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The Madhyama Āgama (Middle-Length Discourses) Volume I

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Notes

1 T.55.2145:4c5-6. All references in this format were retrieved from and are based on the CBETA corpus (CD Version 2009), which contains a digital edition of the Taishō Canon.

2 The three others are the Chang ahan jing(Dīrghāgama,T. 1), the Za ahan jing (Saṃ yuk tāgama,T. 99), and the Zengyi ahan jing(Ekottarikāgama,T. 125). 3 All Chinese Āgamas have been translated into Japanese and Korean. 4 In the Pāli canon the Sutta-piṭakaincludes a fifth collection of texts, the Khudda kanikāya.The schools of the northern tradition knew a similar group of texts, but some established it as a separate piṭaka,the Kṣudraka-piṭaka,instead of including it in the Sūtra-piṭaka(though the designation Kṣudrakāgamais also found in some sources: Egaku Mayeda,

"Japanese Studies on the Schools of the Chinese Āgamas,

in Heinz Bechert, ed., Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur [Göttingen: Vandenhoeck & Ruprecht, 1985], p. 95; Étienne Lamotte, Le Traité de la Grande Vertu de Sagesse de Nāgārjuna,vol. 3 [Louvain: Université de Louvain Institut Orientaliste, 1970]). Piṭakaor Āgama,the fifth collection was never translated as such into Chinese.

5 For want of better terms we subsume under the term "northern tradition" the textual traditions of the schools in Northern India and Central Asia that were codified in languages other than Pāli; the textual traditions that were transmitted to Sri Lanka and eventually resulted in the Pāli canon are correspondingly termed "southern. " This

distinction may be blunt, but is nevertheless useful.

6 See Bhikkhu Anālayo,

"The Chinese Madhyama-āgamaand the Pāli Majjhimanikāya—In the Footsteps of Thich Minh Chau, " Indian International Journal of

Buddhist Studies9 (2008): 1-21.

7 The figures cited here are query results from the digital version of Chizen Akanuma's Kan pa shibu shiagon goshōroku (comcatV3.xml, available at http://mbingenheimer.net/ tools/comcat/indexComcat.html). Added together, these numbers slightly exceed the total of two hundred and twenty-two, because in some cases one sutra has more than one parallel. Moreover, these numbers are subject to debate. Bhikkhu Anālayo, in his detailed study, A Comparative Study of the Majjhima-nikāya(Taipei: Dharma Drum, 2011, p. 9), allows for only ninety-six parallels of the Zhong ahan jingin the MN. While the absolute numbers will always depend on the definition of "parallel, " this

541

Notes

general ratio will hold true: less than half of the sutras of T. 26 are found in the MN, most of the rest are found in the three other Nikāyas, and for a small percentage there seems to be no clear parallel in the Pāli corpus. Akanuma's catalogue, Kanpa shibu shiagon goshōroku(The Comparative Catalogue of Chinese Āgamas and Pāli Nikāyas) (Nagoya: Hajinkaku shobō, 1929) is now dated; for the MN parallels one should refer to Bhikkhu Anālayo and Roderick S. Bucknell,

"Correspondence Table for Parallels

to the Discourses of the Majjhima Nikāya: Toward a Revision of Akanuma's Comparative Catalogue, " Journal of the Centre for Buddhist Studies, Sri Lanka4 (2006): 215-243, which has also been included in a recent attempt to synthesize the available data in database format (http://www.suttacentral.net/).

8 Only a few Āgama sutras were translated into Tibetan. For an in-depth discussion of these, see Peter Skilling,

"Theravādin Literature in Tibetan Translation,

" Journal of

the Pali Text Society19 (1993): 69-203.

9 See Oskar von Hinüber,

"Origin and Varieties of Buddhist Sanskrit,

" in Colette Caillat,

ed., Dialectes dans les Littératures Indo-aryennes(Paris: de Boccard, 1989), pp. 341-367, on the varieties of Buddhist Sanskrit. See Richard Salomon, Ancient Buddhist Scrolls from Gandhāra—The British Library Kharoṣṭī Fragments(Seattle: University of Washington Press, 1999), pp. 110-140, for an overview of Gāndhārī and evidence that Gāndhārī was indeed one single Prakritic language that exerted a strong influence on the transmission of Buddhist texts. It has been argued that the source texts of the Chang ahan jing(Dīrghāgama,T. 1) (Ernst Waldschmidt,

"Remarks on the Madhyamāgama Ms. Cat.

-no.412,

" in Ernst Waldschmidt, Walter Clawiter, Lore Sander,

and Preussische Turfan-Expeditionen, eds., Sanskrithandschriften aus den Turfanfunden, vol. IV, pp. 1-5 [Wiesbaden: F. Steiner, 1980]), and the Pu yao jing (Lalitavistara,T. 186) (John Brough, "The Arapacana Syllabary on the Old Lalita vistara,

Bulletin of the School of Oriental and African Studies40 [1977]: 85-95) were in Gāndhārī. On the language of the source text for the Chang ahan jing(T. 1), see Seishi Karashima, Chōagonkyō no gengo no kenkyū(A Study of the Original Language of the Chinese Dīrghaāgama) (Tokyo: Hirakawa shuppan, 1994). Daniel Boucher, in "Gāndhārī and the Early Chinese Buddhist Translations Reconsidered: The Case of the Saddharmapuṇḍarīkasūtra,

" The Journal of the American Oriental Society

118 (4) (October 1998): 471-506, has criticized the trend to assume by default that Gāndhārī was the original language of most of the early translations, and emphasizes that other factors connected to the orality of the translation process must be taken into account when reconstructing the Indian source text from the Chinese. 10 Jens-Uwe Hartmann,

"Further Remarks on the New Manuscript of the Dīrgha-āgama, "

Jour nal of the International College for Advanced Buddhist Studies5 (2002): 133-150 (98-81); and "Contents and Structure of the Dīrghāgama of the (Mūla-) Sarvāstivādins, " Annual Report of the International Research Institute for Advanced Buddhology 7 (2004): 119-137.Various parts of this manuscript have been edited: Oliver von Criegern, Das Kūṭatāṇḍyasūtra. Nach dem Dīrghāgama-Manuskript herausgegeben und übersetzt,unpublished MA thesis, Ludwig-Maximilians-Universität München, 2002; Gudrun Melzer, Ein Abschnitt aus dem Dīrghāgama, Teil 1, unpublishedPh.D. 542

Notes

dissertation, Ludwig-Maximilians-Universität, München, 2006; Lita Peipina, The Piṅgalātreya sūtra of the (Mūla)sarvāstivādins: Its Edition and Study. Investigation of the Piṅgalātreya sūtra

s Status within the Dīrghāgama Collection of "Long Discourses of the Buddha, "

unpublished MA thesis, Department of Culture Studies and Oriental Languages, University of Oslo, 2008; Lixiang Zhang, Das Śaṃkarasūtra: Eine Übersetzung des Sanskrit-Textes im Vergleich mit der Pāli Fassung, unpublished MA thesis, Ludwig-Maximilians-Universität, München, 2004; Chunyang Zhou, "Das

Kaivartisutrader neuentdeckten Dirghāgama-Handschrift: Eine Edition und Rekonstruktion des Textes, " unpublished MA thesis, Göttingen, 2008.

11 Anālayo "Zhong Ahan,

" in W. G. Weeraratne, ed., Encyclopaedia of Buddhism(Sri Lanka: Department of Buddhist Affairs, 2009), vol. 8, no. 3, pp. 827-830, includes a helpful list of Sanskrit fragments published in the first nine volumes of the tenvolume Sanskrithandschriften aus den Turfanfunden,Ernst Waldschmidt, et al. (Wiesbaden: F. Steiner, 1965-2004). For the Chinese Saṃyuktāgamatranslations (T. 99, T. 100, T. 101) Jin-il Chung, A Survey of the Sanskrit Fragments Corresponding to the Chinese Saṃyuktāgama (Tokyo: Sankibo, 2008), provides bibliographic information for all known Sanskrit parallels to the Chinese Saṃyuktāgama.Fumio Enomoto, A Comprehensive Study of the Chinese Saṃyuktāgama: Indic Texts Corresponding to the Chinese Saṃyuktāgama as found in the Sarvāstivāda-Mūlasarvāstivāda Literature(Kyoto: Kacho Junior College, 1994), collates the known Sanskrit fragments corresponding to the Saṅgītanipāta (Sagāthavagga) of the Chinese Saṃyuktāgama.

Numerous quotations from the Sanskrit Āgamas can be found in the Abhidharma kośaand (in Tibetan translation) in one of its commentaries, Śamathadeva's Abhi dharmakośopāyikā.Ma dhyamāgamapassages in the former can be located in Bhikkhu Pāsādika, Kanonische Zitate im Abhidharma kośabhāṣya des Vasubandhu(Göttingen: Vandenhoeck & Ruprecht, 1989), especially p. 135; for Madhyamāgamapassages in the latter, see Yoshifumi Honjō, A Table of Āgama Citations in the Abhi dharmakośa and the Abhidharmakośopāyikā(Kyoto: Privately published, 1984). The Āgama quotations in the Upāyikāare being translated by Sāmaṇerī Dhammadinnā. The first installment was published as "A Translation of the Quotations in Śamatha deva's Abhidharmakośopāyikā-ṭīkā Parallel to the Chinese Saṃyukta-āgamaDiscourses 8, 9, 11, 12, 17 and 28,

" Dharma Drum Journal of Buddhist Studies11 (2012): 63-96. 12 See Bhikkhu Anālayo,

"Oral Dimensions of Pali Discourses: Pericopes, Other

Mnemonic Techniques and the Oral Performance Context,

" Canadian Journal of

Buddhist Studies3 (2007): 5-33, on the reliability of transmission in the Pāli tradition and further references.

13 For instance, the confusion of the sutra order in the longer Chinese Saṃyuktāgama (T. 99) before the ninth century (Roderick S. Bucknell, "The Structure of the Sagātha-Vaggaof the Saṃyutta-Nikāya, " Buddhist Studies Review24 [1] [2007]: 7-34), or the

forking of the shorter Chinese Saṃyuktāgama(T. 100) into two versions (Bucknell, "The Two Versions of the Other Translation of Saṃyuktāgama, " Chung-Hwa Journal

of Buddhist Studies21 [2008]: 23-54) in or before the twelfth century. 543

Notes

14 Cf. the differences between some passages in T. 26 and later Sanskrit texts pointed out by P. V. Bapat,

"Chinese Madhyamāgama and the Language of its Basic Text, "

in B. P. Sinha, ed., Dr. Satkari Mookerji Felicitation Volume(Varanasi: Chowkhamba Publications, 1969), p. 2. See Waldschmidt,

"Remarks on the Madhyamāgama Ms.

Cat.

-no. 412,

" and Lore Sander,

"Fixed Sequences of Texts in some Sūtra Collections,

in Waldschmidt, et al., eds., Sanskrithandschriften aus den Turfanfunden,vol. IV, pp. 6-12, for examples of how at least some sutra sequences contained in the Madhyamāgamawere included in fragments of other, as yet unidentified collections as well.

15 Jens-Uwe Hartmann and Klaus Wille,

"A Version of the Śikhālakasūtra/Siṅgālovādasutta,

" in Jens Braarvig, Paul Harrison, Jens-Uwe Hartmann, Kazunobu Matsuda, and Lore Sander, eds., Manuscripts of the Schøyen Collection(Oslo: Hermes Academic Publishing, 2006), vol. 3, pp. 1-6.

16 T.1.26:763b.

17 T.2.99:199a14.

18 T.1.26:809b. The identity of Daoci is unclear. The Lidai sanbao ji(T.49.2034:70c3) names Daozu (probably identical with Zhu Daozu [347-419]) as the scribe for this translation and this is also the name that appears in the Taishō byline (T.1.26:421a7). The Taishō edition, following the Tripiṭaka Koreana, has included Daoci's text as postscript without mentioning the name of the author (though the text itself clearly identifies Daoci as the author). There are other early sources that give Daoci as the author of the preface (cf. the independent report in the Kaiyuan shijiao lu (T.55.2154:505b6). The Lidai sanbao jiis much less reliable than the Chu sanzang jijiand is responsible for many spurious attributions of pre-Sui Chinese Buddhist texts. Naming Daozu of Wu as the scribe who set down T. 26 should therefore be considered one of the many mistakes made by Fei Changfang, the author of the Lidai sanbao ji(a mere scribal error of zufor ciis unlikely). The mistake found its way into later catalogues (e.g., T.55.2149:246b21), the Tripiṭaka Koreana, and from there into the Taishō edition.

19 T.2.125:549a10. This version of events is taken up in Dharmanandin's biography in the Liang gaoseng zhuan(T.50.2059:328b19). Dharmanandin was also involved in the translation of Abhidharma scriptures, which he recorded as recited by Saṁgha bhūti (T.50.2059:328b8). 20 E.g., T.55.2146:129a2.

21 Dao'an refers to this earlier preface in his preface to the Zengyi ahan jing(T. 125) (T.55.2145:64b1). It is also attested in Fajing's Zhongjing mulu(T.55.2146:147b27). 22 Kōgen Mizuno has reported on these findings in "Kanyaku Chūagonkyōto Zōichiagonkyō no yakushutsu ni tsuite, " Okurayama gakuin kiyō 2 (1956): 41-90;

"Chūagonkyōkaidai,

" in Kokuyaku issai-gyō(Agon bu) (Tokyo: Taitō, 1969, revised ed.), vol. 6, pp. 403-411; and "Kanyaku no Chūagonkyōto Zōichiagonkyō, " Bukkyō

544

Notes

kenkyū18 (1989): 1-42. His inference that the same team translated these sutras is based mainly on the identical opening and closing formulas and the general style of the texts.

23 Jen-Jou Hung, Marcus Bingenheimer, and Simon Wiles,

"Quantitative Evidence for

a Hypothesis regarding the Attribution of early Buddhist Translations, " Literary and

Linguistic Computing2009. DOI: 10.1093/llc/fqp036.

24 I am grateful to Jan Nattier, who alerted me to the problems with the second part of Mizuno's thesis discussed below.

25 First translation in fifty-nine juanat T.55.2145:10b23, second translation (today's T. 26) is at T.55.2145:10c7. Sengyou generally marks non-extant texts with jinque. 26 T.53.2121:243a7

27 Entry at T.55.2147:178b20.

28 In some sources mistakenly written as Kang Hua.

29 The Gaoseng zhuandoes not mention Daoci, Li Bao, or Tang Hua. It does, however, state that Huiyuan's disciple Huichi (337-413) (T.50.2059:361b25-26 and 329a22) was involved in the translation. On the other hand, the Gaoseng zhuan (T.50.2059: 374c23) mentions a Daoci from Yuzhou, but at a time some hundred years later. The contradiction can be settled on logical grounds. If we accept Daoci's preface in the Chu sanzang jijias genuine, and there is little reason to doubt its authenticity, we also have to accept its account as authoritative, since Daoci was directly involved in the translation process. The Daoci mentioned in the Gaoseng zhuanmust have been another monk with the same name.

30 T.50.2059:328b12.

31 T.1.26:809b6-8.

32 For a discussion of Sengyou's assessment of Zhu Fonian, see Jan Nattier, "Re-Evaluating Zhu Fonian's Shizhu duanjie jing(T. 309): Translation or Forgery?" , Annual

Report of the International Research Institute for Advanced Buddhology13 (2010): 231-258.

33 For a discussion of Hōdō's attribution of the shorter Chinese Saṃyuktāgama,see Marcus Bingenheimer, Studies in Āgama Literature—With Special Reference to the Shorter Chinese Saṃyuktāgama (Taipei: Xinwenfeng, 2011), pp. 23-32. 34 Oskar von Hinüber,

"Upāli's Verses in the Majjhimanikāya and the Madhyamāgama, "

in L.A. Hercus, ed.,Indological and Buddhist Studies, Volume in Honour of Professor J. W. de Jong on his 60th birthday(Canberra: Faculty of Asian Studies, 1982), p. 251; von Hinüber, in "Sanskrit und Gāndhārī in Zentralasien, " in K. Röhrborn, et al.,

eds., Spra chen des Buddhismus in Zentralasien, Vorträge des Hamburger Symposiums vom 2. Juli bis 5. Juli 1981(Wiesbaden: Harrassowitz, 1983), p. 33, remarks that if the source text of T. 26 did indeed pass through a Gāndhārī stage, then attribution to 545

Notes

35 36 37 38 39 the Dharma guptakas should be considered as well, since this is the school most closely associated with this language. In the light of later research by von Hinüber ("Origin and Varieties of Buddhist Sanskrit,

" p. 354) and Fumio Enomoto (A Comprehensive

Study of the Chinese Saṃyuktāgama,p. 106), this has become unlikely. Among other reasons, the fact that there is an overlap of seven sutras between T. 26 and the Chang ahan jing(T. 1), which is widely believed to be a translation of the Dharmaguptaka Dīrghāgama,makes an attribution of T. 26 to the Dharmaguptakas unlikely. For more details, see Chung and Fukita, A Survey of the Sanskrit Fragments Corresponding to the Chinese Madhyamagama.

I am grateful to Dr. Chung for making a draft copy of the section available to me. For a general reconstruction of the original order, see Egaku Mayeda, Genshi bukkyō shōten no seiritsushi kenkyū(Tokyo: Sankibo, 1964), pp. 649-662; for a more detailed account of the differences between the Pāli and Chinese versions of one division, see Bucknell,

"The Structure of the Sagātha-Vaggaof the Saṃyutta-Nikāya.

To my knowledge, the earliest witness for the character counts in the Zhong ahan jingis the first edition of the Tripiṭaka Koreana (1011-1029) approximately one-third of which was preserved in the collection of Nanzenji (Kyoto). Of this earliest print witness of the Zhong ahan jingonly fascicles 2-4, 6-9, 21, and 51-54 have survived. (Parts of the first edition of the Tripiṭaka Koreana have been digitized by the Research Institute of Tripiṭaka Koreana, Koryo Daejanggyeong Yongguso, Seoul.) Character counts for the Zhong ahan jingare also included in the Jin or Zhaocheng edition (printed 1139-1178). Character counts are a form of metadata attached to help with preserving the integrity of the text. A standardized layout seems to be a precondition for character counts, since only if the number of characters per line and the number of lines per sheet or woodblock are fixed is it possible to calculate them easily and reliably.

Zhongguo Fojiao Xiehui, ed., Fangshan shijing(Beijing: Zhongguo fojiao tushu wenwu guan, 1989), vol. 21, pp. 1-592.

As mentioned above (n. 37), only twelve fascicles from the first carving of the Tripi ṭaka Koreana (1011-1029) have survived. Next to that we have the Jin edition as an early witness. It is contemporaneous with the Fangshan edition, but its version of the Zhong ahan jingis not complete; fascicles 2-3, 9, 25, 41, 51-52, 56, and 59 are lost. The remains of the Jin canon are reproduced in the Zhonghua dazang jing (Shanghai: Zhonghua shuju, 1984-1996). One single fascicle (no. 36) of the Zhong ahan jing contained in the Liao canon (c. 983-1031) has survived: item no. 9 in Shanxi wenwuju and Zhongguo lishi bowuguan, Yingxian muta Liaodai mizang(Beijing: Wenwu chubanshe, 1991), according to Stefano Zachetti,In Praise of the Light—A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharma rakṣa '

Guang zan jing光贊經, being the Earliest Chinese Translation of the Larger Prajñāpāramitā(Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2005), p. 103n.

546

Notes

40 TransHelp is open-sourced and available at the SourceForge repository. 41 Cf. Dhammaññū-sutta,AN IV 113. 42 We chose to use the Pāli term khattiyainstead of the translation "warrior, " to make

clear that the term refers to the caste, not to a specific group of warriors. 43 AN IV 115 speaks instead of having a desire to see noble ones, ariyānaṃ dassanakāmo. Perhaps the original used for the Chinese translation also referred to such a "desire, "

as the character wang,used in the present context, could be a result of mistaking kāma,

"desire,

" for kama,

"going" (√kram).

44 Fengxing,probably corresponding to the Indian dharati/dhāreti,e.g., in the frequently used phrase bhagavato sutvā bhikkhū dhāressantī.The Chinese characters mean literally, "receive [orders/teachings] and act upon, " hence it is often translated as "to practice accordingly" or the like. To judge from the Indian corpus, the phrase was originally understood as "to uphold, " "to bear in mind,

" "to remember.

" Later Chinese

commentators and lexicographers were aware of this at times (T.40.1819: 844a29b1 and, probably based on this, HDC [s.v.]). Moreover, in T. 26 and elsewhere one finds fengxingin contexts where only "remember" makes sense (e.g., in Sāriputta's answers to Mahā Koṭṭhita in sutra 29). Based on this and other passages, we chose to render fengxingas "remember well" in the closing formula. For a more detailed discussion see Bingenheimer, Studies in Āgama Literature—With Special Reference to the Shorter Chinese Saṃyuktāgama,pp. 51-55. 45 Cf. Pāricchattaka-sutta,AN IV 117. 46 Wang.The translator(s) apparently took an Indic equivalent of jālakato mean "net, "

which indeed is one possible meaning. Here, however, the relevant meaning is "bud. "

47 Le zhu shi,Pāli sukha-vihāra.In the Chinese textual tradition the final character shi, "room, abode,

" is sometimes mistaken as kong, "emptiness.

" Another variant is ding,

"concentration.

" That kongis a scribal error is supported by the lack of a corresponding term in the Pāli version of the formula. 48 Cf. Nagaropama-sutta,AN IV 106. 49 Here the text adds "emptiness, " probably owing to a copyist's error, as explained in note 47, for le zhu shi,above. 50 Cf. Udakūpama-sutta,AN IV 11. 51 The formulation found at this point in MĀ 4 could be understood to imply that the fetters are already abandoned before the attainment of stream-entry. The Pāli parallel AN IV 12, however, readstiṇṇaṃ saññojanānaṃ parikkhayā sotāpanno hoti, "by

abandoning the three fetters he becomes a stream-enterer. " That the eradication of

the three fetters takes place at the moment of stream-entry itself can be seen more explicitly in Sn 231 and AN I 242. 52 The present passage reads literally, "born in that interval,

" Pāli opapātika(AN IV 12). 547

Notes

53 Cf. Aggikkhandhopama-sutta,AN IV 128. 54 Chengcan render pratijñā(Akira Hirakawa, Bukkyō kanbon daijiten[Buddhist Chinese-Sanskrit Dictionary] (Tokyo: Reiyūkai, 1997], p. 903), so that the intended sense would be similar to the Pāli parallel, AN IV 128: assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa. 55 No reference to a fireplace is found in the Pāli parallel. Since Buddhist monks and nuns in ancient India were not allowed to kindle a fire to warm themselves, one would not expect them to be given a hut with a fireplace. 56 Cf. Purisagati-sutta,AN IV 70. 57 I.e., nirvana.

58 Adopting the variant reading zhan. 59 Cf. Sattasūriya-sutta,AN IV 100. 60 Adopting the variant reading yi. 61 Adopting the variant reading hui. 62 Wu suo zhuo.For an explanation of how the second epithet of the Buddha, "Arahant,

came to be translated in this way, see Jan Nattier, "The Ten Epithets of the Buddha in the Translations of Zhi Qian, " Annual Report of the International Research Institute for Advanced Buddhology at Soka University6 (2003): 217-219. 63 On the pre-Kumārajīva Chinese translation of anuttarapuruṣadamyasārathias wushang shiand daofayu,see Thich Minh Chau, The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya(Delhi: Motilal Banarsidass, 1991, reprint), p. 326; Nattier, "The

Ten Epithets of the Buddha in the Translations of Zhi Qian, " pp. 244-245, 247. Even

though this seeming misreading of damyafor dharmamight reflect an independent interpretation of the term that already existed in India, we here assume, against our text, that the correct form of the epithet is as rendered above. 64 Cf. Rathavinīta-sutta,MN I 145. 65 The use of the expression "renunciant Gotama" would have been chosen by Sāriputta on purpose in order not to give away his identity as a co-disciple of the Buddha. For a disciple the proper way to refer to the Buddha would rather be "World-honored One" (bhagavā).

66 Adopting the variant reading er. 67 The text gives the name of the mother just as ci,Mettā. 68 Cf. Sabbāsava-sutta,MN I 6. 69 The passage actually reads "does not remove, discard, forsake, and get rid of them, "

which is a textual corruption. 548

Notes

70 Cf. Loṇaphala-sutta,AN I 249. 71 In the Chinese, this assertion and the preceding one are identically worded. However, from the Pāli parallel (AN I 249) and the context, it is clear that a distinction is being made between two different assertions: first, that karmic retribution is exactly commensurate with the deed, resulting in a determinism that precludes the holy life and the ending of suffering; second, the general proposition that the results of deeds will inevitably be experienced.

72 Cf. Vappa-sutta,AN II 196.

73 AN II 196 adds that he also has eradicated ignorance and aroused knowledge, thereby indicating that the person in question is a fully awakened one. 74 Cf. Titthāyatanādi-sutta,AN I 173. 75 Taking the shiin the meaning of "to approve, to endorse" (HDC, s.v.). 76 Nei yin nei. Yin neisignifies "reason and authority" (William E. Soothill and Lewis Hodous, A Dictionary of Chinese Buddhist Terms[London: Kegan, 1937], p. 205), and neican render antargata(Hirakawa, Bukkyō kanbon daijiten,p. 160); hence, the sense appears to be "on being included in this reason, " or, more freely,

"it would

follow logically.

77 Cf. Ambalaṭṭhikārāhulovāda-sutta,MN I 414. 78 Here and below the text actually reads "pure, " which must be a textual error; cf. the discussion in Anālayo,

"Oral Dimensions of Pāli Discourses, " pp. 38-40.

79 Here and below the text actually reads "impure"; cf. n. 78, above. 80 Cf. AN V 292-302.

81 Cf. Kesamutti-sutta,AN I 188. 82 Cf. Asibandhakaputta-sutta,SN IV 311. 83 The bihere is probably a mistake for dang,as in the parallel passage below. 84 Cf. Sīha-sutta,AN IV 179.

85 Zu xing zi,Pāli kulaputta.Often translated as "son of good family. " With "clansman"

we follow Bhikkhu Bodhi. Margaret Cone's suggestion of "noble youth (of whatever birth)" (A Dictionary of Pāli,vol. 1. [a-kh] [Oxford: Pāli Text Society, 2001]) is also possible, perhaps preferable, in most cases, but there are passages where the term does not seem to encompass only the young. 86 Cf. Devadaha-sutta,MN II 214. 87 Zeng e,Skt. kutsana(Hirakawa, Bukkyō kanbon daijiten,p. 503). 88 Zi duan ku. This is one of several cases in T. 26 where Chinese duanseems to have resulted from a confusion of prahāṇa("getting rid of, " "eliminate,

" duan)

549

Notes

and pra dhāna("exertion"). This could be due to a Prakritic conflation of Skt. prahāṇa and pradhānain Buddhist Hybrid Sanskrit prahāna,or else due to a genuine alternative interpretation of the passage in the northern tradition. (There are other instances in the northern tradition where prahāṇais preferred over pradhāna;e.g., in the list of the "four correct kinds of elimination,

" catvāri samyak-prahāṇāni/si zheng duan. The Saṅghadeva team consistently rendered the pra-√hain their Prakrit source as duan. 89 The dialogic structure in the Chinese is ambivalent here. Following the Pāli, we consider the rhetorical question and its answer as part of the monks' speech. 90 Cf. Pāṭaliya-sutta,SN IV 340.

91 Here and in the two instances above, the term shi huanappears to be a translation error. The text makes sense when, as in the Pāli, the headman asks first only if the Buddha knows magic. There it is only after the Buddha answers in the affirmative that the headman equates knowing magic with being a magician and is reproached for doing so.

92 The Chinese character jiis usually restricted to female singers and has the connotation of "prostitute.

" Here it is perhaps used rather like the English "songstress" or "crooner. "

93 Zhai,Pāli yiṭṭha(SN IV 348).

94 Wu shang ren shang zhi fa.We follow the variant readings found in the Chinese editions of the canon, which omit the second shang. 95 Cf. AN I 63.

96 Deng xin tian,Pāli samacittā devatā.

97 Cf. Nirodha-sutta,AN III 192.

98 Baijing, lit.,

"spotless, pure.

" The Taishō note for this name gives Upavāna, the name of the protagonist in the Pāli parallel. It is difficult, however, to see how Upavāna could have been rendered as Baijing. The name in the Indic original could have been Vimala or perhaps Suddha, Subha, or Sukka. However, the name of the well-attested elder Vimala is rendered differently below, being transcribed as Weimoluo (T.01.26.472a2-3). In sutra 32 of our text (Shi) Baijing renders the name of the Buddha's father, Suddhodana. Elsewhere in the canon Baijing renders the name of the nun Subhā (e.g., at T.2.100:483b27, or at T.4.200:239b16). 99 Cf. Kaḷāra-sutta,SN II 50.

100 Cf. Sīhanāda-sutta,AN IV 373.

101 Cf. Dutiya-āghātapaṭivinaya-sutta,AN III 186. 102 Chu nao,Pāli āghātapaṭinvinaya.

103 Cf. Gulissāni-sutta,MN I 469.

550

Notes

104 Wu shi,Pāli arañña.

105 Cf. Dhanañjāni-sutta,MN II 184.

106 Adopting the variant guan.

107 Nu bi,Pāli dāsidāsā.In some places perhaps only dāsā, "servants,

" without emphasizing both genders, but in the absence of an Indic original this cannot be decided. 108 Adopting the variant feiinstead of yi. 109 Cf. Paṭhama-anāthapiṇḍika-sutta,SN V 380, Sudatta-sutta,SN I 210; and Vin II 154. 110 Adopting the variant mi("honey").

111 Zhang zhe,Pāli gahapati/seṭṭhi.Elsewhere translated as "householder. "

112 Cf. Sammādiṭṭhi-sutta,MN I 46.

113 Cf. Mahāhatthipadopama-sutta,MN I 184. 114 This appears to be an error (mind objects do not require light), an unwarranted repetition of the corresponding passage from the description of visual cognition. 115 The text literally has "the external forms and mind objects cognized by mind consciousness. " This appears to be another case of confusion with the earlier passage referring to visual cognition. The same applies for the passage stating that the mind and its objects belong to the material form aggregate. 116 Cf. Saccavibhaṅga-sutta,MN III 248.

117 Adopting the variant zhenginstead of xin. 118 Cf. Acchariya-abbhūta-sutta,MN III 118. 119 From the context it is clear that ru yi zurefers to "supernormal power" (Pāli iddhi vidhā/iddhi-ānubhāva), both in this sutra and in nos. 36 and 60. Elsewhere, however (e.g., sutras 35, 37, 62, 69), it has its more usual meaning, "bases of supernormal

power" (iddhi-pāda), and is translated accordingly. 120 This may be the elder Gavāṃpati, though his name is transcribed differently at T01.26:532a25-29, where it is confirmed by the Pāli (unlike the present case, for which there is no parallel Pāli discourse). Since transcriptions of names are usually very consistent in T. 26, this case needs further research. 121 Xutuoye. According to the Ding Fubao Foxue Dacidian(s.v.) this is a variant transcription of Sutuoyi, for which again the Ding Fubaogives Sudāya, Sudāna, and to which the Foguang dacidianadds "Pāli: Sudāyi. " However, Sudāyi seems not to be

attested. The case is problematic and needs further research. 122 The Chinese transcription is unique; the intended name may have been Pūrṇamāśa/ Puṇṇamāsa or Pindola Bhāradvāja. The name Binnoujiatuniao is listed under Puṇṇa 551

Notes

Mantāniputta by Akanuma Chizen, but this is not conclusive since Akanuma generally lists parallel occurrences, which are not always semantically equivalent; Indo bukkyō koyū meishi jiten(Nagoya: Hajinkaku shobō, 1930-1931); reprinted as Dictionary of Buddhist Proper Names(Delhi: Sri Satguru Publications, 1994), s.v. Puṇṇa Mantāniputta. 123 Adopting the variant suo luo luo.The identification of Salaḷāgāra is tentative. According to Malalasekera (s.v.), Salaḷāgāra is a building in Jeta's Grove, apparently made out of salaḷawood, and not a mountain. 124 Cf. Bakkula-sutta,MN III 124. 125 Cf. Pahārāda-sutta,AN IV 197. 126 Cf. Bhūmicala-sutta,AN IV 308. 127 Cf. Uposatha-sutta,AN IV 204. 128 The exact meaning of the term che chuanis doubtful. Also doubtful is whether the simile is refers to the relentlessness of the rain or to the size of the raindrops. An alternative solution might be "[large] drops, [long] like the linchpins on the axle caps [of a chariot].

129 Cf. Ugga-sutta,AN IV 208. 130 Cf. Dutiyahatthaka-sutta,AN IV 218. 131 The four saṅgahavatthus are not translated clearly in the Chinese. Our translation relies heavily on the Pāli version. 132 The Chinese has only Dharma hall (fa tang). It is clear from the context that this is the Sudhamma Hall (shanfa tang), the usual assembly place for the thirty-three gods (Gunapala Malalasekera, Dictionary of Pali Proper Names[London: Pali Text Society, 1974], s.v.).

133 Cf. Paṭhamahatthaka-sutta,AN IV 216. 134 Cf. Kimatthiya-sutta,AN V 1. Yi,Pāli attha.Depending on the context, atthacan denote "goal,

" "purpose,

" "profit,

" "benefit,

" "wealth,

" "concern,

" "meaning,

" and

more.

"Purpose" makes sense for both the Chinese yia nd the Indic attha.Frank Woodward, The Book of Gradual Sayings(London: Pali Text Society, 1936), vol. V, p. 1, translates the corresponding question in the Kimatthiyasuttaas "What is the object?" See also his note on this, and the remarks on atthaby C. A. F. Rhys Davids in her Introduction, p. viii. 135 Cf. Cetanākaraṇīya-sutta,AN V 2. 136 Cf. Satisampajañña-sutta,AN IV 336. 137 Cf. Hirī-ottappa-sutta,AN IV 99. 552

Notes

138 This structure is also used in the following sutras: 1) some tenet X (from the conditionally linked chain of concepts); 2) analogy illustrating X; 3) X again as moral of the analogy; 4) X reversed/negated; 5) analogy reversed/negated; 6) moral reversed/ negated. 139 Cf. Paṭhama-upanisā-sutta,A V 313.

140 Cf. Dutiya-upanisā-sutta,A V 314. The number of this sutra is mistakenly printed as "47" in the Taishō.

141 Shi xi nie pan.Here shiis probably a mistake for bian. 142 Cf. Paṭhama-agārava-sutta,AN III 14.

143 Shenfor skandha/khandha.These are the "five groups or parts which constitute the factors of right living" (Pāli-English Dictionary,s.v. khandha). 144 Cf. Dutiya-agārava-sutta,AN III 15.

145 Cf. Avijjā-sutta,AN V 113 and Taṇhā-sutta,A V 116. 146 Older comparative catalogues list no Pāli parallel for this sutra, which combines the two sets developed in sutras nos. 42-48 and 51-53, and adds a number of new links (ñāṇa-dassana, āsavakkhaya,etc., at the beginning and atthūpaparikkhā,etc., at the end). These additional links of the chain appear in MN 70 (Kitagiri-sutta) and MN 95 (Caṅkī-sutta).

147 Guan fa ren,Pāli dhammanijjhānakkhanti(Hirakawa, Bukkyō kanbon daijiten,no. 3427: dharma-nidhyāna-kṣānti).

148 The Taishō text is garbled here. We follow the suggested reading in the CBETA edition (T01.26.490c29).

149 Cf. Meghiya-sutta,AN IV 354.

150 She dou.The Taishō note (p. 491, note 6) gives jantu,the reading in the Pāli sutta. The reading jatu,which appears in the Pāli commentary (Manoratha pūraṇīIV 164), is preferable.

151 Xue duan. See the footnote on zi duan kuin sutra 19. 152 Duan.Here too probably "striving" (padhāna) is meant rather than "abandoning" (pahāna). See footnote on zi duan kuin sutra 19. 153 Cf. Sambodhi-sutta,AN IV 351.

154 Cf. Cakkavatti-sutta,SN V 99.

155 Cf. Lakkhaṇa-sutta,DN III 142.

156 Cf. Jā II 310, Mandhātu-jātakaand Divyāvadānano.17: Māndhāta;Edward Byles Cowell and R. A. Neil, Divyāvadāna—A Collection of Early Buddhist Legends(London: Clay & Son, 1886), pp. 200-228. 553

Notes

157 Cf. Dhp 187.

158 Cf. Gomayapiṇḍa-sutta,SN III 143. 159 Cf. Mahāvastu;Émile Senart, Le Mahavastu: texte Sanscrit—publié pour la première fois et accompagné d'introductions et d'un commentaire par É. Senart(Paris: Imprimerie Nationale, 1882-1897), vol. 3, pp. 441-449. 160 Cf. Ghaṭikāra-sutta,MN II 45. 161 Probably rendering the variously attested name Nigrodha (Skt. Nyagrodha). Cf. Analayo,

"Zhong A-han,

" in W. G. Weeraratne, ed., Encyclopaedia of Buddhism (Sri Lanka: Department of Buddhist Affairs, 2009), vol. 8, no. 3, pp. 827-830. 162 Cf. Devadūta-sutta,MN III 178. 163 The final shanin this half-line is probably a mistake for jing. Shan qing jing= Pāli suparisuddha.

164 Perhaps the gunglaor ghungil(Anastomus oscitans), a small stork that feeds on shellfish. 165 Wu huan,literally,

"not hurt.

" Huanmay have been used to translate riṣṭa/riṭṭha. 166 Cf. Theragāthā910-919.

167 Cf. Cakkavatti-sutta,DN III 75. 168 Cf. Makhādeva-sutta,MN II 74. 169 "Seven limbs": the elephant's four legs, two tusks, and trunk. 170 Yu sha he,Pāli usabha.

171 Xianren wang,or (below) wang xianren, Skt. rāja-ṛṣi.Outside this compound we translate xianrenas "seer.

172 The meaning of this passage is unclear. Jian,besides its usual meaning of "view, "

can also render ā-√gam(Hirakawa, Bukkyō kanbon daijiten,s.v.). 173 Fa zhai:charitable events where food is given to the poor, probably in the context of recitations and other rituals. Chinese readers through the ages would have understood this to mean vegetarian food, but it is not necessary to assume this for the Indian context. 174 Cf. Mahāsudassana-sutta,DN II 169. 175 Bo luo tou.Probably a mistake for bo tou luo,transcribing a word equivalent to Skt./Pāli pāṭala.

176 Pāli pañcaṅgika tūriya. 177 Cf. Cakkavattisīhanāda-sutta,DN III 58. 554

Notes

178 Dang zi ran fadeng.

"You should yourself be a lamp of the Dharma" would be a more literal translation. For the phrasing of this passage, cf. T.12.380:972c13. 179 Ding sheng,Pāli muddhābhisitta. Ding shengwas used in sutra 60 to translate the name Māndhāta.

180 Feifayu[e]tan xiefa.Other passages (e.g., below T.1.26:524b16) insert the character e,

"evil,

" for this triad.

181 Cf. Pāyāsi-sutta,DN II 316. 182 Ru lai chi,lit.,

particle suo.

"the Tathāgatha's command. " The laiis probably a mistake for the 183 The text reads wu/e,which, according to Hirakawa (Bukkyō kanbon daijiten,p. 486), can render pratikūla.

184 Bing,perhaps for Skt. bhakta.The Pāli has kali,the "losing number of dice, " "the

extra die" (Cone, A Dictionary of Pāli,vol. 1 [a-kh], s.v.). It seems that the Indian game was played with edible seeds of the vibīthakatree; Thomas W. and Caroline A. Rhys Davids, Dialogues of the Buddha, Translated from the Pāli of the Dīgha Nikāya(London: H. Frowde, Oxford University Press, 1899-1921), vol. II, p. 368, n. 1. The idea is that losing could be prevented by eating a token. See also Heinrich Lüders,

"Das Würfelspiel im alten Indien, " in Philologica Indica(Göttingen: Vandenhoeck & Ruprecht, 1940), pp. 106-175. 555

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Waldschmidt, Ernst, Walter Clawiter, Lore Sander, and Preussische Turfan-Expeditionen, eds. Sanskrithandschriften aus den Turfanfunden,10 vols. Verzeichnis der Orientalischen Handschriften in Deutschland X. Wiesbaden: F. Steiner, 1965-2004. Woodward, Frank L., and E. M. Hare, trans. The Book of Gradual Sayings,5 vols. London: Pāli Text Society, 1932-1936. Vols. I, II, and V translated by F. L. Woodward; vols. III and IV translated by E. M. Hare. Introduction by Caroline A. F. Rhys Davids.

Zacchetti, Stefano. In Praise of the Light—A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa '

s Guang zan jing光贊經, being the Earliest Chinese Translation of the Larger Prajñāpāramitā.Bibliotheca Philologica et Philosophica Buddhica VIII. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2005. Zhang, Lixiang. Das Śaṃkarasūtra: Eine Übersetzung des Sanskrit-Textes im Vergleich mit der Pāli Fassung.Unpublished MA thesis, Ludwig-Maximilians-Universität, München, 2004.

Zhongguo Fojiao Xiehui, ed. Fangshan shijing.Beijing: Zhongguo fojiao tushu wenwu guan, 1989.

Zhonghua dazangjing bianjiju (Office for the Edition of the Zhonghua Canon), ed. Zhonghua dazang jing.Shanghai: Zhonghua shuju, 1984-1996.

Zhou, Chunyang.

"Das Kaivartisutra der neuentdeckten Dirghāgama-Handschrift: Eine Edition und Rekonstruktion des Textes. " Unpublished MA thesis, Göttingen, 2008. 562

Bibliography

Works by Ven. Anālayo on T. 26

On T. 26 in General:

A Comparative Study of the Majjhima-nikāya,2 vols. Dharma Drum Buddhist College Research Series Vol. 1. Taipei: Dharma Drum Publishing Corporation, 2011. "Comparative Notes on the Madhyama-āgama, " Fuyan Buddhist Studies2 (2007): 33-56. A general study of T. 26, highlighting some translation problems and some passages that help resolve difficulties in Pāli parallels. Madhyama-āgama Studies.Taipei: Dharma Drum Publishing, 2012. "Some Pāli Discourses in the Light of Their Chinese Parallels, " Buddhist Studies Review

22 (1) (2005): 1-14.

"Some Pāli Discourses in the Light of Their Chinese Parallels (2), " Buddhist Studies

Review22 (2) (2005): 93-105.

"The Chinese Madhyama-āgamaand the Pāli Majjhima-nikāya—In the Footsteps of Thich Minh Chau,

" Indian International Journal of Buddhist Studies9 (2008): 1-21. A review of Minh Chau's work. "Zhong A-han,

" in W. G. Weeraratne, ed., Encyclopaedia of Buddhism,vol. 8, no. 3, pp. 827-830. Sri Lanka: Department of Buddhist Affairs, 2009. On Single Sutras from T. 26:

"Karma and Liberation—The Karajakāya-sutta(AN 10.208) in the Light of its Parallels, "

in M. Straub, et al., eds., Pāsādikadānaṃ, Festschrift für Bhikkhu Pāsādika, pp. 1-24. Indica et Tibetica 52. Marburg: Indica et Tibetica, 2009. Study and translation of T. 26, sutra no. 15.

"Qualities of a True Recluse (Samaṇa), According to the Samaṇamaṇḍika-suttaand its Madhyama-āgamaParallel,

" Journal of the Centre for Buddhist Studies, Sri Lanka 6 (2009): 153-184. Study and translation of T. 26, sutra no. 179. "The Āneñjasappāya-suttaand its Parallels on Imperturbability and the Contribution of Insight to the Development of Tranquillity, " Buddhist Studies Review26 (2) (2009):

177-195. Study and translation of T. 26, sutra no. 75. "The Arahant Ideal in Early Buddhism—The Case of Bakkula, " Indian International

Journal of Buddhist Studies8 (2007): 1-21. Study and translation of T. 26, sutra no. 34.

"The Bahudhātuka-suttaand its Parallels on Women's Inabilities, " Journal of Buddhist

Ethics16 (2009): 137-190. Study and translation of T. 26, sutra no. 181. "The Bodhisattva and Kassapa Buddha—A Study Based on the Madhyama-āgama Parallel to the Ghaṭikāra-sutta,

" Indian International Journal of Buddhist Studies 10 (2009): 1-33. Study and partial translation of T. 26, sutra no. 63. "The Buddha's Truly Praiseworthy Qualities—According to the Mahāsakuludāyi-sutta and its Chinese Parallel,

" Journal of the Pali Text Society30 (2009): 125-148. Study and translation of T. 26, sutra no. 207. 563

Index

Bibliography

"The Chinese Version of the Dantabhūmi Sutta, " Buddhist Studies Review23 (1) (2006):

5-19. Study and translation of T. 26, sutra no. 198. "The Mahācattārīsaka-suttain the Light of its Parallels, " Journal of the Centre for

Buddhist Studies, Sri Lanka7 (2010): 59-93. Study and translation of T. 26, sutra no. 189.

"The Scope of Free Inquiry—According to the Vīmaṃsaka-suttaand its MadhyamaāgamaParallel, " Rivista Italiana di Studie Sudasiatici4 (2009): 7-18. Study and translation of T. 26, sutra no. 186.

"The Sixfold Purity of an Arahant, According to the Chabbisodhana-suttaand its Parallel, "

Journal of Buddhist Ethics15 (2008): 241-277. Study and translation of T. 26, sutra no. 187.

"The Vekhanassa-suttaand its Madhyama-āgamaParallel—A Case Study in the Transmission of the Pāli Discourses, " Journal of the Centre for Buddhist Studies, Sri Lanka5 (2007): 89-104. Study and translation of T. 26, sutra no. 209. "The Verses on an Auspicious Night, Explained by Mahākaccāna—A Study and Translation of the Chinese Version, " Canadian Journal of Buddhist Studies4 (2008): 5-29. Study and translation of T. 26, sutra no. 165. "What the Buddha Would Not Do, According to the Bāhitika-suttaand its MadhyamaāgamaParallel, " Journal of Buddhist Ethics14 (2007): 153-179. Study and translation of T. 26, sutra no. 214. 564

Index

Page numbers in boldindicate complete discourses. A

abodes (dwelling places/residences): bad abodes, 59

bodies likened to houses, 232 Jeta's Park donated by Anāthapiṇḍika, 199-200

of King Mandhātu, 375-376 palaces of King Mahāsudassana, 466-471, 474-475 proper use of, 60

and the seven sources of worldly merit, 38

abodes (mental dwelling places): equanimity and mindfulness as, 17 four absorptions as the beds and seats of monks and nuns, 9, 479 six wholesome abodes, 72 wisdom as the dwelling place of monks and nuns, 480, 482 See alsoabsorptions

absorptions:

and equanimity, 9, 14, 17 establishment in, 16-17, 246, 470 first absorption, 9, 14, 16, 251, 470 fivefold absorption, 436 the four absorptions as the beds and seats of monks and nuns, 9, 479 fourth absorption, 9, 14, 17, 119, 205, 305, 317, 431, 504

meditative absorption, 477 second absorption, 9, 14, 16 third absorption, 9, 14, 17 See alsoabodes (mental dwelling places); meditation; mind faculty Āgamas (Chinese Ahan): Gāndhārī influence on, xvii, 542n9 and the Nikāya corpus, xv-xvi, 541-542n7 and the Pāli corpus, xvi, 541-542n7 Sanskrit Āgamas, xvi-xviii, 543n11 Tibetan translation of, xvi, 542n8, 543n11

Western language translation of, xv See alsocanonical texts; Chang ahan jing; Madhyamāgama;northern tradition; Saṃyuktāgama; sutras Aggāḷava near Āḷavī, 306, 316 Ajita (monk), 438-440, 447 alms begging by renunciants, 78, 105, 255, 266, 294, 312, 315, 402-403, 433-435

by renunciant Gotama, 252 See alsofood and drink alms feasts:

Dharma feasts (fa zhai), 458, 459, 486, 490, 491, 554n173 prepared by Anāthapiṇḍika, 194 See alsofood and drink almsgiving:

almsfood of inferior quality given in faith by King Pāyāsi, 535-539 by householder Hatthaka, 306-316 565

Index

almsgiving (continued): by householder Ugga, 294, 300-305 See alsofood and drink Anālayo, Bhikkhu, xv, xvi, 541n6, 541-542n7

Ānanda:

chosen as Buddha's attendant, 257-271 discourse on earthquakes, 281-285, 552n126

Gotama as a name for, 260, 270 and Ugga, 300-306

Anāthapiṇḍika (householder), 188-201 Jeta's Grove offered to the Buddha, 199-200

See alsoJeta's Grove Aṅguttaranikāya(AN): AN I 63, 141-147, 550n95 AN I 173, Titthāyatanādi-sutta,73-77, 549n74

AN I 188, Kesamutti-sutta(Kālāmasutta), 89-96, 547n81 AN I 242, 547n51

AN I 249, Loṇaphala-sutta,63-67, 549nn70, 71

AN II 196, Vappa-sutta,68-73, 549nn72, 73

AN III 14, Paṭhama-agārava-sutta, 327-328, 553n142

AN III 15, Dutiya-agārava-sutta,328-329, 553n144 AN III 186, Dutiya-āghātapaṭivinayasutta, 166-170, 550n101 AN III 192, Nirodha-sutta,146-152, 550n97

AN IV 11, Udakūpama-sutta,17-23, 547n50

AN IV 12, 547nn51, 52 AN IV 70, Purisagati-sutta,33-38, 548n56

AN IV 99, Hirī-ottappa-sutta, 323-324, 552n137

566

AN IV 100, Sattasūriya-sutta,41-46, 548n59

AN IV 106, Nagaropama-sutta,10-17, 547n48

AN IV 113, Dhammaññu-sutta,3-8 AN IV 115, 547n43

AN IV 117, Pāricchattaka-sutta, 8-10 AN IV 121, 547nn51, 52 AN IV 128, Aggikkhandhopama-sutta, 23-33, 548nn53, 54, 55 AN IV 133, Paṭhama-hatthaka-sutta, 316-317, 552n133

AN IV 179, Sīha-sutta,101-108, 549n84

AN IV 197, Pahārāda-sutta,275-281 AN IV 204, Uposatha-sutta,286-291, 552n127

AN IV 208, Ugga-sutta,291-300, 552n129

AN IV 218, Dutiyahatthaka-sutta, 306-316, 552n130

AN IV 308, Bhūmicala-sutta,281-285, 552n126

AN IV 336, Satisampajañña-sutta, 322-323, 552n136

AN IV 351, Sambodhi-sutta,354-357, 553n153

AN IV 354, Meghiya-sutta,349-354, 553n149

AN IV 373, Sīhanāda-sutta,160-166, 550n100

AN V 1, Kimatthiya-sutta,319-321, 552n134

AN V 2, Cetanākaraṇīya-sutta, 321-322, 552n135 AN V 113, Avijjā-sutta,329-332, 553n145

AN V 292-302, 84-89, 549n80 A V 116, Taṇhā-sutta, 349-354, 553nn145, 149

A V 313, Pathama-upanisā-sutta,326, 553n139

A V 314, Dutiya-upanisā-sutta,326-327, 553n140 Seealso Nikāya corpus animals:

avoidance of vicious animals, 59 beasts in hell, 417

corpses consumed by, 100, 423-424, 426-427, 429

hides of, 375, 481

as negative role models: bad horses, 73, 108

jackal, 423-424, 428-429, 432 jiu-mubird, 423, 425, 426, 432 otter, 422-425, 432

raven, 100, 417, 424, 429-430, 432 vultures, 423, 426-428, 432 in the ocean, 276, 279, 289-290 as positive role models: ape, 424, 431, 432

de-horned ox, 162

lion's way of lying down, 265-266 monkey's offering to the Buddha, 253 raven parable, 422-432 suffering in the animal realm, 185-186 tiger and pig, 532-534 See alsocow(s); elephant(s); seven treasures of a wheel-turning monarch Anuruddha (monk), 257, 258, 433-437 arahants and arahantship: attainment of:

by Ānanda, 271

by Kumāra Kassapa, 505-506 by a monk (having understood the Dharma), 379

and the community of nobles dwelling in the Dharma, 279, 290, 298, 304 and "free from attachment" as the second epithet of the Buddha, 46, 548n62

Index

taints destroyed by, 10 asceticism:

and alcohol, 105

and the beliefs of the Nigaṇṭhas, 109 and the Dharma, 91, 104-105 evil karma extinguished by, 114 matted hair associated with, 106, 379, 523-524

of Nandipāla the potter, 399 and self-mortification, 106 taught by the teacher Sunetta, 44-46 See alsoNigaṇṭhas

Assaji (monk), 257, 258 asura(s), 275-281

great spiritual beings dwelling in the Dharma compared with, 289-290 See alsogods

awakening:

and the epithet "Buddha, " 194

and the five kinds of praises of a Tathāgata, 120-121

and mindfulness, 61, 331-333, 336, 337, 338

taste of, 278, 289

See alsoseven destinations of good per sons (seven treasures of awakening) B

Baijing (monk), 149-152, 550n98 Bakkula (monk), 271-274, 552n124 Benares (town in Kāsi country): Deer Park in, 395, 396, 432, 445 drought and famine in, 433-434 King Kiki of, 395-406 benefit:

and the acceptance by renunciants of donation, 25-33

and the false expectations of non-Buddhist beliefs, 73, 108 as a meaning of attha,552n134 567

Index

benefit (continued): and persons who know the Dharma, 7, 108

Bhaddhiya (monk), 257, 258 Bimbisāra (king), 379-387 Binnoujiatuniao (monk), 257, 258, 552n122

birth and rebirth:

causes and conditions for, 153-158, 208 cessation of, 10, 157, 208 by non-returners, 19, 22-23 not yet reached by the Buddha, 46, 373, 406, 461-462, 476

and clinging, 155, 349 and craving, 156

doubted by King Pāyāsi, 507-534 and the five aggregates of clinging, 233, 235

in hell, 63, 65-68, 169, 190-193, 407-420, 508-510 into the animal realm, 185-186 into the Brahmā world, 45-46, 186-188, 476 into a good realm of existence, 169, 511-512

into a heavenly realm, 513-515 King Yama's aspiration to be reborn in the human realm, 420 knowledge of old age and death, 206-207 origins, 432-447

reflection on former lives, 142-143 by Anuruddha, 433-436 by Śākyamuni Buddha, 45, 375-376, 406, 461-462, 476

Śākyamuni Buddha's birth, 248-251 and the six elements, 76-77 and suffering, 77, 349 of those not attaining final knowledge within this life, 142-143, 146-148 568

unwholesomeness, states related to, 316-317

viewed by those with supernormal vision (divine eye), 385, 407, 408-409, 410, 436, 452, 510, 513, 515, 518, 519-520, 521, 522, 525 See alsobody faculty; death; process of existence

body faculty:

and the condition of contact, 212, 348-349, 348

and the four great elements, 219, 221, 224, 227, 230

and karma and karmic foundations, 79-81

pure bodily actions: and resentment, 167-170 and wholesomeness, 81-82 See alsobirth and rebirth; breath; corpses; old age; sensual desire; sensual pleasures; six sense bases Brahmā world, rebirth in, 45-46, 186-188, 476