Saṃyukta Āgama: Preliminary Findings and Translation of Fascicle 1 of the Bieyi Za Ahan Jing 別譯雜阿含經 (T.100)

Buddhist Studies Review 23(1) 2006, 21–60 ISSN (print): 0256-2897 ISSN (online): 1747-9681

The Shorter Chinese Saṃyukta Āgama: Preliminary Findings and Translation of Fascicle 1 of the Bieyi za ahan jing 別譯雜阿含經 (T.100)

MARCUS BINGENHEIMER Chung-hwa Institute of Buddhist Studies, Taiwan [email protected]

ABSTRACT: This study provides an overview of what is known about the shorter Chi- nese Saṃyukta Āgama and also an annotated translation of its fi rst 22 suttas, which corresponds to the Pali Bhikkhu Saṃyutta. Recent research suggests that T.100 belongs to the corpus of Sarvāstivāda Literature. The annotations resolve some unique expressions, correct some mistakes found in the textus receptus, and point out signifi - cant diff erences between the versions of the suttas. The text base for Chinese is the CBETA/Taishō edition, for Pāli the Chaṭṭa Saṅgāyana edition published by the Vipas- sana Research Institute, if not indicated otherwise (but with volume and page refer- ences to the Pali Text Society editions). The paper is a fi rst result of the Bieyi za ahan jing-Project1 at the Chung-hwa Institute of Buddhist Studies, Taiwan, which aims at a digital edition and translation of the complete work.

There are three translations of Saṃyukta Āgamas in Chinese. By far the largest is the Za ahan jing 雜阿含經 (T.99) (ZA) in 50 fascicles. It was translated between 435 and 443 by Guṇabhadra (394–468) working in Chang’an. The ZA contains 1362 suttas, according to the division in the Taishō edition.2 Next to that we have the Bieyi za ahan jing 別譯雜阿含經 (T.100) (BZA) in 16 fascicles, the ﬁ rst fascicle of which is translated below. The BZA, by an unknown translator (-team), is convincingly dated 385–4313 and contains 364 short suttas. Finally, there is an even earlier par- tial translation of a Saṃyukta Āgama in one fascicle, again called Za ahan jing 雜

1. The project is funded by the Chiang Ching-kuo Foundation 蔣經國基金會. The support of the foundation is gratefully acknowledged. I also thank Shi Zhanghui and Jung Hsi-chin for their unfailing and patient support of the project. Shi Zhanghui especially has oﬀ ered numerous suggestions for this translation. 2. The (confused) order in which the ZA suttas are presented in the printed canon editions has been restored by Shi Yinshun (1983), based on discoveries by Lü Cheng (1923). Another important contribution is Enomoto (1994), who has identiﬁ ed and edited available Sanskrit parallels for many ZA gāthās, some of which also have a parallel in the BZA. Other studies focus on the attribution and transmission of the ZA (Bando, 1982; Mizuno, 1988; Enomoto, 2001). 3. See Mizuno (1970: 486).

阿含經 (T.101), that contains 27 short suttas.4 As is the case with the other three Chinese Āgamas, there exist a number of independent translations of single suttas. In the Taishō edition these are assigned the nos. 102–24.

ATTRIBUTION

During the last hundred years, the BZA has been attributed to the Kāśyapiya,5 Dharmagupta or Mahīśāsaka,6 and Mūlasarvāstivāda7 schools. While the Kāśyapiya thesis has never actually been disproved – this is diffi cult since there are no sur- viving texts of this school to compare with – the evidence for the association of the BZA with the Kāśyapiyas is not very strong. To our mind, none of the tenents of the Kāśyapiyas as listed by Bareau (1955: 201) is proved by the three links cited by Akanuma. Regarding the Dharmagupta and Mahīśāsaka thesis, Enomoto has off ered evidence that the wording of the BZA gāthās does not match with the parallels found in the respective Vinayas of these schools.8 For the time being, an attribution of the BZA to the Mūlasarvāstivādins, mainly based on the wording of some gāthās and comparison of content with the respective Vinayas, seems to be the most plausible solution. Moreover, in light of the fact that there probably never was a real diff erence between the Mūlasarvāstivāda and Sarvāstivāda,9 it is for now best to regard the BZA and the ZA as two diff erent Saṃyukta collection from this school. Considering the geographic spread of the Sarvāstivādin/Mūlasarvāstivādins and their long infl uence on the history of Buddhist thought, diff erent lines of textual transmissions within this school are plausible, even probable.

PARALLEL VERSIONS

The most challenging aspect of editing and translating Āgama literature is that basically all texts exist in several versions. What we have are not individual texts but more or less complicated text-clusters consisting of parallel versions of the same text. I do not believe that it is necessary to assume an Ur-text for a cluster, but that diﬀ erent versions of the same story or teaching existed from the very beginning of transmission.10 The web of text-clusters is extremely diﬃ cult both

4. See Harrison (2002). 5. Akanuma (1939: 49). Based on doctrinal points. Shi Yinshun follows Akanuma (Yinshun, 1971: 696). 6. Mizuno (1970) argues for these schools on formal, structural grounds. 7. Enomoto (1980, 1984a,b); Hiraoka (2000). 8. Enomoto (1980, 1984b). 9. Enomoto (2000). 10. This does not mean that eﬀ orts to distinguish between diﬀ erent layers in the texts are bound to fail. On the contrary, as K. Meisig (1987, 1988) has shown, the tools for text criticism developed

© Equinox Publishing Ltd 2006 BINGENHEIMER THE SHORTER CHINESE SAṂYUKTA ĀGAMA 23 to disentangle and to represent. The most widely used comparative tables were published back in 1929.11 We are in the process of creating a new comparative catalog for the BZA. Based on Akanuma Chizen 赤沼智善 and Anesaki Masaharu’s 姉崎正治12 early catalogs, the tables included in the Foguang edition of the four major Ahan suttas, and, especially helpful, still unpublished material kindly pro- vided by Roderick Bucknell, we confi rm that all entries are indeed related and add our own fi ndings to produce a defi nitive comparative catalog for the 364 BZA suttas. Here is the result for the fi rst fascicle, entries marked with a ‘*’ are our own additions.

Bieyi za ahan Za ahan Other Chinese Pāli Sanskrit/Tibetan (T.100) (T.99) BZA001 ZA1062 SN II 278-9 (Sujāto) Sujāta is praised 善生二種端嚴 BZA002 ZA1063 SN II 279 (Bhaddi) The Ugly Monk 憔悴的阿羅漢

BZA003 ZA1064 T.02.0125.0570b20 SN II 241 (Pakkanta) Enomoto, 1994, Devadatta and T.02.0125.0614a18 SN II 242 (Ratha) no.1064* Ajātasattu T.04.0203.0465b20* SN I 154 提婆達多貪利養 (Devadatta)(gāthā) AN II 73 (Devadatta) Vin II 187 (Cv.VII.2.5) BZA004 ZA1065 SN I 70 (Puriso)(gāthā) Waldschmidt, Monk ‘Elephant-head’ SN I 98 (Loko)(gāthā) 1968a: 23–6* 象首比丘墮地獄

BZA005 ZA1067* T.02.0125.0591a8* SN II 281 (Nando) Nanda 1 - Nanda is reproached 難陀著鮮淨衣 BZA006 ZA0275* AN IV 166-8 (Nando) Nanda 2 - Nanda is praised 難陀諸善功德

within biblical scholarship can be used with great success to stratify Buddhist suttas with the help of comparative analysis. 11. Akanuma (1929). Akanuma’s tables still work well, but, apart from a number of minor mistakes, important material like the Sanskrit fragments published during the last 75 years is not included. We believe that these kind of work is better presented digitally. Roderick Bucknell, Venerable Analayo and Venerable Sujato are currently working on an online database, provi- sionally called ‘suttacentral’, that will provide updated and accessible tables. 12. Anesaki (1908).

Bieyi za ahan Za ahan Other Chinese Pāli Sanskrit/Tibetan (T.100) (T.99) BZA007 ZA1068 SN II 281-2 Tissa is reproached (Tisso) 窒師恒懷瞋慢 BZA008 ZA1069 SN II 280 Enomoto, 1994, Visākha preaches well Visākho) no.1069* 毘舍佉善說法要 AN II 51 (Visākho) BZA009 ZA1070 SN II 277-8 A young monk does (Navo) his work 年少比丘壞魔軍 BZA010 ZA1071 SN II 282-4 Enomoto, 1994, Thera lives alone (Theranāmo) no.1071* 盡諸愛結名獨住 BZA011 ZA1072 Ud 5-6 Enomoto, 1994, Saṅgāmaji and his (Saṅgāmaji) no.1072* former wife 僧鉗不顧本二

BZA012 ZA1073 T.02.0116.0507b14 AN I 225-6 Waldschmidt, Ānanda and the three T.02.0117.0508a10 (Gandho) 1968a:16-23 kinds of scent T.02.0125.0613b10 Enomoto, 1994, 諸香不如戒香 no.1073* BZA013 ZA1074 T.01.0026.0497b4* Vin I 35 (Mv.I.22) Enomoto, 1994, Uruvela Kassapa T.01.0041.0825a23* no.1074* performs miracles T.03.0187.0612c6* 迦葉得遇大龍 T.03.0191.0962c16* T.04.0192.0032a14* T.14.0498.0766c25* T.22.1428.0797b3* BZA014 ZA1075 T.04.0203.0457a6* Vin II 74 (Cv.IV.4) Enomoto, 1994, Mettiya and Mettiyā T.22.1421.0015a3* Vin III 158 no.1075* slander Dabba T.22.1425.0280a19* (Amūlaka-saṅghādiseso)* 彌多求誣謗陀驃 T.22.1428.0587a25* T.23.1435.0022a8* T.24.1464.0867b9* BZA015 ZA1076 Ud 92-3 Enomoto, 1994, Dabba enters Nirvāṇa (Dabba-1)* no.1076* 陀驃欲入涅槃 Ud 93 (Dabba-2)

Bieyi za ahan Za ahan Other Chinese Pāli Sanskrit/Tibetan (T.100) (T.99) BZA016 ZA1077 T.02.0118.0508b20 MN II 97-105 Enomoto, The conversion of T.02.0119.0510b17 (86 Aṅgulimāla) 1994, no.1077* Aṅgulimāla T.02.0120.0512b8 Dhp 26 (Loka-vagga 173)* Hartmann, 1998 鴦掘魔羅歸命佛 T.02.0125.0719b20 Dhp-a III 169 (Tibetan: T.04.0202.0423b6 (Aṅgulimālattheravatthu)* Peking 879) T.04.0212.0703a23 Th 80 (Aṅgulimālattheragāthā)* BZA017 ZA1078 SN I 8-12 Enomoto, 1994, A deva tempts a monk (Samiddhi) no.1078* and is granted an interview with the Buddha 五欲是時佛法非時

BZA018 ZA1079 T.01.0095.0918b25 MN I 142-5 Enomoto, 1994, The parable of the T.02.0125.0733b12 (23.Vammīka) no.1079* smoking den 巢窟喻 BZA019 ZA1080 The Buddha sees a distracted monk 1 心意不定 BZA020 ZA1081 AN I 279-81 The Buddha sees a (Kaṭuviya) distracted monk 2 – The ﬂ y simile 苦子喻 BZA021 ZA1082 A forest spirit admonishes a monk – The ulcer simile 以念覺覆瘡疣

BZA022 ZA1083 T.22.1428.0910b28* SN II 268-70 A monk visits the T.22.1428.0867c11* (Nāgo) village untimely – Parable of the elephant and the lotus roots 小象食藕後轉羸瘦

As we see, all BZA suttas of this ﬁ rst fascicle have a parallel in the ZA. Of these BZA/ZA clusters, only two (BZA 19 and BZA 21) have no parallel in Pāli. The most ‘popular’ suttas, those with the most parallels, are BZA 13 (Uruvela Kassapa

performs miracles), BZA 3 (Devadatta and Ajātasattu), BZA 14 (Mettiya and Mettiyā slander Dabba) and BZA 16 (Aṅgulimāla). While the narrative structures of the BZA and the ZA suttas are usually identical, the BZA account is generally shorter and less detailed, except in BZA 8, where the text turns uncharacteris- tically verbose. The Pāli text is somewhat removed from both Chinese versions both in language and content structure, though there are enough parallels on both levels to show their common origin.

LANGUAGE AND STYLE

The BZA, as it has been included in the printed canon, is not well edited. That the translation, once written down, was not edited again in a systematic way is evinced by several features. There is the irregular use of honoriﬁ cs for monks in BZA 5, 8 and 11, the sudden appearance of Rāhula in the dialog in BZA 14, the shortened, unintelligible metaphor in BZA 6 to name only a few. Although working in basically the same Chinese as the ZA, the passages are clearly less polished than those of the ZA, which was the product of a team of competent foreign and Chinese translators. In the course of the translation we noticed a certain similarity to the language of the translations of Zhu Fonian 竺佛念 (active 384–416).13 The similarity is not surprising since Zhu Fonian also worked on Āgama texts at roughly the same time and place. His biography in the Gaoseng zhuan praises him as the most distinguished translator of the former and later Qin (351–417). Zhu Fonian worked in Chang’an, but came from Liangzhou 涼州 – probably the place where the BZA was translated.14 In the future, digital analysis of our texts might further clarify the issue. There is hope that a statistical analysis of the vocabulary will give us new insights regarding individual translators or their teams and their mutual inﬂ uence.

GĀTHĀS

In the ZA, one verse line in the Prakrit is always translated by a couplet of penta- syllabic half-lines. The translators of the BZA rendered the gāthā variously with 4, 5 and 7 syllables to the half-line. There are indications that this is related to the length of the original, i.e. longer half-lines in the BZA tend to render Prakrit gāthā with longer verse lines, but this topic will be addressed elsewhere in the future. At least to the modern reader, the language of the ZA gāthā are generally somewhat clearer. One would be hard pressed to decide on the meaning of some

13. Noticing later that Shiio Benkyō had noticed the same 70 years earlier (Shiio, 1969: 70). 14. The only hint as to the provenance of the BZA is a gloss, qinyan 秦言 ‘in the language of Qin’ (T.02.100.483b5). Mizuno (1970) identiﬁ es this particular Qin-dynasty the as the short-lived Western Qin (385–431) in today’s Gansu province.

© Equinox Publishing Ltd 2006 BINGENHEIMER THE SHORTER CHINESE SAṂYUKTA ĀGAMA 27 verse passages in the BZA, especially their syntactic relationship, without parallel versions to guide one’s understanding, though punctuation has been added on the basis of the likely relationship, and to produce a smoother translation. Compared with the BZA, the ZA gāthā are generally closer to the Pāli version both in wording and in syntactical order. The diﬀ erence might be either due to the Indian original of the BZA verses or it might be that the translators chose to render them more freely.

TRANSLATION

This is, to my knowledge, the fi rst translation from the BZA in any western language.15 The aim here is to produce a correct translation in plain English, avoid- ing both archaic and colloquial registers in the hope that it will still be readable in fi fty years. As many readers will also be interested in the Pāli parallels to these texts, Pāli terms are preferred to Sanskrit ones, though the more familiar Sanskrit terms stūpa and Nirvāṇa are used. I use brāhmaṇa rather than brahmin since the English range of meaning does not square well with how the term is used in Ahan literature. The aim was to provide a translation that can satisfy the needs both of the scholar and the general public. In the prose parts, I try to be as literal as possible, to translate every character and keep additions to a minimum. The same is true for the gāthās, though here it was often necessary to be more fl exible in order to produce intelligable English. Stylistic choices therefore were limited even beyond my own narrow range and I ask the reader for patience with sentences that a native English-speaking writer could have rendered more effi ciently and elegantly.

1. Sujāta is praised16

Thus have I heard, once, the Buddha stayed in the mango grove17 in the country of Mithilā.

15. I am not aware of any translation into modern Chinese or Japanese either, but have not exhausted the search yet. In the huge Japanese translation project that resulted in the Kokuyaku issai-gyō 國譯一切經 (1928–1935) only the ZA was translated. A modern Taiwanese Āgama edition by Foguang shan (佛光大藏經 (阿含藏); Digital Edition 2002), that provides a new inter- punctation for the Chinese Āgamas, does not include the BZA either. 16. All Sutta titles added by the author. 17. The Foguang Dictionary gives 菴婆羅園 as a variant for 菴沒羅園, which it says was the park of the courtesan Āmra (Pāli Amba) near Vaiśālī. Ambapāli indeed donated a park to the Saṅgha, however, 菴婆羅園, 菴羅園, 菴婆園, and 菴羅林 are commonly used for mango (amba) groves. Here it simply means a mango grove in Mithilā, probably the one belonging to Maghadeva (MN 83, MN 91) = 大自在天(T.27.1545.429b23)/ 大天 (T.01.0026.511.c24 & T.01.0026.687.c15)/摩訶提婆 (T.28.1546.322c25).

At this time the Venerable Sujāta had just gone forth and cut off his hair. He came to the Buddha, payed homage by touching the Buddha’s feet and sat down to one side. The Buddha told the other monks: ‘This son of a good family, Sujāta, is splendid18 in two ways: First, his appearance is of extraordinary beauty, his features exceptionally handsome.19 Second, he was able to cut off his hair and cover his body with the robe. Feeling deeply that family life20 was all too ephemeral, he went forth and pursued the way. He ended all affl ictions, is fi lled with purity, has liberated his mind [from desire], has liberated his wisdom [from ignorance].21 In this very body he has attained the unconditioned, forever ended [the cycle of] life and death. Established in the pure life, he will not have to endure another existence’. Having said this, the Buddha spoke this verse: The monk, always calm and concentrated // abandons desire and life and death; he abides in his fi nal body // he can defeat Māra’s armies, training his mind, he breaks all fetters // his uprightness22 is without equal.

18. duanyan 端嚴 śobha/sobhaṇa: shining, splendid. The ZA (端嚴) and the Pāli (sobhati) use the same term. 19. tingte 挺特 can translate viśuddha (Hirakawa: 548). Here, however the term is used according to its Chinese usage meaning ‘excellent’ or ‘extraordinary’ when describing appearance (s. Hanyu dacidian sub.voc.). 20. jiafa 家法 kula-dhamma. Both the Indian and the Chinese term have several shades of meaning within their respective cultures. The common denominator are those customs and lore that are passed down within an extended family or clan. 家法 also means life in society, among families, in general (e.g. T.02. 0100 (362).0491b26–27). 21. xinjietuo 心解脫 ceto-vimutti . huijietuo 慧解脫 paññā-vimutti. For the two kinds of liberation see also the passage in ZA no. 710 (T.02.0099.190b16-18): ‘One whose mind is tainted by greed has not attained [freedom from desire] and no happiness. One whose mind is tainted by ignorance, his wisdom can not be pure. Therefore, oh monks, someone who is free from greed and desire has liberated the mind. Someone who is free from ignorance has liberated his wisdom’. 貪欲染心者，不得、不樂；無明染心者，慧不清淨。是故—比丘！—離貪欲者，心解脫；離無明者，慧解脫。(and similar: ZA no. 1027 (T.02.0099.268b19-21)). One of several abhidharmic explanations can be found at T.28.1546.0113b25: ‘Again there are two kinds of liberation: First the temporal (非kālika) one of the mind, second the a-temporal (時 akālika) one of wisdom. He who attains temporal liberation of the mind becomes one of the fi ve types of Arahats. He who attains atemporal liberation of wisdom becomes an unmovable Arahat. One is the liberation of the mind by cutting off desire, one is the liberation of wisdom by cutting off ignorance’. 無學復有二種：一、時心解脫，二、非時慧解脫。時心解脫者，謂五種阿羅漢是也；非時慧解脫者，不動阿羅漢是也。此即是斷欲，心得解脫；此即是斷無明，慧得解脫。 The PED (s.v.) resolves the compound paññā-vimutti diff erently as ‘liberation BY wisdom (insight, knowlegde etc.)’. Translating from Chinese, in light of the commentarial tradition cited above, it seems advisable to resolve both compounds (AB) equally as A being the object of liberation (B). 22. duanzheng 端正. rju/uju. The Pāli verse has ujubhūta.

When the Buddha had ﬁ nished preaching this sutta, the monks, having listened to what he had said, were happy and practised accordingly.23

2. The Ugly Monk

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the World-honoured One was preaching surrounded by a huge crowd,24 when a monk approached him, his face gaunt,25 not in the least awe- inspiring. The monk payed homage to the Buddha’s feet, lifted his folded hands towards the other monks and sat to one side. There the monks all had this thought: ‘How is it that this monk looks so wasted, not in the least awe-inspiring?’ The World-honoured One, now, knew what they were thinking and said to them: ‘You monks, have you seen the monk who just saluted me?’ The monks answered the Buddha: ‘Yes, World-honoured One, we have seen him’. There the Buddha further said: ‘You must not think that he is inferior. Why? This monk has done what is to be done, attained Arahatship, cast off the heavy burden, ended all bonds of becoming [that lead to rebirth],26 found right liberation. You should not allow yourselves to think disparagingly of him. Once you have attained my level of insight, you may attempt to judge him. If you judge him presumptuously, you harm yourself’. Then the World-honoured One spoke a verse: The peacock, though his body may be endowed with beautiful colors // cannot soar as high as the swan. Outward appearance may be beautiful // but not as worthy as the merit of ending one’s defi lements. Now this monk has the workings of his mind // well trained and controlled, like one would a good horse. He has cut off desire, destroyed all fetters, gone beyond birth and death // he wears his fi nal body (and) has vanquished Māra’s armies. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

23. With this we will render the usual closing of the suttas in the BZA : 歡喜奉行 lit. ‘rejoice and respectfully practise’. The Pāli equivalent of this closing formula (bhikkhū bhagavato bhāsitaṃ abhinanduṃ – the monks were delighted by the Lord’s speech) is slightly diﬀ erent. 24. Lit. ‘an innumerable number of beings’. The expression 無央數 (asaṃkhya, asaṅkkheyya) appears fairly often in the Chinese Āgamas. 25. qiaocui 憔悴 here implies an emanciated, lean quality, possibly brought about by intense ascetic practice. 26. jin zhuyoujie 盡諸有結 Skr. parikṣīṇa-bhava-saṃyojana (Hirakawa, no. 2490). PED (p.499b) has ‘fetter of rebirth’ for bhava-saṃyojana. Soothill (p. 215a) gives ‘bond of existance, or mortal life’ for 有結.

3. Devadatta and Ajātasattu

Thus have I heard, once, the Buddha was staying in Rājagaha in the Bamboo Grove of Jialantuo.27 At that time Devadatta reached the fourth jhāna [stage of meditation. After his experience28] he had this thought: ‘Who in this country of Magadha is the most powerful?’ And again he thought: ‘These days Ajātasattu has inherited the throne. How if I were to bring him under my infl uence? I could control everybody in the kingdom’. Devadatta having thought thus, went to Ajātasattu’s place, shape- changed to an elephant treasure, entered through the door and left without using the door.29 Next he shape-changed to a horse treasure and did likewise. Then he turned back into a monk, entered through the door and left fl ying through the air. Then he turned into a small child adorned with jewels, pearls and jade; his body beautiful, he sat on Ajātasattu’s knees. There Ajātasattu fondled him, crooned to him and kissed him, and [it so happened that] some of his spittle drooled into Devadatta’s mouth. Because Devadatta desired gain and profi t, he swallowed the spittle. Then Devadatta changed from his child form back to his own body. When Ajātasattu saw all this, he developed the wrong view that Devadatta’s magical skill in shape-changing surpassed that of the World-honoured One. He began to venerate Devadatta deeply, and to send 500 chariots of food as his daily off ering. Devadatta and his 500 followers all partook in these off erings. A number of monks, wearing robes and carrying their begging-bowls, entered the town to beg for food. Having eaten, they went to the Buddha and told him: ‘World-honoured One! When we entered the town to beg for food, we saw Devadatta gathering people from far and near and receiving great off erings’. The Buddha said to the monks: ‘You should not develop a covetous mind, like Devadatta has done. Why not? This Devadatta will harm himself because of his gain and profi t. Like the banana plant, when bearing fruit, kills itself, like the reed and the bamboo, like the mule, when pregnant, and others. This is likewise. Devadatta receiving gain is not diff erent from these. Devadatta is ignorant, without knowledge, does not know this rule, and will suff er because of this in the long night [of rebirths in ignorance]. You now, seeing how Devadatta harms himself through his gains, you should give up all this greed and craving and refl ect carefully. You should understand this: no more craving for gains’.

27. jialantuo 迦蘭陀 renders kalanda (-ka). In the Pāli tradition the place name kalandakanivāpa is easily understood to mean ‘squirrels’ feeding ground’ (C.A.F. Rhys Davids), ‘squirrels’ sanctu- ary’ (Bhikkhu Bodhi). This interpretation also shows in some Chinese translations, however, there is another tradition in Chinese and Tibetan that takes Kalandaka/Kalantaka as the name of a person (which again is derived from the name of a bird). Chinese readers through the ages would have read 迦蘭陀 as a proper name, nothing would have implied ‘squirrel’ for them. 28. The fourth jhāna is usually deﬁ ned as void of discursive thought. Cf. Kuan (2005). 29. Elephant treasure and horse treasure are two of the seven treasures (mentioned e.g. T.01.0001.0021c11) of the wheel-turning king, the early Buddhist ideal of rulership.

Then he spoke this verse: The banana plant dies when bringing forth fruit // so does the reed30 and the bamboo. Those craving for profi t likewise // are bound to hurt themselves.31 Those who have attained profi t // will fi nd decrease and decline. Childishly busying themselves about profi ts // they harm the pure and good, like the palm tree [when bearing too many fruits] // they break and become barren. When the Buddha had fi nished preaching this sutta, the monks, having listened to what he had said, were happy and practised accordingly.

4. Monk ‘Elephant-head’

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time, when the hour to go on almsround had come, a number of monks took their robes and begging bowls and entered the town to beg for food. There the monks heard that the monk ‘Elephant-head’,32 a member of the Sakyā clan, had fallen ill in the town and died. Having ﬁ nished their meals they returned, went to the Buddha, paid homage to his feet and sat to one side. They told the Buddha: ‘World-honoured One, this morning we took our robes and begging bowls and entered the town to beg for food. There we heard that the monk “Elephant- head” had died. We now wish the World-honoured One would explain to us where the monk “Elephant-head” will be reborn, what karmic fruit he will obtain?’

30. lu 蘆and wei 葦are generic terms for reed. 31. The Sanskrit (Enomoto, 1994, no. 1064) and the Pāli have singular here (satkāraḥ puruṣaṃ hanti/ sakkāro kāpurisaṃ hanti). The Chinese of the BZA, however, allows the gender-neutral plural in English. 32. biqiu xiangshou 比丘象首. The ZA has 手比丘 ‘Monk Hand’. This curious diﬀ erence has been noticed by Waldschmidt (1968) in his description of a Sanskrit fragment from a Saṃyukta Āgama. The fragment contains a line from the Uddāna: ‘///..ko devadattaś=ca hasta na[ṃ]{///’. The hasta here is clearly in agreement with the ZA translation 手. However, in the ZA the Uddāna were not translated and the Uddāna of the BZA has 象首. Waldschmidt renders 象首 as ‘Elefanten- häuptling’ and tentatively reconstructs hastin, probably according to the meaning ‘the chief or best of its kind’ (MW, p. 1295c). The idea is that the translators of the BZA mistook hasta 手 for hastin 象, and added 首 to clarify the nuance ‘chief among elephants’. The problem, however, is complex, and there are a number of other relevant passages in Chinese that can not be treated in full here. The root of the diﬃ culty consists in a double interference – one semantic between 象 and 手 as hastin, the other phonetic i.e. the homophony of 手 and 首. For the passage above it is safe to assume that 象首/ 手 denote the monk whose name in Pāli is Hatthaka and who appears in Vin 4.1. This must be the same monk who is cited as an example for falsehood and evasiveness in two passages in the Sarvāstivāda Vinaya (T.23.1435.255c21, T.23.1435. 412b9 ).

The Buddha said to the monks: ‘Those that cause to increase the three negative factors, must, after the body fails and life comes to an end, fall into hell. What are the three negative factors? They are known as the increase of greed, of ignorance and of hate. Now this monk has committed the increase of the three negative factors. Understand, you monks, that he will fall into hell’. At that time the Buddha spoke this verse: If one gives rise to an unwholesome mind // eff ecting greed, ignorance and hate, (and) does evil with one’s body // one will harm oneself, like the banana plant when bearing fruit // harms its own body. The absence of greed, hate and ignorance // is called wisdom. Those who do not harm their own bodies // are called victors. By this one should cut off // the great suff ering of greed, hate, and ignorance. There the monks, having listened to what the Buddha had said, were happy and practised accordingly.

5. Nanda 1 – Nanda is reproached33

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the elder Nanda34 was [always] wearing new and spotless robes and carrying the best alms bowls.35 He gave himself airs and with an arrogant attitude thought himself superior to others. Trying to advance himself, he was saying haughtily: ‘I am a younger brother of the Buddha, the son of his maternal aunt’.36 Thereupon a number of monks went to the Buddha, paid homage to his feet, sat to one side and said to the Buddha: ‘World-honoured One! The monk Nanda

33. The Nanda cluster is especially complicated and comprises at least nine diﬀ erent texts. Three in Pāli (AN 8 9, AN 9 4, SN 21.8 (II 281)) and six in Chinese (BZA 5+6, ZA 275, ZA1066+1067, EA18.6). 34. That Nanda is called elder 長老, might be a mistake either by the translator or in the original copy, because the events related here must have taken place before Nanda’s rise to prominence (see BZA 6). More likely however this is a typical inconsistency for the BZA that shows in other places as well (e.g. BZA 8 and BZA 11). 35. In the SN version, Nanda is even putting on make-up (akkhīni añjeti refers to a darkening of the eye-lids and/or the eye-brows with kohl). The ZA emphasizes that Nanda liked his robes dyed, well laundered and of rich color. Several Vinaya stories relate how a monk called Upananda committed various transgressions because of his attachment to robes. According to the Dhar- maguptaka Vinaya, both Nanda and Upananda were relatives and members of ‘the gang of six monks’ (六群比丘), who are often mentioned as being guilty of vinaya oﬀ enses. The names of the six vary however from Vinaya to Vinaya, and Nanda and Upananda are not included among the Pali chabbaggiyā bhikkhū. 36. He was the son of Suddhodana and Mahāpajāpatī, that is Gotama’s half-brother.

is always wearing new and spotless robes, is carrying the best bowls, and calls himself ‘younger brother of the Buddha’, saying he is ‘the son of the maternal aunt’, he is giving himself airs and treats others haughtily’. When the Buddha heard this, he send a monk to fetch Nanda. Having been ordered by the Buddha, the monk went to Nanda and said to him: ‘The World-honoured One calls you!’ When Nanda heard this he went to the Buddha, paid homage to his feet and stood to one side. The Buddha said to him: ‘Are you really wearing new and spotless robes, carrying the best alms bowls, saying you are my younger brother, the son of my maternal aunt, and behave haughtily towards others? Is this true?’ Nanda said: ‘It is true, World-honoured One!’ The Buddha said to him: ‘You shouldn’t do this. From now on, enjoy living in the forest, among graves, under trees, in worn- out robes begging for food. If you are my younger brother, born of my maternal aunt, you should practise like this, work in this way’. At that time the World-honoured One spoke a verse: When will I see // Nanda enjoying the practice of ascetics, living like them in forests // sitting between graves begging for food, in mountains and forests resting at silent places // letting go of desire, entering meditation? When the Buddha ﬁ nished this verse, the monks, having listened to what he had said, were happy and practised accordingly.37

6. Nanda 2 - Nanda is praised38

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the venerable Nanda went to the Buddha, paid homage to his feet and sat to one side. There the World-honoured One said to the monk: ‘Among those preaching the Dhamma, Nanda is the best. Among those of good family, upright, endowed with pleasant appearance, he is the best. When it comes to cutting oﬀ strong desire, Nanda is the best. When it comes to harnessing the senses, to knowing one’s ﬁ ll, to practising the way diligently throughout the night,39 striving for enlightenment, constantly aware of the present, in this Nanda is the best.

37. In the ZA version the verse is addressed directly to Nanda, and consequently in the closing part it is Nanda, not ‘the monks’, who is ‘happy and practised accordingly’. This peculiar diff erence between the BZA and the ZA also can be found in BZA 6 and 7. 38. The language in BZA 6 is especially terse. Some inconsistencies in the wording (得最上念覺 vs. 修最上念覺), the reduction of the chariot simile to a point where it becomes unintelligible and the inclusion of several other items under ‘Nanda knowing his fi ll’, all point to defi cient handling of the text. 39. chuhouye 初後夜. Lit. ‘the fi rst and the latter part of the night’, but what is meant, as becomes clear below, is the whole night (Hirakawa, no. 271 accordingly has both pūrva-rātrâpara-rātra and prathama-madhyama-paścād-rātra for 初夜後夜).

What is meant by saying Nanda harnesses the senses? He does not get attached to any form, sound, scent, taste, touch, or any mental phenomenon, this is what is meant by saying he harnesses his senses. What is meant by saying Nanda knows when he had his fi ll? He eats merely to stop hunger, not because he wants to be attractive. He practises celibacy, and by restricting himself he fi nds contentment, [eating is but] like greasing a chariot.40 For a similar reason, one seeks a cure for one’s skin disease, not because one wants to be attractive, to look glossy and strong. This is what is meant by saying Nanda knows his fi ll. What is meant by saying Nanda practises the way diligently throughout the night? By day he wanders calmly about, by night he sits in meditation, dispelling the hindrances41 in his mind. In the fi rst part of the night, having washed his feet, he sits upright, his mind focused in front of him,42 he enters the stages of [jhāna] meditation. In the middle part of the night he lays down on his right side, one leg resting on the other. His mind is focused on clarity, practising mindfulness. When the last part of the night begins, he sits again upright, his mind focused in front of him. This is how Nanda, with fi rm mind practises evenly43 throughout the night. Sons of good family, Nanda has attained highest enlightenment. The mind of monk Nanda is focused, not distracted, like seeing clearly in every direction: East, South, West, and North [and knowing the direction]. With focused mind he practises insight, does not allow himself to become distracted. Pleasant sensations, unpleasant sensation, or sensations neither pleasant nor unpleasant, he knows they are all dependently arisen. He knows the arising and passing away of all these sensations sometimes takes longer, sometimes happens sooner. He also knows that the arising and passing away of all thoughts is according to this or that reason or circumstance, that all mental states are based on this or that reason or circumstance. Let the monks practise like this, let them harness their senses, know their fi ll with eating and drinking, throughout the night practise diligently and strive for enlightenment like Nanda’. The Buddha said to the monks: ‘I tell you to emulate Nanda’s way of practice, [though] whenever a monk’s way of practice is like that of Nanda, I tell you to emulate his ways too’. Then the World-honoured One spoke this verse: If one can harness one’s senses well // concentrate one’s mind and eat and drink with measure,

40. In the characteristic terseness of the BZA, the simile is only touched here. It is elaborated in the ZA parallel. 41. yingai 陰蓋 nivaraṇa (Hirakawa, no. 4011). 42. jinian zaiqian 擊念在前a mistake in the Taishō edition. 擊 should be xi 繫. 繫念在前 is the common translation for what in Pāli is parimukhaṃ satiṃ upaṭṭhapetvā. In stilling meditation, concentration is often focused on the nose or the upper part of the lip to observe the breath. 43. dengwuyouyi 等無有異 sama, īdṛśa (Hirakawa, no. 2726).

then I call this person a wise person // knowing well the essence and phenomena of the arising of the mind; for this I commend Nanda // you [too] should strive like this. When the Buddha had ﬁ nished, the monks, having listened to what he had said, were happy and practised accordingly.

7. Tissa is reproached44

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time there was a monk named Tissa, who was the son of the Buddha’s paternal aunt. Relying on his kinship with the Buddha, he often harbored arrogance, did not respect the elder and virtuous monks, behaved without conscience and shame.45 He often talked a lot, but when the other monks said little in return, he became angry. Some monks, having observed this a few times, went to the Buddha, with folded hands paid homage to his feet and sat to one side. They told the Buddha: ‘World-honoured One! Tissa often harbors arrogance, says of himself: “I am the son of the Buddha’s paternal aunt”. He thinks little of the elder monks. He often talks a lot and when the other monks say little in return, he becomes angry’. The Buddha told the monks: ‘Go now and call monk Tissa’. Having received this order from the Buddha they went and summoned Tissa. When he received the summons, he went to the Buddha, and having paid homage to his feet, sat to one side. The Tathāgata then said to Tissa: ‘Is it true that when meeting the elder monks, your mind is without respect, without conscience and shame? Is it true that you are talking a lot and when the other monks say little in return, you become angry?’ Tissa answered: ‘It is true, World-honoured One!’ The Buddha told Tissa: ‘Especially since you are the son of my paternal aunt, you should generate deep respect towards the venerable and virtuous elders and all monks, your demeanor should be conscientious and with a sense of shame. You should speak less, listen to what others say, and be tolerant’. At that time the Buddha spoke a verse:

44. Among the numerous transliterations of the common name Tiṣya/Tissa, zhìshī or diéshī 窒師 is unique in the canon. The story at SN 21.9 (II 282) that is cited as a parallel by Akanuma develops quite diff erently: there Tissa complains about the other monks fi rst, but is reprimanded by the Buddha. In this sutta of Tissa, Buddha’s cousin (his mother was Amitā, the sister of Gotama’s father), is clearly a pendant to the story of BZA 5, both in form and content. In reprimand- ing both Nanda and Tissa, the Buddha emphasizes that, especially because they are kin, their behaviour should be fl awless. Also, as in BZA 5, the closing part of the ZA diff ers from that of the BZA in that it mentions only Tissa himself, not the monks in general. 45. cankui 慚愧 hryapatrāpya/hiriottappa. The nuances of hiri and ottappa are notoriously diffi cult to render in English. They are explained for the Pāli tradition at Vism. XIV.142, for the Chinese see e.g. the defi nition in the 成唯識論 (T.31.1585.0029b19).

Always practise the good, never generate anger // whatever generates anger cannot be called good. Tissa, now that you are here with me // cut oﬀ your anger and arrogance; practise all that is good and live a pure and chaste life // I am happy for those who do so. When the Buddha had ﬁ nished, the monks, having listened to what he had said, were happy and practised accordingly.

8. Visākha preaches well46

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the renunciant Visākha, son of Pañcāla,47 had assembled a number of monks in the Dhamma hall and preached the Dhamma for them. His words were perfect and what he said was fl awless. He was able to delight and comfort his audience, letting them listen without getting bored, and understand his meaning right away. The monks, on hearing him, were so happy they could hardly sit still; they listened whole-heartedly, reverently, with undivided attention. They heard how he was speaking not in order to gain off erings or fame, how his arguments were compelling and far-reaching, and how he let his listeners remember well what he had said. At that time, a great number of people heard him preaching in this way. A number of monks went to the Buddha, paid homage to his feet and sat to one side. They told the Buddha: ‘World-honoured One! The monk Visākha, son of Pañcāla, preaches to a large number of people in the Dhamma hall, not in order to gain off erings nor to acquire fame. His arguments are compelling and far-reaching. He is able to make his listeners remember what he had said and not forget’. The Buddha told the monks: ‘Go and and call this Visākha, son of Pañcāla’. Having received the order, the monks went to summon Visākha. When he received the summons, he went to the Buddha, paid homage to his feet and sat to one side. The Buddha asked Visākha: ‘Is it true that you assemble the monks and preach Dhamma to them and that they listen whole-heartedly. Is this a fact?’ Visākha

46. This is the only sutta in the fi rst fascicle where the BZA text is longer than its ZA parallel. The passages praising the style of the Dhamma talk seem unusually prolix for the BZA and some repetitions might have entered the text during the translation process. Perhaps the person who recited the sutta repeated himself for clarity, rephrasing what he remembered or read, the repetitions then leaking into the translation. 47. Visākha was called Pañcālaputta, son of Pañcāla, because his mother was a daughter of the Pañcāla king (also Pañcālīputta, Pañcālī referring to his mother). While the BZA calls Visākha fi rst a samaṇa 沙門 then a bhikkhu, ZA, SN and AN have āyasmant 尊者. Irregularities concerning the honorifi c titles of monks are common in the BZA. This points to the fact that the translation was poorly edited.

answered: ‘It is true’. There the Buddha praised him: ‘Very good, very good, Visākha. You assembled the monks in the Dhamma hall, preached the Dhamma for them, and not in order to gain off erings or fame. Your words were perfect, the listeners delighted and you reached their hearts. From now on keep on preaching the Dhamma in this way, generously for [their] benefi t.48 And you, monks, no mat- ter if many of you are gathered in one place or only a few, you should practise two things:49 First, you should talk about the principles of Dhamma. Second, if you have nothing to say [about the Dhamma], be silent. Do not discuss all kinds of secular topics. Now, do not make lightly of this silence, silence has great benefi ts’. At that time the Buddha spoke a verse: Gathered in a crowd // the foolish and the wise are mixed together. If nothing is said // the diff erence between them cannot be known. If something is said // then the diff erence can be told. This is why you now // should talk about the principles of the Dhamma; let the fl ame of the Dhamma burn brightly // hoist the banner of the sage: all Arahats // take the wondrous Dhamma as their banner, all sages // take well-spoken speech as their banner.50 When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

9. A young monk does his work

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. It happened that at that time a great number of monks had gathered in the Dhamma hall, and all were making robes. At that time there was one young monk,51 who had but recently gone forth, had just received the precepts. He sat among the monks, but was not making robes. The monks, once ﬁ nished with the robes,

48. The BZA does not say explicitly for whose benefi t, but the ZA states clearly that the benefi ts are created for sake of the listeners. 49. This latter part and the praise of silence is not found in the ZA or the SN and AN versions of the Visākha Sutta. 50. The translation of this gāthā in the BZA is much less polished than that in the ZA. Both, however, are based on the same original that must have been diff erent from the Pāli verse ‘Nābhāsamānaṃ jānanti …’. (which is identical in the SN and AN). E.g. the Pāli amataṃ padaṃ has no equivalent in the Chinese versions, and while the banner in the Pāli is clearly that of an isi the Chinese versions have twice isi 仙 and once Arahat 阿羅漢. 51. shaonian biqiu 年少比丘 in the SN version is navo bhikkhu, which Rhys Davids & Woodward (1922: 187) translate with ‘novice’. The ZA and especially the BZA, however, clearly state that he is a monk who has received full ordination (受具戒).

© Equinox Publishing Ltd 2006 38 BUDDHIST STUDIES REVIEW went to the Buddha, paid homage to his feet and sat to one side. They told the Buddha: ‘World-honoured One! We monks were sitting in the Dhamma hall, stitch- ing our robes and this young monk sat between us, not doing anything to make robes for the community’. The Buddha said to the young monk: ‘Is it true that you didn’t help with the robes?’ The monk answered the Buddha: ‘World-honoured One! I too was striving to do my part of the monks’ work’. The World-honoured One knew what the monk thought and told the other monks: ‘You should not reprimand this young monk for not working. This monk has done what is to be done, attained Arahatship, ended all defi lements, cast off the heavy burden, found right knowledge, his mind is liberated’. At that time the Buddha spoke a verse: This nirvanic truth of mine // is not something those lazy and without knowledge // can attain. Like a good horse // the best [practitioner] breaks the fetter of attachment // ends all defi lements, gives up the four clingings // attains Nirvāṇa, can defeat Māra’s armies // wears the fi nal body.52 When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

10. Thera lives alone

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time there was a monk called Thera, who lived alone, and praised living alone. At one time some monks went to the Buddha, paid homage to his feet, sat to one side, and told the Buddha: ‘World-honoured One! This monk Thera praises living alone, wandering alone, sitting alone’. There the Buddha told the monks: ‘Call this monk Thera’. There one monk went to Thera’s place and said to him: ‘The World-honoured One calls you!’ Having received the summons, monk Thera went to the Buddha, paid homage to his feet, and sat to one side. The Buddha said to Thera: ‘Do you really live alone and praise sitting and walking alone?’ Thera answered the Buddha: ‘It is true, World-honoured One’. There the Buddha said: ‘How, now, do you enjoy living alone, how do you praise it?’ And Thera said: ‘World-honoured One! Alone I enter the villages [for the alms-round], alone I leave them, alone I sit [in meditation]’. There the Buddha said to him: ‘There is a way of living alone, which is even better than yours. What is this way? [In whom

52. Diﬀ erent from the verses in the ZA and the SN versions (which here are almost literal parallels of each other) the BZA has the simile of the good horse (the mind) tamed by its rider. It lacks however a subject for the ﬁ nal lines, which in the ZA (此賢年少者) and the SN (ayañca daharo bhikkhu) is the young monk.

the residue of] past desire has dried up,53 future desire will not arise, and present desire does not create [karmic formations]. [Such a person] is called a brāhmaṇa. Without ‘me’ and ‘mine’, he has cut though the fetters of doubt, keeping great distance from the sensual, he has extinguished his deﬁ lements’. At that time the Buddha said a verse: All the worlds // I know them all. Letting go of every thing // ending the fetter of attachment, this is the victorious teaching // called living alone. When the Buddha had ﬁ nished, the monks, having listened to what he had said, were happy and practised accordingly.

11. Saṅgāmaji and his former wife

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the elder54 Saṅgāmaji was coming to Sāvatthī from Kosalā and went to the Jeta Grove in the Anāthapiṇḍika Park. At that time Saṅgāmaji’s former wife learned that he had come to Sāvatthī. She got dressed, put on her jewelery, took their son with her and went to Saṅgāmaji’s place. When Saṅgāmaji came out to walk about55 in the open, she approached him and said: ‘Our son is too small to sustain himself, therefore I have come to see the venerable’. Although he saw her, he did not speak with her. She addressed him a second and a third time, but though the Venerable Saṅgāmaji stood facing her, he did not look at her nor speak. His former wife then said to him: ‘I came to see you, but you will not speak with me. Here is your son, raise him yourself’, put the son in the way of his father, left him there and went back. In the distance she stopped and looked back. The Venerable did not speak to his son. There the former wife thought by herself: ‘This renunciant has well attained liberation, was able to cut off the fetter of attachment. The cutting off , which the seer [the Buddha, has accomplished], he too has attained completely’. Her wish unfulfi lled, she went back, took the child, and carried it back home. At that time the World-honoured One, his pure divine hearing far better than human hearing, listened to what Saṅgāmaji’s former wife had said and spoke this verse:

53. I.e. the negative karmic potential of past desire is exhausted. 54. Saṅgāmaji is called both a elder 長老 and a venerable 尊者 in the BZA, while the ZA has only venerable. 55. jingxing 經行 caṅkrama (Hirakawa, no. 2830) to walk about. To walk up and down (or in a circle) in a certain place. The Dharmaguptaka Vinaya says 經行 is benefi cial in fi ve ways: Practising it one can walk far, has time for refl ection, prevents illness, digests one’s meals better, and when attaining concentration is able to extend the time of abiding in it (T.22.1428.1005c28–29).

To see coming and not rejoicing // to see leaving and not be sad, one who has cut off all attachment and desire// is the very best brāhmaṇa. Coming, one does not rejoice // leaving, one is not sad, getting rid of defi lements, practising in purity // this called a wise brāhmaṇa. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.56

12. Ānanda and the three kinds of scent57

Thus have I heard, once, the Buddha was staying in Rājagaha on the mountain Isigili. At that time the Venerable Ānanda was resting, when, quietly, this thought arose in him: ‘Once the World-honoured One spoke about three kinds of scent: The scents of roots, stalks and blossoms, and that there are no better scents than these. However [he said] these three can [only] be sensed58 when the wind is right, and can not be sensed against the wind’. Having thought like this, Ānanda rose from his seat, went to the Buddha, and having paid59 homage to his feet sat to one side. He said to the Buddha: ‘World-honoured One! Just now, while I was resting, quietly, this thought arose in me: “Once the World-honoured One has spoken about three kinds of scent: The scents of roots, stalks and blossoms, and that these are the best among all scents. However [, he said, ] these could [only] be sensed with the wind and not against the wind”. World-honoured One, is there a scent that can be sensed both with and against the wind?’ The Buddha said to Ānanda: ‘Yes, of course there is. In this world there is a good scent that can be sensed both with and against the wind. And what scent? If there in a village or a town a man or a woman60 practises restraint, does not kill, not steal, not commit sexual misconduct, does not lie, and not drink alcohol, then all devas and all those having attained divine sight will praise this person. Thus, if in a town or village a man or a woman keeps the ﬁ ve precepts, the scent of the precepts is sensed with and against the wind’. At that time the Buddha spoke this verse:

56. The ZA says Saṅgāmaji was very pleased with the verse. This must be a narrative slip, since the verse was spoken in his absence. (Otherwise the Buddha would not have had to use his divine hearing.) 57. The sutta has been reconstructed in Sanskrit by Ernst Waldschmidt (Waldschmidt, 1968: 20–23). 58. The translator uses 聞 which means both to smell and to hear. This is advantageous in a verse where the subject is both scent and fame. In the AN (3, 8.9) the scent ‘goes’ gacchati with and against the wind. 59. For the BZA, a unique use of 畢 to translate the gerund. Usually the translator(s) used 已. 60. The AN puts the woman ﬁ rst: itthī vā puriso vā .

Sandal and aloewood61// roots, stalks and blossoms: these scents are sensed with the wind // no one senses them against the wind. The great man keeping the precepts // his fragrance pervades the world, his fame fi lls the ten directions // it is sensed both with and against the wind. Sandal and aloe wood // the water lily62 and jasmine63; these scents are inferior // unlike the scent of the precepts. Those scents // do not reach far; the scent of the precepts however reaches everywhere // better even than the heavenly scents. One who takes the pure precepts // untiringly as the basis of his life abides peacefully without defi lements // by correct insight attains liberation. Though the demons try to fi nd him // they do not know his abode; this is called the path of peacefully settling // this is the purest path, forever leaving the many realms // giving up the samsaric worlds. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

13. Uruvela Kassapa performs miracles

Thus have I heard, once, the Buddha was wandering in Magadha accompanied by a thousand monks, that had formerly been virtuous elders among the brāhmaṇas,64 who had attained Arahatship, stopped all deﬁ lements, ended all bonds of becoming [that lead to rebirth], done what was to be done, cast oﬀ the heavy burden, reaped their reward. The Tathāgata went to the Suppatiṭṭha deva-shrine65 in the Laṭṭhivana forest.

61. chenshui 沈水 aguru/agalu. Also 沈香. Fragrant aloe- or agarwood (aquilaria agallocha L.). 62. youpoluo 優鉢羅 Skr. utpala. The Blue Lotus or any kind of water lily. In the contexts of scents also a fragrant species of sandal (MW s.v.). 63. bashi 拔師, unique in the CBETA/Taishō edition of the canon, stands for varṣika/vassikā (PED, p. 606a: Jasminum Sambac), an especially aromatic type of jasmin. The ZA too has ‘jasmin’, there however as mallikā (moli 末利, also molijia 末利迦, or molijiahua 末利迦華 (Hirakawa, no. 1682)). Other transliterations for varṣika are: polishijia 婆利師迦, 婆師迦花 and 婆師羅花 (Ogihara). Waldschmidt (1968: 22) also reconstructs vārṣika. 64. xian shi boloumen qijiu youde 先是婆羅門耆舊有德. Here 耆舊有德 describes 婆羅門. Both the ZA and the Pāli say clearly that those in the Buddha’s company were former ascetics, followers of Uruvela. 65. tiansi 天寺. Here is an uncommon, perhaps mistaken, translation for cetiya. The usual equivalent is deva-kula (Ogiwara (s.v. deva-kula) and Hirakawa (no. 737)). The ZA has the more common translation zhiti 支提. Other Chinese translations of this place name have ta 塔 (cetiya or stūpa)

When king Bimbisāra heard the Buddha was staying in the Laṭṭhivana, he immediately set forth with 18,000 cavalry, 12,000 chariots and carriages, surrounded on all sides by a huge number of brāhmaṇas and lay-men. When he arrived, he left the elephants, horses and chariots behind and took off his jew- elry. On approaching the Buddha, he kneeled and with folded hands addressed the Buddha: ‘World-honoured One! I am Bimbisāra, king of Magadha!’ Three times he said this. The Buddha replied: ‘Very well, Bimbisāra, king of Magadha’. Bimbisāra paid homage to Buddha’s feet and sat to one side and the brāhmaṇas and elders of Magadha [too] paid homage to the Buddha’s feet and one by one came before him and sat down. Sitting down, some raised their hands [in greeting], some sat down in silence.66 At that time Uruvela-Kassapa was present and the people of Magadha started wondering: ‘Is the Buddha the teacher here, or Uruvela-Kassapa?’ The Buddha knew what the people of Magadha were thinking deep inside and he asked Kassapa with a verse: At Uruvela you have // for a long time practised fi re sacrifi ce; for what reason now // have you stopped them, given up these actions? And Uruvela-Kassapa answered with a verse: I once practised fi re sacrifi ce // desiring a taste of beauty and the objects of the fi ve sensual pleasures // however these are all impure, therefore I have given up // on fi re sacrifi ces, the way of off erings to fi re. There the Buddha spoke another verse: We know you do not fi nd happiness // in the fi ve sensual pleasures, [their] form and taste; what you do treasure now // make it known to men and gods. And the venerable Uruvela-Kassapa spoke another verse: Once I was ignorant // did not know the most true Dhamma, made fi re off erings practised asceticism // and held this to be the cause of liberation. I was like someone born blind // not seeing the path to liberation.

or sudubo 窣堵波 (stūpa). That the place was connected to stūpa worship is evinced by Xuanzang who reports a stūpa there (purportedly build by King Asoka) and tells the story of the layman Jayasena, who had been mass-producing small stūpa-reliquaries with his followers at the site (T51.2087.0920a). 66. The diff erent ways in which people greet Buddha when a large crowd arrives, a recurrent formula in the canon, are not mentioned in the ZA parallel. This is surprising since the ZA usually is more elaborate. The Pāli parallel mentions fi ve diff erent ways of greeting.

Now I have met the great dragon among men // who has taught me the correct view of the Dhamma. These days I have started to perceive // the traces of the truly Unconditioned. For the benefi t of all // to train us and lead us to liberation has the Buddha appeared in the world // teaching the absolute truth, he leads all kinds of sentient beings // let them all perceive the light of wisdom. There the Buddha spoke another verse: Now you have well arrived // have obtained what you longed for, you have the power of good thought // and can discern the supreme Dhamma. Now you should consider // the mind of these people here and display some miracles // to engender deep respect67 in them. At this the venerable Uruvela-Kassapa at once entered concentration and using his magical powers, rose up into the air, [in various postures] sitting, then lying, then walking about. Appearing in the East, walking, standing, sitting, lying, in all four postures, he let water rush out of his upper body and fi re from his lower body; [then] he let water rush out from his lower body and fi re from his upper body, [then] he entered the fi re-blaze samādhi and emitted rays in various colours. Having displayed his magical powers in the East, he did the same in the South, the West and the North. When he was fi nished, he went before the Buddha, payed homage to his feet and said with folded hands: ‘The great sage, the World- honoured One is my teacher, from now on I am a student of the Buddha’. The Buddha said: ‘Very well, you shall learn from me, be my student’. And he ordered him: ‘Return to your seat now’. At that time Magadha’s King Bimbisāra, having heard what Buddha had said, was happy and practised accordingly.

14. Mettiya and Mettiyā slander Dabba68

Thus have I heard, once, the Buddha was staying in Rājagaha in the Bamboo Grove of Jialantuo. At that time there was the monk Dabba Mallaputta. When the World-honoured One put him in charge of provisions and lodgings, Dabba, having received the

67. jingxin 敬信 (gaurava/gārava): respect for a person, especially a teacher. 68. In the Cūḷavagga, it is not Mettiya and his sister alone who slander Dabba, but a clique of followers of him and Bhummajaka, another notorious monk. There are a number of other important diﬀ erences between the BZA, the ZA, the Pāli and the Chinese Vinayas that can not be discussed in detail here.

© Equinox Publishing Ltd 2006 44 BUDDHIST STUDIES REVIEW order, served as manager.69 One time, later, it was the turn of a monk called Mettiya to receive an invitation [from a donor], according to the order among the monks. According to the order among the monks, Dabba sent Mettiya to partake of the food at the donor’s place. When Mettiya went there, however, the food was awful. After this had happened three times, Mettiya felt extremely sorry for himself and consequently was greatly distressed. He told his sister, the nun Mettiyā: ‘Whenever Dabba sends me [to a meal], every time I get awful food! What mis- ery!’ And he said to the nun Mettiyā: ‘Sister, Dabba has bothered me thrice with bad food. Couldn’t you now use some “expedient means”70 to revenge my anger?’ Mettiyā said: ‘But how could I help you?’ The monk Mettiya: ‘I have a plan. Go to the Buddha and say: “Dabba once sexually harassed me”. And I will bear witness and say: “It’s true, it is true’’’. The nun Mettiyā said: ‘But wouldn’t it be slander to accuse someone who has kept his precepts purely?’ Thereupon Mettiya: ‘Sister! If you don’t do this for me, then from now on I won’t speak to you again anymore’. The nun said: ‘If you insist, I will do as you say’. The monk Mettiya: ‘Sister, let me go ﬁ rst, you follow later’. Mettiya went to the Buddha and, having paid homage to his feet, sat to one side. Then the nun Mettiyā came to the Buddha and, having paid homage to his feet, stood to one side and said: ‘World-honoured One! How comes it that Dabba Mallaputta has sexually harassed me?’ And the monk Mettiya: ‘It is true! World- honoured One!’ At that time the monk Dabba was among those present. The Buddha asked him: ‘Did you hear this?’ And Dabba answered: ‘World-honoured One! The Buddha knows me’. The Buddha said: ‘In this case you can not say it like this. If you have done it you should say: “I remember”; if you have not done it, you should say: “I do not remember’’’. He answered the Buddha: ‘World-honoured One! I truly do not remember this’. Here Rāhula71 said: ‘World-honoured One! This monk Dabba has sexually harassed the nun Mettiyā and the monk Mettiya bore witness saying “I have seen how Dabba sexually harassed Mettiyā”. What [else] is Dabba supposed to say?’72 The Buddha said: ‘If you were slandered by the nun Mettiyā, if she would say: “Rāhula has sexually harassed me” and the monk Mettiya had also testiﬁ ed: “I have seen how Rāhula sexually harassed Mettiyā”. What would you say?’ Rāhula answered: ‘World-honoured One! If I had been slandered I would only have said: “The Bhagavant knows me, he himself is witness [to my innocence]’’’. The Buddha said: ‘Even you know this, how could Dabba, pure and innocent, fail to say so?’

69. dianzhi 典知 Pāli: senāsanaṃ paññāpaka. 70. 方便, used to render both upāya and upāya-kauśalya. Here the emphasis seems to be on a means that is ‘expedient’ rather than skilful/wholesome. 71. His sudden appearance in the dialogue is somewhat unusual for the genre. The ZA, however, explains that Rāhula has been fanning Buddha during the conversation. 72. The BZA text is unclear here. Perhaps the intended meaning was: ‘If Dabba has really harassed Mettiyā, wouldn’t that just be what he wanted to say [i.e. “I am innocent”]?’ In the ZA the passage is much clearer.

The Buddha told the monks: ‘You can recite the vinaya together with Dabba.73 The nun Mettiyā has been undone by her own words’. The monks having received the Buddha’s order, sternly interrogated Mettiya: ‘Where have you seen Dabba harassing Mettiyā? Have you alone seen it, or were others with you?’ When put to question in this way, Mettiya could not reply. Only then he conceded his slander: ‘When Dabba sent me to receive the donors’ invitation, three times I have received spoiled food! Out of greed, hatred and ignorance I have slandered him’. When [later] the World-honoured One emerged from his dwelling and sat on the prepared seat in front of the assembled monks, the monks told him: ‘World- honoured One! We already have recited the vinaya with Dabba and expelled Mettiyā. Through interrogating Mettiya we have learned that Dabba was falsely accused’. There the Buddha spoke this verse: Someone whose accomplishments // are all but lies has abandoned his future // there is no evil that he will not do.74 One should rather with this body // swallow a hot iron ball than having broken the precepts // accept the oﬀ erings made in pure faith. When Buddha had ﬁ nished, the monks, having listened to what he had said, were happy and practised accordingly.

15. Dabba enters Nirvāṇa

Thus have I heard, once, the Buddha was staying in Rājagaha in the Bamboo Grove of Jialantuo. At that time the monk Dabba went to where the Buddha was. Among a great number of people, he paid homage to his feet and said: ‘World-honoured One! I am to enter Nirvāṇa now, please allow me to do so in your presence’. Having been asked in this way three times, the Buddha answered: ‘Enter Nirvāṇa then, I do not hinder you’. There the monk Dabba displayed the eighteen kinds of magical

73. I.e. He is innocent. 74. The fi rst two lines appear, slightly diff erent in wording and meaning, in a number of places. The ZA has: ‘If there is one thing to abandon, know that it is lying //[For a liar] does not think about his future existence, there is no evil that he will not do // One should rather swallow a hot iron ball, blazing like a coal fi re // Than having broken the precepts, eat the alm-off erings 若能捨一法知而故妄語 //不計於後世無惡而不為 //寧食熱鐵丸如熾然炭火 // 不以犯禁戒而食僧信施’. Enomoto (1994, no. 1075) cites a Sanskrit version (Udv.9.1f): ‘ekadharmaṃ atītasya // mṛṣāvādasya jantunaḥ // vitīrṇaparalokasya // nākāryaṃ pāpam asti yat // śreyo hy ayoguḍā bhuktās // taptā hy agniśikhopamāḥ // na tu bhu(ñ)jīta duḥśīlo // rāṣṭrapiṇḍam asaṃyataḥ //’. Other Chinese translations, all slightly diff erent in wording and meaning, at: T.2.120.523b16–15; T.17.721.46b18–19; T.12.376.881c29; T.17.728.484a17; T.23.1442.761a2.

© Equinox Publishing Ltd 2006 46 BUDDHIST STUDIES REVIEW transformation. He rose up in the air, appeared in the East in all four postures, turning green, yellow, red, white etc. One moment he appeared like water, then like a mass of fi re. [He made] his upper body emit water and his lower body fi re, [then he made] his upper body emit fi re and his lower body water. One moment his body appeared huge, covering the sky, then it appeared minute. He passed over water as if over earth, he passed through earth as if through water. The same he displayed in the South, West and North. Having fi nished, still hovering in the sky, he entered fi re-blaze samādhi. Bursting into fl ames in a great mass of fi re he entered Nirvāṇa, leaving nothing behind.75 Like fi ne oil burning cleanly away without remainder. There the World-honoured One spoke this verse: As from a glowing iron // under the hammer sparks do fl y; looking for them, once dispersed, extinguished // no one knows where they have gone. To attain true liberation // is just like this: once rid of affl ictions // the quicksand of desires no one knows whither he went // which direction he took. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

16. The conversion of Aṅgulimāla

Thus have I heard, once, the Buddha traveled in Magadha in the Tao-he forest.76

75. The Pāli has ‘not even ashes or sooth were to be seen’ (neva chārika paññāyittha na masi). 76. taohe shulin 桃河樹林. This is the only time this place is mentioned in the Chinese canon. The ZA has the (also unique) tuoposhelijialin 陀婆闍梨迦林, which is explained by the glossary Fan fan yu 翻梵語 (T.54.2130.1047a4) as: 應云陀婆闍梨介譯曰陀婆者子澤闍梨介者火. The explanation of 陀婆 as ‘little swamp’ or ‘little thicket’ 子澤 is unclear. (Later the same work has 平譯 instead of 子澤, either of which might be a scribal error. (譯曰陀婆者平譯闍梨燒也 (T.54.2130.1047b3)). Giving ‘ﬁ re’ huo 火 (later ‘blaze’ shao 燒) for 闍梨 the authors of the 翻梵語 seem to derive from Skr. √jval / Pāli √jāl. 陀婆闍梨迦林 is Dhavajālika, which appears in some Ms readings of AN 8. 1.8 (Uttaravipatti Sutta), a sutta that is otherwise unrelated to the Aṅgulimāla material. There it says: ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ. The reading of vaṭajālika, a unique place name, is doubtful. Other Mss have dhavajālikāyaṃ, dhvajālikāyaṃ, vaṭṭajālikāyaṃ, dhuvalikāyaṃ etc. In a footnote to his translation, Woodward and Hare (1935: 110) explain: ‘Mahisavatthu means ‘buﬀ alo ground’. Of Dhavajālikā, Comy. observes that this was the name of monastery, and it was called so because it was built in a Dhava grove’. Akanuma (1994: 169b) suggests Dhavajālika is a village. Neumann again translates ‘Dhavadickicht’ (Dhava- underwood) and glosses: ‘Der Name eines Klosters, das in einem Dhavadickicht gelegen war. Gemäß Clough, Sinhalese Dictionary ist dhava identisch mit dem ceylonesischen Malita (auch Mayila), einem Strauch, der beständig schöne rote Blüten hat’ (‘The name of a monastery situa- ted in an underwood of Dhava. According to Clough, Sinhalese Dictionary dhava is identical with the Ceylonese Malita (or Mayila), a bush with beautiful red blossoms in all seasons’). In

[On his way] he met a herdsman77 who said: ‘In this forest lives the bandit Aṅgulimāla, who might kill you’. The Buddha told the herdsman: ‘I don’t think I will be harmed by this bandit’, and went along. He met another herdsman who told him the same and the Buddha answered as before. This happened three times, and the Buddha said: ‘This evil person will never harm me’. When he had entered the depth of the forest, Aṅgulimāla saw him coming from afar and, scab- bard in the left hand, sword in the right, charged forward. But though he was run- ning quickly and the Buddha calmly walked along, he could not reach him. When Aṅgulimāla became exhausted, he called to the Buddha: ‘Stop! Renunciant, stop!’ The Buddha replied: ‘I have already stopped, it is you who haven’t stopped’. There Aṅgulimāla spoke a verse: This renunciant keeps on walking // but says: ‘I have already stopped’. I now have stopped // and he says I have not. Why does he say he has stopped // and I keep going? There the Buddha spoke a verse: For long have I abstained // from harming other beings by knife or cudgel. You trouble them // persist in your evil ways. So I say I have stopped // and you have not. I have abandoned causing, out of spite and evil // harm to all endowed with form. It is you who do not cease your evil ways // always doing unwholesome deeds. So I say I have stopped // and you have not. I have abandoned all forms of hatred // towards living beings. You harm the living // have not abandoned the dark ways. So I say I have stopped // and you have not. I enjoy my state78 // the mind concentrated tirelessly.

all likelihood therefore 陀婆 transliterates ‘Dhava’ (anogeissus latifolia or grislea tomentosa roxb), a tree distributed throughout India in dry deciduous forests. The 桃河 of the BZA almost cer- tainly transliterates the same syllables as 陀婆. Another aspect is the name of the country where the Dhavajālika is supposed to be. While the BZA has 摩竭陀國 ‘Magadha’, the ZA has 央瞿多羅國 ‘Aṅguttarāpa’ and the Pāli the unique ‘buﬀ alo ground’ Mahisavatthu. Hartmann (1998: 358) identiﬁ es a Sanskrit fragment of this text where the place name reads ‘dhavajākāvana’. This Prakrit form, however, could not be the direct original of the ZA 陀婆闍梨迦林 because of the missing [li] sound represented by 梨. On the other hand Dhavajākāvana could well have been the original for the abbreviated transliteration 桃河 in the BZA. Hart- mann’s restoration of the country name to ‘magadheṣu or magadhakeṣu janapadeṣu’ is based on the BZA. 77. muren 牧人. The Chinese does not specify what kind of animal is tended here. The Pāli has gopālakā pasupālakā. The plural is also possible in Chinese here. 78. jifa 己法. sva-dhā (MW, p. 1278a: ‘own state or condition or nature’) or sva-dharman (MW, p. 1276a: ‘abiding in one’s own customs’).

You don’t see the four truths79 // and cannot fi nd a place to stop. So I say that it is me who has stopped // and you have not. There Aṅgulimāla spoke a verse: Long have I dwelt in this wilderness // never have I seen such a man; the Bhagavant has come here // to teach me the good Dhamma. Long have I followed evil ways // today I will abandon them. Now that I have heard you speak // I follow the Dhamma and cut off all evil.80 [Having spoken thus he] sheathed the sword // and cast it into a deep pit and bowed his head to pay homage // and took refuge with the World- honoured One; fi lled with deep faith // he set his mind on going forth. There the Buddha, letting compassion arise // for the benefi t of all worlds invited him: ‘Come’// so he became a renunciant. There Aṅgulimāla, son of a good family, cut off his hair, put on the robes and went forth. [From then on] he took his abode in silent emptiness, his mind striving tirelessly, focused on his practice, diligent in his eff orts, by concentration he focused his mind in true insight. He practised supreme abstinence, reached the end of suff ering and attained realization within this present world, within his own very body. He clearly understood his nature. He knew: birth had come to an end, the holy abode is established, done is what had to be done, there will be no further rebirth [for me]. When the venerable Ahiṃsaka81 became an Arahat and attained the joy of liberation, he spoke this verse: My name is Ahiṃsaka [one who does no harm]82// but later I committed great cruelties. Now however my name has come true // truth is not to harm. Now I abstain from doing harm with body // speech and mind. Who never harms others // is truly called Ahiṃsaka.

79. sidi 四諦. Here we do not follow the Taishō edition which has 四部 (which would be a unique occurrence in the BZA, meaning perhaps the fourfold saṅgha). The ZA, as well as the BZA in the Song, Yuan and Ming editions, have 四諦, which seems more likely here. 80. From here, in both the BZA and the ZA, the text continues in verse although Aṅgulimāla’s speech has ended. This is exceptional since in both suttas, gāthās are usually used for direct speech. 81. According to some accounts, Aṅgulimāla’s birth name was Ahiṃsaka (One who does not Harm). Here the BZA uses Ahiṃsaka as his Dhamma name, implying, as in the gāthā below, that he reclaimed the name after his conversion. See 佛說鴦掘摩經 (T.02.118.0510a17) ‘吾今名無害 (now I call myself Ahiṃsaka)’. See also 增一阿含經 (我本名無害 (T.02.0125.0721b09)) and 出曜經 (彼時去國界不遠, 有梵志子, 名曰無害 (T04.212.703a25–26)). 82. wo jin zi wuhai 我今字無害 ‘Now’ (今) is often inserted in the Chinese as a ﬁ ll-word with little meaning. In this passage to take the 今 too seriously would lead to a mistake in the narrative structure of the text. Other versions like the ZA ( 本受不害名 ) or the Zengyi Ahan (我本名無害) have 本 ‘originally’ which seems to allude to the legend mentioned in the previous note.

I was steeped in blood // they called me Aṅgulimāla. [like one] carried away by a strong current // Only now that I have taken refuge in the Buddha and received ordination // I grasped the three knowledges,83 fully understanding the teaching of the Buddha // I respect and practise it. In this world, those who tame // or control use knife and staff and cudgel, use iron hooks and whips and bridles // dealing cuff s and blows. The World-honoured One, the great tamer // has done away with evil methods, has cast away knife, staff and cudgel // this is the true way of taming. Crossing water, one needs a bridge or a boat // to straighten arrows, one needs a fi re, the carpenter needs an axe // knowledge is adjusted by wisdom. A person who at fi rst committed evil // then stops, not continuing doing so: he shines upon the world // like the moon when the clouds have disappeared. A person who was slothful at fi rst // then stops being lazy: whole-heartedly he abandons thorns and poison // focusing on crossing to the other shore. Once the evil deeds are done // one is bound to be reborn in evil realms. Meeting the Buddha purged my guilt84// I could avoid [the fruit of] my evil actions. All those who grasp what I say // liberate their minds from the bonds of hatred, by patient suff ering attain the pure vision // being victorious without fi ghting is the teaching of the Buddha.

17. A deva tempts a monk and is granted an interview with the Buddha85

Thus have I heard, once, the Buddha was staying in Rājagaha in the Bamboo Grove of Jialantuo. At that time a monk, in the last light of the day, went to the riverbank, folded his clothes, put them aside and entered the river to take a bath. He came naked out of

83. sanming 三明 trividya/tivijjā. The knowledge of one’s own former lives, the knowledge of where others will be reborn (if they are to reappear), and the knowledge of the cessation of defi lements. The term appears again in BZA 20. 84. zui 罪, which can also be ‘off ence’ or ‘sin’. 85. Next to the parallel texts given in the list of text clusters above, there is ZA (1099) which employs a similar motive and terminology, the narrative is quite diff erent however.

© Equinox Publishing Ltd 2006 50 BUDDHIST STUDIES REVIEW the water and let his body dry on the riverside.86 There a deva, emitting rays and illuminating the riverbank, addressed him: ‘You haven’t gone forth for long yet. Your body is strong and lovely your hair. Why don’t you enjoy the fi ve sensual pleasures [of sight, sound, scent, taste, and touch]? Haven’t you gone forth untimely?’ The monk answered: ‘I have gone forth right on time, attaining timelessness’.87 The deva replied: ‘What does it mean to “have gone forth right on time, attaining timelessness”?’ The monk: ‘The Buddha, the World-honoured One, has explained how the fi ve sensual pleasures are bound to time, the Buddhadhamma, however, is not bound to time. The fi ve sensual pleasures bring very little pleasure, but mul- tiply our suff erings, accumulate our worries. In the Buddhadhamma I have found certainty within this very body, no more troubling passions. In everything we do, independently of time, when we sow a little karmic seed, we will obtain the full fruit of its results’. Again the deva asked: ‘Why does the Buddha say the fi ve sensual pleasures are bound to time, why does he say the Buddhadhamma is not bound to time?’ The monk said: ‘I am still young and have not gone forth for long. My learning is still shallow. How could I expound the wide and deep aspects of the utmost truth of the Tathāgata? The Bhagavant is staying near here in the Bamboo Grove of Jialantuo. You can go and put your questions to him yourself’. The deva replied: ‘The Buddha is served by many powerful and virtuous devas gathered around him left and right. I, weak and lowly as I am, will not be allowed to see him. Go and speak to the World-honoured One on my behalf. If the Tathāgata out of compassion graciously agrees to listen, I will go and seek his counsel to dispel my doubts’. The monk: ‘Come along then, I will inform the World-honoured One that you seek counsel’. The deva said: ‘I will follow you to the World-honoured One’. There the monk went to where the Buddha stayed, and having paid homage to his feet, sat to one side and put the deva’s questions to the World-honoured One. There the World-honoured One spoke a verse: Whoever says the signs88// arising from name-and-form do truly exist, know this person // is on the road of death. In name-and-form perceiving // [their] empty nature and absence of self-nature: this is called respecting the Buddhas // forever escaping the realms of existence. And to the deva: ‘Did you understand that?’ The deva replied: ‘Not yet, World- honoured One’. There the Buddha spoke another verse:

86. Both the ZA (1078) (被一衣) and the SN (ekacīvaro) have him modestly covered with one cloth. 87. The original has a pun here that I am unable to reproduce. ‘Untimely’ in the deva’s question, the ‘timelessness’ in the answer, and ‘not bound to time’ are all feishi 非時, Pāli akāliko. The translation of the orthodox interpretation of akāliko (as in the formula describing the Dhamma (sandiṭṭhiko akāliko ehipassiko opanayiko etc.)) is ‘immediate’ of course, but the passage here seems to demand a more ﬂ exible approach. 88. xiang 相 lakkhaṇa or nimitta.

The conceit of being better [than others], the conceit of being equal // and the conceit of being inferior [to others];89 those with these three conceits // are apt to have arguments; those who have done away with them // are called of unmovable mind. And the Buddha asked the deva: ‘Did you understand that?’ The deva replied: ‘Not yet, World-honoured One’. There the Buddha spoke another verse: By cutting oﬀ attachment to name-and-form // one extinguishes the three conceits, avoids all desires // extinguishes hate and anger. By pulling out the poisoned root // all mental labelling,90 wishes and desires cease; those who are able to do this // cross over the ocean of birth and death. There the deva said: ‘Now I understand’. The monks, having listened to what the Buddha had said, were happy and practised accordingly.

18. The parable of the smoking den91

Thus have I heard, once, the Buddha was staying in Rājagaha in the Bamboo Grove of Jialantuo. At that time a monk92 went to the river in the early morning hours, undressed, and took a bath. When he came out to dry his body on the riverside, there was a deva, emitting rays and illuminating the riverbank. The deva asked him: ‘Monk! There is a den,93 from which smoke arises at night, but which is ablaze with ﬁ re during the day. A brāhmaṇa having seen this, [had it] broken open and dug up. There was a clever man [doing the digging], he told the brāhmaṇa: “Digging with the blade I found a tortoise”. And the brāhmaṇa said: “Take this tortoise out!”

89. man 慢 māna. Commentarial literature distinguishes several sets of 慢 (pride, conceit or arrogance). There are the 3 , 7, 8 or 9 慢. The ‘three conceits’ are profoundly explained in the 阿毘達磨集異門足論 T.26.1536.384.c09-21: ‘There are three kinds of conceits. The ﬁ rst is the conceit of “I-am-superior”. The second is the conceit of “I-am-equal”. The third is the conceit of “I-am- inferior”. What is the conceit of “I-am-superior”? There someone has these kinds of thoughts: “My clan, my physical appearance, my actions, my work, my status and my vigour, all or some of these are superior to that of others”. From this arises conceit, and once conceit has arisen, the mind becomes elated and the mind becomes dejected. This is what is called the conceit of “I-am-superior”. [And similarly for the other two types]’. 90. xiang 想 generally renders saññā , mental labelling/perception. Hirakawa also gives as a translation of, among other terms, adhimucyamāna, ‘dispositions, belief’. 91. On this sutta we have a study by Friedrich Grohmann (1991). 92. As in the previous sutta, the BZA and the ZA versions do not identify the monk. The Pāli version names him (Samiddhi in the BZA 17 parallel and Kumārakassapa for BZA 18). The Zengyi Ahan version of BZA 18 has 童真迦葉 which renders Kumārakāśyapa/Kumārakassapa, ‘Kassapa the Boy’. 93. chaoku 巢窟. Nest, den, lair. ZA: 丘塚 (grave); Zengyi Ahan: 舍 (abode). Only T.95 蟻喻經, which was translated relatively late (CE 1008–1009), agrees with the Pāli vammīka (ant-hill).

Again he said: “Digging up the ground I found a viper”,94 and [the brāhmaṇa] ordered him to catch it. Again he said: “Digging up the ground I found a piece of meat”,95 and [the brāhmaṇa] ordered him to pull it out. Again he said: “Digging up the ground I found a slaughter-house”.96 The brāhmaṇa: “Here is a place of slaughter” and ordered him to take it out. Again he said: “Digging up the ground I found the poisonous insects of the thorn-apple”,97 and [the brāhmaṇa] ordered him to dig them out. Again he said: “Digging up the ground I found a crossroad”,98 and [the brāhmaṇa:] “Out with it!” Again he said: “Further digging up the ground I found a heap of stones”99 and [the brāhmaṇa] ordered him to take out the stones. Again he said: “Digging up the ground I found a dragon”.100 The brāhmaṇa said: “Don’t disturb the dragon” and knelt to the dragon’. The deva said to the monk: ‘Don’t forget my words! Ask the Buddha [about this] and remember all he says! Why? Because I don’t see anyone, among the devas, the demons and the brāhmaṇas with the ability to distinguish, no one who could answer this question, but the Buddha and his disciples, the monks’. Then the monk went to the Buddha, paid homage to his feet and stood to one side. He told the Buddha what the deva had said [and asked:] ‘World-honoured One! What is this den that emits smoke at night and is on ﬁ re at day? Who is the brāhmaṇa? Who is the clever person? What is the blade? What does it mean “to dig”? What is the tortoise? What is the viper? What the piece of meat? What the slaughter-house?

94. fushe 蝮蛇. Probably translates Pāli āsīvisa (poisonous snake). The qúlú/qúdóu 氍氀 (blanket) of the ZA, might be a transliteration of the fi rst syllable of uddhumayika (toad) that the Pāli text has on this position. 95. rouduan 肉段 Pāli maṃsapesi. 96. daoshe 刀舍, ZA:屠殺處. It seems the translator of the ZA understood the Pāli asisūna (M.23) better. 刀舍, which is unique in the canon, does not convey ‘slaughter-house’ in Chinese. 刀 translates asi , of course, but 舍 is not a good solution for sūnā. 97. lengqimang duchong 楞祇芒毒蟲. Perhaps an attempt to translate Skr. laṅgiman = Dhūrta (MW, p. 895a). Dhūrta is ‘thorn-apple’ or ‘night-shade’(MW, p.518c), a poisoned plant (cf. also Lāṅgalika ‘a vegetable poison’ (MW, p. 900a)). The ZA has 楞耆, which transliterates what in Pāli is laṅgī (bolt, bar, barrier). Regarding the ‘poisonous insects’ Grohmann (1991: 64) has observed the intriguing phenomenon that the things dug out in the BZA, have become insects in T.95, a separate, later version of the Anthill sutta. In this case however it seems what is laṅgī in Pāli has been ‘insectifi ed’ in the BZA. That there is a connection between the ‘poisonous insects of the laṅgiman plant’ and the laṅgī in the Pāli, is further evinced by the fact that the verse below the BZA has 楞祇 (laṅgī) for ‘bolt’. To take a ‘bolt’ as a symbol for ignorance is plausible, on the other hand the laṅgiman plant seems not to have been used as metaphor for avijjā in Indian literature. We therefore assume the poisonous insects or plant to be a misunderstanding either by the translator(s) or the original text where prose and verse parts might have diff ered already. 98. erdao 二道 in both the BZA and the ZA. The Pāli has dvidhāpatha ‘a two fold way, a crossing’ (PED, p. 334a) ‘fork’. Neumann translates ‘Zweizack’ (two-pronged javelin). 99. shiqu 石娶. A mistake for 石聚, which appears below in the solution of the simile (and in the Chuyao jing 出曜經 (T.04.0212.695a17) among others). 100. All four Chinese versions have 龍. I translate ‘dragon’ for nāga assuming that this is what most Chinese readers would have seen. Nāga here means simply cobra, not the mythical race. On the cobra as metaphor for the arhat see Katz (1982: 49ff .).

What the poisonous insects of the thorn-apple? What the crossing? What the heap of stones? What is the dragon?’ The Buddha replied: ‘Listen carefully! Listen carefully! I will tell you. The den is the body. Conceived through the essences of father and mother, made up from the four elements, sustained by clothes and food – by these a body is achieved. But in the end the body will fail, swell, become worm-eaten and break up. The smoke that arises at night are the various coarse and subtle applications of the mind.101 The fi re of the day is the karma engen- dered by body and speech. The brāhmaṇa is the Tathāgata. The clever are the disciples (sāvakas). The blade is a metaphor for wisdom, and digging means diligent eff ort. The tortoise stands for the fi ve hindrances, the viper for hatred and causing injury. The piece of meat means stinginess, greed and jealousy. The slaughter-house is the fi ve sensual pleasures. The poisonous insects of the thorn-apple are a metaphor for ignorance, and the crossroad stands for doubt. The stones are for arrogance, and the dragon is the Arahat, who has ended all bonds of becoming [that lead to rebirth]’. There the Buddha spoke this verse: A den is the body // coarse and subtle thought its smoke, its deeds are like fi re // the brāhmaṇa is the Tathāgata, the clever person is the sāvaka // the blade is wisdom, digging stands for diligent eff ort // the fi ve hindrances are like the tortoise, hatred is like the viper // greed and jealousy like the piece of meat, the fi ve sensual pleasures are like a slaughter-house // stupidity is like a bar, Doubt is like a crossroad // belief in a self like a heap of stones. But do not disturb the dragon // the dragon is the true Arahat To answer these questions well // is only for the Buddha, the World- honoured One. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

19. The Buddha sees a distracted monk 1102

Thus have I heard, once, the Buddha was staying at the Deer Park [near] Benares, the dwelling-place of sages.103

101. jueguan 覺觀 vitakka-vicāra/anuvitakketi-anuvicarati . 102. BZA 19 and 21 have no clear parallels in Pāli. BZA 19, however, seems to be a shorter variant of BZA 20. 103. Isipatana, the site of the Deer Park near Benares, is usually left untranslated as place name.

At that time the World-honoured One put on his robe, took his begging bowl and entered Benares [to beg for food]. There he saw a monk, whose mind104 was not concentrated, his senses distracted. When this monk saw the Buddha coming from afar, he sunk his head in embarrassment. After the Buddha had ﬁ nished his alms-round and washed his feet he entered his dwelling [to meditate]. When he came out again, he sat among the monks and said to them: ‘This morning I saw a monk, whose had not reigned in his senses. When he saw me from afar, he became embarrassed, sunk his head and reigned in his sense-doors.105 Who was this?’ There the monk rose from his seat, arranged his his outer robe on his left shoulder, folded his palms together and said to the Buddha: ‘World-honoured One! I was the one who was without concentration, whose senses were distracted’. The Buddha said: ‘Very good, oh monk! You were able to reign in your senses and focus your thought when you saw me. Whenever you see a monk, a nun, a layman or a lay-woman, you should do likewise. Control your senses and focus your thought, as if you would see me. This will bring you happiness and gain in the long night [of samsaric existance]’. There a monk spoke this verse: A monk went begging, entered the town // his mind distracted, confused and unstable; when he sees the Buddha, with diligent eﬀ ort he reigns in his senses // therefore the Buddha says, ‘Very well’.

20. The Buddha sees a distracted monk 2 – The ﬂ y simile

Thus have I heard, once, the Buddha was staying at the Deer Park [near] Benares, where in former times the sages dwelt. At that time the World-honoured One put on his robe, took his begging bowl and entered Benares to beg for food. At a deva shrine [he saw] a monk, his thoughts fi lled with evil, his mind desiring enjoyment.106 There the Buddha, the World-honoured One said to the monk: ‘Monk, monk! You are planting seeds of suff ering, extremely vulgar and fi lthy,107 your senses stained with evil. Where there are juice stains, fl ies are bound to gather’. At that time the monk heard what the Buddha said and understood that the Buddha, the World-honoured

104. The text here has 身 body. This is a mistake, both the BZA in the gāthā below and the ZA have 心 mind. The mistake is found in all editions of the Chinese canon. 105. jianqing 撿情. A relatively rare expression, it appears in two suttas of the BZA and in a few other places (e.g. Buddhacarita 佛本行經 (T.04.0193.054c24)). The object of control (撿/歛/斂) are the sense doors (情 = 六情 = 六根). 106. shiyu 嗜欲 *paribhoga-kāma. The expression appears in the BZA (six times), in the ZA (twice) and in various Udānavarga texts (T.210, T.211, T.212), pointing again to a common tradition for these texts. 107. bihui 鄙穢. In Āgama literature this expression appears only in the BZA.

One, read his thoughts. Fear arose in him and he hurried away, his hairs standing on end. After the Buddha had fi nished his alms-round, he ate, washed his feet and returned to the dwelling-places of the monks where he entered his abode and meditated. When he came out again he took his seat in front of the assembled monks. The Buddha addressed them: ‘Today, when I went into the town on my alms-round, I saw a monk next to a deva shrine, his thoughts fi lled with evil, his mind desiring enjoyment. So I said: “Monk, monk! You are planting seeds of suff ering, extremely vulgar and fi lthy, your senses stained with evil. Where there are juice stains, fl ies are bound to gather”. When the monk heard what I said, fear arose in him and he hurried away, his hairs standing on end’. When the Buddha had fi nished, one monk rose from his seat, folded his palms and said to the Buddha: ‘World-honoured One! What is called “seeds of suff ering”, what is “vulgar and fi lthy”, what is “stained with evil”, what is meant by “fl ies gathering”?’ The Buddha answered: ‘Listen carefully, listen carefully! I will explain this: Anger and hatred is called “to plant seeds of suff ering”, indulging the mind in the fi ve sensual pleasures is called “vulgar and fi lthy”. When the six senses are not controlled in moral practice, it is called “stained with evil”. What lets affl ictions persist and makes ignorance arise, arrogance, brazenness and shamelessness, what causes all fetters to arise is called “fl ies gathering’’’. There the Buddha spoke this verse: When one does not control the senses // one strengthens desire and attachment, plants seeds of suff ering, acting vulgar and fi lthy one is constantly defi led // close to desirous and malevolent, violent thoughts.108 If in a village or in an empty [uninhabited] place // one always keeps one’s heart free from transient pleasures, and with one’s very body practises right meditation // gathers supernormal powers, attains the three knowledges,109 one attains happiness and sleeps peacefully110 // can vanquish the thought-fl ies completely. Through practice one becomes fi rmly established // is able to follow the traces of the sages to the good realm(s). Having attained the way of right knowledge, one will never turn back // [but] enter into Nirvāṇa and the bliss of silent extinction. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

108. yujue naohaijue 欲覺惱害覺 Pāli: *kāma vitakka vyāpāda vitakka vihiṃsā vitakka. 109. See BZA 16. 110. anyinmian 安隱眠. To have a quiet sleep. Fairly common in the ZA (10 times) and BZA (seven times) the phrase appears only once in the Zhong Ahan and not at all in the Chang Ahan and Zengyi Ahan.

21. A forest spirit admonishes a monk – The ulcer simile111

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time a monk took his robe and begging bowl and entered the town to beg for food. When he had eaten and returned, he washed his feet, gathered his seat cloth and went into the Forest of Regained Sight.112 Beneath a tree after he had prepared the ground and started sitting, evil coarse and subtle thoughts arose [in his mind], greed for the fi ve sensual pleasures. The spirit of the Forest of Regained Sight read the monks thoughts and saw that they were impure. [Since] in this forest one should not have evil inclinations, the spirit thought: ‘I will admonish him’, and he said: ‘Monk, monk, why are you having an ulcer?’ The monk answered: ‘I will bandage my ulcer’. The forest spirit spoke again: ‘Your ulcer is large like a pot, how will you bandage it?’ The monk answered: ‘I will bandage my ulcer with [right] thought’. There the forest spirit said in praise: ‘Very good, very good! This monk knows well how to bandage his ulcer, how truly to bandage his ulcer’. The Buddha, with his divine hearing, heard the exchange between the forest spirit and the monk. At that time the World-honoured One spoke this verse: Worldly desires // are born of evil thoughts. Once an ulcer has grown // it nurtures a swarm of fl ies; desire is this ulcer // thought and refl ection are the fl ies. Because of greed, arrogance // pierces our heart. Because of greed for fame and profi t // we are caught in doubts, do not know the escape // When the mind is trained and concentrated one walks the way of the wise // one does not grow ulcers but in peace and stability beholds the Buddha // and attains Nirvāṇa. When the Buddha had fi nished, the monks, having listened to what he had said, were happy and practised accordingly.

22. A monk visits the village untimely – Parable of the elephant and the lotus roots

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park. At that time the monks took their robes and begging bowls and entered the

111. One would expect a parallel in the Opamma Saṃyutta here, but so far none has been dis- covered. 112. deyan lin 得眼林 Pāli Andhavana. While the ZA transliterates antuolin 安陀林, the BZA renders the title in allusion to the legend of the ﬁ ve hundred bandits, who, after a lost battle, were blinded by a king. Later the Buddha took pity on them and healed them (see e.g. the Datang Xiyuji 大唐西域記 T51.2087.900c8).

© Equinox Publishing Ltd 2006 BINGENHEIMER THE SHORTER CHINESE SAṂYUKTA ĀGAMA 57 town to beg for food. There was a young, newly ordained monk who entered the village not at the appropriate time [only113]. The monks noticed this young, newly ordained monk in several places and said to him: ‘You have just started to learn, and do not know yet the practices to control yourself. What are you doing among the families everywhere?’ The newly ordained monk spoke to the other monks: ‘The venerable Elders all move among the families. Why should I be denied this and not stay among the families?’ There the monks, having eaten what they had received on their alms-round, put away their robes and begging-bowls, washed their feet and went to the Buddha, paid homage to his feet and sat to one side. There they said to the Buddha: ‘World- honoured One! When we entered the town to beg for food, we saw a young, newly ordained monk, who did not visit the families at the appropriate time. We said to him: “You have just started to learn, do not know yet how to control yourself. Why do you visit the families at an inappropriate time?” He answered us: “The elder monks as well have come to the families. Why should I alone be denied this?’’’. At that time the Buddha said to the monks: ‘In a vast wilderness there was a large lake. A number of large elephants used to enter the lake and with their trunks pull out the lotus roots that were growing there. After giving them a shake, they cleaned them in the water and ate them. Their bodies became fat and full, and they grew extremely strong. Some smaller elephants also ate of the lotus roots, but did not know how to shake them and clean them in the water. They ate them together with the mud and became weak and thin, they did not grow strong. Some died, some almost died’.114 At that time the World-honoured One spoke a verse: The elephant enters the lake // with his trunk pulls out the lotus root,115 frees it from mud, gives it a shake // and only then takes it as food. Those among the monks // practising the unsullied Dhamma, who receiving the alms // stay moderate, cannot be tainted. They may be called practitioners // they are like the great elephants. Those who do not well understand skillful means // will suﬀ er because of their excesses, will later have to suﬀ er pains // like the young elephants. The monks, having listened to what the Buddha had said, were happy and practised accordingly.

113. The ZA implies that the monk did not follow the planned order of the alms-round. The Pāli has ativelaṃ indicating that the monk lingered in the village, stayed longer than necessary (Woodward translates ‘spent too much time’ (Rhys Davids & Woodward 1922: 180); Geiger et al. have ‘zu später Stunde’). 114. The ZA has 緣斯致死，或同死苦 which is a close parallel to the Pāli: Tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ (For this reason they died or suﬀ ered as if they were dying). 115. The same parable is found in the Dharmagupta Vinaya at T.22.1428.910c1.

ABBREVIATIONS

AN Aṅguttara Nikāya BZA Bieyi za ahan jing 別譯雜阿含經 (T.100) Dhp Dhammapada Dhp-a Dhammapada commentary Hirakawa Bukkyō kanbon daijiten 佛教漢梵大辭典 (Buddhist Chinese–Sanskrit Dictionary). Hirakawa Akira 平川彰 (Tokyo: Reiyūkai, 1997). MN Majjhima Nikāya MW A Sanskrit-English Dictionary, Monier Monier-Williams (Oxford: Clarendon, 1899). Neumann Die Reden des Buddha – Mittlere Sammlung, K.E. Neumann (Stammbach: Beyerlein & Steinschulte). Ogiwara Bonwa daijiten 梵和大辭典 [Large Sanskrit-Japanese Dictionary]. Ogiwara Unrai [also: Wogiwara Unrai]. 2 vol-edition, 1978 [Reprint: Taipei: Xinwenfeng 新文豐, 1988.] PED The Pāli–English Dictionary, T.W. Rhys Davids and William Stede (eds) (Oxford: Pali Text Society, 1921–25 [reprint 1999]). SN Saṃyutta Nikāya Soothill A Dictionary of Chinese Buddhist Terms, William E. Soothill and Lewis Hodous (London, Kegan Paul, 1937/Delhi: Motilal, 1994). Ud Udāna Udv Udānavarga Vin Vinaya ZA Za ahan jing 雜阿含經 (T.99)

BIBLIOGRAPHY

Akanuma, Chizen 赤沼智善, 1929. Kanpa shibu shiagon goshōroku 漢巴四部四阿含互照錄 – The Comparative Catalogue of Chinese Āgamas and Pāli Nikāyas. Nagoya: Hajinkaku shobō 破塵閣書房, 1929. xvi + 424 pp. [Reprint: Sankinbō Busshorin, 1958. Sri Satguru Publications, 1990 (Bibliotheca Indo-Buddhica no. 74).] Akanuma, Chizen 赤沼智善, 1939. Bukkyō keiten shi ron 佛教経典史論. Nagoya: Sanbō shoin三寳書院. [Reprint: Tokyo: Hōzōkan, 1981.] Akanuma, Chizen 赤沼智, 1994. Dictionary of Buddhist Proper Names. Delhi: Sri Satguru Publications [First Japanese edition, 印度佛教固有名詞辭典. 破塵閣書房, 1931.] Anesaki, Masaharu 姉崎正治, 1908. The Four Buddhist Āgamas in Chinese: A Concordance of their Parts and of the Corresponding Counterparts in the Pāli Nikāyas. Yokohama: Kelly & Walsh (Transactions of the Asiatic Society of Japan). Bando, Shōkū 伴戶昇空, 1982. ‘Kanyaku zōagon-gyō kō 漢訳雜阿含考 [A study of the Chinese Saṃyuktāgama]’. Journal of Indian and Buddhist Studies 印度学仏教学研究, vol. 30-2, pp. 347ﬀ . Bareau, André, 1955. Les Sectes Bouddhiques du Petit Véhicule. Paris: École Française d’Extrême-Orient. (Publications de École Française d’Extrême-Orient vol. 38). Enomoto, Fumio 榎本文雄, 1980. ‘Udanavarga shohon to zōagon-gyō, betsuyaku- zōagon-gyō, chūagon-gyō no buhakizoku, Udānavarga 諸本と雑阿含経、別訳雑阿含経、中阿含経の部派帰属 [On the Recensions of the Udānavarga and the School to which Saṃyuktāgama, its Alternative Translation, and the Madhyamakāgama are to be Ascribed]’. Journal of Indian and Buddhist Studies 印度学仏教学研究, vol. 28(2), pp. 55–7. Enomoto, Fumio 榎本文雄, 1982. ‘Zōagon 1299 kyō to 1329 kyō o megutte 雑阿含１２９９経と１３２９経をめぐって [On the Saṃyuktāgama sūtras 1299 and 1329]’. Journal of Indian and Buddhist Studies 印度学仏教学研究, vol. 30(2), pp. 957–63. Enomoto, Fumio 榎本文雄, 1984a. ‘Setsuissaibu-kei āgama no tenkai – Chūagon to zōagon o megutte 說一切有部系アーガマの展開ー「中阿含」と「雑阿含」をめぐってー [The Development of

the Sarvāstivādin Scriptures, with a Special Focus on the Madhyamakāgama and Saṃyuktāgama]’. Journal of Indian and Buddhist Studies 印度学仏教学研究, vol. 32(2), pp. 51–3. Enomoto, Fumio 榎本文雄, 1984b. ‘Agon kyōten no seiritsu 阿含経典の成立 [The Formation of the Original Text of the Chinese Āgamas]’. The Journal of Oriental Studies 東洋学術研究, vol. 23(1), pp. 93–108. Enomoto, Fumio 榎本文雄, 1989. Sanskrit-Texte aus dem buddhistischen Kanon, vol. 1 (Beihefte zum Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden). Göttingen: Vandenhoeck and Ruprecht. Enomoto, Fumio 榎本文雄, 1994. A Comprehensive Study of the Chinese Saṃyuktāgama: Indic Texts Corresponding to the Chinese Saṃyuktāgama as found in the Sarvāstivāda-Mūlasarvāstivāda Literature. Kyoto: Kacho Junior College. Enomoto, Fumio 榎本文雄, 2000. ‘“Mūlasarvāstivādin” and “Sarvāstivādin”. In Indica et Tibetica, Vividharatnakaraṇḍaka, Festgabe für Adelheid Mette, Chojnacki et al. (eds), pp. 239–50. Swisstal- Odendorf: : Indica et Tibetica. Enomoto, Fumio 榎本文雄, 2001. ‘Zōagon-gyō no yakushutsu to genten no yurai [On the Translation of the Saṃyuktāgama into Chinese and its Indic Origin]’. In Bukkyo Bunka no Kicho to Tenkai: Ishigami Zenno Kyoju Koki Kinen Ronbunsha [Basis and Evolution of Buddhist Culture: Essays in Honour of Professor Zenno Ishigami on His Seventieth Birthday], S. Sato (ed.), pp. 31–41. Tokyo: Sankibo. Foguang da cidian 佛光大辭典 [Large Foguang Dictionary], 8 vols. Taipei: Sankibo, 1988. (CD-Version 3 (2003)). Geiger, Wilhelm, Nyānaponika Mahātheria & Hecker, Hellmuth, 1997. Die Reden des Buddha – Gruppierte Sammlung. Stammbach: Beyerlein & Steinschulte. Grohmann, Friedrich (高明道), 1991. ‘Yidie jing chutan 《蟻垤經》初探 [The Ant-Hill Discourse: First Steps to an Understanding]’. Chung-hwa Buddhist Journal 中華佛學學報, vol. 4, pp. 28–75. Hanyu dacidian 漢語大詞典, 1994. [Large Dictionary of Chinese], 12 vols, Luo Zhufeng 羅竹風 (ed.). Shanghai. Harrison, Paul, 2002. ‘Another Addition to the An Shigao Corpus? Preliminary Notes on an Early Chinese Saṃyuktāgama Translation’. In 櫻部建博士喜寿記念論集刊行会編: Sakurabe Hajime Hakase koki kinen ronshou: Shoki Bukkyou kara abidaruma e 初期仏教からアビダルマへ :櫻部建博士喜寿記念論集 [Early Buddhism and Abhidharma thought: in honor of doctor Hajime Sakurabe on his sev- enty-seventh birthday], Commitee for the Sakurabe Festschrift (ed.), pp. 1–32. Tokyo: Heirakuji Shoten 平楽寺書店. Hartmann, Jens Uwe, 1998. ‘Sanskrit Fragments from the Āgamas (I): The Aṅgulimāla sūtra’. Indologica Taurinensia, vol. 23/24, pp. 351–62. Hiraoka, Satoshi, 2000. ‘The Sectarian Aﬃ litation of Two Chinese Saṃyuktāgamas’. Journal of Indian and Buddhist Studies 印度学仏教学研究, vol. 49(1), pp. 506–500. Karashima, Seishi, 1992. The Textual Study of the Chinese Versions of the Saddharmapuṇḍarīkasūtra – in the Light of the Sanskrit and Tibetan Versions. Tokyo: Sankibo. Katz, Nathan, 1982. Buddhist Images of Human Perfection. Delhi: Motilal. Kuan, Tse-fu, 2005. ‘Clariﬁ cations of Feeling in Buddhist Dhyāna/Jhāna Meditation’. Journal of Indian Philosophy, vol. 33(3), pp. 285–319. Li Zhenhua 李珍華; Zhou Changji 周長楫 (eds), 1998. Hanzi gujin yinbiao 漢字古今音表 [Table of Ancient and Modern Pronunciations of Chinese Characters], rev. ed. Beijing: Zhonghua shuju 中華書局. Lü Cheng 呂澂, 1923. Za Ahanjing kan ding ji 雜阿含經刊定記. First published in Neixue 內學 (1923). Reprinted in Neixue niankan 內學年刊. Taipei: Wenshuju 文書局, 1975. Meisig, Konrad, 1987. Das Śrāmaṇyaphala-Sūtra: Synoptische Übersetzung und Glossar der chinesischen Fassung verglichen mit dem Sanskrit und dem Pāli. Wiesbaden: Harassowitz (Freiburger Beiträge zur Indologie, vol. 19). Meisig, Konrad, 1988. Das Sūtra von den vier Ständen: Das Aggañña-Sutta im Licht seiner chinesischen Parallelen. Wiesbaden: Harrassowitz (Freiburger Beiträge zur Indologie, vol. 20). Mizuno Kōgen 水野弘元, 1970. ‘Betsu agon kyō ni tsuite 別譯雜阿含經について’. Journal of Indian and Buddhist Studies 印度學佛教學研究 , vol. 18(2) (= no. 36), pp. 41–51.

Mizuno Kōgen 水野弘元, 1988. ‘Zōagon-gyō no Kenkyu to Shuppan 雜阿含經の研究と出版’. Bukkyo Kenkyu 仏教研究, vol. 17, pp. 1–45. Neumann, Karl Eugen, 1995. Die Reden des Buddha - Mittlere Sammlung. Stammbach: Beyerlein & Steinschulte. Rhys Davids, C. A. F. & Woodward, F. L., 1917–1930. Kindred Sayings, 5 vols. London: Pali Text Society. Shi Yinshun 釋印順, 1971. Yuanshi fojiao shengdian zhi jicheng原始佛教聖典之集成. Taipei: Zhengwen 正聞. Shi Yinshun 釋印順, 1983. Za ahan jing lun hui bian 雜阿含經論會編, 3 vols. Taipei: Zhengwen 正聞. Shiio Benkyō 椎尾辨匡, [1928–1935] 1969. ‘Shintei zōagon-gyō kaitei 新訂雑阿含經解題’. In Kokuyaku issai-gyō 國譯一切經 , 150 vols, rev. edn., vol. 1, pp. 63–80. Tokyo: Iwano 岩野. Waldschmidt, Ernst, 1968. ‘Drei Fragmente Buddhistischer Sutras aus den Turfanhandschriften’. Nachrichten der Akademie der Wissenschaften zu Göttingen, no. 1, pp. 3–26. Woodward, F. L. & Hare, E. M., 1932–1936. The Book of Gradual Sayings, 5 vols. London: Pali Text Society.