Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 12

K. Bruhn
Ludwig Alsdorf's Studies in the Arya
BIBLIOGRAPHY FOR FIVE NEGATIVE BHAVANĀ.. Note: A. uses the continuous numbering of Māc. and does not mention that all his verses belong to chapter II. We can add that, in the case of "gāhā 4", almost the entire Mac tradition preserves the "regular" verse mantabhioga besides the "irregular" verse abhijunjai (see Ut s.v. "gāhā 4" and s.v. Māc. 65). - (1) General: BỊKaBhå, six giha.s: 1293, 1295, 1302, 1310, 1315 correspond to Utt. 36, vss. 255, 262, 264, 263, 265 (gähas 1-5"); 1321 corresponds to ummaggadesao ("gaha 6"). There is partial agreement between BrKaBha and the other versions, including Utt.. - Mär., deva-dubbhagatta/ deva-duggai: vss. 195155. The yss. 1953, 1954, and 1955ab correspond respectively to Utt. 36,262/ 264; 263/265; and to ummagga-desao. 1955: "sammohande kalam karittu Dodundugå (probably Dogunduga, cf. Utt. 19,3) surā hunti, annam pi devaduggai uvayanti viridhaya marane." - BhaPra 13ab (ärya, first line): five bhāvanā.s mentioned. - (ii) ummagga-desao as a single verse: BrKaBha 6424, JiKaBhà 2047, PaKaBhi 1360. - (iii) Refer for asuriya to Sūyagada IT: JAS 2,2: 706 (... Isuriesu kibbisiesu thanesu ...), to Süyagada I: JAS 2,2: $ 151 (... asuriyam disam; CAILLAT Āy: pp. 28, 39-40), and to Süyagada I: JAS 2,2: S310 (... asuriyam ... Cabhitāvam). (References from B. BHATT.) The sequence kandappa, kukkuiya, mohariya (ALSDORF Ut: 15 ["gāhā 2"]) is also used for the anarthadanda transgressions 1-3 out of 1-5 (HOERNLE UV: S 52; TS VII 27). Generally speaking, "kandappa" stands for the sin, for the sinner, and for the god (or form of rebirth). See p. 19 and the PSM.
has little doubt that the combination of both chains is late and that our text originally had a single sloka with a single version. A. regards the different metre as a hint that the double version is the result of a later combination. He leaves the second question, as to which version is earlier, explicitly unanswered. Is the niddi pentad with its Buddhist vocabulary (infra) the lectio difficilior and the tetrad a later normalization?
BIBLIOGRAPHY. In Māc. XII 188 (1231) and TS VIII 8, both karma chains are likewise juxtaposed (see JACOBI Ta on VIII 8), and the twofold tradition is also presented in GLASENAPP Ka (pp. 22-23). P.S. JAINI mentions in connection with darśanāvaraniya only the tetrad (JAINI P: 132). Refer for thin'addhi alone to ViAvBhā 502 and JīKaBhā 96 and 2539. See thina-[m-Jiddha, pacalayană etc. in IBR for the Buddhist usage (nivarana pentad et alia).
BIBLIOGRAPHY FOR TWO TOPICS (EARTH AND WIND). ALSDORF discusses these two subjects only in two paragraphs (p. 25), but the issue is taken up again by K. OKUDA in connection with Māc. V (Di: pp. 93-94 and 95). The lists for earth and wind are actually part of a large six-jiva tract which can be studied in Utt. 36,69 ff., in Māc. V 8 ff. (OKUDA Di), in AcNi 68ff., and elsewhere. OKUDA examines the entire tract on the basis of Mic. V and considers also the other versions. A systematic discussion of the material would form a small monograph. [Reference to Mac. V from B. BHATT.)
Chapter 26,1-53: SAMAYARI. - A. pp. 27-48; ALSDORF Ér: 76-77. - SCHUBRING Do: $ 148 (description of the "routine duties" of a monk on the basis of Ch. 26); SCHUBRING Do: $ 136 (samayari). - Only the first seven sloka.s correspond to the title of the chapter, while the rest (26,8-53) are taken up by a detailed time-table for the monk's day and night, divided into four porisis each" (p. 27). After the introduction (pp. 27-28), ALSDORF discusses verses 26,8-23 (time-table up to vatthaim padilehae: pp. 28-29, 30-31; four āryā.s = 26,15.16.19.20), verses 26,24-31 (eight árya.s on the vattha padilehanā: pp. 29, 31-41), verses 26,32c.d-35 (kärana topic: pp.
29, 41-45; three Arya.s - 26,33-35), the sequence 26,22-36 in its entirety (pp. 4547), and the verses 26,37-53 (time-table after vihare muni: pp. 30, 47). We have marked all page references for the chart on pp. 28-30 with a circle. Refer for vs. 26, 32 to pp. 42, 45, and 46; and for vs. 26,36 to pp. 42-43 and 46. At the end, A. presents a "tentative synthesis" for 26,8-52 (pp. 47-48).
The problems of interpretation and reconstruction are considerable: "What must be supposed to have been originally a clear and well-ordered plan was changed into a disorder which cannot fail to strike every attentive reader and which it is not easy to disentangle" (p.28). A discusses in great detail two inserted pieces on which we shall concentrate: the EIGHT PADILEHAŅĀ ARYA.S (technical details of the vattha padilehana) and the KARANA TOPIC (six reasons for eating and six reasons for fasting: part of the prescriptions for the begging tour).
The EIGHT PADILEHAŅĀ ARYA.s have been quoted by the redactor of Utt. from the Oghaniryukti, as shown below (Utt. 26,24-31: pp. 31-32). Moreover, in the Oghaniryukti, five of the EIGHT PADILEHANĀ ARYA.S (264-68) are explained by eight Bhasya Aryas occurring in OghNi (p. 32) and by one äryä occurring in Abhayadeva's commentary on Thana (pp. 33-34). The EIGHT PADILEHANA ARYA.s contain "techni
Chapter 33,1-25: KAMMAPPAYADI. - A. pp. 26-27. - SCHUBRING Do: 987 (eight kinds of karman): $ 82 (darsana tetrad). - Utt. 33 is a short tract on karman where karman types I and III-VIII have been treated in sloka.s, while type II (darśanavaraniya/avarana karman) has been described in two arya.s which combine its two different versions. Urt. 33,5 gives the pentad (nidra, nidra-nidra, pracali, pracala-pracala, styäna-[8]rddhi), while 33,6 gives the tetrad (cakşur-darsanavaraniya, acakşur, avadhi, kevala"). A. does not say which version he considers the earlier one, but he