gate, hid the rope and pitcher, and sat down.

8.­114

Then the Blessed One entered the park using his magical power. Pāñcika, the great general of yakṣas, seized the well and submerged the entire park in water. Then the brahmin understood, “This śramaṇa Gautama is of great magical power and dignity.” Filled with faith, he said, “O honorable Gautama, come. Here is a rope; here is a pitcher. Please accept water in comfort.”


8.­115

The Blessed One then spoke a verse:

“If there is water everywhere,
What need is there for a well?
Having cut off the root of desire here,
Who would look for something more to do?”494 [F.134.a]
8.­116

Then the brahmin said to the Blessed One, “O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya . . . .” The Blessed One ordained him by saying “Come, monk,” . . . .

8.­117
Because the Tathāgata said, “Come,”
His hair fell out and he was clad in his outer robe,
His faculties were at once calmed,
And his body swathed in the Buddha’s mind.495
8.­118

He, exerting himself, endeavoring, and striving, abandoned all the defilements, actualized the state of an arhat, and became an arhat. He was free from desire for the three realms … became an object of … praise . . . .

B. King Agnidatta’s Offer496

8.­119

Afterward the Blessed One, traveling in Śūrasena, arrived at Vairambhya and stayed under the neem tree of Naḍera near Vairambhya.

8.­120

At that time, a brahmin king497 named Agnidatta ruled over Vairambhya, which was rich, prosperous, peaceful, abundant in food, and full of many people. When Agnidatta, the brahmin king, heard that the śramaṇa Gautama, having traveled through Śūrasena, had arrived in Vairambhya and was staying under the neem tree of Naḍera near Vairambhya, he thought, “The śramaṇa Gautama is treated with honor, looked up to, esteemed, venerated, and paid homage to as a worthy man by all the neighboring kings. If I do not treat him with honor, the neighboring kings will reproach me: ‘Sirs, what a fool Agnidatta, the brahmin king, is! While the śramaṇa Gautama has come and is staying in his town, his country, the king does not treat him with honor.’ Now I will offer the śramaṇa Gautama [F.134.b] together with the community of disciples all the requisites.” Having thought this, he went to the Blessed One, displaying great royal treasures and great royal power. When he arrived, he made plenty of pleasant and joyful conversation with the Blessed One, and then sat down to one side. When Agnidatta, the brahmin king, had sat down to one side, the Blessed One, through talk consistent with the Dharma, . . . . When he had … delighted him…, the Blessed One remained silent. Then Agnidatta, the brahmin king, 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 honorable Gautama with the community of disciples assent to my offer of the requisites for three months: namely, robes, almsfood, bedding and seats, and medicines for the sick.” The Blessed One assented to Agnidatta, the brahmin king, by remaining silent. Then Agnidatta, the brahmin king, knowing that the Blessed One had assented by remaining silent, rejoiced in and praised the words of the Blessed One, and he rose from his seat and departed.

8.­121

He went to his own residence and ordered his ministers, “Every day cook eighteen kinds of food, various kinds of bean paste, tasty sauce, and much rice for five hundred people.” Then he proclaimed with the ringing of bells: “None but I should offer meals to the śramaṇa Gautama for three months. Anyone who offers him a meal will be killed as punishment.”

8.­122

After issuing this proclamation with the ringing of bells, he dreamt while sleeping in the night that the entire city of Vairambhya was encircled with his own intestine.498 Having dreamt this, [F.135.a] he sprang to his feet from his large bed, frightened and dejected, with the hairs in every pore of his body standing on end. He sat plunged into grief, resting his cheek on his hand, asking himself, “Oh, is there any chance I will lose my throne or be in danger of death because of this?” After the night had passed, he said to the brahmin who was the chief priest, “Sir, I have dreamt such-and-such. What should I do about this?”

8.­123

The brahmin chief priest thought, “The king has had an auspicious dream. Since, if I speak well of it, he will increase his faith in the śramaṇa Gautama all the more, I will now speak ill of it.” He said, “Your Majesty, this is an inauspicious dream.”

8.­124

“Sir, what will be the result of this?”

“Your Majesty, you will certainly lose your throne or be in danger of death.”

8.­125

“Ah,” thought the king, “I am losing my throne or am in danger of death!” With this thought, he asked the brahmin, the chief priest, “Is there any good way to avoid losing my throne and being in danger of death?”

8.­126

“If Your Majesty will stay in a concealed location for three months,” said the brahmin, “then Your Majesty will neither lose his throne nor be in danger of death.”

8.­127

Agnidatta, the brahmin king, thought, “If so, that is easy to do. I will make a proclamation with the ringing of bells.” He proclaimed throughout the country with the ringing of bells: “No one should come to see me for three months. Anyone who comes to me will be killed as punishment.” After issuing this proclamation with the ringing of bells, he did stay in a concealed location for three months.

8.­128

The venerable Ānanda rose at dawn and went to the residence of Agnidatta, the brahmin king. There he saw the laborers of Agnidatta, the brahmin king, sitting idle. When he saw this, he asked them, “Sirs, [F.135.b] why are you sitting idle?”

“O noble one, what should we be doing?”

8.­129

“Has Agnidatta, the brahmin king, not offered all the requisites for three months to the community of monks headed by the Buddha? You are sitting idle, not preparing a meal or arranging seats. Has the meal for the community of monks headed by the Buddha been cancelled?”

8.­130

“O noble one Ānanda,” they replied, “although His Majesty has ordered us to prepare good food abundantly for five hundred people, he has not indicated for whom it is.”

“Sirs, now ask His Majesty about this.”

8.­131

“O noble one, His Majesty has proclaimed with the ringing of bells: ‘No one should come to see me for three months. Anyone who comes to me will be killed as punishment.’ Do any of us have two heads? We will not ask him.”

8.­132

Thereupon the venerable Ānanda went to the Blessed One. When he arrived, he reported this to the Blessed One in detail. The Blessed One then issued this instruction to the venerable Ānanda: “Ānanda, go and take your outer robe. Call out, with an attending śramaṇa, in wide streets, in markets, at crossroads, and at three-forked roads in Vairambhya, ‘Sirs, whoever among you can offer meals for three months to the community of monks headed by the Buddha should do so.’ ”

8.­133

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One. He took his outer robe and called out, with an attending śramaṇa, in wide streets, in markets, at crossroads, and at three-forked roads in Vairambhya, “Sirs, whoever among you can offer meals for three months to the community of monks headed by the Buddha should do so.”

8.­134

The brahmins and [F.136.a] householders in Vairambhya said, “O noble one Ānanda, although each of us could offer meals for three months to the Blessed One together with the community of disciples, this evil king has proclaimed with the ringing of bells: ‘None but I should offer meals to the śramaṇa Gautama for three months. Anyone who offers a meal will be killed as punishment.’ ”

8.­135

At that time, a caravan leader with five hundred loaded horses arrived at Vairambhya from the northern region. He thought, “If I depart soon, the hooves of the horses will be worn out, and they will become lame and unfit for sale.499 I will stay here.”

8.­136

He stayed there and prepared two prasthas of barley for the best horse and one prastha for each of the rest of the horses. He heard that the king had issued such-and-such a regulation, and that the venerable Ānanda had called out such-and-such, and thought, “Since I am not an inhabitant of this king’s country, the king cannot do anything against me.” He said to the venerable Ānanda, “O noble one Ānanda, I have prepared two prasthas of barley for my best horse and one prastha for each of the rest of the horses. If the Blessed One can eat barley, I will offer two prasthas of barley for the Blessed One and one prastha for each of the rest of the monks.”

8.­137

Thereupon the venerable Ānanda went to the Blessed One. When he arrived, he reported this to the Blessed One in detail. The Blessed One thought, “The actions were performed and accumulated by me, accruing a heap of karma. The conditions have ripened, and they approach me like a flood, inevitably. Who else but me [F.136.b] would experience the actions that I myself performed and accumulated? Actions performed and accumulated do not mature in the element of earth, … which are outside the body. . . . 

8.­138
“… 
They bear fruit in embodied beings.”500
8.­139

He instructed the venerable Ānanda, “Ānanda, go and distribute counting sticks and say, ‘Whoever among you can eat barley with the Tathāgata in Vairambhya for three months should take a counting stick.’ ”

8.­140

“Certainly, O Honored One,” replied the venerable Ānanda, and he distributed the counting sticks. The Blessed One and four hundred ninety-eight monks took counting sticks.

8.­141

“O Blessed One,” said the venerable Śāriputra, “since I have a wind illness, I cannot eat barley for three months.”

“I will take care of him,” offered the venerable Mahā­maudgalyāyana.

8.­142

Thereupon the Blessed One entered the rainy-season retreat with the four hundred ninety-eight monks in Vairambhya. The venerable Śāriputra and the venerable Mahā­maudgalyāyana went to Mount Triśaṅku and there entered the rainy-season retreat. Śakra, Lord of the Gods, fed them with divine nectar. The caravan leader offered two prasthas of barley for the Blessed One and one prastha for each of the rest of the monks.

8.­143

Then the Blessed One instructed the venerable Ānanda, “Ānanda, go and have the barley cooked for the Tathāgata.”

8.­144

“Certainly, O Honored One,” replied the venerable Ānanda, and he took the Blessed One’s portion and went to a certain old woman. When he arrived, he asked the woman, “Sister, can you cook barley for the Tathāgata?”

8.­145

“O noble one,” she answered, [F.137.a] “I cannot, because I am too old. But since that girl is younger, have her do it. She will cook it.”501

8.­146

The venerable Ānanda then went to the younger woman and asked, “Sister, can you cook barley for the Tathāgata?”

“O noble one,” she answered, “if you promise to give me a discourse, I will.”

8.­147

“Make ready,” he replied. “I will do so.”

Then she asked while grinding the barley, “O noble one, what is the Buddha?”

8.­148

The venerable Ānanda thought, “Since the qualities of the Buddha are profound, it is likely that if I relate to her the praises of the Buddha, she will not be able to understand them. Now I will relate to her the praises of a wheel-turning king.”502 He said, “Sister, if a wheel-turning king appears in the world, seven treasures appear in the world, too. What are the seven? They are the precious chakra, elephant, horse, jewel, woman, householder, and minister.503

8.­149

“Sister, what is the precious chakra that appears in the world when a wheel-turning king appears in the world? Sister, here, when an anointed kṣatriya king, having washed his head and fasted on the day of poṣadha that is the fifteenth of the month, sits down on the terrace, surrounded by his ministers, the precious chakra appears from the east. It consists of a hub, a thousand spokes, and a rim and is perfect in every respect, fair, not made by an artisan, but excellent, and made entirely of gold. This anointed kṣatriya king thinks, ‘I have heard that on the day of poṣadha that is the fifteenth of the month [F.137.b] … made entirely of gold, he will be a wheel-turning king. Certainly I have become a wheel-turning king.’

8.­150

“Then the wheel-turning king, wishing to examine the precious chakra, rises from his seat, puts his upper robe over one shoulder, kneels on his right knee, accepts the precious chakra with his hands, puts it on his left hand, and, raising it with his right hand, says, ‘O precious chakra, conquer, conquer through the noble path of wheel-turning kings of the past.’

8.­151

“Then the precious chakra, having been raised by the wheel-turning king, soars up into the air and heads off to the east, through the noble path of wheel-turning kings of the past. Following the precious chakra, the wheel-turning king proceeds with his army consisting of four divisions. Wherever the precious chakra stays, the wheel-turning king with his army consisting of four divisions builds residences there. Those who are minor kings of the eastern region go to the wheel-turning king. When they arrive, they say to the wheel-turning king, ‘Come, Your Majesty. Welcome, Your Majesty. These countries, which are rich, prosperous, peaceful, abundant in food, and full of many people, are Your Majesty’s. May Your Majesty rule over them. We will do as Your Majesty orders.’

8.­152

“He replies, ‘Then, lords, each of you should rule over each country lawfully, not unlawfully. If someone’s conduct is unlawful or a mixture of lawful and unlawful, you should not let him live in your country. In that way, you will be the ones who do as I order.’ [F.138.a]

8.­153

“Then the precious chakra, having conquered the eastern region, returns from the eastern great ocean. It goes to the south, west, and north, through the noble path of wheel-turning kings of the past. Then,504 having been raised by the wheel-turning king, it soars up into the air and goes to the north, through the noble path of wheel-turning kings of the past.

8.­154

“Following the precious chakra, the wheel-turning king proceeds with his army consisting of four divisions. Wherever the precious chakra stays, the wheel-turning king with his army consisting of four divisions builds residences there. Those who are minor kings of the northern region go to the wheel-turning king. When they arrive, they say to the wheel-turning king, ‘Come, Your Majesty. Welcome, Your Majesty. These countries, which are rich, prosperous, peaceful, abundant in food, and full of many people, are Your Majesty’s. May Your Majesty rule over them. We will do as Your Majesty orders.’

8.­155

“He replies, ‘Then, lords, each of you should rule over each country lawfully, not unlawfully. If someone’s conduct is unlawful or a mixture of lawful and unlawful, you should not let him live in your country. In that way, you will be the ones who do as I order.’

8.­156

“Then the precious chakra, having conquered the northern region, returns from the northern great ocean and stays on top of the treasury,505 just as an axis is placed.

“Sister, if a wheel-turning king appears in the world, such a precious chakra appears in the world.

8.­157

“Sister, what is the precious elephant that appears in the world when a wheel-turning king appears in the world? [F.138.b]

8.­158

“Sister, here the elephant of a wheel-turning king is white as the color of a kumuda flower, and the seven parts of its body are well supported. It is well proportioned, attractive, and pleasant to behold. Having seen this, his mind filled with joy, the wheel-turning king thinks, ‘Ah, this precious elephant is good. I will have it trained quickly.’

8.­159

“Then the wheel-turning king summons a skillful elephant trainer by messenger and orders him, ‘O gentle sir, you should quickly train this precious elephant well and bring it to me.’

8.­160

“ ‘Certainly, Your Majesty,’ replies the skillful elephant trainer to the wheel-turning king, and he trains the precious elephant in all kinds of ways for one day. When he trains it in all kinds of ways for one day, it learns all of it in that very day. Just as other elephants learn all kinds of training only after being taught for many years, a great number of years, when the precious elephant is trained in all kinds of ways for just one day, it learns all of it in that very day. Knowing it to have been well trained, he brings it to the wheel-turning king and says, ‘Your Majesty, the good, precious elephant has been trained. May Your Majesty know it is the right time.’ Thereupon the wheel-turning king, wishing to examine the precious elephant, rides on the precious elephant at the time of sunrise, goes around the land as far as the seashore, and, having arrived at the very royal palace, has breakfast.

8.­161

“Sister, if a wheel-turning king appears in the world, such a precious elephant appears in the world.

8.­162

“Sister, what is the precious horse that appears in the world when a wheel-turning king appears in the world?

8.­163

“Sister, here the horse of a wheel-turning king is entirely dark blue, with a black head [F.139.a] and lovely mane and back. It is well proportioned, attractive, and pleasant to behold. When he sees it, his mind filled with joy, the wheel-turning king thinks, ‘Ah, this precious horse is good. I will have it trained quickly.’

8.­164

“Then the wheel-turning king summons a skillful horse trainer by messenger and orders him, ‘O gentle sir, you should quickly train this precious horse well and then bring it to me.’

8.­165

“ ‘Certainly, Your Majesty,’ replies the skillful horse trainer to the wheel-turning king, and he trains the precious horse in all kinds of ways for one day. When he trains it in all kinds of ways for just one day, it learns all of it in that very day. Just as other horses learn all kinds of training only after being taught for many years, a great number of years, when the precious horse is trained in all kinds of ways for just one day, it learns all of it in that very day.

8.­166

“Knowing it to have been well trained, he brings it to the wheel-turning king and says, ‘Your Majesty, the good, precious horse has been trained. May Your Majesty know it is the right time.’ Thereupon the wheel-turning king, wishing to examine the precious horse, rides on the precious horse at the time of sunrise, goes around the land as far as the seashore, and, having arrived at the royal palace, has breakfast.

8.­167

“Sister, if a wheel-turning king appears in the world, such a precious horse appears in the world.

8.­168

“Sister, what is the precious jewel that appears in the world when a wheel-turning king appears in the world?

8.­169

“Sister, here the jewel of a wheel-turning king has eight sides and has its origin in excellent lapis lazuli. It is pure, bright, and clear. In the palace of the wheel-turning king all the functions of a lamp are performed by the light of that jewel. [F.139.b] Then, wishing to examine the precious jewel, the wheel-turning king goes to a park with an army consisting of four divisions, with the precious jewel placed on top of a banner when it is completely dark at night, it is raining slightly, and lightning flashes. The wheel-turning king’s entire army consisting of four divisions, and half a yojana around it, are then illuminated by the light of the jewel.

8.­170

“Sister, if a wheel-turning king appears in the world, such a precious jewel appears in the world.

8.­171

“Sister, what is the precious woman that appears in the world when a wheel-turning king appears in the world?

8.­172

“Sister, here the queen of a wheel-turning king is well proportioned, attractive, and pleasant to behold. Her skin is not excessively white or dark, nor is it colored like the madgura fish.506 She is not excessively tall or short, but well balanced in size, not excessively thin or fat or fleshy, but well proportioned in flesh. Sister, she is warm to the touch when it is cold, cool to the touch when it is hot, and as smooth to the touch as cloth from Kaliṅga. Sister, from every pore of skin on her entire body the perfume of sandalwood issues forth. From her mouth the perfume of the blue blossom of the utpala exudes.”507

8.­173

While the venerable Ānanda explained as far as the precious woman, the woman finished cooking the barley. She threw herself at the venerable Ānanda’s feet and made an aspiration:508 “O noble one, by this root of merit, may I become the precious woman of a wheel-turning king.”

8.­174

Thereupon the venerable Ānanda went to the Blessed One, bringing the prepared barley. When he arrived, he offered it to the Blessed One.

8.­175

The buddhas, blessed ones, ask though they already know. The Buddha, the Blessed One, asked the venerable Ānanda, [F.140.a] “Ānanda, who prepared this barley?”

“O Honored One, the brahmin’s daughter So-and-so did.”

8.­176

“Ānanda, did you have a conversation with her?”

“Yes, I did, O Honored One.”

8.­177

“Ānanda, then tell me in detail all about the talk you had with the brahmin’s daughter.”

8.­178

The venerable Ānanda then told the Blessed One in detail all about the talk he had had with the brahmin’s daughter. When the venerable Ānanda had thus spoken, the Blessed One said to him, “Ānanda, why did you not relate to the girl the praises of the Buddha?”

8.­179

“O Honored One, I thought, ‘Since the qualities of the Buddha are profound, it is likely that she will not be able to understand them.’ Therefore, I told her the praises of a wheel-turning king.”

8.­180

“Ānanda, it wasn’t good that you did that. It is likely that if you had related to her the praises of the Buddha, she would have made a resolution to attain complete and supreme awakening without regression. Now, however, Ānanda, this girl will become the precious woman of a wheel-turning king.”

8.­181

Then there was a loud shout: “The brahmin’s daughter So-and-so prepared barley for the Blessed One. The Blessed One predicted her to become the precious woman of a wheel-turning king!” When they heard this, four hundred ninety-eight girls prepared barley for the four hundred ninety-eight monks. They made an aspiration, too: “May we become her attendants!”

8.­182

When the Blessed One started to eat the meal of barley, the venerable Ānanda became sad and shed tears, thinking, [F.140.b] “The Blessed One, who has made donations by cutting off his hands, feet, and head during such-and-such lives and has attained the state of knowing everything after three incalculably long eons, is now having a meal of rotten barley!”

8.­183

Then the Blessed One asked the venerable Ānanda, “Ānanda, why are you not pleased but shedding tears?”

8.­184

“O Honored One, I thought, ‘The Blessed One, who was born in the family of wheel-turning kings and has abandoned the throne and gone forth, who has given donations by cutting off his hands, feet, head, and so on during such-and-such lives and has attained the state of knowing everything after three incalculably long eons, is now having a meal of rotten barley!’ ”

8.­185

“Ānanda,” said the Blessed One, “do you want to eat the barley meal from the Tathāgata’s own mouth?”

“Yes, I do, O Blessed One.”

8.­186

Then the Blessed One spit out the barley meal from his mouth and gave it to the venerable Ānanda. The venerable Ānanda started to eat it. The Blessed One said, “Ānanda, have you ever experienced such a taste?”

8.­187

“O Honored One, although I have been born in the family of wheel-turning kings and have grown up in the family of wheel-turning kings, I have never experienced such a taste as that of the barley meal spat from the Blessed One’s mouth.”509

8.­188

“Ānanda, thus the Tathāgata has a clean tongue faculty called possessing the best taste. If the Tathāgata has even an ordinary meal, for him it becomes of a hundred flavors.”510

8.­189

Then there was a loud shout:511 “Agnidatta, the brahmin king, is staying in a concealed location, having invited the community of monks headed by the Buddha for three months, and the Blessed One is having barley in Vairambhya!” [F.141.a]

8.­190

Neighboring kings heard this, too.512 They sent messengers to Agnidatta, the brahmin king, but the messengers were not able to enter the gate and stayed at the gate.

8.­191

When he heard this, Anāthapiṇḍada, the householder, filled five hundred carriages with rice covered with leaves513 and dispatched them.

8.­192

Then Māra the Evil One thought, “I have tried to torment the śramaṇa Gautama many times, but I have never had an opportunity for success. Here, once and for all, I will defeat him.” Having thought this, he changed into the venerable Ānanda and stood before the five hundred carriages. He asked, “Sirs, where are you going?”

8.­193

They said, “O noble one Ānanda, Agnidatta, the brahmin king, is staying in a concealed location, having invited the Blessed One together with the community of disciples for three months, and the Blessed One is having barley in Vairambhya. When he heard this, the householder Anāthapiṇḍada then dispatched these five hundred carriages full of rice covered with leaves for the Blessed One.”

8.­194

“O sirs,” he replied, “gods, nāgas, and yakṣas have faith in the Blessed One. If the Blessed One raises his bowl in the air, the Thirty-Three Gods fill it with divine nectar. Why, then, would the Blessed One eat barley? Go back.”

“O noble one Ānanda, we have already departed,” they said. “How can we go back?”

8.­195

Māra thought, “I cannot make them go back. I must devise a plan.” He soared up into the air and caused a heavy rain as if chariot axles were pouring down. [F.141.b] It rained until the hubs of the carriages disappeared beneath the water. Consequently, the oxen that had been tied to the carriages came untied and ran away.

8.­196

Then the Blessed One with the four hundred ninety-eight monks had barley in Vairambhya. The venerables Śāriputra and Maudgalyāyana spent the rainy-season retreat on Mount Triśaṅku and enjoyed divine nectar.

8.­197

After three months had passed, the caravan leader invited the Blessed One together with the community of disciples to a meal in a park. The Blessed One assented to him by remaining silent. The venerables Śāriputra and Maudgalyāyana, having spent the rainy-season retreat on Mount Triśaṅku, went there, too.514 Thereupon the caravan leader prepared a pure and fine meal during the night … knowing the Blessed One had finished his meal and washed his hands and his bowl, he threw himself at the feet of the Blessed One and made an aspiration: “By this root of merit may I become a wheel-turning king; may my best horse become my crown prince; may these five hundred horses become my five hundred sons; may the girl who was predicted by the Blessed One to become the precious woman become my precious woman; may the four hundred ninety-eight women become her attendants.”

8.­198

Knowing the caravan leader’s mind with his own mind, the Blessed One said to him, “Caravan leader, you will become a wheel-turning king; your best horse will become your crown prince; the five hundred horses will become your five hundred sons; that girl will become your precious woman; those four hundred ninety-eight women will become her attendants.”515

8.­199

After three months had passed and the Blessed One had made and patched his robes, [F.142.a] he said to the venerable Ānanda, “Ānanda, go to Agnidatta, the brahmin king. After saluting him, say, ‘Great King, we have stayed in your country for three months. Farewell, we are going.’ ”

8.­200

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One, and he went to the residence of Agnidatta, the brahmin king.

8.­201

At that time Agnidatta, the brahmin king, was waiting for good luck. The venerable Ānanda said to a doorkeeper, “Sir, go to Agnidatta, the brahmin king. When you arrive, say to him, ‘The monk Ānanda wishes to see Your Majesty and is waiting at the door.’ ”

8.­202

“Certainly, O noble one,” replied the doorkeeper to the venerable Ānanda, and he went to Agnidatta, the brahmin king. When he arrived, he said to him, “Your Majesty, the monk Ānanda, the noble one, wishes to see Your Majesty and is waiting at the door.”

8.­203

“My man, I have been waiting for good luck,” said the king. “The monk Ānanda has great power of merit; he himself must be my good luck. He has five excellent points: an excellent name, excellent looks, excellent caste, excellent eloquence, and excellent perfection. Let him enter. Who would block the honorable Ānanda?”

8.­204

The doorkeeper spoke thus to the venerable Ānanda, and the venerable Ānanda entered. The messengers of the neighboring kings entered with him, too. Thereupon the venerable Ānanda saluted Agnidatta, the brahmin king, and sat down to one side. Having sat down to one side, [F.142.b] the venerable Ānanda said to Agnidatta, the brahmin king, “Great King, the Blessed One salutes you and says, ‘Great King, we have stayed in your country for three months. Farewell, we are going.’ ”

8.­205

“O noble one Ānanda, I bow to the Buddha, the Blessed One. O noble one Ānanda, has the Blessed One spent the rainy-season retreat in Vairambhya in comfort? Was there by chance any trouble with almsfood?”

8.­206

The messengers of the neighboring kings said, “Your Majesty, you are no investigator of your own kingdom! Thus, having invited the Blessed One together with the community of disciples for three months, you stayed in a concealed location and the Blessed One had meals of rotten barley for three months!”

8.­207

“O noble one Ānanda,” said the king, “is it true that the Blessed One had meals of rotten barley for three months?”

“It is true, Great King.”

8.­208

The King fainted and fell to the ground. Having had much water poured on him, he recovered his senses. He called the ministers and asked them, “Sirs, did I not order you, ‘Prepare various kinds of food abundantly for five hundred people every day’?”

8.­209

“Your Majesty,” they answered, “although you did order thus, you did not tell us to whom to give the meal. However, the meal is still prepared today.”

8.­210

Thereupon Agnidatta, the brahmin king, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed … Agnidatta, the brahmin king. When he had … delighted him…, the Blessed One remained silent. Then Agnidatta, the brahmin king, [F.143.a] threw himself at the feet of the Blessed One and said,516 “O Blessed One, what a fault! O Sugata, what a fault! I was childish, foolish, dull, and ignorant to stay in a concealed location, having invited the Blessed One together with the community of disciples for three months. [B38] O Blessed One, I know my fault, I see my fault. Please have compassion and forgive my fault.”

8.­211

“Great King, you have admitted your fault as a fault. True, you were childish, foolish, dull, and ignorant to stay in a concealed location, having invited the Tathāgata for three months. Great King, you should know that if you know and see your fault and, having seen it, confess it, your good qualities will not be damaged but only increase. Why, Great King,? You should know that if anyone knows and sees his fault and, having seen it, confesses it and afterward makes a vow,517 his good qualities will not be damaged but only increase.”

8.­212

Then Agnidatta, the brahmin king, said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of the requisites for as long as I live: namely, robes, almsfood, bedding and seats, and medicines for the sick.”

8.­213

“Great King,” said the Blessed One, [F.143.b] “the Tathāgata was born in a time of short lifespans, and there are many things to do for the benefit of people to be trained. And he has come close to the time for nirvāṇa. Therefore, I do not assent.”

8.­214

“If so, may the Blessed One assent to my offer of the requisites for seven years, seven months, or seven days.”

8.­215

The Blessed One did not assent to this either. Agnidatta, the brahmin king, 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.”

8.­216

Then the Blessed One thought, “It is likely that if I do not assent to having even one meal from him, Agnidatta, the brahmin king, will die, vomiting hot blood.” Thus, the Blessed One assented by remaining silent. Agnidatta, the brahmin king, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the feet of the Blessed One, departed, and went to his residence. When he arrived, he asked the ministers, “Sirs, is there any good means whereby this whole meal could be consumed by the community of monks headed by the Buddha?”

8.­217

“Your Majesty,” they answered, “if this entire meal is scattered on the ground and trampled underfoot by the monks, it will have been fully consumed.”518

8.­218

They ordered the laborers, “Sirs, scatter on the ground all the food there is.”

They scattered on the ground everything there was.

8.­219

Thereupon Agnidatta, the brahmin king, prepared various kinds of pure and fine food during the night . . . . The Blessed One sat on the seat prepared for him in front of the community of monks. At that time a monk who had gone forth in his old age,519 [F.144.a] unable to bear it, thought, “After we have eaten rotten barley for three months, this evil king shows off his riches.” He trampled on the various kinds of foods scattered on the ground.

8.­220

The brahmins and householders criticized, insulted, and disparaged him: “Noble ones stamp with their feet on various kinds of food, which are meant for the mouth.”

8.­221

When the monks reported this matter to the Blessed One, the Blessed One thought, “The fault that occurred in this case was that the monks touched with their feet various kinds of food, which are meant for the mouth.”520 He said to the monks, “Monks, since the monk So-and-so, who had gone forth in his old age, unable to bear what had happened, trampled on the various kinds of food scattered on the ground, which were meant for the mouth, the brahmins and householders criticized, insulted, and disparaged him. Therefore, a monk should not trample with his feet various kinds of food, which are meant for the mouth. If he does so, he becomes guilty of an offense.”

8.­222

Thereupon Agnidatta, the brahmin king, 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, … knowing the Blessed One had … washed his hands and his bowl, he took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Agnidatta, the brahmin king. The Blessed One, having instructed, inspired, encouraged, and delighted Agnidatta in a variety of ways through talk consistent with the Dharma, [F.144.b] then rose from his seat and departed.

C. Breaking a Hut521

8.­223

After the three months of the rainy season had passed, many monks, having made and patched their robes, went to the Blessed One. When they arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. Having sat down to one side, the many monks said to the Blessed One, “O Honored One, we have stayed in the country of Vairambhya for three months. O Honored One, we will break the huts.”522

8.­224

“Monks, you should not break the huts. The longer the huts last, the more the donors’ merit increases and the more merit is generated. There are four things that are to be known as the outcomes of merits and virtues and the cause of the happiness of benefactors and donors. What are the four?

8.­225

“If a virtuous monk who abides in good qualities lives in someone’s monastery, having actualized and perfected with his body immeasurable meditation, the outcomes of merits and virtues and the cause of the happiness of benefactors and donors should be known to be immeasurable for that reason.523

“Just like the monastery, the same applies to robes, almsfood, and bedding and seats.

8.­226

“The amount of the merits of the benefactors and donors who have these four outcomes of merits and virtues and the cause of happiness cannot be grasped as ‘the merit, the fruit of merit, or the fruit of merit that has matured is this much,’ but rather they can only be measured as a large mass of merits because of the sheer abundance of merit.

8.­227

“Take, for instance, the place where the five great rivers‍—namely, the Ganges, Yamunā, [F.145.a] Sarayū, Ajiravatī, and Mahī‍—descend and converge, where the amount of water cannot be grasped as water, a pot of water, or a hundred, a thousand, or a hundred thousand pots of water, but can only be measured as a great mass of water because of the sheer abundance of water. So, too, the amount of the merits of the benefactors and donors who have these four outcomes of merits and virtues and the cause of happiness cannot be grasped as ‘the merit, the fruit of merit, or the fruit of merit that has matured is this much,’ but they can only be measured as a large mass of merits.

8.­228
“In the auspicious, pure ocean, in the best sea,
Which has pleasant shores and produces jewels,
The currents of each river,
On which humans and animals rely, gather.
8.­229
“So, too, to a person who donates clothes, food, and drink,
After they have given bedding and seats and carpets,
Streams of merits gather from everywhere,
In the same way rivers descend to the ocean.”

D. A Brahmin Who Abused the Buddha Vipaśyin524

8.­230

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, the Blessed One has satisfied poor people through a multitude of merits by cutting off his hands, feet, head, and so on‍—he has tormented himself for the sake of beings during three incalculably long eons, and has done all that is to be done. And so what karma did he create that matured to cause him to have coarse barley with the four hundred ninety-eight monks in Vairambhya, while the venerables Śāriputra and Maudgalyāyana had divine nectar?”

8.­231

“Monks,” The Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in the past, in other lives, . . . . 

“…
… bear fruit in embodied beings. [F.145.b]
8.­232

“Monks, once, when people’s lifespans were eighty thousand years long, there appeared in the world a teacher named Vipaśyin, who was a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He stayed near a royal capital called Bandhumatī with eight hundred thousand monks who were his attendants.

8.­233

“At that time in Bandhumatī, the royal capital, a brahmin schoolteacher was teaching brahmanical mantras to five hundred students. He was treated by everyone in the world with honor, looked up to, esteemed, venerated, and paid homage to as a worthy man. After the Perfectly Awakened One Vipaśyin arrived at Bandhumatī, the royal capital, however, none treated him with honor, looked up to him, esteemed him, or venerated him. He became very jealous of the Perfectly Awakened One Vipaśyin and his community of disciples.

8.­234

“Later, early one morning many monks‍—those who were undergoing training and those who had completed training‍—dressed, took their bowls and their robes, and entered Bandhumatī, the royal capital, for alms. Having seen them return with their bowls filled with various kinds of tasty sauce and rice, the brahmin demanded, ‘Hey, monks, let me see what almsfood you have obtained.’

8.­235

“Since they were of honest character, they showed him the almsfood; being of jealous character, he found it unbearable. He called the young brahmins and said, ‘These shaven-headed śramaṇas are not worthy of eating various kinds of tasty sauce and rice, but of eating rotten barley!’

8.­236

“They [F.146.a] agreed with him: ‘True, sir! True! These shaven-headed śramaṇas are not worthy of eating various kinds of tasty sauce and rice, but only of eating rotten barley.’

8.­237

“Among them, there were two young brahmins who were pious and good and had a virtuous disposition. They said, ‘Sir, do not say that. These are great people and worthy of eating divine nectar, not rotten barley.’

8.­238

“What do you think, monks? That one who criticized the attendants of the Perfectly Awakened One Vipaśyin at that time, on that occasion, was indeed me. Those who were the four hundred ninety-eight young brahmins are indeed these four hundred ninety-eight monks. Those two young brahmins who were pious and good and had a virtuous disposition are indeed these monks Śāriputra and Maudgalyāyana. Because of the maturation of those actions‍—namely, my speaking harsh words out of malice toward the Perfectly Awakened One Vipaśyin’s disciples who were undergoing training and had completed training, the four hundred ninety-eight young brahmins’ agreeing, and the two others’ disagreeing‍—the Tathāgata ate rotten barley with the four hundred ninety-eight monks in Vairambhya at that time, while Śāriputra and Maudgalyāyana enjoyed divine nectar.

8.­239

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

VI. Ayodhyā

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

8.­240

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

“Certainly, O Honored One,” replied the venerable Ānanda [F.146.b] to the Blessed One.

8.­241

Then the Blessed One, traveling through Southern Pañcāra, arrived in Ayodhyā, and stayed on the bank of the Ganges near Ayodhyā.

8.­242

Thereupon a monk went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. Having sat down to one side, the monk said to the Blessed One, “O Blessed One, please teach me a condensed Dharma so that after I have listened to the condensed Dharma from the Blessed One, I will come to dwell alone, in solitude, not carelessly but diligently, directing myself toward myself. If I dwell alone, in solitude, not carelessly but diligently, directing myself toward myself,526 I will, in this life, by my own supernormal knowledge, actualize and accomplish the supreme end of the pure life for which the sons of noble families go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes, and understand: ‘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 after this one.’ ”527

8.­243

The Blessed One was gazing at the Ganges, and when he saw a large log being carried along by its current, he asked the monk, “Monk, do you see that large log being carried along by the current of the Ganges?”

“Yes, I do, O Honored One.”

8.­244

“If it reaches neither this bank, the opposite bank, nor the middle, is neither washed up on the land nor taken by humans or nonhumans, neither sinks in the water nor decays inside, monk, that large log will in due course flow down to the ocean, descend to the ocean, [F.147.a] have descended to the ocean. In this way, monk, if you reach neither this bank, … nor decay inside, monk, you will in due course flow down to nirvāṇa, descend to nirvāṇa, and have descended to nirvāṇa.”

8.­245

“O Honored One, I do not understand what this bank is, what the opposite bank is, what touching the middle is, what being washed up on the land is, what being taken by humans is, what being taken by nonhumans is, what sinking in the water is, and what decaying inside is. O Blessed One, please teach me a condensed Dharma so that after I have listened to the condensed Dharma from the Blessed One, … ‘I will not know another existence after this one.’ ”

8.­246

“Monk, this bank is a designation for the six internal sense spheres; the opposite bank is a designation for the six external sense spheres; touching the middle is a designation for desire for pleasure; being washed up on the land is a designation for self-conceit; being taken by humans means that here one lives together with people who have gone forth as well as lay people, shares pleasure and happiness with them, is happy at their happiness, suffers at their suffering, and undertakes and finishes tasks whenever they need to be done; being taken by nonhumans means that here one leads the pure life, having made this aspiration: ‘By this moral conduct, vow, ascetic practice, or pure life, may I become a god or the retainer of a god’; sinking in the water means that here, having abandoned the rules of training, one descends; [F.147.b] decaying inside means that here one is a violator of moral conduct and possessor of evil qualities‍—one’s inside is rotten and leaking out like decayed wood, one behaves like a sheep or donkey, one falsely claims to be a śramaṇa, and one falsely claims to be leading the pure life.528 Monk, if you thus reach neither this bank, … you will … have descended to nirvāṇa.”

8.­247

The monk rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and he departed from the Blessed One’s presence.

8.­248

Then the monk, instructed by the Blessed One through this teaching called the simile of the large log, dwelt alone, in solitude, not carelessly but diligently, directing himself toward himself. In that life, by his own supernormal knowledge, he actualized and accomplished the supreme end of the pure life for which the sons of noble families go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes. He knew and understood: “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 after this one.” That venerable one became an arhat whose mind had been completely liberated.

8.­249

At that time, near the Blessed One, a herdsman named Nanda stood, leaning on a stick and watching cattle. A frog was squashed by his stick.529 The frog, having had its vital organs cut530 and been split at its joints, gave rise to the thought, “If I move my body or utter a cry, by this cause I will prevent Nanda, the herdsman, from listening to the discourse.” Filled with faith in the Blessed One, it died and was born among the gods attendant on the Four Great Kings. [F.148.a]

8.­250

Then Nanda, the herdsman, set his stick to one side and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. Having sat down, Nanda, the herdsman, said to the Blessed One, “O Honored One, I will reach neither this bank, the opposite bank, nor the middle; I will be neither washed up on the land nor taken by humans or nonhumans; and I will neither sink in the water nor decay inside. 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.”

8.­251

“Nanda, have you entrusted the cattle to their owners?”

“O Honored One, I do not need to do that. Why? O Honored One, since the cows are young and the calves are mature, and each of them knows its own cattle shed, each will go to its home. 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.”

8.­252

“Nanda, since the cows are young and the calves are mature, and each of them knows its own cattle shed, each will go to its home. But a herdsman who obtains food and clothing from the owners should do this for them.”

8.­253

Then Nanda, the herdsman, bowed low until his forehead touched the Blessed One’s feet, and he departed from the Blessed One’s presence. Thereupon, he began to run, crying loudly, “Fear! Fear!” On the way, five hundred herdsmen who were his acquaintances saw him and asked, “Fear of what?”531

“Fear of birth; fear of old age;532 fear of death!”

8.­254

They, too, began to run, following after him. [F.148.b] Seeing them, other herdsmen, shepherds,533 herb gatherers, wood gatherers, people who make a living properly, and people who make a living improperly began to run, following after them. People on the way saw them crying and asked, “Sirs, what’s happening?”

8.­255

“Fear!” they answered.

“Fear of what?”

“Fear of birth; fear of old age; fear of death!”

8.­256

Having heard this, they turned back. They came to a hamlet, and then the people living in the hamlet ran hither and thither, frightened to see the many people. Some escaped, some hid their things, some stood in armor. Some brave men approached the people and asked, “Sirs, what’s happening?”

8.­257

“Fear!” they answered.

“Fear of what?”

8.­258

“Fear of birth; fear of old age; fear of death!”

Then the inhabitants of the hamlet were relieved.

8.­259

At that time the venerable Śāriputra was sitting in that very assembly. The venerable Śāriputra then asked the Blessed One, knowing that it had not been a long time since Nanda, the herdsman, had departed,534 “O Honored One, why did the Blessed One let Nanda, the herdsman, who wishes to go forth in the well-taught Dharma and Vinaya, go back home?”

8.­260

“Śāriputra, it is impossible, out of the question, that Nanda, the herdsman, will dwell at home again as a layman. It is impossible that he will enjoy the objects of desire by hoarding. Now Nanda, the herdsman, will come, having entrusted the cattle to the owners, and will actualize and accomplish the supreme end of the pure life for which the sons of noble families go forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes, [F.149.a] and understand: ‘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 after this one.’ ”

8.­261

After that, Nanda, the herdsman, having entrusted the cattle to the owners, did go to the Blessed One, with five hundred people around him. Having arrived, he said to the Blessed One, “O Honored One, I have entrusted the cattle to the owners. 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.”

8.­262

In the well-taught Dharma and Vinaya, Nanda, the herdsman, went forth and was ordained a monk with the five hundred people around him. Having gone forth, the Honored One … became an arhat whose mind had been completely liberated.535

8.­263

It is natural for gods or goddesses to give rise to three thoughts just after birth:536 namely, where they died, where they were reborn, and by what action. The god who had once been the frog observed that he had died in the animal world, that he had been born among the gods attendant on the Four Great Kings, and that this was because he had gained faith in the Blessed One. Then he thought, “Since it would not be appropriate for me to let any days pass before going to see and serve the Blessed One, I will by all means go now to see and serve the Blessed One before any days have passed.”

8.­264

Then the god who had once been the frog put on untarnished, swinging earrings, …  [F.149.b] illuminating the entire neighborhood of the bank of the Ganges with a vast display of light, scattered the flowers for the Blessed One, and sat down in front of the Blessed One in order to hear the Dharma. The Blessed One knew the thinking, proclivity, disposition, and nature of the god who had once been the frog and preached the Dharma that was appropriate for the god and that caused him to penetrate the four truths of the noble ones. When the god had heard the Dharma,537 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.”538

8.­265

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

8.­266

As the monks were exerting themselves in the maintenance of vigilance during the first and last watches of the night, when they saw the vast display of light appear before the Blessed One, they were perplexed and asked the Blessed One, “What was that? O Blessed One, did Brahmā, the ruler of the Sahā World, or Śakra, Lord of the Gods, or the Four Protectors of the World come to see the Blessed One last night?”

8.­267

“Monks, it was not Brahmā, the ruler of the Sahā World, [F.150.a] or Śakra, Lord of the Gods, or the Four Protectors of the World who came to see me. A frog, while he was squashed by the stick of Nanda, the herdsman, having had his vital organs cut, and been split at his joints, did not move or utter a cry, thinking that if he did so, he would prevent Nanda, the herdsman, from listening to the discourse. His mind filled with faith in me, he died and was born among the gods attendant on the Four Great Kings. He came to see me last night, saw the truths when I preached Dharma to him, and went to his house.”

B. The Former Lives of Nanda and the Frog

8.­268

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did Nanda, the herdsman, and the five hundred people around him create that matured to cause them to be born among herdsmen, go forth in the teachings of the Blessed One, abandon all the defilements, and actualize the state of an arhat? What karma did the god who had once been a frog create that matured to cause him to be born among frogs and then see the truths?”

8.­269

The Blessed One said, “Monks, the actions were performed and accumulated by him,539 … 

“…
They bear fruit in embodied beings.540
8.­270

“Monks, once, in this fortunate eon, when people’s lives were twenty thousand years long, there appeared in the world a teacher named Kāśyapa, . . . . He stayed in the Ṛṣivadana Deer Park near the city of Vārāṇasī.

8.­271

“In the teachings of that buddha, this Nanda, the herdsman, went forth and became a preacher of Dharma well versed in the three divisions of the canon, of eloquence tied to reason and free from obstacles,541 possessing five hundred attendants, and skillful in dealing with disputes. Every time a dispute arose in the community, he settled it. But there were two haughty, proud monks who had never gone to him. Later, a dispute arose between these two; [F.150.b] because of this matter, they went to him, paid homage at his feet, and requested, ‘Since such-and-such a dispute has arisen between the two of us, please settle it.’

8.­272

“He thought, ‘If I settle their dispute today, then these two will no longer depend on me, and so they will not come to me afterward.’ He gathered the entire community and raised the dispute in the middle of the community, but he did not issue any decision. The next day he went to a certain hamlet, for he had some business there. Then the two monks themselves raised the dispute in the middle of the community lest the settlement of it be delayed, and it was settled by the community. The monk well versed in the three divisions of the canon returned from the hamlet. After he had rested well from the journey, he asked his co-resident monks and pupils, ‘Did the two, the disputer and his opponent, not come?’

“ ‘O master, the dispute has been settled,’ they answered.

8.­273

“ ‘Who settled it?’

“ ‘The community did.’

8.­274

“ ‘How did they do it?’

“When they had explained the matter in detail, he created the karma of harsh speech: ‘The venerable ones are ignorant: they settled that dispute just as herdsmen do!’

8.­275

“They, too, agreed with him: ‘True, O master! They settled the dispute just as herdsmen do.’

8.­276

“What do you think, monks? That one who was the monk well versed in the three divisions of the canon at that time, on that occasion, was indeed this herdsman Nanda. Those who were his five hundred co-resident monks and pupils are indeed these five hundred herdsmen. Because of the maturation of the karma created by them, namely, his saying the word ‘herdsmen’ to the community of disciples of the Perfectly Awakened One Kāśyapa, and the agreeing of his co-resident monks and pupils, he and the five hundred attendants were born among herdsmen for five hundred lives. [F.151.a] And since he was well versed in the aggregates, elements, sense spheres, dependent origination, and what is proper and what is improper through recitation and repetition, he with the five hundred people around him went forth in my teaching, abandoned all the defilements, and actualized the state of an arhat.

8.­277

“Monks,542 furthermore, the god who had once been a frog was a meditator monk in the teachings of the Perfectly Awakened One Kāśyapa. One time, he traveled to a monastery near a hamlet. In the first watch of the night, he sat down with his legs crossed and began to practice concentration of the mind. At that time reciter monks were reciting. Since dhyāna is disturbed by voices, he was unable to concentrate his mind on a single point due to the voices. He thought, ‘Let them recite. I will meditate in the middle watch.’ When he got up in the middle watch and sat down, other monks were reciting. He thought, ‘I will meditate in the last watch.’ When he got up in the last watch and sat down, other monks were reciting. Since he was not free from desire, he said in fierce anger, ‘These śramaṇas of Kāśyapa were noisy as frogs all night long!’

8.­278

“What do you think, monks? That one who was the meditator monk at that time, on that occasion, was indeed this god who had once been a frog. Because of the maturation of the karma created by him, namely, his saying the word ‘frogs’ to the disciples of the Perfectly Awakened One Kāśyapa, he was born among frogs for five hundred lives, and now he was still born among frogs. Because he had gained faith, he was reborn among the gods attendant on the Four Great Kings. [F.151.b] Because he led the pure life in the presence of the Perfectly Awakened One Kāśyapa, here he saw the truths.

8.­279

“Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek . . . . Monks, that is how you must train.” Thus spoke the Blessed One.

VII. The Ganges

A. Haṃsas, Fish, and Turtles

8.­280

Thereupon the Blessed One crossed the Ganges. There five hundred haṃsas, fish, and turtles surrounded and circumambulated him. The Blessed One preached the Dharma to them that consists of three phrases: “Sirs, all conditioned things are impermanent; all phenomena are selfless; and nirvāṇa is peace. Make your mind filled with faith in me, and by all means become free from desire for rebirth in the animal world.”

8.­281

“It would not be appropriate for us to eat food in front of the Blessed One after having heard the Dharma that consists of three phrases,” they thought, and so they fasted. Since those who are born in the animal world have great digestive fire, they died. After they died, they were reborn among the gods attendant on the Four Great Kings.

8.­282

It is natural for gods or goddesses to give rise to three thoughts just after birth: namely, where they died, where they were reborn, and by what action. They observed that they had died in the animal world, that they had been born among the gods attendant on the Four Great Kings, … filled the front part of their garments with … mandārava flowers, illuminated the vicinity of the Blessed One with a display of light, scattered the flowers for the Blessed One, and sat down surrounding the Blessed One. The Blessed One knew their thinking, proclivity, [F.152.a] 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. After having seen the truths, they spoke an inspired utterance three times: “O Honored One,543 what the Blessed One has done for us is what has never been done for us by our fathers, our mothers, our kinsmen and relatives, our wives, a king, gods, our ancestral spirits, śramaṇas, or brahmins. You have pulled us out from the states of hell and hungry ghosts, placed us among the gods and humans, caused us to leave the course of rebirth far behind, dried up the ocean of blood and tears, liberated us from the mountain of bones, shut the gate to inferior states of existence, and opened the gate to heaven and liberation. With the vajra of knowledge we have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, we have been exalted, truly exalted. Since we seek refuge in the Blessed One, the Dharma, and the community of monks, please accept us as lay brothers. From today onward, we embrace our faith as ones who seek refuge throughout our life.”

8.­283

Thereupon the gods who had once been the fish, haṃsas, and turtles, like a merchant who had obtained merchandise, … went to their houses.

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

8.­284

The monks, feeling doubtful, inquired of [F.152.b] the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the fish, haṃsas, and turtles create that matured to cause them to be born among haṃsas, fish, and turtles? What karma did they create that matured to cause them to be born among gods and to see the truths?”

8.­285

“Monks,” the Blessed One replied, “the actions were performed and accumulated by these sons of gods who had once been haṃsas, fish, and turtles themselves, accruing a heap of karma. . . .

“… 
They bear fruit in embodied beings.
8.­286

“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa, . . . . He stayed in Ṛṣivadana Deer Park near the city of Vārāṇasī. In his teaching these gods went forth. There these monks transgressed the minor rules of training; that karma matured to cause them to be reborn among fish, haṃsas, and turtles. Because they had gained faith in me, they were reborn among the gods. Because they led the pure life in the presence of the Perfectly Awakened One Kāśyapa, they saw the truths. Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek . . . . Monks, that is how you must train.”

VIII. Hungry Ghosts

A. The Conversation with the Five Hundred Hungry Ghosts

8.­287

After the Blessed One had crossed the Ganges, he was surrounded by five hundred hungry ghosts who were just like burnt logs or raised skeletons, covered with hair, whose bellies were just like mountains, whose mouths were just like pinholes, who were burning, thoroughly burning, thoroughly and entirely burning, blazing as a single flame. They made the gesture of supplication and said to the Blessed One, “O Honored One, we hungry ghosts [F.153.a] have inferior bodies and are unable to obtain even water because of our sinful past actions,544 not to mention food. You are of great compassion; please give us water.”


8.­288

The Blessed One indicated the Ganges to them:545

“This cool water to be enjoyed by all people,
This great river Bhāgīrathī, flows,
Satisfying villages, provinces, and cities.
It produces rice of the field, kumuda, and utpala.”546
8.­289

The hungry ghosts said:

“This river to be enjoyed by all people,
The Bhāgīrathī, does flow, but this is dry for us.
We see this full of the impurity of blood
And guarded by ones holding in their hands sticks and axes.”
8.­290

The Blessed One said to the deity of the Ganges:

“Satisfying villages, provinces, and cities,
You produce rice of the field, kumuda, utpala, and paṅkaja.
Why do you not satisfy the hungry ghosts who suffer from thirst?
You lack mercy for these foolish creatures.”
8.­291

The deity of the Ganges said:

“To foolish creatures I give water unequally neither because of fear,
Nor because of their harsh words, nor because of their deceitfulness.
But for these ones, who have committed evil actions and are veiled by great obscurations,
The river is dry; how is any of this my fault?”
8.­292

Thereupon the Blessed One instructed the venerable Mahā­maudgalyāyana, “Maudgalyāyana,547 pour water on548 the hungry ghosts.”

8.­293

“Certainly, O Honored One,” replied the venerable Mahā­maudgalyāyana, and he started to pour water on the hungry ghosts, but he was unable to expand the hungry ghosts’ mouths, which were as small as pinholes.549 The Blessed One then expanded their mouths using his magical power, and the venerable Mahā­maudgalyāyana poured water in. Suffering from thirst, they drank so much that their bellies swelled. Then they died, having harbored such pure minds for the Blessed One … after having seen the truths, they left for their own residences. [F.153.b]

B. The Previous Lives of the Five Hundred Hungry Ghosts

8.­294

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did these hungry ghosts create that matured to cause them to be born among hungry ghosts? What karma did they create that matured to cause them to be born among gods and see the truths?”

8.­295

The Blessed One said, “Monks, the actions were performed and accumulated by themselves, accruing a heap of karma. . . . .

“…
They bear fruit in embodied beings.
8.­296

“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa . . . . He stayed in the Ṛṣivadana Deer Park near the city of Vārāṇasī.

8.­297

“His disciples used to beg for alms out of faith550 and served the Buddha, Dharma, and Saṅgha. When the Perfectly Awakened One Kāśyapa’s teaching was not extensive, there were few monks who asked for alms out of faith.551 When it became extensive, there were many such monks. At that time, when five hundred lay brothers were meeting together in an assembly hall for some business, many monks asking for alms out of faith went to them, wishing to receive alms. The lay brothers, in fierce anger, created the karma of harsh speech: ‘These śramaṇas of Kāśyapa always hold out their hands as if they have been born as hungry ghosts.’

8.­298

“What do you think, monks? Those five hundred lay brothers were indeed these five hundred hungry ghosts. Because of the maturation of the karma‍—namely, their saying the words ‘hungry ghosts’ to the disciples of the Perfectly Awakened One Kāśyapa‍—they were born among hungry ghosts for five hundred lives, [F.154.a] and now they were also born among hungry ghosts. Because they had gained faith in me, they were reborn among the gods. Because they sought refuge in the Perfectly Awakened One Kāśyapa and accepted the rules of training, they saw the truths.

8.­299

“Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek . . . . Monks, that is how you must train.” Thus spoke the Blessed One.

IX. Velāma552

8.­300

After the Blessed One had crossed the Ganges, he looked back at the river, turning to the right just as an elephant does. The monks asked the Blessed One, “O Honored One, on account of what did the Blessed One look back at the Ganges, turning to the right?”

8.­301

“Monks,” the Blessed One replied, “do you want to hear the origin of the Ganges?”

“O Honored One, now it is the right time. O Sugata, now it is the right time. If the Blessed One explains the origin of the Ganges, the monks will listen to it.” [B39]

8.­302

“Monks, once there appeared a righteous Dharma king named Piṇḍavaṃśa. In accordance with the Dharma, he ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people, where trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times so that the fields produced rich crops. There was no fighting, combat, dispute, strife, robbers, famine, or illness there, and the people were always absorbed in the Dharma.

8.­303

“When spring came, the king, surrounded by his consorts, went to a park in a forest where the trees were budding and birds such as haṃsas, cranes, peacocks, parrots, [F.154.b] hill mynas, cuckoos, and jīvaṃjīvakas were singing.

8.­304

“At that time, he saw a man hobbling about on a cane, taking slow steps. His body was full of wrinkles, his head was gray, his limbs were weak, his faculties were frail, his flesh was wizened, and his energy was feeble. The king asked his ministers, ‘Sirs, what is this man hobbling about on a cane, whose body is full of wrinkles, whose head is gray…?’

8.­305

“ ‘Your Majesty,” they answered, “he is said to be an old, aged man because of the loss of his conditioning factors.’

8.­306

“ ‘Sirs, will such a thing happen to me, too?’ asked the king.

“ ‘Your Majesty, this is common to everyone,’ the ministers answered.

8.­307

“The king departed, feeling melancholy. Then he saw a pale man with his body in bandages, limping about on a cane with much sighing. His body was covered with cuts and sores, his belly was concave like a valley,553 and his major limbs and minor appendages were covered with wounds that oozed pus.554 Having seen him, the king again asked his ministers, ‘Sirs, what is this pale man limping about on a cane…?’

8.­308

“ ‘Your Majesty,’ they answered, “he is called one afflicted with illness.’

“ ‘Sirs, will such a thing happen to me, too?’ asked the king.

8.­309

“ ‘Your Majesty,’ the ministers answered, ‘this is common to everyone. As a result of faults that they committed in the past, this happens to people who have performed sinful acts.’

8.­310

“The king departed, thinking, ‘One should not perform evil acts by any means.’ Then he saw a bier decorated with blue, yellow, red, and white cloth, surrounded by parasols, banners, flags, [F.155.a] conch shells, paṭaha drums, men, women, boys, and girls. It was shouldered by four men, preceded by a person carrying a fire, followed by a man carrying firewood, and people crying everywhere, ‘Alas! Father!’ ‘Alas! Son!’ ‘Alas! Brother!’ ‘Alas! Husband!’555 When he saw this, he again asked his ministers, ‘Sirs, what is this bier decorated with blue, yellow, red, and white cloth … and people crying?’

8.­311

“ ‘Your Majesty,’ the ministers answered, ‘this is called a dead man.’

“ ‘Sirs, will such a thing happen to me, too?’ asked the king.

8.­312

“ ‘Your Majesty, this is common to everyone,’ they answered.

“Having seen the old man, the sick man, and the dead man, the king felt melancholy. He went home and stayed in the lamentation room,556 thinking, ‘I will no longer be able to take pleasure in my present enjoyments.’

8.­313

“In his land, there was a brahmin named Velāma,557 who was rich and had great wealth and many possessions. He heard that the king felt melancholy and was staying in the lamentation room, having seen an old man, a sick man, and a dead man. Upon hearing this, he went to King Piṇḍavaṃśa, riding an entirely white chariot pulled by mares, carrying a golden water jar with a handle, and surrounded by hundreds of thousands of brahmins. When he arrived, the ministers said to the king, ‘Your Majesty, Brahmin Velāma is standing at the door.’

8.­314

“The king then left the room and sat in the treasury.558 After wishing the king victory and long life, and having sat down, Brahmin Velāma asked, ‘Your Majesty, why are you staying in the lamentation room?’

8.­315

“The king told the brahmin Velāma in detail all about what had happened. The brahmin said, ‘Your Majesty, since beings in this world experience the fruit of their karma, [F.155.b] you do not need to lament about this. There are beings that create good karma, that create evil karma, and that create both. Wheel-turning kings always create good karma and, after their death, are reborn among the gods. Your Majesty is a wheel-turning king, too; you will experience divine happiness after experiencing the best human happiness. Nonetheless, Your Majesty, you should exert yourself in making offerings, which is the staircase to heaven.’

8.­316

“The king ordered his ministers, ‘Sirs, proclaim this throughout the country with the ringing of bells: “The king will make a limitless offering; you should come and enjoy it.” ’

8.­317

“The king then had an offering hall built and gave food to those who sought food, and drink to those who sought drink.

8.­318

“There a pit was dug to pour the water used for boiling rice (ācāma). Since the hot water became cold when it was poured there, the pit was named Anavatapta, ‘unheated.’ After twelve years, the water used for boiling rice and the water used for washing rice flowed out as a river through a valley, and the river was named Ācāma River.”559


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.­242
This section corresponds to the Ambāṣṭhasūtra, the thirty-fifth sūtra of the Dīrghāgama manuscript identified at the end of the twentieth century (DĀ 35), manuscript fragments of a sūtra found in Central Asia, a part of the Kṣv, DĀc 20, and DN 3. For a detailed study of DĀ 35, including a comparison with the Bhv and Kṣv, see Melzer 2010a, 93–281. The present translation generally follows Melzer in DĀ 35 regarding the restoration of proper names in this section.
n.­316
The following passage corresponds to MĀc 212, MN 90. Cf. Yao 2011, 3.2.9. Ch. abbreviates the section with this statement: 復至日出聚落. 爲二姊妹女人, 一名賢喜, 二名明月, 廣説如經, “Again (the Blessed One departed and) arrived at Sunrise Village. For two sisters named Excellent Pleasure and Bright Moon‍—as explained in detail in the sūtra.”
n.­331
This section has a parallel in the Chuyao jing 出曜経 32 (Taishō no. 212, 4.760a–b).
n.­340
Although the place name mentioned in this section is “Where There Is a City,” the section is referred to as “City” in the summary of contents.
n.­342
Most of this section corresponds to SĀc 971 and SĀc2 205, with a number of differences. See Yao 2011, 3.2.20. The story is employed as an explanation of the rule that is established at the end of this section.
n.­349
This section corresponds to Divy 4 Brāhmaṇa­dārikāvadāna (English trsl. Rotman 2008–17, i 135–42). There is also a parallel in the Dazhidulun 大智度論, Taishō no. 1509, 25.115a–b (Hiraoka 2009, 43). The present translation follows Divy 4 regarding the restoration of proper names in this section.
n.­353
Ch. lacks this summary of contents.
n.­354
This section corresponds to SĀc 813 and SN 54.10. The text in the Bhv is too abbreviated to make adequate sense. See Yao 2011, 3.2.21 and forthcoming a. Regarding the mindfulness of breathing in and breathing out explained in this section, see Choong 2000, 225–27.
n.­355
Here Ch. abbreviates this section with the statement 此經廣説如雜阿笈摩, “This sūtra should be recited as explained in detail in the Saṃyuktāgama.”
n.­360
The first half of this section corresponds to the first half of SĀc 36 and SN 22.43 (this part has been translated into English in Dhammadinnā 2014), and the second half of the section corresponds to the second half of SĀc 813 (see I. Kimpilā in this chapter). See Yao 2011, 3.2.22 and Yao forthcoming a. Cf., also, SĀc 639, which includes the teachings about “the island that is yourself,” etc., and is set in the same place.
n.­366
This section parallels MĀc 132, MN 82, and the Rāṣṭra­pāla­sūtra that survives in Skt. manuscript (Waldschmidt 1980). For a comparative text of the Rāṣṭra­pāla­sūtra and Bhv Tib., see Matsumura 1985. Cf., also, Anālayo 2011a, i 451–66; ii 1047–48. The story of Rāṣṭrapāla is narrated in verse in a later part of the Bhv, in the Anavatapta­gāthā section (9.­1875).
n.­378
The story in this section has a parallel in the Stuti­brāhmaṇāvadāna, chapter 5 of the Divy (English trsl., Rotman 2008–17, i 143–49). Étienne Lamotte has identified the place names that appear in this and the following sections, although he has not given in full the grounds for his identifications (Lamotte 1951, 152–58).
n.­383
The first half of the Indra­nāma­brāhmaṇāvadāna, chapter 6 of the Divy, is parallel to this section (English trsl., Rotman 2008–17, i 151–59; for other parallels, see Hiraoka 2011, 236–37).
n.­386
The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.­68–10.­72).
n.­387
Cf. Schiefner (tr. by Ralston) 1882, XLII (English trsl. from Bhv Tib.); Chavannes 1910–11, ii 420–24 (French trsl. from Bhv Ch.); Merv-av 295.
n.­392
English trsl. from Tib., Schiefner (tr. by Ralston) 1882, XLII. Parallel stories: J 177; Merv-av, 295.
n.­394
BhvY 7.10.1 (p. 227ff.). This story has a parallel in the Muktaka in the Ug: pa F.198.b.1–199.a.4; Taishō no. 1452, 24.454b–c.
n.­401
BhvY 7.10.2 (p. 228ff.). The following story of the Buddha’s travel to the north to convert the nāga king Apalāla is narrated in different texts (Ono 1916, 91–100, 482–89; Lamotte 1966, 130–36). Place names vary considerably in these sources.
n.­409
BhvY 7.10.3 (p. 230).
n.­413
BhvY 7.10.4 (p. 231).
n.­415
BhvY 7.10.5 (p. 231).
n.­416
BhvY 7.10.6 (p. 231).
n.­418
BhvY 7.10.7 (p. 231ff.).
n.­426
BhvY 7.10.8 (p. 233).
n.­430
BhvY 7.10.9 (p. 233ff.).
n.­432
BhvY 7.10.10 (p. 234).
n.­433
BhvY 7.10.11 (p. 234).
n.­434
BhvY 7.10.12 (p. 234).
n.­440
This story has parallels in the Binaiye 鼻奈耶 (Taishō no. 1464, 24.858a) and the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.28b–29b).
n.­451
Ch. lacks this summary of contents.
n.­452
The Sbhv gives the story of the beginnings of kingship, in which the first king in the world is called Mahāsammata (SbhvG i 15; ga F.262.b). However, in the story in the Sbhv there is no mention of either the place name or the anointing of the king.
n.­453
A good, precious horse (Tib. rta bzang po rin po che; Skt. bhadram aśvaratnaṃ) is one of the seven treasures of a wheel-turning king. See 8.­162–8.­166.
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.­455
GM uramuṇḍo.
n.­456
The monk who lets Upagupta go forth is called Śāṇakavāsin in Divy 26 (349.9).
n.­457
Cf. Strong 1992, 44–45 (English trsl. from Skt. Bhv); Deeg 2007, 46–47 (English trsl. from the Divy).
n.­458
Pañcatapas, “fivefold heat,” means fires set in four directions and the sun as the fifth (MW, q.v.).
n.­459
For Skt. parallels to this story, see Wille 2014a, 193; 2014b, 230.
n.­460
This sentence is problematic, since it has already been stated at the beginning of III. Mathurā that the Buddha went to Mathurā. The situation seems to resemble that of the Ambāṣṭhasūtra (see n.­243).
n.­461
Tib. brtul zhugs bsgrubs pas brtul zhugs shin tu rdzogs (lit., “[your] vow is well perfected through a/the complete vow”); Skt. susamāpta­vrata­sādhita­vrataḥ.
n.­462
Tib. stobs ldan khyod kyi ting ’dzin zad med pas; Skt. balavāṃś ca samādhir avyayas tava (“Your meditation is powerful and inexhaustible”). Tib. seems to take the adjective balavat, “powerful,” in the vocative (*balavaṃś ?) as “you, O Powerful One.” However, when understood in this way, the meaning of the comparison of meditation to Nārāyaṇa, “a proverbially powerful personage” (BHSD, q.v.), is lost.
n.­463
Ch. abbreviates the following verses.
n.­464
This verse seems to refer to one of the ten powers of the Buddha (cf. Mvy 124).
n.­465
This verse in Tib. consists of only three lines, missing the last quarter, which is preserved in the Sanskrit text: “Being abused and being venerated are also the same.”
n.­466
Skt. pāna; Tib. stsang nas (“barley gruel”).
n.­467
This verse consists of only three lines, missing the second quarter of it, which is preserved in Sanskrit: “And if you have no property, O Muni.”
n.­468
Cf. the simile of an adze and sandalwood paste (e.g., 2.­10; 3.­12).
n.­469
Skt. for this line gives “those who are unsteady and bold, and those connected to pleasure.”
n.­470
Tib. “with these you never associate,” which makes less sense here. The present translation is based on Skt.
n.­471
Cf. “the five disadvantages of the northern region” (7.­271). Cf., also, AN 5.220, a short sutta that lists the five disadvantages of Madhurā [sic]: uneven land; much dust; fierce dogs; harmful yakṣas; and difficulties in obtaining almsfood (AN iii 256). Cf. Deeg 2007, 53–54. Buddhaghosa’s commentary on this sutta gives a story similar to this passage in the Bhv, a story of the Buddha’s visit to Madhurā hindered by a yakkhinī (AA iii 329).
n.­472
Tib. dgongs ka za ba; Skt. uccahnabhaktā (GM: uccandra­bhaktāḥ), “having a meal at noon” (cf. SWTF, s.v. uccāhna); Ch. 人民獨食 (“people eat alone”). BHSD “uccandrabhakta,” which is based on GM, should be corrected. The present translation follows Tib.
n.­473
The ms spells this name Gardabhaka later in this story. The name of this yakṣa appears in the Mahā­māyūrī­vidyā­rājñī, too, being related to Mathurā (Mmvr 20)(Toh 559).
n.­474
Neither Skt. nor Ch. gives the following etymology of the yakṣa’s name (see n.­475).
n.­475
This explanation of the harm caused by the yakṣa is slightly different from what has been said about the etymology of the yakṣa’s name earlier in the story, which is only in Tib.
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.­477
Skt. brāhmaṇa­mahā­śālaḥ (lit., “a brahmin [possessing] a large hall”); Tib. bram ze shing sa’ la chen po lta bu (lit. “a brahmin like a large sāla tree”). For the usage of this word in Sanskrit and Pāli literature (Pāli: brāhmaṇamahāsāla), see Tsuchida 1991, esp. 60ff.
n.­478
The following story of peasants and oxen is absent in Ch.
n.­479
“The Dharma that consists of three phrases” appears later in the Bhv with more details (8.­280).
n.­480
The present translation has added the words “these oxen” to Tib., following Skt.
n.­481
Skt. narrates this part more briefly and abbreviates the rest of the sūtra: “The brahmin Otalāyana heard that the śramaṇa Gautama had arrived at Otalā and was staying in Otalā Forest near Otalā. (The Otalāyanasūtra, in detail, in the Mārgavarga section in the Saṃyuktāgama.)” Ch. is concise, too, regarding the beginning of the scene of Otalāyana’s visit (whereas it gives the main part of the story in full): “Then there was a brahmin named Otalāyana. When he heard that the Blessed One was in that forest, he rode a chariot pulled by white horses . . . .”
n.­482
The following statement by the Buddha is quoted in chap. 9 of the Abhi­dharma­kośa­bhāṣya (AKBh 464.17–20).
n.­483
Here ends the abbreviation in Skt. In Ch. here, the brahmin is said to “rejoice” in the Buddha’s words and depart from the presence of the Buddha. The same thing is also stated in AKUp 9005 and SN 48.42, concluding or nearly concluding each sūtra (a concluding remark by the Buddha follows this in the SN version). However, the expression “rejoiced in the Buddha’s words,” a very common ending of sūtras and therefore natural in the AKUp and SN versions, obviously contradicts the following development of the story in the Bhv in which the brahmin makes a malicious wish about the Buddha. It is likely that the redactors of the Bhv at some stage noticed the need to delete the concluding sentence of the Otalāyanasūtra for consistency and actually did so, hence the absence of the expression “rejoiced in the Buddha’s words” in Tib. In contrast, Ch. here seems to represent an earlier stage of textual transmission in which this sentence was carelessly preserved, or to suggest separate insertion of the sūtra in different textual lineages. Cf. Yao forthcoming a.
n.­484
Skt. ārṣā gāthā. Tib. gtsug lag khang gi tshigs su bcad pa (D, P, S) seems to have been mistakenly written for gtsug lag gi tshigs su bcad pa (Mvy 1432; Schopen [2004b] 2014, 355n32). See n.­485.
n.­485
Gregory Schopen has pointed out “a prophylactic function” of “ārṣa verses,” referring to this passage in the Bhv and other examples in the Kṣv (Schopen [2004b] 2014, 341–42). Yijing in his translation of the Vvbh adds his own explanation of situations in which the alishagata 阿利沙伽他 (phonetical transliteration of ārṣā gāthā) should be recited and quotes the verses (Taishō no. 1442, 23.903b25–c5; Bhikṣuṇī­vinaya­vibhaṅga, Taishō no. 1443, 23.1019a). The main text of the Kṣv Ch. also includes the verses (Taishō no. 1451, 24.274b).
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.­487
Tib. phyi bzhin ’brang ba’i dge sbyong; Skt. paścācchramaṇa. See Schopen [2012] 2014, 154n12.
n.­488
Skt. and Ch. “an old woman,” without the meaning of “slave.” In Skt., only later in the story does it become clear that this woman is actually a slave or dependent on another (“having gained permission from her master [svāmin],” 8.­105; “poor female slave [daridrā dāsī],” 8.­108). Perhaps the term bran mo (“female slave”) in Tib. here was added in order to make the story flow more smoothly. Cf. Muldoon-Hules 2009, 120–22. It is worth noting that in Ch. the woman’s servitude remains unclear throughout the story, because there the above-mentioned svāmin (“master”) is translated as fu 夫 (“husband”), as Skt. could also mean, and daridrā dāsī “poor female slave” as pinjian 貧賤 (“poor and lowly”).
n.­489
Durt has remarked that this scene is narrated in greater detail in the Aś version than in the Bhv, especially referring to the milk bursting from Kacaṅgalā’s breast (2005, 71–72, 76–77). See also Muldoon-Hules 2009, esp. 114–20.
n.­490
The following verses are translated as prose in Ch.
n.­491
For this stock passage about becoming an arhat/arhantī, see 2.­10.
n.­492
This detail of the former aspiration of Kacaṅgalā significantly resembles that of the nun Dharmadinnā, whose story is narrated in the Kṣv (da F.169.b–170.a). Given the narrative inconsistency in the latter, it seems likely that the former life story of Dharmadinnā is rather an insertion made by copying that of Kacaṅgalā. See Yao 2017.
n.­493
The story of Uttara, including the prediction about him, is narrated later in the Bhv (g. Uttara).
n.­494
S  btsal: D  brtsal. For this verse, see the parallel at 3.­138 and n.­148.
n.­495
Cf. n.­77.
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.­497
Tib. rgyal po bram ze; Skt. brāhmaṇarājā. Although kings in ancient India are generally supposed to have belonged to the kṣatriya class, here is a reference to a king who is a brahmin.
n.­498
Ch. baizhang 白帳 (“white curtain”) instead of “his own intestine” (so reads the second Goryeo edition: 37.667c)‍—baizhang 白帳 might be a misprint for zichang 自腸. This dream partially corresponds to that of King Dhana in the story of Prince Sudhana in the Bhv (9.­617). The motif of the intestine encircling a city is also seen in the Sumāgadhāvadāna (Sumav paragraph 252).
n.­499
Skt. (ms) apaṇyībhaviṣyati; Tib. lo ma par yang mi ’gyur bas (*aparṇī-? So reads GM).
n.­500
This verse is abbreviated in Tib. and Skt.; Ch. gives it in full. See 2.­345.
n.­501
On the following story of a woman who wished to be the queen of a wheel-turning king, cf. Dhammadinnā 2015–16. Cf., also, Finnegan 2009, 72–82.
n.­502
Although it is not problematized in this story, Ānanda’s speech about the “seven” treasures to the woman could break the rule against a monk’s preaching Dharma “exceeding five or six phrases” to a woman without male company (Vvbh cha F.255.b–259.a; Taishō no. 1442, 23.770b23–771c6). “Five or six phrases” here means the number of the phrases that constitute a teaching (e.g., the teaching on the five aggregates: “Form is impermanent. . . . Consciousness is impermanent” consists of five phrases). The following passages correspond to part of SĀc 722, DN 17, MN 129, etc., despite the difference in the narrative circumstances in which the sermon is given.
n.­503
The following explanation of the precious chakra of a wheel-turning king has a parallel in AKUp 3098, which is an abbreviated quotation from “the second sūtra of the Chapter Connected to Kings [in the Madhyamāgama]” (Honjō 2014, i 467ff.). It is unclear which sūtra this reference in the AKUp indicates: Honjō, mentioning the identification of AKUp 3098 with MĀc 70, 轉輪王經 Zhuanlunwangjing (The Sūtra of the Wheel-Turning King) by other scholars, notes that AKUp 3098 corresponds more literally to MĀc 67, the Datiannailinjing 大天㮈林經 (The Sūtra of Mahādeva’s Mango Grove) rather than to MĀc 70. The problem is the fact that the sūtra about King Mahādeva, parallel to MĀc 67, is quoted as “the twelfth sūtra in the Chapter Connected to Kings” in AKUp 2050. Honjō suggests possible confusion of “second” with “twelfth.” However, there is another problem: although MĀc 67 gives a full explanation of the seven treasures of a wheel-turning king, this explanation is abbreviated in both Mūla­sarvāstivādin parallels to the sūtra, i.e., AKUp 2050 and the Mahādevasūtra in the Bhv, Chapter Four, III. Mithilā). It is possible that the Mūla­sarvāstivādin version of the Madhyamāgama did have a sūtra that included the description of the precious chakra (or all seven treasures) as the second sūtra of the Chapter Connected to Kings. For the emergence of a wheel-turning king, cf., also, SĀc 721 and SĀc 722.
n.­504
The following repetition about the north is absent in Ch.
n.­505
Tib. dkor khang; Skt. arthādhikaraṇa (GM asyādhikaraṇasyo…). The meaning of Skt. is unclear to the present translator. Cf. 8.­314, where the word appears as a place where a king sits. Cf., also, examples in Sbhv (SbhvG i 52; ga F.284.b; Taishō no. 1450, 24.109a27–28, SbhvG i 172; nga F.83.a; Taishō no. 1450, 24.139c24).
n.­506
Tib. ha cang mi dkar ba/ ha cang mi sngo ba/ nya khar ba ltar pags pa ’jam pa (lit., “not excessively white, not excessively blue, the skin is as smooth as the adgura fish”); Skt. nātigaurī nātiśyāmā­madguracchavi (150v8–9, GM: nātigaurī nātiśyāmā madgurucchavir); Ch. bubai buhei buhuang buchi 不白不黒不黄不赤 (“not white, not black, not yellow, not red”). Edgerton interprets madgura as “sallow(-complexioned), unhealthy (in aspect)” (BHSD, q.v.) on the basis of examples from the Lalitavistara (See the Dharmachakra Translation Committee, trans., The Play in Full, Toh 95) and Mv, and reads this word in the Bhv “(a -) madguru-cchavir.” The present translation follows this interpretation, which seems to be supported by Ch., too. Cf., also, SbhvG i 104.17–18 (a description of the bodhisattva during ascetic practices). Neither DN 17 nor MN 129 has any word parallel to this.
n.­507
After this there follow in the parallel sūtras the descriptions of the precious householder and minister.
n.­508
Note that here a wish is made in front of Ānanda, not the Buddha, whereas the merit has been generated from an act for the Buddha. This wish turns out to be effective later in the story.
n.­509
Against Tib. and Ch., Skt. lacks “The venerable Ānanda started to eat it. . . . the Blessed One’s teeth.”
n.­510
This is one of the thirty-two marks of a great man. Cf. AKUp 3024 (Honjō 2014, i 318). Cf., also, SbhvG i 51; ga F.283.b, and Mvy 245.
n.­511
Although this is not the Buddha’s utterance but that of an anonymous crowd of people, the Buddha’s expression of direct address, kun dga’ bo (“Ānanda”), has been inserted in error here.
n.­512
Tib. and Ch. repeat “The brahmin king … Vairambhya” in the previous sentence. Skt. does not repeat this.
n.­513
Tib. ’bras s’a lu sog ma’i sbu bur smin pa (“rice ripened in the hollow stems of straw (?)”); Skt. parṇopagūḍhasya śāleḥ. The present translation is based on Skt. due to the difficulty in understanding Tib. Cf. SbhvG ii 88.
n.­514
Skt. and Ch. lack this sentence.
n.­515
Ch. lacks the following few sentences, “Thereupon the Blessed One, … he went to the residence of Agnidatta, the brahmin king.”
n.­516
The following conversation “O Blessed One, what a fault!…” “Great King, … only increase” seems to be a kind of stock passage; cf. Divy 617.17–618.2.
n.­517
“Makes a vow” is absent in Skt. and Ch.
n.­518
The present translator is not sure about the sense of this sentence.
n.­519
For this type of monk appearing in the Vinaya, see n.­309.
n.­520
Since only a single monk is said to have trampled on food in this story, this sentence, giving “monks” in the plural (both in Tib. and Skt.), does not make good sense.
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.­522
GM lacks the phrase “we will break the huts,” which is actually in the ms: vikopayāma kuṭikā iti (153r9). After this, Skt. and Ch. abbreviate the following part. See the preceding note. What is said by the monks in this passage seems to represent an understanding that huts for the rainy-season retreat are to be scrapped at the end of the retreat because they are no longer needed by monks who wander from place to place except for the duration of the retreat.
n.­523
This sentence is quoted in the AKBh (197.23–198.1), on which AKUp 4010 is the commentary.
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.­526
The text repeats the previous phrase as “alone, … toward myself.”
n.­527
For a similar passage, see 2.­212–2.­215.
n.­528
Cf. Mvy 9136–40, 9143–44.
n.­529
Nanda is said to lean on a stick in SĀc 1174 and EĀc 43.3, while there is no stick in SN 35.200. However, the frog that is squashed by the stick is mentioned only in the Bhv.
n.­530
Ms marmasu; GM carmasu.
n.­531
Tib. could be translated “I’m afraid!” The present translation follows Skt., which uses the noun bhaya (“fear”).
n.­532
Skt. and Ch. have “fear of illness” after “fear of old age.”
n.­533
Ms paśupālakā; GM aśvapālakās.
n.­534
Ch. “knowing that it had been a long time” against Tib. and Skt. (ms athāyuṣmāṃ cchāriputro <’>cira­prakrāntaṃ nandaṃ gopālakaṃ viditvā; GM athāyuṣmān śāri­putraḥ cira­prakrāntaṃ…).
n.­535
Here ends the correspondence to SĀc 1174 and SN 35.200.
n.­536
For this stock passage, cf. 3.­225–3.­227.
n.­537
Here Tib. is slightly confused regarding the location of the abbreviation of the stock phrase. See n.­536.
n.­538
This statement is absent in Ch.
n.­539
“Him,” in the singular (Skt.; Tib.), most probably indicates Nanda, while his attendants and the frog might be included in the abbreviated stock passage.
n.­540
Ch. gives the verse in full, whereas it does not include the preceding stock phrase in prose.
n.­541
Tib. rigs pa dang grol ba’i spobs ba can; Skt. yukta­mukta­pratibhāna. Hiraoka has noted that this term refers to one of the four rhetorical abilities (pratisaṃvid), based on the Abhidharma­kośa­bhāṣya and the Artha­viniścaya­sūtra (see Dharmachakra Translation Committee, trans. Distinctly Ascertaining the Meanings, Toh 317) and their commentaries (Hiraoka 2007, ii 24n2). The present translation follows this understanding.
n.­542
For the following story, see Schopen [1999] 2005a, 99n32. Cf., also, Schopen [2008] 2014, 36, 45n30.
n.­543
Skt. lacks the following statement: “O Honored One, what the Blessed One has … the fruit of stream-entry.” Ch. lacks the entire speech of the gods.
n.­544
Skt. pūrva­karmāparādhena. BHSD apabādha is a ghost word based on GM pūrva­karmāpabādhena.
n.­545
The following verses of the Buddha, the hungry ghosts, and the god are absent in Ch.
n.­546
Skt. “Satisfying … cities, rice of the field, kumuda, utpala, and people of Magadha” (… kedāraśāli­kumudotpala­māgadhāni; GM - kumudotpala­paṅkajāni).
n.­547
Tib. maud gal gyi bu chen po seems to be a mistake for maud gal gyi bu (without chen po). Cf. Skt. maudgalyāyana.
n.­548
Skt. saṃtarpaya (“satisfy”).
n.­549
Skt: “…The hungry ghosts were unable to expand their mouths because their mouths were as small as pinholes.”
n.­550
Skt. chandakabhikṣaṇaṃ kṛtvā (“having begged for a free-will offering”); see BHSD s.v. chandaka.
n.­551
Skt. chandayācaka.
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.­553
Tib. lto ri sul ltar ’dug pa; “his belly was just like a mountain” in Skt. and Ch.: parvatopamakukṣin, fuzhang ru shan 腹脹如山.
n.­554
Tib. yan lag dang nying lag rnams las ’dzag pa; Skt. aṃga­pratyaṃgāvaghāribhiḥ (GM aṅga­pratyaṅgāvadhāribhiḥ); Ch. zhijie fenli 支節分離 (“limbs and joints were dismembered”). The meaning of Skt. avaghārin (?) is unclear to the present translator. BHSD’s entry “avadhārin ?” refers to this sentence in the Bhv. The present translator has not been able to make sense either of Ch. zhijie fenli 支節分離. This phrase is found in Chinese translations of several texts as a description of a dead body being eaten by animals: e.g., Taishō no. 221, 8.126c5; Taishō no. 1545, 27.839c1; Taishō no. 1579, 30.452b11.
n.­555
Other versions give a different order for the ways in which the deceased is addressed: Skt. son, brother, father, husband; Ch. father, brother, master.
n.­556
Tib. mya ngan gyi khang pa; Skt. śokāgāra; Ch. youjingchu 幽靜處 (“secluded place”).
n.­557
There is another story in the Bhv where a brahmin named Velāma appears (3. Velāma).
n.­558
Skt. arthādhikaraṇa. For this word, see n.­505.
n.­559
Regarding this etymology of Anavatapta in the Bhv, Daniel Ingalls pointed out an entirely different etymology of the name Anotatta in a Pāli commentary (Ingalls 1951, 186). He also noted that the name Ācāmanadī was assumed to originate in *Cāmannadī, a Prākṛt form of Carmaṇvatī, the name of a river that arose from a heap of skins on the occasion when King Rantideva performed a great sacrifice in the Mahābhārata. According to Ingalls, the Buddhist storyteller of King Piṇḍavaṃśa’s tale created the story from the famous story of King Rantideva, using the character of the brahmin Velāma, who was well known for his lavish donations, and changing an animal sacrifice into an offering of water used for boiling rice. Ingalls also inferred this storyteller’s ignorance about Sanskrit from the etymology mentioned above and the existence of “an ancient non-Sanskrit, non Pāli-source” preceding the MSV.
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.

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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.

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

1. A Work Referred to in the Bhaiṣajyavastu

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

2. Works Related to the Bhaiṣajyavastu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ma ga d+hA bzang mo’i rtogs pa brjod pa (Sumāgadhāvadāna). Toh 346, vol. 75 (mdo sde, aM), folios 291.b–298.a. English translation The Exemplary Tale of Sumāgadhā 2024.

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

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

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

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

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

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

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

rig sngags kyi rgyal mo rma bya chen mo (Mahā­māyūrī­vidyā­rājñi). Toh 559, Degé Kangyur, vol. 90 (rgyud ’bum, pha), folios 87.b–117.a. English translation in Dharmachakra Translation Committee 2023.

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

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

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

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

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

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

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

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

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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.­4

Ācāma River

Wylie:
  • ’bras khu’i chu
Tibetan:
  • འབྲས་ཁུའི་ཆུ།
Sanskrit:
  • ācāmanadī

A river that flows down from the lake Anavatapta.

Located in 1 passage in the translation:

  • 8.­318
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.­18

Ajiravatī

Wylie:
  • gnas ldan
Tibetan:
  • གནས་ལྡན།
Sanskrit:
  • ajiravatī

A river.

Located in 1 passage in the translation:

  • 8.­227
g.­21

Ālikāvendāmaghā

Wylie:
  • bslang rnyed ma dang mchu
Tibetan:
  • བསླང་རྙེད་མ་དང་མཆུ།
Sanskrit:
  • ālikāvendāmaghā

A yakṣiṇī.

Located in 1 passage in the translation:

  • 8.­76
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.­28

Anavatapta

Wylie:
  • ma dros pa
Tibetan:
  • མ་དྲོས་པ།
Sanskrit:
  • anavatapta

A lake that is considered the source of four great rivers, including the Ganges, in Buddhist cosmology.

Located in 53 passages in the translation:

  • i.­3
  • 8.­318
  • 9.­1222
  • 9.­1229
  • 9.­1524
  • 9.­1526-1527
  • 9.­1530
  • 9.­1532
  • 9.­1538
  • 9.­1595
  • 9.­1608
  • 9.­1628
  • 9.­1647
  • 9.­1664
  • 9.­1677
  • 9.­1687
  • 9.­1701
  • 9.­1724
  • 9.­1737
  • 9.­1765
  • 9.­1787
  • 9.­1799
  • 9.­1812
  • 9.­1822
  • 9.­1839
  • 9.­1873
  • 9.­1902
  • 9.­1930
  • 9.­1944
  • 9.­1956
  • 9.­1987
  • 9.­2007
  • 9.­2023
  • 9.­2035
  • 9.­2051
  • 9.­2084
  • 9.­2110
  • 9.­2133
  • 9.­2149
  • 9.­2173
  • 9.­2207
  • 9.­2225
  • 9.­2268
  • 9.­2290
  • 9.­2324
  • 9.­2467
  • 9.­2502
  • 9.­2505-2507
  • n.­559
  • g.­4
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.­42

arhantī

Wylie:
  • dgra bcom ma
Tibetan:
  • དགྲ་བཅོམ་མ།
Sanskrit:
  • arhantī

A female 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 4 passages in the translation:

  • 8.­106
  • 8.­108
  • 8.­110
  • n.­491
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.­55

asura

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

Definition from the 84000 Glossary of Terms:

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

Located in 22 passages in the translation:

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

Ātreya

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

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

Located in 14 passages in the translation:

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

Ayodhyā

Wylie:
  • tshugs dka’
  • tshugs par dka’
Tibetan:
  • ཚུགས་དཀའ།
  • ཚུགས་པར་དཀའ།
Sanskrit:
  • ayodhyā

The city of Southern Pañcāla.

Located in 2 passages in the translation:

  • 8.­240-241
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.­73

Bandhumatī

Wylie:
  • gnyen ldan
Tibetan:
  • གཉེན་ལྡན།
Sanskrit:
  • bandhumatī

(1) A city. (2) A river.

Located in 13 passages in the translation:

  • 8.­232-234
  • 9.­270-271
  • 9.­1667
  • 9.­1704
  • 9.­1790
  • 9.­1842
  • 9.­2176
  • 9.­2385
  • 9.­2443
  • g.­72
g.­84

Bhadrāśva

Wylie:
  • rta bzangs
Tibetan:
  • རྟ་བཟངས།
Sanskrit:
  • bhadrāśva

A city or village.

Located in 1 passage in the translation:

  • 8.­3
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.­90

Bhārgava

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

A ṛṣi.

Located in 2 passages in the translation:

  • 4.­87
  • n.­213
g.­91

Bhaṭa

Wylie:
  • dpa’ bo
Tibetan:
  • དཔའ་བོ།
Sanskrit:
  • bhaṭa

One of the two brothers in Mathurā who are predicted by the Buddha to build a monastery in the future.

Located in 1 passage in the translation:

  • 8.­5
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.­115

breakfast

Wylie:
  • g.yar tshus
  • zhal tshus
Tibetan:
  • གཡར་ཚུས།
  • ཞལ་ཚུས།
Sanskrit:
  • purobhaktikā

Simple food to be eaten before the main meal. See also n.­1088.

Located in 4 passages in the translation:

  • 8.­160
  • 8.­166
  • 10.­30
  • 10.­32
g.­119

buddha without the marks

Wylie:
  • sangs rgyas kyi mtshan med pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་མཚན་མེད་པ།
Sanskrit:
  • alakṣaṇako buddhaḥ

A buddha who does not possess the thirty-two marks and eighty minor marks.

Located in 1 passage in the translation:

  • 8.­6
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.­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.­137

“Come, monk” formula

Wylie:
  • dge slong tshur shog ces bya ba
Tibetan:
  • དགེ་སློང་ཚུར་ཤོག་ཅེས་བྱ་བ།
Sanskrit:
  • ehibhikṣukā

A formula for ordination that consists of the words, “Come, monk.” This is one of the ways of ordaining a man as monk and is said to have been used by the Buddha until he established the rules of the standard ordination ceremony.

Located in 6 passages in the translation:

  • 2.­304
  • 2.­310
  • 7.­31
  • 8.­116
  • 9.­33
  • 9.­2530
g.­143

Daṇḍin

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

A brahmin.

Located in 27 passages in the translation:

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

Deer Park

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

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

Located in 10 passages in the translation:

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

Dependent origination

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

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

Located in 4 passages in the translation:

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

Devadatta

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

A disciple of the Buddha.

Located in 6 passages in the translation:

  • 3.­3
  • 9.­988
  • 9.­2485
  • n.­232
  • n.­1039
  • n.­1068
g.­151

Dhana

Wylie:
  • nor can
Tibetan:
  • ནོར་ཅན།
Sanskrit:
  • dhana

Another name of King North Pañcāla.

Located in 8 passages in the translation:

  • 9.­534
  • 9.­538
  • 9.­551
  • 9.­567
  • 9.­580
  • 9.­617
  • 9.­711
  • n.­498
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.­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.­179

five faculties

Wylie:
  • dbang po lnga
Tibetan:
  • དབང་པོ་ལྔ།
Sanskrit:
  • pañcendriyāṇi

Part of the thirty-seven aspects of awakening. In other contexts the term may refer to the five sense “faculties” corresponding to the five physical senses.

Located in 4 passages in the translation:

  • 4.­8
  • 8.­84-85
  • 11.­155
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.­198

Gardabha

Wylie:
  • bong bu
Tibetan:
  • བོང་བུ།
Sanskrit:
  • gardabha

A yakṣa. See also 8.­67 and n.­474.

Located in 9 passages in the translation:

  • 8.­66-73
  • 8.­76
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.­206

(gods) attendant on the Four Great Kings

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

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

Located in 17 passages in the translation:

  • 2.­58
  • 3.­110
  • 3.­224-225
  • 4.­19
  • 8.­80
  • 8.­249
  • 8.­263
  • 8.­267
  • 8.­278
  • 8.­281-282
  • 9.­84
  • 9.­214
  • 9.­216
  • 10.­78-79
g.­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.­242

hungry ghost

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 20 passages in the translation:

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

Icchānaṅgalā

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

A village.

Located in 10 passages in the translation:

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

Icchānaṅgalā Forest

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

A forest near the village Icchānaṅgalā.

Located in 5 passages in the translation:

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

Indra

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

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

Located in 29 passages in the translation:

  • 2.­10
  • 2.­236
  • 2.­247
  • 2.­306
  • 3.­262
  • 3.­273
  • 3.­276
  • 3.­299
  • 3.­302
  • 7.­161-162
  • 7.­164-165
  • 7.­167-168
  • 9.­233
  • 9.­592
  • 9.­827
  • 9.­1506
  • n.­40
  • n.­625
  • n.­787
  • n.­930
  • g.­15
  • g.­390
  • g.­432
  • g.­542
  • g.­552
  • g.­688
g.­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.­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.­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.­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.­350

Madhyandina

Wylie:
  • nyi ma’i gung
Tibetan:
  • ཉི་མའི་གུང་།
Sanskrit:
  • madhyandina

A monk who is predicted by the Buddha to appear in the future.

Located in 3 passages in the translation:

  • 7.­239
  • 8.­6
  • n.­429
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.­359

Mahāmāyā

Wylie:
  • sgyu ’phrul chen mo
Tibetan:
  • སྒྱུ་འཕྲུལ་ཆེན་མོ།
Sanskrit:
  • mahāmāyā

(1) The Buddha’s mother. (2) The mother of a future Buddha whose name is also Śākyamuni.

Located in 4 passages in the translation:

  • 8.­110
  • 9.­130
  • 9.­135
  • n.­232
g.­360

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpatī

The Buddha’s aunt and stepmother, who became the first nun.

Located in 2 passages in the translation:

  • 8.­106
  • n.­603
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.­371

Mahī

Wylie:
  • chen po
Tibetan:
  • ཆེན་པོ།
Sanskrit:
  • mahī

A river.

Located in 1 passage in the translation:

  • 8.­227
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.­385

Māra the Evil One

Wylie:
  • bdud sdig can
Tibetan:
  • བདུད་སྡིག་ཅན།
Sanskrit:
  • māra pāpīyas

A demon. See also “Māra.”

Located in 6 passages in the translation:

  • 4.­74-76
  • 4.­78
  • 4.­81
  • 8.­192
g.­392

Mathurā

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

A town.

Located in 23 passages in the translation:

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

Maudgalyāyana

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

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

Located in 32 passages in the translation:

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

meditation

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered in this translation as “samādhi.”

Located in 34 passages in the translation:

  • 3.­204
  • 4.­5-6
  • 4.­9-10
  • 4.­67
  • 4.­96
  • 4.­100
  • 4.­104-107
  • 6.­108-109
  • 8.­24
  • 8.­225
  • 9.­1742-1743
  • 9.­1747
  • 9.­1998-1999
  • 10.­49
  • 11.­11
  • 11.­104
  • 11.­144
  • 11.­184
  • n.­221-222
  • n.­225
  • n.­462
  • n.­955
  • n.­1009
  • g.­160
  • g.­560
g.­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.­404

Mount Meru

Wylie:
  • lhun po
Tibetan:
  • ལྷུན་པོ།
Sanskrit:
  • meru

See Mount Sumeru.

Located in 1 passage in the translation:

  • 8.­26
g.­406

Mount Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 25 passages in the translation:

  • 2.­253
  • 2.­329
  • 2.­357
  • 7.­164
  • 9.­156
  • 9.­184
  • 9.­187
  • 9.­195
  • 9.­197
  • 9.­205
  • 9.­217
  • 9.­221
  • 9.­704
  • 9.­1538
  • 9.­1540
  • 9.­2320
  • 11.­32
  • n.­637-639
  • g.­140
  • g.­375
  • g.­401
  • g.­404
  • g.­543
g.­407

Mount Triśaṅku

Wylie:
  • ri bo rtse gsum
Tibetan:
  • རི་བོ་རྩེ་གསུམ།
Sanskrit:
  • triśaṅkuḥ parvataḥ

A mountain.

Located in 3 passages in the translation:

  • 8.­142
  • 8.­196-197
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.­421

Naḍera

Wylie:
  • sbu bu can
Tibetan:
  • སྦུ་བུ་ཅན།
Sanskrit:
  • naḍera

A place near Vairambhya in Śūrasena.

Located in 3 passages in the translation:

  • 8.­119-120
  • n.­444
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.­439

Nārāyaṇa

Wylie:
  • sred med kyi bu
Tibetan:
  • སྲེད་མེད་ཀྱི་བུ།
Sanskrit:
  • nārāyaṇa

Major deity in the pantheon of the classical Indian religious traditions, he is famous for his strength.

Located in 6 passages in the translation:

  • 4.­102-104
  • 8.­24
  • n.­223
  • n.­462
g.­441

Naṭa

Wylie:
  • gar mkhan
Tibetan:
  • གར་མཁན།
Sanskrit:
  • naṭa

One of the two brothers in Mathurā who were predicted by the Buddha to build a monastery in the future.

Located in 1 passage in the translation:

  • 8.­5
g.­442

Naṭabhaṭika

Wylie:
  • gar mkhan dpa’ bo
Tibetan:
  • གར་མཁན་དཔའ་བོ།
Sanskrit:
  • naṭabhaṭika

A monastery in Mathurā predicted by the Buddha to be built a hundred years after his nirvāṇa.

Located in 2 passages in the translation:

  • 8.­5-6
g.­446

Nīlabhūti

Wylie:
  • sngor gyur
Tibetan:
  • སྔོར་གྱུར།
Sanskrit:
  • nīlabhūti

A brahmin.

Located in 5 passages in the translation:

  • i.­4
  • 8.­19-21
  • 8.­62
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.­451

North Pañcāla

Wylie:
  • byang phyogs kyi lnga len pa
Tibetan:
  • བྱང་ཕྱོགས་ཀྱི་ལྔ་ལེན་པ།
Sanskrit:
  • uttarapañcāla

One of the two kings of the country of Pañcāla.

Located in 8 passages in the translation:

  • 9.­534
  • 9.­536
  • 9.­538
  • 9.­540
  • 9.­542-543
  • 9.­546
  • g.­151
g.­456

Otalā

Wylie:
  • o ta la
Tibetan:
  • ཨོ་ཏ་ལ།
Sanskrit:
  • otalā

A village.

Located in 7 passages in the translation:

  • 8.­78-79
  • 8.­83-84
  • 8.­95
  • n.­481
  • g.­457
g.­457

Otalā Forest

Wylie:
  • o ta la’i nags
Tibetan:
  • ཨོ་ཏ་ལའི་ནགས།
Sanskrit:
  • —

A forest near Otalā.

Located in 3 passages in the translation:

  • 8.­78
  • 8.­83
  • n.­481
g.­458

Otalāyana

Wylie:
  • o ta la’i bu
Tibetan:
  • ཨོ་ཏ་ལའི་བུ།
Sanskrit:
  • otalāyana

A brahmin.

Located in 7 passages in the translation:

  • 8.­78
  • 8.­83-84
  • 8.­92-94
  • n.­481
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.­465

Pañcāla

Wylie:
  • lnga len
Tibetan:
  • ལྔ་ལེན།
Sanskrit:
  • pañcāla

A country.

Located in 4 passages in the translation:

  • 9.­534
  • g.­67
  • g.­451
  • g.­602
g.­466

Pāñcika

Wylie:
  • lnga len
  • lngas rtsen
Tibetan:
  • ལྔ་ལེན།
  • ལྔས་རྩེན།
Sanskrit:
  • pāñcika

A general of yakṣas.

Located in 4 passages in the translation:

  • 8.­114
  • 9.­612-613
  • 11.­5
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.­485

Piṇḍavaṃśa

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

A wheel-turning king in the past.

Located in 5 passages in the translation:

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

poṣadha

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

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

Located in 10 passages in the translation:

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

Prabhākara

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

A disciple of the Buddha.

Located in 6 passages in the translation:

  • 9.­2270
  • 9.­2290-2292
  • 9.­2504
  • n.­1033
g.­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.­501

prastha

Wylie:
  • bre’u chung
Tibetan:
  • བྲེའུ་ཆུང་།
Sanskrit:
  • prastha

A measure of volume.

Located in 6 passages in the translation:

  • 8.­136
  • 8.­142
  • 9.­8
  • 9.­1572
  • 9.­1582
  • 10.­121
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.­519

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 10 passages in the translation:

  • 8.­31-32
  • 8.­47
  • 9.­349
  • 9.­631
  • 9.­636
  • 9.­679
  • 9.­684
  • 9.­1779
  • g.­520
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.­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.­552

Śakra

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

Definition from the 84000 Glossary of Terms:

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

Located in 105 passages in the translation:

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

Śākya

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

Definition from the 84000 Glossary of Terms:

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

Located in 65 passages in the translation:

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

Śākyamuni

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

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

Located in 26 passages in the translation:

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

Sālā

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

A village.

Located in 9 passages in the translation:

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

Sālabalā

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

A village. See also n.­567.

Located in 2 passages in the translation:

  • 9.­6
  • n.­567
g.­558

Sālibalā

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

A village.

Located in 2 passages in the translation:

  • 9.­7
  • n.­567
g.­560

samādhi

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered in this translation as “meditation.”

Located in 4 passages in the translation:

  • 9.­1576
  • n.­955
  • n.­1009
  • g.­394
g.­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.­572

Śara

Wylie:
  • mda’ can
Tibetan:
  • མདའ་ཅན།
Sanskrit:
  • śara

A yakṣa.

Located in 1 passage in the translation:

  • 8.­76
g.­574

Sarayū

Wylie:
  • sar yu
Tibetan:
  • སར་ཡུ།
Sanskrit:
  • sarayū

A river.

Located in 1 passage in the translation:

  • 8.­227
g.­575

Śāriputra

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

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

Located in 50 passages in the translation:

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

self-awakened one

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

Definition from the 84000 Glossary of Terms:

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

Located in 87 passages in the translation:

  • 2.­61
  • 2.­315
  • 3.­123
  • 3.­125
  • 3.­130-131
  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 4.­22
  • 6.­280-283
  • 7.­151-152
  • 7.­159
  • 8.­9-13
  • 8.­15-17
  • 9.­69
  • 9.­120-123
  • 9.­302
  • 9.­406-410
  • 9.­920
  • 9.­922-923
  • 9.­926-928
  • 9.­930-933
  • 9.­937
  • 9.­1576
  • 9.­1582
  • 9.­1598
  • 9.­1614
  • 9.­1728
  • 9.­1773
  • 9.­1917
  • 9.­1924
  • 9.­1934
  • 9.­2010
  • 9.­2042
  • 9.­2055
  • 9.­2090
  • 9.­2102
  • 9.­2120
  • 9.­2347-2351
  • 9.­2377
  • 9.­2382
  • 9.­2470
  • 9.­2587-2589
  • 9.­2592
  • 9.­2595
  • 10.­122
  • 10.­124
  • 10.­131
  • 10.­140
  • n.­608
  • n.­667
  • n.­1067
  • g.­139
  • g.­611
  • g.­642
  • g.­646
g.­590

sense sphere

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 8 passages in the translation:

  • 2.­344
  • 2.­352
  • 3.­214-215
  • 3.­265
  • 8.­246
  • 8.­276
  • 9.­403
g.­592

seven limbs of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta bodhyaṅgāni

Part of the thirty-seven aspects of awakening.

Located in 5 passages in the translation:

  • 4.­8
  • 8.­88-89
  • 11.­146
  • n.­1163
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.­627

Sudhana

Wylie:
  • nor bzangs
Tibetan:
  • ནོར་བཟངས།
Sanskrit:
  • sudhana

A prince and a king who were the Buddha in former lives.

Located in 38 passages in the translation:

  • 9.­527
  • 9.­531
  • 9.­580
  • 9.­590-592
  • 9.­595-598
  • 9.­601-602
  • 9.­604
  • 9.­611-612
  • 9.­614
  • 9.­616
  • 9.­624-625
  • 9.­631
  • 9.­642
  • 9.­674
  • 9.­690
  • 9.­694
  • 9.­696
  • 9.­700
  • 9.­703-708
  • 9.­712-713
  • n.­498
  • n.­867-868
  • g.­409
g.­629

śūdra

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

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

Located in 14 passages in the translation:

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

sugata

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 30 passages in the translation:

  • 2.­74
  • 2.­346
  • 3.­78
  • 3.­140
  • 3.­242
  • 3.­251
  • 3.­262
  • 3.­267
  • 4.­66
  • 6.­11
  • 6.­57
  • 7.­5
  • 7.­218
  • 7.­261
  • 7.­264
  • 8.­73
  • 8.­83
  • 8.­210
  • 8.­232
  • 8.­301
  • 9.­46
  • 9.­110
  • 9.­263
  • 9.­270
  • 9.­1642
  • 9.­1897
  • 9.­2158
  • 9.­2179
  • 9.­2504
  • n.­1067
g.­639

Sunrise

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

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

Located in 8 passages in the translation:

  • 6.­179-180
  • 6.­189
  • n.­314
  • n.­316
  • g.­75
  • g.­285
  • g.­638
g.­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.­644

Śūrasena

Wylie:
  • dpa’ sde
Tibetan:
  • དཔའ་སྡེ།
Sanskrit:
  • śūrasena

A country.

Located in 7 passages in the translation:

  • 8.­2
  • 8.­18
  • 8.­83
  • 8.­119-120
  • g.­9
  • g.­421
g.­645

Sūrpāraka

Wylie:
  • slo ma lta bu
Tibetan:
  • སློ་མ་ལྟ་བུ།
Sanskrit:
  • sūrpāraka

A city.

Located in 28 passages in the translation:

  • 2.­92
  • 2.­156
  • 2.­166
  • 2.­168
  • 2.­193-195
  • 2.­258
  • 2.­269-270
  • 2.­274
  • 2.­280
  • 2.­282-283
  • 2.­292
  • 2.­312-313
  • 2.­318
  • 2.­320-321
  • g.­92
  • g.­94
  • g.­95
  • g.­96
  • g.­145
  • g.­511
  • g.­610
  • g.­676
g.­649

Sūtra of the Parable of the Axe

Wylie:
  • ste’u lta bu’i mdo
Tibetan:
  • སྟེའུ་ལྟ་བུའི་མདོ།
Sanskrit:
  • —

A sūtra in the section of the aggregates in the Saṃyuktāgama, which corresponds to SĀc 263, SN 22.101, etc.

Located in 1 passage in the translation:

  • 5.­2
g.­662

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 107 passages in the translation:

  • 2.­67
  • 2.­211
  • 2.­214
  • 2.­256
  • 2.­305
  • 2.­318
  • 2.­346
  • 3.­115
  • 3.­197
  • 3.­200-201
  • 3.­214
  • 3.­245
  • 3.­250-255
  • 3.­267
  • 4.­9-11
  • 4.­28
  • 4.­34-35
  • 4.­66
  • 4.­77
  • 4.­97
  • 4.­102
  • 4.­104-107
  • 4.­113
  • 6.­7
  • 6.­11
  • 6.­15
  • 6.­57
  • 6.­202-204
  • 6.­208
  • 6.­290
  • 6.­293
  • 7.­31
  • 7.­54
  • 7.­113
  • 7.­117
  • 7.­122
  • 7.­126
  • 7.­130
  • 7.­150
  • 7.­164
  • 7.­271
  • 8.­83
  • 8.­110
  • 8.­117
  • 8.­139
  • 8.­143-144
  • 8.­146
  • 8.­185
  • 8.­188
  • 8.­211
  • 8.­213
  • 8.­231-232
  • 8.­238
  • 9.­64
  • 9.­92
  • 9.­135
  • 9.­263
  • 9.­1503
  • 9.­1576
  • 9.­1592
  • 9.­1646
  • 9.­1659
  • 9.­2308
  • 9.­2328
  • 9.­2337
  • 9.­2339
  • 9.­2346
  • 9.­2353
  • 9.­2363
  • 9.­2367
  • 9.­2382
  • 9.­2384
  • 9.­2389
  • 9.­2437
  • 9.­2440
  • 9.­2442
  • 9.­2444
  • 9.­2446
  • 9.­2451
  • 9.­2503
  • 10.­65-66
  • 11.­35
  • 11.­50
  • 11.­77
  • 11.­110
  • 11.­149
  • 11.­166
  • n.­524
  • n.­934
  • n.­938
g.­663

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśa balāni

Ten kinds of a buddha’s cognitive power.

Located in 3 passages in the translation:

  • 3.­22
  • 11.­90
  • n.­464
g.­665

thirty-seven aspects of awakening

Wylie:
  • byang chub kyi phyogs sum bcu rtsa bdun gyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་སུམ་བཅུ་རྩ་བདུན་གྱི་ཆོས།
Sanskrit:
  • sapta­triṃśad­bodhi­pakṣa­dharmāḥ

Thirty-seven kinds of practices to be accomplished by those who seek awakening.

Located in 10 passages in the translation:

  • 3.­123
  • 8.­15
  • n.­188
  • g.­173
  • g.­179
  • g.­180
  • g.­183
  • g.­184
  • g.­189
  • g.­592
g.­667

Thirty-Three Gods

Wylie:
  • sum cu rtsa gsum pa’i lha rnams
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པའི་ལྷ་རྣམས།
Sanskrit:
  • devās trayastriṃśāḥ

A class of gods who inhabit the heaven of the desire realm just above the heaven of the Four Great Kings atop Sumeru.

Located in 64 passages in the translation:

  • 2.­58
  • 3.­22
  • 3.­99
  • 3.­111
  • 3.­240
  • 3.­261
  • 3.­264
  • 3.­269-270
  • 4.­19
  • 4.­49
  • 4.­51
  • 4.­53
  • 4.­58
  • 4.­88-89
  • 6.­224-225
  • 7.­230
  • 8.­194
  • 9.­84
  • 9.­123
  • 9.­192-193
  • 9.­205
  • 9.­216
  • 9.­218
  • 9.­220
  • 9.­222
  • 9.­224-225
  • 9.­232-234
  • 9.­237
  • 9.­245-246
  • 9.­249
  • 9.­258-260
  • 9.­269
  • 9.­273
  • 9.­444
  • 9.­446
  • 9.­448
  • 9.­453
  • 9.­463
  • 9.­811
  • 9.­826
  • 9.­1584
  • 9.­1995
  • 9.­2276
  • 9.­2312
  • 9.­2537
  • n.­632
  • n.­636
  • n.­642
  • n.­645
  • n.­655
  • g.­474
  • g.­566
  • g.­624
  • g.­628
g.­668

those undergoing training

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Those who belong to any of the first to seventh of the eight stages of spiritual achievement, the eighth being that of an arhat, who needs no further training.

Located in 7 passages in the translation:

  • 3.­273
  • 3.­296
  • 3.­299
  • 3.­322
  • 6.­7
  • 7.­34
  • 8.­110
g.­672

Timisikā

Wylie:
  • ’gran zla ma
Tibetan:
  • འགྲན་ཟླ་མ།
Sanskrit:
  • timisikā

A yakṣiṇī.

Located in 1 passage in the translation:

  • 8.­77
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.­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.­690

Urumuṇḍa

Wylie:
  • ri bo rtse mthon
Tibetan:
  • རི་བོ་རྩེ་མཐོན།
Sanskrit:
  • urumuṇḍa

A mountain.

Located in 4 passages in the translation:

  • 8.­5
  • 8.­9-10
  • 8.­12
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.­694

Uttara

Wylie:
  • dam pa
  • bla ma
Tibetan:
  • དམ་པ།
  • བླ་མ།
Sanskrit:
  • uttara

(1) A buddha in the past (dam pa). (2) A young brahmin who was the Buddha in a former life (bla ma).

Located in 23 passages in the translation:

  • 8.­110
  • 9.­1445
  • 9.­1485
  • 9.­1506
  • 9.­2391-2392
  • 9.­2394-2395
  • 9.­2397-2401
  • 9.­2403-2407
  • 9.­2435
  • 11.­35
  • n.­493
  • n.­1055
  • n.­1145
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.­711

Vana

Wylie:
  • nags ldan
Tibetan:
  • ནགས་ལྡན།
Sanskrit:
  • vana

A yakṣa.

Located in 1 passage in the translation:

  • 8.­76
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.­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.­723

Verses of the Ṛṣi

Wylie:
  • gtsug lag khang gi tshigs su bcad pa
Tibetan:
  • གཙུག་ལག་ཁང་གི་ཚིགས་སུ་བཅད་པ།
Sanskrit:
  • ārṣā gāthā

A series of verses that were supposed to prevent dangers.

Located in 1 passage in the translation:

  • 8.­94
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.­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.­754

wind illness

Wylie:
  • rlung nad
Tibetan:
  • རླུང་ནད།
Sanskrit:
  • vāyvābādhika

A disease caused by an imbalance of wind as one of the humors of the body.

Located in 9 passages in the translation:

  • 1.­24
  • 1.­97
  • 2.­76
  • 7.­121
  • 8.­141
  • 9.­1386-1387
  • 9.­2445
  • 9.­2451
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.­756

yakṣiṇī

Wylie:
  • gnod sbyin mo
Tibetan:
  • གནོད་སྦྱིན་མོ།
Sanskrit:
  • yakṣiṇī

Female yakṣas, a class of semidivine beings that haunt or protect natural places and cities. They can be malevolent or benevolent, and are known for bestowing wealth and worldly boons.

Located in 14 passages in the translation:

  • 7.­241
  • 7.­256-257
  • 7.­259-260
  • 7.­265
  • 8.­76-77
  • g.­21
  • g.­126
  • g.­329
  • g.­420
  • g.­423
  • g.­672
g.­759

Yamunā

Wylie:
  • ya mu na
Tibetan:
  • ཡ་མུ་ན།
Sanskrit:
  • yamunā

A river.

Located in 1 passage in the translation:

  • 8.­227
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
g.­765

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

An Indian measure of distance equal to 16,000 cubits, or about 4.5 miles (7.4 km), or approximately 4000 fathoms (Rangjung Yeshe Dictionary).

Located in 23 passages in the translation:

  • 2.­264
  • 2.­270
  • 2.­274
  • 3.­19
  • 8.­169
  • 9.­205
  • 9.­225-226
  • 9.­233
  • 9.­289-290
  • 9.­293
  • 9.­298
  • 9.­717
  • 9.­743
  • 9.­1005
  • 9.­1446
  • 9.­2277
  • 9.­2318
  • 10.­97
  • n.­642
  • n.­783-784
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    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-8.Copy
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    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-8.Copy

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