Notes

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

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

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

n.48.­22–8.­61 in the Tibetan version; see note to the corresponding translation.

n.5See Hiraoka 1998.

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

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

n.8Csoma [1836] 1984.

n.9Cf. Panglung 1980.

n.10The 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.

n.11Monastics 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.

n.12For 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.

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

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

n.15GBhv parūṣakapānaṃ; GM pāruṣikapānaṃ.

n.16These eight kinds of drinks appear again in the Bhv, in 11.­38.

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

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

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

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

n.21Tib. 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.

n.22GBhv 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.

n.23Skt. does not contain this sentence.

n.24This 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.

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

n.26Skt., 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.”

n.27The 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.”

n.28This monk might have mistaken the collyrium for a type of cosmetic used as eyeliner. See n.­24.

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

n.30Tib. 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”).

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

n.32Cf. the Nidāna in the Ug, pa F.81.a.6–81.b.1; Taishō no. 1456, 24.420a7–12 (Kishino 2013, 144–45).

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

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

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

n.36Guḍakhādanika 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.

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

n.38The 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.39The following forty-six folios of GBhv are lost.

n.40Skt. *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.

n.41Whereas 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.42Though 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.

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

n.44Although 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.

n.45Although 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 (9.­375); GM 104.3). Ch. a di ye 阿帝耶 provides further support for the name.

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

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

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

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

n.50The 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.

n.51Ch. 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.

n.52S smod byed; D gnod byed.

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

n.54The 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.

n.55Tib. 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.

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

n.57Within 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).

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

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

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

n.61S bdag gis; D bdag gi.

n.62According 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).

n.63According 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.

n.64Although 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. b. The Story of Prince Sudhana.

n.65The 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.

n.66Although 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.

n.67Ch. chi tong 赤銅 (“copper”).

n.68Tib. ’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.

n.69This 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.

n.70S da; D de.

n.71Translation of this sentence is tentative.

n.72S mi blang gi; D gis.

n.73These 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: B. The Conversion of Kaineya and Śaila (Verse).

n.74S sangs rgyas kyi: D kyis.

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

n.76S gang gi; D gis.

n.77Tib. 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.

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

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

n.80Tib. 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.

n.81P bcom ldan ’das kyi; D, S: kyis.

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

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

n.84Only 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.

n.85S lha min; D lha mi.

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

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

n.88S rgya mtsho chen por; D po.

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

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

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

n.92The “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.

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

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

n.95S ngo mtshar du gyur pas; D pa’i.

n.96Skt. (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.

n.97S: bcom ldan ’das kyis; D kyi.

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

n.99Cf. n.­77.

n.100On 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.

n.101The 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.

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

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

n.104The 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 n.­60.

n.105The 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).

n.106bu 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.

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

n.108This 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.109See 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.

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

n.111These 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).

n.112Ch. 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.

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

n.114Here, 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.115Agnidatta asks the brahmin’s wife in Ch.

n.116In 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.”

n.117A 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.

n.118There 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 (8.­92–8.­94); GM 19.4–20.2; Taishō 24a13–28.

n.119Tib. 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.120Ch. 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.121Strangely, neither this word nor the corresponding episode appears in the following story.

n.122This 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.123According 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.

n.124The 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.

n.125Ch. lacks the following stock passage.

n.126In 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.127A stock passage about invitations is abbreviated in Tib. The present translation is based on Ch., which gives the passage in full.

n.128It 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 (X. Rohitaka) 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 (A. The Story of the Two Nāga Kings and King Bimbisāra), 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.

n.129Ch. 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.

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

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

n.132The 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.

n.133The 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).

n.134Here 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).

n.135This section corresponds to SĀc 403.

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

n.137From this scene on, Tib. and Ch. correspond. The following sections up to D. A Story of a Former Life of the Buddha: King Mahāsudarśana are divided by the present translator for convenience.

n.138The sermon below corresponds to AN 5.213.

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

n.140Ch. 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.”

n.141Ch. 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.”

n.142Gregory 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).

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

n.144This 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.145The 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.146Cf. Uv 17.7–9.

n.147The 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.

n.148This 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.

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

n.150BhvY 3.6.1 (p. 102).

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

n.152BhvY 3.6.3 (p. 105ff.). For variations of the story of King Śaṅkha (and the Buddha Maitreya), see Anālayo [2014b] 2017, 349–91.

n.153These 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.

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

n.155Tib. ’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”).

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

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

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

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

n.160BhvY 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.161The present translation generally follows E. Waldschmidt in MPS §9 for the restoration of proper names in this section.

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

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

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

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

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

n.167A verse similar to this appeared before in the Bhv (3.­34).

n.168A stock passage about a visit by a god to the Buddha. For Skt., see GM 1.58 (8.­282 ff.).

n.169This 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.170Hereafter 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); E. The End of the Epidemic in Vaiśālī; the visit of Āmrapālī to the Buddha (rest of VII.A); B. The Visit of the Licchavis; C. The Sermon to Āmrapālī; and D. The Former Lives of the Licchavis. 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.

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

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

n.173According 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).

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

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

n.176Ch. 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.

n.177The 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.

n.178This 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.179The 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.

n.180Hereafter 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.

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

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

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

n.184Ch. 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 (A. The Visit of Āmrapālī). Here NBhv tallies with Ch. concerning this lack of repetition.

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

n.186Here 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.187“Be completely emancipated” here means the Buddha’s final or complete nirvāṇa upon passing away.

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

n.189What 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).

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

n.191Here ends the correspondence with the MPS.

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

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

n.194The 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.195Here 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.

n.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.

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

n.198In 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.

n.199Some 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.

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

n.201There are a variety of stories in Buddhist narrative literature about virtuous people who were invited to heaven in the chariot driven by Mātali. Cf. J 243, 494.

n.202In the parallel in EĀc 50.4, Nimi does not blink his eyes either.

n.203Though the Buddha identifies himself only as Mahādeva in this story here, the story of Mahādeva and the story of Nimi in the second story in the Bhv (6. Mahādeva and 7. King Nimi) are narrated separately and the Buddha identifies himself as the protagonist in each story. The aforementioned parallel stories also provide a variety of identifications of the protagonists.

n.204The eightfold path of the noble ones is not mentioned in the second Mahādeva story in the Bhv.

n.205Ch. lacks this section. NBhv corresponds to Tib.

n.206Since the Buddha is said to be in Videha in the preceding story, it is rather strange that in this story the Buddha says, “Let us go to Videha.”

n.207For this abbreviation, see II. Middle Village.

n.208Ch. 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.209The following two verses correspond to Uv 30.49–50.

n.210Panglung 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.211In Ch. and Taishō no. 212, it is the woman who speaks this verse. The verse corresponds to Uv 2.1, and also to the Mv and J, both of which give contexts very different from that here.

n.212Tib. uses the first person pronoun nga mainly for speech by the Buddha, kings, and householders (especially toward their inferiors), while it employs another pronoun, bdag, for speech by others. In this verse, Tib. has nga, probably because this verse was regarded as the words of a former buddha.

n.213The 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.214Cf. SbhvG i.92–93; nga F.14.b–15.a.

n.215Cf. SbhvG i. 91; nga F.13.b.

n.216Cf. SbhvG i 91; nga F.14.a.

n.217The Sbhv does not mention this shrine.

n.218The Sbhv does not mention this place name.

n.219The 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.220Ch. “with the hand.” NBhv tallies with Tib. There are variations among the parallel stories regarding which part of the body, the hand or the toe, the Buddha uses here. Cf. Zin 2006b, esp. 342–43.

n.221Tib. rdzu ’phrul gyi stobs, Ch. 神力, both meaning “magical power.” However, these terms are problematic here. A few lines below, the Mallas ask the Buddha with what power he smashed the rock into pieces, and the Buddha’s answer is “magical power” in Tib. and Skt. (NBhv), and “the power of meditation” in Ch. The Mallas later ask if there is any other power besides the power generated from one’s father and mother, the power of meditation , and the power of dedication. The Buddha then lists seven kinds of powers: the power generated from one’s father and mother; the power of meditation , of dedication, of merit, and of knowledge; magical power, and the power of impermanence, in this order. The position of magical power, the sixth, cannot be mistaken, because an episode from the Buddha’s life story is mentioned regarding the Buddha’s defeat of non-Buddhist ascetics with his magical power. Thus, there seems to be some confusion in Tib., Skt., and Ch. here, and “the power of meditation” rather than “magical power” is likely to be appropriate in context. The present translation reflects that understanding.

n.222Ch. 禅定力 (“power of meditation”). Tib. rdzu ’phrul gyi stobs, Skt. (NBhv) ṛddhibala (“magical power”). We opt for Ch. See previous note.

n.223Or the twofold powers of Nārāyaṇa, namely, half and full.

n.224This refers to how the Buddha passed away. The Buddha’s passing between two sāla trees is narrated in a part of the Kṣv, where the text has a parallel of the Mahā­parinirvāṇa­sūtra : da 262.b.7–290.a.5; Taishō no.1451, 24.392b10–399b14.

n.225Tib. omits the powers of meditation and dedication in this verse. Ch. 禪定與解脱・福徳・智慧力, “powers of meditation, liberation [dedication? Cf. Mvy 1929], merit, and knowledge,” omits the magical and physical powers.

n.226Ch. translates the second verse in prose. In Tib., the first verse is translated in a verse that has nine syllables in each pāda and a second that has thirteen syllables.

n.227Ch. lacks this summary of contents.

n.228D 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.229In 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.230This sentence is an editorial insertion in the text.

n.231This 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.232According to the Sbhv, King Siṃhahanu has a son, Śuddhodana, and three other sons, as well as a daughter, Śuddhā, and three other daughters. Suprabuddha is Śuddhā’s son, which means that Suprabuddha is the Buddha’s cousin, since Śuddhodana is the Buddha’s father (SbhvG i 31–32; ga F.272.b–273.a; Taishō no. 1450, 24.105a). However, shortly after this account, the Sbhv tells us that King Suprabuddha in Devadṛśa, wishing to be related to King Siṃhahanu by marriage, marries his daughters Māyā and Mahāmāyā to Prince Śuddhodana (SbhvG i 33–35; ga F.274.a–275.a; Taishō 24.105b–106a). This second account naturally suggests that King Suprabuddha is the Buddha’s maternal grandfather. Though it may not be utterly impossible for one’s grandfather to also be one’s cousin (i.e., his mother married her granduncle), these two accounts may refer to two people of the same name, or they may represent two different narrative traditions that were carelessly combined. Furthermore, the Pāli tradition gives a completely different story, which explains that Suppabuddha was Māyā’s brother, married Sīhahanu’s daughter, and had the children Bhaddakaccānā (the Buddha’s wife and mother of Rāhula) and Devadatta (DPPN s.v. 1. Suppabuddha). In this case, Suppabuddha is the Buddha’s uncle and father-in-law.

n.233Cf. SbhvG i 45; ga F.280.b; Taishō no. 1450, 24.108a.

n.234For the related passage in the Sbhv, see n.­232.

n.235The following teaching is somewhat similar to SĀc 611.

n.236As well as the case discussed in n.­229, here too a sūtra abbreviated in Tib. is fully narrated in Ch. The sūtra in question, the title of which is not mentioned in Ch., corresponds to SĀc 619, SN 47.19, etc. Cf. Yao 2011, 3.2.16; Anālayo [2012b] 2015, 311–32; Hosoda 2014, 104–7.

n.237Ch. lacks this summary of contents.

n.238This 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.239Ch. “two months.”

n.240Although the passage is abbreviated here with the expression “as stated above” in Tib., there is no such passage before this in the Bhv. In Ch., in contrast, the passage in question is not abbreviated but narrated in full. There is an interesting correspondence between Tib., Bhv, and SĀc; in SĀc 807, this passage is abbreviated, too, and we see the passage narrated in full in SĀc 803. It is thus clear that the redactors of the MSV at some stage inserted a sūtra from the Saṃyuktāgama available to them here in the Bhv, with the abbreviation in the sūtra as it was. The text of Ch. suggests a more careful editorial operation, that is, the supplementation of the abbreviation. The difference between these two versions may be explained in two ways: the insertion of the sūtra with the abbreviation as seen in Tib. came first, and some later redactor found the passage intelligible and filled in the abbreviation; alternatively, there was only a brief reference to the Saṃyuktāgama in this part of the Bhv at an early stage, and later, when the textual transmission had branched off, redactors belonging to each tradition incorporated the sūtra from the Saṃyuktāgama at their own discretion, one doing it carelessly (as seen in Tib.) and another attentively (as seen in Ch.). For further discussion of this, see Yao forthcoming a.

n.241Here ends the correspondence with SĀc 807. Ch. has 乃至道品集經中説, “As stated in a sūtra of the group of sections of the path (i.e., a sūtra in the Mārgavarganipāta section of the Saṃyuktāgama).” Since SĀc 807 itself also ends here, this “abbreviation” in Ch. does not make any sense. This statement may be a reference that was wrongly placed and not removed as in Tib., which apparently existed until some stage of compilation before Ch. (see n.­240).

n.242This 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.243Since this sentence “The Blessed One … stayed in the Icchānaṅgalā Forest near Icchānaṅgalā” has a parallel in DĀ 35, it is safe to say that the sentence existed also in the Dīrghāgama on which the Bhv was based. However, this sentence looks strange here in the Bhv, because, according to the preceding section, the Buddha has already arrived at Icchānaṅgalā (for a similar duplication of place, see 4.­70). This problem can be explained as the result of carelessness on the part of the redactors of the MSV, who, inserting the two sūtras both set in Icchānaṅgalā here in the Bhv, failed to remove the introductory sentence of the second one. Ch. provides a translation, zengzhang 増長, which does not seem to translate Icchānaṅgalā, here in the second occurrence, whereas it presents a phonetic transliteration of Icchānaṅgalā, yichenangaluo 一車難伽羅, in the preceding section.

n.244Tib. gsang tshig; Ch. 如我經説 (“as is said in our scripture”). The parallel in the DĀ 35 manuscript is damaged: (vāci)tāni cāsy(a maṃt)r(e)ṣu. Cf. amhākaṃ mantesu in DN 3 Ambaṭṭhasutta, i: 87; śāstre in SbhvG i: 40, in the prediction of the future of the newly born Prince Siddhārtha, who possesses the thirty-two marks of a great man. It is unclear to the present translator specifically which brahmanical scripture was assumed by the redactors of the Vinaya and the parallel sūtras.

n.245S bzlog par sems so; D bzlogs–.

n.246D and S nang. Cf. Kṣv rngam.

n.247DĀ 35 and the Kṣv here add “and teach him a lesson.”

n.248For the meaning of the word ibhya (Tib. da byung, “upstarts,” Jäschke 247a), see Caillat 1974.

n.249S ’dug na; D nas.

n.250In the first part of the Sbhv, the story of the origin of human beings is narrated, continuing through the emergence of kingship and the royal lineage from the first king Mahāsammata to the four sons of King Ikṣuvāku, who were the progenitors of the Śākyans. The lineage of the Śākyan kings follows, ending with the Buddha. The Bhv (and DĀ 35) here narrates a much shorter version of a part of this story in the Sbhv (SbhvG i 26–30).

n.251Ch. 弶伽河岸 (the banks of the Ganges River). Bhāgīrathī is a name of the Ganges or one of its branches (MW s.v. Bhāgīrathī).

n.252The passage “Each of them built his hut . . . . Later, King Ikṣuvāku remembered these four sons . . . . The ministers answered, ‘Your Majesty’s four sons … are now … on the banks of the Bhāgīrathī River” is abbreviated in Tib. with the expression “as stated above.” The present translation is based on Ch., which abbreviates only a passage in the ministers’ words: “Each of them built his hut near the ṛṣi Kapila’s hermitage and married his half sister by a different mother.” In DĀ 35 and the Kṣv, even the ministers’ words are not abbreviated. Thus, it is likely that in Tib. the similar passages before and in the ministers’ words were confused and abbreviated together.

n.253In the Pāli Suttapiṭaka, Vajrapāṇi (Vajirapāṇi yakkha in Pāli) appears in MN 35 as well as DN 3 in the same way, threatening to smash the head of a man who would not answer a question asked by the Buddha. In a later part of the Bhv, Vajrapāṇi plays the role of the Buddha’s attendant during the Buddha’s journey from Rohitaka to the north (X. Rohitaka). For a study of Vajrapāṇi, see Lamotte 1966.

n.254Bhv Ch., Kṣv Ch., and DĀ 35 give “said (to the Buddha).”

n.255Kṣv Ch. abbreviates the following part until just before the Buddha shows his thirty-two marks to Ambāṣṭha (Taishō 24.379b). See n.­301.

n.256Ch. “…because he is a sister’s son for brahmins, and because he is a child belonging to a family of kṣatriyas.”

n.257Ch. “…because he is a brother’s son for brahmins and a sister’s son for kṣatriyas.”

n.258In contrast, the possibility of anointment in the first and second cases is denied in DN 3.

n.259The following verse appears frequently in the Āgamas and Nikāyas: DN 27 (iii 98.1–2) and its parallels DĀc 5 (Taishō no. 1, 1.39a), MĀc 154 (Taishō no. 26, 1.676c–677a), and Taishō no. 10 (1.221c); MN 53 (i 358.28–29); SN 6.2.1 (i 153.18–19) and its parallels SĀc 1190 (Taishō no. 99, 2.322c) and SĀc2 103 (Taishō no. 100, 2.410c); SN 21.11 (ii 284.26–27); and AN 11.11 (v 327.29–30).

n.260Ch. “There has never been, nor is there now, nor will there be anyone as arrogant as me appearing before the Blessed One in the past, present, or future.”

n.261Here DĀ 35 (Melzer 2010a, 190 = DĀ 35.85) abbreviates the whole explanation of “knowledge and conduct,” which is given in full in the Lohityasūtra, the third sūtra of the Śīlaskandha section of the Dīrghāgama, and repeated as a stock passage in each sūtra in that section, which has been studied by Jinkyoung Choi (Choi 2015). In the Bhv, the explanation of knowledge and conduct is given in full in Tib. and abbreviated in Ch., as mentioned in n.­263. A Skt. parallel to this stock passage is available in the Śrāmāṇyaphala­sūtra, which also belongs to the Śīlaskandha section, preserved in the SbhvG ii 230.11–251.13. See Bonbunbutten-kenkyūkai 1994, 1995. It is worth noting that in this passage about knowledge and conduct the Buddha always addresses his listener as “Ambāṣṭha”; in the other parts of this story about Ambāṣṭha, he calls the same person “young brahmin,” without exception. This change of address, which may reflect the possible supplementation of an abridged version of the sūtra at some stage in the textual transmission, also occurs in the same story in the Kṣv.

n.262Tib. nyam nga ba; Skt. (Sbhv) saṃbādha. BHSD, s.v. abhyavakāśa.

n.263Here Ch. abbreviates the rest of the entire story of Ambāṣṭha with the statement 廣如長阿笈摩戒蘊品中説於菴婆娑婆羅門事, “As explained in detail in the story of the Brahmin Ambāṣṭha in the section of the aggregate of moral conduct (Śīlaskandha) in the Dīrghāgama.”

n.264Tib. ’od dang bud med can dang lhan cig tu nyal ba (lit., “lying down with light and where there is a woman”). The Sbhv parallel gives āloka­sahāgāra­śayyāṃ (ms 509r7 āloka­sahagāra­śayyāṃ; SbhvG ii 233). The present translation is supported by the usage of the word āloka­śayyāṃ in the Bhv (GM i 90; kha 168.b) and several examples of sahāgāra­śayyā, e.g., Prātimokṣa­sūtra : Banerjee 1977, 38.1–2, 41.13–14; ca 14.a.3 and 15.b.2; Abhidharma­kośa­vyākhyā by Yaśomitra: Wogihara 1932–1936, 381.29.

n.265There is apparently some confusion in Tib.: de chung ma dang bu pho dang bu mo len pa spangs nas/ chung ma dang / bu pho dang / skyes pa dang / khye’u dang / bu mo len pa las slar log pa yin no, “Having abandoned accepting a wife, son, and daughter, he abstains from accepting a wife, son, man, boy, and daughter.” Cf. Sbhv: sa strī­puruṣa­dāraka­dārikā­pratigrahaṃ prahāya strī­puruṣa­dāraka­dārikā­pratigrahāt prativirato bhavati (ii 509a). The present translation is based on the Sbhv.

n.266Tib. ’bru ma nyams pa (lit., “undamaged grain”); Skt. (Sbhv) āmadhānya.

n.267There is no word for “injuring” in either Tib. or Skt. (Sbhv). Note that Buddhaghosa’s commentary on the Pāli parallel (DA i 81.25–26) relates this sentence to the prohibition of pātayantikā offence 11: injuring or making others injure seeds and plants (Vin iv 34; cf. Vvbh, cha F.281.b.2–3; Taishō no. 1442, 23.776b5–6). According to Buddhaghosa’s interpretation, the Pāli word samārambha in the DN should be interpreted as “injuring, killing” (PTSD, q.v.). However, this interpretation does not apply to its counterpart here, samārambha/rtsom pa, because this word is used also in each of the following paragraphs about keeping foods, using good beds, etc. Therefore the word has to be interpreted in its supposedly more common meaning of “undertaking, doing, effort” (MW, PTSD, Jäschke, q.v.), and the whole sentence may be translated as follows: “Ambāṣṭha, some śramaṇas … live devoted to efforts aimed at various seeds and plants.” The present translation addresses the lack of meaning with the word “injuring” here. Perhaps the meaning “injuring” of the word samārambha was lost at some stage in the textual transmission, and the word was reinterpreted as “effort” and then combined with the following words: -anuyogaṃ anuyuktā viharanti.

n.268Tib. rtsa ba’i sa bon (lit., “seed of root”). The present translation is based on the Skt. parallel in the Sbhv, mūlabīja<ṃ>, interpreting it as a bahuvrīhi compound, “one that has its root as its seed,” i.e., one that grows from its root. The kinds of plants listed here are explained in the Vvbh (cha F.281.b; Taishō no. 1442, 23.776b, Bonbunbutten-kenkyūkai 1995, 43n2).

n.269Tib. thor to (Vvbh tho gu); Skt. (Sbhv) agra, both meaning “a top point”; Ch. (Vvbh) jie 節 (“a joint”). The present translation combines these two meanings, based on the Vvbh, where this type of plant is represented by “sugarcane, bamboo, etc.” (cha F.281.b; Taishō no. 1442, 23.776b).

n.270Tib. bkas pa (lit., “split”; Vvbh ’gas pa); Skt. sphuṭa (Sbhv); Ch. (Vvbh) kai 開.

n.271Skt. (Sbhv) mālya; Tib. ro (“taste”).

n.272Tib. kha dog ’chang ba (lit., “holding color”); Skt. (Sbhv) va(rṇasaṃ)­dhāraṇe (SbhvG reads <varṇa>saṃdhāraṇe).

n.273S bya gag dang / mchil pa dang / ’ur bar ’thab ba dang; D bya gag dang / phug ron dang / mchil pa. Cf. Sbhv kukkuṭa­varta­kalāvaka­yuddhe (ms - varttaka -).

n.274Tib. shing ’dzeg pa; Skt. (Sbhv) aṭṭālavaṃśa. Cf. Chapter 5, X. Sikatin.

n.275Tib. phrag pa nas ’gong ba (lit. “descending from the shoulders”); Skt. (Sbhv) utsantikā. See n.­300.

n.276Tib. na ya’i mig; Skt. (Sbhv) ākarṣaṇe. The meaning of these words is unclear to the present translator.

n.277Tib. phyogs phyogs nas ’gyed pa. Skt. manuscript of the SbhvG is damaged. The meaning of these words is unclear to the present translator.

n.278Tib. ka le dang ka tsa le (phonetical transliteration); Skt. (Sbhv) kacale (SbhvG reads cale).

n.279Tib. ug shud dang / gul tshab dang; Skt. (Sbhv) akṣavaṅkānucarite. The present translation is based on Skt.

n.280Tib. lam ngan brjod pa’i gtam (*kumārgākhyāna­kathā?); Skt. (SbhV) kumārikākhyāna­kathā (“talk about girls”).

n.281For these five wrong ways of making a living, see BHSD, s.v. kuhana.

n.282Tib. ’bebs pa (“throwing down”); Skt. (Sbhv) āveśana (“entering”).

n.283Tib. kha cig skar ma’i sbyor ba byed de. Parallels in Sbhv Tib., Sbhv Skt., DĀ 25, and DĀ 27 do not include this sentence (cf. Choi 2015, 259ff.).

n.284For the interpretation of yud tsam rnams kyi sbyor ba (*muhūrtānāṃ prayoga) and rgyu skar shar ba (*nakṣatrānām abhyutthāna), the present translation follows explanations in the commentary of the Kṣv (D Tengyur, dzu F.167.a). Bhv Tib. agrees with DĀ 25 and DĀ 27, whereas Sbhv Skt. and Tib. provide a different reading: nakṣatrāṇaṃ prayoge muhūrttānām abhyutthāne; rgyu skar rnams la rab tu sbyor ba dang / yud tsam dang ldang ba dang. See Choi 2015, 263ff.

n.285Cf. ka F.297.a.

n.286For utilization of zombies and half zombies described in the Vvbh, see Skilling 2007.

n.287Tib. sbyin sreg gi sbyin sreg (lit., “burning oblations of burning oblations”). The present translation is based on the commentary on the parallel passage in the Kṣv.

n.288For a comparative study of the stock passage on the “noble aggregate of moral conduct,” a parallel of which appears here, see Anālayo 2016c.

n.289Desire, wrath, dullness, agitation and remorse, and doubt (ChDas s.v. sgrib pa; BHSD s.v. nīvaraṇa).

n.290The following explanation of the four dhyānas corresponds to AKBh 437.13–438.9. The simile of a bath attendant appears in AKUp 8032 (Honjō 2014, ii 870–73). The similes of a bath attendant, a lake, lotuses, and a cloth are also found in MĀc 81 and MN 119.

n.291Tib. khrus mkhan (= Sbhv Tib.); Skt. *snapaka (MW, s.v. snāpaka). Cf. Pāli nahāpaka (DN I 74.1, etc.). The Sbhv parallel does not preserve this word because of the physical damage to the manuscript, and the editor R. Gnoli emends the text with the word rajaka as the original Skt. of khrus mkhan. However, this emendation is problematic; as far as the present translator has been able to ascertain, the word rajaka is not translated as khrus mkhan but as btso blag mkhan in the Sbhv (SbhvG ii 181.4, 211.24; D nga F.234.b, 255.b), and the original Skt. of khrus mkhan is snapaka (SbhvG ii 220.4; D nga F.260.b, etc.). Though snapaka does not seem to be grammatically correct, almost all the examples in the Sbhv show this form (snapaka) with only one exception, sūpaka, which seems to be a scribal error. The DĀ manuscript also gives snapaka (Choi 2015, 331n245).

n.292Tib. thur ma (“stick”); Skt. (Sbhv) iṣīkā (ms 513r3; iṣikā in Gnoli’s edition, SbhvG ii 246).

n.293Hereafter the six kinds of supernormal knowledge (abhijñā) are explained. Cf. AKbh 421; Mvy 201–9.

n.294Tib. sa dang nam mkha’ la bya ba bzhin no; Skt. (Sbhv) … gacchati tadyathā ākāśe; pṛthivyām unmajjana­nimajjanaṃ karoti tadyathā udake. The present translation omits sa dang, following Skt.

n.295Readers might be reminded of Ambāṣṭha’s request: “May the honorable Gautama teach the Dharma so that I will desire to attain knowledge and conduct” (6.­56), which the Buddha answers by giving the present discourse. Here, the Buddha has finished explaining “conduct” and begins to explain “knowledge” in the next paragraph.

n.296Here ends the correspondence with the Śrāmāṇya­phala­sūtra in the Sbhv (SbhvG ii 251.13).

n.297Hereafter the text corresponds to DĀ 35 again (see n.­261).

n.298This sentence might make more sense if there were not the expression here “not actualizing the food of roots and fruits,…” but “abandon the food of roots and fruits,…” as the previous paragraphs read. However, Bhv Tib., Kṣv Tib., and DĀ 35 concur in reading “not actualizing” (Melzer 2010a, 198 = DĀ 35.97).

n.299These kinds of “spectacles” are already seen at 6.­80.

n.300Skt. utsantikā. The present translation follows the emendation of utsantikā with udyūthikā by Ramers 1996, 165. Cf., also, Melzer 2010a, 204–5.

n.301Here ends the abbreviation in Kṣv Ch. See n.­255.

n.302Melzer points out the correspondence between the following verses and the ṛṣi Kaineya’s verses in the Bhv (11.­128–11.­130), Sn 107.11–17, MN ii 135.4–10, 142.32–143.5, and MĀc 160 (error for 161?) (Melzer 2010a, 210 = DĀ 35.112).

n.303For this abbreviation, see 6.­11.

n.304DĀ 35 abbreviates the text from here to the end of the following verses.

n.305The following verses appear again in the Bhv, in the part that corresponds to the Nandīpālasūtra (9.­2429), and also twice in the Sbhv (SbhvG ii 29, 253), regarding the second of which Dutt points out a parallel in Sn 568–69 (GM iv, 225n1). In spite of the resemblance to the Selasutta in the Sn, which contains the verses Sn 568–69, the ṛṣi Kaineya’s story in the Bhv does not contain these verses. For a comparison of these verses and other parallels, see Skilling 2003. In the verse appearing in the Sbhv Skt. and DĀ, the final part reads saṃbuddho ījyatāṃ varaḥ (Melzer 2010a, 228), “The best of those who are worshiped is the perfectly awakened one,” whereas our Tib. text seems to translate vadatāṃ “of those who are speaking” instead of ījyatāṃ “of those who are worshiped.” Either way, the verses are not simply praising the Buddha himself but imply that offering to the Buddha is most meritorious, and in that way function as applause for the donor.

n.306Agnihotra is an oblation to Agni, the Vedic god of fire.

n.307Sāvitrī is a famous brahmanical verse addressed to the sun god Savitṛ.

n.308The Sn does not include the above two pādas.

n.309Tib. rgan zhugs; Skt. mahalla. For examples of this word appearing in Buddhist texts, see Durt 1980.

n.310Tib. til gyi mar khu (= Kṣv Tib.) (lit., “ghee of sesame”); Skt. (DĀ 35) śaṣkulikā. Melzer points out the explanation in the commentary on the Kṣv, which explains that this food is a mixture of millet, rice flour, and sesame, rolled out and fried in butter (Melzer 2010a, 231 = DĀ 35.135).

n.311This short passage about an old monk who ate cake, which seems to interrupt the storyline abruptly, serves as the reason for the establishment of a rule by the Buddha at the end of the entire story of Ambāṣṭha (6.­175). This passage is found in DĀ 35, too (Melzer 2010a, 230 = DĀ 35.135), where the account of the establishment of the rule is not included. This fact could be explained by assuming some influence from the Vinaya on the Dīrghāgama.

n.312The text repeats the names of the four truths.

n.313Here ends the correspondence with the Ambāṣṭhasūtra.

n.314Tib. lo ma bdun pa; Skt. *Saptaparṇa? Since in the Buddha’s journey this *Saptaparṇa is located between Icchānaṅgalā and Sunrise, both said to be in the kingdom of Kosala, this account in the Bhv is unlikely to refer to Saptaparṇaguhā (Pāli Sattapaṇṇiguhā, DPPN, 1009) near Rājagṛha, as Ryūzan Nishimoto correctly notes (Nishimoto 1933–35, v. 23, 127n23).

n.315For this abbreviation, see II. Middle Village.

n.316The 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.317Tib. ’char ka; Skt. unknown; Ch. 日出 (“sunrise”). Cf. Ujuññā/Uruññā/Udaññā/Uduññā (CPD, s.v. Ujuññā) in MN 90 and Yutousuiruo 欝頭隨若 (phonetic transliteration) in MĀc 212.

n.318Tib. gnas tsher ma can gyi nags, “the forest of the place with thorns”; Skt. *Kaṇṭaka­sthala-mṛgadāva ?; Ch. no counterpart; MN 90 kaṇṇakatthalaṃ migadāyo, MĀc 212 Pujicilin 普棘刺林 “Forest Where There Are Thorns Everywhere.” The above Skt. reconstruction is based on Pāli. Cf. Mvy 3619, 4230: tsher ma = kaṇṭaka.

n.319Tib. mdzes ldan; nyi ldan; Skt. unknown; Ch. xianxi 賢喜 “Excellent Pleasure” and mingyue 明月 “Bright Moon.” MN 90 Somā bhaginī and Sakulā bhaginī; MĀc 212 Xian 賢 “Excellent” and Yue 月 “Moon.”

n.320A similar paired set consisting of asking a question and the encouragement to ask a question is seen in Skt. in the Sbhv: “pṛcchema vayaṃ bhadanta bhagavantaṃ kaṃcid eva pradeśaṃ saced avakāśaṃ kuryāt praśnasya vyākaraṇāya” “pṛccha mahārāja yad evākāṅkṣase” (SbhvG ii 219.24–26).

n.321Tib. ’phags skyes po; Skt. *Virūḍhaka. A son of King Prasenajit (DPPN, s.v. Viḍūḍabha). Cf. PrjvVW IV 35.8).

n.322Tib. bkra shis ldan gyi bu bram ze’i khye’u yang dag rgyal ba; Skt. unknown. Cf. MN 90 Sañjayo brāhmaṇo Ākāsagotto; MĀc 212. Xiang nianshao jixiangzi 想年少吉祥子 “Consciousness, the young son of Lucky.”

n.323Since these words that the Buddha claims to have said are identical to the words that he has denied saying in the preceding conversation, the meaning of this passage is difficult to understand. On the other hand, in MN 90 and MĀ212 the Buddha’s account is different from that of the king; the Buddha explains that he did not say that it is impossible for a śramaṇa or brahmin to know everything, but rather that it is impossible for a śramaṇa or brahmin to know everything at once. MN ii 127; Taishō no. 26, 1.793b–c.

n.324Note that the order of the brahmin and kṣatriya is the opposite of that in the preceding words by the king.

n.325Tib. rnam par ma dul ba bzhin rnam par dul ba’i cha sta len par ’gyur ram. The meaning of the words rnam par dul ba’i cha sta len pa is not clear to the present translator. The present translation is to some extent based on the following Pāli parallel in MN 90: api nu te dantā va dantakāraṇaṃ gaccheyyuṃ, dantā va dantabhūmiṃ sampāpuṇeyyun ti.

n.326This simile is seen in other sūtras, too, such as MN 93 Assalāyanasutta, MĀc 151 梵志阿攝惒經.

n.327D spa; S shing nya gro dha (“banyan tree”). The names of the four kinds of wood also differ in the MĀc and MN: MĀc east‍—a son of a kṣatriya‍—sāla wood; south‍—a son of a brahmin‍—sāla wood; west‍—a son of a householder‍—sandalwood; north‍—a son of an artisan‍—lotus (padma). MN sāka; sāla; amba; udumbara (no mention of directions or caste).

n.328Tib. lha gang dag … ’di lta bur ’ong zhing ’ong bar ’gyur ba (lit., “gods who … thus come and will come”). The original Skt. for ’di lta bur ’ong is presumably itthatvam āgacchati. Cf. SbhvG i 7.26–8.2; ga F.257.b.5–6 (note, however, that the manuscript of the Sbhv erroneously reads itvattham for itthatvam); BHSD, s.v. itthatva; CPD, s.v. itthatta. The Bhv’s parallel in the MN gives the following expression: ye te, mahārāja, devā savyāpajjhā te devā āgantāro itthattaṃ; ye te devā abyāpajjhā, te devā anāgantāro itthattan ti (MN ii 130.18–20).

n.329Here Tib. changes the translation of the name Virūḍhaka from ’phags skyes po to lus ’phags po (Skt. *Videhaka?). This irregular, probably erroneous, translation is employed in the Bhv not only for Virūḍhaka as a son of King Prasenajit but also for Virūḍhaka as one of the Four Great Kings (3.­22), though in most cases the name is translated as ’phags skyes po.

n.330Here ends the correspondence with MĀc 212 and MN 90.

n.331This section has a parallel in the Chuyao jing 出曜経 32 (Taishō no. 212, 4.760a–b).

n.332This verse has parallels in a number of Buddhist texts, including Uv 31.23 (Mizuno 1981, 82–83; Kudō 2004, 80–81, 248–50n21, 257). The parallel verse in Uv 31.23 concludes as follows: “Then pain follows him, as a wheel follows the footsteps of one dragging [a cart].” However, the parallel in the UvTib 31.24 is closer to the Bhv, reading: “As if his head has been cut off by a chariot.” It is worth noting that the simile of a wheel following the footsteps of an ox seems not to require further explanation for understanding it, whereas the simile of a head cut by a chariot does not make good sense without the context of the story such as given in the Bhv.

n.333“The king,” not the head of a guild, in the parallel in the Chuyao jing.

n.334Parallel to Uv 31.24, etc. See n.­332. The parallel in the Uv concludes as follows: “Then happiness follows him, as a shadow goes after [him].” Here, too, UvTib is closer to the Bhv (UvTib 31.25).

n.335Tib. gdu bu can (lit., “having a bracelet”); Skt. *Valaya “a bracelet”; Ch. poluoluo juluo 婆羅羅聚落 (phonetic transliteration). Cf. Valayā; gdu bu can, as a woman’s name (SbhvG ii 91; nga F.173.b). See also BHSD, s.v. “Valayā.”

n.336For this abbreviation, see II. Middle Village. The same applies to the following four sections. Note that the text here refers to “four buddhas” (sangs rgyas bzhi), whereas the fully narrated phrase has “four perfectly awakened ones.”

n.337Tib. sa can; Skt. unknown; Ch. shengtu 勝土 (“excellent ground”).

n.338Tib. seng ge can gyi grong (in the summary of contents, seng ge’i grong); Skt. unknown; Ch. shizi juluo 師子聚落 (“lion village”).

n.339Tib. grong gsar; Skt. unknown; Ch. xin juluo 新聚落 (“new village”).

n.340Although 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.341Tib. grong khyer can (in the summary of contents, grong khyer); Skt. unknown; Ch. cheng 城 (“City”).

n.342Most 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.343This statement that the Buddha “arrived” in Rājagṛha runs in clear contradiction to the context of the Buddha’s journey in the Bhv, in which the Buddha travels from Rājagṛha to the north to convert the nāga king Apalāla. See n.­128.

n.344Tib. khri’u brtsegs “Layered Seats”; Skt. *Pīṭha (based on Skt. manuscript fragment of the Saṃyuktāgama. See Hosoda 1991, 175–76); Ch. zuo 座 (“Seat”), gaozuo 高座 (“High Seat”‍—two people). SĀc 971 shangzuo 上坐 (“Seated Above”); shangzuo 上座 (“Upper Seat”). SĀc2 205 chongchao 重巢 (“Layered Nest”‍—in the main text); chongchuang 重床 (“Layered Bed”‍—in the summary of contents, 453b).

n.345Tib. ma ga dhA bzang mo; Skt. *Sumāgadhā; Ch. mojietuo 摩掲陀 (phonetic transliteration). BHSD, s.v. Sumāgadhā.

n.346SĀc 971 does not mention Pīṭha’s fishing.

n.347The last verse, “One who does not…,” corresponds to Uv 33.16 (Mizuno 1981, 248–49), with a difference in the last pāda: “I call him brahmin” in both the Uv and UvTib.

n.348Here ends the story in SĀc 971.

n.349This 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.350Ch. and Divy 4 do not abbreviate the stock passage about the Buddha’s smile but give it in full. For the entire stock passage, see 8.­113–2.­66.

n.351Tib. ba’i ko ba; Skt. (Divy 4) gopiṭaka (BHSD, q.v.); Ch. niuqie 牛篋 (Skt. = Ch. = “cow basket”). After this word, Ch. gives pangji 篣箕 (“winnow”).

n.352Tib. zhing snag che ba ser sme ba dog sa tshwa sgo ma mchis pa’i phyogs su; Skt. (Divy 4) kṣetraṃ tāvad bho gautama nirupahataṃ snigdha­madhura­mṛttikā­pradeśam. Because of the difficulty in understanding Tib., the present translation is based on Skt. in the Divy.

n.353Ch. lacks this summary of contents.

n.354This 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.355Here 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.356What is abbreviated here cannot be explained in the Bhv itself. SĀc 813 gives a similar text to the Bhv here, without any indication of an abbreviation. The abbreviated text is to be supplied by a passage in a preceding sūtra, SĀc 803. Cf. n.­238 for a similar problem.

n.357For the text abbreviated here, see Chapter Six, I. Icchānaṅgalā, 6.­4.

n.358Both the Bhv and SĀc 813 do not clearly state what this simile of a dust stūpa means; in SN 54.10 it is connected to how a monk breaks “evil and unwholesome things” (SN v 325.6–8).

n.359Cf. n.­77.

n.360The 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.361Ch. abbreviates the section with the statement 相應住中廣説其事, “This subject is explained in detail in the Saṃyuktāgama.” SN 22.43, unlike the Bhv and SĀc 36, does not set this teaching in Mathurā but in Sāvatthī.

n.362Tib. rab tu bzang ldan. Although the Skt. folios are lost for this part, we find a similar Tib. name, ’bab chu rab tu bzang po, and its Skt. counterpart in another part of the Bhv (11.­56; GM 266.3–4).

n.363A more detailed explanation of this subject has been given previously in the Bhv, 4.­12–4.­15.

n.364Here ends the correspondence with the first half of SĀc 36, and hereafter the text corresponds to SĀc 813, which we have already seen in the first section of this chapter (note, however, that there was no sentence beginning “O monks, look…”).

n.365Note that the mode of address by the Buddha to the listener(s) changes here from “monks” to “Ānanda,” as pointed out by Hosoda (Hosoda 2006, 15).

n.366This 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.367Here Ch. abbreviates the section with this statement: 於此廣説護國蘇怛羅經, “Here the Rāṣṭra­pāla­sūtra should be recited in detail.”

n.368Tib. shin tu gzhon pa (lit., “very young”). The present translation is based on the presumed original Skt. sukumāra. Cf. 9.­882. Cf., also, PrjvVW I 304 folio 8v5; ka F.20.b.6.

n.369In MN 82, the old woman is not able to speak to Raṭṭhapāla because, according to Buddhaghosa’s commentary, he is a great person who has exhausted his defilements.

n.370There is a scene in the story of Mahāsudarśana in the Mahā­parinirvāṇa­sūtra in the Kṣv (MPS 34.137) in which a king shocks his consort by addressing her as sister, implying that he no longer has sexual desire for her, just like Rāṣṭrapāla in the present story.

n.371The following verses have parallels in TheraG 769–73, Uv 27.20–25, etc. (Mizuno 1993, 26).

n.372S gsar; D gser. Cf. Uv 27.25 añjanīva navā citrā (“like a new, variegated collyrium pot”). See Matsuyama 1980–2002, no. 22.

n.373P rul ba’i; D dul ba’i; S rus pa’i.

n.374The text says bang mdzod stug po can gang na ba der: “to Sthūlakoṣṭhaka,” not “to Sthūlakoṣṭhaka Forest.” However, judging from the context, it is likely that this indicates the forest.

n.375The following list of various kinds of servants is seen in Skt. in the Śrāmāṇya­phala­sūtra in the Sbhv (SbhvG ii 220.1–4; nga F.260.b).

n.376Most of the following verses have parallels in the TheraG (776–79, 781, 783–88).

n.377Cf. SN i 2.22–23, 26–27, SĀc 1001.

n.378The 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.379Ch. and Divy do not abbreviate this stock passage.

n.380A parallel story appears in a manuscript of an avadāna anthology dated to the fifth century (Merv-av, 319).

n.381This statement seems contradictory in the context, and the present translator has not been able to solve the problem fully: it was the elephant who was praised and the king who gave the villages to the brahmin, and the Buddha cannot be both at the same time. Skt. (Divy), tadāpy aham anenaikayā gāthayā stuto mayā cāyaṃ pañca­grāma­vareṣu pratiṣṭhāpitaḥ, lit., “Then I was praised by him with a single verse, and he was put in five excellent villages by me.” This could be interpreted in another way, as Rotman does, separating the first-person pronoun mayā (“by me”) in the second half of the sentence and the agent of the past passive participle pratiṣṭhāpitaḥ (“put, established”) so as to resolve the above problem: “Back then he praised me with a single verse, and I caused him to be put in charge of five excellent villages” (Rotman 2008–17, i 148). So too could Tib. be interpreted: ngas ’di la grong mchog lnga byin no, “Because of me, five excellent villages were given to him” (?). However, in both versions the first-person pronoun seems more likely to indicate the agent of the verb. Ch. explicitly presents this “contradictory” interpretation: 我賜與五聚落, “I bestowed five villages [on him].” Hiraoka and Przyluski adopt the same interpretation in their Japanese and French translations of Divy 5 and this part of Ch., respectively (Hiraoka 2007, i 156; Przyluski 1914, 497).

n.382For this abbreviation, see II. Middle Village.

n.383The 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.384According to an unnamed source AKUp 3024 quotes, this is one of the eighty minor marks of the Buddha (Honjō 2014, i 317–32).

n.385Here ends the correspondence to the first half of Divy 6. The second half of Divy 6 corresponds to a story in chapter 9 of the Bhv (C. Toyikā). According to Iwamoto, these halves of Divy 6 seem to have been wrongly combined in the compilation process of the Divy, when they were extracted from the Bhv (Iwamoto 1967, 135–37; Hiraoka 2007, i 168 n.14; Rotman 2008–17, i 419n432).

n.386The beginning of the following story resembles a part of the story of Miṇḍhaka in the Bhv (10.­68–10.­72).

n.387Cf. 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.388For this miracle, see Kṣv D a F.40.a–53.b; Taishō no. 1451, 24.329–333; Divy 12 Prātihārya­sūtra (English trsl., Rotman 2008–17 , i 253–87).

n.389S chos thob par gyur cig/ chos thob par gyur cig; D chos thos par gyur cig/ chos thob par gyur cig (cf. 10.­68; Wille 1990, 114). Rotman notes the correspondence between this expression and “an exclamation that Jain renunciants make during their almsrounds” (Rotman 2008–17, i 426n531).

n.390Tib. de ci zhig (lit., “What is that?”). Judging from the context, de (“that”) here seems to refer not to the literal meaning of the words of the non-Buddhist ascetics‍—“May the Dharma be attained!”‍—but to their sudden, unexpected greeting, hence the above translation.

n.391Unlike the previous sentences, here “hamlets” is plural: ri brags rnams.

n.392English trsl. from Tib., Schiefner (tr. by Ralston) 1882, XLII. Parallel stories: J 177; Merv-av, 295.

n.393For this abbreviation, see II. Middle Village.

n.394BhvY 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.395Tib. glang chen stobs; Skt. unknown (*Hastibala? Przyluski 1914, 505); Ch. 象力. Cf. Ug: Tib. bal glang ldan; Ch. dali 大力 (“big power”).

n.396Tib. sgra sgrogs. Cf. 3.­207. “*Kuñjika,” mistakenly, in BhvY 111 and 227. Cf. SbhvG ii 47.21 (ms 442r10). Cf. Ug: Tib. uniko; Ch. dadejia 達底迦 (phonetical transliteration).

n.397Tib. khang skyong; Skt. unknown; Ch. 執事人. Tib. suggests Skt. *vihārapāla; Ch. *upadhivārika (Taishō 24.16a 授事之人; Divy 50 upadhivārika; 2.­318 dge skos). For these titles of officials in Indian Buddhist monasteries, see Silk 2008, 110ff. and 143ff.

n.398In the Ug, not only grapes but also some other fruits are listed: Tib. rgun ’brum dang / bal po se’u dang / ’bra go la sogs pas (“grapes, pomegranates, persimmons, etc.”); Ch. 葡萄石榴甘橘甘蔗胡桃渇樹羅等 (“grapes, pomegranates, oranges, sugarcanes, walnuts, dates, etc.”).

n.399By eating fruits just as they have been given as offerings, monastics can infringe against the rule prohibiting killing plants and seeds (Vvbh cha F.276.a–287.a; Taishō no. 1442, 23.775c–777a). Therefore, the fruits must be made “suitable” (Mvy 9388: rung ba = kalpika) to consume, i.e., damaged, before eating. Ten kinds of procedures for this are established in the Vvbh (ja F.157.a; Taishō no. 1442, 23.826a), including making them “suitable by fire,” which is mentioned here. Cf., also, Kishino 2016, 252.

n.400dus ma yin pa’i btung ba (lit., “drink for an inappropriate time”). Grape juice is included in the eight kinds of drinks that are medicines to be consumed at night; see 1.­11.

n.401BhvY 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.402This expression is repeated later in the Bhv: 8.­213.

n.403Tib. dran dang ldan rnams bzang por shog. Although it is clear from the context that these verses are meant for the yakṣa Vajrapāṇi alone, the audience of the verses is addressed in the plural.

n.404The present translation uses the following items of the section index as subsection titles, which cover the tenth to twelfth sections of Chapter 7. This section index is absent in Ch.

n.405This keyword, “Forest,” does not tally with any of the following stories.

n.406Tib. mchog gi ma (“Mother of the Best”). The present translation is based on the sentence to which this keyword refers: K. In Dhānyapura, Converting the Mother of Best Army.

n.407Tib. phyugs skyong ( “herdsman”). The present translation is based on the sentence to which this keyword refers: A. Bhavadeva’s, Caṇḍālī’s Seven Sons’, and the Yakṣa Earth-Protector’s Conversion in Nandivardhana.

n.408According to the Crv, this mountain constitutes the northern boundary of the midland region (GM iv 190).

n.409BhvY 7.10.3 (p. 230).

n.410Although Przyluski reconstructed the Sanskrit of this name as “Bodhibala” (1914, 508), he did not give any evidence other than Ch. jueli 覚力 and Tib. sangs rgyas stobs. Tib. could rather suggest “Buddhabala.”

n.411In Ch., people donate requisites to the monastery that the yakṣa has built.

n.412Ch. “Preserve my shoulder bone in this place after I am completely emancipated.”

n.413BhvY 7.10.4 (p. 231).

n.414Tib. re tu ka; Ch. nidelejia 泥徳勒迦 (phonetical transliteration). Przyluski has reconstructed the Skt. as “Netraka(?)” (1914, 509). The resemblances between re and ne and between tra and tu in some types of scripts may support this reconstruction.

n.415BhvY 7.10.5 (p. 231).

n.416BhvY 7.10.6 (p. 231).

n.417drang srong mgo reg dang ril ba spyi blugs can. It is unclear to the present translator whether these words translate the name of one ṛṣi or the names of two ṛṣis, i.e., mgo reg, “Shaved Head,” and ril ba spyi blugs can, “Who Has a Water Jar.” Ch. zhangguan xianren 杖灌仙人 (*ṛṣir Daṇḍakamaṇḍaluḥ “a ṛṣi (named) Water Jar with a Handle”). Note the resemblance between *daṇḍa (“stick,” “handle”) and *muṇḍa (“shaved”).

n.418BhvY 7.10.7 (p. 231ff.).

n.419S me; D mi.

n.420This conversation is similar to that in Pūrṇa’s story in the Bhv, 2.­255, where Skt. in the Divy is problematic and Tib. does not include the phrase “why do I harass you?” (Shackleton Bailey 1950, 179). The present translator had to add the sentence “You are harassing me,” which appears in the Pūrṇa story, for otherwise the next sentence “If I…” does not make good sense.

n.421Cf. 3.­141.

n.422ri bo. Cf. ri bo can (“Mountain”) earlier in the Bhv (2.­407).

n.423From this point the Skt. manuscript (fol. 141ff.) is available; however, GM (page A, i.e., two pages before page 1; cf. Wille 1990, 154) does not include a transliteration from the first line to the first few words of the third line of folio 141r. Below is a transliteration by the present translator: 1 /// .y. śaraṇa­gamana­śikṣā­padāni dattāni tato vajra­pāṇir apalālaṃ sa­suhṛtsanbandhi­bāndhavaṃ vinayam upagataṃ dṛṣṭvā pravṛttaḥ 2 /// r. r iva śikharais sotsukhair niṣpatadbhiḥ āyāsādhmāta­kaṇṭhais svabhavana­puruṣais tiryag udvīkṣya­māṇāṃ vyāhārair niṣpalālair bhuja 3 /// yāsanāt prakrāntaḥ adrākṣīd bhagavāṃ dūrād eva nīlanīlāṃ vanarājiṃ dṛṣṭvā ca punar vajra­pāṇiṃ yakṣam āmantrayate | paśyasi. There is an interesting difference between Ch. and Tib. here: in Ch. Apalāla, instead of asking the Buddha not to give the rules of training to his son, asks the Buddha to give the rules to other nāgas who are his enemies. Despite the damage to the ms, Skt. seems to correspond rather to Ch. (see line 1 of above transliteration).

n.424Ch. zhijingangshou pusa 執金剛手菩薩 (“*the bodhisattva Vajrapāṇi”) only here‍—in other places in the Bhv, zhijingangshen 執金剛神 (“the god Vajrapāṇi”) or jingangshou yaocha 金剛手藥叉 (“the yakṣa Vajrapāṇi”). Probably the word “bodhisattva” was inserted by mistake since zhijingang pusa 執金剛菩薩 is a name frequently seen in tantric literature, including texts translated by Yijing such as the Yaoshi liuliguang qifo benyuan gongde jing 藥師琉璃光七佛本願功徳經.

n.425Ch. lacks this verse.

n.426BhvY 7.10.8 (p. 233).

n.427GM Mādhyandino.

n.428GM Huluṭaṃ (Hulutu, mistakenly, in BhvY 233n4).

n.429Note that the motif of conversion of a nāga is repeated (Apalāla; Huluḍa). This prediction is conveyed by Ānanda to Madhyandina and realized by the latter in the Kṣv (da F.321.a–322.b; Taishō no. 1451, 24.410c), though in the Bhv the prediction is told to Vajrapāṇi, not Ānanda. The sentence “The country of Kaśmīra consists of the city and sixty thousand towns, six thousand towns, and sixty-three towns” is in verse in Sanskrit, whereas it is in prose in Tibetan, which seems to be the main reason for the repetition of “towns.”

n.430BhvY 7.10.9 (p. 233ff.).

n.431GM bhraṣṭālāyām.

n.432BhvY 7.10.10 (p. 234).

n.433BhvY 7.10.11 (p. 234).

n.434BhvY 7.10.12 (p. 234).

n.435The following conversation does not make good sense to the present translator: Tib. des gsol pa / “bskams nas ’bebs so” // “nga yang bskams nas ’bebs so” // “khyod dang bdag mnyam lags so” // “’di kho nar zad dam ci / nga ni so btang nas kyang ’bebs so” // “khyod lhag go” // “so gtong ba ’ba’ zhig tu yang ma zad do // ’o na ci zhe na, gser dang, dngul dang / bai dUrya dang / shel gyi rang bzhin du yang byed do” //; Skt. (GM A.17–20; ms 141r8–9) sa kathayati “śuṣkāṇi(ms śuṣkāni)” “aham api śuṣkāṇy(ms śuṣkāny) avatārayāmi” “samas tvaṃ mayā” “kim e … (ms broken) ” “ … (vaiḍū)ryasphaṭi<ka>ma[y](āny ap)i”; Ch. 陶師答言。 “乾成而下。” 化人報曰。 “我亦乾成而下。” “汝共我同。” “然我有異術。獨能輪上成熟將下。” 陶師答言。 “汝技過我。” 化人報曰。 “非直輪上出成熟器。亦能更出七寶諸器。.”

n.436GM pālitakoṭo. The ms is hard to read even in the new facsimile edition (pā.i[ta] .. ..), but it looks more like pālitakūṭe, which is more likely in terms of grammar (locative) and correspondence to Tib. and Ch.: brtsegs skyong, huji 護積 (“Heap-Protector”). BHSD’s entry, “Pālitakoṭa, n. of a yakṣa king,” which refers to this sentence in the Bhv, should probably be corrected.

n.437Cf. Divy 26 and 27, in related context, “Gopālī” (Divy 348.20–22, 385.3–5).

n.438Tib. gtum byed; Ch. zhantuli 栴荼梨 (phonetical transliteration). Skt. is lost in the ms due to physical damage; the present Skt. reconstruction is based on Ch.

n.439Tib. sa ’tsho (in the Section Index, phyugs skyong, see 7.­211); Skt. damaged in the ms; Ch. huchi 護池 (“Pond-Protector” (so reads the second Goryeo edition; however, it might be a misprint for hudi 護地 (“Earth-Protector”)).

n.440This 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.441Tib. ’gro mgyogs (cf. Mvy 9475); Skt. damaged in the ms; Ch. ashifujia 阿濕縛迦 (phonetical transliteration). A monk famous for misconduct along with Punarvasuka (these are two members of the group of six). See DPPN s.v. “Assaji-Punabbasukā”; ŚavG 52; PLv § 3.1.

n.442Tib. nab so (cf. Mvy 9473); Skt. damaged in the ms; Ch. bunaposu 布捺婆素 (phonetical transliteration). “Punarvasu” in BhvY 235n9 should be corrected on the basis of examples in the Śav and PLv in the previous note.

n.443For narrative examples of the Buddha’s act of leaving an image of himself, see, e.g., Xuanzang’s travel record, and Taishō no. 2087, 51.879a; 898b; 915b; 946c, each being connected with the motif of the conversion of a nāga by the Buddha. Cf., also, Yamabe 2009, 73.

n.444Tib. sbu bu can dang sbubs can; Skt. damaged in the ms; Ch. nalijia 那利迦 … natudaye 那荼達耶 (phonetical transliteration). GM Nālī Udaryā, ms Nāḍi .. .. ḍadaryā. The present reconstruction is partially based on Ch. Cf. Mmvr 35.4 (Toh 559) (Nāḍikā as the name of a rākṣasī); Bhv 8.­120 (sbu bu can as a translation of Naḍera).

n.445There is an inconsistency with the context here, probably caused by careless application of a stock passage: the Buddha is not accompanied by the community of monks but only by the yakṣa Vajrapāṇi.

n.446Skt. and Ch. do not mention the name Kuṣāṇa. For this mention of Kaniṣka, see Schopen 2004a, 20 and 38n8.

n.447Xuanzang, in the section on Gandhāra in the account of his journey, narrates in detail the story of the prediction about King Kaniṣka and his stūpa. According to this account, the Buddha spoke this prediction to Ānanda, not to Vajrapāṇi (Taishō no. 2087, 51.879c–880a; English trsl., Li 1996, 71ff.).

n.448See 3.­52.

n.449Ch. da xing shen’e 大性甚惡. Da 大 (so reads the second Goryeo edition: 37.662b) seems to be a misprint for quan 犬.

n.450Cf. the five “advantages” of the northern region claimed by the Buddha before leaving Rājagṛha (3.­52). The first three disadvantages correspond to the first three of the “five disadvantages of Mathurā” mentioned later (8.­65). The reading of GM is rather problematic here: sthāṇukaṇṭakadrumapāṣāṇaśarkaraś caṇḍakukkuro duṣṭhulasamudācāro mātṛgrāmaḥ | ; ms 142r7–8: u[tk]ūlani(kūlā)ḥ sthāṇuk[a](ṇṭakadhānā) [b](a)hupāṣāṇ[a]śark[ara]<ka>pālaś caṇḍa (952.r8) kukkuro duṣṭhula­samudācāromātṛ­grāmaḥ.

n.451Ch. lacks this summary of contents.

n.452The 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.453A 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.454This 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.455GM uramuṇḍo.

n.456The monk who lets Upagupta go forth is called Śāṇakavāsin in Divy 26 (349.9).

n.457Cf. Strong 1992, 44–45 (English trsl. from Skt. Bhv); Deeg 2007, 46–47 (English trsl. from the Divy).

n.458Pañcatapas, “fivefold heat,” means fires set in four directions and the sun as the fifth (MW, q.v.).

n.459For Skt. parallels to this story, see Wille 2014a, 193; 2014b, 230.

n.460This 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.461Tib. brtul zhugs bsgrubs pas brtul zhugs shin tu rdzogs (lit., “[your] vow is well perfected through a/the complete vow”); Skt. susamāpta­vrata­sādhita­vrataḥ.

n.462Tib. 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.463Ch. abbreviates the following verses.

n.464This verse seems to refer to one of the ten powers of the Buddha (cf. Mvy 124).

n.465This 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.466Skt. pāna; Tib. stsang nas (“barley gruel”).

n.467This 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.468Cf. the simile of an adze and sandalwood paste (e.g., 2.­10; 3.­12).

n.469Skt. for this line gives “those who are unsteady and bold, and those connected to pleasure.”

n.470Tib. “with these you never associate,” which makes less sense here. The present translation is based on Skt.

n.471Cf. “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.472Tib. 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.473The 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.474Neither Skt. nor Ch. gives the following etymology of the yakṣa’s name (see n.­475).

n.475This 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.476This 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.477Skt. 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.478The 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.480The present translation has added the words “these oxen” to Tib., following Skt.

n.481Skt. 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.482The following statement by the Buddha is quoted in chap. 9 of the Abhi­dharma­kośa­bhāṣya (AKBh 464.17–20).

n.483Here 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.484Skt. 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.485Gregory 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.486For 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.487Tib. phyi bzhin ’brang ba’i dge sbyong; Skt. paścācchramaṇa. See Schopen [2012] 2014, 154n12.

n.488Skt. 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.489Durt 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.490The following verses are translated as prose in Ch.

n.491For this stock passage about becoming an arhat/arhantī, see 2.­10.

n.492This 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.493The story of Uttara, including the prediction about him, is narrated later in the Bhv (g. Uttara).

n.494S btsal: D brtsal. For this verse, see the parallel at 3.­138 and n.­148.

n.495Cf. n.­77.

n.496This 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.497Tib. 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.498Ch. 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.499Skt. (ms) apaṇyībhaviṣyati; Tib. lo ma par yang mi ’gyur bas (*aparṇī-? So reads GM).

n.500This verse is abbreviated in Tib. and Skt.; Ch. gives it in full. See 2.­345.

n.501On 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.502Although 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.503The 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.504The following repetition about the north is absent in Ch.

n.505Tib. 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.506Tib. 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.507After this there follow in the parallel sūtras the descriptions of the precious householder and minister.

n.508Note 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.509Against Tib. and Ch., Skt. lacks “The venerable Ānanda started to eat it. . . . the Blessed One’s teeth.”

n.510This 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.511Although 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.512Tib. and Ch. repeat “The brahmin king … Vairambhya” in the previous sentence. Skt. does not repeat this.

n.513Tib. ’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.514Skt. and Ch. lack this sentence.

n.515Ch. lacks the following few sentences, “Thereupon the Blessed One, … he went to the residence of Agnidatta, the brahmin king.”

n.516The 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.518The present translator is not sure about the sense of this sentence.

n.519For this type of monk appearing in the Vinaya, see n.­309.

n.520Since 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.521Skt. 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.522GM 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.523This sentence is quoted in the AKBh (197.23–198.1), on which AKUp 4010 is the commentary.

n.524This 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.525This 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.526The text repeats the previous phrase as “alone, … toward myself.”

n.527For a similar passage, see 2.­212–2.­215.

n.528Cf. Mvy 9136–40, 9143–44.

n.529Nanda 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.530Ms marmasu; GM carmasu.

n.531Tib. could be translated “I’m afraid!” The present translation follows Skt., which uses the noun bhaya (“fear”).

n.532Skt. and Ch. have “fear of illness” after “fear of old age.”

n.533Ms paśupālakā; GM aśvapālakās.

n.534Ch. “knowing that it had been a long time” against Tib. and Skt. (ms athāyuṣmāṃ cchāriputro <’>cira­prakrāntaṃ nandaṃ gopālakaṃ viditvā; GM athāyuṣmān śāri­putraḥ cira­prakrāntaṃ…).

n.535Here ends the correspondence to SĀc 1174 and SN 35.200.

n.536For this stock passage, cf. 3.­225–3.­227.

n.537Here Tib. is slightly confused regarding the location of the abbreviation of the stock phrase. See n.­536.

n.538This 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.540Ch. gives the verse in full, whereas it does not include the preceding stock phrase in prose.

n.541Tib. 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.542For the following story, see Schopen [1999] 2005a, 99n32. Cf., also, Schopen [2008] 2014, 36, 45n30.

n.543Skt. 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.544Skt. pūrva­karmāparādhena. BHSD apabādha is a ghost word based on GM pūrva­karmāpabādhena.

n.545The following verses of the Buddha, the hungry ghosts, and the god are absent in Ch.

n.546Skt. “Satisfying … cities, rice of the field, kumuda, utpala, and people of Magadha” (… kedāraśāli­kumudotpala­māgadhāni; GM - kumudotpala­paṅkajāni).

n.547Tib. maud gal gyi bu chen po seems to be a mistake for maud gal gyi bu (without chen po). Cf. Skt. maudgalyāyana .

n.548Skt. saṃtarpaya (“satisfy”).

n.549Skt: “…The hungry ghosts were unable to expand their mouths because their mouths were as small as pinholes.”

n.550Skt. chandakabhikṣaṇaṃ kṛtvā (“having begged for a free-will offering”); see BHSD s.v. chandaka .

n.551Skt. chandayācaka.

n.552This 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.553Tib. 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.554Tib. 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.555Other versions give a different order for the ways in which the deceased is addressed: Skt. son, brother, father, husband; Ch. father, brother, master.

n.556Tib. mya ngan gyi khang pa; Skt. śokāgāra; Ch. youjingchu 幽靜處 (“secluded place”).

n.557There is another story in the Bhv where a brahmin named Velāma appears (3. Velāma).

n.558Skt. arthādhikaraṇa. For this word, see n.­505.

n.559Regarding 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.560Ch. lacks this summary of contents.

n.561In 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.562Upoṣadha is the father of King Māndhātṛ, whose story is narrated later in the Bhv (Chapter Nine, VIII. Sāketā).

n.563The 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.564This place name appears in different genders in the Sanskrit manuscript: krauñcanām (in the summary of contents; f. acc. sg., but nom. sg. is expected); krauñcanām (f. acc. sg.); krauñcāne (m. or n. loc. sg.); krauñcāna krauñcāna iti ( krauñcāna < ḥ > krauñcāna iti [m. nom. sg.] or krauñcāna < ṃ > krauñcāna < ṃ > iti [n. nom. sg.]). Probably the two examples of krauñcanām are misspellings for krauñcānam (n. nom. sg. and n. acc. sg.) since the locative example, asminn ānanda krauñcāne, is clearly masculine or neuter and could hardly be a misspelling for the feminine: *asyām ānanda krauñcanāyām.

n.565For this abbreviation, see II. Middle Village.

n.566The word mchod sbyin (Tib.) or yajña (Skt.) seems not to mean any sacrificial worship, which is the common meaning of the word, but just “giving,” as also in the story of King Piṇḍavaṃśa (8.­317), hence the present translation.

n.567The 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.568The 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.569This place name appears in different genders in the Sanskrit manuscript: sāto (sā<ke>to?: m. nom. sg.) in the summary of contents; sāketam (once as m./n. acc., twice as n. nom. sg.); sāketāyām (twice as f. loc. sg.). The present translation uses Sāketā for convenience. Note, however, that this place name is generally neuter, as Edgerton points out (BHSD s.v. Sāketā), and that Divy 17, parallel to the Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.­138 ff.), gives the name in the neuter: sāketasāketam. GM harmonizes all occurrences of the name as feminine.

n.570For this stock phrase, see 2.­103. The Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.­138 ff.) gives the phrase in full.

n.571GM mūrdhāta (so in Divy 17). This sentence becomes simpler in Tib. and Ch.‍—“He was named ‘Born from the Crown of the Head (spyi bo skyes, dingsheng 頂生)’ ”‍—probably because the etymology of the name was adequately represented in the translations of the name. The present translation is based on Skt. for this sentence.

n.572The Māndhātṛsūtra narrated in the Buddha’s sermon to King Prasenajit later in the Bhv (9.­138 ff.) and Divy 17 mān dhaya; SbhvG i 16 mān dhāpaya.

n.573GBhv 159r7 mūrdhnāna; GM mūrdhāta.

n.574Only 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.575For a similar verse, see the story of Miṇḍhaka in the Bhv (10.­139). See also Merv-av, 272n531.

n.576Skt. adhiṣṭhāyaka (GM adhiṣṭhāyika). BHSD adhiṣṭhāyika is based on this passage.

n.577Section 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.578The stock phrase “ornamented with a fathom-wide halo … a thousand suns” is abbreviated in GBhv. NBhv and Ch. seem to be the same as GBhv in this regard.

n.579Cf. n.­77.

n.580See A. Haṃsas, Fish, and Turtles.

n.581Section label 9.a.2 in BhvY (p. 287ff.). This section does not appear in the summary of contents (9.­1).

n.582The rebirth of the oxen as gods is abbreviated at the end of the preceding section, with reference to the story of haṃsas, fish, and turtles.

n.583On this term (Skt. vihārasvāmin), see Schopen [1996] 2004a.

n.584Section 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.585Tib., Ch., and NBhv abbreviate this stock phrase, whereas GBhv does not abbreviate it.

n.586The same phrase, parihānir √bhū-, is used in Skt. for both the words “work” and “merit,” whereas Tib. uses two different phrases: bdag gi las ’chor la and bsod nams yongs su nyams par ’gyur na.

n.587Gregory Schopen has pointed out that this story implies that a living buddha and a collection of relics were considered to be equivalent as objects of worship (Schopen [1987] 1997, 131–32). Referring to Schopen’s remark, Satoshi Hiraoka has contrasted the functions of stūpas as a living buddha in the Mūlasarvāstivāda Vinaya with the idea in the AKBh that there is no actual recipient of the donations to a stūpa (Hiraoka 2002a).

n.588GBhv lacks “It naturally occurs … thoughts?” probably as the result of confusion of the two occurrences of the phrase bhagavatā laukikaṃ cittam utpāditaṃ (“the Blessed One entertained mundane thoughts”/“[for the sake of what] did the Blessed One entertain mundane thoughts?”). NBhv, Tib., and Ch. all agree, giving this stock phrase correctly.

n.589Cf. the scene of the appearance of King Praṇāda’s pillar, 3.­143.

n.590Here the name Virūḍhaka is translated lus ’phags po, unlike most of the other occurrences of this name in the Bhv. See n.­329.

n.591Although Tib. explicitly connects the word “bricklayer” only to Purāṇa (drang srong sbyin dang so phag mkhan rnying pa dag), the Sanskrit word sthapati, “bricklayer,” seems rather to qualify both Ṛṣidatta and Purāṇa: ṛṣi­datta­purāṇa­sthapatī (GM uṣidattaḥ purāṇa­sthapatir). The word sthapati can mean various professions, and some texts describe these two people as ministers (cf. Kṣv: tha F.85.b; Taishō no. 1451, 24.238b), although the present translation follows Tib. and Ch., both of which translate the word as “bricklayer”: so phag mkhan, zhuanshi 磚師. See DPPN “2 Isidatta” and “2 Purāṇa .”

n.592Tib. mchod rten; Skt. caitya. The word mchod rten is usually a translation of another Skt. word, stūpa.

n.593For parallels to this and the next verse, see Melzer 2010b, esp. 67–68. Cf., also, Vvbh: Taishō no. 1442, 23.682a; ca F.206.b.

n.594Ch. abbreviates the following passage as follows: “Then some people came with pure thoughts, bringing garlands of flowers, lamps, banners, flags, and parasols, and offered them. The Buddha knew their thoughts and spoke a verse for each.” NBhv agrees with GBhv and Tib. against Ch. in this regard.

n.595Tib. ’dzam bu’i chu bo’i gser srang bye ba; Skt. śataṃ sahasrāṇi suvarṇa­koṭyo jāmbū­nadā (GM suvarṇavāhā) (“a hundred thousand koṭī (ten million) [pieces] of gold from the Jambū River”). The present translation follows Tib.

n.596This sentence is a verse in Skt. and Ch.

n.597For the following stock passage, cf. 2.­315.

n.598Section 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.599In Divy 7, the following conversation is placed between the householder’s coming home and his preparation of the meal.

n.600Tib. grong phyi nyug ma; Skt. nagarāvalambikā; Ch. qi’er 乞兒. Edgerton interprets the word nagarāvalambaka/-ikā to indicate a washerman/-woman, based on an example in the Mv in which he understands that a nagarāvalambikā is “a woman whose job it was to hang out clothes (to dry?)” (BHSD, q.v.). Rotman translates this word in another way: “a woman dependent on a city for alms,” and he makes its meaning clearer in his subheading: “The Venerable Mahākāśyapa and a Leprous Beggar Woman” (2008–17, i 162–63). He notes that the term seems to be the converse of gocaragrāma (“sustenance village, a village where food is supplied to monks,” BHSD, s.v. gocara), without mentioning the entry for nagarāvalambaka/ikā in BHSD. The present translator agrees with Rotman’s translation for the following reasons. First, both Tib. and Ch. translate the word as “beggar” in this story in the Bhv. Second, there is no mention of washing in the story, but the nagarāvalambikā is said to obtain water used for boiling rice “by begging.” (This water, Skt. ācāma, seems to be something usually not to be drunk but to be thrown out after cooking. Cf. the final part of Chapter Eight, IX. Velāma. Cf., also, CPD s.v. ācāma.). Third, what a nagarāvalambikā does in Edgerton’s example in the Mv is to hang a hempen rag on the branch of a tree in order to offer it to the bodhisattva, and so one can hardly assume that “to hang out clothes” was her job, as Edgerton says. Although J. J. Jones employed Edgerton’s interpretation in his translation of the Mv, he makes this remark: “the robe [offered to the bodhisattva] needed washing!” (1949–56, iii 299n2).

n.601Skt. tasarikāṃ kartum ārabdhā; Tib. ras skud ’ju bar brtsams so (lit., “began to seize cotton cloth”). The present translation is based on Skt. Cf. BHSD tasarikā.

n.602Skt. and Tib. give Mahākāśyapa’s thought in verse here, but Ch. translates it as prose. It is not very clear in D that these words constitute a verse. S ’di zas lha yi bdud rtsi la // khyim gyi sbungs ni ’di tsam pas // shin tu ’gal lo zhes bsams te // bdag gi snying la the tshom skyes //; D ’di’i zas lha’i bdud rtsi la khyim gyi sbungs ni ’di tsam pas shin tu ’gal lo zhes bsams te / bdag gi snying la the tshom skyes pa.

n.603Tib. lhung bzed kyi kha g.yogs; Skt. piṇḍopadhāna; Ch. bogai 鉢蓋. Cf. Mvy 8960, BHSD q.v. Hiraoka has suggested that this passage might be a reflection of a formal act of turning a bowl upside down, i.e., not receiving almsfood, which was performed by the order as punishment to a lay person (Hiraoka 2007, i 189n32). However, there is no mention of a cover for a bowl in the explanation of this formal act in the Kṣv (D tha F.37.b–39.a; Taishō no. 1451, 24.220a–c). This utensil is referred to in another passage in the Kṣv (D da F.279.b–280.b; Taishō 24.372c. Ch. bolao 鉢絡, bodai 鉢袋), where the Buddha authorizes nuns to have covers for bowls. In the latter episode, the event that leads to the authorization is that almsfood obtained by Mahāprajāpatī causes a brahmin jealousy. There a cover for a bowl is described as a bag made of cloth, to which Yijing adds detailed comments about how to make and use it. Cf., also, Yijing’s explanation in his travel record: Taishō no. 2125, 54.207c–208a, 215b.

n.604Section number 9.10.2 in BhvY (p. 296ff.). For parallels, see n.­598.

n.605Section number 9.10.3 in BhvY (p. 297ff.). For parallels, see n.­598.

n.606A stock passage about the birth of a child to a householder. For parallels, see Hiraoka 2002b, 164.

n.607Skt. and Ch. lack the sentences “The child saw … ‘Why, mother?’ ” They are given in Tib. and Divy 7.

n.608A stock passage about self-awakened ones. For parallels, see Hiraoka 2002b, 167.

n.609The word “bedding and seats” is missing in Tib., whereas Skt. gives it.

n.610Section 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.611Whereas Tib. lists father, mother, son, and city in this order, Skt. and Ch. give them in the following order: father, mother, city, and son.

n.612Skt. lacks “The Blessed One asked … it still was in vain.’ ”

n.613Section 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.614Skt. “It would be nice if the Blessed One would predict my supreme and complete awakening, too. When will I become the best in the world, the leader?”

n.615The Skt. word kalyāṇamitrāni, which is translated “good friends” in the present translation, refers to spiritual friends who give reliable instruction along the path, including buddhas.

n.616In a story in the Ekottarikāgama translated into Chinese, the Buddha warns King Prasenajit not to be content with his donations, although there is no mention of the awakening of a buddha (EĀc 23.1). See Anālayo 2016b, 392–93.

n.617For the arrangement of the following stories of the Buddha’s former lives, see Yao forthcoming b.

n.618Section number 9.10.6 in BhvY (p. 301ff.).

n.619The following verse appears only in Tib. Although it is titled bar sdom (*antaroddāna), the word so far translated as “a section index” in the present translation, it constitutes one of the three lists of stories of the Buddha’s former lives narrated to King Prasenajit, the others of which appear as sdom (*uddāna, 9.­939; H. Former Life Stories III). These three lists are subordinate to the ninth summary of contents, and so the present translator refers to them as “internal summaries of contents.”

n.620Section 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.621Section number 9.10.6.1.1 in BhvY (p. 302ff.).

n.622In Divy 17, the Buddha addresses not King Prasenajit but Ānanda, to whom he narrates the story.

n.623The number is sixty thousand in VIII. Sāketā.

n.624Here Skt. and Ch. give the following reference: vistareṇa māndhātrisūtraṃ madhyamāgame rāja­saṃyukta­kanipāte (166r7) (“As explained in detail in the Sūtra of Māndhātṛ in the Section Connected to Kings in the Madhyamāgama”); 如中阿笈摩王法相應品中廣説 (“As explained in detail in the Section Connected to Kings in the Madhyamāgama”). These two versions abbreviate some parts of the story and differ somewhat from Tib. in the order of episodes, whereas Divy 17 agrees with Tib. in this regard. See the following notes.

n.625In Buddhist narratives, Indra (Śakra) is known to be mortal despite his very long life, and when one Indra has died, another Indra is supposed to be born. Our story informs readers at the end how long a Śakra’s lifespan is.

n.626Tib. drang srong mngon par shes pa lnga dang ldan pa lnga brgya; Skt. Durmukho nāma ṛṣiḥ pañcābhijñaḥ (“a ṛṣi named Durmukha, who had the five kinds of supernormal knowledge”); Ch. 五仙人名曰醜面 (“five ṛṣis named ‘Ugly Face’ (Durmukha)” (so reads the second Goryeo edition; however, 五仙人 might be a misprint for 五通仙人, “a ṛṣi having the five kinds of supernormal knowledge”); Divy 17 pañca­ṛṣi­śatāni pañcābhi­jñāni. Divy 17 agrees with Tib.

n.627Skt. and Ch. lack the following passages down to and including the episode of a rain of jewels (9.­171).

n.628Cf. SbhvG i 16.11–12.

n.629After this, Tib. and Divy 17 correspond to each other, whereas Skt. and Ch. only state “Thus six successive Śakras died while he was ruling over Godānīya in the west; six [died while he was ruling] over Videha in the east; and six [died while he was ruling] over Kuru in the north.” The order of the continents is east, west, north in Tib., and west, east, north in Skt. and Ch.

n.630The order of the following episodes of mystic rice and trees is reversed in Divy 17. MdhA agrees with the Bhv in this regard.

n.631This mystic food appears in the story of the first humans on earth in the Sbhv (SbhvG i 10.24–25). Cf., also, Mvy 5310.

n.632The following passage about traveling through seven mythological mountains to the realm of the Thirty-Three Gods is simpler in Skt.: “While he was staying on Mount Nimindhara, six [successive Śakras died]. Thus it was on Vinataka, Aśvakarṇa, Sudarśana , Khadiraka, Īṣādhāra, Yugandhara,” with the section index the same as in Tib. at 9.­196. Ch. is even simpler and lacks the section index.

n.633Skt., Tib., and Ch. mostly agree in the following passage about the hindrance caused by the ṛṣis.

n.634Skt. and Ch. make the yakṣa Divaukasa, instead of the most treasured minister, say the following words. Divy 17 agrees with Tib.

n.635Tib. ’di ni kun la ’grub pa yin (“This is completed in everything”); Skt. naitat sarvatra sidhyati. The present translation adds the negation to Tib., following Skt.

n.636In the following passage, Skt. and Ch. give two nāga kings, Nanda and Upananda, instead of the four kinds of guards of the Thirty-Three Gods to which Tib., Divy 17, and MdhA refer.

n.637This description of Mount Sumeru tallies with an explanation in the AKBh (159–60).

n.638Although Tib. here calls this kind of living being nod sbyin (Skt. yakṣa ), Divy 17 refers to them as devāḥ (“gods”). Divy 17 also refers to mālādhāras and sadāmattas as gods, unlike Tib. A passage in the AKBh about these beings living on the terraces of Mount Sumeru agrees with Tib. against Divy 17 in referring to karoṭapāṇis as yakṣas and not identifying mālādhāras and sadāmattas as gods (AKBh 167.4–8). However, in the following passage Tib. adds the word lha (“god”) to the names of these three beings. The present translation follows Tib. with its inconsistency in this regard.

n.639The following description of the summit of Mount Sumeru, the city of the gods, and so on is absent in Skt. and Ch.; Tib., Divy 17, and MdhA mostly agree with one another.

n.640There is a sūtra mainly concerned with this mystic tree: MĀc 2 Zhoudushu jing 晝度樹經. Various texts refer to this tree with different names: pāriyātra/-ka, pārijāta/-ka (Pāli pāricchattaka) (Matsumura 1980, 341–43). The present translation follows MdhA, which gives pāriyātrako here.

n.641The following description of the city of Sudarśana also tallies with that in the AKBh (167–68).

n.642Although the text says that the meeting hall is “three hundred yojanas in length and width,” this three hundred yojanas should be understood to be the diameter of a circle, not the side of a square. The circumference of a circle is calculated as three times the diameter in the AKBh (158.18–20). Cf. Lishi apitan lun 立世阿毘曇論: 忉利諸天有善法堂。逕三十由旬・周迴九十由旬: “The gods of Trāyastriṃśa (the Thirty-Three Gods) have a hall of the good law (Sudharmā). It is thirty yojanas in diameter, ninety yojanas in circumference.” (Taishō no. 1644, 32.183.b3–4) Later, Zhangsuozhi lun 彰所知論 in the thirteenth century clearly states that the hall Sudharmā is round (圓相) (Taishō no. 1645, 32.228a12–13).

n.643Instead of describing in full how Śakra invited the king as in Tib., Skt. and Ch. state only as follows: “Śakra, Lord of the Gods, invited him to half of his seat.” Cf. the story of King Nimi in the Bhv, where Śakra voluntarily offers half of his seat to the king: 4.­58.

n.644The description of the battle in the following passages is somewhat simpler in Skt. and Ch. than in Tib.

n.645“Five barriers” indicates the five kinds of guards of the Thirty-Three Gods mentioned above, namely, nāgas, karoṭapāṇis, mālādhāras, sadāmattas, and the Four Great Kings. However, this reference does not make good sense in Skt. and Ch. since the five kinds of guards do not appear in the earlier part of the story in these versions (see n.­636).

n.646Skt. and Ch. give the king’s verses immediately after this, without the conversation between the king and his ministers, etc.

n.647For this list of people, cf. the story of Mahāgovinda in the Bhv (9.­1289), where the text refers to blon po’i tshogs rnams (“the group of ministers”: *amātyagaṇa, as given in Divy 17) instead of blon po dang rtsis pa (“ministers and astrologers”).

n.648Tib. sna chen po la gtogs pa; Skt. *mahāmātra (as given in MdhA; cf. GM 282.2, ga F.46.b.7). Divy 17 gives mahāmātyā[ḥ] for this term.

n.649The following four verses correspond to Uv ii 17–20. The third one appears also in SĀc 1098 and 1099.

n.650This sentence is absent in Skt., Ch., and Divy 17.

n.651This sentence and the following verses are absent in Divy 17, whereas all three versions of the Bhv have them.

n.652Skt. alpakaṃ jīvitaṃ jñātvā sukṛcchraṃ sāṃparāyikam (“Knowing that life is short, painful, and miserable”).

n.653Skt. kṛtapuṇyā (“having made merits”). The following passage, “At that time citizens … and experienced unbearable mortal pain,” is absent in Skt. and Ch., whereas Divy 17 corresponds to Tib.

n.654P brgya rtsa bcu bzhi (ga F.169.a.5); D, S brgyad bcu rtsa bzhi. Cf. Divy 17 and MdhA catur­daśottaraṃ śakra­śatam (“one hundred fourteen Śakras”). Ch. does not mention the number of Śakras.

n.655Tib. lo bye ba phrag gsum dang drug khri (“thirty million and sixty thousand years”). This number contradicts the calculation suggested by the text (100 × 30 × 12 × 1,000 = 36,000,000). Divy 17 tisro varṣa­lakṣāḥ ṣaṣṭiś ca varṣa­sahasrāṇi (“three hundred and sixty thousand years”: cf. Hiraoka 2007, i 421n219, 220; Rotman 2008–17, i 443n746); MdhA tisro varṣa­koṭyaḥ ṣaṣṭiṃ ca varṣa[śata­sahasrāṇi] (emended by Matsumura with square brackets). The length of a day of the Thirty-Three Gods, a hundred human years, and the lifespan of the Thirty-Three Gods, or a thousand divine years, are mentioned in the AKBh (173.18–19).

n.656Section 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.657Note that the rain that fell in the king’s palace was “of jewels” in the prose part and “of kārṣāpaṇa (coins)” in a verse in the story of Māndhātṛ.

n.658Tib. rang gi khyim du chas so, Divy śvaśura­gṛham anuprasthitaḥ (svasura - MSS) (“He departed for the house of his father-in-law”). Rotman’s translation follows the reading of the Divy (p. 368), whereas Hiraoka (i, 421n228) emends śvaśuragṛham to svagṛham (“to his own house”) on the basis of Tib. of the Bhv and the Foshuo dingshengwang yinyuan jing 佛説頂生王因縁經 (Taishō no. 165, 3.406a13).

n.659Note that the protagonist scattered “flowers made of four kinds of jewels” in the preceding prose.

n.660For the city Kuśāvatī, see 2. Mahāsudarśana and 9.­396 in a. The Story of Prince Kuśa.

n.661Section number 9.10.6.1.3 in BhvY (p. 308).

n.662Section 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.663Here Skt. and Ch. abbreviate the story, referring to the Mahā­sudarśana­sūtra in the Section of Six Sūtras in the Dīrghāgama: vistareṇa mahā­sudarśana­sūtraṃ dīrghāgame ṣaṭsūtrikanipāte (167r5–6, Matsumura 1988b, 131); 於長阿笈摩六十三品中已廣分別説 (lit., “it has been explained in the Section of Sixty-Three in the Dīrghāgama”; cf. Liu 2010, 14n2). This title, Mahā­sudarśana­sūtra, is not seen in the table of sūtras in the Dīrghāgama of the Mūla­sarvāstivādins restored by Jens-Uwe Hartmann (2004), and probably the reference in Skt. and Ch. indicates not an independent sūtra but the story of Mahāsudarśana in the Mahā­parinirvāṇa­sūtra in the Section of Six Sūtras in the Dīrghāgama, given the inclusion of this story in most of the extant versions of the Mahā­parinirvāṇa­sūtra.

n.664For a similar expression, see 7.­108.

n.665Here Tib. seems to be somewhat confused: “leaves, flowers, and fruits of the gold palm trees were made of silver; those of the silver palm trees were made of gold; those of the gold palm trees were made of lapis lazuli; those of the lapis lazuli palm trees were made of crystal.” The present translation follows Kṣv Tib., MPS, and MSA.

n.666Here the text refers to rin po che (“jewel”) instead of bai dUr+ya (“lapis lazuli”).

n.667From this sentence, all three versions of the Bhv correspond to each other until the end of the story. In other words, Skt. and Ch. abbreviate all the passages about the seven treasures of the king, up to the king’s decision to make donations, referring to the Mahāsudarśana­sūtra (see n.­663). Note the inconsistency in this and the preceding sentences: the king thinks he will make donations to “śramaṇas, brahmins, and people of good conduct”; he does make donations, but to “five hundred self-awakened ones.” The Kṣv, MPS, and MSA do not have this problem, because only “śramaṇas, brahmins, and people of good conduct” are referred to in these texts, not five hundred self-awakened ones. This inconsistency is likely to be the result of the careless combining of two passages from different sources, and probably occurred when the story from the Mahāsudarśana­sūtra was inserted into the Bhv. Versions of Mahāsudarśana’s story other than the Bhv version, namely, MĀc 68, DN 17, and various versions of the Mahā­parinirvāṇa­sūtra that include the story in the Kṣv, do not have the following verses but narrate how the king led a religious life in the palace and was reborn in heaven. After this, they have a concluding remark that is different from the Bhv version.

n.668Section 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.669Here Skt. and Ch. abbreviate the story, referring to the Velāmasūtra in the Section of Brahmins in the Madhyamāgama: vistareṇa velāmasūtre madhyamāgame brāhmaṇa­nipāte, 於毘羅摩經中説如中阿笈摩經.

n.670According to AKBh, there was some discussion among ancient scholars about who the “single ordinary person dwelling in a forest of jambū trees” is in this sentence. After reviewing several different interpretations, Vasubandhu presents his own that this “ordinary person” is the Bodhisattva Sarvārtha­siddha (i.e., Siddhārtha) meditating in the first stage of dhyāna under a jambū tree (AKBh 155.5–16).

n.671AKUp 3079 ends here, and the abbreviation in Skt. and Tib. ends here, too. Hereafter the three versions of the Bhv correspond to each other. It is likely that the following verses are not from the Velāmasūtra referred to and are found only in the Bhv. Cf. similar examples in Mahāsudarśana’s story (F. 2. Mahāsudarśana) and Mahādeva’s story (F. 6. Mahādeva).

n.672Section number 9.10.6.4 in BhvY (p. 326ff.).

n.673Section 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.674In Skt. and Ch., this king is referred to as a wheel-turning king who rules over the four continents and has the seven treasures and the four kinds of human success, whereas it is unclear in Tib. whether the king is a wheel-turning king. The king is called Mahāśakuni in the later part of the story.

n.675In Ch., Śakra does not appear in this scene, and “a certain person” is said to bring the medicine to the king.

n.676Cf. Merv-av, 193 and 205.

n.677Ch. 形貌端嚴。面如師子 (“His appearance was handsome, and his face was like a lion’s”). This translation looks strange because it is obvious that the prince’s face is quite the opposite of “handsome” in this story. In the latter part of the story, the qualifier of the prince’s appearance is translated 可畏 (“dreadful”).

n.678Skt. “If you take me back, that’s fine.”

n.679Hereafter, Skt. and Tib. mostly correspond to each other until the prince is reunited with his wife and returns home with her; Ch. is simpler than the other two and does not have the episodes in which the prince disguises himself as a garland maker, etc.

n.680Or Buṭaka (b and v are interchangeable in this Skt. manuscript). GM changes the name into Vṛji, seemingly based on Tib. spong byed.

n.681An “army consisting of four divisions” includes an elephant division. Consequently, if there were “such a flood that it carried away the four-division army,” there must remain no animals smaller than elephants, either. Since there are sheep walking nearby, the verse suggests, what the villagers said is a lie.

n.682For this term, see n.­48.

n.683Section number 9.10.6.4.2 in BhvY (p. 332ff.). This story is narrated only in Skt. and Tib., being absent in Ch.

n.684For this stock phrase, see 3.­126.

n.685Section number 9.10.6.5 in BhvY (p. 333ff.).

n.686Note that the protagonist has not made any donations in this story.

n.687Section 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.688Skt. and Ch. here abbreviate most of the story, referring to the Mahādevasūtra in the Section Connected to Kings in the Madhyamāgama: vistareṇa mahā­deva­sūtraṃ madhyamāgame rāja­saṃyuktaka­nipāte, 我於中阿笈摩已廣説訖 (“I have already explained this in detail in the Madhyamāgama”).

n.689The abbreviation in Skt. and Ch. ends here.

n.690Note that there has been no mention of any “offerings” or donations made by King Mahādeva in this story‍—the story has been about the king’s going forth and leading the pure life. As well as this inconsistency, this passage, the sentence and following verses about offerings, has another problem: it is unclear which “Mahādeva” is speaking the verses here‍—the first one, his son, or the eighty-four thousandth Mahādeva. The first option is the most likely, but then it is somewhat strange that the verses appear after the reference to the descendants of the first Mahādeva. This passage appears neither in another story of Mahādeva in the Bhv nor in any of the parallel stories such as MN 83, etc., but connects to the typical concluding passage “Great King, if you think that I attained supreme and complete awakening by these donations…,” which is common to many stories in the Buddha’s sermon to King Prasenajit in the Bhv. Therefore, the most likely explanation of the problems concerning the passage about offerings mentioned above is that it was combined with the text of the Mahādevasūtra at some editorial stage of the Bhv so that the story about Mahādeva’s going forth in the Madhyamāgama was transformed into a story about donations, which would match the context of the sermon to Prasenajit in the Bhv.

n.691Section number 9.10.6.7 in BhvY (p. 336ff.). See n.­687.

n.692“The last” means “the last in succession after the eighty-four thousand Mahādevas,” referring to the concluding part of the preceding section. Here Skt. and Ch. abbreviate the story, referring to the Nimisūtra in the Section Connected to Kings (in the Madhyamāgama): vistareṇa nimi­sūtraṃ rāja­saṃyuktani­pāte, 我亦先於阿笈摩經中廣説. (“I have explained it before in a sūtra in the Āgama, too”). However, the present translator doubts the existence of an independent sūtra narrating the story of Nimi in the lost Madhyamāgama of the Mūla­sarvāstivādins. Judging from Ch.’s statement about the abbreviation of another set of stories of Mahādeva and Nimi in the Bhv, it is certain that this Madhyamāgama had a sūtra entitled Mahādevasūtra in which the stories of Mahādeva and Nimi were combined, similar to its parallels in the MĀc and MN. Therefore, it is most likely that what is abbreviated here is the second half of the Mahādevasūtra, the first half of which has already appeared in the preceding section. It should be noted, too, that Ch. does not refer to the specific title of a sūtra, either here or in the preceding section, whereas it gives the title “Mahādeva” when it abbreviates the story in its other occurrence in the Bhv (see n.­194).

n.693Here ends the abbreviation in Skt. and Ch. The following verse does not appear in the other story of Nimi in the Bhv (4.­48), and is likely to have been combined with the text of the sūtra referred to here in the process of editing the Bhv. See n.­690.

n.694The following two verses, which are about Nimi’s decision to refuse Śakra’s offer and make merit, are common to both stories of Nimi in the Bhv (see 4.­61.

n.695The following three verses, which are in praise of donations, do not appear in the other story of Nimi in the Bhv (4.­48).

n.696Section 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.697Note that this story lacks the stock phrase “Great King, again . . . . Listen to that story,” which appears at the beginning of most stories in this part of the Bhaiṣajyavastu, the Buddha’s sermon to King Prasenajit. The beginning of this story, “After him,” and that of the preceding story (7. King Nimi), “Great King, … a king named Nimi who was the royal line’s endmost,” suggest that these stories follow on the story of King Mahādeva (6. Mahādeva) and are concerned with the royal lineage related to the city of Mithilā. In the list of these kings in the Saṅgha­bheda­vastu, there are twenty-two successive kings listed between King Nimi and King Ānanda, who is succeeded by his son, Ādarśamukha (SbhvG i 19–20).

n.698What is implied by the word “mirror” is not clear from the text. In the parallel in the Mahāsāṅghika Vinaya, the face of the prince is described as plain “like a mirror,” having no eyes, nose, or any other parts. On the other hand, J 257 gives the understanding that the face of the prince is pure and beautiful like a mirror.

n.699This verse is identical to the first half of the verse spoken by Pūrṇa’s father in the Bhv, with slight differences in wording in the Tibetan translation. See 2.­119. The verse also appears many times in the MSV and has parallels in other texts (e.g., Uv I.22).

n.700The following story of Daṇḍin is absent in Ch. In Ch., the sentence concluding the episode of King Ādarśamukha’s enthronement is directly followed by that commencing the passage on a famine (see 9.­520), and there is no indication of abbreviation of any story.

n.701Tib. shing skam; Skt. śākhoṭakavṛkṣa “śākhoṭaka tree.” Cf. MW “Trophis Aspera (a small, crooked, ugly tree).”

n.702Tib. bdag phyogs gcig tu ni sreg pa’i skad ’byin la, phyogs gzhan du ni skad gzhan ’byin pa; Skt. aham ekasmin pradeśe tittireti vāśitaṃ karomi aparasmiṃ pradeśa uttireti (fol. 172v9) (“I call tittira in one place, and uttira in another place”). Cf. yatrotittireti tatra (173v1) (“Where it calls utittira”).

n.703S ’dri bas; D ’di bas (Skt. pṛcchati “asked”).

n.704S song zin; D song phrin.

n.705It is worth noting that there is no mention of Daṇḍin’s story in this remark by the Buddha; hence the remark can directly follow the story of King Ādarśamukha’s enthronement, as seen in Ch. Hence Daṇḍin’s story was probably inserted into the story of King Ādarśamukha’s enthronement and donations at some stage in the redaction of the MSV.

n.706Section number 9.10.6.9 in BhvY (p. 344ff.).

n.707Section 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.708Section 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.709A stock passage about a peaceful kingdom. Here, the word kalaha (“combat,” between “fighting” and “dispute”) is omitted, and the translations of “dispute” and “strife” are different from those in 8.­302. Cf. 9.­540.

n.710Skt. gives the names of the birds in a different order: “haṃsas, kāraṇḍavas, and cakravākas.”

n.711Tib. rang gi srog la yang mi lta bar (lit., “not seeing their life”); Skt. svajīvitāpekṣayā (“with consideration about their life”). As Hiraoka has noted (2007, ii. 240n17), Tib. seems to translate *svajīvitānapekṣayā (“without consideration about their life”).

n.712Skt. lists “deer” before “rabbits.”

n.713Tib. de pha ma dang bral ba las byung ba’i sdug bsngal myong bar ’gyur ro// rgyal po dang yul mis phrogs na de la khyod kyis ji ltar bya (“ ‘He will experience the pain of separation from his parents.’ ‘If the king and the people take [him], what would you do to him?’ ”); Skt. mātā­pitṛ­viyogajam asya duḥkhaṃ syād rājño rāṣṭrasya ca <|> yo ’paharati tasya tvaṃ kiṃ kuryāḥ. The present translation is based on Skt.

n.714Tib. bdag thob pa bzhin du; Skt. pṛthivīlaṃbha­prakhyena (“as if [he] had attained the earth”); Ch. 如得大地之物 (“as if [he] had attained [every]thing on the earth”).

n.715The following is a stock passage about a prayer for the birth of a son. For parallels, see Hiraoka 2002b, 158–59.

n.716Skt. “Śiva, Varuṇa, Kubera, Śakra, Brahmā, and so forth.” Ch. does not refer to these gods.

n.717For this phrase, see n.­63.

n.718Although a gandharva is generally regarded as a kind of celestial being, in the Buddhist context of rebirth the word indicates a being in the intermediate state of transmigration (antarābhava). Cf. Kṣv D tha F.125.a; Kritzer 2014, 40. Cf., also, Anālayo 2008, 95–96. Ch. “First, father; second, mother; and third, passion arising.” However, in a similar passage in the Kṣv, Ch. agrees with Tib. (Taishō no. 1451, 24.253a; Kritzer ibid., 39–40).

n.719These three conditions are seen in the Āśvalāyana­sūtra of the Madhyamāgama quoted in AKUp 3016–17. Cf. AKBh 121.22–23; Honjō 2014, i 297–301.

n.720Ch. abbreviates the following four characteristics.

n.721A stock passage about a wise woman. For parallels, see Hiraoka 2002b, 159. Cf., also, Hara 1984 and Matsumura 1988a, 173–76.

n.722Ch. “left.”

n.723For these five dairy products (Skt.: kṣīra, dadhi, navanīta, sarpis, sarpirmaṇḍa) explained in Pāli and Vedic literature, see Nishimura 2014 and Hirata et al. 2013.

n.724Ch. abbreviates the stock passage about the eight nurses and various foods.

n.725Cf. 2.­104.

n.726Cf. 3.­156.

n.727Tib. legs ldan; Skt. bhagavat. Cf. the sgra sbyor bam po gnyis pa, which differentiates the Tibetan translation of bhagavat as the Buddha and that of bhagavat as a worldly individual (Ishikawa 1990, 6–7).

n.728Although a kinnara is described as half human and half horse, half human and half bird, etc., in different sources (Sadakata 1979), it seems that in this story the kinnara does not look any different from a human.

n.729Ch. abbreviates the following description of Manoharā.

n.730Tib. yul gyi mi bas bzang ba; Skt. jana­pada­kalyāṇī (“just as beauties presented from the provinces”). Cf. Mvy 7630: yul gi bzang mo (this translation is used in the Cīv and the Sbhv: ga F.79.b; ga F.273.b).

n.731S ltem pa; D ldem pa.

n.732Skt. here adds “having beautiful eyebrows.”

n.733Although tilaka (Tib. thig le) is usually regarded as a mark painted on the forehead, there are examples of tilaka painted on cheeks in the Rāmāyaṇa (Matsuyama 1980–2002, 7).

n.734Skt. here adds “painted palms.”

n.735For this phrase, the present translation mainly follows the Divy because of the difficulty in understanding the Tib., which misses several words that are in the former.

n.736Skt. does not give the words “chariots as large as heavenly vehicles.” Neither does Divy 30.

n.737Divy 30 gives this sentence as a verse (śloka), but that in the Skt. of the Bhv does not match the meter.

n.738This dream and the king’s reaction to it resemble those in the story of King Agnidatta (8.­122).

n.739Tib. mi ma yin pa. The Tibetan translation of kinnara here is different from that in the other part of the story: mi’am ci/mi’am ci mo.

n.740This verse has parallels in various works of Indian literature and might be a popular Hindu maxim: e.g., MBh 1.75.15, Pañcatantra 1.386, etc. In the MSV, the verse appears also in the Vvbh (nya F.118a.1–2; Taishō no. 1442, 23.878b15–16; cf. Divy 37, p. 565), where it is introduced by an evil minister to a king.

n.741S nor bzangs; D nor bzangs su.

n.742S ba glang mo; D ban glang mo.

n.743S da ni; D de ni.

n.744Tib. lam chu sgra can; Skt. kūjako jalapathaḥ. Tib. seems to take these two words in Skt. as the name of one mountain.

n.745Tib. phur pa’i dbyibs. Tib. differentiates the translation of Utkīlaka here from that of Utkīlaka appearing just after the Himalaya, phur pa’i rtse.

n.746Tib. mi g.yo ba (“unmoving”). GM emends the reading of the manuscript avevāṇa to adhunāna, probably on the basis of Tib. However, Ch. abifuna 阿鼻縛那 seems to be closer to avevāṇa .

n.747Skt. has siṃhaka (“a (small?) lion”) against Tib., Ch., and Divy 30, which all have “sheep.”

n.748The word “yellow” qualifies “a cave” in the next sentence in Skt., NBhv, Ch., and the Divy.

n.749Ch. translates all the following verses in prose.

n.750Ch. gives bodengzhi 波登祇 after Tapanī.

n.751Although this list of the names of rivers is translated as a verse in Tib., it is prose in Skt.

n.752Skt. gives prose for “The Rudanī … with a sharp weapon.”

n.753Ch. translates the following verses in prose.

n.754Ch. translates the following verse in prose.

n.755Ch. translates the following verse in prose.

n.756The following eighteen folios of the Gilgit manuscript are lost, and the text in GM 149.6–159 has been supplemented on the basis of Divy 30.

n.757In Ch., the first two items of the list in Tib. and the Divy have been combined into one: 一者丈夫思婦、婦思丈夫。二者婦被夫瞋責 。 (“The first are a man loving a woman and a woman loving a man. The second is a woman being censured by her husband”).

n.758The present translations of the third and fourth items of the list are highly tentative. The readings of the extant materials here are all different: Tib. srog chags ngur pa dang / chom rkun pa’i ra bgo (N go) dang; NBhv utkrośaḥ prāṇī cor. .e .. ///; Divy 30 utkrośa ṛṇī caurasenāpatir; Ch. 三者作賊之人。四者軍將. See Shackleton-Bailey 1951, 96; BHSD utkrośa, Hiraoka 2007, ii 256–57n258–61. Tib. srog chags (“living being”) corresponds to NBhv prāṇī. However, Tib. ngur pa (“the red wild duck”) does not match utkrośa (“osprey”), which both NBhv and the Divy give, but rather indicates cakravāka, as Shackleton-Bailey suggests and as is attested in this very story (9.­535; cf., also, Mvy 4885). In spite of the absence of support in Sanskrit materials, referring to cakravāka makes perfect sense in this context, as a pair of this kind of bird is said to carry on a conversation at night when they are apart from each other (Dave 2005, 450–51, where cakravāka is identified with “the Ruddy Sheldrake” (Shelduck)). The present translator previously suggested in a footnote to her Japanese translation that ngur pa should be read as the verb ngur ba (“to grunt”) on the basis of the meaning of utkrośa (“outcry”), regarding srog chags ngur ba (“beings making a noise”) as a translation of utkrośaḥ prāṇī found in NBhv (BhvY 361n4). However, there remains a possibility that the Skt. original of Tib. read cakravāka. Given the strong association of the context and the characteristic of cakravāka mentioned above, it could have happened that cakravāka replaced utkrośa at some stage in the textual transmission. A development in the opposite direction, however, seems less likely. Hence, the present translation simply takes the meaning of the Tibetan word. As for the fourth item, the meaning of ra bgo/go is unclear to the present translator, who therefore had to treat it as a translation of senāpati. However, the word senāpati (“the general of an army”) seems somewhat strange for indicating the chief of thieves. It is worth noting that Ch. “The third is a person committing thievery. The fourth is the general of an army” seems to take prāṇī to be related to cauraḥ and separates these two words from senāpati.

n.759Tib. gal te bdag sgo nas song na rgyal po’i sgo srungs kyi srung ma gtum po dag yod de/ de rnams kyis bdag chad pas gcod pa’am, srog dang bral bar byed par ’gyur gyis; NBhv ///(da)[ṇḍ](e)notsād(ayi)[ṣ](ya)ti vā ghātayiṣ[y]ati vā yanv a[h](am)/// “[subject in sg.] will destroy [object] in punishment or kill [him/them]. I will now …”; Divy yadi dvāreṇa yāsyāmi rājā dvārapālakān rakṣakāṃś ca daṇḍenotsādayiṣyati (“If I go through the gate, the king will destroy the gatekeepers and guards in punishment”); Ch. 我若從門而出、父母必罪守門之人 (“If I go out through the gate, my father and mother will certainly punish the man/men guarding the gate”). The Divy and Ch. agree in presenting the king or the parents as the agent of the act of punishing and the gatekeeper/gatekeepers as its object, whereas Tib. gives the gatekeepers as the agent and “me,” the prince himself, as the object. Cf. Shackleton-Bailey 1951, 96; Hiraoka 2007, ii 257n262. The two verbs surviving in NBhv agree with Tib., whereas the Divy gives only the first verb. However, the verb form is singular in NBhv, unlike in Tib., where the agent is clearly plural. Therefore, there are at least two possible readings for NBhv, i.e., “the king will destroy or kill the gatekeepers” and “the gatekeeper will destroy or kill me.”

n.760S blong ba bdag; D blong bdag.

n.761Note that Manoharā has not left this message in the preceding part of the story. The message is absent in Ch.

n.762Tib. shin tu ’o ma ’dzag; Divy sūdayā. Ch. does not mention the name of the medicine. NBhv seems to give “+ dhā” (perhaps sudhā, a divine beverage?). The meaning of Tib. may suggest sudugha as its original Skt. Thus, the extant materials hardly agree with each other, and “sūdayā” in the present translation, which is based on the Divy, is only tentative.

n.763The passage “You should obtain these medicines … and a lute” does not appear in the words of Manoharā in the preceding part of the story.

n.764Tib. gzhon nu ’bad pa ’dis ci bya/ yid ’phrog ma ’dis ci zhig dgos/ khyod gcig pu ni grogs med pa// lus gdon za bar ’gyur gyis thong // (S gdon za bar; D gdon mi za bar); Divy alaṃ kumāra kim anena vyavasāyena kiṃ manoharayā tvam ekākī asahāyaḥ śarīrasaṃśayam avāpsyasīti; Ch 汝獨一身。無有伴侶。何須苦覓彼悦意耶。定當捨命. This passage is prose in the Divy and Ch. and does not form a verse in some editions of Tib. The final quarter of this “verse” is hard to make sense of for the present translator without the help of the Divy. D gdon mi za bar (“without doubt”) is a phrase frequently appearing in the Bhv as a translation of various Skt. words such as nūnam, niyatam, avaśyam, and addhā. In contrast, the phrase without negation, gdon za bar, rarely, if ever, appears in the entire MSV. In the present context, gdon za bar is most likely a translation of saṃśaya, meaning “danger” here (MW, q.v.), and it is probable that the unusual phrase gdon za bar was replaced by the familiar gdon mi za bar in the textual transmission. However, Ch. 定 (“certainly”) seems to be a translation of asaṃśayam.

n.765Although the passage “The prince saw the prosperous city … draw water” is prose in Tib., it is a verse in the Divy and Ch.

n.766Here the Divy gives three verses spoken by Druma, which are absent in Tib. and Ch., and probably in NBhv, too, judging from the text available only in small fragments. For the verses in question, see Jaini 1966 and Dimitrov 2008, 55n38.

n.767Again, the Divy gives two verses spoken by kinnaras which are absent in Tib. and Ch., and probably in NBhv, too.

n.768For the notion seen in various works of Indian literature that declaring the truth brings about the result desired by the declarer, see Brown 1972 and Nattier 2000, 87n49.

n.769Section 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.770Section 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.771This stock phrase is not abbreviated in Viś II.

n.772Due to the abbreviation of the stock passage, including the naming of the prince, the mention of the prince’s name in the following story appears abrupt. Ch. and Viś II abbreviate only the passage following the prince’s naming.

n.773The following story as far as the giving of a chariot is different from the plot of Viś II. The latter is as follows: (1) the prince gives everything, and thus he is called Sarvaṃdada, “Giver of Everything”; (2) the prince marries Mādrī and has a son and a daughter; and (3) the neighboring minor kings are jealous of King Viśvāmitra for his best elephant. In Viś I, due to the absence of these narrative elements, the name Sarvaṃdada mentioned later looks abrupt. Viś I explains this name, Sarvaṃdada, in the final part of the story (9.­835).

n.774spug is identified with musāragalva in Mvy 5956, the exact meaning of which is unclear, and there are various translations offered by scholars, such as sapphire, emerald, coral, and cat’s-eye (BHSD s.v.).

n.775Tib. thams cad gtong; Viś III Sarvada/Sarvaṃdada. Although the name is spelled in these two ways in Viś III, its Tib. counterpart is uniform, and so the present translation uses only Sarvaṃdada. There are stories of a king named Sarvaṃdada who is eager to make donations in BAK 55 and other texts, but these stories are completely different from the story of Viśvantara here (cf. Okano 2008).

n.776Tib. rgyal srid ’phel; Viś III Rājavardhana/ Rājyavardhana . Ch. does not give the elephant’s name.

n.777The phrase “when spring came … jīvaṃjīvakas were singing” is absent in Viś II.

n.778In Viś II, Viśvantara voluntarily leaves for the forest after a brief conversation with the king (9.­860).

n.779Viś II gives a verse similar to this verse (9.­859), with some difference in the Tibetan wording. The next verse, “If begged…,” is absent in Viś II.

n.780N, T bstan; D, P bsten. Cf. Viś III sarva­janasyātmā upadarśayitavyaḥ.

n.781The conversation between Viśvantara and Mādrī in Viś II (9.­861) is briefer than the above. Viśvantara in Viś II explicitly mentions the possibility that he will give Mādrī to others, whereas he does not mention it (or only hints it) in Viś I.

n.782This scene, in which the citizens follow Viśvantara, is absent in Viś II.

n.783“Thirty yojanas” both in Viś III and in Ch.

n.784Again, “thirty yojanas” both in Viś III and in Ch.

n.785The Sanskrit names of the two children are attested in Viś II in NBhv. Ch. does not give their names and only refers to them as “son and daughter.” There is a strange disagreement between the Bhv (Viś I Tib.; Viś II Tib. and NBhv) and two other parallels (Viś III Skt.; Viś IV) about the gender of the children. In the latter, the son is called Jālin and the daughter Kṛṣṇājinā/Kṛṣṇā, and Viśvantara is said to carry the daughter and Mādrī the son. It is notable that Viś III Tib. agrees with the Bhv against Viś III Skt. in both the gender of the names and the combination of each child and its carrier. Although Viś III Ch. does not give their names, it at least agrees with Tib. in who carries the son and who carries the daughter. In many parallels of this story, such as Pāli J 547, the Cariyāpiṭaka, Taishō no. 152, Taishō no. 171, the Jātakamālā by Āryaśūra, and BAK 23, the gender of the names agrees with Viś III Skt. and Viś IV, but Pāli sources explicitly state that the prince carries the son and his wife the daughter because the son is older and hence heavier. The present translator has not found any textual source providing the name Kṛṣṇa and Jālinī or their translations other than Viś I Tib., Viś II Tib. and NBhv, and Viś III Tib.

n.786“A valley on Mount Kailāsa” in Viś II (9.­876).

n.787In Ch., this brahmin is said to be Indra in disguise. All the extant versions of Viś III (Skt., Ch., and Tib.) agree with Viś I Tib. here in not mentioning Indra. Durt has noted that identifying this brahmin with Indra causes contradictions in the later development of the story, in which Indra makes the brahmin sell the children (2000, 138). According to Anālayo, the identification of the brahmin with Indra is seen in a Newar story and a Tibetan painting, too (2016a, 17).

n.788This mention of “husband and wife” looks rather abrupt. In contrast, Viś II explains the brahmin’s story from his birth to his marriage and the wife’s demand for a servant.

n.789Ch. translates this verse in prose.

n.790Tib. khyod kyi med do zhes bya ba’i tshig gis kho bo’i yid la re ba kun tu rtog pa’i rta btab na myur du ldog par ’gyur ro; Viś III ms: … tac chīghraṃ saṃkalpa­turagasya manorathasya tad­vacanāstikya­pratyāhatasya me nirvṛtir bhavet*. Probably tad­vacanāstikya- might be emended tvad­vacananāstikya-, as Tib. might suggest (cf. SBhvG ii 125.6) (“Hence, quickly, there should be the satisfaction of my wish/chariot of mind, whose horses are thoughts, which was rejected by your word and disbelief”). There is a word play about manoratha “wish” (lit., “heart’s joy,” MW, q.v.) using the double meaning of ratha, “chariot” and “joy.” Tib. seems to read nivṛttir (“return”) instead of nirvṛtir (“satisfaction”).

n.791This verse is absent in Ch., and it is placed at the beginning of the conversation between the brahmin and Viśvantara in Viś II (9.­886). Viś II does not have the following passages as far as the children’s departure.

n.792Viś III and Ch. give these words of the ascetic in verse.

n.793Viś II mentions “Śakra, Lord of the Gods” instead of “a deity,” (9.­895) and gives “Mādrīis coming to deter the bodhisattva from giving donations” as the content of the thought.

n.794This is another example of declaring the truth for the purpose of realizing a certain wish. See n.­768.

n.795Viś III Skt. “saying ‘Mother is not seen.’ ”

n.796Tib. krung krung (Viś III Tib. khrung khrung) (“crane”); Viś III in Skt. and Viś IV kurarī. The term krung krung/khrung khrung is frequently used as a translation of krauñca (cf. 3.­127, 8.­303, 9.­3, 9.­723; cf., also, Mvy 4884), which means “crane” (Dave 2005, 309–21). On the other hand, according to Dave, kurara can mean various species of birds, such as demoiselle crane, osprey, fishing eagle, gull, tern, and curlew, and its female form kurarī signifies either tern or curlew, depending on the context. The call note of the kurarī is commonly used in similes as a reference to the “sorrowful wail of women” (ibid., 342–43). Dave quotes from the Buddhacarita 8.51 the example “distressed as if a kurarī who lost a chick,” which is quite similar to the simile in the present context, and identifies this kurarī with the river or black-bellied tern because the curlew breeds outside India (ibid., 348).Thus, we have a fairly clear understanding of the name of this bird in Viś III in Skt. and Viś IV. The problem lies in the Tib. of Viś I and Viś III: is kurarī the original Sanskrit of krung krung/khrung khrung? Since both kurara and krauñca can mean a kind of crane (ibid., 310–11), it is possible that the translator used the same translation for these two words. However, there also remains the possibility that the original Skt. text on which Tib. was based had the reading krauñca. Therefore, the present translator has simply translated the Tibetan word as “crane,” reserving judgment about its Skt. original.

n.797D bla ma brtag dka’ ba should be emended to bla ma rtag dga’ ba. Cf. Viś III D bla ma rtag dga’ bas; Viś III Skt. -guru­priyau sadā.

n.798D nags su should be emended to gnas su. Cf. Viś III D gnas su; Viś III Skt. sthānakeṣu.

n.799Viś III Skt. svāṃ dārāṃ (“to give my own wife”).

n.800D nyid kyi phyir should be emended to nyid kyi mi. Cf. Viś III D nyid kyi mi; Viś III Skt. svajanān.

n.801P tshol; D chol. NBhv parimṛgayan.

n.802Tib. de nas mche ba bzang po yi// chung ma byang chub ’dod phyir btang (D, P, N, T; H bzang po’i); Skt. (Viś III) tataḥ patnīṃ sudaṃṣṭrasya tyajato bodhi­kāṃkṣayā (NBhv and Viś IV basically agree with this) (“Then, when he who had beautiful teeth abandoned [his] wife with the wish for awakening”). Given the above Skt. and the fact that Viśvantara is referred to as “he who has beautiful teeth” earlier in this story, Tib. might be emended to “de nas mche ba bzang po yis.” Ch. gives this sentence in prose and does not mention “beautiful teeth.”

n.803Ch. gives the following words of Śakra in prose.

n.804P dbon po; D dpon po.

n.805Unlike Tib., this sentence is given in verse in the two Skt. sources, Viś III and NBhv, and is absent in Ch.

n.806“To śramaṇas, brahmins,” in Viś II (9.­910).

n.807It is worth noting that the concluding passage of Viś I only refers to the acts of giving donations and making merit that are briefly mentioned at the end of the story, ignoring most of the story that is concerned with giving his children and wife away. In contrast, the corresponding passage in Viś II (9.­913) refers to giving the children and wife away.

n.808Section number 9.10.6.10.2 in BhvY (p. 381ff.).

n.809Tib. ngan to re. The episode of the brahmin’s birth is absent in Viś I and Viś III, whereas Viś IV gives it, providing his name, Jujjuka. Viś III too provides the name Jujjuka (Tib. dzu dzu ka) at the end of the story. However, it is not certain to the present translator that Tib. ngan to re in Viś II is a translation of Jujjuka. Cf. Jūjaka in J 547.

n.810Tib. shin tu gzhon pa (lit., “very young”); Skt. (NBhv, Viś IV) sukumārā.

n.811Instead of this sentence, S gives a passage from Viś I: “Then the two children knew that their father really intended to give them . . . . She hurried to the hermitage because of the quaking of the great earth” (9.­770–9.­781).

n.812The Tib. gives slightly different translations of this verse in Viś I (9.­782) and Viś II. It is unknown whether such difference reflects any difference in the original Skt. The present English translation follows the Tib.

n.813Instead of the passage “Thereupon Mādrī went to the hermitage . . . .Why did you abandon them?” S gives a passage from Viś I: “Thereupon, seeing inauspicious signs, Mādrī paused to think . . . . Liberate beings from existence” (9.­784–9.­810). However, this insertion from Viś I makes the narrative order somewhat unnatural: at the end of this inserted passage, Mādrī has finished lamenting her lost children and rather encourages Viśvantara to keep his resolution to give everything away, whereas in the following passage the prince is responding to her reproach of him for having given the children away.

n.814Section 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.815Here ends the correspondence with the Vvbh and Divy 36.

n.816Here ends the correspondence with the Sbhv.

n.817Section 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.818Panglung points out that the entry stag mo (“tigress”) in P does not match the story (1980, 228). Since the story describes a king, the main character, welcoming another king with various preparations including food, D and S ston mo (“banquet”) seems to be less problematic.

n.819Section 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.820Ch. abbreviates the following story, referring to the “Sūtra of Yakṣa in the section of Saṃgīti in the Madhyamāgama”: 於中阿笈摩僧祇得分藥叉經中廣説. NBhv agrees with Ch. in abbreviating this story.

n.821Although the text says de rnams ’di snyam du sems te (“they thought thus”), the following sentences seem to be spoken to others.

n.822In the Vvbh, it is revealed to readers at this point that these women are rākṣasīs and that they came to the merchants because one of their two fortune-telling banners, the one that reveals good fortune, had shaken (cf. Hartmann 1991).

n.823In the Vvbh, this character is named Siṃhala.

n.824These two verses have parallels in Uv 21.14–15.

n.825Section number 9.10.7.2 in BhvY (p. 396ff.). Parallel story: Merv-av, 156.

n.826S gang gis; D gang gi.

n.827S gang gis; D gang gi.

n.828Section number 9.10.7.3 in BhvY (p. 397ff.). For parallel stories, see Merv-av, 159n7.

n.829Sentient beings are classified into three according to their determination toward awakening: those who will attain awakening; those who will be reborn in hell; and those who are as yet undetermined. Cf. AKBh 157.10–21.

n.830Tib. dbang po (*īśvara, cf. Mvy 3129). However, this name looks problematic because Īśvara is usually an epithet of Śiva, who is the first member of the present list of gods. NBhv gives Vāsava instead of Īśvara. Cf. ka F.308.a and kha F.206.b.

n.831The parallels of this story in Merv-av and BAK provide a variety of names for the snake: Paṃphā, Kaṅkā, and Phampa in Tibetan (see Merv-av 158n37). However, none of these names seems to correspond to the name preserved in Tib. of the Bhv, zhags pa lta bu “Like a Noose (pāśa).” Ch. does not give any name for the snake.

n.832Here the text suggests an abbreviation, and NBhv agrees. However, the stock passage concluding the story is not actually abbreviated.

n.833Section 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.834Although the word amṛta indicates divine nectar, “the fruit of an amṛta,” amṛtaphala, is the fruit of a kind of plant belonging to the family Cucurbitaceae (MW, q.v.).

n.835Section number 9.10.7.5 in BhvY (p. 398ff.). For parallels, see Merv-av 161n10.

n.836Skt. ṭīṭibha (NBhv); Ch. niao 鳥 (“bird”). Cf. Dave 2005, 357–60.

n.837Section 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.838Ch. gives the opposite meaning: 正紹王位、以法化世 (“He rightly succeeded to the throne and guided the world through the law”).

n.839Section number 9.10.7.7 in BhvY (p. 399ff.). Parallel: Merv-av 162.

n.840S sred pas; D srid pas.

n.841Section number 9.10.7.8 in BhvY (p. 400ff.). For parallels, see Merv-av 163n16.

n.842Section number 9.10.7.9 in BhvY (p. 401ff.). For parallels, see Merv-av 163n17.

n.843In Ch., susina 蘇斯那 (Susena) is the older brother and sina 斯那 (Sena) the younger.

n.844Section 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.845Most of the following story is abbreviated in Ch., with which NBhv agrees.

n.846Section number 9.10.8 in BhvY (p. 403ff.). The order of the stories in this section generally corresponds to that in Merv-av.

n.847This summary of contents does not exist in Ch. NBhv seems to have included such a summary of contents, judging from the extant fragments.

n.848Section 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.849Although it is not entirely clear in Tib. whether it’s the six-tusked elephant or the she-elephant that follows the other, the verb bsnyen bkur byas so (“served”) may suggest that its agent is the she-elephant. NBhv, however, suggests that the six-tusked elephant is following the she-elephant: g(a)cchantīm a(nu)gac(cha)ti tiṣṭhantīm anutiṣṭhati.

n.850S lha; D lhas.

n.851The following two verses are absent in Ch.

n.852S ’khri shing; D – zhing.

n.853The following verse is translated as prose in Ch.

n.854The following words of the she-elephant are translated in verse in Ch.

n.855S nad pa des ni; D nad med pa des.

n.856This verse is translated in prose in Ch.

n.857Section 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.858Ch. abbreviates the following story. NBhv seems to agree with Ch.

n.859S btsos pa’i; D bcos pa’i.

n.860Section number 9.10.8.3 in BhvY (p. 410ff.).

n.861Section 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.862Ch. abbreviates the following story. NBhv agrees with Ch.

n.863Tib. mi ma yin pa. Demoto and Hahn (2010, 240n58) regard this word as vyāḍa (“beast”) on the basis of Negi 4353b. However, the association of mi ma yin pa with vyāḍa in the dictionary is based on confusion between two passages in the Pravāraṇāvastu, where mi ma yin pa is the translation of amanuṣya (Chung 1998, 160–61, 204–5).

n.864Section number 9.10.8.3.2 in BhvY (p. 413ff.).

n.865Ch. suggests that the story is abbreviated here: 廣説應知 (“[How the story is to be] narrated in detail should be known”).

n.866Section 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.867The following passage until “she felt free” (9.­1141) is a stock passage about the birth of a son that we have already seen in the story of Sudhana. For details, see n.­715.

n.868This list of the names of gods is not identical to that in the story of Sudhana mentioned above.

n.869Tib. chu skyes. Schiefner in his German translation and Ralston in his English translation of the former reconstruct the name as Skt. Dshaladsha (Jalaja) and Abja, respectively. Cf. J 538 Temiya; BAK 37 Udaka (Zin 2004, 163–64).

n.870The idea that kingship leads one to hell has already been seen in the Bhv: see 3.­151.

n.871These questions of the king are translated as follows in the Chinese version of the parallel story in the Vvbh: 誰是汝讎? 我爲擯殺。誰是汝友? 我當惠之。 “Who is your enemy? I will expel or kill that person. Who is your friend? I will favor that person” (Taisho no.1442, 23.724c6–7).

n.872S brgyal nas; D brgya la na.

n.873Although MW describes kimpāka as “of a very bad taste,” the fruit appears as tasty but poisonous in J 85.

n.874Section number 9.10.8.5 in BhvY (p. 420ff.). For parallels, see Panglung 1981, 46–47; Hikata 1978, appendix 93–94.

n.875Ch. abbreviates the story, referring to the Zhi bensheng jing 雉本生經 (“The Jātaka of a Pheasant”). NBhv seems to agree with Ch.

n.876Section number 9.10.8.6 in BhvY (p. 421ff.). For parallels, see Panglung 1981, 47.

n.877Ch. abbreviates the story, referring to the Xiang bensheng jing 象本生經 (“The Jātaka of an Elephant”). NBhv agrees with Ch.

n.878Section 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.879Ch. abbreviates the story, referring to the Long bensheng jing 龍本生經 (“The Jātaka of a Nāga”). NBhv seems to agree with Ch.

n.880Section number 9.10.8.8 in BhvY (p. 423ff.). For parallels, see Panglung 1981, 48; Hikata 1978, appendix 113; Merv-av 155n3.

n.881Ch. abbreviates the story, referring to the E bensheng jing 鵝本生經 (“The Jātaka of a Goose”). NBhv seems to agree with Ch.

n.882Section 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.883Section 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.884Section 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.885Section 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.886Tib. chos ldan gyi mdo. Most probably this title indicates a parallel to MĀc 130. Note, however, that the reference is made only to the stock passage about the period when “the human lifespan was eighty thousand years,” and MĀc 130 does not include the story of Araṇemi. Note, also, that the stock passage is given in full in another part of the Bhv (4.­35).

n.887For this abbreviated passage, see 9.­1345–9.­1347 in the story of Govinda, where the practice of the four pure abodes is fully described.

n.888Cf. Uv 1.16cd.

n.889The meaning of this and the next similes is not clear to the present translator.

n.890Cf. Uv 1.13.

n.891Cf. Uv 1.14.

n.892Cf. Uv 1.15–16ab.

n.893N, Ph, R, S, T, U bram ze’i khye’u; D, P bram ze’i bu.

n.894This verse seems to be based on a sūtra parallel to MĀc 130 and AN 6.54 (cf., also, AN 7.70), where six teachers in a past time are listed (MĀc shanyan dashi 善眼大師, moulipoqunna 牟犁破群那, aluonazhe poluomen 阿羅那遮婆羅門, qutuolisheduo 瞿陀梨舍哆, haitipoluo mona 害提婆羅摩納, chutimoli qiaobingtuoluo 儲提摩麗橋鞞陀邏, AN Sunetta, Mugapakkha, Aranemi, Kuddālaka, Hatthipāla, and Jotipāla Govinda). In both sūtras, only the story of Sunetra (Sunetta, shanyan 善眼), who taught the Dharma to be reborn in the world of Brahmā, is narrated in full, and the other five characters are only said to have done the same thing as Sunetra. The first three and the last member of the list correspond to the protagonists of the four stories in I. The Bodhisattva as Four Teachers, in the Bhv in this order. The present translator has not been able to find any Sanskrit name corresponding to the Tibetan word ’joms byed (“Conqueror”), but the other name glang po skyong is undoubtedly a translation of Hastipāla. Probably the most likely interpretation of this verse is that it abbreviates the stories of two people, explaining that the stories are the same as that of Sunetra.

n.895Section 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.896Diśāṃpati and Reṇu are included in the royal lineage beginning with King Mahāsammata. See SbhvG i 20.5 (diśāṃpatir eṇḍaḥ in the edition should be corrected to diśāṃpati<r> reṇuḥ).

n.897Cf. 7.­120.

n.898Tib. bram ze chen po gnag lhas skyes “the Great Brahmin Govinda.” Cf. DĀ 14, fol. 274r7–8 brāhmaṇo mahā­govindo.

n.899D tshangs pa kun bged gzhon nu; S – kun ’gyid gzhon nu. Read – kun ’byed gzhon nu (cf. Mvy 3459).

n.900mdun na ’don bdun byung ba gang yin pa ni (lit., “Seven ministers who appeared were …”). Probably Tib. is based on a misreading of the word saptapurohita (“minister of seven [kings]”). Cf. parallels in the DN, DĀc, etc.

n.901Section 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.902The following verses are translated in prose in Ch., whereas NBhv gives verses.

n.903Section number 9.10.9.6 in BhvY (p. 443ff.). For parallels, see Murakami 1984, 35, 45n24, 277–78, 280n17–20; Ogihara 2010.

n.904Section 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.905The verses in this section are translated in prose in Ch. These verses have parallels in the next section.

n.906D bdun khri lnga stong; S bdun khri bdun stong (“seventy-seven thousand”). Cf. Ch. 七万五千 (“seventy-five thousand”).

n.907Ch. baoji 寶髻 (*Ratnaśikhin). However, in the next section Ch. agrees with Tib. about the final buddha of the second incalculably long eon: dishichuang 帝釋幢 (*Indradhvaja).

n.908Ch. 第三阿僧企耶初供養寶髻佛乃至安隱佛。如是供養七萬七千佛。如是又至迦攝波佛 。 (“In the third incalculably long eon, I first served the Buddha Ratnaśikhin and continued up to the Buddha Kṣemaṃkara. Thus I served seventy-seven thousand buddhas. Thus I continued up to the Buddha Kāśyapa”). Note that in the next section, Tib. gives Kṣemaṃkara (Tib. bde mdzad) as the first buddha of the third incalculably long eon.

n.909Section 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.910This verse and the next verse are quoted in AKUp 4069 with reference to sangs rgyas mang po’i rtogs pa brjod pa (“avadānas of many Buddhas”?) in phran tshegs (*Kṣudraka). This quotation suggests that “Section of Many Buddhas” may have been a text included in the Kṣudraka­piṭaka or Kṣudrakāgama of the Mūla­sarvāstivādins. See Dhammadinnā 2018.

n.911Tib. mi dbang. Note that this buddha is referred to as dbang chen or Mahendra in the list of the buddhas’ names following these verses (Tib. And NBhv) and in the murals in Bezeklik.

n.912It is doctrinally impossible for multiple buddhas to appear in a world at the same time. The Mv mentions sixty-two buddhas all named Śikhin who appeared successively (iii 235). It is probable that the present verse also implies that the thirty Śikhins appeared in the world one by one and that “I,” the present buddha, was born as a king in the city of Rājyavardhana each time a Śikhin appeared.

n.913Cf. the preceding verse.

n.914Cf. F. 1. b. A Former Life of King Māndhātṛ: The Son of the Head of a Guild.

n.915As to the buddha appearing in this and the following verse, Tib. gives the same name, skar rgyal (*Tiṣya), whereas it gives two different names, rgyal and skar rgyal, in the list of buddhas after this series of verses. Although Ch. here gives two different names, Disha 底沙 and Chensu 晨宿, they might be a phonetic transliteration and a translation of the same name, Tiṣya. The lists of past buddhas in some other texts such as the Mv differentiate two buddhas, Tiṣya and Puṣya (Tournier 2017, 158–59, n120). Cf. the Apidamo dapiposha lun 阿毘達磨大毘婆沙論, in which both names, Tiṣya and Puṣya, are connected to a single buddha (Taishō no. 1545, 27.890b9; Tournier 2017, 172n170).

n.916According to the Abhi­dharma­kośa­bhāṣya, generally it takes a hundred eons for bodhisattvas to accomplish the karma that causes the thirty-two marks of a buddha. However, Śākyamuni accomplished it in only ninety-one eons, due to his act of praising the Buddha Tiṣya with verses (AKBh 267.10–17). Cf., also, AKUp 4099 (Honjō 2014, ii 621); Tournier 2017, 170–72. In Ch., this verse and the following verses are translated in seven-syllable lines, whereas the preceding verses are in five-syllable lines.

n.917Cf. F. 1. c. A Former Life of King Māndhātṛ: A Grain Merchant.

n.918Ch. piposhi 毘婆尸 (*Vipaśyin).

n.919Cf. g. Uttara.

n.920For this story, see SbhvG ii 108.28–110.28; nga F.185.a–186.a; Taishō no.1450, 24.178.b–c.

n.921These two lines refer to F. 3. Velāma.

n.922For this story, see SbhvG ii 4.20–11.10; nga F.111.b–116.b (Ch. missing).

n.923This line refers to F. 9. Sudhana.

n.924Sugimoto has identified this reference with the story of the bodhisattva Dashi 大施 in the Dazhidu lun 大智度論 (Taishō no. 1509, 25.89b). See Sugimoto 1993, 234.

n.925The story of Mahauṣadha is narrated in detail in the Kṣv (da F.54.a ff.; Taishō no. 1451, 24.334a ff.). For parallels, see Hikata 1978, appendix 116.

n.926Cf. I. 4. The Story of the Teacher Govinda.

n.927Cf. ch. 26 Jājvalijātaka in Haribhaṭṭa’s Jātakamālā (Hahn 2011, 333–38; English trsl. Khoroche 2017, 176–79). Cf., also, Shangsheli 尚闍梨 in the Dazhidu lun 大智度論 (Taishō no. 1509, 25.89b).

n.928Note that Prabhāsa is not a buddha but a king in the story in the Bhv (9.­1356).

n.929Siṃha is missing.

n.930In the preceding verses, it is not Indra but Candra who follows Candana.

n.931In the preceding verses, the two buddhas after Arthadarśin are Sarvārtha­siddha and Parārthadarśin, in this order.

n.932See n.­915.

n.933Ch. does not include this list of names of buddhas, whereas NBhv does. S lacks the list, too (see Yao 2012b).

n.934Section 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.935The text abbreviates a stock passage, which does not exist in the Bhv. The present translation is based on the corresponding stock passage in the Kṣv (da F.40.a.1–3; Fiordalis 2014): “The Buddha, the Blessed One, was staying in Kalandaka­nivāpa Bamboo Grove near Rājagṛha. The Buddha, the Blessed One, was treated with honor, looked up to, esteemed, and venerated by kings, ministers, brahmins, householders, citizens, provincial dwellers, rich men, the heads of guilds, and caravan leaders. The necessities were obtained for the Blessed One, too, namely, robes, almsfood, bedding, and medicines for the sick.” The Skt. parallel of this story in Divy 12 Prātihārya­sūtra gives a somewhat different wording (Divy 143.2–5; Rotman 2008–17, i 253–87).

n.936Hereafter the Gilgit manuscript survives and has been edited in Wille 1990, 69–107. See BhvY 593ff. For a detailed explanation of the preservation of the folios and preceding studies on this story and the Anavatapta­gāthā, see Salomon 2008, 18–22.

n.937This conversation between the Buddha and Cañcā, “One who tells … in the same way,” constitutes a verse corresponding to Uv 8.1.

n.938Section 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.939Section number 9.11.1 in BhvY (pp. 456–57).

n.940This sentence refers to the story of King Prabhāsa, in which the Buddha narrates how he made his first resolution for awakening (5. The Story of King Prabhāsa), and the verses the Buddha speaks for King Prasenajit and Ānanda, respectively, to explain how many former buddhas he served in his past lives (K. The Question of King Prasenajit: The Veneration of Past Buddhas and L. The Question of Ānanda or Section of Many Buddhas).

n.941The list of the Buddha’s acts appears in EĀc 24.5, Mv, Kṣv, and Divy 12 (see Kuan 2013, 621). The list in Ch. enumerates only nine acts, although it mentions “ten acts” at the beginning, and has some other differences from the list in Tib.: 諸佛常法出現於世、未入涅槃教化有情、必作十事。云何爲十？ 一者久植善根法王太子灌頂授記。二者未曾發心有情令彼發起無上菩提之心。三者建立三寶。四者結界。五者命壽五分之中要捨一分。六者於室羅伐城現大神通。七者於平林聚落現從天下。八者於父母所令見眞諦。九者於無熱池中共諸苾芻説業報因縁.

n.942This verse is translated as prose in Ch.

n.943Section 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.944Section 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.945Ch. 汝應前去。我即後來. (“You should go before [me]. I will come later”).

n.946This phrase, “Since … will be taken,” is absent in GBhv, but is found in NBhv, Tib., and Ch.

n.947Section 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.948Ch. 餘國 (“another country”).

n.949The present translation supplies this sentence, which is missing in Tib., on the basis of Ch. and NBhv.

n.950Section 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.951Section 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.952Section 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.953Section number 9.11.2.6 in BhvY (pp. 461–62). English trsl. from Tib., Schiefner (tr. by Ralston) 1882, L 1.

n.954It is unclear from this sentence who is supposed to receive the rice, “your husband” or “me.”

n.955GBhv gives dhyāna , vimokṣa, samādhi , and samāpatti , whereas Tib. and NBhv do not include vimokṣa. Ch. 定 (“meditation”).

n.956This passage tallies with a mention of “the Vinaya” in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論. See Sasaki 2000, 90–91.

n.957Section number 9.11.3 in BhvY (p. 462ff.).

n.958Section 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.959In the following sections of the AG, the present translation follows Wille 1990 and Hofinger 1954 and 1990 in regard to the separation of verses that do not seem to consist of four pādas.

n.960Cf. 6.­221: “This General Virūḍhaka is a son of King Prasenajit of Kosala, and I too am a spiritual heir of the Blessed One” in Ānanda’s thought.

n.961Section 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.962Tib. bang brgyugs nas (“having run”); Skt. dhāvayitvā ca cīvaram; Ch. 爲浣染. Hofinger has remarked that Tib. is based on a confusion of two different verbs, dhāv - (“wash”) and dhāv - (“run”). The present translation follows his interpretation.

n.963As Wille has pointed out (1990, 80), this verse, “May I be born … again and again,” has a parallel in the aforementioned story in the Prjv (fol. 9r9, PrjvVW I 305, 321; D 1.343; Taishō no. 1442, 23.1029c).

n.964Section 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.965Tib. bdag gis brgyugs nas de yi skra// bregs nas kyang ni chos gos dag (“I ran, shaved his hair, and [dyed] the robes”); Skt. keśān tasyāvaropyāhaṃ dhāvayitvā ca cīvaram; Ch. 即與剃鬚髮 并沐浴染衣. Cf. n.­962.

n.966Section number 9.11.3.4 in BhvY (pp. 465–66). This section has a parallel in Taishō no. 199 (4), 4.191a–b.

n.967Section 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.968This verse has a parallel in the Nettippakaraṇa 138.1–2 (Salomon 2008, 31 and 36).

n.969Section 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.970Section number 9.11.3.7 in BhvY (p. 469). Cf. Taishō no. 199 (7), 4.192a–b.

n.971Salomon has noted a corruption in the order of the first three verses of this chapter (Salomon 2008, 281–84): The Bhv (GBhv, Tib., and Ch.) has the verse that should be the third verse at the very start (“During the past ninety eons …”), and the Gāndhārī AG agrees with this, whereas only Taishō no. 199 shows the correct order. NBhv seems to agree with the other extant versions of the Bhv and the Gāndhārī AG in regard to the order of these verses.

n.972Section number 9.11.3.8 in BhvY (pp.469–70). This section has a parallel in Taishō no. 199 (8), 4.192b.

n.973Although Tib. is in the perfect tense (gyur), the present translation follows Skt., which is in the future tense (bhaviṣyanti). This verse may be related to an episode in which Piṇḍola­bharadvāja was ordered by the Buddha to remain living on Mount Gandhamādana until his teachings disappeared in the future: Divy 399–404; Foshuo sanmojie jing 佛説三摩竭經 (Taishō no. 129, 2.845a).

n.974Section 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.975Ch. 我既見斯人 心生大歡喜 雖見著弊服 而心不生厭 (“When I had seen this man, my heart engendered great joy. Despite seeing him wearing ragged clothes, my heart did not engender disgust”). Since Ch. of the next verse is similar to Tib., there is a clear discrepancy between these two verses in Ch.

n.976Section number 9.11.3.10 in BhvY (p. 472). Cf. Taishō no. 199 (10), 4.193a–b.

n.977For “seven years,” cf. the similar situation described in D. 10. Jaṅghākāśyapa (9.­1933).

n.978Skt. kvāthayitvāśvamūtreṇa; Ch. 以馬尿 (“with horse urine”); Tib. khyi yi gcin ni bskol ba yis (“with boiled dog urine”). Cf. Hofinger 1954, 219n2; Bechert 1961, 137n5.

n.979In S and the Shey Palace manuscript, none of the four summaries of contents in the AG is placed after the verses it summarizes but before them, which is the usual location for summaries of contents. See n.­882. These four summaries of contents are absent in Ch.

n.980Section number 9.11.4 in BhvY (p. 473ff.).

n.981Section 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.982Section 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.983Cf. the sections of Rāṣṭrapāla (8. Rāṣṭrapāla) and Nanda (6. Nanda), where these characters are said to have offered parasols as the youngest and middle sons of King Kṛkin, respectively.

n.984Section 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.985Skt. nābhijānāmy aśaikṣo hi grahītuṃ rāṣṭra­piṇḍakam* (“As a practitioner having completed training, indeed, I did not allow myself to take the almsfood from the country”). Ch. agrees with Tib. in reading śaikṣa, “a practitioner undergoing training,” not aśaikṣa, “a practitioner having completed training.”

n.986Section number 9.11.4.4 in BhvY (p. 477). This section has a parallel in Taishō no. 199 (14), 4.194c–195a.

n.987Section 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.988Section 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.989GBhv lacks this sentence.

n.990Two pādas of this verse are missing in GBhv (Yao 2018).

n.991Section 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.992Section 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.993See n.­983.

n.994Tib. yab gcig (“dear father”); GBhv tātāmbāv (“dear father and mother”); NBhv tāta mām (“dear father, [please allow] me”). Tib. seems to be closer to NBhv, which does not include a word for “mother.” However, since tāta can be used to address several persons (MW q.v.) and the protagonist does address his “two parents” in this verse, probably NBhv’s tāta should be interpreted as addressing both parents. The present translation is based on this understanding.

n.995dkar po’i chos dag (“white dharmas”) in this context may be synonymous with kuśalamūla (“root of merit”). Cf. SbhvG ii 257; D nga F.288.a.

n.996Section number 9.11.4.9 in BhvY (pp.483–85). Cf. Taishō no. 199 (19), 4.196c–197b.

n.997Tib. rta yi gcin. See n.­978.

n.998Section 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.999This summary of contents exists only in Tib. The corresponding folio of the GBhv is damaged, and it is unlikely that the lost part of the folio included the summary of contents, judging from the length of the text the lost part could have accommodated.

n.1000The name of Sthavira is missing between Bakkula and Kāśyapa.

n.1001Section number 9.11.5 in BhvY (p. 486ff.).

n.1002Section 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.1003In spite of this phrase, “positive and negative actions,” which does not appear in other sections of the AG, good and evil deeds are not explicitly explained in this section.

n.1004Section 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.1005Section 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.1006The above three verses, “Once when I was a poor grass-cutter … I went forth into homelessness” have parallels in MĀc 66 Shuoben jing 説本經. Cf. AKUp 4093: Honjō 2014, ii 609–12.

n.1007This verse, “I realized … seven times,” has a parallel in MĀc 66.

n.1008This verse, “Seven times here … where I had once been,” has a parallel in MĀc 66.

n.1009There is not a word meaning “meditation” in the Tib. The present translation is tentatively based on an understanding that the “five-factored” in this verse refers to the same thing as “the meditation consisting of five factors” in the next verse. Cf. BHSD s.v. samādhi . See, also, the parallels of these verses in Pāli (TheraG vv.916–917) and their commentaries.

n.1010These two verses, “I realized how beings die … through the fully purified path,” have parallels in MĀc 66.

n.1011These five verses, “Knowing my mind … as an untainted one,” which are absent in Taishō no. 199, have parallels in MĀc 74 Banian jing 八念經. The last two verses, “Not rejoicing at death … as an untainted one,” are also shared by MĀc 66.

n.1012Aniruddha is normally known as “the best of those who possess divine sight.” Cf. the Vvbh (D ja F.268.a; Taishō no. 1442, 23.850b).

n.1013Section number 9.11.5.4 in BhvY (pp. 490–91). Cf. Taishō no. 199 (24), 4.198c–199a.

n.1014For this Skt. name, cf. AdhvG 102.

n.1015Section 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.1016This verse is available in Skt. in the Sbhv.

n.1017Section 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.1018See n.­983.

n.1019Section 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.1020Section 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.1021Section 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.1022Section number 9.11.5.10 in BhvY (pp. 499–500). Cf. Taishō no. 199 (28), 4.200a–b.

n.1023This summary of contents is absent in Ch. In NBhv, only part of the word “summary of contents,” uddāna, has survived the damage to the folio. It is unknown if GBhv also included the summary of contents, again because of the fragmentary state of the manuscript.

n.1024Section number 9.11.6 in BhvY (p. 500ff.).

n.1025Section 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.1026Section number 9.11.6.2 in BhvY (pp. 501–3). No parallel in Taishō no. 199.

n.1027Section 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.1028Ch. 六 (“six”); Tib. (D, N, P, S) bdun (“seven”).

n.1029Cf. SbhvG i 135–38; D nga F.42.b–44.b; Taishō no. 1450, 24.127c–128b.

n.1030Section 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.1031These four pādas, “The maturation of karma … attained a boon,” have parallels in Skt. in the aforementioned story in the Sbhv.

n.1032According to Buddhist monastic custom, a monk must show respect to another monk who has been ordained longer than him, even if just by a minute. Cf. ŚavG 3–5; English translation, Schopen 2000, 101–3.

n.1033Section 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.1034Section number 9.11.6.6 in BhvY (pp. 509–11). No parallel in Taishō no. 199.

n.1035Ch. “Others just made the gesture of supplication. In the air, gods respectfully circumambulated.”

n.1036Section 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.1037This 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.1038For this episode, see SbhvG ii 166ff.; D nga F.222.b ff.; Taishō no. 1450, 24.192a ff.

n.1039In the Sbhv, the older brother who kills the younger brother is identified with Devadatta and the younger with the Buddha.

n.1040Cf. Taishō no. 197 (6), 4.168a–170b; BAK 50 (Okano 2007, 237–39); KA 33 (Degener 1990, 38).

n.1041For this episode, cf. SĀc 1289; SĀc2 287; SN 1.38. Cf., also, Lamotte 1944–80, i 508.

n.1042This 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.1043The stock phrase is not abbreviated in Ch.

n.1044Cf. Taishō no. 197 (8), 4.170c–172a; BAK 50 (Okano 2007, 241–47); KA 34 (Degener 1990, 38–39).

n.1045Cf. Akanuma 1931, 131a, 662b; Hofinger 1990, 91n2, 99n1.

n.1046From this point GBhv (fol. 218ff.) is available.

n.1047For this phrase, see n.­541.

n.1048The stock phrase is not abbreviated in Ch.

n.1049Cf. Taishō no. 197 (2), 4.166a–c; BAK 50 (Okano 2007, 247).

n.1050A 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.1051Tib. thun mong du yod pas; Skt. mahatī velā vartate; Ch. 時將稍過. The present translation follows Skt. (cf. Sbhv Tib. nam tshod ring du yod pas).

n.1052Tib. sta gon ma bgyis te; Skt. nāsāv asajjā (ms. nasāv asajjā; Sbhv nāsāv asajjā). The present translation follows Skt.

n.1053This 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.1054According 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.1055Here GBhv, NBhv, and Ch. abbreviate most of the story of Nandīpāla and Uttara, referring to its source: nandīpāla­sūtraṃ vistareṇa yathā madhyamāgame rāja­saṃyuktaka­nipāte (219v5); 廣如中阿笈摩王法相應品中説.

n.1056The meaning of Tib. lo ma dang gtun spangs pa; Skt. (Sbhv) nikṣipta­parṇa­musalo “had abandoned leaves and pestles” is unclear to the present translator. Hofinger suggests that this phrase should be interpreted in the light of a parallel in the Chinese translation of the Madhyamāgama (MĀc 63), which reads huaqiao 鏵鍬 “shovel and hoe” (i.e., farming labor) for “leaves and pestles” (Hofinger 1990, 103n7).

n.1057Tib. byi brun (“mouse excrement”); Sbhv mūṣikotkira. Cf. BHSD mūṣī.

n.1058Tib. byang gi sgra mi snyan gyi dus byin gyis brlabs nas; Sbhv uttara­kauravaṃ samayam adhiṣṭhāya. Schopen quotes a passage from the Muktaka of the Ug, where this phrase is used regarding an exceptional permission to take fruits from a tree, and remarks, “The greatest obscurity, however, must surely be the phrase byang phyogs kyi dus su bsngos te, translated here by ‘fancying himself for the time in the north.’ Without being able to explain the phrasing here, this has been taken to be an allusion to the northern ‘mythical’ continent of Uttarakuru, a land of abundance where planting and cultivation were unknown and food was there for the taking. But even with these difficulties the basic sense of the text seems clear enough: monks are normally forbidden to take or eat what has not been explicitly given or rendered ‘proper’ or suitable …” (2018, 382–83). The example here in the Bhv is somewhat similar to that in the Muktaka in being concerned with taking food that is not put in one’s bowl by others, even though Nandīpāla’s parents do say, “Please help yourself.” Since it is said in Vinaya texts that there is no possession of anything in Uttarakuru and consequently no stealing (Kishino 2017, esp. 242–43), deciding that it is “the time of Kuru in the north” may mean deciding that one is in some exceptional situation in which one is exempted from the sin of theft in regard to taking food by oneself.

n.1059The following verses have already been seen in the story of Ambhāṣṭha in the Bhv (6.­165).

n.1060See n.­306.

n.1061See n.­307.

n.1062Tib. byang chub kyi snying por (*bodhimaṇḍe); Skt. bodhimūle. Either way, as Okano has pointed out (2007, 280), this does not tally with the Buddha’s biographies.

n.1063Cf. Taishō no. 197 (4), 4.167a–b; BAK 50 (Okano 2007, 281–89).

n.1064Hereafter, two folios are missing in GBhv (fols. 220–21).

n.1065A 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.1066Cf. Taishō no. 197 (5), 4.167c–168a; BAK 50 (Okano 2007, 290–92).

n.1067Section 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.1068As Okano has pointed out (2006, 89), Devadatta is not mentioned in the prose version of this story in the AG.

n.1069For the donation of this “former park” by Viśākhā, see the Cīv, GM ii 70; ga F.79b.

n.1070The meaning of the last part of this sentence, ’on kyang dge ’dun gyi ched du yon ma phul lo, is not entirely clear to the present translator. The word yon, translated here as “any gift,” might translate argha, which means some kind of offering to honored guests (cf. Schopen [2005b] 2014, 401n35; Kishino 2013, 461–62). Ch. 不請世尊説施伽他 “She did not ask the Blessed One to speak gāthās (verses) on offerings.” In Ch., the incomplete Chapter on Medicines ends here without any indication of the loss of text.

n.1071Hereafter the Gilgit manuscript survives.

n.1072This verse has a parallel in Uv 16.4.

n.1073The following story of Vairaṭṭasiṃha is briefly mentioned in the Tib. version of the Muktaka in the Ug (pa F.160.b), whereas it is not mentioned in the Chinese version of the same section (Taishō no. 1452, 24.440c).

n.1074Since permission to eat guḍa at times other than mealtimes was already implied in the regulations on guḍa in an earlier part of the Bhv (VII. Revata), the reason for the appearance of this authorization here is unclear.

n.1075There is a parallel story in BAK 90 (Panglung 1981, 57–58). There is also a Tocharian fragment of another parallel (Ogihara 2015b, 302).

n.1076Skt: “… to experience divine and human prosperity and to see the truth in the presence of the Blessed One?”

n.1077It is unknown if GBhv included this uddāna due to damage to the folio.

n.1078For the following explanations, cf. Yijing’s Nanhai jiqui neifa zhuan 南海寄歸内法傳, Taishō no. 2125, 54.216c–217a; his translation of the Ekottara­karma­śataka, Taishō no. 1453, 24.494c–495a. Cf., also, Yamagiwa 2001, 320–22; Silk 2008, 246–47.

n.1079Tib. dge slong lag gi blas; Skt. nava­karmika­bhikṣu. Cf. Silk 2008, 75–99; Kieffer-Pülz 2010, 77–78.

n.1080The following instructions on how to demarcate a place for what is allowable are similar to the instructions on how to demarcate a place for the poṣadha ceremony in the Poṣadhavastu (Poṣv 298–303).

n.1081The text repeats the phrase “all forms of which are well fixed, which is within the boundary, and which has a fathom of space outside” in full. The same applies in the following formulas.

n.1082See n.­1081.

n.1083See previous note, n.­1081.

n.1084See n.­1081.

n.1085See n.­1081.

n.1086This is the conditioned cancellation of the rule established in Chapter 2, IV. One Who Has a Wind Illness, which prohibits cooking or keeping food overnight within the boundary of the community.

n.1087For the three kinds of allowable meat, see Shimoda 1997, 401–4, 668–69.

n.1088Tib. zhal tshus (non-honorific form: g.yal tshus); Skt. prātarāśika/prātarāśā (cf. 8.­160, 8.­166). In the Vvbh, monks are permitted to have zhal tshus/xiaoshi 小食 when they are sick or tired from labor or travel Vvbh (D ja F.124.b; Taishō no. 1442, 23.815a). According to Yijing, the Chinese translator, it was permitted to have xiaoshi in a monastery before the main meal in the morning (Taishō no. 2125, 54.222a, 223b. Cf. also, Hirakawa 1993–95, iii 499–501), and a similar custom is seen in other vinayas, too (Sasaki 1999, 270n53).

n.1089It is unclear to the present translator what the word khādyaka indicates. Although its Tib. translation bca’ ba, “what is to be chewed,” is also used as a translation for another word, khādanīya, there is a difference in usage between khādanīya and khādyaka, at least in the part where Skt. is available: the former always appears together with the word bhojanīya, whereas the latter appears independently.

n.1090Skt. auttarāpathikāni (“of the northern country”).

n.1091Monks are prohibited from eating after the main meal (Vvbh D ja F.141.a–149.a; Taishō no. 1442, 23.821a–822c). For this rule, see Hirakawa 1993–95, iii 387–402.

n.1092Cf. Vvbh (D ja F.156.b; Taishō no. 1442, 23.826a).

n.1093(1) rgun ’brum (Skt. mṛdvīkā), (2) bal po se’u (dāḍima), (3) ’bra go, (4) sta rga (akṣoṭa), (5) yon tshe (vātāma), (6) shing tog u ra ma na, (7) shing tog ku (D u) ru ma yi ka, (8) shing tog ni ko tsa, (9) shing tog ba bhu, (10) shing tog sin tsi ka. The corresponding part is lost in both Skt. manuscripts, and the Skt. terms provided in the present translation are only tentative, except the first and the third, which have already appeared in the Bhv (1.­12), the second, which is confirmed in Mvy 4211, and the fourth, for which the meanings in Skt. in the VS and in Tib. coincide. Cf. VS § 8 Bhaiṣajya­vastu, 203 tadyathā drākṣyadāḍima­kharjūrākṣoṣṭau vātāma urumāna­rāmāpikā­kurumāyikā­nikocobabhūḥ piñcitikā­puṣkarañ ca tadākhyam.

n.1094Cf. 1.­97.

n.1095This elephant, Dhanapālaka, appears in the Sbhv, where its conversion by the Buddha is narrated (SbhvG ii 186ff.; nga F.238.a ff.; Taishō 1450, 24.197b ff.).

n.1096Cf. the Pāli Jātaka, which gives an explanation very different from the two in the Bhv: When the elephant, which was originally named Nārāgiri, was converted by the Buddha, people threw ornaments on its body, and as its body was covered with the ornaments, it was named Dhanapālaka (J v 336–37).

n.1097The 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.1098Skt. śatāni sahasrāṇi ca; Tib. brgya stong (“a hundred thousand”). Cf. brgya ’am stong in the wish Miṇḍhaka’s wife made in her former life (10.­126). The same applies to Miṇḍhaka’s daughter-in-law.

n.1099For this greeting, see n.­389.

n.1100Tib. shes ldan dag bltas zin gyis ’gro’o (lit., “Because [we] have seen [you], sirs, [we] will leave”); Skt. avalokitā bhavata: gamiṣyāmah. It seems Tib. (or the Skt. manuscript Tib. was based on) confused bhavata, imp. 2nd pl. of √bhū, with bhavantaḥ, nom./voc. pl. of bhavat. For the farewell phrase consisting of pp., nom. of ava√loc, and imp. of √bhū (in the Bhv, e.g., 8.­199; 152r avalokito bhava ), see BHSD s.v. avalokayati.

n.1101bcom ldan ’das de ’jig rten thams cad med pa’i yul stong rgyu zhing gshegs par bya ’am (lit., “Should that Blessed One travel in an empty country where no worldly beings exist”). The present translation is partially based on the Divy: sa nāma bhagavān sarva­loka­prativiśiṣṭaḥ sarva­vāda­vijayī śūnye jana­pade cārikaṃ cariṣyati.

n.1102Tib. ’khor de rnams zil gyis mnan te; Skt. tāṃ parṣadam abhya­vagāhya (“having gone into that assembly”) (SWTF s.v. abhyavagāh-). Cf. Hiraoka 2007, i 252n47.

n.1103This list of foods partially overlaps with those of “medicines to be consumed at night” and “medicines to be consumed within seven days” (see 1.­9). Ghee (Tib. mar; Skt. ghṛta) may be the same as sarpis, which is one of the “medicines to be consumed within seven days” (cf. Einoo 1988, 26–27n169 for ājya, ghṛta, and sarpis as synonyms in the Śrautasūtra). Thickened juice of the sugarcane (Tib. bu ram; Skt. guḍa ) is, according to the Vvbh, the same as phāṇita , which is also included among “medicines to be consumed within seven days” (see n.­35). Khaṇḍa , which does not appear either in Skt. or in the Divy, is a tentative reconstruction from Tib. hwags based on Mvy 5838. Śarkarā is also one of the “medicines to be consumed within seven days.” “Drinks” (Tib. btung ba; Skt. pānaka) correspond to “medicines to be consumed at night.”

n.1104See n.­1089.

n.1105Although this sentence continues until the first part of the next episode in Tib. (… gshegs pa na khyim bdag lug gis gsol pa “when [the Blessed One] … departed, the householder Miṇḍhaka said…”), the sentence stops here in Skt. Divy 9 ends here. The following two episodes do not exist in the Divy, and E. The Former Lives of the Miṇḍhaka Family corresponds to Divy 10.

n.1106Kalpikāra. For this term, see Clarke 2009, 27n86.

n.1107The rules of training for novices appear in a part of the Prjv (1.405) for which Skt. is missing. In Ch., the rules are abbreviated in the Prjv (Taishō no. 1444, 23.1030c2–3), but they are found in the Ekottara­karma­śataka (Taishō no. 1453, 24.456b–c).

n.1108Cf. Schopen [2004b] 2014, 346, 357n50.

n.1109Preceding this sentence, Skt. has the sentence śrāmaṇerako nāsti (230r4), “There was no novice,” which is omitted in Dutt’s edition.

n.1110Cf. the procedure for taking formal possession of medicines to be consumed throughout one’s life (1.­22).

n.1111Cf. VS 8.9, 8.10.

n.1112This episode corresponds to Divy 10 Meṇḍhakāvadāna and a folio of an avadāna manuscript from Gilgit (Kudō 2017, xxxii; Plate 43).

n.1113The Divy and the avadāna from Gilgit do not abbreviate this verse.

n.1114The Divy and the avadāna from Gilgit give a stock phrase about a peaceful kingdom, whereas in the Bhv, GBhv abbreviates it with the phrase pūrvavad yāvat “as before” and Tib. does not have any trace of the stock phrase.

n.1115Tib. (1) za ma tog, (2) rus gong dkar po, (3) thur mas ’tsho ba; Skt. (1) cañca (Divy cañcu), (2) śvetāsthi, (3) śalākāvṛtti. Cf. AKBh 188.6–15.

n.1116This sentence does not tally with the preceding part of the story, where only a famine of “living by means of a stick” is said to occur.

n.1117This stock phrase is not abbreviated but given in full in GBhv, whereas it is abbreviated in NBhv and Tib.

n.1118The text repeats “from my serving a man who is truly worthy of offerings” as it appears in Miṇḍhaka’s words. The same applies in the following words of the other family members.

n.1119The text repeats “Having attained such qualities, may I please a teacher who is even nobler than this man and not displease him!” as it appears in Miṇḍhaka’s words. The same applies in the following words of the other family members.

n.1120Skt. balavatī āśā tato ’sau gṛha­patiẖ kośa­koṣṭhāgārāṇi pratya­vekṣitum ārabdho … (231v2) “(Hope is powerful.) Then this householder began to look at his warehouses and storehouses . . . .”

n.1121Cf. 9.­26.

n.1122Skt. 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.1123Tib. 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.1124Tib. 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.1125Tib. sdig can du ni bca’ ba dang; Skt. pāpāyāṃ khādyakaṃ kṛtvā (“having made khādyaka in Pāpā”). Cf. n.­1089.

n.1126This 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.1127This episode is discussed in the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a5ff.).

n.1128Tib. lngas rtsen. The translation of this name here is different from that at 8.­114, lnga len.

n.1129Following this sentence, Skt. has this sentence: mā kaścid ojo ghaṭṭayiṣyati (“None should disturb your vitality”).

n.1130Tib. dbus pa’i rigs; Skt. āryajātīya (“belonging to the tribe of ārya”).

n.1131Tib. mtha’ ’khob pa’i rigs; Skt. dasyujātīya (“belonging to the tribe of dasyu (barbarians)”).

n.1132Tib. dbus pa’i tshig gis; Skt. āryayā vācā (“in the language of āryas”).

n.1133Tib. mtha’ ’khob pa’i tshig gis; Skt. dasyuvācā (“in the language of dasyus”).

n.1134This episode, the Buddha’s sermon in the languages of āryas and others to the Four Great Kings, has parallels in the Shisong lü 十誦律 (Taishō no. 1435, 23.193a) and the Apidamo dapiposha lun 阿毘達磨大毘婆沙論 (Taishō no. 1545, 27.410a), etc. (Yamada 1959, 478–84; Lamotte 1958, 607–10 [Eng. 1988: 549–52]). Although each of the four sermons is in prose in the Bhv, they appear in succession in the Uv. Lambert Schmithausen has pointed out that the Apidamo dapiposha lun in its prose part of the episode corresponds to the Shisong lü, whereas it is closer to the Bhv in the part corresponding to the Uv (Schmithausen 1987, 315–17).

n.1135Cf. Uv 26.16.

n.1136Cf. Uv 26.17.

n.1137In the parallels in Apidamo dapiposha lun and other texts (see above), the language of this phrase is said to be of the Draviḍas, inhabitants of the east coast of the Deccan.

n.1138Cf. Uv 26.18.

n.1139GBhv has “kumbhāṇḍas” instead of “nāgas,” probably confusing this part of the story with the preceding part, which is concerned with Virūḍhaka and his attendants.

n.1140In this part, GBhv erroneously repeats the preceding part concerned with Virūpākṣa (Chung and Wille 2002, 121n99), whereas NBhv correctly names Vaiśravaṇa.

n.1141In the parallels in Apidamo dapiposha lun and other texts (see above), the language of this phrase is said to be of the Mlecchas. The word mleccha generally means “a foreigner, barbarian,” whose regional specification is unknown.

n.1142Cf. Uv 26.19.

n.1143Cf. 3.­152.

n.1144This story has a parallel in Merv-av 210–13. Cf., also, SHT X 3827.

n.1145For the story of Uttara, see g. Uttara. Cf., also, Yao 2017, 138.

n.1146This list of the eight kinds of drinks corresponds to that at 1.­11, with the order of the seventh and eighth reversed.

n.1147Skt. “If these eight kinds of drinks have been accepted at the appropriate time, squeezed at an inappropriate time, and strained at an inappropriate time, and if their formal possession has been taken at an inappropriate time, they should not be consumed after a meal. If these eight kinds of drinks have been accepted at the appropriate time, squeezed at the appropriate time, and strained at the appropriate time, and if their formal possession has been taken at an inappropriate time, they should not be consumed. If these eight kinds of drinks have been accepted at the appropriate time, squeezed at the appropriate time, and strained at the appropriate time, and if their formal possession has been taken at an inappropriate time, they should not be consumed (the same as the preceding sentence). If these eight kinds of drinks have been squeezed at an inappropriate time and strained at an inappropriate time, they should not be consumed after a meal. They should not be consumed after the first watch of the night has passed, either.”

n.1148See n.­1089.

n.1149Cf. a similar passage in 2.­200.

n.1150In MN 92, Keniya (Kaineya) is not said to become a monk. The verse part following this prose part (B. The Conversion of Kaineya and Śaila (Verse)) does not mention Kaineya’s going forth, either.

n.1151Skt. (GBhv; NBhv) “the fruit of a never-returner.”

n.1152Skt. (GBhv) “the fruit of a never-returner.” The corresponding sentence is not extant in NBhv.

n.1153Cf. Mizuno 1992; Yao 2012a, 3.2.39.

n.1154This verse and the following two verses have parallels in SĀc 100 in a different context (Enomoto 1991–94, 2) and in a quotation of the sūtra in AKUp 1001. Cf. Skilling and Harrison 2005.

n.1155This verse refers to the Buddha’s first sermon after his awakening. Cf. nga F.38.a.4ff.; SbhvG i 135.1ff.; Taishō no. 1450, 24.126a ff.

n.1156Tib. tshal sdug yid du ’ong ba de // gang na ba ni bram ze’i chos; Skt. gaccha brāhmaṇa tenedaṃ vanaṣaṇḍaṃ manoramam. The present translation is based on Skt.

n.1157This is one of the Buddha’s thirty-two marks (cf. Mvy 255).

n.1158This is one of the Buddha’s thirty-two marks (cf. Mvy 248).

n.1159This is one of the Buddha’s thirty-two marks (cf. AKUp 3024; MĀc 59).

n.1160Skt. “the descendant of Aṅgiras (an ancient ṛṣi).”

n.1161This verse and the following two verses have parallels in MĀc 161 Fanmo jing 梵摩經. Cf., also, 6.­151.

n.1162Skt. śramaṇas .

n.1163Here and in the following, the seven limbs of awakening are compared to the seven treasures of a wheel-turning king.

n.1164Skt. “…carries a load.”

n.1165Skt. “And also, my four groups of followers are my army consisting of four divisions.”

n.1166Skt. “Practicing the path is a battle.”

n.1167Skt. “I, who am awakened, awaken beings.”

n.1168Skt. “I remain among those who are perplexed.”

n.1169Skt. “I will remove your uncertainties.”

n.1170This verse has a parallel in MĀc 161 Fanmo jing 梵摩經. See Chung and Fukita 2011, 141n32.

n.1171Tib. dga’ yod gnas brtan ka pi na; Skt. “the elder Brāhmaṇa­kapphiṇa.”

n.1172Skt. nadī­sundarikātīre “on the bank of the Sundarikā river.” This name of the river does not tally with the prose part, as Edgerton has pointed out: BHSD s.v. Sundarikā .

n.1173Tib. ka shi’i tshong rdal; Skt. Kāśipaṭṭa. BHSD 316b mentions the possibility that paṭṭa here in the Bhv is a misspelling of paṭṭana (a city). Cf. Mvy 5531: tshong rdal, pattana (a town).

n.1174Tib. ’dreg mkhan; Skt. śobhitapūrviṇo (“ones who originally had śobhita ”). The present translator has not located the meaning “barber” for the word śobhita , which normally either means “beautiful, adorned” as an adjective or is the name of a disciple of the Buddha (cf. 278.b–288.a). According to Mvy 9050, ’dreg mkhan is a translation of nāpita.

n.1175Tib. pha; Skt. sālohita (“kinsman”).

n.1176Skt. reads either yavāgupāna or yavāgu where Tib. has nas thug.

n.1177The relationship between barley porridge (nas thug; yavāgu) and rice soup (thug pa; peyā) is not clear to the present translator.

n.1178Cf., VS 17.437, which is based on this rule. In the Kṣv, a similar rule to this, the prohibition against having instruments monks used to use before going forth, is established on the basis of a different story (Kṣv da F.107.a–b; Taishō no. 1451, 24.245c–246a). There, the exceptions are a former physician’s knife/needle, a former scribe’s ink bottle, and a former barber’s razor/nail cutter. Cf., also, Kṣv tha F.201.a–b; Taishō no.1451, 24. 275a, where giving a haircut and keeping instruments for that purpose are permitted.

n.1179The phrase “the Mallas in Pāpā” is missing in Tib. The present translation follows Skt.

n.1180This conversation between Ānanda and Roca looks somewhat strange in the context of the story, where the fine is supposed to be imposed on someone who invites the Buddha and the community by himself, not someone who does not join others who have invited the Buddha. In the parallel story in the Pāli Vinaya, the fine is meant for someone who does not go to meet the Buddha (yo bhagavato paccuggamanaṃ na karissati pañca satāni daṇḍo’ti. Vin i 247.6–7), which better fits Roca’s words.

n.1181See n.­1089.

n.1182Skt. lacks “ ‘We do not permit it,’ those who were pious said.”

n.1183Tib: gyad sna chen po la gtogs pa ’od ldan gyis bdag cag bslus lags; Skt: vyaṃsitā vayaṃ rocena malla­mahā­mātreṇa. A similar phrase is found at 3.­247, where the Licchavis are preempted by Āmrapālī in offering a meal to the Buddha.

n.1184This 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).

n.1185The text of the mantra is based on Skt.

n.1186S phan pa; D sman pa.