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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xvi )
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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