… B1 + + + + + + + + + + + + + + + + + + Enumeration: + + + + + + + + + + + + + + + + + + + + B2 + + + + + + + + + + + + + + + + + + Consciousness is the seed. Without fuel + + + + + + + + + + + + + + + + B3 + + + + + + + + + + + + + Craving is affection. Its abandoning is spoken of. He indeed is a sage: + abandoning of ignorance is spoken of. + + + + + + + B4 + + + + + + + + + + + Seeing the exhaustion and end of birth: because the three sources are exhausted + + + + + + + + + + + + + + + + B5 + + + + + + + + + + + + + + + + + + Or otherwise: Thoughts: the factors. They are made non‐occurring. + + + + + + + + + + B6 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + …

… F1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + F2 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + F3 + + + + + + + + + + + and especially the three remaining ones. (It is to be known) in detail by the sagacious.

(With the weapon of understanding, virtue and observances, of best color is the text.) F4 + + + + + + + + Weapon is a word for arm. (It is called) ‘weapon’ from striking down enemies. + + + + + + + + + + + + + + + + F5 + + + + + + + + + + + + + the acquisition of qualities is spoken of. + + + + + the obtaining of both of these + + + is called + + + + + + + + + + F6 + + + + + + + + + + + + + + + + + + Concentrated: thought is wrapt in the sense‐object. + + + + + + + + + + + + + F7 + + + + + + + + + + + + this + + + + + + + + + + + + + + + + + + + + + + + + + + + + F8 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + … E1 + + + + + + + + + + + + + + + + + + + + + + + distinction + + + + Thefore he says liberated from attachment: + + + + + + + + E2 + + Taintless: abandoning of delusion. In brief: With the weapon of understanding: the factor of understanding. Virtue and observances, of best color: the factor of virtue. Observances: the factor of concentration. + + + + E3 Concentrated, pleased by meditation: quiet. Mindful: insight. Through quiet and insight the plane of development. Liberated from attachment, without harshness: fading of lust. E4 Taintless: fading of ignorance, liberation through understanding. This is the state of one who has accomplished. Another one: With the weapon of understanding: the understanding faculty. + + + + + + + + + + + C1 + + + + + + + + + + + + + the mindfulness faculty. The remainder: the outcome, the limbs of abandoning related to complete purity. + + + + + + C2 + + + + + + + + + + + + + + + + ? + ? + + + + + + + + + + + + + + + + + + + + + + …

… 1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 2 + + + + + + + + + + + + + + + + + + + + + + + + + + going to the other side + + + + + + + + + + + + + + + + + + 3 + + + + + + + + + + + + + + + + + + + + + having the ten powers + + + + + + + + + + + + + + + + + + + + + 4 + + + + + + + + + + + + In brief: Not another + + + + + + Not another: failure of cessation + + + + + + + + + + 5 + + + + he says: + + + failure to know pain + + + + + + + + + + + + + + + + + + + 6 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 7 + + + + + + + + + + + Or otherwise: Another: severing of the course of pain. + + + + + + + + + + 8 + + + + + occurrence of insight, non‐occurrence of pain. And those especially + + + + + + + + severing of the three courses – up to – + + + + + +

9 + + + + + + + + The householder Citra answers the venerable Kamabha in this way: With limbs free of drivel: (a designation) of the virtues. 10 (With a white covering:) a designation + + + With one spoke: a designation of mindfulness with regard to the body. Runs: + + + + + + + + + + + + + + 11 + + + + + + + + + + + + + Without anger: because the three sources have been abandoned. See (him having come): + + + + + + + + + + + + + + 12 + + + + + + + + + + + + + Without bonds: because the three sources have been abandoned. + + + + reason is he called with limbs free of drivel. + + + + + + 13 + + + + + + + + + + He does not injure, does not cause pain, does not produce oppression of anybody. That is why he is called with limbs free of drivel. + + + + + + 14 + + + + + + + + with limbs free of drivel. For what reason does he say with a white covering: a designation of liberation. + + + + + + + + + + + 15 + + + + + + + + + + In this way a monk + + + + through the six ways of leading an even life, through being undefiled, through liberation. He runs with one spoke: + + + + 16 + + + + + + + + + + + + + + of mindfulness. This is pain where + + + + + + + + + + + + + + + + 17 + + + + would either consume poison limb by limb, or fire is intended. + + + + + 18 + + + a combination of various limbs. + + + This is also pain where there is a combination and collection of various dharmas. + + + + + of craving 19 + + + + is cut off because of the abandonment of what belongs to the world of three elements, and especially craving. It is the bond of the low(?). Because craving is abandoned + + 20 + + + he says without bonds. In brief: With limbs free of drivel: the factor of virtue beyond training. With a white covering: the factor of concentration beyond training. With one spoke: 21 the factor of understanding beyond training. See (him) having come without anger: the factor of the knowledge and seeing of liberation beyond training. With streams severed, without bonds: + + 22 + + + + + + + + + + + is spoken of. Another one: + + + + + + + + + + + + + + + + + + + + + + + + 23 It is to be known in detail by the intelligent, sagacious + + + +

For whom all kinds of existence: + + + + + (is the text.) 24 The explanation (on it): All kinds of existence: existences and more existences are spoken of, just as fruit and more fruit are called ‘all kinds of fruit.’ + + + + + + + 25 Existence: craving for existence is spoken of. Non‐existence: craving for annihilation is spoken of, for he does not long for any. Another one: Existence: the (wrong) view of existence is spoken of. + + + + + + 26 + + + + + + + Gone up in smoke: thinking is smoke. That is action and defilement. Those are abandoned. Disappeared: removed without remainder. + + + + 27 + + + + + + + disappeared. Pulling up of the roots is spoken of. Those then do not exist. This knower: knowing the path. Having perfected: + + + + + 28 + + + + Ender of the world: the five factors are the world, or the five strands of desire are the world. It is called ‘world’ from breaking down, completely breaking down. + + + + 29 + + + + + + + Gone to the other side: because embodiment has been touched. In brief: All kinds of existence – up to – they have disappeared, do not exist: the state of liberation. 30 + + + + + + The state of having raised oneself and the state of having established oneself. Another one: Gone up in smoke – up to – they have disappeared, do not exist: abandoning of the origin. 31 Having perfected the religious life: the path. World: the diagnosis of pain. Ender of the world: cessation. This is the one with fuel remaining. Gone to the other side: 32 + + + + + + + + + extinction. It is to be known in detail by the sagacious.

Having the bow of craving as origin (is the text.) 33 (The explanation on it:) + + + + + + + time. Thirty acts of violence + + + + + + + + + + 34 Tied together with two fifteens: the two groups of fifteen are the thirty acts of violence. Therefore his + + + + + + + + 35 + + + + + + + + + + + The state of having coarse food and having a coarse bed and having a coarse robe. + + + + + + + + + 36 + + + + + + + + + + + + + + + + + has gone forth. Of him thirty + + + + + + + + + 37 + + + + + + + falls to + + + + The state of having coarse food and having a coarse robe of the one who has gone forth. + + 38 + + + + + + the state of having the three knowledges has arisen. See the one carrying(?) a peacock crest: the one having a peacock crest. + + + 39 + + It splits the wood right in the middle. In this way the barb of craving stands still having split the heart, in this way (the barb of view) 40 stands still having split the heart – produces oppression of thought. Another one: Peacock crest: Here + + is intended. + + + 41 + is here intended. Bow: the four strands of desire are intended. Desires for things are made the targets. This craving + + + + 42 (Five past,) five present, five future. One’s own desires (and) another’s desires are made the measure. + + + + + 43 + + + + + + + + + + is here intended. Bow: the five strands of desire. There + + + + + + 44 + + + + + + present. Thus + + + + + of another. That is why he says: two groups of fifteen. + + + 45 + + + arises in case of a thing. It does not arise in case of a non‐thing. Like the text: + + + + + + + + + + + + 46 + + is called + + + + The one carrying(?) a peacock crest: + + + + + + + + + + + + + + + + + + + + + + + +

47 + + + + + + + + + + + + + + + + + + + + + + + + ? ? ? + + + + + + + + + 48 + + + + + + either conceit about birth or conceit about family. All pride is removed. ⟨Banner⟩: the banner of the dharma + + + + + + 49 + + + + + + + + In brief: Arisen from the one named for a tree: praised with regard to family. Born having a white banner: 50 praised with regard to birth. The two types of rebirth. A praise of the four great places of worship. A lotus(?) + + + + 51 + + + is to be known in detail.

Going far, roaming alone is the text. (The explanation on it:) 52 + + + + + + + + + + + + Even sent forth to good, it goes to bad. A different sense‐object + + + + + + + 53 + + + + + + + + + + It is both the going in all directions that is far, and the farness of the going. + + + + + + + 54 + + + + + + + + + + + of the good. Going to the top: bad + + + + + + + + + + 55 + + + + + + + + + + + indeterminate + + + + + + + + + + + indeterminate with respect to good and bad. + + + 56 + + + + + + + + + + + + + + + + + + + + + + + + + + the sense‐object is far even as much as a thousand yojanas + + 57 + + + + + consciousness is produced. Arisen, it ceases again. Seen, heard, sensed, conscious. + + + + 58 + + + + + + + He says: Not without precedent, however, does consciousness arise. Another one: It does not take another one, a companion. 59 + + + + + + + + Without body: having form, subtle, hard to perceive, hard to follow. Lying in a cave: + + + is called a cave. 60 + + + + + + + + + + + + + + + + + + + + the cave is the four steadinesses of consciousness. + + + + + + + + 61 + + + + + + + + They will be released from great dread: because of the abandoning of all defilements, they attain + + + + + + + + + + + 62 + + + + + In brief: Going far: the course of defilement. Roaming alone: the course of action. Lying in a cave: the course of pain. + + + + + 63 + + + + + + exhaustion of action and defilement. They will be released: exhaustion of pain. Another one: + + + + + + + + + + + + + 64 + + + + + + + + + + + + + + + + + + + + + + is to be known in detail.

Equal with equals is the text. 65 (The explanation on it:) + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 66 + + + + + + + + + + + + + + + + + + + + he says on this. Those who are without difference, with ordinary people + + + + + + 67 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 68 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 69 + + + + + + + + + + + + + Another one: Equal with equals, distant from those who are different: He becomes one who has the ten powers. + + 70 + + + + + + Not attaching oneself: the state of having one’s taints exhausted is spoken of. Is worthy of the sacrificial cake: He makes something that forms an obstacle grow into something conducive to escape. 71 + + + + + + + + + + + He raises in an obstacle, establishes in something conducive to escape. These are the makers of a teacher. + + + 72 + + + + + + + + + + + and understanding is a grasper of things. + + + + + + + + + + craving + + + + + 73 + + + + + + +

With a wish for the taintless is the text. The explanation on it: A wish for complete extinction has arisen. + + + + + 74 + + + + + + + + + + + For the taintless + + + Or otherwise: a wish for renunciation + + + + + + + + + + 75 + + + + + + + + + + + + + + + One should be pervaded by just the mind: the fourth meditation + + + + + + + 76 + + + + + + remains + + + + + And with thought not fettered to desires: + + + + of the desire element. 77 + + + + + + + + + + + + + + going to the Aganiṭha (gods). Or otherwise: Streaming upwards: a stream consisting of the dharma + + + + + + 78 + + + + + + + + + + Or (otherwise): With a wish: there is lust for meditation only. For the taintless: + + + + of one of the realm of desire 79 + + + + + + + + + + + One should be pervaded by the mind: Obtaining of the fourth meditation. One of this form + + + + 80 + + + + + + + + + + + + should be + + + + What is the reason? For it is said thus: These + + + + + + + + 81 + + + + + + + + + + + + + + + + Is called streaming upwards: On of this form is established in seeing. + + 82 + + + + + + + + + + + + + One should be (pervaded by the mind): the plane of development. The one who has gone there has the state of one who has accomplished. + + + + + + + 83 + + + + + + + + + comes here again. Abandoning of the earlier barb of view. With thought not fettered by desires: 84 (the plane) + + + By the one who has gone there the barb of conceit is abandoned. An account of the pleasant vehicle to the breaking down of the body + + + + + + 85 + + + + + + + + + + + + in whom(?) it is to be attended to and not to be attended to is to be known in detail.

Not indeed + + + 86 + + defilements + + + + + + + + + practitioner of exertion may not dispel, not destroy his own defilements. As he says: Having dispelled + + 87 + + + + + + + + + + + dharmas. Like wind when it has arisen scatters, disperses, destroys a cloud + + + 88 + + + + + + + + + + + may not scatter, may not destroy, may not + + + + + + + + dharmas. + + + 89 + + + + + + + + + + + + + + + + + arisen, come up. Wind: a simile for quiet and insight. + 90 + + + + + + + Or otherwise: Wind: a simile for the path. Or otherwise: Wind: a designation for mindfulness with regard to the body. 91 Cloud: a designation + + +. Or otherwise: Wind: a simile for (mindfulness of) the impure. Cloud: 92 + + + + (mindfulness of) the pure + + + + and of inattention. Or otherwise: Wind + + + + + + + + + + + 93 simile + + + + + + + Or otherwise: Wind: a simile for quiet and insight. Cloud: + + + 94 + + + + + + + + + + For there would be no brilliant man: there would be no knower, no wise one. + + + + 95 + + + + + + + + + + + + burning the path. Thus knowing, understanding, is called brilliance. Of that understanding + + 96 + + + + + + + + + + + + + + + + + with understanding burns all defilements, with knowledge wards them off. Darkness: + + + + + 97 + + + + + + + + + + + + + + For there would be no brilliant man: failure of insight. If he should not ward off + + + 98 + + + + + + + + + is to be known in detail by the sagacious.

There is no good for a brahman through this is the text. The explanation on it: 99 + + + + + + brahmans are to be known: brahmans still in training and brahmans no longer in training. Here a brahman still in training is intended. 100 + + + + + + + + + + + + + + again of one established in seeing. This is no more. A beautiful boy(?) + + + 101 + + + + + + + would do + + + + would produce seeing with hate, remains with flavorless seeing. 102 + + + + + + + + + And precisely because his mind turns back: whenever he makes a crude frown + + + + 103 + + + + + remains with flavorless seeing. In just this way he understands the truth of the origin. Thus then + + + + 104 + + + + + + + truth, like it is called a horse because of (its) hooves(?). Or otherwise: Just like those having a pleasant form + + + + + always with forms. 105 + + + + + + + + understands the truth of bravery. In brief: an exposition of the dharma for those established in seeing + + + + + 106 + + + + + + + + turns back, therefore the truth is well concealed. From this the plane of development is to be understood in detail + + + 107 + + + + + + +

With one root, with two whirlpools is the text. It is to be followed in detail. The explanation on it: With one root: craving + 108 + + + + + + + + + + both internal craving and external craving. With three defilements: the three, passion and lust, + + + + 109 + + + + + + + + designation of + + + Ocean: This craving is an ocean in the sense of being difficult to cross over. + + + 110 + revolves + + + + – up to – the mind revolves due to dharmas. These are called the twelve spheres: with twelve whirlpools. 111 + + + + + hell in the sense of being difficult to descend into, inclined: abyss. This one a sage who is no longer in training has crossed over. A sage who is still in training 112 + + + + + + + With one root: the embodiment view. With two whirlpools: both the annihiliation view and the eternal view. With three defilements: the three, 113 + + + + + + + + Spread out in five: the five permutations of the embodiment view: he regards form as a self – up to – consciousness. 114 + + + + + + + + + + the embodiment view. The eye revolves due to forms – up to – the mind revolves due to dharmas. Abyss 115 + + + + + + This one a sage who is no longer in training has crossed over. Another one: With one root: It is ignorance that is spoken of. 116 The cause of ignorance is called the root of not knowing. It is lust and it is hate and it is delusion. And as is said: “Whatever is manifold, of many kinds + 117 + + + + with ignorance as source, with ignorance as origin, born from ignorance. With two whirlpools: It revolves due to what is shameless and immodest. 118 + + + + + + + + of bad actions + + + + + + + + + + + + + + + + + + + + + + + + 119 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 120 + + + + + + + + + + + + + + + + + Abyss: this one a sage who is no longer in training has crossed over. Another one: With one root: + + + 121 + + + + + + + + + + + revolves due to + + + + + + consciousness. + + + due to name and form + + + + + + 122 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 123 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 124 + + + + + + + + +

Whose root is not in the ground (is the text. The explanation on it:) + + + + + + + + + + + + + + + + + + 125 + + + + + + + + + + + + + + + + + + + + consciousness + + + + + + + + + + + 126 + + + both name and form + + + + + + + + + + + + + + + + + + + + + + 127 + + + + + + also five regions. Those are called “ground.” This with the four steadinesses of consciousness + + + 128 + + + + + + + + + + How much less a branch + + + + + the branch of craving. That hero: developed by bravery + + 129 + + + + + + + + + + and the bond of ignorance. Who is worthy to find blame with him: one having such characteristics + + + + + + 130 + + + + or would disapprove. Even the gods praise him: those of the realm of desire. He is praised even by Brama: + + + + + + + + + 131 + + + + + + In brief: Whose root is not in the ground: the diagnosis of pain. There is no leaf, how much less a branch: 132 the abandoning of the origin. + + + + + + + + such a one. Who is worthy to find blame: the power of those endowed with the dharma is the dharma. The inspired utterance is to be known in detail.

133 (Killing anger one sleeps pleasantly is the text.) The explanation on it: A brahman from the Bharadvaya clan – up to – she spoke the inspired utterance “Honor to the 134 (Lord)” + + + + + + “ + + + + + brahman, giving up the three knowledges of the brahmans + + + + + + + + + of that shaved ascetic. 135 I will engage in debate with this teacher. And how will I engage in it? I will say + + + + + + + 136 + + + with + + + + Godama, I will speak thus: ‘Surely you disapprove of the taking of life?’ If he will say ‘Not + + + + ’ 137 + + + + + + + + + + The brahman woman said this to the brahman from the Bharadvaya clan: “I do not, brahman, + + 138 + + + + + + + + + a high god who could engage in debate with the ascetic Godama. You will be able to + 139 + + + + + + + went up to where the Lord was. He said this to him: “Which killing then, Godama, do you approve of?” 140 + + + + + + + + + + Destroying anger one sleeps pleasantly, destroying anger one does not grieve. In detail: Anger + + 141 + + + + + + + + + One sleeps pleasantly: bodily pleasure. One does not grieve: mental pleasure. Pleasure is + + + + 142 + + + + + + + + + + snake + + + or another – in detail – in whichever one there is an inclination for poison. Having sweet tips 143 + + + + + + first undertaking. Taking up force, he delights, tastes joy, is pleased. + + 144 + + + + + This is the end of anger, the abandoning of what is sweet. The noble ones praise the killing: both awoken ones (and) disciples. 145 + + + + + + + Destroying it one does not grieve: one is not tormented, abandoning it. In brief: Destroying anger: (exhaustion of action.) 146 (One sleeps pleasantly:) exhaustion of pain. One does not grieve: exhaustion of defilement.

214 In the city of Rājagṛha, the venerable Mahakaṣava (had) a confidant. 215 The boy was dear, charming, patient, pleasant, and handsome. But not long after his birth; his father died. 216 ('the boy) did not renounce his ordination, (but) became careless with his moral vows. In short, he became careless (with his training). 217 … enjoyed. He enjoyed himself at a mountain festival and (partook of) other (pleasures). 218 (Yet he did not) renounce (his monastic training). At another time then, he met with misfortune on his monastic robe. He became sexually roused. (Later), 219 he became remorseful. He went and told Mahakaṣava (everything). Then (Maha)kaṣava gave a lesson concerning the teachings of the Buddha. 220 … and by the path some dharma … 221 … because of fatigue, it is not possible for this person to generate the dharma eye. 222 … (And, therefore), the insight of a śrāvaka does not exist. It was not produced. It was not attained. The insight of a śravaka is not found. 223 … the insight of a śrāvaka. The expansion ought to be known. (Avadāna) three. 3.

223 Avadāna. Of king Aśoka … 224 … a thirty rain-retreat monk entered (the palace) to give instruction in the dharma. They [the women] entered. 225 A screen that is neither excessively wide nor excessively bulky is to stand in between (the monk and the women), the women, facing away from the [screen] … 226 Then the monk entered; he taught the dharma. He gave a description of heavenly worlds. Then a woman 227 thought "This is not the case. Because of that rebirth, there will be suffering." After that, he [the monk] gave an explanation of the (Four) Noble (Truths. Then) 228 the woman threw herself at the feet of the venerable monk. But this was not allowed by the king. (She) spoke [the following] words: "Is there not …" 229 (Then) the woman went to the king. She saw him and said: "I am not obedient. Just what is to be done?" He said: ("What has happened?") 230 (She said:) "… the dharma eye has arisen." (He) said: "Excellent." (She) said: "Let there be forbearance for me, who does not now have the ability to know the minds of others." 231 In those cases in which a (woman) wavers, one awakened to a perfect state of knowledge (remains) unwavering. The expansion should be known. All (should be) according to (the model). 232 (Avadāna) four. 4.

232 Avadāna. One hundred years after the Buddha's parinirvāṇa, at the Descent-with-the-Gods Caitya, [some] Nirgranthas … 233 In that place, in that very ārāma, a sacrifice was performed by them. Power was obtained. A certain Nirgrantha ascetic [died] (and was reborn as a yaksa). 234 He was approached by the Nirgrantha ascetics, He said: "I will give [a compressed] teaching … (and) 235 I will display a miracle (for you)." Then the king was informed. It was said by the king: "Excellent. If 236 (this is to be done)," he said, "there will be a command (given to that effect)." They said: "Lord, we will enter here on this spot of ground where the (Buddha’s caitya) has been established. 237 And on that spot of ground, the king had a stone pillar made by some lay follower. 238 … They said: "Now, because of this stone pillar, we will enter the caitya here on the seventh day." 239 … Along with (the Nirgranthas), the yaksa did not obtain even the base (of the monument) or the [stairs] where the miracle was to be performed. Then, 240 the stone pillar that was given was as tall as (the stone pillar) in the town at the Dharmarājika (Stūpa). 241 The stone pillar ... burst into flame. The heretical ascetics turned away. At another time, the yakṣa 242 ... bowed down (?) ... second, and third ... 243 (The avadāna) should be known (in detail). [All] should be according to the model. (Avadāna) five. 5.

278 The Kashmir avadāna should be known. 279 … Thera died. Among them … 280 Some realized the state of a nonretumer, some … 281 At that time, there was a monk, an arhat, a ṣaḍabhijñā––a possessor of the six superknowledges. He was asked … 282 … He said: "Just as … 283 … search for . . . What has been done will be tripartite. (?) 284 … was. And moreover, he will be reborn in the south. 285 … And he will become an enemy of the teaching of the venerable Buddha. And also … 286 He [will perform] a sacrifice with 10,000 [animals]. With 10 … [animals] 287 … he will be reborn in a terrible hell … 288 Among them, the noble dharma was obtained by a monk. [It should be known] in detail. 189 [All] should be according to the model. (Avadāna) ten. 10.

305 Avadāna. In [Rājagṛha] … of Kaḍamaha … 306 … village … the women … the women … 307 … proclaimed. He asked a question. He told him … 308 … arrived … by him [a young woman] was agitated. Up to … 309 … He was not calm. Up to: "a young woman was struck by him." 310 … harassment was given. (Her) brother came along. Then the young woman was struck by him and also harassed. 311 (Up to) … (Then the father) came to the young woman. She was harassed by him. 312 … superior knowledge … disciples of the Buddha … 313 … should be according to the model. (Avadāna) fourteen. 14.

… 313 … 314 …

Avadāna. In Takṣaśilā 316 … a resident of Ujjain … 317 … a resident of Ujjain …