Notes

n.1Of the forty-nine works in the Ratnakūṭa (Heap of Jewels) section of the Kangyur, this text is one of only five (the others being Toh 45, 46, 82, and 87) whose titles include the Sanskrit term parivarta, le’u in Tibetan. The term is usually rendered “chapter” when it denotes a defined section of a larger text, but here we have translated it, in the long version of the Tibetan title, as “episode,” as it seems to refer to a “part” or “section” of something other than a text‍—perhaps the Buddha’s teachings, or his life story. In fact, in the Degé and other Kangyurs, all the works in the Ratnakūṭa have both a preamble and an explicit in which they are identified as this or that numbered le’u (chapter or section) among the hundred thousand of the Mahāratnakūṭa, even though all the works in the section are clearly considered to be independent texts in their own right. Only in these five, however, does the term le’u also figure in the individual title that then follows, and these instances, it can be surmised, do not refer simply to the text being a section of the Ratnakūṭa. Indeed this particular text, in most Kangyurs, does not even have the appellation “sūtra.” There are also four works in the General Sūtra section (Tohs 97, 222, 223, and 224) that, likewise, have le’u in their titles without reference to a larger work. The Śikṣāsamuccaya, however, simply refers to this work by the name Udayanavatsarājaparipṛcchā (King Udayana of Vatsa's Questions), and partly for this reason we have used this title as the main one for this work.

n.2Paul 1979, p. 25ff.

n.3Norman 2007, pp. 140–41.

n.4Bodhi 2017, p. 105ff.

n.5The story is part of the introduction to the eighty-second offense in the Vinayavibhaṅgha (Toh 3) and is found in the Degé Kangyur vol. 8 (’dul ba, nya), folios 170.a–202.a.

n.6Rotman 2017, p. 241ff.

n.7See Advice to a King (2) (Toh 215), 84000: Translating the Words of the Buddha, 2024.

n.8Denkarma, 296.a.6. See also Herrmann-Pfandt 2008, p. 31, no. 53.

n.9Reading chad from Y, K, N, H, and S.

n.10Translation tentative: kun ’joms dkrugs pa’i shul dang ’dra.

n.11The Tibetan term rma which often translates the Sanskrit vraṇa, primarily means “wound” or “sore,” but can also refer to the orifices of the body, as it does below with the term rma sgo.

n.12Translation tentative: she’u rul.

n.13This previous half verse or a close variant is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): śrutvedṛśaṃ tu saṃvegaṃ na teṣāṃ bhavati nirvṛtiḥ.

n.14K, Y, and S read khyi in place of khyim, which might suggest an alternative translation of this line as “like the rotting, stinking corpse of a dog.”

n.15This verse is preserved in the Śikṣāsamuccaya (Bendall 1902, p. 80): dṛṣṭvā vraṇaṃ dhāvati makṣikā yathā | dṛṣṭvāśuciṃ dhāvati gardabho yathā | śvānaśca śūnā iva māṃsakāraṇāt | tathaiva dhāvantyabudhāḥ striye ratāḥ || The Tibetan has phag, “pig”, whereas the Sanskrit has gardabha, “donkey” or “ass.” The Sanskrit has aśuci, “filth,” whereas the Tibetan supplies ngan skyugs, which can mean “vomit” but also “feces.”

n.16This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): yasyedṛśaṃ dharmanayaṃ viditvā | strīṣu prasādaḥ puruṣasya no bhavet | viśodhitaḥ svargapatho ’sya nityam | na durlabhā tasya varāgrabodhiḥ. In the second line, the Tibetan text translated here reads rab tu bag med, “carelessness,” which suggests that the Tibetan translators read an underlying Sanskrit pramādaḥ, rather than prasādaḥ, “trust,” which is what we find preserved in the Śikṣāsamuccaya. Both readings are plausible, however, and it is probable that the similarity between the characters for mā and sā accounts for the development of the variant readings.

n.17The Tibetan rgyags pa probably translates the Sanskrit term mada, which means both “pride” or “arrogance” as well as “wine” or “liquor.” So, the Sanskrit reading contains a nice pun here.

n.18The Śikṣāsamuccaya (Bendall 1902, p. 82) quotes this and several following sentences, as well. There may be some minor differences or possible variant readings in the Tibetan, but the passage largely scans well with the Sanskrit.

n.19This verse is preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): avidyāpidhitā bālās tamaḥskandhena āvṛtāḥ | strīṣu saktās tathā mūḍhā amedhya iva vāyasāḥ.

n.20This verse is preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): mārasya gocaro hy eṣa prasthitā yena durgatiḥ | āsvādasaṃjñino gṛddhā mīḍhasthāne yathā krimiḥ. The corrected reading of mīḍha instead of mīṭa is given in Wogihara & Bendall 1904.

n.21A close variant of the first half of this verse seems to be preserved in the Śikṣāsamuccaya, where it is prefixed to the second half of the next verse, thus forming a single verse. This first half-verse reads kīṭakumbho yathā citro yatra yatraiva dṛśyate (Bendall 1902, p. 81).

n.22The second half of this verse is preserved in the Śikṣāsamuccaya, where it is affixed to the first half of the previous verse, thus forming a single verse. This second half of the verse reads pūrṇo mūtrapurīṣeṇa dṛtir vā vātapūritā (Bendall 1902, p. 81). The Buddha uses a similar description in the opening verse of the Māgaṇḍiyasutta of the Suttanipāta: muttakarīsapuṇṇaṃ, “[this thing], which is filled with urine and excrement.”

n.23This verse is preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): siṅghāṇakakaphālālāḥ śleṣmaṇi klinnamastakāḥ | daurgandhyaṃ sravate kāyād bālānāṃ tadyathā madhu.

n.24This verse is preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): asthipūrṇaṃ mukhadvāraṃ māṃsacarmādibhiścitaṃ | gaṇḍabhūto hy ayaṃ kāyaḥ kutsito hy āmagandhikaḥ.

n.25This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): nānāprāṇibhiḥ saṃpūrṇo mukhagaṇḍo yathā bhavet | evam eva hy ayaṃ kāyo viṣṭhādyaśucibhājanam.

n.26This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): antyāntrākulaṃ hy udaraṃ sayakṛtphupphuṣākulaṃ| vṛkkau vilohitaṃ pittaṃ mastaluṅgāsthimajjakam.

n.27This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 81): aśītiṃ krimikulasahasrāṇi yāni tiṣṭhanti antare | atha bālā na paśyanti mohajālena āvṛtāḥ.

n.28This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): navavraṇamukhaiḥ prasravanty aśuciṃ pūtigandhikam | bālā nimittaṃ gṛhṇanti vacane darśane ’pi ca.

n.29This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): raktāḥ paścān na jānanti yo deśaḥ sarvakutsitaḥ | uccāragocarā bālāḥ kheṭasiṅghāṇabhojinaḥ. Wogihara & Bendall 1904, p. 100, corrects Bendall’s earlier reading of uktāḥ to raktāḥ.

n.30This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): jugupsanīye rajyante vraṇaṃ dṛṣṭveva mukṣikāḥ | kakṣāsv āgharate svedo gandho vāyati kutsitaḥ.

n.31Reading spu gri from N and H in place of spu gri’i.

n.32This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): kurvanti duṣkṛtaṃ karma yena gacchanti durgatim | hīnān kāmān niṣevante hīnān dharmān niṣevya ca. There is a play on words here regarding the word niṣev, translated into Tibetan with the versatile verb sten, and in English above first as “indulge in” and next as “follow.” The same term can also mean “enjoy” (sexually), “honor,” “serve,” or “practice.” At the same time, the translation tries to convey a semantic play on the terms hīna, “inferior,” or “lowly”; duṣkṛta “low, immoral deed”; and durgati “lower or bad realm of rebirth.”

n.33This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): gatvā avīciṃ duṣprajñāḥ duṣkhāṃ vindanti vedanām | uccāra iva durgandhāḥ striyo buddhaiḥ prakīrtitāḥ.

n.34This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 82): tasmād dhīnasya hīnābhiḥ strībhir bhavati saṅgatiḥ | uccārabhastrāṃ yo gṛhya bālo vāsaṃ nigacchati.

n.35The first half of this verse is also preserved in the Śikṣāsamuccaya (Bendall, 1902, p. 82): yādṛśaṃ kurute karma tādṛśaṃ labhate phalam.

n.36This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): bhūyaḥ kurvanti saṃsargaṃ strībhiḥ sārddhaṃ pramoditāḥ | duṣkhakāmān niṣevante bhāṣante ca jugupsitāḥ.

n.37This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): dharmaṃ śrutvārthasaṃmūḍhā bhāṣante ca subhāṣitam | strīgataṃ cāsya taccittaṃ biḍālasyeva mūṣike.

n.38This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): muhūrtaṃ bhavati saṃvegaḥ śrutvātha jinabhāṣitaṃ | punaḥ kupyati rāgo ’sya viṣahālāhalaṃ yathā.

n.39This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): sūkarasyeva uttrāso muhūrtam anuvartate | dṛṣṭvā vai atha uccāraṃ gṛddhatāṃ janayaty asau.

n.40This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): evaṃ sukhārthino bālāḥ prahāya jinaśāsanaṃ | hīnān kāmān niṣevante yena gacchanti durgatim.

n.41This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): raktāḥ pramattāḥ kāmeṣu kṛtvā karma supāpakam | śīlavattāṃ visaṃvādya paścād gachanti durgatim.

n.42This verse is also preserved in the Śikṣāsamuccaya (Bendall 1902, p. 83): labdhvā kṣaṇaṃ hi sa prājño dharmaṃ śrutvā ca īdṛśam | sarvān kāmān vivarjyeha pravrajyāṃ niṣkramed budhaḥ.

n.43Reading rgyu from N, H, and S in place of rma, “wound” or possibly “orifice.”