The Madhyama Āgama (Middle-Length Discourses) Volume IV

Appendix: Tables of Parallels

The Madhyama Āgama (Middle-length Discourses), Volume IV the mind and weaken wisdom; and he develops the right view of the one beyond training . . . up to . . . the right insight of the one beyond training. This is how a person who wants to understand with discrimination old age and death should develop the ten qualities of the one beyond training. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

390

Appendix

Tables of Parallels

Compiled by Roderick S. Bucknell

Readers familiar with the Pāli texts may find it instructive to compare the discourses translated here with their Pāli counterparts. To facilitate such comparison the following two tables are provided: Table 1 is designed for finding the Pāli parallel(s) to a given Madhyama-āgama discourse, and Table 2 for finding the Madhyama-āgama parallel(s) to a given discourse contained in the Pāli canon.406 In Table 1 the first column identifies each Madhyama-āgama discourse by its serial number (from MĀ 1 to MĀ 222) and its translated title. Only those discourses are listed which have known Pāli parallels; for example, Madhyamaāgama discourse no. 7 (MĀ 7) is absent because it has no known Pāli parallel.407 The second column displays: (1) the location of the listed discourse in the Taishō Tripiṭaka edition (T) by volume, page number, and register (a, b, or c); and (2) immediately below this, the location of the English translation within the present four-volume set (BDK English Tripiṭaka Series), cited by volume and page number. The third column lists known parallel discourses contained in the Pāli canon. The fourth column shows the location of each of those parallels. Partial parallels are marked with an asterisk * and listed after full parallels. The eighteen divisions into which the Madhyama-āgama discourses are traditionally grouped are readily identified by their headings, each showing the relevant division number and title. This means that Table 1 can also serve as a guide to the overall structure of the Madhyama-āgama.

Table 2 amounts to a mirror image of Table 1, listing Pāli discourses on the left and their Madhyama-āgama parallels on the right. Accordingly, it has four sections corresponding to the four main Pāli Nikāyas, together with a small fifth section to accommodate the few known parallels found in the Khuddaka-nikāya or in the Vinaya. Only those Pāli discourses are listed for which known parallels exist in the Madhyama-āgama.

391

Appendix: Tables of Parallels

In both tables, the pagination and numbering of Pāli discourses are as in the PTS editions, with Saṃyutta-nikāya, Vol. I conforming to M. Léon Feer's 1884 edition. These tables are not intended to be exhaustive. Most notably, they do not list parallels in Chinese other than those contained in the Madhyama-āgama, nor do they list parallels preserved in languages other than Chinese and Pāli. Additional Chinese parallels and fragmentary Sanskrit parallels can be found in the detailed survey by Jin-il Chung and Takamichi Fukita, A Survey of the Sanskrit Fragments Corresponding to the Chinese Madhyamāgama, Including References to Sanskrit Parallels, Citations, Numerical Categories of Doctrinal Concepts and Stock Phrases (Tokyo: Sankibo Press, 2011). Tibetan parallels preserved in Śamathadeva's Abhidharmakośopāyikāṭīkā are listed in Yoshifumi Honjō, A Table of Āgama Citations in the Abhidharmakośa and the Abhidharmakośopāyikā (Kyoto: n.p., 1984). Further Evidence of Structural Change

The introduction to this volume has presented preliminary evidence that both the Madhyama-āgama and the Majjhima-nikāya have undergone extensive structural change with the passage of time. Such evidence comes mainly from the two tables of discourse parallels presented below. The following paragraphs will show how close examination of these tables can yield further data of this kind. The examination begins with Table 2, specifically its second section, headed "2. Pāli Discourses in the Majjhima-nikāya." Of the one hundred and fifty-two discourses that make up the Majjhima-nikāya, only ninety-five have parallels in the Madhyama-āgama; of the remaining fifty-seven, some have Chinese parallels outside of the Madhyama-āgama and some have no known parallel at all. In Table 2 these cases of missing Madhyama-āgama parallels manifest as gaps in the series of identifiers in the first column of section 2. For example, "MN 4" is missing from that column, since no Madhyama-āgama parallel for MN 4 is known. Whereas most of the Majjhima-nikāya discourses that lack Madhyama-āgama parallels appear to be randomly scattered through the total set of one hundred and fifty-two, the last ten of them, numbered 143 to 152, are placed together as a continuous block at the end of the list. To express it differently: in Table 2 the series of Majjhima-nikāya discourses in the first column ends abruptly at MN 142 rather than continuing on to MN 152. This irregularity has been analyzed 392

Appendix: Tables of Parallels

and interpreted in a recently published study.408 The resulting explanation for it can be summarized, very briefly, as follows.

The decade of discourses MN 143-152, which is the last division of the existing Majjhima-nikāya, bears the title Saḷāyatana-vagga, "Division on the Six Sense Bases," a title that accurately reflects its content. Several pieces of evidence indicate that this decade was formerly located not in the Majjhima-nikāya but in the Saṃyutta-nikāya, where it was contained within the Saḷāyatana-saṃyutta, "Connected with the Six Sense Bases." At some early time it was transferred, perhaps accidentally, from there to its present location. This resulted in the anomaly noted above: the seeming lack of Madhyama-āgama parallels for the last ten discourses of the Majjhima-nikāya. Chinese parallels for these ten discourses do exist, but they are instead located in the Saṃyukta-āgama. This inferred transfer accounts for ten of the fifty-seven cases where a Majjhima-nikāya discourse lacks a known parallel in the Madhyama-āgama. Besides clarifying the observed anomaly, it indirectly supports the proposition, tentatively advanced above, that the first Madhyama-āgama decade, MĀ 1-10, was transferred to that spot from an earlier location in a Sarvāstivādin Numerical Collection. It does this by providing evidence that such movements of blocks of discourses, from one nikāya/āgama to another within the Sutra-piṭaka of a given school, did sometimes occur.

Further evidence of this kind is reported elsewhere in Bucknell, "The Structure of the Sanskrit Dīrgha-āgama from Gilgit vis-à-vis the Pali Dīgha-nikāya," pp 64-66, esp. p. 65. The relevant data are reproduced in the Dīgha-nikāya section of the present Table 2. There eleven of the thirty-four discourses that make up the Dīgha-nikāya are listed, as each of these eleven has a parallel (in two cases actually two partial parallels) in the Madhyama-āgama. This information can also be discerned, though less readily, in Table 1, where the same eleven Dīghanikāya discourses are shown as having parallels (again, in two cases two partial parallels) to thirteen partly scattered discourses of the Madhyama-āgama (for example, DN 15 has a parallel in MĀ 97, and DN 22 has partial parallels in MĀ 31 and MĀ 98). As before, the natural interpretation is that these eleven discourses have been transferred from one collection to another within the Pāli line of transmission—in this instance, from Majjhima-nikāya to Dīgha-nikāya. The present case differs in one respect from the one considered just above, in which a decade of discourses has been transferred from the Saṃyutta-nikāya to the end of the 393

Appendix: Tables of Parallels

Majjhima-nikāya. The difference is that here the transferred discourses do not form a clearly defined block in their new location, but are partly scattered. This can be seen in Table 2, where the sequence of their numbers is 15, 16, 17, 21, 22, 23, 25, 26, 27, 30, 31.409

The same article documents yet another instance of this phenomenon.410 In this case the relevant body of textual data is Jens-Uwe Hartmann's comparative table showing the forty-seven discourses that make up the Sanskrit Dīrghaāgama from Gilgit.411 Analysis indicates that, of those forty-seven Dīrgha-āgama discourses, nine are likely to have been transferred into the Dīrgha-āgama from the corresponding Madhyama-āgama. Here again the transfer was accompanied by partial scattering, as seen in the serial numbers of the nine discourses in the extant Sanskrit text: 7, 10, 11, 12, 17, 19, 20, 21, 22.412 The Majjhima-nikāya parallels to these nine are again among the fifty-seven discourses that are missing from the list in the Majjhima-nikāya section of the present Table 2; they are MN 60, 105, 4, 12, 102, 95, 36, 85, 100.

The above paragraphs have documented three instances of the seeming transfer of a decade of discourses from one collection to another within the corpus of a single school, namely the following. Within the Sarvāstivāda transmission, a set of nine discourses was transferred from the Madhyama-āgama to the Dīrgha-āgama. Independently of this, within the Theravāda transmission, a completely different set of eleven discourses (or perhaps ten; the two partial parallels of DN 16 obscure the picture) was transferred from the Majjhimanikāya to the Dīgha-nikāya. And, again within the Theravāda transmission, a set of ten discourses was transferred, evidently at a later time, from the Saṃyuttanikāya to the Majjhima-nikāya. For the three transfers of discourse material just summarized, no motive is easily discerned. Nevertheless, the demonstration that these transfers probably did occur contributes to an understanding of the structure of both the Madhya ma-āgama and its Pāli counterpart, the Majjhima-nikāya. To begin with, it provides further support for the proposition, advanced earlier in this introduction, that the presence of Ekottarika-type material in the Madhyama-āgama is similarly due to importation of such material, either as entire decades or as smaller units. Looking further back in time, one can also see it pointing to an early stage in the development of the Collection of Middle-length Discourses—a stage at which both the Sarvāstivāda and Theravāda versions of it still included the two decades that 394

Appendix: Tables of Parallels would later be transferred to the respective versions of the Collection of Long Discourses. That is, it points to a stage in which the two versions of the Collection of Middle-length Discourses resembled each other much more closely than do their present derivatives. Table 1.

Discourses of the Chinese Madhyama-āgama (T. 26) with their Pāli Parallels Madhyama-āgama discourse Pāli parallel Number and title Vol. and page Number Vol. and page Division 1. Sets of Seven MĀ 1 T I 421a AN 7.64 AN IV 113 Wholesome Qualities BDK I 3 MĀ 2 T I 422a AN 7.65 AN IV 117 Coral Tree BDK I 8

MĀ 3

Parable of the [Border] T I 422c AN 7.63 AN IV 106 Town BDK I 10

MĀ 4

Water Parable T I 424a AN 7.15 AN IV 11 BDK I 17

MĀ 5

Parable of the Heap T I 425a AN 7.68 AN IV 128 of Wood BDK I 23

MĀ 6

Destination of a T I 427a AN 7.52 AN IV 70 Good Person BDK I 33 MĀ 8 T I 428c AN 7.62 AN IV 100 Seven Suns BDK I 47 MĀ 9

Seven Chariots T I 429c MN 24 MN I 145 BDK I 47

395

Appendix: Tables of Parallels MĀ 10 T I 431c MN 2 MN I 6 Cessation of the Taints BDK I 56 AN 6.58 AN III 387 Division 2. Karma

MĀ 11 T I 433a AN 3.99 AN I 249 Parable of the [Ounce BDK I 63 of] Salt

MĀ 12 T I 434a AN 4.195 AN II 196 Vappa BDK I 68

MĀ 13 T I 435a AN 3.61 AN I 173 BDK I 73

[Tenets to be] Transcended MĀ 14 T I 436a MN 61 MN I 414 Rāhula BDK I 78

MĀ 15 T I 437a Intention BDK I 84 AN 10.206-208 AN V 292 MĀ 16 T I 438b AN 3.65 AN I 188 Kālāmas BDK I 89

MĀ 17 T I 439c SN 42.6 SN IV 311 Gāmaṇi BDK I 96

MĀ 18 T I 440c AN 8.12 AN IV 179 Sīha BDK I 101 Mv 6.31 Vin I 233 MĀ 19 T I 442b MN 101 MN II 214 Nigaṇṭhas BDK I 108

MĀ 20 T I 445a SN 42.13 SN IV 340 Pāṭaliya BDK I 122

Division 3. Sāriputta MĀ 21 T I 448c AN 2.4.5 AN I 63 An Even Mind BDK I 141 MĀ 22 T I 449c AN 5.166 AN III 192 Perfecting the Precepts BDK I 146 MĀ 23 T I 451a SN 12.32 SN II 50 Wisdom BDK I 152

396

Appendix: Tables of Parallels MĀ 24 T I 452b AN 9.11 AN IV 373 The Lion's Roar BDK I 160 of Sāriputta

MĀ 25 T I 454a AN 5.162 AN III 186 Parables Relating BDK I 166 to Water

MĀ 26 T I 454c MN 69 MN I 469 Gulissāni BDK I 170

MĀ 27 T I 456a MN 97 MN II 184 Dhānañjāni BDK I 176

MĀ 28 T I 458b SN 55.26 SN V 380 Teaching the Ill BDK I 188 SN 10.8* SN I 210 Cv 6.4 Vin II 154

MĀ 29 T I 461b MN 9 MN I 46 Mahā Koṭṭhita BDK I 201 MĀ 30 T I 464b MN 28 MN I 184 BDK I 218

Parable of the Elephant's Footprint MĀ 31 T I 467a MN 141 MN III 248 Discerning the BDK I 234 DN 22* DN II 305 Noble Truths

Division 4. Extraordinary Qualities MĀ 32 T I 469c MN 123 MN III 118 Extraordinary Qualities BDK I 247 MĀ 33 T I 471c Th 30.3* Th 1018-1050 Attendant BDK I 257

MĀ 34 T I 475a MN 124 MN III 124 Bakkula BDK I 271

MĀ 35 T I 475c AN 8.19 AN IV 197 Asura BDK I 275

MĀ 36 T I 477b AN 8.70 AN IV 308 Earthquakes BDK I 281 DN 16* DN II 106 397

Appendix: Tables of Parallels MĀ 37 T I 478b AN 8.20 AN IV 204 Campā BDK I 286

MĀ 38 T I 479c AN 8.21 AN IV 208 To the Householder BDK I 292 AN 8.22 AN IV 212 Ugga 1

MĀ 40 T I 482c AN 8.24 AN IV 218 To the Householder BDK I 306 Hatthaka

MĀ 41 T I 484b AN 8.23 AN IV 216 On the Householder BDK I 316 Hatthaka

Division 5. Conditions

MĀ 42 T I 485a AN 11.1 AN V 311 What is the Purpose? BDK I 319 AN 10.1* AN V 1 MĀ 43 T I 485b AN 11.2 AN V 312 No [Need for] Thought BDK I 321 AN 10.2* AN V 2 MĀ 44 T I 485c AN 8.81 AN IV 336 Mindfulness BDK I 322

MĀ 45 T I 486a AN 7.61 AN IV 99 Shame and Scruples 1 BDK I 323 MĀ 46 T I 486a AN 7.61 AN IV 99 Shame and Scruples 2 BDK I 324 MĀ 47 T I 486b AN 10.3 AN V 4 Precepts 1 BDK I 326 AN 11.3 AN V 313 MĀ 48 T I 486c AN 5.168 AN III 200 Precepts 2 BDK I 326 AN 10.4* AN V 5 AN 11.4* AN V 315

MĀ 49 T I 486c AN 5.22 AN III 15 Respect 1 BDK I 327

MĀ 50 T I 487a AN 5.21 AN III 14 Respect 2 BDK I 328

MĀ 5 1T I 487b AN 10.61* AN V 113 Beginning BDK I 329 AN 10.62* AN V 116 398

Appendix: Tables of Parallels MĀ 52 T I 487c AN 10.61 AN V 113 Nutriments 1 BDK I 339 AN 10.62 AN V 116 MĀ 53 T I 489c AN 10.61 AN V 113 Nutriments 2 BDK I 339 AN 10.62 AN V 116 MĀ 55 T I 490b SN 12.23 SN II 29 Nirvana BDK I 346

MĀ 56 T I 491a AN 9.3 AN IV 354 Meghiya BDK I 349

MĀ 57 T I 492a AN 9.1 AN IV 351 Spoken for Monks BDK I 354 T I

Division 6. Kings

MĀ 58 T I 493a SN 46.42 SN V 99 Seven Treasures BDK I 359 MĀ 59 T I 493a DN 30 DN III 142 Thirty-two Marks BDK I 360 MĀ 61 T I 496a SN 22.96 SN III 143 Cow Dung Parable BDK I 373 MĀ 62 T I 497b Mv 1.22 Vin I 35 King Bimbisāra BDK I 379 Meeting the Buddha

MĀ 63 T I 499a MN 81 MN II 45 Vebhaliṅga BDK I 387

MĀ 64 T I 503a MN 130 MN III 178 Divine Messengers BDK I 407 AN 3.35 AN I 138 MĀ 66 T I 508c Th 20.8* Th 910-919 Origins BDK I 432

MĀ 67 T I 511c MN 83 MN II 74 Mahādeva's Mango BDK I 447 Jā 9 Jā I 137 Grove Jā 541 Jā VI 95 MĀ 68 T I 515b DN 17 DN II 169 Mahāsudassana BDK I 462 399

Appendix: Tables of Parallels MĀ 70 T I 520b DN 26 DN III 58 Wheel-turning Monarch BDK I 483 MĀ 71 T I 525a DN 23 DN II 316 Pāyāsi BDK I 505

Division 7. King Long Life Span MĀ 72 T I 532c MN 128* MN III 152 History of King Long BDK II 3 Mv 10.2* Vin I 342 Life Span

MĀ 73 T I 539b AN 8.64 AN IV 302 Devas BDK II 32

MĀ 74 T I 540c AN 8.30 AN IV 228 Eight Thoughts BDK II 37 MĀ 75 T I 542b MN 106 MN II 261 BDK II 44

Path to Pure Imperturbability MĀ 76 T I 543c SN 47.3* SN V 142 Ukkācelā BDK II 50

MĀ 77 T I 544b MN 68 MN I 462 Three Clansmen BDK II 54 at Sāketa

MĀ 78 T I 547a MN 49 MN I 326 Brahmā's Invitation BDK II 65 to the Buddha

MĀ 79 T I 549b MN 127 MN III 144 Existence of BDK II 75 Higher Devas

MĀ 81 T I 554c MN 119 MN III 88 Mindfulness of BDK II 99 the Body

MĀ 82 T I 557c AN 6.60 AN III 392 [Hearing the Sound BDK II 114 of] Crickets

MĀ 83 T I 559b AN 7.58A AN IV 85 Drowsiness of a BDK II 122 Highly Regarded Elder 400

Appendix: Tables of Parallels MĀ 84 T I 560b AN 10.72 AN V 133 Being Without Thorns BDK II 125 MĀ 85 T I 561a MN 113 MN III 37 The True Person BDK II 128 Division 8. Blemishes MĀ 87 T I 566a MN 5 MN I 24 Defilements BDK II 151 MĀ 88 T I 569c MN 3 MN I 12 Quest for the Dharma BDK II 167 MĀ 89 T I 571b MN 15 MN I 95 A Monk's Request BDK II 175 MĀ 90 T I 572c AN 10.24 AN V 41 Knowledge of the BDK II 180 Dharma

MĀ 91 T I 573b MN 8 MN I 40 Cuṇḍa's Inquiry BDK II 183 about Views

MĀ 93 T I 575a MN 7 MN I 36 Purification by Bathing BDK II 191 MĀ 94 T I 576a AN 10.87 AN V 164 Monk Kālaka BDK II 196 MĀ 95 T I 577b AN 10.53 AN V 96 Maintaining BDK II 200 [Wholesome] States

MĀ 96 T I 577c AN 10.55 AN V 102 Absence BDK II 202

Division 9. Causality MĀ 97 T I 578b DN 15 DN II 55 Causality BDK II 205 MĀ 98 T I 582b MN 10 MN I 55 Establishments of BDK II 226 DN 22* DN II 290 Mindfulness

MĀ 99 T I 584c MN 13 MN I 83 Mass of Dukkha 1 BDK II 237 401

Appendix: Tables of Parallels MĀ 100 T I 586b MN 14 MN I 91 Mass of Dukkha 2 BDK II 246 MĀ 101 T I 588a MN 20 MN I 118 Higher State of Mind BDK II 253 MĀ 102 T I 589a MN 19 MN I 114 Thoughts BDK II 259

MĀ 103 T I 590b MN 11 MN I 63 Lion's Roar BDK II 264 MĀ 104 T I 591b DN 25 DN III 36 Udumbara [Forest] BDK II 270 MĀ 105 T I 595c MN 6 MN I 33 Wishes BDK II 290 AN 10.71 AN V 131 Division 10. The Forest MĀ 107 T I 596c MN 17 MN I 104 Forest 1 BDK II 295

MĀ 108 T I 597c MN 17 MN I 104 Forest 2 BDK II 299

MĀ 109 T I 598b AN 10.54 AN V 98 Examining One's Mind 1 BDK II 302 MĀ 110 T I 598c AN 10.51 AN V 92 Examining One's Mind 2 BDK II 304 MĀ 111 T I 599b AN 6.63 AN III 410 Fulfilling the Holy Life BDK II 306 MĀ 112 T I 600b AN 6.62 AN III 402 Anupiya BDK II 312

MĀ 113 T I 602b AN 8.83 AN IV 338 Root of All Phenomena BDK II 321 AN 10.58 AN V 106 MĀ 114 T I 603a SN 35.103 SN IV 83 Uddaka [Rāmaputta] BDK II 323 MĀ 115 T I 603b MN 18 MN I 108 Simile of the Honeyball BDK II 324 402

Appendix: Tables of Parallels MĀ 116 T I 605a AN 8.51 AN IV 274 Spoken to Gotamī BDK II 332 Division 11. [First] Great Division MĀ 117 T I 607c AN 3.38 AN I 145 Delicate [Upbringing] BDK II 343 MĀ 118 T I 608b AN 6.43 AN III 344 Elephant BDK II 346

MĀ 119 T I 609a AN 3.67 AN I 197 Grounds for Speaking BDK II 349 MĀ 120 T I 609c SN 22.76 SN III 82 Impermanence BDK II 352

MĀ 121 T I 610a SN 8.7 SN I 190 Invitation Ceremony BDK II 354 MĀ 122 T I 610c AN 8.10 AN IV 168 Campā BDK II 358 AN 8.20 AN IV 204 MĀ 123 T I 611c AN 6.55 AN III 374 Renunciant Soṇa BDK II 364 Kolivīsa

MĀ 124 T I 613a AN 8.29 AN IV 225 Eight Obstacles BDK II 370 MĀ 125 T I 614a AN 6.45 AN III 351 Poverty BDK II 374

MĀ 126 T I 615a AN 10.91 AN V 176 Engaging in Sensual BDK II 378 AN 5.41* AN III 45 Pleasures

MĀ 127 T I 616a AN 2.4.4 AN I 62 Fields of Merit BDK II 383 MĀ 128 T I 616a AN 5.179 AN III 211 Male Lay Disciples BDK II 385 MĀ 129 T I 617b AN 7.60 AN IV 94 Enemy BDK II 391

MĀ 130 T I 618b AN 6.54 AN III 366 Teaching Dhammika BDK II 395 403

Appendix: Tables of Parallels MĀ 131 T I 620b MN 50 MN I 332 Overcoming Māra BDK II 403 MĀ 132 T I 623a MN 82 MN II 54 Raṭṭhapāla BDK III 3

MĀ 133 T I 628a MN 56 MN I 371 Upāli BDK III 25

MĀ 134 T I 632c DN 21 DN II 263 Questions of Sakka BDK III 46 MĀ 135 T I 638c DN 31 DN III 180 Sujāta BDK III 75

MĀ 136 T I 642a Jā 196 Jā II 127 Merchants Who BDK III 91 Searched for Property

MĀ 137 T I 645b AN 4.23 AN II 23 The World BDK III 102 It 112 It 121 MĀ 138 T I 645c AN 7.58B AN IV 88 Meritorious Deeds BDK III 104 MĀ 140 T I 647a It 91 It 89 The Lowliest BDK III 110 SN 22.80* SN III 91 MĀ 141 Similes BDK III 112 T I 647b SN 45.140-148 SN V 43-45 Division 12. Brahmins

MĀ 142 T I 648a AN 7.20* AN IV 17 Vassakāra BDK III 115 AN 7.21-25* AN IV 21-24 DN 16* DN II 72

MĀ 143 T I 650b AN 3.60 AN I 168 Saṅgārava BDK III 126

MĀ 144 T I 652a MN 107 MN III 1 Gaṇaka Moggallāna BDK III 133 MĀ 145 T I 653c MN 108 MN III 7 Gopaka Moggallāna BDK III 141 MĀ 146 T I 656a MN 27 MN I 175 BDK III 151

Simile of the Elephant's Footprint 404

Appendix: Tables of Parallels MĀ 149 T I 660c AN 6.52 AN III 362 What One Desires BDK III 173 MĀ 150 T I 660c MN 96 MN II 177 Esukārī BDK III 174

MĀ 151 T I 663b MN 93 MN II 147 Assalāyana BDK III 185

MĀ 152 T I 666c MN 99 MN II 196 Suka BDK III 200

MĀ 153 T I 670a MN 75 MN I 501 Māgandiya BDK III 215

MĀ 154 T I 673b DN 27 DN III 80 Vāseṭṭha at the Hall BDK III 230 MĀ 155 T I 677a AN 9.20 AN IV 392 Velāma BDK III 247

MĀ 156 T I 678a Sn 2.7 Sn 284-315 Pārāyana Brahmins BDK III 251 MĀ 157 T I 679b AN 8.11 AN IV 172 Yellow Reed Park BDK III 257 MĀ 158 T I 680b AN 5.192 AN III 223 Doṇa BDK III 262

MĀ 160 T I 682b AN 7.70 AN IV 136 Araka BDK III 271

MĀ 161 T I 685a MN 91 MN II 133 Brahmāyu BDK III 281

Division 13. Basic Analysis MĀ 162 T I 690a MN 140 MN III 237 Analysis of the Six BDK III 305 Elements

MĀ 163 T I 692b MN 137 MN III 215 Analysis of the Six BDK III 315 Sense Spheres

MĀ 164 T I 694b MN 138 MN III 223 Analytical Contemplation BDK III 324 of Dharmas

405

Appendix: Tables of Parallels MĀ 165 T I 696b MN 133 MN III 192 A Deva at Hot Spring BDK III 334 Grove

MĀ 166 T I 698c MN 134 MN III 199 In a Meditation Hut BDK III 344 among the Sakyans

MĀ 167 T I 699c MN 132 MN III 189 Spoken by Ānanda BDK III 350 MĀ 169 T I 701b MN 139 MN III 230 To the Kurus on BDK III 358 Non-conflict

MĀ 170 T I 703c MN 135 MN III 202 [A Brahmin Named] BDK III 368 Parrot

MĀ 171 T I 706b MN 136 MN III 207 Great Analysis of Karma BDK III 380 Division 14. The Mind

MĀ 172 T I 709a AN 4.186 AN II 177 The Mind BDK III 393

MĀ 173 T I 709c MN 126 MN III 138 Bhūmija BDK III 396

MĀ 174 T I 711b MN 45 MN I 305 Ways of Practice 1 BDK III 404 MĀ 175 T I 712c MN 46 MN I 309 Ways of Practice 2 BDK III 409 MĀ 178 T I 718b MN 25 MN I 151 Hunter BDK III 438

MĀ 179 T I 720a MN 78 MN II 22 Carpenter Pañcakaṅga BDK III 446 MĀ 180 T I 721c MN 142 MN III 253 Gotamī BDK III 453

MĀ 181 T I 723a MN 115 MN III 61 Many Elements BDK III 459 406

Appendix: Tables of Parallels Division 15. Pairs

MĀ 182 T I 724c MN 39 MN I 271 Assapura 1 BDK IV 3

MĀ 183 T I 725c MN 40 MN I 281 Assapura 2 BDK IV 8

MĀ 184 T I 726c MN 32 MN I 212 Gosiṅga Sāla Forest 1 BDK IV 13 MĀ 185 T I 729b MN 31 MN I 205 Gosiṅga Sāla Forest 2 BDK IV 24 MĀ 186 T I 731a MN 47 MN I 317 Investigating BDK IV 32 MĀ 187 T I 732a MN 112 MN III 29 Declaring the BDK IV 36 Knowledge

MĀ 188 T I 734a AN 10.115 AN V 224 Ajita BDK IV 46 AN 10.116 AN V 229 MĀ 189 T I 735b MN 117 MN III 71 The Noble Path BDK IV 52 MĀ 190 T I 736c MN 121 MN III 104 Shorter Discourse BDK IV 58 on Emptiness

MĀ 191 T I 738a MN 122 MN III 109 Greater Discourse BDK IV 63 on Emptiness

Division 16. [Second] Great Division MĀ 192 T I 740c MN 66 MN I 447 Kāḷudāyin BDK IV 77

MĀ 193 T I 744a MN 21 MN I 122 Moliya Phagguṇa BDK IV 91 MĀ 194 T I 746b MN 65 MN I 437 Bhaddāli BDK IV 101

MĀ 195 T I 749c MN 70 MN I 473 Assaji BDK IV 116

407

Appendix: Tables of Parallels MĀ 196 T I 752c MN 104 MN II 243 Cuṇḍa BDK IV 129

MĀ 197 T I 755c Mv 9.6 Vin I 325 Upāli BDK IV 143

MĀ 198 T I 757a MN 125 MN III 128 Stages of Taming BDK IV 149 MĀ 199 T I 759a MN 129 MN III 163 Stages of the Fool BDK IV 159 and the Wise

MĀ 200 T I 763b MN 22 MN I 130 Ariṭṭha BDK IV 177

MĀ 201 T I 766b MN 38 MN I 256 Sāti BDK IV 191

Division 17. Potaliya MĀ 202 T I 770a AN 3.70 AN I 205 Uposatha BDK IV 211 AN 8.43 AN IV 255 MĀ 203 T I 773a MN 54 MN I 359 Potaliya BDK IV 222

MĀ 204 T I 775c MN 26 MN I 160 Rammaka's [Hermitage] BDK IV 235 MĀ 205 T I 778c MN 64 MN I 432 Five Lower Fetters BDK IV 249 MĀ 206 T I 780b MN 16 MN I 101 Mental Defilements BDK IV 257 MĀ 207 T I 781b MN 77 MN II 1 Sakuludāyī 1 BDK IV 262 MĀ 208 T I 783c MN 79 MN II 29 Sakuludāyī 2 BDK IV 270 MĀ 209 T I 786b MN 80 MN II 40 Vekhanassa BDK IV 284 MĀ 210 T I 788a MN 44 MN I 299 Nun Dhammanandā BDK IV 291 408

Appendix: Tables of Parallels MĀ 211 T I 790b MN 43 MN I 292 Mahākoṭṭhita BDK IV 302 Division 18. Ordered Expositions MĀ 212 T I 792c MN 90 MN II 125 Omniscience BDK IV 315 MĀ 213 T I 795b MN 89 MN II 118 Adornments of the BDK IV 328 Dharma

MĀ 214 T I 797c MN 88 MN II 112 Bāhitika Cloth BDK IV 337 MĀ 215 T I 799b AN 10.29 AN V 59 Attaining the Best BDK IV 345 MĀ 216 T I 800c MN 87 MN II 106 What Arises from BDK IV 350 Affection

MĀ 217 T I 802a MN 52 MN I 349 Aṭṭhakanāgara BDK IV 355 MĀ 221 T I 804a MN 63 MN I 426 Simile of the Arrow BDK IV 365 Table 2: Pāli Discourses with their Parallels in the Chinese Madhyama-āgama Pāli discourse Madhyama-āgama parallel Number and title Vol. and page Number Vol. and page Dīgha-nikāya

DN 15 DN II 55 MĀ 97 T I 578b Mahānidāna BDK II 205 DN 16 DN II 72 MĀ 36* T I 477b Mahāparinibbāna BDK I 281 MĀ 142* T I 648a

BDK III 115

DN 17 DN II 169 MĀ 68 T I 515b Mahāsudassana BDK I 462 409

Appendix: Tables of Parallels DN 21 DN II 263 MĀ 134 T I 632c Sakkapañha BDK III 46 DN 22 DN II 290 MĀ 31* T I 467a Mahāsatipaṭṭhāna BDK I 234 MĀ 98* T I 582b

BDK II 226

DN 23 DN II 316 MĀ 71 T I 525a Pāyāsi BDK I 505

DN 25 DN III 36 MĀ 104 T I 591b Udumbarikasīhanāda BDK II 270 DN 26 DN III 58 MĀ 70 T I 520b Cakkavattisīhanāda BDK I 483 DN 27 DN III 80 MĀ 154 T I 673b Aggañña BDK III 30

DN 30 DN III 142 MĀ 59 T I 493a Lakkhaṇa BDK I 360

DN 31 DN III 180 MĀ 135 T I 638c Siṅgālovāda BDK III 75 Majjhima-nikāya

MN 2 MN I 6 MĀ 10 T I 431c Sabbāsava BDK I 56

MN 3 MN I 12 MĀ 88 T I 569c Dhammadāyāda BDK II 167 MN 5 MN I 24 MĀ 87 T I 566a Anaṅgaṇa BDK II 151 MN 6 MN I 33 MĀ 105 T I 595c Ākaṅkheyya BDK II 290 MN 7 MN I 36 MĀ 93 T I 575a Vatthūpama BDK II 191 MN 8 MN I 40 MĀ 91 T I 573b Sallekha BDK II 183 MN 9 MN I 46 MĀ 29 T I 461b Sammādiṭṭhi BDK I 201 410

Appendix: Tables of Parallels MN 10 MN I 55 MĀ 98 T I 582b Satipaṭṭhāna BDK II 226 MN 11 MN I 63 MĀ 103 T I 590b Cūḷasīhanāda BDK II 264 MN 13 MN I 83 MĀ 99 T I 584c Mahādukkhakkhandha BDK II 237 MN 14 MN I 91 MĀ 100 T I 586b Cūḷadukkhakkhandha BDK II 246 MN 15 MN I 95 MĀ 89 T I 571b Anumāna BDK II 175

MN 16 MN I 101 MĀ 206 T I 780b Cetokhila BDK IV 257

MN 17 MN I 104 MĀ 107 T I 596c Vanapattha BDK II 295 MĀ 108 T I 597c

BDK II 299

MN 18 MN I 108 MĀ 115 T I 603b Madhupiṇḍika BDK II 324 MN 19 MN I 114 MĀ 102 T I 589a Dvedhāvitakka BDK II 259 MN 20 MN I 118 MĀ 101 T I 588a Vitakkasaṇṭhāna BDK II 253 MN 21 MN I 122 MĀ 193 T I 744a Kakacūpama BDK IV 91

MN 22 MN I 130 MĀ 200 T I 763b Alagaddūpama BDK IV 177 MN 24 MN I 145 MĀ 9 T I 429c Rathavinīta BDK I 47

MN 25 MN I 151 MĀ 178 T I 718b Nivāpa BDK III 438

MN 26 MN I 160 MĀ 204 T I 775c Ariyapariyesanā BDK IV 235 411

Appendix: Tables of Parallels MN 27 MN I 175 MĀ 146 T I 656a Cūḷahatthipadopama BDK III 151 MN 28 MN I 184 MĀ 30 T I 464b Mahāhatthipadopama BDK I 218 MN 31 MN I 205 MĀ 185 T I 729b Cūḷagosiṅga BDK IV 24

MN 32 MN I 212 MĀ 184 T I 726c Mahāgosiṅga BDK IV 13

MN 38 MN I 256 MĀ 201 T I 766b Mahātaṇhāsaṅkhaya BDK IV 191 MN 39 MN I 271 MĀ 182 T I 724c Mahā-Assapura BDK IV 3 MN 40 MN I 281 MĀ 183 T I 725c Cūḷa-Assapura BDK IV 8 MN 43 MN I 292 MĀ 211 T I 790b Mahāvedalla BDK IV 302 MN 44 MN I 299 MĀ 210 T I 788a Cūḷavedalla BDK IV 291 MN 45 MN I 305 MĀ 174 T I 711b Cūḷadhammasamādāna BDK III 404 MN 46 MN I 309 MĀ 175 T I 712c Mahādhammasamādāna BDK III 409 MN 47 MN I 317 MĀ 186 T I 731a Vīmaṃsaka BDK IV 32

MN 49 MN I 326 MĀ 78 T I 547a Brahmanimantani BDK II 65 MN 50 MN I 332 MĀ 131 T I 620b Māratajjanīya BDK II 403 MN 52 MN I 349 MĀ 217 T I 802a Aṭṭhakanāgara BDK IV 355 MN 54 MN I 359 MĀ 203 T I 773a Potaliya BDK IV 222

412

Appendix: Tables of Parallels MN 56 MN I 371 MĀ 133 T I 628a Upāli BDK III 25

MN 61 MN I 414 MĀ 14 T I 436a Ambalaṭṭhikārāhulovāda BDK I 78 MN 63 MN I 426 MĀ 221 T I 804a Cūḷamāluṅkya BDK IV 365 MN 64 MN I 432 MĀ 205 T I 778c Mahāmāluṅkya BDK IV 249 MN 65 MN I 437 MĀ 194 T I 746b Bhaddāli BDK IV 101

MN 66 MN I 447 MĀ 192 T I 740c Laṭukikopama BDK IV 77 MN 68 MN I 462 MĀ 77 T I 544b Naḷakapāna BDK II 54

MN 69 MN I 469 MĀ 26 T I 454c Gulissāni BDK I 170

MN 70 MN I 473 MĀ 195 T I 749c Kīṭāgiri BDK IV 116

MN 75 MN I 501 MĀ 153 T I 670a Māgandiya BDK III 215 MN 77 MN II 1 MĀ 207 T I 781b Mahāsakuludāyi BDK IV 262 MN 78 MN II 22 MĀ 179 T I 720a Samaṇamaṇḍikā BDK III 446 MN 79 MN II 29 MĀ 208 T I 783c Cūḷasakuludāyi BDK IV 270 MN 80 MN II 40 MĀ 209 T I 786b Vekhanassa BDK IV 284 MN 81 MN II 45 MĀ 63 T I 499a Ghaṭīkāra BDK I 387

MN 82 MN II 54 MĀ 132 T I 623a Raṭṭhapāla BDK III 3

413

Appendix: Tables of Parallels MN 83 MN II 74 MĀ 67 T I 511c Makhādeva BDK I 447

MN 87 MN II 106 MĀ 216 T I 800c Piyajātika BDK IV 350 MN 88 MN II 112 MĀ 214 T I 797c Bāhitika BDK IV 337

MN 89 MN II 118 MĀ 213 T I 795b Dhammacetiya BDK IV 328 MN 90 MN II 125 MĀ 212 T I 792c Kaṇṇakatthala BDK IV 315 MN 91 MN II 133 MĀ 161 T I 685a Brahmāyu BDK III 281

MN 93 MN II 147 MĀ 151 T I 663b Assalāyana BDK III 185 MN 96 MN II 177 MĀ 150 T I 660c Esukārī BDK III 174

MN 97 MN II 184 MĀ 27 T I 456a Dhānañjāni BDK I 176

MN 99 MN II 196 MĀ 152 T I 666c Subha BDK III 200

MN 101 MN II 214 MĀ 19 T I 442b Devadaha BDK I 108

MN 104 MN II 243 MĀ 196 T I 752c Sāmagāma BDK IV 129

MN 106 MN II 261 MĀ 75 T I 542b Āneñjasappāya BDK II 44 MN 107 MN III 1 MĀ 144 T I 652a Gaṇakamoggallāna BDK III 133 MN 108 MN III 7 MĀ 145 T I 653c Gopakamoggallāna BDK III 141 MN 112 MN III 29 MĀ 187 T I 732a Chabbisodhana BDK IV 36 414

Appendix: Tables of Parallels MN 113 MN III 37 MĀ 85 T I 561a Sappurisa BDK II 128

MN 115 MN III 61 MĀ 181 T I 723a Bahudhātuka BDK III 459 MN 117 MN III 71 MĀ 189 T I 735b Mahācattārīsaka BDK IV 52 MN 119 MN III 88 MĀ 81 T I 554c Kāyagatāsati BDK II 99

MN 121 MN III 104 MĀ 190 T I 736c Cūḷasuññata BDK IV 58

MN 122 MN III 109 MĀ 191 T I 738a Mahāsuññata BDK IV 63

MN 123 MN III 118 MĀ 32 T I 469c Acchariya-abbhūta BDK I 247 MN 124 MN III 124 MĀ 34 T I 475a Bakkula BDK I 271

MN 125 MN III 128 MĀ 198 T I 757a Dantabhūmi BDK IV 149

MN 126 MN III 138 MĀ 173 T I 709c Bhūmija BDK III 396

MN 127 MN III 144 MĀ 79 T I 549b Anuruddha BDK II 75

MN 128 MN III 152 MĀ 72* T I 532c Upakkilesa BDK II 3

MN 129 MN III 163 MĀ 199 T I 759a Bālapaṇḍita BDK IV 159

MN 130 MN III 178 MĀ 64 T I 503a Devadūta BDK I 407

MN 132 MN III 189 MĀ 167 T I 699c Ānanda-bhaddekaratta BDK III 350 MN 133 MN III 192 MĀ 165 T I 696b Mahākaccāna-bhaddekaratta BDK III 334 415

Appendix: Tables of Parallels MN 134 MN III 199 MĀ 166 T I 698c Lomasakaṅgiya-bhaddekaratta BDK III 344 MN 135 MN III 202 MĀ 170 T I 703c Cūḷakamma-vibhaṅga BDK III 368 MN 136 MN III 207 MĀ 171 T I 706b Mahākamma-vibhaṅga BDK III 380 MN 137 MN III 215 MĀ 163 T I 692b Saḷāyatana-vibhaṅga BDK III 315 MN 138 MN III 223 MĀ 164 T I 694b Uddesa-vibhaṅga BDK III 324 MN 139 MN III 230 MĀ 169 T I 701b Araṇa-vibhaṅga BDK III 358 MN 140 MN III 237 MĀ 162 T I 690a Dhātu-vibhaṅga BDK III 305 MN 141 MN III 248 MĀ 31 T I 467a Sacca-vibhaṅga BDK I 234 MN 142 MN III 253 MĀ 180 T I 721c Dakkhiṇā-vibhaṅga BDK III 453 Saṃyutta-nikāya

SN 8.7 SN I 190 MĀ 121 T I 610a Pavāraṇā BDK II 354

SN 12.23 SN II 29 MĀ 55 T I 490b Upanisā BDK I 346

SN 12.32 SN II 50 MĀ 23 T I 451a Kaḷāra BDK I 152

SN 10.8 SN I 210 MĀ 28* T I 458b Sudatta BDK I 188

SN 22.76 SN III 82 MĀ 120 T I 609c Arahanta 1 BDK II 352

SN 22.80 SN III 91 MĀ 140* T I 647a Piṇḍolyaṃ BDK III 110

SN 22.96 SN III 143 MĀ 61 T I 496a Gomayaṃ BDK I 373

416

Appendix: Tables of Parallels SN 35.103 SN IV 83 MĀ 114 T I 603a Uddako BDK II 323

SN 42.6 SN IV 311 MĀ 17 T I 439c Pacchābhūmako BDK I 96 SN 42.13 SN IV 340 MĀ 20 T I 445a Pāṭali BDK I 122

SN 45.140-148 SN V 43 MĀ 141 T I 647b Pada-Vatthaṃ BDK III 112 SN 46.42 SN V 99 MĀ 58 T I 493a Cakkavatti BDK I 359

SN 47.3 SN V 142 MĀ 76* T I 543c Bhikkhu BDK II 50

SN 55.26 SN V 380 MĀ 28 T I 458b Dussīlya 1 BDK I 188

Aṅguttara-nikāya

AN 2.4.4 AN I 62 MĀ 127 T I 616a Dakkhiṇeyyā BDK II 383 AN 2.4.5 AN I 63 MĀ 21 T I 448c Saññojana, Samacittā BDK I 141 AN 3.35 AN I 138 MĀ 64 T I 503a Devadūta BDK I 407

AN 3.38 AN I 145 MĀ 117 T I 607c Sukhumāla BDK II 343

AN 3.60 AN I 168 MĀ 143 T I 650b Saṅgārava BDK III 126 AN 3.61 AN I 173 MĀ 13 T I 435a Tittha BDK I 73

AN 3.65 AN I 188 MĀ 16 T I 438b Kesaputtiyā = Kālāma BDK I 89 AN 3.67 AN I 197 MĀ 119 T I 609a Kathāvatthu BDK II 349 AN 3.70 AN I 205 MĀ 202 T I 770a Uposathaṅga BDK IV 211 417

Appendix: Tables of Parallels AN 3.99 AN I 249 MĀ 11 T I 433a Loṇaphala BDK I 63

AN 4.23 AN II 23 MĀ 137 T I 645b Loka BDK III 102

AN 4.186 AN II 177 MĀ 172 T I 709a Ummagga BDK III 393

AN 4.195 AN II 196 MĀ 12 T I 434a Vappa BDK I 68

AN 5.21 AN III 14 MĀ 50 T I 487a Agārava 1 BDK I 328

AN 5.22 AN III 15 MĀ 49 T I 486c Agārava 2 BDK I 327

AN 5.41 AN III 45 MĀ 126* T I 615a Ādiya BDK II 378

AN 5.162 AN III 186 MĀ 25 T I 454a Āghātavinaya 2 BDK I 166 AN 5.166 AN III 192 MĀ 22 T I 449c Nirodha BDK I 146

AN 5.168 AN III 200 MĀ 48 T I 486c Sīla BDK I 326

AN 5.179 AN III 211 MĀ 128 T I 616a Gihī BDK II 385

AN 5.192 AN III 223 MĀ 158 T I 680b Doṇa BDK III 262

AN 6.43 AN III 344 MĀ 118 T I 608b Nāga BDK II 346

AN 6.45 AN III 351 MĀ 125 T I 614a Dāliddiya BDK II 374

AN 6.52 AN III 362 MĀ 149 T I 660c Khattiya BDK III 173

AN 6.54 AN III 366 MĀ 130 T I 618b Dhammika BDK II 395

418

Appendix: Tables of Parallels AN 6.55 AN III 374 MĀ 123 T I 611c Soṇa BDK II 364 AN 6.58 AN III 387 MĀ 10 T I 431c Āsava BDK I 56

AN 6.60 AN III 392 MĀ 82 T I 557c Citta BDK II 114 AN 6.62 AN III 402 MĀ 112 T I 600b Udaka BDK II 312 AN 6.63 AN III 410 MĀ 111 T I 599b Nibbedhika BDK II 306 AN 7.15 AN IV 11 MĀ 4 T I 424a Udakūpamā BDK I 17 AN 7.20 AN IV 17 MĀ 142* T I 648a Vassakāra BDK III 115 AN 7.21-25 AN IV 21-24 MĀ 142* T I 648a Vassakāra BDK III 115 AN 7.52 AN IV 70 MĀ 6 T I 427a Purisagati BDK I 33 AN 7.58A AN IV 85 MĀ 83 T I 559b Pacala BDK II 122 AN 7.58B AN IV 88 MĀ 138 T I 645c Pacala BDK III 104 AN 7.60 AN IV 94 MĀ 129 T I 617b Kodhana BDK II 391 AN 7.61 AN IV 99 MĀ 45 T I 486a Hiri BDK I 323

MĀ 46 T I 486a

BDK I 324

AN 7.62 AN IV 100 MĀ 8 T I 428c Suriya BDK I 41 AN 7.63 AN IV 106 MĀ 3 T I 422c Nagara BDK I 10 419

Appendix: Tables of Parallels AN 7.64 AN IV 113 MĀ 1 T I 421a Dhammaññū BDK I 3

AN 7.65 AN IV 117 MĀ 2 T I 422a Pāricchattaka BDK I 8 AN 7.68 AN IV 128 MĀ 5 T I 425a Aggi BDK I 23

AN 7.70 AN IV 136 MĀ 160 T I 682b Araka BDK III 271

AN 8.10 AN IV 168 MĀ 122 T I 610c Kāraṇḍava BDK II 358

AN 8.11 AN IV 172 MĀ 157 T I 679b Verañjā BDK III 257

AN 8.12 AN IV 179 MĀ 18 T I 440c Sīha BDK I 101

AN 8.19 AN IV 197 MĀ 35 T I 475c Pahārāda BDK I 275

AN 8.20 AN IV 204 MĀ 37 T I 478b Uposatha BDK I 286

AN 8.21 AN IV 208 MĀ 38 T I 479c Ugga 1 BDK I 292

AN 8.22 AN IV 212 MĀ 38 T I 479c Ugga 2 BDK I 292

AN 8.23 AN IV 216 MĀ 41 T I 484b Hatthaka 1 BDK I 316

AN 8.24 AN IV 218 MĀ 40 T I 482c Hatthaka 2 BDK I 306

AN 8.29 AN IV 225 MĀ 124 T I 613a Akkhaṇa BDK II 370

AN 8.30 AN IV 228 MĀ 74 T I 540c Anuruddha BDK II 37

AN 8.43 AN IV 255 MĀ 202 T I 770a Visākhā BDK IV 211

420

Appendix: Tables of Parallels AN 8.51 AN IV 274 MĀ 116 T I 605a Gotamī BDK II 332

AN 8.64 AN IV 302 MĀ 73 T I 539b Gayā BDK II 32

AN 8.70 AN IV 308 MĀ 36 T I 477b Bhūmicāla BDK I 281

AN 8.81 AN IV 336 MĀ 44 T I 485c Sati BDK I 322

AN 8.83 AN IV 338 MĀ 113 T I 602b Mūla BDK II 321

AN 9.1 AN IV 351 MĀ 57 T I 492a Sambodhi BDK I 354

AN 9.3 AN IV 354 MĀ 56 T I 491a Meghiya BDK I 349

AN 9.11 AN IV 373 MĀ 24 T I 452b Vuttha BDK I 160

AN 9.20 AN IV 392 MĀ 155 T I 677a Velāma BDK III 247

AN 10.1 AN V 1 MĀ 42* T I 485a Kimatthiya BDK I 319

AN 10.2 AN V 2 MĀ 43* T I 485b Cetanā BDK I 321

AN 10.3 AN V 4 MĀ 47 T I 486b Sīla BDK I 326

AN 10.4 AN V 5 MĀ 48* T I 486c Upanisā BDK I 326

AN 10.24 AN V 41 MĀ 90 T I 572c Cuṇḍa BDK II 180

AN 10.29 AN V 59 MĀ 215 T I 799b Kosala 1 BDK IV 345

AN 10.30 AN V 65 MĀ 213* T I 795b Kosala 2 BDK IV 328

421

Appendix: Tables of Parallels AN 10.51 AN V 92 MĀ 110 T I 598c Sacitta BDK II 304 AN 10.53 AN V 96 MĀ 95 T I 577b Ṭhiti BDK II 200 AN 10.54 AN V 98 MĀ 109 T I 598b Samatha BDK II 302 AN 10.55 AN V 102 MĀ 96 T I 577c Parihāna BDK II 202 AN 10.58 AN V 106 MĀ 113 T I 602b Mūla BDK II 321 AN 10.61 AN V 113 MĀ 51* T I 487b Avijjā BDK I 329 MĀ 52 T I 487c BDK I 332

MĀ 53 T I 489a BDK I 339

AN 10.62 AN V 116 MĀ 51* T I 487b Taṇhā BDK I 329 MĀ 52 T I 487c BDK I 332

MĀ 53 T I 489a BDK I 339

AN 10.71 AN V 131 MĀ 105 T I 595c Ākaṅkha BDK II 290 AN 10.72 AN V 133 MĀ 84 T I 560b Kaṇṭaka BDK II 125 AN 10.87 AN V 164 MĀ 94 T I 576a Adhikaraṇa BDK II 196 AN 10.91 AN V 176 MĀ 126 T I 615a Kāmabhogī BDK II 378 AN 10.115 AN V 224 MĀ 188 T I 734a Adhamma 3 BDK IV 46 AN 10.116 AN V 229 MĀ 188 T I 734a Ajita BDK IV 46 422

Appendix: Tables of Parallels AN 10.206 AN V 292 MĀ 15 T I 437b Cetanā 1 BDK I 84

AN 10.207 AN V 297 MĀ 15 T I 437b Cetanā 2 BDK I 84

AN 10. 208 AN V 299 MĀ 15 T I 437b Karajakāya BDK I 84

AN 11.1 AN V 311 MĀ 42 T I 485a Kimatthiyaṃ BDK I 319 AN 11.2 AN V 312 MĀ 43 T I 485b Cetanā BDK I 321

AN 11.3 AN V 313 MĀ 47 T I 486b Upanisā 1 BDK I 326

AN 11.4 AN V 315 MĀ 48* T I 486c Upanisā 2 BDK I 326

AN 11.17 AN V 342 MĀ 217 T I 802a Dasama BDK IV 355

Khuddaka-nikāya and Vinaya Pāli discourse Madhyama-āgama parallel Number and title Vol. and page Number Vol. and page or verse

It 91 It 89 MĀ 140 T I 647a Jīvika BDK III 110

It 112 It 121 MĀ 137 T I 645b Loka BDK III 102

Sn 2.7 Sn 284-315 MĀ 156 T I 678a Brāhmaṇadhammika BDK III 251 Th 20.8* Th 910-919 MĀ 66 T I 508c Anuruddha BDK I 432

Th 30.3 Th 1018-1050 MĀ 33* T I 471c Ānanda BDK I 257

Jā 9 Jā I 137 MĀ 67 T I 511c Mahādeva BDK I 447

423

Notes

Appendix: Tables of Parallels Jā 196 Jā II 127 MĀ 136 T I 642a Valahassa BDK III 91

Jā 541 Jā VI 95 MĀ 67 T I 511c Nimi BDK I 447

Mv 1.22 Vin I 35 MĀ 62 T I 497b Bimbisāra BDK I 379

Mv 6.31 Vin I 233 MĀ 18 T I 440c Sīha BDK I 101

Mv 9.6 Vin I 325 MĀ 197 T I 755c Upālipucchā BDK IV 143 Mv 10.2 Vin I 342 MĀ 72* T I 532c Dīghāvu BDK II 3

Cv 6.4 Vin II 154 MĀ 28 T I 458b Sudatta BDK I 188

424

Notes

Division 15

1 The Pāli parallel is the Mahā-assapura-sutta, MN 39 at MN I 271; for a comparative study see Bhikkhu Anālayo, A Comparative Study of the Majjhima-nikāya (Taipei: Dharma Drum Publishing Corporation, 2011), pp. 256-259.

2 Before turning to bodily conduct, the Mahā-assapura-sutta mentions the need to have a sense of shame.

3 The Mahā-assapura-sutta next mentions moderation with food and wakefulness, before coming to clear comprehension with various activities. 4 The Mahā-assapura-sutta also mentions eating, drinking, consuming food, tasting, defecating, and urinating.

5 Before coming to destruction of the taints (the third higher knowledge), the Mahāassapura-sutta also mentions the first and second higher knowledges: recollection of past lives and the divine eye.

6 The Mahā-assapura-sutta has some additional epithets.

7 The Pāli parallel is the Cūḷa-assapura-sutta, MN 40 at MN I 281; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 260-261. 8 The Cūḷa-assapura-sutta additionally specifies that the relatives would do so already as soon as the person is born.

9 The earlier listing instead spoke of a renunciant's defilement. 10 Instead of the removal of the five hindrances, the Cūḷa-assapura-sutta describes the arising of joy on seeing the mind free from defilements, which then leads on to tranquillity and concentration. 11 Adopting a variant that adds 有有, in conformity with a similar passage found in the Vatthū pama-sutta, MN 7 at MN I 38: atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇaṃ. The Cūḷa-assapura-sutta does not describe the cultivation of insight at all, but turns from the brahmavihāras directly to the simile of the pond.

12 The Cūḷa-assapura-sutta distinguishes between one who practices the proper way to recluseship by tranquillizing the mind and one who has become a true recluse by destroying the taints.

425

Notes

13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 The remainder of MĀ 183 has no counterpart in the Cūḷa-assapura-sutta. The Pāli parallel is the Mahāgosiṅga-sutta, MN 32 at MN I 212; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 209-216. The Mahāgosiṅga-sutta does not mention Mahākaccāna.

In the Mahāgosiṅga-sutta Anuruddha illustrates such ability with the example of a thousand wheel rims.

The Mahāgosiṅga-sutta instead attributes a similar description to Mahāmoggallāna. For a comparative survey of variations in Mahākassapa's listing of such qualities see Anālayo, A Comparative Study of the Majjhima-nikāya, p. 212, table 4.4. In the Mahāgosiṅga-sutta Mahāmoggallāna instead describes competence in talking about the higher Dharma.

The Pāli parallel is the Cūḷagosiṅga-sutta, MN 31 at MN I 205; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 203-209; Blair Alan Silverlock, "An Edition and Study of the Gosiga-sutra, The Cow-horn Discourse (Senior Collection Scroll no. 12): An Account of the Harmonious Aṇarudha Monks" (Ph.D thesis, University of Sydney, 2015).

In the Cūḷagosiṅga-sutta a comparable description is found only later, as part of the report given to the Buddha by Anuruddha.

The corresponding description in the Cūḷagosiṅga-sutta does not refer to their practice of meditation; and in relation to their regular meetings every five days it says only that they discuss the Dharma, without mentioning that they might alternatively sit together in silence.

The Cūḷagosiṅga-sutta does not mention the brahmavihāras.

Instead of the six higher knowledges, the Cūḷagosiṅga-sutta reports the attainment of cessation.

According to the Cūḷagosiṅga-sutta, he had also been informed about their attainments by devas.

The Pāli parallel is the Vīmaṃsaka-sutta, MN 47 at MN I 317, which has Jeta's Grove at Sāvatthī as its location; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 291-293; Madhyama-āgama Studies (Taipei: Dharma Drum Publishing Corporation 2012), pp. 67-80.

In the Vīmaṃsaka-sutta the inquiry is if he has succumbed to the danger that comes with fame.

A section of the text appears to be missing here.

The Pāli parallel is the Chabbisodhana-sutta, MN 112 at MN III 29; for comparative 426

Notes

30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 studies see Anālayo A Comparative Study of the Majjhima-nikāya, pp. 635-639; and Madhyama-āgama Studies, pp. 223-248.

According to the Chabbisodhana-sutta, such a claim should not receive immediate approval, but should first be investigated.

In the Chabbisodhana-sutta the five aggregates of clinging is the second topic of investigation, preceded by what is seen, heard, etc., and followed by the six elements, the six senses, and an account of the gradual path.

The four nutriments are not mentioned at all in the Chabbisodhana-sutta. Here and below adopting the variant 諸 instead of 識.

Adopting the variant 說 instead of 諍.

In the Chabbisodhana-sutta the monks approve of and rejoice in the claimant's attainment only after having completed the entire investigation. For the first part of MĀ 188 the Pāli parallel is the Ajita-sutta, AN 10.116 at AN V 229; for the latter part the parallel is the Adhamma-sutta, AN 10.115 at AN V 224. In the Ajita-sutta the conversation partners are seated; and Ajita is the one who broaches the topic of the teaching given by Paṇḍita, who here is his co-practitioner (sabrahmacārin). This then leads directly to the Buddha expounding the topic to the monks, without any further appearance of Ajita in the text.

The ensuing description of the vicissitudes of claiming to be omniscient has a counterpart in the Sandaka-sutta, MN 76 at MN I 519. In the Ajita-sutta the Buddha continues expounding the topic, whereas in the Adhammasutta he departs and the monks then ask Ānanda to expound it. The Pāli parallel is the Mahācattārīsaka-sutta, MN 117 at MN III 71, which has Jeta's Grove at Sāvatthī as its location; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 657-664; Madhyama-āgama Studies, pp. 289-324. The introductory statement on the one path has no counterpart in the Mahācattārīsakasutta. The Mahācattārīsaka-sutta expounds the successive conditional arising of the path factors at a later point; it has no counterpart to the ensuing description of the noble disciple's swift progress to liberation.

Here and below, the Mahācattārīsaka-sutta distinguishes between two types of right path factors, presenting supramundane right path factors as the second type. Here and below the emendation is based on the context, which clearly requires a reference to "right view," as in the Mahācattārīsaka-sutta. The Mahācattārīsaka-sutta does not continue after right livelihood with descriptions of right effort, right mindfulness, right concentration, right knowledge, and right liberation. 427

Notes

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 The exposition of the ten path factors in the Mahācattārīsaka-sutta has right knowledge before right liberation.

The Pāli parallel is the Cūḷasuññata-sutta, MN 121 at MN III 104; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, 683-688; Madhya ma-āgama Studies, pp. 325-349. The Cūḷasuññata-sutta continues at this point with neither-perception-nor-non-perception. Here and below, the translation is based on the emending 想 to read 相, corresponding to the reading found in the Pāli parallel, animitta.

The insight contemplation in the Cūḷasuññata-sutta requires the meditator to see that whatever is conditioned and the product of volition is impermanent and subject to cessation.

According to the Cūḷasuññata-sutta, this is the supreme dwelling in emptiness. Instead of tathāgatas, the Cūḷasuññata-sutta speaks of renunciants and brahmins. The Pāli parallel is the Mahāsuññata-sutta, MN 122 at MN III 109; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 688-701; Madhyama-āgama Studies, pp. 349-363.

The Mahāsuññata-sutta does not describe Ānanda's reception of the Buddha. The Mahāsuññata-sutta describes the Buddha's abiding as being internal and by way of not giving attention to any sign, nimitta. It does not mention the arising of joy, etc., described in MĀ 191.

The Mahāsuññata-sutta has no such statement.

According to the Mahāsuññata-sutta, all four absorptions are required. The translation is based on emending 彼彼心 to read just 彼心, in line with the formulation found later in the text. The Mahāsuññata-sutta also mentions practice in the standing and reclining postures. The Mahāsuññata-sutta discusses speech before turning to thoughts. Such a statement about the Dharma and the ensuing exposition of diligence have no counterpart in the Mahāsuññata-sutta.

The Mahāsuññata-sutta does not explore why the Buddha dwelled in seclusion. Such a distinction between imperturbable liberation and attainment of the four absorptions is not explicitly made in the Mahāsuññata-sutta. The translation is based on emending 往 to read 住.

428

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Division 16

65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 The Pāli parallel is the Laṭukikopama-sutta, MN 66 at MN I 447; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 362-367. The Laṭukikopama-sutta reports no such reflection.

Instead of an inquiry by the Buddha, in the Laṭukikopama-sutta Udāyin straightaway reports his reflection.

In the Laṭukikopama-sutta the monk who went begging at night is Udāyin himself. The simile in the Laṭukikopama-sutta describes a quail bound by a rotting creeper. Adopting the variant 止 instead of 正.

In the Laṭukikopama-sutta, here and below, instead of pointing out that all fetters are unwholesome, the Buddha explains that he knows the diversity of faculties of this person. The translation "joy" is based on emending 善 to 喜.

Adopting the variant 室 instead of 空.

The translation of 無 follows the indication by Akira Hirakawa, Buddhist Chinese-Sanskrit Dictionary (Tokyo: Reiyukai), p. 752, that on its own this character can render terms such as ayoga, niḥsaṅga, vipramukta, etc. The exposition in the Laṭukikopama-sutta proceeds beyond neither-perception-nornonperception to attainment of cessation. The Laṭukikopama-sutta does not come back to the earlier theme of foolish people's reactions to the Buddha's regulations on food.

The Pāli parallel is the Kakacūpama-sutta, MN 21 at MN I 122; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 145-147. In the Kakacūpama-sutta the Buddha adds that Moliya Phagguṇa should remain unaffected if anyone were to maltreat the nuns. The corresponding instruction in the Kakacūpama-sutta has no reference to being of much or little renown.

After the simile of the sāla tree grove, the Kakacūpama-sutta continues directly with the tale of the housewife Vedehikā.

Adopting a variant without 彼.

Adopting the variant 五 instead of 互.

The Kakacūpama-sutta does not mention the other three of the four brahmavihāras. In the Kakacūpama-sutta the simile of trying to burn up the Ganges is preceded by the simile of painting on space.

429

Notes

85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 In the Kakacūpama-sutta the cat skin simile, illustrating the five ways of speech, is immediately followed by the simile of the saw. There is no mention of the possibility of being punched, beaten, etc.

The instruction in the Kakacūpama-sutta for the case of being cut up by thieves mentions only mettā, not the other three of the four brahmavihāras. The Kakacūpama-sutta only notes that recollecting the simile of the saw will be for the welfare and happiness of the monks, without a reference to wandering in the four directions or a proclamation regarding the attainment of nonreturn or full awakening. The Pāli parallel is the Bhaddāli-sutta, MN 65 at MN I 437; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 358-362. In the Bhaddāli-sutta the Buddha does not twice repeat his instruction. After Bhaddāli's refusal, the Buddha just once mentions the alternative that Bhaddāli, on being invited for a meal, can take food from it with him for later consumption. Here and below, the Bhaddāli-sutta does not explain why Bhaddāli acted in this way. The Bhaddāli-sutta begins a similar criticism by pointing out that the Buddha would know him as one who does not fulfill the training.

The Bhaddāli-sutta clarifies that to lie down in the mud was to serve as a plank for the Buddha to walk over.

In the Bhaddāli-sutta at this point he confesses again and the Buddha accepts his confession, which in MĀ 194 happens later.

Adopting the variant 已 instead of 以.

Instead of listing the factors, beginning with delight, whose successive arising leads to knowing and seeing as it really is, the Bhaddāli-sutta states only that such a monk will not attain realization. Conversely below.

Instead of qualifying the first absorption as a higher state of mind, etc., making for advance toward nirvana, the Bhaddāli-sutta just links such attainment to fulfilling the training.

The addition of "[not]" here and below is motivated by the fact that the context clearly requires a negative formulation; see also Anālayo, A Comparative Study of the Majjhima-nikāya, p. 360f, n. 114.

The addition of "[a little]" or "[the little]" is based on the subsequent repetition of this passage, which includes 少 at the points in question. It also seems needed for the passage to make sense, which indicates that the absence of the expected 少 would be due to a transmission error.

Following an emendation in the CBETA edition which adds 一, "one." 100 In the Bhaddāli-sutta the inquiry contrasts former times, when there were fewer rules 430

Notes

and more monks reached final knowledge, with later times when there were more rules and fewer monks reaching final knowledge.

101 Before taking up the topic of gains, the Bhaddāli-sutta first mentions that the sangha has reached greatness. Instead of "fine things," the Pāli version speaks of "things that are the basis for taints."

102 The theme of great merit is not mentioned in the Bhaddāli-sutta. 103 In the Bhaddāli-sutta the Buddha first asks if Bhaddāli remembers the simile. 104 In the Bhaddāli-sutta he does not explicitly request the Buddha to teach the simile. 105 Adopting the variant 鬪.

106 The Pāli parallel is the Kīṭāgiri-sutta, MN 70 at MN I 473; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 377-387. 107 The expression used in the present context differs from the injunction to take only a single meal in the preceding discourse; the point of the injunction here is to eat only during the day, i.e., to abstain from eating at night.

108 The Kīṭāgiri-sutta does not provide information about Assaji's and Punabbasuka's former positions in society.

109 In the Kīṭāgiri-sutta this first instance of informing Assaji and Punabbasuka does not come with an anticipation that they will disobey the Buddha's instruction. 110 The Kīṭāgiri-sutta does not report that the same exchange took place three times. 111 In the Kīṭāgiri-sutta the question is whether they had heard the Buddha state that experiencing any type of feeling will lead to decrease of unwholesome states and increase of wholesome states, which they deny.

112 In the Kīṭāgiri-sutta they have not misunderstood the Buddha's teaching, wherefore they are not being rebuked on that account.

113 The corresponding exposition in the Kīṭāgiri-sutta also covers neutral feeling. 114 The Kīṭāgiri-sutta does not have a counterpart to the exposition that distinguishes feelings into bodily and mental types.

115 The Kīṭāgiri-sutta contains no such summary statement of the principle behind the distinction between what is to be cultivated and what is not to be cultivated. 116 The Kīṭāgiri-sutta instead defines this type of arahant as one who has mastered the immaterial attainments. The same difference recurs in relation to the body witness. 117 The addition of "[not yet]" here and in the next section (faith follower) is a makeshift device adopted to accommodate a seemingly erroneous duplication of textual material. The description of the Dharma follower virtually replicates that of the one arrived at view; and the description of the faith follower virtually replicates that of the one 431

Notes

liberated by faith. Adding "not yet" signals that the Dharma follower and the faith follower are at earlier stages of the path than the one arrived at view and the one liberated by faith.

118 The Kīṭāgiri-sutta mentions possession of the five faculties (indriya) in its definition of the Dharma follower and the faith follower.

119 Before announcing the four-phrase teaching (which here comes without the question whether the monks wish to know it), in the Kīṭāgiri-sutta the Buddha points out that Assaji and Punabbasuka are devoid of the qualities required for attaining final knowledge.

120 The Kīṭāgiri-sutta instead recommends the attitude that the Buddha knows, the disciple does not know, and then depicts strong determination using the image of continuous striving even if flesh and blood were to dry up.

121 The Kīṭāgiri-sutta does not refer to wandering in the four directions or describe an increase in wholesomeness by day and night.

122 The Pāli parallel is the Sāmagāma-sutta, MN 104 at MN II 243, which has Sāmagāma as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 603-610.

123 Adopting a variant that adds another 汝.

124 Here and below, adopting the variant 住 instead of 柱.

125 Adopting a correction suggested in the CBETA edition of adopting 住 instead of 往. 126 It is somewhat unexpected that the novice should sit down while the fully ordained monk remains standing, in fact in the Sāmagāma-sutta they both sit down to one side. 127 The Sāmagāma-sutta does not have the description of a monk well-restrained in the presence of the Buddha.

128 In the Sāmagāma-sutta the Buddha instead inquires if Ānanda could envisage a disagreement among monks regarding the constituents of awakening. 129 The addition of "[not]" seems to be required to make sense of this statement in its context, as a dispute about the higher morality, higher mind, and higher insight would be precisely a dispute about the path and the stages of the path; see also Anālayo, A Comparative Study of the Majjhima-nikāya, p. 604f, n. 100.

130 No rebuttal of Ñātaputta's claim to omniscience is found in the Sāmagāma-sutta. 131 This simile is not found in the Sāmagāma-sutta.

132 Instead of silent sulking the Sāmagāma-sutta has contempt, and instead of shamelessness it has dogmatism. 133 Before listing these seven, the Sāmagāma-sutta names four types of litigation. The 432

Notes

sequence of the seven settlements of litigation differs in the two versions; see Anālayo A Comparative Study of the Majjhima-nikāya, p. 608, table 11.5. 134 The original employs just the term to be used when addressing the accused monk: 君, "sir" (in contrast to the expression "venerable friend" used regularly when monks address each other). Since "sir" as a name for this type of settlement fails to make sense, it seems fair to assume that the original name for this procedure and the mode of address to be used during the procedure have been confused with each other. Therefore in the translation "sir" has been emended to "bad character," in line with the type of terminology found in other listings of the seven kinds of settlement of litigation for what corresponds to the present case.

135 The Sāmagāma-sutta speaks of drawing out the guideline of the Dharma to settle a disagreement between monks regarding Dharma and discipline; it does not work through variations in the number of those who are in disagreement. 136 Adopting the variant 曾 instead of 曹.

137 Here and in the next case, the Sāmagāma-sutta does not give comparable details on the procedure to be adopted by the monk.

138 In the Sāmagāma-sutta the case of past insanity requires cross-questioning by the other monks.

139 The description is cryptically worded. In order to fit the context, which is clearly about someone denying having violated a rule, addition of "[not]" seems to be required. The point then is that the defendant declares either that he does not know about the alleged violation or that he does not see it as a violation.

140 After repeated cross-questioning, in the Sāmagāma-sutta the one of bad character finally admits his wrongdoing.

141 The Sāmagāma-sutta again speaks of drawing out the guideline of the Dharma. 142 Adopting a variant that reverses the sequence of 法 and 是. 143 The Sāmagāma-sutta concludes that the six principles of cordiality conduce to enduring any type of speech.

144 A comparable exchange can be found in the Upālipucchā of the Mahāvagga, Mv 9.6 at Vin I 325.

145 The Pāli parallel is the Dantabhūmi-sutta, MN 125 at MN III 128; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 717-722; Madhya ma-āgama Studies, pp. 395-419.

146 The addition of "[gone beyond]" is required to accommodate what appears to be a textual error in the original. To judge from the context, the reference at this point should rather be to the stage of being tamed.

433

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147 In the Dantabhūmi-sutta the Buddha concludes that if Aciravata had delivered the two similes, the prince would have gained confidence in him.

148 Before turning to satipaṭṭhāna, the Dantabhūmi-sutta has the standard account of the gradual path covering sense restraint, moderation in eating, wakefulness, clear comprehension, and removal of the five hindrances. 149 The Dantabhūmi-sutta does not relate satipaṭṭhāna without thoughts to the elephant simile.

150 The corresponding part in the Dantabhūmi-sutta omits the first absorption and continues after the fourth absorption with the three higher knowledges.

151 The Dantabhūmi-sutta does not relate the imperturbability reached with the fourth absorption to the elephant simile.

152 The Dantabhūmi-sutta does not relate the ability to endure various vicissitudes (which here do not include being beaten with sticks) to the elephant simile. 153 In the Dantabhūmi-sutta worthiness comes about through having reached full liberation. 154 In the Dantabhūmi-sutta such a disciple, instead of being called "untamed," is said to have not eradicated the taints.

155 The Pāli parallel is the Bālapaṇḍita-sutta, MN 129 at MN III 163; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 741-746. 156 Instead of the ten courses of action, the Bālapaṇḍita-sutta lists breaches of the five precepts.

157 Adopting the variant 拷 instead of 考.

158 Here and below in the Bālapaṇḍita-sutta the person is just taking a rest, not necessarily suffering illness.

159 Adopting the variant 被 instead of 受.

160 Adopting the variant 同燃 instead of 洞然.

161 The text here repeats the description just given above.

162 Here and below, adopting the variant 齶 instead of 齗.

163 The Bālapaṇḍita-sutta instead describes the Great Hell, which is made of blazing hot iron.

164 The list of animals in the Bālapaṇḍita-sutta is in a different sequence, proceeding from animals that feed on grass or dung to those that live in darkness, water, and filth. 165 As explained by Bhikkhu Bodhi, The Numerical Discourses of the Buddha, A Translation of the Aṅguttara Nikāya (Boston: Wisdom Publications, 2012) p. 1796, n. 1672 (in relation to an occurrence of these three in AN IV 200), timis, timiṅgalas, and timirapiṅgalas are "legendary fish of gigantic size." 434

Notes

166 In the Bālapaṇḍita-sutta those who come running are brahmins smelling a sacrifice. 167 It is not clear what these last two animals, julouluo and julengjia, could be referring to. 168 As earlier, the Bālapaṇḍita-sutta describes wise conduct with reference to the five precepts, not by way of the ten courses of action.

169 The Bālapaṇḍita-sutta offers a detailed description of the seven treasures and four types of endowments of a wheel-turning king.

170 No such description of heaven is found in the Bālapaṇḍita-sutta. 171 The Bālapaṇḍita-sutta contains no explicit injunction that the monks should train accordingly.

172 The Pāli parallel is the Alagaddūpama-sutta, MN 22 at MN I 130; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 147-158. 173 In the Alagaddūpama-sutta the monks quote a series of similes to illustrate the nature of sensuality, which are later repeated by the Buddha and then by the monks again. 174 The listing of similes in the Alagaddūpama-sutta has a slaughterhouse and an impaling stake as two additional illustrations.

175 In the Alagaddūpama-sutta the Buddha states that it is impossible to engage in sensual pleasures without having sensual desire.

176 Adopting the variant 耶 instead of 也.

177 The Alagaddūpama-sutta lists only nine aṅgas.

178 The translation is based on emending 脫 to read 說.

179 Adopting the variant 意 instead of 竟.

180 The Alagaddūpama-sutta introduces the six standpoints for views by first describing the case of an unlearned worldling.

181 This supplementation is based on the fact that in MĀ 200 a later recapitulation of the present exposition includes formations, although out of sequence and with a variant that fits the context better. The corresponding passage in the Alagaddūpama-sutta mentions formations in both cases.

182 This view, which appears to be a type of annihilationism, has no counterpart in the Alagaddūpama-sutta.

183 In the Alagaddūpama-sutta longing for the past arises because of what does not exist externally and fear of annihilation because of what does not exist internally. 184 Adopting the variant 則 instead of 見.

185 The Alagaddūpama-sutta continues with a teaching on the impermanent, dukkha, and not-self nature of the five aggregates.

435

Notes

186 Adopting the variant 所 instead of 行; and inferring the former presence of 所有行 preceding 所有此見.

187 In the Alagaddūpama-sutta the Buddha clarifies that he just teaches dukkha and its cessation.

188 In the Alagaddūpama-sutta the simile of twigs in Jeta's Grove is preceded by an instruction to the monks to give up the five aggregates.

189 In the Alagaddūpama-sutta the Buddha asks the monks whether, on seeing the grass and twigs being carried away, they would think that they themselves are being carried away. 190 The Alagaddūpama-sutta continues by describing the Dharma follower and the faith follower, as well as those who have sufficient faith to be reborn in heaven. 191 The Pāli parallel is the Mahātaṇhāsaṅkhaya-sutta, MN 38 at MN I 256; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 251-256. 192 Adopting a variant that adds 緣.

193 In the Mahātaṇhāsaṅkhaya-sutta Sāti's silent dismay is described earlier. 194 真說見耶, literally, "do you see that this has been truly said," which appears to be a translation error; cf. Anālayo, A Comparative Study of the Majjhima-nikāya, p. 252, n. 233. 195 如來真說見耶, which appears to involve another misunderstanding by the translators. Fumimaro Watanabe, "Logical Arguments in the Dialogues (Suttas)," Journal of Indian and Buddhist Studies 20/2 (1972): 981, suggests it is based on misreading "nutriment" (āhāra) as "worthy" (araha), leading in turn to an intrusion of tathāgata. 196 The Mahātaṇhāsaṅkhaya-sutta has no reference to opening up a channel. 197 Such an inquiry and its response are not reported in the Mahātaṇhāsaṅkhaya-sutta. 198 Adopting the variant 淳 instead of 等.

199 Adopting the variant 也 instead of 耶.

200 The Mahātaṇhāsaṅkhaya-sutta introduces a recapitulation of dependent arising with a statement of specific conditionality in the form "when this is, that exists; with the arising of this, that arises." (The same holds below for the cessation mode, with appropriate changes in the formulation of specific conditionality). 201 Adopting a variant that adds 佛.

202 The Mahātaṇhāsaṅkhaya-sutta does not explicitly mention the impossibility of committing the five heinous crimes, as well as some other impossibilities mentioned subsequently in MĀ 201. 203 Adopting the variant 仰 instead of 作.

204 The translation is based on disregarding one instance of 苦. 436

Notes

205 The Mahātaṇhāsaṅkhaya-sutta also states that in the absence of some of these conditions, conception does not take place. 206 Adopting the variant 酥 instead of 蘇.

207 The Mahātaṇhāsaṅkhaya-sutta at this juncture gives a full account of the gradual path. 208 No earthquake is reported in the Mahātaṇhāsaṅkhaya-sutta, which instead concludes by speaking of the monk Sāti as caught in the vast net of craving. Division 17

209 The Pāli parallel is the Uposatha-sutta, AN 3.70 at AN I 205; cf. also AN 8.43 at AN IV 255.

210 The criticism seems to be of protection being directed only to living beings that dwell beyond the range of a hundred yojanas, while ignoring those that dwell close by. 211 The translation is based on the variant 主, instead of 生. 212 The Uposatha-sutta takes up the conduct of arahants only later in its exposition. 213 In the Uposatha-sutta taking a single meal is mentioned earlier, before the reference to dancing etc. and to the use of luxurious beds. 214 The present translation follows a CBETA emendation of 往 to 住. 215 In the Uposatha-sutta the list of recollections comes earlier. 216 The supplementation follows a gloss in the Pāli commentary, Mp II 322, on the similar reference to Brahmā in the Uposatha-sutta.

217 The translation is based on the variant 鉗 instead of 鉆. 218 The Uposatha-sutta speaks of Gandhāra instead of Yona. 219 Adopting the variant 儴 instead of 壞.

220 Adopting the variant 比 instead of 比丘.

221 In the Uposatha-sutta the Buddha delivers a poem at this juncture, after which the discourse concludes without reporting Visākhā's reaction. 222 The Pāli parallel is the Potaliya-sutta, MN 54 at MN I 359, which has Āpaṇa among the Aṅguttarāpans as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 313-317.

223 The Potaliya-sutta does not describe Potaliya's earlier meetings with renunciants and brahmins.

224 Sexual misconduct is not mentioned in the Potaliya-sutta. 225 In the Potaliya-sutta the first set of eight leads to the cutting off of worldly affairs; the next set completes the cutting off of worldly affairs 437

Notes

226 The Potaliya-sutta clarifies that the problem of being chased by the other birds is that these will peck and claw the bird with the meat.

227 This question is not found in the Potaliya-sutta.

228 In the Potaliya-sutta two strong men have overpowered this man and drag him toward the charcoal pit.

229 The Potaliya-sutta does not contain the simile of the poisonous snake. 230 In the Potaliya-sutta he dreams he is seeing lovely parks and groves. 231 This question is not found in the Potaliya-sutta.

232 The expected description of the first absorption is lacking here. It could be restored as follows: "Secluded from sensual desires, secluded from evil and unwholesome states, he dwells having attained the first absorption, which is with directed awareness and sustained contemplation, with rapture and happiness born of separation." 233 The Potaliya-sutta does not explicitly bring in the four absorptions, although in relation to each simile it describes the noble disciple leaving behind diversified equanimity and cultivating unified equanimity, which according to the commentary, Ps III 43, is a reference to the fourth absorption.

234 Before coming to the destruction of the taints, the Potaliya-sutta describes the attainment of the other two higher knowledges, recollection of past lives and the divine eye. 235 The Potaliya-sutta does not report his stream-entry.

236 The Potaliya-sutta only reports Potaliya proclaiming that he will in future give to the Buddha's disciples. In the Pāli version Potaliya then 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.

237 The Pāli parallel is the Ariyapariyesanā-sutta, MN 26 at MN I 160, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 170-189; Madhyama-āgama Studies, pp. 11-37. 238 Before the episode about going to bathe, in the Ariyapariyesanā-sutta a group of monks had approached Ānanda and expressed their wish to hear a discourse from the Buddha.

239 The Ariyapariyesanā-sutta also mentions being subject to birth. 240 Adopting the variant 污 instead of 法.

241 The Ariyapariyesanā-sutta does not refer to the Bodhisattva's moral purification undertaken before meeting Āḷāra Kālāma.

242 A similar inquiry in the Ariyapariyesanā-sutta is preceded by a description of the Bodhisattva becoming accomplished in the doctrine of Āḷāra Kālāma (and later of Uddaka Rāmaputta).

438

Notes

243 Here and below, the Ariyapariyesanā-sutta names all five faculties, including mindfulness and concentration. 244 Adopting the variant reading 父羅摩 instead of 羅摩子.

245 In the Ariyapariyesanā-sutta he invites the Bodhisattva to be the sole leader of the group.

246 The Bodhisattva's strong determination not to change posture until awakening is attained is not mentioned in the the Ariyapariyesanā-sutta. It is, however, found in the Mahāgosiṅga-sutta, MN 32 at MN I 219.

247 The Ariyapariyesanā-sutta at this point reports that the Buddha is hesitant to teach, whereupon Brahmā intervenes and convinces him that there are some who will understand his teaching. 248 The text reads 二七日. A reference to "twenty-seven" would instead be 二十七日. The adopted rendering as "fourteen" follows André Bareau, Recherches sur la Biographie du Buddha dans les Sūtrapiṭaka et les Vinayapiṭaka Anciens: De la Quête de l'Éveil a la Conversion de Śāriputra et de Maudgalyāyana (Paris: École Française d'Extrême-Orient, 1963), p. 145; this also matches the classical expression 二八 , meaning "sixteen [years of age]".

249 In the Ariyapariyesanā-sutta Uddaka has passed away just the night before. 250 The sequence of the stanzas spoken in reply to Uddaka is different in the Ariyapariyesanā-sutta, where the Buddha's plan to go to Benares does not form a reply to Uddaka's question about where the Buddha wishes to go.

251 Adopting the variant 徑 instead of 經.

252 The Ariyapariyesanā-sutta does not have such a reflection by the Buddha on the confused condition of the five monks. 253 In the Ariyapariyesanā-sutta they express their disbelief three times. 254 In the Ariyapariyesanā-sutta the Buddha asks them if they have ever heard him speak like this before.

255 The Ariyapariyesanā-sutta makes no reference to the first discourse delivered by the Buddha, which is mentioned only in its commentary, Ps II 192. 256 Adopting a variant without 求.

257 Adopting a variant without 見.

258 The Ariyapariyesanā-sutta does not refer to the arising of a tathāgata. 259 The Ariyapariyesanā-sutta instead continues after the fourth absorption with the immaterial attainments and cessation.

260 Adopting the variant 坐 instead of 伏, in keeping with earlier instances of this description. 439

Notes

261 The Pāli parallel is the Mahāmālunkya-sutta, MN 64 at MN I 432; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 355-358. 262 The Mahāmālunkya-sutta does not report three instances of the Buddha's query meeting with no reply.

263 In the Mahāmālunkya-sutta the path is insightful contemplation of jhāna attainment. 264 The simile of a mountain stream is not found in the Mahāmālunkya-sutta. 265 The Mahāmālunkya-sutta instead describes contemplation of an absorption in terms of the five aggregates and their characteristics of impermanence etc. 266 The translation follows the variant 上 instead of 止. The Mahāmālunkya-sutta differs in that, instead of progress to a higher attainment in tranquility it mentions the attainment of nonreturn as the alternative result. 267 Adopting a variant that adds 空, in line with the earlier description of this attainment. 268 The simile of the plantain tree is not found in the Mahāmālunkya-sutta. 269 In the Mahāmālunkya-sutta Ānanda asks why some monks are liberated by mind and others through wisdom. The Buddha attributes this to differences in their faculties. 270 The Pāli parallel is the Cetokhila-sutta, MN 16 at MN I 101; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 127-132. 271 In the Cetokhila-sutta the doubt is about the sangha, not about the precepts. 272 The corresponding five mental bondages in the Cetokhila-sutta are desire for sensual pleasures, desire for the body, desire for form, excessive eating and sleeping, and the wish for a heavenly rebirth.

273 Adopting the variant reading 至 instead of 得, which is in line with the earlier formulation of the same phrase. 274 The Pāli parallel is the Mahāsakuludāyi-sutta, MN 77 at MN II 1; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 416-424; Madhya ma-āgama Studies, pp. 81-103. 275 The Mahāsakuludāyi-sutta does not mention the number of monks accompanying the Buddha or the number of followers of Sakuludāyī.

276 The Mahāsakuludāyi-sutta does not report that Sakuludāyī got up and received the Buddha with joined palms.

277 In the Mahāsakuludāyi-sutta the Buddha asks only once about the talk that has been going on.

278 The Mahāsakuludāyi-sutta does not state the number of followers of the other teachers or of the Buddha.

279 Adopting a CBETA correction of 養 to read 奉.

440

Notes

280 In the Mahāsakuludāyi-sutta the disciples even publicly state that their teacher is not able to answer a question posed by visitors, suggesting that, to get a proper reply, such a question should better be addressed to them, the disciples. 281 The Mahāsakuludāyi-sutta speaks of a company of several hundred. 282 In the Mahāsakuludāyi-sutta he merely clears his throat.

283 The Mahāsakuludāyi-sutta lists these five qualities in a different sequence, beginning with taking little food.

284 Adopting the variant 刀 instead of 力.

285 The translation is based on emending the Chinese text by exchanging the descriptions of the disciples and of the Buddha. The existing Chinese text has the Buddha eating a single fruit or half a fruit, whereas the diciples eat much more. Yet the general trend of the exposition requires that he eats plenty of food whereas the disciples eat relatively little. This is indeed the presentation in the Mahāsakuludāyi-sutta. It seems safe, therefore, to assume that an error in transmission has led to an interchanging of these two descriptions in MĀ 207.

286 The translation is based on the variant 露 instead of 覆.

287 The Mahāsakuludāyi-sutta instead mentions the Buddha's endowment with the supreme aggregate of virtue.

288 The Mahāsakuludāyi-sutta's description of the Buddha's higher wisdom, which forms the third topic, does not refer to the inabilities of the opponent and additionally reports the Buddha as asking Sakuludāyī if he thinks the Buddha's disciples would nevertheless interrupt their teacher.

289 Instead of these two higher knowledges, the Mahāsakuludāyi-sutta lists a range of different aspects of the path to liberation.

290 The Mahāsakuludāyi-sutta does not record that Sakuludāyī expressed his respect or that he took refuge.

291 The Pāli parallel is the Cūḷasakuludāyi-sutta, MN 79 at MN II 29; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 431-436. 292 In the Cūḷasakuludāyi-sutta the Buddha realizes that it is still too early to go begging alms and therefore goes to the park.

293 The Cūḷasakuludāyi-sutta does not report that Sakuludāyī got up and received the Buddha with joined palms.

294 In the Cūḷasakuludāyi-sutta the Buddha asks only once about the talk that has been going on.

295 In the Cūḷasakuludāyi-sutta the claimant to omniscience becomes irritated and prevaricates. 441

Notes

296 Instead of mentioning all six teachers, the Cūḷasakuludāyi-sutta attributes the claim to omniscience only to Nigaṇṭha Ñātaputta.

297 No such remark is found in the Cūḷasakuludāyi-sutta. Since the Buddha has not yet delivered a teaching that Sakuludāyī might misunderstand, this remark does not fit the context well. Its presence here could have resulted from accidental replication of this passage from the otherwise fairly similar nearby discourse to Vekhanassa, MĀ 209, where such a remark does fit the context.

298 In the Cūḷasakuludāyi-sutta the Buddha at this juncture also gives a brief teaching on conditionality.

299 Instead of taking the listing up to wrong view, the Cūḷasakuludāyi-sutta continues after false speech with the undertaking of some asceticism.

300 The Cūḷasakuludāyi-sutta does not introduce the attainment of absorption with the gradual path account, which it brings in only at a later point. 301 The Cūḷasakuludāyi-sutta speaks of the fourth absorption as the realization of an entirely pleasant world, for reaching which the other three absorptions are the path. 302 A distinction between jhāna attainment with or without having the same virtue, etc., like the corresponding devas is not found in the Cūḷasakuludāyi-sutta. 303 The Cūḷasakuludāyi-sutta also mentions the attainment of the three higher knowledges. 304 In the Cūḷasakuludāyi-sutta he does not get up from his seat, wanting to pay homage; he does, however, take refuge and request the going forth under the Buddha. 305 In the Cūḷasakuludāyi-sutta they employ a simile to illustrate the inappropriateness of Sakuludāyī going forth under the Buddha.

306 The Pāli parallel is the Vekhanassa-sutta, MN 80 at MN II 40; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 437-440; Madhya ma-āgama Studies, pp. 139-154. 307 The translation is based on the variant 彷徉 instead of 仿佯. 308 The simile of the fire is not found in the Vekhanassa-sutta. 309 In the Vekhanassa-sutta the Buddha instead agrees to Vekhanassa's criticism. 310 Adopting a variant without 縛.

311 The simile of the lamp is not found in the Vekhanassa-sutta. 312 The translation is based on the variant 炯 instead of 洞.

313 The simile of fuel for fire is not found in the Vekhanassa-sutta. 314 The Vekhanassa-sutta does not report his stream-entry, his going forth, or his eventually becoming an arahant, instead of which he just takes refuge as a lay follower. 442

Notes

315 The translation is based on the variant 來 instead of 哉.

316 The Pāli parallel is the Cūḷavedalla-sutta, MN 44 at MN I 299, which has the Squirrels' Sanctuary at Rājagaha as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 276-289. 317 In the Cūḷavedalla-sutta the two discussants are the male lay disciple Visākha and the nun Dhammadinnā.

318 In the Cūḷavedalla-sutta the arising of personality is followed by the topic of its cessation by giving up craving, and then by the noble eightfold path as what leads to that cessation.

319 The Cūḷavedalla-sutta allocates right effort to the concentration group. 320 The topic of the five factors of the first absorption is covered in the Mahāvedallasutta, MN 43 at MN I 294, instead of the Cūḷavedalla-sutta. 321 The Cūḷavedalla-sutta does not take up the achievement of concentration. 322 The translation follows a variant without 服.

323 This topic is found in the Mahāvedalla-sutta, MN 43 at MN I 296, instead of the Cūḷa vedalla-sutta.

324 This inquiry has no counterpart in the Cūḷavedalla-sutta (or the Mahāvedalla-sutta). 325 This topic is not discussed in the Cūḷavedalla-sutta (or the Mahāvedalla-sutta). 326 The Cūḷavedalla-sutta mentions three contacts experienced on emerging from cessation, namely: empty, signless, and desireless contact.

327 The corresponding inquiry in the Cūḷavedalla-sutta is concerned only with what is pleasant and unpleasant in relation to each of the three feelings. 328 The translation is based on an emendation that disregards the negation in the second case; according to the original reading not knowing neutral feeling would be pleasant. Given that not knowing painful feeling is said just above to be painful, the present formulation makes little sense and can safely be attributed to a textual error. 329 This question is not found in the Cūḷavedalla-sutta.

330 According to the Cūḷavedalla-sutta, the counterpart to knowledge is liberation (and nirvana is then the counterpart to liberation).

331 In the Cūḷavedalla-sutta it is Visākha who approaches the Buddha and reports Dhammadinnā's exposition, which similarly meets with the Buddha's approval. 332 The Pāli parallel is the Mahāvedalla-sutta, MN 43 at MN I 292, which has Jeta's Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 268-276.

333 In the Mahāvedalla-sutta Mahākoṭṭhita asks the questions and Sāriputta replies to them. 443

Notes

334 This question is not found in the Mahāvedalla-sutta.

335 The translation is based on the variant 知 instead of 如.

336 The Mahāvedalla-sutta instead explains consciousness in terms of being conscious of the three types of feeling.

337 The Mahāvedalla-sutta adds that wisdom should be developed and consciousness should be understood. It does not explain that one knows through wisdom. 338 The Mahāvedalla-sutta explains the purpose of wisdom as direct understanding, penetrative understanding, and abandoning. 339 Instead of "truth," sacca, the Mahāvedalla-sutta mentions "discussion," sākacchā. 340 The Mahāvedalla-sutta points in particular to the craving of ignorant beings as responsible for future becoming. 341 The Mahāvedalla-sutta explicitly mentions the cessation of craving, which would be implicit in the reference to the cessation of ignorance in MĀ 211. 342 The corresponding discussion in the Mahāvedalla-sutta covers feeling, perception, and consciousness.

343 This question is not found in the Mahāvedalla-sutta.

344 In the Mahāvedalla-sutta the question that leads up to the answer with the simile of the lamp concerns what heat depends on. The reply that heat depends on vitality then elicits the question how it should be understood that according to the preceding statement vitality depends on heat, yet heat is now said to depend on vitality. 345 This question and the next are not found in the Mahāvedalla-sutta. 346 This discussion has a counterpart in the Cūlavedalla-sutta, MN 44 at MN I 302. 347 According to the Cūlavedalla-sutta, verbal formations cease first. 348 According to the Cūlavedalla-sutta, the sequence of arising is first mental activity, next bodily activity, and last verbal activity.

349 In the Cūlavedalla-sutta the three are: empty contact, signless contact, and desireless contact.

350 The corresponding discussion in the Mahāvedalla-sutta concerns the "neither pleasant nor unpleasant deliverance of the mind."

351 Here and in what follows the translation is based on the variant 無相, instead of 無想. 352 According to the Mahāvedalla-sutta, prior determination is a third condition for remaining in the signless deliverance of the mind.

353 For this third condition (not mentioned in the Mahāvedalla-sutta) the rendering is based on the variant reading for the second 因, namely 及, "with." 444

Notes

Division 18

354 The Pāli parallel is the Kaṇṇakatthala-sutta, MN 90 at MN II 125; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 519-525. 355 The Kaṇṇakatthala-sutta does not report a reply by the Buddha or preparations of the place where the meeting with the king is to take place. 356 The Kaṇṇakatthala-sutta just describes that the king approached the Buddha and paid respect, without giving any further details.

357 In the Kaṇṇakatthala-sutta the king does not praise the Buddha's reply. 358 In the Kaṇṇakatthala-sutta the general only takes an active part in the discussion after the Buddha has explained that only devas subject to ill-will are reborn in this world. In the Pāli version the general then just asks if the one type of deva can topple the other one.

359 Adopting a variant without 天天.

360 Instead of a remark on purity as the basis for designating Brahmās, in the Kaṇṇa katthala-sutta the Buddha just queries why the king had asked this. When the king explains that he wants to know if Brahmās are reborn in this world, the Buddha replies that this is the case for Brahmās who still have ill-will. 361 The Pāli parallel is the Dhammacetiya-sutta, MN 89 at MN II 118 (see also AN 10.30 at AN V 65); for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 510-519.

362 Adopting a variant without 外.

363 In the Dhammacetiya-sutta he kisses and caresses the Buddha's feet. 364 The translation is based on emending the sequence of two characters, reading 法有 instead of 有法.

365 Adopting a variant without 諸.

366 This reason for the king's faith is not mentioned in the Dhammacetiya-sutta; for a survey of variations between the two lists see Anālayo, A Comparative Study of the Majjhima-nikāya, p. 513, table 9.6.

367 The Dhammacetiya-sutta describes clever debaters who are warriors, brahmins, householders, or renunciants, each of whom is converted. 368 In the Dhammacetiya-sutta the person merely clears his throat. 369 Adopting the variant reading 征 instead of 仙.

370 In the Dhammacetiya-sutta, where the topic of the two courtiers amounts to a single reason for the king's faith, the two spend most of the night in talk about the Dharma. 445

Notes

371 The Dhammacetiya-sutta does not have a comparison of the Buddha's "kingship" to that of Pasenadi.

372 In the Dhammacetiya-sutta the Buddha just addresses the monks present, without asking Ānanda to summon them.

373 The Pāli parallel is the Bāhitika-sutta, MN 88 at MN II 112; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 505-510; Madhyamaāgama Studies, pp. 175-194. 374 Such an inquiry by Ānanda is not found in the Bāhitika-sutta. 375 The Bāhitika-sutta reports only a single instance of the king's invitation and Ānanda's declining.

376 Adopting the variant 聞 instead of 問.

377 The ensuing exposition has no counterpart in the Bāhitika-sutta, which instead takes up verbal and mental conduct. The same difference holds for the case of wholesome conduct.

378 In the Bāhitika-sutta Ānanda offers the cloth to the Buddha. 379 The question of a possible misrepresentation by Ānanda does not arise in the Bāhitikasutta, where the Buddha just tells the other monks that it is a great gain for the king to have met Ānanda.

380 The Pāli parallel is the Paṭhamakosala-sutta, AN 10.29 at AN V 59. 381 The otherwise similar list in the Paṭhamakosala-sutta does not mention any sons of devas.

382 The sequence of topics differs in the Paṭhamakosala-sutta, which at this juncture lists the ten all-encompassing spheres (kasiṇas).

383 The association of the flowers with colors in the Paṭhamakosala-sutta differs. 384 Adopting the CBETA emendation of 大白 to 太白.

385 For the passage from here to the end of the discourse the Taishō edition offers two versions. The first version (800b19-25) is kept in the main text; the second (800c1-14) is given as an indented block at the beginning of register "c." The second version is the more coherent, despite the discrepancy mentioned in the following note 386. It is therefore adopted as the basis for the present translation. 386 The translation is based on emending "also inferior" to become "superior." In the Paṭhamakosala-sutta the pleasant and swift mode of progress is reckoned the best of the four.

387 Adopting a variant without 知.

388 The Pāli parallel is the Piyajātika-sutta, MN 87 at MN II 106; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 502-505. 446

Notes

389 In the Piyajātika-sutta Mallikā herself sends the brahmin to inquire about this statement by the Buddha.

390 Here and below, the Piyajātika-sutta separately takes up the case of a woman and of a man afflicted by the death of a close relative.

391 In the Piyajātika-sutta the brahmin reports the conversation to Mallikā. 392 In the Piyajātika-sutta those for whom the king feels affection are listed in a different sequence, namely: the princess Vajīrī, the queen Vāsabhā, the general Viḍūḍabha, Mallikā herself, and lastly Kāsi and Kosala. The minister Sirivaḍḍha and the king's elephant are not mentioned.

393 The Piyajātika-sutta does not report that King Pasenadi took refuge. 394 The Pāli parallel is the Aṭṭhakanāgara-sutta, MN 52 at MN I 349, which reports that Ānanda was staying at Beluvagāmaka near Vesālī; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 309-313.

395 The introductory narration to the Aṭṭhakanāgara-sutta is shorter, reporting only that the householder had come to Pāṭaliputta for some business and had then inquired from one monk where Ānanda is staying. It also differs in not referring to the Buddha's parinirvāṇa, though this event is implicit in its failure to mention the Buddha's whereabouts. 396 Instead of contemplation of dharmas, the Aṭṭhakanāgara-sutta recommends reviewing the attainment as impermanent and conditioned.

397 The translation is based on emending 彼 to read 彼間, in line with the formulation usually employed in the Madhyama-āgama to describe the rebirth of a nonreturner. 398 The Aṭṭhakanāgara-sutta does not mention the attainment of neither-perception-nornonperception. 399 The twelve Dharma doors are the four jhānas, the four brahmavihāras, and the four immaterial spheres. The Aṭṭhakanāgara-sutta has eleven, as it does not refer to the sphere of neither-perception-nor-nonperception.

400 The Aṭṭhakanāgara-sutta does not mention that Ānanda handed the building over to the sangha.

401 Chizen Akanuma, The Comparative Catalogue of Chinese Āgamas & Pāli Nikāyas (1929) (Delhi: Sri Satguru, 1990), p. 25, lists as a parallel for MĀ 220 the Avyākatasutta, AN 7.51 at AN IV 67. Yet this discourse differs substantially from MĀ 220. It features the Buddha and a monk, the topic is only the four undeclared questions regarding the tathāgata, and the issue at stake is not the Buddha's understanding of these, but rather the contrast between the worlding and the stream-enterer. This makes it safe to conclude that AN 7.51 and MĀ 220 are not parallels properly speaking. 402 Adopting the variant 見 instead of 具.

447