divine realm

its ruler

"Yellow Springs"

Huan-di ("Yellow Monarch")

xuan[-tian] ("dark heavens")

S^an-di ("Lord on High")

mask, if having __ eyen

is called __

4

fan-xian

2

qi ("dervish")

p. 21

p. 22

"let the __

attain __"

significance of #

living

9

"the nine layers of Mount Kunlun that ascend to the Gate of Heaven" as dai:ses

dead

5

"five sacred mountains or Marchmounts"

the Attack Patrol of the Sepulchre, ...

the Squad Chiefs of Haoli"

In the 5^th century Chr.E. "vestigial remnants of the Former Qin empire ... still existed and claimed the name". This are the " ‘people of Qin’ in the Commands and Admonitions for the Families of the Great Dao." {In this contect, do note that Liu Bao-wei, Prime Minister & author early in the Qin dynasty, was an avowed Daoist.}

"the Laozi huahu jing – the Scripture on Laozi’s Conversion of the Barbarians – ... was traditionally, like the Commands and Admonitions, ascribed to the mid-third century. Modern scholarship as, however, [assigned the latter to] the fifth [century Chr.E.]".

Consider "one of the most vexing puzzles in the Commands and Admonitions, namely its earlier version of the same story. That the roots of the tale are very ancient is quite clear, and Ofuchi Ninji has ... shown early traces of it well before the supposed date of the Commands and Admonitions." [This would suggest that "the supposed date" of 5^th century Chr.E. is by far too late.]

p. 51 Take "the hint offered by Ji Xianlin, ... to regard the Sutra in Fory-two Sections as the Daoist Dhammapada. This would [accomplish] answering the difficult question ... as to why Daoan never mentions this famous sutra ... : he knew it, but he saw it as a non-Buddhist confection."

p. 43 "the Sutra in Fory-two Sections, in the view of the great Chinese Indologist Ji Xianlin ..., was taken into the late fourth-century CE Daoist ... Shangqing revelations."

p. 42 A "translation of the Dhammapada" is "preserved as a section in ... the Guanzi, ... earlier listed as a Daoist text, [though] its classification was later changed."

p. 41 According to CP, vol. 2, pp. 187-93, the Dhammapada is "suspected of deriving from pre-Buddhist origins."

p.

Su-dana

56

"The earliest attested version of the tale in any language" is in Kan Sen-hui’s (mid-3^rd century Chr.E.) Liu-du Ji-jin ‘6-Perfections Collected-Scripture’.

70, n. 4

This Chinese version may be older than Pali text (of the Jataka).

58

King S`ibi [who, according to the Jataka offered his own eyen to a brahmin (p. 67){; but according to the Puran.a, offered his own flesh to be eaten by a bird of prey in order to redeem its prey}] had as his son Su-dana, who had a wife (named Madri), 2 children, and a praeceptor (named Acyuta); Su-dana donated his own 2 children to a brahmin, and his own wife Madri to god S`akra (who was disguised as another brahmin).

p.

account

57

The Caelestial Worthy recounteth "the former lives of two deities, one of whom was once his son. The son is now the Perfected of the Left Mystery (Zuoxuan zhenren) and ... the Perfected of the Left and company will have to pay" for disclosure to them of the scriptures.

p. 57 Lin-bao account

p. 71, n. 13 corresponding Jataka (T. 152, vol. 3)

DZ 325, 16b1-5

story

p.

"sold his body to support the dharma"

10

5a sq

"threw his body to a hungry tiger"

4

2b

"sliced off his own flesh to feed a bird"

2

1b sq

"killed himself to give [his flesh] to beasts"

3

1c

"placed his wife and children into bondage"

6

2c-3c

"gave his head to another"

5

2b

11

6a-6c

Further similarities can be found between Liu-du Ji-jin and the Lin-bao’s own collection of former-incarnation stories, the Ben-xin Jin ‘Original-Acts Scripture’.

60

When (out of this sum) 20,000 cash are, at the behest of Ci-yin, donated to a Daoist priest, the priest performeth on Fa-jie’s behalf a money-increasing rite, so that "Fajie finds all of his storehouses magically full once more." To explain this magical increase, the Daoist priest "relates a dream he had in which a spirit presented him [Fa-jie] with a ruyi

61

sceptre. In the dream, Fajie accepted the present. ... Finally Fajie accepts the wealth. ... Their children then ride up on celestial conveyances with large retinues and Fajie’s mother is revealed to be the Grand Lady of the Central Watch." Yao Jin-xin "proves to be the Celestial Worthy himself."

The Man.i-cud.a-avadana describeth "the extreme gifts of a King Man.icud.a, whose gifts match Sudana’s in every respect, except that the story ends with him [his] giving his own flesh and finally the jewel attached to his cranial protuberance (thus his name) to a demon disguised as S`akra." (summarized in V, pp. 35-6)