NAGASENA BHIKSU SUTRA

English TranslatorVenerable Guang Xing, Ph.D.

VOLUME IINAGASENA BHIKSU SUTRA

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

Buddha's Light Edition English Sutra Translation SeriesExecutive Advisor: Venerable Master Hsing YunEditor-in Chief: Venerable YifaAssociate Editor: Peter Matthew Romaskiewicz

This publication is part of translation program of the Woodenfish Project.Please visit: www.woodenfish.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

總監修：星雲大師

總編輯：依法法師

副編輯：Peter Matthew Romaskiewicz

Woodenfish 經典翻譯計劃www.woodenfish.org/sutras

2008年第一版，貳仟份佛光出版社版權所有

承印者：世樺國際股份有限公司

�

AbbreviAtons

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

Asl. E . Mul le r, ed . , At 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-Ahakathā.London:PTS,1929-32.

Demieville Paul Demieville, “Les versions

�

chinoisesduMilindapañha,”inBulletin de l'École française d'Extrême Orient,Vol.24 (1924),pp.1-258.

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

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

Hist. Étienne Lamotte, Histoire du bouddhisme 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 Asiatic Society

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,Milindapanha and Nagasenabhikshu Sutra: A Comparative Study through 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 Questions of 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.,Sayutta-Nikāya,5

�

Vols.London:PTS,1884-98; trans.C.A.F.RhysDavids,The Book of the Kindred Sayings,5Vols.London:PTS,1917-30.

SBE Sacred Books of the East

Takakusu J.Takakusu,“ChineseTranslationsoftheMilindaPanha,”Journal of the Royal Asiatic Society(1896),pp.1-22.

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

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

�

endnotes

the nAgAsenA bhiksu sutrA

1 Thereare twoversionsof thetextfoundintheTaishō (hereafterT) inVol.32:nos.1670Aand1670B,pp.694-719.IhaveselectedversionBof theNgasena Bhiks. u Sraas thebasisofmytranslationsinceitisconsideredtobethecompleteversion,anopinionadvancedbyW.Pachow.ThedifferencesinversionAarenotedinthefootnotes.Althoughthe textclearlystates that it isaseriesof discussions held between King Menanderand theSageNgasena, it is stillcalledastra.Thisshowsthat thetransmittersregardeditasanauthoritativetextequaltothewordsoftheBuddha.This is already evidencedby theBuddhists inSriLanka,ThailandandMyammarwhotreat thePlicounterpartof thetext, theMilindapaha,asanauthoritativetextforreference.

2 The translator’sname is lostand this textis included in the list of theCatalogue of the Eastern Jin Dynasty (317-420CE).This remarkalsoappearsinFeiZhangfang’sLidai Sanbaoji歷

10

代三寶紀 (Catalogue of the Triratana through the Dynasties)compiledin597CE.

3 All dialogues in the original Chinesetranslationarewithoutheadingorsubheading.Forthepurposeofeasyreference,thepresenttranslatorhasaddedallthesubheadingswithnumbers.

4 Notethatthistext, thoughit iscalledajing經(i.e.asutra),doesnotbeginwiththetraditional“Thus I have heard,” Eva may rutam, andinstead starts directly with the narrative “TheBuddhaoncedweltinrvast…”

5 At the time of the Buddha, there werevariousreligioustraditionsandphilosophies.InthePli tradition,theyarereferredtoasthesixty-twoviewswhile inMahynascriptures, thenumberbecomesninety-six.FormoreinformationseetheBrahmajla SuttaofthePliDghanikya,andtheSutra of Nintey-Six Views六十二見經intheChineseDrghgama(T1.1.88b13-94a13).

6 Ve r s ion A o f t he Ngasena Bh ik s. u Sra(hereafterNBS-A)simplystates,“Inthedeep

11

forest”andJiaoluo校羅isomitted. J.Takakusu,in his “Chinese translation of Milindapaha,”uses“Kiao-lo.”Inhisfootnote,heexplains“kosala,‘blackpepper’?Ordo the threecharactersstandfor aname something,pongamla glabra.”SeeTakakusu,p.5.ButNBS-Amentionstouluo頭羅.Soaccording toHigata, it probably is thla inP l i , o r s th la in Sanskr i t . According toDemieville, jiaoluo 校羅, and touluo 頭羅 areprobably transliterations fromtheSanskritwordsla.Hequotesmuchevidencetoprovehispoint.IntheMadhyamgamaandtheMahsakavinaya, bhadrasla is translatedasbatuopoluo跋陀婆羅;andintheStrlakra,slaistranslatedaspoluo婆羅.SeeDemieville,p.76.

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

8 NBS-Adoesnotcontain“amongthem,thereweremalesand females, large-tusked,medium-tusked,andsmall-tusked.”Takakusu,p.6, statesinhis footnote thesemaybe“advanced inage,middle-agedandyoung.”

9 This is thepagenumberof theNgasena

12

Bhiks. u StrainTVol.36.HeretheauthorofNBSperhapsrefers to theKosambi incidentwhentheBuddhaleftthemonksandwentintoforestalone.

10 Here theChineseword isxin 心 literally“heart”;hr. daya.At other times itmightmean“mind”;citta.

11 Yi j ing , a Chinese t rave l le r to India(671-695),mentionscankrama (meaning“actofwalking”)oftheNalandamonasteryinhisRecord of Buddhist Practises in India and the Island of the Southern Sea.

12 In NBS-B the Chinese character is ri 日whichmeans “day,”but inNBS-A it isyue 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whichmeanspariniva.

14 For Jialuohuan 迦羅洹, Demieville says,

13

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

15 NBS-Agives the six fast-daysas the8th,14th,15th,23rd,29th,30th.I translate jing經asstra,but inmanypassages inour text, this termcorresponds toDharma.That iswhy thiswordsometimes is translated as stra and sometimeasDharmaas thecontextdemands. In thiscaseit is not a method of reading prtimoks. a, butof recitationofVinaya rules.According to theMahvagga, theprtimoks. awasnot recitedonthe8th,14th,23rdand29thdaysofeverymonth.On the contrary, it was recited on the days ofupavasatha.This recitation was authorized asshownbyH.Kern,Histoire du bouddhisme en Inde,VolII,Paris,1903,pp.205-206.Inapassage,concerned with the days of upavasatha, (A i.142; 170.) the Chinese text of Ekottargama,(T1,64b)specifies the8thand14thdaysofeachhalf of a month, as being the days of fasting.The15th is thedayfor recitationof theVinaya.According to theVinayaof theMahsaka, theBuddha,on the suggestionofKingBimbisara,fixed thedaysofupavasatha as follows: “It ispermittedon the8thand14thdaysof amonth

1�

topreach theLaw,on the15thdays tocelebratethe upavasatha , that is to say to recite the prtimoks. a.Thebhiks. usdidnotknowwhat lawwastobepreached,sotheBuddhasays,‘thetriplegem should be praised, then smr. tyupasthna,then sayakpradhna, then r. ddhipda, thenindriyabala, then thepath toenlightenment.Forall thednapatis, thedevas shouldbepraised.”Anotherseriesof20dayswasrecognisedby theDharmaguptaka(Sifen lu四分律TT.XV.5.31a)asthe Buddha, on the suggestion of Bimbisara, fixed the8th, the14thand15thdaysfor themeetingsin imitationof thoseofBrahmacrins梵志: ‘Thebhiks. us,whocame to thesemeetings,observedsilence.Then the master told the bhiks. u, ‘Wewishto livebylisteningto thelaw.’TheBuddhagavepermission topreach the law.Theydidnotknowwhichlawwastobepreached.TheBuddhasaid,‘Fromnowonitispermittedtopreachthesestras.’Then thebhiks. uwanted tomeetatnightinorder topreachthe law, theBuddhapermittedthis,butthebhiks. udidnotknowwhichdaystheyshouldmeet.TheBuddhasaid,‘It ispermittedtoholdmeetingson15th,14th,13th,10th,9th,8th,5th,3rd,2nd,and1stdaysinorder topreachthe

1�

law.Then theBuddha instituted therecitationofprtimoks. aon thedaysofupavasatha, the14thand15thdaysofeachfortnight.”Sofollowingtheroyalinstructionsoftheking,changesweremadeonthedays.SeealsoDemieville,p.78.

16 NBS-B: jin yu sibian近於寺邊, “near themonastery”; NBS-A: zhi yu sizhong 止於寺中,“livinginthemonastery.”

17 NBS-B:xianguan 縣官,“districtmagistrate”;NBS-A: xuan 懸, “to suspend,” according toTakakusu, itshouldbexuankong懸空“lodgedinmid-air”asanadjective referring to the“humanlife.”

18 NBS-A:“seekafterthepathofanarhatfornirva.”Itomits“savingtheworld.”

19 NBS-Aomits“Hisparents.”

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

21 NBS-A:“whowishedtobecomearamaa

1�

toseekthequietpathofnirvaforarahatship.”

22 NBS-Aomits“inthedistrictofKashmir.”

23 Or dharma o r dhar in wh i ch means“keeping.”HereitprobablymeansNgasenakepthisskinrobewithhimwhenhewasborn.

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

25 NBS-Aomits“inconsequenceofhisvowmadeinhisformerlife.”

26 Thisparentheticalportionisaddedbymeasexplanation.

27 Naxian那先 , Sanskrit : Ngasena. Theintroductorypassagesdescribingtheformer livesofMenanderandNgasenaare totallydifferentfromthatinthePlitext.

28 L o u h a n 樓 漢 ； P l i : R o h a n a . H e i sNgasena’smother’sbrother,butinthePliversionRohanaisnotNgasena’suncle,heissentbydeva

1�

Assagutta toordainNgasena inorder todefeatKingMenanderindebate.

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

30 NBS-A:divyacaks. u,Demieville,p.83.

31 NBS-B:divyarotra,ibid.

32 Thatmeansheknewhisformerlife.

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

34 NBS-B only mentions five of the six higher knowedges (Skt:abhij,Pli:abhi),whichwere all possessed by Louhan except for thelastone.Theyare (1) supernaturalpower (Skt:r. ddhi-viddhi, Pli: iddhi-vidh), (2) thedivineear (Skt: divyarotra, Pli: dibba-sota), (3)

1�

pene t ra t ion of the minds of o thers (Sk t :parac i 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 :prvanivsnusmr. ti,Pli:pubbe-nivsnussati),(5) thedivineeye(Skt:divyacaks. us,Pli:dibba-cakkhu), and (6)extinctionofall cankers (Skt:ravaks. aya,Pli:savakkhaya).ThismeansthatLouhanisnotanarhatyet.NBS-Amentionsalso“knowingothers’previousbirths,”butitmissesthefirst two higher knowedges of seeing distant things andhearingdistantsounds.SoNBS-Aiscorrupted.

35 HereNgasenalovedtheBuddha’steachingandwanted tobecomearmaera, but in thePliversion, it is said thatNgasenawanted tolearnthebesthymn,sohebecamearamaaunderRohana.

36 Ngasena,whenhewasanelephant,haddone good deeds by serving the Buddha andlisteningtotherecitationofthestra.

37 Here the Chinese word is yao 要 whichmeans“essence,”“gist”etc., in thiscontext.ThiswordisnotfoundinNBS-B,butinNBS-A.

1�

38 Ngasenahadnotbecomeabhiks. uyet.ThissentenceisnotfoundinNBS-A.

39 NBS-A:Hezhan和戰,NBS-B:Hechan和禪,in theSongeditionof theChinese tripiaka, it isHedan和鄲.Pli:vattaniya.

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

41 HerebothNBS-AandNBS-Barethesame,“preceptstra”whichmeansthebhiks. uprecepts.AccordingtotheBuddhisttradition,monksshouldrecite theirprecepts,prtimoks. a,everyfortnight.Anyonewhohasviolatedtherulesshouldconfessbefore the assemblyofbhiks. us. In accordancewithhisoffence,heis tobepunished.Hewillbeexpelledfromthesaghaifhehasviolatedthefourmainrules,whicharenottotakelife,nottosteal,not tohavesexandnot to lie.He is temporarilyexpelledfromthesaghaifhehasviolatedanyofthe13saghdisesas,andheshouldconfesshisoffencebeforetheassemblyasapunishmentifhehasviolatedtheotherminorrules.SeeVinayaVI.

20

42 The Stra of Parables is not found inNBS-A. But in the Tripiaka of the Northerntradition, there is a stra called Stra of the Parables inwhichparableswerecollected fromtheTripiakaandthenwascompiledintoasinglebook.

43 AccordingtotheBuddhisttradition,novices(rmaera)arenotallowedtoattendthefortnightprtimoks. a recitation.ThereforeNgasenahadsuchathought.ButherewearenotsurewhetherNgasenahadobtainedthehigherordinationyet.Inthetext,itjustsaysthatNgasenacameforhigherordination,soitisnotclear.

44 Assaguttawasanarahatandsohehadtheability to readother’smind.ThereforeheknewNgasena’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 thePli text, it isnotanupsaka,butaupsikwhogavealms toKavigupta for thirtyyears.

48 Here “ramaa” probably means theBuddhistmonk.

49 NBS-A: “no one preaches the Dharmatome.”Here it is incontrastwithNBS-B.Butaccording to the tradition, after ameal,monksshouldgivesomeshort talksondharma to thosewhoofferedthemeal.

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,hesuffersinthepresentworldandinthenext life,andwillfall into the three realms for an indefinite period.”

22

HeretheNBS-AisinaccordancewiththeBuddhistteachingbecauseafterthebadkarmaisexhausted,thepersoncanberebornsomewhereelse.

54 Here the Chinese word is shenjing 深經,which means the philosophy of the Buddha’steaching.But thePli text states thatNgasenataughtthedevoteeontheAbhidhamma.

55 ThissentenceisnotfoundinNBS-A.

56 Here Ngasena preached to the upsakaby means of a gradual method of talking,anuppubbekath,startingfromthetopicofgiving,andgradually to thephilosophyof theBuddha’steaching.ThisisausualmethodofpreachingoftheBuddha.SeeMahvagga,I,7,5(Vin.,Vol.I,15)

57 HeretheagreementofthemonksinHechanmonasteryisperhapsthatoftakingalmsfromtheupsaka’shousewithoutpreaching,becausewesawearlierthatNgasena’steacheraskedhimtogototheupsaka’shousetotakealmswithhismouthfilledwithwater. Itmeans thatNgasenashouldnotspeak.Andalso inNBS-A, theupsaka told

23

Ngasena,“Ihavebeenofferingalms tomonksforalongtime,butnoonepreachesthedharmatome.”(seealsonote49)

58 HereNgasenashouldnotbeexpelledfromthesagha,becauseaccordingtotheVinayarules,onlytheonewhoviolatedthefourmainprecepts(nottokillanyformoflife,nottotakewhatisnotgiven,not tocommitsexualactwithanywomanandnottotellalieaboutbeinganarahatwhenheactuallyisnotanarahat)istobeexpelledfromthesagha,nototherwise.Ifonehasviolatedthe13saghdisesa,he is temporarilysuspendedfromthesagha.

59 Hereinthetext, theChinesewordpiyujing譬喻經 canbe translated in twoways:Stra of Parables (in thepresent translation.About thisstra, seealsonoteNo.42),or“simile.”NBS-Aherehasnojing經“stra.”

60 HereinthePliversion,VenerableAssagutta‘burstforthintoapplause’whenheknewthatbothNgasenaandthelaywomandevoteehadobtainedthefruitofsrotapannabyhisdhammavision.

2�

61 AccordingtotheMahvagga,amonkshouldconfesseshimselfbefore theassemblypubliclywhenhehasviolatedtheprecepts.

62 Here thefourkingsof thefirstheaven(P:tvatimsa,Skt: tryastria) are: In theeast isDhr. tars. rawhosecolor iswhite; in the southisVirhakawhosecolor isblue; in thewest isVirūpāks. awhosecolor isred;andin thenorth isVairavaawhosecolor isyellow.Thekingofallgods is Indra(akra).Then there follows thesecond, the third, the fourth, the fifth, thesixth,theseventhheavens,andBrahma(alsoknownasMahbrahma)isatthetop.

63 Shejie舍竭,Pli:sgala.

64 Xiedijia泄坻迦,Pli:sankheyya.Miln,22.

65 Thisincludeswanderingteachers,Brahmans,the heads of some schools or the monasticcommunityorthemasterofsomebandsofpupils.

66 Daqin 大秦;Yonaka,orBactria.

2�

67 The l i teral meaning is “ internal andexternal.”

68 NBS-B:theChinesewordischengmen乘門,whichmeansweathypeoplewhohavevehicles,butintheGunedition,itispomen陂門.Demievillemisunderstood itasa transliterationoframaa.HeretheauthorofNBStriedtolistallclassesofIndianpeople.

69 NBS-A omits “In the palace...ordinarypeople.”

70 ThissentenceisomittedinNBS-A.

71 ThissentenceisomittedinNBS-A.

72 HerethePlitextfarexcelstheChinesetextinitsdescriptionofSgalaalthoughallthedetailsin theChinese textarefoundmoreor less in thesameforminthePli text.ThedescriptionofthecityofSgalainthePlitextisfarbetterthantheChinesecounterpart inrichness,details, romanticbackgroundandindazzlingstyle.

2�

73 Thisreferencetothepast,presentandfuturemightsuggest the inclinationof theChinese texttowardSarvstivdatheory“sarvam asti.”

74 NBS-Aomits“artsofwarfare.”

75 ThedescriptionofMenander’soutstandingvirtuesintheChineseversionisfarlessimpressivethan thePliversionwhichsays thatMenanderwaslearnedinthenineteenartsandsciences.

76 AccordingtoaJapanesescholarR.KiyoharawhotranslatedNBSintoJapanese, theportioninbracketsisaddedlater.SeeKIK,p.329.ButFangGuangchangthinksthat it isa transpositionasheinformedmepersonally.Itshouldbeplacedbeforesection10provisionally titled“KingMenander’sLearning.” In section 10, Manander asked hisminister if anyonecouldconversewithhimonreligiousmatters.And after thedescriptionofSgala, thisdialoguecontinuesonagain,andtheministerdirectedMenandertoyupala.

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

2�

78 ThissentenceisomittedinNBS-A.

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 Pli version gives the name of themonasteryas“sankheyya”whereyupalalived.

82 N B S - B h as z h o n g z h en g 忠 政 , “ l o y a lgovernment ,” or “ loyal ,” but NBS-A haszhongzheng 中正 meaning “righteousness” or“justice,”which is inaccordancewithMiln.,19,dhammcariya.

83 According to the Subha Sutta of theMajjhimanikya,asimilarquestionwasputtotheBuddhabyaBrahminnamedSubha:Isitthemonkor the laymanwhocansucceedinattainingwhatisright,justandgood,theBuddhasaysthatinthisparticularcontext(ettha),itisnecessarytogiveananalyticalanswer.Forwhatdeterminestheanswerisnotwhetherthepersonisamonkoralaymanbut

2�

thepracticeofgoodconduct(samm patipanna).Mii197.Thesameisalsofoundin theChinesetranslationof theMadhyamgama中阿含經, seeCBETA,T1.26.667a28-b3.

84 ThesetwelvedivisionsofBuddhistscripturesarerecognisedbythenortherntraditionasagainstto theninedivisions recognisedby thesoutherntradition.The twelvedivisionsareStra, Geya, Vykaraa, Gth, Udna, Ityuktaka(P:Itivuttaka,Skt,Itivr. ttaka),Jtaka, Vaipulya, Adbhutadharma,(theaboveareninedivisions)Nidna, Avadna, Upadea.

85 InclassicalChinese,therearenoparagraphsandpunctuations in apassage.Therefore for ascholar to readclassicalChinese,he shouldbeable tomakeout paragraphs and sentencesbypunctuating the given passage. So this part isperhapsaddedbytheChinesetranslators.

86 NBS-Aomits“Hecoulddispelalldoubtsandcouldenlightenthespeculators.”

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

2�

objectofrespectforthewisemen.”

88 InthePiversion,thenumberofmonksthatfollowedNgasenawasupto80,000.

89 NBS-A omi t s “ I am not as g rea t asNgasena.”

90 InNBS-A,it isthekingwhocameforwardand exchanged greetings and compliments offriendship with Ngasena.This should be thetraditionoftheelders,nomatterwhosoevercomes,monksshouldnotgooutandexchangegreetingsfirst.

91 Thisparagraph ismissing inMiln. Inourtext,Ngasenastarted topreach first,but in thePli text, thekingasked thenameofNgasenafirst.Thispassage is quoted from theChineseDharmapada, chapter thirty-sixonnirva,T4,573a,butthewordingisslightlydifferent.AlsoseeDhammapada,verseno.204.

92 NBS-A: Shounaxian 首那先 ; NBS-B:Shouluoxian首羅先;Pli:Surasena.

30

93 HeretheChinesewordisyanse顏色whichliterallymeans“complexion.”Demeivilletranslatesas“externalappearance.”Demieville,97.Miln.,26:rpa.

94 Here theChineseword iskule苦樂whichliterallymeans“sufferingandhappiness.”Miln.,26:vedan.

95 Here the Chinese word is shane 善惡which literally means “meritorious deeds anddemeritoriousdeeds.”Miln.,26:sa.

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

97 InBuddhistscriptures,ahumanusually isanalyzed intofiveaggregatesasform,sensation,perception,volitionalformationandconsciousness.Due to thecombinationof these five, apersoncomesintobeing.

98 ThispassageisquotedfromSayuktgama,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 thePliversion, there isonemoredialogue regarding the years of Ngasena’sordination,Miln.28.Thisdialogueseems tobenaturalandsuits thesituation.AsKingMenanderwasa laymanaswell as a foreigner,hewouldnaturallyraiseaquestionsuchasthis,‘Howmanyyearshaveyoubeenamonk?’ It seems that thissectionofthedialogueismissedoutintheChineseversion.

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

101 Here theChinesehas jiaogui 驕貴whichliterallymeans“anarrogantandhighrankperson.”Here itmeans“theking.”InNBS-A, itaddsonemore,“afoolishman.”ThisisnotfoundineitherNBS-BorthePlitext.

32

102 Here themeaning in the text isnotclear.ThichMinhChau renders it as “Thewisemenspeakwordsofcontention,wordsofexplanation,wordsthatarehigh,wordsthatarelow,wordsthatbring invictory,words thatbringaboutdefeat,rightwords,wrongwords.”MNBS,p.49.

103 NBS-Aadds“whenafoolishmantalks,hedoesnotknowwords thatarecorrect,words thatareincorrect,andtriestowinoverbyinconsideratecompulsion.”

104 This is very strange, because earlier, atthebeginningof thisdiscussion, it is said thatNgasenaalreadywent to thepalace.Buthere itagain says, “to inviteNgasena to thepalace.”Thesediscussionsmighthavebeenheldseveraltimes,notonce.

105 Here the Chinese word qian 慳 literallymeans “s t ingy” or “miser ly,” probably atransliteration from theSanskritworddatta orPliworddinna.Forinstance,tissaistransliteratedintoChineseaszhi厧;Pli:sabbadinna;Miln.,29:dinna,56.There ismuchdisputeover thename

33

sabbadinnaastowhetherthepersonwasaGreekornotandifthepersonwasaGreek,thenwhatisthecorrespondingGreekword for it.AccordingtoW.W.Tarn,sabbadinna isprobably fromtheGreekwordsabbadotos,“thegiftof(thegoddess)sabba.”Dinnaisamereadjustment.GBI,p.423.

106 Heresabbadinnasaidthreetimes:“Lethimcomewith ten.”According toW.W.Tarn,“Thisnumberonlyhasmeaning inreference to the tenAlexander-questions,andpresumablycomesfromtheGreekquestionsofMenander(whichnodoubt,like the questions of Ptolemy II, were not confined to tenquestions);whatsabbadinna ineffectsaysis ‘youought to follow theGreek tradition’andMenandersays“No.”GBI,p.433.

107 ThissimileisomittedinNBS-A.

108 According toDemieville,shenzhongshi身

中事correspondstothePlikyasakhra,Miln.,31.

109 HeretheChinesewordisxinshi心事whichliterallymeans thematterof theheart,because

3�

theChinesewordxin心meansheart. InancientChinapeople (andperhapspeopleofotherpartsoftheworldalso)thoughtthatitwastheheartthatthought,notthemind.

110 ThissentenceisomittedinNBS-A.

111 ThePliversionhastheking,notthecountymagistrate.

112 HerethePliversionaddsonemore,“somegoforthforfearofthieves.”Inhertranslation,I.BHornergivesareferenceinthefootnote,“AsatMi,463;S.iii.93.”SeeMQ,p.42.

113 Thispairofquestionsandanswers isnotavailableinNBS-A.

114 NBS-A has yixin nian zhengfa 一心念正

法 whichliterallymeans“thinkingofsaddharmawhole-heartedly,” but NBS-B has yixin nian zhengfa shan一心念正法善which literallymeans“thinking of righteousness and virtue whole-heartedly.” Demieville translates it as “Si un homme pense a la Loi correcte et au bien en

3�

unifiant sa pensee.”Herehetranslateszhengfa正法 as“Loi correcte.”Demieville,p.104. In thePliversion, it isyoniso manasikra, translatedas “reasoning” by Rhys Davids, QKM, p. 50;“attentive consideration” by I.B. Horner, andfurther, I.B.Hornerexplains that thePliwordcanberenderedas“propermind-work,”“orderedthinking,”or“orderlyreasoning,”MQ,p.43.

115 NBS-A:nian zhengfa zhihui念正法智慧, itliterarillymeans“considerationof rightdharmaandwisdom”;NBS-B:nian zhengfa nian shan zhihui 念正法念善智慧 , this literarilly means“considerarionof rightdharma, kuala dharmaandwisdom.”ThePli version speaksofonlytwofactors:yoniso manasikra and pa. I.B.Hornertranslatesitas“attentiveconsiderationandwisdom.”MQ,p.43.RhysDavidstranslatesitas“reasoningandwisdom.”QKM,p.50.Thereforehere rightdharma and kuala dharma actuallyimplytheoneandsamething.

116 Hereit isdifferentfromPliversionwhichsays that animalshave reasoningmind,butnotwisdom.Miln.,32.ThisisfarclearerthanNBS-B.

3�

117 Demieville translatedxiaoshun孝順as“l’obeissance filial.”According tohim, itactuallymeanssla.TherehequotesfromEkottargama,(=Aguttaranikya,Vol.I,61-62),Fumu enzhong nanbao jing父母恩重難報經(Sutra on the Difficulty in Repaying the Profound Kindness of Parents),Xiaozi jing孝子經(Sutra on Filial Sons)etc.,wheresla is translatedasxiaoshun孝順.Demieville,p.107.AccordingtoH.Nakamura,“WhenBuddhismwasintroducedintoChina,Buddhismwasforcedto teachfilialpiety tocommonpeople.Themostimportantvirtue inConfucianismwas,ofcourse,filialpietywhichexpectedaone-sidedobediencefromchildren, theyoungerpeople, inafamilytotheirparents,whoweretheveneratedonesof thefamily.This idea,however,wasnotexcessivelyemphasized in IndianBuddhism,ascanbeseenin theoriginalSanskrit andPrakrit textswherethere isnosuch termcorresponding to the ideaofxiao(孝), filial piety, although this character is foundfrequentlyinChineseversionsofBuddhistscriptures.Thus the translatorsmusthaveaddedthisterm.Thisvirtue,ofcourse,whichcorrespondsto theideaoffilialpiety, is taught in theoriginalBuddhiststra,butonlyasoneofthevirtuesandit

3�

isnotesteemedasthesupremevirtue.TheChinesecould not be satisfied with the family moral taught in Buddhism. The concept of the filial piety in the ChinesesensewasnottaughtinBuddhiststrassothat,asalastresort,spuriousstrasuchastheFu-mu-en-chung-ching (父母恩重經the“FilialPietystra”)and theTai-pao-fu-mu-en-chung-ching (大報父母恩重經) which teach filial piety, werecomposed.”IB,p.227. The concept of filial piety is also emphasized intheUllambana(Yu-lan-pen盂蘭盆經inChineseandUraboninJapanese)whichhasacquiredgreatimportanceamongpeopleofChina.TheoriginoftheritesofUllambanacanbetracedtoscripturesofEarlyBuddhism(suchastheTirokuddasuttaoftheKhuddakapha).TheriteUllambanawasextolledin theUllambanaStra inwhich theBuddhistconceptoffilialpietywasexplicitlyexpressedintheactsofofferingforthedeadparents.AccordingtoC. Iketa, (Shukyo Kenkyu, publishedby theJapaneseAssociationforReligiousStudies,Tokyo,III,1, 59f.;PrabodhChandraBagchi:Le Canon Bouddhique en Chine. Les Traducteurs et les Traduction.Tome I&II,1927&1938,Paris.),thisseemstobeastra,withadditionsbyChinese

3�

scholars, to thekernelofanoriginalwhichhadbeenproducedinIndia.

118 In thePliversion, thefive thingsaresla, saddh, viriya, satiandsamdhi,withoutthinkingofgoodnessandwisdom.But in theexplanatorypassage that followed,pa is there. Insteadofsla theChinese text hasxiaoshun 孝順whichliterally means “filial obedience,” but the passage following this explains thatxiaosun孝順 is thebasis forallothergoodqualities.So theoriginalSanskritofChinesewordxiaoshun孝順 shouldbela,“morality,”sinceitisthefoundationofallspiritualattainment.

119 Herewue五惡alsocalledwuzhuo五濁 five hindrances(nvaraa).InNBS-AandNBS-B,thefive are almost the same with little difference: 1.NBS-A:yin婬;NBS-B: tanyin貪婬;Pli:

kmacchanda. 2.NBS-A:chennu 瞋怒;NBS-B:chenhui瞋

恚;Pli:vypda. 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-kaukr. tya.

5.NBS-A:yi疑;NBS-B:suoyi所疑;Pli:vicikits.

HerethePli text justmentionshindranceswithoutdetailexplanation.

120 This name of a river is unidentified. Here the Plitextdoesnotgiveaname.

121 AccordingtoDemieville, jing jin cheng xin 精進誠信means‘thespiritualprogress’.Demieville,p. 106. Here the Pli word is sampakkhanda-nalakkhaa saddh.RhysDavids translates itas“aspirationof faith,” I.B.Honer translates itas“leapingforward.”

122 N B S - A : 佛 諸 弟 子 自 相 見 輩 中 說 諸 清 淨 ,“theBuddha’sdisciples,havingseenamongtheircolleagues,somespeakoftheirpurity.”NBS-Ahasshuo說,“speak”.Comparingit tothePli text, itshouldbetuo脫toeliminate,asitisinNBS-B.

123 Here Higata traces this to the Sayukt gama,No.1321,T2,365.

�0

124 Hereitisla,whichmeansvirtue.

125 sanshiqi pinjing三十七品經, is anarchaictranslation,with thenewerChinese translationb 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 “the fourrestingplacesof themind.”This is an archaictranslation.

127 Here theChinesewordis jueyi覺意whichliterallymeans“enlighteningofthemind."

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

129 H e r 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.theknowledgeofthemindbeingpleasantorunpleasant;3. theknowledgeof theheartbeingmeritoriousordemeritorious;4. theknowledgeoftherightdharma.Theabove translation is thearchaic translation.

�1

Accordingtothenewtranslation,thefourstatesofmindfulnessare:1. toobserve thebodywhichisnotpureandwhichconsistsofskin,flesh,blood,perspiration,urine,humanwasteandotherthings.2.Toobservesensationassuffering.Becausethefive organs come in contact with the five external objects,oneexperiencespleasant,unpleasantandneutral feelings.This is the rootofsuffering.3.Toobservethemindasimpermanent,becausethemindchangesfrommomenttomomentandcannotlast for twoconsecutivemoments.4.Toobservethedharmaasno-soulorno-self.Alldharmaarewithoutaselforasoul.Sowecannottakeanythingas“I”or“theSoul”.

130 Hereit isverydifferentfromthedefinitiongiven in thePliversion.NBS-Amentions fourthingswhicharesimilar to thePliversion.Thefourspiritualexertionsare:(1)tocheckone’sownmind; (2) topreventunwholesomedharma fromenteringthemind;(3)toremoveallunwholesomedharma in themind;(4)andcausingwholesomedharmatoariseandtopreventwholesomedharmain theheart fromvanishing away.Thus this isclosertoPliversion.

�2

131 These four psychic powers refer to thefourof thesixhigherknowledges(callabhi).ButNBS-Amentionsfourdifferentqualities: (1)eliminationofcraving;(2)exertion;(3)controlofone’s mind; and (4) reflection or meditation. In his work MNBS, Thich Minh Chau translates the first oneas“wish”insteadofeliminationofcraving.

132 NBS-Aomitsthis.

133 These five mental powers are totallydifferentfromthePliversion.InthePliversion,theyare: faith,exertion,mindfulness,meditationandwisdom.ButNBS-Ais thesameas thePliversion.

134 Thesesevenbasesofenlightenmentarenotgiven indetail inNBS-A. It justsays thatagainthereareseventhingswhicheradicatebaddharmaandwhicharecalledthesevenwholesomedharmasor the seven factorsofwisdom. InXuanzang’stranslation, the last one is “equanimity,” not“protection’”asappearsinNBS-B.

135 Here this archaic translationuses zhi 直,

�3

lit.“straight,”forsamm inPli.But in the latertranslation, it uses zheng 正, “right,”which iscorrect.NBS-Asays, “Again there is thenobleeightfold path and it is also called ahou 阿

姤 .According to Higata, ahou probably is atransliteration from the Pli word agika ora-hagika. See KIK, p. 339. But accordingto Demieville, it is probably from ango. SeeDemieville,p.110.

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

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

138 NBS-Amentions“doinggooddeeds.”

139 This lastpairofquestionsandanswers isomittedinNBS-A.

140 NBS-Aomits this,only“Tosupportgoodqualities…”isthere.

141 These five good qualities and five bad

��

qualitiesarenotgiven indetail in the text,butNBS-Amentionsclearly thatobserving the fiveprecepts are the five good qualities.

142 ThislastsentenceisattributedtotheBuddhainNBS-Aaswellas inPliversion,butremainsuntracedintripiaka.

143 Hereblackmeansbad,whitemeansgood.ButinNBS-A,themeaningofthispassageisnotclear.

144 Here theChinese isshen身whichmeans“body,”but the cravings are in themind, theycannotbeinthebody.

145 TheSayuktgama,T2,56a.

146 Here theChinese yiqixin 一其心 literallymeans“one-pointednessofthemind.”

147 TheSayuktgama,T2,12b.ThequotationinMiln.is“Monksdevelopconcentration;hewhoisconcentratedknowsas it really is.”This isatranslationgivenbyI.B.Horner,andshetracesthis

��

quotationfromthePliTipiaka,Siii,13,v,414;cf.Asl.162.

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

149 HerethisexplanationofwisdomisthesameastheexplanationofwisdomfoundingroupA.

150 Here theChinese shen神 literallymeans“spirit.” It canbe rendered in severalways as“vitality,”“the subtle,”“recondite,”etc.But inthis text, itmeans thesoul,becausemost Indianreligions believe in a soul. The king wouldnaturallyaskaboutthetransmigrationofsoul.

151 Itliterallymeans“turbid,”jingzhuo精濁.

152 ThislastsimileoftheguiltymanisomittedinNBS-A.

153 AccordingtoDemieville,thispassageisalsofoundinSii,86.

154 ThecorrespondingPlipassageistranslated

��

by Rhys Davids as: “Just so, O king, is thecontinuityofapersonor thingmaintained.Onecomesintobeingasanotherpassesaway;andtherebirth is,as itwere,simultaneous.Thusneitherasthesamenorasanotherdoesamangoontothelastphaseofhisself-consciousness.”QKM.64.

155 ruzhong 乳湩 “milk”; Pli: khra; su 酥,suluo 酥酪 “curd”;Pli:dadhi; fei 肥 “butter”;Pli:navanta; tihu醍醐“ghee”;Pli:ghata(Skt:ghnr. ta).SeeDemieville,p.116.

156 ThispairofquestionsandanswersisomittedinNBS-A.

157 AccordingtoDemieville,zhi智isa,hui慧ispa,orobhsana.Demieville,p.118.

158 Thepair ofquestions andanswers: “Hastheordinarymanintelligence?”,“Yeshehas.” isomittedinNBS-A.

159 Fromhere, there isa longpassage lost inNBS-Awhichcorrespondsfrom709a23to714a16inNBS-B.

��

160 This passage i s qui te s imi lar to thecorrespondingPlipassage,Mlin.,42.AccordingtoRhysDavids,thismeansthatanarhatmightstillbewrongonmattersofworldlyknowledge,butwouldbeclear inhismindas to thefundamentaltruthsofreligion.SeeQKM,p.67.

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

162 AccordingtoDemieville,p.119,wushanxin五善心are the fivekusaladhammaperformedbythepaca indriya.

163 Hereitprobablymeanstohavefaithinthebeliefthatgoodbringsgoodeffects,andbadbringsbadeffects.

164 AccordingtoDemieville,p.119, thesefivekinds of drugs are given in the Susiddhikra- stra, awork translatedbySubhakrabetween724-730.We find threeversionsof thestra in

��

theTaisho: 1. Katakr 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)Thesefivedrugsarealmost identicalas thefivedrugs found inVajrasekharayoga translatedbyAmoghavajra according toDemieville, butwefind these fivedrugs in theParaavardhra�(stra)alsotranslatedbyAmoghavajra:1.sahacara婆賀拶囉; 2.sahadeva婆賀稱縛; 3.kakri 建;4. girikar 儗哩羯羅拏; 5.vr. hati 勿哩荅賀底 .(CBETA,T20.1100.449b13-15.)

165 According toDemieville,p.121,yi意 isequivalenttocetasik vedan,Miln.,44.

166 shenjian身見, theviewthat there isa realself, is one of the five wrong views.The fivewrongviewsare:1)satkyadr. s. i, theview thatthereisarealself,anego,andamineandthine;2)antagrha, extreme views e.g. extinction orpermanence;3)mithy, perverseviews,which,denyingcausesandeffects,destroythefoundationsofmorality;4)dr. s. iparmara,stubbornpervertedviews, viewing inferior things as superior, or

��

counting theworseas thebetter;5)la-vrata- parmara, rigid views in favour of rigorousasceticprohibitions, e.g. coveringoneselfwithashes.Viewsarementalmatters,notbodilymatters.Demieville,p.121,translatesitas,“Ce qui fait que le corps eprouve de la douleur, c’est que ce corps existe 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.In her footnote, Horner says, “These versesquotedatDA.810,areattributed toSariputtaatTheragth,1002,1003,but theseare inreverseorderandwithonevariation.Cf.alsoThag.20,196,606,andManu,vi.45.”ButthishasnotbeentracedyetintheChineseTripiaka.SeeMQ,p.62.

168 Hereinthetext,itmisses“Ngasenareplied

�0

…”Soitmakesthetextunclear.

169 According toPachow,here in the text itmissesawordwuwei無為asaskr. ta.ThePlitextisquitedifferentfromtheChinese text.ThePlitextonlymentionsthreecharacteristics:“...sukh vedan kusal v akusal v abykat v ti”.SeeMiln.,45.

170 Here it is difficult to understand. Higata says, ‘IthasnocorrespondenceinthePliversion,soitisprobablyamistakeofwords.”KIK,p.344.Buthedoesnotsaywhichwordsaremistaken.

171 Where it says, “In a Buddhist sutras…”thePliversion says, “Thesubjectdrawn fromAbhidharma…”

172 xi喜“joy”;chou愁“sadness”;Saghadevatranslatesxiyou喜憂;Pli:somanassa-domanassa.Vedanfeelingispsychological;dukkhaandsukhacontrast.

173 According to Demieville, p. 123, it isreligiousjoy.

�1

174 According to Demieville, p. 123, thetext isquoted fromMadhyamgama, translatedbySaghadeva,TT.XII,7,7a,b.Here the textmentions four setsof six things.Butaccordingto thepassage, there are six setsof six things.Theadditional twosetsofsix thingsare:Thesixexternal thingsarousingsadfeelings inmanandthesixthingsarousingjoyfulfeelingsinman. According toDemieville (123), these sixsetsof feelingsare,withoutdoubt, interpolatedin China . The comple te t ex t i s found inMadhyamgama.InthePliversion,itquotesfromtheAbhidharmaashavingsixsetsofsixthingswhicharedifferentfromtheChineseversions.HereIquotethewholepassagefromHorner’stranslation,seeMQ,p.63. “Sire, six are thesehappiness connectedwith theworld, sixare thehappinessconnectedwithrenunciation,sixare thesorrowsconnectedwith theworld, sixare sorrowsconnectedwithrenunciation,sixare theequanimitiesconnectedwiththeworld,sixaretheequanimitiesconnectedwithrenunciation—therearethesesixsetsofsix.Andthereisathirty-sixfoldfeelingthatispast,andathirty-sixfoldfeelingthat isfuture,andathirty-

�2

sixfoldfeelingthatispresent;(sothat)assemblingthemandbringing them together there areonehundredandeight(modesof)feeling.”Butinherfootnotetoit,HornertracesitasinMI,397-398;S.iv,231,232.

175 xin心,Pli:manas;shou受Pli:vedan,Miln, dhamma; Saghadeva tr. dharma. SeeDemieville,p.123.

176 According toDemieville,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.

�3

181 Here thePli versionmentions“rice andsugarcane.”182 HerethePliversionmentionsthat thefireburns the field of others.

183 ThichMinhChautranslatesitastorch,butitshouldbecandle.InPliversion,itislamp.

184 InMNBS,ThichMinhChaumentionsonlythe first four similes and omits the last two similes whicharepresentinPliversion.

185 In the P l i version (Miln., 44) it has“whateverisgrossthereinthatisform,whateverissubtle,mentalthatisname.”

186 jiuzhe久者=addhna.

187 The corresponding Pli passage (Miln.,49) goes thus: “The past is (sasric) time,the future is (sasric) timeand thepresent is(sasric) time.”Here theNBSdoesnotaffirmthethreeexistencesoftime,butgivesjustasimpledefinition.According to theKathvatthu, I,6-8,

��

theSabbatthivdinsmaintainthatall thedhamma,thepast, thepresentand thefuturedoexist.TheTheravdinsdenytheexistenceofpastandfuture,butadmitted theexistenceof thepresent.TheyrefertoastrafoundinSiii,71,thattheBuddhateaches thatwecannot talkofexistenceexceptin the regard to thepresentaggregates.On thisissueseeAbhidharmakoabhs. ya,V, (translatedfirst by Paramrtha, second by Xuanzuang),the discussion between Sarvstivdins andSau t rn t ikas . The Sau t rn t ikas deny theexistenceof thepastand thefuture, thesameasMahsghika (seeVasumitra, translated byVasilve, Buddhismus,Vol I, pp. 265-266), theKoa and Mahvibhs. , 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)thedoctrinesofthefourSarvstivdinmasters:Dharmatrta,Ghos. aka,VasumitraandBuddhadeva.ButDemieville,p.130thinks that inourpassage, the time ispresentedin the samewayas in the followingpassageasMadhyamaka-stra:“Thepresentthoughtandthedharmaofpresentthoughtdonothaveduration...Iftheyhadanyduration,theywouldnothavebeen

��

composeddharma,why?Becauseallthecomposeddharmas have the character of disappearingconstantly...TheBuddhasays,‘All thecomposeddharmadisappearwithin thecauseofeachandeverythoughtmoment.Theydonothavedurationexceptofone thought.”Comparing thispassagewith the followingparagraphwhere it is said,“timedoesnotexist for thosewhohaveattainedthePath.”Seealso theMahvibhs. , inwhichthereisadiscussionconcerningthecomposedanduncomposeddharma.

188 The passage in brackets was probablyinterpolated later or misplaced here. It is notpresentinthePlitext.

189 ben本;Miln.,50:mla.

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

191 shen身=samkhr.

��

192 According to the traditional pattern ofpaiccasamuppda,withviaas theconditon,name-and-formarise together,notoneafter theother.ThereforeHigata,KIK,p.350, isof theopinionthatthispassageprobablywasaddedlaterbythehand-copier.

193 liuzhi六知;Miln.,50:salyatana,

194 enai恩愛=tah,Demievilletranslatesitas“love.”

195 tanyu貪欲=updna.

196 According to Higata , youzhi 有 致 i sequivalent toPli:bhava.SeeKIK,p.350.ButDemieville explains that it literallymeans“thearrival of the existence,” sohe translates it as‘existance.”SeeDemieville,p.131.

197 ThePliversiononlymentions12nidnasfromavijj up to jar-maraa-soka- parideva-dukkha -domanassa-upysa.

198 Herethetextiscorrupted,literallymeaning

��

“theoriginof theoldbodyofamancannotbeobtained.” Demieville suggests that it shouldbe gu renshenben bukede ye 故人身本不可得也whichmeans“therootofthehumanbodycannotbeobtained.”ThereDemieville alsogives thePli sentence as “etassa kevalassa addnassa purim koi na payati.SeeDemieville,p.132.

199 ThePliversionmentions“atinyseed.”

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

201 Sayuktgama , t r. by Gunabhadra =Sayu t tan ikya , Vol . I , 109 : nccayant i ahorattjvata nuparujjhati yu anupariyti macca nemi va ratha kubbaranti.ThisquotationisnotabsentintheMilindapanha.

202 From“fromcraving,…thereagainarisesbirth”isomittedin thePliVersion.Thesameisomitted in thedescriptionoforgans, ear,nose,tongue,body,andmind.

��

203 ben本;Miln.,51:purim koi, theoriginalcauseofsasra.

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

205 ThereisamistakehereaccordingtoPachow.Theword isyou有whichmeans“there is,”butactuallyitshouldbewu無whichmeans“no.”

206 Herethequestionis,“Arethereothercausesorreasonsthatwouldcontinuethebirthanddeathofamanbesidescraving?”

207 Here in the text, it adds “man,” but thequestionisnotaboutman,butaboutinsects.Iomitit.

208 Thehintof theking isofnousebecausehe could see in the course of the precedingconversationthatsasraexistsonlyforthemenofthisworldintheirpresentexistence.Ngasenarefusestoget involvedinanyof thespeculationsconcerningtherootortheoriginorthebeginning

��

ofexistence.Demievillesays,“Consideringfromthepointofviewofultimatemetaphysics,thisrootis thefacultyof love, thecausesof thefutureofexistence.Insuppressingthiscause,fromamoraland religiousview, it is possible toobtain thedeliverance that is important forsalvation.”Thepassage isasobscureas it is inPli. Inorder tosupportmyinterpretationof thispassage,wecanmentionthefollowingtexts.1.ThePliversionaddsthissentence:“Formerly,Oking,everything inevery form,everything ineverymode,wasignorance.Itistousasifitwerenot.Inreferenceto that theultimatebeginningisunknown.Butthat,whichhasnotbeen,becomes;assoonasithasbeguntobecomeitdissolvesawayagain.Inreferencetothattheultimatebeginningisknown.”(QKM,p.81).M.Oldenberg(Buddha,7ed,1920,p.271)quotedthispassageofAv,113:“Thepreviouslimitofignorance,Obrothers,cannotbeknown,sotheignoranceisshownasoriginatingfrom a cause.” This cause of ignorance is defined inthesametextoftheAguttaranikyaas“food”(hra) that is to saybyseriesofconditionsofwhich thefirst iscontactwithbadhumanbeingsand the last is ignorance.All theChinese texts

�0

replace ignorance by love (ai 愛 , tr. s. , seeBenxiang yizhi jing本相猗致經,trans.byAnShigao安世高,Tno.367b-8a;andYuanben zhi jing緣

本致經,Tno.37.Inthelater texts,purim koi istranslatedas“theoriginal limit”; it isworthwhilecomparing thereplacementof ignoranceby lovewiththefollowingformula:bhavatr. s. prvakotir na prajayate, inLaValleePoussin,VasubandhuandYaomitra, 338) which is enough to theinterpretationofM.Wallwser,whowants tofindin thispassage the theoryof theoriginof time(Buddhistische Philosophie, I,Heidelberg,1904,127-133).2.Aguttaranikya,Vol. I.152:“Thereare threecharacteristics of the composed.Which three?Theyareappearance,disappearanceandchangeinduration(upda, vaya, hitassa aathatta).Andtherearethreecharacteristicsof theuncomposed.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 fSayuttanikya,(XV)isasfollows:“Incalculableis the beginning, brother, of this faring on(sasra).Theearliestpoint (pubbakoi) isnotrevealedof the runningon, faringon,ofbeings

�1

cloakedinignorance,tiedtocraving”.(Seesimilarin theSayuktgama, seeTT.XIII,3,97a,and5,104b,a textwhich isquotedunder the titleofWudai jing無紿經andtheWubenji jing無本際經,intheMadhyamaka-stra,seeTT,XIX,1,36a,8and43a,1).AndthecommentaryofBuddhaghosa:“Thefirstboundaryinnotseen, thebeginningofwhich is the firstpoint.Nor is the lastextremerevealed.Justinthemiddlebeingsarepassingon.”(translatedbyMrs.RhysDavids,Kindred Sayings,II,118;alsoAguttaranikya,Vol.III,149).4.Amongthesespeculations,towhichtheBuddhaprefers salvation, themost important ones areconcernedwith theprimaryorigin (Brahmajla Sutta,I,29andII,35).SeealsoDemieville,p.134.

209 Herethetextalsoadds“man.”

210 liuqing六情=s. aindriyni, thesixfacultiesofeye,ear,nose,tongue,bodyandmind.

211 Here thePli versiononlymentionseye,form and eye-consciousness.Then it goes tosensation,longing,graspingandsoon.

�2

212 AccordingtoDemieville,p.135,thepassageinbrackets,aboutforty-oneChinesecharacters, isaninterpolation.

213 Thisformulaofpaiccasamuppdaoccursinmanyplaces in theTipiakasuchasS ii,72.Seealsosection16.

214 Here the Chinese word is jue 覺 whichhas many meanings as “enlightening,” “feel,”“awareness,”etc.

215 HeretheChinesewordiswu物,Demievillegives the P l i word sakhra for i t . SeeDemieville,p.136.

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

217 ThePaliversionhasatotalofsevensimiles,theadditional similebeing the treesandplants,whichisfoundafterthesimileofthehouse.

218 Here the Chinese glyph is ren 人 whichliterally means “human,” but in this context

�3

it refers to vedag, n, pudgala (i.e., anindependent,unitary,eternal,andblissfulself).ThecorrespondingPlipassageinMiln.,52,is:vedag, upalabbhati.

219 TheChinesewordisming命whichmeans“life,”“soul,”or“livingprinciple.”Pliword isabhantare jvo,Miln.,54.

220 Here, orifice means the six organs: eye, ear, nose,mouth,bodyandmind.

221 Here the text omits “it couldnot see thematerialformsthroughthenose.”Butlogicallyandalsoaccordingtothecontext,herethetextshouldhavethissentence.

222 Here the chinese word is shendong 神動whichactuallymeansvicra,buthere itmeansvia.

223 kule苦樂;vedan.

224 yi 意;sa,Demieville,p.139,translatesitas“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 ThePliversiongivesthesimileofafrontiercitydefendedwithtowersandbulwarks.Miln.,58.

231 xingche行轍;ciatt.

232 Pli:mudd (omitted inChinese)gaan(xiaoji校計),sakh(shu數),lekh(shushu書疏),sippahnesu (xuemen學問).SeeDemieville,p.141.

233 TheoriginalChinesecanbe translatedas“Whentheeyesofapersonaredeveloped,dothepainfulandpleasant feelingsarise togetherwith

��

theeyes?”Thisisnotclear.SoIhavetranslateditaccordingtoDemieville,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 impingementarisesandtherefeelingarisesandthereperceptionarisesand therevolitionarisesand thereappliedthoughtarisesandtheresustainedthoughtarises,andallmentalstatesarisewheretheyareheadedbysensoryimpingement.’”

235 In the Pli version, we do not find thissimile of the hands, we only find two similes with ramsandcymbals, thereisnothirdsimile.ButinNBS-B, we find four similes: rams, hands, stones, andstonesagain.

236 Here in Miln, 60, it gives the simile ofcymbals,notstones.

237 Inthetext,tongueisomitted.

238 Inthetext,theChinesewordisyu雨which

��

means“rain.”Soit isnot inaccordancewith thecontext.ButinSong,Yuan,Mingthreeeditions,itisliang兩inChinesewhichliterallymeans“two,”thisislogical.

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

240 Higata says thathere theword shouldbevedan,feeling,andaccordingtothegeneralruleadoptedbythetranslator,wheneverhemetvedan,he translated as “suffering and happiness.”Therefore he must have missed one word“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 ssajnanalakkha 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 cetan is acausativeform,“theprinciplecauseofthought,thevolition,”cf.S.Z.AungandC.A.F.RhysDavids,Compendium of Philosophy.London:PTS,1910,pp.235-236.

246 Here thePliversionalsogives thesimileofdrinkingghee,butter,oil,honeyandmolassesandonewhoperformsgooddeedsinthislife,andthosewhofollowhim,willreapthegoodfruitafterdeath.Miln.,61-2.

247 Thereareanother twodialoguesafter thisdialogueon thecharacteristicof thought in thePaliversion: thechaterististicofcounsciousness(vina)and thecharactisticofapplied thought(vitakka).ButthesetwoareabsentinNBS.

248 Here the Chinese word is neidong 內動whichliterallymeans“inner-move,”butitshouldmean“theactivitiesofthemind.”InhisIntercourse of the Ideas Between India and Greece,appendix,p. 41,Nakamuragives the correspondingPli

��

wordasvitakka — initial thought or reflection. But Demieville,p.143,givesthePliwordasvicraand also quoted a sentence from Atthaslin,143, to support his explanation:vicaraniddeserammane caranakavasena cara; idam assa sabhavapadam.Buthere“inner-move”shouldbereflectionor initial thought,not investigationorsustainedthought.Becauseinthefollowingsimile,itclearlyshows“whenthebronzeplateisbeaten,itis called reflection, when it gives lingering sound, it iscalledinvestigation.”Therefore it isvitakka,notvicra.

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

250 AccordingtoHigata,KIK,p.359,theactualChinese word ji 轚 which means “to beat,” ismistakenforshao燒whichmeans“toburn.”

251 HereinthisNBS-B,theChinesewordisyu 乎whichisjustaparticle, ithasnomeaning.ButintheSong,Yuan,andGongEditions,itisshou手

��

whichliterallymeans“hand.”Sothissentencecanbetranslatedas“whenheraiseshishands,thereissound.”Howeverthismeaningisnotinaccordancewiththecontext.

252 Here the P l i version adds two moredialogues.One isabout thedistinguishingmarkofconsciousness, theother is thedialogueaboutsustainedthought.Besides,whatismoreisthatthisbeatingofbronzeplateisusedtoexplainsustainedthoughtinthePliversion.

253 According toDemieville,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, the ingredientsaredifferent:“curd,salt,ginger,cuminseed,blackpaper,”andit

�0

alsoadds,“sourness,saltiness,pungency,acidity,astringency,andsweetness.”

259 Here the flavour of meat is missing inNBS-B.

260 Miln., 63, here adds, “But each flavourwouldneverthelessbedistinctlypresentby itscharacteristicalsign.”

261 InPliversion, there isanother sentence,“Here ends the ques t ion of Ngasena byMenander.”T.W.RhysDavidssays,“Thisisagainmostodd.”(KMQ,99)Butaccording toHorner,theSiamesescriptdoesnothavethelittlecolophonand itproceeds straight to theFourthDivision.(MQ,88)

262 wuzhi五知;Miln.,65,paca yatani.

263 Fromheretotheendofthetext,thecontentsofbothNBS-AandNBS-Bare theexactly thesameexceptforafewwords.

264 NBS-Aomits‘”somearefromgreatfamilies,

�1

othersarefromsmallfamilies.”

265 NBS-Aomits,“somearereallysour.”

266 Here NBS-A is “because each personhas done differently.”According to Buddhistphilosophy,thisisbecauseofkarmicaction.

267 NBS-A:“thenoble, thepoor, thebeautifuland the ugly, all are due to their actions, as aresultof thegoodandbaddoneinthepast.”TheChineseversion is similar to thepassage in theMadhyamgama.ForthecounterpartinMiln.,itisreproducedfromMiii,203and206.

268 NBS-A omits “but the good deeds donepreviously are beneficial to man.”

269 NBS-Ahas“toplough, to sow.”ThePliversion has “Asking people to plough the field, to sowtheseeds,andtoharvestthecrops.”

270 NBS-Aomits“Couldthekingorderpeopletotrainhorses,elephantsandmeninwarfareandalsotomakeweapons?”ThePliversionhas“To

�2

digthemoat,tobuildramparts,watch-towers,andstronghold,tostorecrops,andtrainyourselfinthewarfareaboutelephants,horses,chariots,bows,andswords.”

271 The last two sentences are not found inNBS-A.

272 Here in NBS-B, we find an insertion “Ngasena said, “Great king, you…” which isabsentinboththeNBS-AandthePaliversion.Thisinsertionmakesthemistakethat thelatterpartofthequotationseemstobesaidbyNgasena.Thisisperhapsduetothecopyeditor’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, gives them asdharmaandadharma.

274 In her t ranslat ion, Horner t races thequotationasfromSi.57.ThecounterpartisintheChinesetranslationoftheSayukgama雜阿含經,

�3

seeCBETA,T2.99.350c29-351a8.Butthecontentsarenotthesameasquotedinourtext.

275 NBS-A omits “female crabs,” but thePli version mensions “female sharks, femalecrocodiles, femalepigeons,pea-hensandfemaletortoises.”

276 Here the Chinese word is xianglu 相祿which literallymeans “merits andvirtue,”buthere itmeans“meritoriouskarma.”AccordingtoDemieville,p.149, thePliwordinMiln.,67, iskammadhitena.

277 InthePliversionthispassageisattributedto theBuddha,“Hewouldnotdieas longashisbadkarmahasnotbeenexhausted.”

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,“Delicatelynurturedladiesof theYanakas,ofnoblecaste,ofBrahmincaste, of householders who eat hard food andmeat.”

283 The last phrase in the Pli version isattributedtotheBuddha.Demieville,p.150,tracesitinNBS-A.SeeM,Vol.I,141,andVol.III,183.

284 This is thetraditionalBuddhistviewof theconstructionoftheworld.

285 Here thePliwordis“dhammakraka.”InQKM,RhysDavidsexplainsinthefootnote,“thepassagesshowthatthiswasapotsomadethatnowater could pass from it except through a filtering mediumwhennotbeingactuallyused thewaterwasnodoubtkeptatacertainheight in itbythepressureoftheatmosphere.”

��

286 ThispairofquestionsandanswersisomittedinNBS-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,gives inPli:sabbe bl puthujjan ajjhattika bhiyatane abhinandanti abhivadanti ajjhosay tohanti.

289 NBS-Aalsoincludesrebirth.

290 Inourpresenttext,thereisonly,“theyhaveneverexperiencedthepainfulnessofhavingtheirhandsandfeetcutoff.”Soherethetextomitsthequestionpartof thesentence.But inNBS-A,wefind this part.

291 These five riversare identifiedbyKogenMizuno(RMPp.47)asGag, Sindhu, t, OxusandSarasvatandthefirst fourarementionedinmanystrasinChinesetranslationasthefourgreatrivers.Herewelistthemasfollows:

��

StrasinChineseTranslation

Gag 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

*According to the Great Tang Record of the Western 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.)ThePli versionalsomentions five rivers,butthe names are different from the above list:Gag , Yamun , Aciravat , Sarabh , andMah.SeealsoThe Dictionary of Proper Names of Indian Buddhism, (印度佛教固有名詞辭典)editedbyAkanumaChizen(赤沼智善),p.479.Thenamesof these fivegreat riversarealsomentioned inChinesetranslationsofdifferentstras:

StrasinChineseTranslation

Gagā 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 the Chinese word kuai 快 is nottranslated by Thich Minh Chau. He gives aquestion mark. Here the word kuai 快 means“excellent”or“good.”

294 HereMilinhasonemoredialogueonseeingtheDhamma.ButthisisabsentinNBS.

295 HerethemeaningisthatNgasenaaskedthekingwhetherhisteacherstillknowsthescripturesand books and if the king had learned all thescripturesandbooksfromhis teacher.But in thepresentNBS-B, it isnotclear. It justsays,“stillhavehis scriptures andbooks.”So itgives theimpressionthattheteacherstillhastheknowledgeofscripturesandbooks.ButNBS-Astatesclearly,“Great king, youhave taken (learned) all (theknowledgefrom)thescripturesandbooks.”Here

�0

thismeaning is appropriate to the context.SoNBS-Bmissesthewordswang王“king.”AndalsoNBS-Ahas“thekinghas takenall,”butNBS-Bhas“stillis.”

296 Here the Chinese word is zhi 智 whichnormally means “wisdom,” but here it means“spirit.”Miln.,71:vedagu upatabbhati.

297 InMiln., thisdialogueendshereand thenit startsanotherdialogueas:“Thekingsaid, ‘Isthereanybeing,Ngasena,whotransmigratesfromthisbody toanother?’ ‘No, there isnot.’ ‘But ifso,woulditnotgetfreefromitsevildeeds.’‘Yes,if itwerenot reborn;but if itwere,no1.’ThenNgasena gives a simile. So I think that theChinesetranslationofbothNBS-AandNBS-Blostthispart.

298 HereThichMinhChautranslatestheChinesewordzhuang狀as“excuse”withaquestionmark.Butherezhuang狀means“complaint,”whenthethieffinds thathe isnotguilty,hewouldmakeacomplaintbeforethejudge.

�1

299 Here inNBS-B, theking’squestion isnotclear.ThichMinhChau, translates itas“Is itbyreasonoftheperformanceofgoodandbadactionsof theoldbody thatnewgoodandbad (result)comeintoexistence?”Butthistranslationdoesnotfit intothecontext.InNBS-A,itsays,“Thekingasked,‘Wherearethegoodandbadactionsdoneby thisoldbody?’”WhenNgasenasaid thatbyreasonoftheperformanceofgoodandbadactionsinthepresentlife,hewillbeborninthenextlifeandwill obtain a newbody.Hence,NBS-A iscorrect, because it fits the context.

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

301 This quota t ion is in many places inthe Chinese t rans la t ion of Tr ip i taka , theSayuktgama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

theMahparinirvastra大般涅槃經 translated byDharmaraks. a：是身不淨九孔常流。(CBETA,T12.374.367b1).ButthishasnocounterpartinthePliDhammapada.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, thereare only two great beings in the world thathave these thirty-twobodilymarks and eightysubsidiarycharacteristicsofagreatbeing.TheyarethefullyEnlightenedOneandthecakkavattin.See also Madhyamgama , 59th S tra andMahprajpramit-stra,chapter4and89.

303 InNBS-AandtePliversion, theexampleiselephant,notbird.InNBS-A,Ngasenaasked,“What is the cryof a elephant like?” thekingreplied,“Thecry (lit. trumpet) is like thecryofawildgoose.But inPliversion, thecryofanelephantiscomparedtothecryofaheron.

304 jinglu經戒;dharma andvinaya.ThePli

�3

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

305 fojing佛經, literallymeansBuddhastra,Miln.,77,dhamma.

306 NBS-Aomits“hewhoisnotliberated.”

307 Here the P l i vers ion has two moredialogues;oneisonthedwellingplaceofwisdomandtheotherisonsasra.

308 Here the Pli sentence is kena atīta cirakata saratī,Miln.,77.

309 zhi志,Demievile,p.160, translates it asthought,andgivesthePliwordascitta.

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

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

��

312 Herethetextiscorrupted.

313 Miln., 78, says that the text is corrupt.According to Demieville, p. 160, Ngasenadistinguishes only two kinds of memories:a b h i j ā n a n t ī ' p i m a h ā r ā j a s a t i u p p a j j a t i . kaumikā'pi satī’ ti.

314 Thetextiscorrupted.

315 Here in the Miln., there are two moredialogues;oneonthedwellingofwisdomandontransmigrationwhichareabsent inbothNBS-AandNBS-B.

316 TheChineseword isshi識which literallymeans“consciousness”or“recognition,”but thePli text,Miln.,78,usesanotherword“mudd”whichistranslatedbyRhysDavidsas“suggestion.”QKM, p. 121. See also R. O. Franke, Digha Nikaya, Gottingen, 1913, p. 18 with note (hemarksmudd“Finger-rechnen”with?).SeePEDpublishedbyPTS,538,under“mudd”entrance.

317 Here thePli textuses theworddhamma

��

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

318 HeretheChinesewordisdushu讀書whichcanbetranslatedintwowaysas“readingbooks”here in thepresentwork,or“learning.”But thecorrespondingPliword ispotthakanibandhanawhich literallymeans“tyingbooks”or“bindingbooks.”So it isquitedifferent fromtheChinesetranslation.

319 Miln,.78:Khujjuttar.Sheis theforemostof the lay women devotees, who has heard(learned)much,A. i.26.Butneither shenornandaseemsspeciallyconnectedwiththepowerofremembering theformer“habitations.”However,A.i.28it issaidthat theDiscoursesinItivuttakaarethosethatKhujjuttarlearnedbyheartfromtheBuddhaandlaterrepeatedtoSamavat and her five hundredwomenattendants.

320 Here Ikeep the repetitionas theoriginal

��

inNBS-Binorder that thereadermaygeta fullknowledgeandpresentationoftheChinesetext.

321 ThePli iskaumikāya sati uppajjati.Herekaumikmeanstheactscommittedatpresent.SeeDemieville,p.162.

322 siwei思維,ordinarilytranslatedascintan.;Miln.,78:sabhaga-nimittato.Demieville,p.163,says that theChinese text iscorrupt.Jiashi家室;Pli is mtara v pitara; zongqin 宗親 ;bhtara v bhagini.Thememoryarisesbyassociationwiththosepeople.

323 Thismeans seeinga similarkindofmanorcoworhorseetc.,onecalls tomind theman,orthecow,orthehorse,etc.QKM,p.122:“fromsimilarityofappearance,asonseeingonekindofthemwecalltomindthemotherorfatherorsisterorbrotheroronseeingacameloranoxoranass,wecalltomindotherslikethem.”

324 HereNBS-Ahas“Justasamanwho is indebt, thinksthatheshouldrepayhisdebt.”Thereis no “see the drum” in NBS-A.According to

��

Pachow, it shouldbewu物,“goods,”notgu鼓,“drum.”

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

326 Pli:upanikkhepato;Miln.,80.

327 With regard to the all-knowning of theBuddha, theSabba Suttaof theSayuttanikyarefers toall as“theeyeand forms, theearandsounds, the nose and odours, the tongue andtastes, the body and tactile objects, the mindandmentalphenomena.” (S. IV.15)Then in thePahamparijānana suttaofthesameNikya,theBuddhafurthersaid:“Bhikkhus,withoutdirectlyknowingandfullyunderstandingtheall,withoutdevelopingdispassiontowards itandabandoningit,oneisincapableofdestroyingsuffering.”Thesesutrasarealso found in theChinese translationsof the Sayuktgama. 雜阿含經, see CBETA,T2.99.55a27-b5.So“all-knowing”doesnotmeanthat theBuddhaknowseverything in thisworld(i.e.omniscient)buteverything in theworldwecomprehend through the five faculties.

��

328 shoujingjie授經戒,Miln.,80:sikkhpadam papeti.

329 Here it is interestingtonotice thatonecanbesavedbymindfulnessoftheBuddhaevenifhehasdoneevildeedsduringlifetime.ThatmeanshecanbesavedbythepoweroftheBuddha.ThisideaispreciselytheideaofPureLandBuddhismwhichteaches thatonecanbe savedby the recitationof thenamesof theBuddhas suchasAmitabhaBuddha.

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 buddhagatasati pailabheyya;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, ifonly foramoment,oneshouldhonour (a

��

saint)whohasperfectedhimself,—thathonouris, indeed, better than a century of sacrifice. (trans. Narada)

331 Here the P l i text adds “good deedsare similar to a boat”Miln., 80.According toDemieville,p.167, this isaninterpolationwhichiscompletely illogical. It shows that thosewhorevised thePli versiondidnotunderstand thedoctrinebasedonwhich thediscourse ismade.Herewealsofind this inourChinese textsso itcouldnotbeaddedbythepeoplewhorevisedthePlitext.Itmustbethereintheoriginaltext.Thisjustsuggest that thebeliefof themindfulnessoftheBuddhawasalreadyawidelyspreadfaith.

332 Herethequestionsandanswersseemtohavenotcometoanendandsomethingismissing.

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

334 Here, li is a Chinese measurement, onekilometerisequaltotwoli.

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

�0

Alexandria.LocatedinBactriabuiltonanislandintheIndus.HornersaysthatDPPNtakesthisname(Alasanda)asfeminine,buthere it ismasculine.Probably “Alexandria-under-the-Caucasus —Alasanda of theYonas, as it is called in theMahvasa (XXIX.39),”SeeE.J.Rapson,The Cambridge History of India.NewYork:Macmillan,1922,p.550.SeeW.Geiger,The Mahvamsa,London: PTS, 1912, p. 194, note 3, whichexplains thispassageas“Alexandria in the landof theYonas, i.e., theGreeks,probably the townfoundedby theMacedonianking in thecountryParopanisadaenearKabul.SeeArrian,Anabasisiii.28,iv.22.”SeeHist.,p.414,forsomevaryingviewsastotheidentityofthisAlasanda.According to Demieville, the name Alasnada“refersto,withoutanydoubt,AlexandriaofEgyptaspointedbyM.Pelliot.TheChineseversionlocates this explicitly in theKashmirof India.ForSakala is in thekingdomofDa-qing in theterritoryof India.So it ispermitted to supposethat the author locates the place of birth ofMenanderinIndia.Butnothinglikethatappears.In the Cambridge History of India, 550, M.Rapsonproposesto locatesA-li-san in theregion

�1

ofCharikarbetween the riversofPanjshir andKaboul.”Demieville,p.168.

336 One yojana is equal toa leagueof sevenmiles.NBS-Asays: “It is2,000yojanaswhichequals80,000li.ButtheMiln.,82,givesabout200yojanas.

337 Here thePliversiongivesas12yojanas.Ayojanaisequalto40li,andsevenhundredandtwentyliisequalto18yojanas.

338 NBS-A:thispairofquestionsandanswersisomitted.

339 TheMiln.doesnotlistallthesevenfactors.qijuezhi 七覺支; bodhyaga.The seven waysaredifferent than theusualsatta-bojjhaga.ThePliversion justgives thenameswithoutdetail.The following is a list of the bodhyagas indifferentschools.1.TheHnaynatextsinChineseandPli texts. 2.From theMahyna texts inSanskrit and Chinese. 3. From the numericalencyclopaediacompiledbyMahynistauthorsatthesixthcenturyA.D.

�2

I.Ngasena Bhiks. u Stra,NBS-B(1) yi 意, “mindfulness” (smr. ti); (2) fenbie 分

別, “discrimination” (vicaya); (3) jingjin 精進,“exertion” (vrya); (4)ke 可, “satisfaction,”or“joy” (prit); (5)yi猗, “serenity” (prarabdhi);(Demieville:appui), (6)ding定,“concentration”(samdhi);(7)hu護,protection(upeks. ).

II. Ngasena Bhiks. u Stra , NBS-A, (T no.1670A.702b;NBS-B.Tno1670B.717c.)(1)nian shanezhishi念善惡之事,“thinkingof thegoodandbad”(vicaya);(2)jingjin精進,“exertion”(vrya); (3) ledao 樂道, “delight in the Path”(prti);(4) fuyi weishan伏意為善,“controllingthemindanddirectingit towardsgood”(prarabdhi);(5) niandao 念道 , “mindfulness of the Path”(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,“mindfulnesson thegoodLaw” (smr. ti); (2) fajie 法解, “analysis of theDharma” (vicaya); (3) jingjin 精進, “exertion”

�3

(vrya); (4) ai 愛 , “love” (prit); (5) zhi 止 ,“fixing” (prarabdhi);(6)ding定,“concentration”(samdhi);(7)hu護,“protection”(upeks. ).

IV. Dghanikya , Vol.III, p. 303-304: satta bojjhagni.(1)sati;(2)dhammavicaya;(3)viriya;(4)pti;(5)passaddhi;(6)samdhi;(7)upekkh.

V.Madhyamgama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”(vrya);(4)xi喜,“joy”(prti);(5)xi息,“rest” (prarabdhi); (6)ding定,“concentration”(samdhi);(7)she捨,“equanimity”(upeks. ).

VI.Ekottargama增壹阿含經,Tno.125,trans.byDharmanandin in384-385,secondtranslationbySaghadeva.(1)nian念, “mindfulness” (smr. ti); (2)rulai zhi suoshuofa如來之所說法,“theDhamrapreachedbytheTathgata”(vicaya);(3)jingjin精進,“exertion”(vrya); (4)xi喜, “joy” (prti); (5)qi倚, “rest”(prarabdhi); (6) ding 定 , “concentration”

��

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

VII.Lalitavistara,Lotus,796:sapta bodhyagni(thesamelistasinMahvyutpattiXLIII)(1)smr. ti;(2)dharmapravicaya;(3)vrya;(4)prti;(5)prarabdhi;(6)samdhi;(7)upeks. .

VIII. Yogcrabhmi stra 瑜伽師地論,T no.1579, trans.byXuanzang玄奘 in646-8:qijuezhi七覺知,“sevenbranchesofawakening”(1)zefa擇法,“selectionofDharma”(vicaya);(2)jingjin精進, “exertion” (vrya); (3)xi喜, “joy”(prti);(4)an安,“peace”or“ease”(prarabdhi);(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); (thesameorderas inDaming sanzang fashu大明三藏法數 andFanyi mingyi ji翻譯名義集).(1)zefa擇法,“selectionofDharma”(vicaya);(2)jingjin精進, “exertion” (vrya); (3)xi喜, “joy”(prti);(4)chu除,“ease”(prarabdhi);(5)she捨,“equanimity”(upeks. );(6)ding定,“concentration”

��

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

We can see that the first list given in NBS-BfollowstheorderoftheHnayna listreproducedwiththeexceptionofvicaya,asintheterminologyofEkottargama translated in theEastern Jin.ThereforeDemievillecomestotheconclusionthatthislistwhichismissinginNBS-AandinthePlitext isaninterpolationinNBS-B.Thetranslationof the second liston thecontraryappears tobeclosetotheoriginal.Wecannotethattheorderisclose toMahyna listswherevicraappearsasfirst.Butaccordingto thepresentpassagevicaraconsists indiscerningordifferentiating thegoodfromtheevil.IntheMahynascholarship,ontheotherhands, itdifferentiates theunreal fromthereal, therealdharmas fromtheillusorydharmas.SeealsoDemieville,p.169.

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

341 In MQ, Horner says: “Ninety one eonsappears in thePlicanonassomespecialunitoftime.Forexample,91eonsago,Vipassinwasthe

��

Buddha(Dii,2); theBuddhaGotamaclaims thathecan rememberhis formerbirths for91eons(M i,483);andJa I,390says that91eonsagotheBoddhisattawentforthasaNakedAscetic—almostcertainlytheonetheBuddhareferstoasMI,483asgainingheaven.SeealsoSiv,324.”

342 Miln.84, jnanto, ajnanto.TheChinesezhizhe智者“endowedwithpraj”andyuzhe愚

者(NBS-A:yuren 愚人):bla,avidy.Accordingto theChinese text, thequestion isnotofwhodoesevilconsciouslyorunconsciously,but it isconcernedwith theevil-doerswhoareendowedwith knowledge and the evil-doers who areignorant.ThatistosaythosewhoareinstructedintheBuddhistdoctrineandthosewhoarenot.Thesageswouldknowhowtorepenttheirevildeeds,but the ignorantoneshavenomeans todiminishtheirevildeeds.Thatiswhytheirevilisofaworsekind.Demievilleconsidered this interpretation isclearer totheBuddhist ideas,andispreferabletothatsuggesttedintheabridgedPliversion.Infactitwouldbequiteagainst thespiritofBuddhismtoconsider theunconsciousevil-doer’sevil tobegreater than theevilwhich isdoneconsciously.

��

AndVasubandhurepudiatesrightlythisopinionasgivenintheheretical teachingofNirgrantha, thatistosaytheJaina(Abhidharmakoa,translatedbyParamrtha,TT.XXIII,1,69b;secondtranslationby 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,Uttarakuru isanameofacountryoftenmentioned in Nikyas and later literature as amythical region.Adetaileddescriptionof it isgiven in theniya SuttaofD i,199,whereUttarakuru isspokenofasacity(pura).Seealso“Uttarakuru” inE.W.Hopkins,Epic Mythology,BiblioandTannen,1969,esp.p. 186.Themenwho live in that country own no property norhavewivesof theirown,andtheydonothavetoworkfortheirliving.Thecornripensbyitselfandsweet-scentedrice is foundboilingonhotoven-stoves.The inhabitantsgoaboutridingoncows,onmenandwomen,onmaidsandyouths.Theirkingridesonanelephant,horse,celestialcarsandstatepalanquins.Theircitiesarebuilt in theair.Thismythical region isalsofound inMahyna

��

Buddhism,Drghgama,where it isdescribedasoneofthefourcontinents(thefourcontinentalsarePrva-videha, Apara-godnya, JambudvpaandUttarakuru).Thecountry isalwaysspokenofasbeing to thenorthofJambudvpa.It iseight thousandleaguesinextentandissurroundedbythesea(Dii,623).Sometimes it is spoken of as one of the fourMahd pa ( t he o the r s a re Aparagoyana , Pubbavedeha and Jambud pa) each beingsurroundedbyfivehundredminor islands.Thesefourmakeupacakkavala,withMountMeru intheirmidst, a flat-world system.Acakkavatti’sruleextendsoverall thesefourcontinents (D.N.ii,173), andhischiefqueencomeseither fromthe raceofkingMaddaor fromUttarakuru; inthelattercase,sheappearsbeforehimofherownaccord,urgedonbyherownvirtue.Several instancesaregivenoftheBuddhahavinggonetoUttarakuru foralms(Aii,396).Pacceka Buddhas andvariousasceticsarementionedashavingvisitedUttarakuruontheirbegginground(Av,316).

344 Zhang丈 is aChinesemeasurement, one

��

zhangisequalto3.33meters.

345 HerethePlitextgivesas100leagues.

346 Wedonotknowwhatkindof fishzhi質

woulebe.Sinceitissolargeandaslongas28000li,itprobablyiswhale.

347 HerethePliversiongivesitas500leagues.

348 In the Chinese text this phrase does notappear,but thenextquestion is irrelevant to thepreviouspassage,sohereshouldendthequestion.

349 zhi志,Demieville,p.174, translates it as“esprit”(mind)andinhisfootnote6,hegivesthePlitermas“manas.”Miln.,85:kkacchamno.

350 Thispassageiscorrupt.Themeaningisnotclear.

351 Here the Chinese word is renshen 人神which isverydifficult to translate, 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 jvo, translated as prakr. ti or svabhva; seeMahvyutpatti.Weareconcerned,according totheChineseversion,withtheexistenceofthenon-conditionedby thepreviouscauses.Theentirenegationisanobjectofthesamework.Weknowthat theSkhyasystemproposesametaphysicalprincipleatthebeginningofallexistencewhichispermanentandunconditioned, that isprakr. 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 jvo va upalabbhati.

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 sdeliberatedbymind,”suchasthoughtsandideas.The correspondingword inMiln. iscetan aspointedbyDemieville,p.177.

358 shenshi神事;via?Concerningtheall-knowingoftheBuddha,

359 xinnian心念,Demieville,p.177,gives thePliwordasrammaa?

360 Thispassagehasaverysubtlemeaning.Thetextsaysliterally:“Fromthethoughtoftheheart,weget into thatwhich isseenby theeye.Fromthethoughtoftheheart,wegetintothatwhichisheardbytheear…”Demievilleexplains that thiscouldbe translatedas“Due to the fact that themindthinks,weareabletoseewithoureyes.Duetothefactthatthemindthinks,weareabletohearwithourears...”Sotheobjectof thesensationorsensationitselfwoulddependonlyonthoughtandwouldresultfromit.Butthisconceptionwhichisfully idealisticwouldbecontrary to thedoctrineasexposedin thewholeofMilindapaha,andinparticular in thepresentpassage.Thedoctrine,

102

according towhich, thought, consciousand thesoulareessentiallycomplexandcompose.ThePliversion is revisedasfollows, (Miln.,p.87):“The fixing of those mental conditions (dharmas)whichdependononeorganofsense(rammaa),tellingusthatsuchiscontact,andsuchsensation,and such idea, and such intention, and suchthought.”(QKM,p.133).Therammaacanrefereither to sixobjectsof thesenses, form, sound,smell,etc...ortothethoughtingeneral.Accordingto the Chinese version, the first meaning should be adoptedhere.SeealsoDemieville,p.178.

361 diezhong疊中;Miln.,87:cattri pakni attni. Rhys Davids translates: “The fourbannersareordered.”SeealsoDemieville,p.178.

103

Appendix

Thesubtitlesofeachdialogueaswellas inPartIof thesecularnarrativesintheNgasena Bhks. u Straaremyinsertionswhile thesubtitles in theMilindapahaareaddedwithreferencetobothW.Pachow’sChineseandFinot’sFrenchtranslationsofthePalitext.

Comparisonofcontentsof theNgasena Bhks. u StraVersionBand the first threebooksof theMilindapaha.

Ngasena Bhks.u Stra Version B Milindapaha

Part I: The Secular Narrative1 Introduction

2 Ngasena’sPreviousLifeasanElephant-king

2.PreviousBirthsofMilindaandNâgasena

3 TheElephant-king’sListeningtotheStra-recitation

4 RelationBetweenNgasenaandMenanderinTheirPreviousLives

5 TheBirthsofNgasenaandMenanderAccordingtoTheirVowsinPreviousLives

4.BirthStoryofNâgasena(longstory)

6 Ngasena'sAdmissionintotheSangha

5.HisAdmissionasaNoviceintotheOrder

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'sLearninginDharma 9.NâgasenaArrives;HisCharacter

14 Menander'sInvitationtoNgasena 10.MilindaGoestoHim

Part II: The Dialogues1 ThePersonandHisName 1.ThePersonandHisName

2.QuestiononAge

2 MethodsofDiscussion 3.MethodofDiscussion

3 Ngasena’sWitinAnsweringQuestions

4 BreathandLife 4.BreathandLife

5 AimofSpiritualLife 5.AimofSpirituallife

6 Rebirth 6.Rebirth

7 Consideration 7.TheConsideration

8.TheCharacteristicofConsideration9.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(HereNBSexplainsindetailthesixkindsoffeelingswhichisnotfoundinPaliversion)

20.ThreeCharacteristicsofSensation

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

22 WillNgasenabeReborn? 22.WillNgasenabeReborn?

23 Inter-dependenceofNameandForm

23.Inter-dependenceofNameandForm

10�

24 QuestiononTime 24.ExistenceofTime

25 TheRootofPast,PresentandFutureDharmas

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.TheCharacteristicsofThought36.TheCharacteristicsofConsciousness37.TheCharacteristicsofDiscursiveThought

34 TheSustainedThought 38.TheCharacteristicsofSustainedThought

35 InseparabilityofDharmas 39.InseparabilityofDharmas

36 TheTasteofSalt 40.TheTasteofSalt

10�

37 TheFiveAwareessesProducedbyDifferentKarmas

41.TheFiveyatanasProducedbyDifferentKammas

38 CausesofInequalityinHumanity 42.CausesofInequalityinHumanity

39 The Benefits of Previous Endeavour

43. The Benefits of Previous Endeavour

40 TheForceofKarma 44.TheForceofKamma

41 EarthRestingonWater 45.EarthRestingonWater

42 OnNirva 46.CessationisNibbna

43 RightPracticeLeadingtoNirva 47.RightPracticeLeadingtoNibbna

44 NirvaasHappiness 48.NibbnaasHappiness

45 ExistenceoftheBuddha 49.ExistenceoftheBuddha

46 IncomparabilityoftheBuddha 50.IncomparabilityoftheBuddha

47 OnHowtoKnowtheBuddha'sIncomparability

51.OnHowtoKnowtheBuddha'sIncomparability52.SeeingDhamma

48 Rebirth 53.Rebirth

49 DeedsRemain 54.QuestiononSoul55.ThisBodyandRebirth

50 WhereaboutsofKarma 56.WhereaboutsofKarma

51 KnowledgeofRebirth 57.KnowledgeofRebirth

52 TheBuddha’sWhereaboutsAfterParinirva

58.TheBuddha’sWhereaboutsAfterParinirva

53 TheFunctionofaramaa’sBody 59.TheFunctionofaramaa’sBody

10�

54 TheThirty-twoMarksoftheBuddha

61.TheThirty-twoMarksoftheBuddha

55 RelationBetweentheBuddhaandBrahman

62.RelationBetweentheBuddhaandBrahman

56 TheBuddha’sTeacher 63.TheBuddha’sOrdination

57 TwoKindsofTears 64.TwoKindsofTears

58 TheEmancipatedVersustheNon-emancipated

65.TheEmancipatedVersustheNon-emancipated66.TheDwellingofWisdom

67.WhatisSasra?

59 MemoryandMindfulness 68.MemoryandMindfulness

69.MindfulnessArisesObjectivelyandwithAid

60 TheSixteenWaysofMemory 70.TheSixteenWaysofMemory

61 All-knowingoftheBuddha 60.All-knowingoftheBuddha

62 ThePowerofSingleMindfulnessoftheBuddha

71.ThePowerofSingleMindfulnessoftheBuddha

63 Aimoframaahood 72.Aimoframaahood

64 AnArahat’sAbilityofTravel 73.AnArahat’sAbilityofTravel

65 DurationofTakingRebirth 74.DurationofTakingRebirth

66 SevenKindsofWisdom 75.SevenKindsofWisdom

67 MeritandDemerit 76.MeritandDemerit

68 DoingEvilKnowinglyandUnknowingly

77.DoingEvilKnowinglyandUnknowingly

10�

69 TheSupernormalPowerofThoseWhoHaveAttainedthePath

78.TheSupernormalPowerofThoseWhoHaveAttainedthePath

70 LongBone 79.LongBone

71 OnStoppingBreathe 80.OnStoppingBreathe

72 Ocean 81.Ocean82.Thetasteofoceanwater

73 PowerofWisdom 83.PowerofWisdom

74 Consciousness,WisdomandLifePrinciple

84.Consciousness,WisdomandLifePrinciple

75 TheBuddhaCouldComprehendDifficult Things

85.TheBuddhaCouldComprehend Difficult Things

76 TheKingMakesOfferings 86.TheKingMakesOfferings

Thissutraisforfreedistributionandyourdonationwillbemuchappreciated.Forsponsoring thesutra translationandprinting,pleasewritethecheckpayableto:IBPS/Sutra translation Yournamewillbeshownasapatronin thenextsutraprinting.

Andsendthecheckoryourcommentsto:

IBPS/SutratranslationHsiLaiTemple3456S.GlenmarkDriveHaciendaHeight,CA91745

Email:ble.sutra@gmail.com-------------------------------------------------------------此經歡迎廣為流通，贊助譯經與印經支票請開

IBPS/Sutra translation助印芳名將印在下一版的印經，功德無量！

請將支票或您的建議寄至：

IBPS/SutratranslationHsiLaiTemple3456S.GlenmarkDriveHaciendaHeight,CA91745

Email:ble.sutra@gmail.com