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འདལ་བ་གཞ notes.5: The Chapter on Medicines

The Chapter on Going Forth; The Chapter on the Restoration Rite; The Chapter on Lifting Restrictions; The Chapter on the Rains; The Chapter on Medicines notes.5

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English

The Chapter on Medicines

notes.5.1

1. For an overview of the entire Mūlasarvāstivāda Vinaya, see Clarke 2015, 73–81.

notes.5.2

2. Folios 91–293: GM i; GMNAI i plates 46–134.

notes.5.3

3. For details, see Yao 2018 and literature referred to therein.

notes.5.4

4. – in the Tibetan version; see note to the corresponding translation.

notes.5.5

5. See Hiraoka 1998.

notes.5.6

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

notes.5.7

7. See the Pedurma edition, bka’ ’gyur ii 745, 867n14–15.

notes.5.8

8. Csoma [1836] 1984.

notes.5.9

9. Cf. Panglung 1980.

notes.5.10

10. The Skt. verb anu√jñā, usually translated gnang ba/rjes su gnang ba, covers a range of meanings, such as “allow” and “order.” The present translation adopts “authorize” as the translation of the verb in the context of Vinaya rules. Cf. Yao 2015, 221n15.

notes.5.11

11. Monastics are not supposed to eat anything after noon, whereas they are allowed to drink several kinds of juice. Cf. Vvibh, ja 151.a.3–152.b.2; Taishō no. 1442, 23.824b7–c19.

notes.5.12

12. For a related account in the Muktaka of the Ug, see pa F.159.b.1–4; Taishō no. 1456, 24.440b13–18. Cf. Kishino 2016, 242.

notes.5.13

13. GBhv manthā; GM maṇḍaḥ. In the Śrautasūtra, manthā is rice or barley that has been threshed, roasted, and mixed with water or milk (Einoo 1984).

notes.5.14

14. Skt. odana. In the Śrautasūtra, odana is rice or barley that has been threshed and boiled with water or milk (Einoo 1984).

notes.5.15

15. GBhv parūṣakapānaṃ; GM pāruṣikapānaṃ.

notes.5.16

16. These eight kinds of drinks appear again in the Bhv, in .

notes.5.17

17. Tib. pad ma ke sa ra’i me tog; Skt. padmakesara (“the filament of a lotus”).

notes.5.18

18. Cf. Kṣv, tha 11a–b; Taishō no. 1451, 24.210b.

notes.5.19

19. Skt. tapo lākṣā; Tib. rgya skyeg ni rgya skyegs so (S skyeg; D skegs).

notes.5.20

20. Skt. stapa­karṇī sikthaṃ; Tib. spra tshil ni spra tshil lo.

notes.5.21

21. Tib. dus su rung ba gang yin pa dang / thun tshod du rung ba gang yin pa dang / zhag bdun pa gang yin pa dang / ’tsho ba’i bar du bcang ba gang yin pa de gal te thun tshod du rung ba dang ’dres par gyur na thun tshod la yongs su spyad par bya: “When medicines to be consumed at the appropriate time or medicines to be consumed at night or medicines to be consumed in seven days or medicines to be consumed throughout life are mixed with medicines to be consumed at night, these should be consumed during the night.” This, however, contradicts the above rule. Skt. and Ch. do not include “medicines to be consumed at the appropriate time.” We opt for the reading in Skt. and Ch.

notes.5.22

22. GBhv śiśukā; Ch. jiang tun 江豚 (“porpoise” or “river dolphin”); Tib. sbal pa dkar po (“white frog”); GM śuśukā. We opt for the reading in GBhv and Ch.

notes.5.23

23. Skt. does not contain this sentence.

notes.5.24

24. This monk might have mistaken the kaṣāya for a type of cosmetic used for the body. For kaṣāya as a cosmetic, see Matsuyama 1980–2002, no. 35. The same situation is found in the next section, which is about collyrium.

notes.5.25

25. The passage “When the monks reported . . . . The physician said” is abbreviated in the text with the expression “as stated above.”

notes.5.26

26. Skt., Tib.: “āmra astringent, as stated above” (omitting nimba and the text after it). Ch. states the list in full, and explains how to use these astringents: “You should crush and boil the bark or leaves of these medicines and smear them on your body.”

notes.5.27

27. The passage from “and said, ‘Sir, since I have a disease” up to “The first monk said” is abbreviated in the text with the expression “as stated above.”

notes.5.28

28. This monk might have mistaken the collyrium for a type of cosmetic used as eyeliner. See .

notes.5.29

29. The phrase “he himself must know” is abbreviated in the text with the expression “as stated above.”

notes.5.30

30. Tib. btsag yug snam gyi mig sman (“red ocher collyrium”); Skt. sauvīrakāñjana; Ch. sao pi luo shi an shan na 騷毘羅石安膳那 (“antimony collyrium”).

notes.5.31

31. Cf. the Muktaka of the Ug, pa F.162.a.5–6; Taishō no. 1456, 24.441a20–23.

notes.5.32

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).

notes.5.33

33. Cf. Kṣv, tha F.181.b–182.b; Taishō no. 1451, 24.269c.

notes.5.34

34. Skt. śrāmaṇeraka; Ch. qiu ji 求寂 (“a novice”); Tib. dge sbyong (“śramaṇa,” “an ascetic”). We opt for Skt. and Ch.

notes.5.35

35. According to the Vinayavibhaṅga , guḍa is the same thing as phāṇita (cf. D: ’dul ba cha, F.212.ab).

notes.5.36

36. Guḍakhādanika can be eaten both at the appropriate time and at inappropriate times because it is not a meal but a medicine to be consumed within seven days. Rice is to be eaten only at the appropriate time because it is a meal. In this situation, guḍakhādanika and rice flour are mixed together. Revata was afraid that if he ate the guḍakhādanika he would become guilty of an offense.

notes.5.37

37. Tib. uses the same words, bca’ ba bu ram, for both guḍakhādanika and guḍakhādanīya.

notes.5.38

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.

notes.5.39

39. The following forty-six folios of GBhv are lost.

notes.5.40

40. Skt. *calācala (“ever-moving”); Tib. g.yo ba dang mi g.yo ba (“moving and not moving”). This stock passage about one who realizes the state of an arhat, “He, exerting himself … Indra and Upendra,” appears in the Sbhv, which gives us the original Sanskrit.

notes.5.41

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.

notes.5.42

42. Though not entirely clear, what is most likely meant is that the king might suspect that the pious gods, etc., have killed his elephants to offer their flesh to Buddhist monks.

notes.5.43

43. Ch. ji guo chu ye 既過初夜; Tib. de’i mtshan mo ’das nas (“after that night had passed”). We opt for Ch.

notes.5.44

44. Although Tib. bya ka lan da ka gnas pa seems to be a translation of *Kalandakanivāsa, this name is spelled Kalandaka­nivāpa in other chapters of the Vinayavastu where Skt. is extant. For the etymology of the name, see SbhvG i 163–166.

notes.5.45

45. Although the Skt. folios are lost for this part, we find the same Tib. name and its Skt. counterpart in another part of the Bhv (kha F.190.b.7 (); GM 104.3). Ch. a di ye 阿帝耶 provides further support for the name.

notes.5.46

46. A stock passage about the Buddha’s smile. For Skt., see SbhvG ii 161–63.

notes.5.47

47. For these two verses, see Skilling 1999 and Teiser 2006, 65.

notes.5.48

48. *Bala­cakravartin. A kind of inferior wheel-turning king. Cf. BHSD s.v. bala-cakravartin.

notes.5.49

49. Ch. cong kou er ru 從口而入 (“entered from the mouth”).

notes.5.50

50. The Nidāna of the Ug gives an account related to this rule in the Bhv, and its Ch. version preserves the Hemorrhoids Sūtra, which includes mantras, whereas the Tib. version does not mention such a sūtra. The sūtra has also been translated independently both in Ch. (Taishō no. 1325) and Tib. (Arśapraśamanasūtra, Toh 621). For details of the passage in the Nidāna, see Kishino 2013, 146–47, 347–48. For editions and studies of both independent sūtras, see Yamanaka et al. 2011. For comparisons between Buddhist and non-Buddhist literature on hemorrhoids, see Yamanaka et al. 2012.

notes.5.51

51. Ch. 時王大瞋。乃遣大臣。斬惡人首。: “At that time, the king became very angry, sent a minister, and cut off the wicked man’s head.” Judging from its several examples in the vinaya literature, the phrase “I have renounced [a person]” uttered by a king means a death sentence. For the most clear example, see SbhvG ii 171; nga 226.a.

notes.5.52

52. S smod byed; D gnod byed.

notes.5.53

53. Ch. si wan er qian 四萬二千 (“forty-two thousand”).

notes.5.54

54. The Āyuḥparyanta­sūtra (Matsumura 1989, 83–84) and the Udānavarga (Uv 8.2–5) provide us with Sanskrit verses parallel to these lines, which are lost in Skt. Bhv.

notes.5.55

55. Tib. gru sum; Ch. san zhong se yao 三種澁藥; Skt. *trikaṭuka: “black and long pepper and dry ginger.” MW s.v. trikaṭuka. Cf. Pāli: tekaṭula, “black sesame, rice, and mugga bean,” Vin i 210.28.

notes.5.56

56. Tib. chab mar (lit. “water-oil”); Ch. su 酥 (translation of Skt. sarpis, “clarified butter, ghee”).

notes.5.57

57. Within the boundary, cooking and storing food is prohibited. Ānanda’s answer may sound odd because the setting of this story is “a village where the boundary had not been fixed.” However, a kind of boundary can be established even in a place where the boundary has not been fixed (Poṣv 326–27 § 49.1).

notes.5.58

58. Ch. lacks this question and the following answer.

notes.5.59

59. Ch. sheng mi 生米 (“raw rice”); Tib. ’bras skam (“dry rice”).

notes.5.60

60. This story of Pūrṇa has a parallel in the Pūrṇāvadāna, chapter 2 of the Divy (English trsl. Tatelman 2000; Rotman 2008–17, i).

notes.5.61

61. S bdag gis; D bdag gi.

notes.5.62

62. According to the Arthaśāstra, “A child begotten by a master with his own female slave shall be considered free along with the mother” (Tatelman 2000, 82n9).

notes.5.63

63. According to the Manusmṛti, the first sixteen days of the menstrual period were considered to be suitable for pregnancy, although having intercourse in the first four days is not recommended (Manu 3.46–47). For other views on the appropriate time for conception, see Kritzer 2014, 12. Cf., also, ibid. 40–41; 230–32.

notes.5.64

64. Although this passage is abbreviated here, it has not yet appeared in full in the Bhv. The full passage appears in Chapter Nine, X. F. 9. .

notes.5.65

65. The Sanskrit term translated “loans” here is uddhāra, and those translated “two different types of deposits” are nyāsa and nikṣepa. Cf. Kane 1973, 454–61; Sarma 1997, 192; and Olivelle 2015, q.v.

notes.5.66

66. Although there has been no explanation in the story, it would be safe to assume that Bhava’s wife and sons abandoned him only temporarily and came back to him after he recovered from the illness.

notes.5.67

67. Ch. chi tong 赤銅 (“copper”).

notes.5.68

68. Tib. ’phel; Skt. (Divy) bhidyate (“split, broken”). The meaning of the Tib. (“Mantras increase”) is unclear to the present translator, whereas there seems to be no problem in the Skt.

notes.5.69

69. This verse appears frequently in the MSV and other Buddhist and non-Buddhist literature. Cf. Uv 1.22 (cf. Mizuno 1995, 11. Note that there is some confusion in the right column of the table), Rāmāyana 2.98.16, etc.

notes.5.70

70. S da; D de.

notes.5.71

71. Translation of this sentence is tentative.

notes.5.72

72. S mi blang gi; D gis.

notes.5.73

73. These texts have been thought by scholars such as Lamotte and Mayeda to belong to the Kṣudraka­piṭaka of the Mūla­sarvāstivādins (Lamotte 1957; Mayeda 1964). Among these texts, the Śailagāthā is included in the Bhv itself: .

notes.5.74

74. S sangs rgyas kyi: D kyis.

notes.5.75

75. S dge sbyong; D dge slong. Cf. Divy: śramaṇo.

notes.5.76

76. S gang gi; D gis.

notes.5.77

77. Tib. sangs rgyas dgongs pas lus gzugs bkab par gyur; Skt. ms nepacchito buddha­manorathena (147v7); cf. SbhvG ii 141; PrjvVW III 263 nepacchitā as pl. The Divy gives naiva sthito, which Rotman emends to evaṃ sthito (Rotman 2008–17, i 88: “and so he remained by the will of the Buddha,” and 406n271), whereas Hiraoka reads nepatthito (Hiraoka 2011, 246: “He clothed himself”). The present translation is based on Tib.

notes.5.78

78. The following passage corresponds to SĀc 311, SN 35.88, and MN 145. Cf. Yao 2010.

notes.5.79

79. S lhag par zhen cing gnas na; D nas.

notes.5.80

80. Tib. lacks this part of the conversation: “Pūrṇa, the people of Śroṇāparāntaka are fierce…” up to “…but they do not strike me with sticks or swords,” while the Divy and Ch. provide it.

notes.5.81

81. P bcom ldan ’das kyi; D, S: kyis.

notes.5.82

82. This alludes to a story about monks’ suicide in the Vinayavibhaṅga (D ca F.133.a; Taishō no. 1442, 23.659c).

notes.5.83

83. Ch. does not abbreviate the stock phrase here.

notes.5.84

84. Only in the Bhv and the Divy does the story of Pūrṇa in these texts continue beyond Pūrṇa’s attainment of arhatship with Pūrṇa alive. In the other parallel stories, such as SĀc 311, Taishō no. 108, MN 145, and SN 35.88, Pūrṇa achieves complete emancipation (parinirvāṇa) at this point. See Yao 2010, 3.2.1.

notes.5.85

85. S lha min; D lha mi.

notes.5.86

86. On the original Skt. of this verse, see Shackleton Bailey 1950, 179.

notes.5.87

87. S khyod kyi gcen; D khyod kyis gcan.

notes.5.88

88. S rgya mtsho chen por; D po.

notes.5.89

89. The text here lacks the phrase “why do I harass you?” See Shackleton Bailey 1950, 179; kha F.119.a.

notes.5.90

90. Skt. (Divy) candana­mālaḥ prāsādaḥ; Tib. tsan dan gyi phreng ba’i khang bzangs: “a palace garlanded with sandalwood.” Cf. BHSD s.v. māla.

notes.5.91

91. The Sumāgadhāvadāna has a similar story. See Iwamoto [1967] 1978; 1979.

notes.5.92

92. The “venerable elder Pūrṇa” referred to here is a different person from Pūrṇa who has been the subject of this story so far. There are at least two different interpretations of the word kuṇḍopadhānīyaka, one considering it to qualify the person by his birthplace as Tib. does (Burnouf 1876, 232; Iwamoto 1967, 68; and Hiraoka 2007, i 109) and the other by his practice, using a water pot (kuṇḍa) as a pillow (upadhāna) (Iwamoto 1979, 16; Tatelman 2000, 89; Rotman 2008–17, i 409). The present translation follows the former. As Rotman notes, a monk named Kuṇḍadhāna Thera is known to Pali literature. Although he is said to be “the first among those who received food tickets (salāka)” (DPPN, q.v.), there seem to be few other things in common between this person and the “venerable elder Pūrṇa” in the present story.

notes.5.93

93. Tib. ri dags; Skt. (Divy) mṛgāra; Ch. lu mu fu ren 鹿母夫人 (*mṛgāramātā).

notes.5.94

94. Tib. grags pa; Skt. (Divy) vapuṣmattayā (“by handsomeness”); Ch. yan mao 顏貌 (“face”).

notes.5.95

95. S ngo mtshar du gyur pas; D pa’i.

notes.5.96

96. Skt. (Divy) pihitāny apāyadvārāṇi; Ch. guan bi e qu 關閉惡趣. Tib. ngan song gi sgo ni bkum: “destroyed the gate to inferior states of existence.” We opt for Skt. and Ch.

notes.5.97

97. S: bcom ldan ’das kyis; D kyi.

notes.5.98

98. For the following story, cf. Merv-av 207.

notes.5.99

99. Cf. .

notes.5.100

100. On Vakkalin, who is known for his suicide in the Āgamas and Nikāyas, see Sugimoto 1981, 21–24; Delhey 2009; and Anālayo [2011c] 2015, 235–56.

notes.5.101

101. The following stories about the visit of the two nāgas and the conversion of Mahā­maudgalyāyana’s mother are quoted in the AKUp without any mention of the source. Cf. Honjō 2014, ii 835ff.

notes.5.102

102. A similar statement appears in the Kṣv, D da F.191.a.2–4; Taishō no. 1451, 24.375c17–21.

notes.5.103

103. For previous studies on the monastic office responsible for monastic property, upadhivārika, see Shōno 2017, 54n9.

notes.5.104

104. The following story has been partially translated from Ch. in Teiser 2006, 58. For the parallel in Divy 2, see Strong 1983, 180, as well as the other translations listed in .

notes.5.105

105. The following statement by the Buddha corresponds to AN 2.4.2 (I 61–62) and EĀc 20.11. It also has parallels in the Vvbh (cf. Yao 2010, 3.2.2); Kṣv (cf. Schopen [1995] 2004a, 179); and the Nidāna in the Ug (Kishino 2013, 393n257).

notes.5.106

106. bu mo bzang mo (Skt. bhadrakanyā) may be a common noun meaning “noble girl” rather than a proper name. Among BHSD and modern translations of Divy 2 (Burnouf 1876; Sakaki 1912–15; Iwamoto 1974; Tatelman 2000; Hiraoka 2007; Rotman 2008–17, i; and Strong 1983 as a partial translation of this episode), only Rotman translates the word as a common noun.

notes.5.107

107. The following verse has a parallel in the Prjv (GM 4.59/D 4.356). Ch. of the Prjv does not provide the verse.

notes.5.108

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.).

notes.5.109

109. See the story of the conversion of Nanda and Upananda in the Vvbh (Taishō no. 1442, 23.866c–869a), which has a parallel in EĀc 36.5 (Taishō no. 125, 2.703b ff.). This story presents a similar plot to the story in the Bhv, in which two nāga kings dressed as humans do not show respect to a human king and the king becomes angry.

notes.5.110

110. The Udānavarga (Uv 21.11–13) gives us Skt. verses parallel to these lines.

notes.5.111

111. These two verses have parallels in SN 7.2.6 (I 179), SĀc 1155 (Taishō no. 99, 2.307c), SĀc2 78 (Taishō no. 100, 2.401a), and SĀc3 7 (Taishō no. 101, 2.495a).

notes.5.112

112. Ch. dang zi hui guo 當自悔過; Tib. bzod pa byin cig: “give forgiveness.” We opt for Ch. Cf. corresponding words in the Vvbh, bzod pa gsol bar bya.

notes.5.113

113. Ch. ba ri 八日, “eighth day,” without mention of the fourteenth day.

notes.5.114

114. Here, the story of the nāga king Apalāla begins. See . 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.

notes.5.115

115. Agnidatta asks the brahmin’s wife in Ch.

notes.5.116

116. In Ch., the name of the daughter is Dian guang 電光, “Lightning,” the wife’s is Zhen bao 震雹, “Hail,” and the son’s wife’s is Sheng lun nao 勝輪惱, “Overwhelming the Torment of the Circle.”

notes.5.117

117. A parallel story in Taishō no. 155, Foshuo pusa benhang jing 佛説菩薩本行經, specifies “the four great disciples”: Mahākāśyapa, Śāriputra, Maudgalyāyana, and Aniruddha.

notes.5.118

118. There are other examples in which wishes maliciously made are realized in the Prjv (Skt. missing; 4.299–4.316; Taishō no. 1444, 23.1038b) and its parallel in Divy 24 (346.4–7); Crv (GM iv 179.2–4; ka F.260.b; Taishō no. 1447, 23.1051b) and its parallel in Divy 1 (14.17–19); Kṣv (da F.150.b–151a; Taishō no. 1451, 362c–363a). The means to prevent a malicious wish from being realized is explained in Bhv (–); GM 19.4–20.2; Taishō 24a13–28.

notes.5.119

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.

notes.5.120

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.

notes.5.121

121. Strangely, neither this word nor the corresponding episode appears in the following story.

notes.5.122

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 ().

notes.5.123

123. According to the first chapter of the Prjv, Aṅga was conquered by Bimbisāra when he was a prince. After he went back to Magadha to accede to the throne, his retainer ruled Aṅga.

notes.5.124

124. The story of how Ajātaśatru, having heard the Buddha’s sermon, came to have his “rootless faith” is told in the Śrāmāṇyaphalasūtra in the Sbhv. For modern discussions about the meaning of “rootless faith” and the different interpretations of the phrase provided by the Abhidharma-mahā­vibhāṣā, See Wu 2016.

notes.5.125

125. Ch. lacks the following stock passage.

notes.5.126

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.

notes.5.127

127. A stock passage about invitations is abbreviated in Tib. The present translation is based on Ch., which gives the passage in full.

notes.5.128

128. It is worth noting that the destination of the long journey made by the Buddha in the Bhv is specified here. Erich Frauwallner argues that it is clear that the episode in the Bhv where the Buddha flew from Rohitaka to the north () is a later interpolation into the story of his travels in Mathurā (Frauwallner 1956, 31–33). However, when we look at the larger context of the Bhv, we find the purpose of his going to the north clearly shown here, long before the Rohitaka episode. If the Buddha’s flight to the north is to be considered a later interpolation, as Frauwallner says, then the episode here, in which King Ajātaśatru requests the Buddha to go to the north, would also have to be considered an interpolation. In addition, the story of the origin of the harm caused by the nāga king Apalāla, and even the story of the nāga kings Valguka and Giri (), might be suspected of having been similarly added to the “original text.” Therefore, Frauwallner’s argument should have covered a far larger portion of the Bhv to be persuasive, but he does not mention this point. For the story of Apalāla, cf. Ch’en 1947, 279n134; Tucci 1958 with caution; Vogel 1972, 121–23; Zin 2006a, 54–68.

notes.5.129

129. Ch. here gives the Buddha’s words as “Let us go to Pāṭali Village” and starts the story of the Buddha’s visit to Pāṭali Village, but the last portion of this section and the episodes about Nālandā and Veṇuyaṣṭikā are missing.

notes.5.130

130. These “five advantages” are related to the “five disadvantages” later explained by the Buddha to Ānanda after returning from the north.

notes.5.131

131. This section corresponds to SĀc 987 and SĀc2 212.

notes.5.132

132. The passage “One should not despise … great power” has a parallel in SĀc 1226, and there is a story corresponding to SĀc 1226 in SbhvG i 182. In these parallels, the passage in question is attributed to the Buddha himself.

notes.5.133

133. The following five verses have parallels in Sn 253–57 and J 363 (iii 196), and the fifth one in Uv 28.5, etc. (cf. Yajima 1997, 36–37).

notes.5.134

134. Here ends the correspondence to the SĀc and SĀc2 and starts the partial correspondence to the Mahā­parinirvāṇa­sūtra (MPS, Waldschmidt 1950–51, 134–202, the first part being supplied by the author because it is missing in the manuscript).

notes.5.135

135. This section corresponds to SĀc 403.

notes.5.136

136. S sdug bsngal ’gog pa dang; D om.

notes.5.137

137. From this scene on, Tib. and Ch. correspond. The following sections up to are divided by the present translator for convenience.

notes.5.138

138. The sermon below corresponds to AN 5.213.

notes.5.139

139. A stock passage about a brahmin’s visit to the Buddha. For Skt, see GM 64–65.

notes.5.140

140. Ch. 大威力天神以繩量界、欲造大城: “Celestial gods of great power were measuring the land with a rope with the intention of building a great city.”

notes.5.141

141. Ch. 亦無隣國之難及水火所損: “And it will neither be in any danger of being attacked by a neighboring country nor be damaged by water or fire.”

notes.5.142

142. Gregory Schopen has pointed out that the following verses are found also in the Ug of the MSV, and he suggests that the Ug might provide the original context of these verses (Schopen [2004b, 176] 2014, 344).

notes.5.143

143. S rnam par ltung ba’i lus; D rnam par lhung ba’i lus.

notes.5.144

144. This story has a parallel in EĀc 38.11. Cf. Kuan 2013, 611. The Bhv presents in a later part () another story of King Mahāsudarśana, the content of which is totally different from that in this section.

notes.5.145

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).

notes.5.146

146. Cf. Uv 17.7–9.

notes.5.147

147. The meaning of this verse is quite unclear to the present translator, despite various interpretations of parallel verses (Divy 56.8–11, Uv 17.7–9, and Ud 8.6) by modern scholars.

notes.5.148

148. This verse appears twice in the Bhv with some difference in Tibetan translation, most significantly in the fourth line: su zhig spyod pa tshol bar byed (kha F.29.a); gang zhig yongs su btsal bar spyod (kha F.133.b). The second occurrence seems to be closer to the Sanskrit parallels: kasya paryeṣaṇāṃ cared iti (GBhv 147v6; Divy 56). The first occurrence might be based on a variant reading such as *kasya paryeṣaṇaṃ care (cf. a Pali parallel in Ud 7.9: kissa pariyesanaṃ care ti, though the most likely rendering of this Pali phrase would be rather similar to our second occurrence). The present English translation attempts to reproduce the respective meaning of the two occurrences in Tibetan. For comparisons of the other parts of this verse in the Sanskrit and Pali parallels, see Enomoto 1984b, 18–19.

notes.5.149

149. Cf. J 264 (ii 333) and J 489 (iv 325).

notes.5.150

150. BhvY 3.6.1 (p. 102).

notes.5.151

151. BhvY 3.6.2 (p. 102ff.).

notes.5.152

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.

notes.5.153

153. These names, Piṅgala, Pāṇḍuka, Elāpatra, and Śaṅkha, are interpreted as the names of the “four great kings” by Hiraoka and Rotman. The present translation rather follows the Tib. and Ch. versions, which seem to consider these names as the names of “four great treasures” and the “four great kings” as the famous gods referred to as such. Note, also, Edgerton interprets the names as both the names of four great treasures and those of four nāga kings guarding them (s.v. “elapatra”). In any case, it is not clear what kind of “treasures” are meant here.

notes.5.154

154. For the Buddha Maitreya’s visit to the bones of Mahākāśyapa, see AKUp 7030 (Honjō 2014, ii 841–42). Cf., also, Merv-av 261ff.

notes.5.155

155. Tib. ’khor dge slong ’bum phrag dgu bcu rtsa drug dang; Ch. 與八萬倶胝苾芻 (“with eight hundred billion monks”); Divy aśīti­bhikṣu­koṭi­vāro (“surrounded by eighty million monks”).

notes.5.156

156. BhvY 3.6.4 (p. 107ff.).

notes.5.157

157. In Ch., the following dialogue is not between the Buddha Śākyamuni and his disciples but between the Buddha Maitreya and his disciples.

notes.5.158

158. In Divy 3, Ratnaśikhin is not the son of King Vāsava’s chief priest but the son of the king himself.

notes.5.159

159. BhvY 3.a (p. 110ff.). Hereafter the story corresponds to the MPS (p. 160ff.).

notes.5.160

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.

notes.5.161

161. The present translation generally follows E. Waldschmidt in MPS §9 for the restoration of proper names in this section.

notes.5.162

162. MPS ardha­tṛtīyāni upāsaka­śatāni (“two hundred and fifty lay brothers”). Ch. tallies with Tib.

notes.5.163

163. MPS pañcopāsaka­śatāni (“five hundred lay brothers”). Ch. tallies with Tib.

notes.5.164

164. The following teaching on dependent origination is available in Sanskrit in SbhvG ii 209.22ff.

notes.5.165

165. BhvY 3.c (p. 114ff.). This section corresponds to AKUp 2051. See Honjō 2014, i 225–28.

notes.5.166

166. This section in Ch. and the AKUp begins: “The Blessed One, traveling through the country of Vṛji, had arrived in Nādikā. Then Āmrapālī heard that . . . .”

notes.5.167

167. A verse similar to this appeared before in the Bhv ().

notes.5.168

168. A stock passage about a visit by a god to the Buddha. For Skt., see GM 1.58 ( ff.).

notes.5.169

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 () 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.

notes.5.170

170. Hereafter the order of episodes in Tib. is different from that in Ch. In Ch., the episodes are arranged in the following order: the Buddha’s arrival at Vaiśālī (first part of VII.A); ; the visit of Āmrapālī to the Buddha (rest of VII.A); ; ; and . See Yao 2010, 3.2.10. The fragment of a newly found Sanskrit manuscript of the Bhv (hereafter NBhv) tallies with Ch. in the order of the episodes.

notes.5.171

171. gnyid kyis snyom pas dub pa. We adopt the translation of the parallel passage in the Kṣv: gnyid dang ngal ba dang ngal so ba .

notes.5.172

172. This section has a parallel in AN 5.195. SĀc 1149 is also close to this story. See Yao 2010, 3.2.9.

notes.5.173

173. According to Chapter One of the Prjv, King Bimbisāra of Magadha conquered Aṅga and became the king of that country before he ascended the throne of Magadha. Therefore, in this verse, “the king of Aṅga” and “the lord of Magadha” both seem to refer to King Bimbisāra (Nishimoto 1933–35, v. 23, 96n4).

notes.5.174

174. The following passage of the Buddha’s sermon to Paiṅgika is not included in the MPS.

notes.5.175

175. The following teaching is available in Sanskrit in SbhvG ii 230.11–17.

notes.5.176

176. Ch. abbreviates the stock passage “set up a jeweled pitcher … knowing the Blessed One had finished his meal and washed his hands and his bowl.” NBhv supports Ch.

notes.5.177

177. The stock phrase is abbreviated in Ch.: 當知彼廣嚴城栗姑毘, 以積習資糧故——廣説乃至——説伽他曰, “You should know that, because the people of the Licchavi clan in Vaiśālī have accumulated provisions … (the passage should be recited in detail) … A verse is spoken.” NBhv tallies with Ch. regarding this abbreviation.

notes.5.178

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 . See Bhaiṣajyavastu Translation Team, trans., The Mahāsūtra “On Entering the City of Vaiśālī” , Toh 312.

notes.5.179

179. The extant Tibetan texts include a considerable number of variants especially in the mantras. Hereafter the present translation is based on the Mma and Tib. of the Bhv edited by Peter Skilling. See Skilling 1994–97, i 608–22, 564–607.

notes.5.180

180. Hereafter Ch. phonetically transliterates the sentences “The Buddha, who has compassion for the world, has spoken … the wish of all bhūtas” and “The Buddha, who has compassion for the world, has spoken” before “Muñcata muñcata,” whereas Tib. does not transliterate but translates these sentences.

notes.5.181

181. The punctuation of the mantras follows the edition of the extract from the Bhv by Peter Skilling (1994–97, i 567–603).

notes.5.182

182. The verses below also appear in a section of the Vvbh that corresponds to the Upasenasūtra. See Skilling 1994–97, ii 596.

notes.5.183

183. Ch. and Mma lack these two verses (“Because the Buddha . . . . Should leave this city”). NBhv tallies with the line “Those who have hateful thoughts … stay.”

notes.5.184

184. Ch. does not repeat the mantras and verses as Tib. does, but only states 咸依上法 (“everything accords with the above method”). Ch. then moves to the story of Āmrapālī’s visit (). Here NBhv tallies with Ch. concerning this lack of repetition.

notes.5.185

185. Ch. lacks this summary of contents. It is unknown whether NBhv included it, due to the damage to the corresponding folio.

notes.5.186

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.

notes.5.187

187. “Be completely emancipated” here means the Buddha’s final or complete nirvāṇa upon passing away.

notes.5.188

188. The “four applications of mindfulness … the eightfold path of the noble ones” are the thirty-seven aspects of awakening.

notes.5.189

189. What the phrase “two things” here indicates is not clear from the text of the Bhv itself. Kalyāṇamitra’s commentary to the Kṣv gives an explanation of the phrase appearing in a parallel passage in the Kṣv. According to this commentary, the “two things” for the Buddha are his life and the requisites such as food, drink, and oil massages, and the “two things” for a chariot are its body and everyday maintenance (D 4115 Āgama­kṣudra­kavyākhyāna, dzu F.197.b–198.a).

notes.5.190

190. For the Skt. text of the following teaching, see Fukita 2001.

notes.5.191

191. Here ends the correspondence with the MPS.

notes.5.192

192. The following stock passage about the Buddha’s smile is given in full in both Tib. and Ch., but is abbreviated in NBhv.

notes.5.193

193. *Bala­cakravartin. A kind of inferior wheel-turning king. Cf. BHSD s.v. bala-cakravartin.

notes.5.194

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 ( and ). 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.

notes.5.195

195. Here Ch. abbreviates the section with the statement: 廣如莫訶提婆 。 及國王相應品中説 。 “As explained in detail in the Mahā­deva­[sūtra] in the section of kings (in the Madhyamāgama).” NBhv corresponds to Ch.

notes.5.196

196. …grong dang / grong rdal dang / yul ’khor dang / rgyal po’i pho brang gi bar bya gag gi ’phur stabs kyis chod pa byung bar gyur to. Cf. Divy 22, 316.11–12: kukkuṭa­saṃpāta­mātraś ca grāmanigamarāṣṭra­rājadhānyo babhūvuḥ.

notes.5.197

197. Mahādeva is not described as a wheel-turning king in Pāli parallels.

notes.5.198

198. In the second Mahādeva story in the Bhv, the term lha’i pho nya (*devadūta, “divine messenger”) appears as gshin rje’ i pho nya (“messenger of Yama”). In other Āgama/Nikāya sources with the motif of abdication by a wheel-turning king, such as DN 26, MĀc 70, and the sixth sūtra of the Chinese Dīrghāgama, the omen of death is not described as a white hair but as the sinking of the precious chakra.

notes.5.199

199. Some parallels such as those in the MN and EĀc state that the king practiced the four pure abodes (four immeasurable states of mind), that is, love, compassion, joy, and equanimity.

notes.5.200

200. The lineage of eighty-four thousand Mahādevas and Nimi is mentioned also in the Sbhv (SbhvG i 19.27–20.1).

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