by Andy Rotman
533Divy 476.17–19, sacen mama pakṣi sahasrakṛtvo(mss., sahasraṃ kṛtvo) nayanaṃ gṛhītvā utpāṭayitu(sic mss.) punar muñca na tv evāhaṃ vārayeyam. I follow Vaidya (Divy-V 310.27) and for pakṣi read the nominative pakṣī, not the vocative pakṣin. Vaidya (Divy-V 310.27) likewise emends utpāṭayituto utpāṭayatu and muñcato muñca(tu).
534Following Cowell and Neil’s suggestion (Divy 477n1), read mānavakaśatāni. Divy 477.1, māṇavakāni.
535Divy 477.7, yasyedānīṃ brahmaprabha kālaṃ manyase. See note 204.
536Vaidya (Divy-V 311.19) mistakenly adds the following: “Having approached, he approached the two brahman sages” (upasaṃkramya punar yena tau dvau brahmarṣī tenopasaṃkrāntaḥ).
537Divy 478.17, abhidrotum. Vaidya (Divy-V 311.31) emends to abhidrotu(gdhu)m, indicating the standard Sanskrit reading in parentheses. For more on loving-kindness (maitrī) as a means of protection from danger, see Schmithausen 1997.
538Divy 478.19, tatas tīkṣṇaṃ(ms. D, tīkṣṇāṃ) ca veṇupeśīṃ tīkṣṇāṃ. Hiraoka (HA 24; HD 53) suggests emending to tīkṣṇam asiṃ(or śastraṃ) veṇupeśīm.
539For more on this vow, see Ohnuma 2007: 99–100.
540Kṣemendra’s Avadānakalpalatā (no. 51, vv. 45–46; ii, 319.5–12), from the eleventh century, contains a near-verbatim rendering of these verses. Most likely these verses are later interpolations from Kṣemendra’s text (Dimitrov 2008), although when this may have happened, or why or by whom, is very much unknown. Vaidya (Divy-V 547) argues for the converse. Elsewhere in the Divyāvadāna we also find verses from Kṣemendra’s text, and these too are likely later insertions (Bongard-Levin and Volkova 1965: 5; Jaini 1966: 541n41 and 543–46n53). For more on the Sanskrit parallels of the Rūpāvatī-avadāna, see Le Coq and Waldschmidt 1928: 19 and Hikata 1954: 51a; 1978: 52a.
541Divy 479.2, alakṣyata. The manuscripts, however, read alakṣata, as does Avadānakalpalatā no. 51, v. 45 (ii, 319.6).
542Following Avadānakalpalatā no. 51, v. 45 (ii, 319.6) and Vaidya’s suggestions (Divy-V 547), read vikṣatāsya. Divy 479.2, vīkṣatārā.
543Following Avadānakalpalatā no. 51, v. 46 (ii, 319.10) and Vaidya’s suggestions (Divy-V 547), read saharṣam. Divy 479.5, sahasram.
544Concerning these verses, Cowell and Neil (Divy 710) write: “These obscure lines seem to mean something like the following—‘His bosom, while torn by the sportive claws of the tigress, was seen for a moment as if possessed of bright eyes (in its wounds), while it was as it were filled, in the midst of its joyous horripilation, with the brilliance of the purest moonbeams. As he gazed with rapture on the tigress fiercely seizing his flesh and drinking his blood, his life-breath, bewildered at the crisis of an eternal parting, lingered for a moment in his throat and gave him a transient revival.’” Dimitrov (2008: 52–53) offers this translation:
Being torn by the playfulness of the string of the tigress’ claws, the wounded bosom of [his] body covered with hair standing on end seemed for a moment as if pervaded by the sprout-like beams shining [just like his] noble nature [which was] as bright as the moon.
While [he was] gazing with joy at the tigress who was frantically devouring his flesh and drinking [his] blood, the faculty of his own life engaged at the time of going on a long journey [of reincarnations] fixed itself for an instant resting on [his] throat.
545Following Divy 479.21, 479.24, 479.27–28, read yuṣmākaṃ bhikṣavo kāñkṣā vimatir vānyā sā. Divy 479.17, yuṣmākaṃ bhikṣavo ’nyā sā. Hiraoka (HA 24; HD 54) supplies “the usual expression”: bhikṣavo yuṣmākaṃ kāñkṣā vimatir vānyā sā tena kālena tena kalena.
546I understand this to be a variant of Puṣkalāvatī. As Jason Neelis (2008: 159) notes, “Puṣkalāvatī (located near Chārsada in northwestern Pakistan) was the primary urban center of Gandhāra until the capital shifted across the Kabul River to Puruṣapura (modern Peshawar) in the Kuṣāṇa period.”
547Following Divy 479.18. Divy 479.19, utpalāvatam.
548Presumably this is the same Candraprabhā who is the wife of King Rudrāyaṇa in “The Story of Rudrāyaṇa.”
549A portion of text seems to be omitted here (Divy 480.22; cf. Divy-V 313n1). Some of the text can be posited on the basis of the repeated passages in the coda (Divy 479.17–480.21), but the identity of the forest remains a mystery.
550Following Divy-V 313.13, add vyāghrī. Divy 480.29 (omitted).
551Hartmann (1980: 266) offers this translation: “At that time, monks, the Bodhisattva Maitreya has been excelled by one single giving up of my throat after he had set out forty kalpas ago.” Ohnuma (2007: 305–6n67) gives this one: “And thus, Monks, Maitreya Bodhisattva, who had set out on a journey [for Buddhahood] forty eons before, was outdistanced by a single gift of my throat.”
552Divy 481.9, kavaḍaḥ paścima. Hiraoka (HA 23; HD 54) reads kavaḍo ’paścima.
553Following Divy 470.20–21, add yathāhaṃ jāne dānasya phalaṃ dānasaṃvibhāgasya ca phalavipākam. Divy 481.12 (omitted).
554Divy 481.13, kavaḍaḥ paścima. Hiraoka (HA 23; HD 54) reads kavaḍo ’paścima.
555Divy 481.13, apareṣām. Cf. Divy 470.22–23, which in the same formulaic passage reads pareṣu.
556Hiraoka (HA 23; HD 54), following Cowell and Neil’s query (Divy 481n4), reads naśyati for paśyati at Divy 481.16 and 481.17. This same reading occurs in a very similar verse at Divy 298.13–16. The present verse, however, is more opaque.
557Divy 481.6, purākṛtam. Cf. Divy 298.13, which reads pūrvakṛtam.
558A similar verse occurs at Divy 298.17–18.
559For translations, see Upreti 1989: 90–91 and Hiraoka 2007: ii, 317–21. James Ware (1929) has also translated this sūtra along with Tibetan and Chinese counterparts. The corresponding Tibetan can be found at P 850 mu 105b5–106b7 and D 183 tsa 95b2–96b6. My thanks to Jason McCombs for sharing his work on the Dānapāramitā Sūtra, which overlaps with this sūtra. See McCombs 2014: 120–83.
Kazunobu Matsuda has located a leather folio (13.5 × 5.5 cm) among the Schøyen manuscripts (MS 2376/176), written in Gupta Brāhmī script from perhaps the fifth or sixth century, that corresponds to Divy 483.6–17. The folio—which Matsuda identifies with the Dānānuśaṃsānirdeśasūtra—was likely written by a monk, not a professional scribe, and the format suggests that it may have been created for ritual purposes. My thanks to Jens Uwe Hartmann for his comments on the folio, and to Kazunobu Matsuda for an image of the folio along with a transcription of the text (both of which he produced for a talk in 2003, which is as yet unpublished).
560Following the Tibetan (105b6; 95b3) and Vaidya (Divy-V 426.2), add bhagavān. Divy 382.2 (omitted).
561Ware (1929) suggests the following concordance: Verse no. 1 in the Tibetan and Chinese has no corresponding Sanskrit. The Tibetan (105b6; 95b3–4) reads, “He gives a gift with faith in order to eradicate greed.” Sanskrit nos. 1–19 correspond to Tibetan and Chinese nos. 2–20; Sanskrit no. 20 has no corresponding Tibetan and Chinese; Sanskrit nos. 21–24 correspond to Tibetan and Chinese nos. 21–24; no corresponding Sanskrit for Tibetan and Chinese no. 25; Sanskrit nos. 25–36 correspond to Tibetan and Chinese nos. 26–37. So, in order to get to the “thirty-seven ways” that a wise person gives, one could follow the Tibetan and Chinese numbering or divide up the Sanskrit in some other way.
562Divy 482.5, trivastu pariśuddham. The referent here isn’t clear. Cowell and Neil (Divy 681) define trivastu as “Buddha, dharma, and saṃgha.” Ware (1929: 41) explains that “the true meaning, however, is ‘tho[ugh]t, word, and deed.” Cf. Divy 489.2. Or perhaps this is a variant of trimaṇḍalapariśuddhi—“with the three spheres [of giver, recipient, and act of giving] fully purified.” See too Bhagavad Gītā 17.20, “at the right time and place, and to the right person” (deśe kāle ca pātre ca).
563Divy 482.7, skandhaṃ dānam. According to Ware (1929: 42): “It is evident from the Tib. and Chin. that we must seek for the original Skt. a read
ing other than the skandha of the present text which here is meaningless. I would suggest, therefore, that the original text read *anyadānam. The Tib. and Chin. have both interpreted this reading. As for the present Skt. text, perhaps its history is as follows: anyadānaṃ > anyaṃ dānaṃ > skandhaṃ dānaṃ as the result of a poorly written manuscript.” This etymology, however, isn’t particularly convincing. Cf. the Tibetan (105b8; 95b5).
564Following Divy 482.10, 11, 12, etc., read -pratilābhasaṃvartanīyam. Divy 482.8–9, pratisaṃvartanīyam.
565Hiraoka (HA 24; HD 55), following the Tibetan (106a2; 95b7), adds sarvatra jātiṣu. That is, “in all lives to come.” This also occurs on Divy 482.15. Divy 482.14 (omitted).
566Following the Tibetan (106a5–6; 96a3), Divy 482.7–8, 482.9, 482.10, etc., and Hiraoka (HA 24; HD 55), add -vipāka-. Divy 482.23 (omitted).
567Divy 482.25, -viśuddha-. Hiraoka (HA 24; HD 55) suggests emending to viśuddhi-. The Tibetan (106a6; 96a4), rnam par dag pa, could translate either.
568Divy 483.2, devamanuṣyābhiṣekapaṭṭabandha-. A similar “crowning” ritual is alluded to in Śathapatha Brāhmaṇa V.3.23. As Eggeling (1893: iii, 86n2) explains, “The commentators do not seem to be quite in accord in regard to this particular item of the ceremony. The most natural explanation, however, seems to be this: the head-band (turban, uṣṇīṣa) is wound (?once) round the head and tied behind; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahmanical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel.” Cf. Ghurye 1966: 267–68, 283. Ware (1929: 47) explains that “since both the Tib. and Chin. have a common reading, [equivalent to Skt.] vimokṣa, differing from the Skt. [reading of abhiṣeka], I believe that the original Skt. probably read: devamanuṣye vimokṣapaṭṭa-.‘Garment of release’ is the name given to a long robe worn by Buddhist priests.” The Tibetan (106b1; 96a7) reads rnam par grol ba.
569Ware (1929: 47) observes that “one of the nos. 27–29 has been lost in the Skt.”
570Divy 483.5, sūtradānam. Ware (1929: 48), following the Tibetan and Chinese, suggests that “the original Skt. read snānadānaṃ for the present sūtradānaṃ.” The Tibetan (106b2; 96b1) reads khrus kyi yo byad—perhaps, “requisites for bathing” (snānopakaraṇa). If one were to follow this reading, one might want to follow Ware (1929: 47) and translate samantaprāsādika- as “perpetual beauty” and not as “instilling faith all around.”
571Divy 483.7, pañcasāra-. The referent here is unclear. Perhaps this is a reference to Ayurveda, where the “five essences” are milk, sugar, honey, ghee, and long pepper (Piper longum).
572Divy 483.8, maitryātmaka-.Hiraoka (HA 24; HD 55), following the Tibetan (106b3; 96b2), suggests maitryāśrita-. The Dānānuśaṃsānirdeśasūtra(23r4) reads likewise. As Hiraoka (HD 55) explains, “From here the four apramāṇāni [“immeasurables”] are explained, and -ātmaka- is -āśrita- in the other three items. It is better, therefore, to read āśrita for ātmaka here too.”
573Divy 483.10, mahāsukha-. Ware (1929: 48) remarks that “it seems almost certain that the platitude mahāsukha has been substituted for the very definite ahiṃsā.” The Tibetan (106b4; 96b2) reads ’tshe ba med pa. Elsewhere mahāsukha is a technical term referring to “great bliss,” an experience akin to nirvāṇa—what one scholar describes as “the ultimate reality absorbing within it all ideas of existence and extinction” (Banerjee 1979: 468).
574Divy 483.11, sarvathā muditānanda-. The Dānānuśaṃsānirdeśasūtra(23r6) reads anunayaprahāṇa-. That is, “the destruction of attachment.”
575Divy 483.14, sarvārthaparityāgam. The Dānānuśaṃsānirdeśasūtra(23v4) reads apratikāṃkṣāśritam. That is, “free of expectation.”
576For a revised edition of part of the text (Divy 498.17–504.9), see Maue 2010: 599–605. For a translation, see Hiraoka 2007: ii, 322–97; for a partial translation, see Maue 2010: 605–11; and for a comparative study, see Lojda 2009. For Pāli and Sanskrit parallels, see Jātaka no. 4 [cf. Divy 498.17–504.9]; Jātaka no. 254 [cf. Divy 509.6–515.3]; Pāli Vinayapiṭaka iv, 54.1–55.10; Dhammapada-aṭṭhakathā i, 239.15–250.16; Sanskrit fragments from Turfan (Sander and Waldschmidt 1985: nos. 1349, 1464, and 1516; Maue 1996: 19–41); and Kathāsaritsāgara 15.37–16.21. The corresponding Tibetan can be found at P 1032 ñe 58a3–81b7 and D 3 ja 61a4–86b1. For more, see Ch’en 1945–47: 270–71n103; Gokhale 1977: 126–27; Clouston 1887: ii, 317–21, 491–93; Hiraoka 2007: ii, 360; HD 55; and Grey 2000: 196.
577Divy 483.25–484.1, vṛddhayuvatiḥ. In “The Story of Dharmaruci,” I translated the term as “madam” or “procuress.” See note 85. Here, however, as Silk (2008a: 177) notes, “we have both Tibetan and Chinese translations of the source text in the Vinayavibhaṅgaof the Mūlasarvāstivāda Vinaya. The former has bud med rgan mo, the lat[t]er lăomŭ . . .both meaning simply ‘old woman.’ Given this, perhaps both ‘procuress’ and ‘midwife,’ even if correct, are better understood as purely contextual meanings.”
578Following the mss. (Divy 484n1), Edgerton (BHSD, s.v. prasavāyitā), and Hiraoka (HA 24; HD 55), read prasavāyitā. Divy 484.8 reads prasavāpitā, following Cowell and Neil’s emendation.
579Following Divy 484.16, add āryāṇām. Cf. Divy 485.16. Divy 484.12 (omitted).
580Divy 484.13, āropayitavyaḥ. Edgerton (BHSD) infers that the term here means “buries,” but this is the only reference he cites.
581Divy 484.17, ciraṃ jīva. Cowell and Neil (Divy 484n4) query jīvatu. Cf. Divy 484.22, 484.27, etc.
582Divy 485.1, asmin mahāpathe. Hiraoka (HA 24; HD 55), following the Tibetan (59a3; 62a4) and a similar expression at Divy 485.26, reads amuṣmin mahāpathe. That is, “On such-and-such main road.”
583Divy 485.6–7, bhasmagrahe. Perhaps this refers to the appropriate way that a brahman is to receive ashes as prasād and smear them on his forehead or body.
584Divy 485.7, autkare. Edgerton (BHSD) offers no definition, merely acknowledging that it is “some subject that was part of the education of a brahman.” Perhaps this refers to knowing the proper amount to accept. MSV iv, 15.19 reads ḍoṅkāre. Cf. Divy 227.26, where there is a merchant named Autkarika. Hiraoka (HA 24; HD 55), following the Tibetan (59a5; 62a6), reads karakagrahe. That is, “use an ascetic’s water pot.”
585Cf. Manusmṛti 10.75.
586Vogel and Wille (1984: 312–13) offer this translation of a parallel passage in the Mūlasarvāstivada-vinaya: “When he had become grown up, then he thoroughly studied writing, mental, verbal, and manual arithmetic, subtraction [?], addition [?], calculation, exegesis, and recitation; [43] then he thoroughly studied the brahmins’ deportment, behaviour, purity, and conduct, (their) taking ashes, taking the water-pot, and taking earth, (their) hand-gestures and hair-style, (their rules of) religious address and profane address, and the brahmins’ Vedas and Vedāṅgas, (the brahmins’, who are) versed in the Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda and in a brahmin’s six duties: offering sacrifices, executing sacrifices, reading, teaching, giving, and taking . . .” Cf. MSV iv, 15.17–16.1 and 23.18–24.1.
587Divy 485.9, brāhmaṇakarma. Hiraoka (HA 24; HD 55), following the Tibetan (59a7–8; 62b1), suggests emending to māṇavakānām. That is, “young brahmans.”
588Divy 485.16, āryasya. Cf. Divy 485.21, which reads āryāṇām.
589Divy 486.2–3, tasya sīty ukte (ms. C, tasya tyukte) dham iti(ms. A, dham ati; ms. D, dhamam iti) vismarati.Cf. Sander and Waldschmidt 1985: no. 1349, p. 237, v3. The Tibetan (63a2) reads sid + dhaminstead of si + (d)dham. As D. C. Sircar (1965: 127) notes, “Early records often begin with the auspicious word siddhamwhich means the same thing as siddhir astu, ‘Let there be success.’” Panthaka, it seems, was dumbfounded by the introductory auspicious word siddham, which was to be recited before beginning his studies—likely, copying syllabaries. Cf. Couvreur 1964: 112–13. Cowell and Neil (Divy 710) offer an alternate (and less convincing)
suggestion: “Does this refer to some writing exercise containing the words “buddhaṃ siddham?”
590The Tibetan (60a2; 63a3) adds, “And when he says dham, he’s already forgotten sid!”
591Following Cowell and Neil’s query (Divy 486n3) and the Tibetan (63a4), add na. Divy 486.7 (omitted). Cf. Divy 486.13.
592This refers to the renowned Gāyatrī mantra, which brahmans are to recite during their morning and evening prayers: oṃ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt(Ṛg Veda 3.62.10).
593Divy 486.23, mahatā satkāreṇa. Cf. Divy 28.2, which reads mahatā saṃskāreṇa.
594Divy 487.11, teṣām.One would expect tayoḥ.
595In the Tibetan (61a2–3; 64a3–4), Mahāpanthaka goes to the Jeta Grove, and there he sees a monk and asks him for instruction. He also promises to return at a later time. As such, Mahāpanthaka’s indoctrination in the dharma seems more premeditated than serendipitous.
596The Tibetan (62a3; 65a3–4) adds, “. . . the venerable Mahāpanthaka went forth as monk, then . . .” Divy 488.10 (omitted).
597Following the Tibetan (62a4; 65a4) and Hiraoka (HA 24; HD 55–56), read mahāpanthakasya. Divy 488.11–12, panthakasya.
598Following Cowell and Neil’s query (Divy 488n4), the Tibetan (62a4; 65a5), and Hiraoka (HA 25; HD 56), insert prāptam. Divy 488.12 (omitted).
599Divy 488.26–27, ahaṃ cūḍaḥ paramacūḍo (mss., cūḍaḥ) dhanvaḥ paramadhanvaḥ.As Edgerton (BHSD, s.vv. dhanva, dhanvāyati) notes, dhanva is a “common miswriting” for dhandha.
600The Tibetan (63b1–2; 65b2–3) reads, “Are they connected with someone? Yes, they’re connected with me.”
601Divy 489.6, na vṛtta jātā. This is a little obscure. I follow the Tibetan (62b5; 65b5), lobs bar ma gyur to. Cf. Divy 489.7, pravṛttā jātā; Divy 490.1, anupravṛttā; Divy 491.18, āmukhīpravṛttā jātāḥ.
602Divy 489.7, pravṛttā jātā. This is likewise obscure.
