T1670 Nagasena Sutra 2 Notes

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En gl is h Trans la to r

Venerable Guang Xing, Ph.D.

VOLUME IINAGASENA BHIKSU SUTRA



Nagasena Bhiksu SutraTranslated by Venerable Guang Xing, Ph.D.

Buddha's Light Edition English Sutra Translation Series

Executive Advisor: Venerable Master Hsing YunEditor-in Chief: Venerable YifaAssociate Editor: Peter Matthew Romaskiewicz

This publication is part of translation program of the Woodensh Project.Please visit: www.woodensh.org/sutras

© 2008 Buddha's Light Publishing.

All rights reserved. No part of this book may be used or reproduced in any mannerwhatsoever without written permission from the publisher, except in the case of brief

quotations embodied in critical articles and reviews.

FIRST EDITION 2008, 2000 copies

Printed by SHYH HYAH INTERNATIONAL CO., LTD.Printed in Taiwan



《那先比丘經》

中翻英者：廣興法師

佛光版英譯大藏經

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總編輯：依法法師

副編輯：Peter Matthew Romaskiewicz

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2008年第一版，貳仟份佛光出版社版權所有

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AbbreviAtons

A E.Hardy,ed., A guttara-Nikāya.London:PTS,1899;trans.E.M.Hare,The Book of the Gradual Sayings.London:PTS,1935.

Asl. E . M u l l e r, e d . , A t thasa l in i .London:PTS,1897;trans.PeMuangTin,The

Expositor ,London:PTS,1920.

CBETA ChineseBuddhistElectronicTextAssociation

D T.W. Rhys Davids , J . Es t l inCarpenter,eds., Dīgha-Nikāya,3Vols.,London:PTS,1889-1910;trans.T.W.RhysDavids,C.A.F.RhysDavids,The Dialogues of the Buddha,3Vols.London:PTS,1899-1921.

DA T. W. R h y s D a v i d s a n d J . E .Carpenter,eds., Dīgha-Nikāya-A hakathā.London:PTS,1929-32.

Demieville PaulDemieville, “Lesversions



chinoisesduMilindapañha,”in Bulletin de l'École

française d'Extrême Orient ,Vol.24(1924),pp.1-258.

DPPN G.P.Malalasekera,ed., Dictionaryof Pali Proper Names,2Vols.London:PTS,1937-8.

GBI W.W.Tarn,Greeks in Bactria and India.NewYork:MacmillanCompany,1938.

Hist. Étienne Lamotte, Histoire dubouddhisme indien, des origines à l’ère Śaka.

Louvain:1958;trans,S.Webb-Bion, History of Indian Buddhism: From the Origins to the Śaka Era.Louvain:PeetersPress,1988.

IB H a j i m e N a k a m u r a , I n d i a n Buddhism: A Survey with Bibliographical Notes.Delhi:MotilalBanarsidass,1987.

J V. Fausböll, ed., Jātaka,6Vols.London:PTS,1877-96;trans.E.B.Cowell, The

Jaataka or Stories of the Buddha's Former Births,

6Vols.London:PTS,1895-1907.



JPTS Journal of the Pali Text Society

JRAS Journal of the Royal AsiaticSociety

KIK H I G ATA R y u s h o 干潟竜祥 ,“[ Nāgasena Bhikśu Sūtra] 那先比丘經 ,” in

Kokuyaku issaikyō: Indo senjutsubu國譯一切經：インド撰述部, Vol. 76. Tokyo: Daitō Shuppan, 1926

–1936.

M V. Trenckner, ed., Majjhima- Nikāya,3Vols.London:PTS,1887-1902;trans.I.

B.Horner, Middle Length Sayings,3Vols.London:PTS,1954-9.

Miln. V.Trenckner,ed., Milindapañha.London:PTS,1880.

MNBS ThichMinhChau, Milindapanhaand Nagasenabhikshu Sutra: A Comparative Studythrough the Pali and Chinese Sources.Calcutta:1964.

MQ I.B.Horner, Milinda’s Questions,



2Vols.London:PTS,1963-4.

NSB Nāgasena Bhikśu Sūtra那先比丘經

NBS-A Taisho no. 1670A. Nāgasena Bhikśu Sūtra那先比丘經.

NBS-B Taisho no. 1670 B. Nāgasena Bhikśu Sūtra那先比丘經.

PED T.W.RhysDavids,WilliamStede,eds. Pali-English Dictionary.London:PTS,1921.

PTS PaliTextSociety

QKM T.W.RhysDavids,The Questionsof King Milinda, Sacred Books of the East ,Vol.35-6.Oxford:OxfordUniversityPress,1890-4.

RMP K o g e n M i z u n o , “ O n t h eRecensionsofMilindapanha,”inSummary of the

Research Studies of the University of Komazawa,Vol.17.(1959).

S L.Feer,ed.,Sa yutta-Nikāya,5



Vols.London:PTS,1884-98;trans.C.A.F.Rhys

Davids,The Book of the Kindred Sayings,5Vols.London:PTS,1917-30.

SBE Sacred Books of the East

Takakusu J.Takakusu,“ChineseTranslations

oftheMilindaPanha,” Journal of the Royal AsiaticSociety(1896),pp.1-22.

Thag. H. Oldenberg, ed., Theragāthā.London:PTS,1883;trans.K.R.Norman, Elder’sVerses,2Vols.London:PTS,1969-71.

Vin. H.Oldenberg,ed.Vinaya-pi aka,5Vols.London:PTS,1879-83;trans.I.B.Horner,The Book of Discipline.London:PTS,1938-66.



e ndnotes

the nAgAsenA bhiksu sutrA

1 TherearetwoversionsofthetextfoundintheTaishō(hereafterT)inVol.32:nos.1670Aand1670B,pp.694-719.IhaveselectedversionB

ofthe N gasena Bhiks. u S raasthebasisofmytranslationsinceitisconsideredtobethecompleteversion,anopinionadvancedbyW.Pachow.ThedifferencesinversionAarenotedinthefootnotes.Althoughthe textclearlystates thatitisaseriesofdiscussionsheldbetweenKingMenander

andtheSageNgasena,itisstillcalledastra.ThisshowsthatthetransmittersregardeditasanauthoritativetextequaltothewordsoftheBuddha.ThisisalreadyevidencedbytheBuddhistsinSriLanka,ThailandandMyammarwhotreattheP

licounterpartofthetext,the Milindapa

ha,asanauthoritativetextforreference.

2 The translator’sname is lostandthis textisincludedinthelistofthe Catalogue of the

Eastern Jin Dynasty(317-420CE).Thisremark

alsoappearsinFeiZhangfang’s Lidai Sanbaoji歷



10

代三寶紀 (Catalogue of the Triratana through the

Dynasties)compiledin597CE.

3 All d ialogues in t he o riginal C hinesetranslationarewithoutheadingorsubheading.Forthepurposeofeasyreference,thepresenttranslatorhasaddedallthesubheadingswithnumbers.

4 Notethatthistext,thoughitiscalleda jing 經(i.e.asutra),doesnotbeginwiththetraditional“ThusIhaveheard,” Eva may rutam,andinsteadstartsdirectlywiththenarrative“TheBuddhaoncedweltin r vast …”

5 At t he t ime o f t he Buddha, t here werevariousreligioustraditionsandphilosophies.InthePlitradition,theyarereferredtoasthesixty-twoviewswhileinMahynascriptures,thenumber becomesninety-six. Formoreinformation see the Brahmajla SuttaofthePli D ghanik ya,andtheSutra of Nintey-Six Views六十二見經intheChinese

D rgh gama(T1.1.88b13-94a13).

6 Ve r s i o n A o f t h e N gase na B h iks. u

S ra(hereafterNBS-A)simplystates,“Inthedeep



11

forest”andJiaoluo 校羅isomitted.J.Takakusu,

inhis“ChinesetranslationofMilindapaha,”uses“Kiao-lo.”Inhisfootnote,heexplains“kosala,‘blackpepper’?Ordothethreecharactersstandforanamesomething, pongamla glabra.”SeeTakakusu,p.5.ButNBS-Amentions touluo頭羅.SoaccordingtoHigata,itprobablyis thlain

P l i , o r s th la i n S a n s k r i t . A c c o r d i n g t o Demieville, jiaoluo 校羅,and touluo 頭羅are probably transliterations from the Sanskrit word sla.Hequotesmuchevidencetoprovehispoint.IntheMadhyamgamaandthe Mah sakavinaya,bhadraslaistranslatedasbatuopoluo

跋陀婆羅;

andintheS tr lak ra, slaistranslatedas poluo婆羅.SeeDemieville,p.76.

7 Demieville,p.76,givesitasvs. ks. adevat .

8 NBS-Adoesnotcontain“amongthem,thereweremalesandfemales,large-tusked,medium-tusked,andsmall-tusked.”Takakusu,p.6,statesinhisfootnotethesemaybe“advancedinage,middle-agedandyoung.”

9 This is thepagenumberof the N gasena



12

Bhiks. u S trainTVol.36.HeretheauthorofNBS

perhaps refers to theKosambi incident when theBuddhaleftthemonksandwentintoforestalone.

10 HeretheChinesewordis xin 心literally“heart”;hr . daya.Atothertimesitmightmean“mind”;citta.

11 Yi ji ng , a C hi ne se t ra ve ll er t o I nd ia(671-695),mentions cankrama(meaning“actofwalking”)oftheNalandamonasteryinhis Record of Buddhist Practises in India and the Island of theSouthern Sea.

12 In NBS-B the Chinese character is ri 日whichmeans“day,”butinNBS-Aitis yue 曰whichmeans“speak.”Accordingtothecontext,itshouldbeday,notspeak.

13 TheChinesephrasewuwei nihuan dao無為泥洹道literallymeans“actionless(unconditioned)nirvapath(wisdom).”NBS-Ahasbonihuan般泥洹whichmeans pariniva.

14 For Jialuohuan 迦羅洹,Demievillesays,



13

“Sans doute Kalavana.”SeeDemieville,p.77.

15 NBS-Agives thesix fast-daysas the8th,14th,15th,23rd,29th,30th.Itranslate jing 經asstra,butinmanypassagesinourtext,thistermcorrespondstoDharma.Thatiswhythiswordsometimesistranslatedasstraandsometime

asDharmaasthecontextdemands.Inthiscaseitisnotamethodofreading pr timoks. a,butofrecitationofVinayarules.Accordingtothe

Mahvagga,the pr timoks. awasnotrecitedonthe8th,14th,23rdand29thdaysofeverymonth.Onthecontrary,itwasrecitedonthedaysof

upavasatha.ThisrecitationwasauthorizedasshownbyH.Kern, Histoire du bouddhisme en

Inde,VolII,Paris,1903,pp.205-206.Inapassage,concernedwiththedaysof upavasatha,(Ai.142;170.)theChinesetextof Ekottar gama,(T1,64b)specifiesthe8thand14thdaysofeachhalfofamonth,asbeingthedaysoffasting.The15thisthedayforrecitationoftheVinaya.AccordingtotheVinayaofthe Mah saka,theBuddha,onthesuggestionofKingBimbisara,fixedthedaysofupavasathaasfollows:“Itis

permitted on the 8th and 14th days of a month



1

topreachtheLaw,onthe15thdaystocelebrate

the upavasatha , that is to say torecite the pr timoks. a.Thebhiks. usdidnotknowwhatlawwastobepreached,sotheBuddhasays,‘thetriplegemshouldbepraised,then smr . tyupasthna,then sa yakpradhna, then r . ddhipda,thenindriyabala,thenthepathtoenlightenment.For

allthed napatis,thedevasshouldbepraised.”Anotherseriesof20dayswasrecognisedbytheDharmaguptaka(Sifen lu四分律TT.XV.5.31a)asthe Buddha, on the suggestion of Bimbisara, xed

the8th,the14thand15thdaysforthemeetingsinimitationofthoseof Brahmacrins

梵志:‘The

bhiks. us,whocametothesemeetings,observedsilence.Thenthemastertoldthe bhiks. u,‘Wewishtolivebylisteningtothelaw.’TheBuddhagavepermissiontopreach the law.Theydidnotknowwhichlawwastobepreached.TheBuddhasaid,‘Fromnowonitispermittedtopreachthese

stras.’Thenthe bhiks. uwantedtomeetatnightinordertopreachthelaw,theBuddhapermittedthis,butthebhiks. udidnotknowwhichdaystheyshouldmeet.TheBuddhasaid,‘Itispermittedtoholdmeetingson15th,14th,13th,10th,9th,8th,

5th,3rd,2nd,and1stdaysinordertopreachthe



1

law.ThentheBuddhainstitutedtherecitationof

pr timoks. aonthedaysof upavasatha,the14thand15thdaysofeachfortnight.”Sofollowingtheroyalinstructionsoftheking,changesweremadeonthedays.SeealsoDemieville,p.78.

16 NBS-B: jin yu sibian 近於寺邊,“nearthe

monastery”;NBS-A: zhi yu sizhong 止於寺中,“livinginthemonastery.”

17 NBS-B: xianguan 縣官,“districtmagistrate”; NBS-A: xuan 懸 ,“tosuspend,”accordingtoTakakusu,itshouldbe xuankong

懸空“lodgedin

mid-air”asanadjectivereferringtothe“humanlife.”

18 NBS-A:“seekafterthepathofanarhat fornirva.”Itomits“savingtheworld.”

19 NBS-Aomits“Hisparents.”

20 Chinese:Milan彌蘭;Pli:Milinda;Greek:Menander.SeeQKMi,xviii.

21 NBS-A:“whowishedtobecomea ramaa



1

toseekthequietpathofnirvaforarahatship.”

22 NBS-Aomits“inthedistrictofKashmir.”

23 O r dhar ma o r dhar in w h i c h m e a n s “keeping.”HereitprobablymeansNgasenakepthisskinrobewithhimwhenhewasborn.

24 NBS-A:rou jiasha肉袈裟,“skinrobe.”ThismeansthatNgasenawasbornwithaskinrobe.

25 NBS-Aomits“inconsequenceofhisvowmadeinhisformerlife.”

26 Thisparentheticalportionisaddedbymeasexplanation.

27 Naxian那先 , San sk r i t : Ngasena. TheintroductorypassagesdescribingtheformerlivesofMenanderandNgasenaaretotallydifferentfromthatinthePlitext.

28 L o u h a n 樓漢； P l i : R o h a n a . H e i s Ngasena’smother’sbrother,butinthePliversion

RohanaisnotNgasena’suncle,heissentbydeva



1

AssaguttatoordainNgasenainordertodefeat

KingMenanderindebate.

29 NBS-A adds “He had already at tainedarahathood.”AccordingtothePlitext,Rohanaisalsoan arahat .

30 NBS-A:divyacak s. u,Demieville,p.83.

31 NBS-B:divya rotra,ibid.

32 Thatmeansheknewhisformerlife.

33 ThichMinhChauunderstood theChinesewordwujian無間as“NeverceasingHell,”whichis,infact,notthecorrectmeaningofthewordhereinthiscontext.Demievillerendersitas“interstice,”seeDemieville,p.83.

34 NBS-B only mentions ve of the six higher

knowedges(Skt:abhij, Pli:abhi),whichwereallpossessedbyLouhanexceptforthelast one.Theyare (1) supernaturalpower(Skt:r . ddhi-viddhi, Pli: iddhi-vidh),(2)thedivine

ear(Skt: divya rotra, Pli: dibba-sota),(3)



1

p en et r a t i o n o f t h e m i n d s o f o t h e r s ( S k t :

paraci t ta jna , P l i : ce to-par iya-a ) ,( 4 ) m e m o r y o f f o r m e r e x i s t e n c e s ( S k t : prvaniv snusmr . ti, Pli: pubbe-niv snussati),(5)thedivineeye(Skt:divyacak s. us,Pli:dibba-cakkhu),and(6)extinctionofallcankers(Skt: ravaks. aya,Pli: savakkhaya).Thismeansthat

Louhanisnotanarhatyet.NBS-Amentionsalso“knowingothers’previousbirths,”butitmissestherst two higher knowedges of seeing distant things

andhearingdistantsounds.SoNBS-Aiscorrupted.

35 HereNgasenalovedtheBuddha’steaching

andwantedtobecomea r maera,butinthePliversion,itissaidthatNgasenawantedtolearnthebesthymn,sohebecamea ramaaunderRohana.

36 N

gasena,whenhewasanelephant,haddonegooddeedsbyservingtheBuddhaandlisteningtotherecitationofthe stra.

37 Here theChineseword is yao 要whichmeans“essence,”“gist”etc.,inthiscontext.This

wordisnotfoundinNBS-B,butinNBS-A.



1

38 Ngasenahadnotbecomeabhiks. uyet.This

sentenceisnotfoundinNBS-A.

39 NBS-A:Hezhan和戰,NBS-B:Hechan和禪,intheSongeditionoftheChinese tripi aka,itisHedan和鄲.Pli:vattaniya.

40 Eboyue頞陂曰; Aspayutta,Skt: A vagupta=Pli: Assagutta.SeeDemieville,p.84.

41 HerebothNBS-AandNBS-Barethesame,“preceptstra”whichmeansthe bhiks. uprecepts.AccordingtotheBuddhisttradition,monksshould

recitetheirprecepts, pr timoks. a,everyfortnight.Anyonewhohasviolatedtherulesshouldconfess before the assembly ofbhiks. us.Inaccordancewithhisoffence,heistobepunished.Hewillbeexpelledfromthe sa ghaifhehasviolatedthefourmainrules,whicharenottotakelife,nottosteal,nottohavesexandnottolie.Heistemporarilyexpelledfromthe sa ghaifhehasviolatedanyofthe13 sa ghdisesas,andheshouldconfesshisoffencebeforetheassemblyasapunishmentifhehasviolatedtheotherminorrules.SeeVinayaVI.



20

42 The S tra of Parables isnotfoundin

NBS-A. But in the Tripi akaoftheNortherntradition,thereisastracalled S tra of the ParablesinwhichparableswerecollectedfromtheTripi akaandthenwascompiledintoasingle book.

43 AccordingtotheBuddhisttradition,novices( r maera)arenotallowedtoattendthefortnight

pr timoks. arecitation.ThereforeNgasenahadsuchathought.Butherewearenotsurewhether Ngasenahadobtainedthehigherordinationyet.Inthetext,itjustsaysthatNgasenacameforhigher

ordination,soitisnotclear.

44 Assaguttawasanarahat andsohehadtheability toreadother’smind.Thereforeheknew Ngasena’sthoughts.

45 NBS-A:“AssaguttawantedtoaskNgasenatostay...”

46 N B S - A : J i a w e i y u e 加維曰 , N B S - B : Jiaweiyue迦惟曰,Skt:Kavigupta(?).



21

47 In thePlitext,itisnotanup saka,buta

up sik whogavealmstoKaviguptaforthirtyyears.

48 Here “ ramaa”probably means theBuddhistmonk.

49 NBS-A: “no one preaches the Dharmato me.” Here it is in contrastwithNBS-B. Butaccordingtothetradition,afterameal,monksshouldgivesomeshorttalksondharmatothosewhoofferedthemeal.

50 N B S - A o m i t s “ o f w i s d o m a n d o fintelligence.”

51 NBS-Aadds“inapoorfamily.”

52 They are the hells, hungry ghosts andanimals.

53 NBS-A omits “But if a person does notobservetheDharmaandmoralprecepts,hesuffersin thepresentworldandinthenextlife,andwill

fall into the three realms for an indenite period.”



22

HeretheNBS-AisinaccordancewiththeBuddhist

teachingbecauseafterthebadkarmaisexhausted,thepersoncanberebornsomewhereelse.

54 Here the Chinese word is shenjing 深經,whichmeansthephilosophyoftheBuddha’steaching.ButthePlitextstatesthatNgasena

taughtthedevoteeonthe Abhidhamma.

55 ThissentenceisnotfoundinNBS-A.

56 Here Ngasenapreachedtothe up saka by means of a gradual method of talking,

anuppubbekath,startingfromthetopicofgiving,andgraduallytothephilosophyoftheBuddha’steaching.ThisisausualmethodofpreachingoftheBuddha.See Mahvagga,I,7,5(Vin.,Vol.I,15)

57 HeretheagreementofthemonksinHechanmonasteryisperhapsthatoftakingalmsfromtheup saka’shousewithoutpreaching,becausewesawearlierthatNgasena’steacheraskedhimtogototheupsaka’shousetotakealmswithhismouthfilledwithwater.ItmeansthatNgasenashould

notspeak.AndalsoinNBS-A,theup sakatold



23

Ngasena,“Ihavebeenofferingalmstomonks

foralongtime,butnoonepreachesthedharmatome.”(seealsonote49)

58 HereNgasenashouldnotbeexpelledfromthe sa gha,becauseaccordingtotheVinayarules,onlytheonewhoviolatedthefourmainprecepts

(nottokillanyformoflife,nottotakewhatisnotgiven,nottocommitsexualactwithanywomanandnottotellalieaboutbeingan arahat whenheactuallyisnotanarahat )istobeexpelledfromthe

sa gha,nototherwise.Ifonehasviolatedthe13 sa ghdisesa,heistemporarilysuspendedfrom

the sa gha.

59 Herein thetext, theChineseword piyujing 譬喻經canbetranslatedintwoways:S tra of

Parables (in thepresent translation.About this s

tra,seealsonoteNo.42),or“simile.”NBS-Aherehasno jing 經“stra.”

60 HereinthePliversion,VenerableAssagutta‘burstforthintoapplause’whenheknewthatboth Ngasenaandthelaywomandevoteehadobtained

thefruitof srotapannabyhisdhammavision.



2

61 AccordingtotheMahvagga,amonkshould

confesseshimselfbeforetheassemblypubliclywhenhehasviolatedtheprecepts.

62 Here the fourkingsof thefirstheaven(P:t vatimsa,Skt: tr yastri a)are:Intheeastis

Dhr . tar s. rawhosecoloriswhite;inthesouth

isVir hakawhosecolorisblue;inthewestisVirūpāk s. awhosecolorisred;andinthenorthisVai ravaawhosecolorisyellow.ThekingofallgodsisIndra(akra).Thentherefollowsthesecond,thethird,thefourth,thefifth,thesixth,theseventhheavens,andBrahma(alsoknownas

Mahbrahma)isatthetop.

63 Shejie舍竭,Pli: s gala.

64 Xiedijia泄坻迦,Pli: sankheyya.Miln,22.

65 Thisincludeswanderingteachers,Brahmans,theheadsofsomeschoolsor themonasticcommunityorthemasterofsomebandsofpupils.

66 Daqin 大秦;Yonaka,orBactria.



2

67 The l it era l mea ni ng i s “ inte rnal a nd

external.”

68 NBS-B:theChinesewordischengmen乘門,whichmeansweathypeoplewhohavevehicles, butintheGunedition,itispomen陂門.Demievillemisunderstooditasatransliterationof ramaa.

HeretheauthorofNBStriedtolistallclassesofIndianpeople.

69 NBS-A omits “In thepalace.. .ordinary people.”

70 ThissentenceisomittedinNBS-A.


72 HerethePlitextfarexcelstheChinesetextinitsdescriptionofS

galaalthoughallthedetails

intheChinesetextarefoundmoreorlessinthesameforminthePlitext.ThedescriptionofthecityofS galainthePlitextisfarbetterthantheChinesecounterpartinrichness,details,romantic backgroundandindazzlingstyle.



2

73 Thisreferencetothepast,presentandfuture

mightsuggesttheinclinationoftheChinesetexttowardSarv stivdatheory“ sarvam asti.”

74 NBS-Aomits“artsofwarfare.”

75 ThedescriptionofMenander’soutstanding

virtuesintheChineseversionisfarlessimpressivethanthePliversionwhichsaysthatMenanderwaslearnedinthenineteenartsandsciences.

76 AccordingtoaJapanesescholarR.KiyoharawhotranslatedNBSintoJapanese,theportionin

bracketsisaddedlater.SeeKIK,p.329.ButFangGuangchangthinksthatitisatranspositionasheinformedmepersonally.Itshouldbeplacedbeforesection10provisionallytitled“KingMenander’sLearning.”Insection10,Mananderaskedhisministerifanyonecouldconversewithhimonreligiousmatters.AndafterthedescriptionofS gala,thisdialoguecontinuesonagain,andtheministerdirectedMenandertoyupala.

77 NBS-Aomits“Atthattime...Iamtheking.”



2


79 Zhanmili沾彌利;Pli:Devamantiya;Greek:Demetrios(?);Wangqun 望群; Pli:Mankura;Greek:Pakor(?).SeeGBI,p.422.

80 Yeheluo野和羅,Pli: yupala.

81 The Pliversiongivesthenameofthemonasteryas“ sankheyya”whereyupalalived.

82 N B S - B h a s z ho ngz he n g 忠政 , “ l o y a l g o v er n m en t , ” o r “ l o ya l , ” b u t N B S -A h a s

zhongzheng 中正meaning“righteousness”or“justice,”whichisinaccordancewithMiln.,19,dhammcariya.

83 According t o t he Subha Sutta of the Majjhimanik

ya,asimilarquestionwasputtothe

BuddhabyaBrahminnamedSubha:Isitthemonkorthelaymanwhocansucceedinattainingwhatisright,justandgood,theBuddhasaysthatinthis particularcontext(ettha),itisnecessarytogiveananalyticalanswer.Forwhatdeterminestheanswer

isnotwhetherthepersonisamonkoralaymanbut



2

thepracticeofgoodconduct( samm patipanna).

Mii197.ThesameisalsofoundintheChinesetranslationofthe Madhyam gama中阿含經,seeCBETA,T1.26.667a28-b3.

84 ThesetwelvedivisionsofBuddhistscripturesarerecognisedbythenortherntraditionasagainst

totheninedivisionsrecognisedbythesoutherntradition.Thetwelvedivisionsare S tra, Geya,Vykaraa, Gth , Ud na, Ityuktaka(P: Itivuttaka,Skt, Itivr . ttaka), J taka, Vaipulya, Adbhutadharma,(theaboveareninedivisions) Nid na, Avad na,Upade a.

85 InclassicalChinese,therearenoparagraphsand punctuationsinapassage.Therefore for ascholartoreadclassicalChinese,heshouldbeabletomakeoutparagraphsandsentencesby punctuating the given passage. So this part is perhapsaddedbytheChinesetranslators.

86 NBS-Aomits“Hecoulddispelalldoubtsandcouldenlightenthespeculators.”

87 NBS-A omits “A place of refuge and an



2

objectofrespectforthewisemen.”

88 InthePiversion,thenumberofmonksthatfollowedNgasenawasupto80,000.

89 NB S - A o m i t s “ I a m n o t as g r e a t as Ngasena.”

90 InNBS-A,it isthekingwhocameforwardandexchangedgreetingsandcomplimentsoffriendshipwithNgasena.Thisshouldbethetraditionoftheelders,nomatterwhosoevercomes,monksshouldnotgooutandexchangegreetingsrst.

91 Thisparagraph ismissing inMiln. Inourtext,Ngasenastartedtopreachfirst,but inthePli text, thekingaskedthenameofNgasenafirst.ThispassageisquotedfromtheChinese

Dharmapada,chapterthirty-sixon nirva,T4,573a,butthewordingisslightlydifferent.Alsosee

Dhammapada,verseno.204.

92 NBS-A: Shounaxian 首那先 ; NBS-B:

Shouluoxian首羅先;Pli:Surasena.



30

93 HeretheChinesewordis yanse顏色which

literallymeans“complexion.”Demeivilletranslatesas“externalappearance.”Demieville,97.Miln.,26:r pa.

94 HeretheChinesewordiskule苦樂whichliterallymeans“sufferingandhappiness.”Miln.,

26:vedan.

95 Here t he Chinese word i s shane 善惡whichliterallymeans“meritoriousdeedsanddemeritoriousdeeds.”Miln.,26: sa.

96 Here theChineseword is shen 身whichliterallymeans“body.”Butinthetext,itisoneofthe ve aggregates. Miln., 26: sakhra.

97 InBuddhist scriptures,ahumanusually isanalyzedintofiveaggregatesasform,sensation, perception,volitionalformationandconsciousness.Due to the combination of thesefive,apersoncomesintobeing.

98 ThispassageisquotedfromSa yukt gama,

T2,327b.ButinthePliversion,itisattributedto



31

anuncalledVajira,Si,135.

Just as when the parts are rightly set,The word ‘chariot’ is spoken,So when there are the khandhas,It is the convention to say ‘being.’

99 Here in the Pliversion,thereisonemore

dialogueregardingtheyearsofNgasena’sordination,Miln.28.Thisdialogueseemstobenaturalandsuitsthesituation.AsKingMenanderwasalaymanaswellasaforeigner,hewouldnaturallyraiseaquestionsuchasthis,‘Howmanyyearshaveyoubeenamonk?’Itseemsthatthis

sectionofthedialogueismissedoutintheChineseversion.

100 Here the Chinese has zhizhe 智者whichliterallymeans“wiseones.”Thatmeansthewisemen.

101 Here the Chinese has jiaogui 驕貴whichliterallymeans“anarrogantandhighrankperson.”Hereitmeans“theking.”InNBS-A,itaddsonemore,“afoolishman.”Thisisnotfoundineither

NBS-BorthePlitext.



32

102 Here themeaning in thetextisnotclear.

ThichMinhChaurendersitas“Thewisemenspeakwordsofcontention,wordsofexplanation,wordsthatarehigh,wordsthatarelow,wordsthat bring in victory, words thatbring aboutdefeat,rightwords,wrongwords.”MNBS,p.49.

103 NBS-Aadds“whenafoolishmantalks,hedoesnotknowwordsthatarecorrect,wordsthatareincorrect,andtriestowinoverbyinconsideratecompulsion.”

104 This is very strange, because earlier, at

thebeginningofthisdiscussion,itissaidthat Ngasenaalreadywenttothepalace.Buthereitagainsays,“toinviteNgasenatothepalace.”Thesediscussionsmighthavebeenheldseveraltimes,notonce.

105 Here theChineseword qian 慳literallym e a n s “ s t i n g y ” o r “ m i s e r l y , ” p r o b a b l y a transliterationfromtheSanskritword dattaorPliworddinna.Forinstance,tissaistransliteratedintoChineseas zhi厧;Pli: sabbadinna;Miln.,29:

dinna,56.Thereismuchdisputeoverthename



33

sabbadinnaastowhetherthepersonwasaGreek

ornotandifthepersonwasaGreek,thenwhatisthecorrespondingGreekwordforit.AccordingtoW.W.Tarn, sabbadinnaisprobablyfromtheGreekword sabbadotos,“thegiftof(thegoddess)

sabba.” Dinnaisamereadjustment.GBI,p.423.

106 Here sabbadinnasaidthreetimes:“Lethimcomewithten.”AccordingtoW.W.Tarn,“ThisnumberonlyhasmeaninginreferencetothetenAlexander-questions,andpresumablycomesfromtheGreekquestionsofMenander(whichnodoubt,like the questions of Ptolemy II, were not conned

totenquestions);what sabbadinnaineffectsaysis‘yououghttofollowtheGreektradition’andMenandersays“No.”GBI,p.433.

107 ThissimileisomittedinNBS-A.

108 According toDemieville, shenzhongshi身中事correspondstothePlik yasakhra,Miln.,31.

109 HeretheChinesewordis xinshi心事which

literallymeansthematter of theheart,because



3

theChineseword xin心meansheart.Inancient

Chinapeople(andperhapspeopleofotherpartsoftheworldalso)thoughtthatitwastheheartthatthought,notthemind.


111 ThePliversionhastheking,notthecountymagistrate.

112 HerethePliversionaddsonemore,“somegoforthforfearofthieves.”Inhertranslation,I.BHornergivesareferenceinthefootnote,“AsatM

i,463;S.iii.93.”SeeMQ,p.42.

113 Thispairof questionsandanswersisnotavailableinNBS-A.

114 NBS-A has yixin nian zhengfa一心念正法whichliterallymeans“thinkingof saddharma

whole-heartedly,”butNBS-Bhas yixin nian zhengfa shan一心念正法善whichliterallymeans“thinkingofrighteousnessandvirtuewhole-heartedly.”Demievilletranslatesitas“ Si un

homme pense a la Loi correcte et au bien en



3

uniant sa pensee.”Herehetranslates zhengfa正

法as“ Loi correcte.”Demieville,p.104.InthePliversion,itis yoniso manasik ra,translatedas“reasoning”by RhysDavids, QKM,p.50;“attentiveconsideration”byI.B.Horner,andfurther,I.B.HornerexplainsthattheP liwordcanberenderedas“propermind-work,”“ordered

thinking,”or“orderlyreasoning,”MQ,p.43.

115 NBS-A:nian zhengfa zhihui念正法智慧,itliterarillymeans“considerationofrightdharmaandwisdom”;NBS-B: nian zhengfa nian shan

zhihui 念正法念善智慧

, thisliterarillymeans

“considerarionofrightdharma, ku ala dharmaandwisdom.”ThePliversionspeaksofonlytwofactors: yoniso manasik ra and pa.I.B.Hornertranslatesitas“attentiveconsiderationandwisdom.”MQ,p.43.RhysDavidstranslatesitas“reasoningandwisdom.”QKM,p.50.Thereforehererightdharma and ku ala dharmaactuallyimplytheoneandsamething.

116 HereitisdifferentfromPliversionwhichsays thatanimalshave reasoningmind,butnot

wisdom.Miln.,32.ThisisfarclearerthanNBS-B.



3

117 Demieville translated xiaoshun孝順as“l’

obeissance filial .”Accordingtohim,itactuallymeans s la.Therehequotesfrom Ekottar gama,(= A guttaranik ya,Vol.I,61-62), Fumu enzhong nanbao jing 父母恩重難報經(Sutra on the Difcultyin Repaying the Profound Kindness of Parents),

Xiaozi jing 孝子經(Sutra on Filial Sons)etc.,where

s laistranslatedas xiaoshun孝順.Demieville,p.107.AccordingtoH.Nakamura,“WhenBuddhismwasintroducedintoChina,Buddhismwasforcedtoteachfilialpietytocommonpeople.ThemostimportantvirtueinConfucianismwas,ofcourse,filialpietywhichexpectedaone-sidedobedience

fromchildren,theyoungerpeople, inafamilytotheirparents,whoweretheveneratedonesofthefamily.Thisidea,however,wasnotexcessivelyemphasizedinIndianBuddhism,ascanbeseenintheoriginalSanskritandPrakrit textswherethereisnosuchtermcorrespondingtotheideaofxiao(孝), lial piety, although this character is

foundfrequentlyinChineseversionsofBuddhistscriptures.Thusthe translatorsmusthaveaddedthisterm.Thisvirtue,ofcourse,whichcorrespondstotheideaoffilialpiety,istaughtin theoriginal

Buddhiststra,butonlyasoneofthevirtuesandit



3

isnotesteemedasthesupremevirtue.TheChinese

could not be satised with the family moral taughtin Buddhism. The concept of the lial piety in the

ChinesesensewasnottaughtinBuddhist strassothat,asalastresort,spurious strasuchasthe Fu-mu-en-chung-ching (父母恩重經the“FilialPiety

stra”)andtheTai-pao-fu-mu-en-chung-ching (

大報父母恩重經)whichteachfilialpiety,werecomposed.”IB,p.227.

The concept of lial piety is also emphasized

intheUllambana(Yu-lan-pen盂蘭盆經inChineseandUraboninJapanese)whichhasacquiredgreatimportanceamongpeopleofChina.Theoriginof

theritesofUllambanacanbetracedtoscripturesofEarlyBuddhism(suchastheTirokuddasuttaofthe

Khuddakap ha).TheriteUllambanawasextolledinthe UllambanaS trainwhichtheBuddhistconceptoffilialpietywasexplicitlyexpressedintheactsofofferingforthedeadparents.AccordingtoC.Iketa,(Shukyo Kenkyu,publishedbytheJapaneseAssociationforReligiousStudies,Tokyo,III,1,59f.;PrabodhChandraBagchi: Le Canon

Bouddhique en Chine. Les Traducteurs et lesTraduction.TomeI&II,1927&1938,Paris.),

thisseemstobea stra,withadditionsbyChinese



3

scholars,tothekernelofanoriginalwhichhad

beenproducedinIndia.

118 InthePliversion,thefivethingsare s la, saddh , viriya, satiand samdhi,withoutthinkingofgoodnessandwisdom.Butintheexplanatory passage that followed, paisthere.Insteadof

s latheChinesetexthas xiaoshun 孝順whichliterally means “lial obedience,” but the passage

followingthisexplainsthat xiaosun 孝順isthe basis forallother goodqualities.So theoriginalSanskritofChineseword xiaoshun孝順should be la,“morality,”sinceitisthefoundationofall

spiritualattainment.

119 Herewue五惡alsocalledwuzhuo五濁 ve

hindrances(n varaa).InNBS-AandNBS-B,theve are almost the same with little difference:

1. NBS-A: yin婬

;NBS-B: tanyin貪婬

;P

li:k macchanda.

2. NBS-A:chennu 瞋怒;NBS-B:chenhui瞋恚;Pli:vy pda.

3. NBS-A: shuimian睡眠;NBS-B: shiwo嗜臥;Pli: styna-middha.

4. NBS-A: geyue歌樂;songsandenjoyment;



3

NBS-B: xiyue 戲樂;sportsandenjoyment;

Pli:auddhatya-kauk r . tya. 5. NBS-A: yi疑 ;NBS-B: suoyi所疑 ; Pli:vicikits.

HerethePlitextjustmentionshindranceswithoutdetailexplanation.

120 This name of a river is unidentied. Here thePlitextdoesnotgiveaname.

121 AccordingtoDemieville, jing jin cheng xin精進誠信means‘thespiritualprogress’.Demieville, p. 106. Here the Pliwordis sampakkhanda-

nalakkhaa saddh.RhysDavidstranslatesitas“aspirationoffaith,”I.B.Honertranslatesitas“leapingforward.”

122 N B S - A : 佛諸弟子自相見輩中說諸清淨 ,“theBuddha’sdisciples,havingseenamongtheircolleagues,somespeakoftheirpurity.”NBS-Ahas

shuo說,“speak”.ComparingittothePlitext,itshouldbetuo脫toeliminate,asitisinNBS-B.

123 HereHigatatracesthis to theSa yukt

gama,No.1321,T2,365.



0

124 Hereitis la,whichmeansvirtue.

125 sanshiqi pinjing 三十七品經,isanarchaictranslation,withthenewerChinesetranslation b e i n g s a n s h i q i d a o p i n 三十七道品 ; P l i : bodhipakkhiy33

126 Literally, siyizhi 四意止means“thefourrestingplacesofthemind.”Thisisanarchaictranslation.

127 HeretheChineseword is jueyi覺意whichliterallymeans“enlighteningofthemind."

128 NBS-Aomits“the thirty-sevenfactors...thenobleeightfoldpath.”

129 H er e i n N B S - A : t h e f o u r s t a t e s o fmindfulnessaregiveninadifferentway:1.Contemplationofone’sownbody,outwardlyandinwardly;2.theknowledgeofthemindbeing pleasantorunpleasant; 3. the knowledge of theheartbeingmeritoriousordemeritorious;4.theknowledgeoftherightdharma.

Theabovetranslation isthearchaic translation.



1

Accordingtothenewtranslation,thefourstatesof

mindfulnessare:1.toobservethebodywhichisnotpureandwhichconsistsofskin,flesh,blood, perspiration,urine,humanwasteandotherthings.2.Toobservesensationassuffering.Becausetheve organs come in contact with the ve external

objects,oneexperiencespleasant,unpleasantand

neutralfeelings.Thisistherootofsuffering.3.Toobservethemindasimpermanent,becausethemindchangesfrommomenttomomentandcannotlastfortwoconsecutivemoments.4.Toobservethedharmaasno-soulorno-self.All dharmaarewithoutaselforasoul.Sowecannottakeanything

as“I”or“theSoul”.

130 Hereit isverydifferentfromthedefinitiongiveninthePliversion.NBS-AmentionsfourthingswhicharesimilartothePliversion.Thefourspiritualexertionsare:(1)tocheckone’sownmind;(2)topreventunwholesome dharmafromenteringthemind;(3)toremoveallunwholesomedharmainthemind;(4)andcausingwholesomedharmatoariseandtopreventwholesomedharmaintheheartfromvanishingaway.Thusthisis

closertoPliversion.



2

131 Thesefourpsychic powers refertothe

fourofthesixhigherknowledges(callabhi).ButNBS-Amentionsfourdifferentqualities:(1)eliminationofcraving;(2)exertion;(3)controlofone’s mind; and (4) reection or meditation. In his

work MNBS, Thich Minh Chau translates the rst

oneas“wish”insteadofeliminationofcraving.

132 NBS-Aomitsthis.

133 These f iv e men ta l p ower s are total lydifferentfromthePliversion.InthePliversion,theyare:faith,exertion,mindfulness,meditation

andwisdom.ButNBS-Aisthesameas thePliversion.

134 ThesesevenbasesofenlightenmentarenotgivenindetailinNBS-A.Itjustsaysthatagainthereareseventhingswhicheradicatebaddharmaandwhicharecalledthesevenwholesomedharmasorthesevenfactorsofwisdom.InXuanzang’stranslation,thelastoneis“equanimity,”not“protection’”asappearsinNBS-B.

135 Herethisarchaic translationuses zhi 直,



3

lit.“straight,”for samminPli.Butinthelater

translation,ituses zheng 正,“right,”whichiscorrect.NBS-Asays,“Again thereis the nobleeightfoldpathandit isalsocalled ahou 阿姤 .AccordingtoHigata, ahouprobablyisatransliterationfromthePliword a gikaora-ha gika. SeeKIK,p.339.Butaccording

toDemieville,itisprobablyfrom ango.SeeDemieville,p.110.

136 NBS-A: jin 金“gold”;NBS-B: zhong 重“load.”

137 NBS-A:changji倡伎,lit.“leadingtalent”; NBS-B: jiren伎人,lit.“talentedperson.”

138 NBS-Amentions“doinggooddeeds.”

139 This lastpairofquestionsandanswersisomittedinNBS-A.

140 NBS-Aomitsthis,only“Tosupportgoodqualities…”isthere.

141 These five good qualities and five bad



qualitiesarenotgivenindetailinthetext,but

NBS-Amentionsclearly thatobserving the five precepts are the ve good qualities.

142 ThislastsentenceisattributedtotheBuddhainNBS-AaswellasinPliversion,butremainsuntracedintripi aka.

143 Hereblackmeansbad,whitemeansgood.ButinNBS-A,themeaningofthispassageisnotclear.

144 Here theChinese is shen身

whichmeans

“body,”butthecravingsareinthemind,theycannotbeinthebody.

145 TheSa yukt gama,T2,56a.

146 Here the Chinese yiqixin一其心

literallymeans“one-pointednessofthemind.”

147 TheSa yukt gama,T2,12b.ThequotationinMiln.is“Monksdevelopconcentration;hewhoisconcentratedknowsasitreallyis.”Thisisa

translationgivenbyI.B.Horner,andshetracesthis



quotationfromthePliTipi aka,Siii,13,v,414;

cf.Asl.162.

148 NBS-A: zhi智,“wisdom”;NBS-B: zhihui智慧“wisdom”;Miln:39. pa.

149 Herethisexplanationofwisdomisthesame

astheexplanationofwisdomfoundingroupA.

150 Here the Chinese shen 神literallymeans“spirit.” Itcan berendered inseveralwaysas“vitality,”“thesubtle,”“recondite,”etc.Butinthistext,itmeansthesoul,becausemostIndian

religionsbelieveinasoul.Thekingwouldnaturallyaskaboutthetransmigrationofsoul.

151 Itliterallymeans“turbid,” jingzhuo精濁.

152 ThislastsimileoftheguiltymanisomittedinNBS-A.

153 AccordingtoDemieville,thispassageisalsofoundinSii,86.

154 ThecorrespondingPlipassageistranslated



by Rhys Davids as: “Just so, O king, is the

continuityofapersonorthingmaintained.Onecomesintobeingasanotherpassesaway;andtherebirthis,asitwere,simultaneous.Thusneitherasthesamenorasanotherdoesamangoontothelastphaseofhisself-consciousness.”QKM.64.

155 ruzhong 乳湩“milk”;Pli: kh ra; su 酥, suluo 酥酪“curd”;Pli: dadhi; fei 肥“butter”;Pli:navan ta; tihu醍醐“ghee”;Pli: ghata(Skt:

ghnr . ta).SeeDemieville,p.116.

156 Thispairofquestionsandanswersisomitted

inNBS-A.

157 AccordingtoDemieville, zhi智isa,hui慧is pa,orobh sana.Demieville,p.118.

158 Thepair of questionsandanswers:“Hastheordinarymanintelligence?”,“Yeshehas.”isomittedinNBS-A.

159 Fromhere, thereisa longpassagelost in NBS-Awhichcorrespondsfrom709a23to714a16

inNBS-B.



160 T hi s p as sa ge i s q ui t e s im il ar t o t he

correspondingPlipassage,Mlin.,42.AccordingtoRhysDavids,thismeansthatanarhatmightstill bewrong onmatters ofworldly knowledge,butwouldbeclearinhismindastothefundamentaltruthsofreligion.SeeQKM,p.67.

161 InhisbookMNBS,ThichMinhChausays,“Theeffectsofwisdomaretheunderstandingofthethreecharacteristicsofanicca,impermanence;dukkha,suffering; anatta,no-soul.ThePliversionalsogivesthesameexplanation.

162 AccordingtoDemieville,p.119,wushanxin五善心arethefivekusaladhammaperformedbythe paca indriya.

163 Hereitprobablymeanstohavefaith in the beliefthatgoodbringsgoodeffects,andbadbrings badeffects.

164 AccordingtoDemieville,p.119,thesefivekindsofdrugsaregiveninthe Susiddhik ra-

stra,aworktranslatedbySubhak rabetween

724-730.Wefindthreeversionsofthe strain



theTaisho:1. Katak r 軋託迦哩;2. vr . hati=

br . hat 勿哩訶底;3. saha娑訶;4. sahadeva娑河提婆;5. sita-girigairika稅多擬裏疙哩迦.(CBETA,T18,no.893b,651,c26-27;no.893c,689,a24-26)ThesefivedrugsarealmostidenticalasthefivedrugsfoundinVajrasekharayogatranslatedbyAmoghavajraaccordingtoDemieville,butwe

findthesefivedrugsinthe Par a avar dhra�( stra)alsotranslatedbyAmoghavajra:1. sahacara婆賀拶囉 ;2. sahadeva 婆賀稱縛;3.ka k ri 建;4. girikar 儗哩羯羅拏; 5.vr . hati 勿哩荅賀底 .(CBETA,T20.1100.449b13-15.)

165 Accordingto Demieville,p. 121,yi意isequivalenttocetasik vedan,Miln.,44.

166 shenjian身見,theviewthatthereisarealself, isoneof the five wrongviews.The fivewrongviewsare:1) satk

yad r

. s.

i,theviewthatthereisarealself,anego,andamineandthine;2)antagr ha,extremeviewse.g.extinctionor permanence; 3)mithy,perverseviews,which,denyingcausesandeffects,destroythefoundationsofmorality;4)dr . s. ipar mar a,stubbornperverted

views,viewinginferiorthingsassuperior,or



countingtheworseasthebetter;5) la-vrata-

par mar a,rigidviewsinfavourofrigorousasceticprohibitions, e.g. coveringoneself withashes.Viewsarementalmatters,notbodilymatters.Demieville,p.121,translatesitas,“Ce qui fait quele corps eprouve de la douleur, c’est que ce corpsexiste presentement: voila pourquoi il eprouve

de ladouleur .”ThecorrespondingPlipassageis‘tassa hetussa tassa paccayassa anuparama.’

167 Miln.givestheverseas: I delight not in dying, I delight not in living,

But I wait for the time, as a hireling his

wages.I delight not in dying, I delight not in living,But I wait for the time, clearly conscious and mindful.

Inherfootnote,Hornersays,“TheseversesquotedatDA.810,areattributedtoSariputtaatTherag th,1002,1003,buttheseareinreverseorderandwithonevariation. Cf .alsoThag .20,196,606,and Manu,vi.45.”ButthishasnotbeentracedyetintheChineseTripi aka.SeeMQ,p.62.

168 Hereinthetext,itmisses“Ngasenareplied



0

…”Soitmakesthetextunclear.

169 AccordingtoPachow,here in thetext itmissesawordwuwei無為asa skr . ta.ThePlitextisquitedifferentfromtheChinesetext.ThePlitextonlymentionsthreecharacteristics:“... sukh vedan kusal v akusal v abykat v ti”.See

Miln.,45.

170 Here it is difcult to understand. Higata says,

‘IthasnocorrespondenceinthePliversion,soitisprobablyamistakeofwords.”KIK,p.344.Buthedoesnotsaywhichwordsaremistaken.

171 Whereit says,“In aBuddhist sutras…”thePliversionsays,“Thesubjectdrawn from

Abhidharma…”

172 xi喜

“joy”;chou愁

“sadness”;Sa

ghadevatranslates xiyou喜憂;Pli: somanassa-domanassa.Vedanfeelingispsychological;dukkhaand sukhacontrast.

173 According to Demieville, p. 123, i t is

religiousjoy.



1

174 According to Demievi l le , p . 123, the

textisquotedfrom Madhyam gama,translated by Saghadeva,TT.XII,7,7a,b.Herethetextmentionsfoursets ofsix things.Butaccordingtothepassage,therearesixsetsofsixthings.Theadditionaltwosetsofsixthingsare:Thesixexternalthingsarousingsadfeelingsinmanand

thesixthingsarousingjoyfulfeelingsinman. According toDemieville (123), thesesixsetsoffeelingsare,withoutdoubt,interpolatedi n C h i n a . T h e c o m p l e t e t e x t i s f o u n d i n

Madhyam gama.InthePliversion,itquotesfromthe Abhidharma

ashavingsixsetsofsixthingswhicharedifferentfromtheChineseversions.HereIquotethewhole passagefromHorner’stranslation,seeMQ,p.63. “Sire, sixare thesehappinessconnectedwiththeworld,sixarethehappinessconnectedwithrenunciation,sixarethesorrowsconnectedwith theworld, sixare sorrowsconnected withrenunciation,sixaretheequanimitiesconnectedwiththeworld,sixaretheequanimitiesconnectedwithrenunciation—therearethesesixsetsofsix.Andthereisathirty-sixfoldfeelingthatispast,and

athirty-sixfoldfeelingthatisfuture,andathirty-



2

sixfoldfeelingthatispresent;(sothat)assembling

themandbringingthemtogetherthereareonehundredandeight(modesof)feeling.”Butinherfootnotetoit,HornertracesitasinMI,397-398;S.iv,231,232.

175 xin心, Pli:manas; shou受Pli:vedan,

Miln, dhamma; Saghadevatr. dharma .SeeDemieville,p.123.

176 AccordingtoDemieville,p.124, thesesixaresecularjoys.

177 According toDemieville,p.124,thesearereligiousjoys.

178 According toDemieville,p.124,thesearesecularsorrowfulfeelings.

179 AccordingtoDemievill,p.124,thesesixarereligiousfeelings.Thesixquestionquestions(a)to(f)arenotfoundinthePaliversion.

180 InthePliversion,itisamangotree.



theSabbatthivdinsmaintainthatallthe dhamma,

thepast, thepresentandthefuturedoexist.TheTheravdinsdenytheexistenceofpastandfuture, but admitted the existence of the present.Theyrefertoa strafoundinSiii,71,thattheBuddhateaches thatwecannot talkof existenceexceptinthe regard tothe presentaggregates.On this

issuesee Abhidharmako abh s. ya,V,(translatedfirstbyParamrtha,secondbyXuanzuang),thediscussionbetweenSarvstivdinsandS a u t r n t i k a s . T h e S a u t r n t i k a s d e n y t h e existenceofthepastandthefuture,thesameasMahsghika(seeVasumitra,translatedby

Vasilve, Buddhismus,VolI,pp.265-266),the Ko aand Mahvibh s. , II , IV,7(trans.byBuddhavarman浮陀跋摩andDaotai 道泰,etal.,in437-39,seeTno.1546;andtrans.byXuanzang玄奘in656-9,seeT.no1545)thedoctrinesofthefourSarv

stiv

dinmasters:Dharmatr

ta,Gho s

.aka,

VasumitraandBuddhadeva.ButDemieville,p.130thinksthat inourpassage,the timeispresentedinthesamewayasinthefollowingpassageas

Madhyamaka- stra:“Thepresentthoughtandthedharmaofpresentthoughtdonothaveduration...

Iftheyhadanyduration,theywouldnothavebeen



composeddharma,why?Becauseallthecomposed

dharmashavethecharacterofdisappearingconstantly...TheBuddhasays,‘Allthecomposeddharmadisappearwithinthecauseofeachandeverythoughtmoment.Theydonothavedurationexceptofonethought.”Comparingthispassagewith the following paragraph whereit issaid,

“timedoesnotexistforthosewhohaveattainedthePath.”Seealsothe Mahvibh s. ,inwhichthereisadiscussionconcerningthecomposedanduncomposeddharma.

188 The passage in brackets was probably

interpolatedlaterormisplacedhere.Itisnot presentinthePlitext.

189 ben本;Miln.,50:mla.

190 Higata,KIK,p.350,aswellasDemieville, p.131,areoftheopinionthat shen神isprobablyequivalenttothePliwordvia,whichmeansconsciousness.

191 shen身= samkhr .



192 According to the traditional pattern of

paiccasamuppda,withviaastheconditon,name-and-formarisetogether,notoneaftertheother.Therefore Higata,KIK,p.350, isof theopinionthatthispassageprobablywasaddedlater bythehand-copier.

193 liuzhi六知;Miln.,50: sal yatana,

194 enai恩愛=tah,Demievilletranslatesitas“love.”

195 tanyu貪欲

=upd na.

196 A cc or di ng t o H ig at a , youzhi 有致 is equivalenttoPli:bhava.SeeKIK,p.350.ButDemievilleexplainsthatitliterallymeans“thearrivaloftheexistence,”sohetranslatesitas‘existance.”SeeDemieville,p.131.

197 The Pliversiononlymentions12nidnasfromavijjuptojar -maraa-soka- parideva-dukkha -domanassa-up y sa.

198 Herethetextiscorrupted,literallymeaning



“theoriginoftheoldbodyofamancannotbe

obtained.”Demievillesuggeststhatitshould be gu renshenben bukede ye 故人身本不可得也whichmeans“therootofthehumanbodycannot be obtained.”There Demieville also gives thePlisentenceas“etassa kevalassa add nassa

purim ko i na pa yati.SeeDemieville,p.132.

199 ThePliversionmentions“atinyseed.”

200 The Pliversionmentions“end,”buthere“angle”; jiao角inChinesehasthesamemeaning“end.”

201 Sa yukt gama , t r . by Gunabhadra=Sa yu t tan ik ya , V o l . I , 1 0 9 : nccayant iahoratt j vata nuparujjhati yu anupariytimacca nemi va ratha kubbaranti.Thisquotationisnotabsentinthe Milindapanha.

202 From“fromcraving,…thereagainarises birth” isomitted in the PliVersion.Thesameisomittedinthedescriptionoforgans,ear,nose,tongue,body,andmind.



203 ben本;Miln.,51: purim ko i,theoriginal

causeof sa sra.

204 InthePliversion,thekingaskedabout“theultimatepointoftime,”not“therootcauseofbirthanddeathofaman.”

205 ThereisamistakehereaccordingtoPachow.Thewordis you有whichmeans“thereis,”butactuallyitshouldbewu無whichmeans“no.”

206 Herethequestionis,“Arethereothercausesorreasonsthatwouldcontinuethebirthanddeath

ofamanbesidescraving?”

207 Herein thetext, it adds “man,” butthequestionisnotaboutman,butaboutinsects.Iomitit.

208 Thehintof theking isofnousebecausehe could see in the course of the precedingconversationthat sa sraexistsonlyforthemenofthisworldintheirpresentexistence.Ngasenarefusestogetinvolvedinanyofthespeculations

concerningtherootortheoriginorthebeginning



ofexistence.Demievillesays,“Consideringfrom

thepointofviewofultimatemetaphysics,thisrootisthefacultyoflove,thecausesofthefutureofexistence.Insuppressingthiscause,fromamoralandreligiousview,itispossibletoobtainthedeliverancethat isimportantforsalvation.”The passage isasobscure as it is inPli.Inorderto

supportmyinterpretationofthispassage,wecanmentionthefollowingtexts.1.ThePliversionaddsthissentence:“Formerly,Oking,everythingineveryform,everythingineverymode,wasignorance.Itistousasifitwerenot.Inreferencetothattheultimatebeginningis

unknown.Butthat,whichhasnotbeen,becomes;assoonasithasbeguntobecomeitdissolvesawayagain.Inreferencetothattheultimatebeginningisknown.”(QKM,p.81).M.Oldenberg( Buddha,7ed,1920,p.271)quotedthispassageofAv,113:“Thepreviouslimitofignorance,Obrothers,cannot beknown,sotheignoranceisshownasoriginatingfrom a cause.” This cause of ignorance is dened

inthesametextofthe A guttaranik yaas“food”(hra)that is to saybyseriesofconditionsofwhichthefirstiscontactwithbadhumanbeings

andthelastisignorance.AlltheChinesetexts



0

replaceignorancebylove(ai 愛 , tr . s. , see

Benxiang yizhi jing 本相猗致經,trans.byAnShigao安世高,Tno.367b-8a;and Yuanben zhi jing 緣本致經,Tno.37.Inthelatertexts, purim ko iistranslatedas“theoriginallimit”;itisworthwhilecomparingthereplacementofignorancebylovewiththefollowingformula:bhavatr . s. prvakotir

na pra jayate,inLaValleePoussin,VasubandhuandYaomitra,338)whichisenoughtotheinterpretationofM.Wallwser,whowantstofindinthispassagethetheoryoftheoriginoftime( Buddhistische Philosophie,I,Heidelberg,1904,127-133).

2. A guttaranik ya,Vol.I.152:“Therearethreecharacteristicsofthecomposed.Whichthree?Theyareappearance,disappearanceandchangeinduration(upda, vaya, hitassa aathatta).Andthereare threecharacteristicsoftheuncomposed.Whichthree?Theyareappearance...whicharenotcognisable.”3 . T h e m o t t o o f t h i s w h o l e c h a p t e r o fSa yuttanik ya,(XV)isasfollows:“Incalculableis the beginning, brother, of this faring on( sa sra).Theearliestpoint( pubbako i)isnot

revealedofthe runningon,faringon,ofbeings



1

cloakedinignorance,tiedtocraving”.(Seesimilar

intheSa yukt gama,seeTT.XIII,3,97a,and5,104b,atextwhich isquotedunderthetitleofWudai jing 無紿經andtheWubenji jing 無本際經,inthe Madhyamaka- stra,seeTT,XIX,1,36a,8and43a,1).AndthecommentaryofBuddhaghosa:“Thefirstboundaryinnotseen,thebeginningof

whichisthefirstpoint.Noristhelastextremerevealed.Justinthemiddlebeingsarepassingon.”(translatedbyMrs.RhysDavids, Kindred Sayings,II,118;also A guttaranik ya,Vol.III,149).4.Amongthesespeculations,towhichtheBuddha prefers salvation, the most important ones are

concernedwiththeprimaryorigin( BrahmajlaSutta,I,29andII,35).SeealsoDemieville,p.134.

209 Herethetextalsoadds“man.”

210 liuqing 六情

= s.a

indriy

ni,thesixfacultiesofeye,ear,nose,tongue,bodyandmind.

211 Here thePliversiononlymentionseye,formandeye-consciousness.Thenitgoestosensation,longing,graspingandsoon.



2

212 AccordingtoDemieville,p.135,thepassage

inbrackets,aboutforty-oneChinesecharacters,isaninterpolation.

213 Thisformulaof paiccasamuppdaoccursinmanyplacesintheTipi akasuchasSii,72.Seealsosection16.

214 HeretheChinese word is jue 覺whichhasmanymeaningsas“enlightening,”“feel,”“awareness,”etc.

215 HeretheChinesewordiswu物

,Demieville

g i v e s t h e P l i w o r d sakhra f o r i t . S e e Demieville,p.136.

216 yangsuigou陽燧鉤,Pli:mai.Forthis,seeDemieville,p.136,footnote7.

217 ThePaliversionhasatotalofsevensimiles,theadditionalsimilebeingthetreesandplants,whichisfoundafterthesimileofthehouse.

218 Herethe Chineseglyph is ren 人which

literallymeans“human,”butinthiscontext



3

itreferstovedag , n , pudgala (i.e.,an

independent,unitary,eternal,andblissfulself).ThecorrespondingPlipassageinMiln.,52,is:vedag ,upalabbhati.

219 TheChinesewordisming 命whichmeans“life,”“soul,”or“livingprinciple.”Pliwordis

abhantare j vo,Miln.,54.

220 Here, orice means the six organs: eye, ear,

nose,mouth,bodyandmind.

221 Herethe text omits “itcouldnotsee the

materialformsthroughthenose.”Butlogicallyandalsoaccordingtothecontext,herethetextshouldhavethissentence.

222 Herethechineseword is shendong 神動whichactuallymeansvic

ra,buthereitmeans

via.

223 kule苦樂;vedan.

224 yi 意; sa,Demieville,p.139,translatesit

as“notion.”



225 nian 念 ; cetan , Demievi l le , p . 139,

translatesitas“thought.”

226 changzhu常住;Mlin,56,vedag .

227 yan 眼, shen神;Miln.,57:cakkhuvia,manovia.

228 xiaxing 下行;ninnat .

229 xiangmen向門;dvratta.

230 ThePliversiongivesthesimileofafrontier

citydefendedwithtowersandbulwarks.Miln.,58.

231 xingche行轍 ;ciatt .

232 Pli:mudd (omittedinChinese) gaan( xiaoji

校計), sa

kh

( shu數

),lekh

( shushu書疏

), sippa hnesu ( xuemen學問).SeeDemieville,p.141.

233 TheoriginalChinesecanbe translatedas“Whentheeyesofapersonaredeveloped,dothe

painfuland pleasant feelingsarise togetherwith



theeyes?”Thisisnotclear.SoIhavetranslatedit

accordingtoDemieville,p.142.

234 H i g a t a s a y s , ‘ H e r e t h e r e m u s t b esomethingmissingintheChinesetranslation.ThecorrespondentpartofPliversionis‘Wherementalconsciousnessarises theresensory impingement

arisesandtherefeelingarisesandthereperceptionarisesandtherevolitionarisesandthereappliedthoughtarisesandtheresustainedthoughtarises,andallmentalstatesarisewheretheyareheaded bysensoryimpingement.’”

235 In the Pliversion,wedonotfindthissimile of the hands, we only nd two similes with

ramsandcymbals,thereisnothirdsimile.Butin NBS-B, we nd four similes: rams, hands, stones,

andstonesagain.

236 Here in Miln,60, it givesthe simile ofcymbals,notstones.

237 Inthetext,tongueisomitted.

238 Inthetext,theChinesewordis yu雨which



means“rain.”Soitisnotinaccordancewiththe

context.ButinSong,Yuan,Mingthreeeditions,itisliang 兩inChinesewhichliterallymeans“two,”thisislogical.

239 AccordingtoDemieville,p.142, shen神=manas, zhi志=dharma.

240 Higatasays that herethe wordshouldbevedan,feeling,andaccordingtothegeneralruleadoptedbythetranslator,wheneverhemetvedan,he translated as “suffering and happiness.”Th er ef o r e h e mu st h av e missed o n e wo r d

“suffering.”

241 jue覺= sa.

242 D e m i e v i l l e , p . 1 4 3 , g i v e s i t a s sa

j

nanalakkha

sa

.

243 ThePliversiondoesnotgivethisindetail.

244 renyousuozhi人有所念=cetan,Demieville, p.143.



245 D e m i e v i l l e , p . 1 4 3 , g i v e s t h e P

l i v e r s i o n a s : c e t a y i k a l a k k h a c e t a n abhisakhraalakkhaca.Here cetanisacausativeform,“theprinciplecauseofthought,thevolition,”cf.S.Z.AungandC.A.F.RhysDavids,Compendium of Philosophy.London:PTS,1910, pp.235-236.

246 HerethePliversionalsogivesthesimileofdrinkingghee,butter,oil,honeyandmolassesandonewhoperformsgooddeedsinthislife,andthosewhofollowhim,willreapthegoodfruitafterdeath.Miln.,61-2.

247 Thereareanothertwodialoguesafter thisdialogueon thecharacteristicofthought inthePaliversion:thechaterististicofcounsciousness(vina)andthecharactisticofappliedthought(vitakka).ButthesetwoareabsentinNBS.

248 HeretheChineseword is neidong 內動whichliterallymeans“inner-move,”butitshouldmean“theactivitiesofthemind.”Inhis Intercourseof the Ideas Between India and Greece,appendix,

p. 41, Nakamura gives the corresponding Pli



wordasvitakka — initial thought or reection. But

Demieville,p.143,givesthePliwordasvicraandalsoquotedasentencefrom Atthaslin ,143,tosupporthisexplanation:vicaraniddeserammane caranakavasena cara; idam assa

sabhavapadam.Buthere“inner-move”shouldbereflectionorinitialthought,notinvestigationor

sustainedthought.Becauseinthefollowingsimile,itclearlyshows“whenthebronzeplateisbeaten,itis called reection, when it gives lingering sound,

itiscalledinvestigation.”Thereforeitis vitakka,notvicra.

249 zhinian志念,Demieville,p.143,givesthePliasanumajjanalakkhao vicro. anumajjanameansconsidering,threshingout’(SeeMorris,JPTS(1886),p.118).

250 AccordingtoHigata,KIK,p.359,theactualChineseword ji 轚whichmeans“tobeat,”ismistakenfor shao燒whichmeans“toburn.”

251 HereinthisNBS-B,theChinesewordis yu乎whichisjustaparticle,ithasnomeaning.But

intheSong,Yuan,andGongEditions,itis shou手



whichliterallymeans“hand.”Sothissentencecan

betranslatedas“whenheraiseshishands,thereissound.”Howeverthismeaningisnotinaccordancewiththecontext.

252 Here the P l i versionadds twomoredialogues.Oneisaboutthedistinguishingmark

ofconsciousness,theotheristhedialogueaboutsustainedthought.Besides,whatismoreisthatthis beatingofbronzeplateisusedtoexplainsustainedthoughtinthePliversion.

253 AccordingtoDemieville,p.144,he合

=

phassa.

254 Ibid; zhi智=vedan?

255 Ibid;nian念= sa?

256 Ibid; yi意=cetan?

257 Ibid;dong 動=vicra.

258 InMiln.,63,theingredientsaredifferent:

“curd,salt,ginger,cuminseed,blackpaper,”andit



0

alsoadds,“sourness,saltiness,pungency,acidity,

astringency,andsweetness.”

259 Here thef lavour of meat is missingin NBS-B.

260 Miln., 63,here adds,“But each flavour

wouldneverthelessbedistinctlypresentbyitscharacteristicalsign.”

261 In Pliversion,thereisanothersentence,“ H e r e e n d s t h e q u e s t i o n o f Ng asen a b y Menander.”T.W.RhysDavidssays,“Thisisagain

mostodd.”(KMQ,99)ButaccordingtoHorner,theSiamesescriptdoesnothavethelittlecolophonand itproceedsstraighttotheFourthDivision.(MQ,88)

262 wuzhi五知

;Miln.,65, pa

ca yatan

i.

263 Fromheretotheendofthetext,thecontentsofbothNBS-AandNBS-Baretheexactlythesameexceptforafewwords.

264 NBS-Aomits‘”somearefromgreatfamilies,



1

othersarefromsmallfamilies.”

265 NBS-Aomits,“somearereallysour.”

266 Here NBS-A is “because each personhasdonedifferently.”AccordingtoBuddhist philosophy,thisisbecauseofkarmicaction.

267 NBS-A:“thenoble, thepoor,thebeautifulandtheugly,allareduetotheiractions,asaresultofthegoodandbaddoneinthepast.”TheChineseversionissimilartothepassageinthe

Madhyam gama.ForthecounterpartinMiln.,itis

reproducedfromMiii,203and206.

268 NBS-A omits“but thegood deedsdone previously are benecial to man.”

269 NBS-Ahas“to plough,tosow.”TheP

liversion has “Asking people to plough the eld, to

sowtheseeds,andtoharvestthecrops.”

270 NBS-Aomits“Couldthekingorderpeopletotrainhorses,elephantsandmeninwarfareand

alsotomakeweapons?”ThePliversionhas“To



2

digthemoat,tobuildramparts,watch-towers,and

stronghold,tostorecrops,andtrainyourselfinthewarfareaboutelephants,horses,chariots,bows,andswords.”

271 The last twosentences arenot foundin NBS-A.

272 Here in NBS-B, we find an insertion“ Ngasenasaid,“Greatking,you…”whichisabsentinboththeNBS-AandthePaliversion.ThisinsertionmakesthemistakethatthelatterpartofthequotationseemstobesaidbyNgasena.This

isperhapsduetothecopyeditor’swrongreadingofthetext.

273 NBS-A: zhogzheng 中正 , “center andrighteous”;NBS-B: zhonzheng 忠正,“loyalandrighteous”;NBS-AandNBS-B: buzheng

不正,

“diverse”;Demieville,p.148,givesthemasdharmaandadharma.

274 I n h er t ra ns la ti on , H or ne r t ra ce s t hequotationasfromSi.57.Thecounterpartisinthe

ChinesetranslationoftheSa yuk gama雜阿含經,



3

seeCBETA,T2.99.350c29-351a8.Butthecontents

arenotthesameasquotedinourtext.

275 NBS-A omits “female crabs,” but thePliversionmensions“femalesharks,femalecrocodiles,femalepigeons,pea-hensandfemaletortoises.”

276 Here theChineseword is xianglu 相祿whichliterallymeans“meritsandvirtue,”buthereitmeans“meritorious karma.”AccordingtoDemieville,p.149,thePliwordinMiln.,67,iskammadhitena.

277 InthePliversionthispassageisattributedtotheBuddha,“Hewouldnotdieaslongashis badkarmahasnotbeenexhausted.”

278 NBS-Agives,“lionesses,tigresses, femalewolves.”Milnmentions,“lionesses,tigresses,leopardessesandfemaledogs.”

279 ThislastparagraphislostinNBS-A.

280 NBS-A omits, “she-donkey.” The Pli



versiondoesnothavethissimile.

281 ThissimileisabsentinMiln.

282 NBS-A only mentions “woman.” ThePliversionhasitdifferently,“DelicatelynurturedladiesoftheYanakas,ofnoblecaste,ofBrahmin

caste,ofhouseholderswhoeathardfoodandmeat.”

283 The l as t phra se i n t he Pli versionisattributedtotheBuddha.Demieville,p.150,tracesitinNBS-A.SeeM,Vol.I,141,andVol.III,183.

284 This is thetraditionalBuddhistviewof theconstructionoftheworld.

285 HerethePliwordis“dhammak raka.”InQKM,RhysDavidsexplainsinthefootnote,“the passagesshowthatthiswasapotsomadethatnowater could pass from it except through a ltering

mediumwhennotbeingactuallyusedthewaterwasnodoubtkeptatacertainheightinitbythe pressureoftheatmosphere.”



286 Thispairofquestionsandanswersisomitted

inNBS-A.

287 nihuandao wusuofuyou 泥洹道無所復有 ;Miln.,68:niroddho nibbnan ti.

288 This passage is corrupted, NBS-A: 愚癡文人貪身惜坐,NBS-B: 愚癡文人徑來索內外身受坐.Demieville,p.150,givesinPli: sabbe bl

puthujjan ajjhattika bhi yatane abhinandantiabhivadanti ajjhosay to hanti.

289 NBS-Aalsoincludesrebirth.

290 Inourpresenttext,thereisonly,“theyhaveneverexperiencedthepainfulnessofhavingtheirhandsandfeetcutoff.”Soherethetextomitsthequestionpartofthesentence.ButinNBS-A,wend this part.

291 Thesefiveriversare identifiedbyKogenMizuno(RMPp.47)asGa g , Sindhu, t , OxusandSarasvat andthefirstfourarementionedinmany strasinChinesetranslationasthefourgreat

rivers.Herewelistthemasfollows:



S trasinChineseTranslation

Ga g Sindhu t Vaks.

uorOxus

Sarasvat

《薩缽多酥哩踰捺野經》(CBETA,T1.30.812.a12-13.)

恒河信度細多嚩芻

《增壹阿含經》(CBETA,T2.125.736b5-6.)

恒伽私頭死陀婆叉

《增壹阿含經》(CBETA,T2.125.658b28-29.)

恒伽新頭私陀婆叉

《雜阿含經》(CBETA,

T2.99.222b20-21.) 恒河新頭司陀搏叉《最勝問菩薩十住除垢斷結經》(CBETA,T10.309.1011a12-14;a15-19.)

恒伽私頭私陀婆叉

《大樓炭經》(CBETA,T1.23.279a4-10.)

大流河

信陀斯頭和叉

《起世經》(CBETA,

T1.24.313a2-7.)《起世因本經》(CBETA,T1.25.368a9-14.)

恒伽辛頭斯陀薄叉

《佛本行集經》(CBETA,T3.190.683a15.)

恒河辛頭斯多博叉

《大般涅槃經》(CBETA,T12.374.464a9-11.)

洹河辛頭悉陀

《大般涅槃經》(CBETA,12.374.477a1-2;511c11;706b17-19;719c28-29;755c10.)《佛說諸法勇王經》(CBETA,T17.822.848a9-10.)《大方等大集經》(CBETA,T13.397.349c10-11.)

洹河辛頭私陀博叉



《阿毘達磨俱舍論》(CBETA,

T29.1558.58a21-22.)

恒伽信度徒多縛芻

《大方廣佛華嚴經》(CBETA,T10.279.222a21-23.)

恒伽信度私陀縛芻

《阿毘達磨大毘婆沙論》(CBETA,T27.1545.22a4-5;691a22.)

《阿毘達磨順正理論》(CBETA,T29.1562.516a15-17.)《瑜伽師地論》(CBETA,T30.1579.287b14-15.)

殑伽信度私多縛芻

《阿毘達磨藏顯宗論》(CBETA,T29.1563.851a1-2.)

《大唐西域記》*(CBETA,T51.2087.869b12-17.)

殑伽信度徙多縛芻

《阿毘曇毘婆沙論》(CBETA,T28.1546.14c26-27.)

恒伽辛頭私陀博叉

《阿毘達磨俱舍釋論》(CBETA,

T29.1559.215b14-15.)

恒伽辛頭私多薄搜

《佛說一切法高王經》(CBETA,T17.823.854b22.)

強伽辛頭斯陀博叉

《大智度論》(CBETA,T25.1509.114a19-21.)

恒河辛頭私陀婆叉

NBS,A.(CBETA,T32.1670A.699c21-23.)

恒信他私他縛叉施披夷爾



NBS,B.(CBETA,T32.1670B.715b15-17.)

恒信他私他言宰叉施披夷

*Accordingtothe Great Tang Record of theWestern Kingdoms大唐西域記：“殑伽河（舊曰恒河，又曰恒伽，訛也），信度河（舊曰辛頭河，訛也），縛芻河（舊曰博叉河，訛也），徙多河（舊曰

私陀河訛也）”(CBETA,T51.2087.869b12-17.)ThePliversionalsomentionsfiverivers,butthe names are different from the above list:Ga g , Yamun , Aciravat , Sarabh , and

Mah .SeealsoThe Dictionary of Proper Names of Indian Buddhism, (印度佛教固有名詞辭典)edited

byAkanumaChizen(赤沼智善),p.479.ThenamesofthesefivegreatriversarealsomentionedinChinesetranslationsofdifferent stras:

S trasinChineseTranslation

Ga gā Yamunā Sarabhū Aciravatī Mahī

《中阿含經》(CBETA,T1.26.428b16-18;c25-27.)

恒伽搖尤那舍勞浮阿夷羅婆提摩企

《海八德經》(CBETA,T1.35.819a26-28.)

恒邪云沙陸阿夷越墨

《雜阿含經》(CBETA,T2.99.215a18-19.)

恒河耶菩那薩羅由伊羅跋提摩醯

《雜阿含經》(CBETA,T2.99.262a26.)

恒河耶蒲那薩羅由伊羅跋提摩醯



《阿毘達磨發智論》(CBETA,

T26.1544.918c11-13.)

殑伽閻母那薩洛踰阿氏羅筏底莫醯

《阿毘達磨大毘婆沙論》(CBETA,T27.1545.21,c7-9.)

殑伽閻母那薩落瑜阿氏羅筏底莫醯

292 jinglu經戒;Miln.,71:dhammam.

293 Here th e C hinese wor d kuai 快 is nottranslated by Thich Minh Chau. He gives aquestionmark.Heretheword kuai 快means“excellent”or“good.”

294 HereMilinhasonemoredialogueonseeingtheDhamma.ButthisisabsentinNBS.

295 HerethemeaningisthatNgasenaaskedthekingwhetherhisteacherstillknowsthescripturesandbooksandifthekinghadlearnedallthe

scripturesandbooksfromhisteacher.Butinthe presentNBS-B, it isnotclear. It just says,“stillhavehis scripturesandbooks.”So itgivestheimpressionthattheteacherstillhastheknowledgeofscripturesandbooks.ButNBS-Astatesclearly,“Great king, youhave taken(learned) all(the

knowledgefrom)thescripturesandbooks.”Here



0

thismeaningisappropriatetothecontext.So

NBS-Bmissesthewordswang 王“king.”Andalso NBS-Ahas “the king has taken all,” butNBS-Bhas“stillis.”

296 HeretheChineseword is zhi 智 whichnormallymeans“wisdom,”buthereitmeans

“spirit.”Miln.,71:vedagu upatabbhati.

297 InMiln., thisdialogueendshereandthenitstartsanotherdialogueas:“Thekingsaid,‘Isthereanybeing,Ngasena,whotransmigratesfromthisbodytoanother?’‘No,thereisnot.’‘Butif

so,woulditnotgetfreefromitsevildeeds.’‘Yes,ifitwerenotreborn;butifitwere,no1.’Then Ngasenagivesasimile.SoIthinkthattheChinesetranslationofbothNBS-AandNBS-Blostthispart.

298 HereThichMinhChautranslatestheChineseword zhuang 狀as“excuse”withaquestionmark.Buthere zhuang 狀means“complaint,”whenthethieffindsthatheisnotguilty,hewouldmakeacomplaintbeforethejudge.



1

299 HereinNBS-B, theking’squestion isnot

clear.ThichMinhChau,translatesitas“Isitbyreasonoftheperformanceofgoodandbadactionsoftheoldbodythatnewgoodandbad(result)comeintoexistence?”Butthistranslationdoesnotfitintothecontext.InNBS-A,itsays,“Thekingasked,‘Wherearethegoodandbadactionsdone

by thisoldbody?’”WhenNgasenasaidthatbyreasonoftheperformanceofgoodandbadactionsinthepresentlife,hewillbeborninthenextlifeand will obtainanew body.Hence, NBS-A iscorrect, because it ts the context.

300 NBS-A:佛已泥曰去;NBS-B:佛已般泥洹去,Miln.,73: parinibbuto bhagav.

301 T hi s q uo ta ti on i s i n m an y p la ce s i nt h e C h i n e s e t r a n s l a t i o n o f T r i p i t a k a , t h e Sa

yukt

gama

雜阿含經：“

是時佛告諸比丘：是身有肌膚髓血生肉，含滿屎尿，自視身，見何等好，常有九孔惡病，常不淨，常洒可足慚。”(CBETA,T2.101.495b8-13.);theChinese Dharmapada法句經 (泥洹品)：上智饜腐身，危脆非實真，苦多而樂少，九孔無一淨。(CBETA,T4.210.573c26-27);

theChinesetranslationoftheMahynaversionof



2

the Mah parinirvastra大般涅槃經 translated

by Dharmaraks. a ：是身不淨九孔常流。(CBETA,T12.374.367b1).ButthishasnocounterpartinthePli Dhammapada.InMiln.,itgivesas: Covered with moist skin, the nine-doored

(thing), a great sore,Oozes evil-smelling bodily secretion all

round.

302 According to the Buddhist theory, thereareonlytwogreatbeingsintheworldthathavethesethirty-twobodilymarksandeightysubsidiarycharacteristicsofagreatbeing.They

arethefullyEnlightenedOneandthecakkavattin.See a lso Madhyam gama , 5 9 th S tra and

Mah praj pramit - stra,chapter4and89.

303 InNBS-AandtePliversion,theexampleiselephant,notbird.InNBS-A,N

gasenaasked,

“Whatisthecryofaelephantlike?”thekingreplied,“Thecry(lit.trumpet)islikethecryofawildgoose.ButinPliversion,thecryofanelephantiscomparedtothecryofaheron.

304 jinglu 經戒; dharmaandvinaya.ThePli



3

version(Miln.,76)isupasampad ,“ordination.”

305 fojing 佛經,literallymeans Buddhastra,Miln.,77,dhamma.

306 NBS-Aomits“hewhoisnotliberated.”

307 Here the P l i v e r s i o n h a s t w o m o r e dialogues;oneisonthedwellingplaceofwisdomandtheotherison sa sra.

308 Here the Pl i sentenceis kena atīta cirakata saratī ,Miln.,77.

309 zhi 志,Demievile,p.160,translatesitasthought,andgivesthePliwordascitta.

310 nian念canberenderedintwoways:ifitisusedasaverb,itmeans“remember”;ifusedasanoun,itmeans“mindfulness.”Demieville,p.160,givesthePliwordas sati.

311 NBS-A: zhi志;NBS-B:wang忘,“toforget,”whichisanorthographicmistake.



whichcanberenderedas“learningbyheart.”

QKM,p.123.RhysDavidsgivesafootnoteonit:“dhranato.Thenoundhrnakaisonlyfoundhere(whereIfollowtheSinhaleseinterpretation)andatJ.II,203(whereitmeans‘debtor’asinSanskrit).”

318 HeretheChinesewordisdushu讀書which

canbetranslatedintwowaysas“readingbooks”hereinthepresentwork,or“learning.”ButthecorrespondingPliwordis potthakanibandhanawhichliterallymeans“tyingbooks”or“binding books.” So it isquitedifferent from theChinesetranslation.

319 Miln,.78: Khujjuttar .Sheistheforemostof thelaywomendevotees, whohasheard(learned)much,A. i.26.Butneithershenornandaseemsspeciallyconnectedwiththepowerofrememberingtheformer“habitations.”However,A.i.28it issaidthattheDiscoursesin Itivuttakaarethosethat Khujjuttar learnedbyheartfromtheBuddhaandlaterrepeatedtoSamavat and her ve

hundredwomenattendants.

320 HereI keepthe repetition as theoriginal



inNBS-Binorderthatthereadermaygetafull

knowledgeandpresentationoftheChinesetext.

321 The Pliiska umikāya sati uppajjati.Herekaumik meanstheactscommittedatpresent.SeeDemieville,p.162.

322 siwei思維,ordinarilytranslatedascintan.;Miln.,78: sabhaga-nimittato.Demieville,p.163,saysthattheChinesetextiscorrupt. Jiashi家室;Pl i is m tara v pitara; zongqin 宗親 ;bhtara v bhagini.Thememoryarisesbyassociationwiththosepeople.

323 This meansseeinga similarkindof manorcoworhorseetc.,onecallstomindtheman,orthecow,orthehorse,etc.QKM,p.122:“fromsimilarityofappearance,asonseeingonekindofthemwecalltomindthemotherorfatherorsisterorbrotheroronseeingacameloranoxoranass,wecalltomindotherslikethem.”

324 HereNBS-Ahas“Justasamanwho is indebt,thinksthatheshouldrepayhisdebt.”There

isno“seethedrum”inNBS-A.Accordingto



Pachow,itshouldbewu物,“goods,”not gu鼓,

“drum.”

325 Pli: potthaka-nibandhanato;Miln.,80.

326 Pli:upanikkhepato;Miln.,80.

327 With regard to the all-knowning of theBuddha,theSabba SuttaoftheSa yuttanik yarefers toallas “the eyeandforms, theearandsounds,thenoseandodours,thetongueandtastes,thebodyandtactileobjects,themindandmentalphenomena.”(S.IV.15)Theninthe

Paham parijānana suttaofthesameNik ya,theBuddhafurthersaid:“Bhikkhus,withoutdirectlyknowingandfullyunderstandingtheall,withoutdevelopingdispassiontowardsitandabandoningit,oneisincapableofdestroyingsuffering.”ThesesutrasarealsofoundintheChinesetranslationsofthe Sa yukt gama. 雜阿含經,seeCBETA,T2.99.55a27-b5.So“all-knowing”doesnotmeanthattheBuddhaknowseverythinginthisworld(i.e.omniscient)buteverythingintheworldwecomprehend through the ve faculties.



328 shoujingjie授經戒,Miln.,80: sikkh padam

pa peti.

329 Hereit is interestingtonoticethatonecan besavedbymindfulnessoftheBuddhaevenifhehasdoneevildeedsduringlifetime.ThatmeanshecanbesavedbythepoweroftheBuddha.Thisidea

ispreciselytheideaofPureLandBuddhismwhichteachesthatonecanbesavedbytherecitationofthenamesoftheBuddhassuchasAmitabhaBuddha.

330 sui you bene雖有本惡

;Demieville,p.166,

translatesitas‘Quoiqu’unhommeait[unkarma]foncierementmauvais’. yishi nian fo 一時念佛;Miln.,80:eka buddhagata sati pa ilabheyya;cf .Si,211.ThereisaverseinSahassa VaggaofDhammapada: māse māse sahassena yo yajetha sata

sama

ekañca bhāvitattāna muhuttampi pūjaye sā yeva pūjanā seyyā yañce vassasata huta.

106 Though,monthaftermonthwithathousand,oneshouldmakeanofferingforahundredyears,

yet,ifonlyforamoment,oneshouldhonour(a



saint)whohasperfectedhimself,—thathonour

is, indeed, better than a century of sacrice. (trans. Narada)

331 Here the P l i tex t ad d s “g o o d d eed s aresimilartoaboat”Miln.,80.AccordingtoDemieville,p.167,thisisaninterpolationwhich

iscompletelyillogical.ItshowsthatthosewhorevisedthePliversiondidnotunderstandthedoctrinebasedonwhichthediscourseismade.HerewealsofindthisinourChinesetextssoitcouldnotbeaddedbythepeoplewhorevisedthePlitext.Itmustbethereintheoriginaltext.This

just suggest that thebeliefof themindfulness oftheBuddhawasalreadyawidelyspreadfaith.

332 Herethequestionsandanswersseemtohavenotcometoanendandsomethingismissing.

333 NBS-A:sixdays,Miln.,81:fourmonths

334 Here, liisaChinesemeasurement,onekilometerisequaltotwoli.

335 Alisan阿荔散;Miln.,82: Alasanda;Greek:



0

Alexandria.LocatedinBactriabuiltonanislandin

theIndus.HornersaysthatDPPNtakesthisname( Alasanda)asfeminine,buthere itismasculine.Probably“Alexandria-under-the-Caucasus—AlasandaoftheYonas,asitiscalledinthe

Mahva sa(XXIX.39),”SeeE.J.Rapson,TheCambridge History of India.NewYork:Macmillan,

1922,p.550.SeeW.Geiger,The Mahvamsa,London: PTS, 1912, p. 194, note 3, whichexplainsthispassageas“AlexandriainthelandoftheYonas,i.e.,theGreeks,probablythetownfoundedby theMacedoniankinginthecountryParopanisadaenearKabul.SeeArrian,Anabasis

iii.28,iv.22.”SeeHist.,p.414,forsomevaryingviewsastotheidentityofthis Alasanda.AccordingtoDemieville,thename Alasnada“refersto,withoutanydoubt,AlexandriaofEgyptaspointedbyM.Pelliot.TheChineseversionlocatesthisexplicitlyintheKashmirofIndia.ForSakalaisinthekingdomofDa-qingintheterritoryofIndia.SoitispermittedtosupposethattheauthorlocatestheplaceofbirthofMenanderinIndia.Butnothinglikethatappears.Inthe Cambridge History of India,550,M.

Rapsonproposestolocates A-li-sanintheregion



1

ofCharikarbetweentheriversofPanjshirand

Kaboul.”Demieville,p.168.

336 One yojanaisequaltoaleagueofsevenmiles.NBS-Asays:“Itis2,000 yojanaswhichequals80,000li.ButtheMiln.,82,givesabout200

yojanas.

337 HerethePliversiongivesas12yojanas.Ayojanaisequalto40li,andsevenhundredandtwentyliisequalto18yojanas.

338 NBS-A:thispairofquestionsandanswersis

omitted.

339 TheMiln.doesnotlistallthesevenfactors.qijuezhi 七覺支; bodhya ga.Thesevenwaysaredifferentthantheusual satta-bojjha ga.TheP

liversionjustgivesthenameswithoutdetail.Thefollowingisalistofthe bodhya gasindifferentschools.1.The H naynatextsinChineseandPlitexts.2.Fromthe Mah ynatextsinSanskrit and Chinese.3.From the numericalencyclopaediacompiledbyMahynistauthorsat

thesixthcenturyA.D.



2

I. N gasena Bhiks. u S tra,NBS-B

(1) yi 意,“mindfulness”( smr . ti);(2) fenbie 分別,“discrimination”(vicaya);(3) jingjin 精進,“exertion”(v rya);(4) ke 可,“satisfaction,”or“joy”( prit );(5) yi猗,“serenity”( pra rabdhi);(Demieville:appui),(6) ding 定,“concentration”( samdhi);(7)hu護 ,protection(upeks. ).

II. N gasena Bhiks. u S tra , NBS-A,(Tno.1670A.702b;NBS-B.Tno1670B.717c.)(1)nian shanezhishi念善惡之事,“thinkingofthegoodandbad”(vicaya);(2) jingjin精進,“exertion”(v rya);(3) ledao

樂道,“delightinthePath”

( pr ti);(4) fuyi weishan伏意為善,“controllingthemindanddirectingittowardsgood”( pra rabdhi);(5) niandao 念道 ,“mindfulnessofthePath”( smr . ti);(6) yixin一心,“concentration”( samdhi);(7) shi 適(NBS-B: shishi 適遇無所增愛),“nonhatredandaffection”(upeks

. ).

III.Chanxing sanshiqi pin jing 禪行三十七品經,Tno.604,trans.byAnShigao.(1) shanfanian善法念,“mindfulnessonthegoodLaw”( smr . ti);(2) fajie 法解,“analysisofthe

Dharma”(vicaya);(3) jingjin 精進,“exertion”



3

(v rya);(4) ai 愛 , “love”( prit );(5) zhi 止 ,

“xing” ( pra rabdhi);(6)ding 定,“concentration”( samdhi);(7)hu護 ,“protection”(upeks. ).

IV. D ghanik ya, Vol.III,p.303-304: sattabojjha g ni.(1) sati;(2)dhammavicaya;(3)viriya;(4) p ti;(5)

passaddhi;(6) samdhi;(7)upekkh.

V. Madhyam gama中阿含經,T.no.26,trans.bySaghadeva僧伽提婆in397-398.(1) nian 念,“thought”( smr . ti);(2) zejin 擇進,“selectionoftheDharma”(vicaya);(3) jingjin

精進,

“exertion”(v rya);(4) xi喜,“joy”( pr ti);(5) xi息,“rest”( pra rabdhi);(6)ding 定,“concentration”( samdhi);(7) she捨,“equanimity”(upeks. ).

VI. Ekottar gama增壹阿含經,Tno.125,trans.byDharmanandinin384-385,secondtranslationbySaghadeva.(1)nian念,“mindfulness”( smr . ti);(2) rulai zhi

suoshuofa如來之所說法,“theDhamrapreachedbytheTath gata”(vicaya);(3) jingjin精進,“exertion”(v rya);(4) xi喜,“joy”( pr ti);(5)qi倚,“rest”

( pra rabdhi) ; (6) ding 定 , “concentration”



( samdhi);(7)hu護 ,“protection”(upeks. ).

VII. Lalitavistara,Lotus,796: sapta bodhya g ni(thesamelistasin MahvyutpattiXLIII)(1) smr . ti;(2)dharmapravicaya;(3)v rya;(4) pr ti;(5) pra rabdhi;(6) samdhi;(7)upeks. .

VIII. Yog crabhmi stra 瑜伽師地論,Tno.1579,trans.byXuanzang玄奘in646-8:qijuezhi七覺知,“sevenbranchesofawakening”(1) zefa擇法,“selectionofDharma”(vicaya);(2)

jingjin精進,“exertion”(v rya);(3) xi喜,“joy”( pr ti);(4)an

安,“peace”or“ease”( pra rabdhi);

(5)ding 定,“concentration”( samdhi);(6)she捨,“equanimity”(upeks. );(7)nian念,“mindfulness”( smr . ti).

IX. Fajie cidi chumen法界次第初門,Tno.1925,trans.byZhiyi(538-598);(thesameorderasin

Daming sanzang fashu 大明三藏法數 and Fanyimingyi ji翻譯名義集).(1) zefa擇法,“selectionofDharma”(vicaya);(2)

jingjin精進,“exertion”(v rya);(3) xi喜,“joy”( pr ti);(4)chu除,“ease”( pra rabdhi);(5) she捨,

“equanimity”(upeks. );(6)ding 定,“concentration”



( samdhi);(7)ding 念,“mindfulness”( smr . ti).

WecanseethatthefirstlistgiveninNBS-Bfollowstheorderofthe H naynalistreproducedwiththeexceptionofvicaya,asintheterminologyof Ekottar gamatranslatedintheEasternJin.ThereforeDemievillecomestotheconclusionthat

thislistwhichismissinginNBS-AandinthePlitextisaninterpolationinNBS-B.Thetranslationof thesecond liston thecontraryappears tobeclosetotheoriginal.Wecannotethattheorderiscloseto Mah ynalistswherevicraappearsasfirst.Butaccordingtothepresentpassagevicara

consistsindiscerningordifferentiatingthegoodfromtheevil.Inthe Mah ynascholarship,ontheotherhands,itdifferentiatestheunrealfromthereal,therealdharmasfromtheillusorydharmas.SeealsoDemieville,p.169.

340 fu 褔,“merit”; pua; yin 殃,“demerit”;apua;Miln.,84.

341 In MQ,Hornersays: “Ninetyone eonsappearsinthePlicanonassomespecialunitof

time.Forexample,91eonsago,Vipassinwasthe



Buddha(Dii,2);theBuddhaGotamaclaimsthat

hecanrememberhisformerbirthsfor91eons(Mi,483);andJaI,390saysthat91eonsagothe BoddhisattawentforthasaNakedAscetic—almostcertainlytheonetheBuddhareferstoasMI,483asgainingheaven.SeealsoSiv,324.”

342 Miln.84, jnanto, ajnanto.TheChinese zhizhe智者“endowedwith praj”and yuzhe愚者(NBS-A: yuren 愚人):bla,avidy.AccordingtotheChinesetext,thequestionisnotofwhodoesevilconsciouslyorunconsciously,butitisconcernedwiththeevil-doerswhoareendowed

withknowledgeandtheevil-doerswhoareignorant.ThatistosaythosewhoareinstructedintheBuddhistdoctrineandthosewhoarenot.Thesageswouldknowhowtorepenttheirevildeeds, but theignorantoneshavenomeans to diminishtheirevildeeds.Thatiswhytheirevilisofaworsekind.DemievilleconsideredthisinterpretationisclearertotheBuddhistideas,andispreferabletothatsuggesttedintheabridgedPliversion.InfactitwouldbequiteagainstthespiritofBuddhismtoconsidertheunconsciousevil-doer’seviltobe

greaterthantheevilwhichisdoneconsciously.



AndVasubandhurepudiatesrightlythisopinionas

giveninthehereticalteachingofNirgrantha,thatistosaytheJaina( Abhidharmako a,translatedbyParamrtha,TT.XXIII,1,69b;secondtranslation by Xuanzang,TT. XXII. 10, 49a-b). See alsoDemieville,p.173.

343 N B S - A : Yu d a n y u e 鬱單越 ; N B S - B : Yudanyue鬱單曰,Uttaravat .AccordingtoDPPN,II.355,Uttarakuruisanameofacountryoftenmentionedin Nik yasandlaterliteratureasamythicalregion.Adetaileddescriptionofitisgiveninthe n iya SuttaofDi,199,where

Uttarakuruisspokenofasacity( pura).Seealso“Uttarakuru”inE.W.Hopkins, Epic Mythology,BiblioandTannen,1969,esp.p.186.Themenwho live in that country ownno propertynorhavewivesof theirown,andtheydonothavetoworkfortheirliving.Thecornripensbyitselfandsweet-scentedriceisfoundboilingonhotoven-stoves.Theinhabitantsgoaboutridingoncows,onmenandwomen,onmaidsandyouths.Theirkingridesonanelephant,horse,celestialcarsandstatepalanquins.Theircitiesarebuiltintheair.

Thismythicalregionisalsofoundin Mah yna



Buddhism, D rgh gama,whereitisdescribedas

oneofthefourcontinents(thefourcontinentalsare P rva-videha, Apara-god n ya, Jambudv paandUttarakuru).ThecountryisalwaysspokenofasbeingtothenorthofJambudv pa. It iseight thousandleaguesinextentandissurroundedbythesea(Dii,623).

Sometimesitisspokenofasoneofthefour Mahd pa ( t h e o t h e r s a r e Aparagoyana , Pubbavedeha a n d Jambud pa) eachbeingsurroundedbyfivehundredminorislands.Thesefourmakeupa cakkavala,withMountMeruintheirmidst,aflat-worldsystem.Acakkavatti’s

ruleextendsoverallthesefourcontinents(D.N.ii,173),andhischiefqueen comeseitherfromtheraceofking MaddaorfromUttarakuru;inthelattercase,sheappearsbeforehimofherownaccord,urgedonbyherownvirtue.SeveralinstancesaregivenoftheBuddhahavinggonetoUttarakuruforalms(Aii,396).Pacceka

BuddhasandvariousasceticsarementionedashavingvisitedUttarakuruontheirbegginground(Av,316).

344 Zhang 丈isaChinesemeasurement,one



zhang isequalto3.33meters.

345 HerethePlitextgivesas100leagues.

346 Wedo notknowwhat kindof fish zhi 質woulebe.Sinceitissolargeandaslongas28000li,itprobablyiswhale.

347 HerethePliversiongivesitas500leagues.

348 In theChinese text this phrase does notappear,butthenextquestionisirrelevanttothe previouspassage,sohereshouldendthequestion.

349 zhi志,Demieville,p.174,translatesitas“esprit”(mind)andinhisfootnote6,hegivesthePlitermas“manas.”Miln.,85:k kacchamno.

350 Thispassageiscorrupt.Themeaningisnotclear.

351 HeretheChineseword is renshen 人神whichisverydifficulttotranslate,itcanalsoberenderedas“mind,”“lifeprinciple”or“spirit,”etc.

Demieville,p.176,translatesitas“Laconscience



100

del’homme”(“theconscienceofman”).Miln.,86:

via.Horneralsotranslatesitasconsciousness,MQ,p.120.

352 zhi智;Miln.,86: pa.

353 z i r a n 自然 ; M i l n . , 8 6 : b h t a s m i m

j vo, translatedas prakr . ti or svabhva;see Mahvyutpatti.Weareconcerned,accordingtotheChineseversion,withtheexistenceofthenon-conditionedbythepreviouscauses.Theentirenegationisanobjectofthesamework.WeknowthattheS khyasystemproposesametaphysical

principleatthebeginningofallexistencewhichis permanentandunconditioned, that is prakr . ti.SeealsoDemieville,p.176.

354 jue覺;Miln.,86.:vijnana.Demieville,p.176),translatesitas“perception.”

355 xiaodao曉道;ibid: pajnan.

356 wuyouren無有人; ibid: bhtasmim j vo vaupalabbhati.



101

357 s u o n i a n s h i 所念事 m e a n s “ w h a t i s

deliberatedbymind,”suchasthoughtsandideas.ThecorrespondingwordinMiln.iscetanas pointedbyDemieville,p.177.

358 shenshi神事;via?Concerningtheall-knowingoftheBuddha,

359 xinnian心念,Demieville,p.177,givesthePliwordasrammaa?

360 Thispassagehasaverysubtlemeaning.Thetextsaysliterally:“Fromthethoughtoftheheart,

wegetintothatwhichisseenbytheeye.Fromthethoughtoftheheart,wegetintothatwhichisheardbytheear…”Demievilleexplainsthatthiscouldbetranslatedas“Duetothefactthatthemindthinks,weareabletoseewithoureyes.Duetothefactthatthemindthinks,weareabletohearwithourears...”Sotheobjectofthesensationorsensationitselfwoulddependonlyonthoughtandwouldresultfromit.Butthisconceptionwhichisfullyidealisticwouldbecontrarytothedoctrineasexposedinthewholeof Milindapaha,andin

particular in the present passage. The doctrine,



102

accordingtowhich,thought,consciousandthe

soulareessentiallycomplexandcompose.ThePliversionisrevisedasfollows,(Miln.,p.87):“The xing of those mental conditions (dharmas)whichdependononeorganofsense(rammaa),tellingusthatsuchiscontact,andsuchsensation,and such idea, and such intention, and such

thought.”(QKM,p.133).Therammaacanrefereithertosixobjectsofthesenses,form,sound,smell,etc...ortothethoughtingeneral.Accordingto the Chinese version, the rst meaning should be

adoptedhere.SeealsoDemieville,p.178.

361 diezhong 疊中;Miln.,87:catt ri pa k niatt ni.RhysDavidstranslates:“Thefour bannersareordered.”SeealsoDemieville,p.178.



103

Appendix

ThesubtitlesofeachdialogueaswellasinPartIofthesecularnarrativesinthe N gasena Bhks. uS traaremyinsertionswhilethesubtitlesinthe

MilindapahaareaddedwithreferencetobothW.

Pachow’sChineseandFinot’sFrenchtranslationsofthePalitext.

Comparisonofcontentsofthe N gasena Bhks. uS traVersionBandthe firstthreebooksof the

Milindapaha.

Ngasena Bhks.

u Stra Version B Milindapaha

Part I: The Secular Narrative

1 Introduction

2 Ngasena’sPreviousLifeasanElephant-king

2.PreviousBirthsofMilindaandNâgasena

3 TheElephant-king’sListeningtotheS tra-recitation

4 RelationBetweenNgasenaandMenanderinTheirPreviousLives

5 TheBirthsofNgasenaandMenanderAccordingtoTheirVowsinPreviousLives

4.BirthStoryofNâgasena(longstory)

6 Ngasena'sAdmissionintothe

Sangha

5.HisAdmissionasaNovice

intotheOrder



10

7 HisConversion 6.HisConversion

8 HisAttainmentofArahathood 7.HisAttainmentofArahatship

9 HisPreachingActivities

10 KingMenander'sLearning 3.Milinda'sGreatnessandWisdomandLoveofDisputation

11 DescriptionofSagala 1.DescriptionofSâgala

12 DiscussionBetweenAyupalaandKingMenander

8.MilindaConfutesÂyupâla

13 Ngasena'sLearningin Dharma 9.NâgasenaArrives;HisCharacter

14 Menander'sInvitationtoNgasena 10.MilindaGoestoHim

Part II: The Dialogues

1 ThePersonandHisName 1.ThePersonandHisName2.QuestiononAge

2 MethodsofDiscussion 3.MethodofDiscussion

3 Ngasena’sWitinAnsweringQuestions

4 BreathandLife 4.BreathandLife

5 AimofSpiritualLife 5.AimofSpirituallife6 Rebirth 6.Rebirth

7 Consideration 7.TheConsideration

8.TheCharacteristicofConsideration

9.TheCharacteristicofDiscipline



10

8 Faith 10.TheCharacteristicofFaith

9 AspirationofFaith

10 TheThirtySevenFactorsofEnlightenment

11 Exertion 11.TheCharacteristicofExertion

12 Mindfulness 12.TheCharacteristicofMindfulness

13 Concentration 13.TheCharacteristicofConcentration

14 Wisdom 14.TheCharacteristicofWisdom

15 AllfortheSamePurpose 15.AllfortheSamePurpose

16 TheSameorDifferentofThosewhoTakeRebirth

16.TheSameorDifferentofThosewhoTakeRebirth

17 KnowledgeofHavingRebirth 17.KnowledgeofHavingRebirth

18 WisdomoftheLiberatedandThatofOrdinaryPeople

18.KnowledgeandIntelligence

19 TheBodilyPainofanEmancipatedOne

19.TheSensationofanEmancipatedOne

20 DifferentKindsofFeelings(Here

NBSexplainsindetailthesixkindsoffeelingswhichisnotfoundinPaliversion)

20.ThreeCharacteristicsof

Sensation

21 Name-and-FormandRebirth 21.Name-and-FormandRebirth

22 WillNgasenabeReborn? 22.WillNgasenabeReborn?

23 Inter-dependenceofNameandForm

23.Inter-dependenceofNameandForm



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24 QuestiononTime 24.ExistenceofTime

25 TheRootofPast,PresentandFuture Dharmas 25.TheRootofPast,PresentandFuture,26.UnknowableUltimateBeginning

26 TheEndlessnessofBirthandDeath

27.WhatistheultimateBeginning?28.TheConditionofAllBecoming

27 TheOriginationofThings 29.TheOriginationofThings

28 IsthereaSoul?(Thesimilesaredifferentinthetwoversions)

30.IsthereaSoul?

29 Visual-consciousnessandMental-consciousness

31.Visual-consciousnessandMental-consciousness

30 TheCharacteristicsofContact(Chn.hasmoresimiles)

32.TheCharacteristicsofContact

31 TheCharacteristicsofFeeling 33.TheCharacteristicsofFeeling

32 TheCharacteristicsofPerception 34.TheCharacteristicsofPerception

33 TheCharacteristicsofThought 35.TheCharacteristicsofThought

36.TheCharacteristicsof

Consciousness37.TheCharacteristicsofDiscursiveThought

34 TheSustainedThought 38.TheCharacteristicsofSustainedThought

35 Inseparabilityof Dharmas 39.Inseparabilityof Dharmas

36 TheTasteofSalt 40.TheTasteofSalt



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37 TheFiveAwareessesProducedbyDifferentKarmas

41.TheFiveyatanasProducedbyDifferent

Kammas38 CausesofInequalityinHumanity 42.CausesofInequalityin

Humanity

39 The Benets of PreviousEndeavour

43. The Benets of PreviousEndeavour

40 TheForceofKarma 44.TheForceofKamma

41 EarthRestingonWater 45.EarthRestingonWater

42 On Nirva 46.CessationisNibbna

43 RightPracticeLeadingto Nirva 47.RightPracticeLeadingto Nibbna

44 NirvaasHappiness 48.NibbnaasHappiness

45 ExistenceoftheBuddha 49.ExistenceoftheBuddha

46 IncomparabilityoftheBuddha 50.Incomparabilityofthe

Buddha47 OnHowtoKnowtheBuddha's

Incomparability51.OnHowtoKnowtheBuddha'sIncomparability

52.SeeingDhamma

48 Rebirth 53.Rebirth

49 DeedsRemain 54.QuestiononSoul55.ThisBodyandRebirth

50 WhereaboutsofKarma 56.WhereaboutsofKarma

51 KnowledgeofRebirth 57.KnowledgeofRebirth

52 TheBuddha’sWhereaboutsAfter Parinirva

58.TheBuddha’sWhereaboutsAfter Parinirva

53 TheFunctionofa ramaa’sBody 59.TheFunctionofa

ramaa’sBody



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69 TheSupernormalPowerofThoseWhoHaveAttainedthePath

78.TheSupernormalPowerofThoseWhoHaveAttained

thePath70 LongBone 79.LongBone

71 OnStoppingBreathe 80.OnStoppingBreathe

72 Ocean 81.Ocean82.Thetasteofoceanwater

73 PowerofWisdom 83.PowerofWisdom

74 Consciousness,WisdomandLifePrinciple 84.Consciousness,WisdomandLifePrinciple

75 TheBuddhaCouldComprehendDifcult Things

85.TheBuddhaCouldComprehend Difcult Things

76 TheKingMakesOfferings 86.TheKingMakesOfferings



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T1670 Nagasena Sutra 2 Notes

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