Prakrit Dhammapada

Author(s): Benimadhab Barua, Sailendranath Mitra
Publisher: Satguru Publications
Catalog link: https://jainqq.org/explore/020564/1

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Acharya Shri Kailashsagarsuri Gyanmandir
।। कोबातीर्थमंडन श्री महावीरस्वामिने नमः ।।
।। अनंतलब्धिनिधान श्री गौतमस्वामिने नमः ।। ।। योगनिष्ठ आचार्य श्रीमद् बुद्धिसागरसूरीश्वरेभ्यो नमः ।।
।। गणधर भगवंत श्री सुधर्मास्वामिने नमः ।। ॥चारित्रचूडामणि आचार्य श्रीमद् कैलाससागरसूरीश्वरेभ्यो नमः ।।
आचार्य श्री कैलाससागरसूरिज्ञानमंदिर
पुनितप्रेरणा व आशीर्वाद राष्ट्रसंत श्रुतोद्धारक आचार्यदेव श्रीमत् पद्मसागरसूरीश्वरजी म. सा.
जैन मुद्रित ग्रंथ स्केनिंग प्रकल्प
ग्रंथांक:१
आराधना
वीर जैन
श्री महावी
कोबा.
अमृतं
अमृत
तु विद्या
तु
श्री महावीर जैन आराधना केन्द्र
शहर शाखा
आचार्यश्री कैलाससागरसूरि ज्ञानमंदिर कोबा, गांधीनगर-श्री महावीर जैन आराधना केन्द्र आचार्यश्री कैलाससागरसूरि ज्ञानमंदिर कोबा, गांधीनगर-३८२००७ (गुजरात) (079) 23276252, 23276204 फेक्स : 23276249 Websiet : www.kobatirth.org Email : Kendra@kobatirth.org
आचार्यश्री कैलाससागरसूरि ज्ञानमंदिर शहर शाखा आचार्यश्री कैलाससागरसूरि ज्ञानमंदिर त्रण बंगला, टोलकनगर परिवार डाइनिंग हॉल की गली में पालडी, अहमदाबाद - ३८०००७ (079)26582355
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Se
PRAKRIT DHAMMAPADA
BENIMADHAB BARUA
S. MITRA
SRI SATGURU PUBLICATIONS
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Acharya Shri Kailashsagarsuri Gyanmandir
Among the most popular books in Buddhist literature, Dhammapada (Skt. Dharmapada) stands prominently
This work is critically edited and translated with copious notes by Beni Madhav Barua and Sailendranath Mitra with a long introduction which discusses many problems of editions and translations of the Dhammapada. The present work began by the editors as a disgression from working on a monograph on Asoka's Dhamma with encouragement and support by Ashutosh Mukherjee, the great Buddhist savant.
The present work is 'mainly based on E. Senart's publication of the Kharosthi manuscript of the text on the basis of the fragments discovered by Petroffsky, and Dutreuil de Rhins, Russian and French, scholars. This is the only text found in Khroshthi script in Prakrit dialect. All other texts are generally found in Pali, Sanskrit or Mixed Sanskrit. Barua and Mitra have published it with improved readings, adding copious notes and cross references.
The present book is published under the series Bibliotheca IndoBuddhica, with a foreword by Dr.N.H. Samtani.
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PRAKRIT DHAMMAPADA
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BIBLIOTHECA INDO BUDDHICA NO. 43
Prakrit Dhammapada
Based upon M. SENART'S KHAROȘTHI MANUSCRIPT
with Text, Translations and Notes
By BENIMADHAB BARUA,
AND SAILENDRANATH MITRA
SRI SATGURU PUBLICATIONS
DELHI-INDIA
SRI SA TEGLERAUL_PRIBLICATIONS
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Published by: SRI SATGURU PUBLICATIONS a Division of : INDIAN BOOKS CENTRE Indological and Oriental Publishers 40/5, Shakti Nagar, Delhi-110007 (INDIA)
First Published-Calcutta, 1921.
Reprint Edition-Delhi-1988.
I.S.B.N-81-7030-137-8
Printed in Indià at: Kiran Mudran Kendra, A-38/2, Maya, Puri, Phase-1, NEW DELHI-110064.
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FORE WORD
Among the most popular books in Buddhist literature, Dhammapada (Skt. Dharmapada) stands out prominently. The History of the literature of this text covers some twelve centuries from the 4th century B.C. to 9th century A. D. The large number of editions and translations of this text, not only in the ancient languages of India, but also in the modern languages of world underline its popularity. Some scholars include this text in the list of classics of the world. Hence, the present reprint of the Prakrit Dhammapada published by the Sri Satguru Publications is most welcome. I am glad that the publishers have brought out this important work which was out of print for a long time and scholars were experiencing a great difficulty with its non-availablity in the market
and
The work is critically edited translated with copious notes by Beni Madav Barua and Sailendranath Mitra with a long Introduction which discusses many problems of editions and translations of the Dhammapada. Beni Madhab Barua's contribution to Buddhist studies, especially to Asokan studies is very well known. Among the veterans of Buddhist studies Beni Madhab's name stands in front lines. Similarlly scholars are aware of Sailendranatha Mitra's contribution to
Ancient Asokan
and
Indian History Studies. We therefore welcome the
reprint edition of the Prakrit
Dhammapada by these two great savants.
Among the galaxy of scholars who worked on the Dhammapada and its Sanskrit and Prakrit versions,
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including the Udanavarga, V. Fausboll (who edited and translated the text in Latin in 1855), F. Max Muller, H.Oldenberg, E. Senart, H. Luders, Sten Konow, H.W.Bailey, R. Pischel, W.W. Rockhill, N.P. Chakravarty, La Vallee Poussin, James Gray Sylvain Levi, Radhakrishnan, Narada Thera and John Brough are only a few names to mention here. The latest work published in India is the Buddhist Hybrid Sanskrit Dharmapada by N.S.Shukla (Patna, K.P.Jayaswal Research Institute, 1979).
The present work began by the editors as a disgression from working on a monograph on Asoka's Dhamma with encouragement and support by Sir Ashutosh Mukherjee, the great champion of Buddhist Researches and one of the distinguished Vice-Chancellors of the Calcutta University.
The present work is mainly based on E. Senart's publications of the Kharosthi manuscript of the text on the basis of fragments discovered by Petroffsky and Dutreuil de Rhins, Russian
and French scholars. This is the only texti found in the Kharosthi script in Prakrit Dialect. All other texts are generally found in Pali, Sanskrit or Mixed Sanskrit. Barua and Mitra have published it with improved readings, adding copious notes and cross refernce. Epigraphical comparision proves the date of manuscaript to be the second century.
European scholars, especially Grunwedel, Stein and Pelliot. by their successive missions to Chinese Turkestan in the Central Asia brought together numerous fragments of manscripts of the Udanavarga which is a collection of
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verses
text
like the
Dhammapada. This is ascribed to Bhadanta Dharmatrata and is mentioned in Abhidharmakosa Bhasya Vasubandu (cf. Abhidharma-Kosa-Bhasya, ed.D.D.Shastri, Varanasi, 1970, p. 15).
of
Dharmapada has been quoted in many texts both in Pali and Sanskrit, but number of verses has always been a subject of controersy. It ranges from more than 300 to 1000. Samuel Beal's Chinese translation (London, 1878) has added further uncertainty as to the exact number in the original (or archetype) of the text. Introduction (p.xiii) also informs that the Chinese translators not only tampered with the number 6 and ditributions of the verses in the original but added 13 new chapters in Chinese, making up a total of 39 chapters and 752 verses. Even otherwise there have been many recensions of this most popular text. The Chinese and translations are based on one the other recension.
had
Tibetan
or
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us
The present text is composed in a Prakrit dialect and its chief importance lies in it because generally Buddhist literature is hardly found in Prakrit although the Buddha gave instructions to monks to recite his words (buddhavacana) in their respective vernaculars, not in any particular sacred language. It is on the whole an original compilation having verses and ideas in common with Dhammapada texts found in Pali, Sanskrit, and Mixed Sanskrit. Lately John Brough edited the Prakrit Dhammapada with Introduction and critical notes and published it under the title"The Gandhari Dharmapada (London, Oxford University Press, 1962) bringing before the world of

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scholars an edition of the whole of the extant materials together with complete fascimiles.
M.Winternitz is of the opinion that Dharmapada includes some saying what were originally not Buddhist at all but were drawn from the inexhaustible source by Indian gnomic wisdom. (History of Indian Literature ,Calcutta, 1933, Vol.II,P.84) Barua and Mitra in their introduction see the influence of Chandogya Upanisad on some of the verses of this text (Intro.p.xxvii).
I am sure this work will not only be useful to serious researcher of the text but will also help general reader for better understanding and appreciation of the ethical doctrines of Gautama Buddha which are as relevant today as they were in the past.
Finally I shall end my remarks with the following verse from the Pali Dhammapada (which unfortunately is missing in the fragments of the Prakrit Dhammapada) but which gives the essence of Buddhist teaching:
Abstinence from all evil, Fulfilment of all good; Purification of one's mind, This is the teaching of Buddhas
Pali Dhammapada, verse 183
24th January, 1988
N.H. Samtars
Bhikkhyu J.Kashyap Institute of Buddhist & Isian Studies, Sarnath, Varanasi.
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‘KO DHAMAPADA SUDEŠITA KUŠALO PUŞAVIVA PAYEŞITI ?
PRINTED BY ATOL CIIAN DRA BHATTACHARYTA AT TRE CALCUTTA UNIVERSITY PRESS, SENATE HOUSE, CALCUTTA
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The Hon'ble Sir ASUTOSH MOOKERJEE, Saraswati, Sastra-Vachaspati, Sambuddhagama-Chakravarti, Kt., C.S.I., M.A., D.L., D.Sc., Ph.D.,
the avowed champion
of
the cause of Buddhistic Researches in this country,
but for whose effort, sympathy and support Buddhistic studies would not have found place
in the University of Calcutta,
this work is dedicated
in token of the devotion, heart-felt esteem and gratitude
of the authors.
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PREFACE
This work of which the first instalment is now published, grew by way of a digression from our monograph- Asoka's Dhamma, a landmark of Indian literature and religion', which is still in course of preparation. The digression took place at a point where the question of the bearing of Asoka's inscriptions and teachings on the Dhammapada class of Buddhist literature had to be discussed. The original plan was to re-adjust the verses and fragments and correct the readings in M. Senart's edition, wherever necessary and possible, chiefly in the light of the extant Pili and the Sanskrit parallele. The idea of a complete edition with notes, translation and introduction was not conceived until after an interview with the Hon'ble Justice Sir Asutosh Mookerjee, President of the Post-Graduate Couocils, who was kind enough to discuss with us the detail of the plan of the work, inspiring us to undertake the work and finish it by all means. We are happy that the undertaking is now fulfilled, although we do not doubt that the execution of the work would have been far more satisfactory, if placed in better hands.
It is especially gratifying to us that we have been able to re-edit a work which excited so much interest since its first publication about a quarter of a century ago and publish a greater portion of it fortunately during the lifetime of the illus. trious M. Separt who ushered it into existence. The world will
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also remember with gratitude the labonrs of the Russian and French travellers-Petroffsky and Dutreuil de Rhins-who had discovered the fragments of the Kbaroşthi Manuscript and taken them to Europe. It is to Serge d'Oldenbourg that we owe the adjustment of a few fragments of the few rerses, incorporated in M. Senart's Plate marked B.
In order to facilitate comparison, we have felt it necessary to reproduce in Part I of our work M. Senart's edition with his valuable notes translated into English. His parallel quotations have been omitted in Part I, but reproduced in Part II, marked with a t. The few alphabetical types used by him in paleographic discussion had to be omitted in our translation for the simple reason that they would be quite out of place without the fac-simile of the plates. So much abont the reproduction of his work. Our part in the work consists in a radical sbufing and re-arrangement of his plates, fragments and, in some cases, verse lines, consistently with the colophons indicating the total number of verses contained in a group, with the result that the whole work has been divided into so many distinct chapters. No fragment has been left unadjusted and no verse left incomplete, although there are one or two doubtful cases. Numerous new identifications and parallels have been supplied from all possible sources corroborating our adjustments and readiugs. The verses bave been commented on by notes explaising their position in a chapter, and bringing out their literary, linguistic and historical significance. Part III contains the text as adjusted and restored in Part II, with translation. Part IV contains a short dissertation on the genesis, development and historical importance of the Dhamma. pada class of texts, while in Part V an attempt has been made to construct a comparative grammar of the language of the Prakrit text and that of the Kharoşth inscriptions and documents. In the Introduction will be found an account of the various reconsions of the Dhammapada with special reference to their history, place and significance in Buddhism, wbile the
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Glossary contains an index of words with their meanings and Pali and Sanskrit equivalents.
It will be seen that the plan of the chapters appearing in Part II of this instalment was worked ont independently of the rery valuable suggestions of R. Otto Franke in his article Inm Manuskript Dutreuil de Rhins contributed to the 2. D.M.G. (60), 1906, and of Sylvain Lévi in his Study of the Recensions of the Dhammapada (J. A. September-October, 1912). We have the satisfaction to note that our readjustments and identifications coincide in numerous instances with theirs. The names of scholars who have contributed in manifold ways to the knowledge of the Dhammapada texts will be founu in the Riblingraphy of references which follows.
Our obligation to Sir Asntosh is too great for words, and ve shall ever remain grateful to him for the personal interest he has taken in the progress of the work. Our thanks are also due to Kabibhaskar Srijut Sasankamoban Sen, B.A., the Gopaldas Chowdhury Lecturer in Bengali, who has offered 18 from time to time important suggestions particularly with regard to the interpretation of the text. We have profited a great deal by some useful suggestions from Prof. Sylvain Lévi who was good enough to read the proofs of the latter portion of the Introduction. We are no less thankful to Mr. Ramaprasad Chanda, B.A., Superintendent, Indian Museum, Calcutta, Mr. B.C. Majumdar, B.A., Lecturer in Indian Vernaculars and in Comparative Philology, Dr. D. R. Bhandarkar, M.A., Carmichael Professor of Ancient Indian History and Culture, Dr. I. J. S. Taraporewala, Professor of Comparative Philology and Dr. F. W. Thomas, Librarian, India Office Library, who have also shown interest in the preparation of an edition like the present, and to Mr. Ramaprasad Chaudhury, M.A., and Mr. Prabodhchandra Bagchi, M.A., who were kind enough to assist 118 in various ways.
It must be said to the credit of Mr. A. C. Ghatak, B.A., Superintendent, Calcutta University Press, that but for bis able
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management the work could not have been printed in the form in which it is now bronght ont. Lastly, we cannot close this Preface without a word of thanks to bubu Probodhcbandra Chakravarti of the University Press who was entrusted with the work of setting up and who has acquitted himself of his task so well.
B. M. BARUA
SENATE House, Calourra:)
The 2011 February, 1922. )
S. N. MITRA
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BIBLIOGRAPHY
The list of important texts and articles consulted : 1. Dhammapada edited by V. Fausböll, 1900. 2. Dhammapada (P. T. S.)
3. Dhammapada--the English translation by Samuel Beal of the Chinese Fa-heu-pi-u (Trübner's Oriental Series, pocket edition).
4. Udânavarga-translated into English by W. W. Rockhill from the Tibetan (Trübner's Oriental Series).
5. Die Turfan-Recensionen des Dhammapada edited by R. Pischel in the Sitzb. d. K. Pr. Ak. d. Wiss, Berlin, 1908, p. 966 ft.
6. L'Apramādavarga edited by Sylvain Lévi with a valu. able study of the Recensions of the Dhammapada in J. A., T. XX, 1912,
7. Documents Sanskrit De La Seconde Collection M.A. Stein edited by de la Vallée Poussin in J. R. A. S., 1912. These together with the three folios in the Pelliot collection comprise the following chapters and stanzas : (1) Anityavarga, st. 24-42 (fols. 3-4); (2) Kāmavarga, st. 1-19 (fols. 4-5); (12) Märgavarga, st. 18-20 ; (13) Satkāravarga, st 1-11 a-b (one folio); (21) Tathāgatavarga, st. 8-18; (22) Srutavarga, st. 1-2, 19 (Polliot); (23). Ātmavarga, st. 1-26 (Pelliot); (24) Sahasra varga, st. 1-2 (Pelliot); (29) Yugavarga, st. 39-53 (fols. 52); (30) Sukhavarga, st, 26.5% (fols, 55-7); (31) Cittavarga, st. 1-38 (fols. 57-9); (32) Bhikṣuvarga, st. 3-14 (Pelliot). 15-29 (fols. 62-3).
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8. Lüders' Bemerkungen zu den Kharosthi Manuskript des Dhammapada in the Nachrichten der K. Ges. d. Wiss. Zu Gottingen, Phil.- Hist. Klasse, 1899, p. 474 ff.
9. R. Otto Franke's article-Znn Januskript Dutreuil ile Rhins in 2. D. M. G., B. 60, 1906, p. 477 ff.
10. T. W. Rhys Davids on the Gosinga Bharosthi Manns. cript in J. R. A. S, 1899, p. 426 ff.
11. de la Vallée Poussin's Exsisi D'identification des Gathās et des Udāns en prose ile l'Udūnanarga de Dharmatrāla in J. A., T. XIX, 1912, p. 311 ff.
12. Jules Bloch on Le Dialecte des Fragments Dutreuil ile Rhins in J. A., T. XIX, 1912.
13. Sten Konor's Bemerkungen über die Kharosthi. Handschrift des Dhammapad, in the Festschrift Ernst Windisch, 1914, p. 85 ff.
14. A. Stein's Ancient Khotan, Vol. I., particularly Appen. dix E.
15. Max Müller's Introduction to his translation of the Dhammapada (S. B. E., Vol. X., Pt. I).
16. T. W. Rhys Davids-Buddhist India, p. 128 ff.
N. B. --So far as our information goes (J.R.A.S., 1899, p. 429) there is still a portion, perhaps a larger portion, of the Kharoşthị Ms. under the disposal of Serge d'Oldenbourg and we can never doubt that when the contents thereof are made known, they will serve to enrich our knowledge of the Dhammapada. Nothing could be inore regrettable to us than the fact that the prospect of seeing the portion in print has to be indefinitely deferred. It also pains us to confess that Beckh's edition of the Tibetan version of the Udânavarga, so much praised by Lévi and other Tibetan scholars, is a sealed book to us. In going through Rockhill's translation of the Tibetan work one is apt to feel embarassed by the tentative character of it, and the first suspicion is strengthened when it is compared with the portions of the Sanskrit original now within our reach. But by far the most bewildering ig Beal's translation of the
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( 11 ) Fa-kheu-pi-u, although the original translators in Chinese are very largely responsible for a violent distortion of the contents and sense of the Indian original. If the Fa-kheu-pi-u or its text portion the Fa-klieu-king be the specimen of the Chinese rendering of Indian texts, the student of Indian literature will surely labour in vain in grappling with the super-human and almost unsurmountable difficulty of mastering a knowledge of the Chinese alphabet and diction-a pursuit which, to put in the words of a witty Bengalee friend, will amount to breaking one's teeth in cracking the nut for so scanty and strange a kernel.
Grünwedel, Stein and Pelliot have placed bumanity under a deep debt of gratitude by their successive missions into Central Asia, or more correctly to say, the Chinese Turkestan, for bringing together numerous fragments of the manuscript of the Ud@navarga which is undoubtedly a Buddhist work of the Dhammapada class. We cannot but agree with M. de la Vallée Poussin in thinking that the text of this Ms. is a recension of the original of the Tibetan text attributed to Dharmatrāta and bearing the name of Udāvavarga. But one must naturally be tempted to join issue with him when he describes the language of the text as "quasi-Sanscrit,” for although in certain verses the older Pāli or Prakritic forms are retained, obviously for the sake of metre, the attempt at Sanskritisation appears to have reached in this text a stage well-nigh perfection as compared with previous attempts.
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CONTENTS
INTRODUCTION
PAGE
1. Discovery of the Kharoşthi Manuscript of the Dhammapada ....
... 2. The title Prakrit Dhammapada' 3 Recensions and Copies of the Dhammapada ... 4. Chronology of the Dhammapada texts ... 5. Concluding Remarks
i-iv iy-vii vii-svii xvii-li
Jialy
PART I
Senakt's EDITION OF THE KHAROŞTAT MANUSCRIPT
Plate A' Plate A?
...
1.5
5-10
Plate A3
10-18 18-21 22-23 24-52
52-54
Plate A4 Fragments of A Plate B Fragments of B Plate Cro Plate Co Fragments of c Postscript
55-69
70-85 86-94 95.96
**
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(p ) PART II
PRESENT EDITION OF THE KHAROŞTHI MANUSCRIPT
PAGE
1. Magavaga
97-119 2. A pramadavaga
119-139 3. Citavaga
140-147 4. Puşavaga
145-154 5. Sabasavaga
... 151-169 6. Panitavaga or Dhamatkavaga (Silavaga according to Franke)
169-178 7. Balavaga
179-186 8. Jaravaga
186-218 9. Suhavaga
218-238
ADDENDA, containing certain additional parallels
and potes
...
1-10
-
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Introduction
1. Discovery of the Kharosthi Manuscript of the Dhammapada.—The Dhammapada, now edited and translated with improved readings and readjustments, is the only text of which a fragment has been preserved in Kharosthi, a script in which two recensions of Asoka's Rock Edicts, at Shahbazgarhi and Mapsebra, are inscribed, and this is the only Buddhist text which has been hitherto found composed in a Prakrit dialect. The manuscript is one of the earliest finds from Khotan. Among later finds in Khotan, we have to mention a few documents containing “dispositions and reports of local authorities instructions, regulations, official and private correspondenceall inscribed in the Kharo-thi script and drawn up in a Prakrit dialect."ı Prof. Lüders says," the date of the Prakrit documents is fixed by the Chinese wooden tablets which have been mixed with the later, and one of which is dated A.D. 269."9 The first discovery of the Prakrit text of the Dhammapada in Kharoşthi was made in 1892 by the French traveller Datreuil de Rhins, who found altogether three fragments in Khotan, which he despatched to Paris. With regard to these fragments Prof. Lüders notes: "In 1897 Senart made known their contents and value......... Senart's communication created a sensation in the Aryan section of the Oriental Congress beld in Paris. The find represented a Kharoşthi manuscript.
" These wo owe to Sir Aurel Stoin. Soo his monumental work, The Ancient Khotan, in two big volumos.
Lüdera' raper Uber die literarischen Funde ron Ostturkeatan, translatod by Mr. G. K. Nariman in his Literary History, p. 238.
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The Kbaroşthi character till then had been known only from inscriptions in the outermost boundary of North-West India. Epigraphical comparison proved the date of the manuscript to be the second century. As to its contents, it was a recension of the Pāli Dhammapada in a Prakrit dialect, which was till then unknown in literary compositions. The manuscript was only a fragment. Another portion of the same manuscript was brought to Petrograd." The portion which was taken by a Russian traveller to St. Petersburg (now called Petrograd) was, as M. Senart says, deciphered and adjusted by Serge d'Oldenbourg, who later on placed the documents at his disposal. This courtesy on the part of the Russian setvant was all the more welcome to M. Senart at a time when he himself was engaged in daciphering and adjusting the fragments in the Rbins collection. On examination M. Separt found that Serge d'Oldenboury's documents filled some graps in the fragments of the Paris manuscript at which he was working. In Senart's edition, published in 1897 (Journal Asiatique), Serye d'Oldenbourg's docaments have been incorporated intact (see B, II. 1-15, pp. 24-31).
Since the publication of M. Senart's edition in 1897, several European scholars headed by Lüders have taken pains to make improvements on it and discuss the paleographic linguistic and literary importance of the Kharostht manuscript. We shall never forget the day when in going together through M. Senart's edition we were struck by some inaccuracies of both identification and adjustmer.t of the fragments as well as of particular verses, the first impression gradually deepening into settled conviction of certain drawbacks in the otherwise excellent work of a scholar whose name is io the very forefront of Oriental scholarship. At' an opportune moment we chanced upon two incomplete couplets in his arrangement, numbered as line I in his plate As and as
Nariman, Literary History, p. 227. . Le Manuscrit Kharoptht do Dhammapadu, Profaco.
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line li, " the last line, in his plate A". These lines, considered by him as two separate verses, appeared to us to be but integral parts of one single verse. To be clear, let iis quote the lines as manipulated by him :
.. madenamakabha devanasamidh(i)gat.
(A?, 1)
april .........................
...
.
.
...........
apramada prašajhati pramalı garahitu sadla
(4", 17)
Ho las taken A!, 1 to be the seminant of a verse for which he could find no parallel in Pāli or in Buddhist Sanskrit. It is obvious that in commenting upon it he completely lost sight of the Dhammapada verse 30, which rearls :
Appamādenn Maghari derānañ setthatain guto
Appamådari pasarosanti pamado garhito sada er elie he vonld not have been led into equating kabha of mutlinbhu vith a Sk. garbha (see pp. 55-6), but would have easily suggested that the Prakrit wkubhu is the connterpart of the Pali Maghavit. But coming to 1", 17 he made a right hit on the aforesaiil Pali parallel, forgetting, however, to engnire whether A’, 1--which he had already come across--with the reading mailena makabha levanusamillligat. , which soundled so close to the Pāli (appamäilena Maghanū ierānunt setthalanin gol(o), conld he referred back to in order to fill up the gap. But he could not possibly do so without putting the Plate A? immediately after A", and thereby impairing his adjustment of the plates arranged in the orler A, Al. His failure to combine A", 17 and A?, I into one verse is, it seems, due to a fatal oversight, and this oversight on his part led is to examine the fac-similes appended to the text plited by him, and we found that the top of the fragment A? was hroken in such a way that it could be exactly fitted into the bottom of the fragment
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.?, so as to give us a complete Prnkrit counterpart of the Påli verse 30.quoted in the last page. Thus we were tempted to place l' imm liately after .1 and complete the Prakrit verse, by linking together 1", 17 and A’, 1, as follows :
pramnenn makabla devamsumidli(i) gat]u
apramarla prasajhati pramadı garahitu sada o We felt further justified by the fact that, for the commencement of the first foot, we had in A", 17 exactly two letters, a pra, answering to the two dots of omissions in A', 1, and for the last letter of the second frot, we had u in A", 17, answering to a dot of omission in 4”, I. Proceeding to test the result of this prelimi. nary examination, we had to satisfy ourselves whether the proposed inversion of M. Senart's Plates and could justify the unreconcile colophons "ga 23" (at the end of Plate A';, and " ga 30" (in the middle of Plate A"), which indicated that the four plates, arranged by M. Senart in the order A', A?, A3 A', contained two groups of Dhammapada verses, one consisting of 25 stanzas, and another of 30 stanzas. It was indeed a very happy moment when we found that hy completely reversing M. Senart's order the verses and the four plates could be systematically arranged in two groups or chapters, consistently with the colophons "ga 30" and "ga ? "- procedure ensuring a logical sequence of thonght in the teaching of the groups and the verses alike. Taking our cue herefrom, we have made bold to dispute the whole arrangement of M. Senart's edition, wbich leaves colophons unexplainel. Nay, we have rentured to reconstruct a number of hopelessly inntilated verses, particularly those at the end of Plat B, and to adjust and readjust a host of fragments and verses, testing almost every case in the light of A Pāli or a Sanskrit parallel; and the results of our investigation have been embodied in the following pages, to he judge for what they are worth.
.. The title “Prakrit Dhammapada".-M. Senart's ndition, entitled I Manuscrit Klarosthi du Dhammapada" is
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mmmonly known as 'the Klarosthi Recension of the Dhammajadu,' which is a misnomer. The title chosen by the French scholar implies a meaning quite different from that which is conveyed by Kharosthí recension,' a name which suggests at once to the inind the idea of a copy of the Dhammapada in the Kharoşthi language,' while, ils il matter of fact, Kharoşthi is only the name of a pript in which the text has been preserved. Ther also speak of a 'Turfan Recension' since the publication of a specimen of the Sanskrit Udūnararga, of which a manuscript in fragments has been found in Turfan. ds Prof. Pischel, who was the first to bring this specimen to light, explains, the title “ Die Turfan-Recensionen " refers onls to a manuscript, found in Torfan, of a Sanskrit recension of the Pali Dhammapala.' Thrfan Recension' must be regarded as a misnomer until it is definitely proved that there was a redaction male of the UdAnavarga in Turfan. When, for instance, we speak of the Bengal, Benares acd Bombay recensions of the Rämävala We woderstand no more than so many editions of a single epic in Sanskrit, varying with one another according as they arr based upon different readings in the different provinces, that is to say, upon texts as altered or modified by the scribes and repeaters of the thr. e localities. The same holds true of the recensions of the Mahābhārata and other texts. But the case of the Dhammapada recensions' is somewhat different ; for, in speaking of the Dhammapada recensions we cannot mean so many l'edactions of the same text in the same language, but so many different texts with different titles, composed in different langnager, but helonging to a common literary type. To name one Dhanımapada recension, in this special sense, after the script (e.9., Kharosthi recension) and another after the place of fiml (4., Turfinu recension) cannot. Innt be nuslening wnscientilic. This way of naming the Dhammapada tests woull go to m ecessarily audi to the number of recensions in the case of every new find in a new script or in a new place. The best way to have a consistent
Die 'Turfa». Recensionen der Dhinamun paila, para. I
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(vi) method of naming them would be, i think, to apply to them the name of the language in which they are composed. So far as the Tibetan or Chinese versions of some of these Dhammapada texts are concerned, they are to be considered as translations of one or other recension of the Dhammapada. The Chinese Fa-khen-hing, as may be judged from Beal's English translation of its commentary, the la-khrn-pi-n, is neither a faithful translation nor entirely a new compilation, but bears the character of both. special case is therefore to be made ont for it. It may be put down as a Chinese Recension in translation and considered along with a Pali, Prakrit or Sanskrit recension, upon which its translation portion is based. If, in the case of a particular Dhammapaula recension, or text, as we shoull also call it, 2.4., the Sanskrit Walnavarga, the faithful translations differ in expressions or in ileas, if it happens that there are two or more Tibetan translations of certain originals in Indian language which generally agree in contents and differ slightly liere and there, we cannot but admit that their originals were only so many recensions of only one text. If, applying this consideration to the study of two or more translations of a particular Dhammapada text, it appears that they differ cither in regard to the arrangement of chapters, the number and arrangement of verses and expres. sions, then we have to regard them as different versions based upon different recensions of the same text, leaving a sufficient margin for the errors of the translators as well as for the hlanders in the original manuscripts of the text from which the translations were made.
Now, coming to the question of the title on our text, it is clear and armitted on all lands that it is composed in a Prakrit dialect, and, as will be shown anon, it is on the wbole an original compilation, having some verses and ideas in common with other Dhanımapadla tex's that are now known to us in Pali, in Mixed Sanskrit or in Classical Sanskrit. It is this common substratim of the Dhammapada texts and the uniform plan and literary principle which they conform to wherein
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lies tlic justification of classing our text ils : Dhammapada Recension, although the fragments of the Kharosthi Manuscript on which it is bascu, leave its in the dark about its title. Further, we prefer to call it a 'Prakrit Dhammapada' inasınuch as the logical differentia of the text as a copy of the Dhamma. pada can be derived from its livguistic characterization.
3. Recensions and copies of the Dhammapada.--In order to determine the place of our text in the listory of the Buddhist literature it is essential that we should bave a closer acquaintance with the various recensions' and 'copies', of the Dhammapada that are 110w extant. Strictly, we can speak only of four recensions, 1:1.., the Pāli, the Prakrit, the Mixed Sanskrit and the Sanskrit, to which a fifth might be addel, riz., the Fu-khen-king, which is a Chinese Recension in translation. The four Indian recensions comprise not less than six copies of the Dhammapada and three commentaries incorporating the text.
(i) Pāli Dhammapola. Of the existing copies of the Dhammapada this is the best knowo and most complete. We have several editious of it in Singhalese, Burinese, Siamese, Devanagari, Roman and Bengali characters, of which the latest and best is the one published by the Pāli Text Society. The 'Xcellence of this edition is in a large micasure due to Fausbüll's edition, so well-knowu to the students of Buddhist literature. Fausbäll was perhaps the first to collect mumerous references coutaining parallels from Buddhist works in Pāli, Prakrit, Mixed Sanskrit, Sanskrit and from a few important Brahmanical works like the Manu, the Rāmāyalia and the Mahābhärata. Fausböll occupies the foremost place alike as an editor and a Latin translator. Bull Max Müller was the first to translate it into English. We have another English translation of the text by James Gray, three German translations by Profs. Weber, Schröler and Nenmann, and a l'rench translation by M. Fernando Hû. The text contains 423 stanzas distributed into 26 groups, cach of which is named according to the main theme of its component verses. It represents a book of the
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Khuddakanikāya of the Theravada (Sthavira vāla) canon preserved in Ceylon, Siam and Burma. There is a commentary which tradition attributes to Buddhayhosa, thoughi, judging by its style, one cannot bely doubting if Buddhayhosa ras its real author. It is stated in the opening verses that the existing coinmentary iu Păli was based upon an older comincutary in Singhalese and that the author undertook the work at the instance of Thera Kuināra Kassapa (of Ceylon). The commentary itself consists of 26 chapters, each one of which appertains to a chapter of the text. One or more verses of a group are encased in a prose story setting forth the occasion on wbich the Buddha uitered the verse or verses. A prose exegesis forms a sequel to the moral verse or verses and is itself followed by au identification of the Buddha with the heru of the story if it happeus to be au account of his previous birth, and by a statemeut of the psychological effect of the discourse on the mind of the learer. ludeed, the inethod of the Dhammapada Commertary is precisely like that of the Jātaka Commentary, edited by l'ausböll. We have three editions of the Dhammajada Commentary, one in Singhalese character, published in C'eylou, another in Roman, published by the Pali Text Society and a third in Devanāgari, published by the Buddhist Text Society, the last one containing the text and the prose exegesis
(ii) Prakril Dhunmapuita. Of this copy we have preserved vuly ouc fragmentary manuscript in Kbaroşthi, found among the ruins of the Gośținga-vihāra, 13 miles from Khotan in the circle of Indiau colonies. In the abseuce of a complete record it is impossible to say exacliy low many chapters and verses the text contained. It is equally difficult to ascertain the arrangement of its chapters from detached plates and fragments on which M. Senart's edition is based. The chapters and verses, as they occur in our arrangement, are as follows :--- Orier of Champiter Name of Chapter Number of l'eroes
Maguvaga
pranatlu vartil Citaraya
(chapter incomplete)
301
l'
e vu Tu
13
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17
25
40
Order of Chapter Name of Chapter Number of Verdes
Sahasavaga Panitovaga or Dhamathavaga 10 Balatoga
7 (Chapter incomplete) Jara vaga Suharaga
20 (Chapter almost completo) Tagaraga
7 (Chapter incomplete) Bhikhavaga Bramanatage
60 (?) Total number ... 251 We do not know if there is any Tibetan or Chinese trauslation of it. Its author's name is anknown. No information is yet forthcoming if any commentary was written on it. The utmost that we can say is that this copy of Dhammapada is compiled in a dialect of the Gandhāra region, having a close kinship, in orthography and other linguistic traits, with the dialects of Asoka's Rock edicts at Shabbazgarhi and Mausehra.
(iii) The Mixed Sanskrit Original of the l'a-kheu-king. It is stated in the preface of the Chinese translation, known as the Fa-kheu-king, that its original, consisting of 500 verses and 22 chapters, was carried by Wai-chi-lan from India to China “in the third year of the reign of Hwang-wu (A. D. 23)," and was translated into Chinese by the same Indian Shaman with the help of another Indian named Tsiang-im.' From a comparison of the Fa-khen-king with the l'āli Dhammapada, Samuel Beal is led to suppose that “the original manuscript brought to China was the same as that known in Ceylon, the differences which occur between the two baing attributable to special reasons existing at the time of the translation."! He has sought to explain away the difference as to the total number of the verses,—423 of the Pali text and 500 of the original of the Fa-kheu-king-by the assumption that " in the Buddhist calcu.lation the next highest round number is frequently used to denote the exact number intended."3 We cannot surely venture to
| Bcal's Dhammapada, p. 34.
Ibid, p. 13.
:
Ibil, p. 14.
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dispute Mr. Beal's surmise until the original of the Chinese translation is discovered or an authentic tradition makes it known that the text used by the Chinese translator was other than the Pāli. But we find it difficult to subscribe to his opinion when it is expressedly stated in the preface to the Chinese translation that the original consisted of 500 verses distributed into 26 chapters, and in the Memoirs of Eininent Priests' (Kdo-sun-kwhán, A. D. 519) that the original was a Sanskrit text.' Remembering, moreover, that the original of the Ha-hihen-king is said to be a work of a Dharmaträta or Dharmarakṣita, a name so famous in the tradition of the Sārvasti vāda sect of Buddhism, it does not seem improbable that the Indian text, a book of the Kșudraka-pikāya of the canon, was a Sarvāstivāda work. We are, however, aware that such an opinion as this cannot be shown to harmonise with the account of the development of the entire Dhanımapada literature. Reserving this important point for discussion in a separate section, we may do well to give, on the basis of Beal's study, a tabular statement of the chapters and verses composing the Pāli Dhammapada and the Fa-kheu-king Original respectively vith a view to facilitate comparison between the two.
No. of Verses
Title of Chapter
Pali Dhammapada
Fa-kheu-king
Original
20
1. Yamahavagga (Twin Verses) 2. Appanadayagga (Chapter on
Earnestaess) 3. Cittavagga (Mind Verses) 4. Pupphavayga (Flower Versos) 5. Bälavagg (Chapter on the Fool) ... 6. Pagditavaggix (Chapter on the Wise) 7. Arnhantavagga (Chapter on the
Arahant) 8. Salimosuvnggi (Number Verses) 9. Papavagen (Chapter on Evil) 10. Dapuvagyu (Climptor on Punishment)
Nanjio's Catnlugue, No. 1366.
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No. of Verses Title of Chapter
Pali Fa.kbaa-king
Dhammapada Original 11. Jardragga (Chapter on Old Age) ... 12. Attavagga (Chapter on elf) ... 13. Lokavagga (Chapter on the World) ... 14. Buddhavagga (Chapter on the Bud
dha) 15. Bukhavagga (Chapter on Happiness) 16. Piyevagga (Chapter on the Agreeable) 17. Kodhavagga (Chapter on Anger) ... 18. Malavagga (Chapter on Impurity) ... 19. Dhammatthavagga (Chapler on the Just) 20. Maggavagga (Chapter on the Way)... 21. Pakiņpakavagga (Miscellaneous Vorses) 22. Nirayavagge (Chapter on Hell) .. 23. Någavagga (Elephant Verses) 24. Taghāvagga (Chapter on Desire) ... 25. Bhikkhavagga (Bhikkhu Verses) 26. Brāhmaṇavagga (Brahmana Verses)...
Total namber
... 423
The Fa-kheu-king Original had a commentary of the Avadāna type, which was translated into Chinese "by two Shamans of the western Tsin dynasty (A.D. 265 to A.D. 313) " under the title of “ Fa-kheo-pi-ü,-.e. parables connected with the book of scriptural texts." With regard to this work Beal says: "......it contains certain parables, or tales, connected with the verses which follow them, and which prompted their delivery... . The method adopted in this work is to give one or two tales, and a verse or more, as the Moral. The chapters are identical with the Fă-kheo-king--the only difference being that the verses or gathas are fewer--they are, in fact, only a selection from the whole to meet the requirements of the story preceding them. This arrangement is in agreement with the original design of the work. Buddhaghosha, we are told, gives for each verse a parable to illustrate the
· Beal's Dhammapain, 11. 25.
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meaning of the verse, and believed to have been uttered by Buddha in his intercourse with this disciples, or in preaching to the multitudes that came to hear him. And so here we have a tale for each verse, delivered by Buddha for the benefit of bis disciples, or others. As to the character of these stories, some of them are puerile and nointeresting. But if I mistake not, they are of a description not opposed to the character of the age to wbich they are assigned by the Chinese " Beal's English version is made from the Chinese Fa kheu-pi-u, which is a commentarial selection from the Fa-kheu-king, differing from the Pali commentary by the absence of prosa exegesis.
(iv) Dharmapada quoted in the Mahārastrı.-A whole chapter, riz. the Sahasra varga, containing 24 stanzas, has been quoted in the Mahāvastu (III., pp. 434-36) expressly from a Dharmapada text (" dharmapadeșu sahasravargah," ibill, p. 13+). Besides, in the same work a few consecutive verses, numbering not less than 15, have been cited apparently from the Bhikṣuvarga of the same Dharmapada text. Here we may leave out of consideration the isolated verses which are quoted throughout the Mahāvastu and of which the parallel can be traced in otber copies of the Dhammapada. The Mahāvastu edited by M. Senart professes to be a Mid-land Recension of the first Book of the Vinaya Pitaka and belongs to the Lokottaravāda sect, an off-shoot of the Mabâsarghika.? The language of the Sahasravarga quoted has no claim to be called pure classical Sanskrit but deserves, on the other band, to be just what M. Senart called Mixed Sanskrit. It remains to be seen if this copy of the Dhammapada, so much cherished in the Lokottaravāda or Ekavyavahārika literature, can be identified with any one of the three copies of the Dhammapada (one with 500 verses, another with 750, and another with 900), which were known to the authors of the Fu-kheu-king (3rd cent. A.D.).3
Beal Dhammapada, pp. 25-26.
Malapastu, I., p. 2: "Aryamahitannghikanarå Lokotthravadinin Madhyadeóikinim pithena Vinnya. pitakanitni Mahữyastuye Idi". See also the colopoon at tho opd.
* Beal's Dhammapndn, p. 33.
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(v) The Hirokhen-king, a Chinese Recension in Translation.The Fa-khen-king is, according to the Chinese translators' admissiou, not a faithful translation of the Indian text which the Shaman Wai-chi-ian carried from India to Chiva in 223 A.D. It is to be regarded as more thau a translation, because the Chinese translators had not only tampered with the number and distribution of the verses in the original, but added 13 new chapters in Chinese, making up a total of 39 chapters, 752 verses, and 14,580 words. Similar additions and alterations are also to be met with in the Chinese version of its commentary, the Fa-kheu-pi-(A.D. 265-313), although in the absence of an English translation of the former, it is difficult for us to compare the text with the commentary and find out how far they agree or differ. It is clear from the Preface to the Fakheu-king that the Chinese translators were acquainted with three copies of the Dhammapada, -one with 900 verses, another with 700, and another with 500. The arrangement of the thirteen additional chapters with their titles and verse-numbers is shown in the following table : Title of Chapter
No. of Verses 1. Impermanence 2. Insight into Wisdom 3. The Srivaka 4. Simple Faith 5. Observance of Duty 6. Reflection 7. Loving Kindness 8. Conversation
.
...
.
.........
.
....
.
.
......
33'. Advantageous Service ..
36. Nirvana 37. Birth and Death 38. Profit of Religion 39. Good Fortuno
· Beal's Dhammapada, p. 35.
1 Tbil, p. 33. • Chaptore 9-32 of the firkheu-king correspond, with regard to arrango. ment of chapters, to Pali chnpters 1-24
. Chaptere 34-36 corrcspond to Pali chapters 20.26. Boe ante, pp. x, xi,
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We may here point out that instead of one chapter containing reflections on Impermanence or Old Age, the Fa-khen-king, as appears from its commentary, contains two chapters with titles that can be restored in Sanskrit as anityavarga and jarāvarga. Counterparts of most of the verses contained in these two chapters can be found in the Prakrit Jaravaga as well as in the first chapter of the Udānavarga, dealing with Impermanence. The last chapter of the Fa-khen-king is nothing but a Chinese translation of some Indian recension of the Mangalaṣutta. Similarly, chapter 38 appears to be a translation of some Indian Recension of the Mahamangala-Jataka. As to the remaining chapters, one cannot but be struck by a few chapters in the Udanavarga, bearing similar titles though not containing the game number and identical verses, e.g., the chapters dealing with Words, ('Speech' in the Udanavarga), Srävaka ("The Hearer' in the Udanav.). Thus it appears that the Fa-kheu-king is uo mere translation of an Indian text, but a recension by itself in translation.
(vi) The Sanskrit recensions :
(a) Original of the Chinese version of the Dhammapada incorporated in the Chuh-yau-king.--Beal says that the Chuh-yau-king is a third copy of the Chinese version of the Dhammapada which is so much expanded as to consist of 7 volumes, comprising 20 kiouen or books. The translation was made by Chu-fo-nien (or, Fo-nien Buddhasmriti), the Indian who lived during the Yaou-tsin period, about 410 A. D. "In the preface to this version we are told that Dharmatrāta was uncle of Vasumitra, and that he was the original compiler of the stanzas and stories known as Fa-kheu-king. It informs us, moreover, that the old term 'pi-u', i.e. Avadanas, was the same as 'the Dawn, The preface goes on to state that Shaman Sanghbhadanga of Ki-pin (Cabul) came to Tchangan (Siganfu) about the nineteenth year of the period Kien-Yuen. Having travelled back to India and returned with a copy of the present work, it was evidently translated by Fonien, with the assistance of others...the whole number of chapters in
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this work is thirty-three, and that the last is, like the Pâli, on the Brahmana.' There are ample commentaries attached to many of the verses..."
(
391
Rockhill is inclined to identify the Dhammapada text in the Chuh-yau-king with the Udanavarga. "The Udanavarga," says he, "is found also in the Chinese tripitaka. The title of the work is thereChuh-yau-king,' or Nidâna sutra. It is also divided into thirty-three chapters, the titles of which agree with those of the Tibetan, with the following slight differences :Chap. iv. is 'Absence of Careless Behaviour'; Chap. v. 'Reflection'; Chap. VI. Intelligence'; Chap. XXIX. The Twins (Yamaka)'. The contents of the two works, as far as has been ascertained, are identical. Both the Chinese and the Tibetan versions attribute the compilation of Udânavarga to Dharmatrâta."3
2
"
Dr. Nanjio, on the other hand, notes: "In A. D. 383, there was a Srâmana of Ki-pin (Cabul) Saughablûti by name, who came to Khân-ân, the capital of the Former Tshin dynasty, A. D. 380-390 (bringing with him the Ms. of this work?) According to the K'-yuen-lu (fasc. 9, fol. 26 a), this work is wanting in Tibetan. " Dr. Nanjio also says that the original
was a Sanskrit text.
The Chuh-yau-king, as its title implies, is an avadana-sūtra, i.e., a Dhammapada commentary rather than a Dhammapada text.
(b) The Udanavarga, another Sanskrit Dhammapada.—This is another Dhammapada text in pure classical Sanskrit, of which a fragmentary manuscript in a later variety of the Gupta script has been found at Turfan. Prof. Pischel was the first to edit portions of this manuscript under the title Recensionen des Dhammapada.' That this
Die Turfanmanuscript is
Beal's Dhammapada, pp. 27-29. Nanjio's Catalogue, No. 1321, According to Nanjio, the Sanskrit equivalent of the Chinese title is
'Avadina-sutra'.
3 Rockhill's Udânavarga, p. x.
+
Nanjio's Catalogue, sce under No. 1321.
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of a recension of the Dhammapada of which the Tibetan version has been translated by Rockbill muder the name of
Udanavarya', will be evident from the close agreement between the Sanskrit manuscript and the Tibetan version, in regard to the arrangement of chapters and the number of verses, as shown in the following table taken from Pischel's edition : Pali Sanskrit
Tibetan = II 20
= I1 20 XVI 12 = V 27
= V 28 = VIII 15
= VIII. 15 XXI 16 = XVI 24
= XVI 23 XVII 14 - XX 22
= XX 21 I 20
= XXIX 57 (66[65]) = XXIX 59 XV 12 XXX 51 (52)
= XXX 53 III 11 = XXXI 60
= XXXI 64 The Tibetan translation was made by Vidyāprabhākara probably, as Rockhill suggests, during the reign of King Ral-pa-chan (A.D. 817-842). There is a Tibetan version of its commentary, which was composed by Prajiiāvarman, who lived in Kashmere in the 9th century A.D. There is a fourth or last copy of the Chinese version of a Sanskrit Dhammapada, known as the fa tsi YAo-kin (Dharmasangraha-mahārthagatha), compiled hy Dharmatrāta, and translated by Thien-si-tski (A.D. 980-1001) of the later Sun dynasty (A.D. 960.1127.) According to Dr. Nanjio, it is a compilation of the verses of the Khu-ydo-kin. Beal has nothing more to say regarding this Chinese version 3 than that the authorship of its original is assigned to Dharmatrata, and that it shows no resemblance to the earlier translation, i.e., to the Chu-yao-kiny. Haviny regard to the fact that this Chinese version is almost synchronous with the Tibetan version of the Udānavarga, it remains to be seen if there is any closer similarity between their originals.
(vii) Miscellaneous. There are a number of small collections of maxims or apopthegms conceived wholly in the spirit
Vilūnavurga, Intrusl., 1p. xi-xii. • Ibid, p. xii; cf. Taranátha, p. 204 (Schicfner! 3 Nanjio's Catalogue, No. 1.139.
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of the Dhammapada'. Vasubandhu's Gūthūsangraha may be regarded as the prototype of the same. There are two Chinese versions of this Gātbāsangraha, besides two Tibetan versions, in one of which the text is reproduced with the commentary, The collectiou consists of just ?4 stanzas, and what these stanzas are like can be ascertained from Rockhill's English translation of them, appended to his 'Udānavarga.' With regard to this Gathāsarigraha, Mr. Nariman says: “It is a collection of maxims with an intelligent commentary, excerpts from which have been cited by A. Schiefner .... the commentary shows us the philosopher Vasubandhu also as a humourous evangelist."! Vasubandhu, who flourished in the 4th century A.D. is famous in the history of Buddhism 'not only as a compiler of a standard Saryāstivāda work, the Abbidharma-koşa, but also as the writer of a standard manual of Yogācāra philosophy. But we must reme'nber that the compilation of such a Gáthân sangraha was in no way peculiar to Vasubandhu, or new in Sarvāstivāda tradition of Vasabandhu's time. It appears from Takakusu's analysis of the Jñana-prasthāna-sastra (which is the most authoritative of the seren Abhidharma books of Sarvāstivāda, and dated 2nd century B.C.) that its closing section was a collection of similar maxims, composed in a Mlecchablāşā, say, Tāmil. Similar isolated collections of maxims can equally be traced within the four corners of the Pali Nikāyas.
4. Chronology of the Dhammapada Texts.-The Pali Dhammapada is one of the recognised books of the Khuddaka. Nikāya which represents one of the five divisions of the existing Sutta Pitaka. The oldest known Pāli work in which the Dhammapada is expressly referred to is the Milindapañho. The traditional date of this work is placed 500 years after Buddba's demise?, i.e., in 43 B.C., while Professor Rhys Davids places the
Literary History, p. 268, ? Milinda, p. 3.
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date a considerable time before Buddhaghosa.' The Kathavatthu which according to traditiou belongs to the 3rd century B.C. contains many quotations of verses, some of which can be found only in the Dhammapada, and not in any other canonical texts, but none of the sources of the quotations are mentioned. The same remark holds true of the Nettipakarana and the Petakð. padesa, which like the Kathāvatthu abound in quotations from the canonical works with this difference that in the former two works some of the sources are mentioned by name, although the verses there that are peculiar to the Dhammapada are quoted without any mention of their source. The Netti and the Petakôpadesa are the two companion works of exegetic type which are ascribed to Mahākaccāyana, the pntative author of all the earlier works of the Nirutti and Niddesa class. Prof. E. Hardy is inclined to place the composition of the Netti in the 1st century, A.D.,' but we bave reason to believe that the date can be pushed back to the 2nd century B.C. The Mahāniddesa which is a canonical commentary on the Atthaka vagga, now found incorporated in the Suttanipāta and forming its Fourth Book has been modelled upon Mahābaccāyana's exposition found in the earlier Nikāyas, and is not wanting in similar quotations of verses which cannot be found anywhere else in the canou than the Dhammapada. But even an earlier work, the Cullaniddesa, which must have been a pre-Asokan book of exegesis, older than the Suttanipāta and later than the canonical Jätaka Book,* contains similar quotations of verses not to be found in any other text than the Pāli Dhammapada. Considering that the closing date of the Pāli canon is not later than the 2nd century B.C., the latest date for the Mahāniddesa can not be later than the closing period of the canon. Further, in one of Buddhaghosa's commentaries, viz., the Sumangalavilasini, there is reference to two schools of enumeration, the
"Questions of King Milinda, S. B. E., Pt. I. p. IIP.
Netti, p. xxvii.
Mahaniddesa, p. 108. • See passim,
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Dighabhāņaka and the Majjhimabhānaka, of the books of the Khuddakanikāya, which, though different in some respects, agree in so far as they distinctly mention the Dhammapada among the books of the Lesser Collection. These two schools along with the Samyutta Arignttara and the Khuddakabhānalas point to a time earlier than the inscriptions at Bharhut which cannot be dated ealier than the 3rd century and later than the 2nd century B.C. The tradition that Appamādavagga was recited to king Asoka justifies the presumption that the Pāli Dhammapada existed in the 3rd century B.C. So much about the lower limit of the Päli Dhammapada.
As regards the lower limit of other copies and receusions, we have seen that the Chinese Fa-kheu-king, dated A.D. 223, presupposes three different Dhammapada selections in Sanskrit : one, its Indian original, with 500 verses, another text with 700 verses, and a third with 900 (p.ix). It has already been shown (pp. x-xi) that the Fa-khieu-king original in Sanskrit was a text different from the Pali as regards language and number of verses, though agreeing with it in its general form, name, number and succession of chapters, Again, the agreement of ihe Prakrit Dhammapada with the Pāli and the Fa-kbeu-șing original in respect of the number of verses and succession of chapters is by far closer than that of the Udāna varga (pp. viii-ix). But there are a number of verses in the Prakrit Dhammapada, notably the 'Uraga' verses at the end of the chapter on the Bhiksu and some in the Sahasa and Jara Vagas, which are to be found neither in the Pāli nor in the original of the Fa. kheu-king, but occur in the Udâpavarga in the chapters on Bhikṣu, Number and Impermanency. The Prakrit Dhamma. pada stands distinct from the rest in one respect, viz., that its first chapter is devoted to Mārga—the Buddhist Eightfold Patlı, combining into one group two separate chapters of the Pali as well as of the original of the l'a-kheu-king, riz., the Magga and the Pakinnaka (Miscellaneous). The first eight of
· Sum. Vil., 1. p. 15. • Mahavamaa, V. 68.
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the adlitional chapters of the Fa-khen-kiny have their counterparts in the Udinu varga, as will be clear from the following table :
Rocklill's C dan vurga
Fa.kbeu-king Ch. I Impermanency ...
II Insight into wisdom III The Disciple IV Simple Faith
V Moral Datics VI Reflection VII Words VIII Nirvana
... Ch. I Inpermanency
IV Purity XI Tbe Sramana
X Faitli TI Morality (bila) XV Reflection (Susiti)
VIII Speech ... XXVI Nirvann
These additional chapters of the Fa-kleu-kiny force us to look for an earlier Dhammapada text other than the Pāli, its Indian original and the Prakrit, and we are driven in the last resort to trace their immediate background to one of the two Dhammapadas with 700 and 900 verses, known, in 223 A.D., to Wai-chi-lan, the author of the Fa-kbeu-king. The text must be one closely resembling the Udayavarya, if not identical with it. It is the text portion of the original of the Chuh-yau-king which alone can satisfy this test. We have reason to believe that the text portion was extant before the time of Wai-chi-lan, i.e., roughly speaking, before the 3rd century A.D. For the Chuh-yau-king which is a Chinese version, date: 383 A.D., presupposes an Indian commentary in Sanskrit that in its turn presupposes an earlier work, i.e., the Sanskrit text comprising 33 chapters similar to those of the Udāvavarga. Here we have got to make allowance not ouly for the interval of time separating the Chinese version from its original, i.e., the Sanskrit commentary, but also for another interval separating the latter from a still carlier work, which is no other than the Sanskrit text. In ascertaining the latter interval one must also consider that before the commentary was written, the text must have enjoyed some amount of popularity and inade its iinportance sufliciently felt in the community. At any rate, the interval of just 100 years (983 A.1).-223 A.D.)
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is the shortest possible time which is needed to make the text earlier than Wai-chi-lan's visit to China.
Even if this surmise as to the possibility of Wai-chi-lan's acquaintance with the Sanskrit text portion of the Chuh-yauking be correct (as we believe it is), one must yet enquire whether the total number of its verses justifies its identification with the text with 900 verses above referred to. Unfortunately, as we are informed by our colleague Mr. R. Kimura, the task of ascertaining the total number of verses in it is far from easy for the simple reason that the verses in the existing Chinese edition are not numbered, nor properly kept distinct from one another. But counting the verses in so far as they are separated by the commentary portion intervening in each chapter, he finds himself in a position to assure us that what. ever the exact total, it certainly exceeds 900, though it is by no means over 1000. If so, of the two texts with 700 and 900 verses, known to Wai-chi-lan, the latter must be said to approximate the text portion of the Chub-yau-kiny.
Now, arguin, from the close resemblavee which exista between the text portion of the Chuh-yau-king and the Udāpavarya, so far as is known tons in its entirety through Rockhill's translation from the Tibetan, we can accept the information supplied by Mr. R. Kimura regarding the total in the former as correct. For, although the latter is dated 982-1000 A.D., the total in it does not exceed 989 verses, or, 1000 in round numbers. But it must be voted that the total in Rockhill's Udanavarga cannot be regarded as a precisely correct bumber, and that for three reasons : (i) that there is a slight difference as to the number of verses in almost each chapter common to Pischel's edition of the manuscript fragments of the Udanavarga and Rockhill's translation of the Tibetan version of the same text; (ii) that at least in two instances we notice that a verse which would be counted as one in the Pali Dhammapada, has been counted as two (cf. Rockhill, III, vv. 12-18, XXIII, vv. 82-83); (iii) that there are in it a few repetitions of which six have been noticed by Rockhill. Thus its total 989 can
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be reduced to 981 (989 (2+6)]. How far this process of reduction can proceed iu the text itself it is difficult to say. There are no doubt a number of mechanical multiplication of verses which has practically no rnison d'étre, and has a marked tendency to swell up the volume without bringing out any new idea. We have do right to deduct the verses thus multiplied from the Udānavarga, but must on the other hand count them as they occur in it. General reduction is bowever possible in relation to earlier texts, if any, where certair verses forming a sub-group in a chapter of the Udānavargat are found less in number. The case in hand could be fairly proved, if by the process of reduction, just mentioned, the total 981 cculd be further reduced to a number approximating 900.
Dr. Nanjio says that the fourth or last Chinese version of the Dhammapada, the F4-tsi-sun-yko-kir, dated A.D. 382-1000, is no other than the text portion of the Chuh-yau-king (p. xvi). But from a comparison of a few chapters of the two Chinese versions with the kind help of our friend Mr. R. Kimura, we are constrained to admit some differences between them, though we can only so far readily concede to Dr. Nanjio that they show a general agreement in many respects. Remembering that a similar agroamert can also be shown to exist between the text portion of the Chuh-yau-king and Rockhill's Udāpavarga, as well as judging by the dates of the Tibetan version and the fourth Chinese version, we may be justified in holding that their originals were the same, making due allowance for slight variation as may exist between two manuscripts of one and the same text. With regard to the date of the Saus:rit Udãnavarga, one can definitely say that it was compiled some time before the time of its commentator Prajnavarman, who lived in the 9th century A.D., while this much is certain as regards the text portion of the Chub-yau-king that it was extant before the 3rd century of the Christian era. Not knowing any other copy of the Dhammapada than one with 900 verses which Wai-chi-lan could avail himself of in adding a few chapters resonibling those in the Udánavarga, we
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Bre naturally tempted to identify the same with the text portion of the original of the Chuh-yau-king, and we are confident that we shall not be found far too wrong in doing so.
Turning to the copy of the Dhammapada with 700 verses, known to Wai-chi-lan, we at once see that it was different from the Pali with 423 verses, the Fa-kheu-king original with 500 verses and the text portion of the Chub.yau-king just identified with the text with 900 verses. Thus only two texts are left to be examined, viz., the Prakrit and the Dhammapada in Mixed Sanskrit of which a complete chapter has been quoted in the Mahāvastu (p. xii ). As regards the Prakrit Dhammapada, it is impossible for us, in the absence of a complete manuscript thereof or of a tradition supplying a definite information about it, to say exactly bow many verses it altogether contained. But judging by the proportion of verses in the chapters common to the three recensions, viz., the Pali, the Fa-kheu-king original and the Prakrit, we feel inclined to think that the total of the Prakrit verses stood midway between 500 and 700. The follow. ing table will make our position clear:
Pali
Original of Fa-kheo-king
Prakrit
II 12
II 20
II 26
IV 16
...
...
VI 14 VIII 16
XI 11 XV 12 XX 17 XV 23 XVI 41
IV 17
vi 17 VIII 16
X[ 14 XV 14 XX 28 XV 32 XVI 40
... ... ... ...
... ... ...
... . ... ...
IV 15 VI 10
V 17 VIII 25 .. IX 20 ... 130 ... XI 40 ... XII 50
Total ... 182
Total
... 198
Tota?
... 232
Bearing in mind that the total number of verses in the Pali Dhammapada is 423 and that in the Fa-kheu-king original 500,
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Udenn Targn
34
rve can test whether the above three totals are in keeping with the ratio of 500: 423. (1) 199* N * = 517 which roughly gives the total verse
number of the Fa-kbeu-king original. (2) 1297339 =-6057, i.e., 606 which rougly gives the total
verse-number of the Prakrit text. The totals obtained (Pa. 123; F. O. 517; Pr. 606) might be further tested by a standard ratio provided by the verse-numbers of the Sahasra-group in the 5 recensions mentioned in the sub-joined table:P&li
Prakrit Fa-khen-king
Dhammapada original
quoted in the
Maharastu 16 16 17
2+ Taking in succession the total of the Pali text and that of the Fa-khen-king original as the standard number, the relative position of the recensions will appear as follows :(1) 429x11=449 %, ie., 450 (Pr.);
129524 -6341, 1.2., 635 (M. V. D.) ;
124*34=8987, .e., 899 (U. V.). (2) BOQ712=5315, e., 532 (Pr.);
00024=750 (M. V. D.);
504884=10627, i.e., 1063 (U. V.). Comparing these two series of totals and taking all the recensions of the Dhammapada into consideration, we cannot but persuade ourselves to believe that there were no less than six Indian copies of the Dhammapada with 423, 560, 600, 700, 900 and 1000 verses, and that these copies are no other than those represented respectively by the Pali, the Fa-kheuking original, the Prakrit, the Mahāvastu Dhammapada, the text portion of the Chul-yau-king and the Udānavarga. Of these copies, the first five were well-known before the 3rd century A.D., while the date of the Udānavarga falls in between the 4th and the 9th century A.D. Applying the verse-total as a test of priority and posteriority, we feel justified in concluding
18
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what the Pali with the minimum total 423 is the oldest corr of the Dhammapada and the Udānavarga with the maximum total 1000 (in round numbers) the latest. The cons which stands close to the Päli is the Sanskrit original of the Fa-kheu-king; the copy which is one degree removed from the latter is the Prakrit, while the Malāvastu Dhammapada and the Sanskrit original of the text portion of the Chuli-yan-king occupy in order two intermediate positions between the Prakrit text and the Udānavarga. Thie chronology cannot, however, be taken to be conclusive until it is further tested in the light of other evidences and harmonised with the general history of Buddhist literature and thought. The propose to examine these evidences under the following heads : (u) argument from the number and succession of
chapters.; (1) argument from the multiplication of particular
verses;
(c) argument from traditions. (a) Argument from the number and succession of chapters The four Indian copies of the Dhammapada of which the tables of contents are definitely known to us fall into tivo pairs, each showing a complete agreement in regard to the number and succession of chapters : (1) the Pali and the Fa-klieu-king origioal containing altogether 26 Chapters, and (2) the text portion of the original of the Chuh-yau-king and the Udānavarga containing 33. All these copies agree in so far as the succession of two closing chapters is concerned. For in each of themn the last chapter is the Brāhmaṇavagga and the last but one is the chapter on the Bhikkhu. Further, they must be said to resemble one another, inasmuch as they have many chapters bearing same titles. The two pairs differ, however, widely from each other regarding the order of succession of the remaining chapters, particularly that of the first three. As regarls the first pair of texts,
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their first three chapters are arranged in the following order :i. Yamakavagga forming the 29th chapter in the
nd pair. 2. Appamādavagga forming the 4th chapter.
8. Cittavagga forming the 31st chapter. On the other hand, the first three chapters in the second pair of texts are arranged as shown below :
1. Anityavarga corresponding with the Jarāvagga
the 11th chapter in the 1st pair. 2. Kāmavarga baving its counterpart in the Piya
vagga--the 16th chapter of the 1st pair. 3. Trgnāvarga being an amplified version of the
Tanhāvagga of the 1st pair, placed immediately
before the Bhikkhu. It is impossible to make a definite statement regarding the number and succession of chapters in the Prakrit text and in the Mahāvastu Dhammapada, though we are on a somewhat surer ground as regards the former work. As we have already noticed, the Prakrit Dhammapada shows a far closer kinship in its general form with the 1st pair of texts than it does with the 2nd pair, particularly the arrangement of three chapters in it, viz., 2-4, is exactly on a par with that in the Pali and in the Fa-kheu-king original. Moreover, whatever the precise succession of the Tasavaga, the Bhikhu and the Bramana in it, M. Senart's Fac-simile of the Plate B of the Kharoạthi Ms. goes to prove that they are closely bound up in thought as in the texts of the 1st pair. Arguing from the arrangement of the 1st three chapters, the two pairs of texts can be shown to represent two distinct periods of literary growth within Buddhism, the earlier period being represented by the Pāli Dhammapada and the Fa-khen-king ori inal. For the sequence of thought in the first three chapters of these two texts is so much in line with that in a Chandogya passage that one car not but think the former was merely a systematic carrying
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wel of the latter. In other words, the sequence can be regarded *proof of these Dhammapada texts standing close to the Chándogva Upanişad and representing an earlier stage of Buddhism. The first chapter of Twin-verses (l'amakavagga) reaches that mana in the sense of cel não-volition or intentiouis percholngically the motive for action and determines its moral effect according as the ivtention of the agent is vood or bad. It is followed by a chapter on 'Earnestness' (Appamīdavagga) which inculcates the necessity of an active exercise of the will or religious aspiration for the attainment of the highest good which is the quintessence of the older Indian conception of faith (sadelha). Tbis naturally leads to another chapter, the Cittavagga, where the nature of mind, as commonly known, is described in order to bring out the idea that the necessity of constant striving, mindfulness and selfcoutrol implied in earnestaess' arises from the very constitution of mind. How this trend of thought was anticipated in the Chandogya passage will be clear from the quotations below:1 (n) " Mano våra väco bhūyo...... vācam ca nima ca mano'
nubhavati--sa yada manasa manasyati mantran adhiyiyeti, athadhite karmåņi kurviteti, atha kurute putrářśca pasūmsca iccheyeti, athêcchata imam ca lokam umum ca iccheyeti, athêcchate mano."
(Chandogya, VII. 3. 1.) (b) "Manopubbangamă dhammå manosetthå manoniaya,
manasā ce padutthena bhåsati vă karoti va, tato nam dukkham anveti cakkam va Wahato pada. Manopubbangama dhammă manosetthà manomaya manasă ce pasannena bhāsati vā karoti vă tato nam sukham anveti chāyā va anapäyini."
(Dhp. I. vv. 1-2.) II (a) “ Samkalpo råva manaso bhūyān, yadi vai sankalpayate
atha mannsynti, atha våcam ilayati, tāmu namnîrayati, nåmni manträ ekaṁ bhavanti, ninntreşu karmāņi....... Sa yah sankalpain brahmêti upiste, kliptānvai ga lokán dhruvân dhruvah pratisthitan."
(Chandngya, VII. 4. 1-3).
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(6)“ Appamālo amatapacatii, pamādo macouno padari, appamatta na miyanti, je pamatta yatha matā.
(Dlip., II. v. 1). III (a) “Cittaň vāva sai kalpăd bhūyo, yadā vai cetayate
atha saunkalpayate, atha manasyati, atha vācan. jrayati, tāmu nămuîrayati, nāmni mantră ckam bhavanti, mantreţu karināņi."
(Chāndogya, VII. 5.1.) (b) "Na tam mätāpātā kayirā aññe vàpi ca ñātākā Saimmāpaņihítain cittam seyyaso nam tato kare."
(Dhp. III. v. 11).
This sequence of thought is entirely lost sight of in the second pair of texts-the text portion of the Chuh-y 11-king original and the Udānavarga--the first three chapters of which deal respectively with impermanence, vanity of human wishes and desire. The trend of thought is that when a man reflects upon the fact of impermanence all around, he cannot but realise the vanity of humau wishes and discover its root in a natural craving for pleasure and enjoyment. Thus the two pairs of texts present a radical change in tone from the optimism of earlier thought to the ascetic or pessimistic outlook of later reflection. But was this change sudden or it came about gradually? The Prakrit Dhammapada bears out the fact that the change did not come about surreptitionsly. As we have already noticed above, its first chapter is devoted to the praise of the Buddhist Eight-fold Path, while the succession of the following two chapters is the same as that of the Páli. The trend of thought implied is that Nirvana or the Supreme goal of Buddhism is reachable by the Eight-fold Path which is but a symbol of 'earnest noss' which aims at complete control over mind. Viewed in this light, the Mahāvastu Dhammapada seems to fall in line with the Prakrit text, though nothing can be definitely stated regarding the former work. If, however, this surmise is found to be correct, the six copies will fall into three pairs representing three successive periods or stayes of literary
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growth. A happy result of such a classification will be that it will enable us to form a definite idea about the contents of all the Dliainmapadla texts by the aid of those which are now accessible to us. If we know the Pāli Dhammapada, we are expected to know alınost the whole of the l'a-khen-king original; a knowledge of the Prakrit text will help us in knowing the contents of the Mahāvastu Dhammapada; lastly, if we have read the Udänavarga, we have really known the whole of the text portion of the Chuh-yau-king original.
In order to justify the chronology of the three pairs we must enquire as to whether or po the Prakrit text serves as a link of transition between the Pāli and the Udānavarga as regards the multiplication of the number of chapters. The following investigation will make it clear that it does serve as a connecting link. It is a curious fact that the additional chapters of the Fa-kheu-king, i.e., the chapters which were added by the Chinese travslators to the translation of a text of 26 chapters similar to the Pali, presuppose a Buddhist anthology like the Pāli Suttanipāta as the subjoined table will set forth :
FA-kheu-king
Suttanipata.
I Impermanency
II Insight into Wisdom
III The Disciplo
IV Simple Faith
... III 9 Salla Sutta
II 10 Ultbona Sutta
I 5 Cunda Sutta ... 110 Alavaka Sutta ... I 8 Metta Sutta ... III 3 Sabhasita Satta ... II 4 Mabāmangala Sutta
VII Love
Vill Words ...
XXXIX Gool Fortune
. In the same way we can account for the additional chapters in the Udayavarga and a posteriori for those in the text portion of the Chul-yau-king original. If we scan their additional chapters, we at once discover that they are modelled upon certain pooms of a work similar to the Sutta Nipata, and that so far as their component verses are concerned, they are nothing
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bnt a conbination of a Sitta Nipata, a Dhammapada and a Jātaka Book. We subjoin a table in illustration of the point:
Udanavarga
Chap.
1 Impermanency
II Kena
Other tests ... Salla Sutta (S. X. III. 9) + Da aratha
Jataka + Mangapakkha Jutaka + Jara.
vagga (Dhp.) ... Kāmasutta (S. N. IV. 1) + Kama
Jätaka + Piyavagga (Dhp.) ... Subhasita Sutta (s. X. III. 3) + Koka.
lisa Sutra (S. N. III. 10) + Puppha.
ragga (Dbp.) + Nirayavagga (Dbp.) ... Craga Sutta (8. N. I. 1) + Bhikkhu.
vagga (Dhp.)
,
vill Speech ...
. XXXII Bhikşu ...
Similarly the Sutta Nipāta and the Jātaka Book can be pointed out as canonical sources of most of the additional verses in Prakrit, c.9., the additional verses in the Bhikhuvaya are similar to those in the Uraya Sutta (S. N. 1.,), while those in the Jaravaga presuppose the Salla Sutta (S. W. III. 9) and such Jātakas as the Dasaratha, the Ayoghara and the Magapakkha.
The Pāli Dhammapada (and a posteriori ihe Fa-kheu-king original) differs from the Prakrit text and the Udāpavarga, inasmuch as it does not contain a single verse of which the canonical source is no other than the Sutta Nipāta as we now have it. For instance, its Brāhmaṇavagga is mainly constituted of verses from the Vāsettha Sutta which is incorporated not only in the Sutta Nipäta, but also it the Majjhima Nikāya. The Nāgavagga contains a few verses which can be traced in the Khaggavisāṇasutta, but seeing that this particular sutta has been commented upon in the Cullaniddesa along with the poems of the Pārāyana Group, one may be justified in thinking that it existed as a separate poein before its incoporation in the ist book of the Sutta Nipāta. At any rate, as we proceed from the Pali Dhammapada towards the Udānavarya, it becomes increasjugly clear that the Sutta Nipata came to occupy a inore and more prominent place in the later texts.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(xxxi )
(6) Argument from the multiplication of particular rerscs :-— Besides the common verses, each copy of the Dhammapada contains some that were evidently drawn upon canonical sources, left untouched by the compilers of other copies. Further, each copy contains a number of verses peculiar to itself, and the se, in the absence of evidence proving the contrary, must be regarded as compositions of ils compiler. In discussing the question of chronology we have to leave ont of consideration the verses that were either newly added or composed on a new model, because chronological data can be derived only from those verses which were multiplied, rather mechanically, on a common basis. The process of multiplication just referred to is twofold: (I) the insertion within one original verse or group some new lines constructed out of some set Buddhist expressions, and (2) the substitution of new expressions. Three instances may suffice to illustrate the first process :
IPåli-Mā pamādam anuyuñjetha må kämaratisanthavari
Appamatto hi jhāyanto pappoti paramaṁ sukham. Prakrit-apramadi pramodia ma gami ratisabhamu
npramato hi jhayatu chaya dukhasa pranuni o apramadarata bhoda khano yu ma uvacai khanatita hi soyati niraeşu samapita o apramadarata bhoda sadhami supravedite drugha udhvaradha atmana pagasana va kuñaru O nai kalu pramadasa aprati asarachaye pramata duhu amoti siha ba muyamatia O nai pramadasamayı nprati asavachayi apramato hi jhayatı pranoti paramu suhu
One must note how the counterpart of one Pali verse has been multiplied in Prakrit to live by the insertion of 8 extra lines. But a more apposite instance is afforded by the second set of verses (p. 208) Il Pali-Yānimani apatthāni alăpuneva sirado
Kāpotukâni aţthini tāni disvāna kā inti?
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxxii)
Prakrit-yanimani arathani alapunira sarade
saghavarnani sişani tani diştani ka rati o yanimani prabhaguni richitani digodiša
kavotrkani athini tani diştani ka ratio Fa-khev-pi-12---"When the sody dies, and the spirit flees, .........
the flesh and bones lie scattered and dispersed. What reliance, then, can one place on the body ..." “When old, like autumn leares, decayed and withont covering, life ebbed out and dissolution at hand,
little good repentance then!" Divyåradāna-Yanimânyapariddhāni rikṣiptāni diśo daša
Kapotavarṇānyasthini tāni drstrela kā ratiḥ ? Imani yangupasthānāni alaburiva šūrade
Sarkhararņāni sîrşāni tāni dựstréha kā ratih? Gäthäsangraha.--" They (the bodies) are thrown away and scatter.
ed in every direction, like those pigeon-coloured oones; what pleasure, then, is there in looking at
them." Udanavargu-"Those pigeon-coloured bones are thrown away
and scattered in every direction ; what pleasure is
there in looking at them”. It is clear that in place of one verse in the Pali Dhammapada we have two verses in the Prakrit and in the Divya radāna, while only one of the two verses occurs in Vasubaudhu's Gathāsangraha and the Udanavarga. We at once notice that the Prakrit text has driven two lines in between the two lines of a counterpart of the Pāli verse, thus making altogether four lines and two complete verses. The order in the Prakrit is not followed in Divyâvadāna verses, but inverted. We are unable to determine the oriler of verses in the original of the Fa-khenking and in that of its commentary for these two reasons : (i)
The portion omittel rende, "18 when a royal personnge rejects n (broken) chariot, so do", The Chincho translators have apparently confused a counter. part of the second l'ra krit verre quoted above and that of the first foot of the Pali verse (Taray'u 6)! " Jirando te tūjirutha sucilla's
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
:( xxiii)
that the Chinese versions, as confessed by the translators them. selves, are far from being faithful' : (ii) that, as appears from Beal's translation of the Fa-kheu-pi-u, some of the verses of the Pāli. Jarāvagga are hopelessly confused and the order of some bas been violently tampered with. It is quite likely that the order was tampered with even in the original commentary. The number of - Jarā '-verses in the Fa-theu-king is said to have been 14, i.e., 3 in excess of the Päli, while comparing Beal's translation with the Páli Jarāvagga, we suspect that the right number is not 14, but 12, i.e., just 1 in excess of the Pali. The total number of verses in the Fa-kheu-king original was, according to the translators' own statement, 500, whereas we have seen on p. xi that by adding up the additional number of verses as distributed in the chapters corresponding to the Pali we get a total of 502. If the above calculation of the 'Jarā'.verses be correct, we at once get the traditional total of 500 by subtracting 2 from 502. The total number 12 of the verses of the Jarā-group can be accounted for by the fact that the one verse resembling the Pali was expanded into two distinct verses. If we can rightly suppose that the Divyâvadāna verses, were quotations (perhaps a little more sanskritised form of quotations) from an older Avadāna work such as the original of the Fa-Kheu-pi-u, the order of the verses must have been inverted in the older work itself, and this conjecture is fully borne out by the grouping in the Chinese translation The fact of inversion itself requires a word of explanation. One must admit that it
Beal's Dhammapada, p. 84: "......the words of Buddha are natarully hard of explanation. Moreover, all the literature of the religion is written in the languago of India, which widely differs from that of China.........So to translate thom faithfully is not an easy task ". (Translatora' Prefaco).
· The order of first 3 verses is exactly the same as in Pali. The 4th verse is a combination of the first foot of the Pali verso No. 6 and the counterpart of a verse liko the first in Prakrit. The order of the next 3 versea does not differ from that of the Pali. The next 2 versca correspond with the 10th and 11th of the Pali. The verse No, 10 is nothing but a counterpart of the second Prakrit vorse. The last 2 verses correspond with the Pali, Kos, 8 aod 0.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxxiv)
verse.
presupposes an earlier process of multiplication and improvement on an older verse similar to the Pali. We have seen that the Prakrit verses amply attest and illustrate the required process.. Two distinct verses resulted from an attempt to expand the ideas of the two Pali lines, taken separately, thereby improving the simile of the pumpkins and the decaying bones in the first line (pp. 209-210). Even then, the direct source of the Prakrit verses would not be fully determined by the model of the Pāli For there are very many dialectical forms which have a tinge of Mixed Sanskrit. At the same time we cannot hold that the Prakrit had drawn upon the Divyavadana and the Avadana original of the Fa-kbeu-pi-u, as in these two works the order of the two verses, betraying a process of their growth from one verse by thrusting two lines into it, has been inverted. Failing to obtain the much-needed order in Mixed Sanskrit in these two works, one must in the last resort look for it in the Fa-kheu-king original. The Udanavarga verse seems to represent a stage later than the inversion of the verse-order, that is to say, later than the Fa-kheu-pi-u original and the Divyâvadāna verses. Seeing that the Udanavarga verse occurs in the same form in Vasubandhu's Gāthāsangraha, itself but a selection from a Dhammapada in Classical Sanskrit, we are led to think that the verse similarly occurs in the original of the text portion of the Chuh-yau-king (the Sanskrit Dhammapada with 900 verses).
Thus the entire process of multiplication and reduction suggests the following links of change and points of enquiry: (1) the origin of a Mixed Sanskrit counterpart of the Pali verse, (2) the manipulation of two distinct verses in Mixed Sanskrit by thrusting two new lines into one original verse, (3) che transliteration of these verses into Prakrit, (4) the inversion of their order in Mixed Sanskrit, (5) the further Sanskritisation of the verses in their inverted order, (6) the inclusion of the Classical Sanskrit form of the first verse in inverted order, (7) the quotation of it in Vasubandhu's Gāthāsangraha, and (8) its final incorporation in the Udanayarga. If this process be
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( XXIV ) upplied as a test of chronology, the Pāli Dhammapada will appear to be older than the Fa-kheu-king original in Mixed Sapskrit, the latter than the Prakrit text, the Prakrit text than the Avadāna original of the l'a-kheu-pi-u, the Avadana original than the Divyâvadāna verses, these verses than the Sanskrit text with 900 verses, this Sanskrit text than Vasubandhu's Gäthäsangraha, and the Gathāsangraha than the Udāpavarga which is the latest copy of the Dhammapada. The chronological position of the Mahāvastu Dhammapada in Mixed Sanskrit, with the text of 700 verses, remains yet to be ascertained. Now we shall examine the third instance.
III Påli-yo ca vassasatan janto aggim paricare vane
Ekañca bhävitattāna muhuttam api pūjaye
Så yeva pājanä seyyo yañ ce vassasatan hutat. Prakrit-ya ja vaşašata jatu agi pariyare vane
chirena sapitelena divaratra atadrito O eka ji bhavitatmana muhuta viva puae
sameva puyana şebba ya ji vaşašata huta o Fa.kheu-pi-u—"If a man lives a hundred years, and engages the (S. VI Metta, whole of his time and attention in religious offerp. 71). ings to the gods, sacrificing elephants and horses,
and other things, all this is not equal to one act
of pure love in saving life.” Mahāvastu—Yo ca varşašata jive agniparicaram caret Dhammapada Patrâhāro chavīvāsi karonto vividhari taparin
Yo caikam bhāvitatmānam mubūrtamapi pūjayet
Sä eka pūjana áreyo na ca varşašatam hutam. Udanavarga--"If a man live for a hundred years in forest, wholly
relying on fire (Agni), and if he but for one single moment pays homage to a man who meditates on the self, this homage is greater than sacrifices for
a hundred years." In this instance we observe that the Păli is the same as its Sanskrit counterpart in the Udānavarga, while there are two
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( IIIvi )
complete verses in Prakrit as well as in the Fa-kheu-ni-u and the Mahāvastu Dhammapada. The two verses seem to have been constructed out of one older verse of three lines by thurst. ing one extra line within its first two lines. The added line differs in each case as regards its expressions. But seeing that the verse occurs in one of its additional chapters, we have reason to think that the model presupposed, in this particular case, by the Prakrit text, is rather the Mahāvastu Dhammapada or the text with 700 verses which was commonly used by the people, according to the Chinese translators' statement, in their time. If so, the Prakrit text must be taken to be later in point of date than and a combination of the Fa-kbeu. king original and the Mahāvastu Dhammapada. Now let us examine the second process of multiplication in order to see whether any fresh light could be thrown on the point at issue.
The second process differs from the first by the fact that it has served to multiply the common verses by the substitution of certain set Buddhist expressions as well as by the const. uction of a new group of verses on the model of an older one. Its historical importance mainly coosists in bringing into promi. nence some moral qualities or virtues implied in an older verse or in a group of verses, thereby setting forth a greater and greater analytical faculty and power of manipulation exercised by the later compilers. In illustration of it, we can first examine the famous 'Supraudbu '-group (p. 105-8). We notice that the Pāli group consists of siz verses and the same is the case with the Fa-kheu-king original as can be inferred from Beal's translation of its commentary (Sec. III. "Srāvaka", pp. 64-55).
The Prakrit group, as it now survives, is an exact counterpart of the Pāli, but 17 verses being absent from the existing Kharosthi Ms. immediately after the sixth verse, it is difficult to ascertain the number of verses contained in the whole group. Ilaving regard to the fact that the group in the Udânavarga contains no less than 17 verses, i.e., 11 iu addition to the six
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxxvii)
that are common, it is natural to think that multiplication of the number passed through some intermediate stages, and it is clear from the arrangement of the Udāna varga that these stages were no less than four. Probably in the first two stages, the number tas multiplied by constructing some additional verses within the original group, and in the third stage some additional verses were constructed by the substitution of one or two synonyms of Nirvāṇa, while in the Udāpavarga a few more synonyms came to be substituted.
Turning to the Number-group (Sanasavaga) (p. 151-8.), we detect that it comprises some four sub-groups, typified by the following four catch-words indicated below by their Pāli forms :
(i) Sahassam api ce vācā, (ii) Mase māse sahassena,
(iii) Yo ca vassasataın jive, aud (iv) Yo ca vassasatanu jantu.
We have seen (p. xxiv.) that there is a complete agreement as regards the number of verses in the Number-group between the Poli Dhammapada and the Fa-kheu-king original, that the Prakrit chapter contains 17 verses, the Malāvastu Dhammapada 24 and the Udānavarga chapter 34. In the absence of a faithful translation of the Fa-kheu-kiug original, it is impossible to state as to what verses were really contained in its Number-group. Beal's translation of the Fa-kheu-pi-n shows that the chapter in the Chinese version contains a few verses of the second subgroup, specified above, of which the counterparts are met with in all the copies except the Pāli. The comparison of the Prakrit verses with those in the Mahāvastu Dhammapada reveals a very close agreement between them. Considering that some of the verses of this sub-group occur in one of the additional chapters of the Fa-khen-pi-ll, we canuot but suppose that they were derived from a text othor than its original. The Pāli text supplies & counterpart of the first line
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxxviii)
of each of these verses and that of the second line of one verse in Prakrit:
(i) Mäse måse sahassena yo yajetha sataṁ samaṁ. (Sahassav., v. 7, 1st line).
(ii) Mäse mase kusaggena bālo bhuñjetha bhojanaṁ, Na so sankhatadhammanaṁ kalam agghati solasiṁ. (Balav., v. 11, note 2nd line).
Judging by the arrangement of the Prakrit verses (6-16), we at once perceive that the multiplication passed through no less than two intermediate stages, in the first of which the number multiplied by the first process and in the second by the second.
The chapter on the Bhikkhu contains a sub-group which will seem highly important in determining the relative position of the Dhammapada texts. We quote it below with a view to facilitating comparison:
Pali-Mettavihari yo bhikkhu pasanno buddhasasane
Adhigacche padaṁ sāntaṁ sankhārûpasamaṁ sukham Pamojjabahulo bhikkhu pasanno buddhasåsane Adhigacche padaṁ säntaṁ sankhārûpasamaṁ
Bukhaṁ.
Prakrit-Metravihari yo bhikhu prasanu budhaśasane tunati pavaka dharma drumapatra ba marutu O Metravihari yo bhikhu prasanu budhasasani paḍivijbu pada sata sagharavośamu suha O Udagacitu yo bhikhu abhivuyu priapria adhikachi padaŝata akavuruşasevita O Pramojabahula yo bhikhu abhivuyu priapria adhikachi padaśata aseyane ya moyaka O
Mahavastu-Maitravihārī yo bhikṣu prasanno buddhaśāsane
Dhammapada Adhigacchati padaṁ santam asecanam ca mocanaih. Karuṇāvihāri yo bhikṣu prasanno buddhasusane Adhigacchati padaṁ santam apṛthagjanasevitaṁ. Muditavihari yo bhiksu prasanno buddhassane Adhigacchati padaṁ säntaṁ akāpuruşasevitain.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxxix )
Upekṣāvihari yo bhiksu prasanno buddhasasane Adhigacchati padaṁ santaṁ nirvanaṁ padam
Udagracitto sumano abhibhuyya priyâpriyam Tato pramodyabahulo bhikṣu nirvāṇasantike.
#
Udanavarga-Maitravihāri yo bhikṣuḥ prasanno bnddhaśāsane
Adhigacchet padam śāntam samskarôpaśamam sivaṁ. Maitravihari yo bhikṣuḥ prasanno buddhaśāsane Adhigacchet padam santam asecanaka mocanari.
*
典
*
#
acyutam.
*
Pramodyabahulo bhiksuḥ duḥkhakṣayam avapuuyāt. Rockhill's--"The Bhizu who is kind, who has perfect faith in translation. the teaching of the Buddha, will find the perfection of peace (amatam padam), of which one can never be weary."
"The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of from the Samskāra (body)." the peace, peace "The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will arrive by degrees at the complete destruction of all attachment." "The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will pull himself out of the evil way, as the elephant does himself out of the mire,"
"The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will shake off all wickedness, as does the wind the leaves of a tree." "The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, is so near nirvāņa that he cannot possibly fall away from it." "The Bhixu who has subdued what charms the heart, what is agreeable to the mind, what delights and what does not delight .e., passions), is full of delight, and will find the end of suffering."
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In this particular instance, we have four Prakrit verses in place of two in the Pali, while the Mahavastu Dhammapada

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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( x )
and the Udanavarga verses are not exact counterparts of any previous group. They are on the contrary a combination of verses found in all the previous groups, supplemented by a few which were newly constructed by the compiler of the Sanskrit text. Though the counterparts of any of the groups is not to be found in the Fa-kheu-king and its commentary, it is very likely that some sort of transformation also took place in their originals. Nevertheless, the Prakrit verses cannot be satisfactorily accounted for otherwise than by the hypothesis that they are a combination of elements from two older texts, viz., the Fa kheu-king original and the Mahāvastu Dhammapada.
Thus applying the twofold process of multiplication of common verses as a test of chronology, we are led to think that the Prakrit text occupies a central position, it being later than the Pali, the Fa-kheu-king original and the Mahāvastu Dhammapada, and earlier than the text portion of the Chuh-yau-king and the Udanavarga. The Prakrit text with some 600 verses was a combination of two older texts with 500 and 700 verses, just as the Fa-kheu-king, considered as a Chinese recension in translation, was a combination, with its 752 verses, of three older texts with 500, 700 and 900 verses.
(c) Argument from traditions-The reader has already been referred (on p. xix) to a tradition in the Chronicles of Ceylon proving that the Dhammapada was a well-known Pali work in the time of King Asoka'. The internal evidence of the work does not help us much in determining its date of compilation. The Nagavagga contains an interesting verse" moralising upon the behaviour of a state elephant, named Dhanapalaka, when the animal was first caught and put under training. It appears from the commentary that the elephant
M. Sylvain Lévi says, "The tradition that the Appamadavagga of the Pali was constructed in the time of Asoka cannot but be a fiction, and the extraordinary variety of the verses in different recensions of the chapter proves it clearly" (J. A, xx. 1912, p. 226).
• Nagav. v. 5 Dhanapalako nama kuñjaro kuţukappabledano dunnivarayo, Baddho kabalaro na Uhuñjati sumarati nugavanassa kujari.
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Acharya Shri Kailashsagarsuri Gyanmandir
( xli )
"C
was in possession of the King of Kast. Subsequently the elephant came into the possession of King Bimbisära, probably as part of the wedding gift from Mahapasenādi, the King of Kasi-Kosala. The elephant is no other than one called Nālāgiri2 in the Pali Nidanakatha, set upon the Buddha by Prince Ajätasattu at the instigation of Devadatta. The earliest trace of the legend about the taming of this elephant by the Buddha can be found in a bas-relief at Bharhut, bearing the inscription Dhanapala batthinagadamana". The legend must have come into existence sometime before the construction of the railing of the Bharhut Stupa, i.e., before the 2nd or 3rd century B.C. But the Pāli Dhammapada has nothing to do with this particular legend which seems to have resulted from an after-thought on the part of the Buddhist theologians. The chapter on the Buddha goes, however, to prove that at the time of the compilation of the Pali Dhammapada the Buddha was sufficiently deified and that the legends about the machinations of Mära and his daughters were yet in the making. As shown elsewhere, the process of deification of the Buddha through the Birth-stories was synchronous with the history of schisms within the Buddhist Order. Seeing that the date of composition of the Jātakas in their oldest form cannot be earlier than the first century of Buddha's demise, one must admit that the date of the Pali Dhammapada falls within the 4th and the 3rd century B.C.
Tradition attributes to one Dharmatrata the compilation of each one of the three copies of the Dhammapada, viz., the original of the Fa-kbeu-king or the text with 500 verses, the original of the text portion of the Chuh-yau-king or the text with 900 verses, and the Udanavarga or the latest Sanskrit copy with 1000 verses. In the Chinese preface to the Chuh-yau-king
"Tattha Dhanapalako nämâti tada Käsirañño hatthicariyam pesetvá ramaniya nagavane gāhāpitassa hatthino etaṁ ndmaṁ.”
In the Tibetan translation, the elephant is called, "Ratnapala" or "Vasupala," which is the same as Dhanapala. See Rockhill's Life of the Buddha, p. 9.
Our Monograph on Asoka's Dhamma.
P
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
Dharmatrāta is said to have been the ancle (rather material uncle, as M. Sylvain Lévi points out,) of Vasumitra.' According to Tūranātha, there were two Dharmatrātas, a Sthavira and a Bhadanta.? The Sthavira was a contemporary of the Brāhman Rāhula and one of the four teachers of the Vaibliā. şikas, the remaining three teachers being Ghoşaka (Ašvaghosa), Vasumitra and Buddhadeva (?). Candrakirti, too, mentions two Dharmatrātas, viz., a Sthavira and a Bhadanta. But Täranātha emphatically says that one must not confound the Arya or Sthavira Dharmatrata with the Bhadanta, for the latter was really the compiler of the Udānavarga. Beal, however, points out that the compiler of the Dhammapada is all along spoken of in the Chinese versions as Arya Dharmatrāta.
It will be going far away from the historical truth to suppose that one and the same individual compiled all the three copies of the Dhammapada, the first of which differed so widely from the rest in some important respects. The attribution of the texts with 900 and 1000 verses to one individual might be justified on the ground that they are substantially the same.
But even the Udānavarga as a distinct copy must bave been the work of an individual other than the compiler of the Sanskrit text with 900 verses. The two epithets, Sthavira and Bhadanta, applied to the name of Dharmatrāta, must, therefore, be taken to imply a real historical distinction in the individual and in time. But the question is whether these epithets refer to two individuals or to three. If Târanātha's testimony is at all to be trusted, Bhadanta Dharmatrata must be regarded as the compiler of the Udāpavarga. Beal is inclined to think that Arya Dharmatrāta, a contemporary of Vasumitra, was the compiler of the original of the Fa-kheu-king, recognised as a canonical
. Boal's 'Dhammapada', p. 9. • Rockhill's 'Odinavargo', p. xi. • Boal's Dhammapada, p. 9, f, n. 1. • Burnoaf's Introd. a' l' Ilist., p. 600. • Rockhill's 'Udanavarga', p. xi.
Boal's 'Dhammapada', p. 0.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(
aliji
)
work of the Vaibhāşikas at the Comucil held under the presi. dency of Vasumitra during the reign of Kaniska.' He says, “It would not be surprising if we found that the edition of Dhammapada prepared by Dhirmatrāta, belonged to the Vaibhāshika school, whilst that known in Ceylon was compiled by the Sautrântikas."
Beal is the first to suggest that the terms Sautrântika and Vaibhāșika represent two distinct stages of a Buddhist canon, but his mistake lies in identifying the Sautrāntika with the Sthaviravala. The name Sautrāntika in its generic sense was derived evidently from that of the Suttavāda school or sect which was the sixth in descent from the Theravada through a schismatic line: Theravāda > Mahimsãɛaka > Sabbatthivada > Dhammagattika > Kassapiya > Samkantika > Sutta-vāda.? Even if the term Suttavada or Sautrāntika be taken as a generic name for the Mahisäsaka or the Sarvåstivāda canon in its final redaction or stage of development, it must always be kept carefully distinct from the Sthaviravāda on account of its schismatic associations. The contents and arrangement of a Sautrāntika work might eventually be found almost identical with those of a Sthaviravida, and yet, if we are to respect at all the tradition in the Dipavasa, there must remain a sharp distinction between the two works with regard to their languages. If in the case of a book of the Sthaviravāda canon we find that its language is what we now know as Pāli, then we must expect that the language of a corresponding Sautrāntika work will be something other than Pāli, say, Mixed Sanskrit. Granted this, we have got to answer wbich copy of the Dhammapada is technically a Sautrântika work and which a Vaibhāşika.
Beal seems to think that the Fa-khou-king original with 500 verses was received into tbe Vaibhåsika canon during the reign of Kanişka and that it was compiled by Arya Dharmatrāta, the
"Boal's 'Dhammapada', p. 8.
Mahsyatisa, Chap, V. 9.6-0. Buttavada - Vasumitra': Santråntika. • Dipavarosa, Chap. V. v. 32 ., quoted in the Kathavatthu.Comy., pot
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author of the Samyuktábhidharma Sastra. His opinion is mainly based upon Hiuen Thsang's account of the Buddhist Council in Kanişka's time which is no less open to dispute. Iu the Chinese traveller's list of the Buddhist celebrities of Gandhāra! Dharmatrata, the author of the Samyuktabhidharma Săstra, is associated with Pārsva, Manoratha, Asauga, Vasubandhu and Nārāyaṇadeva, most of whom flourished in the 4th and 5th centuries A.D., while in another list of Vaibhāşika teachers, quoted by Beal (supra), Dharmatrāta enjoys the company of Ašvaghosa and Vasumitra. If the tradition in the Chuh-yauking deserves any credence, Dharmatrīta, the compiler of the Fa-kheu-king, was the maternal uncle of Vasumitra. According to Hiuen Thsang, Vasumitra, a native of Mid-India and & contemporary of Päráva presided over the delaberations of the Vaibhāșika Council which was convened in Kashmir under the auspices of king Kanişka” and he was the compiler of the Abbidharmaprakaranapada Sāstra.s How can we believe that one and the same Vasumitra was the compiler of the Abhidharma treatise and the president of the Vaibhāșika Council in Kanişka's time? The three standard commentaries in Classical Sanskrit, compiled at the above council, presuppose an older redaction of the Sarvástivāda canon consisting of three Pitakas, viz., the Upadesa or Sūtra, the Vinaya and the Abhidharma. Of the seven Prakaraņas or treatises composing the Abhidharma Pitaka, one is said to have been compiled 100 years and four 300 years after Buddba's demise. It is the four treatises attributed to Kātyāyana and · Vasumitra that are placed by tradition in the Chinese three centuries after the demise of the Buddha. Prof. Takakusu finds reasons to think that Kätyäyana's
i Beal's 'Records of the Westorn World,' I. p. 98 f, • Ibid, I. p. 151 f. . Ibid, 1, p. 109. • Abhidharma VijManakayapada Sustra by Dovašarman.
• Abhidharma Jamnprasthana Sastra and Prajitapatipado Sastra by Kütyäynnn (Boal's Records. I. p. 195) and Vagimitra's Abhidharma Pra. karanapada Sastra and Dh&tukaya pada Sastru.
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Jnānaprasthāna Šāstra, which is the most important of seven Abhidharma treatises was composed in the 2nd century B.C. (i.e., four centuries after Buddha's demise) and that its language was a local Sanskrit dialect of Kashmir! We cannot but admit that there is a discrepancy of at least one century in the Chinese tradition which can as well be detected by the aid of Vasumitra's own work, the treatise on The Points of Controversy among the Buddhist Schools.' This important treatise, now translated in three European languages from the Tibetana and the Chinese, 8 goes to show that Vasumitra flourished at least four centuries after Buddha's demise. He was acquainted with the views of some of the schismatic schools and sects that sprang up during the 4th century B.E. These are the schools and sects which, according to the Chronicles of Ceylon, arose in rost-Asokan times. The names of these schools, as also those of the Andhaka, the Avantika, the Uttarāpathaka and the Vajiriya, 4 are significant as pointing to a time when not only Buddhism was propagated outside the geographical limits of the Middle Country or Mid-India,' but so many influential local schools of thought were formed throughout India. King Asoka is justly credited with having sent Buddhist missions for the first time in history to various regions outside the Middle Country, and there must have clapsed some time before it was possible for so many local schools to come into being. From this it will appear quite reasonable to think that the closing date of the Abhidharma Pitaka of the Sarvåstivāda or Sautrāntika canon was about a century after Asoka, 3.c., tho reigns of Pusyamitra and Menander which might also be premised as a closing date of the entire Sarvistivāda
"J. P. T. S. 1905, p. 67 ff. · Wassilicf's Buddhismus' of which thero is a French translation.
English translation by Mr. J. Moguda in tho Journal of tho Department of Lottors (C.U.), Vol. I.
Mahävamaa, V. vv. 12-13; Diparninga, V. v. 54; Kathavatthu Comy, p. 6 l. and Index ; Maldyyutpatti, 275.
Dipavansa, VIII; Mahdyaman, XII.
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canon on the ground that in the Chinese version of one of the books of the Sūtra Pitaka, riz., the Ekottaragama or Auguttara Nikāya, there is mention of king Puşyamitra. Rightly or wrongly, Pusyamitra figures in the Savåstivāda literature, notably in the Divya vadīva, as a persecutor of the followers of Buddhism. The date of Puşyamitra's accession to the throne of Magadha is, according to Vincent Smith, 184 B.C. The Chinese version of the Sarvåstivāda canon contains the translation of only four Agamas which are in many respects the same as the first four Nikāyas of the Pali Sutta Pitaka. The Divyâvadāna, too, does not refer to more than four Agamas." Prof. Sylavan Lévi has, on the contrary, shown that there was a Kşudraka Nikāya or Lesser Collection consisting of some books similar to tbe Pāli.: That there were five Nikāyas and persons who got them by heart in the time of Puşyamitra is conclusively proved by the votive inscriptions at Bharhut and Sanchi containing such personal epithets as Pancavekayika, and Petaki. As regards the proof of a close resemblance between the Sarvåstivāda works of the Ksudraka Nikāya and the Pali, one can profitably compare the Fa-kheu. king original with the Pāli Dhammapada and see how much agreement there is between them. All this may suffice to show that the Fa-kheu-king original with 500 verses and written in Mixed Sanskrit belonged to an older redaction of the Sarvåstivāda canon, prepared probably during the reigos of Pusyamitra and Menander. This is not to deny that a new redaction of the Sarvastivāda canon was made during the reign of Kanişka along with the compilation of three Vibhāsā Šāstras or extensive commentaries which subsequently gave rise to the name Vaibhāşika replacing the older name Sautrāntika. The new redaction was no more than a later Sanskrit recast of the Sautrântika
· Divyávadāna, p. 1434. • Idid, p. 333.
• Toung Pao, p. +16 f., Wintorpitz's 'listory of Indian Literatare' in German, Pt. II. p. 187.
• Buddbjøt India, pp. 167.8.
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canon in Mixed Sanskrit. But the difference between the two redactions was not merely that of language. The two redactions differed in manner as well as matter, so much so that the names of the texts of the Vaibhāșika canon had to be changed in order to keep them distinct froin their Sautrāntika originals. This fact is countenanced by the evidence of the original of the text portion of the Chul-yau-king which was but a Sanskrit copy of the Dhammapada with 900 verses and 33 chapters, compiled on the basis of the Fa-kheu-king original with 500 verses and 26 chapters and as M. Sylvain Lévi seems to think, its title was Udānavarga.' We cannot persuade ourselves to believe that Arya Dharmatrāta who wrote the Samyuktábhidharma Sastra was really the compiler of the original of the Fa.khen-king for the simple reason that he was a native of Gandhāra, while the latter, described as maternal uncle of Vasmutra, was probably a native of the Middle Country. We are also tempted to think that the Sanskrit text with 900 verses was amplified, though slightly, in the Udanavarga by an individual-Bhadanta Dharmatrāła or whatever the name may be, who flourished about the time of Asarga and Vagubandhu, i.e., during the 4th or 5th century A.D. Thus we incline to regard the Buddbist Council in Kaniska's time as a landmark in the history of Sarvåstivāda Buddhism indicating a twofold transition : (1) that of the Sarvâstivāda literature from a Sautrāntika or Canonical stage to a Vaibhäşika or Scholastic, and (2) that of the Sarvâstivāda canon from a Mixed Sanskrit redaction to one in Classical Sanskrit.
Beal is doubly wrong in regarding the Pali Dhammapaya as technically a Sautrāntika work and the original of the Fa-kheu-king as a Vaibhāșika text, compiled during the reign of Kaniska. Our contention is that the latter work was technically a Sautrūntika text in Mixed Sanskrit, substancially the same as the Pāli. If its author Arya Dharmatrata was uncle to Vasumitra, its compilation must be referred to a
"L'Appram&davargu, 11. 11 f. (J.A., xx, 1912, p. 209 ).
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xlviii)
date some four centuries after Buddha's demise, and this date is no other than the closing period of the Sautrântika canon which is not earlier than the 2nd century B.C. The Fa-kheuking was subsequently recast in Classical Sanskrit by the Vaibhāşikas during the reign of Kanişka and the text prepared was a Dhammapada with 900 verses, i.e., the text portion of the Chul-yau-king original. The Udānavarga was but a second edition of the Vaibháşika text-the Udānavarga of Kaniska's time, and its date does not seem to be later than the 5th century A. D. One must ansiously await the discovery of the stone receptacle containing the copper plates on which the Vaibhāzika canon and commentaries were engraved by the order of King Kaniska Hiuen Thsang tells us that King Kanişka had built a stūpa over this stone receptacle. After the examiuation of the traditions we feel convinced that the 2nd century B.C. was the closing date of the Sautrántik: canon. We have reasons even to believe that about this tim the canon of each of the earlier schools was closed. It has been shown in our monograph on Asoka's Dhamma that a number of books were added to the Pāli canon in post-Asokan times, e.g., the Kathāvatthu, the Petavatthu, the Buddhavamsa, the Cariya Pitaka, the Apadāna and the Khuddakapātha. Vasumitra speaks of a second Mahādeva Council, convened, no doubt, during a post-Asokan period, on the lines of the Mahāsarghika.: Two Mahādevas are important personages in the history of Buddhism, one who is said to have been sent as a missionary to Mabisamandala (Mysore) during the reign of King Asoka' and another who was invited to Ceylon from the Pallava country in the time of King Dutthagāmant.* There are two inscriptions on the railing of the Bharhut Stūpa recording the feats of miracle performed by a Mabādeva. It cannot, therefore, be doubted that there livou a great Buddhist leader, named
1 Beal's 'Records of the Wostern World, I. p. 150. · Journal of the Doportmout of Lottors, Vol. I., p. 6. CJ. J. R. A. 8., 1910, P. 4138. Mallya 18a, xii. v. 8.
• Ibid, rix. , 38.
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Mahādeva, in about the 2nd century B.C., and if Vasu. mitra's account of the Mahādeva Council be true, we can equally helieve that a redaction of the Mahāsanghika or Lokottara vāda Canon was prepared in Mixed Sanskrit and formally recognised at this council. If so, the compilation of the Mahāvastu Dhammapada can be referred to the date of this council.
As regards the Prakrit Dhammapada, one must look for its place of origin either in Khotan where its manuscript in the Kharoşthi alphabet of the 2nd century A.D. was discovered among the ruins of Gośçöga or Gośırsa Vihāra or in a NorthWestern region of India, round about Peshawar, where an Indo. Iranian dialect was current". So far as the tradition goes, the Buddhist missionaries cannot be supposed to have penetrated into these regions before the time of king Asoka. The Prakrit verses go to prove that they could not be read or intoned without waiving one's head, that, in other words, the manner of reading was akin to the Tibetan. If we can rightly suppose with Prof. Sten Konow that the place of find of its manuscript was the place of its origin, we must admit that its compilation in the local dialect of Khotano was not possible much before the time of Kanişka. Rockbill has prepared an interesting account of Khotan on the basis of Hiuen Thsang's travels and the local annals, preserved in Tibetan translation. It goes to show that not long after the reign of Dharmāśoka Khotan became the settlement of a population, half Chinese and half Indian, whose habits resembled those of China and whose dialect was neither Indian nor Chinese, but a mixture of the two. Buddhism was first introduced from Kashinir into Khotan
According to M. Jules Bloch the language of the Kharosthi Mo, was dialect of the Western part of the Punjab or that of the North-Westorn Hills. His views are accepted by Lévi (J. A. xx. 1912, p. 214).
Featechrift Ernst Windisch, 1914, p. 04#. Lito of the Buddha, Chap. VIII.
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Acharya Shri Kailashsagarsuri Gyanmandir
( 1 )
in the 5th year of the reign of king Vijayasambhava who ascended the throne 165 years after the establishmeut of the kingdom in 234 B.E.1 It is during the reign of the eighth successor of this king that the doctrines of the Mahasanghika school were brought into the country by the eldest son of the king who entered the Buddhist order under the name of Dharmananda and went to India. The doctrine of the Sarvâstivada school of the Lesser Vehicle was introduced into the country by the venerable Mantrasiddhi who was called from India during the following reign. Thus Khotan became a meeting ground of the doctrines of two Buddhist schools shortly before the invasion of India by Vijayakirti, the 11th successor of Vijayasambhava and Kaniska, the king of Gu-zan. These traditions are important as showing how it became possible to compile a Dhammapada in Khotan as a synthesis of two older texts in Mixed Sanskrit, one belonging to the Mahasanghika school and another to the sarvâstivada or Sautrantika. The probable date of its compilation must be referred to a time about five centuries after Buddha's demise, say, the 1st century B.C. or A.D. The result obtained is supported by the fact that the Prakrit Dhammapada differs from the Pali and the original of the Fa-kheuking by the inclusion of many verses from the Suttanipata, the Mahabharata and the Jataka Book. Curiously enough, most of the verses from the latter source are to be found in the Jalakas illustrated by bas-reliefs at Bharhut. Here we
Life of the Buddha, p. 237.
Ibid, p. 239. Dr. F. W. Thomas says that Dharmananda was the second son, see his notes on Rockhill's summary of the Annals of Khotan in Stein's Ancient Khotan, Vol. I, App. E, p. 581. cf. Sten Konow's views in the Festschrift Ernst Windisch, p. 95 ff.
* According to Thomas, his name was Samantasiddhi. He seems to have brought about a reconciliation between the adherents of the Mahasanghika and Sarva stiväda doctrines.
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the foregoing
must briefly state the results obtained from investigation :
Text.
Probable date of compilation.
ali Dhammapada... (a Stharirarada work).
Between the 4th and 3rd centary
B.C.
(2) Fa-kheo-king original in Mixed 2nd century, B.C.
Sanskrit. (a Sautrántika work).
(3) Mahyastn Dhammapada
2nd or lot century, B.C. (a Mah&sa öghika work). (4) Prakrit Dhammapada ... 1st century B.C. or A.D.
(another Mah&sadghika work). (5) Text portion of the Chuh-yau-king. Ist or 2nd centory, A.D.
original or the older edition of the Udinavarga (a Vaibhā. pika work).
(6) Fa-kheu.king (a Chinese recen. Circa 223 A.D.
Bion).
... Ath or 5th century, AD.
(7) Ud&navarga or
the later edition of No. 5.
Concluding Remarks.-The total result stated above can be further tested by a general history of the Tripitaka dealing particularly with the genesis and importance of the Dhammapada texts. This important subject has been separately dealt with in a supplementary section of this work. There it has been shown that M. Senart's ipfereuce as to the existence of a Dhammapada text older than the Pāli from a particular verse in Prakrit which, in his opinion, contains expressions better or more appropriate than those in the corresponding Pali verse, is historically incorrect. The legitimate inference in such cases would be rather to say that that particular verse in Mixed Sanskrit or in some such language is older than its counterpart included in the Pali Dhammapada. We need not be surprised to find that the Dhamınapada or the Udānavarga is associated with the Játakas and Avadānas or that the works of the Jataka
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(lii)
or Avadana class came to be included in the Vinaya Pitaka of a certain Buddhist school, such as the Mabasangbika or the Sarvâstivada, since from the very beginning, as the Mahāpadāua Suttanta of the Digha Nikaya goes to prove, these three classes of work were closely connected with one another. As a matter of fact, in this important discourse, called an Avadana but classed as a Jātaka in the Cullaniddesa, two typical Dhammapada verses are intended to serve as model for the Patimokkha par excellence (patimokkha-uddesa). In going through this discourse one cannot but be struck by the fact that the Dhammapada as a type of literary composition, like the Jātaka and Avadana, grew up in the Buddhist literature by way of a protest against the orthodox code of morality-the Pätimokkha.
Among other important points, we have sought to show that the existing Pāli Tripitaka incorporates counterparts of several doctrines and treatises which had originated with other Buddhist schools and sects. It is not so much important in a discussion of the relative position of Pali, Mixed Sanskrit, Prakrit and Sanskrit within the Ancient Buddhist literature of India to ascertain the dialect or dialects which the Buddha or his disciples generally used as the medium of instruction as to determine the language in which the original materials of the Buddhist canon were prepared during the life-time of the Buddha. We have specified throughout Part II of this work that Dhammapada verses lead us ultimately back to a number of prose discourses in the Digha or in the Majjhima Nikaya, constituted of some stock passages or highly crystallised exegetical fragments, which, as their names, Vibhanga, Niddesa and Khandha imply, appear as so many solid pieces of brick or blocks of stone with which the first fabric of the canon was constructed. Those who have ever cared to be acquainted with the language and phraseology of these fragments will always shrug their shoulders at the slightest suggestion that Pali was derived from a Pallibhaga or popular dialect locally current in Magadha or
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
ju the Middle Country. The progress of researches into linguistic developments within Buddhist literature has been much hampered in this couutry by a thoughtless and most absurd speculation about what we now call and know as Pāli language on the basis of the identity of the name Pāli with the word Palli meaning a village. This school of philologists quite innocent of the literary history of India, always appear to err on the wrong side. The word Pāli bas never been used in the Ceylonese Chronicles and Buddhaghosa's commentaries in a sense other than the canon as distinguished from the commenaries. The significance of the name Pali or Pasi as denoling the text is that the capon consists of the discourses of the Buddha and those of his disciples, characterised by a connected sequence of thought, (pariyāyena bhāsitam, dhammapariyāyan) having a good beginning, a good middle and a good end. The primary meaning of Palli, Pankti, Pānti or Pāti is no doubt the same. Taken in this sense, Palli denotes a group of houses arranged according to a plan. The Bengali word Parkti' denotes & well-arranged row of seats and Panti' denotes a wellreasoned opinion in a matter of dispute by a body of experts well-versed in the Sõstras. Thus if there is any Beugali word which can be philologically connected with Pāli or Pāļi, it is pāņti in the sense of a well reasoned view, expressed in words.
There is no reason to dispute the tradition, recorded in the Dipavatba, that the literary language of the Buddbist Order until the breaking out of the first schism about a century after Buddha's demise and the formation of the Mabāsargbika School was the same or uniform and that the history of tbe schisms is bound up with a violent tampering with the language and arrangement of the texts. The schismatic developments in language and literature followed two lines deviating from the Sthavira vāda and three recensions of the capon were closed, in about the 2nd Century B.C.--the Sthaviravada canon in a language which is now commonly known As Pāli and the Sautrántika and Mahāsatighika recensions in two types of Mixed
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( liv ) Sanskrit. The Sthaviravādi line has continued in Ceylon, Burma and Siam until to-day, while the Sautrāntika and Mahāsaṁghika lines culminated in Classical Sanskrit. The various recensions of Asoka's Rock and Pillar edicts, distributed over a vast geographical area, from Gandhāra to Kalinga and from Nepal to Mysore, appear in history as so many indelible records of a reaction agaiust the standardisation of Buddhist scriptural languages. The repeated attempts of the Buddhist emperor to adapt the language of each adict to local dialects were fruitful in more than one way. These suggested a possibility of translating the Buddbist Canonical texts into local dialects, outside the Middle Country and it was really left to his missionaries to accomplish the task. The compilation of a Dhammapada text, such as the Prakrit, in a local dialect of Khotan or in that of the countries round Peshawar, broadly the Gandbāra region, may be singled out as the first visible fruit of the reaction implied in Asokan edicts. Since Asoka the Buddhist missionaries penetrated into dark regions within and outside India with the torch-light of the truths of Buddhism. It is these missionaries and their successors and disciples who translated the sacred texts into several local dialects and thus raised those dialects to the status of literary languages and laid the foundation of many national literatures, characters, languages, arts and civilisations. The history of the subsequent Buddhist literature goes to show that the development of Prakrit became an undercurrent to manifest itself again in about the 10th Century A.D. in the songs and treatises of Sahajiya and other schools of Buddhist Tăutriks. The history of the Dhammapada literature covers some twelve centuries, from the 4th century B.C. to the 9th century A.D. The Dhammapada texts have an international importance, for it is through them that the lofty massages of Buddhism could be appealed to the various nations of Asia who were less
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( lp ) imaginative and by far the less speculative, although in some respects more practical, than the Hindus or Aryanised peoples of India. They are no less important for the fact that they afford us a clue for understanding the process of the origin and growth of poetry as well as of Niti literature in India and other countries where Buddhism has spread.
ALL
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
The Kharosthi Manuscript of the
Dhammapada
As read by M. Émile Senart, together with his Notes
translated from French.
... pratasuhino apramadaviha , .
Apramadaviha is, I suppose, the remnant of apra. madaviharino, which we again find, for instance, in Itivut., ed. Windisch, p. 74, 1, 5, equally in the genitive. Pratasuhino must be in the same way a genitive singular=prāptasukhinah. It is clear that the two words might also be some nominative forms in the plural.
2 apramadi pramodiaa ma gami ratisabhamu
apramato hi jhayatu visosa adhikachatid O
Cf. Dhammapada, 27.
a. Pramodia=Pali pamodeya, with the y dropped (cf.
miraegu, I. 4, sevea, AS, %, etc.), and with the change of e into i, which is so frequent in locatives like apramadi (AS, 13), and not only at the end of words.
**
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6. This reading appears to me to be in every way better
than that of the PAli Dhammapada. Sambhrama is better than sařstava, but especially gami is 80 obviously preferable to kāna (for the Prákrit text the hypothesis of a gross mistake is done away with by the absence of mā is the first pâda) that I can only doubt if the Pali reading is not the result of a mistake. Probably this is an old error, and it may be thought that the Pali redaction is based upon some version expressed in a Prakrit, analogous to that of the present text, where the substitution of the tenues
for the sonant (cf. adhikachati, etc.) was frequent. c. Above the letter read ja remains some trace of a
horizontal stroke, which, according to an observation of M. d'Oldenburg, marks the aspiration of j in our
manuscript. d. One might be inclined to read višeşarn; but the
lower part of the spear in ş or in analogous characters is so often twisted in the cases which exclude the interpretation m (cf, gami of the following line, the $ of şaraka, A4, 6, etc.), and the probable notation of the anusuára is so rare in our manuscript (I do not know of any sure iostaoce of it in our fragments of Paris) that I do not hesitate to transcribe as I have dona.
3 apramadi pramodia ma gami ratisabhamu
apramato hi jayatua chaya dukhaga pramunió o
Cf. the Dhammapada verse referred to in the
preceding line.
a. This time the sign of the aspirate is wanting above
thej, as often elsewhere. But this curious peculiarity will be brought home to us by a paleographic
examination. b. The Sanskrit will be kshayan duḥkhasya prāpnuyāt.
Pramuni= Pali papune. In lines 6 and 7 we shall meet successively with amoti for āpnoti, and pranoti for prāpnoti. The nasalisation of p into m does not appear solely due to any memory of the compound pr surviving its disjunction into pun, for B, 24 has maro= punah, Pali pana.
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Acharya Shri Kailashsagarsuri Gyanmandir
( 3 )
rata bhodha" khano yu ma uvacai khanatita (h)i soyati niraeṣu samapi
Cf. Dhammap., 315.
a. No doubt it is almost restored: apramadarata as in the next verse. Bhodha for bhotha, as generally in this manuscript.
b. Yu-vah. In A, 7 we shall find bhadrañubhadram yu Sk. bhadram vah. Accordingly it should be written to instead of ve (=rai) in the text of the Dhammapada. We shall again come across uvacai= upaccaga in B, 3; uvacai, that is to say, uvacaya, ya being frequently written i; cf. 11. 6, 7 nai=nāyaṁ; prahai prahaya, A2, 6 (A2, 7?), etc. The g is sometimes totally dropped between two vowels: roa= roga (C, 3), and may, with stronger reason, weaken into y.
c. Samani is, of course, to be completed into samapita.
5 apramadarata bhodha sadhami supravedite drugha udhvaradha" atmana pagasana va kuñ'
Cf. Dhammap., 327.
a. All the analogies demand the reading udhvaradha for uddharadha. We shall find elsewhere utvari for uttari (B, 37). As, in the two cases, the compound commences with an initial ", one may think that it is this nearness which accounts for this strange orthography, and that, in reality, it corresponds to a pronunciation rudharadha, mutari, the v having been transposed in writing in the Prakrit text, like the r of drugha.
. In spite of partial mutilation, the last letter is certain; it is kun[ro] that ought to be read, or, what recurs in the same way, kuharu, which we shall presently find again in A, 4.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
6 nai kalu“ pramadasa prati" asavachaye
pramata duhu amoti siha ba muyamatia"
a. This, as I have just pointed out, should be understood
in Sanskrit as nüyaan kūlah. 6. Aprāple. Cf. Dhammap., verses 2253, 272. 6. For amoli, cf. v. 3 above. The nsual omission of the
anusvāra does not permit us to decide if we are in the presence of the singular or the plural, if pramata =pramattah or pramatlāh, and siha=siỉnhuḥ or siriuhāh. I, however, adhere to the first solution on account of the next verse where the singular is assured and on account of the comparison, which, to all appearance, stands on the sense "a certain lion." The termination vis often represented liv a. In 1.5, we have pagasan ra kun[aro). The reading mo cannot ve doubtful, although the vowel appears to have been written in an exceptional way. We hai dukha in
1. 3, but the spelling ilaha is much more in use. 17. A comparison with Cro, will prove that it is right,
as I believe, to read u. It must be admitted, however, that in presents a form which is scarcely ordinary. It is trne that if it is real khu-another interpretation easily suggesting itself, the form of the kh will not be any more regular, the bend of the ring towards the right being generally much more prominent. If ba is taken=ra, ira, as elsewhere (e.g., "A?, 4), the two expressions khayamatia or muynematia, both possible in Kharoşthi writing, remain equally obscure to me, perhaps because I do not know or remember any story to which there might be an allusion here. According to the first hypothesis we should have kshayamatyā, according to the second, I think, migamalya. In the second case, one might imagine, for instance, a story where the lion killed himself by his negligence, in fancying to have to deal with a gazelle instead of some formidable enemy. In the absence of a parallel verse, which I have not hitherto been alle to discover, 1 can only leave all conclusions suspended. The rest of the strophe is easily rendered : « One should not relax until one should have destroyed the passions in oneself."
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ī nai pramadasaınayıı oprati asavachayi
apramato hi jayatu pranoti paramı sukhu 0
Cf. Dhainmap., :27.
...ga" 25 16. Gill, that is to say, gūlhül), of course. Tlie
Chapter contains 27 stanzas. . I cannot make anything useful ont of the three
small fragments that figure on the left of the Plate and do not seem to tally with any part of the principal fragment. The one in the middle gives some sure characters:
... kama cithatn ..... where cithatu may be = tixthuntah.
1.madlenamakalıha deranasamidh(i)gat.
Not remembering any parallel passage either in the
Dhammapada or elsewhere, I do not see I have, for the present, anything really useful to say on this fragment. The very mutilation of the words is dont ful. I should only like to remark that the letterst and I are so very similar that one can never be positive over the transcription of the one or the other, as long as the sense of the context is wanting there to guide the reading. The vocalization of the ith of semidhi is only likely. Kabla may very well represent garbhu. I should only like to dwell upon the realling of the last character. It is usually read ph (cf. Bühler), and I myself have read it so in the name Gulupharsa in the inscription of Takht i Bali (Notes in Epigr. Jud., III). But it is, I believe, it transcription that requires to be revised. It is not the normal form of ph, nor its slight variant which is used in this manuscript, e , in the word pihalua (C4, 8) and elsewhere. Is it a double ph or a klouble bh? Besides the present passage
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where the interpretation of the sign remains doubtful, it reappears in ihhni (B, 7), in salubhu (B, 20, 21), in xelho=sreyol (cm, 7, 18, 2:1) and in prabharynia (C', 3, 16, 17); in all these words it is bh that we expect, more particularly in .cbho which we also find clearly written as schi, where a hardening into ph would be quite odel. I have to add that in one case at least, viz. B.: 1, we find the bh of apalabho written in a character different from that which is in question and in which the bh of salabhu is written side by side. To speak without being positive, the orthography, so inconsistent in this manuscript, seems to indicate that our dialect generally preserved the bh. A sure solution would be possible only after all the monuments, where appears the character in question, will have been verified from this point of view. Meanwhile, I have decided to read it everywhere as bh and not ph. I have transcribed in conformity with this conclusion, but I have not failed to note, in every special case, the sign represented in the transcription.
2
na dhama na ser, a" pramadena na savasi michadithi na roy.a' na sia lokavailhano
Cf. Dhammap., 167. a. The comparison with Dh. 167 enables us to complete
[hi]na and, probably, sev[c]... 6. For rocayati equivalent to evayati, cf, Dhammap.,
p. 122, 1. 15: karsa trai dhanman tocesi : “whose law dost thou approve, dost thou follow ?" We had soyati for socati (A', 4). It is likely that
the manuscript had royea. c. Childers (q. v.) declared that he had not any idea
of the precise meaning of loknraildhana, M. Fausböll transcribed the etymological signification : “mundi amplificator ", and the rendering of M. Max Müller: "a friend of the worlil ", is quite vagne. I suspect that the term rests upon the expression kula- or ramsn-rardhana, and that our verse counsels not to increase the number of beings, that is to say, to l'enounce desire, on the one hand, and to attain to the perfection that closes the circle of samsāra, on the other.
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3
yo tu puvi pramajati" pacha su na pramajati so ita loku ohaseti abha muto va suriu” o
CF. Dhammap., 172. a. There is no doubt as to the reading n. The ca of
Dhammapada has, as often, an opposite meaning, entirely equivalent. The fold of the bark has rendered the reading of the last two letters very indistinct; it seems certain that the final t is accompanied by an i; what is on the top of j is, on the contrary, very doubtful; I have accordingly decided to transcribe pramajari. On the whole, this reading affords a construction equivalent in meaping to pamujjilvā of the Dhammapada, but more correct; for it does not leave the relative yo alone and without a finite verb. Meanwhile, the right reading might well be pramajiti or pramajeli= pramajitva; not tbat the form is justified without difficulty, for it would be necessary to allow a spelling ti for (vā which ill becomes analogy, but that it seems that in line 8, parivajeti may likewise be
=parivajetra. b. We have several times already met with i forc
in the middle of words. Although imam may be more natural, etan has nothing surprizing; the substitution of oblāscti for pabhiiseti, and of the sun for the moon does not require any observation,
arahadha nikhamadha yujatha budhasasane dhunatha macuno sena nalagara' ba kuñaru O
Cf. Theragāthâ, verses 256, 11:47. Cf. Divyavadāna., pp. 68, 138.
Cf. Burnouf, Lolus, pp. 329-530. 1. The incorrect spelling sasann is invariably reproduced
in this maníscript. 1). The second and third letters of nulagura are indistinct.
The parallel passages alone permit of a restoration of the world, and the traces of the letter which I l'estore :s=lu, seem to be less favourable for a reading dir, which, in itself, would be equally plausia ble. I have already pointed out the spelling ba for on = itu (A', 6).
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(8) i apramata smatimata susila bhotu bliichari"
susamahitasayapu sacita anurachadha o
Cf. Dbammap., 3:27. it. The vocative whichurc in B. 53 (cf. Pali, bhikkhare)
appears to support here the form bhichuri. But though the coustructiou is differently modified in either henvistich, I do not find any means to make out anything of thichari else than a vominative; unless the fault of the copyist be admitted, bhoin (= "hour) cannot be interpreted as a second person: “Let the bhikkhus be intent, conscientions, virtuous. The mind well-collected, stard your thought."
6
yo ima sadhamavinau“ pramatu viliasiti pruhai jatisansara' duklusata“ karişa[t]i.
Cf. Divya Avad., p. 68. This verse in the Div. Avad. comes inumediately after
our verse 4 above. a. Vinan=vina[y]arit fits well. But there seems to
he, before ri, a track of the remnant of another letter. Besides that it gives a syllable too many for the paida, I scarcely imagine what it could be. Viharati is construed with the accusative, probably
on the analogy us carali. b. Vihaşiti= rihariyyati, with syncope of ri (i), and i=
ya, as in prahai=pruhāyı, and frequently. Similarly
rihazisi, B, 19. c. I do not see how the compound which I read risa can
be interpreteil otherwise. It is not difficult to find out the there; as regards the 1, we have not, I believe, any instance of it in the inscriptions; it is, then, not easy to state precisely the analysis of the constituent elements. The value of the sign is
attestel by several instances. il. The i of bha is perfectly clear; I can only see here
a mistake of the scribe, which is explained by the of the preceding syllable ; it is, of course, dukhus' "[1]la[i].
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7 ta yu vadami bhadrañil" yaratetha samakata'
apramadarata bhodha sadhami supravediti o
Cf. Dhammap., 337. 4. We have already met with yu=10, rah (A', 4), and
bhailintu is avain=vharram yu=bhadran unh. We see that the reading in the PAli text should not be rovanlāmi=vyavarudūmi, but separated into two words. The two rahs are not a double vise ; bhaddan does not qualify tam: bhadram rah is, in some sort, the plural of thadraul. le, bhnilante, and forms an independent expression. It is a different question, which I do not pretend to decide, namely, whether it is convenient to attribnte to it all its etymological value or to consider it as a mode of address, and whether to
render either simply “Lords !" or "welfare to you !" h. For somn linta, cf. adhikachati (A', 2, etc.). c. Cf. Dhammap., 78: ariyappavedite dhamme ... For
supraredita compare, more particularly, one of the frequent epithets of the Dharma : xrākhyāln.
8
pramada parivajeti" apramadarata sada bhavetha kusala dhama yokachenasa prataa'
a. I have, in line 3, already suggested that parirajeti
might be=parirajetra. The tand the į are clear; we cannot, then, look for the second person plural here,
which would be expected side by side with bhāvetha. 6. This expression is met with, for instance, in
the Sultanipāta, 425 : Yogakkhemassa pattiyū ; " Estranged from all relaxation, true to a constant
application, practise virtue to attain to Nirvāna." Here is the transcription of what remains visible
of the two verse-ends, that figure on the fragment reproducel up on the left. uf Plate A':
loke athatha dhiravenea dicha." O
lana sabrayano pratismato o it. It does not seem, is one would expect here, that the
last letter is li, which would give lichati, and,
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10
supposing the separation of the words to be precise, it would permit of a transcription in Sanskrit: ... loke’rthārthani dhiro *rumeno slitsoli. But we are simply hypothesizing. The surest course is to wait
till a parallel Pali text is found. b. That is to say, samprajāial pratism?lah. The two
epithets are likewise contignous in Sutanipāla, v. 413 (125?). Our dialect tends particularly to weaken the tenues that follow the nasal : we have had sa(r)gapa = rankalpa (l. 5 above); we shall have (B, 35) sijn=sinca, and (Cro, 16) annabisa=aunkampi sya] nah, etc.; similarly subrayano; cf. Cro, 43.
1 savi saghara anica ti yada prañaya pasati
tada uivinatia dukh...
Of the two small fragments that follow, the first one
applies well to this verse; there are to be found traces of the following: cao magi ri[soalhiu]; the second surely belongs to another passage, since the verse ends with risodhia.
Cf. Dhammap., 277. a. One of the peculiarities attaching to the dialect of
this manuscript is that the compound ned, dental or cerebral, is written ", that is to say, if its appearance as it is written is to be believed, is changed into an: panita for pandila, etc. Nibbiwali dukkhe, as Childers has rightly understood it: “Only does he conceive disgust for [existence which is nothing but) pain."
2 savi saghara dukha ti yada prañae gradhati
tada nivinati dukha" (so magu visodhia' o
Cf. Dhammap., 278. a. In prañine, ya is written more than once (for ins
tance, in 1. 9), though much less frequently than i.
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livadhuti=granihati, in keeping with the observation just made on the A' frayment of the principal Plate. I understand the word here in the sense of "to
deduce, to reason, to conclude." 6. Our manuscript gives, here and in the next verse,
oukla, that is to say, dukhan, the accusative as opposed to the locative of the Pâli. It is, very likely, the same in the preceding verse. This construction is,
however, difficult to explain. c. lisoithi for risuhi is not surprising in this manuscript
where the u and the o are constantly used, the one for the other. As regards the final letter, it is not impossible that it niay be e instead of a, but there is no more certainty, the less so, as the next verse clearly has risoihia.
3 sarvi dhaina anatma ti yada pasati cachuma”
tada nivinati dukha eşo mago visodhia O
Cf. Dhammap., 279.
a. Above the letter chu appear traces of a sign, which is
hardly distinct. I am only explain it as a kih, some reader having felt the necessity to note that, for chu, khu could also be written; in fact, the compound ks is changed equally intoch and kh in this manuscript. And the conjecture is so much the more plausible, as, just in the verse following, the word is written cakkuma. If it is verified, it will have this interesting character that this superadded kh, written, consequently, after the original execution of the manuscript, displays a form more archaic than what figures there ordinarily.
1 magana athagio setho sacana cauri“ pada
viraku śetho dhamana pranabhutana cakhuma O
Cf. Dhammapada, 273.
al. Citrūri, callari is in the Buddhist dialects readily
used for tlie masculine. I do not believe that our
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12
cruri may be the direct retles of ruträri, but it may be rather of caluro; the change of u into i may strictly bu mechanical. Meanwhile, it is difficult to imagine that the analogy of the use of cutlāri should not have floated in the mine of those using caluri, and influenced this spelling, just as the memory of a Mākadhism Chirchun, has similarly and the orthography bhichure, bhichari (cf. 19, 5). As regards the elision of the I, see I. 10, phasui side by side with bhazali, etc.
communernanannaga 30
6
utitha' na pramajea dhamu sucarita cari dhamacari suhu seati asmi loki parasa vi' o
Cf. Dhammap., 168.
n. The omission of the final e, uritha for wilhe, may
only be due to the negligence of the scribe, not to
any dialectic peculiarity. 6. The traces of the final # of suhu are not quite
distinct; it is perhaps suha which the copyist wished to write. Seuli appears to rest, not on the usual form
seti, but on the form sayati, aya being written. c. This last pada is found ayain likewise in (ro, 2!!,
with the genitive purasa for the locative parasmin. Similarly, namaruvasu, B, 30, sagarandasa, Cro, 3. A mistake, simply clerical (parasa for purusi=parusmi) is hardly probable side by side with usmi loki. It is more natural to admit a perversion, a confusion in the use of cases, of which the following (1. 9. fg) will supply many instances, and of which the lanvuage of the Malavastu affords us so many evidences. For cu we find in this manuscript a regular scale of clerical mollifications: j, ("", 17; j, B, 35; ya, A , 4; yi, here and elsewhere; i, Cro, 37; i for ya is explained well, and the orthography yi may be strictly understood is equivalent to yu; but in ji, for jil, it is dillicult not to admit an abnormal action of the analogy of i-yi.
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13
7 uthanena izpramadela sananen damena ca
diru“ karoti mechavi ya jara nabhimardati" o
CI. Dhammap., 27. 0. The weakening of the medial and also initial)
into r, is most frequent in this manuscript. b. The comparison which this variant of the last paula
involves with that of the Pali recension, is in itself certainly less satisfactory. For an island, age is a factor of destruction less menacing than the surve (floor) to which it is a prev. I wonder why it should not be understood as jhara, and why, on the analogy of jhuri meaning "river” (PWB 4.v.), the word could not be taken, not in the precise acceptation of “cascade, waterfall," but in a generic sense lordering upon that of ogha. Cf. the Kharosthi inscription where Bühler thinks he is able to l'ead jharani and interpret it in the seuse of “well." Whatever that may be, the substitution of the verb abhimariluti is probably inspired by the desire to dr away with the metrical inaccuracy of abhikirati.
8 uthanamato sınatimato suyikamasa" nisama
carino sanatasa hio dhamajivino apramatasa yasidha
(vadbati o
Cf. Dhammap., 24. 4. Suyz=śuceas in suyrgan(dh)a, C, 3, not to speak
of other analogous cases. B. Hi is pretty nearly as good as the ca of the Pali text.
9 uthane alasa anuthahatı" yoi bali alasieuvito' sansanasagapamano smatima“ prañai maga alasu
[na vinati o Cf. Dhammap., 280. 1. The manuscript las clearly theme, which would
pot permit of any other division of worls. It is certain that we have here before us a confusion of
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the scribe and that the original reading was uthanealusit, that is to say, athara halusmi. Compare note « to l. 6, where I have cited sigaruulasa= sirinkūrnkaty. I do not see how it can be read otherwise thair as whuhul; ret it must be admitted that the thu bas : somewhat unusual form, which, the cornext permitting, might be
read thi. 1. Toi=yo wyni. This leading is assuredly pre
fernble to yra of the Pali--little inatters youth, since moral force, and not physical activity, is only concerned—which must be due to a confusion of the redactors. There is another confusion lurking, I believe, in lasiyū or ūlusigurir (cf. l'ausböll's notes), neither of which can be well constrned with wetul. In a dialect where the spellingand perhaps the pronunciatione could be substituted for yit, als is the case with the language of our mamscript, the componnd alusienpelu=ālusiyau petu would save the metre; the Pali redactors have sought to restore it by an arbitrary expedient. Smantind can only be explained as=urmalima, the negative « being dropped after ille final o which precedes. It is, if I am not mistaken, the only instance of sandhi our fragments afford.
10 na tavata dhamadharo yavata baho bhaşat:
yo tu apa bi şutvana" dhamu kaena phaşair o il sa ho" dhamadharo bhoti yo dhamu na pramajati o
Cf. Dhani map., 259. 0.0 for is in this manuscript particularly common
after he cf. for instance, buhojano, Cm, 31 (30 ?); C (C?), 1.2, etc. But we have already pointed
out some parallel cases, after other consonants. 1. Bi=(upi is met with serthere, is in C,!. The spell
ing for ør is by far the most common in this manuscript.
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+
........... The realing pasai is certain.. ....... The Pali las pissuli, that is to say, pugnali. Ýmight here be interpreted in the same way as . (=$) in phusama (B, 5) from sirs, and, as I find that in the verse of the S. Petersburg manuscript which corresponds to Dhammapadla 398, phaliu is= palighu, we might strictly bring back our phanii to paspoti. But a double anomaly must have to be admitted in the worl itself and immediately beside its exact spelling. I prefer by far to hold that ph is for bl and phasui=bhesitti. I have myself sought to discard a whole series of apparent instauces of this transformation (cf. 1", 1). That it is not produced from sporadic cases, is no reason, especially as the hardening of the sonaut into tennes is more frequent in our text. The very resemblance which is manifest here between the letters th and ph, might have caused in accidental mistake. With bhāšali the sense is excellent : "it does not suffice to make fine speeches, he must sprak bu his acts (hyena, in keeping with the classification of kāva-, vīk- and manahkarma)", or, if you like, “to teach bi esample." At the most wes mar question if thasai=bhūsuli, ax uhhai=übhāti (B, 7), or= bhūsuye, bhūşayel. Anyhow it is curious to think that such a substitution of ph for bh in the version wliich has served as the basis of the Pali redaction, has been quite the cause of the confusion that has introduced pressali in the text, and quite naturally,
misled the interpreters. 11. llo=kho, khalu, as in C", 4.
2 apramadu amatapada pramadu mucuno pada
apramata na miyati ve pramata yadha mutu"
Cf. Dhammap., 21.
a. The singular mulut, mind, way strictly be m erstood
as; "those who live in relaxation are as a deu mau"; but it is very proirable that our scrilie has made a slip and that the original text read oun: “they are as those dead," that is to say, suure to die, so is not to escape transmigratioli.
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13
eta višeșuha" natra apramadasa panito" apramadi prainodia ariana goyari rato o
Cf. Dliammap., 22.
. I take riseuilha as formed by the suffix ithic, which
may in this case very well supply the suffix take of
the PAli. 6. Apromailusa for the locative; cf. parova in 1. 6 above.
I had at first read paniti=pandito, but I do not think that we are here forcel to admit this sort of Māghadism. The vowel stroke is not lengthened lipwards, and, if it crosses the transverse bar of the letter 1, it is, I think, only a simplification due to cursive writing, which has united, in the form of a ring, the top of the vowel stroke and the left hook of the consonant. It is certain, at all events, that the phrase is here construed in the singular and not in the plural as in Pali.
14
pramada anuvujati bala drumedhino“ jana apramada tu medhavi dhana sethi va rachati o
Cf. Dhammap., 26.
a. Drumeilhi, just as we have had already longha. Other
analogous instances will be found afterwards. 6. The reading sethi appears to me decidedly better
than the Pali setthan, which gives here but a vague and colourless epithet. Sethi is the nominative of Áreathin, and the half-verse should be rendered : " But the wise clings to diligence as a banker to his treasures." Although the vowel stroke does not descend below the lower transverse bar of tha, several instances prove that it is i and not e that should be read. I am content with referring to lithi, A', 2. It is quite the reading selhi or sreşthi which, in his text, the Tibetan translator of the Udāvavarga had before his eyes, as is shown by the version of M. Rocklill (Ciūnnururya, IV, 18): "the wise man inust lic careful, as is the head of a caravan watching his treasures."
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13 apramatu pramateşu sutexu bahojagaru
ivalasa" va blaclrašu hitva yati sumedlasu
Cf. Dhammap., 29.
n. This is, if I am not mistaken, the only instance, in
our fragments, of the substitution of v for b. It is true that in verses A+, 4 fg., we fiud / completely suppressed between two vowels : supraulhu, etc. In the same way, the compound šv, reduced here into é, is in several cases preserved in the form of sp : višpa, B, 26 ; rispasa, B, 25.
16 pramada apramadena yada nudati panitu
prañaprasada aruyu“ asoka sqino jana pravatatho va bhumatha dhiru bala avechiti
Cf. Dlammap., 28.
11. The y is sometimes more square, sometimes more
angular at the top ; materially, it will be perfectly lawful to read aruan; but it is allowable also to read urnya, and this is the only transcription which appears to me to give an intelligible form. We want, in fact, an equivalent for īruhya. Yu=hya is peculiar. I must say that it is specially the " that astonishes me. As regards the consonant, there are several instances which reveal a particular afinity, in the language of this manuscript, between hand j, which is renvily written y (cf. sabrayana (Ao fragment) etc.] ; in B, 34. we find dlaj(A)amana for luhyamūna, and in the St. Petersburg fragments I have found y(i)sumano=himisumānah, and parrakita =prarrajila. We may also compare these instances with schit, Cro, $, schö C'", 9, etc. (sreyah), where y is represented by h. As for the vocalisation in u, if I cannot explain it, I am at least in a position to cite another instance of it, altogether similar : abhirnya =ubhibhiya (W, 30, 31). In both cases, the vowel in the precerling syllable is !!. It seems then that it may be this nearless, which, by somewhat of an cilicet of vowel barmony, may have colourei! our it.
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(
18 )
1. Must we explain the first i of urechili for avechali
similarly, or just take it to lxc a simple slip of the copyist having been influenced by the i of the following syllable ?
17 apra
.............tu apramada prasajhati“ pramadu garahitu sada
Cf. Dhammap., 30. . The j is surmounted by a horizontal stroke, whichi,
as I have said above, appears to mark the aspirate ; we have, then, wujhati = sanesuti ; and there is no doubt about the reading, iur,exactly likewise we find again prusi(uli in B, 21,
1
juo namo“ so magu abhaya namu sa disa radho akuyano' namu dhamat rakehi sahato o
Cf. Samy. Nik, I, V, 96, v. 2. 1. This verse is closely bound up with the two follow
ing, and completes with them a sort of allegory founded on the imagery which likens Buddhist teaching to a "vehicle", yīna. The restoration must be: nju(k). The reading of the vowel in the syllable mo of me is not fully certain; it is so much the more probable that in the next pâdas we have, voll surety, num. ll will find plenty of other
cases where w labialises a following vowel into a 1. Our knyen confirms the leading kujenu adopted
for the Pali by the editor, M. Feer. To me thie explanation appears to be oknjima, "where the
wicked are rue." c. Suvichalo is as good as singullut of the l'ali. The world
that preocales is perhaps more dloubtful. Fortunately, the Phli text cofinite's the comparison, which crves als die Here to the propes, speaking, it: it does, of
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the "wheels of the Law.” But here our reading can only be alkomatrikehi or ilhamal rakehi. The second forni gives us nothing intelligible ; on the contrary, the first may be interpretel as " ilharmutarkuil, that is to say, " the reasonings, the thoughts of the Law." The Suttunipūtu, 1101 rightly speaks of aññārimokhari, which is alhammatakkapurejaram; the dhammatarkas are thus likewise represented as affording a quick impulse to religions progress. We are going to have, in the next verse, the expression samedlithipurejara, which, on the other hand, has its counterpart in the Suttanipāta, and the first two terms clear up each other : samyagilati denotes “ true, just ideas”; Tharmatarka, in the same way, "the reasonings, the ideas conformable to religion "consequently just and right. It is probable that the reading tarka is older than the reading cakru, which, being more ingenious and piquant, could, once established, no more have been displaced. I translate therefore : “Tie path is the straight road, the country, the region of felicity, the chariot, the resort of honest" people firmly established in truth."
2
hiri tasa avaramı" smati sa parirarana" dhamahu' saradhi bromi samedițhipurejavu" o
Cf. Samy. Vik., I, 1, $ 6, v. 3.
14. For this verse and particularly for the meaning of spilumba, cf. Morris, Journ. Pali T. Soc., 1886, 1). 1:28. The form ararama is, I believe, the only example, found in our fragments, of the substitution of 1 ford; as for m=mh, we may compare numaresi
=udumbaresu in B, 10. 1. Smati sa =amati (86. It seems to me that parivūrana
ought to denote rather a part of the car than, as M. Morris would have it, the escort which accompanies it; this is perhaps the roof which covers and
protects it. c. Although the character read hu' appears cut off by
the transverse stroke of i, I doubt, as it seems to bear well the siga u at the foot, if this stroke, at all events shorter and less prominent than ordinarily should be taken into account, and I am of opinjor
:
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that it is thwahn that shoukl he reall, that is to
say, hown ahon, as in Pali. il. Samyak is, in this manuscript, always written Sume
=&a . l'or the expression, compare note (c) of the foregoing verse. This verse is rendered : “Modesty is its' skid ; consciousness, the roof which protects it; and I call the Law, the driver that impels and quickens the truth."
3
yasa etadisa yana gehi parvaitasa va" sa vi etina yanena nivanasera satic O
Cf. Samny, Nik. I, V, 50, . 4. 4. It must be gehing, in order that the coustruction might
be correct. I venture only to affirm that the scribe may not have meant to write gihi, for the bar (ie., the vowel stroke) passés slightly down the ring of the letter ga. This detail is of so little importance that the confusion between i and c is here complete, as can also be seen from ri=rai, re and etina. The inversion parva" for prarra is not rare; I have several times noted parralita in the St. Petersburg fragments, where we moreorer find the replaced by an h, which perhaps has 110 other rôle than to prevent hiatus, like the y of the Ardhamāgadhi orthograplıy. I translate : "Whoever possesses such a car, layman or monk, proceeds to Nirrāna in that car,"
4 supraudhu praujati" imi' gotamaşayaka
yeşa diva ya rati ca nica budhakata smati o
Cf. Dhammap., 296. a. I do not sey here any trace of the upper stroke in
tended to inark aspiration, which the following verses present in that word. I have already pointed out
this complete elision of l between two vowels (AS, 15). 0. The reading imi of our manuscript is evidently
much better than saudā of the Pali version. "These disciples of the Burdellia are ronsed truly to the understanding which......" The theme is an exhortation, not a hackneyed praise, of all the disciples of the Bidalia indiscriminately,
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j supraudhui prujhati imi gotamaşaraka
yeşa diva ya rati ca nica (hamakata smati o
CE. Dhammap., 297. 6 [s]upraudhu praujhati imi gotamaşaraka
yeşa diva ya rati ca nica saghakata" smati o
Cf. Dhammap., 298.
a. The form of the second letter (.e., as much of it as
is on a level with the live) does not denote gh (aspirated). In fact, the upper stroke which mounts the letter is intended to mark aspiration. Ile see then, that the letter itself does not express it. Cf. B, 3, below.
7 [sup]raudhu praujhati imi gotamaşa aka
yeşa diva ya rati ca nica kayakata sm ti o
Cf. Dhammap., 299.
8 supraudhu praujhati imi yotamasavaka:
yeşa dira ya rati ca ahinsai rato mano o
Cf. Dhammap., 300.
9 supraudhu p[r]aujati" imi gotamaşaraka
yeşa diva ya rati ca bhamanai' rato mano
Cf. Dhammap., 301.
4. I do not see any trace of the upper stroke. It is
not, however, certain that it had not existed, thit
ink in this passage being a little effaced. b. We shall again meet with other instances of the
change of r into m, as nama=nūrari (B, 35)
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FRAGMENTS OF A
Of these, I have collected twenty-seven in all, mostly very small. I attempt only to transcribe those which have preserved at least some complete
characters.
I. These are four commencements of line.
[d]ur.(?)ga. e
vario" va thale chi
anuvathitacitasa
anuvaṣutacita
Cf. Dhammap., 37:
dūrangamaṁ ekacaraṁ
Ibid., 34:
vārije va thale khitto
Ibid., 38:
anavatthitacittassa
Ibid., 39:
anavassutacittassa
a. Vario for varijo, like parvaita for parrajita, as I have pointed out above (A+, 8).
b. The of anu is perfectly certain, as much in this word as in anurasuta of the next verse. In the Pâli, however, it has no place either in the one or in the other word; it is anavasthita and anarasruta which the sense requires and which are in the Pâli version. The scribe has, perhaps, been drawn into this blunder by the thought of anuvathita anupasthita, which floated in his mind.
II.
unapanucirah.
III. A verse-end, written on the darkest surface of the leaf [cf. p. 197 (?) perhaps p. 19 c. A2 Fragments of verse-ends].
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u
ma(?)tvadadatasava ?ya O
To me the letters, almost all, are too doubtful for transcription.
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
IV. The letter no marks the end of a pâda.
uhaṣino yokama . e
The two fragments that follow belong to the leaf B, where they will be in their proper places in verses 42-45. They were found, when I was unfolding the the manuscript, mixed up with sheet A. Nothing can show better the disorder in which these fragments have come into my hands.
VI.
( 23 )
V. Cf. B, 42 fg.
samadhimu. i
VIII.
??? so bhikhu jahati o mahoho sa bhikhu jahati. s. bhikhu jahati o
VII. A commencement of line.
vikaya so bhikhu jahati o. ṣaitha s... kh....
la cita druracha drunivarana "
Cf. Dhammap., 33.
a. This reading is certain, and of the rest, durnivāraṇa seems to me to be least so well as dunnivaraya.
IX. A verse-end.
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The top of this leaf exactly lits in with the end of une
of the leaves of the manuscript, which have found their way to St. Petersburg ; so that our first sixteen lines meet with their complement there, partially at least. I have thought not to exceed the reserve, imposed upon me by the very courtesy with which my loarned colleague and friend M. d'Oldenbury placed his documents at my disposal, by adding any copy of the versepieces which bave been joined to our own fragments; both of them form an inseparable whole. I have taken care to enclose within brackets what are thus borrowed from the St. Petersburg fragment.
1
yo cutiu veti satvana ?vati ca" -[sana' budhu atimaśarira tam aho bromi bramana o]
Cf. Dhammap., 419.
a. It is not possible to distinguish a priori the 1 from
the l in our manuscript. We might as well read redi. Yet the present appears to me here much more probable than the past, and I should be more disposed to admit that the reading of the Dhammapada proceeds from some old confusion, based, perhaps, exactly on the similarity of those two characters. Of the letter which I have replaced by a sign of interrogation, the bottom of the stroke only remains. It has no significant hook permitting of reading it as n in order to represent uvarati, the upapatli of the Pali. At all events, I be ieré that the last letter, though the vowel stroke may be a little clipped, bears well the nota
tion of i, 6. M. d'Oldenburg transcribes the beginning of leis
fragment as [80rrasuna, In the facsimile, there is nothing but the end, of which the reading sunn is surely possible, but not certain, so much the less because it is dillicult to scollow this form sarrasam would be relate to the forin suurcanuh, gurugu which the Pali permits us to expect. On the othor haud. with this reading, at syllable is wanting for the metre, and the facesinile, 10 at certainly, permits as to think that a mall picct of we leaf indloopped between the
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end of our fragment and the commencement of the other. The exact reading of this pâda-end remains,
therefore, necessarily doubtfuluntil further settled. 6 Altimusarira=untimasariram Cf. Dhammap., 400.
2 akrodhu anuvayasa vipramutu p.n.
[budhu vatamala dhira• tam aho bromi bramana 0]
d. Anuvayasa = anupāyākumi. The last letters are half
cut off; but the traces tally well with a restoration
punabhara = punarbhavūl. 6. With this påda we may compare Dhammap., v. 261:
sa ve rantamalo ilhīro thero li (thaviro ti ) pavuccati. I translate: “ The man without anger, without despondency, released from all future birth (=artimavarirann of the preceding verse), wise, stainless, and firm, it is that man whom I call (truly) a bråhman."
3 yo tu puñe ca pave ca“ uhu şaga uvacai
(aşaga viraya budhu tam ahu bromi bramana 0]
Cf. Dhammap., 412.
a. Let it suffice to note in passing the Maghadhism,
puñe and pare i.e., pāpe, for puññan and pāpań. 6. We should note the letter hu, uhn=uho, ubhau [h=bh,
as often; cf. ohnseti (A?, 5), etc.); the interpretation cannot be contested. It is decisive for the transcription of uhn = aho, hann, which recurs so often in our St. Petersburg fragments. Saga, here as well as in the following pâda, presents a double peculiarity:
for $, and the particular form of g. One might be tempted to interpret this form as = gh aspirated; but, besides that the aspirate would not be justified here, we have already (A', 6, note) met with an instance of a variant equivalent to the letter, with a stroke above, expressing aspiration. It is then much more oatural to explain this base of the character as an accidental stroke of a habitual writing, which is very inucli generalised in certain rumismatic alphabels. As regards evacui= upuccagā, 1 refer to 41, 4.
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4
jai parakata“ budhu jitavi akatagati" (pruju devamamuśana' tam ahu bromi bramana 0]
n. The initial ; has not the upper mark of aspiration ;
it is, however, jhai=ihyāyin, that we must under
stand, and parakula=parā krūnla. 6. Sutugali, that is to say, wyatgali, “who is not
drawn into the four agatis", for which ef. Childers. A graceful scribbling without any special significa - tion will here be noticed, whereby the scribe has finished off the spaar of gu, and which he has reproduced in the lower part of the lowel-stroke of mi in
the last påda. c. The l'eadiny jorn! seems certain. For my part, I
cannot account for the i, and until a better interpretation should be found, I propose to understand puju Hermanusunu=püyor vleration wayaih. The expression vlera mannayapūjita is, with its various equivalents, current in Buddhist phraseology. The change of manurya into m usa is, as will be seen later on, constant in our manuscript. I translate : " The man who applies himself to meditation, heroic and wise, who is a vanquisher [of passions), who doc's not force bimself into evil ways, and who is worthy of the respect of gods and men, it is that man whom I call (truly) a brâhman."
5
jaio parakata budhu kitakica anasavu {budhu daśabaluvetu' tam ahu bromi bramana O}
Cf. Dhammap., 386.
a. This time again the letter read, is well=j, without
any sign of aspiration. h. This påda appears here to be quite out of place,
inferior certainly to its PAli counterpart : ludhu is twice repeatedl, figuring already in the first påda, and Nukubalupetu is an epithet that only suits the "Buddha" in the technical sense, which cannot be aimed at here. “The man who applies himself to meditation, heroic, wise, true to his duty, and free from passions, the Buddha endowed with ten powers, it is that man whom I call (truly) a brahman."
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6 gamirapraña medhavi marga[ma]rgasa koi?“ [utamu pravara vira tam ahu bromi bramana] Cf. Dhammap., 403.
a. I have already noted some spellings like gamira =gambhira. The end of this pâda presents some difficulty. It is hard to believe that our text does not correspond to that of the Pâli. In the syllable which I transcribe as i, we could, it is true, admit the elision of , just as we have ascertained that of the b in supraudhu and praujhati, A1, 4, 9. It does not yet appear to me certain, a little probable though it may be, that the reading should be bi, with the frequent change of into ; although half of the last letter is destroyed, what remains of it does not seem to warrant the letter da, and I do not yet see any other reading to suggest, that may at the same time be plausible to the sense and consistent with the trace of the manuscript.
7 diva tavati adicu rati abhai" cadrimu sanadhu [chatrio tavati jhai tavati bramano adha sarva ahoratra budhu tavati teyasa 50' ]
Cf. Dhammap., 387.
u. The bh of abhai is written by the same character as the bh in A, 1 (cf. note). For the elision of t between two vowels, cf. phusai, A3, 10, note e.
. The cipher is here added on the margin, at the end of the line, and without the addition of ga[tha]. The scroll-mark that denotes the end of chapters is thrown into the next line, as can be seen from our fac-simile.
8 kaena savruto bhikhu atha vayai s.v.to [manena savruto bhikhu sarva drugatio jahi O]
a. Sarrulo sameylah. For the change of
into ru,
we may compare 1. 25 apru[tha]jana. I restore rayai racaya (although the transverse line of i
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may have disappeared in the break), because of the sure reading in the next verse; i =ya. Cf. rayaya in l. 10 (%). "The monk who is master of himself in his actions and in his words, the monk who is master of himself in his thoughits, would not fall again into any of the evil paths."
9
kaena sanamu sadhu sadhu ra raia sanamu manera sañamu sadhu] (sadbu savatra sanamu sarvatra sañato bhikhu savadugatio jahi]
Cf. Dhammap., 361.
a. That which, in this verse and in those following, is
enclosed between the first brackets, belongs to the detached fragment on the left of Plate B, and ought to have been connected with the principal fragment. "It is good to be master of sell in one's actions, good to be master of self in one's words, good to be master of self in one's thoughts; it is good to be master of self in all circumstances; the monk who is, in all circumstances, master of his self, would not fall again into any of the evil paths."
10 hathasañatu padasañatu (vayasañatu savutidrio ajhatma)[rato samahito eko satuşito tam ahu
bhikhu 0] Cf. Dhammap., 362. 11 yo muhena sanato bhikhu mana bhani“ anudhato
artha dhar][mu ji deseti masuru' tasa bhaşita O]
Cf. Dhammap., 363.
a. This reading suggests the form wandalhānin, “who
speaks little," as understood from the PAli texts; it is much more probable than the fornr mantabhāni, which the scholiast takes great pain, though in vain,
to explain 6. The r is distinguished by the elongation of the right
branch of tho m (frag. of Plate B). I should not decide, with certainty, if the text has raw or rma.
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c. The reading maanru seems very clear on the fac-simile of M. d'Oldenburg. There has been a confusion on the part of the scribe, but this confusion is easily explained; in the Kharosthi writing it is indeed a form of a, which is only distinguished from dh by the terminal hook being drawn to the right. This hook is turned towards the right in and towards the left in dh. This detail seems to prove, as one would expect, that the copyist was working on a manuscript written in a hand similar to his own.
a
12 suñakare pravițhasa satacit.. [bhikhuno amanușa rati] [bhoti same dharma' vivašatu O]
Cf. Dhammap., 373.
a. I do not attempt to decide, at least for the present, if the final e=am, or, what seems at first more probable, if we have to deal with an extension of the use of the locative.
still
6. The extremity of the tail of the r, attached-as one may see in verse 14-to the right arm of m, remains visible below the gap.
13 yato yato sammaṣati“ kan(dh)a[na udakavaya' lahati priti][pramoju amutu ta vianatu' O]
Cf. Dhammap., 374.
a. I should linger awhile over the reading I suggest for this word; for the conclusion I have come to regulate a whole series of parallel cases; I would speak of the second character. It is certain that the " is usually marked in this manuscript by a hook placed at the foot of the consonant and more or less inclined towards the right, besides more or less closed, so as to appear occasionally as a small circle, somewhat oblong. The sign which we have here below our m is also a hook, but more rounded and more open than the other and, particularly, placed more towards the right of the consonant. If we consider this circumstance, viz., that the sound mu is usually noted by a special character, it must be avowed, in spite of a certain similarity, that the sign
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scribbled below should be distinguished from the sign #, and that therefore it is not mu that ought to be read. Given the form of the anusvāra in the epigraphic alphabet, we might incline to find it here again; but surely, the anusvāra is not generally noted in our manuscript; and in the only case, abso. lutely certain, which I may have cited already—it is in the St. Petersburg fragments-it presents, on the contrary, the exact form of 1; I cannot, therefore, see in our hook au anusvāra, but simply an m final, written below, as often in the epigraphic texts in Dévanågarî. The reading sumaripati will, in itself, be unlikely; it is especially in the word brāhmana that our sign reappears; the transcription bramanna is equally inadmissible. The comparison which is forced with the anusvāra of the inscriptions is, however, instructive. Everyone admits that this form of the anusvära is nothing but the w turned round. I think that, in the same way here, our hook is nothing but the w turned round, but preserving its normal value. The sign will be thus = mm. In all the cases where I have pointed it out, this analysis is absolutely satisfactory. Had it appeared only in the word brāhmaṇa, one might surmise a compound mh; but, apart from the unlikelihood in writing, there is no room for an h in the present case. There is an example which appears to me to be decisive for the interpretation I propose, and which I for my part am finally convinced of; it is in the St. Petersburg fragments, in the verge which corresponds to Dhammap., 82, where the word cannot but be read as gammiro=gambhiro. Cf. also the two verses in the same fragment, which correspond to Dhammap., 81, where we are authorised in the same way to read sanmijali (i.e., mmi instead of mim)=sanminjati of the Buddhist Sanskrit and also of PAli........... As regards the
= of sammaşati, it is explained perhaps by the Dearness of the r, somewhat like y=ør (cf. sutvana A", 10). Nevertheless, the ordinary transcription of
Sanskrit rá is š, as in Orlasima, I. 32. b. The compound uk is generally written u with
the stroke of aspiration above, so that it might almost be interpreted as well or wh, as bañana= bandhana in l. 19 (?) and elsewhere. Here the mark of Aspiration is wanting. Precisely in the same
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15
( 31 )
way, the kis for k=sk. The selling daka= udaya, which is quite peculiar, is rep oduced in Cro, 18. Similarly we will find dhoreka (Coo, 3¡).
c. Neither do I construe nor understand this last pâda like the previous interpreters; I cannot believe that placed as it is, the pronoun tam may refer to pritipramoja. I am of opinion that it is necessary to cut off the sentence at the end of the third pâda, and that the fourth should be translated literally: "liberation from death is [the lot] of him who knows [of those who know] it", that is to say, of those who, knowing it, practise it and destroy the skandhas. For the suppression of the medial, suffice it to refer to parvailasa of A4, 3.
14 suñakari pravithasa sataci[tasa bhikhuno ama][nuşa rati bhoti same dharma vivasatu O]
This line is exactly identical with line 12. There is
some confusion here of the copyist who must have repeated a line by mistake or neglected some partial variant, which in his text distinguished the two verses. Cf. p. 251-2.
[
same dhama vivasatuO]
][
In spite of the traces that remain of the first three padas, I have not succeeded in restoring the probable reading of it.
16 nathi jhana aprañasa praña nathi ajhayato [ 1yasa" jana ca praña ya soho] [nirvanasa satia'O]
[Foot-note: Fr. B v.]
Cf. Dhammap., 372.
a. This verse and the two following are completed by means of a detached fragment which I designate as fr. B vin. Yasa is genitive doing the function of the locative, as often in this manuscript. I cannot decide, on account of the break, if the letter read j of jana bears or not the stroke of aspiration. Ilokhalu, for rai, ce of the Pali.
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b. The lower part of the last character is tolerably
indistinct on the l'ac-simile. I dare not affirm if the true reading may not be sali ; it would be wearer to the Pâli and grammatically more
justifiable. 17 tatrai adi bhavati tadliaprañasa" bhikhuno ('idriagoti satuthi pratimukhe i')........
(Foot-note : ' F'r. B r1c.)
Cf. Dhammap., 375. 4. The / is clear. We have, then, opposite to idha,
ihu of the Pali, another variant latha prañasa, wbether tathā refers to the description in the previous verse [“ the mook who thus, that is to say, by meditation, is in possession of tlie wisdom"], or whether this expression lathāprajħa goes back to the general analogy of Buddhist phrases as tādrá (tūdi, layin), Inthāgata, etc., with one of which I
have dealt elsewhere, JRAS, Oct., 1898, p. 566. 6.1=1, as we bave seen already. For the expression
pātimukkhe ca oricaru, cf. savula pratimukhasa,
fr. C,In, 2. 18 mitra bhayea" padiruva sudhayiva a..
['paddisa?ra.tisa . aprak).............. 19 datu ayarakušalo suhu bhikhu vihaşisid o
(Fvot-note: ' Fr. B vit.)
Cr. Dhammar., 375 : mitte bhajassu kalyāne suddhajive atandite
Tbil., 376 : pațisanthāravuttassa ācārakusalo siya
Ibid., 379 : so attayutto satimā sukham bhikkhu vibāhisi u. On account of the break the reading of the character
ve ( =jo) is not quite certain ; but to me at least
tle reading scems infinitely probable. b. The commencement of the pAda can only be read in
the light which the comparison with the Pali lends us. The half-verso of the Dhammapuda forms the
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)
end of a hypermetric stanza of six pâdas. Ours on the contrary forms, as can be seen, the first third of a stanza of that kind. It is obvious that the arrangement of our text is the best ; the half-verse mitle bhajaxsu, etc., connects itself, as badly as possible,
with the sloka that precedes. c. The lower part of the letters having disappeared,
the reading in the first påda, is not sure for all the characters ; after pedi ve may allow sadhara which will be well=the Pali santhär; but the top of the next character has not at all the appearance of a o, but rather of a 9. Did our text read
padisadhar aguti ? d. Dat is, of course=dāntah, and nyarı=ācāra. We
have already met with vilaşili (A?, 6). Our form is midway between that of Sanskrit and that of Pali vihāhiti. In Pali, besides the change of r(t): into k, which seems to surpass the iniddle level of phonetic degeneration in that dialect, we should uotice the spelling i for ya, which appears also to have been derived from a liabit of writing, more free and less regular than has generally prevailed with its literary fixity. Likewise has this only norinal form been partly supplanted by spellings like kūhasi, kähati, kāhunti side by side with kāhisi, kähiti, kähinti, which appear isolated and peculiar,
20 salabhunatimavea nañesa smibao sia
añeşa smiliao bhikhu samadhi nadhikachati o
CE. Dhammap., 365. a. For the character bh of salabhu, cf, A', note a. I need
hardly renark that atimaññati should be understood in the sense of “to despise, to disdain". Childers and M. Max Müller have already corrected the slight
oversight of M. Fausböll. h. I have discovered no means to distingnish a priori the
m from the co i joint in compounds like tn, 19., 3m, MC. It is perhaps svihuo=xyrhayar, that ought to be reulThe instances we have alreuly cited, where p is changed into " (:1', %, uute (,) have induced me to think that it inight be the same here. But I do not
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see that it would be to any positive purpose to decide between the two transcriptions. In verse 25, we will meet with the usual change of sp iuto pk. For the change into o of the final syllable of the present participle, WH muy compare anurici(m)lao and arusmaro (II. 22, 23).
21 apalabho tu yo bhikhu salabhu " natimañati
ta gu deva prasajhati' sudhayivu atadrita O
Ck. Dhammap., 366.
a. In the plate one might doubt if it is apalapho or
upılabho that ought to be read; I should say that the original leaves no doubt, and it places us quite face to face with the character b. In salabhu we again find the same form of the character bh (as in
1. 20). . For prasajhati=prosañsanti, cf. the note on A", 17.
I take gu for ghu (with loss of aspiration as in kadha = skundha)=khu i.e., khalu, which is also represented by ho and hu.
22 kamaramu" kamaratu kamu anuvicitao
kamu anusmaro bhikhu sadharma parihayati o
4. This verse only differs from the next, which alone
is represented in the PAli Dhammapada and of which it forms the antithesis, by the substitution of káma, " desire," for Wharma, “law, virtue," and by the corresponding suppression of the negative.
23 dhamaramu dhamaratu dhamu anuvicitao
dhamu anusmaro bhikhu sadharma na parihayatio
Cf. Dhammap., 364.
24 na stlavatamatrena bahoșukena va mano*
adha samadhilabhcna vivitasayancnu va O
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25 phușamu nekhamasukhu aprudhajanasevi.
bhikhu vispasa ma?? a? té asavachayero
Cf. Dhammap., 271-272. 4. Bakarukena is well explained as=bahuxxnk kena, buha
antsukya, and "energy, activity” is a satisfactory meaning. One would, however, expect *, rather than 3, for ts. To make amends, the Pali vāhusaccena, if it is, with Fausböll, to be derived from bahu + sata (=smrta), ought to double the ; bāhussacca. As the compound &r is usually changed into & in our dialect, one may almost ask if the original reading should, as Childers seems to suppose (Dict., q. v.), have been bāhusacca=hāhurulya, so that our two variants would be parallel deformations froin it. It is so much the more difficult to decide it, as, after all, our text bahozukena, such as it is, is irreproachable for the sense, and--in view of the confusions between the sibilants, of which the only verse that follows exactly gives us two examples - very mueb acceptable for the form. Mano for pana(h),
punah with p changed into m. 6. The plural phuzamu is certainly preferable to the
singular, by the more general turn it gives to the thought. For the substitution of for $, cf. sammagati
(verse 18). e. Our text would confirm, if there were need of it, the
correction that Childers (J. R. As. Soc. n. ser. V, p. 225) has rightly introduced in the Påli text, vissāram māpādi for vissãsam āpādi; for, the cases where the final mi is, in this manuscript, preserved by Sandhi, are quite rare, however a priori the division nispasa mao may be by far the most probable. I scarcely doubt that the two letters, half lost, may have been padi; but I am not quite sure, so as to represent them in the transcription. The medial compound in vispasa hardly appears clear here. For the different aspects of the compound letter, cf. vispa in the next line, and y(t)ápasa, Cvo, 24 (23?). Striking is the resemblance of the normal form of the compound with the compound figuring on the inonuments of Spalagadames, Spalahores, Spalirises, which is generally transcribed as sp and šp (Bühler, pl. I. 1. 29); I dare not declare myself in a decisive way between
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the two readings. Meanwhile, there cannot be AD doubt about the word, which is riérāsa, to be sure'; the second dental (i.e., ) is then upduly palatalised into & in this text; and tiis irregularity is explained beyond doubt, as in sasara (1l. 28, 29; 4,? +), by the nearness of another palatal s; there is thus but little appearance that this palatal s could have been supplanted in the precerling syllable, where it is justified by the etymology. I therefore incline to the reading sp, and introduce it in my transcription. This compound figures here only as representing a Sanskrit ér. It does not appear to me to be a sufficient reason to transcribe it as av and risk the disappearance of a dialectic peculiarity which likens itself to a well-known prculiarity of Zend. To be sure, aprate aravachaye=aprāpte āsavakşaye is what our manuscript read-a stereotyped verse-end which we have already met with (A', 6, 7) and which I reckon more genuine than the turn adopted by the Pali.
26
na bhikhu tavata bhoti yavata bhichati para“ vispa dharma samadai bn khu bhoti na tarati o
Cf. Dhammap., 266. a. There can be no hesitation in reading it as para; I
cannot explain the elongation of the stroke of the r below the small lower hook, which generally ends the letter in this manuscript. It is clear that tena of the PAli text should be substituted by lāvatā, as it does not give the necessary measure nor furnishes the usual correlative face to face with yāvatā.
27
yo tu haheti pavana" vatava brammayiyava' saghai carati loku' so tu bhikhu tud vucati o
Cf. Dhammap., 267.
a. I do not decide if the copyist has, in pavana, forgot
the stroke of the i = pāpāni, or if we have to do with a genitive, which the Buddhist style presents often after & transitive verb and in the function of the accusative (cf. Mahåvastu, passim).
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6. For vatara cf. natacantain, Dhammap., 208, 400. Brammayiyava brahmacaryaran; I have already pointed out the spelling yica (A3, 6, note r); as for ya=rya, the verse Cro, 17 will give us side by side virya and hinaviyava. In the same way, I find brammayirgena in a passage of the St Petersburg manuscript.
c. I have already pointed out the tendency of compounds commencing with the nasal to soften the surd into the sonant (ef. A' Frag., note 6) whence saghai= sankhaya. For carati construed with the accusative, cf. above, A3, 6, and Mahúvastu, I, 410.
d. Fe of the Pali is preferable to our first tu, which by an unhappy redundance is repeated from the first påda; as for the second, it is a mistake for i, a mistake to which, it appears, our copyist had a natural proneness (cf. v. 38), always under the influence of a u close by.
28 metravihari yo bhikhu prasanu budhasasane tunati pavaka dharma drumapatra ba maturu O
Cf. Dhammap., 368, for the first half-verse.
39
a. If we read tunati, I can make nothing out of it but tundati tudati (cf. the Middle Vedic tundate); but the sense "to strike is vague, and the expression middling. It is also easy to read dunati, and one might believe that it is an accidental inversion of nudati "to drive away, to suppress", which suits very well, just as at the end of the verse, maturu, which is certainly a gross error of the copyist, is for marutu mārutaḥ. It is perhaps a great deal to own two mistakes of the same nature in the same line. The general sense is in every way clear: "The monk who lives charitably, adhering to the teaching of the Buddha, chases the evil as the wind a tree-leaf."
29 metravihara yo" bhikhu prasanu budhasas— padivijhu' pada sata sagharavosamu suha“ O
Cf. Dhammap., 368.
a. Metravihara, that is to say, "aitravihūro, can very well be used as equivalent to maitraviharin. This
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form of speech is added as grammatically possible and from a comparison with the verses following, so as to command the disjunction Prihari yo in the Pali text.
b. Pativijjhati is understood in Pali to mean "to penetrate"; it is then a very good synonym of adhigacche. The termination only is surprising; in short, I can only see in it a present participle of paḍimjham, which should be completed by the substantive verb understood.
c. In sagharavosamu also, I cannot help admitting an inversion, but of the vowel only, for sagharovašamu which exactly corresponds to the Pâli.
30 udagacitu yo bhikhu abhivuyu priapria" adhikachi pada sata akavuruşṣaserita O
For the third pada, cf. Dhammap., 368.
a. A similar case has already (cf. aruyu, A3, 16) given me the occasion to cite this absolutive in yu for ya. But I have not hitherto found any other example (save, of course, the repetition in the next verse) of " for bh. Be that as it may, abhivuyu cannot be anything but abhibhūya. Abhivahya, which one might also think of, on the precedent of aryu, would give neither sense nor any allowable construction. "The monk who feels happy having dominated pleasure and pain, reaches the region of peace, inaccessible to the weakminded."
31 pramojabahulu" yo bhikhu abhivuyu priapria adhikachi pada sata aseyane moyaka' O
For the first pâda, cf. Dhammap., 381.
a. Note the regular form of the character hu
. A syllable is wanting in the last pida, and this irregularity is complicated with the somewhat unforeseen Maghadism aseyane asecanam, so that I scarcely dare to suggest anything by way of firm
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conjecture. If we admit that the copyist might have omitted a letier, and restore it as axeyanekanoyaka, that is to say, axeciniekamucakann, we would suppress at least the oddness of the final e; but I have no parallel examples for ekumovoka“ the only deliverer." The general meaning is not affected by this uncertainty of detail : “ The monk who feels plenty of joy having dominated pleasure and pain, reaches the region of peace, the region (which is) delicious, (and which is a) liberator."
32 apramadaratu yo bhikhu pramadi bhayadasima“
abhavu parihanae nivanaseva satii O
Cf. Dhaminap., 32.
a. Bet ween the character read ši and the character read
ma, an oblique stroke will be noticed. If the case were not, to my knowledge, so isolated, I would propose to see in the form mu with the oblique stroke an example of the analogous variant of ma to which I have had occasion to call attention elsewhere (Inscriptions de Piyadasi, I, pp. 23-24). This is, at least provisionally, the only explanation I can offer on this peculiarity.
33 apramadaratu yo bhikhu pramadi bha.
CF. Dhammap., 31.
a. The traces of letters at the end of the line do not fit
in exactly with the two lips of the break, and therefore I canliot read them with certainty; but it is very likely that our verse ends like the Pali by ngira gachati. As to the preceding påda, nothing is certain except that the last letter but one was accompanied by a n which well corresponds to thu of Chulann. I have, in the Pali text, substituted the correction dahanı. for wahanin, rightly pointed out by 11. Max Müller (Transl. of the Dhamnsp., S. B. E., p. 10).
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( 40 ) 34 jai bhikhu ma yi pramadio ma le kamaguna
[bhamevsu cita ma lohaguda gili pramata kana dukham ida ti da
(jhamano
Cf. Dhammap., 371. 4. The construction of the nominative pamāido is not
happy, and a finite verb would be more proper; but it appears to me difficult to take prunadi, whiclı might be piramuji, for the Potential, and I am inclined only to find in it the exact counterpart of the
Pali with a Māghadisın in the termination i=e. 6. Our text furnishes a sure correction of the Pali,
the incongruity in which had justly embarrassed the interpreters. The compound ois in our (.e., whe Prakrit) alphabet has so much the appearance of a doubled that one would be tempted to imagine that it was on a text written in the same alphabet that the deformation of whamerxa juto Tharukxw must at first have been produced. The identity, in the dialect, of the nominative and the accusative plurals, both in ū, facilitates on the other hand, the change of k'āmagumā into lānuyunk, rendered
necessary by the first alteration. c. kanu, kunda, that is to say, krandan. The form
dugjhei=dlahyate is explained in Hemucandra IV, 246. “Meditate, O Monk, have done with relaxation ! Let not the attraction of desire make thy spirit stray. Do not make the folly to swallow a (redhot) iron ball to groan afterwards and be burnt with the thought," what a suffering !”
35 sija bhikhu ima nama" șita ti lahu bheșiti
chetva raka ji dosa ji tato nivana eşiti o
CF. Dhammap., 369.
n. I have already pointed out this change of into a
in ruma=nāram (A4, 9). 4. I ned not go back to ji=yi="" (cf. st", ti, notre;
B,:!7, note b.). The third parson exili can be strictly defended if we admit that with the second
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half-verse the turn becomes general and indeterminate. To be brief, however, the second person of the Pali is more natural.
36 krodhana akitaña i drobi nia
Pmayiya cara bhikhu...............sasanio o
a. Of the traces at the end of the second pâda there
remains too little to be restored with certainty. Nevertheless, the last letter but one appears to have been a ja. I suppose then that the påda had ended
in jahi. b. This last verse may, I think, be re-established with
much certainty. I translate, therefore, omitting the short gap of the third pada : “Spurn the man of anger, the ungrateful, the hateful, the............ observe purity, o Mouk, true to the teaching of the Buddha."
37 paja china paja jahi“ paja utvari' bhavai
pajasagadhio' bhikhu ohatino ti vucati o
Cf. Dhammap., 370.
a. Above the ja of the second paja can be discerned a
small stroke; but it is short and thick, and does not
appear to have been intended to mark aspiration. 6. I bad occasion above to point out this transposition
of v: ntvari =vuttari (A', 5, note a). c. Although I may have expressed before (1.3) that
I do not think it right to transcribe as gh the form of the letter read ga, which we have bere, it is not the less singular that this form is met with again precisely in the same word, here and in l. 3, and that, in the two passages, the word (saga) should have been written incorrectly with o for dental. It goes without saying that our compound is sangadhiko and that it well answers to the PÅli in sense, -" who is above the five boods", - though not in form.
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38
savasu namaruvasa yasa nathi mamaita usata i na soyati so hu bhikhu tu viicatioO
Cf. Dhammap., 367. R. Namarnvasa, venitive for the locative, as frequently ;
ku=khalu ; tu for ti, cf. v. 27 above.
39 alagito“ ya vi carea dhamu datu satu sañatu
(brammayari savişu bhuteșu nihai dana so bramano so
(samano so bhikhu O
Cf: Dhammap., 142. a. Strictly, it is rather alageto that the manuscript bas ;
nevertheless, the vowel stroke appears to pass a little beyond the hook of g. It is, besides, very difficult, in most cases, to decide with certainty if the copyist wished to write cor i ; to judge of it by a host of examples would not attach to it any importance save
a quite relative value. b. The o is comprised in the upper hook of the *.
40 yo najakamo bh.v.ş. s.r(?) bhikhu jahati.............viva udumareșu
Cf. Suttanipåta, 5. 4. There is no trace of the stroke of aspiration above
ja. I am, I believe, sure of the reading mo. We have already met with several proofs of the teodency of this dialect to labialise the a into u after m. It quite seems that our manuscript must have had a reading wholly equivalent here to that of the PAli. Meanwhile, it is impossible to restore bhanean saram; the stroke of the vowel is wanting above the v; as the 8 which follows is certain, we are allowed to ask
if it is not a gross error of the copyist. 6. Our text appears to have, transposed the second and
the fourth padas. It is all the more singular that the second half of the stanza forms, in this veryo and
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those following, a sort of stereotyped cadence. I do not see what sense the comparison might have at the end of the verse, where it seems to have been transported from the second pâda. Be that as it may, we may, on the likeness of Cro, 1, 2, admit that it should be completed as pus[u]viva u°.
Here we come to a series of stanzas, which find their Pâli counterparts in the first chapter, Uragasutta, of the Suttanipata. Unfortunately, the lines that are about to follow are still more fragmentary than these. Some fragments, several of which can be reconciled with certainty, enable us to fill up only a part of the gap; no line can be completed entirely. These restorations concern especially the end of verses, and this end is here uniform for all; what remains of the commencements is short and occasionally doubtful; lastly, although the threads along the margin may be preserved, the scraps which still adhere thereto in the principal leaf B, could not with certainty be re-instated in their proper places and with their respective intervals. In the circumstances, it will be understood that I have not been able to reunite in a decisive manner the beginnings and the ends of line.
It seems at least certain that the eight line-ends, as far as and including that which ends in the cipher on the margin, succeed one another without interruption. Above and below, the leaf is broken; some gaps are then, a priori, allowable; but, as to the lower gap, the visible tension of the thread on the left appears to exclude it. The cipher on the margin marks, besides, the end of a chapter; with the line that is prolonged, the last of our eight lines,ends then the series of stanzas of uniform frame.
If now we looked at the beginnings, it would not appear that, between the line yo upa° and the line yasa rana, there are missing more lines than one, viz., that of which the beginning yo eca sari is preserved by the Fragment B vi.
This being granted, the fragment B x1, which fits in surely above the end of line 42, preserves the remainder of a previous stanza of the same structure. A line, then, is certainly dropped after the one which we number 40. Is one only dropped?
To consider the beginnings of line, gaps scarcely seem to be noticeable. If we fill up with a line
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(to each), we will have eight commencements as against eight ends, and all will appear to agree.
But the fragments A vi and A v, which hold together, apply with certainty to the ends of lines 42-45. It will be necessary then that the beginning yo upat should belong to verse 12. Now, if vikaya and saithu correspond well, which I cannot doubt, to vigayha and osadhehi of the Suttanipâta, the commenceinents yo upa° and yo mana, indisputably continued by Fr. B x, can only belong to 11. 43 and 44. This adjustment is, it will be seen, confirmed by the lines that follow.
It implies the omission not of one but of at least two verses. The fragments B IV and B 111, which make up the rest, should be joined to the commencement yasarana. The uncertainty which the comparison with Pâli might raise on this last point and on the connection of the end of line kapa...with the commencement yo necasari of 1. 48, does not appear to me to counterbalance the possibilities which I have pointed out. The real difficulty lies elsewhere.
The figure on the margin of 1. 49 gives 40 as the number of the stanzas in this chapter. In our arrangement we should have 42. It is not probable that a figure marking the units should have been dropped. By supposing the loss of a single verse this contradiction can be partly reduced. It has been seen that verse 14 occurs twice. It might be said that our copyist has committed a very gross mistake and that the cipher was right. But the hypothesis of a gap of two verses does not support this explanation; for it must be 41. It only remains for us to take the cipher as a mistake. I understand how extreme this procedure is. But I have found no means as yet to avoid it. It is important, at all events, to remember that the agreement of Fr. Bx with the commencement of lines 43-44, that of Fragments B vi and B XIV with the commencement of lines 45-47 and 48-50, and that of Fragments B XIII, A vi, A v, BII, Bv and B VII with the ends of lines 11-48 are equally unassailable.
I beg to be excused for having entered into such long details in connection with fragments which are very incoherent and of middling interest; but it should be the duty of an editor not to neglect them.
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)
11
-... ...['orupa. urako jinav(i)va (t)vaya purana]
(Foot-note:
Fr. Bx00,7
Cf. Suttan., 1 fy.
a. The first four letters that are readable cap bardly be
anything but orapura ; but the n is quite visible at the foot of the second letter wbich has all the appearance of an r; the text one may be, though there is no certainty, the remainder of a p. As for the final r, it has left no trace in our fragment. The regular change of the finai n of jinam=jírnam into r will be noticed in all these passages. It is the counterpart of bhamu:= Whūvunu (A4,9), nama=nārun (B, 35).
['vikaya 90 bbikhu jahati) orapara urako' jinaviva tvaya
[purana"
[Foot-notes: "Fr. A vi,
• Fr. B. XII preserves the traces of
the top of the letters urapara ura, whereby it agrees with Plate B.]
Cf. Suttan., 2.
a. I suppose that our rikaya=vigayhı, vigāhya. The
equation here is not constrained. At all events, this is the only serial verse of the Suttanipata with which ours appears fit to be connected.
43 yo upat- [ineti kodhu visara")........[şaitha'] [*so bhikhu jahati] orapara urako jinaviva
[tvaya purana
Foot-nolex:
Fr. Bx c'r. A ni, and fr. A v, which are
finljusted below beur trncex of tho lowor parts of the characters
Mailha x. bh. kh. Fr. A v1.
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( 46 ) Cf. Sultau., 1.
1. This last letter cannot be a t, and has rather the
appearance of an r, although the foot of the vertical live has vot the hook which generally accompanies it. If such then is the true reading, it only remains to admit that the r is for the cerebral !, visara for
visata=visrta. 6. The reading sarlha appears with certainty to
result from joining the two fragments. The striking similarity which these characters bave with (o)sadhehi of the PAli and, at the same time, the difference which renders the interpretation thereof so doubtful, are misleading. If at least we had nathai, we could believe in a hardening of dh into th, and in a spelling i=hi. It is useless to risk conjectures for which we possess only too narrow a basis.
44 yo mana udavahi" a['seșa bisa]..[?mahoho 30 bhikhu jahati] orapara urako jinaviva tvaya
Lpurana
(Foot-notes:
"Fr. B x. * Fr. v.]
Cf. Suttan., 4.
4. Morris (Jouru. P. T. 8., 1887, p. 136) was of opinion
that it should be read udabbahi in Påli, and derived the word from sd-vrh“ to extirpate." Our text can only favour this conjecture. It seems that the mistake in PAli rests upon a false interpretation of a more corrupt Pårkrit which must have ordinarily weakened dk into h.
6. Mahnho=mahogho, just as we have whatino in l. 37. I
would have some dificulty to discern the first two characters without the comparison with the Sutta. nipāta.
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( 47 ) 45 yo taşa ('udachai aseșa sa]" [tso bhikhu jahiti o Jrapara urako jinaviva tvaya
(purana"
Foot-notes:
Fr. B vi. • Fr. Av. Fr. B vu bears traces of the foot of the characters at this line-end, after rako.]
Cf. Suttan., s.
a. I take udachai=udachida, with elision of the d (in
Pali itself we come across khāyali, thāyita) and an approximate orthography ai for iya, somewhat as ve have nvacai=upātyagāt, upaccagā.
46 yo sa['rvakelesa dalaitba“ na). .. .. [ku' so bhikh][* u jahati orapara u][* ruko jinaviva
[tvaya purana)
[Foot-notes: Fr. B vi.
• Fr. B II. * Fr. Bv. + Fr. B yun.]
2. The Suttanipåta does not furnish any connterpart to
this verse. "Kelesa is for kilega ; dálnitha from dā.
layali : "He who has smashed all evil passions." 8. The consonant k is quite doubtful.
47 [ yo ecasario na precasari sa]['rva). ['so bhikhu jahati orapara u][8rako jinaviva tvaya
[purana]
(Fool.notet: % Fr. B VI.
* Fr. B 19,
Fr. BV Fr. B VI.]
4. The correction necho seems absolutely necessary.
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( 48 ) 4s yo necasari na prol' casari strva vi]"...[?p." so bhikhu jahati orapara ura][* ko jinaviva tvaya
[purana]
(Font-rantes:
Fr. B Sir, * Fr. Bv. : Fr. Byn.]
Cf. Suttan., 8-13.
4. The formula which constitutes the first påda, here and
in the preceding stanza, and which is reproduced in verses 8.14 of the Sattanipāta, is embarrassing. This time we have recit, is surely as we had eca in the previous lie. Tu both cases we have precu, to be sure. This ill agrees with the Pâli text such as M. Fausböll's edition gives us. That text is m itself very doubtful and obscure. M. Fausböll analyses wouli-serati, pralisarati. According to this hypothesis, neither the long ā, which however is contrary to'metre, nor the lovg i which the metre demanis, is explained. As regards the rendering "he who did not yo too fast forward nor was left belind” (S. B. E, X, 1). 2), it only affords, over and above the difficulties too evident to dwell upon, a very vayue meaning, which hardly satisfies me. Unfortunately, it is more easy to criticize than to substitute a clear version for it. The persistence of the vowel +, and of the reading proca in our Ms., appears to me at least decisive against the reading of the Páli. On the other hand, the persistence of the x in the Pali, face to face with the divergences of our text, makes me inclined to admit for both the cases recen, so that the antithesis between na cca and nu precu might be established, that is to say, in ctya na preiya. But what is to be clone with sari, for such is the spelling which the measure seems to l'equire? Sarin occurs in Pali in certain compositions, as aranari (Sullanip., 685), to mean "he who guides himself, who takes his course towards." In riyaxurin and prelyasariu I propose to see some expressions formed on this type and opposed to each other, to mean " he who is never on the way to come to this worlil or to leave it," in other words, "he who is freed from the round of rebirth and death."
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( 19 )
6. The letter p, though cut off mid-way, seems certain ;
as regards that which precedes, it might be the remainder of a p. This reading kapa, at the end of the second pâda, would make us think of verse 16 of the Suttanipāta, of which the second pâda finishes with netukappā; it is true that the first på da does not contain the formula yo neccasarī, etc. This is still one of the reasons that leave some doubt in me about the precisiou of agreement which I have attempted to show between the beginnings and the ends of lines. It is in some measure aggravated by the circumstance that the beginning of our line 50 appears to agree with the first pada of verse 16 of the Suttanipāta, so that if the trvo adjustments were justified, it is to the commence. ment of line 50 that it would be suitable to join the present line-end. I have pointed out the difficulties with which a similar adjustment would be confronted; it would render impossible the combinations proposed for the preceding lines, several of which appear surer and more convincing than this one. Besides the uncertainty lurking in the reading kapa and the possibility, quite open, of variations between our text and the Pali version, it will be seen that the identification of our 1.50 with the Pali beginning of stanza 16 is far from clear.
49 yasa anosea na [' sati keyi o]“...
...[? urako jina]-[tvaya purana]
On the margin : 40.
Foot-notes: 1 Fr. B XI.
Fr. Bu, 3 Fr. R VIT.]
Cf. Suttanip., 14.
4. Anosea, for nusen, affords again a particular
spelling, en =nya. We see by the initial o, which is certain, that our redaction was deviating from the Pali.
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( 50 ) 50 yasa vanasia“ na [' sati keyi).......... ..[? sala* 80 bhikhu jahati orap][*ara urako jinaviva tva)
......... ......... O
(Foot-notes: Fr. B II,
: Fr. B IT. - Fr. B 111.)
Cf. Suttan., 16: yakba vanathajā na santi keci
and Snttan., 17: .............. (anigho tiņnakathařkato) visallo..... a. It is natural to think that the commencement corres
ponds well to the first påda of the Pali“, and ranadhia =vanathajá should have nothing surprising in such cases, where the j is more than once eliminated between two vowels ; e for th would, on the other hand, have for its defence, the comparison of saila for silhila. The letter read a which follows, has a slightly abnormal aspect and the upper hook is much more rounded than ordinarily, If the fac-simile is compared, it may be ascertained that r'anašia, such as it is written, is not different from vanadhia. Perhaps the scribe had committed y mistake in the reading, which must necessarily have been reflected in his copy.
(Foot-note: The fac-simile might make iis believe
that it must be read yasemina'; this would be a mistake. A very small piece of bark sticks above thes, and it is the shade that is reflected from it wbicb, in photo.
grapb, appears as ink-mark.] 1. The character » in half is still discerned before ea,
Therefore, I can but little doubt that our two letters represent the end of the word cisallo which occurs in the next verse of the Suttanipata. If it is so, our text. would represent, for the Pali, a variant which must have more or less completely associated a pAda of verse 10 with a påda, or part of a pada, of verse 17. I have stated farther above (1. 40, note 6) the motives which, in spite of this difficulty, and although the fragments B iv und B III may not be connected with the fr. B xiv by any external evidence, have persuaded me to tie up these diverse remains into a single stanza.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 51 )
c. I like to remark, without attaching to the observation
lny more certainty than is proper, that fr. B (II seems to agree quite conveniently with the little that remains of this line in the principal leaf. I have already said farther above (1. 40, note 6) why the figure 40, which marks certainly the end of a chapter and the number of verses it contains, appears inaccurate. It is, I am of opinion, 41 or 42 that ought to have been written, and the margin is so little affected that I dare not venture to admit that the index of these units was eaten away.
vanas ... ru"
a. I can make nothing out of what remains of the last
pâda. I regret all the more that the tail of the s, which is clearly recognizable, is traversed by a semicircular stroke, which undoubtedly formed with the auxiliary letter a compound, of which it might have been interesting to fix the value.
..pasadha muto ban(d)hanam eva jayati a Cf. Dliammap., 341: yo nibbanatho! vanadhimutto,
etc.
Foot-note:
This is Childers' correction, J. R. As.
Soc., n. 8, V, p. 226.]
a. We have already inet with, and will come across
several times as we proceed, the n surmounted by the stroke of aspiration to express ndh of Sanskrit. I do 1100 here decide what exact pronunciation this orthography corresponds to. The reading jayati appears very certain. We cannot think of jarati, written by y for ', since the first syllable would be short. I can only see in it the equivalent of the PAli yāyali which I lind, for example, in Maharagga, v, 9, 4, and which I interpret as a terin derived by extension from yūli. The j is for y, just as we have often in this manuscript the inverse, y for j.
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53
54
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
52 )
yi nivana" bhodha bhichave O
a. Nivananirrana.
This word connects this stanza well with the preceding one. Nih-vana, "without concupiscence," is the synonym of nibbanatha of the Pali in the previous verse. "O monks, liberate yourselves from concupiscence!"
? cheravayo? . tara"
any
a. These few characters do not suggest to me plausible restoration. We must wait for the discovery of the Pali counterpart.
FRAGMENTS OF B.
I have collected under this head twenty-seven fragments in all. I transcribe here only those which contain at least some certain letters. Although the most important ones already figure above in the partial reconstruction of lines 41 fg., I think I ought, in order to be clearer, to reproduce them here separately.
I. A few remnants of four lines; there is no padaend to furnish even a rough indication of the place which the remaining words, more or less visible, occupy in the stanza, and out of which I regret not to be able to draw anything satisfactory.
ta" dhamidati ña(t)va... ruakamanaipracea u vinavanaukavaihadu.
????ga(?)ti ?...
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(
53
)
a.
This letter is doubtful; I dare not decide if the trace which appears at the top, on the right, belongs to it or goes with the preceding letter which has disappeared. I need not repeat that for want of an intelligible context all the t's ord's inay be taken, one for the other.
II. Cf. line 46.
........... ku so bhikh
III. Cf. line 50.
........... ra urako jinaviva tv....
IV, Cf. line 50.
višala so bhikhu jahati orap...
V. Cf. lines 46-48. ........................................??u.
.... bh..u jahati orapara ur...... .............o bhikhu jahati orapara ur... .....(ka ?]pa s. bhikhu jahati orapara urak.
VI. Cf. lines 15-47.
....udachai asesa sa ? ...svakelesa dalaitha na. yo ecasari na precasari sa
VII. Cf. lines 45-49.
... ?ko ???? (t)v-u..... ............lako jinaviva tvaya purana .... rako jinaviva tvaya purana .......... ko jinaviva tvaya purana
tvaya purana
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(54)
VIII. Cf. above, lines 16-18.
-yasa jana ca praña ya so ho (ni)r(va)". idriagoti satuthi pratimukhe i padisa Pra?tisa ayarak"
IX.
X. Cf. lines 43-44.
XI. Cf. line 49.
XII.
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
XV.
gamagasa
ineti kodhu visara... aseṣa bisa
urako jina
sañoya.
XIII. Cf. above, lines 41-42.
XIV. Cf. lines 47-50.
orup(?). urako jinaviva tva ????
orapara u
sarva
casari sarva vi
sati keyi o
sati keyi
visa?
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 55
)
['yamaloka ji] ita“ sadevaka ko dhamapada sud.sita kusala puşaviva payeşiti
[Foot-note : ' Fr. 0 PL.] Cf. Dhammap., 44. a. Ita, that is to say, etam: the world of Yama and the
world of the Devas. Eta, as used here, is preferable to iman of the Pali, which is not happily associated with pathavin. The change of puspa into purn is to be noticed. For the sandhi pusavira, ef. jinaripa of verses B, 40 fg., and for payeşiti compare nihaşisi (B, 19), etc.
2 budhu pradha...şiti yamaloka ji eta sadevaka budhu dhamapada sudesita kusala puşaviva'
[payeşiti o Cf. Dhammap., 45. a. It is certainly to this line and to the next that the
commencements belong which, in the present condition of the leaf, appear lower on the right. The
spelling pradha[oi]=prthivi is to be noticed. 6. I dare not affirm if it ought to be read puşaniva or
puguviva. Meanwhile, I incline to the belief that the scribe had the intention to efface the " which he had at first traced. I incline thereto all the more, as in the same word in the preceding line, a somewhat miscarried intention to write şu seems also to be discovered.
3
yadha sagarudasao ujbitasa mabapathi padumu tatra jaea suyigan(d)ha manoramu O
Cf. Dhammap., 58. 4. To complete, sagaraudasa=rankārakūte, with elision
of the medial k. For the equivalence of sankāra. kata and sankāradhāna, cf. Childers 8.v. sarināro. The genitive here performs the function of locative. The stroke of aspiration is well visible on the top of the ; of njhita and of the n of gandha.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 56
)
4 .. saghadhadhamaa andhah.te prudhijane"
abhi..ti' prañai samesabudhaşavaka
Foot-note:
in every part of the line, Fr. YI! helps us to completo the characters, the lower portions of which it has presorved in part. The initial n of the third påda is wholly preserved there also.)
Cf. Dharmap., 59.
a. The reading sagudharthamaa appears to me certain,
except the last letter which might be e or i; the lower part is not visible. The word remains difficult. I can only get out of the trouble by admit. ting that the scribe has, through mistake, written saghadha for sagara=sarikāra. This is what follows from a comparison with the previous verse. Sagharı =samkhāra would, in itself, not be inexplicable. Cf., however, line 14. As regards the second part, it only remains for me to take dhamae=dharme, just
we have in the inscription of Takht i Bahi satutimae, etc. The expression “ hich is in the condition of dunghill," " which is like the dungbill" can be justified. It seems that the leading is almost hole, which should be=bhüle. If it is not certain, it is at least highly probable. The
transcription prudhi=prthak is remarkable. b. The hh appears certain ; abkirocati may very well
be used=alirocati. Same=samya[k] is the usual orthography in our manuscript.
- some...ga 15]
[Poot-note : : Fr. Crus] 6 yo .[' hasa sabasani sagami" manusa jini eka ji. .....atmana so ho sagamu utamu O
(Fool.note: 'Fr. C291.) Cf. Dhammap., 103. a. The g of sugumi lins once more the form which one
might, hal it appeared only here, loc tempted to interpret as=gr. To be right nearer the Pli, it
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Acharya Shri Kailashsagarsuri Gyanmandir
6. I am not at all convinced that the Pâli reading
sangamajuttamo may be something else than the result of a confusion of writing, skilfully arranged. At all events, there is nothing to look for in our text but the nominative sangrama uttamaḥ.
7 saha['sa bi ya gasana" anathapa][ sebha' ya şutva uvašamati
.....
e
e
( 57 )
should be admitted that sahasani is an inversion for 'sahasina. But the variant sahassam sahassani "thousand thousands" is at least as plausible as the other expression.
[Foot-notes: Fr. C vii. 2 Fr. C x1.]
Cf. Dhammap., 100.
a. I should not dare, on the appearance of the character alone, to decide positively if it must be read sa or ya. But in several cases we find & for th, for instance, in sisila, Cro, 32 (C, 30?).
6. The character which I read bh is again the same as before.
8
[sata bhase anathapadasahita"] s.hu ya şutva uvasamati
> Fr. C XI.]
[Foot-note:
Cf. Dhammap., 102.
a. Although there is nothing left but a faint part of the characters, the agreement of the main leaf puts the restoration of the verse beyond doubt. As regards the gaps, it is less certain that they can be filled up almost exactly from the Pâli; for in that case the present verse will be repeated, without variation, together with line 10. It is probable that some differentiation of detail may have been intended, sufficient to justify, in the not very scrupulous judg. ment of the Buddhists, the repetition of the stanza in two formulae very much bordering on each other.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
9
( 58 ) . bi ya gadhana anatbapadasahita eka gadhapada şebo ya şutva uvasamati o
Cf. Dhammap., 101.
10
ja gadhasata bhaşo' anathapadasahita eka gadhapada şeho ya şutva uvasamati o
(Foot-note:
These first lotters are partly complet.
ed by the lower portions in Fr.O II.)
Cf. Dhammap., 102. Cf. line 8 above.
11 ['masamasi sabasina yo yaea] satena ca
nevis budbi prasadasa kala aveti şodaśa O
(Foot-note:
Fr. Cix.]
a. This verse and the next are cast in the same mould, the
elements of which we recover, disjointed and loosely differentiated, in verses 106: mdse mase sahassena yo yajetha satamsaman, and 70: na 80 sankhātadhammānan kalan ragghati solasiń of the Dhamma. pada. The equivalent of our six stanzas is found again exactly in the Udūnararga, translated by Rockhill, chap. xxiv, where it seems that the text must have been closely nearer ours. The first half-verse, however, is there translated: “Whoever performs month by month, a thousand sacrifices, for a hundred years”, which corresponds exactly to the Pali text. I understand our reading sahnsena satena ca in the sense which the text, by multiplying the ciphers, imposes
upon the indefinite or infinite number of saerifices. 6. In the verses following we have neva which is the only
correct form, because, whether neva or navi, it must bo = rūpi. “He who would, month by month, offer sacrifices by hundreds and by thousands, does not earn a sixteenth part of the merit that procures faith in the Buddha."
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( 59 ) 12 ['.samase sabasena yo yaoa satina ca nova). ...prasa.sa kala aveti şodaśa“O
[Foot-note: Ft. C vini.) a. It is evidently to be completed as [dhama) prasadasa,
and this stanza corresponds to Udånav., xxiv, 27.
13 masamase sabasina yo yana satena ca
neva saghi prasadasa kala aveti sodasa o
Cf. UdÂnav., xxiv, 28.
14 masamasi sahasena yo yaea satena ca
neva sagbasadhameşuo kala aveti şodaśa O
a. This verse is to be compared with stanza 70 of the
Dhammapada, which reads, according to the right correction of Childers : samkhātadhammānam. Here the reading saghata® is excluded, and one can only hesitate between saghalha and saghasa; the last letter has suffered indeed. It seems very well, however, that the black point which still appears below, marks the end of the hook turned from left to right, which characterises the s. On the other hand, we have, in line 4, met with saghadhadhama, where the dh is as certain as difficult to explain, and I was ia that case obliged, for want of something better, to take dk for r as a copying mistake. I do not ses any other alternative than to suppose an error similarly here, & fort. If it could be read th, this peculiar transformation of t into dh should at least have a counterpart in samadha of line 87 (16?) and, not to go 80 far, in kusidha = kusida in line 17. At all events, in spite of their close exterior resemblance, it is quite unlikely that the two qualificatives should be identical in both verses: the sense required by the context is, in the one case, as unfavourable as it is necessarily favourable in the other. It may be admitted here that the use of an oft-occurring expression like sadhama has inclined the scribe, hardly learned, to & mistake, so as to render him guilty of it. To this
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Acharya Shri Kailashsagarsuri Gyanmandir
15
( 60 )
verse corresponds stanza 33 of the Udânavarga, of which the rendering "he who explains well the holy law" appears to reflect the expression sankhyātadharma.
masamase sahasena yo yae[1a satena ca] Pesu" kala aveti ṣoḍaśa
[Foot-note: 1 Fr. C XLII.]
a. The mutilated consonant to which is attached the e may be for r. I know no means to decide between the two, any more than complete the line. The Udânavarga has four stanzas, 29-32, which may strictly correspond to the spirit of this; yet, as the numbers 29-31 are composed on a unique formula, slightly differentiated in each case, which is in keeping with the turn of the next stanza, and as, on the other hand, the termination es suffices to prove that our present verse was not imitated from the next, it is likely that it was to verse 32 of the Udânavarga that this formed a pendant.
16 masamase sahasena yo yaea satena ca ekapananuabisa kala naveti ṣoḍasa O
a. As I have just said, this stanza forms a pendant to the idea expressed, with slight variations, in the stanzas 29-31 of the Udana. Ekapananuabisa is indeed= ekaprāṇānukampinah: "he does not acquire a sixteenth part of the merit that belongs to him who takes pity on a single living being."
17 ya ja vaṣasata jivi kusidhu" hinaviyava muhutu jivita sebha virya arahato driḍha3 O
Cf. Dhammap., 112.
a. For kusidhu Pali kusito, Sk. kusīda, cf. 1. 14 above, (note ❝).
4. We will find dridha and vridha in Cv, 11. 32 and 34.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 61 )
18 ya ji vaşaśato jivi apašu udakavaya" muhuta jivita şebh. pasato udakavayao
Cf. Dhammap., 113. a. B, 13 has already made us familiar with the ortho
graphy ndaka=niaya. Sato and apašu represent side by side the two equivalents o and u for the termination ann, so oftea ascertained in this Ms. Ji and ja are spellings entirely equivalent; it can be ascertained by our ji being in the place of ja in the two verses
which contain them. 6. This is the character which I read bh.
19 ya ja vaşasata jiv. apašu dhamu utamu
m.huta jivita .e.hu pasatu dhamu utamu
Cf. Dhammap., 115.
20 ya ja vaşasata jatuagi pariyara vane
.. .Sa pi telena divaratra atadrito 21 ['eka ji bhavitatmana muhuta]viva p.apd
samova puyana şebba yaji vaşaśata hotu° 0
(Foot-note : Fr. C 2x1..]
Cf. Dhammap., 107.
a. The sloka of six paidas of the Pdli appears in our
manuscript under the form of a regular double sloka ; the third and fourth padas develop the idea contained in the first two. I dare not propose anything to fili up the gap of three syllables. The reading jatu of our Ms. suggests instead a correction for the Pali text, which appears to me to be certain. Jantum has only been explained as =jantu, a nominative, by some unacceptable devices. It is jātn that should be read in the PAli, and understood here. The vowel has been omitted by the copyist in pariyara which must be pariyari or pariyare. "He who, for a
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 68 )
hundred years, continually keeps up the sacred fire in forest, day and night unwearied,....... ... with oil
b. I take muhutavica=muhulamevu. For the last letter,
the head of an "q" is still recognisable; the copyist
had no doubt written puae with elision of the y=j. c. Sameva=sūyeva. Hotu=hutan shows to what exten'
(though small) o and u are made equivalent easily i the eye of our scribe.
22 ['ya keja yathaa va ho. va lok...........
........ti ahivadana ujukateşu şiho
(Poot-note : ' Fr. Ctr.] Cf. Dhammap., 108. 4. Keja and yatha=kiji and yitha; the scribe cares
little for the vowels.
23
amman maminnowana
nanananan. ga 17
24 [' silamatu suyisachor] dhamatho sadhujivano atmano karako sadhu' ta jano kurati' priuo
[Foot-note : : Fr.C 19 completed by fr. C 11] Cf. Dhammap., 217. a. As parallel to silamats, scil. silamantam I recall
vatamata, C, 37. The reading suyisacho seems to be well established by the agrement of the two fragments IV and II. Suyi=suci is warranted by several examples ; sacho can only be sacam, satyarn, but then it must be admitted that the aspirate is faulty. I do not see any other alternative. The compound incisatya, although it is rendered well in French" with a unique literalness "(he) who speaks the pure truth," is not, however, a current expression. Sādhujīvana :
of good life." 0. The resemblance with the Pali is here only general.
Kāraka appears to me used absolutely, as in the commentary of the Dhammapada, pp. 150-151 ; in co-ordinating kūrakari and sādhur I mean "who
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 63 )
is active and conscientious himself," that is to say, who does with zeal and conscience whatever concerns
lim.
c. The hook at the foot of the r not being exactly
closed, as would suit to explain the w, I do not dare to affirm that the copyist may have wished to write kuruti, that is to say, khrule, though to me it may be very probable.
25
('şadhu silena sabano yasabhohasamapitula yena yeneva vayati tena teneva puyita, O
[Foot-note : 'Fr. C 11, the top of the letter for the
Becond pids being completed by the
main leaf.] Cf. Dbam wap., 308. a. Sadhu=ørāddhah. I find. no trace of o in the
s of yasr. Bhoha is certain as far as the consonants are concerned. But it almost seems that the h is accompanied down on the left by a small hook expressing the vowel ul. Must the scribe have written yasabhohu for yaśnbloha ? Besides, I take bhoha = bhoga, through an intermediate form bhoya, just as we have scho=greyah and as we shall in the
next line meet with dhamiho=dhamiyo, for dhammiko. 1. Yayati might strictly be explained after the analogy
of abhirnya, B, 30, 31 o8=the Pali bhajati. But it is more natural to think that it is=orajati, and I should rather believe that bhajati of the Pali, which it is very difficult to interpret, has sprung, by an inverse confusion, from an original vajati.
26
['yo natimahetu na parasa hetu pavani kamani
samaya]rea* na ichia............ [-samidhi atmano so šilava)
panitu dhammiho sia
(Foot-note: Fr. C .
* Fr. CXXXI. These are nothing but a few
traces; they do not appear to me sufficient for the purpose of restoring
these few words with certainty.) Cf. Dhammapy., 84.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
a. The construction of our text with an initial ya is
more natural than that of the Påli. Parani kamani
samayarea=pūpāni kammāni samūcareyya in Påli. 6. Panilu, that is to say, panditaḥ replaces paħħarā of
the Påli. For dhammiho cf. the pote on the previous line.
27 (sañatn sukati yati drugati yati asañatu
ma sa višpaśaa]
[Foot-note : : Fr. C 1.)
a. "The man who dominates his passions comes to a
happy future; he who does not, to an unhappy future. Let not the former trust..............," I translate as if it were viérase ; but this is a mere hypothesis.
28
['savutu pratimukhasa idrieșu ca pajaşu pramuni anu)
[Foot-note:
Fr. C1.
The first two páclas are to be compared with Suttanip.
340: Samvulto pātimokkhasmiin indriyesu ca pañcaru; we may also compare Dhammap., 375 : pātimokhe ca samvaro. As for pramuni, we have already met with it in 'A', 8. “By restraining oneself according to the precepts and in respect of the five senses, one obtain..........
sudhasa suyi)..
[v.s.t. .?sa samajakavata" O
(Poot-note : 'Fr. C.)
4. Besides gudkasn and suyi, that is to say, perhaps
snyikamasa (=sucikarma), I cannot make ans. thing out of these fragments, the concluding part of which suggests to me no reasonable explanation. I cxpect a more faithful memory than mine to discover the PAli reflex of it.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(6.5)
30
(dhamu cari sucarita) [' Fr. C XXI.]
Cf. Dhammap., 320.
a. The ternuination elhi, for lah. in cavadhi = cāpātah
would again afford an instance of the change of / into th, if a direct transition could be admitted from te to dhe, dhi, with the Māyachisin le for to. I have nothing more convincing to suggest; this, however, (loes not mean that the explanation satisfies me.
32 1. sa acata“ drusilia malua vavi lata vani kuya su tadha] [ tmana yadha na visamu'
ichati 0]
[Foot-nothe: Fr. O v.
* Fr. C XXII.)
Cf. Dhammar., 162.
a. I know few cases in our Ms. where it would be
tempting to seek for an anusvåra under-written, more than in the ca of acuta, so much accentuated is the hook at the foot. But that would be imprudent; if one coinjares dhi of caraithi in the foregoing line, and ca of carilu in the line preceding that, one will, I think, share this impression and conclude that the scribe, while at work, readily amused limRelf with making manifest the minute details of certain characters,
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 66
)
6. We see that in this pula our test deviates from the
PAli version, and simply says: "He whose malignity is extreine like (ivāpi) [tliat of] the målnkă creepor in the forest"; and, in fact, a passage of the Lalita. vistara (p. 259, 1. 2) characterises this plant hy the epithet axukheidā, without any other explanation ; for my part, is I am ignorant of what exactly the plant in question is, I should not hope to elucidate the reasons for this vexatious uame; the verse on p. 207,1.5 appears to indicate that it is a parasite plant and that it destruys the tree to which it attaches itself. The turn of expression in our recension seems to me mure simple and original. Whatever it may be, given the Sanskrit form mālu, I suppose that mälna is = mälukā and that the PAli mälnvā is only another spelling for wāluā, formed on the basis of
the PÅli rule which does away with hiatus. c. Knyu = karyal. Na = nam, nanu. Pişama has a
sense,“ vicious, wicked ", more vague and less expressive than the diso (=dris, “enemy") of the PAli.
33 .
.[' yok.d. bh)....
......... a rathapina asañatu
(Foot-note :
Fr. C v.]
Cf. Dhammap., 308.
a. All that we can see from the commencement of verse
is that in guda the g has been hardened into k, as is 80 often.
84 .wwwwwwww w wwwwwwwvLga 10]
(Foot note : * Fr. C x11.] 35 ida ju mi keca ida ji karia ida kari..
...............vinamana abhimadati muca?? Hason“
1. I have not discovered the Pali reflex of this stanza.
What remains of it wonld, I suppose, give in Sanskrit idon ca wr kriyain idan ra kāryan idam ......... rindumāno Chimardati wrtyx.. angokrm; which,
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)
with the reservation of the necessary cumplemente, can go back to a general sense like "by properly understanding one's duty, one crushes death and the pains of it."
36
Pdha vaşa karisamu" ?dha h.matagi..
..............................................
Cf. Dhammap., 280.
a. It is not qnite possible to decide if kuriqanu is, on
the analogy of the Pali, a first person singular with An inaccurate orthography (cf. phuaamu, B, 25), or if it regularly represents the first person plural.
37 ta
putra pašusamadha...
Cf. Dhammap., 287.
4. I have jointed out à propos I. 14 this particular ortho.
graphy samadha for xomata = samatta, and cited analogies.
38 puve i kica parijaga [P?_ kici kicakali adea" tata disa parika]['ma kicakari no į kicakici ali
adea]
(Prot-notes: "Fr. CXXVII.
* Fr. C xxx.)
2. Although the gap is comparatively small, I have
not been able to find out the exact sense of this. stanza. The gap before kici should, beyond doubt, be completed hy no i as in the fourth padla, the two having, I think, been identical, and hence i conclude that the last one ought to be read no i kiri kica[kjali uden which is transcribed : 10 ca kifcit hyet yakal. adcyan, and may mean: "and in the hour of rinty he should not seen from any sacrifice." But I do not know exactly how to complete parijaga, which must go hack to the verb pari or pratijāgorali.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 18 )
By applying purre to the time preceding the hour of xarifice, we may; however, understand: "it is indispensable (for lim) to be arake to his duty" (cf. stadza 35), and we might complete (the word) as parijagarea or pa. ijagaritra. The third pada has quite perplexed me. As for kicakari it must be a verb; we might assume that it is hidden in disa which stands for diše, and that tala=talra has, as occasionally in this manuscript, the sense of “in this world"; but the rondering " let the dutiful man teach in this world the preparation" would morally involve purikarmu into a usage which appears to me little probable, and I think that the true analysis fails me. Here ix, what at all events would, according to these provisional hypotheses, be the general sense of the stanza : " He must at first be thoroughly convinced of his daty; for in the moment of performing it. be must not sbriuk from any sacrifice; let the dutiful man teach in this world the preparation for it; for in the moment of performing the duty he must not shrink from any sacrifice."
39 ya puvi karaniani (Spacha şakaru ichati"
atha dubakati' balu] ['sulatu parihayati]
Fout.nolee: ) Fr. C XXII,
Fr. CXXX.]
a. I admit that rakaru is for sanikara, just as we have
poiuted out şaga for sanga in B. 3, 27, and I take the word to denote the trouble and tumult of the outer life
contrasted with the tranquil duties of religious life. b. The true analysis of dubakati fails me, I am afraid;
if we take kati=gati, duha would be left, of which I cannot make out anything; 80 I am led to hold that drbukati=dusprakti; and on the strength of the use of pukatatlā to mean "regular observer of his duties” (Jātuka, 1, 236; S. B. E. xvii, 340 n.), I understand it to mean : " who does not observe the rule or the duty." I should add that the letter which I transcribe ku might rery well be interpreted = . Rut what to make out of dubnanali? In short I translate: “He who, having once loved his (luties, loves the tunult of the worki, the fool, forget. ful of the rule, loses happiness,"
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( 69.-)
40 akita kuki. ("şehu" pacha tavati drukita
kita nu sukita şeh).['ya kitva nanutapa(?)ti]
(Foot-notes : * Fr, 0 XXVII.
Fr. C xxx.] Cf. Dhammap., 314. a. Kukrtar for dunkrtan gives no difficulty. I cannot,
on account of the break, affirm if it is exactly gehn and not gehu that our copyist has written.
Below this line we have soine slight, but certain, traces of at least two lines : the top of a first letter, and the bottom of three or four. There is, of course, absolutely nothing to draw out of it.
41 asava tesa vadhati ara te asavacha (a)
Cf. Dhainmap., 253. 4. To complete, asanachaya, as in PAli. We see that
our recension has a plural (construction) instead of singular. Anyhow this half-verse can only end after a previous description of “those men," and in fact the PAli half-verse forms the end of a stanza ; in our manuscript it begins a line ; whence it follows that either it formed the end of a sloka of six pâdas, or the thought, collected into a single stanza in the PAli, filled here two of the pådas) which completed themselves.
42 yeșa tu susamaradha nica kayakata sma
43 satana sabrayanana tanapa.
Cf. Dhammap., 293. a. This is to believe that we had, as in the Pali, a
stanza of six pådas and that the third and the fourth påidas were at least very analogous to those of the Pali. Yet, in the sixth, the two texts differ, and I enn not make out anything certain from our lawer. perhaps a mistake for lean. It will be observed that the orthography suland is = plānārin, sile by side with smali.
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1 ?.?.? ra athu?......
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 70 )
C50
2 yo vi varṣasata jivia so vi mucu parayano na blaje pari
ul.
a. As can be seen from its commencement, the verse belongs to the series which we have had above (Cro, 17 fg.); this series is, as we have seen, represented in the Pâli recension; but there the present stauza has no exact counterpart. The beginning of the third pada would appear to stand comparison with the commencement of Dhammap. 78; yet the identity is the more doubtful, as our fifth letter, though mutilated, well appears to have been, not ra of paraka, but ri. Mucnparayana: compare, for instance, Suttanip., 578 (678). "Should one live a hundred years, one would remain vowed to death.....
3 parijinam ida ruvu roaniḍa ['prabhaguno" bhensiti () p.ti....
(Foot-note Fr. C xxxu.]
Cf. Dhammap., 148.
???
4. The compound which I read has exactly the appearance of the character to which I have already been induced to attribute this value (A2, 6, note c; B, 34, note, ). It might be thought proper here to analyse it into x, the being added below the buckle of the ; but this explanation, perhaps acceptable here, would not do in other instances; the transcription bhemsiti bhetsgati (that is to
X
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kay, thelayals) can, on the contiary, be justified by this tendency of nasalisation before the sibilant, of which PAli and the Prikrits offer more than ono trace. I should only like to recall an example here, riz., bhiinsana = bhísanit. Anyhow vur text has the future as against the present of the PAli. In the Pali verse I have introduced the certain corrction maroņuntari, long since urged by Childers.
4
ko nu h?"
..........["lite sati an.kar.? prachiti' pra). .......
(Foot-note: ' Fr. C IXXIII.)
Cf. Dhammap., 146.
a. The sheet, 1orn in this place, is not exactly readjusted
in the glass-case. This commencement is warranted by the fragment which contains a portion of what
follows. 7. If the reading is not conclusive, it is at least certain
that our text had a variant here. Pra, which begins the last pada, seems to indicate that the termination was alike in the two parts. In all probability, we should have here had an equivalent of andhakārena onaddhā. An(ah)akar fits well, and prachita = prakskipta equally ; only the termination ti is astonish. ing; it is also sure that we had something else than the termination kāre or kāram; resides the metre, the traces that exist below the line after the letter r demonstrate it. I have not arrived at any convincing restoration.
6
yam eva padhama rati gabhirasati manavo avi thi
1. The transcription in Sanskrit: yan era prathamām
rātriin gambhirasinptir māņarnh api alhi. , appears to suggest itself; it gives no component parts of a construction perinitting of a glimpse into the general #ense.
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6
yasa rativivasina apodake"
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 72 )
ayu aparato sia
4. The gap, which extends too much, again renders the understanding of the remnants impossible here. I transcribe: : yasya rātririvāseno āyur aparataṁ syāt alpodlake. But I know no instance of the use of aparata, and aparanta would not, as far as I can see, give any sense. The bottom of the initial letter is perhaps not completely intact; it is perhaps which the manuscript originally had. Even with uparata we hardly see what the subject can be: "whose life stops with the dawn."
7 ye hu dhayeyu" dahara ye ca majhima poruşa anupa ? sa nica maranato bhayo O
a. The final y is joined to the following in a cursive connection forming a ring, which marks perhaps an intention to denote ; any how it is necessary. Dhayeyu is the potential of dhayata, "to suck."
men...
death."
b. Cf. Suttanip., 576: evaṁ jūtānaṁ maccānaṁ niccam muranatu bhayam. I do not hope to fill up the gap, which does not this time hinder the understanding of the uniform sense. "Suckling infants or mature (on all) always (hangs) the dread of
8 ?dha phalana pakana nica patana.........
ya ayu payeti panina" ()
Cf. Suttanip., 576, and Dhammap.. 195.
7. Our verse seems to be made up by patching together, though quite incoherently, a half of each of these stanzas. The final u of aya, however necessary it may be, is still more doubtful than that of dhayeyn in the preceding line; somewhat of the same method appears briefly indicated.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 73 )
9
yadha nadi praratia racha vahati ?"......
..tavi oharanaseva satii a. What we see more clearly here is that the verse is
inspired by the same spirit as verse 18, chapter I of the Udānavarga: “ Like the waters of a stream, the hours of man's life lapse day and night; gradually it runs to its end." I am not sure of the reading racha or vacha; anyhow I can only see in it a reflex of rrkon, whether for pracha or for rukkha. Praratia = pravarteya. Lastly, I take ohārana, not on the strength of any instances, for they fail me, but on the strength of the etymology and the evidence of the Abhidhānappadipikā, in the sense of "suppression, end.” “As a river beginning to flow, carries away the trees ..... towards its terminus."
10 yadhavidanivikoti vayedevanduopati
apakabhotivo 11 emam cva mamuś..
... ........(?).ti(?) pranayo yaya avisati ?)rati(?) maranaseva satii
I regret not to be able to draw any continued sense
from these two remnants of verse. The uncertainty weighing upon many readings gets complicated with the lacunae. Having nothing probable to suggest for the first two pâdas of the first stanza, nor for the second and third pådas of the second, I prefer not to multiply conjectures, which the discovery of a Sanskrit or Pali counterpart will, some day, render superfluous.
12 satieki na dišati pratu dițho bahojano pratu eki na dišati sati dițha bahojano O
CI. JAtaka, IV, 127, st. 6 (Dasarathajátaka). a. I do not know how to explain our form sati or sadi
= sāyari ; sui would do well; but this intercalary dental is, at least, highly exceptional. I do not, however, see how there can be any doubt on the equation.
10
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 74 )
13 tatra ko rispaši macu daharo dhitijivit."
............Pri miyati nara nari ca ekada'o
11. Talru, that is to say, "in this world.” As ripaki
requires a complement, I suppose it is necessary to read allilijirite, of which in fact I believe 1 recognise the tracks ; and I take vi hitijiriin, that is to say, illrtijimitur somewhat in the sense' which would require jirilnilkrli, “the solidity, the duration of life." Jacu=wariyah. I consider ri to be the secoud syllable of surri=surre, of which the first letter appears still sufficieutly rocognisable. Before it, eitler mannéa or some equi. valent is dropped. Above the ca appears a sort of ring, like the i of the Devanagari alphabet. I perceive meitlier the utility nor the possible signification of it. “What inortal, however young, coulil in this world rely on the duration of life: All mankind), men or women, are destined to die one day."
14 ayirena vatai kayu paiļlia....... ...... ..('șiti ruchu")..... ....Fiñana niratha ba kadigaruo
(Fout-note : 'Fr. C 5.1"] Cf. Dhammap., 41. a. Rucho, PAli rukkho "rough, rude," may very well
take, in our text, the place of the Pali chuddho, "vile, despicable." Our text appears also, in the compound tipetawiññāno, to have replaced apeta by sime synonym. We discover in fact in character besides, and none of the letter-heads standing apparent carry the vowel stroke e.
15 ....!?avathani a .. u???? ?«
..][*ni sişani tani diştani ka) ratio 18. [*yanimani prahlunguni vichitani disodisaccos)
kavotaka). [Pathini tani diştani ka) ratio
[Foot-po*: : Fr. C XIV..
: Fr. CSX
Fr. CXIV. * Fr. CXXI.
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( 75 )
Cf. Dhammap., 149.
11. I have brought together these two stavzas, a half
verse from each of wbichi inakes up a whole stanza in l'Ali, 'This line; I am indeed of opinion, can be confidently restored : yanimani arallani alapuni ra sarade; none of the traces that remain contradict
this hypothesis. 6. I have no means to re-establish the first syllables of
this line; the result is that the interpretation of what remains visible, wi finni, remains uncertain. The last pâda of the two lines has fani distani as opposed to läni disvāna of the Pali. The 'readiog does not seem to be contestable, although the t affects a form which is purely conventional. It would seem rather derived from the dental 1. The construction is therefore less normal, but not unacceptable in this
form. c. Prahharhguni (written in the same character as prabha
guna of the next line) implies a base prabhangu, identical in meaning with prabhanga, which has given, in Pali and in ou: dialect, prabhariguna. The verse that follows confirms this form. Pichitani=vikshiptani.
17 ['imina putikaena aturena pabhaguna
nicaśuhavijinena jaradhamona s....
dha parama sodhi yokachemn anutara" O
.....................
[Foot-note: ' Fr. C x1v.]
4. This verse may be compared with stavza 321 of the
Theragātha, which, though not identical, is analogous in sense and quite similar in structure, and to which more precisely corresponds our line 20 : ajaram jiramāneda tappamānena nibbutim nimmissam paramam santin yozzakkhemam anuttaram. Certainly we have not in our manuscript the first person forni mimmissath ; but as the third letter wha is certain, as an n (perhaps we?) appears also certain immediately before, and as an i accompanied the preceding consonaut, wimadha or nimedha would appear probable; it is assured by line 20; it will be rendered
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( 76
)
“make." I understand nicaruharijinena=nilyāónCharicirnnena, “ever full of impurities." I translate therefore : "With this body, which is nothing, but a rottenness, which is discased, loomed to destruction, incessantly full of impurities, subject to decrepitude,
.............., obtain perfect purity; the supreme bliss."
18
['imina putikaena vidvarena... ['(nicaśubavijinena)). - dha parama sodbi yokachemu anutara o
Foot-notes: "Fr. C XIII.
: Fr. Oxir.)
19 [ʻimina putikaena višravatena putina
nica]['suhavijinena jaradha) -[' medha parama sodhi yokachem.] anutara“
[Foot-notes: "Fr. C XXI,
• Fr. C 1. * Fr. CXL.]
a. These fragments enable us to recognise that the
two stanzas were generally cast in the same formula
as verse 17. 6. Misraralena, riørarantene, from ci-fru " flowing, being
decomposed." Puli, adjective.
20 Layara] jiyamanena dajhamanena nivrutia
nimedha ] ['parama sodhi yokachemu anutara)
[Foot-notes: "Fr. C.
Fr. C xxv.)
a. I refer back to the verse of the Theraçāthā which I
have citei with reference to line 17. b. l'or nimcha, of. I. 17. “With this body doomed!
to decrepitule, to suffering, obtain the udimivishing joy, the perfect purity; the supreme bliss."
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 77 )
21 ['jiyati hi rayaradha sucitra" adha sarira bi jara
[uveti kaO
na ta tu dharma ca ja]['ra (u)veti']
[Foot-notes: Fr. C 1. * Fr. C xxvi.]
a. Jiyali jiryate.
6. The which begins the third pâda is of a somewhat peculiar form; I do not, however, see any other possible reading. I will say the same about the character which follows dharma, and which 1 transcribe as ca. Perhaps the verse-end would have explained the present tense here. I understand the verse thus: "The royal chariot, inspite of all its splendour, comes to destruction; similarly destruction invades the body; but destruction never invades this Law..
39
sarvatra vi
22 [muj. p.rat. muj]['u pachatu majhatu muju" bhavasa parako
](na punu jatijaravuvehisi)
[Foot-notes: Fr. C 1. For this beginning of line this fragment has preserved but few traces of heads of letters. I believe, however, that in the light of the Pâli and on the analogy of what follows, the letters, such as I have transcribed, may be restored with certainty.
• Fr. C 11.]
Cf. Dhammap., 348.
a. The spelling muju corresponds not to the imperative muñea which the Pâli has, but to the present participle muncan, which is so suitable to the con
struction.
b. I have enclosed the last pâda in parenthesis; the traces that remain of it, permit, in the light of the Pali version, of an interpretation as I have given. But evidently I cannot vouch for the several details.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 78 )
. ......ga 25] 24 ['aroga parania labha satuthi parama dhana
vaspasa" parama mitra) nivana paramo suba
Foot-note : " Fr. C11.) Cf. Dhammap., 204.
a. In vaipasa instead of ri", we have a clear instance of
negligence of vowel-notation. I believe that the word really contains two vowels and that it should be rispas". I take urogya, suututthi and vissāsa pot as inembers of compound, but as nominatives, and I believe that the PAli should have arogyam and rissāso exactly as it has wibbanan.
... [ saghara parama duha eta ñatva ya]dhahh.tu nivana paramo suha o
[ Foot-note:
Fr. C 11.]
Cf. Dhanımap., 203.
a. In the PAli we must choose between jighacchāparamā
rogű with snkhūrapurawă dukha and 'samkhārā parılmā dlukhā with joghacchā paramo rogu.
............matrasuha dhiro sabasu vi. la suba o
Cf. Dhammap., 290.
M. Sabusu = xa npasyon, with the usual softening of the
tenues into sonant after the basal. The missing letter cannot bxW; on the other hand, an ni and la appear certain, it is nost probably nu which we must read, rivula for ripula.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 79
)
...u.cşu anusua (usu )eșu manuseșu ribaramu anusna O
Cf. Dhammap., 199). 28 suhai vata jivamu viraneşu averana
(I veraneņu malnusrşu viharamu averana O
[Font-note: "Fr. C 8X1v.]
Cf. Dhammap., 197.
a. Suhni=sukhdya, that is to say, " for happiness, in
happiness." It quite seenis that our copyist, who writes nerana everywhere, may have bad the impression of an adjective verano and not of verina derived froin rerin, ruirin, which is reflected in arerino of the Pali. The locative rerinera of the Pali is indeed difficult enough. I woull readily incline to allow an adjective arerand as the original reading ; perhaps it is not as improbable as it appears at first, if, to start with, the negative averana is taken as formed from a substantive rernun, vnirana, which might be explained as=rairy; the adjective kiñcano of the next verse would support this interpretation.
29 suhai ........... ..jivamu kijaneșu akijana"
kijaneşu ma . u., u haramu akijana O
4. In interpreting Dhammap., 200, which partially corres
ponds to this verse and the next, Childers (Dict., s.v.) heritated on the translation of kificana. Was the word composed by means of the technical substantive kiñcana which comprises the triple category rāga, dosa, moha ? It seems that the redoublement of the stanza in our text indicates that the two possible ideas floated alike in traditional thought and were afterwards detatched each into a particular strophe. Whatever it may be, the adjective kiñenwu can, I think, he only explained, even as I luave proposed to do in the case of rerano, as derived from the negative akincaua. In the present case, the necessity for this periphrasie appears to me quite striking.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
30
( 80 ) suhai vata jiramu resa mu nathi kajanilo) kijaneşı manuseşu viharamu akijana
Cf. Dhammap.. 200. n. The form mw, o=nuh is known, for instance, in
the language of the Maha vastu. hajani is a mistake of the coprist, for kijanu.
31 na ta dridha ban(d)hanam aha dhira ya asa daruva
(babaka va" saratacita manikunaleşu' putresu dareșu ya ya
saveha
Cf. Dhammap., 345. a. I do not decide if the original reading was āhu dhira
or ūha ilhiro. The metre proves that the error of the coprist does not consist in a simple inversion yansi, for ayase, but, as the Pali text indicates, in the omission of the secind ya, ya asa for ya ajara. The first word being an adjective, I take daruva =darutun, for lāruyun, dārnjar and not for dāru followed by ri. It is curious that in the next word
babika we find, inversely, the hardening of j into k. 6. The reading emrattacillā is certainly preferable to
the Pali xãrattaratlā which is tolerably obscure. Kunnla, that is to say, kundala.
32 eta dridhın ban(d)hanam aha dhira oharina sisila
(drupamuchu“ eta bi chitvana parivrayati anavehino kamasuhu
[prahai
Cf. Dhammap., 346. a. I have already pointed out the substitution of ý for
it. th etymological ; the last letter miglt perhaps be strictly reul jn instead of chu. Yet the transcription wliich I give is to me by far the most probable. The inemory of words like mokya ay lave facilitated the mistake.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 81 )
33 ye rakarata anuvatati" sotu saigata.... eta b. ch.tvana parivrayati anavehino kamasuha
(prahai
Cf. Dhammap., 347.
a. But for the PAli text, I would not have hesitated to
take it for anurartanti instead of anupatanti, The second expression appears to me so little natural that I have to ask if anupatanti is not the result of an artificial restoration made on a text, oral or written, which had anunatam)ti, like our own.
34 ahivadanasilisa nica vriąhavayarino"
catvari tasa vardhati ayo kirta suba bala O
Cf. Dhammap., 109.
a. The scribe has made a confusion between apacáyin and
upacárin. He ought to bave written either tridhovayarino or vridhavayayino. A comparison with Pali
turns the balance in favour of the second form. 6. It should be kirti, kārtli.
35 d.l.bh.p.r.ş.?.
...yati viru ta kulu suhu modatio
Cf. Dhammap., 193.
a. Mahậvastu, III, 109, 5, where this verse is repeated,
has vīra like our Ms., wbich appears to me indeed preferable. On the other hand, the repetition agrees with the Pali text and with the metre so as to condemn our sukhan modati, which is nothing but a lectio. facilior introduced through the unconstraint of our scribe or his predecessor, the meaning of which, however, is hardly satisfactory.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
36
( 82 ) ['?????? ya narethina' v.].[.u. suha sichi]tasavasi kici teşu na vijati'o
i Fool-rutes : ' Fr. 01x.
- Fr. CXVI.)
a. I take marethina = naritthinań, “of men and
women." 2. Of course it should be understood in Pali as snkho
Pikkhilasanvāsu The last pada is less clear in sense than in form. I take it es equivalent to le (that is to say, the sikkhitas)) akiñcavā bhonti, and I render : ".. The association with learned men is a blessing; they have no stain."
37
[suba darśana ariana sa][*vaso vi sada subo a adaśanena] balana nicam eva suhi sia o
(Foot-notes:
Fr. C 11. Fr. C IVI.)
Cf. Dhammap., 206.
a. The only variant of our stanza, noticeable from a com
parison with the Pali, is sacaso pi for sannināso; the sense is equivalent, and the addition pi marks the gradation, darsanu, from accidental connection, in the corporation of life.
38 [". lasagatacariu drigham adhvana soyişu
dukha balehi] .vasu amitrehi va savrasio
Footnote:
Fr. C SI.
(f. Dhammap., 07.
a. Here we have the plural instead of the singular of
the PAli. I take soyişu as a common aorist which amounts to the sense of the present tense. The omission inusi naturally be supplied as bula"; it is
carinn or carinu that we expect to have. I do not Ber any way to do away with the hypothesis of a mistake by the copyist. It seems to me that the
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39
41
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 83 )
simplest correction would be to admit that the copyist has written a for i, the two characters differing only in the elongation, on the right of the vertical stroke, of the extremity of the lower book; cari i would be = cari (for carino) ca. In sagata the form of the g will be noticed;
b. Satrasi can only correspond exactly to sabbada if we admit a double irregularity, a Magadhism and the substitution of for é, so as to get a form sarvašo, To my mind it is much more probable that the scribe is mistaken and has read sarrasi for sanradhi (sabbadhi in Pâli), and dh differing in this manuscript only in the direction of the lower hook.
....
[suhasavasa ñatihi va samakamo
dh]['ira hi prañai] bhayeya panito dhorekasila
[vatamata aria
@
[Foot-notes: Fr. C xxxvI. Fr. C xxxv.]
40 ['tadisa sapurușa sumedha bhay... [nachatra
[patha va cadrimuo ra]dhe arovacamasa parikica uvahanad
[Foot-notes: Fr. C xx. * Fr. C xxxv.]
[jabati kamana tada sa majati] ['s.h. sarva ca suhu] ichia sarvakama paricai O
[Fool-notes: Fr. C xx.
• Fr. C xxxv.]
Cf. Dhammap., 207, 208.
a. We see that in these three lines the verses overlap one another. Inspite of the punctuation at the end of 1. 38, the first two pâdas of 1. 39 of this manuscript belong, like verse 207 of the Dhammapada, to the preceding stanza, which is thus made up of six padas. The metrical difference between the commencement of the line and the following does not leave any doubt in this respect. The comparison with Dhammap.,
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( 84 )
208 agrees with the punctuation that follows caultinn, so as to prove that with this word ends a new stanza in the middle of 1. 40. What follows must have been a fresh sloka of six pâdas finishing with I. 1, and, moreover, our I. 40 has not the
concluding punctuation at the end. 6. The traces preserved by Fr. xxxvi for the com
mencement warrant the reading anhadaraso. c. Inspite of its resemblance with the Pali version, our
text deviates in a manner which is sensible enough : the verb bhajati repeated in the last pâda appears from the first; it is here in the third person; I canpot decide if pandito is the subject or if it represents an accusative panditan, coordinated with others. The hi that follows dhira seems to be equivalent to tasmā hi, which by a siugular exception precedes this stropbe in the Pali text. I do not doubt that our text had not a good tradition, and that the addition tasma hi is not a minor extension of our simple particle, an extension that would quite explain the frequent use of this formula in other construc. tions. Our dhoreka is=Sanskrit dhaureya, with for y, as we have already met with. I doubt very much if the Pali dhorayha should veritably be=
dhauraváhya (after Fausböll and Childers). d. I regret not to bave been able as yet to discover a
counterpart of this stanza, so that the whole beginning remains quite obscure to me. It seems that the first pâdas ought to be transcribed in Sanskrit ratha (the) äropyacarmano pariskrtyodrähanam; and supposing this transcription to be exact, we might draw out of it some sense like “having prepared the strap for the foot-board that helps to mount the car,'' but besides the fact that this would be quite confusing I capuot imagine, given what follows, how the beginning was joined to the end of the stanza. I think that it is necessary to complete the commencement as yada. I tako kamana either for kāmāni or for a genitive performing the function of the accusative, as is to be met with so often in the style of the Mahkvasti. Admitting then that majatiSanskrit majjati and that .h. represent suha, sukkum, I get this meaning : "when one suppresses the desires, one plunges into bappiness : lut i mian wish for happiness and let him cast off all desires."
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(:85)
..[' nena yo atmano) .....?? so duha na parimucati“O
[Fool.note: ' Fr. C xix.)
a. “He (whose description is lost with the first pâdas) is
pot freed from sorrow." This is what I can compare with, and what is more analogous to, Dhammap., 189:na........sabbadukkhā pamuccati.
43 jaya v.ra [ prasahati dukhu sayati parayitu
uvasatu sohu sa]yati' hitva jayaparayaa O
(Fout-note: : Fr. C x1.]
Cf. Dhammap., 201.
a. The h of prasahati is very clear. I do not see how
this could be anything else than a gross mistake of
the scribe. b. We see that our text has sayati or seti without any
differentiation.
44 anica vata [*sagbara upadavayadhamino
upaji ti nirujhati] teşa uvaśamo suhoa
(Foot-note: : Fr. C xix.)
a. That is to say, anityā ratu sanskārā utpädaryaya
ilharminah nipaiya te nirudhyante teşām apasamah xukhah. "The samskâras are impermanent, subject to production and destructivu; scarcely are they produced when they (lisappear : their suppression is a blesse ing." paji for wpaja, like ji for en.
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( 86 )
FRAGMENTS OF C.
To proserve analogy, I mark by the sign m (recto) the
fragments of dark colour which must be connected with that face of leaf C which I have denoted in the same way, and by 10 (verso) the fragments of brighter colour which belong to the opposite side.
Ito. fits below fr 11". See Cro, II. 27-29.
1
2
sañatu sukati yati drugati yati asañatu ma sa vispasa suvutu pratimukhasa idrieșu ya pajaşu pramuni anu
......... V.8.t śudhasa suyi..........
I". fits above fr. u". Cf. Cvo, 11. 19-22.
1. ..............śubavijinena jaradha. 2 . yara jiyamanena dajhamanena nivruti
nimedha?..... 3 jiyati hi rayaradha sucitra adha sarira bi jara uveti
na ta tu dharma ca ja......... 4 (muj. p. rat. mui)...............
II". fits below fr. 1v". Cf. Co, II. 24-26.
? 3
.. ............. șadhu silena sabano (yasabho)hasamapitu.......... yo natmahetu na parasa hetu pavani kamapi
(samaya.
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( 87 )
II. fits below fr. 1".
Cf. C. II. 22-25.
i
u pachatu majhatu muju bhavasa parako sarvatra vi........... 2
...............ga 25 3 aroga parama labba satuthi parama dhana vaspaśa parama mitra...
............ sagham parama duba eta natva ya............
III". Line-end.
... avaja ida vidva samucari" 0 pruvina savasañoyanachaya O
4. The fragment clearly has mx, although the use of
samuccnrati be very rare, and that of samăcarati, on the contrary, frequent. It may be transcribed :
āvadya(m) idam midrān samuccaret. 6. It may be transcribed : pārveņn sarvarannyojana
kshaya(m).
IV", fits above the fr. 11"and with the commencement
of Il. 22-24.
1
ya keja yatha va ho. va lok.
www.www.www.w.
3
wwwwwwwwwww silamatu s.yis.ch.....
Vro. The top fits on the right with fr. xii". Cf. 11. 30-33
of C".
1 .
carita cari dhamayari suh............. 2 (aho) nako va sagami cavad hi vatita sara
ativaka ti..
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( 88 ) 3 .sa acata drusilia malua vavi lata vani kuya su tudha .....
yok..bh .......
VI". fits with Co, 1.
..
.........yamaloka ji.............
VII". belongs to 11. +-7 of ("ro, and fits with the last line
of fr. XI.
****
.................................? ne
abhi.............
.......... ...... ya 15 .. .hasasahasani sagami manusa jini
eka ji.
.............sa bi ya gaśana anathapa............
Or anarthao; the foot of the character has disappeared.
VIII", belongs to line 12 of Cro.
. samase sahasena yo yaea satina ca neva
IXro. fits below line 10.
1 ..........gadha....... .... 2 masamasi salasina yo yaer........
IX. forms the coinmencement of lines Co, 36, 37, and sits
on its left with fr. sv".
1 .
.. ya narethina ............. 2 suhu darsana ariana say ........
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{ $9
sudhasa hisadlasi gul sulhasa posarura"
11. We have already met with gn=khul (B, 21); I suppose
that it is the same here, and I propose to transcribe snulihusu hiinsallarsi khulu; but the fragment is too short to permit of any attempt at interpretation until the Sanskrit or Pali leelaction of it be met with elsawhere:
XIF. agrees with fr. v.".
.
.....
...
....
..
....
.
.
..
..
.
.
...................... padasahita
e .....
..........
sata bhase anathapadasahita
XUM
1 .... 2..
... jini. ........ karayapada........
XIII" tits on the right with the top of fr. r.
dhamu cari sucarita. ah?
XIII, lits below fr. xır"and begins line C. 18.
imina putikaena viilvarena.
XIV". fits belos line C , 14. Cf. II. 15 fy.
arathani a.u... 2 yanimani prabhaguni vichitani disodisa
kavotaka
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( 990 ) 3 inina putikaena aturena pabhagina
nicaśnharijinena jaraulhamena s
(nicasulavijinena).
XᏤ¥
....... bhayo
jaca
-.
...
ya
emu ne(?)rayamuca.
.............. .
XVI", fits with Cra, 11. 36-38.
2
suha sichita ..... ..........(sa)vaso vi sada suho adasanena.
Jasagatacariu drigham adhvana soyişu dukha balehi.
3
XVII.
........satohişasabhi pravern(yn).
XVIII". Linc-end.
...ti so gachu na niratati o news........... ra mansana ki teși ukumulanu“ O
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(!!)
16. The transcription of these few remnants does not,
at least with regard to the second line, afford any complete sense: sil gacchun nu wivartali : " he never turns back from his course”; m insanūt kin teman okaunmälaumi. Mūriusa should be the part of a compound referring to tesar. If the form only were taken into account, one woull think at once of a form ulkū-unmülona; but this is a form of speech which is very little likely and I believe rather in the transcription which I have suggestel: “ The destruc. tion of their abode ...".
XIX". agrees with lines 12-44 fy.
.. .nena yo atmano.
sahati dukhu sayati parayitu uvasatu so hus
.. saghara upadavayadhamino upaji ti nirujhati.............
........
...............
.......
XX", fits after fr. xxxv", 11. 39-41.
..............? u.s.y..........
disa sapuruşa sumedha bhay ............jahati kamana tada sa majati............
XXI", fits below fr. xan"". Cf. 11. 19-20.
iminaputikaena višravatena putina nicas
XXII". fits withi line ('50, 31, in tlie left of fr. v.
-...............drusilo hi bah...... 2................. Imana yadha na viņamu ichati
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( 9:! )
XXII", lits with fr. C XT"; ¢1. 11. 13-16.
1 2
. .
.. ni sishani tani distani ka..........
a thini tani diştani ka.....
XXIII"", Line-enel.
...
Japabhavabanana O
XXIlin, fits within line C, 28.
..........
....... veraneşu ma...............
XXV.
.. ...
...... radhamena savasu ni... ...............???....
2
XXVI". fits below line 19. Cf. 11. 20-21.
. ......
......... ?????.... .....
....parama sodbi yokachemu anutara ......................la Ilveti.. ..
XXVII'", lits on the left with fr. xXx", and finus place
in II. CM, 38-40.
i ...?? ..kici kicakali acea tata diša parika.... 2 pacha şakaru ichati atha dubakati balu..... 3 ... şehu pacha tavati drukita kita nui sukita şeli
XXVIII".
...............yati wacana pra.
.
..
.
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( 93
)
XXIX". Commencement of line(""", :1.
ekit ji bhavitatmana muhut
.
...
XXX"". fits after fr. . Cf. ll. 38-40.
..ma kicakari no i kica kiciati adca
suhatu parihayati ... ya kitya nanutapa(?)ti
XXXI. fits with the frayments of letters prescrved by
line 26, in:
samidhi atnano so silava
XXXII", fits with. (""", 3. ..
prabhaguno bhensiti p.ti...
XXXIII". lits with C", 4.
.lite sati an.kar.? prachiti pra.......
XXXIV.
....
suruga.
.
XXXV"". fits on the left with lines 39-41, and on the
riglit witli fr. ssxsan xs.
ira li prañai .......... nachatrapatha va cadrimu O ra
nih. sarva ca suhu
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:
()
XXXT", lits with the preceding.
.8.21.8.1.5. ñatihi va samakamo.
XXXVII".
...j... t.s
chirena.
XXXVIII".
................. rasil şaga
XXXIX",
: ....
. ka parama, ok....... .. ruha paricai..
XL". Rempant of line 19; only the top of the letters is
preservedl.
...
medha paramasodhi yokachem...
XLI" belongs to CM, 1. 31.
.
.
.............ga 10
XLI", tits with CM, 14.
.
.
șiti ruchu
XLII". fits with CM, 10.
................
.
ea satena ca.....................
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( 9
)
M. SENART'S POSTSCRIPT.
I am happy to be able now to rectify the transcription which I was at first inducol to suggest for the verse of the manuscript “ Dutreuil de Rhins" that forins line 38 of CM. I hail reasons to present my interpretatious only as a provisional bypothesis. The «liscovery which I have made, in a recent reacliny, of a very analogous Pali counterpart, though not wholly identical, has put me in a position to improve it seasibly.
Illo not see any reason to change the material reading of the characters, but rather the divisions of the words, and I transcribe now:
pare i kica parijaga---kici kicakali adea ta tadića prrikamakicakari no i kica kiciali nden
The PAli verse is found in the Samudelavåmijajậtaka (Fausböll, IV, 106 fy.). This is the history of a thousand families of carpenters who, harassed by pressing creditors, expatriated themselves on a boat constructed by their own hands. The wind drove them into the open sea towards a fortunate isle where they settled clown only to live in abundance. The company was divided into two, and each obeved its chief'; one of the chiefs was prudent and the other was stayed by greediness; the latter manufactured rum and through intoxi. cation lost the condition which the deities of the isle had put on the sojourn of the new comers. The deities became inclined to avenge themselves by raising up a flood of the ocean that would sweep away the entire islavd. Warned by a compassionate dera, the wise carpenters prepared a vessel on which they escalier in the moment of danger, the others preferring to believe in the delusive promises of another deva; they perished victims to their idle optimism.
A moral in three stanzas is put into the mouth of the Buddha (ablisambuddhagilhe), urging on the necessity of foresight. The third one is construed in the text of M. Fanxlzöll as follows:
Anāgatai puntiknyiritha kiccam mî mari kiccam kicahale vyadlıcai ta tädisani patikatniecakáriini in this kiccam kiccakale vyadheti
"It is necessary to nnlicimtr (ntare cmcrgrucy, so that in the hour of need it may not lond ns to suffering; he who nete thus, who doer what should! he done to prerent the occasion, him, in the hour of necel, it cloce jiot lene to suffering."
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(NG)
I wonld prefer to have in the sprone pada mūnori or su tinir; but strictly, by supplying ili at the end, the first person is left oxen to interpretation. T'ailheli is, I believe,=ryathayoli, although the scholiast may sormingly write ryūdheri, which the metre does not support and which he seems to take as a lenominative from ryūlhi.
Whatever it may be, the direct relation of this stroplie withi that of onr Klarosthil Vs. is not less apparent than the differences which distinguish it. Froni a comparison it follows that it must be understood, by restoring the annsvåras which the manuscript does not note, as follows:
pure. (h)i kica(m) parijaga-ma tn (in) kick (1) kienkali adea ta(tu) tadismír) parikanakichkarim) no (h)i kicnim) kica(k)uli aden
The difficulties are not avoided though the general sense is certain. There is first of all the gap of four syllables : for the first two I can only provisionally maintain the conjecture by virtue of which I have proposed to complete parijngarea; parijaga being perfectly clear, I do not see diow a literal correspondence with patikaroti of the Pali could be almitted. The next two gyllables would be ma nair or wa tam.
. In the third påda parikama, parikarna is on the whole little removed from praliksta; but the substantive cannot exactly fill the function of the participle. If krtya were not wholly employed in all the stroplies in the sense of "want", paritarwakriya would very well be rendered ::"what has to be done by way of preparation." Inspite of the difficulties which the particular application of kutya in kicakale seems to present against this interpretation, I do not yet see anything else to suggest.
If we pass from the i, certainly wrong, of kici for kica to the second and the fourth pådas, there still remains a stumbling block in adea. To judge it by the PAli, it would be valhea = ryathayeya. A similar deforniation is too abnormal to be easily admitted, but the explanation which I have attempted=adeyar failing necessarily, I have nothing satisfactory" to suggest; adeyya, from ūdiyati, could be explaiocd, in the sense of " to take, to domineer, to mile", only by forcing the ordinary meaning in a troublesome way.
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The Kharosthi Manuscript of the
Dhammapada With improved readings and readjustments
[1. Magavaga]
The heading here, as in other chapters, is our own, and is not to be found in the Kharoşthi manuscript. But the title chosen suggests itself from the burden of the verses themselves. The chapter, as may be judged from its colophon" ga 30" (I. A", 6). consists of 30 stanzas, of which 17 (i.e., 10-26) are missing from the manuscript in hand. With the exception of the first three which are to be traced in the Sarayutta-nikāva, all the stanzas are to be found in the Pali Dhammapada, distributed in two chapters, viz., the Magga and the Pakinnaka, verses 4-9. being in the Pukinnakavagga and 27-30 in the Magga. The total number of verses may itself be regarded as a proof of the combination of two groups of verses of the Pāli recension under one chapter of the Prakrit. The Maggavagga which just precedes the Pakinnakavagga in the Pāli recension, contuins 17 stanzas and the Pakinnaka 16. Rockbill's translation of the Tibetan version of the Udānavarga shows that the verses under notice are distributed in the latest known Sanskrit recension in two chapters, the Märga, and the Smriti, of which the former contains 20 stanzas, and the latter 28. The Chinese recension, Fa-khen-king, has two chaptera, which are named and juxtaposed in the same way as in Påli. But, as a matter of fact, the similarity between the two recensions is only in name, the stanzas being entirely different though the chapters bear the same title.
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( 98
)
1 (u)'juo namo so magu abhaya namu sa diša radho akuyano namn dhamatrakehi sahato O
(A*, 1)* 2 hiri tasa avaramu smati sa parivarana dhamahu saradhi bromi samedițhipurejavu o
(A*, 2) 3 pasa etadisa yana gehiparvaitasa va så vi etina yanena niranaseva satie O
(A4, 3)
Cf. Sainyutta, ed. Feer, I. p. 387 :
Ujuko nāma so maggo abhayā nāma să disă Ratho akujano nāma dhammacakkehi samvnto. Hiri tassa anālambo saty-assa, parivaranam Dhammahami sārathi brūmi sammădiţthipurejava. Yassa etädisana yanaṁ itthiyā purisassa vă Sa ve etena yảnena nibhănass'era santike.
-ivhich Mrs. Rhys Davids (“Kiud reil Sayings," p. 41) renders :
"Straight is the name that Road is called, and Free
From Fear the Quarter whither thou art bound. Thy chariot is the Silent Runner named, With wheels of Righteous effort fitted well. Conscience the Leading Board ; the Drapery 1. Heedfulness; the driver is the Norm, I say, and Right Views, they that run before. And he it woman, be it man for whom Such chariot doth wait, by that same car
Into Nihbann's presence shall they come," Notes.---The Prakrit versez (1-3), as M. Senart points out,
are closely bound up in thought, as they complete together a sort of allegory founded on the imagery which likens Buddhist teaching to a yawa or vehicle'. The Pali
• The referenco in to M, Sendirt'a Arrangement. + An Asterisk indicates M. Senart's identification.
Supplied by us.
: The Singhalese edition renda nkufano, and this reailing is adoptod in the commentary.
• The variant in xat'ssa
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( 99 )
parallels of these verses are to be found in the Saroyutta as belonging to a group of four stanzas, named Accharā (the nymplis') from the catchword of its first verse which is left out in our text, and which reads:
Acchará gana-sanghatthun, pisācaganasevitan
Vanan-tam mohanam nāma, kathom yatrā bhavissatiti ? The imagery developed in these verses serves to throw the Buddhist idea of the silent spiritual progress of man along the path of Righteousness into clear relief, by contrast with the popular aspiration to Altair rebirth in the heaven where Iudra, king of the gods, visits the enchanting Nandapa-grov: in a rattling chariot, surrounded by 'troops of nymphs' making the chariot and the paradise resonant with their music and melody', and attended by a' guard of fiendish warriors 's; and à priori with the popular admiration of luxurious life of princes on earth, 3 ivho frequent in the same way the royal pleasure grove, escorted by troops of women and bands of ferocivus soldiers*; in other words, with a life of pomp and pleasure.
The central idea of these verses, divested of poetic imagery and spiritual contrast, i.., in its more primitive natural
1 The first of the Acchara.group, quoted abore, expressly mentions the pleasannce as the place which is resounded with the song and music of the nymphs. The idea that the chariot was made similarly resonant can be gupplied from the second verse, where the description of the Buddhist Path compared to a chariot mttling noiselessly on' (ratho a-kijano) implies by contrast the idea of a chariot of just the opposite character.
Buddhaghobit takes pisacagnna in the first Acchară-verse to be in opposition with accharāgana : "tam eva acrharagannit pixäcaganah," i.e. " the troops of nymphs are but the troops of fiends." The commentator can rightly Ruggest this in respect of a god tho is surrounded only by the troops of nymphs, and his interpretation fits well, no doubt, into the context which he has applied, though from what sonrce of authority robody know. The Acchară-verses, taken together, seem to have reference rather to Indra's visit to the celestial plensaunce or paradiso than that of an ordinary deyapatta, "accosted as their lord by nymphs with song and music." The grantmatical form of the expression piracagana, 'troops of male fiende," prevents taking it as nppositional with accharāgana, troops of femalo nymphs,' anlegg it be supposed that the former alluden to the formale body. guards, dressed and armed like men.
The text of the Accharā-verses, as the commentator rightly suggests, contrasts the life of the gods in the heaveu of the Thirty-three with the summum bonum cf the Buddhists. But the mythological concuptions of heaven and hell being anthropomorphic, the imagery of the verses can be interpretad also n8 iaplying a contrast with the seasnous and luxurious life of princon on earth.
. Cf. the doscription of royal visit to tho Buddha in the Digha, 1.. P. 49 fcc. 9; Sumangala-vilapini, I., pp. 148.9; and Lanklyutara-Surra, Fusc. I, p. 2.
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psychological form, can be traced in a few verses of the Snttanipāta .. 1100, 1107, 1109 and 1111, containing Buddha's replies to the questions of the Brāhman youth Udaya. The questions and replies together constitute a poem known as .lilayamā nu capucchi belonging to the Pārāyana-group, which as a separate entity constituted one of the oldest kuown materials of the Pali canon." In fact, our verses may be justly regarded as a later recast of the idea of the 'ārāyana discourse, and the link in the transformation is preserved in a few technical expressions which, though not exactly identical in both, have at least & striking likeness proving their kinship e.g. niväranain (of the Sattanipāta) and puriturona (of our Prakrit); dhamma. tukkaparejurn and thumatrukehi sahato, sa medithipurejavn; satarsa and smalisa ; nibbananı iti vuccati and ninonasera satie; and here it may be noted with profit that the Suttanipāta verses themselves presuppose simila: Indian ideas, such as those which can be traced in the Kathopunishall (I. 3, 3-9):
"Atmånań rathinan riddhi, sariraṁ ratliam ova ta Buddhiṁita särathii viddhi, manaḥ pragrabam eva ca. Indriyāṇi hayān āhar rişayåmsteşu gocarán, Atmêndriyamanoyuktam bhoktêtyahur maņişiņah. Yastravijñanarán bharatyayuktena manasă sada Tasvêndriyanyavasyäni dustasvă iva säratheh. Yasta vijñanavân bharati yaktena manasā sada
Tasyêndriyāṇi raśyāni sadagvā iva sāratheh." Compare also Manu (II. 88):
“ Indriyāņāın vicaratām viņayeşrapahārişu
Sariiyame yatnamâtişthedvidvāuyantêra vājinām."
Verse. 1.-(U)juo=ujuko. The initial » stands for the Sk. ? exactly as in Pali. The gutlural kis elided between u and . The word is a derivative of nju, Sk. rju, straight.' Namo=Pali namo, Sk. namu. (from nāman), by name,'
called,'--the same as nams which occurs trvice in this verse. The shortenint of nī into na is due to special feature of the dialect of our text which completely does o way with all long vowels. M. Senart is not fully certain about the readingo in the syllable wo of uomo. The balance of probability lies with the form name, but the change of n into o in this exceptional form may have been
Fausbüll'a Prefnce to the Sultanipata, pp. iv.v; Buddhist India, p. 188.
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dne to upliony, as it is proceded und followed by words ending in v sounds. This is not to say, however, that : strong case is thus inado out for the forin namin preference 10 m , in view of the uncertainty of the reading. Sothe sane asin Pali. Magu=Pāli wgy, Sk. mūrgah, road. Here is an instance of a non, sing. form where a masculine stem ending, in « is decl ued with the termination in instead of u as in vno and 20. For u instead of , cf. ararana (verse 1). We meet with a regular form nago in v. 29 below. Ilagu is therefore to be regarded as optional. Both the forinsmagn and wagu stand nearer to Sanskrit (wūgah) than the more primitive forms where Magadhism holds a greater sway and where the masculine and peuter stems ending in a aro declined alike in the nominative singular, e.g., sukhe dukkhe jirasıttame' (Digha I. p. 56: extract from the Buddhist version of the doctrine of Pakudhakaccīyana, an elder contemporary of the Buddha), and “n'atthi allukārt, n'utili parakāre n'utthi purisekāre, n'althi baluan, n'altki viriy ni, m'atthi purira-thamo, w'atthi purisa-purakhamo" (Digha I. p. 53: extract from the Buddhist version of the doctrine of Gosāla, tlie Ajivika teacher), of whici the Jaina parallel reads: "y'atthi utthāne i la kamme i rā bale i rū ririye i rū purisukkūruppurakkowe i rū" (Urāsagadasdo, Lec. VI., $ 166). In our text suchmasculine and peuter stems are distinguished in declension, though not so distinctly as in Pali, the masculine form mostly terinipating in a and the neuter, as we shall see later oni, in a. The underlying moral of the sentence ano namo ro maga ('straight by name is the road ') is a familiar Indian idea which is expressed more clearly in the later Buddhist songs. Cf. nujn re ujit chādi mā lchu 'erotika, re., " leaving what is straight and straight indeed, O thou shouldst not take to what is crooked" (Bandulha-Gau o Dokā, No. 32, p. 49). Abhaya = Pāli and Sk. nbhayā, an instance of the feminine 2-declension in the nominative singular. For the shortening of the final vowel, see Namo above. Namu-see Namo above. Sa=Pali and Sk. x; for the final vowel, cf. ubhaya. Disa (feminine) = Pāli wisz, Sk. lisa. The ģ makes the woril more akin to Sanskrit than to Pali, and supplies a bond of kinship of the dialect of our text with those of the Shahbazyarli and Mansehra recensions of Asoka's Rock Mlicts (cf. Priyantrašisia (Shuth. 1), Priyadrusine (Man. 1).] Radho=Päli sutho, Sk rathon, Clariot,-an instance of the changed into ah, and of the regular form of the masc. nom. singular in 0.
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Akuyano= Pāli u-kujuno according to the Sayutta rending; consequently, the Sk, would be a-knjanoh, and the meaning, as suggested by M. Senart, would be the resort of honest people and the explanation, 'where the wicked are none. This interpretation of akuyano and the Pali reading okujund on which it is based, are open to dispute for the obvious reason that the meaniny suggested and applied to the chariot is hardly in keeping with the appositioual adjectives ujro and abhuyin, 'straight' and 'free froin fear, as applied to the road and to the direction. The very expression motho akujuno, the chariot where the wicked are not,' is quite unprecedented in Iudian literature, not to say, unidiomatic. The meaning which fits into the context, is that which is free from creaking' i.e., 'runs noiselessly on,'-alījano, "the silent Runner.” In fact, the reading in the Singhalese edition of the Samyutta is akijano, and the same reading is followed in the commentary, which explains the word as follows:"no kajali na riravati laxmū akijano ti". In the language of our text the form akuyano can also be allowed in the sopse of Pāli aknyāno, il'., 'not a bid vehicle', but such a word has not been met with in Pali phraseology. Dhamatrakehi=Päli dhammucukkehi (according to Samyutta) and Sk. i harmacakraih. M. Sewart bas suggested with strong reasons on his side that the correct reading in Prakrit can only be alhamatrukeli or chama. drakehi, the first of which may be interpreted as dhammatakkehi in Pali and bharmatarkaih in Sanskrit. He cites the evidence of the Suttanināta verse 1101, which speaks of anúarimokka as ilhammatukkapurejara, a form which is nearer the expression same thipurejava in the next verse of our text. Considering that the Suttanipūta verso is found in the Pārāyala-group of poems, which as a separate entity formed one of the oldest materials of the Pali canou (Buildhist India, p. 188), it is, as suggested by M. Senart, quite probable that the reading larka is older than the reading cakra, which, to quote his own worls," being more ingenious and pignant could, once established, no more have been displa vedl." It must be readily conceded that the Prakrit form thamulrakchi clearly preserves the memory of the Pali expression ithammalakki, Ski haritalarka, although to complete the idea of the analogy of the Budellist " l'ath" with the chariot rolling noiselessly on,' the substitution of makra, wheel for larkr, 'reasoning' was natural and inevitable. Breu granting that there is no mistake on the
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part of the scribe or in the reailing, the Prakrit form must be taken in the sense of wheels.' The change of larka into traku is accountable by the principle of W athesis. Cf. nlrnmeilhivo for durmeilhasuh (Apramaclaraga, v. 8); pravrtatho fur parralasthah (ihil v. 10); drugha for durgūt (ibil, v. 23); druricka drunicarana for därakayain (dur-rakayam) durmirāranam (Citavaga, v.5); drugati for Nurgatih (Dhamathavaya, y. ), dirgalio (Bhikhuvaga, v. 1); nighall for dirghan (Suhavaga, v. 38). This kind of change is familiar to the student of Asoka's Rock Ediets, of which the Shahbazgarhi and Mansehra recensions have so close a kinship, in respect of phonology and orthography, with the dialect of our text-a feature which goes to prove the common gengraphical location of the two dialects (cf. ihrama for ilharma, drnei for daršī Shab. I., Mans. 1; surra for surra S. M. 11; prava for parca S. M. v., Girnar v; prabha for garbha, S. M. vi ; kranien. fara for karmântara, S. M. vI; kratariye for kartarya M. NI. The instrumental plural termination ehi is a common feature of all Prakritic languages and alike of their ancient prototypes ihe Pāli and Ardhamāgadhi, Sahato=Pali sarhato according to M. Senart, but it seems that samlito, sahito ('joined', linked ') would be the proper Pali equivalent. The Samyutta variant of the worl--sainyuto (connected',
fitted with ') attests the correctness of the above suggestiou. The Upanishad passage singled out above as the basis of the Buddhist verses contains the expression yuklena, conveying the idea linked with', and the phrase yuktena manasi, i.e., 'with mind linked to' is an older psychological counterpart of the Pali Thammncakkchi santyuto, fitted with the wheele of Righteousness', and of the Prakrit dhammacakkeki sahnlo, fronnded off with (the wheels of) reasoned discussions on the Norm', the phrases breathing the Buddhist intellectual bias and moral sentiments.
tasya. Avaraum Sevart, where
Verse 2.--Hiri=Pali, hiri, Sk. hri, an instance of Epenthesis, meaning, according to the commentator, hiriollappurii, modesty, conscientiousness. Tasa = Pali t-1884, Sk. tasya. Avaramu=Pali, apalambo. This is the only instance, as noticed by M. Senart, where r is substituted for 1. As for X=n, compare amaregu == wamba cau in B, 40. The word means, according to Senart, skid. The meaning which agrees with the commentary is 'leaning. board' (hinreil Sayinys, p. 45: voilhānam apatanatthaya (Arumayan ilambanakam, it wooden structure protecting
s uchimbarcou in
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1
the soldiers from falling down). This is also an instance of sandhi ara+arama, corresponding to Pali apa+ālambo. Note also the change of p into r. Smatisa=smati+asa= Pali saty-ass, or saltassa, or satassa (sati+assa). The Prakrit form is more akin to Sanskrit ali, a Buddhist technical term which means mindfulnesss.' Parivarana= Pali, parivorayam, which M. Senart renders the roof'; but Mrs. Rhys Davids, following the commentary translates it the drapery. The absence of the cerebral nasal n is a peculiarity of the language of our text. The word, as has been pointed out above, is a later counterpart of nivaranam (Sultanipāta v. 1106) or prevention.' The sense is that mindfulness (smati) is like a drapery (parivarana) preventing the influx of impurities from outside. Dhamahu Pāli dhammākaṁ, another instance of sandhidhamu+aku corresponding to Pali dhammaṁ+aham. The scarcity of double consonants is a characteristic feature of the text. It is to be noted that final am of Pali and Sk. is represented in our Prakrit, generally by u as here, or by o as elrewhese, and occasionally by a as in parivarana. Saradhi= Pali sarathim, charioteer, driver. For dh-th, see radho (verse 1). Bromi Pali bumi, I say. The Prakrit form is nearer to Sk. brarimi; the shortening of ara into o is common in the Pali and all Prakritic languages, but neither the Prakrit bromi nor the Pali bumi may be said to square with this rule unless it be supposed that the vowels o and i are assimilated into o or u. Samediṭhipurejavu = Päli sammāditthipurejavaṁ, compound, meaning the right views which like horses run ahead.' The form same stands closer to the Sanskrit samyak phonetically than to Pāli samma.
a
Verse 3- -Yasa-Pali yassa, Sk. yasya. Etadiga = Pali etadisam, Sk. eladṛśam, like this, such. The Prakrit has followed the Pali in dispensing with ?, but unlike Pāli it retains & and in this respect stands closer to Sanskrit. For a=am, see pariraraza v. 2. The significance of the word 'such,' as implied in the Dhammapada verse 323, is "such a vehicle whereby a person can reach the untraversed region (agatam disani), ie., Nirvana. Yana Pali and Sk. yanam, vehicle. For the final a, sec etadisa above. The conception of the Path as a vehicle is a later imagery, later than ayana or magga of the older Buddhist discourses, both denoting 'path.' Cf. Ekayano ayaṁ muggo (Satipatthanasnita, Majjh.). This imagery was consummated in the subsequent growth of the conceptions of
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Mahayana' and 'Hinayana,' distinguished as two prominent phases of the Buddhist faith, perhaps on the lines, in a sense, of the Vedic and post-Vedic distinction between Derayana and Pitryana, with this difference that the word yana in the older texts does not imply the idea of conveyance but of the path along which the soul proceeds, after death, to its destined end. Gehiparvaitasa va-Pali yihino pabbajitassa vā. The genitive termination has been dropped in gehi metri causa. Here is an instance where Pali i is represented by c. The opposite process, i.e., the change of Pali e into Prakriti is noticeable in etina below, which stands for Pāli etena; that is to say, and e are interchangeable. Parvaitasa Pali pabbajitassa, Sk. pravrajitasya. The rea is a metathesis for the Sk. vra, probably on account of a false analogy with forms like sarva. Va= Pāli and Sk. vā. The whole expression means 'of the householder or of the recluse." The Pali verse has the variant ilthiya purisassa ca, i.e., of women or of men.' The Pali idea seems to be older, as pointing to a time when Buddhism was considered fundamentally a religion of the Bhikkhus, while the Prakrit seems to belong to a time when the Buddhist community, as distinguished from a mere Bhikkhusaingha, having been formed, provision had to be made both for the householder and the Bhikkhu in one religious scheme, as was done by Asoka (See Bhabra Elict). Sa=Pāli so, Sk. sah. Vi=Pāli ve, Sk. mai, indeed.' The Sanskrit diphthongs ai and an are absent in our Prakrit. The a-i in parvaitasa is not to be regarded as a diphthong. As a matter of fact, M. Senart has noted a partahita in the St. Petersburg fragments, the intervening preventing hiatus like the y of the Ardhamagadhi orthography. For the i in time of Pali, compare etina etena following (in the verse). Yanena Pali and Sk. ganena, instr. of yana. Nivanaseva-nivanasa+eva, an instance of sandhi corresponding to Pali nibhanasseva= nibbanassa+era. Satie Pali and Sk. santike, near. Note the elision of k between and e. The occurrence of an alternative form satii (B. 32) is no more than an instance of the interchange of i and e in the Prakrit itself.
supraudhu praujhati' imi gotamaşayaka yesa diva ya rati ca nica budhakata smati O
(A', 4)
14
The Kharoşthi Ms. reads pronjati,
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Cf. Dhammapada, 2967 (Pakinnakavagga, v. 7):
Suppabuddhai pabujjhanti sadå Gotamasāyaká Yesum divå ca ratto ca niccam Buddhagată sati.
Cf. Udānavarga', ch. xv. (“snisti "), 12:"The disciple of Gantana is always well awake, day and night reflecting on the Buddha."
5 supraudhu praujhati imi gotamaşavaka yega diya ya rati ca nica dhamakata smati o
(,5)
Cf. Dhammapada, 297+ (Pakiņnakavagga, v. 8):
Suppabuddhan pabujjhanti sadā Gotamasăvakā Yesam divă ca ratto ca niccam Dhammagată sati.
Cf. Udānavarga, ch. iv. ("smệti "), 18:~ “The disciple of Gautama is always well awake, day and night reflecting on the law."
6 [s]upraudhu praujhati imi gotamaşavaka yeşa diva ya rati ca nica saghakata smati o
(A', 6)
Cf. Dhammapada, 2987 (Pakiņņakavagga, v. 9):
Suppabuddham pabujjhanti sada Gotamanăvakā Yesam divă ca ratto ca niccam Samghagată sati.
Cf. Udānavarga, ch. xv. (“smrti"), 14:
"The disciple of Gaatama is always well awake, day and night reflecting on the church."
Rockbill's translation of tho Tilctan version of the Udina varga.
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7 [sup]raudhu praujhati imi gotamaṣavaka rati ca nica kayakata smati O
yeṣa
diva ya
Cf. Dhammapada, 299† (Pakiņṇakav., v. 10) :—-
(A', 7)
Suppabuddham pabujjhanti sadā Gotamasāvakā Yesam divă ca ratto ca niccam kāyagatā sati,
Cf. Udanavarga, ch. xv. (" smṛti "), 18 :—
"The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body."
8 supraudhu praujhati imi gotamaşa vaka yeṣa diva ya rati ca ahinsai rato mano O (A', 8)
Cf. Dhammapada, 300+ (Pakiņņakav., v. 11):
Suppabuddham pabujjhanti sadā Gotamasā vakā Yesam divă ca ratto ca ahimsaya rato mano.
Cf. Udanavarga, ch. xv. ("smṛti "), 21:
"The disciple of Gautama is always well awake, day and night delighting in kindness of heart."
9 supraudhu p[r]aujhati' imi gotamaşavaka yesa diva ya rati ca bhamanai rato mano O (A', 9)
Cf. Dhammapada, 301† (Pakiņņakav., v. 12):
Suppabuddhaṁ pabujjhanti sada Gotamasāvakā Yesam dira ca ratto ca bhavanaya rato mano.
The Kharosthi Ms. reads pranjati, which is ovidently an error of the
scribe,
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( 108 ) Cf. Udānavarga, e!ı, xv. ("smộti "), 22 :
* The disciple of (iautama is alırars well awake, day and night delighting in meditation."
Notes.--The versek (4-9) correspond in wording and sequence
to the six verses (7-12) in the Miscellaneons' group of the Pāli Dhammapada. The Cdānavarga which presnpposes an older Sanskrit recension, contains all these rerses in its Sušti-group, the sequence being broken after the third verse, as well as after the fourth, by the intervention of some additional verses which seem to have been composed at some later date on siinilar lipes. The total number of Udāna verses cast into the same mould are 17. There are three verses (9-11) in the same chapter of the Udāpavarga, preceding the Suprabuddha' series, which, though not regular counterparts, are analogous in thought to the first three of our series, as will appear from Rockhill's translation quoted below:"They who day and night are reflecting on the Buddha, and who go to the Buddha for a refuge, these men have
the profits of mankind.“ " They tho day and night are reflecting on the law
(dharma), and who go to the law for a refuge, these men have the profits of mankind." “They who day and night are reflecting on the church
(sangha), and who go to the church for a refuge, these men have the profits of mankind."
The Supraudhu' verses wbich are primarily. intended to eulogise the disciples of Gotama, cannot be found in any other canonical text than the Dhammapada, & negative evidence, which has some bearing on the age of the Dhammapada. We have discussed in our "Aboka's Dhamma" (loc. cit.) how the enlogium of the Three Refuges came to occupy a prominent place in the Buddhist faith and how the older conception of the Three Refuge: (tisaranas) in the Dhiammadāsa (Digha, II. p. 93) changed into the later poetical ideas of the Three Jewels (tiratuuns) in the Ratanasutta (Suttanināta aud Khuddakapātha). We have further shown that this change of idea took place in no less than a century. The ruling idea of the Supraudhu' verses which seems to have been a supergrowth of the timurinn or tiratana idea, must be relegated to a time when the sāvakas became the inainstay of the Buddhist faith. And judging from the optionistic
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tone of the verses, it seems that these were the compositions of a time of active Buddhist propaganda when Buddha's disciples deserved to be praised as truly awakened' only by carrying their master's behest expressed in the words "ārabbhatha nikkhamatha yunjatha Buddhasásane"! (start, come out and llock to Buddha's standard) and "Ko attho supitena vo " ? (what's the use sleeping?). The Pāli Dhammapada contains the minimum cumber of 'Supraudhn' verses and the Udānavarga the maximum. Our text, the Prakrit Dhammapada, contains all the 'Supraudhu' verses of the Pali text, and as 17 verses (10-26) of Magavaga are missing from the Kharosthi Ms., it is difficult to say how many of them belonged to the 'Supraudhu' group. But we have other justances vhere the number of verses of a particular group, ..., the "Sahassa' group, varies in different recensious, the minimum generally being in the Pali and the maximum in the Udānavarga,--the Prakrit and the older Sanskrit being 2nd and 3rd in order. It is, therefore, reasonable to thiok that of the verses missing in the Kharosthi Ms., some at least must have Lelonged to the Supraudhu' group,-in other words, that the Prakrit verses outnumbered the Páli. One may look upon this multiplication of verses as a result of a most mechanical attempt to swell the number of verses without any new articulation. But to us it has a two-fold signification :-first, that it brings out certain ideas which are implicit in the central theme, and secondly, that it sets forth a chronology of thought as well as of literature.
Verse 4. -Supraudhu=Pali, suppahuldhari, accusative adverb. The word is cognate adverbial object to the verb praujhati, the idea being 'they awake with a good awakening.' The conjunct consonant pr is not to be found in Pāli and Ardhamāgadhi and seems to be a special feature of the dialect of our text as well as of the Shahbazgarli and Manschra recensions of Asoka's Rock Edicts. In Pāli r combines with a preceding labial l in such excep. tional cases as Brahmā, Brühmana, Pruh mailatta, and with dentals i and it in a f-w words like yutra, Intru, bhadra and inılriyn. The Prakrit has kept to the Sanskrit so far as pr is concerned. The omission of 6 between a and can be explained by an intermediate change of the labial 1, into the semirowel ", which latter merged
Seo references der Apramadaragn,' v. 1 • Sittnnipata, 1. 331.
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into w, the two sounds 14 and I being very much siinilar. The simplification of with into dh is one of the many instances which exemplify the tendency of the dialect of our text to do away with double colisonants. The final 1=an (cf. purejari, v. ). Praujhati= Pāli pabujjhanti, Sk. prabudhyante, 'they awake.' The Prakrit and Pāli forms are in the Parag maipadla, while the Sanskrit is in the Atmanepada. For the omission of / between a aud », cf. suprandhu. The jh seems to have been simplified from ijh which corresponds to Sk. Nhi. The ti which is a plural termination corresponding to nti, is an instance of phonetic decay. Imi=Päli anel Sk. ime. For the change of e into Prakrit i see elina (v 3). This reading is, according to M. Senart, much better than the Pāli sadā. But we cannot agree with him as imi is quite unintelligible here, the verse being detached from the context. We think that a general term like sada is better. Gotamagavaka=Pali Gotamasārakā, Sk. Osrārakāk. This is an instance of genitive compound. The seems to stand midway between $k. śr and Pälis. The final a of the plural is shortened, as all long vowels are, in our text. Yeşa = Pāli yexan, Sk. yeşām. The Prakrit stands closer to Sanskrit so far as the is concerned. For the final a standing for Pāli an, see yana (v. 3.). Diva= Pāli and Sanskrit divā. Ya=m. Cf. ayara=ācāra (B. 19). Rati =Pali ratti, Sk. ralri. The idiomatic form ought to bave been ratto. The form rati (nom. sing. instead of locative) is perhaps an instance of false analogy with diva considered as nom. sing. Ca-We have an optional form ya above. Nica=Páli niccar, Sk. Nilyan. For lya > cca >ca cf. dhya >jjha>jha in praujhati above. Budhakata=Pāli Buddhagată, turned torrards the Buddha'. The Prakrit ka is here equal to Pali ga. The word is a compound. Smati-See verse 2.
Verse 5.--Dhamakata=Pali dhuroningnlā, turned towards the Dbamma'.
Verse 6.-Saglakala=Pāli sunyhagati, 'turned towards thie Sangha'. The gha corresponding to vyha is perhaps an instance of phonetic decay.
Verse 7.- Ahinsai= Pāli ahiin siya, Sk. nhinnrāyur. The final i replacing the yam is an instance of phonetic decay. Rato= Pali ralo, Sk, rutah, delighting in! Mano = Páli mano, Sk. nann:.
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Verse 8.-Bhamanai= Päli ihüvanüyu, Sk. Vhāranāy n, in meditativn'. For the change of u into in cf. Pali nācum= Prakrit nana (B, 35). .
37' savi saghara, anica ti yada prañaya pasati tada nivinati dukh(a*) [eşo magu višodhia] Ot
(A", 1)
Cf. Dhammapada, 279+ (Maggav., 5), and
Therayathā, p. 69:
Subbe satikhārā aniccā 'ti yadā paññäyn passati Atha nibbindati dukkhe, esa maggo visuddhiya.
Cf, Lilána varga, xII. (" The Way"), 5 :
"'All created things are impermanent'; wlien one has seen this through kuowledge, he is no louger afflicted by pain: this is the way to perfect purity."
28 savi saghara dukha ti yada prañae gradhati tada nivinati dukha eşo magu višodhia O
(A, 2)
Cf. Dhammapada, 2787 (Maggav., 6):
Sabbe samkliárå dukklá 'ti yadā paññāya passati Atha nibbindati dukkhe, esa maggo visuddhiya.
Cf. Udânavarga, sii." The Way"), 6:
All created things are grief'; when one has seen this thrvugla kuowledge, lie is no inore afflicted by pain: this is the way to perfect purity."
M. Senart's Fragmcnt . ends with our rursc 9, and Fr. A' commonces with our 27, tlint is to say, vernes 10-20 nro missing from the Klarosthi No.
? Supplied by 18.
* M. Sunart refers to two small fragmenta whicre he finds traces of the clauko ERO mogu rijodhia) which complete the verse.
• Supplied by uo.
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( 112 ) 39 sarvi dhama anatma ti yada pašati cachuma tada nivinati dukha eso mago visoubia O
(.19, 3) CE. Dhaminap., 279+ (Maggav., 7) :Sabhe dhiammā unattā ti yadā paññāya passati Atha nibbindati dukklic. esa maggo risuddhiya.
Cf. Udānav., XI. (" The Way"), 7 :
"
All created thing; al'e empty (çunyata)'; when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity."
Notes. Here is another group of verses, three in number,
which inculcate the religious significance and necessity of viewing all created things, in the light of the Buddhist doctrine of impermanence, suffering, and non-identity, as constituting the path to Purity i.e., Nirvana. These verses cannot be traced in the older portions of the Nikāyas, though the views of life which they embody can be ascribe! to the Buddha himself.
It is evident from Buddha's exhortation to his son Rabula' that he wanted to impress upon his son and to others, who were in a similar stage of ignoravce and inexperience, the necessity of constantly being mindful of the three supreme truths or facts of common experience viz., impermanence, suffering and unsubstantiality. Not that he was indulging in a pessimistic vein, but that he was, viewing fact as fact, trying to incite and inspire the thoughtless and indolent to be active and energetic for the attainment of that tranquil and serene state of consciousness which is possible to attain through the effort of human will in this very life. There can be no mistake about this cardinal motive of Buddha's admonition, and he was consistent to the end, as may be judged from his last utterance: “Jawa ilani bhikkhare Twantuyāmi po: ruyadham mā salikhārā appamidean sam pārlctha". (Now I charge you, O bhikkhus : subject to decay are created things, be energetic in the performance of duties). A growing
The Malī. Rakulocidu and tho Culla. Rahularāılı sultas of the Majjhima Nikaya.
* Diglia II, p. 157.
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change in Buddha's doctrine of Appamada is perceptible in the later moralizing tendency and pensive mood of his disciples and followers, and it is no wonder that the death of so great a man like him served to heighten the feeling of impermanence and excite a pessimistic mood, which held a permanent sway over the Buddhist mind till at last the spirit of the doctrine was lost sight of, and that which had been to Buddha a means to an end, turned out in the hands of his followers to be almost an end in itself. Thus Sakka, king of the gods, was made to sing perhaps long before the Dhammapada verses were composed :
"Anicca rata sankhārā uppadavayadhammino, Uppajjitva nirujjhanti, tesam vupasamo sukho 'ti."1
The result was that the Buddhists of subsequent ages came to regard the truths as formulas for mystic repetition and as mantras for counting beads.
Verse 27. The second line may be restored, with the help of vv. 27-28 as follows:-tada nivinati dukh (a ego mago visodhia ). Savi-Pali sallie, Sk. sarve. The correct reading appears in v. 29. In other instances also we meet with re instead of simply v. See, for instance, M. Senart's fragments B vi: [sa]rrakelesa, and B XIV: sarva. M. Senart, however, has nothing to say regarding this difference. If the reading savi be correct we have to regard it as an optional form of sarvi which makes a nearer approach to Sk. sarre, the final i affording another instance of the interchange of e and i. Saghara Pali sankhārā, Sk. samskārāḥ, created things. Here it may be supposed to stand for 'organisms' or 'bodies with their different organs of sense and of action.' The substitution of the sonant gh for the surd kh with the guttural nasal n is an instance of Compensation. Anica Pali anicca, Sk. anityah, impermanent. Cf. nica, v. 4. Anicati=anica + ili, an instance of vowel sandhi. Yada Pali and Sk. yadla. Prañaya Pali paññāya, Sk. prajhayu, with clear cognition. The optional forms are prañne (v. 38), prañai (I. A3, 9). Pasati Pāli passati, Sk. pasyati. The & makes the Prakrit form closer to Sanskrit. Tada Pali and Sk. tada, correlative of yada. Nivinati-Pali nibbindati, Sk. nirvindati or-te. The Sk. forms mean' gains,' which is not applicable to the sense here. The Pali and Prakrit bear
Digha, II, p. 157.
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resemblance to Sanskrit only in form, but in idea they seem to be connected with Sk. nrreila, Påli niobedi, 'sense of indifference in l'égard to pain, arising ont of a true knowlelge of the real character of existence.' This meaning is suggested by Buddhaghosa, and is also borde out by the Tibetan version. M. Senart quotes Childers who interprets it: “only does he conceive disgust for [existence which is nothing but] pain." For the omission of r compare sari above; # for it is a phonetic decay. Dukh(a) stands foi Pāli lukkhe. The Prakrit seems to be an accusative singular corresponding to Pāli dukkhan, in which case the verb nivinati must mean "rightly understands'. As regards the Pāli dukkhe, we might take it as an acc. plural, though a locative singular construction would have been more idiomatic.
Verse 28.-Dukhatirlukha titi, another instance of vowel sandhi. Cf. anatmu ti (v. 29). Prañae= prañaya of v. 27, the final e standing for ya. Gradhati=Šk. granthati (according to M. Senart), to be explained on the analogy of sarikhāra =saghara (v. 27). Gradhati stands for Pāli passali, sees. It may be necessary to inquire if the Prakrit word has anything to do with Pāli gādhatz (Udana, p. 9), 'dives into, 'penetrates.' Gradhati=granth .ti according to M. Senart, means, as he understands, deduces, reasons, concludes.' There is no such word as granthati in Sanskrit, the proper form being grathuāli, if we are to derive it from the root grath 'to link, tu weave.' M. Senart's suggestion is ingenious enough, and would have commended itself to our ready acceptance if the form could be settled from the philological stand-point. The equation of gradhati with granthati would be quite on the lines of the change of sarikhāra into saghara (vv. 27, 28), i.e., the change of the first aspirate conjoined with the nasal of the group into the second aspirate. But the equation is not permissible in the pre-ent case by the nieaning of the word. Gradhati is apparently used in the same sense as pasati of the preceding verse. Accordingly, it must be equated with a Pāli or a Sanskrit word of which the derivative meaning would be 'to see.' Such a Pāli word we can think of is gadhati (Sk. gähate) 'to dive,' hence to penetrate, to realise.' Cf. the Pali udāna, 1, p. 9: “Yallha āno ca pathari lejo vāyo na gūdhali." The difficulty is to account for the gra in place of gū. This may be explained by a process of l'alse Analogy with the Sanskrit form g?hniti from grah, 'to reccive,' the familiar notion of the grāhya-grāhaka relation of senses
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and objects being presupposel. A phrase "yaliha panta na gāilhali" occurs in à Jātaka verse (Fausböll, III. p. 508 f.), and gadhali is explained in the commentary as meaning "gādhar patiltham na labhati” ie., “(where wisdom) gains no footing,"
Verse 29.--Sarvi= Pāli sabbe, Sk. sarve. The Prakrit form almost coincides with the Sanskrit, the i replacing the F, a feature which is very common in the Prakrit of our text. Anatmati= Păli anattuti (anatta + iti). Sk. anātméti (arātmā titi). This is another instance of vowel sandhi, similar to dukhali in v. 28, and anicati in v. 27. The Prakrit form keeps closer to Sanskrit. Such instances as these may, we think, have been the results of the process of Sanskritization of an older Buddhist dialect. No Buddhist conception has been so much misunderstood by critics, both ancient and modern, as that of nātmā, which literally means '10-soul.' The negative form of the word ātmā or ātman does not imply the negation of all the idea of & percepient. It implies indeed the negation of the older Upanishadic theory of the soul as an unchangeable substratum of all changes and mental functions as well as of the naive animistic notion of an in-dwelling spirit capable of going out and coming into the body at its sweet will, a notion which is prevalent among all ancient peoples. The Buddhist theory of 'no-soul replaced these older ideas by a psychological theory of the mind as a stream of consciousness. The verse under notice does not seem so much concerned to bring out the philosophical idea of no-soul 'as to accentuate the necessity of renunciation. Cachuma= Pāli cakkhumā, Sk. cakşnışmān,' he who has eyes to see.' In this instance the Prakrit keeps closer to Pāli. For the change of kkk into cl, compare rachati for rakkhati (I. 13, 14), and avechili for avekkhali (I. AS, 16). We also meet with a reading cakhuma in the next verse. The change is from ks through assimilation into kkh, which is first palatalised into cch, and is then reduced to ch. for facility of pronuociation, Ma for Srān is an instance which shows that the Prakrit like Pali has done away with the final consonant, so that the equation would be ma=mā, but since our Prakrit has no long vowel, the ū is shortened into a. The interest of the reading pasuti cachima instead of prajaya pasati as in verse 27, and prañae grulhati as in verse 28, lies in the fact that it makes manifest the underlying metaphor of wisdom regarded as an eye or mode of perception, the prajtū being considered as the prajñü-cakşu.
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30 magana athagio setho sacana cauri pada
viraku sețho dhamana pranabhutana cakhuma o
Cf. Dbámmap., 273+ (Magyav. v. 1.) :
Maggān' atthaiigiko settbo saccānau cataro padá, virāgo seçţho dhammāyam dipadanañ ca cakkhumā.
Cf. Udāpavarga, ch. xii. (" The Way"), v. 4:
"Among truths the four truths (are the best); the
eightfold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness."
.................ga 30
(A$, 5) Notes. This verse, as will appear from the first quotation above,
occurs at the beginning of the Pāli Maggavagga. In our text it is placed after the "anatma " verse, i.e., V. 29, while in the Udānavarga it precedes the "anica" verse, i.e., v. 27, and in the Pälı it is placed before three verses preceding the "anica” verse The verse under notice cannot be traced in any other extant canonical work, though the underlying idea is a familiar one. The praise of the Path which is the theme of our verse serves to wind up the teaching of this chapter.
Magana= Pāli maggūnai, genitive of the Prakrit mago or magu. The genitive is in the sense of the locative; of the Pathe=among the Paths. The significance of the genitive plural of the word mago or mayu is that it makes explicit the contrast of the Buddhist Path with those followed by others, a contrast which is tacitly implied in many genuine utlerances of the Buddha. Compare, for instance, the expression “ Ekāyano ayain bhikkhare maggo "_"'This, O blikklius, is the only Path" (Jlarāsalipatthūnu-sutlanta, Digha II). Athagio=Pāli atthungiko, Sk. antīngikal, an instance of sandhi and compound (otho + ngio), meaning that which has cight parts, the eightfold. Atha is simplified from Sk. aşta through the internieiliate l’äli attha. Agio=Püli argiko, Sk. ūnigikak. It has already been noted that it
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of Pali and Sk. is dropped in our Prakrit in instances where it is conjoined with a surd of the same consovantal group, and the sure itself changes into the corresponding sonant (0.9., puga for Pāli purika I. A', 5; saghara for sarikhälle, v.:27; sagapa for sarkappa I. 13,9). But here we have an instance where the nasal of the guttural group is coujoined with the sonant g. The nasal is dropped but the sonant remains unchanged. Cf. xagamu for snigūmo (I. c"", 6). The k is dropped between i and o bere. For the omission of li between i and e, cf. satie (v. 3), between i and i cf. salii (I. B, 32), between 1 and o cf.wjno (v. 1). But it is not dropped after a, as in akuyana (v. 1), suraka (vv. 1-9). Atthuiigiko or 'the eightfold is a Buddhist techvical terni denoting the Buddhist Path which leads to Mirrāņa conceived in its negative aspect as the complete cessation of suffering, a generic name for all painful experiences of mankind. The significance of the term
Eightfold' is that the Path is expounded as consisting of eight parts or categories, the right views, the right resolve, and so forth. This path is counted as one of the Four Truths, viz., the fourth, concerning the way. Setho=Päli settho, Sk. sresthah. For the simplification of tha from Pali ttha, cf. athugio above. Sacana = Pāli saccūnar, Sk. satyānain, genitive plural. For c sec anica (v. 27). Cauri corresponds to the Pīli reading caturo. It strictly equates with Pāli cattāri, Sk. calriri. M. Senait rightly points out that cutlāri or catrūri is in the Buddhist dialects readily used for the masculine. He further suggests that though cauri appears to be the direct reflex of catvāri, it may better be connected with cntuo, the change of o into į being only inechanical. Indece cauri is the result of a mixing up of the two forms masculine aud nenter-caturo and cattāri, calcūri. See M. Senart's Notes (p. 12). Pada corresponds to the Pāli reading padū. The corresponding form in Sanskrit would be pailāni (neuter pl.). But the question is whether caturo partā cannot be regarded as the Pali counterpart of the Sanskrit cultūrah pūlāh,' 'four portions or divisions, taking pādāk in the sense of mātrūħ. For the conception of the four pādas' cf. the Māno ūkya Upanishad: So’yamátmā cutuspal: prathumuk pādal, vilijah padah, etc. The masculine form of the Pāli will be well accounted for, if we trace it to the Upanishadie conception of four divisions.' The Prakrit paulo, considered without the neuter numeral cauri, leaves us in the dark as to the gender it denotes, for it may stand alike for parla and qualūni. In the case of cauri we have presupposed with M. Senart the intervention
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of an intermediate form caluro. A similar confusion of two forms-masculine and penter, pula, pl. (Pali), pārlūk (sk.), and pailāni (Pāli and Sk.)--can be said to hold good in the case of the Prakrit paill, which appears to have retained a masculine form in an undetectable way. It seems that the history of pārlu was forgotten iu Pali and the word came to be coufounded with pula. A glaring instance of such confusion is furnished by the Buddhist expression cattāri dhun mapadūni (in the sense of thammapadā), explained also as the four divisions of the Norm, that is to say, explained in the light of the old Upanishadic classification of 'fonr pādas,' thongh in the garb of pada. As a matter of fact, there is no difference in sense between pāda (masc.) and pada (neut.), tliough there is much in respect of grammar. Saccānam caturo palū is another way of saying cattāri ariyasaccani, the familiar expression for the Four Noble Truths. Viraku = Pāli rirūgo, Sk. rirūgah, dispassionateness. For the change of the souant , into the corresponding surd k, generally after a, cf. Budhakata for Buddhagetā (v. 4.), and for the final 2 for 0, cf. mungu (v. 1). Prana bhutana wonld equate with Pali pāṇabhūtānam, an instance of samāsa. The meaning is--' of living beings.' The Pāli reading is nipadlanan (of the bipeds '), a narrower comparison which is implied also in the Udāpavarga. The form pāņahhäla equated with pranabhuta actually occurs in Pāli. Cf. the expression : "ye keci pānablīt atthi” (Snttanipāta, v. 146). The Prakrit pranabhutara and the Pāli pāṇabhūtānam seem to have been the result of a confusion of Sanskrit bhrta with bhūta. Having regard to the fact that the older Upanishadic expression prānabhrt denotes a living being (cf. prānabhrtsu, Ait. Arauyaka II. 3. 2.). this theory of confusion would seem sufficient to explain the Pāli or the Prakrit form as corresponding literally to Sanskrit prānilhūtānāń or prūnabhrlaniin, the former of which, however, would not be free from objection on one ground or another. The Sanskrit genitive plural of prūnabkirt is prūnabhrtāń. The form pranıbrtānūrir will be justified if it is corroborated by the actual use of 4 stem prūnabhrta in Sanskrit literature. The proper Pāli form would liave been pāṇabhalanan and the correspo diny Prakrit pranabhalana. Cf. Pali bhalu equating with Sk. bhrlu in the Nikāya expression "lluto noxamin bharisxizmi" (Ugla III. p. 180). Cakhuma keeps closer to Pāli cukkhamū than cachuma of the preceding verse. Tuleel this rendling is a typical illustration bearing out our hypothesis of the derivation of
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many Prakrit words of this text through some intermediate Pāli forms.
Ga 30-Jl. Senart takes ya to stand for gaidha (gūthū), thereby interpreting it to imply that the group or chapter contains 30 stanzas. But unfortunately he has not made use of this numberiny to systematise the verses according to chapters as has been attempted in the present edition. This has been the cause of a very serious drawback in his otherwise valuable work, and we shall see more of it when we deal with the next group of verses.
[2. Apramadavaga]
The group of verses under this head, all deal with "apra.. mada', and this is the justification of the title we have chosen for it. The group consists of 25 stanzas, as may be judged from the number mentioned in the colophon "ga 25” (I. A!,8). In the Pāli recension the Appamāıla' group has 12 verses, and forms the second chapter of the book. The Idānavarga verses grouped :inder 'Apramāda' (wrongly rendered "" Purity” by Rockhill) number $5 and form the 4th chapter. These three recensions of the Dhammapada have many Appamāda' verses in common. The title in the Chinese Fa-Kheu-pi-24 (see sec. X., Beal's translation) is the same as in Pāli, but the chapter has hardly any verse in common with the latter. The Pāli 'Appamāda verses can not be traced in any other canonical text, but there are some in the Prakrit text and the Udānavarga which can be traced. It will be noticed how M. Senart has laboured under a disadvantage in trying to number serially whole verses on a leaf, regardless of their central theme and of the number indicated in the colophon marking the close of a chapter..
.) utithe' na pramajea dhamu sucarita cari dhamacari suhu suati asmi loki parası yi O
(49, 6)
Cf. Dhammap., 1687 (Lokavagga, v. 2) :Uttițjhe nappamajjeyya dhammau sncaritam care Dhanımacāri snkhari seti asnim loke paramhi ca.
I The roading in M. Seurrt's edition is atitha, but he says that the omission of the final e may be due to the negligence of the scribe and not to any dialoctic peculiarity.
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( 120 ) Notes.---This verse which marks the beginning, according to
our arrangement, of the second chapter of the Prakrit text seems rightly included in the 'Apramada' group; the occurrence of it in the 'Loka' group of the Pali text is hardly justifiable, ils its relevancy to the geveral reflections on the world is very slight. The Päli arrangement of verses, as noticed before, is generally loose, the compiler having in many cases made an injudicious selection of verses for a group, for he seems to have been careless of the distinctive tone of a paricular verse justifying its inclusion in a particnlar group. For instance, in the present verse, though a greater stress is laid on Appamüda than on Loka, the verse scems to have been included in the · Loka'group simply because it happens to contain a word about Loku. The compiler might as well have put it in the Appamāda' group, but so far as the device is mechanical, he is copsistent. On the other hand, though the Prakrit text has quite consistently grouped together all the verses of which the main theme is apraradı, it has & serious drawback in that it does not put in the beginning, as has been done in the Pali text and the Udânavarga, the most important verse c.g., "apramadu amatapada"etc. (v. 6 infra), which brings out the essence of the teaching of the Apramada' discourse as a whole.
Utithe= Pāli utlitthe, Sk. ullinthet (Optative), 'one should rise up,' The word reminds one of the exhortation in the Pāli Itthūnasuita:- Utthahathu nisīdaiha ko attho supitena ri (Suttanipäta," Bk. II. No. 101). Na pramajea = Päli nappamajjeyya, one should not relax,' an optative form keeping close to the Pāli. Promajea, as opposed to utithe, implies primarily an idea of sleep or dizing or a morbid state of body and mind as experienced by a person dead drunk, and secondarily, as here, that of a stale of inactivity, indolence, thoughtlessness, moral cowardice or a want of will, energy and religious enthusiasm to strive for the best within human reach.
Cf. (i) Therag., v. 411 :
" Clgāli nisida Kätiyana ni nildabahulo non jägaraggu,
mi tam ninsuti pamattalunuhu kuten' esa jinatu maccurăji." (ii) Anthoptiste, 1.3.14:
“Ottişthata jugrata prapra varan nibodhanta ||
Kura ya dhari nisiti duratyayai durgat patbastat karnyo
quilo nibellant ant bonstat kandanti il"
(ii) Taittiriya Aranyakn, 1. 27.2 :--
"l'ttişthata mimapta ngnim icehad yani Bharat.ch
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Dhamu sucarita cari, which corresponds to the Pāli whammar xvcarilari corr, reminds us at once of the Taittiriya coinmand harmo'n carne (i.e., 'fulfil the lav'-moral but not discordant with the cosmic). This expression, when coupled with a pramajea, reminds us of another Taittiriya command harmán na pramailitaryan', i.e., 'one should not siverre from the principle' (see Taittiriya Up., I. 11. 1). In rucarita cari we have another instance of a Buddhist expression where a past participle sucarita is used as a coynate adverb (cf. supraudhu pranjhati, Magava., V. 4 ff.). For dhamacari compare a variant dhamayari in l. cm, 30-apother evidence of the ir terchange of « and y. As to seati M. Senart thinks that it rests “not on the usual form seli, but on the form sayali, aya being written e". But it would have been, perhaps, more correct to say that it is a compromise between geti and sayali, evincing a tendency to incline to the latter form. That the normal use is aeti is clear from I. cro, 30. The word seati is significant as showing how the Buddhist verse dwells upon the idea of sleeping; here it means the enjoyment of a blissful rest, i.e., Nirrāna. Asmi= Pāli asmin, Sk. (18min. In the Prakrit of our text 3m, unlike the Pāli, is nowhere changed into mhi. Parasa= Pali purassa, a form with a genitive termination but used in a locative sense (cf. sagaraudasa for samkārakūtasmin, I. r9, 3). Yi=Pāli cir, the usual form being ya (see Magava.. vv. 4 f.). Tie of yi is, perhaps, due to a desire to maintain a rhythm with the i of the previous word asmi,
2 uthanena apramadena sañamena damena ca divu karoti medhavi ya jara nabhimardati o
(AS, 7)
Cf: Dhammap., v. 25 + (Appamūdav. v. 5):
Utthāliena appamāıleria sanñamena damena en Dipam kayirātha medhavi yam ogho nâllikīrati.
CF. Ulānav., ch. iv. (“Purity "), v. 5 :
" Thio wine nian thuonghi carnestress, virtue, and purity makes hiniself an island which 110 flood can submerge."
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Notes.—The Prakrit verse exactly corresponds to the Pali,
80 far as its first line is concerned. In the second line we have, in karoli, a present singular form in place of the Pāli optative plural kayirutha, and in meilhari a nom. sing. form in place of the Pai plural medhīvi. The Udānavarga reading, so far as it may be judged from Rockbill's translation, is similar to the Prakrit. The verse. end with the reading jara nabhimardati, of which the Pali would be jarā núbhiradiati, decay does not crush', is peculiar to our text, while the Dhammapada and the Udānavarya agree in having a different readiog. As it is, the Pāli expression ogho nábhikirali appears more appropriate than the Prakrit jara nabhimarenti in a simile where the imagery of an island is present. But virtually there is no difference, for it is really a jarā-ogha, the flood of decay, that is meant here, as is evident from the testimony of Therag., v. 412:
"Sayathấpi mahâsamuddavego eram jātijarátivattate tan, So karohi sudipam attano tvar, na hi tåņam tava
vijjateva aññam."
The sense of ogha in the Pali reading is too indefinite, the Prakrit makes it explicit by jara, and abhi mardali is as aptly used with jara as abhikirati is with ogho. M. Senari's suggestions (I. A', 7) seem rather laboured and far-fetched.
3 uthanamato smatimato suyikamasa nisamacarino sañatasa hi dhamajivino apramatasa yasid ha
vadhati o (AS, 8)
Cf. Dhammap., v. 24 † (Appamādav., 1. 4):
Utthānavato satimato sucikammassa nisammakärino Saññatassa ca dhammajivino nppamattassa yaso 'bhivad.
aliati. Cf. Udänav., ch. iv. ("* Purity "), v. 6 :" 'Tis the ear'nest that become far-fanied hy their diligence,
l'etlection, the purity of thieir lives, their indement their perfort observauce (of the commandments), by their whole life which is recording to the law." ;
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Notes. This verse is in tone the same as vy. 1-2, and corresponds
in form to the Pāli except for hi in place of cu after sanatasa and yasidha vadhati in place of yasoblio. There is nothing more to notice than the chauge of cinto y in suyikamasa, the change of k into cin nišamacarino, and a vowel sandhi in yasidha (yaśn + idha). The expression niónmacurino might also be equated with Pali nisammncarino which is a synonym, in a narrower sense, of dhammacārino.
4
uthanaalasa' anuthahato yoi bali alasieuvito sansanasagapamanosmatima' prañai maga alasu
na vinati o
(A,9) Cf. Dhammap., v. 280 + (Maggav., v. 8):
Utthănakālamli anatthabano yurä bali ālasiyam peto Sarnsanvasankappama!o kusito paññāya maygan alaso
& vindati,
CF. Udānav., ch. xxxi. (" The Mind"), v. 3!:--
"He who remains seated when it is time to rise, who,
though strong and young, sits slotbfully at home, who is always careless in his thoughts, will not find the road to wisdom."
Notes.---This verse which sets forth the evil effect of indolence
and thoughtlessness, exactly corresponds in form as well as in tone to the Pali except for the word omatima io place of kusito, indolent.'' M. Senart rightly points out that the expression smatima is inexplicable, unless it be supposed that it is asmatima, the initial vowel being elided through a sandhi with the previous word. In this verse, as in many others, one cannot fail to notice the Buddhist method of defining a term by juxtaposiug a host of synonyms differ. ing from each other in slight shades of meaning, the total effect being the intensification of the main idea. Uthanaalasa anathabatos Pali attlãnakakami a1 autlakao, “he who remains seated when it is time to rise" (Udānayarga), a
1 TLO Mg. reads uthane alas2. The alteration has been naile above according to M. Sonurt's suggestion,
' Sinatinın is joined to the preceding word bocause of snndhi.
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124 )
negative expression followed by a positive synonym in the secoud foot. We fully agree with M. Senart that in uthawaaluse we have another form with a genitive termination for the locative (cf. purusu in v. 1.). Yoi stands, accorcling to M. Senart, for yo ayun. He thinks that "this reailing is assuredly preferable to yun.” But in both the Dhammapada and the Cdāna varga we have yurā, and we need not necessarily suppose that yoi=yo ayan, since yoi may alike be equated with yra, i being a change from rā, perhaps thronglı an intermediate yo. Sansanasagapamano
Pali saringarnastikanin mano, 'having an irresolute mind,' in a state of indecision.' In a few instances the nasal i is retained before x as in ahinani (=aliiviya), Magavaga, v. 8, and bheiisili (=bhrtsyali), Jaravaga, v, 5. As for the change of ik into y (xugapa=sukappo), see notes on athagio in Magavaga., v. 30), and saghara, op. cit., v. 27.
na tavata dhamadharo vavata baho bhasati yo tu apa bi şutyana dhamu kaona phasai o sa ho dhamacharo bhoti yo (hami na pramajati o
(A%, 10, 11) Cf. Dhammap., v. 259 + (Dhammatthav., v. t):
Na tårată dhammadharo yāvatā bahu bhāsati Yo ca appar pi sutvāna dhammat käyena passati Sa ve ilhammadharo hoti yo dhammar na-pramajjati,
Noteg.-The expressions of the Prakrit verse are similar to
those of its Pāli counterpart except for tu in place of ca and ho{=khu) in place of re. The verse undervalues 'much learning' without any original vision or perception of truth. In the Pāli Dhammapada we have two other verses, vv. 18-19, where this Buddhist view of learn. ing is incnicated more emphatically and with a direct reference to the established method of Vedic study : cf. “ Bahumpi ve sahilann bhāsnimano" etc. A man who can recite many hymns (sarnhitā) but does not act according to the injunctions laid down therein, is compared to a cowherd sho counts the cattle of others without being able to claim them as bis own. In course of time when Buddha's doctrine and discipline were rehearsed and put together, or when the Buddhist texts were compilerl, the old evil crept into the Buddhist system. The lark of insight and originality of
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)
conception lave been the lane of all Sanskritic studies. The Buddhist jalgments on two contrasted types are well worth consileration : (1) a Dhammalhara witliout an orivinal vision, and (?) a Käyusakkhi who has a direct per: ception of truth. Dhamadharo= Pali ilhammadharo, il custodian of the Buddhist faith. In a passage of the Mahāparinibbānasuttanta a Dhainmail hara, i.e., a custodian or rehearser of the Suita Pitaka in later nomenclature, has been distinguished from a linayadhara or a mātikarlhara, the terms being replaced in later phraseology by Pinaya Pitaka and Abhidhanna Pitaka. Dhamu kaenà phasai would strictly equate with a Pāli hammasi kāyena phusenti, 'touches the law with his mind.' Nevertheless the Prakrit reading phaşai is as good as the Pāli presati, 'sees.' Here we have a description of a kayasalkhi (see Anguttara, I. p. 118, Majjhima, I. p. 478).
6 apramada amatapada pramadu mucuno pada apramata na miyati ye pramata yadha mutu O
(1?, 12;
Cf. Dhammap., v. 21 † (Appamädav., v. 1)
= l'ausboll's Jätaka, v. p. 99 = Dipavaṁsa p. 16:
Appamādo amatupadaṁ pamādo maccuno padam Appam attā na miyanti ye pamatta yathā matā.
Cf. Udänav., ch. iv. (" Purity "), v. 1 :
"The pure man knows not cleath; he who is impure dwells
with death; he who is pure will not die; he who is impure dies repentedly."
7 eta višeşadha ñatva apramadasa panito
apramadi pramodia ariana goyari rato O
(A?, 13)
Cf. Dhammap., v. 2+ (Appamādav., v.2);
Etari visesato intrā appamädanılii pandito Appamāıle pamolanti ariyánari gocare mata.
1
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( 126 )
Cf. Udūnar., ch. 11. (" Purity "), 6:2:
“ The wise who knows this difference delight in modesty and purity; their pleasure is that of the elect,"
Notes. The teaching of the whole chapter is put in a
nut-shell in verse 6 and, as a matter of fact, this verse is put at the head of the chapter in other recensions than the Prakrit. The moral inculcatel reminis one of Shakespeare's famous pronouncement that cowards die many times before their death', while the valiant die but once."
Verse 6.-Yadha mutu (singular) would strictly equate with a Pali yatha malo, Sk. yathā mrlak, 'like one dead.' The Prakrit reading seems more emphatie than the Pali.
Verse 7.-Višeşadba improves the Pāli reading riscsato, meaniny particularly (cf. ixrxena of the commentary). M. Senart takes riarradhu as 'formed by the suflix whá, which mar in this case very well supply the suffix tal of the Pāli'. 'To us, however, it seems that rismaailka=Pali visesaltan, Sk. visega rarii, difference. Apramadasa = Pāli appamādlouhi. Here is another form with a genitive termination for the locative singular, cf. parsa, Magav., v.:7.
8 pramada anuyujati bala drumedhino jana apramada tu medhavi dhana sethi va rachati o
(A®, 14)
Cf. Dhanmap., v. 26+ (Appamădav., v. 6)
=Samyutta, I. p. 23=Tlierag., ki $83:
Pamädan anuyuñjanti hälă dummedhino janā Appamādañ ca methariilhannui settham vn rakkhati.
Cf. Udāuay., ch. 16. (" Purity "), v. 10:
“The (mind of the) fool who is given up to carolenstiess
is perverted; the wise man must be careful, as is the hend of u caravan wutihing his treilsiles,".
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(127)
Notes. There is nothing more in this verse to explain than the
simile dhana sethi va rachati, whiclı, according to M. Senart, should be equated with a Pāli ihanan setthi ra rakkhati (ie., like a banker watching his treasures). To M. Senart the reading sethi appears to be decidedly better than the Pali setthon, which gives ouly "a vague and colourless epithet." While we cannot dispute his interpretation of sethi as a banker, " the head of a caravan" (Udinavarga), it seems that the expression dhanam setthan za is not at all colourless as he thinks, the idea being as a man keeps watch over a precious possession' e.., over the seven jewels, as the commentary suggests, or over a Kohinoor,' for instance.
9 apramatu pramateşu suteşu bahojagaru avalaša va bhadrašu hitra yati sumedhasu Ol.
(A3, 15)
Cf. Dliamınap., v. 29+ (Appamādav., v. 9) :
Appumatto pamattesu snttesu bahnjägaro Abalassan va sighiasso hitrā pati sumedbaso.
Notes. This verse closely resembles in form its Pāli parallel
except for the reading bhadraśu (=bhadrasso) in place of sighasso. The expression thailrasu is less satisfactory as an antithesis of avalasa (=abalussam) than sighasso. The term bhaiirusu denotes a well-trained horse, cf. 2880 thailro kurimiva, Dhammapada, v. 143. The simile in the second line is that of a race in which a fast horse leaves behind a weak one. The teaching of the present verse is somewhat different from the moral of the story' of the Hare and the Tortoise, in Æsop's Fables, which is that the slow but steady win the race. Avalas
= Pāli abulaxsan, a vowel sandlii (arula tasa). M. Senart singles this out as the only instance where = has been substituted for b. Bhadrasu= Pali bhadrasso, a sancihi (thandra tasu). Sumedhasu=Pali sutweilhaso, a compounil meaning "having a good brain-power,' which is a synonym of melhari in the preceding verse.
-
-
The circle is supplied by np.
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( 128 ) 10 pramada apramadena yada nudati panitu
prañaprasada aruyu asoka soino jana pravatatho va bhumatha dhiru bala avechiti o
(A%, 16)
Cf. Dhammar., v. 28+ (Appamādav., v. 8)
= l'inaya 1, p. 5= Milinda, p. 387 :
Pamādam appamădena yadā uudati paņdito Paññápäsådam äluyla asoko sokinim pajam Pabbataţtho va bluminaţthe dhiiro bile arekkhati.
Cf. Idânav., ch. iv. (" Purity'), v. 4 :"When the wise men through earnestness have overcome heeillessness, then, steadfast through wisdom, they ascend to above the abode of the gods, and, free from sorrow and pain, they look down as from the summit of a mountain at the fools on the face of the eartlı."
Notes. The teaching of this is in spirit the same as that of the
previous verse with this difference that the similes are changed. The first simile is that of a royal personage looking down from the balcony of a palace at the multitude, who walk along the street. Aruyu= Pāli ārnyha. For the leading, see M. Senart's Notes. We might just notice that the n of yn (=hya) is due, perhaps, to the loss of the aspirate resulting partly from the interchanged positions of h and y in Páli. Since the Prakrit form appears to be possible more from yh than from hy, it is necessary to point out that it presupposes a Pāli original. Bhumatha and bala lave singular accusative endings.
11 apra(madena makabhadevana samidh(i) gat]u apramada prasajhati pramadu garahitu sada os
(A%, 17 and A", I completing
together the entire verse) Cf. Dhammap., v. 30 + (Appamādav., v. 10): Appumādenu Duglavă devánari setthatun gato Appamādam prasariisanti pamãdo ynrulito sada.
The circle is supplied ly nie. : In M. Senart's edition madene mukabla nre linked togother (neo. I. 4,1). • The circle is supplied by us.
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( 129 )
Notes.--Iu M. Senart's adjustrient of the plates of the Kba
rostli Vs., line A?, 1, with the reading "..mudenamakabha deran ası mill(i) gat.", appears as a remnant of a verse of which he was able to trace no parallel. The discovery of the connexiou of A, 1 with A?, 17 is a momentous event in the compilation of the present edition. We need not point out at length the errors to which the French scholar was led on account of this oversight on his part. Makabha = Päli Magharā. The aspiration of b compensates for the change of gh into ki through an intermediate 9. Samidhi= Pāli samihin, which may be substituted as a synonym for the Pāli setthatam, cf. samiddhin att no, Dhr. v. 81. Prasojhali= Pāli pasarsanti, Sk. prasansanti. M. Senart assures us of the correctness of his reading. But we should have expected a reading like prašavsati, remembering that in our text the nn is changed into a before 8.
12 (hi)'na dhama na sev(e)'a pramadena na savasi michadithi na roy(e)'a na sia lokavadhano O*.
(A?, 2) Cf. Dhammap., v. 167 + (Lokav., v. 1) :
Hinam dhammani na seveyya pamádena na samvase
Micchădiţthi na seveyya na siyā lokavaddhano. Notes. In this verse, which is exactly similar in expression
to its Pali counterpart except for royea (=roceyya) in place of seveyya, we bave an exhortation not to have anything to do with sensuality, thoughtlessness, wrong views and popularity.
13 yo tu puvi pramajati pacha su na pramajati so ita loku ohaseti abha muto va suriu o
(A”,3) Cf. Dhanımap., v. 172 † (Lokav., v. 6),
= Majjhima, II. p. 105=Therag., v. 871:
Yo ca pubbo pamajjitvă pacchā 60 nn-ppaniajjati So'm lokun pablāseti abblā mutto vị cundimi.
!, :,,
17
Supplicil by us, somo in accordance with M. Sonart's suggeations.
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( 130 ) Cf. Udänav , ch. Xv1. ("Miscellaneous"), v. 5 :"He who formerly was heedless and who afterwards has
become careful, like the moon free from clouds, he brightens
up the whole world." Notes.-- In this verse we can perceive a change of tone, as we
have in it a message of hope for those who have so far been thoughtless, like an Angulimala, and cannot aspire to live a better life on account of their sinful disposition. The teaching of the simile in the second line is that sin is but a passing shadow of the mind which darkens man's spiritual prospects. Pramajati = Pāli pamojjati. A right reading would, according to M. Separt, have been pramajeti or pramajiti =pramajitra. As for ita=etuń, see M. Senart's Notes. Buriu=Pāli sūriyo, an instance of Epenthesis (rin=ryah). It seems that in the language «f our text an aspirate after y is vocalized and changed into 14; cf. arnyu (v. 10). The Prakrit reading is a stronger expression than the Pali candimā.
14' arahadha nikhamadha yujatla budhaśasane dhunatha macuno sena nalagara ba kuñaru o
(A’, 4) Cf. Theragātha t, vv. 256, 1147
=Samyutta, I. pp. 156-7:Arabbhatha nikkliamatha yuñjatha buddhasäsane Dhunātha maccuno senam naļågārau ra kunjaro.
Cf. Divyâvadāna, pp. 68, 138 :Arabhadhvan nişkramata yujyadhram buddhaśāsane Dhunita mộtyunaḥ sainyai nadâgāram iva kuījarah.
Cf. Udānavarga, ch. iv. ("Purity''), v. 34
"Arisa, commence a new life, turn towards the doctrine of
the Buddha ; trample down the hosts of the lord of death as an elephant does a house of mud."
"This verse together with verxes 16 and 10 is to be considered as a blended whole. In tha Thorngäthu, thic Sanyutta and the Divgivad na, tho counterpart of the l'rakrit vergo 15 in absent and thoso of rv. 14 and 10 only are found grouped together, whilo in the Dighunikilya vv. 15 and 16 constituto A whole, v. 14 being absent.
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( 131 )
Notes. Now comes the awe-inspiring command or the charge, as if in a lion's roar, from a great conquerer like Buddha the Sakyan hero. The command and its tone are indeed worthy of such a master who achieved selfconquest through a valorous will not to cease to strive, whether 'the sky be rent asunder or the earth leave her fixed station' (nabham phaleyya, pathavim caleyya). It will be noticed that the Udanavarga verse has a different simile, and the expression is weaker than the Prakrit or its Pali counterpart. Dhunatha-Pali dhunatha =dhunita (Divyavadana), "trample down." The pression is metaphorical, implying the idea of distending cotton. Macuno sena Pali maccuno senam="the hosts of the lord of death" (Udanavarga). Here, death is but another epithet of the tempter Mara, whose fighting units are mentioned in the Padhanasulta (Suttanipata, No. 28), vv. 436-39.
ex
15 apramata smatimata suŝila bhotu bhichavi susamahitasagapa sacita anurachadha O
Cf. Digha, II. p. 1201 :
Appamatta satimanto susila hotha bhikkhavo Susamähitsankappa sacittaṁ anurakkhatha.
(A3, 5)
Cf. Udanav., ch. IV. ("Purity"), v. 39:
"The Bhixu who is truly moral and who delights in earnestness brings thus all his thoughts well under control, and his mind is in safety."
Notes. This verse sets forth the first requisites of selfconquest which are that the Bhikkhus intent on defeating the hosts of Mara must be of an undaunted spirit and wellbehaved, having a well concentrated will and a well controlled mind. Bhotu=Pali hotu, Sk. bhavatu, a singular verb used with a plural nominative.
1 M. Senart cites as a parallel the Dhammapada verse 327.
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16yo imasa' dhamavinau apramatu vihașiti prahai jatisansara dukhusata" kariṣa(t)i O3
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
1
(A2, 6)
Cf. Digha, II. p. 121=Samyutta I. p. 157 =Therag., v. 257 :
Notes.-Now comes the persuasion as an argument in support of the heroic command in the preceding two verses. For comments on this verse the reader is referred to M. Senart's Notes. We have just to add that imasa (= Pāli imasim) is another instance where a genitive termination has been used for the locative.
3
Yo imasmim dhammavinaye appamatto vihessati Pahaya jati-samsaram dukkhass' antam karissati.
Cf. Divyavadana, p. 68:--
Yo hyasmin dharmavinaye apramattag cariṣyati Prahaya jätisamsarain duhkhasyântam kariṣyati,
Cf. Udânav., ch. iv. ("Purity"), v. 35 :—
"Whoever has lived according to this law of discipline, in gentleness and purity, will, having cast off transmigration, put an end to his misery."
17 ta yu vadami bhadrañu yavatetha samakata apramadarata bhodha sadhami supravediti O (A2, 7)
Notes.-The Pali counterpart of this verse cannot be traced. It is the result of a new combination of three set expressions, which are:--
(1) Tam vo vadāmi bhaddam vo yurant'ettha samāgatā (Dhp. v. 337; Jat. III, p. 387. 1. 21)-for the 1st line;
(2) appamadarata hutha (Dhp. v. 327)-for the 3rd foot; (3) saidh mme suppavedite (Itivuttaka, p. 78)-for
the 4th foot.
In M. Senart's reading sa is connected with dhama.
The correct reading, according to M. Senart, would be dukhasata, The circle is supplied by us.
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for the explanation of the Prakrit forn's, the reader is referred to M. i mart's Notes.
18 pramada parivajetva' apramadarata sada
bhavetha kusala dhama yokachemasa prataa.
Notes -The Pāli counterpart of this verse cannot be traced.
The Suttaniräta verse 4.5 contains the expression yogakkhemassa pattiya wbich corresponds to the Prakrit verseend. As a matter of fact, a Jātaka verse (Faushöll, 1.
p. 275, 278) supplies us with an almost exact Pali parallel to the od line by the reading, Blūreli kusulan ilhermmam. yogakkhemassa poitiya. Prataa = l'āli paitiya. The Prakrit form rests on a Sanskrit ather than a Pili word.
19 ... prata subino? apramadavila ..
(.1',1) Cf. l'dāvav., ch. 11. (" Morality'), v. 20:
"This is the road that leads to happiness ; he who has
entered on this road of perfect purity will by keeping to it cast off the bonds of Māra."
Notes.-The Pāli parallel of the above verse cannot be traced.
Rockhill's translation of the Tibetan version of the Udānavarga verse, cited above, is also se tentative that it is difficult to establish a completo identification. There is, moreover, no certainty that the second line of the Prakrit is identical with that of the Udūnavarga verse. It is unmistakably true that the verse under notice is modelled on a gūthū of which the counterpart is supplied by the Dhamma ada, v. 57 and the Udānararga, r. 19, ch. vi, which are quoted 1.clow:
Tesam sampannaxilammi appomūılarilarini Sammalanuvimutanarit Maro hnggain na rimlali.
· The Mr. reads pirivujeti: the alterntion has lern made according to M. Senart's suggestion,
" M. Senast rent prata med swine as one word le, however, think. it better to serate them in the light of our restoratioti.
Rockhill's rendering of prowada.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 134 )
" They therefore who leave in thoughtfulness, who are
perfectly purified by their moral conduct and who are emaucipated by the perfectuess of their knowledge, will not meet with the wad of Måra,"
The first fout might be completed, in the light of the expression le bhemopattā sukhino (f the Páli verse in Alajjhima, III. p. 187), as le cher aprata suhino, and the second, in the light of the Dhammapada verse cited above, as aprumalaviharino. As regards the third and fourth feet, we are at a loss to decide whether these are similar to those of thie Dhammapada verse 57, or of the Udanavarya verse 20, or of the Majjhima verse or of a different one. In this state of uncertainty we can at the most liazard this fourfold restoration :
(1) in the light of the Dhammapada verse 57 :
samadañarimutana maro magn na rinati o (2) in the light of the Udanav: rga verse 20 (ch. 1):
apramalu viharata jahuti na rabananu O (3) in the light of the Majjhinia verse ("Sabbaverabhayâtită sabhadukkhai npaccagum ") :
sararirubhayatila sarrailuha ura ai o (4) in the light of the Apramada v. 25 (ie., Separt's
A', 7) -
apramata riharata pranoli parainu sukhu O Adopting the last alternative, the verse might be restored thus :
(te cbema)prata suhino apramadaviha(rino)
apramata viharata pranoti paramu sukhu Chemaprata subino=Pali khemaputtă sukhino, 'those who are happy after having attained to the state of security, i.e., Nirvāra'. Chema is a shorter form of yokachema = Pāli yogakkhema, a synonym of Nibbāna. This is the same in meaning as praranu sul:hut.
20 apramadi pramodia ma gamni ratisubbamu pramato li jhayatu višeşa adhikachati o
(A', 2)
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21 apramadi pramodia ma gumi ratisablamu apramato hi jhayatu claya dukhasa pramuni o
(A4; 3)
Cf. Dhammap., v. 27 + (Appamādav., v. 7)
= Majjhima, II. p. 105=Samyutla I. p. 25 =Therag., v. 884:
Má pamādam anuyuñjetha mā kämaratisantharam Appamatto bi jhāyanto pappoti vipulam sukhan
Cf. Udānav., ch. zv. (" Purity "), v. 8:
"Have nothing to do with false doctrines, have nothing to
do with the heedless; he who delights not in false theories shall not continae (iv) the world"
Cf.
Ibil, ch. 1v., v. 11 :
“He who is not giren up to carelessness, who finds no deliglit in pleasures, whose inind is always attentive, will put an end to sorrow"
Notes. The exact counterpart of the Prakrit verses connot be
traced in the Pāli canon, and the parallel cited above is an extract from the verses ascribed in the Majjhima Nikaya and the Theragātha to Argulimala Thera. The Pāli verse occurs also in Samyutta I. We cannot but think that the Prakrit verscs were manipulated later on one single model which is no other than the Pali verse. The variations are not inexplicable. The verses are in essence the same, and there are numerous instances where new verses are manipulated by adjustment of certain set expressions. The parallel cited from the Udāvavarga is similar to v. 21.
Verse 20.-Apramadi pramodia=Pāli appamādle pamodeyya, 'one should delight in earnestuess', which is a positive expression for the Pali mi pomadlari anuyunjelha, 'have nothing to do with thoughtless indolence'. For the change of cyya into ia, sec M. Senart's Notes. Ma gami ratisabhamu is a better expression, according to 11. Senart, than the Pāli
i Variant, parumarin.
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ma kamaratisantharain, one should not delight in associating with sensual joys". He takes gami as an aorist singular form of gam (to go), and sabhamu Sk. sambhramaṁ, the whole expression implying " do not proceed to care for sense-delight". We fail to find any gross mistake in the Pali expression, as opined by M. Senart, except that it is somewhat elliptical, or how sambhraman could give a better meaning than sainstaram or "companionship". Who knows that the reading subhamu for the Pali santharam is not a gross mistake of the scribe, or that gami is not a phonetic change from kama, the final i being accounted for as due to a desire to maintain rhythm with ral following. We quite appreciate that ma gami rali, in the sense in which M. Senart takes it, improves the Pali reading. But it is rather desirable to leave open the question raise by him as to the chronology of the two expressions. Viseṣa adhikachati-Pali risesam adhigacehati, (see Fausböll's Jataka, I. p. 435). This is a mode of expression which is substituted for pappoli ripulam (or, paramam) sukham. Visesa means an extraordinary achievement which is Nibbana.
Verse 21-Chaya dukhasa pramuni=Pāli khayaṁ dukkhussa papan (Itivuttaka, pp. 30, 87), Sk. kṣayaṁ dukkhasya prāpunyat. Chaya dukhasa, the destruction of suffering,' is a negative expression for parama sukha.
22 (apramada)'rata þhodha khano yu ma uvacai khanatita (h)i soyati niraeṣu samapi(ta)2 03
Notes. Here is just another instance of a new verse constructed out of some stereotyped Pali materials with a different setting. The materials are :--
(1) appamādaratā hotha (Dhp. v. 327)-for the first foot of the Prakrit. Cf. v. 17 above.
(2) khano ve ma apaccayā | Khuṇālītā hi socanti nirayamki smappita (Dhp. v. 315; Therag. v. 403)-for the ret of the verse.
3
1, 2, Supplied by us.
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This expression constitutes the refrain of two distinct
verses (cf. Suttanipāta v. 333 and Theragāthā, v. 1005). For uvacai=Pāli upaccagā, we have nothing more to add to M. Senart's notes than that the process of the change of ga into i is through ja changed into ya, i.o., ga=ja =ya=i.
23 apramadarata bhodha sadhami supravedite drugha udhvaradha atmana pagasana va
kuõ(aru)' OS
(A”,5)
Cf. Dhammap., v. 327 + (Nāgav. v. 8) :Appamädarată hotha, sacittam anurakkhatha Daggå uddbarath' attānaṁ panke sanno: va kuñjaro.
Cf. Udānav., ch. iv. ("Purity'), v. 26 :
“The Bhixu who delights in purity and who looks with dread on impurity will pull himself from out the evil
way as the elephant pulls himself from out of the mire." Notes. The form and the spirit of the above verse are
analogous to those of y. 22. In this case the new Pāli materials are :(1) saddhanıme supparedite,- for the second foot," in
the good worm well explained," "under the well propounded system,” which is the same in meaning as dihammapide sudesite (see reference under Puşav., v. 12); but compare Itivuttaka, p. 78, where
we have the expressiou saddhammze suppavedatha ; (3) dugga udiharath' attānam panke sanno va kunjaro,
--for the second line," pull yourselves from out the evil away as an elephant pulls himself from out of the mire"; the simile forms a refrain of the Udānavarga verse, cited above, which
is a later parallel of the Dhammapada verse 39. For the forms drugha udhvaradha, we have nothing more to add to M. Sewart's notes than that the aspiration of the sonant in drugha is due perbaps to the loss of ät in Sk. durgāt. The word seems to have reference to mud-forts'.
? ' Supplied by us.
Variaut : satto.
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24 nai kalu pramadasa aprati asavachaye pramata' duhu amoti siha ba muyamatia O
(A1, 6)
Cf. Udanav., ch. 1v. (" Purity "), v. 12 :—
"He who has put an end to sorrow, and is not given to carelessness in this world, can no more be hurt by the careless than can the lion by the antelope."
Cf. Fausböll's Jataka, I. p. 389 :
Na vissase avissatthe vissatthe pi na vissase Vissäsa bhayam anveti siham va migamāṭukā.
Notes. This verse of which the parallel is cited from the Udanavarga is the result of a new combination of certain set Buddhist expressions in Pali which are as follows :
(1) náyaṁ kālo pamādassa, for the first foot;
(2) appatte asuvakkhaye (cf. the verse-end appatto asavakkhayam, Dhammap., v. 272)-for the second foot.
(3) pamatta dukkham papponti sihā va migamātukā (ie., the indolent experience pain like the lions beguiled by the gazelles), or pamādā dukkham anveti siham va migamātukā (i.e., from indolence pain follows a man as it follows the lion beguiled by the gazelle)-for the second line.
Pramata Pali pamatta. A reading pramada (= Pali pramada, ablative) would make the second line of our text a close parallel to the Pali, provided that amoti could be equated with anreti of the Pali verse. Thus, we have a choice between amoti=(p)apponti, as suggested by M. Senart, and amoti = anveli. The change of p into m through an intermediate is the easiest possible, but we have to consider that in the following verse we have pranoti as a Prakrit counterpart of papponti. We have, therefore, to enquire if the change of uve (anveti) into mo (amoti) is possible. There are several instances where are is changed into ve (cf. aveti=Pāli anveti Sahasavaga, vv. 6-11). There are also instances where v
A reading pramada might also be adopted at the risk of the supposition that the reading pramata is due to the scribo.
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is changed into an (cf. namu=Pali nārain, Bhikhuv., v. 25). This would give us ameti or amiti for anveti. If we accept this reading we cannot but have to dispute M. Senart's amoti. Siha ba muyamatia would correspond to Päli sikā (or siham) va migamātukā. M. Senart imagines that the simile refers to a story where the lion killed himself by his negligence in fancying to have to deal with a gazelle instead of some formidable enemy. The Jataka story is that the trouble of the lion was due to his going to be intimate with the she-deer in disregard of any danger. Muya=Sk. mrga=pali, muga, maga, miga ; and matia=Sk. mātņkāya (abl.), Pāli mātukā(ya).
25. nai pramadasamayu aprati asavachayi apramato hi jhayatu' pranoti paramu sukhu O
(A', 7)
.......ga 25
(A!,8)
Notes.--This verse of which no exact counterpart can be traced
in the Pitakas also results from a combination of three set expressions transformed into Prakrit, so that the first foot nai pramadasamayu=Pāli náyar pamīdasamayo, the second is the same as in verse 25, except for chayi in place of chaye ; 'the second line=Pāli appimatto hi jhāyanto pappoti paramam sukham (see Majjh. II. p. 105, Therag. v. 884 ; Dhp., v. 27). Reading through the Prakrit verses 20-27, one is apt to feel as though one original verse as represented by Dhp. 27 were expanded to enclose within its two lines many verses constructed out of set expressions, and this may account for the absence of their parallels in the existing Pali canon. The exhortation of all these verses is in tone the same as that of verses 14 and 15, with this difference that while Nos. 14 and 15 purport to be commands, verses 20-27, no less than Nos. 16-19, bring out the reasons in support thereof. Pranoti= Pāli pappoti, Sk. prāpnoti. It is to be specially noted that the Prakrit form is an immediate change from Sanskrit. The chapter contains 15 stanzas, hence ga 25.
"The Ma. roads jayatu, which we regard as a mistake of the scribe.
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[3. Citavaga] M. Senart's transcript of a few small, broken and detached fragments shows clear traces, among others, of five stanzas, all belonging to the Citta-group as known to us through the Pāli Dhammapada. These stanzas are no more than the Prakrit parallels of the Pāli verses 37, 34, 38, 39 and 33. Five verses of the Citta-group are cited in the extant commentary on the Telapatta Jataka (No. 96), and these are the same as the Pāli verses, 35, 36, 37, 38 and 33. That the existing group of the ‘Mind'-verses stood in the original Kharoşthi Ms. immediately after the Apramada, is apparent from the position of the fragments themselves (see M. Senart's “Fragments of A"). But, in the absence of the colophon which is missing from the existing Ms., it is impossible to say exactly how many verses were contained in the third chapter of the Prakrit text. So far as we can conjecture, this particular chapter contained no less than 11 verses in all, and probably a little more than that. The Citta-group, representing as it does the third chapter of the Pāli Dhammapada, has altogether 11 verses, and the same group in the Udānavarga forms its 3lst chapter and contains 64 stanzas, or more accurately, 69, leaving out of account the verse 45 which is a mere repitition of verse 44. Of the existing 5 Prakrit verses of the Cita-group only two, viz., 2 and 5, are to be found in the Udãnavarga in which the number of Mind-verses could so much swell up partly from the incorporation of verses occurring in different chapters of tbe Pāli text. The Chinese Fa-Khen-King also has a whole section on “the Mind”, containing 12 verses, of which only 2 or 3 are similar to the Pali. Like the Pāli and Prakrit texts, the Citta-group stands next to the Appamāda in the Fa-Kbeu-King, while, strangely enough, it is placed in the Udānavarga immediately before the Bħikkhu. The significance of the arrangement of chapters has been discussed in the Introduction. It only remains here to point out that the Citta-group teaches nothing that is absolutely Buddhistic in its main conception, for the Upanishads, both pre-Buddhistic and post-Buddhistic, abound in self-same or similar ascetic reflections on the nature of the miod. Indeed the Cita-verses teach that the necessity of the strenuous effort of the will to attain the supreme good, 80 much dwelt upon in the Apramarla-verses, arises from the flighty, unstable and pleasure-sceking dispositions of the mind itself.
* E.g., Ohaudogyo Up., VII, 5. • E.g., Maitri Uy., Maitrayani ul., Malôpa., etc,
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( 141 ) 1 [d]ur.(?)ga.....
(Frag. A 1)
Cf. Dhammap., 37 † (Cittavagga, v. 5) :
Durangamam ekacara asariram guhåsayar Ye cittam saññamessanti mokkhanti Mārabandhana.
2
vario va thalo chi..
(Frag. A 1)
Cf. Dhammap. 34 † (Cittav., v. 2) :
Vārijo va thale khitto okamokato ubbhato Pariphandat' idam cittarn Märadheyyam pahatave.
Cf. Udāpav., ch. XXXI. ("The Mind”), v. 2 :
"To escape from the abode of Mára one is filled with
trembling, like a fish taken from its watery abode, and thrown on dry land".
anuvathitacitasa
...
(Frag. A I)
Cf. Dhammap. 38 + (Cittav, v. 6) :
Anavatthitacittassa saddhammam avijänato Puriplevapasidassa pañña na paripurati.
4
anuvaşutacita...
(Frag. A 1)
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( 142 ) Cf. Dhammap., 39 + (Cittav., v. 7) :
Anavasgutacittassa ananvahatacetaso Puññapāpapahinassa n'atthi jāgarato bhayan.
la cita druracha drunivarana ......
(Frag. A VIII)
Cf. Dhammap., 33 + (Cittav., 1);
Phandanam capalaṁ cittań dūrakklar dunniräragarh Ujum karoti medhävi usukāro va tejanami.
Cf. Udânav., XXXI. ("The Mind"), v. 8 :---
"......... the mind being uncertain, changeable, flighty, and hard to control, he must straighten it by application as the fletcher straightens (his arrows) with fire".
Notes.--The difficulty as to the interpretation of the above
verses arises chiefly from their incompleteness. One has to depend a good deal on conjecture in reconstructing the Prakrit verses from a few expressions or catchwords which now survive. The task would no doubt have been simple enough if it could be supposed that differences between the Prakrit and Pāli verses were mere phonetic. But these differences, real or imagined, cannot be shelved as such and are, therefore, not immaterial, since instances are not rare where the verses in the two texts agree on the whole, and yet there appear in them a few words, phrases or clauses, which greatly modify their sense. In the present case, however, no other assumption would avail us than that of complete identity or correspondence. Accordingly, the Citta-verses might be reconstructed and read as follows: 1 dur(a)ga(ma) e(kacara' asarira? guhasaya:
yet cita sañameşatio mochatic marabanana? O)
1 Cf. oka in Cro, 8, 9, 10; cara in B, 36.
1 Of. sarira in Cro, 21, . This word is nowhere to be found in the Kharosthi Ms. • Cf. ye in Cvo 7, 33. . Also sastamianti; cf. sariamnu in B, 9;
o.cf, rachati for the Pali rakkhati in A%, 14.
I Cr. banana in Frag. C. XXIVO; also bandhuna; cf, iridha bandhana in Cro, 31, 32; and muto bandhane in B. 52.
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2 vario va thale chi(tu' okamokatoubhato.3
pariphanatidał cita mueudheas pahatae O) 3 anuvațbitacitasa (sadharma? avijanatu 8
paripalaa prasadasa prañalo na paripurati! 0) 4 anuvașutacita(sa anavahatacetasol?
pañapavapahinasa ? 3 bathi' 4 jagarato 15 bhayo16 O) Ö (phanana17 capa 18)la cita druracha drunivarana
ui(ju karotii' medhavi?" usukaro?i va teyana 22 O)
Verse 1- Duragama = Pāli and Sk. dūrarigaman, an instance of compound, meaning far-going', that wbich travels far. The question whether the correct Prakrit reading would be duragama or lungama must be left open. The same holds true of the reading of the final syllable na or nu. For mn cf. ralisathnmu in A', 2. In support of the vowel a before g in duragana we might cite hera a parallel instance, namely athugio (Magav. V. 30) which equates . with Pāli atthangiko. In this latter Prakrit word the vowel a appears unchanged, in M. Senart's reading, before g. The Buddhist commentator's explanation of the word durangama is :- " ciltassa hi makkatasuttamattakampi puratthimúli-disābhūgena gamanan nūma r’atthi; dūre sulampi pana ārammanari sampaticchatili durangaman nāma jātam." That is, "even during monkey-sleep '93 (dreaming state), mind has no exit in the east and other directious?t; even remaining at a distance, it entertains the object, 'heuce arises the predicate far-going". This
1 Also chito. 2 Cf.maranato, Cvo, 7; also okamokadhn, Cf, anudhato for the Pali anuddhato in B, 11. Cf. nicinati for the Pali nibbindati in A!, 1-3. 5 Also Maradhea,
No such infinitive form is met with in the Kbarosthi Ms. ? Cf. sadharma in B, 22, 23.
Cf. vivasatu for Pali tipassato in B, 12.
Also pariplava ; cf, keleia for P&li kilesa and Sk, kleša in B, 46; cf. prasadasa in Cro, 11-13. 10 Cf. pranaya, prañae, pruñai in A', 1, 2, 9.
11 The verbal form occurs nowhere in the Kharoşthi Ms.
19 Cf. areti for the Pali anteti in Cro, 11-16; cf. sumcdhasu in A, 15.
13 Cf. pune, pave in B, 3; cf. (hi)na in A, 2. 11 Cf. nathi in B, 16, 38.
See f. d. 23. . 16 Cf. maranato bhayo in Cro, 7. 17 For phanana cf. pariphanati (f.n. 11 abore).
1* Also cavala ; cf. cavadhi for the Pāli cā pato in Cro, 31. 10 Cr karisati in A, 6; kuruti for the Pali kurute in Cro, 24. 20 Cf. melhari in A3, 14.
Cf, anahara in Frag. C. XXXIIITO. 99 CI, kuyana for kujana in A', 1, .
13 cr. the Milind expression hominidā (Milinda-panho, p. 299). The Milinda theory of dream has been fully discussed by Mr. Shwo Zan Aung in his Introductory Essay to the Compendium of Buddhist Philosophy, P. T. 8. p. 48 f.
** cf. Brihad Amnjaka Up.IV. 3. 10, whero Yajõavalkyn enyo:"Na tatra ratra na rathayogā nu panthiano bharanti. Alha rathan ratha yogan pathak srjate."
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explanation derives its authority from the time-honoured oral traditions of the Theras, and one can safely regard it as a sourd statement of the Buddhist psychological position which would demur a mere philological interpretation of dūrangama, a word which in its literal sense signifies a belief in the existence of a mind or spirit (German Geist) capable of going far away and returning at its sweet will to the body. According to the Buddhist notion, the mind is dūrangama in the sense that it can think of a distant object, just as a person in India can think of St. Paul's cathedral in the city of Londov. The expression requires a further word of explanation. It is indeed just one of the many instances where the Buddhists read their own meaning into a current expression, which would yield a contrary sonse if a literal interpretation were
dhered to. As we shall see in the case of ekacara and other predicates of cita, the expressions were manipulated by the Buddhists on the basis of Upanishadic phraseology. It seems certain that the predicate durangama bas preserved reminiscences of primitive animistic notions of soul or spiritwhich are not without their influence upon the Upanishadic theories of waking, dream and sleep." Cf. the Upanishad expressions āsīne dāre vrajati” (Katha., II. 20); " mano dūrataran yāti". (Mahopa., III. 18). Ekacara=Pāli and Sk., ekacaran, compound, meaning
that which moves about alone'. According to the interpretation of the Dhammapada commentary, this predi. cate implies the Buddhist belief in the unity of mental life. To quote its own words," seven or eight cittas are so strung together that they are not capable of arising at tho same thought-moment. When a consciousness arises, it arisos as a unit, and this having ceased to be, others arise one at a time". One must admit that this Buddhist explanation of ekucaram closely follows on the lines of
Prof. Bby Davids notes (Buddhist India, p. 252): "Certain forms of disense wure supposed to be due to tho fact that the soul had escapod ont of the body; and charms are recorded for bringing it back" (Atharva-Veda, V. 29-5; VI, 532; VII. 67. Cf. Aitareya Aranyaka, III. 2. 4. 7). Two older notions cited by Yajnavalkya aro : (1) "Tadete bloka bhavanti :
Svapnena gariram abhiprahatyasuptah Buptūn abhicākasiti. Sukran adaya panareti sthånar hiranmayah puruşa ekabamaah ;
(Brihad år. Up; IV. 3. 11). (2) "Tanniyatna bodhayed ityåbuh, durbhirajyaró häsmai bhanati yamêşa ne pratipadynte. (Brihad Ar. Up; IV. 3. 11).
Cl. Brihad Ar. Up. IV. 3. 19; Chándogya, VIII, 12. 8. • * Sattatthacittani pang okato kannikabaddhani ekakkbano appajjitari samatthani nima n'atthi. Uppattiköle ek'okam ei cittam uppajjati, tasmin niruddho pena ek'okan eva uppajjatiti ekacarari nama jatan".
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Pratardana's theory of the unity of mental life'. But the predicate ekacare seems to have been based rather upon Yājījavalkya's expressions, all applied to soul, e.g., "asango na hi sajjate" (Brihad Ār. Up. IV. 2. 4); " ekahansah” (iliil, IV. 3. 11.12); " srapne ratrā caritrā" (ilid, IV. 3. 15-16). Asarira=Pali asarirani, a compound, meaning that which is without a body', 'incorporeal'. Mind has 110 bodily form nor has any such colour-distinction as yellow and the like. Such is the commentator's interpretation. The predio cate reminds us at once of Yājnavalkya's expressions "asiryo na hi sīryate" (Brihad Ār. Up., 'Iv. 2, 4).8 Guhagaya= Pali guhāsayan, Sk. guhāšayam, a compound, meaning that which lies in a cave', 'a cave-dweller'. The Dhammapada-Commentary says, "the cave is that which is built up of the four great elements. It is depending on the heart that the mind comes into play, hence its predicate a cave-dweller' ".4 The Buddhist predicate of citta reminds us at once of the Upanishadic notions of the soul, e.g. "nihilo guhāyām” (Katha, II. 20),
that which dwells in the cavity of the heart"; cf. Mundaka, III. 1. 5. Cita=Pāli and Sk. citlarit, mind.
It is clear from the foregoing discussion of the historical significance of the expressions duragama and the rest, how close the resemblance is between the Buddhist conception of mind and the Upanishadic conception of soul :-(1) citta is dūrargama in the sense that it can think of an object from a great distance; and soul remaining stationary can travel far (äsino dūre rrajati", Katha, 11. 20); g) cilta is ekacara in the sense that all mental operations take place one at a time, as a unit with regard to time; and soul as a lonely bird roams about alone duriąg dream ("ekaharnaah .... srapne ... caritrā ... bharalyasarigo", Brihad Ar., IV. 3. 12-16); and all the senses being unified perform their functions, the operations taking place one at a time ("ekahliynin tai prāņi bhitra ekaikain sarrānyerailini prajñāpayunli" Kauşilaki, III. 2); (3) cilla is asarira
'Kinsitaki Up., III. 2: "ekabhūgai rai prižņi bhūtvā ekuikari brván. yêvaitini prajñipnynnti".
"Cittasa anrirnbnñthagant vi allûdippakaro vamrabhedo rá n'atthiti axariri nām jūtań".
3 This is a very common idon in the Cranislads.
• "Ciuha nama cutimahiliūtngulis idmica hadayarūpnih missiya vattntiti gulirnynimum jiltnii".
Cr. Briland Ar. Up, 11.3.7; 1.6; Chindogyn, VIII. 3. 3 ; Taittiriyn, 1.0, 1.
19
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in the sense that it is incorporeal; and soul is nốirno no hi biryade (Brihail Àr., il. .. t); (1) cittu is guhsaya in the sense that it comes into play depending on the heart as its phrsical basis; and soul is said to dwell in the cavily of the heart (wihito yuhuyūm'); cf. the later Buddhist expression halayaridthu'. Marabanana or Marabandhana = Pāli Jlārabandhū, Sk: Jū'abanahināt, 'from the bonds of Māra'. But it seems better not to introduce the word mara which nowhere occurs in the extant Kharosthi Ms. As an alternative we might accept a reading bhnvabniana, answering to Pali bharabandhanū, on the strength of a fragmentary expression, lajabharcbanana (1. Fr. c. XXIII"O., p. 9:2).
Verse 3.-Vario=Pāli tūrijo, Sk, zīrijuh, fish. The elision of j between 1 and o presupposes an intermediate change of ; into the semi-vowely. Such an elision as this is a common characteristic of all Prakritic languages (see Vararuci's rule II. 2: k, b, c, j, 1, 11,”,, vārii prāyo lopaḥ). The simile of the fish jumping when thrown on land after having been taken out of its watery home, is a familar and very striking imagery serving to call up a vivid picture of the innate strife of the mind to get off from the domain of death. Okamokao=Pāli okamokalo, 'from the watery home'. According to the Dhammapada-Commentary, the expression resolves itself into two separate words, nka-yr-okalo, the former standing for 'svater (udakam), and the latter for 'home' (älnyo, cf. "okin pahayn ariketasari"). Mucudhea = Páli Jaccullenyam, which is the same in meaning as Māradheyyari, the kingdom of Death' (see Dhammapada, vv. 34 and 86). Pahatae=Pāli pahalar", ' in order to avoid', a survival of the Vedic infinitive. It seems that ? in such cases was pronounccl close to y and has herc glided into the full vowel sourd of the succeeding
Verse 3.-Anuvathitacitasa = Pāli unuratthilucittussit, Sk. ararasthitacillasylt, an instance of compound, meaning
of one whose mind is unsteadly'. M. Seuart says that the 1 of ann is perfectly ccrlain, as much in this word as in anuvagulut of the nest verse, and that the scribe las, perhaps, been drawn into this blunder by the thought of anurathilit=nnupasthila, which lloated in his mind, Avijanatu = līli arijanto, of one who does not know'. For the reading sec tout-notes, p. 1.13,
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(
147 )
Verse 4-Anuyasutacitasa =Palit 14881ucittawa, an instance of compud, meaning of one of undissipated thought'. We prefer warnuncilnsa, as the reading anurulu cannot be refunded on the same ground as anurathita, and it is not unlikely that the scribe wrote anuraşnta on false analogy with urrathilu. Anavahatacetaso=Pāli ituanráhatucetaso, an instance of compound, meaning of one with inperplexed mind'. For » standing for Pali ur, cf. areli equating with Pāli anreli (I. cro, 11-16). Punapava=Pali puiinpūpa, Sk. punya-pūpa, (of one who is devoid of) merit and demerit'. This expression strikes the keynote of Indian religions of which the good lies beyond both merit and demerit, a transcendental state of mind which none but an Indian yogi can experience.
Verse 3.-Phanana = Pāli phandanan, Sk. pandawan, 'trembling, vibrating, or precipitating towards sensuous objects', as the Dhammapada-Commentary puts it. Here the expression 'trembling or vibrating' is used rather figuratively, its primary sense being associated with the pulsation of life (cf. pränar prānantain, life pulsating, Kausitaki, III. 2), an idea, perhaps derived originally from thie palpitation of heart. The idea phandana was deepened later into a more scientific Buddhist theory of apperception Chirrand). Ca pala= Pali and Sk capolan, 'unsteady'. Like phanaan, the expression copala is to be taken in a figurative sense. The genesis of this idea of the unsteady nature of mind can be traced to electrical phenomena, such as the flash of lightning. Cf. the Mahópanishad' verses (IV. 99. 100):
Na li cañcalatåhinanir manah kracana drśyate, Cañcalatrai manodharmo ralıņerdbarnio yathospati Eşã hi cañcalāspandaśaktiscittatrasamsthita Táxi viddhi nānasini śnktim jagadadambaratinikām.
Druracha=Pūlitlaoukkhani, Skdūrahsyon (dur traksyam), a compound, meaning that which is clifficnlt to guard'. Drurivarana=Pāli unuirăraņon, Sk. durnivāsanan, a compounil, meaning that which is difficult to resist'. It afforis another instance of the change of dur into dru, Cf. alhamarrakchi and notes, pp. 102-3; pravatatho, p. 128; and lrughu, p. 137.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(US)
14. Pusavagal
The distinctive characteristic of the verses of this group lies in the siinile of the flower wijch occurs in each of them. The Pāli parallels of them are rightly disignated 'the verses of the flower-Group', Pupphacugga, in Ilie Päli Dhammapada chap. iv. The Pali Flower-verses number 16. The number of the Prakrit verses, as may be judged from the colophon "ga 15" (I. CFO, 5), is 16. Only four ont of 15 verses have survived in the Kharostu. Ms. The 15th section of the Chinese Fa-kheu-king corresponds to the Pāli i'upphavagga, and, as in the Pāli and Prakrit texts, it is placed immediately after the Citlaragga; and the section contains altogether 17 verses. In the Udanavarga the Flower-group forms the 18th chapter and contains 27 verses, or more accurately, 26, leaving out of account the verse 20 which is a mere repitition of 18. As in other instances, the Udanavarya collates the Flower-verses from the different chapters of the Pâli text. But exception must be taken to vv. 283-284 which have a rery remote connection with the Flower-verses. The group is of little importance but for the simile of flower which seems to bring home the distinction between a good and a bad man in a very interesting and familiar way.
121
12' Ho dham
....(yamaloka jij ita' sadevaka ko dhamapada sud.sita kusalo* pusaviva
payeşiti os
(Cro, 1)
13 budhu pradla..........șiti yamaloka ji eta sadevaka budhu dbama pada sudešita kušalo puşaviva
payeşiti o
(C", 2)
I Verece 1.11 aro miasing from the Klinrostbi Ms. · Frag, C, VITO (1. 8R). o Itu whih is a variant of eta of the next verso.
• M. Senart rends kusala, which according to the grammar of our diulect, would be eitler ni acciistive singnlar sorin or a nominatiro plurnl; but the sense required licre is that of the noni, sing. The mistake is perhaps due to the scribe.
• This is supplied by us.
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CF. Dhammap., vv. +1-15 † (l'upphavayya,
vx. 1.2):
Ko imati pathuvii vijessati? Yamalokañ ca imian
saderakan, ko dhammapadain suesitan knsalo puppliam iva
pacessati' ? Suklım pathaviin vijessati Yamalukañ ca iman saderakan, Sekho dhammapadari sudesitan kusalo puppliam iva.
pacessati ?
Cf. Fa-klieu-pi-u, sec. XI. (" Flowers "), p. 893 :
"Who is able to select (conquer ?) the earth (i.e., the place of his abode), to escape Yama, and lay hold of heaven? Who is able) to repeat the verses of the Law as one who selects choice (excellent) flowers ?
The enlightened (one) selects the earth, avoids Yama, seizes leaven, illustriously l'epeats the rerses of the Law, is able to cull the flowers of virtue".
Cf. Udānav., ch. xvi. (“The Flower'), vv. 1-2 :
" Who is there that can overcome the world of the gods, of the lord of death (Yama) and of men, who knows how to expose the most delightful law, as one would flowers ?
It is the disciple (sekbas) who can overcome the world of the gods, of the lord of death and of men, who knows how to expose the most delightful law, as one would flowers."
Notes.- The Prakrit verses miglit be restored in the light
of the Pali gātkās and those in the Fa-kheu-pi-u and the Udäriavarga as follows :
ko pradhavi rijeşiti* yamaloka ji eta saderaka ko ilhamapada sudegita kušalo puşaviva payeşiti o budhu pradlavi vijesiti yamaloka ji eta sadevaka buchu dhamapada sulleita kusalo pnşaviva paycşiti o
Some Mg. rende viccesati; the Com. adopts rijcesati.
· Fausböll rendia iva-pacersali; the Cununentary adopts l'accesale as well A8 l'iccanti. * Boni's translation.
Also tijiniti ricomiti, ricipiti.
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Verse 12.--Pradhavi -- lüli puthurinis, Arlba Mūgadhi pudhurinn, Sk. ppthiriil, the earth', ir, 'the work! of men! For the change of P!' to pr, cf. wirrti, Järav., v. 2:3. We also meet with the form pudhari in Jaravi, 1. 17. Vijesiti= Pāli rijersali or" ricessati, translated “superabit", (l'ansböll) i.l'., 'will overcome'; "can overcome" (Udānararga) i "is able to select (corquer ?)" (l'a-Kheu-pi-1). It is clear that the Udānavarga alopts a forin similar to the Pali rijesenti, and the Fa-kbeu-pi-u another similar to the Pāli riversali. The Dhammapada-Comy. explains rijesati in the same sense as ricessali: rijesati =rijinissati, rijūnissoiti, patirijjhissali, sacchikarissali, 'will fully know, cognise, apprehend, realise' - riccssali=ricinissati, npaparikkhissili, will discriminate, investigate'. According to this interpretation, rijessati seems =Sk. rijñāsyati. The other interpretation accepted by the Tibetan translator of the Udänavarya and by the modern translators of the Dhammapada, riž., rijesati= "superabit", "will conquer”, “will overcome" seems more acceptable. Yamaloka=Pāli Yamalokanir," the realm of Death"=four nether worlds (catubhidhari apagaokana, Diammapadla-Comy.). Eta=Pali etanh. M. Senart says that this reading is more appropriate than the Pali iman, and we have nothing to say against it. Sadevaka= Pāli sailerakan, 'togetber with the world of the gods”. Dhamapada = Pāli dhammapailam, Sk. harmapadiem, translated by Faushöll versus legis "; by Beal "the verses of the larv"; by Rockhill “the law"; and by Max Müller "the path of virtue"="the vorm or the path of virtue categorised as the 37 constitnent parts of enlightenment or beatitude (rattaline-boillipakklikn-llhamma-sanikhalan, Dhammapala-Comy.). That the term implies the idea of the path or the norm, virtue, purity, or any other synonym of Nirvana is evident from the Suttanipäta, v. 88 (Candasutta, v. 6): yo dhammapadle snilesite magge jūrali (rec also the Paramatthajotika, Vol. II. Pt. I. p. 164). There are again passages where the term in a plural form is applied to such moral topics as avabhijjhā, aryūraila, etc. To discriminate the path of virtue according to this interpretation is to distinguish between a good and a bal doctrine, 1.2., to understand the excellence of the Buddhist doctrine as contrasted with those of others. The other interpretation, that it hampaile="Law-verses”, secmis more suitable for a text like the Dhammapada. 'l'o select or collect the beautifully expresscil law-verses like a skilful wreath-maker
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collecting the choice flowers and making thein into wreaths is to discriminate carefully the more exquisite and elegant staozas from others which are comparatively prosaic and to collate and arrange thein according to metre, theme and logical sequence of thought, as has been done in the several recensions of the Dhammaparla. An interesting account of the compilation of the Dhammapada is given in the preface to the Fa-khen-king. Kusalo puşaviva payeşiti is the same in meaning as the Pāli lusalo zupphom in pocessair, “like a skilful (wreathmaker) collecting the choice) Howers". An Indian explanation of this expression is well brought out in Rockbill's translation of the Tibetan version which reads : “Like unto a clever wreath-maker, who, having taken flowers from a garden, has manufactured them into beautiful wreaths and has then given them away, is lie who, having gathered a quantity of precepts from out the Sastras and formed them into a pleasing collection, does teach them to others". This goes to show that the Dhammapada is not a mere mechanical compilation of select stanzás, but judging it as a whole, it is to be considered a bighly artistic product, a poetic creation which, like a most skilfully woven wreath, has made the lofty message of Buddhism appeal alike to the intellect and the emotion of so many Asiatic nations. The analogy, as applied by the Dhammapada-Commentary, brings home how intelligently the entire Buddhist system of faith rvas built up with its 37 parts interwoven into a harmonious whole to the exclusiou of materials, rejected after a careful sifting
Verse 13.--Budhu=Pali Budillo, "the enlightened one" (Fa-Khen-pi-u). The Fali reading is sekho, a 'Learner', is the disciple" (Udūnavarga), Sekho' is a Buddhist technical term applied to persons' lilling up the seven ranks of disciples below the Arahants who have reached the summit of moral perfection and spirituality. It is not clear how far the Prakrit budlin is influenced by the Mahayana conception of Buddha's personality, though the substitution of this term for the Pali scl.ho is a signilicant fact. But buku may also be takea simple in the sense of an Aralat. The two questions raised in 1: arc anisstered in the verse Hinder notice,
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14 yadha saga(ra)'uḍasa ujhitasa malapathi padumu tatra jaea suyigan(d)'ha manoramu O (Cro, 3)
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
15 (emu) saghadhadhamae* andhah (u)'te prudhija[ne abhi(r) o](a) ti prañai samesabudhaṣavaka O'
(Cro, 4)
Į
..ga 15]10
(Cro, 5)
Cf. Dhammap., vs. 58-59 † (Pupphav., 15-16):Yatha samkaradhānasmiṁ1 ujjhitasmin mahāpathe Padumam tattha jāyetha sucigandham manoramam ; Evam samkārabhūtesu andhabhüte puthujjane Atirocati paññāya sammāsambuddhasävako.
Cf. Fa-kheu-pi-u, sec. XII. (" Flowers "), p. 91:
"As a ditch in the field, close beside the highway, will produce the lily in its midst, and spread far and wide its delightful perfume, so in the midst of life and death (that is, the phenomenal world), beside the way of false speculation (universal inquiry), the wise man diffuses his glad sentiments in becoming a disciple of Buddha ".
Cf. Udanav., ch. xv:11. ("The Flower"), vv. 9-10 :
"As on piles of filth and in dirty water grows, unaffected by them, the palma, pure, sweet-smelling and lovely, so the disciple of the perfect Buddha shines by his wisdom among other men, who are blind and (like) a heap of filth".
Notes. These two verses complete together the likeness of a saintly Bhikkhu of humble birth to a lovely lotus in a heap of filth. In all the older recensions of the
Restored according to M. Senart's suggestion. M. Senart's restoration. Supplied by us.
C. xv., p. 90.
altered for symmetry.
體
Supplied by us.
Frag. C. vi, 2 (p. 88).
For the word of. Frag. M. Fenart reads 'dhaman, which we have slightly Supplied by us; M. Senart suggesta k(o)te. Frag.-C. vi, 1 (p. 88). • Supplied by us.
Some Ms. rends sankara' and 'thanaswira.
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Dhammapada these are put at the end of the Papphavagga; the Pāli counterparts of them can be traced in no other canonical text than the Dhammapada. They serve to throw into clear relief the contrast between the life of the multitude who are blind to the brighter side of human nature and steeped in the filth of worldliness, and that of a Buddhist saint who, though born among the common mortals, outshines them by their wisdom, like unto a lotus or lily, sweet-scented and lovely, growing among the heaps of refrse and filth beside a high road. They seem to indicate the lofty aim of Buddhism, which opened the door of salvation, many centuries before the advent of Christianity and Vaişliavism, to the persons of humble birth and of poor circumstances,-& feature which can be traced back to the Sāmañíaphala Sutta (Digha. I. p. 61).
Verse 14.-Sagaraudasa = Páli sankārakūtasmið, which is the same in meaning as sankāradhānasmim or sankūratthānasmiñ (cf. samkāra-punja, Therag., v. 578)
= on piles of filth and in dirty water" (Udānavarga); "in a ditch in the field ” (Fa-kheu-pi-u). Ujhitasa = Pāli njjhitasmin, Sk. ujjhite=chaddité, “thrown away" (Dhammapada-Comy.). Here are two instances where the Genitive case-ending has stood for the Locative.
Verse 15.--Saghadhadhamae--this is substituted for the Pali sankarable desu (see the Dhammapada-Comy, which speaks of a disciple of Buddha as samkāra-bhūtesu pi puthujjanesu jāto, born among average men who are no better than filthy heaps'). As to the Prakrit reading, M. Senart says that the form saghadhadhamaa appears to him certain, though the last letter might be e or i. Nevertheless, the word remains difficult”, he says, and suggests that the only way of avoiding the difficulty with regard to the first part of the word, would be " by admitting that the scribe has, through mistake, written saghadha for sagara=sankāra." There is, no doubt, something wrong somewhere, but not probably where M. Senart locates it. Dhamaa or dhamae is not certainly=dharme, as ba supposes. Some consonant like k appears to have been elided between the two final vowels. Saghadharhamaa is perhaps=Pāli sarikhalarlhammakū or sarikhalailhammāsp (see Jätaka IV. p. 266) and xaghadhudhamue=Pāli sarkhala. Whawmake. In these two cquations, an objection can be raised as to the possibility of the change of l to ih socing that dh in the Prakrit text mostly represents the
20
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(
154
)
Pāli and Sk. th. But there are instances where dh represents ( also. Cf. cicegauilh, (1.13, 13) for Pali risesto; asighadhio (I. B, 337) for sangaligo; kusidhen (I. (ro, 17) for kusilo; curarthi (I, "", 31) for cūmulo; samantha (I. cro, 37) for samata, saumalla. If the reading snghaith Thamaa be accepted, it inay be taken to refer to budhasaraka, the Buddha's disciples who explain well the law'. The reading saghailhadhamae= sarikhatalhammake, "in the midst of life and death” (Fa-kheu-pi-u), would mean a phenomenal existence characterised by growth, persistence and decay. Prudhijane = Pali puthujjane, 'average men', a Buddhist technical terin that denotes persons below the rank of a golrabhi, and distinguished as good (kalyāra) and most common. Prudhi=Sk. prthah, other than (the instructed)' or prthu, stupid? (sthūla). For the change of pr to pr(s), cf. pradhuri, vv. 12-13; and for that of ak to i, cf. same=samyak, and note that . and i are interchangeable in the dialect of our text. Abhiroati= abhirocanti. M. Senart holds that it may very well be ised=atirocuti (Pāli), but that cannot be, since the uom. in the Prakrit text is in the plural.
The chapter contains 15 stanzas.
[5. Sahasavaga]
The naming of the chapter is, as before, ours. The exaltation of 'the one out of a thousand' forms the burden of the following group of 17 verses, and it is only in a few stanzas that the number 'hundred' is substituted for thousand'. The Number-group in the Pali Dhammapada (chap. vin.) and the Chinese Fa-kheu-king, (sec. XVI.), contains 16 stanzas. The whole of a Sahasravarga containing 24 gāthas is quoted in the Mahāvastu (I11, pp. 434-36), as "dharmaparleşul sahasravargah”, thereby undoubtedly presupposing an older Sanskrit recension, older, we mean than the Udāvavarga, and Sapskrit in the sense that it was the outcome of an earlier attempt at sanskritisation. The corresponding group in the Udãnavarga (chap. xxiv.) bas 31 verses. As to the number as well as the arrangement of the verses, these recensions differ, though they betray a common purpose in that they emphasize a particular fact, practice or principle by singling it out of a hundred or a thousand. And the practices or principles thus emphasized are all Buddhistic, sharply contrasted with those of the Brahmanic faith. The increase of mumbers in the later recensions
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is lue to a most mechanical multiplication of the stanzas conveying the same sense. Having regard to the fact that the Number-verses cannot be traced in any other canonical text in the form in which they occur in the Dhammapada, a doubt is apt to arise if they were composed in the time of the Buddba. Even supposing that these were composed then, we have reason to believe that their number was far less than what it is in the several recensions of the Dhammapada. This hypotbesis is borne out by the fact that we find one or two verses in the Maou Sambită and the Jaina text which in their present forms are far later than the oldest portions of the Buddhist Nikāvas. Seeing that the Number-verses are mostly intended to contrast the Buddhist practices and principles with the Brabranic rituals, sacrifices, hymn-chanting and poetic composi. tion, their origin cannot be dated farther back than the sophistic period immediately preceding the advent of Buddhism, during which several schools of Wanderers appear to have broken away from the ancient tradition and condemned the Brābmanie system of learning and religious rites ard dogmas with a vehemence perhaps unparalleled in the history of human culture. These revolutionary ideas gathering strength with the progress of time assumed at last a more rational, systematic and compro. mising shape in the teaching of Gotama Buddha, another revoluitionary, perhaps the most powerful of all because of his synthetic genius. The Mum aka and Gotamaka condemnation of the Brahman priests with their elaborate system of sacrifice and mantrus, and the Kesakambala declaration of the unfounded character of the sacrifices found a sáner expression in the Buddha's utterances setting forth the sacrifices as less valued in comparison with the more dignified practices of religion. Thus we read in the Kütadanta-sutta (Digha 1. pp. 143 f. ; Dial. B, II. pp. 180-3): "The sacrifice performed with glee, oil, butter, milk, honey and sngar only is better than that at which living creatures are slaughtered Better than this mode of sacrifice is charity, especially that which is extended to holy and upright men. Better still" is the putting up of monasteries." But better than this is certainly the observance of moral precepts. And the best of all sacrifices is the four-fold meditation 3 One can justly point out this prose discourse as the historical basis of the Number-verses which, in their ultimate analysis, present but a universal idiom, e.g., one in a hundred, one in a thousand, or one in a million.
Seo tho Mundaka and Katha Upanişada. · Digha I. p. 55.
* This is n mere summary of Buddha's viows. Cf. Sauknra's views in the Virekt-rullāmimi, V. 2.
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( 156 )
1
yo (sa)'[hasa sahasani sagami manuşa jini eka ji]“ (jini)' atmana so ho sngamu utamu O
(C60, 6)
Cf. Dhammap., v. 10:3 + (Sahassavagga, v. 4):
Yo salassar sahassena saigimo mănuse jine Ekañ ca jeyya-m-attānam sa ve sangānajuttamo.
Cf. Mahāvastı, Sahasravarga, v. 3:
Yo Satāni sahasrāņām sargräme manuja jaye Yo caikam jaye átmānam sa vai samgrāmajit varaḥ.
Cf. Udānav., ch. xxn. ("Self"), v. 3 :
“He who conquers a thousand times a thousand men in
battle, a greater conqueror than he is he who conquers himself."
Notes.-As appears from Rockhill's translation, the reading
of the Udanavarga verse is similar to the Pāli. The Prakrit verse differs from the Pāli by these two wordssahasani ( = Pāli sahassäni), and jini (= Páli jine). The difference could be minimised, if sahasani could have been interpreted, as M. Senart suggests, as an inversion for the Pali sahassena. But this cannot very well be done as we find that the verse in the Mahāvastu contains the word salāni which is the same in form as the Prakrit sahnsani. A comparative study of these four recensions makes it clear that the Pali form is the oldest, and that the Prakrit is older than the earlier Sanskrit. The teaching inculcated in the verse is that the greatest enemy of mau is after all his own self and accordingly every effort rust be made to conquer self. This lofty idea of self-conquest is illustrated in the Buddhist literature by a graphic poctic description
1 Supplied by 18.
• Frak: C. virin, 23, Frag. C, XITO, 1, -not adjusted by M. Senart.
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of the inner struggle of the ascetic Siddhattha with Māra', and no less by that of Buddha's disciples?. An earlier forin of the conception of self-conquest, bereft of the later Buddhist imagery of a heroic fight with the lower nature of man is to be found in the teaching of the Munakas, and a Jaina parallel of it is embodied in a dialogue of the Uttaradhyayana Sūtra*. The truth of the leaching of the Buddhist verse under notice was contirmed by two powerful Buddhist kings, king Asoka of ludia and king Dutthagimani of Ceylon, both of whom came to feel remorse and intense agony of heart at the recollection of their experiences on battle-fields. In the teaching of Asoka the idea of conquest by the dhamma took the place of the principle of self-conquest : “mukhamunte dharmavijaye ". The idea of self-conquest which shaped itself in the teaching of the Sramaos proper, came to be recognised by the Buddhist teachers and kings as a distinct principle of action, and that in & form of conquest of hatred by love, claimed in the Rajovāda Jātaka?, a marked advance on the 'tit for tat' principle. In this respect Buddhism can claim as much superiority to the juristic faith of the Brāhmans* as Christianity to the Mostic doctrine of the Israels.
Sahasani = Pali sahassāni, Sk. suhasrūni. If this he not an inversion for the Pāli instrumental singular form sahassena, it must be interpreted as referring to manusa, like salāni in the Mahāvastu verse. Ho=Pali kho, ao expletive denoting assertion. Sagamu utamu= Pāli sarigāmajuttano. M. Sevart considers the Pali reading as the result of a confusion of writing. But there is no confusion here at all. It is simply sarigă maji +uttama, a compound, which by the Pāli rule of sandhi bas beaome sargūmajuttamo. Cf. sangrāmajit of the Mabāvastu.
iPadhana Sutta, Suttanipäta, No. 28-!alitavistara, chap. XVIII. ; Mahăvastu ; Märusarnyatta, Samyatta Nikaya, I. Cf. Lalitaristara, chap. XXI. and Buddhacarita, Bk. XIII-XIV.
? Bhikkhuņi-Samyutta, Samyutta Nik&ya, I.
Mundaka Up., 11. 2. 3.4. • Uttrådhyayana, IX. 20-22. saroka's Rock Edict, XIII; Mahavamsa, XXY. 108. * Dhamninpada, v. 5.
1 Rajovado-játaka, No. 27, whero the akkochcha jine kodhail principle is contrasted with the dalhena (lolhar khepanarit.
Tin Sanskrit Epica condemn only " wrth without any provocation" (rma rairavit ruilrntu).
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Acharya Shri Kailashsagarsuri Gyanmandir
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2 saha[sa bi ya gasana' anathapa]'[dasahita e]*[ka vayapada]' şebha ya şutva uvasamati (“
(Cro, 7)
Cf. Dhammap., v. 100 † (Sahassav., v. 1):
Sahassam api ce văcă anatthapadasahitā Ekam atthapadam seyyo yam sutvă upasammati.
3
Cf. Fa-kleu-pi-u, sec. xvI. ("The Thousands"), p. 104. :
"To repeat a thousand words without understanding, what profit is there in this? But to understand one truth, and hearing it to act accordingly, this is to find deliverance."
Cf. Mahavastu Sahasravarga, v. 1:
Sahasram api vācānāṁ anarthapadasamhita Ekā arthavati greyā yāṁ śrutvā upaśāmyati.
[sata bhaṣe anathapadasahita]' ş.hu ya şutva uvasamati Os (Cro, 8)
Cf. Dhammap., v. 102 † (Sahassav., v. 3) :—
Yo ca gatha sataṁ bhase anatthapadasaṁbhitā Ekam dhammapadam seyyo yam sutvā upasammati.
Cf. Udänav., ch. XXIV. ("Numbers"), v. 2 :"It is better to speak one word of the law which brings one nigh unto peace, than to recite a hundred gathas which are not of the law ".
A very doubtful word.
Frag. C. Xiro, 1.
Frag. C. viro, 4. Frag. C. x11o, 2,-not adjusted by M. Senart. That the second letter is bh, though written in a peculiar hand in the Ms., has been verified by M. Senart. The variants are gehu, teho occurring in the succeeding verses.
Fr, C. xiro, 2.
The circle is supplied by us. The circlo is supplied by us,
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( 159 )
The Prakrit verse can be easily restored :
(yo ja gadhaśnta) bhaşe anathapadasalita e(ka dhamapada) s(e)hu ya şutva uvaśamati o
4
(saha)'sa bi ya gadhana anathapadasahita . eka gadhapada şeho ya şutva uvasamatiĽO
(C", 9) Cf. Dhammap., v. 101 + (Sahassav., v. 2): Sabassam api ce gathā anatthapadasamhita Ekam găthăpadam seyyo yam sutvă upasammati.
Cf. Mahāvastu Sabasravarga, v. 2 :Sahasram api gathānan anarthapadasamhita Ekā arthavati sreyi yâm śrutvä upašāmyati.
5
(yo) ja gadhasata* bhaşe anathapadasabita eka gadhapada şeho ya şutva uvasamati o
(C", 10) Cf. Verse 3 above. The verse can be easily
rendered in Pali :
Yo ca gāthá satam bhāse anatthapadasamhita Ekam găthāpada seyyo yam sutvā upasammati,
Cf. Jataka IV. p. 175:
Attha te bhāsità gathā, sabbá honti sahassiyo, Patiganha mahābrabme, sādh'etarin tava bhāsitan. Na me attho sahassehi satchi nahutehi vă, Pacchimar bhāsato gātharh kāme me na rato mano..
Cf. Fa-kheu-pi-11, sec. xvi. ("The Thousands "),
p. 10+:" Although a man can repeat a thousand stanzas (sections), but understand not the meaning of the lines he repeats, this is not equal to the repetition of one sentence well understood, which is able when heard to control tlionght."
I Supplierl by us.
: M. Senart reads u varamati. Supplied by 18. Aluu ya ; Beo. v. 12 infra. • Partly complotoil by Frag. C. 1xro, 1.
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( 100 )
('f. Fa-khel-pii-u, sec. XVI. (" The Thousands"),
p. 104 :
"A man may be able to l'epeat many books, but if he
cannot explain them, what profit is there in this ? But to explain ove sentence of the Law; and to walk accordingly, this is the way to find suprenie wisdom”.
Cf. Udanav., cb. xxiv. (“ Numbers "), v. 2 :
“It is better to speak one word of the law which brings
one nigh unto peace, than to recite a bundred gätlås which are not of the law".
Notes.--These four verses (2-5) are very much alike, differing
only, in the words of M. Senart, in some differentiation of detail. All of them teach that one Dhammapada gūthū, full of poetry and meaning, is far better and valuable than 80 many hundreds, thousands or millions (as the Jātaka puts it) of the Vedic hymns regarded as dealing with useless subjects, i.e., setting forth, in the langu ge of the Dhammapada-Comy., the descriptions of the sky, the mountains, the forest and the like, which do not throw light on the path to salvation (ākāsarannanā-pabbatavaņņanā-vana. rannanadini pakāsakehi aniyyānailipakehi anaithakehi padehi sanhitāyil va balukā honti). History, however, goes to prove that the Buddhists themselves, especially the Mabāyānists, were not immune from the same kind of adverse criticism not only from the modern critics, but at the hands of their brethren, the advocates of the Sahajiyā doctrine?.
Verse 1.-Eka vaya pada would correspond to a Pāli ekarir nācapadan. Şebha=Pāli seyyn, Sk. y eyar. The th may be accounted for as due to the influence of the final or which is dropped in both Pāli and Prakrit. Similarly the # may be said to have been due to the desire to compensate for the lost sound r in śr.
Soo Dr. R. I.. Mitra's olxorvations in the introvluction to his cdition of the Astashasrika Prnjildprumita (Bibl. indice scricu).
• Handdha Gau.o. Doha, p. 88.
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( 161 )
(masamasi salasina yo yaea]' satena ca neva" budhi prasadasa kala aveti soļaša O
(CM, 11) 7 [(ma)samase sahasena yo yaea satina ca neva]* (dhami) prasa(da)"sa kala aveti şodasa o
(Cro, 12) 8 masamase sahasina yo yaea satena ca neva saghi prasadasa kala aveti şodasa o
(C", 18) Cf.. la-khen-pi-u, sec. xvi. (" The Thousands "),
p. 105:
** Although a man for a hunilied years worship and sacritice to the spirit of Fire, his merit is not equal to that of the man who for a moment pays reverence to the three Holy Ones ; the happiness consequent on one such act of homage excels that resulting from all those hundred years".
Cf. Mahāvastu, Sahasravarga, vv. 4-6:
Yo jayeta sahasrāņām māse, mäse satan satarii Va so Buddhe prasādasya kalām arghati sodašim, Yo jayeta sahasräņām māse mäse satan satam Na so dharme prasādasya kalāri arghati şodasi. Yo jayeta sahasränāt mase mäse satam satam Xa so samghe prasādasya kalām arglati şodasim.
Cf. Udayav., ch. xxIv. (“Numbers"), vv. 26-28 :
"He wlio for a liundred .years makes a thousand sacrifices
each month, is not worth the sixteenth part of him who has faith in the Buddha". [N.B. For vv. 27-28, substitute " in the holy law" and "in the church" respectively, in place of " in the Buddha" of v. 26.]
Fraz. C. ixro, 2. : M. Senart reads meri, We read mera for the sake of consistency with the next verwes.
Supplied by us. Pray. C. litu.
• Supplied by us ; ulso ethamu, as M. Separt suggests; in which case it Drunt le joineil to the next word.
o Supplied by us.
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(
16:
)
9 masamasi salaseva yo yaea satena ca neva sughasad hameşu kala aveti soļaša o
(C", 14)
Cr, the last ball of the Dhainmap., v. 70 +(Bālav.,
v. II) = Mahāvastu, Saliasravarga, v. 14:
Na so saink hatadhanınıānam kalam agglati solasini.
(f. Jahāvastu, Sahasravarya, v. 8:
Yo jayeta suhastanäin mäse māse sata; satarii Ya so svåkhyātadharmāņāṁ kalāni arghati sodasim.
Cf. Udánav., ch. xxiv. (“Numbers"), v. 33 :“He who for a hundred years niukes a thousand sacrifices eacii montlı, is not worth the sixteenth part of him wbo explains well the holy law".
10 masamase sahasena yo yaesa satena ca]' (neva sabanasil)’eşu kala aveti şodasa o
(Co, 15)
Cf. Malāvastu, Sahasravarga, v. 7 :
Yu javetu saliasrānām māse māse satan satam Su va wampambasilinan kalam nårglati şoduśizii.
11 masamase sahasena yo yaea satena ca
ekapananuabisa kala naveti şodasa o
(Cr, 16)
Cf. Fa-klieu-di-u, sec. vii. ("Metta"), p. 17:
.i If a man lives a hundred years, and suguges the whole of
his time and attention in religious offerings to the gods, Racrificing elephants, and horses. aid other things, all this is not equal to one act of pure love in saving life."
Frag. CXLuto. * Supplied by us. For bul'ali ), cf. nrubinu of the next verse, und Rubano (l'Ali xin Memo), Pauilavagu, v. 2 (1. (ro, 25, H, 03).
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( 163 ) Cf. Udanas., ch. ". (" Numbers "), vv29-31 :"He who for a luulisel year's makes a thonsand sacrifices
cach month, is not worth the sixteenth part of him who is mercifnl to sentient creatures" (varied in rs. 30, 31 hy 'animated creatures and beings respectively).
Cf. Vanu, V. 53 : varse varge 'svaneilhena yo yajeta satan sanāḥ
mārsăni ca na khaderyastavoh punyaphalar samam. Notes.--It is a strange fact that the parallel of none of these
verees (-11) is to be found in the Dhammapada or in any other canonical text. We nuust aclmit that the basic idea ont of which they had grown, is emboclied in a prose discourse, tie Kūţadanta-sutta of the Dighanikīra. A comparison of the Prakrit verses with their parallels in the Fa-kheipi-11 and other recensious of the Dhammapada makes it clear how easy it was for the Buddhists to multiply the number of this class of stanzas by merely changing a certain word or expression. It is also clear that the chief motive of these verses is to extol the principles of practical Buddhism, which are of far greater worth than the hundreds and thousands of sacrifices performed each month by the Brālman householders. The Buddhist principles empliasized herein are just three, riz., (1) faith in the Three Jewels, (2) observance of the moral precepts, and (3) compassion for the living beings.
Verses 6-8.- Masamasi, masamase=Pali and Sk. māse mūsr, each montli'. In colloquial Bengali the idiom mare māxe means quite the same thing, and māsāmāsi, which equates with the Prakrit form masamasi, means 'extending over a month'. In these verses there are numerous instances where i and ¢ are interchanged Sabasina satena, sahasena satina = Pali sahassena satena, which is as idiomatic as sahasrānäin satan sata'm of the Malavastu versee. Yaea = Pali yajeyga, Sk. yajeta; y and ; being inverted in jayeta of the Malāvastu verses quoted above. Neva (written neri in v. 6)= Pāli or Sk. námi, as M. Senart points out. The reading na ri or nu re would be the correct from ; wera may be regarded as an inversion for na re. But ne ra taken as Pāli r'era or Sk. naiva would free 118 from the risk of such conjectures as nera=nápi. Aveti= Prili anreli or appoti = Ski apuoti, attains', 1.C., deserves' (ogghali or arghati). We trust tbat it was not by mistake that the scribe vrote arti for aghati.
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( 164 )
Verses 0-11.-Saghasadhameşu=Pāli saikhatalham. WPBU, among those who have well understood the Norm'. Cf. the explanation given in the Dhammapada-Commentary, v. 10:-"Satikhatailhamnā ruccanti tūtadhamwâ, tulitudhammā.” The meaning of the word was changed when it came to be Sanskritised as erakhyuta-ilharmūnain, 'of those who have well explained the law. For the reading see M. Senart's notes (pp. 59-60). Sabanasileşu would be in Pali sampinnasileru, among those who have fully observed the rules of morality'. The adoption of the locative form for the genitive (cf. sampannasilanām of the Mahāvastu verse quoted above) is a peculiarity noticeable in the Prakrit verses 9-10. For the opposite process cf. parasa (Apramada vaga, v. 1), p. 121; uthanaalasa (ibid, v. 4), D. 123; pramailara (ibid, v. 17), p. 126; imas (ibid, v. 16), p. 132 ; saga andasa (Puşavaga, v. 14), p. 152. Ekapananuabiga would correspond to a Pali plapānínu. kampissa, Sk. rkuprāņánukarpinaḥ, of one who is compassionate towards a single living creature'.
12
ya ja vaşasata jivi kusidhu hinaviyava muhutu' jivita sebha rirya arahato drilha O
(C, 17)
Cf. Dhammap., 1, 112 + (Sabassav., v. 13):
Yo ca vassasata jire kusīto hinaririyo Ekåham jivitar seyyo ririyam* ārnbhato daļhari.
Cr. Mahävastı, Sahasra varga, v. 19:
Yo ca rarşaśataṁ jive kusido hinaviryavān Ekahan jivitamin śreyn viryam āraribhato drdham.
Cf. Udânav., ch, xxiv. (“Numbers "), v. t:
* He who lives a hundred rears in laziness and slothfulness,
a life of one single day is better if one exerts oneself to zenlons application."
I Vcracx 13 and 14 hare mnalul. . Another rendling, riry , with i metri cunn.
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13
( 165 ) ya ji vaşasato jivi apasu udakavaya muhuta jivita şebha' pasato udakaraya O
(I', 18)
Cf. Dhammap., v. 113 + (Sahassav., v. 14):
Yo ca vassasatau jive apassam udayavyayan? Ekâham jivitam seyyo passato ndayarrayan,
('f. Mahāvastu, Sahasra varga, v. 23 :
Yo ca varsasatan jive apaśyam ndaya vyayam Ekâha in jiritam greyo passato udazaryayan.
Cf. tdânav.. ch. xxiv. (“ Numbers "), v. 6:
- He who lives a hundred years without perceiring birth
and dissolution, a life of one single day is better if one perceives birth and dissolution"
14 ya ja vaşašata jiv(i)" apašu dhamu utamu m(u)'huta jirita [s]'e(b)hu pasatu dhamu
utamu O8 (Cr, 19)
Cf. Dhammap., v. 115† (Sahassav., v. 16):
Yo ca vassasatan jive apassam dhammam uttanam Ekålar jivitar seyyo passato dhammam uttamain.
Cf. Mahāvastu, Sahasravarga, v. 23 :
Yo ca varşasatan jire apasyanı darmam uttamam Ekâham jivitari sreyo passato allarmam uttamam,
Tho next verse has neblin, and v. 17 Riho. · Variant, dayahbayar. .. Supplied by us.
Frng. C. XXXVI, 1,--not ajusted lay M. Senart. The Frog tinces of the previous word jirila. The circle is supplied hy 11A.
cars
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 166 )
Cf. Udanav., ch. XXIV. ("Numbers "), v. 10:
"
He who lives a hundred years without knowing the ideal knowledge that is hard (to arrive at), life of one single day is better if one knows the ideal knowledge that is hard (to arrive at)".
15 ya ja vaṣasata jatu agi pariyar(e)' vane [chirena sapitelena' divaratra atadrito
16 [eka ji bhavitatmana muhuta]'viva p(u)3 a(e)® sameva puyana ṣebha ya ji vaṣasata hotu O (Cro 20-21)
Cf. Dhammap., v. 107 † (Sahassav., v. 8)
:
Yo ca vassasatam jantu aggim paricare vane Ekan ca bharitattanam muhuttam api pūjayeSa yeva pujana seyyo yañ ce rassasatam hutam.
Cf. Mahāvastu, Sahasravarga, vv. 15-16:
Yo ca varṣasatam jive agniparicaram caret Patraharo chavāvāsī karonto vividhaṁ tapaṁ Yo caikam bhavitâtmānaṁ muhurtam api pūjayet Sa ekapujană śreyo na ca varṣasatam hutan.
Cf. Udanav., ch. XXIV. ("Numbers "), v. 17 :
*
"If a man live for a hundred years in a forest, wholly relying on fire (Agni), and if he hut for one single moment pays homage to a man who meditates on the self, this homage is greater than sacrifices for & hundred years."
M. Senart reads pariyura, but suggests that it should be pariyare or pariyari. Frag. C. xxxvII, 2,-not adjusted by M. Senart. M. Senart puts it separately as su pi telena. Frag. C. XXIX. Supplied by us, according to M Senart's suggestion. M. Senart combines the two words into yaji.
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( 167 )
(ya keja yatba va ho(tu)' va luk(u)"} (savachara' yaea puñapekhos sarya vi ta wa caubhakame)iti ahivadana ujukateșu șiho O
(C"", 22)
Cf. Dhamniap)., v. 108 + (Saliassav., v. 9):
Yui kiñci vitthau ca lutañ ca luke Samyaccharam yajetha puññapeklo Sabbam pi tam na catublāgam eti,Abhivadaná ujjugatesu seyyo.
Cf. Fa-kheu-pi-u, sec. xvi. ("The Thousands"),
p. 108:
" To sacrifice to spirits in order to find peace (merit), or, after this life expecting reward, his happiness is not one quarter of that man's who pays homage to the good".
Cf. Mahāvastu, Sahasra varga, v. 17 :
Yat kisicid iștaș ca hutai ca luke Sanı vatsaram yajati puņyaprekso, Sarvar pi tam na caturbhågam eti Abhivādanam ajjugateşu śreya.
CE. Udāpav., cb. xxiv. (“Numbers "), v. 31:
*No niutter what sacrifice a mun niay offer in this world
to acquire merit, it is not worth the quarter of doing Lumage to one who has a quieted and upright mind.”
ga 17
(Cro, 23)
Notes.-The verses (12-17) are a blended whole and coustitute
a series which, as distinguished from the preceding one, teaches that the spiritual efforts, the philosophic insight and
• Supplied by un; of, hotne of the preceding verne.
Algu loki. Fracc. irro..
. Cf. uncutu=Pali susu muelu (Cro. 38), p. 64. • Also pueña rckhu or purechu. • Albo calubkugameti. ? Supplied by us.
The circle is supplied by u.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(
108
)
the bigher form of Buddhist worship are of far superior wortl. than the fire-worship and sacrifices of the timprastha hermits. The Buddhist's is a simple moral under-estimation which must be carefully distinguished historically: (1) from the Mun'aka's bold condemnation
İştāpūrtam manyanjāvā varișthar nânyncclreyo vedayante
pramadhaḥ Nakasyu prşțbe te sukste 'uubhütrenam lokani binataram
rárišanti,' ind (?) from the Kesakambala's philosophical denial
Y'atthi yiţthatń, n'utthi hutan, n'atthi sukața-dukkatānam
kammānam phalam vipākok. But comparing the Mundaka views and those of the Buddhists a little more closely, we must admit that these are in spirit the same, tbe latter having a milder form of expression than the former.
Verse 12.-Hinaviyava=Sk. hinarity.rūn (Mahăvastu verse), which is the same in meaniog as the Pāli hinaviriyo. Sebha =şebhu (v. 14), giho (v. 17)=Pāli scyyo, Šk. Greyah. These are instances where y equates with Sk. ár. Arahato= Pali arubhoto, Sk. ūrainbhatok. These forms yo to prove that i and , aud bh and are interchangeable in the dialect of our Prakrit text.
Verse 13.- Udakavaya=Pāli uduyurya yam or udayalı. bayan, Sk. adayar yayan, 'growth and loss'. The change of y to k appears to be along the lines of the change of į tok; cf. babuka=Sk. pabbaja, Suhavaga, v. 8 (I. c", 31, p. 80.)
Verses 15-16.-Chirena sa pitelena divaratra atadrito = Päli klirena sappi-tolewa ilitäratlau atanilito. This line is to be found neither in the Pāli gātkā nor in the Udānavarga verse. The Mahävastu verse substitutes for it: polrahāru charūnāsi kuonto viriilham tapar. Muhutaviva would correspond to a Pāli unahullumica: a vowel sandhi (muhula tira). Sameva= Pāli sū yern: a vowel sandhi (su tera). The reading saweru is a change from suvera. The Mahāvastu reads xã cha".
Muwuka Up. I. 2. 10. 7 Digha, 1. p. 65.
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Acharya Shri Kailashsagarsuri Gyanmandir
( 169 )
The
Verse 17.-Yatha-Pali yittham, Sk. istam. root in the Prakrit word has not, like the Sk., undergone any transformation.
Ga 17 marks the end of the chapter and means, as before, that the chapter contains 17 stanzas.
[6. Panitavaga or Dhamathavaga]
This group, of which the name is suggested by the word dhamatha occurring in v. 1 or by panita in v. 3, infra, consists of ten stanzas, as may be ascertained from the colophon, "ga 10" (I. cro, 34). Verse 3 of the Prakrit group has a parallel in one of the verses of the Panditavagga of the Pali Dhammapada (ch. VI.), and some of the rest of the same group in other chapters of the Pali. The Dhammaṭṭh vagga of the Pali Dhammapada (ch. XIX.) contains 17 stanzas, of which none is to be found in the Prakrit group. The corresponding chapter in the Fakheu-pi-u (sec. XXVII.) also contains 17 stanzas which agree generally with the Pali. Chapter XI. of the Udanavarga has 16 stanzas, of which four are similar to those in the Fali group. The Pa ila or Dhamatha group is comparatively of little importance; it teaches whom we are to regard as virtuous and what should be his conduct.
1 [silamatu suyisacho]' dhamatho sadhnjivano atmano karako sadhu ta jano kurati3 priu O
(Cro, 24)
L
Cf. Dhammap., v. 217 † (Piyavagga, v. 9): Siladassanasampaunam dhammaṭṭham saccavādinam Attano kamma kubbanaṁ tam jano kurute piyaṁ.
Cf. Udanav., ch. v. ("Agreeable Things"), v. 25
He who observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do, delights the rest of mankind."
Dhammapada, chap. vi. (Panditavagga)-14 stanzas Fa-kheu-pi-n, sec. XIV. ("The wise man")-17
Udanavarga, chap. vt. ("Morality ")-20 Frag. C. Ivro, 3, completed by fr. C. uro, 1.
M. Souart dares not change it into kuruti, though he thinks auch a reading is very probable.
22
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 170 )
Notes.-The expressions in the Prakrit verse are somewhat different from those in its Pali and Sanskrit parallels. The verse embodies some fundamental principles of Dharma, enumerated differently in Indian literature. The principles referred to in it are-gila (morality), anyi (purity), aacha (truthfulness), sadhujivana (innocent life) and atmano karana (dutifulness); cf. Asoka's Pillar Inscription, II: apasinave bahukayane, dayā, dāne, sache, sochaye; also Rock Edict XIII: sarabhūtānaṁ achatim, sayamam, samacheram, mālavain, etc.; Sankhasamhita, I 5: kşamā, salya, dama, sauca; Jātaka verse (Fausböll, 11. p. 280): saccam, dhammo, dhiti, cugo; Rāmāyana, V. L. 193 (Bombay edition): dhṛti, drati, mati, dakaya; Chandogya, in. 17. : tapa, dāna, ārjav, ahimsa and satyaracana; Manu enumerates ten principles: dhṛti, kṣamā, dama, asteya, saucam, indriya-nugraha, dhi, vidya, satyam, akroth (v1. 92). Similar principles are enumerated under ten numerical heads in the Sangiti Suttanta (Digha, 11.), and throughout the Anguttara Nikaya. The Jaina texts als are not wanting in this kind of enumeration.
Silamatu would correspond to a Pāli silavanto, almost the same in meaning as siladussanasampanno of the Pali text. This is not an accusative singular form as M. Sena't supposes it to be. Suyisacho-he who is pure and trutiful', a compound with a peculiar grammatical construction. Instead of suyi (purity) the Pali verse has dassana (insight). The Prakrit reading silamain snyisacho etc., (as nominative singular) appears to be better than the Pali accusative singular. Atmano karako would strictly equate with a Pali uttano karako, he who does his own duty'. The expression is elliptical, some word being understood between atma o and karako. Ta jano kurati priu Pali tam jano kurute piyam, 'him people hold dear'. Rockhill's translation "he...... delights the rest of mankind", or the Tibetan version itself, seems open to dispute.
2 [şadhu silena sabano yasabhohasamapitu |' yena yeneva vayati tena teneva puvita O
(Cro, 25) Cf. Dhammap., v. 303 † (Pakinnakavagga, v. 14)
"Saddho silena sampanno yasoblogasamappito Yam yam padesam bhajati tattha tatth' eva pujito.
Frag. C. 1o, 2.
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( 171 )
Notes.-Sailhu=Pali salihu, 'the faithful', the initial sibilant :
listinguishe's this word fruin soithe answering to sādha. This is not the first instance in our Prakrit where equates with Sk. śr; cf. qaraha (: k. Krārnkah), Puşav. v. 15 (p. 152); xebha, sobhil, sehat, whe, athu (Sk. greyah), Sahasaraga (pp. 158-167); sutra (Sk. srutrū) ibid, vv. 2, 3 fg. (P. !08). Sabano=1&li đàn piano. For a= my see unwahisa (Sahasav. v. ll). For bhoha=bhoga, see M. Senart's notes (p. 63). Vayati would straightway equate with Pāli vajali, Sk. arajuti 'walks', 'travels', paeses'; cf. sabbattha re xeppurisă pujanti (Dhammap., v. 83). M. Senart says: " Vayali miybt strictly be explained after the analogy of nbhirnya (= Pāli abhibhūya), B. $0,31 ax=the Pali bhajati. But it is more uatural to think that it is=trajati, and I should rather believe that bhajati of the Pāli, which it is very difficult to interpret, has eprung, by an inverse confu. sion, from an original rajati". We, on our part, think that the expression yum yum pailesum bhujati (1.e., 'whatever regiuns he adopts or lives in ') is quite different from yena yena rayali i.e., by or through whatever (land) he passes '. The former colliver's the idea of settlement in a place, the latter that of the journey of a missionary. Indeed, the laiter expression is quite batural to a Buddhist missionary from India, compiling a text of the Dhammapada, adapting the language of the original verses to the local dialect of the Gandbaran region extending as far as Khotan.
3 [yo natımahetu na parasa hetu pavani kamani
samaya)'rea na ichia (ad hamena) Esamidhi atmano so silava]s
panitu dhammiho sia Q"
(cm, 26)
Cf. Dhammap., v. 81 + (Panditav., v. 9): --
Sa attabetu na parassa letu nit puttam icche
. . na dhanan na ratthani Viccheyy' adhanmena samiddhim attano
sit silavā puññará dlanımiku siya.
· Fray. C. rito, 3. • Supplied by us. Frag. C. XXXiro,
The reading dhuntmiho is probably due to tho crror of the scribe. • The circle is supplied by 11%.
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Notes.-Natimahetu na parasa hetu= Pali na allahelu na parassa hetu, neither on personal grounds nor for others' sake'. The form natima is an instance of sandhi and of Epenthesis (cf. Pāli ātuma=ālma). The Prakrit reading pavani kamani samayarea would equate with a Pali pāpāni kammāni samacareyya; it brings out the underlying idea of the verse more clearly than the Pali na puttam icche etc. There is reason to believe that by the two expressions, atimahetu and prasa hefu, are meant the four agatis or principles of iniquity, viz., chanda (personal consideration), dosa (hatred), bhaya (fear) and moha (delusion). Cf. Jat. V. p. 147:--
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
"
"
Na pandita attasukhassa hetu Papani kammani samācaranti Dukkhena phuṭṭha khalitapi santă Chandă ca dosa na jahanti dhammaṁ.
4 [sañatu sukati yati drugati yati asañatu ma sa vispasa] [avaja ida vidva samu cari'O]3 (Cro, 27)
For the last pada, cf. Jāt. IV. p. 172:
Pathavya saliyavakam gavassam dāsaporisaṁ Datra và nalam ekas: a, iti vidvā saman care.
The Pali counterpart would be:
Saññato sugatim yati duggatiin yati asaññato Mã so vissāsa-m-avajjo idaш vidvā samain care,
Notes. We are unable to trace any Pāli or Sanskrit counterpart of this verse, though it is certain that the teaching of it is very familiar to a student of Buddhism and that it strikes the keynote of Indian religions. Drugati = Păli duggatim. For the form drugali=Sk. durgutim, cf. druracha, Citavaga, v. 5, supra. Ma Pali and -Sk. ma. The particle used here without the verb expressed. This usage is not uncommon in Pali. See Childers: a l'evam bhante, not so, lord; alam bhikkhave ma bhaṇḍanaṁ,
* M. Senart roads samucasi.
Frag, 0. 170, 1.
Frag, C. n. 1. not adjusted by M. Senart.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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enough prieste, oo quarrelling. Cf, also Jāt. V., p. 99, v. 306 :-wadā pamāno jayelha, pamādā jūyate khayo i khnyā padosī jūyanti, w mailo Bhiruliisabha e where mā mado, as the scholiast, explains, is=mā pamajja, mā . pumādi. Avaja = Pāli ārajjo Sk. īradyah, low, bad, inferior. Childersar's ūvuditabbo ti ärajjo, according to a Pāli Tikā. Ida=Pāli idar. Vidya = Pali tudra. It cannot, on the strength of the Jātnka parallel, equate with Sk. ridrān, as M. Senart las suggested. Samu cari= Päli so man care, one should lead a life of spiritual calm'. M. Seuurt, suggests reading sumi uccaret (Sk.), which would be meaniogless in this context,
5
[savutu pratimukhasa idrieșu ca pajaşu. pramuni amu] [pruvina savasañoyanachaya 0]
Cro, 28) For the first halt cf. Şut tanipāta, v. 340 † (Rahulasutta, v. 6):
Samvuto pātimukklasmii, indriesit ca puncası (Sati käyugată tyatthu nibbidābahulo bhara.)
For the last half of the last two padas of the Jotaka verses on pp. 275, 278 (Jät. I) :
Păpuşe anupubbena sabbasamynjanakkhaya.
Notes.—We have not as yet been able to trace to a certainty
any Páli or Sanskrit parallel to the above verse. The combination of the half-verses belonging to two different stanzus is an innovation in the Prakrit text.
Pratimukhasa is an instance of the genitive for the locative. See notes on sabuenasilesu, p. 164. Pajasu=Pali paticasu, 'in regard to five'. The change of ñc to the sonant of the palatal group is charncteristic of the dialect of the Prakrit text; cf. sagapa=salikuppa, Apramadav., v. 4, v. 15, pp. 123, 131, sigaru=rarikhārā, Puşav v. Lt, p. 152; saghara=saukhārā, lagay., v. 27, 28, p. 111; annabisr=annkampinek, Sahassiiv., v. 11, p. 162. Bull cf. duhusuarilukkhuss' antur, Apranalav., v. 16, p. 132; yaralelha=yārant'ottha' (ibid v. 17), p. 132;
Frag. C. Ir,
Frag. C. 111T, 2,-- 10t adjusted by M. Souart.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 174
)
jhüyalu =jhayauto (ibid, vv. 20, 21), pp. 134, 135. Anupruvina=l'āli unuprbbenta, ly degrees', gradually'. For prn=par, cf. drnguli in v. i supru, This svord indicates that Buddhism, ijke Brālimavism, provided for a graduated sys en of religious training: anirīlasikkha, withicitta. rikkha and adhimuññāsikkhā. The subject is discussed at lengih in the Garaka-Moygallāna Sutta (Majjhima, III., No. 107).
6 [sudhnsa hi sada phagu' sudhasaposadhu- sada] (sudhasa suyi]*(kainasa sa)'da samajate? vata o
(CF9, 29)
Cf. Vatthûpama Sutta, Majjhina, I. p. 39 :---
Suddhassa ve sadā pbaggu, suddhass'uposatho sada, Suddhassa sūcikammassa sada sampajjate ratam.
-which is translated by the Bhikkhu Silacāra :* Upon the pure smiles constant May,
The pure keep endless holy day ; The pure, by actions pure coufest. Their every offering is blest".
Notes.--The Pali parallel to the above verse belongs to a group
of stanzas in which the Buddha deprecates the washing of sin in the sacred waters, e.9., of the Bālıukā, the Adhikakka, the Gayā (or Phaggu), the Sundarikā, the Sarassati, the Parāga and the Bāhumail, as well as the Brāhmanic method of sabbath-keeping. The verse teaches that a man is really purified by his pare. actions and that by doing pure deeds be keeps the sablath. Such a protest as this against the Brähmanic faith is not peculiar to the Buddhist, as it can be traced, though in a less pronnunced form, in the Mun; 'aka, the Kutha and other Upanishads, which may be supposed to embody the views of the Mundasävakas, the Gotamakas and other Bhikkhu
M. Sonart has bigu.
M. Senart ban ponnrutru ; the ball. verse is completed, according to hia runding, hy wo 1. (of. Frug. C. 19, 3),
3 Frng. C. x1,_-Not adjnstcil by N. SouArt. Fing. C. 19, 3.
* Supplied by us. MScnart ronds sn.
M. Senart reuds sanajakutata.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(
175 )
orders referred to in the Angnttara Nikāva (see Buddhist Iudia, p. 111.3; Dial. B., V. II. Pt. I, pp. 220-22). The reading of the fragments in l. Nenart's edition is, so far as this verse is concerned, barilly satisfactory, Hi-'indeed', surely -may very well be substituted for the Pali ve. Sudha sa posadhu - Páli xuddhass' uposatha, an instance of vowel sandhi (suilhura + uposadhu). For the sa of samajate see notes on anahisa (Salasar vill. p. 164)..
[dhumu cari sucarita)' [(na ta du)'carita cari dhamayari suh(a)s]* seti asmi loki parasa yi o
(Cro, 39) Cf. Dhammap., v. 169 † (Lokav., v. 3):
Dhammar care sucaritam na tarn duccaritanı care. Dhammucari sukham seti asmin loke paramhi ca.
Cf. Udūnav., ch. xxx. ("Happiness'), v. 5:
"Perform carefully the precepts of the law; abstain from all evil deeds: he who keeps the law finds happiness in this world and in the other.
Notes. With this verse compare v. I of the A pramadayaga,
p. 119. Dhamu cari sucarita = Pāli Thamman care sucaritan. For this exhortation cf. the 'Taittiriva command "yā nynsmākañ sucaritāni tāni (myopasyā". Seti has a variant seati in Apramadav., V. J.
8 [aho][ nako va sagami cavadhi vatita sara ativaka ti]*(tikhisa)' (drusilo hi bah]® jano O
(CF, 31)
Cf. Dhammap., v. 320 + (Nāgav., v. 1) :
Alam nägo va sangāne cāpato patitas sarnın Ativäkram titikkhissa dussilo hii bahujjano.
Frag. C. Xuro, 1.
Supplied lis us.
Supplied by us. Frag, C. pro, 1.
Frag. C. xturo, 2. Frag. c. 1o, 2. · Supplicil by us, tentativo en gestion, such fnture forms being nowlioro mot with in tho Prakrit text.
• Frag. C. XX1170, 1,
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 176 )
Cf. t'a-kheu-pi-u, sec. XXXI. (“The Elephant"),
r. 171
law like the lighting elephant, without any fear of the : middle ariow (the arrow wounding the middle part).
By sincerity and truth I escape the unprincipled man (lawless man)".
Cf. Udänav., ch. XIIX: (“Day and Night”), v. 21 :
** As the elephant in battle (is patient though) pierced
by the arrows shot from the bow's, en likewise be patient under the unkind words of the crowd "
The original Sanskrit of the Tibetan version, of which the above is an English rendering, is as follows (Yugavarga, cb. XXIX):
Ahar någa inn sangr[ame)...(paltitah daram Ativákyum titiksámi dahşilo hi mubājadah.
Cf. Manu, VI. 47 :
Ativádámstitikseta návamanyeta kañcana Na cêniari deham asrty& vairan kurrita kenacit.
Cf. Ayaramya Sutta, II. 16. 47. 2-3:-..
Tadamti väyähi abbiddavan narä Sarehi sarigamagayum va kumjararh
...
Titikkbae nani adutthacetasa.
Notes - The Prakrit verse and its Pali, Ardhamagadhı and
Sanskrit parallele, explaining one another, presuppose a common origin that leads us in the last resort lo a popular ludian maxim. All these teach men to patiently, bear up with the unkind words of the multitude, by the simile of an elephant in hattle, pierced by the arrows, remaining yet patient. Cavadhi=Påli cāpato, Sk. cūpalnh. We liave nothing more to add to M, Senart's comment on this word than that the form with the final vorvel é is partly due to an attempt to maintain rhythm with the preceding word with the same ending, sagami. Vatita = Pāli and
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(177)
Sk. palitari. The change of the p to r seems to have been effected through an intermediate change of p to 4. Ativaka=Pāli and Sk. ntirākyai=ativālām (Manu). The form vaka presupposes an intermediate change of kya to kka through assimilation. Druáilo=Păli dussilo, Sk. drhsilaḥ. The derivation is through a false analogy with forms like drugati, v. 4, supra.
9
[(ya)'sa acata drusilia malua va vitata? vạni kuya su tailha] (a)'[tmana yadha na viņamu
ichati 0]
(Cro, 82) Cf. Dhammap., v. 162 + (Attav., v. 6) :
Yassa accanta dussilyai mälurā sälanı isotatan Knroti so tathattanam rathā tam icchati diso.
Cf. Vilānav., ch. XI. (" The Šramana"), v. 10 :
"He who, breaking all his vows, (is held) as is a Sala tree
by a creeper, brings himself to that state to which his enemy wonld like to bring him".
Notes.--Drušilia=Pali dussilyar, Sk. dauhsilyarn, malig
nity', 'iniquity'. The form is an instance of false analogy, cf. drušilo, v. 8, supra. Malaa va vitata vani=Pali māluvā ra otata rane. The simile is less expressive or pointed than the Pāli māluvā sālam it'olatam, but the Prakrit rani may be taken to stand for salarani. Here the imagery is that of a sāla forest overgrown by the intertwining and fast growing Maluvī creeper. M. Separt's reading malua vadi latu vani gives the simple notion of the creeper rapidly growing in a forest, cf. lanhä vaddhati māluvā riya (Dhaminan., v, 334). Kuya=Pali kareyga, Sk. kuryāt. Viņamu= Pāli visamo, Sk. rigamah, which may very well be used as a synonym of the Pāli diso, ' an enemy':
· Supplied by 04. • Supplied by us.
M. Senart reade vari lata. . : Frag. C. yro, 3.
s Fing. C. XXro, 2..
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10
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 178 )
[yok.d. bh]'
a raṭhapina asañatu ○2 (Cro, 33)
[ga 10]3
(Cro, 34)
Cf. Dhammap., v. 308 † (Nirayavagga, v. 3) =Itivuttaka, p. 43:
Seyyo ayogalo bhutto tatto aggisikhûpamo Yan ce bhunjeyya dussilo raṭṭhapinḍam asaññato.
Cf. Udanav., ch. Ix. ("Deeds "), ". 2
"Better it would be that a man should eat a lump of flaming iron than that one who is unrestrained and who has broken his vows should live on the charity of the land".
1 Frag. C. vro, 4. For the second t cf. vv. 24, 25. pp. 138, 139,
Notes. The Prakrit verse might be restored, in the light of the Pali verse and its parallel in the Udanavarga, as follows:
şeho ayokudo bhuto tatu agisikhupamu ya ye bhujiya drušila rathapina asañato.
Ayokudo Pali ayogulo, a (red-hot) ball of iron'. We think the allusion is to a horrible form of punishment where the criminal was killed by a red-hot iron-ball thrust into his mouth. Bhujiya... rathapina Pali bhuñjenya ratthapindum, that (a wicked mendicant) should live the charity of the land'; cf. saddhā-deyyāni bhojanāni bhuħjitrā, Digha, 1. pp. 5-12.
The chapter contains 10 stanzas.
The circle is supplied by us.
Frag. C. XLITO, aprate (Pali appatte, Sk, apräpte), Apramadav.,
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 179 )
[7. Balavaga]
It is as difficult to suggest definitely a title for the present group as it was for the proceding one. But it appears that the group dilates chiefly upon the wars of the fool. It is, moreover, quite relevant that, after having dwelt upon the conduct of the wise in the foregoing chapter, some idea should be given of a fool und his manners. Whatever its appropriate name, the group as we have it in the extaut Kbaruş hi Ms., is not complete; only 8 stanz:s are preserved. The Bālavagga of the Pāli Dhammapada (ch. 6) consists of 16 stanzas, while the corresponding group in the la-kheu-king (sec. XII.) contains 21. This group forms the 13th chapter of the Udānavarga and has 16 verses.
1
ida ja mi keca ida ji karia ida kari. vinamana abhimadati muca??? sasoa O?
(Cro, 35)
Cf. Mahäbliārata, XII. 175. 20 :
Idai kştam idati káry-m idam anyat kştâkrtan Evamihäsukhasaktan kệtanta kurute vase.
Notes.--No parallel of this verse have we been able to trace
cither in Pāli or in Sanskrit. M. Senart thinks that wbat remains of it would give in Sanskrit :
Idas ca me krtya idañ ca käryam idam k.
damāno, bhimardati mịtyu.. sasoka.
We have nothing to say against this sanskritization except that M. Senart has completely lost sight of the spirit of the Prakrit stanza. It teaches that death overpowers the fool
I lo ha e tentatirely interpreted it as mucu. But M. Sonart'a muca, followed by two doubtful letters, tempts as at the same time to a reading onaca(ti) (mui xu jon = Puli xuricati na m oka : for A similar construction cf. 80 duha nii pariinucali (I. cro. 12). This would, howovor, louve abhämudats Unconstrued.
. Thu cirole ia supplied by us..
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 180 )
who overestimates his owu undertakings. This contention is borne out by the word vinamana, which, as we take it, is an accusative singular form=Põli rindamānaṁ. In determining the real purpose of the verse we have to fall upon other verses of the group, most of which are meant to bring out the thought and conduct of a fool. We might restore it, in the light of its Sanskrit parallel from the Mahabharata, as follows:
ida ja mi keca ida ji karia ida kari (miti) (suhu) vinamana abhimadati mucu (balu) sasoa O
If this restoration be correct, it is clear that the teaching of this verse is in spirit the same as that of
(1) Dhanımap., verse 74:
"Mam' eva katam maññantu gihi pabbajită ubho Mam' evâtivasã assu kiccakiccesu kismici, Iti balassa sankappo, iccha mãno ca vaddhati."
and (2) Udānav., verse 4, ch. xIII. :—
•
"Let both priests and laymen, whosoever they may be, imagine that it is I (who have done it); in whatever is to be done or not done, let them be subject to me: such is the mind of the fool, and his desires greatly increase ".
The reflections such as those embodied in the above verse, may be supposed to have been the outcome of moralising upon the tragic end of persons like Devadatta, who was so very anxious to make his influence strongly felt among
others.
2 Pdha vaşa kariṣamu dha h.matagi
(Cro, 36)
CT. Dhammap., v. 286 † (Maggav., v. 1·4) :
Idha vassam vasissäni idha hemantagiinhisu Iti halo vicinteti antarayam na bujjhati.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 181 )
Cf. idānav., ch. 1. ("Impermanency''), v. 38 :
"This (abode) will du for winter and (this) for summer';
thus ponders the rapidly decaying fool who has not seen the danger".
Notes.--The Prakrit verse might be restored, in the light
of the Pali gatha and its parallel in che vdānavarga, as follows:
idha vaşa karişanu idha hematagişmisu iti balu riciteti atarara na bujhati o
We have reason to think that there is an allusion in this verse to the frivolous life of the rich who spent their time in the company of women, four months in the rainy abode, four months in the winter and four months in the summer-as described in the Vinaya Mahāvagga (Vin. I. p. 15). The sentiments displayed in the verse are very natural to the recluses who were the avoved champions of morality and self-control.
Vasa karisamu-the same in meaning as the Pali rasan vasissāmi. The Prakrit expression is a later idiom, associated with the idea of the Buddhist Lent (“calumasan vassarit lastošāmi"--Dhammapada-Comy.).
3 ta putrapasusamadha........
(sutu ga] -
(C", 37)
Cr. Dhamniap., v. 57 + (Haggav., v. 15) :
Tai puttanasusawattar byásattumawasatil naraz Suttam gâniai) mahoglo va Nacou ādāra gacchati.
Also, hinuta yimisu, Frag. C. XXIYT-not adjusted by M. Renart. Ho reads suruga.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 182 )
Cf. Fa-kheu-pi-u, sec. XXVIII. ("The Way"), p. 157:
Men concern themselves about the matters of wife and child; they perceive not the inevitable law of disease (and death, and the end of life which quickly comes as a bursting torrent (sweeping all before it) in a moment".
Cf. Mahabharata, XII. 175. 18:--
Tam putrapasusampannaṁ vyāsaktawānasaṁ naraṁ Suptam vyaghro mrgam iva mṛtyur ādāya gacchati. Notes.-The Prakrit verse might be restored as follows:--
ta putrapasusamadha (biasatamanasa' naru1) sutu ga(mu maholio va mucu adaya gachati ()
In the foregoing two verses the term 'fool' is applied to the Bhikkhus and princes who are ambitious for lordship over others, and to the rich who had a frivolous life, while in the present verse a case is made out against the householders in general who are unable to pursue the higher aspirations of human life on account of their excessive attachment to their wife, children and wealth. Cf. "Dukkho gharavāso, abbhakāso pabbajjā”, painful is household life, free is the life of renunciation. Thus a sharp distinction is drawn between the two modes of human life, and the contrast is beautifully brought out in the Dhaniya Sutta (Suttanipata, No. 2). In the Prakrit verse, however, only the miserable life of the householder is dwelt upon, as also in the Dhammapada verse 62 -
Puttă m'atthi dhauam m'atthi iti balo vihaññati.
Samadha Pāli sammattaṁ, ' maddened'. The change of t into dh presupposes an intermediate change of t to th. See Puṣavaga, v. 15, notes on sagadha (p. 154). Sutu gamu mahoho va= Pāli suttaṁ gāmaṁ mahoghova,
like a great food (sweeping away) a sleeping village'. The smile is perhaps the outcome of a knowledge of the torrential river-floods to which the people of the Punjab and Bengal are a victim.
} Aleo, viasatamanaso.
• Also, naro.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 18:3) pure i kica parijaya [(ma ta)' kici" kicakali adea ta tadiśaparika]* makicakari 110 i kica kica(k)ali
adea]'07 (0:0, 38; see also p. 96)
Cf. Samuddavānijajātaka, No. 468 + (Fausböll's
Jātaka, IV. p. 166):
Anågatam pațikayirătha kiccam, må mam kiccam
kiccakále vyadhesi, Tam tādisaṁ pațikatakiccakārim, na tam kiccan
kiccatále vyadhieti.
Notes...This verse, as also the next, condemns procrastination
and urges immediate action-one of the salient features of carly Buddhism. Puve i= Pāli pabbe hi, 'beforehand '; this meaning is otherwise expressed in Pali by unāgatar patikayirathu, explained in the Jāraka-Comy. as paretarari hareyya. Parikamakicakari= Pali patikatakicrakuri, 'one doing his duty beforehaud' (patiyacch'era kattablakiccakārī, Jätaka-Comy.).
5
ya puvi karaniani (pacha şakaru ichati atha dubakati balu)" (suhatu parihayati] On
(C, 39)
Cf. Therag. vv. 225, 261 :
Yo pubbe kuramıyäni pacchả so kätum icchati Sukhā so dharisate thánă pacchä сa-m-anutappati.
* Supplied by os following M. Senart's reconstraction on p. 96.
1 M. Senart understands it as kica after the PAli parillel (sco his Postscript on p. 96), M. Bennet nt first road inta dian (see p. 67).
Frog. CXXifro, 1. • This reading is arlopted after the Pali parallel, and M Senart under. stands it as such. The original reading in his exlition is kicakiciali, . Frag. C. XXXTO, 1
The circle is supplied by us. • Could it not bo read hatu?
Frag. C. XXXTI, 2. 10 Frag. O. XXXro, 2.
n The circlo is supplied by us.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 184 )
Cf. Fausbüll's dataka, I. p. 319, v. 70:--
Yo pubbe karaṇīyāni pacchā no kåtum icchati Veranakatthabhañjo va sa paccha-m-anutappati.
Notes.-The Prakrit verse may be read in Páli :
Yo pubbe karaņiyāni pacclā sakkåtuin icchati Atha duppakati bālo sukhato parihāyati.
Sakarı or şakatu ichati =Pali saldātun (i.e., ratkātum) icchati, wishes to get (them) well done. We think the same meaning might be made out of M. Senart's interpretation, which is gakaru=xarikara(th). Dubakati= Pāli duppakati, Sk. drsprakrti, 'ill-natured'. For the expression suhatu parihayati cf. RO Rukhā un rihāyali (Therag, v. 282).
6
akita kuki(ta)' [schu pacha tavati drukita kita nu sukita şeh] (u) (ya kitra nanutapati']O
(Cro, 40)
Cf. Dhammap., v. 314 † (Niravav., v. 9)
=Samyutta, I. p. 49 :
Akatan dukkatar seyyo paccha tapati dukkatara Katañ ca sukatan seyyo yan katrā nånutappati.
Cf. Udangv., XXIX., v. 53 (“B 41” in Prof.
Pischel's edition):
Akrtar knkstác chreyal)) pascāt tapati duşkštam Socate duşkặtarin krtvā śocate durgatiṁ gataḥ.
Notes.-Drukita=Pali dukkatan, Sk. duskrlain, an instance
of false analogy, cf. druáila, Panitzv., vy. 8, 9, ante. This kind of phonetic change is due evidently to Iranian influence.
Supplied by us. Frug, C. XXVUO, 3.
Supplied by ta. • M. Benart ontertaing donht about the letter pa, and ho pats n query after it (800 p. 69). . Frag. C. IXITO, 3.
• The circle is supplied by us.
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www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 165 )
7 asava tesa vadhati ara te asavacha...
(Cr", 41)
Cf. Dbamniap., v. 253 + (Malayagga, v. 19):
Paravejjâuupassissa niccaṁ ujjhānasaññinu Āsavā tassa raddhanti ärá so āsavakkhavā.
Notes.-Ile have nothing to say against M. Senart's observa.
tions except that we need not suppose that a sloka of six pādas, or the thought, was collected into a single stanza in the l'āli text. We have another instance where the pādas of the Pali gūthū are inverted in the Prakrit (see Jaruraga, v. 16, infra). However, in the absence of the remains of the middle live, if there was any, and for want of a parallel of three-lined stanza in any other work, one would be justified in restoring the Prakrit verse, in the light of the Dhammap., v. 233, as follows:
asara teşi vadhuti ara te asavachaiya) (paravejanupasina' uica ujhanasañina O)
8
yeşa tu susamaradha nica kayakata sma.
satana. sabrayanana taşa ?.....
(CFO, 42-48) CF. Dhammap., v. 293 + (Pakillakav. v. 4)
=Therag. 1. 636:
Yesañ ca susaniáracldhi niccam kāyagatā sati Akiccan to pa sevanti kicce sātaccakārino Satănain sampajãuānam atthani gacchanti äsavā.
Cr. Udīnav., xxx1. (" Thic Mind"), v. 56 (?) :
"Ile whose attentive min delights in the truth and alheres tu thie (four) truths, he always walks in the way with luis boudy, he is safe in speech mal in mind, and, casting off sorrow, he will experienco no more suffering ".
Also, parurejanuvasina.
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Notes.--This verse with which the chapter, as it survives in
the Klaro thi Ms., is brokcu off, emphasizes the necessity for constant meditation on the transitoriness of the body. Thus it introduces us to the teaching of the Jara vaga, but in the absence of a complete and wimpaired Ms. it cannot be said with certainty whether the Jaravaga formed a sequel to the present chapter. The Prakrit verse might be restored, in the light of its Pāli counterpart, as follows:
yeşa tu susamaradha nica kayakata sma'ti) (akica te na sevati kici satacakarino) satana sabrayanana taşa (gachati parichaya O)
Taga=Pali lusinā (lanlā), Sk. lapā (trenü), thirst, desire." The Prakrit forn keeps closer to Sanskrit. M. Sevart considers it to be a mistake for teşa.
The colophon indicating the total number of verses "contained in this chapter is missing, and we cannot say if there were more verses after this.
[8. Jaravaga]
A few chapters appear to be missing from the extant Kharosthi Ms. between the Büle and Jara groups. The Jaru gronp, as may be judged from the colophon "ga 25" (I. cV, 23), contained 25 stanzas of which are missing (vv. 1-2). The same group forms the 11th chapter of the Pali Dhaminapada and cousists only of 11 verses, of which 4 are contained in our Jaruragu, The Prakrit group contains ? verses which are to be found in chaps. Ill. (Cilla) and xxix. (lanka) of the Pali text. The remaining verses are collected from various canonical sources, such as the Samyutta Nikāya, the Sutta-uipata, the Thera-Therigätha and the Jataka. The first chapter of the l'a-kheu-kiny, which deals with 'Impermapence', contains 1 verses, of which two occur in the Prakrit Jaravaga and one in the Pāli chapter. Section xix. of the Chinese recension bears the title Jarāragga and contaius 14 verses, of wlich one (v. l) is to be found in both tlic Pāli and Prakrit chapters. The Udanavarga lias no separate chapter on 'Old Age', but treats of 'Impermanence'
It will be noticell that the 6th foot of the Prakrit verso differs from that of the l'ali; the restoratiou has been suggested us the basis of the Dhumaapadu-Cuniy., whore atthart nerikli huyor
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and 'Old Age' in its first chapter, which contains +1 verses. The Udanavarga and the Prakrit test hare many verses in common. Of the Udāna verses 13 are to be found in the Pali text, four in the Jarà group and the rest in other groups. Fausböll has in his excellent edition of the Dhainmapada noticed a few slokas in the Man-samlitā, the Mahābhārata and the Rāmīyana, containing ascetic reflections on 'Impermanence', similar to those in the Dhammapadla vv, 148 and 150.
3' ?.?.?re: athu ?.
..???
(Cro, 1)
Cf. Saiyatta, 1.., s. 211 :
Dhitam jammi jare nithin duhbaiņņaknyaņi jare Tära manoraman rimbam jarāya abhimadditam.
('f. l'a-klicu-pi-11, sec, 1. (" Impermanency"),
p. 43:"Old age brings with it loss of all bodily attraction".
Cf. Udānav., ch. 1. ("Impermanency'), v. 30 :
* Thou art foolish and despicable, and dost not that which
is right; for that body (rūpa) in which thou delightest will be the cause of thy ruin".
Notes.-M. Separt was able to read only ra athu of the first line.
In his text the sign "?" indicates that there are faint traces of characters, and the bold dots mean that so many letters are completely missing. None but those who have ever seriously attempted the identification of a verse, 80 hopelessly mutilated as the one under discussion, can realise how difficult a task it is to find out a parallel in Pāli or in Buddhist Sanskrit. It was indeed by accident that we after repeated searches chanced upon two verses in the Samyutta,
There aro 23 vores surviving altogether in this chapter and they occor withont break, but the colophon records tho total number as 25; conscquently, two vorscs are missing towards the beginning. .
! M. Senart rends ru with the preceding query (standing for a donbtfal character put apart. Wo read the word in the light of the Pali parallel, jare.
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corresponding to this verse and the next one. Supposing that the Prakrit verse is on the whole similar to the Pali, it might be reconstrnctel as follows:
(dhitu jami ja)re athu (druvanakarnni. jare tava manoranu viba? jaraya' abhimardita* O)
4
yo ri rarşaśata jiri so si mucuparayano na kiji* pari.
.(CO, 2) Cf. Sa:nyutta, V., p. 217 :
yo pi vassasatan jire so pi maccuparāyaņo na kiñci parirajjeti sabbam er&bhimaddati.
Cf. Udänav., ch. I. ("Impermanency"), v. 31:
"One may live a hundred years, yet he is subject to the
lord of death: one may reach old age, or else he is carried off by disease "."
Notes.-The Prakrit verse might, perhaps, be reconstructed
as follows:
yo vi varşaśata jivi so vi mucuparayano na kiji parivajeti' sarvam erabhimardati o
Mucunarayano=Pali accupanama, Sk. Tota - parāyanah, 'subject to death'. In many instances Pali words seem to obey the grammatical rules governing the changes of u into , while the Prakrit of our text, as appears
1 Also, drurrana karani,
: The form is to be taken tentatively. We many as well read rima on an approximato likeness withi yamira = Pali yambhira (I, B. , p. 27).
* Also jure ; cf. pratnya praniac (Magnvagn, vv. 27, 28, p. 111). • Cf. jarn unbhimarlati (Apraniadaraga, r. 2, 121).
5 M. Senart roads bhajc, which is cridently incorrect. We road ki for the consistently with the l'ali connterpart. The appearance of the character is mnucli liko tho peculiar stroke of ult, which M. Scnart hus taken so mach pains to establish in other instruCOR, (sec I. ATM, 1, note, pp 6.0). The stroko ovor the ja justifies the reading ji instead of je.
• Tho second half of Rockhill's translation seems open to diaputo. : cf. parirajctra (Aprunadav., s. 18, p. 133).
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from M, Separt's readings, is characterised by the absence of tle cerebral nasal. Kiji=Pali kiếc, Sk. A cid. M. Senart reads bhaje, which gives no meaning. We have an alternative form of kiji in kici (Suhavaga, v. 13, infra) which stands closer to Päli kisci.
5 parijinamida' ruru roaniļa (prabhaguno bhensiti p.ti]....... ...
(CV, 3)
Cf. Dhammap., v. 148 † (Jarāv., v. 3) :
Parijinnan idam rūpam roganiddam pabhangunan Bhijjnti pūtisandelo maranantam hi jiritam.
Cf. Fa-kheu-pi-11, sec. XIX. ("Old Age"), p. 118:
"When old, then its beauty fades away; in sickness, what
paleness and leanness--the skin wrinkled, the flesh withered, death and life both conjoined".
Cf. Udānav., cb. 1. ("Impermanency'), v. 35:
“ The end of life is death, this body bent down by age,
this receptacle of disease, is rapidly wasting away; this mass of corruption will soon be destroyed".
Notes.--The Prakrit verse, supposing that it is on the whole
similar to the Pali, as the portion which survives indicates, might be completed and read as follows :
parijinamida ruru roanida prabhaguno bheisiti puti(saneho maranata hi jivitu* 0)
- This verse cannot be traced in any other canonical texts, though reflections similar to those contained in it are met with throughout the texts of the Sutta Pitaka.
IM. Senart roada parijiruum Kla. + Frag. C. XXXIIVO, 21. Senart renda prabhaguno.
For n= Palind, cf, wirinati (Magnv., vv, 27-29, pp. 111-112). . Also, jirita,
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Hausböill has drawn his reailers' attention to similar reflections in the Manu, VI. 77, the Rāmāyana, II. 103. V. 14, and the Mahabhämta, XI. iv. 18, 207 and XII. v. 829. One will look in vain through the older Dharmasūtnis for such pessimistic rellections on the clestructive side of rature. The Mann anul Vişnn codes in their present form are recasts of a time when a Stoic mode of life was so firmly established among the asceties and recluses as to find its way into the naive positivism of the juristic thinkers. We need not be surprised to come across these reflections in the Hindu Epies, which mainly uphold and idealise the systems of the Smritis, because the epiç kernels which survive in the shape of ballads in the canonical Jätaka Book and the Upåkhyānas of the Mahabharata bristle with thein. As will be shown below, some of the important Jaro-verses of the Prakrit text are to be found in the Dasaratha Jātaka, a Buddhist version of the older Räma. story which, like the version in the Mahabharata, yas primarily intended to exhort people to keep up their spirits in the midst of trials and bereavements, considering that these are inevitable experiences of mankind.
Parijinamida=Pāli parijinzani idani, an instance of vowel-sandhi (parijina tila), the intervening n liaving developed to prevent hiatus. Pamjina or tested' is virtually the same in meaning as jara-soka-sawāristan (permcated with decay aud sorrow ') of Manu VI. 77. It will be noticed that the Prakrit form stands close to the Pāli, but the latter fulfils the grammatical rules about the changes of into , which the Prakrit does not. Roanida= Päli roganiddam, à compound, meaning the abode of diseases' (rogünam aircsanatthānam, Dhammapada. Comy; cf. Manu, VI. 77: rogájalanan). It is clear from this that the Buddhist commentator is inclined to identify nidala with rida or nīdya, 'nest'. Roa is an alternative form of roka (see Suhavaga, v. 2, infra). Prabhaguna = Pali pabhariguruar or pobha'igurań, sk. prabhangurani, a compound, meaning that which is frail or fragile'; cf. ūlurar in Manu, VI. 77, and Dhammapada, Y. 147. The final letter an instead of ra makes the word deviate from Sanskrit and keep closer to the Pāli. For bhensiti, see M. Senart's notes (pp. 70-71). Putisaneho=Pali pūlisawlcho, a compound, meaning the boily which is slinking' (üliko samāno tallera leho, Dlanhua ala-Comy ; cf, takayun, Dhammapada, r. 117, pilihãyaris, Comy: ; rajasralari, Manu, .VI. 77).
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Maranata hi jivitu=Páli warananturn hi jirilum, Sk. maranántart hi jirlari («f. Divyâvadāna, ). 100 ; Mahā. vastu, 1II. p. 183; Rāmāyala, 11. 105. v. 14; l'dāuavarga, 1. v. 22; l'a-klieu-king, I. p. 41 ; Vasubandhu's Gathasarigraha, v. 23). This corresponds to the expressions n'atthi thuvaril thiti (Dhammap., v. 147). anityari (Manu. 1], 77), and jātā jūlā marantidha eramdhammā hi pūņino (Therag., v. 553). Note how this idea of life ending with death is expanded in a verse incorporated in the Rāmāyana, II. 105, st. 16 and the Divyåvadāda, p. 100:
Sarve kşuyântă nicayāḥ patanântâs-sanucchrayah
Samyoga-vipravogântă maraņântam ca jivitam. Life and death are one of the three y'airs of constant and opposed phenomena whereby Makkhali Gosäla, the third great leader of the Ājivikas, characterised the organic world, the two remaining pairs being those of gain and loss, and pleasure and pain (lūbhan, alūbhart, suhan, dukhari, jireyai, maranań). The Buddha conceived of eight principles (attha loka-lhammā), divisible into four pairs : lābho, alūlho, yuso, ayaso, rindā, pasarā, sukhari, dukkhan, to which was afterwards added another pair riz., jirilain, imranan, as can be seen from the Thera gāthā, vv. 664-670. All these come under Pakudha Kaccâyana's two principles, snkhe, ilukhc (Digha, I. p. 56).
6 ko nu h?..
...lite sati an.kar. prachiti pra]. ..
(C, 1) Cf. Dhammap., v. 116+ (Jarāvagga, v. 1)=Jāt.
V. p. 11, 11. 25-26 (Kaunbhajátaka, No. 512).
Kunu liãsı kim anaudo niccui pajjalite sati, Audhakarena onaldlıā padipatil bi gavessata.
(f. lia-khen-pi-11, sce. XIX. ("Old Age"), p. 117 :
* What (room for) mirth. what (room for) laughter,
membering the everlasting burning for firo). Surely this dark and dreary (world) is not fit for one to seek security and rest in"
Di. Barua's papar on the Ajirikas, Juur of the Dept. of Lettors, Calcutta Cniversity, 1920), Vol. II., . .
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Cf. Mahāvastı, III., p. 376;
Ki nu kridá ká nu rati evai prajvalite sada Andhakärusmiin pruksiptā pradipar na gaveşntha. Ko nu luarso ko nu änando eram prajvalite sadā Andhakärasmim prakṣiptā alokní na prakaşaya.
Cf. Udānav., ch. 1. (“Impermanency"), v. 4:--
"To one who is being burnt, what joy can there be, what subject of rejoicing? Ye who dwell in the midst of darkness, why seek ye not a light ?"
Notes.-The Prakrit verse might be completed and read as
follows :
ko na h(aso kimanano' nica praja)lite sati apakarasmi' prachitis pra(dipa na gaveşatha* O)
--This verse cannot be traced in any canonical text other tban the Dhanımapada. The Prakrit text substitutes prachiti in the 2nd line for Pāli onaddha. The reading of the Udānavarga seems to have been analogous to that of the Pali text. The exhortation of this verse is no more than & poetical summary of the teaching rf such Fire-sermons as (1) the Adittapariyâya-sutta (Vinaya Mahāvagga, pp. 66-67) on the basis of which the Gokulikas, or better, the Kukkulikas are said to have formulated å doctrine of universal pessimism' (Kathāvatthu, 1. 7, with Comy., and Preface to the “ Points of Controversy "), and (2) the Aggikkhandhûpama-sutta which, according to the Ceylonese chronicles (see Mabāyarsa, XII. 31), Isoka's Indo-Bactrian missionary, Dhammarakkhita had made the principal text of his sermon to the people of Aparanta. The Prakrit verse seems to be older than the two verses in the Mahāvastu which appear to have been quoted from an older Sanskrit recension of the Dhammapada.
Cf. nivinati (Nayar, vv. 27-29, pp. 111-112). # Following the Maliávastu. Also, ainakarena or andhakarenn : cf. bandhann in 1. H. 69.
The reading prachili im permissiblo, if it is a cnsc of locntivo alixulute. • Cf. bharethe, 1. A'. 8. Also, yarinndhu; cf. bhodha, in l. a', 7.
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( 193 ) Prajalite sati = Päli pajjulile sali, locative absolute, meaning 'while the world is burning (with passions and other painful mental qualities)'. The Mahāvastı reads projnalile sulā. Anakarena prachiti would strictly correspond to l’äli anthakārerna pakkhille, au expression which is the same in meaning as andhakārenu onaddha. It seeins that andkanāre pakkhilla is more graminatical than anlhakārenn; cf. rutlikhillü (Dhammap, v. 304) =andhakāre khiltá (Comy.); audhakārasmir prekripta (Malāvastu).
7 yameval padhama rati gabhi vasati manavo avithi...........(ti so gachu na nivatati o]'
(C", 5) Cf. Ayogharajätaka, No. 510 (Fausböll, Iv.
p. 494) :
Yam ekarattim pathamaṁ gabbhe vasati mănavo Abbh' utthito va sayati sa gaccham na nivattati.
Cf. Udånav., ch. s. (" Impermanency "), v. 8:
"One who has heretofore been subject to the misery of birth from the womb may. go to the highest place and come no more back again (into the word)."
Notes.-The Prakrit verse might be completed and read as
follows:
yameva (or, eka) padhama rati gabhi vasati manavo avithi(to va saya)ti so gacha na nivatati o
Yameva=Pāli yam cvan, a vowel-sandhi (ya +ena); cf. pariginamida, v. 5 supra. The expression yan ena padhama rati=Pali yan eva pathamam ratlin, the
M. Sonart's yan eva have been joined together here on account of sandhi. · M. Senart reads gabhirasati, which is hardly correct; gabhirasali would bo=Pali gambhirassati, which gives no senso. But, wo havo in Prakrit garirrt for gambhir, cf. I. B. 6 (p. 27). .
3 M. Senart reads uvi thi, put apart. • Frag. O. XVIIVO, 1,- tot adjustod by M. Separt.
25
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very first night', is somewhat different froin the l'alı yre ekurullim pithamanii, 'the one night when for the first time', but the Prakrit rcaling gives a better sense. According to the commentary, the appropriateness of the worl ralli lies in the fact that men are generally conceived in the mother's womb at night, though, as a matter of fact, ralli includes both day and night. Avithito= Pāli abbl'utthilo, a vowel-sandhi (ari+uthito), ari standing for Páli abhi. For »="h, cf. abhirnya (=abhibhūyn), I. B. 30, 31 (p. 38). The Comy, suggests abbko tutthilo, and explains abbho as meaning a piece of cloud, which, liowever, secms a mere etymological conjecture, dbbh'utthito may simply be equated with Sk. abhyutthilah. Accordingly, abbhutthito va sayati may be rendered "he lies down as if being upborne'. According to the Comy., the general sense of the verse is : "Just as a piece of cloud having arisen, comes into existence, moves about being chased by the wind, in the same way a man since his first conception in the womb undergoes successive stages of gestation and development in such a manner that he cannot relrace the steps that have already been undergone". The developmental stages of man mentioned in the Comy., manda, hhidda, etc., remind one of Gosāla's eight stages, inandabhumi, khiddābhūmi, etc. (see Sumargala-vilasini, I. p. 163).
8
yasa rativivasina ayu apataro' sia apodake (va mansana ki teşa nu' kumalaka: O]'
(Cro, 6)
Cf. Mūgapakkhajātaka (No. 538, illustrated by
& carving on the railing of the Bharaut Stūpa), Fausböll, VI. p. 26:
Yassa intyä vivasane żyum appatara mi siya Appodake va macchānam kin nu komārakar tahim.
I M. Scuart reads purato, which gives no sense unless it be supposed thut rato is a change by Metathesis from faro or that the roading is kato, The PAli parallel being darat, it is cloar that the Prakrit aparatu cannot but be due to a mistako of the scribe, who has invortod tho rending,
* Br. Sonart reads simply u. * M. Senart rouds nkunuland; our reading is tontativo. + Frag. C. XVIII, 2 --not adjustod by X. Senart.
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64
( 195 )
Cf. Fa-kheu-pi-u, see 1. ("Impermanency"), p. 40:
--
Every day and night takes from the little space given to each one born; there is the gradual decay of a few years and all is gone, as the waters of a pool are cut off (or exhausted)".
Cf. Udanav., ch. 1. (" Impermanency"), v. 34:
"Man is like a fish in a shallow pool of water; day and night this life is passing away; what subject of rejoicing is there in so brief a thing ?"
Cf. Mahabharata, XII., 175, 11, 12 :—
Ratryam råtryām vyatītāyām āyur alpataram yadă Tadaiva vandhyam divasam iti vindyad vicakṣaṇalı Gadhodake matsya iva sukham vindeta kas tada Anavăpteṣu kāmeşn mṛtyur abhyeti mānavam.
Notes.-Rativivasina Pāli rattivivāsena, Sk. rātřivivāsena (if M. Senart's reading is correct). In order to equate with the Pali ratya rivasane, the Prakrit reading must be either rativinakani or rativivasane. Apataro-Pali appataram, 'less', 'lesser'. M. Senart's reading aparato conveys no sense. Mansana-Pali macchānam, Sk. matsyānām, 'of fishes'. For stay, cf. bhensiti (Sk. bhetsyate), Jaravaga, v. 5 (p. 189), and M. Senart's notes under C, 3 (pp. 70-71). Tesa Pali tesam, Sk. trgām, and is closer to Sanskrit on account of the 8. The correlative of yasa is tasa, but here tesa appears to refer to the fishes. The Pali reading is tahim, a locative form of tam, meaning 'there', 'in that'; cf. the Udänav. expression "there, in so brief a thing". Kumalaka or komalaka or komaraka Pali komarakaṁ, Sk. kaumāryam =farunabhavo, (Jataka-Comy.) 'youth', 'young age'. With regard to his reading akumulana, M. Senart suggests that it might be equated with Sk. oka-unmulan im, "the destruction of their abode". He also points out that if the form only were taken into account, one would think at once of a form ulkā-unmulana, which, he says, is a form of speech, very little likely. Neither oka-unmālana nor ulkāunmūlana can fit well with the meaning of the clause ki tesa etc. Rockhill's translation of the Tibetan version of the Udanavarga, which is at best tentative, connects the idea of mirth with this clause-" What subject of rejoicing
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196
)
is there in so brief a thing ?” The idea of rejoicing can very well be associated with komärkni. Supposing that the reading akumulann is on the whole correct and that it has reference to fishes, it miglit be slightly altered into ukumnjana and ecuated with a Páli okā ummujjanam,
jamping out of water' (cf. Suppārakajātaka No. 463, Fausböll, IV. p. 139; macchā .... urake immujjanimujjan karonti).
9 ye vudha' ye yu dahara ye ca majhima poruşa anupa ?... ...(lapaka va banana)s o
(C"o, 7) For the first half, cf. Vessantarajätaka, No. 547 (Fausböll, VI. p. 572), first line of verse 642 :
Ye ca vuddha ye ca dahara ye ca majjhimaporisă Jam eva apajiveyyam, tatiy' etarn varaın vara.
and Dagarathajātaka, No. 461 (Fansbüll, IV.
p. 127) :--
Dahari ca hi vuddhå ca ye båla ye ca pandita Addhá c'eva dalidda ca sabbe maccuparāyana.
(Fausböll, IV.
Cf. Ayogharajataka, No. 510
p. 445) :
Damapphalan' eva patanti mănari Dahară ca vuddha ca sarirabheda Nariyo nari majjhimaporisă ca.
1. M. Senart reads hu dhayeyu, of which the first letter is written in such & way an to warily warrant a reading vu. In adjusting the reading of the fint pada we have the advantage of the Pali parallels, which M. Senart could not discover.
· Frag. O. XXIIITO,--not adjusted by K. Senart, who reads lapnilharqbanana, We have reason to change his pable into paka from & comparison with kije which he reall incorrectly as bhaje (see v. 4 supra). For the last quarter-verse M. Senart han sa nica mamnato bhayo o (nee Cvo, 7, p. 72), but A carefn! examination of the shape and position of the fragment makes it clear that it bts into the main plate only when it is pushod a litlle below and thrust into the nuxt line, i.e., Cvo, 8-an arrangement which is established beyond doubt by the fact that there is an exact Pali counterpart to the Prakrit verse thua adjusted (q. r. nniler v. 10 infra p. 198). Accordingly, the nfurusaid quarter. verre hne leon shifted to the line-end of v. 10, and the gap than caused is illed by tmg C. XXIIVO with sufficient roagon or. our aide.
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Cf. Udänav., ch. 1. (" Impermanency "), v. 10:
"Some are old, and some are young, some are grown up; by degrees they all do disappear, like ripe fruit falling".
Notes.-Almost the whole of the second line of the above verse is missing from the extant Kharosthi Ms. A detached fragment, marked xxII, contains the line-end of a certain verse belonging to Plate Co. This fragment with the line-end-lapabh vabanana O-needs adjustment, but we know of no verse of the plate under notice into which it may fit. M. Senart, too, has no suggestions to offer. Let us suppose for argument's sake that his reading is correct and see if any meaning can be made out of it. It admits of a two-fold construction: either (1) lapa bhavabanana = Pāli lapa bhava-bandhanam, cut off the ties of existence', or (2) la pabhavabanana Pāli-some word ending with lã or zā plus pabhava-bandhana, 'the ties spring from'. But these interpretations afford us no clue to the adjustment of the fragment. Two assumptions are possible: either (1) that it contains the line-end of one of the first two Jara-verses which are missing, a verse similar, perhaps, in thought to the following stanza (Jataka, VI. p. 27) :
<
Tattha ka nandi kā khiḍḍā kā rati kā dhanesanā, Kim me puttehi dărehi, rāja mutto'smi bandhanā;
or (2) chat it contains the line-end of the verse under discussion, in which latter case M. Senart's reading must be slightly altered as (pha)lapaka va banana or (ta)lapaka va banana. The reading phalapaka va banana (= Pali phalapakkaṁ va bandhana) is suggested by the final words of the Udanavarga verse: "like ripe fruit falling", and t lapaka va banana by the final words of a verse in the Pāli Udāna (I. 1. 10): talapakkam na bandhana. This simile of a ripe fruit or palm falling from the bunch is quite in keeping with our verse. Accordingly, the Prakrit stanza might be completed and read as follows:
ye vudha ye yu dahara ye ca majhima poruza anu(patati sarvi te ta)la paka va banana
-which will read in Pāli:
Ye vuddha ye ca dahara ye ca majjhimaporisă Annpatanti sabbe te talapakkamh va bandhanā.
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Yu is nothing but ya (=ca). It is obvions that ya has been influenced by tin of rulha as a result of the natural tendency to read two sets of three syllabus alike, viz. ye ru dha and ye yu da.
10 (ya)'dha phalana pakana nica patanato [bhayo emu jatasa maca]'sa nica maranato bhayo Of
(CO, 8)
CF. Sallasutta (Suttanipāta, No. 34, Majjhima
Nikāya), v. 578, Dasaratbajataka, No. 461 (Fausböll, IV. p. 127), and Mūgapakkhajataka, No. 536 (Fausbốil, VI. p. 28):
Phalanam iva pakkanam niccam patanato bhayam Evam jätānam maccānam niccan maranato bhayam.
Cf. Udãnav., ch. 1. ("Impermanency'), v. 11:
" As the ripe fruit is always filled with the dread of falling, so likewise he who has been born is filled with the fear of death".
Cf. Rāmāyaṇa, II. 105. v. 17 :
Yathả phalanim pakrānām nânyatra patanād bhayan Evani narasya jātasya nânyatra marapäd bhayari.
Notes.-The simile and main idea of this verse is tacitly
implied in that of the foregoing one. Its intrinsic value and historical significance lies indeed in the fact that it stands in form midway bettveen the verse in the Dasarathajätaka and that in the Rāmāyana. As in the Sanskrit epic, the Prakrit verse begins with yadha-Pali and Sk. yathā, while the simile is indicated in Pāli by the particle iva, put after phalānam. In both the epic and the Prakrit
Supplied by us. • Frag. C. Irvo, 1.-not ndjusted ly N. Senart.
3 This line-end is connectod by M. Ronart with the preceding verse. le reada instead --ya ayu pyeli punina 0-18 the line-end of this veree, but we have transfrrred it to the line-end of the next verse on the strength of a clownfitting Pali parallel (q. t. p. 1999).
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text we have a genitive singular form, jāla-jala, while in Pali the forni is that of a yenitive plural. The occurrence of identical and similar reflections in the Dasarat hajätaka and the Rámāyala gous to prove that the narrative of the Sanskrit epic was woven out of an older Rāma-story, which is preserved in ballad forms in the aforementioned Jätaka, the Mahābhārata, and in the first canto of the Rāmāyata itself. Although the epic narrative has far outgrown its original and completely changed its moral, one may notice that the original story with its morals still lurks within its four corners.
Emu=Pāli and Sk. eram. The change of v into m is a peculiarity of the Prakrit of our text, but the form era is uot rare (see v. 14 infra).
11
... .....ra emu jara ya mucu)'ya ayu payeti panina O2
(C", 8)
Cf. Dhammap., v. 135 (Dandavagga, v. 1):
“Yatha dandena gopålo gāvo păceti gocaram
Evam jari ca macca ca ayu pācenti* pāņinam”.
Cf. Fa-kbeu-pi-u, sec. I. ("Impermanency"), p. 39:“As a man with his staff in his hand goes along tending and pasturing the cattle, so are old age and death, they also watch over the life that perishes."
Cf. Udānay., ch. 1. ("Impermanency''), v. 17:
“As a cowherd with his staff gathers his cattle into the
stable, so disease and old age bring mankind to the lord of death".
Frag. C. Xyro 2,-not adjusted by M. Senart. Ho reads the fragment as follows:
......................... omu no(?)rayamuca 1 This lino-end was connected by M. Sonart witb our v. 10 (seu p. 198, f. n. 3).
A Burmego Ms. reads pāceti.
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Notes.---Almost the whole of the first line of the above verse
is missing from the extant Klarosthi Vs., and the remnant -- yanlyn payeli punine has been misplaced by M. Senart, who tage it to the oud of the preceiling verse. As has been established, M. Senart's (W), 8 is not, as he says, a patchwork of two half-verses, but of two separate, though fragmentary, verses which have been wrongly adjusted, not by the scribe but by himself. However, our adjustment of the fragments has gove a long way to cuable us to complete the verse as follows:
yadha danena' gopalo gavo payeti goyara
emu jana ya mucu ya ayu payeti panina O - This stanza cannot be traced in any other canonical text than the Dhammapada. The simile calls up a vivid picture of a cowherd driving the cattle of a village to the common pasture, and strikingly brings home to an agricultural people like the Indo-Aryaus the idea of the manner in which death drives all beings to their destiny.
Payeti= Pāli pāceli, an instance of causative.
12 yadha nadi pravatia racha vahati ?
(Cro, 9)
Cf. Mūgapakkhajātaka, No. 526 (Fausböll,
VI. p. 26): Yalha värivaho pūro gaccham nûpavattati Evam iyu manassinan gaccharo nupavattati. Yatha värivaho puro vahe rukkh'üpakolaje Evam jarāya maranena vayhante vata pāņino.
Cf. Fa-kheu-pi-a, Seci. (“Impermanency”), p. 39:
" As the waters of a river ever hasten on and Aow away,
and once gone, never return, such is the life of man. That which is gone knows not any return".
Ofdana (=Pali landari, I. B. 39, p. 42); manikunalenu (= PAli munikundalesu), Suhavaga, v. 8, infra (Cvo, 31).
For the line-end loro M. Sonart has-lari ohuranascua salii 0-which, howover, foto better with v. 13. The Udanavarga hos & voreo (ch. 1. v. 18) of which the final words correspond to oharanatseva bulii : "As the waters of
brook, so flow on by day and night tho hours of man's lifo ; it draws nearer und nonrer to its oud".
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Cf. Udinav., ch. 1. ("Impermanency"),
v. 15:As a river that is always running swiftly by and never returns are the days of man's life-they depart and come back no niore
""
Notes. The whole of the second liue of the above verse is missing from the extant Kharosthi Ms, in spite of M. Senart reading, as a line-end, lavi ohuranaseva salii 0-which fits better with the line-end of the following verse. The Prakrit verse might, however, be completed in one of the following two ways:
1 yadha nadi pravatia racha vahati (upakulaja emu jaraya maranena vuhati vata panino O)
yadha nadi pravatia racha vahati (na nivatati emam ayu manusana gachu na upavatati ()
Pravatia Pali pavattitrā, Sk. pravartya, beginning to flow', a gerund. The form is closer to Sanskrit. Racha =Pāli rukkhom, Sk. vykṣam (cf. rucha, Asoka's Rock-Edict "I am not II, Mansehra version). M. Senart says: sure of the reading racha or vacha; anyhow I can only see in it a reflex of ryksa, whether for tracha or for rukkha." For the form racha, cf. crucha in Asoka's Rock-Edict, II, Girnar version. If it is racha, cf. Pāli mālāvacchaṁ, Suttavibhanga, I. p. 179.
13 yadha vi dani vitati1 ya ye deva oduopati2 apaka bhoti 'vitavi oharanaseva satii O'
(Cro, 10)
M. Senart reads vikoti according to the script, but this does not givo any sense. He joins the words together as yudhavidanirikoti.
In M. Senart's edition the words are run together and read yayedevaoduopati.
He reads, and the Ms. clearly has, to which, again, seems to have been influenced by the o of the preceding word bhoti. The final i is due to the run together in iutluence of the preceding syllables. The words are M. Senart's edition and read apakabhotivo...........
He connects the line-end fari oharanaseva satii with v. 12 (see Cvo, 9, p. 73). Our adjustment is warranted by the sense of the verse as well as by the mutilated shape of the ine-end.
26
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(202) 14 cmam eva manusteșu)' (avi)dha"(va)ti' pranayo Vi ya avi(si)*sati ratio maranaseva satii (0)
(C"", 11) Cf. Miyapakklajātaka, No. 538 (l'ausbill,
VI. p. 26):
Yatha pi tante vitate yaz yum dev'ūpaviyati Appakam loti vetabbam evaa maccāna jivitatii.
Notes.--The Pali verse seeins to have been expanded later into
two Prakrit stanzas, which are bound up together in thought and serve to illustrate the course of launan life by the imagery of weaving. The sense is: when the loom is spread out, no sooner are the threads spun out than what remains to be spun grows less and less ;-a striking illustration of how the hours of man's life ceaselessly pass away. The imagery reminds us of the ancient myth where the Goddess of Fate is represented as a woman engaged in spinning the thread of man's life. The Prakrit verse 13 differs from the Pali by its closing words oharnasera salic (which would equate with Pāli uhurannss'cra suntike. Dani vitati= Pāli tante vitate, Sk. tamtre ritate, (loc. absolute, 'the loom being spread out'). Oduopati, if the reading be correct, would strictly correspond to Sk. udrapati, used impersonally, meaning 'casts out or is cast ont'. The reading, as M. Senart is also of opinion, is very doubtful. Oharana= Sk. arahuranu, better apakarana, a synonym of marana in v. 14. Verse 11 expauding the idea of the Pāli clause eram maccāna jūritun, would read in Pali:
Evam eva manussesu abhidhāvanti pāņayo Yaur yaw āvisissati mati maranass'eva santike.
Supplied by us.
? Supplied by us, following the souse of the previous verse, though lolitatively.
We have changed M. Senart'a s into ith, us these two letters haro ofteu bee's confounded in thc Kharoşthi Ms. : cf, Incsi4122 for madhurk=Pali madharanit I. B. 11 (pp. 28.29); sec also M. Senurt's Odhiti for øsiti (=Pali Oyuriti), v. 16 infra. After M. Senart's thore is a gap), quite sofficient for oue letter, which we have tentatively filled by u realiug tu. This gives ux avidhuacali, Bicauirg 'they run the coure of life' (qnite in keeping with the simile of the threacl being sprio out).
Filled by ti on the strength of clear trives of the upper part ol and in the fac-simile. We have taken arisisuli as the future, 3rd pers. sing. of Sk. ī ris, to enter', hence to approach, occupy'. .
M. Benart entertains kloubt ag to the correctness of his reurling here is well as in the previous words.
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loj satil eki na disati pratu ditho" bahojano pratu eki na disati sati (litha baliojano o
(C, 12)
Cf. Dasarathajátaka, No. 461 † (Fausböll, IV.
p. 127), and Mūgapakkhajūtaka, No. 538 (ibid, p. 28) :
Sãynm eke na diasanti păto ditthā bahujjanā, Păto eke na distanti sāyam ditthā bahujjanā.
Cf. Udāvav., ch. 1. ("Impermanency'), v. 7 :
- One sees many men in the forenoon, some of whom one will not see in the afternoon; one sees many men in the afternoon, some of whom one will not see in the (next) forenoon.
Sati stands for xai (= Pāli and Sk. sayo, cf. nai= medy vit, Apramadav., vv. 245). The las intervened through False Analogy with disati. For the first o in bahojano, see pornga (v. 9. supra) = Pāli porisā (also purisā). The Prakrit o can also be explained as having been lengtheued from u to make up for the loss of a j in the Pali jj following
16
tatra ko vispasi macu daharositi jivit. ....?vi miyati nara nari ca ekada 0
(Cro, 13)
Cf. Mūgapakkhajītuka, No. 538 (Faushöll, VI.
p. 90):
Daharapi hi miyanti nară ca atha nāriyo, Tattha ko vissise poso dlalaro 'mhiti jivite.
M. Senart enys that sui would do well,
Ditho has n variant ditha in the accond line. 3 M. Scnart reeds dhiti, which is clearly a nistake for witi (umfti). In Kharoşthi tho lotters ah and *, being very much alike, have produced many a confusion of reading and writing, cf. wiasuru formadurait (I. B, 11, pp. 28-29).
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(
Notes. It is clear from the above citation that the lines of the Pali verse are inverted in the Prakrit. The first line of the Prakrit verse has maca (Pāli macco, the mortal') for pon of the Pali. Instead of Pali nară ca atha nāriyo, the Prakrit verse reads nara nari ca ekada, which appears to be an improvement on the Pali reading without altering the sense. The Prakrit verse might be completed thus :
tatra ko vispagi macu daharositi jivit e dahara hi vi miyati nara nari ca ekada O
Vispasi-Pali rissase, Sk. risvaset, an optative, 'one should trust.' Siti-Pali (a)mhíti, Pali and Sk. (a)smiti, a vowel-sandhi (daharo+asmi +iti). The mistaken reading dhiti has led M. Senart to equate it with Sk. dhyti (see footnotes under avidhavati, v. 14 supra).
17 ayirena vatai kayu padha. ruchu]
54
Isiti viñana niratha ba kadigaru O (Co, 14)
Cf. Dhammap., v. 41† (Cittavagga, v. 9):
Aciram vat' ayam kayo paṭhavim adhisessati Chuddho apetaviññāņo niratthaṁ va kaliňgaraṁ.
Cf. Udānav., ch. 1. (" Impermanency "), v. 36 :
Alas! this body will soon lie on the earth unnoticed, empty, senseless, thrown away in a cemetery like a billet of wood".
Cf. Manu, IV. 241 :
Mrtam sariram utsṛjya kästhaloṣṭrasamaṁ kṣitau Vimukha bandhavā yānti dharmas tam anugacchati.
Notes.-The Prakrit verse or its Pali counterpart which is one of the most important and exquisite in the whole collection, cannot be traced in any other canonical text than the Dhammapada. It appears to have expanded the idea of the first line of Manu, IV. 241, which also occurs
Frag. C. XLIVO.
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in the Mahābhārata. It speus, moreover, to be a later poetical summary of the Vijaya Sulta (Suttanipāta, No. 11), vv 8-9, ani Sunedha's psalmıs ('Theriyatha, vv. 168. 169'), containing scetic reflections on the loathsomeness and trausitoriness of the body. The interest of tbe Vijaya verses and Sumedhā's psalms lies in the fact that these show richer com vination of the Dhammapada verse and . the Blanıt sloka :
Yadā ca so mato seti oddlunāto vinilako, Apaviddho susanasmini anapekha honti ñåtaro. Khadanti nam sapāņā ca sigālà ca vakā kimi, Käká gijjhi ca khädanti ye ca aññe santi pāņayo.
(Vijaya Sutta) Vibbnyhati susānain nciran kıyo apetaviññāņo Chuţtho kalingaran' viya jigucchamänehi ñātihi. Chadąūnas dan susane parabhattam nhảyanti jigarchantă Niyakā mātapitaro kim pana sådhāraņā janata.
(Therigātha)
-We are far fron saying that the Buddhists were borrowers from the Mõuavas or vice versa. The truth is that both the Buddhists and the Mänavas, no less than the poets of the Mahābhärata, lad drawn upon a common sonrce, which goes back at last to the people at large : we mean that the higher reflections contained in the verdes under notice sprang originally from a 'cruder popular wisdom, crystallized in the shape of maxims which are preserved and used by the community in more forms than one. The language of these maxims in their popular forms is generally Prakrit, the term denoting no more than the current speech of a locality or community. Sumedha's Verses preserve a few remnants of Prakrit forms, e.g., chuttho for chuddhu; kalikarar, kalinkaram for kalinga. ran; chudlana, chathuna, chathana, chatthana for chaddita; wiyakū, a Prakrit survival in Pāli. The reflections in the Vijaya Sutta and Sumedha's verses are only & poetic version of the teaching of the hāyánnpassanā or kāyagntasati section of the prose Satipatthana Sutta (Majjhima, I) or Maliásatipatthāna Suttanta (Digla, II); see also the Up., Prapathaka I.
I Chultha may also be taken in the scuse of chadliita, *thrown off', considering that Sumodha's expressions nre almost the same as those in the Manu sloka : Chuicho kalinya rai riya = uttr'j yu kūsthalosimarmateCf. Brugali, chutā, choda chmidā. Prof. Pischol notes a Variant rudelho,
Variants-kulikaraja tulinkerart. Variants -chathuna, chathana, chatthaeun,
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206
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The Prakrit verse might be completed thus:
nyirena virtai kaynı padln(vi achise)şiti
rachu '(npeta)viñann niratha va kadiyarn O The Dhammapada group»s the Pāli counterpart of this verse under the Cittavayya, but it has little bearing on the main theme of the chapter. The mere occurrence of the Ford viññāņa or of the idea that a corpse lies senseless or devoid of consciousness, does not surely entitle it to a place in the Cittavagga. The Prakrit text and the Udāna. varga have rightly grouped it among the Tara verses.
Ayirena = Pāli and Sk. acirenu, an adverb with instrumenta] termination, meaning 'without delay', 'very soon'. The Pāli form aciran is a counterpart of Sk. acirāt which has an ablative termination. Vatai= Pāli ratdyarn, a vowel-sandhi (ralı+ai); for ai=ayari, cf. uni=ndyan, (Apiamadv., vv. 24, 25, pp. 138, 139). Paďbavi= Pali patharin, Ardhamāgadbi, pudhavin, Sk. prthivyām. The form of the Prakrit text stands mid-way between the Pali and the Ardha Māgadli. Adhigeşiti =Pali adhisessati,
will lie (on the earth)', can be compared with malo seli susinasmin, 'the deceased lies down in the cemetery'; the expressions give an idea of exposure of dead bodies. We must understand by the word adhisessati or seli not that a man casts off his bodly, like the brute creation in general, to lie on ihe earth (which is rather an exception than a role), but that after his death his body is thrown away by his kipsmen or friends (nātayo or bāndbáva)3 in a smaśāna where it undergoes the natural process of decomposition* or is eaten up by the worms and cardivorous birds and beasts”. Ruchu is according to M. Senart=Pali rukkho (Sk. rukamah), 'rough, rude', which may very well take the place of the Pali chudilho, vile, despicable. But we cannot fully agree with the French savant, for the Prakrit ruchu is a weaker expression than the Päli chuddho shich does not surely mean'vile, despicable' as he supposes.
Also apeta or areta. For arela, cf. rereti, v. 24 infra
: In cases of deatlon by accident, 0.8., of porsons dying by ship-wreck, or in a desert or out of the way place. The pannakn Jataka (No. 1) proberves the account of a periloos journey of caravans over a vagt sandy desert where hundreds of Indian inerchants lay deal or killed, their dend bodies or remaink being left undisposed of. Cf. it sinilor account of the fate of the permalin cirã in the Veisbha Jätaka (No. 48).
• See Munu, IV. 2.11, and Sumedha's psalms citod supra,
, See Vijaya Sutta, v. 8-9; Satipatthina Satta (Majjhinin, I. np. 58 fm.).
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Tlis rendering of the l'ali worl, no less than the commentators' paraphrasc, is tentative and ultimately untenable. Chaildho=upaviililho, despised' (Dhammapada-Comy.); chuliha=chuulila, 'forsaken!, cast-off' (Jūtaka.Comy. Fausböll, V. p 303). 11:e former interpretation is based
pon a canonical text like the Vijaya Sutta, v. 8, --upavidilho susānitsiin--and the latter on Sumedbā's psalm (Theriyātkā, v. 469)-chudilūna narn 918īne. These canonical passages do not bear out tliese interpretations. lu the Vijaya Sutta the weaning of chuddho is expressed by these three words; wildkamülo, vinilako and aparidilho,
bloated, discoloured and despiseol'. Both the words chuttho and charlılūno occur in Sumedbā's psalms (Therigūthū, yv. 168-169), and the former word might have been taken in the sense of useless' (chuttho kalingarann viya=niratthari ra holinguran), if it had not referred to kāyo. We think that the Pāli chuddho is the Sk. kould hah, agitated'. This word indicates the successive stages of decomposition undergone by a dead body in a cemetery (cf. Vijaya Sutta, 1. 8; Satipatthāna Sutta, Majjhima, I. p. :58). Such a condition was very useful to the development of the science of anatomy in India, us datural decomposition in charnel fields' served well the purpose of scientific dissection. Aveta-(or a peta-) viñana= Pāli apelaciñainam, lit. from which couscious. ness las departed', 'devoid of consciousness', 'senseless?. J. Senart observes that the Prakrit text appears to have replaced apelu by sonie synonym but does not suggest what it might be. Kullūkabbatta,, the commentator of the Manu Samhitā couuects the idea of acetana, 'senseless' with a loy of woor! (kāxthalostrarad ucetanam). Kadigaru=Pāli kalitigarai (variant, kaļikaruin), a log or billet of wond'=katthakhanda (Dhammapada-Comy.)= kūsthalustra (Manu sloka). The Prakrit is, on the whole, more correct than halirigaravil, and it stands closer to the Pāli variant kalikara, even if the forms kali, kali and kadi may all be said to have been derived from the Sk, kāxtha : cf. Bengali kudi, hülhi, kath. According to the Dbam mapadalomy., the comparison is with the useless parts of a tree left off in the wood, and this explanation is borne ont by a Manu sloba (v. (9), the first line of which contains the expression arunye hasthurnt Syuhted, casting away like a piece of wood in the forest'. The word ladigaru or Inlinguruni may also mean a log of wovil, lying useless in il smasünn, partly burnt or wholly unbumt, if not in the seuse that it is not brought back liome for consumptiou.
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( !08 ) 18 .... (avathani a..u????? j'[ni sișani tani dhiştani kal' rati o
(Cr“, 15) 19 (yanimani prabhaguni vichitani disodiša kavotaka]"(ni)' [athini tani diştani ka]ratio
(Cro, 16) Cr. Dhammap., v. 119 † (Jarāvayya, v. 4) :Yáu' iniāni apatthāni" ulāpūn' eva särade Kāpotakāni aţthini tăni disvāua kā rati.
Cf. Fa-kheu-pi.li, sec. X-X. ("Old Age"), p. 120:si Jlien old, like autunm leaves, decayed and without
covering, life ebbed ont and dissolution at hand, little good repeutunce then ! "?,
Cf. Cdāuav., ch. i. (“Impermanency"), v. 5:--
“Those pigeon-coloured boves are thrown away and scatter
ed in every direction ; what pleasure is there in looking at them".
Cf. Vasubandhu's Gātbāsangraha, v. 21 (Rockhill's
Udānavarya, Appendix) :
* They (the bodies) are thrown away and scattered in
every direction, like those pigeon-coloured bones; what pleasure, then, is there in looking at them ".
Fuusböll identifies the Prakrit verses with the
following in the Divyavadāna, p. 561 :Yäuimany apaviddhāni vikệiptāni diớo daśa Kupotararmány ashini tāni dệstveha kå ratih. Imāni yāny npasthānăui alābur iva sārade (?)s Savikliavarṇāni bīışāņi tåni drstvéla kå ratiḥ.
Frag. 0. x1110, 1. : Fray. C. «STVO, 1. Frag. C. XIyvo, 2. + Supplied by no, in place of the dot of omission (sco I. Cvo, 16, p. 74). Frag. O. XXIIVO, 29.
Varinnt, aratthāni. * Beal's rendering secuk far from correct.
Tho Ms need by Cowell and Neil roule wprabhe, which is incaningless. The mistake is perhnjes due to the scribe.
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Notes. The two Prakrit verses appear to have grown out of one
verse incorporated in the Pali Dhammapada and the Udana. varga, and are, on the whole, similar to two verses quoted in the Divyavadana, probably from an older Sanskrit recension of the Dhammapada resembling that from which å whole chapter is quoted in the Mahāvastu, III. pp. 434 foll. The Prakrit verses stand, as the resemblance of certain words go to prove, nearer in point of date to the Pāli gāthā. Verse 18 might be restored as follows:
(yanimani) ayathani a(lap)u(ni va sarade!
saghavarna? )ni sişani tani diştani ka ratio It is somewhat difficult to say whether it is a charnel-field or a crematorium, of which the Pāli gāthā and the Prakrit verses depict the scene. The expressions saghavarnani eigani (i.e., 'the skulls looking white like concb-shells') and kavotakani athini (i.e., 'the pigeon-coloured bones') can as well be associated with a burning scenes as with the picture of a charnel-field But scanning the verses closely, one can discover that these form an appropriate sequel to v. 17 and complete the description of the fate of a dead body thrown away in a charnel-field. Verse 17 does not proceed farther than the description of a dead body under. going the process of decomposition and lying in the cemetery like a log of wood, and it leaves to verses 18 and 19 to describe what befalls the bodily remains after decomposition and consumption by the worms, birds and beasts, viz., the skeleton and the bones. As a matter of fact, these two verses, no less than verse 17, are based upon the KāyAnupassanā section of the Satipatthâna or Nabāsatipatthāna Discourse, which actually contains the distinctive expressions, e.g., disā-niilisā vikkhittāni, atthikani setāni (corresponding to kāpotakāni of the Pali, and & votakani of the Prakrit verse) sankhavannūpinibhāni (Majjhima, I. p. 58). For such asectic reflections in Indian literature, it is important to bear in mind the following references, which are interesting : 1. Maitrůyapi Up. I. 3=Vijaya Satta, vv. 2-7=Satipatthana
Sutta, secs. 6-7.
1 With regard to tho restoration of the first line we have followed the Baggestion of M. Senart (9. t. p. 76). But instead of alapu one may read alavu.
Also. Ocranuni.
Ajitakeankambala saya, "Bandipancand puris& matam &daye gaccbanti, y&va alahana padani paõnapenti, kápotakani açthini bhavanti, bhasaantihutiyo" (Diglia, 1. p. 56). "KAxtakāniti kapotaka vannini, parāpata. pakkha vannani" (Sumnugala Vila#ni, I. p. 106). The story of Cūlakala and Mahakala in the Dhainmanda-Comy. gives a dotniled account of the possible changes of 4 dend body during creination.
27
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2. Prakrit verse 17 Dhammapada, v. 41-Vijaya Sutta, vv. 8-9 Therigatha, vv. 468-469-Satipaṭṭhāna Sutta, the first portion of sec. 8.
3. Prakrit verses 18-19 Divyavadana, p. 56-Satipaṭṭhāna Sutta, the latter portion of sec. 8.
Sec. 8 of the Satipaṭṭhana Discourse, especially its latter portion, clearly indicates the importance of charnelfields' in the history of the science of Anatomy in India, particularly in relation to Osteology (see Hoernle's Studies in Indian Medicine, Pt. I), long before the time when dissection became a desideratum.
?
(
""
"
Avathani Pāli apatthäni (variant, avatthani), Buddhist Sk. upasthānāni (Divyavadana) chadditani, thrown off' (Dhammapada-Comy.)" thrown away (Udanavarga). It is difficult to understand how this meaning could be derived from avathani, unless we suppose that it is the neuter plural of avatha Pāli apattham or avattham, 'dislocated', 'displaced'. When applied to alapuni ('pumpkias'), avathani vippakinṇāni, scattered, at sixes and sevens (Dhammapada-Comy.). Alapuni va sarade Pāli alāpün'eva sarade, Buddhist Sk. alabur iva sarade, like pumpkins during autumn'; scattered like pumpkins, exposed to heat and wind during autumn' (DhammapadaComy.: saradakale vātātapahatāni tattha vippakinna-alapuni viya). Distani would strictly correspond to Pali ditthāni, Sk. drstani, 'seen'. M. Senart says that the construction less normal, but not unacceptable in this form". This may be an idiom. But if tani distani ka rati be not regarded as an idiomatic construction and distani not taken as a past participle qualifying tani, we can explain the form as distana, a Gerund corresponding to disvana of the Pali verse, the final i being accounted for as having developed out of rhythm with the preceding tani. The Buddhist Sanskrit form in the Divyavadana is also a Gerund, drstra The Prakrit form keeps closer to the Pali in having a suffix similar to the Pali träna. Prabhaguni, fragile'. We have a singular form of the word in v. 5, supra. The word in this plural form cannot be equated with Sk. prabhangura. M. Senart rightly suggests that it implies a base prabhigu, identical in meaning with prabhanga. Digodiga l'ali and Ardha Magadhi, diso disaṁ, 'in various directions', 'on all sides'. The Divyavadana verse reads diso dasa, 'the ten cardinal points'.
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( 211 ) 20 [imina putikaena aturena pabhaguna
nicaśuhavijinena jaradhamena s]'(avaso). (nime) dha parama sodhi yokachemu anutara o
(Cro, 17) 21 [imina putikaena vidvarena (pabhaguna)']
[(nicasuhavijinena)]' (jaradhamena savaso). (nime)dha parama sodhi yokachemu anutara o
(Cro, 18) 22 [imina putikaena visravatena putina
nica]*[śubavijinena jaradha]"°(mena savaso)" (ni)''[medha parama sodhi yokachem(u)"8] .
anutara 015 (Cvo, 19)
Cf. Sa yutta, I. p. 131 $ 5:Iminä pätikāyena bhindanena pabhangun.
Cf. Theray. v. 327:
Nimmissam paraman santiủ yogakkhemam anattarar.
Cf. Fa-kheu-pi-u, sec 7. ("Impermanency'), p. 48:
“What age is this body when it lies rotting beside the flow.
ings of the Ganges ? It is but the prison-house of disease, and of the pains of old age and death. To delight in
w
Frag. C. XIVYO, 3. ? Supplied by ns.
• Supplied by .. • Frag. C. XIIIVO.
Frag, C. XIVVO, 4 ?.. Sapplied by us. • Frag. C. XXIVO.
10 FragC. yo. 1. ,1Suppliod by ng. 11 The u is eapplied by ns.
1. Frag. C. XLVO, and Frag, C. XXVIVO, 1; the latter preserves, a is Baggested by five queries (p. 02), so many faint traces of the bottom of the characters, of which the apper portion is in tact in the former,
11 Tho cirolo is supplied by us.
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pleasure, and to be greetly after self-indulgence, is but to increase the load of sin, forgetting the great change that must come, and the incoristancy of human life."
Cf. Udānáv., ch. 1. ("Impermanency'), v. 37:* Continually afflicted by disease, always emitting some
impurity, this body, undermined by age and death, what is the use of it."
Notes.---These three verses, which are quite peculiar to the Prakrit
text, are bound up together in thought as completing the ascetic reflections in v. 5, supra. Tlie Pali parallel of the first line of v. 21, (and posteriori of vy. :0, 22) is in the Saryutta verse cited above, and that of the third line of each of the three verses occurs in the Therayathā, v. 32, and ove need not be surprise'l if the parallel of the middle line, which is common to all the verses, be found out in some uther Pāli verse, not yet discovered. The linking together of three lines, that is, of three separate ideas, into one verse, appears to be a novelty, serving to give altogether a new idea, though the combination seems somewhat incongruons. At any rate, they betray quite a mechanical growth, however much a commentator may try to make out some grand meaning by his ingenuity. We are confident that the process of such co-ordination is earlier in the Buddhist literature, and that in all probability the number of vefses was originally less than three, and perhaps not more than one. As may be conjectured from the Samyutta verse and that in the Udänavarga, the original verse consisted of two lines, and ended with the question "what is the use of it ?" or "kā rati" as in v. 19, supra, or with such reflectiuns as we find in the second line of the Samyutta verse : attiyāmi hariyāmi kāmatanhā samūhatā. However, taking the verses as they are, they seem to admit of a two-fold interpretation : either (1) that there is a break at the end of the second line, the construction lacking in some expression to complete the Stoic rune like that which miglii bu translated "what do you gain (by)"; or (2) that these verses mark a turning point in the general trend of thought, in that they draw the hearer's attention away from the vain moralising on the transitoriness of the body to the real purpose to which the body should be employed. The secund interpretation leals 118 to understand the underlying idea of these verses as follows: "Takiny for granted that the body is such and such, the
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questiou lienceforth arises, what use we shonld make of it. Is it not proper to create for each of us an unsurpassed state of safety even with the help of such a body ?!' T'his is quite in keeping with the spirit of Buddhism, which as a heroic faith sought to shake off the cowardly ponderings over the loathsomeness of decaying body.
Verse 20.-- Putikaena = Páli pūtikāyena, with this body emitting impurity'; cf. putianncho in v. 5, supra, Aturena = Pāli and Sk. āturena, which is identical in meaning with rounidu in v. 5, and āturum in Dhammap., v. 147. Nicaśnha vijinena corresponds, according to M. Sevart, to Sk. nilyásubha-ricirnnena, 'permeated with impurities'. The expression is not to be met with in Pali. Jaradhamena sa vaso= Pali jaräilhawmena sanırāso, association with what 18 conditioned to decay'; cf. "continually afflicted by disvase” (Udānavarga). Nimedha, if the ilha be regarded as a clerical error for sd, as is sometimes the case in the Ms. (see footnotes under avidhavati. Jarav., v. 14, p. 202), wouid give place to a form nimesa, which would tally well with the Pāli first-person form wimmissam of the Theragathā verse. If it be not such a mistake, then dha must be equated with the Pali suffix tha, and nimedha classed with such second-person forus as arahadha, nikhamalha, thoilha, ullrarailha, etc. (pp. 130-157). Parama sodhi =Pali paramam suddhin, Sk. paramań suulihim (or sambilhim), the highest purity', which is the same in meaning as risolhi (Magav., vv. 27-29), a synonym of Nirvāla. The Theragathā reads santi, tranquillity', 'peace', another sypouym of Nirvana.
Verse 21.-Vidvarena is a curious Prakrit form, conveying the same sense as the Pāli bhindanera, by (that which is) brittle'; cf. bheilanadhamme kalevare, Therigāthâ, v. 380; parijina in v. 5, supra. Some of the Pali Mss. of the Samyutta read thindarena (instead of bhiularena), a variant which has a justification from cases like pabbargura ---pabbhangann. The Prakrit ridvorena sounds closer to bhimarena.
Verse 32. --Višravatena putina = Pali misravantena pūtinā, 'with impurity llowing off', from tho root tarr (to llow).
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( 214 ) 23 [(a)'yara jiyamanena dajhamanena nivruti nimedha)' [parama sodhi yokachemu aputara)" ()
(Cro, 20)
Cf. Therag., v. 32+:Ajaram jīramānena tappamänena nibbutir Nimmissam paramam santim yogakkhemam anuttarań.
Notes.---This verse, which is peculiar to the Prakrit text, clearly
sets forth the moral of the foregoing three verses. 'be Theragāthā ascribes the authorship of the Pāli parallel to Suppiya Thera.
Ayara = Pāli ajaran, the undecaying', a synonym of Nirvana. Jiyamanena=Pāli jiramārena, by a person in a state of decaying '; cf. khane khane jarāya abhibhnyyamānattā jāramānena (Paramatthadipanī). Dajhamanena = Pāli dayhamānena, a synonym of tappamānena, by a person in a state of burning'. Nivruti= Pāli nibbutim, sk. nirvrtim, a synonym of Nirvana. Here the cbange is either from ro into vr as in Pali (cf. alhra of the Manserah Edicts), or from or into ur.
24 [jiyati hi rayaradha sucitra adha sarira bi jara
uveti sata tuö dharma na ja] [ra (u)veti]* (sato hiva'
sabhi praveraya]eti"
(CVO, 21)
1 The a ig supplied by us.
* Frag. C. 190, 2. Frag. 0. XXVIVO, 2.
+ Thu circle is supplied by us. .. . Senart rends na la tu, but doubts the na (p. 77). He also doubts the character which follows dharina, aud which he tentatively reads ca. Our restoration is based on the Pali parallel which M. Senart has unfortunately missed. Frag. C. IVO, 3.
Frag. C. XXVVO, 3. M. Scnart bas hing, which gives no meaning. Our roading, however, is tentative. Sce notes (1, 215).
10 Fray C. XVIIVO, not Adjusted by M. Sanart, who roads ....................... satuhimu sabhi prureru(ya)...
11 M. Senart reals ka. The letter is no what mutilated. In Kharosthi. ti, if written hurriodly, may very well appa8 like ka.
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)
Cf. Dhammap., v. 151 (Jaravagga, Y. 6);
Sainyatta, 1. p. 71; Jätaka, V. pp. 483, 4.94:
Jiranti ve răjarathā sucittā atho sariram pi jaram upeti Satan ca dhammo na jaran peti santo have sabbhi
pavedayanti
Cf. Fa-kheu-pi-11, sec. xix. ("Old Age”), p. 118 :
“And when the body dies, and the spirit flees, as when a royal personuge rejects a (broken) chariot, so do the flesh and bones lie scattered and dispersed. What reliance, then, can one place on the body ?”
Cf. Udānav., ch. 1. (“Impermanency "), v. 29 :
“Even the brilliant chariot of the king is destroyed, the
body also draws nigh to old age ; but the best of men, who teaches others this best of all good laws, shall not know old age.”
Notes.---This verse formis a fitting sequel to the foregoing one,
as we reach in it a point where it is the turn of the compiler to say if there is anything within buman experience which does not decay in the midst of decaying things. The reply given is in the affirmative, dilating upon the popular comparison of the body or material form to a chariot or royal chariot (cf. Katha. I. 3, 3, quoted ante, p. 100, and Dhp. v. 171: imam lokain rājarathúpamam). The only thing that does not approach decay is sata dharma=Pāli satan dhamman, which is but a synonym of Nirvāṇa (Jātaka, V. p. 484). Sato hiva sabhi praverayati means the same thing as Pāli santo hare sabbhi pavedayanti, the persons who have attained the tranquil state, discuss with the sise'. For santo, cf. Bengali sädhn-santa. Bisa of M. Senart is unintelligible unless it is taken, tentatively, as a mistake for hiva standing, with inverted vowels, in place of the Pali hare, that is to say, hira from havi (by Metathesis) = Põlı hare. For the second ? of prarerayati (=Pali paverlaya (1), cf. Sk 19tailasa = Pāli tharasa. l'his is the only instance of the equation of , with it in the extant Kharoşthi Ms.
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( 216 ) 25 [muj. p.rat. muj!'[11 pachatu majhatu muju
bhavasa parako sarvatra vi..........]" (na punu jatijaravuvehisi)*
(O) (Cro, 22)
[ .......
ga 25]"
Cf. Dhammap., v. 348 † (Taņlıāvagga, v. 15) :Muñca pure musica pacchato majjlie nunca bhavassa
påragu, Sabbattha vimnttamănaso na punan" jātijaram npehisi.
Cf. Bhaddasālajātaka, No. +65 (Fausböll, IV.
p. 156) :
Agge ca chetvä majjhe ca pacchã nūlam vichindatha Evam me chijjariānassa na dukkham naranan siyā.
Cf. Udanavarga (Prof. Pischel's "Tufan-Recen
sionen des Dhammapada'), Yugavarga, ch. XXIX.
V. 66 (B 57) :Juñca purato munca pascato madhye muñca bharasya
pāragaḥ Sarvatra vimuktamānaso na punar jātijaram upeşyasi.
Cf. Udānav., ch.xxix. (“Day and Night'), v. 59:“Having cast off what is before, having cast off what is
behind, having cast off what is in the middle, one goes to the other shore of existence ; when the mind is free from everything, one will not be subject to birth and death."
Notes.---This Prakrit verse, with the exhortation not to proceed
again towards birth and decay and with the suggestion about the means thereto, comes rightly at the end of the chapter. Haviny regard to the means, the Pali parallel
Frag. C. ro, 1.
Frag. C. 1189, I. Wo huvo followel M. Senart's restoration. • The circle is supplied by
'rng. C. 1100, 2.
Vnriant, puna.
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is entitled to a place in the Tanhāvagga. But it is quite out of place in the chapter, entitled (in Rockhill's translation of the Udānavarga) “ Day and Night", corresponding to the Yamnakavagga of the Pali text. It is out of place there because no verse in which the negative and positive phases of a single idea are not contrasted deserves a place among the “Twin-verses". The Prakrit verse. might be restored, in the light of the Pāli gātha and the English translation of the verse in the Udanavarga, as follows:
muj(u) p(u jratu muju pachatu majhatu muju bhavasa
parako sarvatra vi(mutamanaso) (na punu jatijaraçuvehisi"o)
Muju would strictly correspond to Pâli mnīcai (pres. part.), 'having cast off' (Udāpavarga). In the Pāli verse we have an imperative form of muc. Puratu=Pāli .purato, Sk. purataḥ, 'what is before' (purato, Udānavarga). In the Pāli verse we have the locative form pure. Pachatu=Pali pacchnto, Sk. pasca!o, what is behind' (Udānavarga). Majhatu=Pāli majjhato, 'what is in the middle' (Udăpavarga). The Pali majjhe has a locative termination. The Pāli counterparts of purata, pachatu and majhalu are explained in the Dhammapada-Comy. thus : Muñica pure'ti atiteru khandhesu alayam nikantin ajjhesanan patthanan pariyogāhar parāmāsaṁ tanham. Muncul pacchato'ti anāga. lesu pi khandhesu ūlayádini munca, Majjhe'ti paccuppannesa : -ie., 'Free yourself from the thirst for, the dealing with, the diving into the solicitation for, the seeking after, the dwelling upon, the past, the future and the present aggregates'). The exhortation of the above verse is expressed in another form in the Bhaddekaratta Discourse (Majjhima, Suttas 131-134) :
Atitam nånvagameyya, nappaţikankhe anāgatam, Yad atitan pahinan tam, appattañ ca anāgatam,
Paccuppannañ cn yo dhammam tattha tuttha vipassati. Thera Mahākaccāyana's interpretation of the Discourse (Majjhima, Sutta No. 133) which is the historical basis, as we take it, of the Sabbatthivāda doctrine, is this : Katham ... atitam nånvagameti? Ti me cakkhuir ahngi ntilanh aidhānamn iti rūpå ti nn tattha holi chandurūgapatibarlıtharn hoti viññānam-(.e., "How is it that a person does not pursue the past? Such was my eye in the past, 28
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of this kind', to such a thought his mind is not attached with a passionate longing.") So also with regard to the remaining senses, all collectively termed khandha in the Dhammapada Comy.; and the same explanation holds true of the future and the present.
The chapter contains 25 stanzas.
[9. Suhavaga]
The following 20 stanzas expressive of the optimistic outlook of the Buddhist recluse life constitute a group, similar to and partly identical with the Sukhavagga of the Pali text (ch. xv.), where the total number of verse is 12. Sec. XXIII. of the Fa-kheu-king, corresponding to the Pali Sukhavagga, contains 14 verses, and the same group in the Udanavarga (ch. xxx.) contains altogether 53 verses. Although the colophon indicating the total number of verses in the Prakrit group is missing from the existing Kharosthi Ms., it may be judged from the general trend of thought that the group ended with the 20th stanza. The juxtaposition of the Jara and Suha groups is a remarkable feature of the Prakrit text, and it serves to bring out prominently, by a contrast of two modes of reflection on two aspects of human life, the bright prospect that lay before the religious life of the Buddhist Bhikkhus.
1 [aroga parama labha satuthi parama dhana vispasa1 parama mitra]2 nivana paramo suha (0)3 (Cro, 24) 2 (jiga) [cha parama (r)ok(a)] [saghara parama duha
eta ñatva ya]dhabh(u)tu nivana paramo suba O (Cv, 25)
M. Sonart tentatively roads raspasa, which is no doubt a mistake of the scribo. See his notes on the word (p. 78).
Frag. C. 11vo, 3. The circle is supplied by us. • Supplied by us in the light of the Pali jigacchā. M. Senart rends ka. Frag. C. XXXIX, 1,-not adjusted by M. Senart; r and a, put within brackets, are supplied by us. Frag. C. 110, 4. • Supplied by us.
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Cf. Dhammap., vv. 204, 2037 (Sukhav, vv. 8,7):Arogya paramă lábha, santuţthi paramar dhanam Vissäsa parama ñati, nibbānam paramam sukbam. Jigacchå paramā rogā, samkhårā paramā dukbă, Etam hatva yathabhūtam nibbānam paraman sukham.
Cf. Udânav., ch. XXVI. (“Nirvīva ''), vv. 6-7 :“ Absence of disease is the best of possessions, contented. ness the best of riches, a true friend the best of friends,
pirvāpa the greatest happiness." “All compound things (sabskara) are the greatest of pains, hunger the worst of diseases; if one has found this out,
he has found the highest nirräpa." Notes. These two verses form an excellent pair serving to
throw by contrast the two aspects of human life into clear relief. After lingering so long upon decay and impermanence, it is, indeed, a great relief to read two verses which contain a message of hope. In the midst of decay and decrepitude there is a state of health, contentment and bliss which abides. The logical succession of thought is kept up better in the order in wbich the verses occur in Prakrit and Sanskrit.
Aroga parama labha=Pāli ārogya paramā lābhā, health is a great gain's Health is a medical term, used figuratively in the Buddhist phraseology to denote Degatively a state of the absence of hunger or appetition. That'health is a great blessing of life is a common-sense view, the natural desire of mankind, as, perhaps, of all forms of life being to live in valour, vigour and energy (saurye, vīrye, balasi). The Buddhist teaching serves only to widen the idea of health, which is a state of well-being of the body as well as of the mind. A healthy mind is that which is free from sense-appetite. Satuthi parama dhana=Pāli santutthi paramam dhanam, "contentment is a great possession'. Contentment is a positive nomenclature for aroga, as wealth is that for gain.
3 ......(suhaparicai]. .........matrasuha dhiro sabasu vi(vu) la suha O
(C", 26)
1 Frak. C. XXXIXVI, 2, not adjusted by M, Sonart, who reads rula. * Supplied according to . Bonart's suggestion,
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Cf. Dhammap. v. 290 + (Pakinnakav., v. 1):Mattāsukha pariccăgā passe ce vipulaṁ sukham Caje mattåsukham dhiro sampassam vipulaṁ sukham.
Cf. Udānav., ch. xxx. (" Happiness"), v. 32 :-- “If the stedfast man seeks for great happiness, and would
give up little happiness, let him cast away the little happiness and look well to the great one."
Notes. The probable restoration of the Prakrit veree would
be :
(matra)sulaparicai (pase' yi vivula dula caji') matrasuha dhiro sabaśu vi(vn)la suha O
--Two words are important: matra=Pali unitta, Sk. mātrā, 'a smaller measure, and vivula=Pāli and sk. vipulum, ' a larger measure'. Oparicai=Pāli pariccāgā. Cf. unucii (I. B. 3, p. 25)=Pāli npaccagā. The verse teaches that when a man has a choice between two measures of happiness, he ought to strive for the larger one. The principle inculcated is not Utilitarian, i.e., the greatest happiness of the greatest number. The happiness aimed at is an individual experience. In the Devadaha Sutta (Majjhima, No. 101) Buddha refutes the Jaina theory of the quantification of pleasure and pain. In his opinion one cannot say this quantity of pain (ellakam dahkhun) is due to self, and that to not-felf. Here the idea of quantity implies no more than intensity of feeling.
... U.eşu anusua (usu)eşu manuseşu viharamu anusua o
(Cro, 27) Cf. Dhammap., v. 199 + (Suklav., v. 3) :--
Susukhari vata jīvāna ussukesu anugsukā Ussukesn inanusscsu vibarama anussuka.
I From a comparison with the form bhare (Sahnsiv, vv. 3, 5, pp. 158, 159).
: Cf. tho form cari, Aprumadas. y. 1, p. 119; Panitry., .7, p. 175. There aro many other instances of such Optativo forms cuding in i.
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Cf. la-khien-pi-1, sec. XXIII. (" Rest and Repose"),
p. 137 :
"My life is now at rest, sorrowless in the midst of sorrow;
all men have sorrow, but I have none."
Cf. Udânav., ch. xxx. (“ Happiness "), v. 44:"Ah! let us live exceedingly bappy, living without greed among men who are greedy, without greed in the midst of the greedy."
The probable restoration of the Prakrit verse would be :
(suhai vata jivamu) u(su )eşu anusua (usu)eşu manuseşu viharamu anusua o
5
subai vata jivamu viraneşu averana (veraneșu ma]'nuseşu viharamu averana O
(Cro, 28) Cf. Dhammap., v, 197 + (Sukhav., v. 1) :
Susuklam vata jivama verinesu averino, Verinesu manussesu viharáma averino,
Cf. Fa-kbeu-pi-u, sec. XXII. ("Rest and Repose"),
p. 137 :
"My life is now at rest, with no anger amongst those who
are angry (or those who hate). Men indeed on all sides feel anger, but my life (conduct) is free from anger."
Cf. Udānav., ch. xxx. (" Happiness"), v. 48:“AL! let us live exceedingly happy, living without hatred
ainidst men who bate, without hatred among haters."
6 suhai (vata) jivamu kijaneşu akijana kijaneșu ma(n)'u(ses)*u (vi)'haramu akijana
(CVO, 29)
Frag C. xxiya,
...
Sapplied by us.
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This would give in Pali:
Susukham vata jivama kiñcanesu akiñcană, Kiñcanesu manussesu viharāma akiñcanā.
7 suhai vata jivamu yeşa mu nathi kijana1 kijaneṣu manusesu viharamu akijana (O)
Cf. Dhammap., v. 200 † (Sukhav., v. 4)= Fausböll, Jataka VI. P. 55
(Cro, 30)
Susukham vata jivama yesam no n'atthi kiñcanam Pitibhakkha bhavissima devå abhassarā yathā.
Cf. Fa-kheu-pi-u, sec. XXIII. ("Rest and Repose"), p. 137:
"My life is now at rest, in perfect peace, without any personal aim, feeding on (unearthly) joys, like the bright gods above (Abhisvaras).
91
Cf. Udanav. (Pischel), ch. xxx. (Sukhavarga), vv. 49.50:
Susukham bata jīvāmo yeṣāṁ no nāsti kiñcanam Pritibhaks bhaviṣyāmo devā hy abhasvara yathā. [Sasu]kham bata jivāmo yeṣām no nasti kiñcanam Pritibhakṣa bbaviṣyamo satkayenopaniḥśṛtā (ḥ).
[Rockhill's translation, ch. xxx. ("Happiness")
vv. 50-51
"Ah! let us live exceedingly happy; though there be nothing to call our own, we shall feed on happiness like the shining gods."
"Ah! let us live exceedingly happy, relying on nothing porishable; and though there be nothing to call our own, we shall feed on happiness."]
The Ms. has kajani, which M. Senart points out as a mistake of the copyist, for kijana. See p. 80.
The circle is supplied by us.
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Cf. Fausböll's Jataka, VI. PP. 54-55Susukham, vata jivama yesaṁ no n'atthi kiñcanam, Raţthe vilumpamánambi na me kiñci ajiratha. Susukban vata jivāma yesam no n'atthi kiñcanam, Mithilāyam dayhamānāya na me kisici aďayhatha.
Cf. Udānav., ch. xxx. (" Happiness'), v. 49:“Ah ! let us live exceedingly happy; though Mithila burns, nothing of mine does barn, for I have nothing."
Cf. Mababhārata, XII. 219. 50:
Susukhath bata jiv&mo yeşāro no násti kisicanam Mithiliyam dahyamănāyam na no dahyati kiñcanam
Notes. These four verses (4-7), all characterised by a bigbis
optimistic tone, constitute a sub-group and clearly depict he bright prospect that lay before the Indian religion of renunciation, especially in its Buddhist form. There is a general agreement in the reading of other recensions, while the Prakrit verses differ by substituting certain expressions whicb modify the sense. But it goes without saying that the Prakrit stanzas have considerably deteriorated the lofty tone of their Pāli and Sanskrit :Parallels.
From a comparative study of this sub-group in its several recensions we are led to think that the Dhammapada verses betray a process of later manipulation on a common model, and that this model is no other than the verse which occurs in a story common to the Mahābbārata and the Mahājanaka Jataka (Fausböll, No. 539), designated on the railing of the Bharhut Stūpa as the story of Japako raja Sivali devi". Indeed, both the Mahābhārata aud the Jataka Book go to prove that the teaching of the verses under notice was formulated for the first time in history by a king of Videha, of which Mithila was the capital. All the stories that are preserved, in Indian literature, of Videhao kings, such as those of Mak badeva, Nimi and the Janakas, bring home one fact, namely, that the personal examples of these princes gave a great impetus to the ideal of renunciation. The Jätaku literature, which will ever be read as the largest collection of the older specimens of Indian ballads and folktales, is found to associate such
1 Of. MahAvasta, Il. p. 453. 1:
Mitbilsyam dahyamanayam nasya Anhyati kincana.
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examples with the kings of Mithila and Benares. The city of Mithilā is set on fire, but it does not affect the mind of its ex-king, who lives exceedingly happy, having no earth!! possession to claim as his own. The sentiments displayed are quite in accord with the national spirit of the Hiu lus in whose life, from the dawn of intellect, the spiritual motive predominates, throwing all material interests in the shade. Now, so far as the Dhammapada verses are concerned, they are intended to contrast the life of the householder, who is 80 unbappy with his riches and relations, with that of the Bhikkhu who is 80 very happy and contented, although possession he has done. These set forth the remote object of recluse life which is to impress on the householders that the true source of happiness is neither material prosperity nor earthly power but renunciation and contentment. They also imply a criticism of ascetic rigorism tending to the opposite extreme of civil life, and teach that the right metbod of stimulating religious fervour among people at large lies not in appearing more miserable in austerity than they do in their worldliness, but in bringing home to them the sharp contrast that exists between the two pursuits, one leading to material advantage and the other to Nirvana (ainā di lābhúpanisā, aññā nibbānagamini, Dhammapada, v. 75).
Verse 4.--Suhai would be in Pali sukhāya, 'for the sake of happiness', a dative singular form of snha. The Pali reading susukkan, 'happily', seems better than the Prakrit which implies that happiness is the end of recluse life. The adverb susukhann signifies, on the other bånd, that the religious life is lived for its own sake, while happiness follows as a matter of course. Usueşu anusua = Pāli 1188u kesa annssukā, Sk. utou keşu anutsukāh, without anxiety among those who are anxious'. Rockhill translates the Tibetan rendering of utsukeņu as "among men who are greedy," and Beal translates the Chinese rendering of anutsukāh by " sorrowless." Neither of these two renderings are up to
Prof. Mar xoller was fally justified in making this observation with regard to the Hinda civilisation. Not that tho Hindus have all consod to fulfil the Becular functions of human life. Nor that they have not developed secalar Sciences and Arts in their extravagant zoal for the pursuit of the higher aspirations of religion. But that thero is 10 other proplo on earth who have made so gigantic an citort to prepuuro their inind to 'dwell apart liko & star' from all carthly good. And whatever their political status, Ao long as they are true to this spirit of thoir forofathers, thoy have n distinct place in the history of the world and thoy have a distinct innsuge to in part to other peoples,
oder Piration, and whs of
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)
the mark. The substantives utsuka and anulauka imply grood as a remote idea, their primary sense being connected with the Sk. antsukya or 'over-anxiety.' In Bengali the word utsuku is used in a good sense, to denote a person who is inquisitive, c.9., eager to learn something.
Verse 5.-Viranesu averana=Pali rerinesu arerino. The Prakrit forms are difficult of explanation, but no less so is the Pāli verinesu. M. Senart is of opinion that the Prakrit forms are derived from some words like rira or vera, phonetically=Sk. raira, enmity. These two words inculcate the Buddhist principle of stopping enmity by love.
Verses 6-7. These are essentially, and even in expression, the same. The Pāli parallel to verse 7 contains á more striking moral, viz., of feeding on joy like the shining gods. Mu corresponds to Pāli no, Sk. nah. Says M. Senart, "the form mu, mo=nah is knuun in the language of the Malāvastu."
8
g
na ta dridha ban(d)hanam aha dhira ya a(ya)'sa
daruva babaka va saratacita manikunaleşu putreșu dareşu ya ya
aveha (0)2
(CFO, 31) eta dridha ban(d)hanam aha dhira obarina sisila
drupamuchu eta bi chitvana parivrayati anayehino kamasuhu
prahai (O):
(Cro, 82) Cf. Dbammar., vv. 345-316 † (Taņbūv., vy.
12-13): Na taró daļlıara bandhanam ahu dhira yad āynsam dărujan
pabbajan ca Sărattamttå mapikundalesu puttesu dūresu cn ya apokkha.
• Tho yn is suppliod by us, according to M. Bonart's suggestion (7.v. p. 80). Tho omission socms to bo a mistako of tho seribo.
'The circles aro suppliocl lig us.
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Etain calha bandhanam õhu lhiră oldrinan sithilan
musicani Etam pi chetvāna pavibbajanti anapekhino kāmasukhan
pahāya.
Cf. Fa-khen-pi-u, sec. XXXII. (" Lust"), pp. 179.
180:
" Hell, indeed, has its gyres and fetters, but the wise man
regards not these as captivity; the foolish man who is immersed in cares about wife and child and their personal
adornment, he it is who is in real captivity." . “The wise man regards lust as the imprisonment of hell,
as the hard bound fetter from which it is difficult to escape, and therefore he desires to separate this and cut it off for ever, that being free from any such cares (or, desires), he may find rest and peace.”
Cf. Udānav., ch. 11. (" Desire "), vv. 5-6:"Look at those who are fondly attached to jewels, ear-rings,
to their children (those are fetters); but iron, wood, and
rope make not strong fetters, says the Blessed One." "It is hard for one who is held by the fetters of desire to
free himself of them, says the Blessed One. The stedfast, who care not for the happiness of desires, cast them off, and do soon depart (to Nirvana),”
Notes. This couple of verses seems rather out of place in the
Suhavaga, as it serves to rob the optimistic reflections of their geniality. It has found its right place among the Trşa-verses in other recensions of the Dhammapada. However, looking the other way, it appears to form a logical sequel to the previous verses. In it we reach a point where we may expect to learn how to be free from attachment or what the fetters of attachment are. The reply is that a man can be free from attachment by getting rid of the pleasures of lust and walking out of the world after cutting the Gordian knot which is the atfection for wives, children and wealth. There is no other way of escape than this.
Verse 8.-Aha dhira, corresponds to Pāli üha (lhirā, an expression which would be grammatically incorrect. A reading aha dhiro or ahu dhira would have bcon quite correct. But it is not uncommon in the Prakritic
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langnages to find a singular verbal form used along with 2. plural nominative and rice versa (see v. 15 infra). Ya a(ya)sa=Pali yail āyaran, that which is made of iron.' In M. Senart's opinion the metre proves that the error of the copyist does not consist in a simple inversion yaasa for ayası, but, as the Pāli text indicates, in the omission of the second ya, ya asa for yn ayasa. For darave and babaka, see M. Senart's notes (p. 80).
Verse 9.-Drupamachu= Pāli appannñcan, Sk. anspramocyam. The change of dugpra to drupa may be viewed either as a case of inversion or as an instance of false analogy with druracha runirarana (Citav., v. 5. pp. 142, 147).
10
ye rakarata anuvatati sotu saigata.. eta b(i)' ch(i)tvana parivrayati anavchino
kamasuba prahai (0)*
(CYO, 33)
Cf. Dhammap., v. 347 † (Tanlıāv., v. 14) :Yo rāgalattånupatanti sotar sayari katam makkatako va
jälan Etam pi chetvāna vajauti dhirā anapekhino sabbadukkham
pabaya. Cf. Fa-kheu-pi-u, sec. Xxxn. (" Lust"), p. 181 :“The fool regarding the outward form as an excellency, how
can he know the falseness of the thing, for like a silkworm enveloped in its own 'net (cocoon), so is he entangled in
his own love of sensual pleasure." Notes.---This verse sums up the teaching of the two previous
ones and is differentiated from them by the simile of & spider entangled in its own net. The probable restoration of the second foot would be snigata mrakatao* va jala. In rakarata, k stands for 9; cf. kata for gata (Magav. vv. 4-7, pp. 101-107). Saigata= Päli sayainkatan, Sk. svayamkslai, made by self. The change is quite familiar--Erom yam) to i (cf. nai for ndyan, Apramadav., vv. 24, 25, pp. 138, 139) and from ik to g (cf. paga for parika, Apramalav., v. 23, p. 137).
Supplied by us.
Also inakutuko,
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( 228 ) 11 ahivadanasilisa nica vridhavayarino catvari tasa vardhati aro kirta suba bala O
C", 34)
Cf. Dhammap., v. 109 + (Saliassav., v. 10) :Abhivādanasilissa niccam vaddhåpacāyino Cattaro dhamma vađakanti: äyu vanno sukhari balaın.
Cf. Fa-kheu-pi-u, sec. XVI. ("The Thousauds"),
p. 108 :
“He who is ever intent on good conduct and due rererence
to others, who always venerates old age, four happy consequences increasingly attend that man--beauty and strength, and life and peace.”.
Cf. Manu, II. 121 (quoted by Fausböll) :Abhivadanašīlasya nityarn víddhopasevinah Catvári tasya vșddhante ayur vidya yašo balam.'
Notes..The Prakrit verse and its Pāli and Sanskrit parallels
extol politeness and respect to the elders as the two cardinal social virtues, and inculcate that these serve to increase the life, fame, peace and influence of a man. They presuppose & common substratum which is no other than a popular mazim setting forth the general sense of Hindu society. The teaching thus inculcated is completely in accord with the Buddhist idea of discipline.' Buddha promulgated respect to the elders as one of the seven conditions of national prosperity and communal well-being (Digha, II. pp. 74, 77). In his younger days he was unwilling to admit in theory any seniority by age, and as a matter of fact, he adhered to his theory throughout his life. The seniority of the Bhikkhus by age was determined by the number of Lents kept by them.
Ahio stands for Pili and Sk. abho. This is perhaps the only instance in our text where he corresponds to
Iu Jolly's edition, the socond lino ronis :
Catyari treya vardhanta ayuh prnjilt yaso balani,
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bh. Vridhayayarino=Pali radilhipacūyino, the same in meaning as the Manu rrild hopaserinah, a vowel sandhi (vridha tarayarino). The change of c to y is very common in the Prakrit of our text. For the anomaly in the r, see M. Senart's notes, p. 81.
12 d.l.bh. p.r.ş... ......... yati viru ta kulu suhu modati o
(C , 35)
Cf. Dhammap., v. 193 + (Buddbavagga, v. 15) :Dullabho parisajanño na so sabbattha jäyati Yattha so jāyati dhiro tam kulam sukham edhati.
Cf.
Fa-kheu-pi-u, sec. XXII. ("Buddha"), p. 132 -
"To be born as a man is difficult; to attain to years (i.c. to
live long) is also difficult; to be born when Buddha is incarnate is difficult; and to hear the preaching of the Law of Buddha is difficult also."
Cf. Mahāvastu, III. p. 109 :
Dullabho puruşâjanyo na so sarvatra jāyate Yatra so jāyato virah tań kulaṁ sukhamedliati.
('f. Udanav., ch. xxx. (" Happiness "), v. 29 :"An omniscient person is hard to find; he does not appear
everywhere: 'tis happiness to associate with the steadfast, like unto nieeting one's kinsmen; wherever such a steadfast person is born, that people finds happiness."
Notes.
The probable restoration of the Prakrit verse would
be:
d'u)l(a))h(o) polr(us(ajaño nn so sarvatra jayati yatra so ja)yati viru ta kulu suhu nodati o
The verse is the nitterance of an age when the Biddha was deified by his followers, and as such it cannot be dated earlier thail the first century of Buddha's demise. The Mahāpailāva Sutta (Diyla, Il. No. 2) embodies the carliest
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speciinen of the Dhamalū doctrine, corresponding to the Brabmanical theory of incarnation. This doctrine enamerates the general conditions of the advent of great meu such as the Buddha, and it is in the light of this doctrine, as developed in the subsequent Jātaka literature, notably the Nidānakathā, that the significance of the expressions in the verse can be understood.
Dulabho poruşajaño=Pāli dullabho purisdja iño, 'the man of noble breed is hard to find'. Porusujaño is an instance of sandhi (poruşa + ajuin). 1jaño=Sk. ūjanynku, is used of a horse of the finest breed; here it is used figuratively in the sense of best', referring to 'man'. The commonest Sanskritic expressions however to denote similar idea, are forms like puruşasimhr, puruşu vyāghra. As for the expression dulubho, bard to find,' some light on its significance is thrown by a passage in the Māhāgovinda Sattanta which expresses the following sentiment of the gods of the Thirty-three : • Impossible it is that two supreme Buddhas should arise at the same time and in the same world system, far less to speak of three or four' (Digha, II. pp. :224-225, secs. 13, 14). Compare also Dhammap. v. 182 (Buddhav, v. 4):
Kiccho mannssapaţilablo Kicchan muccāna jivitar, Kicchain saddhan masavanais Kiccho Buddhanan uppaco.
The general sense of the verse quoted above is quite clear. We have only to note that looking more closely into it one can at once see that there is really a comparison involved : it is hard to be born as man, while it is far more difficult to see the advent of a Puddha who stands far above the level of common men. Na sarvatra,
not in every place and family', i.e., not in a country other than India, not in a province other than the Middle country and not in a family other than Kşatriya and high class Brāhman (see Milindapanho, p. 225). Suha modati has for its Pali counterpart sukhin eshati,
attains happiness.' According to M. Senart, the Prakrit reading is a lecliv fucilior introduced through the uncon. straint of the scribe or his predecessor. If the construction suhu moilali be correct in Prakrit, suhn (=Sk. 34kharn) must be taken as an adverb, and the phrase would be idiomatic and mcau '(he) delights uninterruptelly.'
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4.
13 (s)u[haṣino ye' kamaye narethina v.].[.u. suha ŝichi]'tasavasa kici teṣa na vijati O
(Cro, 36)
Notes. Neither the Pali nor the Sanskrit counterpart of this verse has been traced. M. Senart's rendering of the second line-The association with learned men is a blessing; they have no stain-is hardly in keeping with the construction of the last pada. Kici tesa na rijati is apparently a Prakrit expression corresponding to Páli kicce tesam na vijjati or kinci tesam na vijjati, in which latter case kici must be regarded as a mistake for kiji (=kiñei), for everywhere in the Prakrit text no-has been represented by j. Thus the pada must be rendered either, (The happiness of an association with the cultured) does not exist in their line of action (kici); or, The slightest amount of happiness arising from association with the cultured does not exist among them. Of these two renderings we prefer the second, as it seems more in harmony with the sense of the first line, so far as it can be made out from a tentative adjustment. We say tentative because the illegible traces of letters in M. Senart's reading-?????? ya narethina v.-have been read with the help of Frag. A. iv. (uhaşino yo kama....... ), which according to M. Senart's arrangement of plates, ought to have been adjusted in a verse included in one of the plates A1, A2, A3, A4 and B. As M. Senart says (p. 23), there are some fragments of A which find their proper places in B, e.g., Frags. A. v and A.VI. Such was the disorder in which these fragments came into his hands that we should not be surprised if what he calls frag. A.iv. really belonged to his Cvo, 36, i.e., the verse under notice. M. Senart rightly takes narethina as equal to naritthinam, of men and women,' although he has not been able to suggest any meaning of the first line taken as a whole. We admit that there is a great deal of uncertainty in our adjustment which can not, until the discovery of a
1 M. Senart has yokama.c. Wo read the first syllablo na ye, tentatively. Frag. A. Iv., comploting Frag. C. INvo. Thero is a blank represented by a dot, in M. Sonart's edition, for the y of kamaye in Fr. A.IV. The ya preceding narethina (Fr. C.xvo) perhaps makes up the last syllable of kamaye, though read without the stroke of e. Therefore, we do not read the yn apart, but have thrust it into the previons word which is thus constructed as kamaye.
Frag. C. Ixvo, 1.
Frag. C. xvivo, 1.
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32 )
parallel verse, be finally removed. In these circumstances we can only think of a restoration like the following:
(s)nhaşino ye komaye narethina v(asu) (s)u(hu) suha sichitasavasa' kici teşa na vijati o
-of which the Pāli counterpart would read :
Sukhesino yo kimaye naritthinam visar sakham Sukhan sikkhitasain väsā kiñci tesam na vijjati,
14 (suha darsana ariana sa] [vaso vi sadn suho ndasanena]s balana nicam eva suhi sia o
(Cro, 37)
Cf. Dhammap., v. 206+ (Sukhav., v. 10) :
Sadhu dassanam ariyanan sannivāso sada sukho, Adassanena bälánam niccam eva sukhi siya.
Cf. Fa-kheu-pi-11, sec. XXIl. (“Buddha"), p. 134:"Oh, the happiness of seeing the Holy One! Oh, the happiness of being able to rely on him as present! Oh, the joy of the man who is able to avoid the company of the foolish, and act well and virtuously by himself !"
Cf. Udänav., ch. xxx. (" Happiness"), v. 27:
“To see the elect is happiness; to associate with the
righteous is happiness ; not to see fools is always happiness."
Notes.--This verse is appositely placed after v, 13 and its teach
ing is thrown into clear relief by the contrast implied between them. Moreover, this verse explains the expression kichilasavasa of the previous verse, and it praises association with the Aryas or tlic elect and condemns association with the fools. No friendship with a fool' (n'atthi tale
Sarasa might, as in-v. 15 fg., be taken as the Prakrit equivalent of the Pāli karirvaso, in which cnsu tho expression sichitasarasa would be in apposition with suha procciting it, the senso being happiness which is association with the cultured'. . • Frag. O. 1x10, 2.
• Frag. C. xviro, 2,
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sahāyalā) is an emphatic pronouncement of the Dhammapada verse 330. The Prakrit readmg agrees with that of the Udānavarga. We must note that the Prakrit verse slightly differs from its Fäli counterpart, and that with regard to the expression savasovi (=Pāli saivāso pi), substituted for sannivāso. The addition of the particle (a)vi (= Pāli api) is necessitated by the exigency of metre. The expression balana (=Păli bāliinań, 'of fools') denotes, when interpreted in the light of v. 13, persons who desire the pleasures of household life. Nicameva= Pāli niccam era, a vowel sandhi (nica teva).
15
[(ba)'lasagatacari u drigham adhvana soyişu dukha balehi]" (sa)'vasu amitrehi va sav rasi O
(Cro, 38)
16 (dhiro ca)" [sullasavasos ñatihi va samakamo dh]'[ira hi praña i]' bhayeva panito dhorekasila
vatamata aria
(Cro, 39)
(tadiša sapuruşa sumedha bhay(eya)] o [nachatra
patha va cadrimu O' (A portion of Cro. 40 completiog CV, 39)
Supplied by us, according to M. Senart's suggestion. ? Frag. C. XVI, 3. *, Bupplied by us, though the latter does not answer to the four dots of omission in M. Senart's edition, which are hardly in keeping with the metre.
s For the final o, see M. Senart's rote b (p. 81). • Frag. O. XXXVIVO.
Frag. C. XXXVO, 1. M. Senart reads pranai as one word. • Frag. C. xxvo: eya of the last word is upplied by us on the strength of a form bhayeyn occnring in the gelf-game verse. The three dots of omission in M. Senart's edition appear haruly warranted, as they indicate that three letters are missing, whereas the metro proves that only one letter is wanting.
. Frag. C. XXXVVO, 2. The bracket has not been closed after the circle as there romains a portion of the fragment, viz, ra, which belongs to the next verac; accordingly, the closing bracket is put after ra there.
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( 234 )
Cf. Dhammap., vv. 207-208 + (Sukhavagga,
vv. 11-12):— .
Balasangatacāri hi digham addlıāna socati, Dukkho bālehi saivāso amitten'era sabbada, Dhiro ca sukhasam vaso' ñatinam va samāgamo. (Tasmä hi :) Dhiran ca paññañ ca bahussutañ ca dhorayhasilam
vatavantam ariyam Tar tādisa on sappurisaṁ sumedham bhajetha
nakkhattapathan ra candimā. Cf. Udänav., ch. XIX. ("Happiness"), vv. 28-25:
" 'Tis as great suffering to be in the company of fools as in
that of enemies ; he who associates with fools will repent
him of it for a long time.' ""Tis happiness to see a virtuous man; to see one who has
heard much is happiness; to see Arahats who are delivered from existence is happiness."
Notes. There is, in the verses, nothing to comment upon, as
they express, though in a somewhat different form, the very idea of v. 14. The first line of v. 16 is connected in the Fäli text with the counterpart of v. 15, a procedure which is hardly justifiable. The Prakrit text and the Udānavarga have rightly linked it with v. 16.
Verse 15.--Soyişu=Pali sociisu, an aorist form which is used, as M. Senart points out, in the sense of the present teose. Note that the verb is plural, though the nominative is singular (cf. aha dhira, v. 8 a' ove). Savrasi=Păli sabhaso, a form which is interpreted by M. Senart as due to Māgadbism. Nevertheless, he says that the reading might have been savradhi, in which case it would be= Pāli sahbadhi.
Verse 16.-Dhorekasila=Pāli dhorayhasilam. K stands for y. Cadrimu occurs with a n which may tempt one to regard the word as an accusative form. But the sense is against such an interpretation. We do not veuture to correct it to cailrima (for candri rī), becange the very form caurima occurs again in I. B. 7 (p. 27) as nom. sing. All that we can say is that carlimu is perhaps due to a false analogy with suriu, with which it goes band in hand in common speech.
i Max Moller corrects the re:uling to sukho ca thirasatrāso.
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17
(235) [ra]'dhakaro va camasa parikica uvahana
(The remainder of Cro, 40)
(yada)* (jahati kamana tada- samajati”]* [s(u)'h(u)" sarva ca suhu]" ichia sarvakama paricai O
(Cro, 41)
Cf. Komajátaka,
pp. 172-3):
No. 467
(Fausböll,
IV.
Rathakaro va cammassa parikantam upāhanar 10 Yam yar cajati kamanan tam tam sampajjate sukhan, Sabbáñ ca' sukbam iccheyya sabbe käme pariccaje.
Cf. Udānav., ch. 11. (" Lust"), vv. 11-12:
"As the shoemaker, when he has well prepared bis leather,
can use it to make shoes, so when one has cast off desires, he lias the highest happiness. If one longs for happiness, let him cast off all desires; he who has cast off all desires will find the most perfect happiness.
Cf. Mahābhārala, XII. 174. 41-45 :
Kiñcid eva mamatrena rada bhavati kalpitam Tad eva paritāpårthani sarvaṁ sampadyate tathā. Yad yat tyajati kāmānāṁ tat sukhasy&bhipüryate Kāmânusări puruṣaḥ kāmān anuvinaśyati.
1 Continuation of Frag, C. XXXyro, 2, • M. Senart realls dhe aroracamasa,
Also, ya ya ; supplied by 18. • The interpretation may also be ta de la ta-tal tarr. • M. Senart rende su majati. • Frag. C. XXV, 3.
Supplied by us. • Frag. O. xxxiv, 3.
10 Fausböll wrongly connects this line with the prerione verso in his work. We have followed the reniling a lopted by the Jataka-Comis.
"1 Variant, ce.
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(236)
Thill, XII. 177. 48:
Yad yat tyajuti kāmānam tat sukhasyâblipūryate Kāmasya vasago nityatu duḥkhamera prapadyate.
Notes.--This verse teaches, by the simile of a shoemaker fitting
his leather by getting rid of its useless parts, that to be happy, truly happy, one must cast off one's desires.
Parikica = Pāli parikantan, cutting' or 'fitting.' Phonetically the Prakrit form= Pāli parikicca, Sk. parikstya. To equate fitly with parikantan, the form ought to have been parikuta or katu. Paricai= Pāli pariccnje, Sk. parityajet, should give up'. The elision of j in the Prakrit form presuposes an intermediate change to y. Note that we had paricni also for Pali pariccīgā in v. 3 supra.
18
.. ...[nena yo atmano]... .. [(ve) rasașaga].?? so duha na parimucati o
(CrO, 42)
Cf. Dhammap., v. 291 (Pakinnakav., v. 2):
Paradukkhúpadhānepa yo attano sukham ichati Verasam saggasamsattho verã so na pamuccati,
Cf. Udanav., ch. xxx. (" Happiness "), v. 2 :
"He who causes misery to others in seeking for his own welfare brings without distinction misery on friends and foes."
Notes.-The Prakrit verse might be restored, in the light
of its Pali counterpart, as follows :
(para duhnvallın)nena yo atmino (sulamiclinti) Verasaşaga' sansatho). so dnlia na parimncati o
Frug. C. Xlx80, 1. 1 Fry C. XXXVII, not adljnstel by M. Senart, who renula rasa $ngo..... . For the is cf, saisonn (for t'ali suitsenna), Apramains., v. 4, p. 123.
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The interest of this verse lies in the fact that it makes clear the Buddhist position as to the pursuit of happiness on egoistic lines. It teaches that a man can not legitimately aspire for happiness so long as his pursuit injures the interest of others.
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19 jaya ve)'ra [prasavati' dukhu sayati parayitu uvasatu sohu sa]3yati hitva jayaparayaa O (Cvo, 43)
66
Cf. Dhammap., V. 201† (Sukhav., v. 5) = Samyutta I. p. 83:
Jayam veram pasavati dukkham seti parājito Upasar to sukham seti hitvä jayaparajayam.
Cf. Udanav., ch. xxx. ("Happiness "), v. 1 :—
From victory proceeds rancour; the defeated foe is in misery if one casts off victory and defeat he will find the happiness of peace."
:
Notes. Here at last we reach a verse which manifests the Buddhist transcendentalist view of happiness. To be happy in the absolute sease, a man must rise above the opposites, victory and defeat; the happiness resulting from victory is a relative feeling only.
**
Supplied by us.
2 M. Senart runds prasahati, but says that it is nothing but a gross mistake of the scribe, even though the h may be very clear. Our reading rests upot the Pali pasavati.
3 Frag. C. xIxVO, 2.
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Prasavati =Pāli pasavali, "begets', 'generates'. M. Senart reads prasahali, though he considers the reading as a gross mistake of the scribe. If the lat:er reading be adopted, the h can be said to have resulted from the hardening of a y, resulting from v of prasavati.
20 anica vata (saghara upadavayadhamino upaji ti nirujhati]' teşa uvasamo suho (O)
(C", 44)
Cf. Digha, II. pp. 157, 199; Samyutta, I.
p. 158, 36:
Aniccă vata sa'khārā uppådavayadhammino Uppajjitvå nirajjhanti tesath vupasamo sukho.
Notes.—This verse which is very familiar to the student of
Buddhist literature is chanted as a mantra or Pirit at the death of a person. It is the result of an after-thought proceeding from moralising upon the demise of a great man and teacher such as the Buddha. It teaches that the body is destined to perish, and that happiness results from the completo cessation of organic existence.
Although the colophon is missing from the extant Ms., we are confident that this verse formed a fitting conclusion to this chapter.
"Frag. C. XIXYO, 3. · The circlo is suppliod by de.
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ADDENDA
Containing certain additional parallels and notes.
The following Sanskrit parallels are quoted from the fragments of the manuscript of the Udınavarga in the collection of Pelliot and of Stein. The credit of noticing them belong partly to M. Sylvain Lévi and partly to M. de la Vallée Poussin. Here our references apply to Lévi's edition of the Apramädavarga (J.A., 1912, Vol. XX. p. 235 f,), and to Poussin's edition of some other chapters (J. R. A. S., 1912, p. 359 f.).
I. For the verses of the Apramadavaga, p. 119 ff. :Verse 1 = Lévi's Apramadav. v. 35= RockLill', Udāpavarga,
19. v. 35 :
Uttişthen na pramadyeta dharmam sacaritar caret Dharmacári sukham sete hyasmim loke paratra ca.
" Whoover has lived according to this law of discipline, in zentleness and purity, will, having cast off transmigration, put an end to his misery."
Verse 2 = Lévi's Apramādav. v. 5:
Utthinonápramådena samyameda damena ca Dvipar karoti medhāvi tam ogho nábhimardati.
Verse S=Lévi's Apramāday. v. 6 :
Utthanavatah smrtåtmanah Subhacittasya nisamyacăriņaḥ gatayatasya hi dharmajivino hyapramattasya yaço'
bhivardhati.
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Verse 4= Poussin's Documents, Cittav. v. 32 :
Utthānakāleșu nihinaviryo (ynvā bali- )ko niräsa (h) Sadaiva saṁ kalpahata kusido jñānasya márga satatam
na vetti. Verse 5=Lévi's Apramādav. v. 21=Rockhill's Udānavarga,
1. y. 21:
Na tăvată dharmadharo Fāvată bahu bhāgate Yastvihâlpam api śrutvă dharma käyena vai sp;set Sa vai dharmadharo bhavati yo dharme na pramadyate.
“ As many as you be, I declare unto you that those who, though they have heard but little of the law, have followed its commandments, have understood the law, they who follow the law have understood the law."'1
Verses 6-7 - Lévi's Apramādav. vv. 1-2 :
Apramādo hyamptapadam pramādo mộtyunaḥ padam Apramattā na mriyante ye pramattāḥ sadā mặtah. Etām višeşato jñātvā hy apramādasya paņditaḥ Apramāde pramadyeta nityam äryah svagocaram.
Verse 8-Lévi's Apramādav. v. 10 :
Pramādam anuvartante bālā durmedhaso janāh Apramādam tu medbāvi dhanain sreşthiva rakṣate.
Verse 10=Lévi's A pramādav. v. 4:
Pramādam apramãdena yadā nudati paņditaḥ Prajñāpras&am aruhya tvBookah sokinin praj8m Parvatastha iya bhūmişthân dhiro bālān avekşate,
Verse 11=Lévi's Apramādav, v. 24=Rockbill's=Udāna
varga, Iv. v. 24:
Aprumādam pragarsanti pramālo garhitaḥ sada Apranādena Maghnvān levānäin breşthatām gatah.
1 The translation is tontative,
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)
“ He whose speech exalts earnestness and who always despises heedlessness will be greater among the gods than be who has made a hundred sacrifices." Verse 12=Lévi's Apramādav. v. 8=Rockhill's Udānavarga,
IV. V. 8:
Hìnån dharmån na seveta pramádena na sarhvaset Mithyādrstim na roceta na bhavellokavardhanab
“Have nothing to do with false doctrines, have nothing to do with the heedless ; he who delights not in false doctrines shall not continue (in) the world.”
Verse 14=Lévi's Apramādav. v. 37 ::
Arabhadhvam nişkramadhvaṁ yujyadhvam buddhašāsane Dhunidhvan niȚtyunaḥ sainayam nađâgäram iva kuñjarah.
Verse 15=Lévi's Apramādav. v. 36:
Apramádaratá bhavata sušilā bhavata bhikṣavaḥ Susamáhitasam kalpāḥ svacittam anurakşata.
Add the following quotations just below the Pāli verse quoted ou p. 135 :
Lévi's Apramādav, v. 12 (Rockhill's Udānavarga, 1v. V. II):
Pramādam nânuyajyeta na kāmaratisamstavam Apramattaḥ sada dhyāyi prāpnute ... sukbam.
Verse 23 = Lévi's Apramādav. r. 27:
Apramāde rato bhikąuḥ pramade bhayadarśakaḥ Durgåd addharate' tmănat parkasanna iva kuõjaraḥ.
Verse 24 = Lévi's Apramādav, v. 13 :
Ndyam piramīdakålalu sydd aprāpte hy asravaksayo Pramattam Mära anveti simlarh va mrgamátská.
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Cf. Therag. v. 30, 2nd line :
Abadho me samuppanno, kalo mo na pamajjitun.
Cf. Therig. V. 95:
Appakat jIvitam mayham jart byádbi ca maddati Pardyam bhijjati kayo na me kālo pamajjitom.
II. For the verses of the Citavaga. p. 140 ff. :
Verse 1 =probably Rockhill's Udāpavarga, XIX. v. 9 :
" He who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this fighty mind, and is delivered of the greatest of terrors."
Verse 2 =Poussin's Documents, Cittav., v. 2:
Vārija ya sthale kşipta okadoghāt samuddhfta(h) Parispandati vai citta() Máradheyan prahatavai.
One need not be surprised if the Prakrit expressions of the 2nd foot resembled those in Sanskrit and read somewhat like okaogha samudhrata. Verse 3= Poussin's Documents, Cittav, v. 28=Rockhill's
Udanavarga, XIX, V. 28 :
A(nava)sth(itacitta)sya saddharman avijānataḥ Pariplavaprasadasya prajñā na paripūryate.
“ He whose mind is not stedfast cannot understand the holy law; be whose faith is fickle cannot acquire perfect wisdom."
Verse 6 = Poussin's Documents, Cittav., v. 8:
Spandanam capalara cittach důraksad darniväranam Rjuta karoti medhavl igukāra iva tejanan.
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(5)
Cf. The Jaina expression cañcala-cavala-cita
(Iseumann's Aupapātika Sūtra, s. 35, p. 46). Note that the Sanskrit verse is an exact
counterpart of the Prakrit. III. For the verses of the Sahasavaga, p. 154 ff. :Verse 1 = Pelliot Ms., Sabasrav., v. 3 (J.A., 1910). Verse 3 or 5= „
, v2 » For the first half of each of vv. 6-11, cf. the first line of the Dhammap. v. 106 (Sabassav., v. 7):
Måse māse sahasbena yo yajetha satam saman
IV. For the verses of the Panitavaga, p. 169 ff. :
Add the following notes on p. 172, just in the middle of the 6th line : cf. pramajea, Pāli pamajjeyya (p. 119). The Pali counterpart samayarea (sing.) should be samācarati acc. to a Jataka verse quoted below. For such optative forms standing for Present, as also for Past, cf. adea=Pāli vyadheti, vyadhesi (Balav. v. 4, p. 183). For instances where the final a coriesponds to the Pāli suffix tha (3rd pers.) cf. jaea (Pali jāyetha), Puşav, v. 14, p. 152; yaea Pāli yajetha), Sabasav. v. 6-11.
For the first balf of verse 4, cf, the first line in Poussin's Documents, Anitgav. v. 24 :
[Narakan pāpakar]maņa(h) kşțapunyațstu svargatim
For verse 5, cf. Therag. v. 865:
Silakkbandhe patitthāya satim paññañ ca bhavaya
Papunito anupubbena sabbasamyojanakkhayam. Note on p. 176 that acc. to Franke caradhi=cāpāt adhi..
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V. For the verses of the Balavaga, p. 179 ff.:
=
Verse 1=Poussin's Documents, Anityav. v. 41 Rockhill's Udanavarga, I. v. 40:
Idam (me kārya)ṁ kartavyam idaṁ kṛtvā bhaviṣyati, Ity evam spantano martya jara mṛtyuś ca mardati.
"Such and such actions are a source of felicity, which I, having performed them; will acquire. He who prepares himself in this manner, will overcome age, disease, and death."
The Sanskrit parallel and its translation quoted above fully bears out the general sense of the Prakrit verse as suggested by M. Senart: "by properly understanding one's duty, one crushes death and the pains of it." The meaning and the restoration suggested by us on p. 180 are rather based upon a verse of the Mahabharata, quoted on p. 179. Although we are unable to understand the propriety of the inclusion of the verse under the Balavaga, if its sense be what is brought out by its parallel in the Udanavarga, we feel constrained to accept the explanation of M. Senart and restore the verse as follows:
Verse 2-Poussin's Documents, Anityav. v. 38.
Iha varṣam kariṣyami hemantam grīşmam eva ca Bālo vicinta (yat)i(ti) hy antarayaṁn na paśyati.
Note that the first foot of the Prakrit verse corresponds to that of the Sanskrit, while its second foot is in accord with the Pali. The Prakrit word at the end of the verse might as well be pasati.
Verse 3-Poussin's Documents, Anityav. v. 39=Rockhill's Udanavarga, 1. v. 39:
Tam putrapasusammatam vyāsaktamānasaṁ naraṁ Suptam grāmaṁ mahaughaiva mṛtyu(rādāya) gacchati. "Thou who art surrounded by children and flock, children are no refuge, nor are father, mother, and kinsfolk, thou art without a refuge."
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For verse 6, cf. Poussin's Documents, Yugav. vy. 41-42 (=Rockhill's Udānavarga, xxix. yo. 45, 44 :
Akstar kukštác clireyaḥ pascat tapati dnşkptar Socate duşktan kptvā socate durgatio gataḥ Kệtan tu (suks)taran Sreyo yat kȚtvá nánutapyate Nandate suksta i kịtvā nandate sugatim gata(h).
"It is better in both (this world and the other) if one has pot done evil, for he who does it will suffer; it is good for one to do what is right, for he will have no affliction."
“He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will snffer; ie who has done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy."
Here is another instance where we find each of the two lines of a verse similar to the Prakrit or the Pâli has been expounded into one complete verse. The order of the two verses thus forined is inverted in the Udānavarya. This fact of inversion of verse-order and the discrepancy of verse-numbers suggest that the Turfan Ms. contains ratber the text of an older compilation of the Udāuavarga, i.e., the original of the text portion of the Chuh-yau-king.
Verse 8=Lévi's Apramādav. v. 20=Rockbill's Udāpavarga, IV. vv. 19-20:
Yeşām tu susamārbdbā nityam kāyagatā emptih Akrtyam te na kurvanti krtye sătatyakariņab Smrtānan sami prajānānām astar gacchanti asravāh.
“ He who comprehends the pature of the body, who reflects, and whose exertions are unceasing, does not wbat ought not to be done, and does what ought to be done."
"He, therefore, with memɔry and understanding will put an end to his misery, and when he has put an end to his misery (ās rava), he will find the untroubled state.”
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VI. For the verses of the Jaravaga, p. 186 ff.:
Verse 3 Poussin's Documents, Anityav. v. 29:
I
Dhik tvām astu jare grāmye (varṇā) pakār(i)ņ(i jade Ta)tha manoramaṁ bimbaṁ tvaya yad abhimarditam.
Verse 4 Poussin's Documents, Anityav. v. 30:
Yo pi varṇagataṁ jivet so pi mṛtyuparāyaṇaḥ Anu hy enam ja(rā yāt) i—' i mo- ·i· vāntakaḥ. Verse 5=Poussin's Documents, Anityav. v. 34:
(Par)ij(i) rņam idaṁ (rū)paṁ roganiḍaṁ prabhaṁguram Bhetsyate pütyasandehaṁ marauântam bi jivitam.
Verse 8 Poussin's Documents, Anityav. v. 33:
Yeṣām rātridivâpaye hy ayur alpataram bhavet Alpodake ca matsyānāṁ kā nu (tatra rat)i(r bhavet).
For verse 12 cf. Poussin's Documents, Anityav. v. 32 and Rockhill's Udanavarga, I. v. 33:
Ayur diva ca ratran ca caratas tiṣṭhatas tathā Nadinam (hi) yatha sroto (ga)c(cha)ti na nivartate.
"This life is fleeting away day and night; it is unstable like the stream of a great river; one goes on not to return again."
Verse 17 Poussin's Documents, Anityav. v. 35:
(Aciram bata kayo' yam pṛthi)v(im adhi)s(e)syati Šūnya vyapetavijñāno nirastaṁ vā kaḍaıngaram.
Verse 20 Poussin's Documents, Anityav. v. 37:
Anena putikayena hy atureņa prabhanguņā Ni () ? para santim yogakṣemam anuttaram.
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Cf. Therig. v. 140:
Imina putik yena Iturena pabhangun
Verse 22 Poussin's Documents, Anityav. v. 36:
Kim anena sarireņa (visra)väpätinā (sa)d(ā) (Ni)tyam (r)og()bh(i)bhūtena jara-maraṇabhīruņā.
Note that nimedha (p. 213) equates better with the Pali nimmiddham
Verse 24- Poussin's Documents, Anityav. v. 28:
Ciryanti vai rajarathā (ḥ) sucitrā hy ato śarīram api ja(rām upe)ti Sat()n tu dharmo na ja(1)m upeti santo hi tam satsu nivedayati.
VII. For the verses of the Suhavaga, p. 218 ff. :Verse 3 Poussin's Documents, Sukhav. v. 30:
(Mā)trā (su)kha parityagad yaḥ paśyed vipulaṁ sukhaṁ Tyajen mäträsukham dhfraḥ sa(m)pasyaṁ vipular
Verse 4 Poussin's Documents, Sukhav. v. 43:' Susukham bata jivāmo hy utsukeṣu tv anutsukā(ḥ) (U)tsukeşu manuṣyeṣu vi(ha)rāma hy anutsuka (h).
Verse 5 Poussin's Documents, Sukhav. v. 47:
Susukham bata jīvāmo vairikeṣu tv avairikäḥ Vairikesu manusyeṣu viharamo hy avairika(h).
sukham.
Substitute yegan no for yeṣām no in the Sanskrit verses quoted on p. 222. Note that the Sanskrit verse quoted on p. 228 belongs to the Udanavarga (Sukhav. v. 44)..
Cf. Mahabharata, x11. 219. 50:
Na khalu mama hi dahyate' tra kifcit."
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The slokas correspouding to the Jataka verses are not to be found in the existing texts of the Mahābhārata.
Verses 8-y = l'oussin's Documents, Kāmav. vv. 5-6 :
(Na tad dr hain bandhanaın āhur āryā yad āyasan
dâravai balbajarn (Siiraktacittâ manikum aleşu)p(u)treş(u) dāres(u) ja
yå aveksah. Etad dfdham bandhanam āhur āryāḥ sama(m)tataḥ
susthiram duşpramuñcam Etad api chittvä parivrajanti anape)kş(i)aḥ
kāmasukham prahāya.
Verse 12 = Poussin's Documents, Sukhav. v. 29:
Dnrlabhaḥ puruso jānyo nasau sarvatra jāyate (Yatrasau) jāyate viras tat kulam sukham edhate.
For the second half of verse 15 and the first half of verse 16, cf. Poussin's Documents, Sukhav. v. 24:
Duhkho (h@lair hi aanvāso) liy amitre(Deva sarvadā) Dhirais to sukhasanvāso jñātinām iva samägama(h).
For verses 13-14 cf, Leumann's Daśavaikälika Sūtra (Z. D.M.G.), viii v. 52 :
Virittā ya bhave sejja, närinam va lave kahain Gihi-sachthavari na kujjā, kujjā sahūhi samthavain.
Verse 17 =Poussin's Documents, Sukhav. vv. 19-12:
Rathakāra iva carmaṇaḥ parikartunn upănaham Yad ya{jjubhāti kā(m)&(n)ā(natu)t tat sampadyate
sukham Sarvar cet sukham iccheta sarvakāmām (pa ri(tyaj)et Sarvakāmnparityāgi hy atyantain sukha(me)dhate.
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ERRATA
For
Read Order of chapters Name of chapters 26 chapters °Aprao Bengali
12
Sethi
(Order of chapter p. viii. 1.33
(Name of chapter p. ix. 1.21 ... 22 chapters p. xlvii, f. 11. ... Apprao p. liii. 1. 21 ... Beugali p. 11
2 (verse-number) p. 16. v. 14 p. 7., v. 8
Dhammap. 195 p. 75. v. 17 stanza 321 p. 88 Frag. ix ... fr. xvvo p. 106. f. nk ... transIstion p. 129. v, 13 Majjhima, II. p. 105 p. 136. (2) mrabanana p. 141. v. 1 p. 141. v. 2 p. 141. v. 3 p. 149. f.. p. 143. f, n, ... (f, n, 11)
... āsine p, 145, f, n, 2 i... cittasa p. 179. Müh. Sloka křtânta p. 196, f, n. ... kije p. 223
... Cf, Mabābhārata, xii,
19.50
Sethi Dhammap. 135(?) stanza 32 (?) fr. xvillo (?) translation II p. 104. marabanana v. 87 Y. 34 v. 38 eka (f. n. 4) āsino cittassa kļtāntaḥ
P, 144
kiji
Cf, Udānav.
(Pischel), v, 4-4, sampravardhante
p. 228. Manu-Sloka tasya viddhantu
N. B._--Put..............ga 30 (AS, 5) just below the Prakrit verse 30 on pa lif, Add (A', 4) under v. 2.. on p. 136. Put... ga 17 (C,Y 28) just below the Prakrit verge 17 (p. 167),
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