The Madhyama Āgama (Middle-Length Discourses) Volume III

Back Matters

Notes

Division 11

1 The Pāli parallel is the Raṭṭhapāla-sutta, MN 82 at MN II 54; for a comparative study, see Bhikkhu Anālayo, A Comparative Study of the Majjhima-nikāya (Taipei: Dharma Drum Publishing Corporation, 2011), pp. 451-466.

2 In the Raṭṭhapāla-sutta the parents try three times to convince the fasting Raṭṭhapāla before enlisting the help of his friends.

3 The Raṭṭhapāla-sutta does not mention an attempt to enlist yet another group of friends, although in relation to the first group it reports that these tried three times in succession to convince the fasting Raṭṭhapāla to change his mind. 4 The Raṭṭhapāla-sutta does not specify how much time had elapsed. 5 In the Raṭṭhapāla-sutta the Buddha simply gives him permission, without any further instructions that he should rescue others.

6 In the Raṭṭhapāla-sutta she informs the mother. 7 The Raṭṭhapāla-sutta reports no apology by the father. When Raṭṭhapāla refuses to come along to the house right away, as he has already had his meal, the father invites him for a meal the next day.

8 In the Raṭṭhapāla-sutta it is the father who arranges a heap of the coins and invites Raṭṭhapāla to disrobe, and who tells his former wives to dress up. 9 In the Raṭṭhapāla-sutta he does not announce his attainment of liberation. On hearing him address them as "sisters," his former wives faint. 10 The Raṭṭhapāla-sutta does not report a departure by supernormal means. 11 In the Raṭṭhapāla-sutta the king invites Raṭṭhapāla to sit on his elephant rug, which Raṭṭhapāla declines.

12 This first exchange has no counterpart in the Raṭṭhapāla-sutta, where the king directly takes up the topic of the four kinds of deterioration. 13 In the Raṭṭhapāla-sutta the king mentions first old age and then disease. 14 Adopting a variant that adds 謂. Here and below, in the Raṭṭhapāla-sutta the rationale for going forth is the inability to acquire or increase wealth. 469

469

Notes

15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 The text reads 欲, literally "desire," which according to Akira Hirakawa, Buddhist Chinese-Sanskrit Dictionary (Tokyo: Reiyukai, 1997), p. 673, can also render abhipreta, "intended, accepted," a nuance of meaning that fits the present context better. The four maxims in the Raṭṭhapāla-sutta take up the basic themes that the world is unstable, offers no shelter, has nothing of its own, and is unsatisfactory. In the Raṭṭhapāla-sutta, where this is the second topic of discussion, the king only mentions the four parts of his army.

In the Raṭṭhapāla-sutta the king does not mention karmic retribution. In the Raṭṭhapāla-sutta the king replies that he will leave all his possessions behind and pass on according to his karma.

The Raṭṭhapāla-sutta ends with the last of Raṭṭhapāla's verses and does not report the king's delight.

The Pāli parallel is the Upāli-sutta, MN 56 at MN I 371; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 320-333. 罰, literally "punishment," corresponding to daṇḍa, which in the present context would have the sense of "restraint."

The corresponding simile in the Upāli-sutta is the third and involves shaking a strainer. The simile in the Upāli-sutta does not mention a man washing the elephant. The corresponding argument in the Upāli-sutta is the second and involves a Jaina who undertakes the fourfold restraint.

The corresponding argument in the Upāli-sutta is the first and involves a Jaina who is sick.

The Upāli-sutta lists the Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga forests. In the Upāli-sutta he replies right away and thus without remaining silent and without being pressed by the Buddha to reply.

In the Upāli-sutta his conversion takes place earlier, as he explains that he had already been convinced by the Buddha's first argument and had continued just for the sake of having a discussion.

In the Upāli-sutta the Buddha advises him to reflect carefully (about his decision to convert).

The Upāli-sutta does not report the Buddha explicitly stating his position on how gifts should be given.

Here and below, the Upāli-sutta does not depict Nātaputta as needing to be reminded of what had been said earlier.

470

Notes

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 Here and below, in the Upāli-sutta Nātaputta states three times that it is impossible for Upāli to be converted by the Buddha.

Here and below, in the Upāli-sutta Dīghatapassin does not suggest that Nātaputta should go and find out himself.

Adopting the variant 施 instead of 抱.

Such a remark and a reply by Upāli affirming his ownership of the seats is not found in the Upāli-sutta.

The text appears to involve a word play on akkha, which can mean "eye" as well as "myrobalan fruit." In the Upāli-sutta this is the second simile used by Nātaputta; the first seems to involve a word play on aṇḍa, which can mean "egg" or "testicle." In the Upāli-sutta at this juncture Nātaputta refers to the Buddha's converting magic, which in MĀ 133 comes after Upāli has delivered his simile of the monkey. Here and below the dyer, whom the Upāli-sutta introduces by name, does not speak a verse.

The translation is based on emending 祠 to 祀.

Adopting the variant 歎 instead of 難. This stanza, apparently spoken by the reciters of the discourse, has no counterpart in the Upāli-sutta. The Upāli-sutta does not report that Nātaputta died; that information is found only in the commentary, Ps III 100.

The Pāli parallel is the Sakkapañha-sutta, DN 21 at DN II 263. Several of the verses in the Sakkapañha-sutta differ.

Adopting the variant 活 instead of 沽.

In the Sakkapañha-sutta she instead tells Sakka that it is not the time for him to visit the Buddha.

In the Sakkapañha-sutta Gopaka first rebukes them in prose. Several of the ensuing verses differ from those found in MĀ 134.

非法, which usually renders adharma. Yet if their practice had been adharma, they would not have been reborn in any heaven; therefore the meaning "inappropriate" seems to fit the context better.

Adopting the variant 子 instead of 等.

On Vāsava (婆娑婆) as one of the many names of the ruler of the devas (along with Sakka, Kosiya, Indra, etc.), see Marcus Bingenheimer, Studies in Āgama Literature, With Special Reference to the Shorter Chinese Saṃyuktāgama (Taiwan: Shin Weng Feng Print Co., 2011), p. 194f.

471

Notes

51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 The Sakkapañha-sutta traces thought back not to intention but to perceptions and notions (related to) conceptual proliferation.

The Sakkapañha-sutta does not mention the noble eightfold path at this juncture. Instead the Buddha expounds two types of joy, of sadness, and of equanimity, which are either to be pursued or not to be pursued—a topic taken up later in MĀ 134. The corresponding section of the Sakkapañha-sutta discusses two kinds of bodily conduct, of verbal conduct, and of pursuits. Here and below, the Pāli version does not specify that the wholesome types of any of these should be done at the right time with mindfulness and comprehension.

In the Sakkapañha-sutta the previous discussion was on the topic of restraint by the code of rules, whereas the present one is concerned with restraint of the sense faculties. In the Sakkapañha-sutta a corresponding exposition is given by Sakka, who has understood the matter on hearing the brief introductory remark by the Buddha. No reference to the momentary nature of the path is found in the Sakkapañha-sutta. In the Sakkapañha-sutta Sakka directly relates his past encounters with other recluses, without reporting a meeting in the Heaven of the Thirty-three, the devas' indulgence in sensuality, or distress arising from witnessing another deva passing away. The translation is based on emending 曾 to 未曾. According to the original reading, the renunciant or brahmin affirms having "formerly," 曾, met Sakka, which in the narrative context fails to make sense, since it is clearly the first time of such meeting. No explanation of Sakka's name is given in the Sakkapañha-sutta. A comparable set of verses (although with several differences) occurs later in the Sakkapañha-sutta; at the present juncture Sakka instead proclaims his attainment of stream-entry.

In the Sakkapañha-sutta such a question by the Buddha is preceded by Sakka proclaiming his stream-entry. The Sakkapañha-sutta has a comparable description by Sakka only in verse, introduced by distinguishing six occasions for rejoicing.

The Sakkapañha-sutta does not report an inquiry by the Buddha regarding Sakka's attainment of stream-entry. Consequently, it also has no verse reply by Sakka to this inquiry.

Adopting a variant according to which "sentient beings" occurs only once. The Sakkapañha-sutta does not report Sakka referring to Brahmā, nor does it have verses spoken by Brahmā.

The Pāli parallel is the Sigālaka-sutta (or Siṅgalovāda-sutta), DN 31 at DN III 180, which has the Squirrels' Sanctuary in the Bamboo Grove by Rājagaha as its location; 472

Notes

67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 for a comparative study, see Bhadanta Pannasiri, "Sigālovāda-Sutta," Visva-Bharati Annals 3 (1950): 150-228.

In the Pāli version his name is Si(ṅ)gālaka.

The Sigālaka-sutta begins by describing his paying homage and has a reference to his father's instruction only as part of Sigālaka's reply to an inquiry by the Buddha. In the Sigālaka-sutta the Buddha points out that this is not the way to pay respect to the six directions according to the discipline of the noble ones, without mentioning the prospect of being respected and having a good rebirth.

The six problems of gambling, which is the fourth topic in the Sigālaka-sutta, do not include uneasy sleep or the happiness of one's enemies; instead it mentions the problems of loss of wealth and of not being wanted for marriage. Here and below the text refers to 妻子, which can mean "wife and children" but also just "wife." The context of subsequent occurrences makes it clear that the second of these two senses is appropriate here.

The verses in the Sigālaka-sutta show several differences, although touching on the same main themes.

The Sigālaka-sutta only has a verse summary after all four enemies in disguise have been expounded in prose.

The exposition of the four type of friends in the Sigālaka-sutta shows several differences. The Sigālaka-sutta differs in identifying friends with the north and servants with the nadir. The exposition of each also shows several differences. Throughout, this exposition in the Sigālaka-sutta adopts the pattern of listing five qualities in each case, unlike MĀ 135, which has thirteen qualities for a wife and nine for servants. The Sigālaka-sutta does not mention four ways of caring.

Adopting the variant 護無貢 instead of 獲無功.

The original speaks of only four parts, even though the ensuing verse mentions six. In the Sigālaka-sutta the householder asks to be accepted as a lay disciple. The Pāli parallel is the Valahassa-jātaka, Jā 196 at Jā II 127. In the Valahassa-jātaka she had secretly gone out at night to eat some of the formerly caught merchants. The wise merchant noticed that her body was cold from having been secretly out at night and realized what was going on. The Pāli version has no counterpart to the ensuing tale in MĀ 136 of the wise merchant secretly visiting the place where the formerly caught merchants were kept imprisoned. As in the previous discourse, 妻子 is just rendered "wife" or "wives." 473

Notes

83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 In the Valahassa-jātaka the wise merchant and half of the group who are willing to heed his words run away and happen to encounter the horse, which is identified as a former life of the Buddha. The horse carries the whole group to safety, so that here only those who did not heed the wise merchant's advice to escape are eventually devoured by the female yakkhas, once a new group of shipwrecked merchants has arrived. Instead of functioning as an illustration of the not-self teaching, in the Valahassajātaka the tale serves as a warning to a monk who is infatuated by a woman. The Pāli parallel is the Loka-sutta, AN 4.23 at AN II 23, found again in It 112 at It 121.

The Loka-sutta continues by proclaiming that the Tathāgata speaks as he acts and acts as he speaks; it does not have the comparison to a lion in its prose section, but only among the verses spoken by the Buddha. Although touching on similar themes, these verses show several differences from MĀ 137.

Adopting the variant 知 instead of 如.

Adopting the variant 有 instead of 真.

The verses in the Loka-sutta conclude on the theme of homage and have no counterpart to the ensuing verse in MĀ 137.

The Pāli parallel is the second part of the Pacalāyamāna-sutta, AN 7.58 at AN IV 88. (The PTS edition seems to have conflated two separate discourses, the Pacalāya māna-sutta, AN 7.58 at AN IV 85 to 88, which corresponds to MĀ 83, and the second part AN IV 88 to 91, which is a parallel to the present discourse, MĀ 138.) The (second part of the) Pacalāyamāna-sutta does state that lack of merits is dukkha. The (second part of the) Pacalāyamāna-sutta does not give the name of the wheelturning king and does not have a counterpart to the detailed description of his various possessions. Comparable descriptions can be found in the Mahāsudassana-sutta, DN 17 at DN II 187, and in the Gomaya-sutta, SN 22.96 at SN III 144. The verses at the end of the Pacalāyamāna-sutta show several differences. The Pāli parallel is the Jīvika-sutta, It 91 at It 89, an exposition also found in the latter part of the Piṇḍolyaṃ-sutta, SN 22.80 at SN III 93.

The Jīvika-sutta and the Piṇḍolyaṃ-sutta have no counterpart to this comparison, but only to the later comparison to a piece of wood from a cremation fire. The Jīvika-sutta instead proclaims in verse that for such a one it would be better to swallow a burning iron ball instead of partaking of offerings without being restrained. The Pāli parallels are a series of discourses in the repetition section of the Maggasaṃyutta, beginning at SN V 43, with the comparison to the elephant's footprint found in SN 45.140, to the roof peak in SN 45.141, to a type of root in SN 45.142, to sandalwood in SN 45.143, to jasmine in SN 45.144, to the wheel-turning king in SN 474

Notes

45.145, to the moon in SN 45.146, and to types of cloth in SN 45.148 (which unlike MĀ 141 reckons Kāsī cloth as supreme).

Division 12

98 The Pāli parallel for the first part of MĀ 142 is the Vassakāra-sutta, AN 7.20 at AN IV 17, and for the remainder of MĀ 142 the parallels are discourses AN 7.21 to AN 7.25 at AN IV 21; see also the Mahāparinibbāna-sutta, DN 16 at DN II 72. 99 In the Vassakāra-sutta the Buddha directly turns to Ānanda and addresses his entire exposition to him, only turning to Vassakāra at the end of his exposition of the seven principles of non-decline.

100 In the Vassakāra-sutta, where this principle occurs before the one concerned with not abducting women, the respect and esteem is given to elders. 101 The Vassakāra-sutta does not mention support with requisites. 102 The Vassakāra-sutta concludes at this point.

103 The ensuing exposition has a counterpart in AN 7.21 at AN IV 21; see also DN 16 at DN II 76.

104 AN 7.21 concludes at this point.

105 A list of seven types of respect as a factor preventing decline is also found in AN 7.56 at AN IV 84, although with the difference that all four assemblies should have such respect, not only the monks.

106 The ensuing exposition has a counterpart in AN 7.22 at AN IV 22; see also DN 16 at DN II 77.

107 The ensuing exposition has a counterpart in AN 7.23 at AN IV 22; see also DN 16 at DN II 78.

108 The ensuing exposition has a counterpart in AN 7.24 at AN IV 23; see also DN 16 at DN II 79.

109 The seven principles for settling a monastic dispute are discussed in more detail in MĀ 196 (in which case they are also found in the Pāli parallel, the Sāmagāma-sutta, MN 104 at MN II 247).

110 The ensuing exposition has a counterpart in DN 16 at DN II 80. 111 The Pāli parallel is the Saṅgārava-sutta, AN 3.60 at AN I 168. 112 In the Saṅgārava-sutta the Buddha replies by describing the arising of a tathāgata and his teaching others the path to liberation.

113 In the Saṅgārava-sutta the topic of their discussion is that formerly there were fewer monks but more of them performed supernormal feats. In reply the Buddha expounds the three types of miracles.

475

Notes

114 The miracle of instruction in the Saṅgārava-sutta consists only in instructions on how to think and give attention, and on what should be abandoned or established in the mind. 115 In relation to this and the following miracle in the Saṅgārava-sutta, Saṅgārava comments that they appear to him like magical tricks. 116 In the Saṅgārava-sutta the Buddha rather seems to censure him for having stated that he thinks the Buddha has the ability to perform these three miracles. 117 The Pāli parallel is the Gaṇakamoggallāna-sutta, MN 107 at MN III 1; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 618-623. 118 The brahmin in the Gaṇakamoggallāna-sutta does not mention horse and elephant trainers, although the Buddha in his reply refers to horse trainers. 119 The Gaṇakamoggallāna-sutta instead speaks of observance of the monastic rules. It does not have a counterpart to the ensuing description in MĀ 144 of satipaṭṭhāna meditation.

120 After sense restraint, the Gaṇakamoggallāna-sutta describes moderation with food and the practice of wakefulness, before turning to clear comprehension with bodily activities.

121 The Gaṇakamoggallāna-sutta also mentions eating, drinking, consuming food, tasting, defecating, and urinating.

122 Here and below adopting the variant 耳 instead of 耶.

123 The simile of the sāla grove is not found in the Gaṇakamoggallāna-sutta. 124 The Gaṇakamoggallāna-sutta has three comparisons: black orris as the best of roots, sandalwood as the best of woods, and jasmine as the best of flower perfumes. In the Pāli version the brahmin then illustrates the nature of the exposition he has received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

125 The Pāli parallel is the Gopakamoggallāna-sutta, MN 108 at MN III 7; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 623-630. 126 Instead of mentioning the Vajjis, the Gopakamoggallāna-sutta reports that the king of Magadha was apprehensive of King Pajjota.

127 Adopting a variant that adds 欲.

128 In the Gopakamoggallāna-sutta Ānanda replies that there is not a single monk equal to the Buddha.

129 The translation follows an emendation in the CBETA edition. The original speaks of gathering in "two" places, which in the present context does not make sense. 130 The Gopakamoggallāna-sutta does not mention the giving of a talk on the Dharma. 476

Notes

131 Following these first two qualities, the remainder of the list of ten qualities in the Gopakamoggallāna-sutta is rather different, with the two versions agreeing only on contentment and the destruction of the taints. Six qualities mentioned only in the Pāli version are attaining the four absorptions and each of the five higher knowledges. 132 Although the Gopakamoggallāna-sutta does mention contentment, which is its third quality, it does not illustrate this with the simile of a bird taking along just its two wings (a simile found elsewhere also among Pāli discourses).

133 Instead of an exclamation by the assembled crowd, the Gopakamoggallāna-sutta reports a remark made by Vassakāra to the general Upananda on the appropriateness of respecting a monk endowed with the ten qualities listed earlier. 134 Adopting the variant 整 instead of 政.

135 The Gopakamoggallāna-sutta does not mention the absence of insect pests. Instead of referring to the Buddha's commending of the Squirrel's Sanctuary, it reports that Ānanda acknowledged the protection of the Squirrel's Sanctuary afforded by Vassakāra. 136 The Gopakamoggallāna-sutta does not report this remark by the general Upananda. 137 The location mentioned in the Gopakamoggallāna-sutta by Vassakāra is the Kūṭagāra in the Mahāvana by Vesālī.

138 The term employed in the Gopakamoggallāna-sutta is jhāna, which here clearly stands for meditation in general, not for the recognized stages of concentrative absorption. 139 The supplementation is guided by the fact that the text lacks a reference to the hindrance of restlessness-and-worry, which, besides being mentioned in the Gopakamoggallānasutta, MN III 14, is clearly required by the context. 140 Here and below, the original speaks of "fourth" or "four," which is related to the error mentioned in the previous footnote and may have been due to influence from the correct occurrence of "four" in the next exposition on praiseworthy application of the mind, which is the four absorptions.

141 Adopting the variant 憎 instead of 增.

142 In the Gopakamoggallāna-sutta he clarifies that he has already replied to the question (which in the Pāli version he does before Vassakāra's arrival). The Gopakamoggallānasutta concludes here, so it has no counterpart for the next question and the meal offering reported in MĀ 145.

143 Adopting the variant 二 instead of 三.

144 The Pāli parallel is the Cūḷahatthipadopama-sutta, MN 27 at MN I 175; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 189-192. 145 The Cūḷahatthipadopama-sutta does not report Pilotika's visit to the Buddha, beginning instead with his meeting with Jāṇussoṇi, which takes place at midday. 477

Notes

146 Adopting the variant 誦 instead of 讀. The Cūḷahatthipadopama-sutta does not mention for what purpose Jāṇussoṇi was driving out of Sāvatthī.

147 The Cūḷahatthipadopama-sutta has no reference to four principles found in the sacred texts.

148 Here and below, in the Cūḷahatthipadopama-sutta they even become the Buddha's disciples.

149 In the Cūḷahatthipadopama-sutta he speaks of this, along with the other three reasons, as a "footprint."

150 Abstention from alcohol is not explicitly mentioned in the Cūḷahatthipadopama-sutta. 151 The Cūḷahatthipadopama-sutta additionally mentions abstention from accepting raw meat, from going on messages, from buying and selling, from cheating with false weights and measures, etc., from accepting bribes and fraud, and from murder, brigandage, and violence. 152 Adopting the variant 掘 instead of 屈.

153 According to the Cūḷahatthipadopama-sutta, this is a footprint of the Tathāgata. 154 The Cūḷahatthipadopama-sutta describes attainment of all three higher knowledges, including recollection of past lives and the divine eye.

155 In the Cūḷahatthipadopama-sutta he illustrates the nature of the exposition he has received with a standard set of similes: setting upright what had been overturned, revealing what was hidden, etc.

156 This set of verses has a parallel in the otherwise different Sumanā-sutta, AN 5.31 at AN III 34.

157 The Pāli parallel is the Khattiya-sutta, AN 6.52 at AN III 362. 158 According to the Khattiya-sutta, warriors have strength (bala) as their support, they rely on territory (paṭhavī), and their end (or final goal) is sovereignty (issariya). 159 In relation to renunciants, the Khattiya-sutta mentions patience and mildness instead of truth, and nothingness instead of secluded places.

160 The Pāli parallel is the Esukārī-sutta, MN 96 at MN II 177, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 563-566.

161 In the Esukārī-sutta the Buddha instead queries if the whole world had authorized the brahmins to prescribe these four types of services.

162 The translation follows an emendation of 直 to 值, suggested in the Foguang edition of MĀ 150.

163 A comparable exposition by the Buddha in the Esukārī-sutta does not take the form of a question-and-answer exchange.

478

Notes

164 In the Esukārī-sutta the Buddha points out that even someone having a high social position or endowed with much wealth can commit unwholesome conduct. 165 Instead of inability to watch over cows, the Esukārī-sutta speaks of taking something by theft.

166 The Esukārī-sutta instead mentions sickle and carrying pole for the case of the worker. 167 As in relation to the previous topic, here again the Buddha in the Esukārī-sutta instead queries if the whole world had authorized the brahmins to prescribe these four types of property or wealth.

168 In the Esukārī-sutta the Buddha just mentions the noble supramundane Dharma, followed by comparing the four castes to fires that burn in dependence on different materials and noting that members of all four castes can go forth under him and become accomplished in the Dharma.

169 The topic of being affected by empty space is not covered in the Esukārī-sutta. 170 In the Esukārī-sutta the simile of being able to wash oneself clean does not involve a hundred types of people, which in the Pāli version are only mentioned in the simile about the ability to make a fire.

171 This additional query about employing different fuel to feed the fire is not found in the Esukārī-sutta.

172 The Pāli parallel is the Assalāyana-sutta, MN 93 at MN II 147; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 549-556. 173 The Assalāyana-sutta does not report the brahmins' claims to superiority, but only their wish to dispute the Buddha's proclamation of purification for all four castes. 174 The Assalāyana-sutta speaks of only three Vedas.

175 In the Assalāyana-sutta he agrees only after they have made their request three times. 176 In the Assalāyana-sutta, before referring to the two-class society in Yona and Kamboja, the Buddha points out that brahmin women are seen to become pregnant, which contradicts the claim that brahmins are born from Brahmā's mouth. 177 In the Assalāyana-sutta the Buddha does not draw out the implications of the example of the two-class society in this way. Instead, here and below after other arguments, he questions what then constitutes the basis for the brahmins' claim to superiority. 178 Here and below, the Assalāyana-sutta contains no acknowledgement of the Buddha's ability in swiftly coming out with a simile.

179 The topic of being affected by empty space is not covered in the Assalāyana-sutta. 180 In the Assalāyana-sutta the Buddha, before referring to the ability to practice loving-kindness, makes two arguments based on both retribution for evil and reward for restraint being independent of one's caste.

479

Notes

181 The simile of being able to wash oneself in the Assalāyana-sutta does not involve a hundred types of people, which in the Pāli version are only mentioned in the simile about the ability to make a fire.

182 This additional argument related to classifying fires according to the fuel used to feed them is not found in the Assalāyana-sutta.

183 Before coming to the tale of the seers of the past, the Assalāyana-sutta has a simile involving brothers, found later in MĀ 151.

184 Adopting the variant 屧 instead of 變.

185 In the Assalāyana-sutta he also speaks, asking where the brahmin seers have gone. 186 Instead of inquiring about the identity of their unexpected visitor, in the Assalāyanasutta they think that their asceticism is in vain, whereupon Asita tells them that this is not the case and that they should let go of their hatred toward him. 187 In the Assalāyana-sutta they are instead not sure that their mothers only cohabited with a brahmin.

188 Asita's question in the Assalāyana-sutta is just about the caste of the one to be born. 189 Instead of referring to their clothing, in the Assalāyana-sutta the Buddha remarks that Assalāyana and his teachers are not even fit to be the spoon-holder of those seers. 190 The corresponding simile in the Assalāyana-sutta (found before the tale of the seers) speaks of two brothers only.

191 Instead of Assalāyana being prevented from paying respect, the Assalāyana-sutta describes his sitting in silent embarrassment at this point. It does not report that Assalāyana received an additional teaching on the Dharma from the Buddha or that he was later rebuked by the other brahmins for not standing his ground in debate. 192 The reference appears to involve a word play on akkha, translated here as 眼, which can mean "eye" as well as "myrobalan fruit."

193 The Pāli parallel is the Subha-sutta, MN 99 at MN II 196, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 572-579.

194 鸚鵡, "parrot," corresponding to Suka, which must go back to an original that differs from the name of this brahmin in the Pāli parallel, which is instead Subha. 195 The Subha-sutta does not describe the Buddha's dignified appearance or compare it to the moon.

196 In the Subha-sutta the Buddha on his own announces that he will give an analytical exposition, vibhajjavāda, without being asked to do so by his visitor. 197 Here and below, the Subha-sutta does not provide a contrast to one-sided truth claims. 480

Notes

198 The text here uses the expression 熱行, but recapitulations of the list of five principles later in MĀ 152 instead speak of 行施, "practice of generosity," which judging from the context must be the correct sense in the present passage as well; see also Anālayo, A Comparative Study of the Majjhima-nikāya, p. 576, n. 238. In fact, the Subha-sutta names the same five principles, including generosity, differing only in the sequence of listing them.

199 Here and below, the Subha-sutta does not record a rebuttal by the young brahmin until after the Buddha has delivered the simile of the blind people, who in the Pāli version are not specified as children.

200 In the Subha-sutta the Buddha queries if these brahmins should not better make statements that accord with conventions, that are made thoughtfully, after reflection, and that are beneficial.

201 The Subha-sutta instead lists the five hindrances.

202 Adopting the variant 倚 instead of 猗.

203 In the Subha-sutta the Buddha illustrates this type of pleasure with the example of the first and second absorptions. He then inquires which of the five principles declared earlier by his visitor is reckoned most fruitful by the brahmins, which receives the reply that this is generosity. This then provides the background for the ensuing description by the Buddha of a brahminical sacrifice, also found in MĀ 152. 204 In the simile in the Subha-sutta those who come to the sacrifice are also brahmins. 205 In the Subha-sutta the Buddha reckons the five principles to be equipments of the mind for cultivating a mind free from anger and ill will.

206 At this juncture in the Subha-sutta the brahmin inquires about the path to Brahmā, and it is in reply to this inquiry that the Buddha, after illustrating his knowledge of the path to Brahmā with the example of someone who knows the way to his home village, teaches the brahmavihāras.

207 In the Subha-sutta the young brahmin expresses his appreciation and leaves. Thus the Subha-sutta has no counterpart to the ensuing discussion on aspiration for rebirth as a deva; instead it continues by reporting that the young brahmin met the brahmin Jāṇussoṇi, to whom he expressed his favorable impression of the Buddha. 208 This inquiry and the simile by the Buddha occur earlier in the Subha-sutta, before the Buddha teaches the brahmavihāras as the path to Brahmā.

209 The Subha-sutta does not report that the young brahmin took refuge. 210 The Pāli parallel is the Māgandiya-sutta, MN 75 at MN I 501; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 407-413. 211 The Māgandiya-sutta does not describe the manner of lying down. 481

Notes

212 The Māgandiya-sutta does not refer to the Buddha's dignified appearance or compare it to the moon.

213 According to the Māgandiya-sutta, he was so surprised that his hair stood on end. 214 The corresponding inquiry in the Māgandiya-sutta just takes up the case of being oneself free from the former attraction of sense objects, without bringing in the seeing of another who is under the influence of such attraction.

215 In the Māgandiya-sutta the Buddha directly relates his own experiences. 216 The Māgandiya-sutta describes three palaces in which the Buddha-to-be enjoyed himself in the company of females.

217 In the Māgandiya-sutta he only states that heavenly sensual pleasures are more sublime, without qualifying human sensual pleasures as foul and impure. 218 The sequence of similes in the Māgandiya-sutta differs, as here the first two similes are about a healed leper who does envy another leper cauterizing his wounds and who resists being dragged close to a fire. Third comes the simile that corresponds to the present passage, followed by the simile of a king who partakes of sensual pleasures. 219 Adopting the variant 憧 instead of 慞.

220 In the Māgandiya-sutta this first instance of the verse spoken by the Buddha already comes with a reference to the eightfold path.

221 In the Māgandiya-sutta he adds that he is now healthy and happy, without afflictions. 222 Adopting the variant 往 instead of 住.

223 The Māgandiya-sutta has no remark on foolish heterodox practitioners. 224 In the Māgandiya-sutta a teaching on the dependent arising of dukkha, based on clinging, is found only later. 225 In the corresponding simile in the Māgandiya-sutta a doctor unsuccessfully tries to heal the blind person.

226 The Māgandiya-sutta does not mention giving proper attention and thus recommends only three practices.

227 Instead of an exposition of the four truths, in the Māgandiya-sutta the Buddha teaches the dependent arising of dukkha based on clinging, etc.

228 The Māgandiya-sutta does not report his stream-entry.

229 In the Māgandiya-sutta the Buddha first explains that those who come from other traditions need to go through a probation period of four months. Māgandiya then states he is willing to accept being on probation even for four years. 230 The Pāli parallel is the Aggañña-sutta, DN 27 at DN III 80; for a comparative study 482

Notes

see Konrad Meisig, Das Sūtra von den vier Ständen, Das Aggañña-Sutta im Licht seiner chinesischen Parallelen (Wiesbaden: Otto Harrassowitz, 1988). 231 In the Aggañña-sutta they have not yet received full ordination. 232 In the Aggañña-sutta the abuse by other brahmins occurs only as a part of Vāseṭṭha's report to the Buddha.

233 Adopting the variant 困 instead of 自.

234 The Aggañña-sutta does not report such an evaluation of the position taken by the brahmins; instead the Buddha points out that brahmin women are seen to become pregnant, an argument similar to the one found later in MĀ 154. 235 A statement that the Buddha does not talk about superiority of birth, etc., and a contrast to those who are getting married, is not made in the Aggañña-sutta. 236 A comparable exposition in the Aggañña-sutta deals with all four castes. It also differs, here and below, in not taking the form of a question-and-answer exchange. 237 In the PTS edition of the Aggañña-sutta the king does think that the Buddha is superior to him in terms of being well-born, having strength, being good-looking, and being influential.

238 After the topic of Pasenadi's respect, in the Aggañña-sutta the Buddha presents those gone forth under him as his children in the Dharma, born of his mouth, etc. 239 Here and below, the translation is based on emending 不 to 亦; cf. Meisig, Das Sūtra von den vier Ständen, p. 113, n. 1. For the same formulation in relation to the creeper see the parallel T. 10 at T. I:219a.

240 Adopting the variant 樸 instead of 襆.

241 Adopting a variant without 事.

242 In the Aggañña-sutta the thief does not complain about being beaten. 243 See T. W. Rhys Davids and William Stede, Pali-English Dictionary (1921) (Delhi: Motilal Banarsidass, 1993), p. 487a, s.v. bāheti 1; also K. R. Norman, A Philological Approach to Buddhism: The Bukkyō Dendō Kyōkai Lectures, 1994 (London: School of Oriental and African Studies, 1997), p. 160.

244 The Aggañña-sutta just states that they were unable to meditate. 245 The Aggañña-sutta instead introduces the fourth caste of the workers, and then discusses renunciants from any of the four castes. 246 The Pāli parallel is the Velāma-sutta, AN 9.20 at AN IV 392. 247 The Velāma-sutta instead refers to him by his well-known name Anāthapiṇḍika. 248 Here and below the Velāma-sutta also mentions that one's family and servants will not listen to one (or in the case of giving carefully, they will listen to one). 483

Notes

249 In the Velāma-sutta the exposition takes up giving either coarse or excellent food together, so that it only distinguishes between giving carelessly, etc., and giving carefully, etc. 250 In the Velāma-sutta at this point the Buddha explains that he was Velāma in a past life. 251 The Velāma-sutta does not mention giving to all worldlings in Jambudīpa. 252 Before referring to the construction of a monastery, the Velāma-sutta mentions an offering given to the Sangha with the Buddha at its head.

253 The Velāma-sutta only mentions perception of impermanence, cultivated for the time it takes to snap a finger.

254 The identification as a past life of the Buddha occurs earlier in the Velāma-sutta, which concludes after the recommendation of perception of impermanence and thus has no counterpart to the final section in MĀ 155.

255 The Pāli parallel is the Brahmaṇadhammika-sutta, Sn 2.7 at Sn 284 to 315. 256 The verses in the Brahmaṇadhammika-sutta show several differences. 257 Adopting the variant 去 instead of 法.

258 Adopting the variant 牛 instead of 馬.

259 Adopting the variant 老 instead of 者.

260 In the Brahmaṇadhammika-sutta they illustrate the nature of the exposition received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

261 The Pāli parallel is the Verañjā-sutta, AN 8.11 at AN IV 172, which has the base of a particular tree in Verañjā as its location.

262 A reference to flavors, which seems to have been lost in the original, is clearly required by the context and also found in the Verañjā-sutta.

263 After the accusation of lacking taste, the Verañjā-sutta continues with seven other accusations by the brahmin, each of which the Buddha takes up and reinterprets in such a way that it expresses his realization of awakening. None of these seven corresponds to the present reference to fear; the last one in the Pāli list, apagabbho, corresponds to the third and last accusation in MĀ 157 of not entering a womb. 264 The Verañjā-sutta does not describe the preparation of the seat of awakening or the resolve not to change posture until awakening had been reached. 265 No reference to the Buddha's teaching activity is found in the Verañjā-sutta. 266 In the Verañjā-sutta he states only that the Buddha is the eldest and foremost. 267 In the Verañjā-sutta he illustrates the nature of the exposition received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

484

Notes

268 The Pāli parallel is the Doṇa-sutta, AN 5.192 at AN III 223. 269 The Doṇa-sutta instead reports Doṇa complaining that the Buddha does not respect elder brahmins.

270 The Doṇa-sutta speaks only of three Vedas.

271 Here and below, the list of possible occupations is shorter in the Doṇa-sutta, which, for example, does not mention writing.

272 The Doṇa-sutta mentions going forth, after giving wealth to the teacher and before the practice of the brahmavihāras.

273 The Doṇa-sutta instead describes getting married and subsequently going forth and cultivating the four absorptions.

274 Adopting the variant 淫 instead of 婬.

275 In the Doṇa-sutta the overstepping of boundaries comes through engaging in sex for sensual pleasure with any type of wife, even one who is pregnant or nursing. 276 In the Doṇa-sutta the outcaste brahmin not only takes up various kinds of employment, but also seeks wealth for his teacher by means some of which are in accordance with the Dharma and some contrary to it. He also has intercourse with any type of wife, even with ones who are pregnant or nursing.

277 In the Doṇa-sutta the Buddha, before asking this question, refers again to the ancient seers as the source of the fivefold classification of brahmins. 278 In the Doṇa-sutta he illustrates the nature of the exposition received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

279 A part of MĀ 160 has a Pāli parallel in the Araka-sutta, AN 7.70 at AN IV 136. 280 The Araka-sutta does not mention the monks' discussion, life conditions in the past, a former king, and Araka's going forth. It begins with the Buddha briefly introducing Araka as a teacher who was free of sensual desire, then goes on to Araka's teachings on the brevity of human life.

281 The Araka-sutta speaks of a line drawn on the surface of water with a stick. 282 Adopting the variant 盂 instead of 杅.

283 This simile has no counterpart in the Araka-sutta.

284 The Araka-sutta, where this is the sixth simile, speaks of a piece of meat thrown into an iron pan heated all day.

285 This simile has no counterpart in the Araka-sutta.

286 This simile has no counterpart in the Araka-sutta.

485

Notes

287 Adopting the variant 暴長 instead of 瀑涱.

288 Adopting the variant 駛 instead of 駃. The image of a quickly flowing river is the fourth simile in the Araka-sutta.

289 This simile has no counterpart in the Araka-sutta.

290 After the similes, in the Araka-sutta the Buddha contrasts the long life span at the time of Araka to the life span at present, and then divides this into fortnights, days and nights, and meals, more or less as in MĀ 160. The Araka-sutta does not mention Araka's removal of the hindrances and cultivation of the brahmavihāras or the rebirths achieved by his disciples; nor does it identify Araka as a past life of the Buddha. 291 The Pāli parallel is the Brahmāyu-sutta, MN 91 at MN II 133; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 527-545. 292 The Brahmāyu-sutta, which has a similar description for Brahmāyu himself, speaks only of three Vedas.

293 The Brahmāyu-sutta does not report that Brahmāyu had heard that the Buddha was endowed with the thirty-two marks.

294 Adopting a variant without 世.

295 In the Brahmāyu-sutta Uttara inquires how he should verify the Buddha's accomplishment. In reply to this inquiry, Brahmāyu speaks of the thirty-two marks and the two destinies open to those who are endowed with these marks. 296 In the Brahmāyu-sutta he observes the Buddha for seven months. The Pāli version does not report that he took leave after that from the Buddha. 297 Adopting the variant 平 instead of 牙.

298 After reporting on the thirty-two marks, in the Brahmāyu-sutta Uttara does not depict the comprehensiveness of his observation, but right away describes the Buddha's behavior, starting with how the Buddha walked. This description shows some variations in details compared to MĀ 161.

299 Adopting the variant 飯 instead of 飲.

300 Adopting the variant 暫 instead of 慚.

301 The Brahmāyu-sutta does not report Uttara's wish to go forth under the Buddha or this being granted. Instead it depicts Brahmāyu expressing his reverence for the Buddha after having heard Uttara's report.

302 In the Brahmāyu-sutta Brahmāyu sends someone to announce his visit as a matter of propriety, not because he feels intimidated.

303 In the Brahmāyu-sutta the Buddha simply gives his permission, without expressing a wish for the well-being of the visitor or others.

486

Notes

304 In the Brahmāyu-sutta the Buddha continues right away with the next stanza granting Brahmāyu permission to ask a question.

305 The inquiry in the Brahmāyu-sutta takes up more epithets of a liberated one. 306 Adopting the variant 行 instead of 正.

307 Adopting the variant 訖 instead of 說.

308 In the Brahmāyu-sutta he even goes so far as to kiss the Buddha's feet. 309 The Brahmāyu-sutta does not report the crowd specifying the qualities in which Brahmāyu was foremost among brahmins of Mithilā. 310 In the Brahmāyu-sutta he illustrates the nature of the exposition received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

311 The Brahmāyu-sutta does not report the blessing given by the Buddha after the meal; according to its presentation, Brahmāyu offered food for a whole week. 312 The translation is based on emending 生彼 to read 生(於)彼間, the formulation usually employed in the Madhyama-āgama to describe the rebirth of a nonreturner. Division 13

313 The Pāli parallel is the Dhātuvibhaṅga-sutta, MN 140 at MN III 237; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 797-802. 314 In the Dhātuvibhaṅga-sutta the Buddha also asks Pukkusāti where his teacher is dwelling at present.

315 The Dhātuvibhaṅga-sutta does not refer to the sublime nature of the Dharma or the purity of the holy life.

316 According to the corresponding passage in the Dhātuvibhaṅga-sutta, one established in the four foundations is not overwhelmed by conceiving and is reckoned a sage at peace. 317 The Dhātuvibhaṅga-sutta lists the six contacts by way of the respective sense organ, without mentioning their objects.

318 The text refers to the brain stem, 腦膜, with brain marrow as a variant, 腦髓. Since both are out of place in a list of bodily parts that belong to the water element, the compound has been emended to brain fluid, on the supposition that 腦膜 is an error for 腦液 or some equivalent term.

319 The Dhātuvibhaṅga-sutta lists only happy, painful, and neutral experiences. 320 The Dhātuvibhaṅga-sutta continues by describing how in this way liberation is attained. 321 Before turning to feelings that are limited to the body, the Dhātuvibhaṅga-sutta discusses the detached experience of happy, painful, and neutral feelings by one who knows their impermanent and unsatisfactory nature.

487

Notes

322 Adopting the variant 設若 instead of 說施若.

323 The Dhātuvibhaṅga-sutta instead qualifies these various ideas as something "conceived," maññita, concluding that all such conceivings are a disease, a tumor, and a barb. 324 In the Dhātuvibhaṅga-sutta the result of going beyond conceivings is that the sage, who is at peace, is not born, does not grow old, does not die, is not shaken or agitated. 325 The corresponding section in the Dhātuvibhaṅga-sutta does not mention Pukkusāti's attainment of stream-entry, although in its concluding part the Buddha states that Pukkusāti passed away as a nonreturner.

326 The Dhātuvibhaṅga-sutta continues by narrating that Pukkusāti requested full ordination from the Buddha, which he could not receive as his bowl and robes were not complete. Searching for the missing requisites, he was accidentally killed by a cow. The monks reported this to the Buddha, who told them that Pukkusāti passed away as a nonreturner.

327 The Pāli parallel is the Saḷāyatanavibhaṅga-sutta, MN 137 at MN III 215; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 781-787. 328 The Saḷāyatanavibhaṅga-sutta does not refer to the sublime nature of the Dharma or the purity of the holy life.

329 The Saḷāyatanavibhaṅga-sutta lists the six internal sense spheres, the six external sense spheres, the six types of consciousness, and the six types of contact. 330 The text reads 刀, literally "knife," which appears to be a translation error that confuses satta (Skt. sattva) with sattha (Skt. śastra). The Saḷāyatanavibhaṅga-sutta speaks of thirty-two "positions of beings," sattapadā. In order to render 刀 in a way that makes some sense, the translation follows the indication in Hirakawa, Buddhist Chinese-Sanskrit Dictionary, p. 182, that 刀 can render āyudha, "weapon" or "implement." 331 The Saḷāyatanavibhaṅga-sutta lists only the contacts, without their objects. 332 The Saḷāyatanavibhaṅga-sutta differs in speaking of joy related to "the household life," gehasita, instead of related to "attachment." It also differs in first working through all six senses in relation to the first of these two aspects before turning to sense experience related to renunciation or dispassion.

333 The Saḷāyatanavibhaṅga-sutta qualifies such equanimity as transcending its object. 334 The Saḷāyatanavibhaṅga-sutta rather recommends overcoming sadness with joy (both of course being of the type related to renunciation).

335 The Saḷāyatanavibhaṅga-sutta recommends relying on nonidentification, atammayatā, to abandon and go beyond unified equanimity.

336 This part is without a counterpart in the Saḷāyatanavibhaṅga-sutta. The situation of teaching four disciples has a parallel in the Mahāsīhanāda-sutta, MN 12 at MN I 82. 488

Notes

337 According to the Saḷāyatanavibhaṅga-sutta, the Buddha is not satisfied because of this. 338 According to the Saḷāyatanavibhaṅga-sutta, the Buddha is satisfied because of this. Another difference is that in the Pāli version this is the third of the three establishments of mindfulness.

339 The Pāli parallel is the Uddesavibhaṅga-sutta, MN 138 at MN III 223; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 787-793. 340 The Uddesavibhaṅga-sutta does not refer to the sublime nature of the Dharma or the purity of the holy life.

341 Here and below, the translation is based on emending 不受 to 受, which is clearly the reading required by the context.

342 The Uddesavibhaṅga-sutta instead contrasts consciousness distracted externally to its being stuck internally.

343 Here and below, the Uddesavibhaṅga-sutta does not discuss the immaterial attainments. 344 The Uddesavibhaṅga-sutta instead brings in the four modes of construing a sense of self in regard to each aggregate. It also differs inasmuch as the one who experiences agitation is the unlearned worldling.

345 In the Uddesavibhaṅga-sutta the Buddha states that he would have explained it in the same way.

346 The Pāli parallel is the Mahākaccānabhaddekaratta-sutta, MN 133 at MN III 192, which has the Tapodārāma in Rājagaha as its location; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 760-763, and Madhyamaāgama Studies, pp. 421-448. 347 In the Mahākaccānabhaddekaratta-sutta the deva asks if Samiddhi knows the summary and analysis on an auspicious night, and afterward asks him again if he knows the verses on an auspicious night.

348 In the Pāli version the deva states that these verses are beneficial and important for the holy life, after which it disappears. It does not have Samiddhi's question about who knows the verses, as well as the deva's reply.

349 In the Mahākaccānabhaddekaratta-sutta Samiddhi does not report the meeting he had with the deva and the Buddha does not inform him of the deva's name. Instead Samiddhi directly asks about the verses and the Buddha replies by uttering them. 350 From here onward the verses in the Mahākaccānabhaddekaratta-sutta show several differences.

351 Adopting the variant reading 作 instead of 學.

489

Notes

352 The qualification of the senses as "really existing," 實有, is not made in the Mahā kaccāna bhaddekaratta-sutta. 353 In the Mahākaccānabhaddekaratta-sutta the Buddha states that he would have explained it in the same way.

354 The Pāli parallel is the Lomasakaṅgiyabhaddekaratta-sutta, MN 134 at MN III 199; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 763-767.

355 In the Lomasakaṅgiyabhaddekaratta-sutta the deva asks if Lomasakaṅgiya knows the summary and analysis on an auspicious night, and afterward asks him again if he knows the verses on an auspicious night.

356 According to the Lomasakaṅgiyabhaddekaratta-sutta, the Buddha had taught the verses during a visit to the Heaven of the Thirty-three.

357 From here onward the verses in the Lomasakaṅgiyabhaddekaratta-sutta show several differences.

358 The Pali version lacks Lomasakaṅgiya's question about who knows the meaning of the verses, and also the deva's reply.

359 In the Lomasakaṅgiyabhaddekaratta-sutta he approaches the Buddha the next morning. 360 The Lomasakaṅgiyabhaddekaratta-sutta instead discusses the twenty modes of construing a sense of self: identifying any one of the five aggregates as self, postulating the self as the owner of the aggregate, assuming the aggregate to exist within the self, or locating the self within the aggregate.

361 The Pāli parallel is the Ānandabhaddekaratta-sutta, MN 132 at MN III 189; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 755-759. 362 In the Ānandabhaddekaratta-sutta the Buddha joins the monks, is told about the exposition given by Ānanda, and then asks Ānanda to repeat it. 363 From here onward the verses in the Ānandabhaddekaratta-sutta show several differences. 364 Instead of a question and answer exchange between the Buddha and Ānanda, in the Ānandabhaddekaratta-sutta all questions and explanations are given by Ānanda. Once he has completed his exposition, the Buddha approvingly repeats it all. 365 The Ānandabhaddekaratta-sutta instead discusses the twenty modes of construing a sense of self: identifying any one of the five aggregates as self, postulating the self as the owner of the aggregate, assuming the aggregate to exist within the self, or locating the self within the aggregate.

366 For MĀ 168, Chizen Akanuma, The Comparative Catalogue of Chinese Āgamas & Pāli Nikāyas (1929) (Delhi: Sri Satguru, 1990), p. 21, lists as a parallel the Saṅkhārupapatti-sutta, MN 120 at MN III 99. Yet these two discourses differ considerably 490

Notes

from each other, making it difficult to consider them to be parallels properly speaking; see the discussion in Anālayo, A Comparative Study of the Majjhima-nikāya, p. 678f. 367 The Pāli parallel is the Araṇavibhaṅga-sutta, MN 139 at MN III 230, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 793-796.

368 The reference to the Bhaggās appears to be an error, as the Bhaggā country is at a different location from the Kuru country.

369 The Araṇavibhaṅga-sutta does not refer to the sublime nature of the Dharma or the purity of the holy life.

370 Adopting the variant 不 instead of 求.

371 The Araṇavibhaṅga-sutta qualifies each of these two extremes as the wrong path. 372 The Araṇavibhaṅga-sutta does not have the theme of searching for happiness within under the heading of blame and praise.

373 Instead of praising someone to his face, the issue in the Araṇavibhaṅga-sutta is speaking roughly. 374 The Araṇavibhaṅga-sutta contrasts speaking hurriedly to speaking unhurriedly. 375 The verse is not found in the Araṇavibhaṅga-sutta.

376 The Pāli parallel is the Cūḷakammavibhaṅga-sutta, MN 135 at MN III 202; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 767-775. 377 The introductory narration on the Buddha's meeting with the dog is not found in the Cūḷakammavibhaṅga-sutta, which instead begins with the young brahmin approaching the Buddha and inquiring about the cause for the diversity among human beings. The Pāli commentary, Ps V 9, however, contains a report similar to the introductory account in MĀ 170.

378 Insects are not mentioned in the Cūḷakammavibhaṅga-sutta. 379 The addition of "[either]" and "[or else]" seems to be required by the context, since later on the exposition takes up issues such as giving gifts of asking questions, the not doing of which could hardly be reckoned as something that certainly leads to rebirth in hell. In fact in the Cūḷakammavibhaṅga-sutta rebirth among humans is clearly an alternative to rebirth in hell.

380 In the Cūḷakammavibhaṅga-sutta he illustrates the nature of the exposition received with a standard set of similes that describe setting upright what had been overturned, revealing what was hidden, etc.

381 Such an invitation is not reported in the Cūḷakammavibhaṅga-sutta. 382 The Pāli parallel is the Mahākammavibhaṅga-sutta, MN 136 at MN III 207; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 775-781. 491

Notes

383 In the Mahākammavibhaṅga-sutta Samiddhi does not quote any such saying by the Buddha, nor does that version record three instances of the same exchange between Potaliputta and Samiddhi.

384 In the Mahākammavibhaṅga-sutta Potaliputta first asks how long Samiddhi has been a monk, and then inquires after the result of intentional deeds. 385 The Mahākammavibhaṅga-sutta does not mention Mahācunda; instead it reports that Samiddhi himself related to Ānanda what had happened.

386 In the Mahākammavibhaṅga-sutta the Buddha also points out that he has never met Potaliputta.

387 According to the Mahākammavibhaṅga-sutta, a remark of this type was made by Udāyin instead of Ānanda.

388 The Mahākammavibhaṅga-sutta adopts a different sequence for these topics. It begins with evil conduct leading to hell, followed by evil conduct leading to heaven, and then discusses good conduct leading to heaven or to hell.

389 Here and below, the Mahākammavibhaṅga-sutta does not mention the possibility that retribution for unwholesome (or later wholesome) conduct could have already been experienced earlier. For the present case, the Pāli version mentions wholesome conduct performed either before or after the unwholesome conduct (which had been witnessed by others with the divine eye), as well as the holding of right view at the time of death. The Mahākammavibhaṅga-sutta concludes by stipulating that the results of the unwholesome (or later wholesome) conduct are to be experienced, be it now, or in the next life, or at a later time.

390 The simile of the four types of fruit is not found in the Mahākammavibhaṅga-sutta. Division 14

391 The Pāli parallel is the Ummagga-sutta, AN 4.186 at AN II 177. 392 The Ummagga-sutta begins with the monk visiting the Buddha and does not report the monk's earlier reflection while in seclusion.

393 The Ummagga-sutta does not describe the one who is not led by the mind. 394 As is usual in Pāli discourses, the Ummagga-sutta lists just nine aṅgas, not mentioning nidāna, apadāna, or upadesa.

395 The Ummagga-sutta concludes with this exposition by the Buddha and does not report what happened subsequently with the monk.

396 The Pāli parallel is the Bhūmija-sutta, MN 126 at MN III 138; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 723-726. 397 The emendation involves deleting a qualification of "practice" as being done "properly," a qualification that has its proper place only in the reply by the monk, when it is the 492

Notes

introduction of this qualification that then causes the prince to be satisfied with the monk's reply. This is in fact how the Pāli parallel proceeds, supporting the impression that the qualification of practicing the holy life "properly" originally only belonged to the monk's reply and would have become part of the preceding question by the prince through an error in transmission.

398 The similar inquiry of the prince in the Bhūmija-sutta is concerned with inability to get results.

399 The Bhūmija-sutta reports that the prince offered his own dish of milk rice to Bhūmija; it does not report a formal invitation to a meal or a Dharma talk by Bhūmija. 400 In the Bhūmija-sutta the Buddha first acknowledges that Bhūmija had spoken correctly. 401 The Bhūmija-sutta begins with the simile on wrongly trying to get oil, followed by wrongly trying to get milk, butter, and fire, and then has the four similes corresponding to the case of doing these actions in the right way.

402 The Pāli parallel is the Cūḷadhammasamādāna-sutta, MN 45 at MN I 305; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 286-289. 403 The Cūḷadhammasamādāna-sutta has the second and third cases in the reverse sequence. 404 One of several differences in the description of ascetic practices is that the Cūḷa dhamma samādāna-sutta does not mention shaving off the hair and beard (a practice in fact followed by Buddhist monastics themselves).

405 The translation is based on emending 生彼 to read 生(於)彼間, the formulation usually employed in the Madhyama-āgama to describe the rebirth of a nonreturner. 406 Instead of the attainment of nonreturn, the Cūḷadhammasamādāna-sutta mentions attainment of the four absorptions and rebirth in heaven.

407 The Pāli parallel is the Mahādhammasamādāna-sutta, MN 46 at MN I 309, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 289-291. 408 The Mahādhammasamādāna-sutta, instead of referring to the profundity of the Buddha's teaching, has the monks request the Buddha to explain the issue. It also takes up the four ways of practice only later, after having described the ignorant person and the wise.

409 In the Mahādhammasamādāna-sutta the sequence of these four is: pain leading to pain, pleasure leading to pain, pain leading to pleasure, pleasure leading to pleasure. 410 Here and below, the Mahādhammasamādāna-sutta speaks of good and bad rebirth, instead of evaluating the mode of conduct in terms of its conduciveness to nirvana. 411 Here and below, in the Mahādhammasamādāna-sutta the person is informed of the properties of the drink, and consuming it results in his death or deadly pain. Another difference is that all four similes are located together at the end of the discourse. 493

Notes

412 Adopting the variant 退具 instead of 所行, in keeping with the formulation found subsequently. 413 The translation is based on emending the original, which reads "infinite space"; the context shows this to be an error.

414 Adopting the variant 禪 instead of 離, in keeping with the formulation found in other parts of the present description.

415 The Pāli parallel is the Nivāpa-sutta, MN 25 at MN I 151, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 167-169.

416 Adopting a variant reading that adds 便 before 隨.

417 In the Nivāpa-sutta, before deciding to forsake the fourth herd of deer, the hunter and his following had tried to catch them with the same stratagem they had successfully employed with the third herd.

418 The Nivāpa-sutta mentions only loss of their liberation of the mind, not of their liberation by wisdom. 419 In the Nivāpa-sutta the renunciants and brahmins take up the ten types of undeclared views (the world is eternal, the world is not eternal, the world is finite . . . a tathāgata neither exists nor does not exist after death).

420 No such explanation is given in the Nivāpa-sutta.

421 The Nivāpa-sutta does not mention the brahmavihāras.

422 The Nivāpa-sutta adds that in this way one has become invisible to Māra. 423 Adopting the variant reading 止令 instead of 正命.

424 The Pāli parallel is the Samaṇamuṇḍikā-sutta, MN 78 at MN II 22; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 424-431, and Madhyama-āgama Studies, pp. 105-138.

425 In the Samaṇamuṇḍikā-sutta the child expresses its thoughts by sulking and its livelihood is the mother's milk. 426 According to the Samaṇamuṇḍikā-sutta, such a person is not even accomplished in what is wholesome.

427 Here and below, in addition to bodily and verbal conduct the Samaṇamuṇḍikā-sutta speaks of livelihood.

428 Here and below, in the Samaṇamuṇḍikā-sutta the path to the cessation of conduct or thoughts is to be found in the four right efforts.

429 The Samaṇamuṇḍikā-sutta adds understanding of liberation of the mind and liberation by wisdom.

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430 Following an emendation in the CBETA edition of 慈 to read 恚, in keeping with the reading found in the rest of the passage.

431 The cessation of wholesome thoughts occurs in the Samaṇamuṇḍikā-sutta already with the second absorption.

432 The Samaṇamuṇḍikā-sutta continues at this point with the ten path factors of an arahant. 433 This conditional sequence of the path factors is not mentioned in the Samaṇamuṇḍikāsutta; a similar presentation is, however, found in the Mahācattārīsaka-sutta, MN 117 at MN III 76 (which covers all ten path factors).

434 A description of the noble disciple who contemplates wisely, develops the factors of the noble eightfold path, and attains liberation is not found in the Samaṇamuṇḍikāsutta. 435 The Pāli parallel is the Dakkhiṇāvibhaṅga-sutta, MN 142 at MN III 253; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 810-819; Ingo Strauch, "The Bajaur Collection of Kharoṣṭhī Manuscripts: Mahāprajāpatī Gautamī and the Order of Nuns in a Gandhāran Version of the Dakṣiṇāvibhaṅgasūtra," in Alice Collett, ed., Women in Early Indian Buddhism: Comparative Textual Studies (Oxford: Oxford University Press, 2014), pp. 17-45, and "The Indic Versions of the *Dakṣiṇāvibhaṅgasūtra: Some Thoughts about the Early Transmission of Buddhist Āgama Texts," in Dhammadinnā, ed., Research on the Madhyama-āgama (Taipei: Dharma Drum Publishing Corporation, 2017), pp. 327-373.

436 The Dakkhiṇāvibhaṅga-sutta does not specify the color of the robe. 437 In the Dakkhiṇāvibhaṅga-sutta it is Ānanda who lists the ways in which the Buddha has benefited Mahāpajāpatī Gotamī.

438 The Dakkhiṇāvibhaṅga-sutta takes these up in the reverse sequence, discussing first the fourteen kinds of personal offerings and then the seven offerings to the Sangha. 439 The Dakkhiṇāvibhaṅga-sutta instead speaks of a gift given to both communities headed by the Buddha.

440 The emendation is guided by the context; the original speaks of the fifth, 第五. 441 In the Dakkhiṇāvibhaṅga-sutta these are even described as "immoral and evil," dussīla pāpadhamma.

442 Here and below, the Dakkhiṇāvibhaṅga-sutta distinguishes between donor and recipients who are either of moral or else of immoral behavior. 443 No reference to offerings made by slaves and the poor is found in the Dakkhiṇā vibhaṅga-sutta. 444 The Pāli parallel is the Bahudhātuka-sutta, MN 115 at MN III 61; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 645-654, and Madhyama-āgama Studies, pp. 249-288.

495