by Andy Rotman
224Divy 302.3, kuṭkuñcakā. Edgerton (BHSD, s.vv. kuṭukuñcaka, kuṭa-, kuṭku-) suggests “niggardly.” Agrawala (1966: 70) offers this gloss: “such persons as make their faces wry and needlessly find fault with others.”
225Read karmāṇi. Divy 302.4, “suffering” (duḥkhāni).
226According to Edgerton (BHSD, s.v. anuśaṃsa), “Pāli lists five (PTSD; other lists occur), and five are often mentioned in BHS, but they are different for different works of merit, and other numbers (as 10, 18) also occur; I have not found the PTSD list in BHS.” For a translation of a corresponding passage in Tibetan, see Vogel and Wille (GM-Saṅgh 286–87). See too Dīgha-nikāya ii, 86.
227Divy 302.26–27, nayena kāmaṅgamaḥ(ms. C, kāmagamaḥ). Speyer (1902: 129) and Hiraoka (HA 14; HC 67) suggest nayenakāmaṅgamaḥ. That is, “not allowed to go where one likes.” Edgerton (BHSD) offers this explanation of kāmaṃgama: “going according to the desire of (of someone else, sc. a master); a servant.”
228Divy 303.3, anuprāpnuvataḥ. Speyer (1902: 129) and Hiraoka (HA 14; HC 67) suggest ananuprāpnuvataḥ. I read the text as is in the sense of “in the process of obtaining.” Vogel and Wille (GM-Saṅgh 287) offer this translation: “For me, who (may) attain truly supreme salvation (or) nirvāṇa, (even if) being guilty of a sin, there will (still) be rebirth among the gods.”
229Following mss. BD (Divy 303n3) and Divy 499.9, read āyāpitaḥ. Divy 303.28, āpyāyitaḥ(mss. AC, āyāyitaḥ). See BHSD, s.vv. āyāpita, āpyāyaka.
230Following Vaidya (Divy-V 188.6), read sphaṭitaparuṣā. Divy 304.7, sphaṭitapuruṣā. Perhaps, “weather-beaten men.” Hiraoka (HA 14; HC 67), following the Tibetan (109a5; 117a2), reads bhṛtakapuruṣā. That is, “day laborers.”
231Divy 304.26, lokākhyāyikāyām. Edgerton (BHSD) explains this and lokākhyānakathā, which appears on the following line (Divy 304.27), as “story-telling about the world”—“certainly not philosophical discussion about (the creation, etc., of) the world, which is the scholastic interpretation of Pāli lokakkhāyikā.” Cf. Divy 109.27–28; trans. in DS 203. See also DS 425n509 on the difference between ākhyāyikā and kathā.
232Following Edgerton (BHSD, s.v. atisvāra) and Hiraoka (HA 14; HC 67), read atitvareṇa. Divy 304.28, atisvāreṇa.
233Divy 305.7, prasannādhikāraṃ karomi. Edgerton (BHSD, s.v. adhikāra) suggests this expression means “service tendered by one who is kindly disposed, i. e., service of friendship.” Schopen (1996: 99) offers this translation: “Son, I am not giving two days’ wages, but I, being grateful, am giving a token of my gratitude.” For more on this idea of the “duty of one who has faith,” see Rotman 2009: 76–82.
234Divy 306.23, sukumārī. Earlier in this story, the boy is described as “young and frail” (sukumāraḥ| Divy 303.30), first by his mother and then by the householder who employs him. Now “cow dung” is similarly described. It is, like the boy, “fresh” and “thin,” if not “delicate.”
235Divy 307.1, nandopananda bhṛtakapuruṣaḥ. Edgerton (BHSD, s.v. nandopananda) reads it as a compound: “he is a serving-man of Nanda and Upananda.”
236Divy 307.2, kulopakagṛheṣu. As Edgerton (BHSD, s.v. upaka) explains, “kulopaka (= Pāli, kulūpaka) lit. belonging to a family, = family associate, said of a monk who is regularly supported by a certain family . . . also, by extension, said of the houses visited by such monks.”
237Divy 307.2, purobhaktakām. The Tibetan (110b8; 119a2) reads khye’u tshus. These monks are having an early meal (i.e., a pre-meal snack), which is against monastic regulations. Monks are normally enjoined to eat only a single meal of almsfood a day. See, for example, Pāyantika no. 32 of the Prātimokṣa-sūtra of the Mūlasarvāstivādins. See too Prebish 1996: 79 and Wijayaratna 1990: 68–69.
238Read aryāḥ. Divy 307.3, “noble one” (ārya).
239Following Divy 307.22, add gṛhe. Divy 307.25 (omitted).
240Here I take “in just the same way” (evam eva | Divy 308.3) to mean that the boy gives the food to the merchants as a gift; that he feeds them with his own hands; and that the feeding takes place in the home of the householder who formerly employed him.
241Divy 308.12, tad ayaṃ paṭakaḥ prajñaptaḥ. The term prajñaptais generally used to describe the Buddha’s seat, which is “specially prepared” (i.e., properly laid out).
242Divy 309.8 puṇyamaheśākhya iti. For more on this expression, see Rotman 2009: 48. See too note 47.
243Divy 309.20, manuṣyakā. Hiraoka (HA 14; HC 67), following the Tibetan (112b1; 120b6), suggests amanuṣyakā.
244Divy 309.25–26, prabhūtaṃ svāpateyam. Hiraoka (HA 14; HC 67) suggests prabhūtasvāpateyam, so the compound can be taken as a bahuvrīhi.
245Following Divy 71.27 and 75.27–28, read atikrānto ’haṃ bhadantātikrāntaḥ. Divy 311.5–6, abhikrānto ’haṃ bhadantābhikrāntaḥ. There seems to be some slippage between atikrāntaḥ and abhikrāntaḥ. At Divy 71.27, mss. ABC (Divy 71n8) read abhi-, and at Divy 75.27–28, all the mss. (Divy 75n3) read abhi-. The editors emend to ati- in both cases, although not at Divy 311.5. Here mss. AB (Divy 311n1) read abhikānto, which suggests a different reading. Since the Pāli equivalent of both the Sanskrit terms abhikrānta and abhikānta is abhikkantam, perhaps the expression abhikrāntam aham is a hyper-Sanskritization meaning “I am very fine” and not “I have crossed over.” Edgerton (BHSD, s.v. abhikrānta) suggests atikrāntābhikrāntaḥ, which he translates as “having passed over the approach (to the religious goal).” Hiraoka (HA 14; HC 67), following Edgerton, suggests bhadantāham atikrāntābhikrānta. Cf. DS 410n321.
246Following Divy 80.18–20, 85.1–3, 89.9–11, and Hiraoka (HA 14; HC 67), add saṃdarśayati samādāpayati samuttejayati saṃpraharṣayati| anekaparyāyeṇa dharmyayā kathayā. Divy 311.9 (omitted).
247Following Hiraoka (HA 14; HC 67–68), read prāntaśayanāsanasevī tena. Divy 312.8–9, prāntaśayanāsanasevinas te na. Although prāntaśayanāsanasevīdoesn’t occur elsewhere in the Divyāvadāna, it does occur in the Avadānaśataka (i, 108.18, 113.8, etc.). There is no corresponding Tibetan to the term in question.
248Divy 313.4, kṣataḥ. Vaidya (Divy-V 193.20) emends to kṣamaḥ. That is, “forgiving.”
249Following Speyer (1902: 130) and Hiraoka (HA 15; HC 68), read dvitīya āgacchati. Divy 313.8, dvitīyam āgacchati.
250Following Speyer (1902: 130), Vaidya (Divy-V 193.28), and Hiraoka (HA 15; HC 68), read sa mūlanikṛttaḥ. Divy 313.15, samūlanikṛttaḥ(mss., mūlanikṛnta).
251Following Speyer (1902: 130), Vaidya (Divy-V 193.28), and Hiraoka (HA 15; HC 68), read saputraḥ. Divy 313.16, sa putraḥ.
252Since the solitary buddha is floating in the sky, the householder and his son don’t exactly fall at his feet. The idiom, however, has been reified and is used even when it doesn’t quite fit. See too DS 436n671.
253Divy 313.17, sadbhūtadakṣiṇīya. Speyer (1902: 130) and Hiraoka (HA 15; HC 68) suggest sadbhūta dakṣiṇīya.
254Here (Divy 314.8–9) the text reads iyaṃ tāvad utpattir na tāvad buddho bhagavān śrāvakāṇāṃ vinaye śikṣāpadam. This appears to be corrupt so I have left it out.
255This avadāna, unlike the others in this volume, is glossed as a prakaraṇa, which can designate a work of fiction, like a drama or a play, as well as a treatise or investigation. It isn’t clear how to understand the term here.
256Ms. D (Divy 314n1) reads “So ends the twenty-first chapter in the Divyāvadāna, that of Sahasodgata in the glorious Divyāvadāna” (iti śrīdivyāvadāne sahasodgatasya divyāvadāne ekaviṃśatimaḥ).
257For translations, see Ohnuma 2004a and Hiraoka 2007: i, 573–607. For Sanskrit parallels, see GBM 1487.4–1507.3; Mahajjātakamālāno. 48; Haribhaṭṭa’s Jātakamālā no. 5 (Hahn 1992: 44–50); and Avadānakalpalatā no. 5 (Rothenberg 1990; Rani 2005: 16 and woodcut R-2; Tucci 1949: ii, 444 and plate 102). The corresponding Tibetan can be found at P 1017 ke 24a4–33b2 and D 348 aḥ 22a4–31b3. See too Frye 1981: 105–14. For more,
see Hiraoka 2007: i, 588; HC 68; and Grey 2000: 52–53.
Jens-Uwe Hartmann (1977) edited and translated into German the version of this story preserved in the Gilgit Buddhist Manuscripts.He also compared that version of the story with the one preserved in the Divyāvadāna and compiled a list of alternate readings and textual emendations (1980). My thanks to him for sharing his work and his insights. The symbols he uses are as follows: ( ) akṣaras that are either damaged or whose reading is uncertain; [ ] gap in the text; { } akṣara or letter that is to be omitted; < > restored without text gap.
258Divy 314.16–17, na tv eva pitṛmaraṇam āgamitavantau(mss., ārāgitavantau). Edgerton (BHSD, s.v. ārāgayati) offers this translation: “(they entered nirvāṇa, or died,) but did not attain (wait for) their father’s death (i.e., they predeceased him).” Then he notes, “acc[ording] to ed[itors] in [Divy] 314.23 and 315.3 mss. have āgamitavantau, waited for, which is the essential meaning in any case, but prob[ably] a lect[io] fac[ilior].” Hiraoka (2007: i, 588–89n3), following the Tibetan (24a6–7; 22a6–7) and the Chinese, understands pitṛ to refer to the Buddha, although he notes that this is a peculiar usage. Nevertheless, followers of the Buddha are his proverbial sons, as with the term śākyapūtriya. Ohnuma (2004a: 144) understands pitṛ to mean pitṛloka and offers this translation: “. . . were liberated in the sphere of nirvāṇa-without-remainder before they could die the normal death that leads to the realm of ancestors?”
259Following Speyer (1902: 340), Vaidya (Divy-V 195.15), the Tibetan (24b4; 22b5), and Hiraoka (HA 15; HC 68), read suvibhaktā. Divy 315.8, savibhaktā.
260Divy 315.8, uccaistoraṇa-. Hiraoka (HA 15; HC 68) reads uccatoraṇa-, taking ucca as an adjective. GBM 1488.3 (Hartmann 1977: 23), udviddha-.
261These homes of wealthy merchants are not only placed first, but they appear to be in a separate class from everyone else’s homes, even those of kings. For more on the elevated status of merchants in early Indian Buddhism, see Rotman (in progress).
262Read āvasāḥ. Divy 315.11, āvasaḥ.
263Divy 315.11, nītimaulidharāṇām. GBM 1488.4 (Hartmann 1980: 258), nītindharāṇām. Perhaps, “law-abiding citizens.” Cf. Divy 317.16.
264Read sarvakālikakusumagandhā. Divy 315.13–14, sarvakālikāś ca kusumagandhā. Cf. GBM 1488.5 (Hartmann 1977: 24), kusumagandhāś ca sarvākālikā[read sarva-] īdṛśā gandhā.
265Divy 315.17, -ardhacandra-. These objects are, quite literally, “crescent shaped,” but it is unclear whether they are windows, decorations, or even corridors.
266Following Cowell and Neil’s query (Divy 315n3), read puṇḍarīkātisurabhi-. Speyer (1902: 340) and Hiraoka (HA 15; HC 68) suggest puṇḍarīkādisurabhi-. Divy 315.18, puṇḍarīkāni surabhi-.
267Following Cowell and Neil’s query (Divy 315n3), Speyer (1902: 340), and Hiraoka (HA 15; HC 68), read parimaṇḍitā ’tisvādu-. Divy 315.18, parimaṇḍitāṇi svādu-.
268Following Hiraoka (HA 15; HC 68) and GBM 1488.8 (Hartmann 1977: 24), omit sūtra-. Divy 315.20, tamālasūtra-. Likely emend to tamālapatra.
269Following Vaidya (Divy-V 195.24) and Hiraoka (HA 15; HC 68), read -saṃchannā kalaviṅka-. Divy 315.21–22, -saṃchannakalaviṅka-.
270Following Divy 325.8, 15, 18, etc. and Hiraoka (HA 15; HC 68), read maṇiratnagarbham. Divy 315.23–24, “Containing a Jewel” (maṇigarbham).Perhaps this park is where King Candraprabha, as a wheel-turning king and a possessor of the seven treasures, keeps his most-treasured jewel. Cf. Divy 60.16–18.
271For more on birds in Sanskrit literature, see Linke 1997.
272Following GBM 1489.3 (Hartmann 1980: 259) and Hiraoka (HA 15; HC 68), read svayaṃprabhaḥ. Divy 316.2, “a self-made man” (svayaṃprabhuḥ).
273Following GBM 1490.1 (Hartmann 1980: 259) and Hiraoka (HA 15; HC 68–69), read suvarṇabheryaḥ saṃtāḍya. Divy 316.18, suvarṇabhery asaṃtāḍya. Cowell and Neil (Divy 316n4) query suvarṇabherīḥ saṃtāḍya, which Vaidya (Divy-V 196.7–8) follows.
274Following Vaidya (Divy-V 196.9), read śayanāsanāpāśraya-. Divy 316.20, śayanāsanam apāśraya.
275Hiraoka (HA 15; HC 69), following the precedent of the preceding phrase and the Tibetan (25b5, 23b7), adds “powder” (cūrṇa). GBM 1490.4 (Hartmann 1977: 25) concurs. Divy 316.22 (omitted).
276Divy 316.22–23, kāmadohinyaḥ. GBM 1490.4 (Hartmann 1977: 25), kamadohinyaḥ [read kāma-]. The Tibetan (25b5; 23b7) reads khar po’i bzho snod rnams. Hiraoka (HA 15; HC 69) suggests kaṃsa-. Perhaps, “with their own brass pails filled with milk.” Cf. Edgerton (BHSD, s.v. kaṃsadoha).
277On the terminology of silk in India, see Liu 1996: 50–56.
278Divy 316.26–27, -dukūlamayaśobhanavastrāṇy (ex conj.; ms. A, -dukūlasmyaśobhanavastrāṅgaparāntaka-; mss. BD, -dukūlasmyaṅgāparāntaka-; ms. C, dukūlaśobhanavastrāsmyaṅgāparāntaka-) aparāntakaphalakaharyaṇīkambala-. GBM 1490.6 (Hartmann 1977: 25), -dugūlaśṛṅgaparāntaka{ṃ} haryaṇīyaka{ṃ} (kamba)la-.Following Cowell and Neil’s conjecture, the first half of the compound is clear (-dukūlamayaśobhanavastrāṇy-), but the latter half of the compound is problematic (-aparāntakaphalakaharyaṇīkambala-). First, the reading aṅgāparāntaka (mss. BCD) is perhaps akin to the term aśmāparāntakathat occurs throughout the Koṭikarṇa-avadāna(DS 392b85). That compound is a conjunct of two place names (i.e., Aśma and Aparānta), and perhaps it is the same here, although this pairing would be odd as Aṅga was a country in what is now Bengal and Aparāntaka a country in what is now the northern Konkan area of western India. The Tibetan (25b6; 24a2) reads mri gā pā na. Cf. Hiraoka 2007: i, 592n62. The term phalaka is also ambiguous. While I understand it to mean “bark,” Upreti (1995: 47) writes of “finely polished skin sheets from Aparāntaka (aparāntaka phalaka)”—likely because on Divy 19.19–21 different kinds of skins (carma) used in the regions of Aśmāparānta are mentioned. Cf. Edgerton (BHSD, s.vv. phala, phalaka) and Hiraoka 2007: i, 592n63. In addition, there is the unattested haryaṇī. M. G. Dhadphale (personal communication) suggests this etymology: aṇi means “needle” and hari comes from √aḍmeaning “to plow.” In other words, “plow-shaped needles,” which would have been used to crochet fabric. The Tibetan (25b7; 24a2) reads bag le pa. The Mahāvyutpatti (5871) equates this with Skt., vakkali, which Edgerton (BHSD) explains as “a kind of textile material.” This may have some connection with the Marathi word vākaḷ, a kind of quilt or blanket.
279Divy 317.13, harṣakaṭa-. Agrawala (1966: 69) thinks it is the equivalent of dolāvalayaand means “loose bracelet.” Edgerton (BHSD) cites harṣa as “necklace” and kaṭa as “bracelet.”
280Divy 317.23, -tāla-. This is obscure, although the instrument in question was probably used, like a metronome, for “keeping rhythm” or “beating time” (tāla).
281Following Divy 320.12–13, the Tibetan (26b2; 24b6), GBM 1492.3 (Hartmann 1977: 27), and Hiraoka (HA 15; HC 69), add rājñaḥ. Divy 317.29 (omitted).
282Following Cowell and Neil’s query (Divy 317n5), Divy 320.14, and Hiraoka (HA 15; HC 69), read valgur manojñaśabdaḥ. Divy 317.30, varṇamanojñaśabdaḥ. Perhaps, “praiseworthy and pleasing sounds.”
283Divy 318.6, dvāśaptatir ayutakoṭiśatāni. The term ayuta, as Edgerton (BHSD) notes, means “10,000” in standard Sanskrit, but “oftener = 100 koṭis or 1,000,000,000.” Hence, dvāśaptati(72) x ayuta (1,000,000,000) x koṭi (10,000,000) x śata (100) = 72,000,000,000,000,000,000. The Tibetan (26b4; 24b7–25a1) concurs. More colloquially, and perhaps even more in the spirit of the original, one might say “seventy-two gazillion.”
284Following Divy 318.26–27 and Hiraoka (HA 15; HC 69), read varṇākṛtiliṅgasaṃsthānam. Divy 318.7–8, varṇākṛtiliṅgasthairyam. Perhaps, “complexion, form, and inherent characteristics.”
285Divy 318.19–20, rājaparikarṣakau rājaparipālakau. GBM 1493.4 (Hartmann 1977: 29), rājaparikarṣakau rājyaparipālakau.That is, “managers of the king and protectors of the kingdom.”
286Divy 319.3, sarvaparityāge.
GBM 1494.1 (Hartmann 1977: 29), sarvaparityāgī.
287Divy 319.6, koṣakoṣṭhāgāram. Usually I translate this as “treasuries and granaries” or just “granaries.” Cf. DS 428n557.
288Divy 319.11 and GBM 1494.5 (Hartmann 1977: 29), potaḥ. The Tibetan (27b1; 25b5), however, reads “head.”
289Divy 319.11, kulasthaḥ. Or perhaps, “who was a member of King Candraprabha’s family.” Both readings are possible, and both readings make sense within the context of the story.
290Following Divy 391.5–6, 475.5, and Hiraoka (HA 15; HC 69), read vipañcikāḥ. Divy 319.14, vipaścikāḥ (mss., vipañci-). GBM 1494.6 (Hartmann 1977: 29), vipañcanakāḥ. Cf. Edgerton (BHSD, s.v. vipañcika).
291Following Cowell and Neil’s query (Divy 319n3), Divy 319.19, GBM 1494.6 (Hartmann 1980: 259), and Hiraoka (HA 15; HC 69), read nirdeśam. Divy 319.15, nirdośam. Perhaps, “nullify its evil effects.”
292Read vipañcikaiḥ.Divy 319.16, vipaścikaiḥ. See note 290.
293Following Vaidya (Divy-V 198.7), Hartmann (1980: 259), and Hiraoka (HA 15; HC 69), read svapnopamaiḥ. Divy 320.4, svapnomapaiḥ. GBM 1495.6 (Hartmann 1980: 259) reads “dreams” (svapanaiḥ).
294Vaidya (Divy-V 198.11) omits Divy 320.10–12.
295Following the Tibetan (28a4; 26a7), Divy 317.28–29, GBM 1495.8–1496.1 (Hartmann 1977: 31), and Hiraoka (HA 15; HC 69), read tālavaṃśanirghoṣaḥ. Divy 320.12, tāsām eva śabdanirghoṣaḥ.
296Following Divy 318.2–3, GBM 1496.2 (Hartmann 1980: 259), and Hiraoka (HA 15; HC 69), read abhyantaraṃ devapuraṃ nṛttagītavāditaśabdena nirnāditam(GBM, nināditam). Divy 320.16, anyataraṃ devapuraṃ nṛttagītavāditam.
