Basti Sais Reto 13,196) ness of deh as the exence ofthis practic. 1 mus te, how ever, that three other monastics categorically stated that Imaranasat as solely the awareness of death abd at te nine Charnelground meditations belonged exchsively to the rea of aubhabhivana 1 would like to eonclae by summarng the divergences of interpretation that have been aloded to inthis paper © ata Aivergences between canoni ltrture, the Visage contemporary pracice. The dextipon of maranasa in en Gal iterature sparse an inte othe evar of agg and She promi of eth Two singe meds Yor even avarenes are descibed ine Angutare™, while many sages of the Hunks and Thera: Therigth prise this anarenas by offering numerous examples of prom who having ened he inexorably of thir fate, either decided to renounce weil He or atsined enlightenment. Buddhighos, however, bull an cig fold method fr devetoping this ewarenes, 2 Stcnaied neon thai abvent in earer Pa erature Yet cotempormy pasos shows a much wider interpretation which, acarng tothe me pif the montis nevi nds saubhbvand and copyrighted © Machu Boisvert (Director of graduate studies dp. des sconces religieuses Université du Québec & Montréal) 30 Th fs thing is contamty 9 remind one at det cl happen a {2 omen oe yong amen gh eH 3 ea a ‘itn by a cenit serpom, or fling ching (A HL 305, td as oA EKOTTARAGAMA (XX) Translated from the Chinese Version by Thich Huyén-Vi and Bhikkhu Pistia in collaboration with Sara Boin-Webbs Ninth Facile Part 18 (tame and Remorse) 6. "Thus have I heard. At one time the Buddha was staying in Sravasti, at the Jeta Grove, in Andthapindads's Park. Then Venerable Nanda donned exquisite robes, and with eyeshadow he brightened up his eyellidsl, wearing slippers ornamented with sold. Again, he rubbed? the cosmetic off his eyellds] and, holding in his hands his alms-bow, he was about to enter the city of Seavast Prom afar many bhiksus saw Venerable Nanda fon the point ofl entering the city to beg for alms-food, while he was wearing ‘exquisite robes. Now those bhiksus went to the whereabouts of the Exalted One, bowing down their heads at his feet, and sat down at one side, Hardly had [they taken their seats] when they stood up [again], saying ro the Exalted One: As far as Bhiksu Nanda is concerned, he has donned exquisite robes and brightened up his eyelids] with eyeshadow and is [thus] entering the city of 1 See 2 Sa Hay 8 2 For Bayh rade Go compeDasani Stair Renew 13,1 096) Sravasti to beg for alms‘food, — Now the Exalted One suid to fone of the bhiksus Hasten to the whereabouts of Nanda [and tell him that] the Tathigata requests the gentleman’ presence. — So be it, Exalted One, replied the Dhiksu complying with the Exalted One's bidding, bowed down his head at [the Tuthigatas feet] and left for Bhiksu Nanda’s whereabouts. On his arrival he said to Nanda: The Exalted One requests the gentleman's presence. — Hearing the bhiksu’s words, Nanda immediately went to the Exalted One, bowed down his head at the [later] feet and sat, ddown at one side. — Why have you put on these exquisite robes? the Exalted One asked Nanda, and why are you wearing slippers, while entering Srivasti to beg for alms-food”? — Venerable [Nanda Kept silent, and the Exalted One asked sgain: Why, Nanda? Is it not out of faith and resolution that you hive gone forth into homelessness in order to follow the way leading to Nirvinal? — Yes, Exalted Onc, replied Nanda. — And now, son of good family, the Exalted One went on, having gone forth into homelesness ‘out of faith and resolution in order to follow the way leading to Nirvanal, you do not {think] it necessary to practise fin accor dance with) ascetic discipline (vinaya)? For what reason then do you want to enter Sravasti to beg for alms-food by wearing ‘incerned fellow monks make out (rom Ha) the tyes applied by 5 “Acrnding to Vin W194, i an ‘offence of wrongs for & monk (r— as he to ete lage wing sand (nasa pahanns fp {adie See IB. Hover, The Bot ofthe Dipine ahbvgge, VelV TS), exquisite robes, pressed and tailor-made? What is the difference between these bright (Gulla) garments (of yours and those of laymenl? — Thereupon the Exalted One uttered the following ‘When shall [we] see Nanda being capable of Embarking (a-pad) on a foretell’) practice? Heeartening isthe ascetic’ Dharma, [the virtues of] The pure (diutaguna), whose practice (san-car) [however] Has nothing to do with what i excesive (atyartha?. Once and for al, Nanda, (the Buddha concluded his admon- ition] do not indulge in this kind [of showiness] — Having listened to the Buddha's words, Venerable Nanda and all those present belonging to] the four assemblies’ were pleased and applied themselves to practice 7. "Thus have T heard. At one time the Buddha was saying in Sravast... Then Venerable Nanda (Found it) unbearable to ead the holy lite (brahmacarya) and yearned to take off his monastic Aetna, Brases 199, poet (rlimionte le Boakime lr mi Reguding the date ahsopna dtp BSR 3.2 QW pl ns BSR STOO, p57 n3 BSR 62 0), pps 1-3, 03-8 ‘pik vee Set pl; he Ie equa of BERR: Purto aria a Henin Coy (gn ed) Fopuig didn ho o Kuang San Enyce of Buda, Kesang 19%, piso Cr. BSR 2. 1-2 RD, ph 6 nF Cue ‘stim do file no vlreoe gv) BSR 1,2 PP pl nd. of Kinard Seige (PTS, Londo 23, he fo Ned so BORsani Sade Rasen 18 1 9%) (it dharma) robes in order to wear the white Ulayman'] garb he was accustomed to A large group of bhiksus went to the Exalted One, bowed down their heads at his feet and sat down at one side. ~ Bhiksu [Nanda, they said to the Exalted One, [finds it) unbearable to lead the holy life and yearns to take off his monstic robes s0 as 10 live as a householder (grhasthaY as before. Now the Exalted One sid to one of the bhiksus: Go to the whereabouts of Nanda and tell him that the Tathagata wishes to see the gentleman", — So ’be it, Exalted One, replied that bhiksu complying with the Bxalted ‘One's bidding, rose from his seat, bowed down his head... and left. On his arrival he said to Nande: The Exalted One is summon: ing you" — So be it, replied Bhiksu Nanda and lost no time in following that bhiksu back to the Exalted One's whereabouts. [There] he bowed down... and having sat down at one side was Ishus] asked by the Exalted One: Why do you loathe, Nanda leading the holy life? Why do you want to take off the monastic robes and return to live in white garb? — So itis, Exalted One, replied Nanda [but] the Exalted One went on asking: For what reason, Nanda? — And Nanda admitted: My mind is burning with desire; I cannot controt myself (same. — How is that, Nanda? the Exalted One weat on, have you not, son of good family, gone forth into homelessness in order to follow the way Leading to Nirvanal? — Yes, I have, Exalted One, Nanda replied, Lam a son ‘of good family, and it is out of faith and resolution that Ihave gone forth into homelessness so as to follow the way Heading 10 9 Anca — te Fopneng, 92040 12 Ch Raevng 75534 onl HR) Nirvioal. — Son of good family, said the Exalted One, this (frame ‘of mind] is indeed not conducive to homelessness, to leading a life of purification (parlfuddhi, to follow the way Uleading to Nirvioal. Why do you turn- your back on the Dharma, why are you intent on indulging in what is defiling (vidasana)? You Should know, Nanda, there are two things that make for ia- satiability. Anyone who has taken to these things becomes insatiable. Which are the two? Desiring sexual intercourse (maihunaraga) and drinking alcohol. Anyone who indulges i these two things fhas to] bear the consequence of his actions he will be unable to realise the state of the Unconditioned (asam- skrrasthina), Therefore, Nanda, one should bend one's mind to abandoning these two things so that, in due cours, one succeeds in becoming free of malign influences (asrava). Now, Nanda, do, your best to lead the holy life in order to obtain soon the fruit of, the [Noble] Path, the certain reward [of your efforts — Then the Exalted One uttered the following verses If the roof of @ hows isnot tight, the rain will leak in; and [Bf] one does not practise, desire, hatred!” and delusion will leak in. LIF the roof of @ house is really tight, the rain will not leak lin; nor will Desire, hatred and delusion [if] one is really capable of| Ipractising' 1B Li enn, wet afte ming ders ons tba Sah ape mchonna hm somata [At the bepaning of his enn Hy (80) apd meter (922) refer |Dodane Seas Review 18,1 196) Thereupon the following thought occurred to the Exalted (One: This son of good family has his head ful of leu thoughts. Now the best thing would be that [extinguish the fire by means of fire. — At once the Exalted One exerted his supernormal power and took Nanda by the hand. Just as a strong man instantly bends and [agai] stretches his arm, he took Nanda to the summit of Gandhamidana' [in the twinkling of an eyel Near the summit there was @ gigantic cave in which there was «blind female monkey. [Here] they stopped, and the Exalted One, holding Nand's right hand, said to him: You are taking a good look at this blind female monkey, are you not? — Yes, 1am, Exalted One, answered [the later, and the Exalted One went oa asking: Which is more beautiful — Sundar ofthe Sékya clan or this blind female monkey? — The later, replied Nanda, looks like a fierce dog whose nose has been injured by someone, o like @ dog that is all the more malicious [because] it is smeared with Polson, It is impossible to compare the Stkyan lady Sundari with this blind female monkey. This Sikyan lady always remains in my heart, [My feelings for her are] like a huge mass of fire devastating mountains and plains, or like a column of fice blazing up because of dry combustibles. — After this (encounter, in the ewinkling of an eye] the Exalted (9), plISSH, sn whch the above Dip verter ate Guoted ed expel (enn The Pulp 0 EA bop in faa a. iy lh Fe 1 Sv Soil p39, Hckmans, 28 AS for Sundat Nandi pues DPN 1, 936 HT BSR 9,2 {a piste, m1 where Aegon Stn P7538 (Suerte) (One {and Nandal — as quickly as one bends and [again] stretches fone’ arm — were no longer seen at the [top of the] mountain They proceeded to the heaven of the Triyasrimsa gods At th time all the gods there were assembled in the assembly hall” Su- | dharma. Not fae from it there was a palace (prasada) lin which] five hundred aspsaras were enjoying themselves. As a matter of fact, only women were [there] and no men at all. From some distance, Nanda caught sight of the five hundred heavenly nymphs who, while amusing themselves, proved talented ‘musicians. Looking at them, (Nandal asked the Exalted One: What are these five hundred apsaras like, having fun and being good at ‘making music? — Go, Nanda, stid the Exalted One, and ask them. = So Venerable Nanda went to the palace to call on the five hundred nymphs. Some hundred kinds of fine seats were arranged | tthereP®. — Ai of you, Venerable Nanda asked the apsaras, what | fare you heavenly nymphs like, having such fun and amusing | } yourselves? — The aptaras replied: We are five hundred in ‘number. Having no husbands, all of us are pure. We have heard thatthe Exalted One has a disciple named Nanda who isthe son fof the Buddha's aunt He leads the holy life of purity under the Tathigata, After his passing away (12, $92a) he is bound 10 be reborn here. {Then} he will be our husband, and all of us will have immense fun. — On (hearing their words] Venerable Nanda 18 CE DIPN 1 1002-< (der “Tava. 19 "8 amaly sana forthe “odlewomas-ree’ of ¢ une monarch BY As for Matipaia he Da ‘me DPN IL 2dah Seas Review 184196) ‘was overjoyed. Consumed by his emotion, he thought to himself: Now I am the Exalted One's disciple and, moreover, 1 am his sunt’s son; and all these heavenly aymphs will definitely be my wives! ~ Then, having joined the Exalted One, Nanda was asked by him: Well, Nanda, what have the apsaras suid? — They informed {mel replied Nanda, they were unmartie, that they had heard of the Exalted One's dieipe diligemty leading the hoy life land that [the disciple] after his passing away would be bound to be reborn there. ~ Nanda, the Exalted One went on, tell me, tll, ‘me! What have you been thinking? — This thought has occurred to-me, answered Nands: Iam the Exalted One's disciple. and all the apsaras will definitely be my wives. ~ Excellent, Nanda, suid the Exalted One, you do your best to lead the holy fife and I will declare (ud-d-hr) that these five hundred women will hve 10 be appointed (viniyoktavya) to be at your service, — Tell me, Nanda, ‘the Exalted One continued, (who is more] beautiful the Sakyan lady Sundari or these five hundred heavenly nymphs? — Jus a3, the blind female monkey at the top of the mountain, answered Nanda, is uply and disgusting by comparison with Sundar, she similarly 1s ugly by comparison withthe apsaras — You do your best, repeated the Exalted One, to lead the holy life, and 1 will herewith declare tha these five hundred beings will be yours. — Again the Exalted One thought: Now I have to extinguish Nanda's ‘tire’ by means of fire. Just as a strong man instantly bends... with his right hand che Exalted One took Nanda's arm and fed him to the Avici hell [where] the fell wraiths undergo 50 ‘much suffering, In the centre of Avici there was a huge gaping cilon witht anybody 1 ese i era On holing pt ta eaulron, one mold become paiesticken With nts hr Suncing on ed Gomahars) Tn front ot the Era One sid All hese living beings fave to sulfer ime mmeel eventhough ol hs cao ne sen] nis vas trues without anybody lin il ~ Thi the Exaled One Seite what called hall Avi Nanda became more store terid With fit sadig om ed TH the Aoi Avie be repeated what the aed One Dad wd ed thee 1S near empness and ot ln ingle ottender [vib] ~ Go Nant ni he Exated One, and wk sometody. So Venerable ind ee ot You bela wknd of Bl hs ny is ths bell empy without anybody in? — You sou now bits answered he felsrvan, he udiha Stara fas dcp Nanny mms wo ete they eo pry vterthe"Tuthdgna (Once that de fel ome oa ed ‘atin body reas pe wl be bon in frat havealy teal Ther¢ he wl hve espn of hound ears, Koo Ing nothing but enpyment and happiness. However, when hat itd‘ extenel Uw to cl he wl appear In hs Avie hell and it is empy cauldron shat wil be his abode Ci ‘room — Having Inened fo tis snmouncement, Venerable anun ws pared wth ea th is a Sanding omen. A 2_t Batu 3 pAS A) Being nla DL 7 nd A Stange hrf nl BA pg th ey on A ty th gly omg of Av ma ee ra Nan nory sone be dtc fe of EA, nt to be fond inthe PA‘of a sudden, he realised that this empty cuukion was just where hhe was destined. He turned to the Exalted One, bowed down his head atthe latter's feet and said to him: I humbly ask forgiveness (sam) for my wrongdoing by not leading the holy life and therefore annoying the Tathigata. — Then Venerable Nenda ‘uttered the following verses To be born a human being canno: be esteemed highly [enough Long life in a heaven is not eterna, but] ends with one's [downfal Hell (means) suffering, grief and pain. ‘The only happiness — that is Nirvina, — — Excellent, said the Exalted One to Nanda, what you have uttered is well said; Nirviaa as the highest (para) — [that is] happiness (1] acknowledge, Nanda, your confession; you have realised your wrongdoing [owing tol your ignorance and delusion, For this reason the Tathigata accepts your remorse (kaukreya) for your transgressions (atyaya). Henceforth abstain from wrong doing! — Thereafter, fonce more] the Exalted One took Nanda by the hand fand in the twinkling of an eyel — as quickly as one ‘bends and fagain) stretches one's arm — they were no longer seen in that hell and reached Anithapindadas Park at the Jta Grove in Seavast PTS, Lndon 16) $15 (10 nrayeu a vniaaptise Mlromdnate sm The Elder? Yrser (PTS 1971, ven sg he ‘qvnching. AS forthe Pl reference, sw ak Hecker, Ply, Stems Worerbuch der sen me Ronkrdane 1 amar 198 p24 Gg Ist of rendering by vss ies There the Exalted One said to Nanda: Now you should cultivate two conditions (dharma). Which two? Tranquillity and penetrating insight”. You should further practise lin the light of] two facts lin the light of the fact that) birth and desth do not make for happiness; thatthe realisation of Nirvina is happiness. ‘And again you should develop two qualities that is comprehen- sion (parijaana) and presence of mind (pratibkana). — The Exalted One instructed Nanda by dint of manifold instructions. ‘Then after having received the Exalted One's teaching, Venerable [Nanda rose from his seat, howed down at the Exalted Ones feet, and left He went to the Andhavana, There he sat down cross legged under a tee, straightened body and mind and conscientiously it. "poing present in front) cultivated mindfuines (smrt). The ven erable one wisely reflected on what the Exalted One hd taught him. So he did continually, without an instant of interruption, while he was staying a a secluded, quiet place. (in due course] he attained (bhavira) that unsurpassed (goal] of the holy life for whose sake, out of faith and resolution, a son of goad family, ‘gots forth into homelessness in order to follow the way leading to Nirvinal. He knew in accordance with fact: Birth and death have come to an end, the haly life has been lived, what had to be done has been done, and there will be no mare coming into existence. At that time Venerable Nanda became an Arhat and, after his realisetion of arbatship, he rose from his seat, adjusted his robes and went to the Exalted One’ whereabouts. [There] he Fragments of the Gag Manion Budye Gate Semin Nats, Kyouses Stee Raven 13,4 4986) bowed down, .. 00k his seat at one side and said to the Exalted One: Sometime ago the Exalted One promised his disciple five hundred apsaras. Now there is no need of them anymore, —- For yOu, replied the Exalted One, birth and death have come t an fend now, and the holy life has been lived. So I'am quit of this [promise] — Then he uttered these verses Now I see that Nanda has attained the ascetic's goal dharma), Has put an end to all evil, is pure and without blemish, — ‘Thereafter the Exalted One announced to the bhiksus: Now itis Bhiksu Nanda who fas realised arhatship, and it is he whos rid ‘of [desiring] sexual intercourse, of aversion and delusion. — Hiaving heard the Buddha's words, the bhikgus were pleased and applied themselves to practice” Additional Abbreviations Foguang = Féguang dacididn, The Fo Kuang Shan Encyclopuedia of Buddhism, Kaohsiung 1989, Dip = Dhammapada, ed. S Sumatigaa, London 19 TS. ud = Una, ed, P.Steinthal, London 1885 (PTS) LETTERS TO THE EDITOR Sin T have read with interest Laurence CR. Mills’ “A Con- temporary Buddhist Debate’ (BSR 12, 2, 1995). As a former Dhikkhu of thirty years standing, the author i8 well qualified to Join in such a debate, and 1 welcome his contribution. 1 should Tike, however, to make the following points: (In writing Forty-Three Years Ago it was not my in- tention to start a debate, least of all with Brahmavamso, of whom T had not even heard. I was simply reflecting on my past experience and drawing a few coaclusions. Consequently, I do not, regard myself as an ‘opponent’ of Brahmavamnso, even after the hard things he has said about me in his review: (2) While my emphasis is indeed on the sprit of the Dharma, that emphasis is ‘in keeping with the Triyana (ihree vehicles) ‘approach’ only in the sense that T respect, and draw inspiration from, all forms of Buddhism, I do not regard the Mahayana as superior to the so-called Hinayana (atleast as represented By what appear to be the oldest portions of the Pali Canon), or the ‘Vajayana as superior to the Mahayana, G) The fact that at least one of the teachers present at Laurence Mills’ bhikkhu ordination was known to have the Knowledge of others’ minds (paracitaiana) and would not have. sat in an impure Sangha is not sufficient to prove that the ‘ordination was technically valid, At most it proves that the members of the ordaining Sangha were observers of the sikkhipada. SangharakshitaBossi Sie Rasen 13, 2.0986 BLIOGRAPHY Aggavamsa, Saddaniti, ed. H. Smith, Lund 192830, with Index volumes. 1949 in progress. Geiger, Wilhelm, Pali Literature and Language, Caleutta 1943, Delhi 197% Lin Li-kouang, LiAidemémoire de la Vraie Lei, Pais 1949. Mookeri, Radhakumud, Asoka Grd rev, ed) Deli 1962. Pande, Govind Chandra, Studies in the Origins of Buddhism, (3d ‘ev. ed), Deh 1883 Rhys Davids, T.W. and W. Stede, Pall-English Dictionary, Pali “ext Society, 1921-25, repr. 1992. Sd = Sadddhaniti, see under Aggavarsa. ‘Thomas, EJ, The Life of Buddha as Legend and History, London 1927, Debi 1993, Warder, AK, Indian Buddhism, Delhi 197, rev. ed 191. "Introduction to Pali, Pali Text Society, 1953, rev. ed. 1991 °° Pali Metre, Pai Text Society, 1967 Winternitz, Maurice, A History of Indian Literature, Calewta 1988, Delhi 1993 EKOTTARAGAMA (XXD Translated from the Chinese Version by Thich Huyéa-Vi and Bhikkhu Pisidika in collaboration with Sara Boin-Webb Ninth Fascicle Part i (Sbame and Remorse) 8. “Thus have I heard. At one time the Buddha was staying, together with a large [number of] bhikus, viz. five hundred persons altogether, among the Sikyans at Kapilavastu, in the Nyagrodha Park. ‘Then Mahdprajgpati Gautami went to the Exalted One. She bowed down her head at his feet and said 10 hhim: [I] hope for a long time the Exalted One will bring the ‘ignorant and deluded to their senses, and may (his life never be endangered! — Gautam, responded the Exalted One, such words in regard to the Tathagata are not appropriate, The Tathigata {can} prolong his lifespan which will not be short, and his life will never be [rally] in danger’. — Now Mahiprajapatl Gautam improvised the following verses: How [can one] revere him who is foremest, who is unparal: Ieled In the world? (Hel is capable of removing all doubts; that is why ‘These words [of veneration) are utered. — ‘Tague power to prolong he espn aw DI 33 f,& Wan Go ‘tilyaminr tathigaoh lap vie apoiodhe Stoie Raven 1, 2 0996 The Exalted One in turn responded to Guutaml with these Reverence for the Tathigata implis this effort and steadfast- ‘A mind that is ever more courageous and which looks upon Disciples as equals (ulya — In reply to the Exalted One Mabiprajipat! declared: Hence- forth the Exalted One should be revered [for his the Tathigaa’s, insisting on regarding? all living beings with a mind free from [the discriminatory concepts of] upper and lower (adhika-nyiina) [elassesl Among the heavenly beings, men. . and Asuras, the ‘Tathagata is supreme. — The Exalted One acknowledged what “Mabprajipatt had said and (she rose from her seat, bowed down, ‘nd left, The Exalted One said to the bhiksus: Among my disciples it is Mabapragipati whois foremes in respect of broad mindedness and extensive awareness. — Having heard the Buddha's words, the Dhiksus were pleased and respectfully applied themselves to practice’ 9, ‘Thus have I heard. At one time the Buddha was staying in Sravasti, at the Jeta Grove, in Andthapindada’s (T2, 5934) Park ‘Then the Exalted One said to the bhiksus: There are these two persons who indulge in slandering the Tathagata, Which two? He ‘who claims as (the Tathagata] teaching what is not this] teaching, and he who claims as ualautheatic} teaching what i [authentic teaching. Furthermore, there are [these] two persons who do not slander the Tathagata. Which are the two? He who declares, ‘unlauthentic] teaching as unlauthentic] teaching, and he who 2 For BR Conc sk ae 905, 029 a yp, 3 GF BSR 4 10607 pa, 5a. declares authentic teaching as authentic teaching. Therefore, biksus, what is unfauthemtic] teaching has to be declared as suc, and what is authentic teaching [also] has to be declared as such ‘Thus bhiksus, you should train. — Having heard the Buddha's ‘words, the bhiksus were pleased .. 10, ‘Thus have T heard. At one time the Buddha was staying in Sravast... Then the Exalted One said to the bhiksus: There are these two persons who acquire inestimable merit. Which two? He ‘who admires and praises what is praiseworthy, and he who by no ‘means admires what does not deserve (praisel Furthermore, there are [these] two persons who acquire inestimable demerit. Which are the two? He who strongly opposes and denigrates what ‘admittedly deserves admiration, and he who enthusiastically admires what is by no means admirable, O bhiksus, do not imitate such behaviour. — Having heard the Buddhas words, the bDhiksus were pleased and respectfully applied themselves to practice® 4. Ch, Okatm opt, pO aharnmam dharnmato dipayatidharmmam arma adharnmato dipyatt harman ca dharmuatah- absim (p22) eter w A IL 3,5 & 6 (OMy the perl! scully at ALS 3 4 (Gihisiam «Shia «CE PL. Wandwas, The Book of the Graal Sojinge TS, London 9D, wrath agin Iehsoh 8.12. 6 (9590 lappa tine paren Cr Westar op e980 Gs)EKOTTARAGAMA (XxID ‘Translated from the Chinese Version by ‘Thich Huyo-Vi and Bhikdchu Pistia in collaboration with Sara Boin- Webb Tenth Fasicle Part 19 (Suppicaion) 2 *Thus have T heard, At one time the Buddha was staying in the Varinas! Distric, at the Rsis’ Deer Park’. Then the Exalted ‘One said to the Bhiksust There are these two modes of behaviour (rt) which a person in quest ofthe [highest trutbshould avoid. Which are the two? Desiring, craving for objects of sensual pleasure which by its very nature (dharma) is low, vulgar and unprofitable. On the other hand, all [sorts of] mortification Seamer te Balen de TEcale fanpaoe €Bstrome ris 5), pH; Bateau a stereo thi sr in hie pope ‘Le Bids t Uri in Inianione Bondo, Meneses 8 Mg Bie i ne th ; ‘kkapuvatane-Vaggt Haya. iid, mtonally eon ell ML Meat 4°CE'S V, pat pateaagaie ota SLi stent OF te Wey CABLES J for pabboja, for aad Cetra! the China has Wan ao = wt usttrigame XX (Pidana’, many acts of harming (vihimsana) and endless [tor- ‘menting] thoughts. These are the two modes of behaviour which ' person in quest of the (highest) truth should avoid. Having ssiven up these two modes of behaviour, on my own I gained the highest truth and became fully enlightened. Vision ares, supe knowledge (abhijia) arose, my mind became [truly] calm. 1 ‘obtained all supernormal powers (rdah) and realised the fruition of recluseship — Nirvina ‘Now what is the supreme path lading to Full Enlightenment, ‘making for vision, for superknowledge, for one’s mind to become {eruly] calm, for obtaining all supernormal powers and for realising the fruition of recluseship — Nirvioa? It is this very noble eightfold path, viz extraordinary (adhika) views, extra- ordinary prevention (pratikara), extraordinary speech, extn ‘ordinary bodily action, extraordinary livelihood, extraordinary skill in means (upaya-kauSalya), extraordinary mindfulness, ‘extraordinary concentration’. This is what is called the supreme ath At this time I have become fully enlightened, vision has arise, superknowledge has arisen, my mind has become [truly] calm, 1 have obtained all supernormal powers and realised the fruition of recluseship — Nirvina. Therefore, O bhiksus, one should train to give up the abovel-mentioned] two modes of behaviour and practise in accordance with the supreme path, — 6 notovorthy tat EA hee dit oo ve eying erepning io mf Imecitctan(analanuha SFE) 7c BSW H,2p1S IS whee fear versions of the aryfgiamarge at ‘he wording inti itt yen ie the Sage fm "ght agus = TE) ee “eran (atta = 3)adit Staten Raviow 44 10997) After listening to the Buddha's words, the bikgus were pleased and respectfully applied themselves ta practice? 4 Thus have I heard, At one time the Buddha was staying in Sravastl, at Jetr’s Grove’, in Andthapingady’s Park. Then the Exalted One said to the bhiksus: In the world there are these two. living beings (dehin) who are not frightened when becoming ‘ware of lightning and thunder. Which are the two? These two. living beings, © monks, who are found in the world and who do ‘not experience fright on becoming aware of lightning and ‘thunder, are the ion, king of beast, and the achat with whom the ‘malign influences have come to an end (ksindsrava). ‘Therefore, O monks, one should train to become an arhat th whom the malign influences have come to an end. Thus, O Dhiksus, one should actually train, — After listening to the ‘Buddha's word, ... aplied themselves to practice” 3 "Thus have 1 heard. At one time the Buddha was saying in Sravast,... Then the Exalted One said to the bhiksus There ae these two modes of behaviour (dharma) which do not allow of a person's being wise. Which are the two? () To have an aversion to consulting experienced and capable persns and (2) to be much given to slothfuiness (niddia) and lebargy (avirya-ittd). These ‘are, monks, the two modes of behaviour that do not allow of & tN. 9 will follow Inthe net a] — Soe TR, SEL fay, pls Lanes, 9222 Ct the ariel enon of thie wa In A LT qed 1m fllh te me hthve ania phalantyi na ante | tata de | hanya uta 9 _Repretay hither i thi BA tanon ivy ou Grow gven renee of Jeterana Ja spat ot the compe ting ip for Ja he coxet fom af te Np ou ag Person's being wise. There are, therefore, two modes of be- haviour which allow of a person's obtaining perfect wisdom, ‘Which two? () To be eager in asking others to dlrify something ‘and (2) 10 be full of vivacity rather than sloth It is O Bhikgus, these two modes of behaviour which allow of a person's being ‘One should train to overcome [the above-mentioned] modes ‘of karmically unwholesome behaviour, Thus, © monks, one should actually trun, — After listening to the Buddha's words, applied themselves to practice? 6 ‘Thus have T heard. At one time the Buddha was staying in Sravasl at Jeers Grove, in Anithgpindaca’s (T2, $954) Park. Then the Exalted One said to the Dhiksus There are two modes of behaviour which render a person poor and destitute. Which are the two modes? (1) When seeing others practising generosity, (dana), preventing this and, moreover, (2) being oneself unwilling, to be generous. These are, O monks, the two moves of behaviour rendering ® person poor and desiue. Then, monks, there are two ‘modes of behaviour rendering a person estimable. Which two? (@ When seeing a person distributing things to others, gladly Supporting him [or her in this charitable act] and (2) oneself taking delight in being generous. These are, bhikgus, the two ‘odes of behaviour rendering a person estimable, Thus, O monks, one should tain in practising generosity and in overcoming of acquisitivencss. — After listening to the Budabw's words... applied themseives t practice? ‘Thanks are due to Peter Skilling, Nonthaburi, Thailand, who has kindly provided the following pieces of information (his letter of 15 April 97% “There area few interesting cocrespondences betweenBote Sade Reven 141.97) the Ta pao tone ching, The Storehouse of Sundry Valuables, ‘tena ty Ces Wlemen (OOK EnpishTpata 10 1 tert 54D and EA BS, 2 (950) ppl62- 18 tantomations Storehouse, p80. ee be iakn Gowler erp : 7 he vrs ofthe Damp sory re cle to tove of Sudphabhedavasta I pps lor wich see Sores p20 BSR 1, 10955, pp. sry of Nant: Storehouse, 9098? NEWS & NoTES UKABS Meeting ‘The first Annual General Meeting of the UK Association for Buddhist Studies willbe held at SOAS (London University) on 50 Jung. The two guest speakers, Profs Richard Salomon (Usivenity of Washington, Seattle) and Tim Barrett (SOAS), will speay, Fespectively on ‘The British Library Kharostht Manaserip so) {heir Implications for the Hypothesis of « Caindhiel Canon: and ‘Di Fehing go to India? Problems in using Fching as a source tee South Asan Buddhism’ Further details from Dr Peter Harvey, Reader in Buddhist Studies, School of Social and International Studies University ot Sunderland, Chester Road, Sunderland, Tyne & Wear SRI 38D Gol 19115 2174; emai peterharvey@aundedlendaculd Conference on Buddhism, Science and Psychotherapy A conference entitled The Psychology of Awakening was held at Dartington Hall, Devon, November 7-10 1996, end Drought te gether thinkers and practitioners in a three way dialogue Lerwecy Buddhism, Cognitive Science and Peychotherapy. This preavien 48 opportunity t0 enquire into such topics ab the relationship between Buddhist and Western theories of mind: he Boddhay quest for enlightenment and psychology's understanding of (adarkenment’ and the use of awareness practices in pojthoe therapy. Interest in such topes was apparent as conference pace swift filed tong before the day. finaly atuacting 4 wating iat ‘over twice as long as the number of participants leving tant People disappointed In the event an impressive international list of speakers [resented their current ideas. On the scientific tide Foanekes————— EKOTTARAGAMA (XXII) “ri ne hi Voiy ce on ning xy Tet on ta Ves tac esa need a ‘with » homily om impermanents mperpanent, Ananda’ Stet of godsapproached the Exalfed One and having approached, Tsp acdsee Se Sts owl ant atn sO Senga oe esate pcx lee, trie Gta I dn ts bal es ren Spe ce mae ee he AO eM tc al exe ve laa ee sans a fe eta Wnt tcf pu abe en Me pee atu gc Ml cen nn et oy) ns nS i ety Ace to e's ae o sary eer sts can be ound whch tm contrast, Ninavira’s insist 4. Thus have I heard. At onetime the Buddha was staying in Scavat tes Grove Anthpiodas Pak? Then Ske, the 1 See 12, S981 Haya p 162A CE MT p. 251 (Catan A the worl. Moreover, Biba) oe eri Moore, pata wich vie SOM owns te il plier: Shah i folutely no ground for seeing the term sankhard these us dos Eastern Monastery in the palace of Migira's mother (sec LB. Homer, The seltly mo Srey pesonal deity (ee ey he Anam 2s enh Spgs 115, Lodo 57». inant of Stine 2th, 8 ie a 10 ne concuuoeD © ve mabe ts “ow HA shy Gite in he Pa soe mt alan i ich LB. Homer wane yt a ng hat hr sb nioward aby (eso = ysl cod. Pep it woul be ete — mere he pesentrevtence of PR and rear ht eri nahn d sof sa owarteing or altar (oathave]"Consring the ile ee Mabsuagiaufion of FA, Ia ierpetation may be mae TRS say Constder, in eons. the exp fe As for asositing EX withthe Masoghita sce BSR 11,2 (1990, sea te eld seoh-rahare "IH ss 5 fa, 2. To th gives eeences soul be aod Ace’ Bara, Le secs Prenards one eso spn hat why hinged ponding iter du pst vehicale, Pass 1955, p55 ff 100. Ses alr Pal seen ans (pte tho waa wea pach ie “tous Fragments ofa Lokotarvin Trad, i: LA. Herc Tri nner Hie the sie oe slay et), ndoopicl and Budi Studien Val sn Honotr of Pofesee IW. Te Carn te Pat lO eg on he ots Bia, Canbera 1982, 9.295, n'a Pak peo dinate soe dependentadahist Stodies Revlew 15, 1 (998) and knows in sccordance with fact what all existential constituents [ure like), Whatever feling (dharma) he feels concerning his body, painfal or pleasant or neither painful nor peasant, in respect ofthis ‘ery body [of his] he contemplates them thoroughly as being imper ecard as ultimately being empty. When he has contemplated the aansitoriness of these [feelings being .. ] neither painful nor ‘Pleasant, no notions (samjta) occur to him and, therefor, he is not [igaid of anything. On account of bis fearlessness he realises com: jlete Nirvana. He knows in accordance with fact: Birth and death Fave come to an end, and the holy life (brahmacarya) has been lived, what [had to bel done as been done, and there willbe no ‘more coming into existence, So tis, Sakra, chief of gods that abi ou overcomes sensuous greed, realises his heart’ release and, re ‘red by gods and men, finally eaches the ‘pace of [ultimate] peace “phere there io destoction and distress. ~ Then Sakra, the chief of ods, bowed down [his head) atthe Exalted One's fet, cicumambu: feted him trie and withdrew. [Now at that time Venerable Mabi-Maudgalyayana had gone [to a place] not fer from the Exalted One's and was siting there ‘Groat legged, straightening body and mind and cultivating recolle tion Cntr) infront of him. Thea it occurred to Venerable Mahi Mauigalyayana: As for (12, $94a) Sakra, [I wonder] whether be has penetated® what has been imparted t him or not. Now I should find that out. Then, with the help of his ‘bases of supernormal power, Venerable Maha-Maudgalyayana as one might bend and Teasing stretch out one's arm, instantly went to the Trayastriméa di On seeing Venerable Mahi-Mandgalyayana coming fom aft, kta, the chef of gods, rose and went t welcome him respect, saying: Welcome, Venetable Mabi Maudgalyiyana! The Venerable fas not come here for avery Tong ime indeed. (We) hope the Vener able wil favour us with an exposition making clear the meaning of ‘Matte aon caren among vious suhzt of b Matsingibs iki blew follow up te acing (BME abhor! is usally ssadeo EMI EL kotarigams XXII the Teaching and will ake his seat here.~ Now Maudgalyayans sked Sakra the chief of gods: I should like to hear from you what the Exalted One taught you about overcoming sensuous areed. This {3 the opportunity for [you] to let me know. ~ Just now, replied Sakra, the ebief of gods, Iam extremely busy with heavenly afairs. TThave both personal things fo do and also things concerning all the sods. Thave forgotten wat Iwas aught. Formely, Mandgalyayana, thete was a battle with the demons (asura). On the very day tht Fighting broke ott, the gods were victorious and the demons re treated: I personaly went to Gght at that time. Soon after {the vie {ory 1] welrned as leader ofthe gods and took my seat inthe up- ‘erinost heevenly palace [named] Vaijayantaé Palace.? The palace {fas given tis name on account of our victory inthe bate, Flights| Dr tas have been achieved, and there is a sefes of roads worth Stile looking at. At the upper end of each [of all the uppermost) Stairways [belonging with Valjayanta Palace] there are seven hun- (dred gabled houses (Ktdgdra)? and up therein exch of them these lie seven nymphs? each of whom have seven attendants. Hopefully ‘Venerable Mandgalyayana wil take aTook at them. = “Then Saka, the chief of gods, and the heavenly ruler Vaisea ‘ana, {having stepped] behind Venerable Maudgalysyana, accom- ‘patied (him to Vayjayanta Palace. On (heir rival) Sakra. and the Feavenly ruler Vaigravana said to Mahi-Maudgaly8yane: This is Vaijayanta Palace; pease fully eajoy its sight. ~ This i a very fine ‘place, Maudgalyyana sid tothe heavenly rler, and its ll due to Fneririous sets pesistently performed in previous existences that, Soo, p. 376: HD = aya, tt witoat eferece ond ples tp. ci, p 60 menons the place without giving te Chic characte ence Winns baeVan Pa: Vey a) he baer fe, De palace of Tn ‘Tru Palace BA ely: Wt, Preaching oleae al. C.F. {Asst BPE descbes as Ins pce afer, Soe’, defeating he Aas ' Bor Chinese Tpit references se Fogutg, 6095 9 'EA. instead of aor, Ht: woman-tesie? (pining to iver monary) ef BSR 1,1 (1998), 55.Buddhist Studies Review 15, 1 (998) as natural consequence, this gom of a palace was obtained. It is jst Tike people who, fora litle while, ae happy and congratulate them elie [oy saying]: tis ike the Beavenly palace ~ alls obtained due {to meritorious sets performed in previous existences. — ‘ow the nym to the lef and sight of Sakr,the chit of os ay Heese Joke pons who ae ii ad Eee ay te ny, moment go cose fo Skrs.o8 ing lbs Maudgalyayane coming frm af, ran avay asi-stcke. ae Mae] Une te folowing aca to Mab Magalyyans Fa adept ef goss in foo och given indolence, Now? Tue ud clse some ecling of ror ~ Immediately, with he te of nth foot Venerable Mahi Madgalyyana touched th ground mi et te plae ga a trembl and gue nix ways" Whe erga: na ie ewvenly rr Vasravena were igtned xk aa sd tna? stood on end they thous This Mabs Sestigatyann has ndoed rest peycic power in that ef cap- Mae eP tg ins palace star rmbling ard sbaking, Absolutely ecru Absolutely unparalled! Tere has never ben an Gane Ike i Then te folowing came into Mabi-Maudea apd ind: Now ts Sake ihtened out fis is Bd hs eee ion form) asking abou he dcp mearing [of wba the uted On itn) Hove, Rawk, le aed Sara} does ne, Brake Otéaauus grnd, veeume according to what the Tati. TERS youl Ts sth porn for yout speak operons {iS au oe ayn repel Sn, th cca gas while ago apposed the Exalted One, bow Alena hod ft hfe nd ood at ne side, Ten Lae be $esteS ne now a tiga overcomes Sensuous greed and els Eile tac: hw be revered by god and men, nally reaches ene orn unconditioned (asamakrt where here weiter 16 fe Hay 168, for (12,5982 1-OF Soh 9137 sang, Sing, waving revetesting rosin. TE ie-athe ni nowhere explained in ditions, "St gre bases of upermoalpowe kotartgama XML distress nor sulferng. And these were the words of the Exaled One adressed to me: In this respect, Kausika, when &bikgul® has lstened tothe caching hat thr is nothing whatsoever 'o cling, he] doesnot cling to forms and ul vealses atin espe of ex tential constoeats theres nthing (a eens ofT and ine Thus, after having understood what all existential constituents [real lke}, he thoroughly contemplates whatever afl, pleasant ornei- the pina no pleasant fecings be fel] ws being impermanent non-existent (abhdva), without any remainder (aparitesa) whaso- ‘ver and ss no being anit (atucchina). On account of Bis contemplating in this manger hres nohing fo no elig 0 20 ‘worly notions occur t him and be ir not efraid of anything, o- Ese of his feaessness he elses complete Nirvana. He knows in Ssccordance with fact Birth and death have come f0 an end. and there wil be no more coming into existence. Sots, Sakra. dt a Bu overcomes sensuous greed and nally reaches he ‘piace of the unconditioned’ where there is neither distess nor suffering. — ‘Air istening to these words, bowed dowa [ay head] at he EX- fed One’ fer, ccumambulaied hi es, withre an retard tothe beavenly regions. n receiving these words of profound teaching, Venerable Maks Masipalyiyna sad ponbye fo Sala te chit 0f gos, and to Vaikeavana, When he complete caching bad been communicated ito Mandgulyayans be teppeared among the Trays gods 4nd went fo Sravat, to Jigs Grove in Anibapindad’s Pas at Gulcdy asa person might bend and [agai] stretch ou his arm. He ‘pproaced the Exalted One, bowed down his hed [a the Exalted nt Sow a oe Hving ae a Man ayann sid tthe Exalted One: The Taga has © EEIIe chic of gas the teaching eto ow oe overcomes cet EN gl er ples, ae BA sa Hoya nn 1S Contemplating exp dharmar as ting both ‘on-sxset and ‘ot sguihted sony eminent of Mahia sd Mayne oweBuddhist Studies Review 18, 1 (1998) sect nly te Ena On wold impaitto ao— You See Mo Be Once tinder Sa pen ndsunng see ee ri ri ara tbo atu oven ues ieee a Soe ya A faa ceenal comet eco) a Suter Saoige nema Fendi ene ie nong I a flyers mn eps vert eran eating mo as ie ceil ns Mae enti fo be impr aan seein, witout te leas remainder and as not being “annihilated. On account of his contemplating in this manner there is as Grae a sans connce Nive He peti i, ncn ose So ener ee ante cates po cates aoe a re Fos et wed down See eee i reaets iat ae ae yous Mate angen ey aubel ina oecte Tes mn sv tcf nde fil nt es os BR None pened OBTTUARIES “san Boisslicr (26 August 1912 — March 1996) That we can marvel at the architectural glory of Angkor, the potent symbol of Indian civilisition in South-East Asia st its highest Tevel, can be attributed tothe tingle minded achievements ‘ofthe oustanding stholr, Jean Hens Joseph Albin Bolsselcr Born in Pars, he studied at TEcole du Louvre (1946-49) and the Sorbonne (1986-60), joined the stuf of Tcole francaise @Extréme-Orient in 1949’and occupied the post of Curator at ‘heir museum in Phnom Penh (1980-38), for which he produced the brochure, Le Musée AlbertSarraut de Phnom Penk in 1954 Concurrently he was their official delegate in Cambodia in charge ofthe the conservation of Angkor, Returning to France for health reasons, he became a member of the Centre nationale de recherche scientifique and. was Supervisor of ‘Oriental Languages and Civilisations’ (1962.65. From 1957 he directed the course on ‘indian and South-East Asian Archaeology” at the University of Pari? Instita ’Art et Arche ‘logic, began teaching the subject at the Sorbonne in 1968 and was appointed Profestor of the History and. Archaeology of South and South-East Asia ten years later (retiring in 1980). During this period fe also lectured in other departments of the University and directed the umbrella body — Unité dequipe de recherche (UER) — for the ‘Languages and Givlstions of lndia, the Orient and North Africa, the establishment of “Studies of South-East Asia’ and of the “Archaeology and Civilisations of South and South-East Asi’ all in liaison with the CNRS and EFEO. He was a conscientious and inspiring teacher, scrificing his personal interests for the benefit of the students he tained Thus, he did not submit a doctoral dissertation but was neverthe- less awarded an honorary doctorate in 1970 on the basis of the invaluable material he prepared on SouthEast Asian culture. (He alo served on the Editorial Committee of Arts Asiariques from 198s)Bodhi Sides Revi 1298) several places (eg. $ l p23; Dhp v229, etc) the ariyasavaka is SSTo Be endowed with wisdom (pana, Le. right view) and pare Sonduet (tla), but no mention is made of samadhi, The sug- {esti is that he must put forth effort to achieve samadhi, thus SSmpleting the Path and enabling him to realise fruition (phala) Sibieh is is outcome. Beginning from the inital vision oF right View the entite Path isa sequence of steps that as the Buddha ‘Saye plunges into the Deathless (S V, p58). Any insight gained ‘was ghined prior to entering the Path and was concluded upon the acquisition of right view or pai. Tt is the pute mindfulness and equanimity of the fourth ‘hana that provides the basis for the four formless (ardpa) Jhanas, the various deliverances (vimoktha), the direct know. {edges labhinna) and the threefokd knowledge fev)ja: knowledge ‘of Former births, seeing the arising and passing away of other Beings and the knowledge of the ending of the flow of defile ents (asava) of the arabant. For the Buddha and his disciples the fourth jhana especially is a state they coukt_ enter whenever they ‘wished to enjoy the fruition of arabantship (arahattaphala) and is then called the imperturbable or unmoving (Gnenja-) samadhi Was also from the fourth jana that the Buddha, and other lrahants t00, attained Parinibbana of final passing away when life has ended EKOTTARAGAMA (XXIV) “Translated from the Chineke Version by ‘Thich Huyén-Viand Bhikku Pasa in collaboration with Sara Boin-Webb “Tenth Facile Par 19. (Supplication) 7.1-Thus have Theard. Atone time the Buddha was staying in Sravast at Jt? Grove, in Anathapindade’s Park. Then the Exalted (One ssid tothe bhiksus: There are these two modes of behaviour {@harma}® that cause aman tobe bom in alow and poor family * Soe 2, $9599: Haya p17 2 Toomey it could pb be matin that his quite snd section has pref be fund inthe EA fragments ofthe Gig MS: ‘Stabe or tbr information se BSR 1,1 (1986). p65, 25) p Sema nga Bhnardgama Proment der igi Mandr,Sae at Inilope end ten Monopape Renbek 198, pp. 109,210. Tah (SL E928 (210): dau dharmaa na miata sant adharmacay Slee coy x. pthna manta evan na pada nara YO ivoimarydy ne ale epharpsyi Boca of two modes of be vo accurng tothe Gig text ensoes (adharmacan ) and rene (hamecery) one nih honours one mote ot ons ter a, nor, ‘ct bebo rae candle fo aces fo bdbmanond and a a ‘oes family conrad na fre exten, tothe amination of win is (rcominen’ (peyPapctytd ht which has bon caused Yo mate in ep what sot excl) Normally te pat pase pacino the eave of pac sp [at Blgeron Budi Hibrid Saari Grammar 348 16, examples are ‘ren hat coreapon pci. Bren fo te sown pac of the Gilgit MS ‘Bdge poids conciponing exact no sb enn) lala, petape doe BHSD,p6D- A for pea fC. Roh, Bhs Vine, {cling Mtsc-Prkroaka aod » Summary ofthe Bhisu-Paroak of fe ‘rye Mahasinghi Lokatrvadn, Pata 1970, § 192.213 1) pacln pony cue on de donna fue ce (se Nala, Riles de div Tisine des nonnes Bondi, Le Bhkinya de ole Mahdstmghik- ‘Blororeadn Traduction sone, commentae, coliion du manust Pais 1991, p22Buddhist Studies Review 15, 2 (1998) ‘Which are the two? Being without filial piety towards one’s father and mother and without obedience towards one's honourable teachers; and also personally being unable to perform dies. These tre, Dhiksus, the wo modes of behaviour that cause a man to be toma in Low and poor family. Furthermore, bhiksus, there are tw modes of behaviour, (leading to one's] being born in an oustanding fn powerful family. Which are the two? Honouring oes father and ‘other, one's brothers and relatives; being ready to show one's family a5 mach generosity (dana) as possible. These are, bhiksus, the two modes of debaviovs [leading to one's] being born in an out Sanding end powerfl family. Thus, © bhiksus, one should actually train. After listening to the Buddha's words, the bhiksus were pleased and respectfully applied themselves to practice? 8.-Thus have Tear, At one time the Buddha ws staying in S sii.. Then a brabmin lady by the name of SUsas* approached ‘Venerable Mati-Katishila, On her arival, she bowed down her Inead at [the venerable one's] fet and sat dowa at one side, Then Susas, that brabmin lady, said to Kausfhila: Both Udraka R&- rmapaita and Arida Klima died without ther Gnally having been Couverted t the profundity ofthis Teaching fof the Buddha]. The Bulted One describes these two persons as having realised respect- ively the spheres of nothingness” (akimcany@yaiana) and of “nei ther perception nor -noapeeepiod (nava~sayi- nsanyyata: 3 Se Tap ld = ( aha dharma mana samara dem cary samacry cy ma (leva pte. a eta pacity? Righeness Uharmacana and apes behavos mac 5 ste Clg son says are cndacve to honouring one's mother and ace and far von aly consred in fae existence, othe ‘ination of was pe eninnt “Tos EA secon muy sve a a good instance to demonstate he text hterence been te Gig EA tagmens, wich ot pobably have ob tad the Moora aon (Tp op cpp 28-9), a the (Chine EK version whch emily sce with he Mabasamgha schoo! GEBSR 15,1 (990.7 6 En), tie ashen pavely Sat a for FE che wasnt of asin, Stil 9 3568 otartgame XXIV aS When the lifetime of bot had come to an end, after their death, ‘ne of them was destined fot kingship onthe periphery (ofthe civi- ed word, and his rule} proved a great distress to countless human beings. The other person's lot was to be a rapacious winged fox that ‘vas tapped [in its existence) a5 a ying and ranning beast, When [these two kinds of] existence had come to an end, both of them ‘went to the avi hell 6 Nevertheless the Exalted One did not say ‘when ther share of agony (duhakanda) would be used up. Why {kid he aot do 30? ~The Exalted One kept silent, Venerable Kaus Ja replied to Lady Sasas, because nobody asked such a question. So the Exalted One didnot say anything as to when their amount of ex- Iveme sufering would be finished. ~ As forthe Tathigats, Lady SO- $s continued, he has entered [Pariirvina so that itis no longer possible to ask (him) that [question]. Having to stay on inthis fvorld, (Cam in pursuit of an answer to this question. Now wil ‘Venerable Kausftla(plase] talk with me about this matter? When ‘wll the amount of extreme suffering of those persons be over? ~ “Then Venerablo Kauthila tered these verses ‘The harvest of whatever is sown wil not be the same, and ‘The same holds true of sentient beings course of existence With words I [can}not do justice to one who realises Independently (evayamh the (ultimate avakening. ‘To atest [limate] release by means of insight-knowledge Through contemplation [one should have] actual ‘Reaised (sum-anucamr) the supednowledge ofthe Divine Eye (divyacalsurabhijaa)7 (la regard to someone Accorlng to Hayat p16, m7, and DPPN pp 296 382, he ses mediation meso sould be revere “According to DPPN, fect an EncBs 3, p 378 in the Pal sources (alo CPD Hy 20,408) noting i found about the fate of Gata ‘nv fee techs eaoned are a EA. Wha is known about he 10 {tasers fom Pal ets i alo piven at CPS 92-4, 6 MPS 28621; SHV pale G7 dV 3s the Ma Lalas, Die an ate 12th ano of he Buddhacarita (fr rtereoes se BHSD, pp. 103, 132. However, te teacher? fa asp oti EA leno natdin te Suasr ext ei. ‘PCE Nesp "With he Divine Ej. he ees sings vanishing an epperng how bong ae eapearing sought deeds amBuddhist Studies Review 15, 2 (1998) ‘Who} achieves the end of suffering ence and forall, “My words fail to do him justice. ~ “Thereupon Lady SUsas uttered the following verses tis the Blessed One sugaa) who has this “asight knowledge and is genuinely without weakness and Blemish [those who] have heroic efor (abhyusstiha) as “Ther support (iskambha), look forward to practising In accordance with the Great Vehicle [Now once more Venerable Kausila uttered verses fol- lows: Such a disposition (adhyaSaya) is extremely rate (sudurla: ‘ha? enabling [one] to ealise the wonderful essence ofthe ‘Teaching 10 With words iis ficult todo justice 10 t= To this extraordinary subject-matter (ast). — Venerable Kausfhila then dilated on the essence of the Teach- ing for the sake of Lady Sagas which made ber happy. In good ime {he lady rose from her seat, owed down her head at (the venerable A epads EA and its ataiton withthe Mabiyian, se BSR 11.2 (1990) ps7 fen 2 Here wo cern have an ‘expres and ante alls (oe Saya; of Lames are wth reference ob gal ie and uc of publication a BSR 12,1 (198) p29. CL also M. Ha, Das Sap honaamyukanir, ein Stra des kote’, Belge cr Tadlen- Pohang, Vertenicbangen dee Moses fr Insc Kot Bali, Vol. ‘rp io, coneming ‘alee mabsyssisisce Zatz’ in EA. On Ss Scents tment mayan oi erent ins ase ad das etext a SS doce recut nl we tape nema ee ould antigo. {zahayanapopemeat it prising EA, flo A Bareo, a fn. de a ‘eda Buh selon Edstar Aaa nH Pal) nds wd Bu “humo, eso fir Ui Sst, burg 1987, 4 ce BSR 1,1 0998), p $02.3 10 out p 273, HEE he eens ofthe Tra fas Sei Ka ashi, A Glory of Dharmas rast fhe Loa Stra, Bib ‘Teen Pilea Pilnopiea Badia, TOkyo 199, p 128 $80, Ye ‘Seces of he Dharma hottarigama XXIV ‘one's feet and went away. After listening to Venerable Kausthilas Swords, Lady Sasas was pleased and respectfully applied herself to practice! 9, .1-Thus have I heard. At one time the Venerable Mabi-Karyayana, ‘accompanied by 4 great many bhiksus, altogether five hundred, Visited Vara (it the Vana country) on the bank of Deep Pool 2 [x that time Venerable Kityayana was renowned for {his pesfectly practising) the four (kinds of right) effort An eldery, greatly re- pected pendeman, the brahminJiinchs, heard that Venerable Ka {ayana had reached the bank ofthe said poo, being the leader of five hundred bhikgus and being a venerable elder fully endowed ‘vith virtue (guna). (Thinking to himself] Now I should go and in- Terview this person, this brahmi of highest standing (himself also) bring # leader of five hundred disciples, approached Venerable K3- tyayana. After exchanging courtesies with him] and having taken is seat a one side, the brahmi said to Venerable Katyayana: Net AL p.o7£ a2) "2 The opening of the Pal recenson ns: lay saya yer Maa nctno Madhartvay art Gusvane, Even ough moe ots tan ot EA oper names seo be consid all oo Yoge Wasitertons ofthe cial ir here SEB pond (-vana )ané HAGA crany do oot represent, ‘adic nd te Gnavan coer o what Hayashi 168 21, sege). ‘The opening of te pecding Pa scoure nnetbces (A T 65 4.6) earns be coneved wa present EA local Kana the Gret wa ‘ping t Varna thank of Muy Poo (FL. Woodwatd,Gradual Say Ingr Ip 6101S 193) 18 As for BH fhe oar ids of eepingavay on corepening to prone ef.Fogung te onder IE aoa: At Mahan 51301 theca prada enters tp Chie aration of wich uly tamer to oe deserip of th for pradhdnas. CE Noa, p. 112 FT Four Right Eft avoiding overcoming, developing mst {ng See BHSD, pp. 380,39: pradhana = prahana = Pal pada. "Le. which might perhaps reeset ‘Rane (Hackman, p98, 27); cul thie ave been an nace trp at ans andar tina ae nh PL pall of ER?Buddhist Studies Review 15, 2 (1998) Kutyayand's style of behaviour neither conforms to the normal social conventions (dharma) nor to discipline (vinaya). A ‘young thikga is impolite to personalities like me, being high-minded brat thins. ~O brahmin, replied Karyayana, you should know thatthe Ta {agata, the Fully and Completely Enlightened One, has spoken of tie kinds of standing, Which ate the two? The standing of old age (Grddhabhdi) and that of youth (bdlabhin).8 — What is this Grinding of old age, asked the bratmin, and what is that of youth? ~ ‘Now, senionmost® brahmin, answered Katyayana, someone whois Cighty or minty years old, who is stil in the grip of carnal desire Cethanaraga) and does not refrain from misconduct is ofthe reading of youth although hei infact to be called an elderly man. Xnd shai does it mean, the brabmin continued, to be young and Jetta be ofthe standing of old age? ~ O brahmin, Katylyana said, Bven though a bhiksu be just ewenty, cir, forty or ity years old, the is ofthe standing of old age [inspite of] his youth fe isnot {vento caral desie and i he refrains from misconduct. ~I wonder ‘ether within this large crow, the brahmin remarked, there be just 1 Uftate bhi who does not indulge in carnal desire and does re frain from misconduct. ~ Kityayana assured him that in the large Crowd there was not a Single Bhiksu who was either given to lust (raga) orto misconduct. ‘Immediately thereafter the brahmin rose from hisseat, bowed down before all the Bhiksus, and in doing so, said: Now you are Soumg, and yet you are ofthe standing of 01d age! T myself am 2ready old but am ofthe standing of youth! ~ Then the brahmi iain tomed towards Katyn at whose fet he bowed down bis ‘ead and announced: Today T go for refuge (aranam gam) to Ka Ipayans and tothe order of Bhikss so long as mi ie will last (va TE Ch the Pai dakar, e aang. of yu (Won op cit. 63) Eh Sanding f song. I al Mkood when he EA tas Nae EA rcpmed: lo (arengt) wat cofsed with bl ung in V6 TEE i ela envoy, cit Seep ‘ivan? ~ Kusyyana told im not to go for refuge to hin; he ‘Should instead go [for refuge to the same person ase himself has done. The brahmin wanted to know from Venerable Katydyana to ‘whom he had gone for refuge. Thereupon Venerable Katyayana prostate himself ia the direction ofthat place where the Tathigata fad entered Parnirvga, (saying: Following the example of] the son of the Stkya clan who went forth into homelessness in search of truth Ihave gone for refuge to him for good; and ths isthe person ‘whois my master, ~ The bakin inquired: Where does te Sramana ‘Gautama stay? T woul like to so him. ~ The Tathagata has already ‘entered [Par]nirvana, replied Katyayana. ~ Ifthe Tathtgat stil re- mained inthe world, the brahmin declared, I would certainly walk fe hundred thousand yojanas in order to seek hs advice. Though the Tathageta as already entered [Par}nirvana, now I defintely go for refuge to the Buddha, o his Teaching and his muliade [of ‘worthy disciples) and make obeisance to them so Tong as my lf wil last ~ After listening to Venerable Katyayana's words the brahmi ot highest standing was pleased and respetuly applied himset to 10. "Thus have T heard. At one time the Buddha was staying in Sa vast, at Jet’s Grove, in Anathapipdads's(T2, 596a) Park. Then the [Exalted One sad to the bikgus: There are two persons whose ap- pearance inthe worlds extremely rae.8 Which are the two? EX- eedingly rae isthe appearance in the world of a person that i able to set forth the Teaching, and equally rare is (the appearance) of| Someone who is able to listen tothe Teaching, to remember it and Dutt respectflly into practice. These are, bhiksus, the two persons (whose appearance in the world i extremely rare. On this account, bhikpus, you shoud train tobe expounders of the Teaching and also to be [re] listeners [taking beed) ofthe Teaching. Thus,O baiksus, {E,RIOOPT A is a em pcr Kt a "HC, bove m9. Tix tra at no parallel in Pa but otis oe sen tence (Ap 87 GLAAD): me ithe pagal la Ldadahist Stadler Review 15, 2 (998) swords the ie x shold in, Ate isteing tthe Bats word the a nd rape ape mele ack. Ks ‘Additional Abbreviations = E, Waldschmidt, Das Mahaparinivanastra, wes ‘Vols, 1-3, Berlin 1950-1, imu) Menavasasvedna, VOL. 1 eS. Bagi parang 5, rab) Phehuanedvedng 0 R Bast, 3 vols, Ca- cata 1963-8 ‘Are There Two Levels of Truth and Reality? AA Review article by ‘The title and contents of a recent learned German publication on ‘Tsof-lkha-pa and his ‘works raise an important point about Buddhism and its nature which deserves to be refleted on each time it surfaces in literature and which will no doubt be 4 bone of contention forthe indefinite future ‘The problem is better known under the name of the doctrine of ‘two levels of truth rather than “two realities, although the term ‘two levels of reality” does occur as well and, in facet is in that sense an accepted part of Theravida teachings, although it Was never explicitly formulated in the early Buddhist sources The Theravida version of this doctrine was expressed in a radical formulation by Nyanatioka Thera. According to him there is “Truth in the Highest Sease"(paramatthasacca) which contrasts with mete ‘Conventional Tru (rohdra-sacca Of Sammut sacce), ‘The Buddha, it s maintained, used conventional language ohare. Yacana) whenever ‘mention is made of person a sell, or rebirth of a being etc” and at other times "he used the philosophical ‘mode of expression corresponding to realty in the highest sense ‘Then follow truly ontological statements: In the ultimate sense, ‘existence i mere process of continually changing physical and Dsychical phenomena, within whick, or beyond which, no real Ego-entty'or personality can ever be found. -. The only actal realities are those physical nd’ psychical phenomens, though only ‘of momentary duration, arising and passing away every moment, Nyanatiloka admis, however, thatthe terms paramatthe, vohdra and sammuti-sacca belong.as such to the commenti iteature, ‘ut their significance is clearly shown In the old Sut texts eg Mw Dossne of the Two Rese by Helmut Tween Sacen ar Tivthope wed Bobdhomatande%) Vanna 1 pp. Pa Ssehie Stn Review 16 1989) wom varios Inn sage, oan cise wea Rt re audhrG) bad good lnowldge of beth the doin a cha etch of fndian Buin, and made independent tHe Of ie often presupposing that eran tals were known, and moaly aang 0 hem Hans-Joachim Klimkeit ‘Bonn ranslated by Maurice Walshe fom Zum Inst de tikischen Tales in Surlothak:Pestgabe fur Helmut Eimer, Mere Taha er af Ges et Tibticu 28), Swit Odeadort Me epul39,and published with te persion of the orignal publ ‘Sekt Obrefera tet Blot, KK & § Teo Go) TH ie Sphor and ten» Widen 197 pp297-26, br 29 EKOTTARAGAMA (XXV) ‘Translate from the Chinese Version by ‘Thich Huyé- Vi and Bhikens Psaika in collaboration with Sara Boin- Webb ‘Tenth Fasccle Pat 19 (Suppticaton) 11, "Thus have I heard, At one time the Buddha was wandering through the border area of Magadha and in due couse arrived atthe City of Vai, With a reat number of bhiksus, altogether five hin- dred persons, (he) put up at Amrapalis Park north of Vail. Hav ing heard that the Exalted One ad come and was staying in he pak. together with five hundred bhiksus, a woman, Arrapali [by name), had a carriage made ready (which was decorated with] precious ‘wings, and mounted it She drove from Vala Cty tothe acess to hidden track? and then made her way tothe Exalted One's where- bouts. She alighted from the cariage and wet on foot to where the Exalted One was. When he saw that woman at a distance come, be sald to the Bigs: Byerybody should absolutely be on his guard Jest wrong thoughts should arise in him.’ ~ On her arrival atthe 1 See 7,59 I ayaa, p 170. CFD (Mahipainbbtnsst), 1.94.25 abd MPS 103 cf aso Vin Mabivags)p. 23-3. 2 According to the variant realing PM nsead of FL Cehiaous ‘ck led by Haya 3 Inthe following, MPS 108 ~ 10.16 the igus ae admonished at some Jeng st how t be tenuous (hatha cabs tp vat, fly {mie C-tamprajane Bhavat) aed minal pratt Deva wit hie Sekion ve nthe Pa at Amtapls Park before Ambaplis knowing ‘the Boh’ an his saps aval here The occasion forte adios ‘WMS and EA, consisting inte later, though, of oly one setnce, sms ‘oe pase ha in the Pal passages courte, avg armed bel with tat which embelises he, anda body of women sumounting ber) rouching the satgha CE MPS 105: ~ sonal ara ale gaa ae Ending Yara bee nt inthe Sens faving roamed oust (BHD, p ‘2 baer th Tibetan eal bad med hogs oor naan Mab ‘6842 of also SWIF 1 92: [anahindnta i} ich vom lend,Deddhat Studies Review 16, 1 (999) the woman bowed down her head Pia Buchs] feet and sat down atone side. Now the Exalted BS pounded [to ber] the most excellent (atiprantia) Teaching Pee Re te woman sai to the Buddha: May the Exalted One, to- ‘Pte with the onder of bbikgus, kindly accept my invitation (to sees aneal), The Exalted One consented by silence andthe oer petnding that by bis silence he had accepted ber invi- rise fom her seat bowed down her ead at (his) fet and let place where the Exalted One was ‘By that time {al] male and female [inhabitants of} Vail, eat tal had hear tht the Exalted One was staying at Arn iis Pak wih a reat numberof ikeus,sltogthe Hive hundred efron Inte city there were five hundred youths Qumdra)® they reise various Kinds of eariages (decorated with] precios wings sea ot them mounted white cariages (drawn by] white horses; their clothes, parasols, banners and streamer, retinue ~all were in reir Others mounted red. blue. yellow cariages (drawn by) yel~ serfowses thie clothes, parasols, banners and steamers, eine — poet ellow. They looked majestic and extraordinarily smart, Marisa ike Kings. They left Vaal Cty and drove towards the ue were the Exalted One was. While they bad not yet reached the Pact Jad, they met tht woman, moving (wath speed] and whip- tie her deaogh-animals galloping towards the, cent of the iy = Pee cc foman that sould be ashamed of herself, the youths [Routed and wanted to know from her why she was whipping er Treo) wegen lamest (Ge, TAmroi) ving cased body of women 10 a) Chr however, DPPN Tp. 15S, m1. rfeig t D- a Sus, ayng wut befoe Ambapas vit hin, te Bua aan ois be seat nd mf, est hey sou oe tee Ten about be “meh reminiset ofthe following ys and he cages account abel in 8 eas vit to Vasa incloding a ti ference uk te Buda and he sangha, own at MB Aesceigion of he yout of “here ened of We to Amps if of ber pp 206 246. uottarsgama XV raught-animals$ stering her cariage with great speed towards the (enti ofthe city. - My dear fiends (bhadra), dhe woman informed {them ater having brought her carsiage to a halt, I would have you Know that have invited the Buddha and his order of bhikyus to fomorrow[smneal] Tt just for dis reason that (F] am driving my || cringe [at speed]. —To this the yous reid: We wonld also Uke to fea] the Budaba and his order of bhiksus to @ meal. Now [we] bff you one thousand ounces of pure gold for giving ws the exclu ‘ive gh to [reat thea to 4 meal tomorrow. ~ Stop talking, sons of {ipreat clan® the woman said, Ido not comply. = The youths went | Snoring ber two, three, four, five ~ upto one hundred thousand { ‘Sanves of gold, [asking her whether she would] agree oF not o give them the righ lo teat] the Buddha and his order of iksos to the | fet days meal, The womaa[, however} insisted: I Jo not comply Because the Exalted One bas repeatediy spoken of two kinds of Tonging (chenda) which man cannot give up. Which are the two? ‘Ths logging for benefit (ita) and the longing for long he (24). ‘Who eould gurantee my sil being falive} tomorrow? So Ihave in ‘ted the Tathagata fist, and now Thave got to make all he prepara: tions. All he youths shook thei fist,” saying]: Very much 0 15 ‘ur standing that of men, and [we] are not like a womaa.#~ Having 7a cow nue rte te sn fp en asin nt tat habe eed risa. Same thay nh Andee animals. eco or EB ee aaa sin ar Cie exis tao wom einen be se cn at ofan? Ate pb roved in W. Pow Renee bee chao Spe Pas 1984, 7 (dhe. Pcie log comapion nan oh wa lth Yn. he Sate rns orb nm) See, nagapure; ct Katina p 6194500 of et clan (exwstaon a uapaay Ean Mp6 oa prea hy sap i se Tacoma sme at ae seme ang shore 2 ty ogi ta Ekta Keep te SEGOME Spee ot sry, bt ye wom. CE Ea, ere mod oni ene), on sent pinnae in» slatedudanist Studies Review 16, 1 (1999) hd ther say, al of them turned round and drove away’ ‘the youths proceeded to where the Exalted One was, They owed boven mead. and stood atone side, When te Exalted aa doe ie yous come, he sad to heb: O Vans oe a ee este appearance an the gorgeous ares of (esl ‘youths; they look exactly like -Sakra® being on tour, ~ Then the Ex- Yo ed So youths: Thee ar two Kinds of sential Sis aed One a ch ae vay non-existent anupalabha) in Sion (ich are he two? (I) Theat of «person never to nee word Whine) a small service (upakdra, (2) et lone a great tendering (ote) wo kinds ofesetal disposition, Young met, ono doaly nonexistent You should know, repeatedly Thc ts Ts you ins recognise ag [finally] overcome Beng ring a re dering [ote] asl service, let lone a ret cate ets exhortation} te Exalted One teed te following ie who knows how to rede others] sie Means tht ths shoul be done] repeatedly, Se ays tam ‘Rnwbladge to peopl, [wl be] endowe raat eehiedge minsl being revered and followed, (ret same wl te known ogo nd <3 us, yeti tne Bua went am] one should know and Ths en Bale One expounded to ll the youths the sable at aeshng. Afr nenng, they rose rom thelr Seat, Sowed down. and it Meanwhile during the night, the woman bad many sorts of choice food and delicacies prepared and all the seats aranged. Very rasage fom The Book of Ode (Se Pa i tot EA soy me cnsstety hve dvd Tin sa Tracts 68 re comesgond to hese verses and te preceding ovada of he Don, eons the EA parle for example DT. 9, wate i ae aaa LcchastBhaganddhoonit Kathie sana ames ene sampahanse carly in the morning almost at dawn, (Amrapali thought to herself) Now itis going on for the proper time; if only the Exalted One ‘would care to cll in at my humble bome. In time, the Exalted One pat on his [outer] robes and took up his alms-bow Heading the Bhi- sus accompanying (him) in order of senieity,” he entered the city of Vaisll and went tothe woman's house. Having seen that the Ex- ted One had taken his set, the woman served the meal othe Bud dha and then to his order of Dhiksus with her own band (svahas- tam), When the Buda andthe order of bhiksus had eaten and fresh ‘water had been passed round, a small seat, inlaid with gold, was brought and placed in font ofthe Buddha. Then the woman said to the Exalted One: Herewith [shoul like to offer ths park of Amra- pal othe Tathagata and hs order of hikgus. May, as in the past [nd a present, also in faure many {members of] the order be lodged (Grat-vas) n't May the Exalted One kindly accept this park. ~ At the instance of that woman the Exalted One accepted it and then tattered these verses of laudatory Blessing! “The effect of this donation of] park is ‘That [prerequisites for] the refreshing coolnes of nivia] Are given [the pat is Hike] bridge [helping] people ‘To crossover [to utimate freedom). [If they appreciate ‘This bridge) ax «shortcut, making [use ofthe analogy ‘Between the malign infucpces and] privy, hen ‘Take aes fom them and finally, day and night, Reals [limate] peace (Ajema) such happiness is 1 Li nt dein are 2 en GB wy rt an ‘mon ia ebnmodand er SWE 9. 10. omens Mop oval wad of sng Gn one) MPS 26 eae ‘MTC ropung ptf (cde FL) mr, in commenting ca the ol‘ in fae, Lif (Femi Bnet de Tint Pa 172 p68) an pen EA vers weed Af ttc itty ha hy” an vege i mes OF being tmp al pegs (A, pels and nd ly tt tin oo ney ena a Ea pur andere tapos i one es god eh of the latrine and its clean-up. es me!Buudhist Studies Review 16, 1 (999) sopsimenen pevstna nacre oetinuten teense Temenos von etree ae eek ea wore oes Sans mma cr se atioctae Eleventh Fasccle Part 20 (A Spiritual Friend) 4s staying in Siva 1. Ts have I heard. At one ime the Buda was staying in Srivae sii, at Jey’s Grove, in Ansthapindads’s Park. Thea the Exalted One ssid to the bhkus: One should keep close company witha spisiual ‘end (abana) lest ne sould alin the habit of dosag ev tn be convinced of the harmlessness of] evi action, Thus, © Bik Sus, by keeping close contact with a spiritual friend one is finally Convinced of one’s progress (bhijyobhava) and growth (vr in ‘gard the following}: considerable growth in learning (Sra), 8 seosty (la) isightnowledge (tna) and wisdom pra). It 2 Bk kezps Glove company with a sprtal friend, he will ot fll into the habit of doing evil. But if he keeps company with a nay i mo ‘he rents a sgt, divyam. While hae are Pal parallels to MPS (id. ) ent Sa ama en e ean ge nae ec sme reselance of hs EA sta saan -0 AY meguntie omen hr cies sere tea pean Beer aaa ats stone ro fiend (papamitra), he will ose trast (rad), be wanting in moral ‘raining, in Teaming, insight-knowledge and wisdom!” For this reason, © bhiksus, you should keep close company with a spiritual ‘fiend and not with a bad friend. Thus,O bhiksus, you should tain. ‘After lstning to the Buddha's words, the bbls (T2, 597) were leased and respectfully applied themselves to practic: 2. Thus have heard. At one ime the Buddha was staying in Rajagy- ha, st Karandas Bamboo Grove, together witha great number of bhikous, five hundred persons in all In order of seniority, by earns [they] were expounding the Teaching. At the same time, Devadalta ‘was heading five hundred bhiksus, passing by inthe proximity of the Tathigata. On seeing Devadata at some distance heading his py Preaties9 the Exalted One uteed these verses (One should not keep close company witha bad fiend: ‘One should not be so stupid (ba) as to deal with such A person}. One should keep company with a pital ‘Esend whois preeminent (vista) among men who are ‘Without blemish othe core. Culvatng the friendship of ‘Aad friend will necessarily Ping abou] the rots (mila) (Ff fall sons of what is karically unwholesome (aks), [Plunging one into darkness (amas) for an etemity.— ‘When Devadatt’ five hundred disciples had beard the Exalted One Ur these verses, they went to where the Exalted One was, bowed. own. and sat down atone side. They [felt] under compuision to getup [again] and confess tothe Exalted One thei offences (apard- dha): We have been confused and foolish enough not to [rely on & spiritual] frend. Ifonly the Exalted One would acknowledge our re ‘morse Aawkriya) and forgive us (ksam).~ Then the Exalted One a: opted the confession of those five hundred bhiksus and forgave ‘hem. Furthermore, (he] expouded [to them] the Teaching so thet, ‘hey regained thee fundamenal trust (Saddhamla), 1 Ker sila pase cf BA XVI BSR 11,1 1998), 9. 63 "WE BSR 11,2199) p 167 m8, 19, "Le. FP; hr ny no he hater for pp diphe B, 1. rata given Bl,Baddhist Stedies Review 16, 1 (999) “Afterwards the five hundred bhiksus stayed at a secluded, quiet place, wisely reflecting (manasikr) onthe peofudtes ofthe ‘Fescting Consequently, the five hundred bhiksus stained (what is Strven afer by] sons of good famalyswn go fort ito homeless. AES order to follow the way [leading to Nirvina] and who lead {he unsurpassed holy life out of faith and resolution, namely aat- Ship, Now they knew in accordance with fact: Birth and death have re wo an end, the boy life has ees lived, what had tobe done has foen done, and there wil be no more entering a womb (garbha).— ‘ker te ve hundred person realisation of arhatship and afer is- {ening to the Buddha's word, the bhiksus were pleased and respect fully applied themselves to practice’? ‘Additional Abbreviations eishi Kerashima, A Glossary of Dharmarak be¢s Translation ofthe Lotus Sutra, Tokyo 1958. Trait Sp. Lamotte, Le fraité de a grande vert de sa- igesne de Nagarjuna (Mahaprajndparamiakastra) Keashima eA for hs stayin which te Bod, on sing Deva being fl towed by 300 monks jot aides to ins papnc nihil sca of ‘Spurs and Mandplyyaon according to oter sures ~ wins Back he 500 SRORS in scipes end tray, cf BSR 16, 1 99D, pp. 218 C Peete “oa he Busha tlt Deva nd pp 18-37 (A. Banu, Devs tts sn the Pe Bodh Soh). For fore EA material on Deva. MI uSR 11, 21950 pp 167-7; BSR 12, 21985), pp. 162 In eight of {hs ner BA meri Baen’scberestins regnding the Mabisisighias on Deval ef in arly 27, 31) would ned evs if the schol ‘shaton of EA belonging te Mihucmga canons oe EEC — ‘lb dons ‘cenng fe matali BSR 12,2, 9p, 162, mention hs ye 10 be tuade of Lanotes summary a Tap 1771.2. Cis Monika Zin, ‘Det ‘stot nit sem Schwert ta F. Wile (e), Pest Dieter Shia Fonte W96 pp 31-44 (be lpia Dna / NE wh word bento Bodh a oF EA provenance) Bhotiaragema XXV 1-5, Louvain 1944-80. Thandrabhal Tripathi, Ekonaragama-Fragmente der Gilgit Handschrif, Reinbek. 1995 ‘Again thanks are due to Peter Skilling, Nonthaburi, Thailand, for [Kindly proving further pieces of information (his eter of 31 Now. '98) bearing on the ‘eighteen transformations’ in BSR I1, 2(1994), pp. 162-3; BSR 12, 1 (1995), p. $8: Cf, Li Rongxi, The Biblio {raphleal Scripture of King Aioka, Berkeley 1993, pp. 107-8, 121- 2, 125~ The Adokarijasdtra passages make it clear that the ‘eighteen itansformation® include the yamaka-pratiharya. CF. sso P. Skilling, Mahastiras: Great Discourses of the Buddha, Vol Il, Pars | & 2, IS, Gao 197,313 0.17, roving fue bogbit Stes Reviow 16, 2999) rance of a society with also the expression of the romemby wih tic tendencies, which found their peal in literature as Ni tbe development of Chan Buddhism a thar peak ae Sime time marked the end of this freedom, since the funda mentalist and rigorism which was inherent in-Chan, and indeed Imgeeral clare, on account of the search for uth wat — lit — to become a decisive principle ofall Chinese clare Prot Dr Helwig Schmid Glier us {Cniversicy of Geningen ero Aust Bibel aoe *Wollenbute) EKOTTARAGAMA (XXVD) ‘Translate from the Chinese Version by ‘Thich Huyén-Vi and Bhikkhu Pasadika in collaboration with Sara Boin-Webb Eleventh Fascicle Part 20 (A Spiritual Friend) 3.1"Thus have I heard. At one time the Buddha was staying in vast at Jet?’ Grove, in Andthapindada's Park. Then the Exalted One was expounding the Teaching, susrounded by an audience par 42d) [consisting of quasi} innumerable (asantthyeya) [persons |San. Uaneously Dharmaruci? was alone in his quiet room, reflecting * See 72, 597822 fs Haya, p. 1741. CE Ding), pp. 152-7 Mou), 196-6. * or infomation on Dhummurci bss o the Api, DPPN 1148 Inte remot past Dramas the Mogi y ame, bal eco ‘onk ude te Buda Diptara, bate the One agua and oes coed ‘aacie.Consgueaty be went io Ai and thera wa bor tek (nce, even a an animal be eard merchant in es wu ee Deo Goan une for protection. The fh emembered Dpatess bring sid te future Bods, hea ded an was rebar a Svat. The ee ‘mee be entre the Orde of Gotama Buda, in de cote, con oe tana ‘The account in Mv resembles that of te Ape, but nee the reson cra (ef, eow, m6) in may dering fren ta mango Sg that is iamiclly wholesome emotion fsa in oe einats eo tomas bring remembering ng min ofthe Bu teacher ee rd fora very los ie 1 come Sura lak. 190, ‘The Diy acount opens withthe story of th ade cxpedlon of $00 tan On thes way back a empes pts thi lives in ro Sano na iitningle 1s about devout em. Ate nvoing Siva Varese be disp in vin, they vec "namo Buda Hering Yt nf is suck with dismay and cierto arin fom evwing the has, Tho ates reach the east of heir clad and posed o Seg ay homage to the Bods. Having dsb al ter ices thee 0Buddhist Studies Review 16, 2 (999) concentrated be etre the absortons wisely (manasi). Fall se te borin cp th body eich ia pot wih revi ie th mile of te Gent Osean apr n be {fae fh a mesure ven hunted oma st ah Song an stanly beds nd oa) hk iam Be me is iets ut room, roseded to th mde of the Great ‘Seca and pased by a lotng roe (Ss eae Scena uted flying ene (ier) bth and ea locos ns ad ecb Eneboy inser of bps, nd ‘Whats dined endless mary Having tea again {one's fomer body, bow mach ess im par) hee Tiewedio catatonia rh) yal atachedt Gand as cme 0 fret Pry ame wil be found i ian otinvolved ata in ay soem pening Sansa), no more igi abigail be et aE et a at tnd cma carapace apart tn eat ee “ett et omega ca Sm a Sone ai Dp nd uy ead a ns ba to prevent the Buddha's feet from touching the muddy on Smlutascouly he reofes to become a Buddha inthe distant frre, mt Dipumiarssetally popbesies Sut eliston of Buddbaood Seca = stepping on Sumati's twisted hair, Mati gets angry a i Bekins ects Teeter be ct a mine ins ee wictnemcereceescsermen et ated to eererisnen eee ee fs we te soe of cen bhiksu, is reborn in hell. In conclusion, in the |) iieoft nage ya eel ots oe a a : a 3-Cf, Apadaina II (Nalandit ed,), p67: maccho asim timinigalo, 7 hotartgama XVI Behind to sy nothing of his kind often Nirvan ‘thre is supasing (adhe) hapgioce Scucely had Venerable Damar tered thes vanes when be {tapered fat the ste of encountering the cach snbed va the Jetavanavite, an wen fo whens ie aan ys Dhamarac cahng oa the Ealed One sal ) = Dharmas Here afr slong tinct neck Exalted One, repied Dharmarch, hr afr a ong ne ae erable elder? and alte otc) bikes toughen This Diamar! (must) have pemanenly bees yg a ated One because jst now We Exalted Ons ad ane Dhumarcit Hote fora long tne”, ~ Sine the Based Ge jn ea weigh wing dg ny possible uncertainty (vita) fon thee pul ea ee 2s not beans of Dhara! ht | have mae ie Mle long tne [and not Tora longtime. [Thave adeno falowing easons the Blessed One, perfect in insight-knowledge and trod tonnes, world-knowing the supreme Dharma-charioter, teacher of ole eo {Say te Noting ren ist cara sn by Dharma rf, $ Cf. Hackmann, p. 678, Z SE Anata cram Danmaact Diy), 265,34: cane Diora cnnadgnen: bray 18 sane area eran pete sor m3 Acong te cnet Dp ae ig tla can ao matin, es er Tate Haya. Tn bgt DIN) 1 5 pent san samasonbdie ae upon ia nbd sac ltd metareh ponder si devon ce nenandoin ca ado gn hee te EA hsv apes i andar $B te snd epitetpraadonyestan BR Me WEEE: ee Dar se Keach,edabist Studie Revlew 16, 2 (1999) and mea, he Bud, the Bhagevt. (He] was jst on his way ( jad) tie peat kingdom (known as] Pads, accompanied by a ‘ge mumlbe of bik, vz. ltogeter 148,000 persons. In those {apse four asemilics (pars were so namerous that they ould nie be counted or extimaed. Te county's king, his ‘hint cil servant, peop from ll sec sata at) came for vad {wih ter contributions towards a) secciee Qa)? in Thvout of thas who are ndopensbles At ht me here was Sami by the nme of aja ro ved in the fools onl) [tthe Himtays, As far 8 sore sins asonomy and geopranhy Sere contd, bre washing be wes ata expert. He Wat "Soa post mira expling serps and at serps. Another ‘Sess of is wash intonation of sentence (consisting of five ‘ied wore dal esl of een) he mo wea ing (mohdparaaaena), He tang five hundred ds Xiong, dy an nigh srptie (Saling with] Aa Sty Son andthe (dees pertaining oor] heavenly Doles. The bamin Yajiada had a dip whose name wes Megan “in, whose features betrayed very respectable descent Gan sna) andthe colour of whose har was Tight reddabblack, The ‘rnin Meghatandubhi was sagecion and faseing and [once ‘had emberked upon something tere was nosing Re woud ot tring ton sucosfl end: Whenever he saw Yaa, be a Oe Showed him his devocon (Oka) and of al he sacrifial fraulae {mantra} which a brahmi applied in those days he had pee om vm © Herat nal he Bald One’ (HERE Dagar) becans ‘hiscnamerton of ad eptet diferent Chinese hac fr Phar scemplyad: (ol Kaas, p59) TY CL. BSR 13, 11990) p37 0.7. 12. Fopuang,p 3067 under Bae 1 From Bunt), 15219 i ante exer tha ndpensable pe TCE BHSD,p 488M olan). 15a, BW {ct Kersh, p. 3 Bhottaragama XVI ‘The he beann Mindanao thinset that i rue yng Fane ay ae eNom a sare: He with knwip® saa a eae inten es deaing wih wines Cats ee capa, oy eee hone Renee ‘ele. As for mya al at it ep es le fale astery of Nov shuld equ my esters loner rad vist ty bet bit ele of omy thr a gy as a ea a inci wedi etree one othe teachings (Sion petinng he sce, 8 bralmin, (0) have mastered them now. Av mater of bole know] surpass al hat nied a eign ene sing vith be aha siences a epee ghee {who indnes sha be squad Hoes king gold, siver an [ae] pecs Sheer a ate ings, now wale wo gene eee i foc ter enw mesg ay a iia Meghadundsb who dare me che ae Thinking tht fone day] shal di, cannot fsa the noe ony ur bey ep for over sons esa Siri aan Sorbo pea $8id © Meghodundbhi noble brahmi or one nen nas ‘ot yet know what a brehmin should have Sadiad ie ony Se icmpulieen tants ae inayat si Sateaatiensya ii msl siren {recive it.— [1] hope, Meghadundubbi replied, the teacher wil 2 Somat femeacme eanite, the Beet Oe ier i stave] you io am hi oer [Means que] Yada ait tl rae Wnty dr Seed peacees eas ms Gin Theat atm Yj tid sve bed So aly compet fe “Seated cane nile aye eee a fomson, howe oe Se am ris tga eo Supe a sg ste Nayian neste see remy sn eben, (Sifath Gen etspmcceenganne core ee ea code en Nay ear tesstha ae maaan eis taney i tram scenes owen sop a hindu inte es ering Aaa ns ue) fe tat Ua pst, cng Wee epic re} wo a (0am eke fel snr an ft] presow ing enabling me) make oe ee er ae ipopa vein Payers lsat ayo oapein manen cee ae team hap oe!e Tits head a his teacher’ feet, stepped backwards and (T2, 598) a gt on a aqtfansh enema eas set inte ima oer ‘Tanda fer te edie propose tT 597,226 Rae rE” low fy yg EA lea tt THe who Supe is Mtb Pree, Na TER'Sienas te Suma in Diy who becoming Sakyamen’ Dada ‘ema fold he Taber ‘9 Le BED ct BHSD, p18, kotiartgama XVI ‘ret sacrifice (ya) and to discuss doctrinal matters, The ciet fot Al those brahmins assembled] was supposed to be well-versed in the outsiders (trehita) chanting and explaining scriptures, knowledge. able about astronomy and geography and a past mastet at fexpligs, ing] extraordinary [phenomena such s] changes inthe constlla: tions. Everybody was eagecly occupied with amassing five hundied ‘ounces of gold, one golden staff (danda), one golden jug for ab tions and one thousand head of cate [to be presented ts the fore, ‘most teacher [tobe] ranked a the most (leame! among al the bra ‘mins. [Near the border] not far from the great kingdom known a) Padma the brahmin Naydtkrama heard that all the bralmins, vie '84,000 [persons had gathered togeher atone place, that thei pot ciency was being tested (to find ot who would rank feremostco as to be given the five hundred ounces of gold. andthe large (ard of] ‘one thousand head of cattle Then it occured to the brahmi Neyiti- ‘rama: Now why do Theg from house to house? [had beter goto {hat enormous gathering to participate inthe proficiency contest Sovthe brahmin Nayatkrama went othe venue ofthat gant ascea bly. When the large malttad of brahmins sav the brain Nay ‘rama coming from afar, they all shouted atthe top of thet voles: ‘Excellent! The fel] chet (svamin of the sacrifice (gathering). Now {this function) proves immensely useful ~ so mach so that Bran descending in person, ~ All the 84000 brahmi rose and went to ‘eecive [him]. With one accord [thoy] cheered: Welcome (sgatan), Great Brahma! ~ Being facorded such tibute] the brahmin Nay, ‘rama thought: These brahmins take me to be Brahim; bu amy not Brahmi, ~ So the brahimin Nayatikrama addressed the brains with the [following] words: Please stop, noble ones! Do aot eal me Brahma! Have you not heard of Yajfads, teacher of so many br ‘mins [living in the north inthe Himalayas, (whose) mastery of a3. tology and geograpiy [is such that] there is nothing The] docs aot [hxow? = The brahmins eplied: We have only heatd of him, but ‘we have never seen him, ~ Tam, the brahmi N.inttodaced hi Self his disciple Nayatikrama by name. ~'Then the brehmin N. 28Ct DuyV),p 152,13: dondatamandal, tere wid handle 2 Transated afer reading of 7 98, 2Buddhist Studies Review 16, 2 (1999) tumed towards the chef of that mammoth asembly and said: How ‘Sout an experts showing me is expertise? Now the ci of hat hein iapeccablyreted tothe babii N. the lex of the ‘Fae Caectons, After iat te brain N, again asked the chet ‘Ae oa ble tore the Sentence (Cossing af) Five Hundred ‘ous? “To ot know what [you] mean, replied the chief what Vth Sentence {Consisting of ive Hundred Words is? —O able ooh requested te brahminN, please inten atentvelyt (0 wile Ste the Sentence [Consisting of} Five Hundred Words [deseibing} the masks of a great bing. — ( bhiksus [said the Exalted One), you should know that on that occasion the Brahmi N. showed hs] proficiency in reiting the [texts of] the Three Collections and the Sentence [Consisting of] Five Hundred Words [leseribing] the marks ofa great being. The £4,000 brahmins, overjoyed as never before, were all agreed) that this wes the first time fr them to listen tothe Sentence (Consisting fof] Five Hundred Words [describing] the marks ofa great being and that as fom that moment "the Venerable” (bhadanta) (N] should be ranked foremost and be [thei chit.” 2 its Top prosmably ie his comer equivalent to the Tes Vedas 2 Peas ental with the Pants mention above; he EA text inter about tough ee sea. LANGUAGE Aw unoNe EN 2 en Ps. ar eo al wear tet Thea Bs ATR Join Crook What isthe pce of Zen in comempoary contnpray thought te retton Buda metaphysics to pnophy and tv ake of ss cere fering Cambelgs, went cut to China inthe 130s and immersed Hert meecis aan twp der ‘an outlook and its textual documentation. Late fe be pelts Baath tag om the Chinese are oustanding and popu: whe his naeBuddhist Stes Review 17, 1 G00) Aiversitication(papatiea oc prapafca, Sa 874) an perception (sod ‘rsa also, Sn 847), the yogi must abandon all involvement ‘with the realm of sensory experience (aamjha and prapafica), which {eludes all thoughts and verbal conceptualistions, Far from contain ing ultimate trath and being a place to seek purity and th basis of spiritual practice (as apparently was assumed by the ober systems of {he Buddha’ time that would form the milieu ofthese tex), thoughts and verbal understanding are just conditioned sensory experience no ‘more eal than the objects of the other five senses and belong entirely tothe relative (samy) world Only the non-lversifed realm of the Absolute, known only by the direct non-verbal praia ofthe sage is actual truth (paramartha). The Atthaka and these related verses use ‘words to point directly or re-orient us to this totally other dimension Of the Absolute, and tis is also the purpose of much ofthe Prjga- param Iteratre, Madhyamika text, etc. At the same time, the Ahaka clearly and integrally ses fort te ascetic, eaunciant, yogic life and practice which essential to and inseparable fom the process of going from the suffering realm of diversified sense data (including thoughts!) and perception 10 the non-divesified, perception free ‘molga of the Absolute. Such close combination can also sometimes be found in Mabayna texts such asthe gts of Chapter 19 ofthe Samadhirajastera: ea ae Ttappears that the above two passages derive from the same con- teonplative (and, in this case, also ‘textual’) tradition asthe pha and Pardyana-iaggas. This wadition, or atleast derivatives of i hns let more abundant literary remains in later, rather less clean and ‘more problematic forms, such as the Prajfaparamia, Samadhiraj, ‘Madhyamika, the Sana-(r Tatvasiddhitasra of Harivarman, et, but sources for its “original” form, apparently suppressed by the development of ‘Hinayinisic’ Buddhism, are presenly more sparse, ‘These two surviving, isolated passages may suggest tat they were ‘once more copious. Tt only remains fo be regretted that all such his torical discussion, whether te or false is just something sea, bear corthought, not the Beyond. EKOTTARAGAMA (XXVI) Translated from the Chinese Version by ‘Thich Huyén-Vi and Bhiekhu Pasa in collaboration wit Sara Boin-Webb leventh Fasccle Part 20 (A Spiritual Friend) 2.1%, When the brahmi Nayatkrama had sisen from his seat and ‘gain had sat down on he seat eerved forth chit ff te assem: Bi be very moh died his having been ened formosa fatbering. (He hought to himself with regard to] tte vows lor ‘ry ake by him: These people have made me nove to anather So 40 he vacaey Now tat have ad Knows ‘crural authority wl be dial frm to Keep up my pss Se il). Supposing thee is realy vinous prem who Whele- tearedly keep is vows; be perf actions confor wth places be hopes tb bom in. [vould in fat destroys Tor god the Yate (guna resulting from my beanie studies and proces ‘should Tecome ached to name and fame] "The te perso a ¢harge ofthe munifcence [funtion] (danarvdmin) proved fe fundred ounces of gold, ne golden staff. one golden jug fo bl, sons, one thousand head of cate and one beau gil [Hs] Tanded ove [these vious jaja ingreiens othe [new chan 1 Seo 72, $9805; Haas p. 177 2 From he coment ican be infra Naythama’srecing et onknown tthe Ire puering of ered rats and at the ans Hops hat be shold sme he poston of ing ict, he acta ci cnirman of hat ya fancton had tice vented se 3 Karahi, p. 227 Et srptl te. 4 Foe Haya eds SER wtih oes ot sem cet SCL Diy. 12, M: kanya sdetails BSR 16,2 (190) p.213, where the ingredients of te ya re eam, he et tis ais. (6b, mason, who fcc] highest et »Badahiat Stadies Review 17, 1 (2000) by flicitating him witha sated formola (mantra) Herewith, said the chairman to the person in charge ofthe munificence (function, accept the five hundred ounces of god, the golden staf and jug for ddlutions in order to offer them to my master for his suppor. As to the gitl and the one thousand head of cate, they may] be returned {o your people because Ido not need them, and I donot have the habit of amassing property. After receiving {the five hundred ounces of god the golden staff and jug, the bramin Nayatkrama entered the great kingdom [known as] Padma. The name ofits king was Dipa”. As the ruler of ‘hat country he had invited the Tathagata Dipamkara and a (large) ‘multitude (gana) of his bhiksus to an offering or robes and (alms) ‘ood, In te [main] city of that kingdom the king issued the order that no fragrant flowers should be sold by any ofits inhabitants, ‘Aayone selling them would incur severe punishment. Even if he himself tok the liberty of buying [Mowers] should no be compl ory to bypass (he ofder} and sll them Again he had the people lean up all places), sweep ad sprinkle them (with water], Fouled tarh and sand bad tobe removed. Silken banners and canopies Were fluttering (in the wind], perfumed water was showered on the ground: [ll those] preparations created {an atmosphere of tidinss fnd serenity} to which sensual pleasures? donot bear comparison, ‘Winmessing these ongoing preparations), te brain [NayBtkrams] asked [some] passers-by: [Al places] are being swept and sprinkled {with water, roads are being cleared of refuse, silken banners and canopies are Huterng [inthe wind}; [this atmoshpee of ines and Serenity] is incomparable! What special event i it Tt is [cerainly) ‘nat the crown prince, the her tothe throne! who is going to marry his graceful fbride}. Does the bratinin not know i? the passers-by ‘were wondering and [went on] to say: For today the king ofthe TE Diy, p 1529 tid 1 foe Dupo seat ps Carats $97, onder Lit: gail povided] by a course Lit he crows roe of he eas ry hottardguma XXVIL peat Paina kingdom has invited he Tahgta Dipak, he Fl dad Completely Enlightened One, oan olting of tobe ad (ass, foo. For this very reason the oa at being cleared, ken ares sd canopies ae uteri [in the wind] ~ [On herog] ths [news) the brahmin [N]utered tse words, pregnant wilt meaning which he had memorised: eis extremely tae Tora Tathagat eo ‘opearin the worl, ad [since] he sppests only occasionally at i tar cit) ater nmens tervals of tine}, tis pretealy oes Posse tsec him I is exceedingly rare fora Taha to appt the worlds rare a the udumbara flower blossoming oy ees, Soa (ft iene val of ie Morente incl sriptrs ther isthe flowing sayings extremely sare fortwo persons to appear inthe world. For whic two petaoas? Is tremely rare fora Tathagata and fora noble universal march to {ppearin te wor ~The he folowing ocured to ae Now could equ the Buddhas favour (apart nce by respec offering Hin, the TahigataDipaara te ive handed cence ok ld. ~ And aguin it came int his mind According 10 what the Stress a Taig cer accepts gold ed ser nor oe] Press hing, counted ete ve hand ounce of gl toby fara fowers inorder o shower the Tahigta wit hom ~Therear the brain entered the ely with view to buying {pan flower. = Does the brabmia not know i? also the pssst 2 the cy were wondering and [went on] to sty: Ou king ng Swed the oer that anyone sling ferent ower shouldbe ps 11 Lit ‘mysterious secret. 12 See Karsh, p 406, under BYR; see also SW, fas. 9, 9.34 ‘cari, karh (wit ler fo CES, MP, SET ec). eo Tm idm ps sty etn ot BA S78 51% BSR 9,2 1992). 80. [2 wih tener, As fre rosso Tathig tis appening mont the sine, ee A, 22: Bapuggale ithe pha dulabo loaenim Kata stpuggaenat Teahaos foun Galo A 266; AT, 168; heated ote ater to CL BSR 1,1 (1950), p.50,0.2.3 aDuddhiat Studies Reslow 17, 1 (2000) ished soverely. The brahminN, was at loss and though: [just do ot know how to get lowers. — Having [decided to] return and having left the city, he stayed outside the gates [of the city] There was a brahmin itl named Sv- SvadilS, carving a wate jug 80 a to fetch water In one hand she was holding five flowers. On seeing that girl he brahmin sai to her: Distinguished (maha) younger sister's, need the flowers and hope the younger sister will be kind enough to sell them to me. ~ [Since] ‘whe, replied the brahmin gis, am I your younger sister? You do not (even) know who are my parents. That girl is really good hearted, the brahmi N. thought to himself, se just wants to make fun fof me}. ~ Again he sad [to her]: Good (Bhadra) gil, wil you kindly (sell me these flowers at any rice. Do you not know, re- plied the brahmin girl that His Majesty has prohibited the sale of Fowers? ~ Good gir, sid the brahmin, as fr that mater, do nat be concerned. What has the king to do with you? I urgently need thse five flowers, and you will have got a good bargain. — What are you ‘going to do with the flowers so urgently needed by you? asked the brahmi girl. The brahmi: I[ean} see there is fertile ground that needs o be cultivated [by means of] these flowers (for growing ‘00 of merit], ~The brahmin gt: These flowers have been cut off from their roots; so they can by no means strike (0) again. How can [you] say you want to grow them? ~ The brahmin: Today, for instance, Tsee a fertile field o be cultivated; though bleak and bare [things gow in it again and again. All the more [frie isthe field in Which roots of merit can be cultivated by dnt ofthese lowers, — ‘The brahmin gic: What is this fertile feld like in which, though bleak and bare, {after cultivation [things] grow? ~ The Brahmin: Good gir, the Buddha, the Tathagata Dipamkara, the Fully and ‘Completely Enlightened One has appeared inthe worl. - The git: What ste Tatigata Dipankara like? ~The bahmin: The Tathigata Dipampkara whose merits perfect, i endowed with suchf-and-sich] 15 Tenaively fr 83 Te Diny nana, Atego be BA sary many deals dow ac ive a poper name 6 Hayat wrongly ba for a Photaragame XXVIE (dr) virwes and such{-and-such] (T2, 5998) conduct. — The git ‘What kind of merit des a virtuous person sive for? ~The brani: ‘am filled with the aspiration to become = like the Tathigate Dar. kara fully and completely enlightened in a future existence, being leadowea with] virtues and conduct ike him. The git: If you pros ‘ise to accep me a your wife existence after existence!” [shall Give You the flowers, ~ The brain: As for my behaviour (samuaca. 7a), now my mind is fee from clinging. = The gt: Let me be your wife in future existences just as now Ido not deste tobe your wife Physically. ~ The brahmin N.: A bodhisatva's manner of conduct ‘excludes one's sparing oneself. If you want to be my wife [you] should overcome selfish attachment (mamakra). ~The gil will by no means betray your aspiring after generosity (dandahyiaya). {etme withthe right motivation make use of my Body, donating to thers, [Thus] will certainly not betray [our] aspiring after gener sity. Then [the brakmin N.] took the five hundred gold coins'® and bought with them the five lowers. After both (he himself] and that {el had vowed (to embark on a bodhisatv's practice] they parted company ‘Meanwhile, the Tathigata Dipankar, tie Fully and Complete- Jy Enlightened One, had put on his fouter] robes and taken up his slms-bow/. Heading the bhiksus accompanying [him] in onder af se- lory®, he entered the great Padma kingdom. Seeing him some dis: tance away, an [inspting} appearance” of genuine modesty the ‘bahmin N. was not diseppointed: The Tathigata Dipamkara's 17 Ct, Kanha, p47, under 1 5 ofl Divy(V) 154, 10: ea. mandpi jam Japan pain ich. acing 9 he Diy sy, thet woe flowers the amin want bay ad tne Belg fed 6 snGrcfed by him atthe ya futon meaond shove ae ese 18 Wilt above ve hunted ances of got ate mentioned, in this ce EA lies with Diy() 12: pac iy dpanan 19CE BSR 16,1 (199) p. 75,9. UL 20 Lit: cial expres 21 After Haya read RE foBuddhist Studies Review 17, 1 (2000) bearing? was calm and dignified, He was possessed of the thirty two [primary] and the eighty secondary marks of an extraordinary being (dvatriman mahdpurusalaksanani,asty anuvyafjandni)? [(n seeing him one was] reminded of pellucid water free of all tur bial. allowing the ight to penetrate it without hindrance. Again, {he} resembled a jewel mountain (ramaparvata) surpassing all [other] mountains. Having [this] experience, the brakmin N. became lated (sumanas) Holding the five flowers meant for te Tathgata, he went eo where Dpakara was and stood atone side; then he said to the Buddha Diparkar: Isto be hoped that something will be ‘obtained. Supposing now the Exalted One decides not inspare any- thing, then it would be preferable to put an end to one's life on the ‘pot It would not be worthwhile living on. ~ Brahmin, ssi the Ex: llted One, is not possible thanks to these five flowers to impart the ‘Complete and Highest Enlightenment. I [only] hope, replied the ‘brain, the Exalted One wil be so kind ast teach me bow to em bark ona bodhisatvas practice. ~ A bodhisatva's practic, explained the Buddha Diparara, excludes one’s sparing oneself. — On this, ‘cccasion the brimin uttered te following verses: "Nofbody] dares take hold of his parents and ive them ‘Away to other people. The Buddhas, 00, surpassing [Other] wise (sata) persons, dare not give away [hei parents}. Sun () and moon circling the earth ~ ‘These two cannot be given away either. Everything else Can be given away, it will not be dificult ‘To make up one's mind (to 050. Thea also the Buddha Dipamkare addressed the brabmin with these “The way you talk about giving away snot the Tathagata’: [Way] to talk about. [A bodhisattva] should be [prepared to] Putup witha hundred million aeons of great “Hardship [involving the giving away of one's) Head, tank, eas, eye, one's wife, chien, one's 22 Lit eran of seme nde and bebavow. 23 See Mahaeyt 235.267, 268349. Bhotardgama XXVIL Realm, treasures, carriages, horses, servants and Resins. If you] can bea al this, then you ‘May make [you] resolution. ~ Furthermore, the Young brain (manava) uttered these verses “The high mountain fof grest hardship] burning like Fire ~ fora hundred milion aeons [1] will pu up ‘With earring ton [my] head. (My aspiring for {Supreme enlightenment Gedhicta)" shall not be Impaired, AI [] wish now is o make [my] resolution ‘Now the Tathigata Dipamara kept silent, and the brahmin, holding in his hand the five flowers, knelt down with his right knee onthe ound and scattered {the flowers] over the Tathgaa, In doing this fe suid: [May] tis [action} be conducive to having meet also in a future existence, Not unlike the Tathagata Dipamkara I shall realise Fall and Complete Enlightenment, - On the spot be let down [bis Jag] hair, spread it ona muddy (section ofthe road and sai: I the Tathtgata approves of my resolution [He] may kindly cross [the ‘dy section] by stepping on my Bai. — 0 bhiksus said the Exalted One] you should know that the ‘Tathageta Dipamsara looked into the brahmia's mind and scrutinised ‘what he was thinking. Thea he said tothe brabmin: Ina fare exis- fence you will elie Full and Complete Enlightenment and become ‘he Tathigata Sakyamuni Buddha. ~ At (that) ime a fellow student ofthe brahmi N,, Dharmarui by name, stood next tothe Tatars, ‘Witnessing the Buddha Dipamkara’s approval of the brahmin N's resolation by stepping on (the later’) hai, be remoastrated: How an this shaveling ofa sramapa beso impudent a to trample on this pure brahmin's har? This isnot a (civilised) mans behaviour! — As forthe brahmin Yajiada of those days, asked the Buddha the bhi bus, do you [think] he was an altogether unique person? Do not re- gad him a such because the person ofthat time [known as} Yalta fais none other than Sudahodana. As fr the [former] chief of the 246 Karashin, p92, wer ML.Dudahist Studies Review 17, 1 (2000) [assembly of] 84,0002 bramins, he is none other than Devadatta, fd Iwas at that time that very brahnain Nayatikrama, As far asthe ‘abi gir of those days is concerned who sold the lowers, she is ‘now Gopi, and the person in charge of the yaja [function is ‘none other than the brahmi Dandapini?S. Dhaemaruci who hurled abusive language [atthe Tathagata in those days is infact the Dhar- ‘mart of today. For innumerable acons this Dharmaruci was again ‘and again bor asa domestic animal, and i his (second but) las life he took on the body ofa fish that measured seven hundred yojanas, living in the Great Ocean, That existence having come to an end, he was bom here [agnin as «human being. By always being close fo & spiritual friend (kalydnamitra, by relying ona spiritual friend one Tbituates oneself to karmicaly wholesome actions conducing to the [spiritual] faculties, othe gates (dvara) [of deliverance] and tos jpemormal knowledge (abhta)®. Its for this very reason that I have sad: Here after along time. And Dbarraruci, to, expressed himself: Indeed, Exalted One, here after along time. — ‘Thus, O bhi- ‘sus, you should constantly cultivate {mindfulness} with regard to physical, vocal and mental actions. Thus, © Bhiksus, you should train. ~ After listening to the Buddha's words, the bhikgus were 25 Atalay eal F for = 26 See DPPN Ip BE (der ‘Gop, Gopi and 3. Gopal): The ‘Sitiyan iden of Kaplavths, who war Sorter on a Gop dvepta ‘See also BHSD,p. 216, sv. "Gopl Got, Cop acting fo two Bohs Si. ten he Stn gil Dsome the il of he Bona 27 Le. the aboe-nenoned person in charge of te muiieae (uc ion] abner 28 See DPPN Ip. 1053 (under Dandapo: He was the Buss ‘maternal occ. Accordag 1 orn sous Punce Sid's wile Was Daodapans dug” CE. lo BHSD, p. 21 (sv. Dapp). 29 Se Nyala, p, 6 (4% dry, 173 (4. vimoktha, vm 1) 20a abi), “6 Bhotardgame XXVIE leased and respectuly applied themselves to practice’ Spee th pattems nan on wate amet ee wane lowing carification is needed inorder to avoid confusion: Inthe EA story the Sina geet cos SCRISues ad seen ees goa sthigepchcattmentn ees scart osmcaecemnes Reta eatraomcepmurmins iSieinge erernaeeaanem Pano teaeamnint SLR eeeeesBuddhist Stdios Review 18,2 (2001) vanquished Death, and who, possessed of the foremost, hat reached the end of birth, wise, knowing the world, Joos Rot experience all thing no gd he Ser aulge raat nett en ‘on He ea aie amc rae a Be a sein nme a see ha * sabbes dianmecs arama, ely," sbobed in or Wet wth it engi hogs "The sogeaon of Reginald Ray (Bw Si i Indi New os 199, ‘Baby thatthe tema detlopment of he anf doc by Bat ‘noida! monsicsm a hate ben on tempo compensate ore arng Ptemed el after the scl, ostutonal, xbnoms Sod ssl! st prs of Brahman iraon may hae tb eended even forte Acully Frscems hat inmany respect at es, developed atonal’ conde ‘mona Bada took over the ey spot esac tate Boda tnd original metieamaric Bodin rejects tnd if ot mje, teat ‘-riphassd (teat in ome shoo) every upto ane ht the da and the erly radon scepte. vente Gn tht a eat ‘ome hoa ofthe coobinm developed torn the ripe! og Monae ‘or Absolut othe Bude me, however, to have bed kes oer fom ‘Sh Bodh sours ey the Sut Yoga adits 218 EKOTTARAGAMA (XXVII) ‘Translated from the Chinese Version by ‘hich Huyéo-Vi and Bhik Pasta ‘in collaboration with Sara Boin-Webb leventh Fasccle ‘Pan 20 (A Spiritual Friend) 4.1 ‘Thus have T heard. At one time the Buddha was staying in Sravast at Jt?’ Grove, in Anathapindads’s Park Then the Exalted One said to the bhiksus: Now it is apposite for me to say {the following] ~ there ae persons who aze like lions and those wise sre like sheep. Listen attentively and take heed (Srmuta ca suyu ca ‘manasi-kuruta2) of what (Lam going to say]. ~ We shall, Exalted ‘One’, replied the bhiksus. [In order to] instruct them the Exalted (One went ont: How does a person resemble a in? There is (, for ‘example, a bhiksu, someone who receives what is respectfully offered (sahara) robes, alms-fo0d (pindapata), lodging (ayand sana) and medicine forreating te sick. Having received and then enjoying (pari Vb) them, attachment does not aise in his mind: neither thoughts of desire ais in him nor any [wrong] perception. "Not [entertaining] any (wrong) ideas whatsoever, he Is absolutely certain about the Teaching (dharma) conducive to emancipation 1 Se 7, 59965; Haya p. 11 2 Regret at BSR 11,2 (1994) p. 157 £, the Saki ver forms se given inthe sagular intend ofthe pala inte stock phe guned tore 3 For th ra 41ot:'At ht ime the bhhgus eee intron frm he Beda; (he Bualtd One sa. 5 2elrenseiag chars seems peslato BA. Ct BSR 1, 21988, 160, 7, where the above wo characte assed epee tho compound 6 MSU Rrendrng loapraneablaae sums pcs to EA. As forthe tas ofthe teem cf SWTF, 16 fil, p259 vv cera 219Daddbist Studie Review 18, 2 (2001) (nairyanika). Even ifhe as to go without gains and favours (labha ‘satkara), be is neither distracted (viksipta) nor does he experience lation and dejectin. (He is} like the royal lion [whenever the later fas] to make do with a small domestic animal fs prey] At that me the king of beasts, too, does not think like tis: This is good, thats ‘bad, — Attachment does not arse in his mind: nether thoughts of 5 The fact hat here only one group of persons, vs, cot’ pare frente, ly fears Bases seein 4 above) boat Main ‘Hesse teaching a ncron were ined im EA nai pou fomed ‘fia Ear a schoo! Serge Manas {SC ate, 2 OO), p22 m1 Redes anand oes "FR athe comesponding Pal ext (Gen 9 below), the Clnse has nov thi place Toe eer of Aas iver a we sapdb te comments ts becoming avare of sn and moe DLAI p. 6h (142): Duindlam Bhidthave na supatitara vada [Kstmesandvionam? Marco pee. Gefen M- Wale ‘A Ropp le). Manorataparan I (@TS, London 1967), p,m 6. 50 | hotarsgama XXIX 1 Teh a serra rap Ec ihe Venerable [ata dt hs Soames (woth Copan I pron is unable to ae in as ‘White robe [of 4 Haya ps0 2 For J read with Hays 5 Hert seems preferale not © translate dharma because, ecadig the ote, a “Teaching te nearing of etal crstucats ft lps ter ean fly bane at inte al posi aes Soe CC BHSD,p 313; Njmtci, pS, 5 Sool, p15 (BEB, sarpimand) for ‘ghee ea ‘kings of she’ Kgs, p42: REIN," ghee lamp" BEB” fai adh. As for this simile occuring, tough, i acter content ef AT, p95: Sqpthip thane pov thir iam dali spp epiande tate appom ahi Pl Wosdwar, Gradual Saige He PS WIShit Stes Review 19,2 (202) -ypeds.. nd finally the gos [belonging to the sphere of] Neither ‘reepion-Nor-Nonperception~ the Tathagata is superior, foremost vl without equal, [When} there are sentient beings that have faith? he Buddhas this is called vitwe peraining to faith in what is the ‘est (agra). (Those who] aze possessed of virtue pertain fo [faith “ST what is the best, wil have the good fortune tobe [born] among ds {or} as te most splendid (restha) among human beings his ‘whats called veto peraining [ais] in wha is the best. ‘What dos taking refuge of ones own aceon! i he Dharma can? As for tal which signifies the exlstential constituents, there ‘the aha under tie Say of he malign nvenes Grav) sharma rm the tain nen ondsrave, te con Sriseeyamelra) andthe uneondtond (somata) dharma, teewhtdn bee fom gust Giguardgo and undefes (ati) SS (nod). Nisa ste [conionedl dharma Ni $i he Hea ese, Sa Dea a Kiara ied nee eo rt Nee ne eee ec thw ee Ons eo ome a ee cedar Boas mn aes eg ere et eh ‘the Tathagata, [listen to me]: Sariputra's and Maudgalyay: i Taare ho mel Sin et Nema Soy tay oe cen ad pale, oS tans Sane ana a Oro ‘ta), However, the intentions of the bhiksus Siriputra and Maudgal- ip mee eto eo Sa Ne Pree eames enna, ‘what the Tathagata says. By claiming (nir- vac) that the bhiksus ‘Sariputra and Maudgalyayana are very wicked this is now [such an Te ay ne pcre ‘Then that biksu rose from hhis seat und his body became covered with terrible absceses [ist] in ize of sesame seeds, [then] they tumed pes-sized, gradually dmalaka'ssize, then even walnut- ‘sie and [finally] afjal-size!, Pus and blood gushed [from the ab- ama disciple of Sakyamunt Baan o se malicious wots fa my New fae ee Eprom fell atone ed Bos haf el tao i ve See Si Reng ‘la JT Was no change of heart make, 14 the Pal pl we Ap 222 (IL 7 Yam. anatampeyyitha ye ca ‘bon nim aoc it slo 3 a ‘at tanlapetcBbe. Budde srecoppasde smaapetabia 99 Bh Jord. bitbyto Bhp chanons mpaiigom Bhagaoinsovataaa Shon Et Woodward Grodul Sayings P16, 1982 200 tans seo for whom You hve fellow fering aad hose who tink you ould ied fo. wheter tends intimates or Kamen ugh fo be di ‘Beet dete pros, Tuey shoul be ive aout unenvern PE ls ths He Wis the Belod One Wel pained by te al ‘Goes Dhan They walk righteous, be Buaed Ones Onder of 12 eft of te mle mprotlan eo apps nde Eaten eeyayane returned to Sravasti and we ai ace St two wu igi humm e Bache ea oes Sonpepocanien tye ossasion, te Exalted One tered the flowing se Xhottardgama XXX deny estenoer mee mana os sna ti, oh ig cheer teen e tea Sa ornare ge! Reigate diner ele ea ahatasteecoucli feria een teen a ie chee” 1 eLe a ewge Yonshl inin a peter ctak ware omemnee eer crea ne wesw ‘Ne ltening to the Buddhas word, he Baus were pleased Mc Eonietiaeecrncs™ 20 Aer Hayate apaese eas (p. 195 fo Hackman, p 118, der Heeroma eh ag hme oe tt Jeet 008 wih ala apa) mute yu chinda tana blo ‘Aether pari fs Davids, Kindred Say- Roney cave iscan morn ti Sen Se ees EL aL Saas seni eeas igre See eae ae “A haichet grows within his mouth, cee. aati ES wt guamtd 8 BOOK REVIEWS Seen of he Topi of bhitamanaohidnanman. Saigo by Anunaddhs, and Exposition of he Tope oP AGRE dhamma (Abbidhammatthasabgahavibhivint) & Sucea er, ting t‘commentary to Anuruddha's Summary ovis Tee Aitihrane rated RP. Wiens ta Reten Sen Bal Text Soc, Oxord 2002-33 Sigg Han BO Seas Jn 1989 the PTS publihed in one volume a new edition of the Abhidhanmatthadndgahs (Absids) by Hlarmalaws Sad, {gether with the fist edition ia’ Roman script of the Ab ddhammattasaAgahavibhivinttha. (Ab tarot Abhi se 7 caring of the imminent appearance of the edition of the ‘Abhidsrmht the late Drie. Wiercne om tinea the fhe, translation ofthe ext he had often contemplated aking bat smi), the ‘commen 4ad postponed again and again. When complecd twa cata De Suds tt the BTS tis resommended fs publication, saject 9 geiain corections and changes: which Be undeviork ede [imselt ie also agreed to wake an intoducton: Usotans hedied before he could begin work on ciber umiensiege 1 wt note for he Pn icone cpm of doing phat was needed to the translation, but eveatoely Br Regs Gethin ofthe University of Bristol agreed todo s6 Fleur eae duties hindered progress unt he’ was ranted @ Ushers esearch Fellowship in 1995, which allowed Him to conse ‘on competing the cessary woth Dr Sadanatissa’s two elition were kept separate, but in this seanlation th elevant oro a th et ced el appropriate place after each section of Abid with tae pllmbtrs of Saahters sas ast th Paes facilitate reference othe Pal origins This Induction Gethin dscuses the author and date of Abhid and sugges thats date as cary a the sea or early Seventh century is not Imponibe. He coasdone ts Henican of Anis and Abhicani and gies Keone Re leaving the fecal tems jana dha Lama and Ap 3adit Studies Review 2,2 (2003) ‘Tibetan Texts: saga boas bon tam sos pa (Vp 419-50) Selected Writings of Kabthog Rig iin Tshe-dban-nor Kong-chen Ha-byamsepa Dr-med 'Od-zer: mDzod bun, 7 ols, "ly te Yethe Be Pres nin 0. ae gsum ying po oon re gn gs rn po che' md. colvfeppstaai PF "isaged Cliep, Ang censying 3 vos, of. Neswang ‘Sopa New Bett 19 Do et thie hang doo ‘re! kun mkbyen zhal fang (oot (num), pp. 3208) | he sat ae ‘gad bitch padi tkar po (oil Ca), PPro a chen po kong chen anyne ti sod smgon Po" lan yr rip end ye shes la fa (WoL TL pp 299-83) subs Sampras Yecthes: Nal yor mig sam or bSam gta eNee ig won cd. Kir gdon glersprl Chrmed-ngeetn, Lh she Nyangeral yma ‘Od.zer: Qhos Byung me cg sying pa, facsaile vena Melzezal 1983, lalate ‘Author Unknown: [Rpiag ged bu bd, aom chos gar redaction, volt of Sanje Dorje, New Delhi 19737. Ba behed, ed. mGon po tayal misham, Beijing 1982 [erans400 above undor Wangdu EKOTTARAGAMA (XXXII) ‘Translated from the Chinese Version by ‘Thich Huyéa-Vi and Bhikk Pastdika ‘in collaboration with Sara Boin-Webb ‘Twelfth Fasicle Par 21 (Tee Tiple Gem) 6. Thus have I heard. At one time the Buduba was staying in Sravast, at Jety's Grove, in Ansthapindada's Park. Then the Exalted ‘One said tothe iksus: Ifa bhikgu is possessed of three qualities (dharma), be will well experience happiness in ths life (dste dhar ‘me) and realise, through great perseverance and energy, the end of ‘he existential constinents under the sway ofthe malign influences (sasravadharma)2, Which are the thee? There is a bhiksu who a) is composed (samdhita) with respect to the sense faculties (Indra), 1b) moderate in eating* and} who does aot neglect his walking” exercises (eaitramas How isa bhiksu composed with respect othe sense faculties? In this rare, when seeing a form with te eye, he nether Stat in- dulging in notions (samjd) [concerning that form] nor does he 6- call [any notions}. (Thus, by seeing with perfect mindfulness, he 1 S072, Re Haya 196 2 CE BSR 19,2 (MD. 184, where this technical term alto oer gaat he al tl aoa a 2 SABA / BRT 2 99), p20 3 Rendering inj puptadvrad peal EA (cf. SWTF fase. 5,p 500 fase, p. 1829). hs fe bhojane mara with references, see SWF fc. 1, iid for fnaraptra Ci gupadsrac) ea rat (nt nad in he view at ‘BSR 5:1 cy et) 5 Raber ee rendesng of Jgaryan/ am?) omputa (¥en wake ‘ese BSD, p. 240; SHEP. 12.2910. Avice BE an amr, se Karsh pp. 40S, 595. For Pa puri ‘hs ruber devising dpoma ven o gue ee Chines rendering of BA sce PDE p20, xy ant rpaana agate) ea: DL p10 Bult ald ‘inom dn ma mings ho rvainagah Wat BA at toss ising eve i ell ut tens ol ot esl sverycanaly exe it Buldinghon. See Beacana Reval 205adds Studies Revew 2,2 (2003) realises purification (viduddhi) regarding the faculty of the eye, By ‘means [o this achievement) he aspires to [ulimate] freedom (simu f), always guarding the faculty ofthe eye. When hearing a sound With te ea, smelling ascent wit the nose, recognising a avour ‘wi the tongue, feling tangles? with te body or being aware of ‘menial objects With his mind, he nether stars indulging in notions ‘or does he recall [any notions) (Thus, by... being aware with per ‘ect mindfulness, he realises purification regarding the faculty of. the mind, and by means [ofthis achievement he apes t ulate] freedom, always guarding the faulty of.. the mind. Ths a DRKSUs ‘composed with regard to the sense fal How isa bhikgu moderate in eating? In this regard (he takes his food. thinking where it has come fom, and notin order to be- come plump (schila) and beautiful (gaura) [He eats] only® with 2 View tb supporting (T2, 604a) the body and Keeping the four phy ape GP Laman Nin Prohama, Vana ‘ria gah diphemati yor sng miujone ih het (asthaaatio eda Geram ma gomhda BALGG Nanas De ath of Priiation, Close 1956 p21 be det no append leh ‘ttn ce aa, sgn at © bat Seeman sich fe sgn of Bete He pe a we elm. or arr be ok ria contecon wh sata im EAck 252 on he ipa usage a 21, plik Maupianats) in Bh, Ripa i Beh The Made Lengh Dicouser of he Buda Boston 1995, HD, 9.1205 “The psig sichviow rpc meng pee copie ch ‘epdon nd ctor toner sd cance hehe cst. Wi Sere throb ne dtc dried frm ta an fom "ne his iverson "aang ening fer frm, ‘rg iw panne os cnt Ta eo ‘ew o dining dene fromthe foure i "As for mons und ead nation EA, se Alex Wayman, ‘Rep ing the Trasntion of te Boas Toms sang Yaa wana, Oa a Miestien (ct, llc Commamaraion Valen. text Wayman quster Devi Home: Al Hens are bortowed fm preceding er ‘epson Our was are borrowed fom preceding prepons Our hese 0 Js ert are derived fom at urea fap 2 JF arena ct Kahin 3° Ropar 1 Fortis specal caning of ee Karsh, p. 338 206 kottarsgama XXXIL sical elements (caturmahabhata? in shape (sakala, reflecting) [Now I should check former pangs fof hunger] and preveat new ones from arising, ling the body have [enough] strength to practise the [Noble] Path and lest the holy life (Grahmacarya) be impeded. ~ [Take] for example bad abscess that has developed on a man's or ‘woman's body. Someone applies a salve to that abscess, and this [salve is applied forthe sole] purpose of oecasioning a cre. Simi Jany, bhigus, a bhiku is moderate in eating, thinking where he food {that he s aking) has eome from: he doesnot (take it} in order to become stout. and he eas} only witha view to supporting the body. lest te holy lfe be impeded, - [Take again} for example & ‘art {carving} heavy lads. Is wheels are greased forthe [sole pur pose of delivering heavy loads) at their destinations. Similzly, a ‘nikgu is moderate in eating, thinking... e doesnot [take food! in ‘order to become stout. Thus's Bik is moderate in eating. How does a bhikgu not neglect his walking-exercises? In this regard, in the frst and lat (watches of] the night he diligently and. ‘mindfully takes his walking-exerises without Being mistaken about th eid (fda nigh), Connally ds sate to ‘making use of the aids to enlightenment odhipaksa}, Daring daytime, whether he is walking or siting, he wisely reflec onthe eminent Teaching (pranttadharma) {and thus} rds himself ofthe hindrances (nivarana) diminishing (all his efforts}. Again, inthe fist [watch of] the night, whether be is walking o siting, he wisely reflects. and ids himself; in the middle [watch of the nigh ying (on his right side, he directs his ateation to waking up! [again in the is wate of] the night he rises [and stars) walking he wisely reflects onthe profound Teaching ridding himself of the hindrances 9 See Nyanatioia, pp 44 (6. dha, 87. mahi bAt 10 Liesl he keep i mind yl 1 See BHSD, 42% Nyala p31, bodipeiine hanna 12_Lit ‘oveudowing hindrances. Karshims, p46: Be, Veoverng; pyc orate of sonetnen? Ate nerane era ee BSD», 13-5 = 1b hate character aden pha, ‘epon of eb, le’ Manto. £008 7 11 Li bg sear understand! 27Buddhist Studies Review 20, 22065)

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