1a

Yathā Kāśmīrāyām mahā-nagaryām
Just as in the great city in Kashmir

bhikṣuḥ kilārhann anyatarasmin, gha-dvāre tiṣṭhati.
a certain monk, who it seems was a Worthy One, was stood in the doorway.

Tasya ghasya pārśvena rāja-pathas tena paśū ravamāṇo nīyate.
Then near to a house on the main road a bellowing bull was being led along.

Sa bhikṣus taṁ dṣṭvā: “Hāhā dhik kaṣṭam” iti vadati.
That monk, having seen that, said: “Unfortunate! Pitiful! Alas!”

Puruṣās tam pcchanti:
The people asked him:

“Ārya kim ayaṁ: ‘Hādhikkaṣṭam?’ ” iti śabdaḥ.
“Noble one, why cry out this: ‘Unfortunate! Pitiful! Alas!’ ?”

Sa āha: “Na vaktavyam etad aśrāddhānām, kāryārthaṁ tu bravīmi:
He said: “There is nothing to say to the unfaithful, but (here) it is proper and I will speak:

Ya eṣa paśū ravamāṇo nīyate
The bellowing bull which is being led along

anena purā vaṇigīśvareṇa bhūtvā, sthaṇḍilam pratiṣṭhāpitam
was previously a chief amongst the merchants, who had land prepared

sāṁvatsarikaś ca paśu-yajñaḥ pravartitaḥ.
to carry out a year-long animal Paśu means both a bull and a sacrificial animal in general, hence the various translations here. sacrifice.

Tatrānena bahavaḥ paśavo ghātitāḥ.
And because of this many animals were slaughtered there.

Maraṇa-kāle ca putrān āhūya prāha:
At the time of death he invited his son, and said:

‘Putrāḥ, yady asti mayi sneho, ya eṣa mayā sāṁvatsarikaḥ Text: sāmvatsarikaḥ. paśu-yajñaḥ pravartitaḥ,
‘Son, if you have love for me, then this year-long animal sacrifice I am carrying out,

eṣa mayi kāla-gate ’nupravartayitavya’ iti.
you should continue it when I have passed away.’

Putrais: ‘Tathāstv!’ iti pratiśrutam.
His son replied: ‘So be it!’

Sa kāla-gatas tena mohajena prāṇātipātena samanvāgataḥ, svaghe paśuḥ pratyājātaḥ,
Then he, at the time of death, because of this deluded killing of living beings that he attended to, was reborn as a bull in his own home,

sa tatra jātau jātau ghātyate.
and from birth to birth he was slaughtered.

Adhunā eka-ṣaṣṭitamaṁ vāraṁ nīyate.
Now this is the sixty-first time he is being led away (to slaughter).

Atha sa bhikṣus tam paśuṁ karuṇāyamāṇa āha:
Then that monk having compassion for that bull said this:

‘Svayam eva te sthaṇḍilaṁ ktaṁ, svayam eva yajñaḥ pravartitaḥ,
‘It is you yourself who had land prepared, you who carried out the sacrifice,

bahavaḥ paśavaś ca ghātitāḥ.
and many cattle were slaughtered.

Kiṁ ravase? Sarvam idaṁ nirarthakam’ ”
Why bellow? All of it is useless.’ ”

1b

Yathaivaṁvidhaṁ sthaṇḍila-pratiṣṭhāpanam, tathā yuddha-darśanam,
As with such a preparation of land, so it is with the spectacle of war,

yatra bahavaḥ sattvā ghātyante, hasty-aśva-manuṣyādayaḥ,
where many beings are killed, including elephants, horses, people and so on,

yuddha-pratibaddhānāṁ ca śastrāṇām abhinandanam.
and greatly rejoicing in weapons and what is connected to wars.

1c

Yathā coktam Bhagavatā Vaiśālyāṁ Kālika-sūtre:
As in what was said by the Fortunate One at Vaiśālī in the Kālika discourse: We find a parallel to the quoted passage in AN 8.40: Duccarita-vipāka-sutta: Pāṇātipāto, bhikkhave, āsevito bhāvito bahulī-kato niraya-saṁvattaniko tiracchāna-yoni-saṁvattaniko petti-visaya-saṁvattaniko. Yo sabba-lahuso pāṇātipātassa vipāko, manussa-bhūtassa appāyuka-saṁvattaniko hoti; the killing of breathing beings, monastics, when practiced, developed, made much of, leads to hell, leads to the animal realm, to the realm of petas. The lightest result for killing breathing beings is that it leads to a short life as a human being.

“Prāṇātipāta Ānanda sevito, bahulī-kto niraya saṁvartanīyo bhavati,
“Associating with the killing of living beings, Ānanda, making much of it, leads to hell,

tiryag-yoni-saṁvartanīyo ’pi bhavati,
it leads to the animal realm,

preta-viṣaya-saṁvartanīyo ’pi bhavati,
it leads to the preta-realm,

yasmād alpa-prāṇātipātasya vipāko
and therefore even a little killing of living beings has the result

manuṣya-bhūtasya sato alpāyuḥ-saṁvartanīyo ’pi bhavati.”
that when (reborn) amongst human beings, it leads to a short life.”

1d

Tathā daśādīnavā Nandika-sūtra uktāḥ prāṇātipātasya.
Also, the ten dangers spoken of in the Nandika discourse This discourse is unknown in Pāḷi and Sanskrit, and I do not know of a list of specifically ten dangers. The discourse is apparently found in Tibetan. It is mentioned again at 13 and 14 below. regarding the killing of living beings.

2a

Ata evoktam:
Hence this was said:

2b

Tathā Baka-Pratyeka-brahma-sūtraṁ varṇayanti sma.
As is explained in the discourse about the Independant Brahmā Baka. For this story and some of the verses see Baka-brahma-jātaka (Jā 405).

Tena kila ṣi-bhūtena pañcābhijñena,
Then, it seems, having become a seer with the five deep knowledges,

tṣṇārtasya sārthasya patha-bhraṣṭasya, upari ddhyā varṣam pātitam.
when a caravan was lost on the road and overcome by thirst, he made it rain down repeatedly with his spiritual powers.

Tad-arthaṁ ca Bhagavatā gāthā bhāṣitā:
The meaning of it was spoken of by the Fortunate One in this verse:

Tatra ca sārthe Bodhisattvaḥ sārthavāho ’bhūt.
In that caravan the Bodhisattva was the caravan-leader.

Eṇī nāma nadī yasyā anukūle
On the bank of the river called the Eṇī

rājā kaścid ghītaḥ pratyamitreṇa Himavantam anupraviśya.
a king was seized by an enemy and taken to the Himālaya.

Sa nīyamāna eva vadhyam prāptaḥ sabala-vāhanaḥ.
While being led along he was almost killed by the army and vehicles.

Tena ṣi-bhūtena ddhyā vāta-varṣam muktam,
Then a seer through his spiritual power let loose winds and rains,

sa copāyena pratyamitra-jana-kāyo vibhrāmitaḥ, sa rājā mokṣitaḥ.
and the enemy and his people were scattered through this means, and the king set free.

Sa ca rājā Bodhisattvo babhūva.
The Bodhisattva was then the king.

Sa ca tadā ṣir gaṅgā-kūle maharddhikaḥ pañcābhijñaḥ pratiśarati.
Then at that time there was a great and powerful seer with the five deep knowledges going along the bank of the river.

Tena ca kāyaḥ krandamāno jīvitena nirāśas tato mokṣitaḥ.
Then the crew who were calling out helplessly were set free and returned to life.

Tasyāṁ ca nāvāyāṁ nausvāmī Bodhisattvas tena kālenābhūt.
On that boat the leader was the Bodhisattva at that time.

Evaṁ vidhaṁ te tri-vidhaṁ karma ktam, tato ’tīva dīrghāyuḥ.
These are the three times you did a deed, and because of that your life is long.

2c

Yathā kecid ācāryāḥ kathayanti.
Some teachers speak like this.

Bhagavān āha:
The Fortunate One said:

“Bhūta-pūrvam bhikṣavo Jambudvīpe sarva-jana-pada-mārī vartate sma.
“Formerly, monks, in the Rose-Apple Isle an epidemic broke out amongst the people.

Athānyatareṇa sattvenānya-loka-dhātau sthitena ddhi-mataḥ sakāśāc chrutam
Then a certain being living in another universe, who had spirtual powers, heard

yathā Jambudvīpe sarva-mārī pātiteti.
that an epidemic had fallen upon the Rose-Apple Isle.

Tena kta-puṇyena praṇidhānaṁ ktam:
Then through the power of his merit he made this aspiration:

‘Jambudvīpe upapadyāhaṁ sarva-sattvānāṁ vyādhi-praṇāśāya jāyeyeti.’
‘I will be reborn in the Rose-Apple Isle to accomplish the destruction of the sickness of all the people.’

Sa tatropapannaḥ.
He was reborn there.

Ye ca sattvās tṣitās teṣām pānīyena vyādhiṁ nāśayati,
And for those people with thirst he destroyed their sickness with water,

ye ca bubhukṣitās teṣām bhaktena vyādhiṁ nāśayati,
for those people with hunger he destroyed their sickness with food,

evaṁ yena yasyārthas tenaiva tasya vyādhiṁ nāśayati.
thus with whatever (people) needed, he destroyed their sickness.

Na nāma tasya kiṁcid apy anauṣadhaṁ,
For him there was nothing that was not a medicine,

yad yad eva ghya prayacchati tat tad evauṣadham.
whatever he took up that was surely a medicine.

Tasya Jambudvīpakair manuṣyaiḥ Sarvauṣadhir eka-nāma ktam.
Then the people of the Rose-Apple Isle made the name: the Cure-All.

Atha bhikṣavaḥ Sarvauṣadhi-vaidya-rājo,
Then, monastics, this king of physicians, with his Cure-All,

bahūnāṁ sattva-sahasrāṇāṁ jīvitāni dattvā, kāla-gataḥ.
after giving life to many thousands of people, passed away.

Kālāntareṇa Mithilāyāṁ rāja-kule upapannaḥ.
After some time he was reborn in the royal family of Mithilā.

Tato ’pi tena mahā-deva-bhūtena, aśīti-kṣatriya-sahasrāṇi
Afterwards, when he had become a great king, eighty thousands of the warrior class

Dharma-deśanayā pravrajitāni.
went forth through (his) teaching of the Dharma.

Jambudvīpe ’śīti-varṣa-sahasrāṇi manuṣyāṇām, āyur na parikṣīṇam.
In the Rose-Apple Isle people lived for eighty thousand years, and were not wasted away.

Tataś cyutaḥ, kālāntareṇa Kuśīnagaryām Māndhātā saṁvttaḥ.
Then, having fallen away (from that life), after some time he turned up as Māndhātā in Kuśinagarī. Māndhātā’s story is mentioned again below, at 32a & 44a.

Bhūyaś ca Sapta-sūryopadeśe Sunetro nāma mānavo vijñeyaḥ.
Again he was known as the young brahmin Sunetra in the Teaching about the Seven Suns. See AN 7.66, Satta-sūriya-sutta, where Sunetta taught loving-kindness and led his followers to rebirth in the Brahmā worlds; and he himself lived for a phenomenally long time in higher realms of existence.

Ahaṁ sa bhikṣavas tena kālena Sarvauṣadhi-vaidya-rājo ’bhūt.
At that time, monks, I was the king of physicians, with his Cure-All.

Tasya karmaṇo vipākena mahā-devasyāyuḥ-pramāṇaṁ yojayitavyam.
The result of this deed should be connected to the length of life of the great king.

Māndhāt-Sunetrābhyām apy evāyuḥ-pramāṇaṁ yojayitavyam.
And it should be connected to the length of life of Māndhātā and Sunetra.

6a

Yathā ārya-Sundaranandena kila Krakucchande Samyak-sambuddhe,
Just as with the noble Sundarananda, For a similar story, concerning the Buddha’s cousin Nanda, see Beal, Romantic Legend of Śākya Buddha, pg. 378. it seems, in the time of the Perfectly Awakened Krakucchanda,

bhikṣu-saṁghe jentākasnānaṁ ktam.
who made a steam bath for bathing for the Saṅgha of monks.

Tāṁś ca dṣṭvā, cittam prasāditam.
After seeing them, he had a faithful thought.

Bhūyaś ca suvarṇena haritālena Pratyeka-buddha-stūpe lepo dattaḥ.
And he gave a covering of golden orpiment to a Pratyeka-buddha stūpa.

Idam api dṣṭvā, cittam prasāditam,
After seeing that, he had a faithful thought,

abhirūpatāyāṁ ca pariṇāmitam.
and he became very handsome.

Bhūyaś ca stūpe kriyamāṇe prathamaṁ chattraṁ kāritam.
Again he made the principal parasol for a stūpa that was being made.

Yathā paścima-bhave sa eva vyākaroti:
As he declared in his last existence:

Tathaivāyaṁ śobhitavān.
Through this he became handsome.

8a

Yathoktam Bhagavatā Vārāṇasyām,
As was said by the Fortunate One at Vārāṇasī,

Pūrvāparāntake sūtre: “ ’jitasya Bodhisattvasya samuttejanaṁ ktam,
in the Past and Future discourse: Lévi identifies this as MA 66. Ven. Anālayo translates it in The Madhyama Āgama (Middle-Length Discourses) Volume I, under the title The Discourse on Origins, see pg. 438 ff. The discourse is also mentioned at 32a below. “Having excited the Bodhisattva Ajita,

mahate khalu te ’jita autsukyāya cittaṁ damayati,
he tamed Ajita’s mind with great (spiritual) anxiety,

yad idaṁ saṁgha-parihāpaṇāya.”
such that he went out (from home life) to the Saṅgha.”

Vakṣyate hi:
Therefore he said:

10a

Yathā ca Bhagavatā sūtra uktam:
As was said by the Fortunate One in the discourse:

“Yato bhikṣavaḥ kuśala-śīlavanto brahmacārinaḥ kalyāṇa-dharmāṇaḥ pravrajitā upasaṁkramanti
“Monastics, whenever those who have gone forth approach, having wholesome virtues, spiritual living, beautiful ways,

pañca tasmin kule ’nuśaṁsāḥ pratyanuśaṁsitavyāḥ.
there are five advantages that are to be expected in that family.

Katame pañca?
What five?

Iha bhikṣavaḥ upasaṁkrānteṣu śīlavatsu
Here, monastics, when the virtuous have approached

cittāni prasādayanti svarga-saṁvartanīyaṁ tad bhikṣavaḥ kulaṁ,
and the minds of that family are faithful, that leads to heaven, monastics, that family

tasmin samaye pratipadam pratipannam bhavati.
at that time are practicing the path (to heaven). cf. AN 5.199, Kula-sutta: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā disvā cittāni pasādenti, sagga-saṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti; at whatever time, monastics, having seen virtuous renunciants approach the family, people’s minds grow faithful, at that time, monastics, that family is practicing the path that leads to heaven.

Punar aparam bhikṣavaḥ upasaṁkrānteṣu śīlavatsu
Again, monastics, when the virtuous have approached

abhivādayanti pratyuttiṣṭhanti,
and they worship and stand up (to meet them),

ucca-kula-saṁvartanīyam bhikṣavaḥ,
that leads to (rebirth in) a high family, monastics,

tasmin samaye pratipadam pratipannam bhavati.
at that time they are practicing the path (to a high family). cf. AN 5.199, Kula-sutta: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṁ denti, uccā-kulīna-saṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti; at whatever time, monastics, having seen virtuous renunciants approach the family, people rise, worship and give a seat, monastics, that family is practicing the path that leads to (rebirth in) a high family.

Evaṁ sarva-sūtraṁ yojyam.
In this way the whole discourse can be utilised.

12a

Tad eva sūtraṁ yojyam:
That discourse Meaning the one previously quoted from, AN 5.199. See section 10 above. can (again) be utilised:

“Punar aparam bhikṣavaḥ upasaṁkrānteṣu śīlavatsu
“Again, monastics, when the virtuous have approached

dānāni dadanti puṇyāni ca kurvanti,
they give gifts and they make merit,

mahā-bhoga-saṁvartanīyam bhikṣavas tat kulaṁ
that leads to great wealth (in the next rebirth), monastics, that family

tasmin samaye pratipadam pratipannam bhavati.”
at that time are practicing the path (to great wealth).” cf. AN 5.199, Kula-sutta: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā yathāsatti yathā-balaṁ saṁvibhajanti, mahā-bhoga-saṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti; at whatever time, monastics, having seen virtuous renunciants approach the family, people share to the best of their ability, monastics, that family is practicing the path that leads to great wealth.

13aAll three examples are about drinking liquor, but at present none of the deeds mentioned include it. I feel there must have been a loss of this deed sometime during the transmission of the text.

Sūtre coktam:
It is said in the discourse: cf. AN 8.40 Duccarita-vipāka-sutta again: Surāmeraya-pānaṁ, bhikkhave, āsevitaṁ bhāvitaṁ bahulī-kataṁ niraya-saṁvattanikaṁ tiracchāna-yoni-saṁvattanikaṁ petti-visaya-saṁvattanikaṁ. Yo sabba-lahuso surāmeraya-pānassa vipāko, manussa-bhūtassa ummattaka-saṁvattaniko hoti; the drinking of liquor and wines, monastics, when practiced, developed, made much of, leads to hell, leads to the animal realm, to the realm of petas. The lightest result for the drinking of liquor and wines is that it leads to madness as a human being.

“Unmattaka-saṁvartanīyam ...
“It leads to madness …

… karoti,
… he does,

sammūḍhakaś ca kālaṁ karoti,
he passes away confused,

duṣprajñaś ca bhavati.”
and becomes one with little wisdom.”

13b

Yathoktaṁ Nandika-sūtre:
As it is said in the Nandika discourse: This discourse seems to have been the main authority of questions of alcohol, and was known to Vaśubandha and Nāgārjuna, and is apparently preserved in Tibetan.

“Pañca-triṁśad ādīnavāḥ surāmaireya-madya-pramāda-sthāne yojayitavyāḥ:
“There are thirty-five dangers that are connected with liquor, wines, or intoxicants which cause heedlessness:

Buddhe cāgauravo bhavati,
He becomes disrepectful of the Buddha,

Dharme Saṁghe cāgauravo bhavati.”
and he becomes disrepectful of the Dharma and the Saṅgha.”

13c

Ataḥ Śākya-sūtraṁ yojayitavyam:
Also utlilise the discourse to the Śākyans: cf. SN 55.24, Paṭhama-saraṇāni-sakka-sutta.

“Yadā ca Bhagavān Kapilavastum āgataḥ
“When the Fortunate One came to Kapilavastu

sa madya-pāna-doṣān na kadācid Bhagavantam upasaṁkrāntaḥ.
one who had the fault of drinking liquor did not approach the Fortunate One.

Caturbhiḥ sthavirair Bhagavatā preṣitair gatvā, vinītaḥ kāla-gataś ca.
Four elders were sent by the Fortunate One to lead him, but he passed away.

Śākyaḥ pcchati: “Bhagavan, tasya kā gatir?” iti.
The Śākyans asked: “Fortunate One, what is his destination?”

Bhagavān āha:
The Fortunate One said:

“Ime ’pi ca me Śākya bhāṣitasyārtham ājānīyur iti sūtraṁ yojayitavyam:
“Śākyans, you should understand the meaning of my words, and apply this discourse:

‘Yathā Cūḍā Panthako nāma bhikṣus
‘Just as the monk named Cūḍā Panthaka His story is remembered in the Pāḷi tradition in the Dhammapada commentary (Commentary to Dhp 25) but the reason for his dullness given there is different.

tasya Rājaghe prativasato Bhagavatā gāthoddiṣṭā,
while living at Rājagha was given a verse to learn,

sā ca Varṣātyayena na śakitā grahītum.’ ”
but at the end of the Rains Retreat he still was not able to grasp it.’ ”

Bhikṣavo vismayam prāptāḥ pcchanti:
The monastics, wondering, asked:

“Bhagavan kasyaiṣa karmaṇo vipākena duṣprajñaḥ?”
“Fortunate One, what is the deed the result of which is little wisdom?”

Bhagavān āha:
The Fortunate One said:

“Kāśyape Samyak-sambuddhe parinirvte,
“At the time of the passing away of the Fully Awakened Kaśyapa,

eṣa āraṇyako bhikṣus Tripiṭakas tat-kālam abhūt.
he was a forest monastic who at that time knew the Three Baskets (of the teachings).

Bhikṣūṇāṁ ca Buddha-pūjām akurvatām, Buddha-vacanam antarhitam.
But because of the monastics not making offerings to the Buddha, (eventually) the word of the Buddha disappeared.

Te bhikṣavas tasya samīpaṁ gatāḥ
Those monastics went to him (and explained)

asmākam Buddha-vacanam antarhitam:
the word of our Buddha has disappeared, (saying):

‘Asmākam apy upadeśaṁ kuruṣvety’.
‘You must teach it to us.’

Anena mātsarya-doṣāt teṣām upadeśo na ktaḥ.
Because of the fault of selfishness he did not teach.

Evaṁ tac-Chāsanam antarhitam.
Thus the Dispensation disappeared.

Tasya karmaṇo vipākenaiṣa duṣprajñaḥ.”
This was the deed the result of which was little wisdom.”

14a

Yathoktaṁ ca Nandika-sūtre, pañca-triṁśad madya-pāna-doṣā akuśala-pakṣeṇa yojayitavyāḥ.
As it is said in the Nandika discourse, (explaining) the thirty-five faults of alcohol connected with the unwholesome side. Mentioned above 13b.