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