Translating Classical Buddhism to Modern English

The Related Discourses

26. Yakṣas

（一三二九） 醯魔波低 11 (1329). Haimavata
如是我聞： 一時，佛住王舍城、迦蘭陀竹園。 1. Thus I have heard:1 One time, the Buddha was staying at the Squirrels’ Bamboo Grove of Rājagṛha.
時，有娑多耆利天神、醯魔波低天神共作約誓： 「若其宮中有寶物出者，必當相語。 不相語者得違約罪。」 2. At the time, the heavenly spirits Sātāgiri and Haimavata2 made this promise to each other: “If a treasure appears in one of our palaces, we must tell the other about it. If one doesn’t tell the other, then they’re guilty of breaking the promise.”
時，醯魔波低天神宮中有未曾有、寶波曇摩華出。 華有千葉，大如車輪，金色寶莖。 3. Then, while Haimavata was in his palace, an unprecedented and precious lotus flower3 appeared. That flower had a thousand petals, was the size of a cartwheel, and had a precious golden stem.
時，醯魔波低天神遣使告語娑多耆利： 「聚落主，今我宮中忽生未曾有、寶波曇摩花。 華有千葉，大如車輪，金色寶莖。 可來觀看！」 4. The spirit Haimavata then sent a messenger to tell Sātāgiri, “Village chief, an unprecedented and precious lotus flower has suddenly appeared in my palace. That flower has a thousand petals, is the size of a cartwheel, and has a precious golden stem. Come and look at it!”
娑多耆利天神遣使詣醯魔波低舍，告言： 「聚落主，用是波曇摩百千為？ 今我宮中有未曾有、寶、大波曇摩出。 所謂如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。 汝便可來奉事、供養！」 5. A messenger sent by the spirit Sātāgiri came to Haimavata’s home to tell him, “Village chief, what use would a hundred thousand of these lotus flowers be? An unprecedented and great precious lotus flower has appeared in my palace now. That is, the Tathāgata, Arhat, and Completely Awakened One who is wise in conduct, well gone, an understander of the world, an unsurpassed man, a trainer of men, a teacher of gods and people, and a buddha bhagavān. You can come render service and give offerings to him!”4
時，醯魔波低天神即與五百眷屬，往詣娑多耆利天神所。 說偈問言： 6. Haimavata then came to visit Sātāgiri with five hundred followers. He asked him in verse:
  • 「十五日良時，
    天夜遇歡會。
    當說受何齋，
    從阿羅漢受？」
  • “On this auspicious fifteenth day,
    We gladly meet this divine night.
    I must ask, what sabbath did you accept,
    And from what Arhat5 did you receive it?”
時，娑多耆利說偈答言： 7. Sātāgiri then replied in verse:
  • 「今日佛世尊，
    在摩竭勝國。
    住於王舍城，
    迦蘭陀竹園。
  • “Today, the Buddha, the Bhagavān,
    Is in the great kingdom of Magadha.
    He is staying at Rājagṛha there,
    In the Squirrels’ Bamboo Park.
  • 演說微妙法，
    滅除眾生苦。
    苦苦及苦集，
    苦滅盡作證。
  • He expounds upon the sublime Dharma
    That removes the suffering of beings.
    The pain of suffering, its formation,
    And its cessation he fully realized.
  • 八聖出苦道，
    安隱趣涅槃。
    當往設供養
    我羅漢世尊。」
  • The noble eightfold path escapes suffering
    And safely arrives at nirvāṇa.
    You ought to go and give some offering
    To that Arhat, that Bhagavān, of mine.”6
醯魔波低說偈問言： 8. Haimavata asked in verse:
  • 「彼有心願樂，
    慈濟眾生不？
    彼於受不受，
    心想平等不？」
  • “Does he possess a wish for happiness,
    To rescue sentient beings with kindness?
    Does he accept some and not others,
    Or are his perceptions of them the same?”
娑多耆利說偈答言： 9. Sātāgiri then replied in verse:
  • 「彼妙願慈心，
    度一切眾生。
    於諸受不受，
    心想常平等。」
  • “A sublime wish is his thought of kindness
    To set free every sentient being.
    When it comes to accepting them or not,
    His perceptions of them are all the same.”7
時，醯魔波低說偈問言： 10. Haimavata then asked in verse:
  • 「為具足明達，
    已行成就不？
    諸漏永滅盡，
    不受後有耶？」
  • “Has he perfected a thorough insight,
    And is he accomplished in his practice?
    His contaminants forever destroyed,
    Will he not have a later existence?”
娑多耆利說偈答言： 11. Sātāgiri then replied in verse:
  • 「明達善具足，
    正行已成就。
    諸漏永已盡，
    不復受後有。」
  • “His thorough insight is well perfected,
    And he’s accomplished in right practice.
    His contaminants forever destroyed,
    He will not have a later existence.”8
醯摩波低說偈問言： 12. Haimavata then asked in verse:
  • 「牟尼意行滿，
    及身口業耶？
    明行悉具足，
    以法讚歎耶？」
  • “Are this sage’s mental actions complete?
    And his physical and verbal actions?
    Are his insight and conduct perfected?
    Is he commended with the Dharma?”
娑多耆利說偈答言： 13. Sātāgiri then replied in verse:
  • 「具足牟尼心，
    及業身口滿，
    明行悉具足，
    以法而讚歎。」
  • “Perfected is this sage’s mind;
    His physical and verbal actions are complete.
    His insight and conduct are perfected,
    And he is commended with the Dharma.”9
醯摩波低說偈問言： 14. Haimavata then asked in verse:
  • 「遠離於害生，
    不與不取不？
    為遠於放蕩，
    不離禪思不？」
  • “Does he avoid hurting living beings,
    And does he not take something not given?
    Does he stay far away from carelessness,
    And does he not avoid meditation?”
娑多耆利復說偈言： 15. Sātāgiri then replied in verse:
  • 「常不害眾生，
    不與不妄取。
    遠離於放蕩，
    日夜常思禪。」
  • “He doesn’t ever hurt sentient beings,
    Doesn’t wrongly take what isn’t given.
    He does stay far away from carelessness,
    And meditates constantly, day and night.”10
醯魔波低復說偈問言： 16. Haimavata then asked in verse:
  • 「為不樂五欲，
    心不濁亂不，
    有清淨法眼，
    滅盡愚癡不？」
  • “Does he not delight in the five desires?
    Does his mind not go undisturbed?
    Has he purified his Dharma vision,
    And is he fully rid of foolishness?”
娑多耆利說偈答言： 17. Sātāgiri then replied in verse:
  • 「心常不樂欲，
    亦無濁亂心，
    佛法眼清淨，
    愚癡盡無餘。」
  • “His thoughts never delight in the desires,
    And his mind is devoid of disturbances.
    The Buddha’s Dharma vision is pure,
    And he has no remaining foolishness.”11
醯魔波低復說偈問言： 18. Haimavata then asked in verse:
  • 「至誠不妄語，
    麁澁言無有？
    得無別離說，
    無不誠說不？」
  • “Is he honest, doesn’t speaking falsely?
    Does he make use of no abusive words?
    Does he speak without causing divisions?
    Does he speak without being dishonest?”
娑多耆利說偈答言： 19. Sātāgiri then replied in verse:
  • 「至誠不妄語，
    亦無麁澁言。
    不離他親厚，
    常說如法言。」
  • “What he says is honest, it isn’t false,
    And there are no abusive words in it.
    He does not divide those who are friends,
    Always speaking in accord with Dharma.”12
醯摩波低復說偈問言： 20. Haimavata then asked in verse:
  • 「為持清淨戒，
    正念寂滅不？
    具足等解脫，
    如來大智不？」
  • “Does he observe the pure precepts,
    And is he rightly mindful and tranquil?
    Has he perfected full liberation
    And the wisdom of a Tathāgata?”
娑多耆利說偈答言： 21. Sātāgiri then replied in verse:
  • 「淨戒悉具足，
    正念常寂靜。
    等解脫成就，
    得如來大智。」
  • “He has perfected all the pure precepts;
    He is rightly mindful, always at peace.
    He has accomplished full liberation
    And gained the Tathāgata’s great wisdom.”13
醯魔波低復說偈問言： 22. Haimavata then asked in verse:
  • 「明達悉具足，
    正行已清淨，
    所有諸漏盡？
    不復受後有？」
  • “All thorough insights being perfected
    And the right practice being purified,
    What contaminants has he ended?
    Will he receive a later existence?”
娑多耆利說偈答言： 23. Sātāgiri then replied in verse:
  • 「明達悉具足，
    正行已清淨，
    一切諸漏盡。
    無復後生有。」
  • “Having perfected all thorough insights
    And having purified his right practice,
    He has ended all the contaminants.
    He will have no more later existences.”14
醯魔波低復說偈言： 24. Haimavata then said in verse:
  • 「牟尼善心具，
    及身口業跡。
    明行悉成就，
    故讚歎其法。」
  • “The thoughts possessed by this sage are good,
    Traced by physical and verbal deeds.
    He’s accomplished in insight and conduct,
    So let us give praise to his Dharma.”
娑多耆利說偈答言： 25. Sātāgiri then replied in verse:
  • 「牟尼善心具，
    及身口業跡。
    明行悉成就，
    讚歎於其法。」
  • “The thoughts possessed by this sage are good,
    Traced by physical and verbal deeds.
    He’s accomplished in insight and conduct,
    Let us give our praise to his Dharma.”15
醯魔波低復說偈言： 26. Haimavata then said in verse:
  • 「伊尼延鹿𨄔
    仙人之勝相。
    少食捨身貪，
    牟尼處林禪。
    汝今當共行，
    敬禮彼瞿曇。」
  • “Possessing calves like an antelope deer16
    Is a superior sign of a sage.
    Eating little and abandoning greed,
    This sage meditates living in a grove.
    Let us now go there together
    And pay homage to that Gautama!”17
時，有百千鬼神眷屬圍繞，娑多耆利、醯魔波低速至佛前禮拜供養。 整衣服，偏袒右肩，合掌敬禮，而說偈言： 27. Surrounded by a following of a hundred thousand yakṣa spirits, Sātāgiri and Haimavata then went to the Buddha, paid homage to him, and gave offerings. They then adjusted their robes to bare their right shoulders, saluted him with their palms together, and said this in verse:
  • 「伊尼延鹿𨄔，
    仙人之勝相，
    少食無貪嗜，
    牟尼樂林禪。
  • “Possessing calves like an antelope deer
    Is a superior sign of a sage.
    Eating little and abandoning greed,
    This sage meditates living in a grove.
  • 「我等今故來，
    請問於瞿曇，
    師子獨遊步，
    大龍無恐畏。
  • “We have therefore decided to come here
    To make a request of Gautama,
    Who is a lion that wanders alone,
    Who is a great nāga who has no fear.18
  • 「今故來請問，
    牟尼願決疑，
    云何得出苦？
    云何苦解脫？
    唯願說解脫，
    苦於何所滅？」
  • “Therefore, we come now to make a request,
    Hoping that the sage will settle our doubts.
    How do we find escape from suffering?
    How is one freed from suffering?
    Please explain liberation for us.
    What is it that ceases suffering?”
爾時，世尊說偈答言： 28. The Bhagavān then answered them in verse:
  • 「世五欲功德，
    及說第六意。
    於彼欲無貪，
    解脫一切苦。
  • “There’s the world’s five merits of desire
    And a sixth that’s said to be the mind.
    Have no greed for those desires,
    And you’ll be freed from all suffering.
  • 「如是從苦出，
    如是解脫苦。
    今答汝所問：
    苦從此而滅。」
  • “This is the way to escape suffering
    And the way to be freed from suffering.
    Now, I have answered your question:
    This is what ceases suffering.”19
娑多耆利、醯魔波低復說偈問佛： 29. Both Sātāgiri and Haimavata again asked the Buddha in verse:
  • 「泉從何轉還，
    惡道何不轉？
    世間諸苦樂，
    於何而滅盡？」
  • “How does one turn back from the source,
    And not turn to an unpleasant path?
    How does one bring an total end
    To all the world’s pleasures and pains?”
爾時，世尊說偈答言： 30. The Bhagavān answered them in verse:
  • 「眼、耳、鼻、舌、身、
    及以意入處、
    於彼名及色
    永滅盡無餘。
  • “By completely ending the senses of
    Eye, ear, nose, tongue, body, and mind,
    As well as their names and forms,
    Forever and without remainder.
  • 「於彼泉轉還，
    於彼道不轉。
    於彼苦及樂，
    得無餘滅盡。」
  • “Turning back from those sources
    Doesn’t turn toward those pathways.
    Afterward, [all the world’s] pleasure and pain
    Is completely gone without remainder.”20
娑多耆利、醯魔波低復說偈問佛： 31. Sātāgiri and Haimavata again questioned the Buddha in verse:
  • 「世間幾法起？
    幾法世和合？
    幾法取受世？
    幾法令世滅？」
  • “How many things give rise to the world?
    How many things combine in the world?
    How many things take hold of the world?
    How many things make the world cease?”21
爾時，世尊說偈答言： 32. The Bhagavān answered them in verse:
  • 「六法起世間；
    六法世和合；
    六法取受世；
    六法世損滅。」
  • “Six things give rise to the world;
    Six things combine in the world;
    Six things take hold of the world;
    And six things get rid of the world.”22
娑多耆利、醯魔波低復說偈問： 33. Sātāgiri and Haimavata again questioned the Buddha in verse:
  • 「云何度諸流？
    日夜勤方便，
    無攀無住處，
    而不溺深淵？」
  • “How does one cross over all the floods?
    By what diligent method done day and night,
    Neither clambering nor standing in place,
    Does one avoid drowning in deep water?”
爾時，世尊說偈答言： 34. The Bhagavān answered them in verse:
  • 「一切戒具足，
    智慧善正受，
    如思惟繫念：
    是能度深淵。
  • “By perfecting all the precepts
    With skillful wisdom and attainment
    And contemplating with fixed attention:
    This is the way to cross the deep water.
  • 「不樂諸欲想
    亦超色諸結，
    無攀無住處，
    不溺於深淵。」
  • “Not enjoying perceptions of desire
    And going beyond the bonds of form,
    One neither clambers nor stands in place,
    And they don’t drown in the deep water.”23
娑多耆利、醯魔波低復說偈問佛： 35. Sātāgiri and Haimavata again questioned the Buddha in verse:
  • 「何法度諸流？
    以何度大海？
    云何捨離苦？
    云何得清淨？」
  • “What principle crosses all the floods?
    With what does one cross the ocean?
    How does one rid themselves of suffering?
    How do they become purified?”
爾時，世尊說偈答言： 36. The Bhagavān answered them in verse:
  • 「正信度河流。
    不放逸度海。
    精進能斷苦。
    智慧得清淨。」
  • “It’s confidence that crosses the river.24
    With carefulness does one cross the ocean.
    With diligence, one can end suffering.
    It’s with wisdom that one is purified.”25
爾時，世尊復說偈言： 37. The Bhagavān then spoke another verse:
  • 「汝可更問餘，
    沙門梵志法。
    真實施調伏，
    除此更無法。」
  • “You can question someone else
    About the way of ascetics and priests.
    The real gift is discipline;
    Aside from this, there’s no other Dharma.”
醯魔波低復說偈言： 38. Haimavata again spoke these verses:
  • 「更餘何所問，
    沙門梵志法。
    大精進今日，
    已具善開導。
  • “What else is there to ask
    About the way of an ascetic or priest?
    One with great diligence today
    Has become a skillful leader.
  • 「我今當報彼，
    娑多耆利恩。
    能以導御師，
    告語於我等。
  • “Now, I will repay that
    Sātāgiri for the favor he did.
    He has served as an able guide
    By informing us about the Buddha.
  • 「我當詣村村，
    家家而隨佛。
    承事禮供養，
    從佛聞正法。
  • “We will go from village to village
    And home to home to follow the Buddha.
    We will serve, honor, and give offerings
    To hear the right Dharma from the Buddha.
  • 「此百千鬼神，
    悉合掌恭敬。
    一切歸依佛，
    牟尼之大師。
  • “All these hundred thousand yakṣa spirits
    Will salute him with their palms together.
    They will all take refuge in the Buddha,
    That sage who is a great teacher.
  • 「得無上之名，
    必見真實義。
    成就大智慧，
    於欲不染着。
  • “His fame has become unsurpassed
    Who surely beheld the true goal.
    He has accomplished great wisdom,
    And he isn’t affected by desires.
  • 「慧者當觀察，
    救護世間者。
    得賢聖道跡，
    是則大仙人。」
  • “That wise man will investigate
    How to give solace to the world.
    When he discovered the noble path,
    He became the great sage of humans.”26
佛說是經已，娑多耆利、醯魔波低、及諸眷屬五百鬼神聞佛所說，皆大歡喜，隨喜。 禮佛而去。 39. After the Buddha spoke this sūtra, Sātāgiri, Haimavata, and their retinue of a hundred thousand yakṣa spirits who heard what the Buddha taught were overjoyed and gladdened. They bowed to the Buddha and departed.

Notes

  1. This is sūtra no. 1329 in the Taisho edition and no. 1442 in Yinshun (T99.2.365c6-7b4). This was a well-known story of two yakṣa spirits paying a visit to the Buddha. According to the Lokasthāna Abhidharma, they were both yakṣa kings who lived in the mountains to the north and south of the Gaṅgā River plain. Each was named after the largest mountain in their mountain range (cf. T1644.32.176c5-16). We find similar mythological backstories for these spirits in Pali commentaries, which are summarized in the Dictionary of Pali Proper Names.
    Many of the verses and the general outline in this sūtra are parallel with Snp 1.9, which consists only of verse. Direct parallels include T100 no. 328 and a chapter of the Chinese Lokasthāna Abhidharma (T1644.32.176c4-8b10). A version of this sūtra is also incorporated as the first half of sūtra no. 13 of the Chinese Arthavargīya (the other half is parallel with Snp 4.14).
    Thus, there are five versions of this sūtra extant counting only Pali and Chinese versions, and there is most likely a version in Tibetan that I cannot access. These versions all follow the same outline, but verses have been added and their order has been jumbled somewhat from one version to the next. The additions are mostly superficial, adding only praise for the Buddha or reiterations. There is no great departure in meaning between the parallel verses, but the wordings change and vaguely equivalent expressions are substituted for each other.
    My conclusion is that there was a very old oral tradition story in verse that predated all of these versions, and each extant version has developed in its own way over the centuries. [back]
  2. Sātāgiri and Haimavata. C. 娑多耆利天神 (EMC. sa-ta-gii-lɪi + “heavenly spirit” = Pr. satagiri yakṣa), 醯魔波低天神 (EMC. hei-mua-pua-tei + “heavenly spirit” = G. hemavati yakṣa), P. sātāgiri yakkha … hemavata yakkha, S. sātāgiri or śātāgiri and haimavata. Edgerton notes that sātāgiri was spelled in a variety of ways in BHS sources (sātā-, śātā-, śāta-, or śata-). Both were identified as yakṣa spirits in S. and P. sources, so I would assume that “heavenly spirit” (天神) was a translation of the same.
    In two of the C. parallels, one or both names were translated. In T100, sātāgiri was translated as “seven sacred mountains” (七岳) and haimavata was translated as “snowy mountain” (雪山). In T198, sātāgiri was translated as “seven heads” (七頭). This suggests that the proper S. word for sātāgiri would be saptagiri and the proper P. word would be sattagiri. Both cases, however, appear to preserve older Pr. spellings. E.g., the proper G. spelling of “seven mountains” would have been satagiri. It’s not difficult to imagine that the various spellings in BHS sources were erroneous convertions from a language like G. to S. I’ve adopted the most common forms of these names found in BHS sources. [back]
  3. lotus flower. C. 波曇摩華 (EMC. pua-dəm-mua = Pr. paduma), G. paduma, P. paduma, S. padma. The padma is the red, or pink, variety of lotus flower. These plants were exotic to the Chinese audience, hence the translit. of their names. [back]
  4. This prose narrative of the two spirits making a promise and then discovering two treasures is shared by all the parallels if we include the Pali commentaries. It must be very old but wasn’t part of the original verse composition. [back]
  5. from what Arhat. In the other C. parallels, Haimavata asks who the Arhat is that Sātāgira has found. In light of this, I have adopted the alternate reading that changes 從阿羅漢受 to 從何羅漢受, which converts it into a question about the Arhat involved.
    In Snp 1.9 (v.153), the verses open with Sātāgira bidding Hemavata to visit the Buddha on the sabbath day. The first couplet is nearly identical to that of this verse. The other three parallels all begin with a similar question from Haimavata, but the verses are composed differently. SA2.328 has expanded the initial verse to three couplets (cf. T100.2.484a2-4), and it praises the full moon like the Arthavargīya version does (T198.4.183b29-c1). The Lokasthāna Abhidharma version (T1644.32.177b5-6) is also somewhat different, referencing the meeting of the four god kings on the sabbath day. [back]
  6. These verses are not found in Snp 1.9. The best match for Sātāgiri’s response here is in the Lokasthāna Abhidharma version (T1644.32.177b8-13). The Arthavargīya version (T198.4.183c2-7) and SA2.328 (T100.2.484a6-10) share the same basic meaning. [back]
  7. This Q&A is equivalent to Snp 1.9 v.154-5. It’s also found in the Lokasthāna Abhidharma version (T1644.32.177b20-4), the Arthavargīya version (T198.4.183c8-10), and SA2.328 (T100.2.484a11-7). The point that all versions share is the question and confirmation that the Buddha is impartial towards all sentient beings. This point has been expanded on in different ways. This version emphasizes the Buddha’s role as a savior of beings. [back]
  8. This Q&A is equivalent to Snp 1.9 v.162-3. In the Pali version, this question occurs after several questions about the Buddha’s ethical conduct. It similarly occurs after such questions in the Lokasthāna Abhidharma version (T1644.32.177c14-9), the Arthavargīya version (T198.4.183c21-4), and SA2.328 (T100.2.484b10-5). Aside from the question being moved to an earlier point in the conversation in this version, all the parallels of this Q&A are very similar. [back]
  9. This Q&A is equivalent to Snp 1.9 v.163A-B. In the Pali version, the first verse is not a question, and it’s not explicit who is speaking, but the assumption is that the first is Hemavata and the next is Sātāgira.
    In the Lokasthāna Abhidharma version (T1644.32.177c21-5), the first verse is Haimavata praising the Buddha, and then Sātāgiri replies with several verses of praise. They then decide to visit the Buddha.
    There is only the first verse in the Arthavargīya version (T198.4.183c25-6). There, the praises that follow are much briefer, and then the spirits visit the Buddha.
    Like Snp 1.9, these two verses are praises made by both spirits in SA2.328 (T100.2.484b16-21). The conversation then moves on to more questions before they visit the Buddha. [back]
  10. This Q&A is parallel with Snp 1.9 v.156-7. There are very similar the verses found in the Lokasthāna Abhidharma version (T1644.32.177c2-7) and the Arthavargīya version (T198.4.183c11-4). In SA2.328 (T100.2.484a18-24), the question asks about speaking falsely rather than taking what’s not given. [back]
  11. This Q&A is parallel with Snp 1.9 v.160-1. There are very similar verses found in the Lokasthāna Abhidharma version (T1644.32.177c8-13). In the Arthavargīya version (T198.4.183c19-20), there is only one verse, which appears to answer a question about guarding against false and abusive speech. Parallel verses also follow a question about false speech and killing in SA2.328 (T100.2.484a25-b3). [back]
  12. This Q&A is parallel with Snp 1.9 v.158-9. There are very similar verses found in the Lokasthāna Abhidharma version (T1644.32.177b25-c1). Parallel verses are also found in the Arthavargīya version (T198.4.183c15-18) and SA2.328 (T100.2.484b4-9). In SA2.328, false speech is not included, having been addressed in the previous question. [back]
  13. This Q&A doesn’t have a direct parallel in Snp 1.9. The first couplet matches that of v.174, which is the Buddha’s answer to a question about crossing the flood. The situation is the same in the Lokasthāna Abhidharma version (T1644.32.178a25-6), the Arthavargīya version (T198.4.184a17-8), and SA2.328 (T100.2.484c28-9). [back]
  14. These two verses are parallel with Snp 1.9 v.162-3. A slightly different version was placed in the beginning of the conversation in this version, but apparently the verse was also left here in its original place, resulting in a duplication. It’s not grammatically clear that the first verse is a question, though it is introduced as one, and the parallels are all questions. So I have translated it accordingly. The parallels in the Lokasthāna Abhidharma version (T1644.32.177c14-9), the Arthavargīya version (T198.4.183c21-4), and SA2.328 (T100.2.484b10-5) only occur at this later point in the conversation. [back]
  15. These two verses are parallel with Snp 1.9 v.163A-B. As with the previous verses, this is a repeat of verses found at the beginning of the exchange, but here it is not a Q&A. This repetition doesn’t happen in the other parallels.
    Parallel verses are also in the Lokasthāna Abhidharma version (T1644.32.177c21-5), the Arthavargīya version (T198.4.183c25-6), and SA2.328 (T100.2.484b16-21). [back]
  16. calves like an antelope deer. C. 伊尼延鹿𨄔 (EMC. ɪi-ṇɪi/nei-yiɛn + “deer” + “calves”), G. enijaṃgha, P. eṇijaṅgha, S. aiṇeyajaṅgha. The C. is both a translit. and a transl. of the same term. It would appear that the -jaṃgha- had become a -yan-, and the final syllable was dropped. The C. term 𨄔, which translates S. jaṅgha is obscure and could mean the heel of the foot or the calves of the lower leg. We can see from the Indic equiv. how it was intended to be read. [back]
  17. The first two couplets of this verse are parallel with Snp 1.9 v.165. Here, Haimavata suggests they visit the Buddha, while in Snp 1.9 it appears to be Sātāgira, though it is not explicit who is speaking from verses 163A to 167.
    In the Lokasthāna Abhidharma version (T1644.32.177c23-9), it is Sātāgiri who finishes the exchange with praise for the Buddha. There is no parallel for this verse included, nor do those verses resemble their counterparts in Snp 1.9.
    In the Arthavargīya version (T198.4.183c27-8), there is a parallel for this verse praising the Buddha, though it is difficult to tell which spirits says it.
    In SA2.328 (T100.2.484b22-5), we also find a parallel verse spoken by Haimavata. It is the closest to what we find here in this text. [back]
  18. The first verse is a repeat of the praise in Snp 1.9 v.165. The second verse includes the similes of a lion and a nāga (which presumably means an elephant here), which are found in Snp 1.9 v.166. The simile of a lion is mentioned in the Arthavargīya (T198.4.183c29) and the Lokasthāna Abhidharma (T1644.32.178a5-6) parallels. None of these similes of praise are repeated when Haimavata addresses the Buddha in the SA2.328 (T100.2.484b28-9). [back]
  19. This Q&A is parallel with Snp 1.9 v.170-2, which is the second Q&A with the Buddha. The first verse of questions is a little different in Pali, but the Buddha’s answer is nearly identical. The parallel Q&A in the Lokasthāna Abhidharma (T1644.32.178a13-20) is nearly identical to the Pali and is the second Q&A in that version. In the Arthavargīya (T198.4.184a7-10), the question verse is the same as we find here, but the Buddha’s answer is quite different. In the SA2.328 (T100.2.484c1-9), both the question and answer closely match what we find here in this text. [back]
  20. This Q&A is not found in Snp 1.9 or in the Lokasthāna Abhidharma. There does appear to be a parallel in the Arthavargīya (T198.4.184a21-5) version, but it is somewhat more cryptic, only mentioning “six abodes” which may well mean the six āyatanas. We find the closest match for this Q&A in SA2.328 (T100.2.484c10-6). [back]
  21. combine in the world. C. 世和合, P. kubbati santhavaṁ. The P. means “make arise in.” It’s of interest to note that there is an alt. reading in P. changing santhavaṁ to sandhavaṁ. It is not a word in P., but P. does have the verb sandhāpana (“combination”) derived from the verb sandahati (“connect, put together”). The parallel in T1644 reads 數數習有處, “repeatedly habituates to having a dwelling.” I cannot help but notice that other similar words like sandhāvati (“transmigrate”) or saṇṭhapeti (“settle in”) could result in such a meaning.
    make the world cease. C. 令世滅, P. loko vihaññati. The P. means “world troubled in what.” A simple change in the spelling, however, results in vihanati, which can mean “put an end to, remove.” Two of the other parallels (T1644 and T198) agree with the Pali meaning, while SA2.328 agrees with this version.
    These cases illustrate the way that drifting pronunciations appear to be responsible for sometimes significant changes in meaning, which only become clear to us in these old translations. [back]
  22. This Q&A is parallel with Snp 1.9 v.168-9. It’s also found in the Lokasthāna Abhidharma (T1644.32.178a8-12), the Arthavargīya (T198.4.184a11-4), and SA2.328 (T100.2.484c17-22). [back]
  23. This Q&A is parallel with Snp 1.9 v.173-5. It’s also found in the Lokasthāna Abhidharma (T1644.32.178a21-8), the Arthavargīya (T198.4.184a15-20), and SA2.328 (T100.2.484c23-5a3). In this version and SA2.328, the spirits ask two different questions about crossing a flood, which would seem to add an alternative version of the question. The other parallels have only this question on the topic. [back]
  24. confidence. C. 正信. I read this C. term as a translation of S. saṃprasāda, where saṃ- (“complete”) has been read as an abbrev. of G. saṃma (“correct”) by the translator. Another possibility is that the original was a word like S. samyaksraddhāna (“correct belief”). The parallel in SA2.328 has 信 (“belief,” “trust”). [back]
  25. This Q&A has a close parallel in SA2.328 (T100.2.485a4-9), but it isn’t found in the other versions. [back]
  26. The Buddha’s suggestion to ask further questions and Haimavata’s demurring response is not found in Snp 1.9. The verses of praise parallel v.176-180 in reverse order, with the exception of v.178. In the other versions, corresponding conclusions are found in the Lokasthāna Abhidharma (T1644.32.178a29-b6), the Arthavargīya (T198.4.184a26-b2), and SA2.328 (T100.2.485a13-23). Of these, the conclusion in SA2.328 most closely matches the verses found here and in Snp 1.9. [back]

Translator: Charles Patton

Last Revised: 5 May 2024

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