Notes On Text Of Asoka Legend

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269645/1

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NOTES ON THE TEXT OF THE ASOKA LEGEND
The Sanskrit text of the Aśoka legend is found in the Divyāvadāna (ed. E. B. Cowell and R.A. Neil, Cambridge 1886): chapter 26: Pāmśupradāna (p. 348-382); chapter 27: Kunāla (p. 382-419); chapter 28: Vītaśoka (p. 419-429); chapter 29: Asoka (p. 429-434). The greater part of the text (p. 369.8-434) was translated by E. Burnouf in his Introduction à l'histoire du buddhisme indien, Paris 1844, p. 358-432.
The Sanskrit text of the Asoka legend is not well preserved. Not only is the text in many places hopelessly corrupt, but the compilers of the Divyāvadāna seem to have changed the order of the chapters. It is only with the help of the two Chinese translations that it is possible to reconstruct the original order of the chapters. The first Chinese translation (Ch. 1) is due to the Parthian Fa-ch'in, who translated the text about 300 A.D. His translation, entitled A-yü-wang-chuan (Taisho no. 2042), was rendered into French by Jean Przyluski in his La légende de l'empereur Açoka, Paris 1923, p. 223-427. The second Chinese translation (Ch. 2) was made by a monk from Fu-nan, Seng-ch'ieh-p'o-lo, who translated several texts between 506 and 520 in Nanking. The title of the Chinese version is A-yü-wang-ching (Taisho no. 2043). Przyluski pointed out that the fragments of the Asoka legend in the Divyāvadāna are very close to the corresponding chapters of Ch. 2, whereas Ch. 1 differs from all known recensions and contains important passages which are not found elsewhere (Przyluski, p. XIII). Przyluski indicates in the notes to his translation of Ch. 1 the corresponding passages of the Divyāvadāna and Ch, 2, but it is not easy to see at first glance which passages correspond in the three recensions. Moreover, Przyluski refers to the Tokyo edition of the Tripitaka and not to the Taisho edition. In 1963 Sujitkumār Mukhopadhyāya published a new edition of the Aśokāvadāna (New Delhi 1963). In this edition the chapters are published in the following order: Pāmśupradāna, Vītaśoka, Kunāla and Asoka. The recent translation of the Aśokāvadāna by John S. Strong is based on Mukhopādhyāya's edition (The Legend of King Asoka, Princeton 1983, p. 166-303). Strong remarks that, following the lead of the Chinese texts, it inverts the order of two of the four chapters of the
See our review in IIJ 12, 1969-70, p. 269-274.

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Divyāvadāna
Chinese 1 I. Avadāna du don de la terre
(p. 225-244) 1. (The gift of dirt and Buddha's prediction pertaining to Asoka) (p. 225-228)
Chinese 2 1. Avadāna of the birth
(p. 131b-13563)
104
(p. 131b-13269)
364.19369.7
2. (Asoka's birth, his violent deeds and his conversion) (p. 229-244)
(p. 132b9-13563)
369.8-382.3
II. Avadāna of the meeting with Upagupta.
II. Avadāna du roi Asoka
(p. 245-269) 1. (Asoka's meeting with Upagupta)
(p. 245-251)
(p. 135b13-136b29)
384.28389.3
2. (Asoka's pilgrimage)
(p. 251-260)
J. W. DE JONG
(p. 136c1-139a14)
389.4 397.17
3. (Worship of the bodhi tree)
(p. 260-263)
III. Avadāna of the worship of the bodhi tree
(p. 139a22-144a4) 1. )
(p. 139a22-c13)
397.17399.22
4. (Pindola Bhāradhvaja)
(p. 264-267)
2. (-)
(p. 139c14-140c8)
399.23403.8
5. (The Quinquennial festival)
(p. 267-269)
3.
)
-
(p. 140c8-14165)
403.8405.15

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III. Avadāna du frère cadet du roi Asoka
(p. 270-280)
IIIb. Avadana of Vitasoka
(p. 14166-144a4)
419.14429.4
IV. Avadāna de Kunāla
(p. 281-295)
IV. Avadāna of Kunāla
(p. 144a12-14706)
405.16419.12
V. Avadāna de la moitié d'amalaka"
(p. 296-303)
V. Avadāna of the gift of a half of an amalaka to the sangha
(p. 147c14-149517)
429.6434.27
VI. Avadana of Buddha's prediction relating to Upagupta
(p. 149b25-152c7)
VI. Avadāna d'Upagupta
(p. 308-326) 1.((Upagupta's past life)
(p. 308-311)
(p. 149b25-150a8)
348.19. 350.24
THE ASOKA LEGEND
2. (Buddha's parinirvāna and the council of Rajagrha)
(p. 311-326)
2.
(p. 150a8-152c7)
VII. Avadāna of the transmission of the treasure of the Law by
the five pupils of the Buddha (p. 152c15-157a21) 1. The transmission of the law
(p. 152c15-153a4)
missing
VII. Avadāna du Nirvāna de Mahākāsyapa
(p. 327-369) 1. (Avadāna of Mahākāsyapa)
(p. 327-340)
2. Avadāna of Kāśyapa
(p. 153a5-156a5)
105

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106
2. Avadāna de Madhyāntika
(p. 340-342) 3. Avadāna de Sānavāsa
(p. 342-346)
3. Avadāna of Madhyāntika
(p. 15626-156b19) 4. Avadāna de Sāņavāsa
(p. 156b20-157a21)
4. (Avadāna of Upagupta)
(p. 346-363) 5. (Sāņavāsa obtains Awakening)
(p. 363-364)
VIII. Avadāna of the transmission of the treasure of the Law by
the five pupils of the Buddha. Part two. (p. 15765-16169) 1. Avadāna of Upagupta
350.24-364.10 (p. 157b7-161a24) 2. Avadāna of the obtainment of Awakening by Sānavāsa
(p. 161a25-16159)
J. W. DE JONG
6. (Story of the tiger cubs)
(p. 364-365) missing
IX. Avadāna of the pupils of Upagupta
(p. 161b16-165c2) 1. Avadāna of the tiger cubs
(p. 161b17-161c9) 2. Avadāna of the products of the cow.
(p. 161010-28) 3. Avadāna of the man from South India
(p. 161c29-162a9)
7. (Story of the man from South India)
(p. 366) 8. (The conversion of 500 pupils of Upagupta by
Sänavāsa)
4. (The conversion of 500 pupils of Upagupta by Sānavāsa)
(p. 162a10-162c8)
(p. 366-369)

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THE ASOKA LEGEND
107
Cowell and Neil edition (Strong, p. 169). Hereby he creates the impression that the Sanskrit text as edited by Mukhopadhyāya and translated by him corresponds in the succession of the different episodes to the two Chinese translations. However, the relations between the Sanskrit text and the two Chinese translations are in fact much more complicated.
The Chinese text of Ch. 2 is divided into seven bundles (chüan) and seven chapters (p'in). In order to facilitate the comparison of the three versions we have to divide the chapters into sub-chapters and put between parentheses the titles of the sub-chapters which are not found in the different versions ?..
The eighth chapter of Ch. 1 is entitled "Avadāna des disciples d'Upagupta" (p. 370-398) and contains many stories of conversions by Upagupta. In Ch. I the stories do not bear any title but in Ch. 2 a brief title is given. In the following lists the stories are numbered in the order in which they are to be found in Ch. 1 but with the titles as given in Ch. 2: 1. The man from North India (p. 370-371) - 162c10-163a5; 2. Devaraksita (p. 371-375) - 163a6-164a2; 3. The brahman who believed in the self (p. 375-376) - 164a3-164a15; 4. Sleep (p. 376-377)
- 164a 16-164b2; 5. The karmadāna (p. 377-378) — 164b3-164c4; 6. Craftsmanship (p. 378-380) — 164c5-165a5; 7. Food and drink (p. 380) — 165a6-165a21; 8. Being content with little (p. 380-381) - 165a21-165b10; 9. The rākşasa (p. 381-382) — 165b11-165c2. The tenth chapter of Ch. 2 is entitled "Avadāna of the disciples of Upagupta. Part two" (165c10-170a8). This chapter corresponds to the second part of chapter VIII of Ch. 1. The following stories are found in both texts: 1. The tree (p. 382-383) --- 165c10-166al; 2. Avarice (p. 383-384) — 166a2-166a11; 3. The demon (p. 384) --- 166a 12-166a25; 4. The food of worms (p. 385-386) — 166a26-166b29; 5. The meditation of bones (p. 386-387) — 166c1-166c28; 6. Covetousness (p. 387-388) — 166c29167a12; 7. Bamboo brush (p. 388-389) — 167a13-167b15; 8. Affectionate feelings 4 (p. 389-390) - 167b16-167c6; 9. The river (p. 390-391) — 167c7-168a5; 10. Awakening (p. 391-392) — 168a6168a28; 11. Drovers (p. 392) — 168a29-168b6; 12. The apparition (p. 392-393) — 16867-168b27; 13. Dislike of home (p. 393-395) 168b29-168c22; 14. The staff (p. 395-396) - 168c23-169a6;
2 The titles of the sub-chapters in Ch. 2 which correspond to the same sub-chapters in Ch. 1 are indicated by (- ).
3 The final paragraph (p. 269.15-19) corresponds to the beginning of the Avadāna of Vītaśoka in Ch. 2 and the Divyāvadāna (p. 419.14-16).
4 More appropriate is the title "The young son" which is found in the "Three editions" (cf. p. 167, n. 3).

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15. Sudarsana (p. 396-397) - 169a7-169a29; 16. Dhītika (p. 397-398) - 168628-170al. Between stories 15 and 16, Ch. 2 inserts the story of the granting of land to the monastery — 1691-169b27 (cf. Przyluski, p. 397, n. 1). Here Ch. 2 ends. Ch. 1 continues with chapter nine, “La Destruction de la Loi du Buddha” (p. 399-409), and chapter ten, “Avadāna de la récompense donnée par le Roi Asoka” (p. 410-427) S.
Przyluski has divided Ch. 1 into ten chapters, but the editors of the Taisho edition have divided the text into eleven chapters. Przyluski remarks that the division into chapters is often arbitrary (p. 245, n. 1). Probably he is referring to the division in bundles (chüan). Chinese versions are often divided into chüans of more or less equal length which do not correspond to the chapters of the text. The chapter headings in the Taisho edition are as follows: 1. Gift of the earth – 99a-10268 (Przyluski, Chapitre premier: Avadāna du don de la terre, p. 225-244); 2. King Aśoka – 102b9-106a19 (Przyluski, Chapitre deuxième: Avadāna du roi Asoka, p. 245-269); 3. The younger brother of King Asoka — 106a20-107c27 (Przyluski, Chapitre troisième: Avadāna du frère cadet du roi Asoka, p. 270-280): 4. Kunāla -- 108a4-11069 (Przyluski, Chapitre quatrième: Avadāna de Kunāla (p. 281-295); 5. The half of the āmalaka fruit — 110610-111626 (Przyluski, Chapitre cinquième: Avadāna de la moitié d’āmalaka", p. 296-304); 6. Upagupta - 111027-114a25 (Przyluski, Chapitre sixième: Avadāna d'Upagupta, p. 308-326); 7. Nirvāna of Mahākāśyapa
- 114a26-116b 10 (Przyluski, Chapitre septième: Avadāna du Nirvana de Mahākāsyapa (p. 327-340); 8. Madhyāntika 116611-116c17 (Przyluski, Chapitre septième, p. 340-342); 9. Sanavāsa - p. 116c24-12161 (Przyluski, Chapitre septième, p. 342-369); 10. Upagupta -- 121b212864 (Przyluski, Chapitre huitième: Avadāna des disciples d'Upagupta, p. 370-398; Chapitre neuvième: La Destruction de la Loi du Buddha, p. 399-409); 11. The recompense given by King Asoka - 128b5-131a23 (Przyluski, Chapitre dixième: Avadāna de la récompense donnée par le roi Asoka, p. 410-427).
It is obvious that Ch. 1 and Ch. 2 correspond very closely. The only major difference is the fact that Ch. 1 contains two extra chapters. Ch. 2 contains three short sections which are missing in Ch. 1: VII.1 The transmission of the Law (cf. Przyluski, p. 327, n. 1); IX.2 Avadāna of the products of the cow; The story of the granting of land to the monastery (cf. Przyluski, p. 397, n. 1). Przyluski points out that the conformity in
S Przyluski p. 418-420 corresponds to Divyāvadāna 382.4-383.6.
.

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THE ASOKA LEGEND
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plan between the two Chinese translations proves that these two recensions reproduce faithfully the arrangement of the original chronicle of Asoka (Przyluski, p. 59). If one compares the two Chinese recensions with the fragments of the Sanskrit text, there is no doubt that both are based upon a Sanskrit text very similar to the one transmitted by the compilers of the Divyāvadāna. Both translations are without doubt rather free, but Ch. 2 is closer to the Sanskrit text than Ch. 16. In his edition of the Aśokāvadāná, Mukhopadhyāya has made abundant use of Przyluski's translation of Ch. 1. However, he seems to have consulted Ch. 2 only as far as it is quoted by Przyluski in the notes to his translation.
Many scholars have tried to correct the text of the Asoka legend in the Divyāvadāna. Also, several sections of the text have been translated since Burnouf's translation mentioned above. For bibliographical details we refer to our review of Mukhopādhyāya's edition of the Aśokāvadāna. There remain still many problems relating to the text and its interpretation. Strong's recent translation is not an improvement on Burnouf's work, and it is not useful to point out in detail the many errors committed by him. In the following notes the page references are to the editio princeps by Cowell and Neil?.
P. 349.17: nānanda etarhi yathātīte "py adhvani tena vinipatitaśarīrenāpy atraiva. In his edition, Mukhopādhyāya adds the words bahujanahitam krtam. Strong translates: "This is not the only time, Ānanda; in a previous life too, in a body that is now no more, Upagupta worked right here for the benefit of many people" (p. 175). Vinipatitaśarīra is a body which has fallen into a bad existence. Ch. 2 has: "In the past, long ago, he was born into a bad way of existence (gati) and worked for the benefit of many people" (149c11-12).
P. 355.4: avakrstāvakrstasya kunapasya hy amedhyatā / medhyāḥ (MSS. medhyā) kāmopasamhārāh kāminah subhasamjñinaḥ. Strong translates: "A corpse that is clearly vile is impure; what is pure is the suppression of desire by one who has desires but knows what is good” (p. 182). Probablŷ one should read medhyā kāmopasamhārā: “The impurity of the very vile corpse is pure and produces desire for the lover who thinks it to be beautiful". For the meaning of upasamhāra see Edgerton's Dictionary of Buddhist Hybrid Sanskrit s.v. Ch. 2 has: "Noble
6 See also Heinrich LÜDERS, Bruchstücke der Kalpanämandirikā des Kumāralāta, Leipzig 1926, p. 75 and 130.
7 I have been unable to consult Heinrich ZIMMER's translation of Divyāvadāna p. 348.19-365.5 (Karman, ein buddhistischer Legendenkranz, München 1925, p. 175-194).

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J. W. DE JONG
or low-born, all have a stinking corpse. When a fool sees it he produces a view of purity. When a wise man sees it, he produces a view of impurity" (158c1-2).
P. 355.27: amarabudhajanasahitam jinam. Read amarabudhajanamahitam. Ch. 2 has: "To be honoured among gods and men" (158c22).
P. 357.21: ayam Märo bhagavacchasane mahāntam vyākṣepam karoti kimartham ayam Bhagavata na vinitaḥ pakyati mamāyam vineyaḥ tasya ca vinayat sattvänugrahad aham Bhagavata 'lakṣaṇako, buddho nirdistah. It is difficult to translate tasya ca vinayāt sattvānugrahād. Probably one should read tasya ca vaineyasattvasyänugrahād: "as a favour to that being which is to be converted". Ch. 2 has: "The Buddha predicted that I would be a Buddha without marks in order to render favour to beings which are to be converted" (159b4-5).
P. 358.7: atha Māras tam kunapam apanetum arabdhaḥ param api ca svayam anupravisya pipilika ivädrirājam apanayitum na šašāka, asamartho vaihāyasam utpadya uvāca. For param... anupraviśya Ch. 2 has: "Using very much force" (159b16-17), but it is difficult to see how the text can be emended. Mukhopadhyaya emended asamartho to samarṣo and utpadya to utpatya. Both corrections are confirmed by the two Chinese translations.
P. 359.9: atha kamadhātvadhipatir Māro nāsty anyā gatir anyatropaguptakad eveti jäätvä sarvam utsrjya sthaviropaguptasamipam upetya padayor nipatyovaca. Read garvam utsriya. Ch. 2 has: "having given up his proud mind" (159c21). See also Ch. 1: "exempt de pensées malveil-. lantes et orgueilleuses" (Przyluski, p. 357).
P. 364.11-18. This passage is missing in the two Chinese translations and is clearly a later addition.
P. 374.6: śrutvā ca rājñāmarṣajātena pañcastrisatāni kitikaiḥ samvestya dagdhani. Burnouf emended kitikaiḥ to kāṣṭakaiḥ. In his Buddhist Hybrid Sanskrit Dictionary, Edgerton writes: "Perhaps same word as Pali kiṭaka, in Pv. i.9.2 and 4, something (acc. to comm. [hot] copper plates) into which the clothing of the petas is changed. ... There is also a Pali kitika, Vi. ii, 152.26 and 153.5, perhaps also some sort of covering, but very obscure". Ch. 2 has "bamboo screen" (133c15). D. S. Sircar translates it by "matting screen" (Indian Epigraphical Glossary, Delhi 1966, p. 159). In Vinaya ii,152.26, I. B. Horner renders parittänakitika by "a protecting screen" and samsaranakitika by "a moveable screen" (The Book of Discipline, Volume V, London 1963, p. 214 and 215).
P. 377.10: tataḥ sakaruṇair vacanais tam bhik şuḥ kramam yacati sma masam yavat saptarätram anujñātah. Ch. 2 has: "Then, weeping, the

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111
monk asked: You must give me a month's delay"” (p. 134a 24-25). Read krandan yācati?.
P. 377.11-13: sa khalu ... samvrttah. Passage missing in the two Chinese translations.
P. 379.28: näthasya sampūrya.manoratham ca vaistārikān dharmadharān kuruşva. Ch. 2 has: “You must fulfil the wish of the Bhagavat and far and wide raise sarīrastūpas" (134c17). Read dhātudharān, cf. 388.4: samantād vaistārikā dhātudharāh krtās ca.
P. 381.5: yatra koțih paripuryate tatra dharmarājikām pratisthāpayitavyam / tasmin samaye Takşašilāyām şaţtrimśatkotyah, tair abhihitam / satrimśatkarandakan anuprayaccheti / rājā cintayati / na yadi vaistārikā dhātavo bhavisyanti / upāyajño rājā / tenābhihitam / pañcatrimśatkotyah sodhayitavyāḥ. Burnouf thought that the term koți refers to gold coins (Burnouf, p. 373, n. 1). Strong writes that the Chinese text and other sources make it clear that the figure refers to population and not to wealth (Strong, p. 220, n. 26). However, Ch. 1 mentions a koti of ounces of gold (Przyluski, p. 243, n. 2). The expression kotih paripūryate "A koți is amassed" must refer to gold and not to people. The verb śodhayati means "to remove" or "to pay". Ch. 2 has "to remove" (135a 20), cf. Przyluski who translates it by “confisquer". Ch. 1 has: "On va supprimer dans votre royaume trente-cinq koți de personnes" (Przyluski, p. 243), and Strong translates accordingly: "he would have to have thirty-five hundred thousand of them executed" (p. 220). However, this meaning is not attested in the dictionaries.
P. 396.13: sā pratyāhatā tasyaiva rājñaḥ pādamūle nipatitā / yāvad amātyā vismitā ūcuḥ. Să refers to the small coin (kākani) which Asoka gave to the stūpa of Bakkula. Burnouf has misunderstood this passage: “A ces mots les ministres furent frappés d'étonnement, et tombant aux pieds du roi, ils s'écrièrent" (Burnouf, p. 392). Strong follows Burnouf: "The ministers were amazed. They fell at Asoka's feet and said in awe" (Strong, p. 255). However, it is of course the kākani which fell at Asoka's feet: "She, being rejected, fell at Asoka's feet. Amazed, the ministers said". Ch. 1 has: "Le génie du stūpa refusa et rendit (la pièce) au roi" (Przyluski, p. 259). Ch. 2 has: "Then, from the stūpa the twenty cowries arrived at the feet of Asoka" (138c14).
P. 404.2: bodhivrk şasya ca caturdiśam vāram baddhvā svayam eva ca vāram abhiruhya. Burnouf translated vāra by "estrade", cf. Edgerton, Buddhist Hybrid Sanskrit Dictionary s.v. Strong follows Burnouf and renders it by platform". In his translation of Ch. 1 Przyluski has: "(le roi) fit construire une clôture des quatre côtés de l'arbre de Bodhi"

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(Przyluski, p. 267). In a note he explains that vāra refers to an enclosure or a basin to retain water around the tree (p. 433, note). Ch. 2 has: "Around the bodhi tree Aśoka raised a wall" (141a2). Probably vāra is an earthen wall which Aśoka mounts in order to bathe the tree with four thousand pitchers of milk.
P. 407.17: tatas Tişyarakṣitā tatkalam alabhamānā kruddhā kathayati. Hertel emends tatkalam to tatkāyam. Ch. 2 has: "Then, Tisyarakṣitā became angry in her mind because she did,not get her wish" (144c1). Undoubtedly, kālam is to be corrected to kāmam. The Tibetan. translation has: ran-gi 'dod-pa'i rnam-pa (svakāmākāra?), cf. Peking edition p. 285a6.
P. 415.17: tato muhurtam nṛpa āśvasitvā kanṭhe pariṣvajya rasāśrukaṇthah. Read ca säśrukanthah, cf. Tibetan translation: mgul-pa mchi-mar beas-pa (p. 295a6).
P. 417.3: tyajamy aham tvam atipāpakāriṇīm adharmayuktām śriyam ātmavān iva. Burnouf translates: "Je renonce à toi, femme couverte de crimes, femme injuste, tout de même que le sage renonce à la fortune" (p. 413). Strong follows Burnouf: "You wicked woman, attached to unrighteousness, I now disown you the way a self-possessed sage renounces wealth" (p. 284). Adharmayuktām qualifies śriyam: "I reject you, very wicked woman, as a self-possessed man renounces unlawful wealth". Ch. 2 has: "You now have done evil. From now on I reject you just as a man whose deeds are good renounces unlawful gain" (147a20-21).
P. 417.18: phalam hi maitryä sadṛśam na vidyate. Both Ch. 2 (147b3) and the Tibetan translation (297b5: stobs) have read balam instead of phalam.
P. 417.22-27: rajan na ... sadyaḥ. These one and a half stanzas are taken from the Avadanakalpalată (59.160cd, 161), cf. IIJ 8, 1965, p. 238.
P. 417.28: ity uktamatre purvādhikaprasobhite netrayugme pradurbabhuvatuḥ. This line is missing in the two Chinese translations and in the Tibetan translation.
P. 418.1: yavad räjñāśokena Tiṣyarakṣitā amarșitena jantugṛham pravesayitva dagdha. Cowell and Neil suggest reading jatugṛham, which is confirmed by the two Chinese translations and the Tibetan translation. Ch. 1 has "a house made of Hu glue" (Przyluski, p. 293, n. 2) and Ch. 2 "a house of lakṣā" (147b5). The Tibetan translation has rgya-skyegs-kyi khab-pa (297b5-6), which also renders läksägṛha. There is therefore not
8 See Johannes HERTEL, Ausgewählte Erzählungen aus Hemacandras Parisiṣṭaparvan, Leipzig 1908, p. 252, n. 3.

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THE ASOKA LEGEND 113 justification for retaining jantugrha as suggested by Edgerton in his Buddhist Hybrid Sanskrit Dictionary s.v. P. 418.9: tatra casanipatitani ekasyam guhayam pravistany asaditani. Several words are missing so that this sentence has become incomprehensible. Probably one should read: tatra casani patita , panca mrgasatany ekasyam guhayam pravistany asaditani, cf. the Tibetan translation: der ser-ba bab-par gyur-la / ri-dags Ina-brgya phrug gcig-tu zugs-pa zig rned-pa (298al). Ch. 2 has: "There was thunder and lightning. Five hundred deer from fear entered into a cave. Then, the hunter saw the deer. He seized them and got all of them" (147b10-12). P. 425.8: bhutesu samsargagatesu nityam drstvapi mam naiti yatha vikaram. Read samsargaratesu. Ch. 1 has: "Pour toute espece d'etres vivants, se reunir est une joie" (Przyluski, p. 276). Ch. 2 has: "All living beings always rejoice in reunion" (143a3). P. 426.22: buddhya khalv api namitah sirasitah prajnabhimanodayam. The text is clearly corrupt, cf. Edgerton's Buddhist Hybrid Sanskrit Dictionary s.v. sirasitah. In any case one must certainly read prajnabhimana vayam. Ch. 2 has: "Originally, I had pride in my wisdom" (14369). J. W. DE JONG Canberra, A.C.T. 2600 (Australia) Faculty of Asian Studies Australian National University P.O. Box 4.