by Andy Rotman
677Divy 500.21–22, etat pratikruṣṭataram bāṇijyānāṃ yaduta kāṣṭhabāṇijyam(mss., -nijyām). The text doesn’t explain why the boy thinks that this profitable business is “terrible” (pratikruṣṭatara)—or perhaps more accurately, “despicable” or “vile.” The thought simply comes to the boy, and he acts on it. Perhaps the message here is that money brings greed or elitism, or that with money comes a sense of dissatisfaction.
678Divy 500.23, ukkarikāpaṇam. Edgerton (BHSD) takes ukkarikāas “a kind of sweetmeat.” The Tibetan (73a5; 76b7) reads bza’ bca’i zo.Perhaps, “ration shop” or “grocery store.”
679Following the Tibetan (73a6; 76b7–77a1) and Hiraoka (HA 25; HD 58), read tena prabhūtaḥ. Divy 500.25, tatprabhūtaḥ.
680Following the Hiraoka (HA 25; HD 58), read tasya tena prabhūtaḥ. Divy 501.1, tasya prabhūtaḥ.
681Following Divy 500.23–25 (modified accordingly). Cf. the Tibetan (73a7–8; 77a2–3) and Maue 2010: 607n96. Divy 501.2, “as before” (pūrvavat).
682Divy 501.13, kiṃ kathayata. Read as kathayatha. Cf. Edgerton 1993, vol. 1: 132, §26.11.
683Maue (2010: 602§9; cf. 620, no. 45), following the Uyghur, adds tair uparataiḥ. That is, “after their deaths.” Divy 501.14 (omitted).
684Following the Tibetan (73b5; 77b2), Divy 4.12, 34.12, etc., and Hiraoka (HA 25; HD 58), add sārthavāhena. Divy 501.23 (omitted).
685Following the Tibetan (73b6; 77b3) and Divy 34.16, add sārthavāhaḥ. Divy 501.27 (omitted).
686Maue (2010: 602§11; cf. 620–622, nos. 46–50.1), following the Uyghur, adds āhā
687Following the Tibetan (74a1; 77b6), Divy 5.11, 332.7–8, and Hiraoka (HA 25; HD 58), read samudrataṭam. Divy 502.1, -samudram avatarann (mss. ACD, -taram; ms. B, -tarem). This sentence appears to be an abbreviated form of the standard passage: “He passed through marketplaces, hamlets, villages, towns, and trading centers, one after another, until he arrived at the banks of the great ocean” (Divy 5.10–11). Cf. the Tibetan (73b7–74a1; 77b4–6).
688Divy 502.3–3, kathaya kathaya. Maue (2010: 603§12; cf. 622, no. 51), following the Uyghur, reads udghoṣaya udghoṣaya.
689Following Cowell and Neil’s query (Divy 502n4), Divy 229.11, Edgerton (BHSD, s.v. saubhāsika), and Maue (2010: 603§12), read ūrdhvagāminīm. Divy 502.11–12, mūrdhagāminīm.
690Following Divy 502.17, 229.19 and Hiraoka (HA 25; HD 58), read udghoṣaya. Divy 502.15, ghoṣaya.
691Following the Tibetan (74a6; 78a4), Speyer (1902: 358), Hiraoka (HA 25; HD 58), and Maue (2010: 603§13), read avarṇam. Divy 502.16, varṇam. Cf. Divy 229.19.
692Divy 502.20, kumbhīrabhayaṃ śiśumārabhayam.India is home to three kinds of crocodiles: the mugger crocodile, the gharial, and the saltwater crocodile.
693Divy 502.21–22, nīlaiḥ sitaiḥ.The Tibetan (74a8–74b1; 78a6) agrees with the Sanskrit. Speyer (1902: 358) suggests nīlaiḥ śītaiḥ. That is, “with dark sails.” Hiraoka (HA 25; HD 58) concurs. Maue (2010: 603–604n80), following Schlingloff (1982: 53), offers no emendation but nevertheless construes a similar meaning by taking sita as “white [sail].” The parallel at Divy 229.25 reads “wearing dark clothes” (nīlavāsasaḥ).
694Following Divy 229.25, the Tibetan (74a8–74b1; 78a6), Huber (1906: 34n1), and Hiraoka (HA 25; HD 58), read dhanahāriṇaḥ. Divy 502.22, vanacāriṇaḥ. That is, “forest dwelling,” although one expects pirates to live on ships in the ocean.
695Divy 502.23, priyam (mss. AB, priya; ms. D, priyayāt-) atmānaṃ parityaktvā (ms. A, -tyaktvo; mss. BC, -tyaktā; ms. D, ātmāna parityakto) . . . mahāsamudram. This seems to be corrupt. Hiraoka (HA 26; HD 58–59), following the Tibetan (74b1–2; 78a7–b1) and Divy 229.25–28, suggests parityaktum vyavasitaḥ. Maue (2010: 604§13) reads priyata ātmānaṃ parityaktum.
696Divy 503.1, dvitri (ms. A, omitted; ms. C, dvitrī). Maue (2010: 604§14) reads dvi(tīyāṃ) tṛ(tīyām).
697Divy 503.1–3, yatas tad vahanaṃ mahākarṇadhārasaṃdhānabalavadvāyusaṃpreritaṃ mahāmegha iva saṃprasthitaḥ. Instead of -saṃdhānabalavad-, Hiraoka (HA 26; HD 59), following the parallel at Divy 230.4–6 and the Tibetan (74b3; 78b2), reads -saṃpreritaṃ balavad-. One would also expect saṃprasthitam instead of saṃprasthitaḥ, so that it would agree with vahanam. Cf. Maue 2010: 609n115.
698Following Maue (2010: 604§17), read agre dhanikam. Divy 503.20, agradhanikam. Perhaps, “main creditor.” Cf. Maue 2010: 610nn126–28.
699Divy 503.22, dhanikaḥ kṛtaḥ. Maue (2010: 604§17; cf. 611n129) reads dhanikakṛtaḥ.
700Divy 504.2, vānayeti(sic mss.). Cowell and Neil (Divy 504n1) query anayeti. Hiraoka (HA 26; HD 59), following the Tibetan (75a5; 79a5), reads mā vārayeti. Perhaps, “Who could turn Mūṣikāhairaṇyaka away?”
701Following the Tibetan (75a7; 79a7) and Divy 498.25–26, add prabhūtāḥ. Divy 504.7 (omitted). Perhaps the money that Mūṣikāhairaṇyaka’s father had entrusted to the guildmaster is now being reconfigured as a kind of bride price.
702Following Speyer (1902: 128–29) and Hiraoka (HA 26; HD 59), read parīttenāvavādenāvodya. Divy 504.12, parīttenāvavādenācodya (ms. A, -cādya). Cowell and Neil (Divy 504n4) query -vādya.
703Following Speyer (1902: 128–29) and Hiraoka (HA 26; HD 59), read parīttenāvavādenāvodya. Divy 504.13–14, parīttenāvavādenāvādya(sic mss.).
704Following Divy 54.2–4, 131.7–9, 191.12–14 (modified accordingly), the Tibetan (75b3–4; 79b4–5), and Hiraoka (HA 26; HD 59), add upacitāni labdhasambhārāṇi pariṇatapratyayāny oghavat pratyupasthitāny avaśyaṃbhāvīni| panthakena karmāṇi kṛtāny upacitāni ko ’anyaḥ pratyanubhaviṣyati. Divy 504.19 (omitted). This is part of a standard passage that is not abridged elsewhere in the text. I am assuming that the missing text was elided by accident, so I have restored it.
705Following Divy 54.7, 191.17, and Hiraoka (HA 26; HD 59), add karmaṇi kṛtāny upacitāni. Divy 504.21 (omitted). Cf. Divy 131.11–12 and 584.18–19, which reads only karmaṇi kṛtāni. This is also part of a standard passage and seems to have been inadvertently omitted.
706Divy 505.1, viṃśatibhir bhikṣusahasraiḥ parivāraḥ.One would expect parivṛttaḥfor parivāraḥor, more in the style of the text, viṃśatibhikṣusahasraparivāraḥ.
707Divy 505.3, tatra mātsaryeṇa. Hiraoka (HA 26; HD 59), following the Tibetan (75b8; 80a2), reads dharmamātsaryeṇa. That is, “stingy with the dharma.”
708Divy 505.3, bhūyaḥ (mss., bhūmaḥ). The text seems be missing the rest of the story about the monk who knew the Tripiṭaka.
709Following the Tibetan (76a1; 80a3), Vaidya (Divy-V 439.24), and Hiraoka (HA 26; HD 59), read eva. Divy 505.7, evam.
710Divy 505.9, jānuṣu baddhvā. More literally, “bound them at the knees,” although pigs don’t have knees. The Tibetan (76a1; 80a3) simply notes that he “bound them together.”
711Divy 505.10, bāḍitā (mss. AC, voḍitā; ms. B, vāditā; ms. D, voditā). Edgerton (BHSD) reads vāḍitāand understands it as a substitute for vālitā. Cowell and Neil (Divy 687) take it to mean “sunk.”
712Following Hiraoka (HA 26; HD 59), read āpannāḥ.Divy 505.10, āpannaḥ.
713Divy 505.15–16, bālukāyāḥ sthalaṃ kṛtvā tatrāvamūrdhakaḥ sthāpitaḥ. My translation follows the Tibetan (76a3; 80a5). Edgerton (BHSD), however, understands avamūrdhaka to mean “with head downward, upside down.” As such, one could offer this translation. “Then he made a mound in the sand and stood him there upside down on his head.” Edgerton also cites Divy 9.24, but there, too, avamūrdhaka is best understood as “face down.”
714Following the Tibetan (76a4–5; 80a6–7) and Hiraoka (HA 26; HD 59), read yadā. Divy 505.21, atha.
715Divy 505.22–23, s
a tatrāsaṃjñikam utpādya. The Tibetan (76a5; 80a7) reads “having generated the meditative absorption of non-consciousness” (’du shes med pa’i snyoms par ’jug pa bskyed nas = Skt.,
716Divy 505.26, mātsaryeṇa. Hiraoka (HA 26; HD 59), following the Tibetan (76a6; 80b1), reads dharmamātsaryeṇa. That is, “stingy with the dharma.”
717The Tibetan (76b1; 80b2–3) omits this opening passage (Divy 506.1–5) and instead reads as follows: “Monks, without instruction, this and other faults will also prevail. Therefore monks, without instructions one should not meditate, and if someone meditates, he commits a transgression.”
718Something is missing here, as the Buddha never accepts Jīvaka Kumārabhūta’s invitation. Here the standard cliché (Divy 81.2–4, 183.9–12, 189.11–13), modified accordingly, would read: “With his silence, the Blessed One accepted the householder Jīvaka Kumārabhūta’s invitation. Then, realizing that by his silence the Blessed One had accepted his invitation . . .” The Tibetan (76b6–7; 81a2–3) fills out the passage likewise.
719Here the standard cliché—see the previous footnote—adds “venerated with his head the feet of the Blessed One.”
720Divy 506.27–28, yathā te jīvaka kuśalānāṃ dharmāṇāṃ vṛddhir bhavati. Cf. Divy 236.15–17 and Divy-V 317.28–29.
721Divy 507.15, anugantī. Cowell and Neil (Divy 672) suggest “message” and query anugantrī. Edgerton (BHSD) cites the same. I follow the Tibetan (77a8; 81b4), which reads byug ris in the sense of “place” or “space.”
722Divy 507.16–17, vāridhārāṃ na pratigṛhṇāti. I understand this to mean that the Buddha wouldn’t wash his hands and bowl, as he does before a meal. Cf. Majjhima-nikāya ii, 138. The Tibetan (77b1; 81b5) reads chab kyi rgyun.
723Following the Tibetan (77b1; 81b5), Vaidya (Divy-V 441.4), and Hiraoka (HA 26; HD 59), read pratigṛhṇāti. Divy 507.18, pratigṛhāṇa (sic mss. AD; ms. B, -gṛhṇāṇa; ms. C, -grihṇāhāṇa).
724Divy 507.19, na tāvad bhikṣusaṃgha iti samagra iti. Hiraoka (HA 26; HD 59) emends to na tāvad bhikṣusaṃghaḥ samagra iti. The Tibetan (77b2; 81b5–6) doesn’t indicate the presence of two iti.
725Following Hiraoka (HA 26; HD 59), omit saṃghaḥ. Divy 507.20–21, panthako bḥikṣuḥ saṃghaḥ.
726Following the Tibetan (77b3; 81b7) and Hiraoka (HA 26; HD 59), read bahir | na. Divy 507.24, bahir na vā (mss. AC, bahi vārā; ms. B, bahiḥ cārā; ms. D, bahicārā). The Tibetan reads dge ’dun las phyi rol du gyur pa yin nam| bcom ldan ’das ma lags so.
727Divy 507.28, trayodaśabhikṣuśatāni. Hiraoka (HA 26; HD 60), following the Tibetan (77b5; 82a2), reads ardhatrayodaśabhikṣuśatāni. That is, “1,250 monks.”
728The Tibetan (82a2–3) offers a more detailed account:
The messenger went there and called out, “Panthaka, Panthaka.”
Many monks responded, “Over here!”
The man returned and said to Jīvaka Kumāra, “I went there and called out ‘Panthaka, Panthaka.’ But that place, Kalandaka in the bamboo grove, was filled with monks sitting down just like it was filled with monks sitting down in the past. Then many monks called out, ‘Over here!’ From among these monks, whom should I address?”
729Following the Tibetan (77b7; 82a4), ’tsho byed gzhon nus gsos kyis skabs de bcom ldan ’das la gsol ba dang. Divy 508.3 (omitted).
730Divy 508.11–13, dharmatā khalu na tāvat sthavirasthavirāṇāṃ bhikṣūṇāṃ pātrāṇi pratigṛhyante(mss., pratigṛhnante) yāvad bhagavataḥ pātrapratigrahī na bhaviṣyati. Cf. the Tibetan (78a1–2; 82a6–7). See too PTSD, s.v. pattagāhāpaka.
731Jīvaka expects that such a miracle would be performed by a senior monk (i.e., one of the monks next to him in the area of the elders). Panthaka, however, is standing elsewhere, perhaps among the novices.
732This story bears similarity to the Kuṇḍakakucchisindhava Jātaka (Jātaka no. 254).
733Divy 509.8, aśvājaneyaḥ. As Edgerton (BHSD, s.v. ājanya) explains, “of noble race, blooded, primarily of animals, esp. horses; by extension used of men, esp. Buddhas and Bodhisattvas, and very rarely (meaning noble) of other, inanimate entities. Tib. (e.g., Mvy 1080, 4769, etc.) regularly renders cang shes(pa), ‘omniscient,’ falsely interpreting the word as derived from jña, ‘know.’ In composition, the word in all its forms regularly (not always) follows the noun, e.g., aśvajāneya, ‘a blooded horse’ (orig. perhaps ‘a thoroughbred of a horse’?).” Nevertheless, in what follows, this horse shows himself to be quite magical and powerful—a veritable bodhisattva among horses.
734Divy 509.12, sa yam eva divasam upādāya. The Tibetan (78b4; 83a2) reads de gang gyi nyi ma la byung ba de nyid kyi nyi ma nas. Hiraoka (HA 26; HD 60), following the Tibetan, reads divasaṃ jāta for divasam. Cf. Divy 509.8–9.
735Divy 509.12–13, saṃcartum api nārabdhāḥ. Or perhaps, “never again grazed.” The Tibetan (78b4; 83a2–3) reads sna sgra ’byin par yang mi brtson nas. That is, “no longer whinnied.”
736Divy 509.15–16, navayavasaṃpannayogyāśanam(mss., -āsanam) anuprayacchati. The Tibetan (78b5; 83a3) reads sbyin par mi byed do—that is, “he didn’t offer” her grass or even water. Hiraoka (HA 26; HD 60), following the Tibetan, reads nānuprayacchati.
737Divy 509.17, varṣārātryaḥ pratyupasthitāḥ. Rhys Davids and Stede (PTSD) translate vassāratta as “time of rains” (i.e., the rainy season) and cite this passage from the Divyāvadāna. It is unclear, though, whether varṣārātryaḥrefers to the rainy season proper—roughly June to October—or simply “rain lasting some nights.” The former is the more standard reading, but the latter might make better sense in context: “There he found himself in for some nights of rain.”
738Divy 509.18, kledaṃ gamiṣyanti. Elsewhere in the Divyāvadāna, kledaṃ + √gam means not simply “to get wet” but also “to go bad” or “to be spoiled” (Divy 505.6–7) and perhaps “to get wet and spoiled” or “to be spoiled from moisture” (Divy 336.25–27). This double meaning seems to apply here as well. Moisture can cause horses’s hooves to crack or to develop seedy toe or stone bruises.
739Following the (78b6; 83a4), Divy 510.7–8, and Hiraoka (HA 26; HD 60), read tasya tatraiva. Divy 509.19, sa tasyaiva.
740Following the Tibetan (78b7–8; 83a6) and Hiraoka (HA 26; HD 60), read tasyoccalitasya.Divy 509.24, tasmāc calitasya.This sentence is obscure, if not corrupt, meaning something like “He took a lump of clay from where [the caravan leader] had walked and stood before him” (tasmāc calitasya mṛtpiṇḍaṃ[mss. ABC, mṛtapiṇḍam] gṛhītvopasthitaḥ). The Tibetan (78b7–8; 83a6) reads rdza mkhan des ded dpon ’phags pa’i mdun du. Perhaps better, although reading against the Tibetan, is “a lump of potter’s clay from [home?]” (tasmāc chilpasya mṛtpiṇḍaṃ). There are many differences between the Sanskrit and Tibetan versions of this story; like Hiraoka (HD 60), I do my best at “keeping changes to a minimum.”
741Read priyo ’sti. Divy 510.1, priyo ’si.
742Following the Tibetan (79a3; 83b2), Speyer (1902: 358), and Hiraoka (HA 26; HD 60), read pacyamānānām. Divy 510.8, pakvamānānām.
743Divy 510.18, kuṭim(sic mss.). Following Edgerton (BHSD), although this is the only citation for the term. Perhaps, “fodder.” The Tibetan (79a6; 83b5) reads sran phub.
744Divy 510.20, ca bahu-. Hiraoka (HA 26; HD 60), following the standard cliché (Divy 62.8–9, 62.12–13, 131.16–17, etc.) and the Tibetan (79a6; 83b5), reads ca kṣemaṃ ca subhikṣaṃ cākīrṇabahu-.
745Divy 510.21, sāmantarājyaiḥ. Judging by what follows, these kings were subsidiary potentates who paid homage and allegiance to King Brahmadatta, to whom they were subordinate. With the death of King Brahmadatta’s thoroughbred horse—the veritable marker of the king’s royal power—these kings could then assert their dominance over Brahmadatta and demand that he pay them tribute or remain under house arrest in Vārāṇasī (or be formally arrested if he left the city).
746Read udyānāṃ vā te nirgatasya k
aṇṭhake ’nvavarodhya ānayiṣyāmaḥ. Divy 510.22–34, udyānāṃ vā te nirgatakaṇṭake ’nuvarodhya(mss. AC, -rādhvā; ms. D, -rodhā) ānayiṣyāmaḥ. This is corrupt, and it resists any simple fix. Cowell and Neil (Divy 710) make this suggestion: “[Divy] 510, 22–23; i.e. the subject kings, hearing of the death of the royal horse, sent a message that Brahmadatta must either remit their tribute or consent to be imprisoned (qu. for anvavarodhya?) in a garden as a roi fainéant.” The Tibetan (79a8–b1; 83b7) reads yang na ni bā rā ṇa sī’i phyi rol gyi skyed mos tshal du ma byung shig| de lta mi byed na gnya’ ba nas btags te bkri’o. Hiraoka (HA 26; HD 60), following the Tibetan, and again “keeping changes to a minimum,” suggests mā nirgatavyaṃ kaṇṭake ‘nubadhya for te nirgatakaṇṭake ’nuvarodhya.
747Divy 511.2–3, ājāneyās te ‘śvāḥ. More literally, “These horses are thoroughbreds,” but from context it is clear that they were trained by—or, at least, were in the presence of—a thoroughbred horse but aren’t thoroughbreds themselves. Cf. the Tibetan (79b3; 84a2).
748Following the Tibetan (79b3–4; 84a3) and Hiraoka (HA 26; HD 60), read vaḍabām (or, aśvāvaḍavām). Divy 511.3, sārthavāham. That is, “caravan leader.”
749Divy 511.7, pūjitake. Previously (Divy 509.16) the town was called Pūjita, and it is again later in the story (Divy 514.21). It isn’t clear here whether the town is referred to as both Pūjita and Pūjitaka, as Edgerton (BHSD) seems to suggest, or whether the ka suffix might be used in the sense of the dimimutive (i.e., “the small town of Pūjita”) or the pejorative (i.e., “the Podunk town of Pūjita”).
750Following Cowell and Neil’s query (511n8) and Edgerton (BHSD, s.v. kaṭi), read kuṭi sakaṇṭaṃ. Divy 511.19, kaṭi sakaṇṭaṃ.
751Divy 511.23, āgatvā. According to standard Sanskrit grammar, one would expect āgatya.
752Following the Tibetan (80a4; 84b3) and Hiraoka (HA 26; HD 60), read vā neti. Divy 512.1, dhārayati (mss. AB, dhāvayati). Perhaps, “What does he know? This is a thoroughbred horse that supports him!”
