by Andy Rotman
753Following the Tibetan (80a4; 84b4) and Divy 511.24, omit suvarṇalakṣaṃ. Divy 512.4, yāvad vā suvarṇalakṣaṃ dakṣiṇena sakthnākariṣyati(mss., dakṣiṇe vānuśaknā-).
754Following Vaidya (Divy-V 443.28), read mandurāyāṃ pratiṣṭhāpitaḥ. Divy 512.10, mathurāyāṃ pratiṣṭhāpitaḥ(ms. A, duriṣṭhāp-; ms. B, puriṣṭhāp-). Hiraoka (HA 26; HD 60), following the Tibetan (80a7; 84b6) and Mahāvyutpatti 5610, reads aśvaśālāyām.
755Divy 512.10, paramayogyāśanam (ms. D, yavama-; mss., -āsanam). Hiraoka (HA 26; HD 60), following Divy 513.7 and the Tibetan (80a7; 84b6), reads yavasayogyāśanam. That is, “nutritious (i.e., appropriate) foods mixed with barley.”
756These verses are quite opaque and corrupt. The Tibetan is helpful in deciphering them, but it often preserves readings that are sufficiently divergent such that the Sanskrit remains mysterious. As such, my translation of the verses is provisional.
757Following Speyer (1902: 359), Vaidya (Divy-V 443.31), and Hiraoka (HA 26; 60), read ghaṭikarasya. Divy 512.13, ghaṭīkarasya.
758Following the Tibetan (80a8; 84b7) and Hiraoka (HA 26; HD 60–61), read vāridhānyaviprayuktām. Divy 512.13, iha vidhairya (ms. A, vucidhairya; ms. C, vudhairya; ms. D, ahaivaṃdhairya) viprayuktaḥ. Cowell and Neil (Divy 512n9) query yavārjavadhairya-. The Tibetan reads gang tshe ran chas chu med pa’i | rdza mkhan bres na.
759Divy 512.15, -śirā-. Speyer (1902: 359) suggests -sirā-.
760Following the Tibetan (80a8; 84b7), read mātra. Divy 512.15, -gātra.
761Divy 512.16, na carasi bahumatas tadarthe(ms. I, tad ardha). Speyer (1902: 359) suggests emending to the vocative bahumata. The Tibetan (80a9; 84b7) reads mang po khyod la bsams ma gyur.
762Divy 512.16–17, māsīd iha hi cara yānasahasrapūrṇayāyī (ms. H, -pūrṇayāḥ). Following the Tibetan (80a9; 85a1), Cowell and Neil’s query (Divy 512n12), and Hiraoka (HA 26; HD 61), read -pūrvayāyī.
763Divy 512.18, hayavasanam (mss., -vasam; likewise, ms. H, -vasam) idaṃ tṛṣāpanītam. This is obscure. Vaidya (Divy-V 444.5) emends to hyavasanam. Cf. the Tibetan (80a9; 85a1).
764Following ms. I, the Tibetan (80a9; 85a1), Speyer (1902: 359), Vaidya (Divy-V 444.6), and Hiraoka (HA 26; HD 61), read sādhu pṛṣṭhaḥ. Divy 512.19, sādhupṛṣṭhaḥ.
765Divy 512.20–21, paramayavārjavadhairyasaṃprayuktaḥ. Following ms. I, the Tibetan (80a9; 85a1), Speyer (1902: 359), and Hiraoka (HA 27; HD 61), read -javā- for -yavā-. Or, perhaps better, read paramajavaḥ ārjavadhairyasaṃprayuktaḥ. That is, “The swift horse, although endowed with integrity and fortitude, became impatient . . .”
766Divy 512.20, tam akathayad amarṣitaḥ(mss., -ta) sakopam. Here I am tempted to read against the Sanskrit. Judging from what follows, it doesn’t seem that the horse “speaks angrily” but that he is “on the verge of speaking out of anger” and then composes himself. The Tibetan (80a9–b1; 85a1–2) remarks that he is “angry” then “pacified” and then he speaks.
767Divy 512.24–25, tvam iha vidhihitapradābhimānī(mss. CD, -mānāṃ;ms. I, -māno? or -mānā?) na ca vihito bhavato yathāvad asmi. The Tibetan (85a2–3) reads “Here you know the virtues I have. / It isn’t that you don’t know me as I am” (’dir khyod kho boi’i yon tan de nyid shes| kho bo ji bzhin khyod kyis ma rig min).
768Divy 513.1–2, nidhanam aham iha prayāyam(ms. C, prajāyam) āśu na ca viduṣāya tareya pūrvyām(ms. I, pūrvā). As Cowell and Neil (Divy 513n1) note, “This line is corrupt.” The term pūrvyām is also unexpected. My translation is based in part on the Tibetan. The Tibetan (85a2–3), which is also a little unclear, reads: “If I am insulted by a wise person, it is better / if I quickly die here and not wander the earth” (mkhas pas brnyas nas ste nga mi rgyu zhing | kho bo ’dir ni myur du shi yang bla). See Hiraoka 2007: ii, 394–95n481.
769Divy 513.3, suciram api hi na sajjanāvamānaḥ. After na, Cowell and Neil (513n2) suggest omitting or reading durjanā-. As is, I read it in the sense of “a not-good person.”
770Following Cowell and Neil’s query (Divy 513n3), read saumya so ’vamānaḥ. Divy 513.5–6, nāvamānaḥ. Cf. ms. I, 274a6.
771Divy 513.8, kāsyānupūrvī kṛtā. I follow the Tibetan (80b3; 85a4) and read against tense. One might translate this more literally as “What procedures were followed for him?” but the groom doesn’t answer that question in his reply.
772Divy 513.11, tāmrapaṭṭair badhyate. The Tibetan (80b4; 85a5) reads zangs ma’i glegs. This is ambiguous. At Divy 106.13, I translate tāmrapaṭṭa as “copper strips,” although I mention (DS 424n502) that it could also mean “pieces of tāmra wood” or “pieces of copper-colored cloth.” Handurukande (1988: 15) translates the term as “copper slabs.” At Divy 483.1–3, paṭṭarefers to the fine cloth that is used as a crown or diadem. It is royal insignia, and it is “tied,” as is the paṭṭa in the present case. Nevertheless, my sense is that the tāmrapaṭṭahere is, idiomatically speaking, equivalent to a “red carpet.” It is part of a royal treatment—or even coronation ceremony—as is made clear by the king in what follows (Divy 513.16).
773Divy 513.15, lakṣaṇena. I follow Edgerton (BHSD). Cowell and Neil (Divy 689) suggest “spoon.” The Tibetan (80b5; 85a6) reads chol zangs. Perhaps, “tub” or “bed pan.” My sense is that it was a premodern pooper scooper.
774Following the Tibetan (80b8; 85b2), Divy 513.10–11, and Hiraoka (HA 27; HD 61), add sthāpyate sa pradeśaḥ. Divy 513.19 (omitted).
775Following the Tibetan (81a1; 85b2–3) and Hiraoka (HA 27; HD 61), read tam anunayati ca pārthivaḥ sasūtaḥ paramasugandhivilepanānudhārī| madhuramadhurakṛtāntarānurāgā nṛpamahiṣī turagottamāya dattā. Hiraoka (HD 61) explains, “On basis of Tib. and Chi., I take this as verse. The meter seems to be a mixture of kṣamā (the first half) and praharṣinī (the second half).” The Tibetan reads sa bdag ’dul sbyong bcas pa de la chags || shin tu dri zhim byug pa mchog ’chang zhing || sa bdag btsun mo ji dngar bzang chas kyis. Divy 513.24–26, tam anunayati pārthivaḥ | sasṛtaparamasugandhivilepanānudhārī madhuramadhurakṛtāntarānurāgā (ms. A, -nānunāgo; ms. B, -nonugango) nṛpamahiṣī turagottamāya dattā (mss., datte).
Here the queen is given to the horse as a kind of bride, and she is a willing participant in this coronation/betrothal for she feels, quite literally, “sweet, sweet love inside.” For this one week of equine protocol, the horse is the “true” king—as the king himself acknowledged—and the king, it seems, is a temporary cuckold.
776Following the Tibetan (81a1–2; 85b3) and Hiraoka (HA 27; HD 61), read rājñaḥ udyānabhūmīṃ nirgantukāmasya. Divy 513.26–27, rājñā| udyānabhūmīṃ nirgantukāmo ’sya. The Tibetan reads rgyal po skyed mos tshal gyi sar ’gro bar ’dod pa la.
777Divy 514.6, nālikāyām. Following Edgerton (BHSD) and Agrawala 1966: 73.
778Divy 514.14–15, jīvitam anuprayacchati. The horse has “given life back” to the king and “given his life” to him as well.
779For translations, see Tatelman 2005: 310–423 and Hiraoka 2007: ii, 398–465. For Pāli and Sanskrit parallels, see Suttanipāta vv. 835–47 (cf. Hoernle 1916); Dhammapada-aṭṭhakathā i, 199.6–228.7, and iii, 193.3–195.4 [cf. Divy 515.13–515.4]; Jātaka no. 387 [cf. Divy 521.10–523.3] and no. 196 [cf. Divy 523.9–528.19]; and Mahāvastu ii, 83.17–88.18 [cf. Divy 521.10–523.3], iii, 67.17–90.10 and 286.16–300.9 [cf. Divy 523.9–528.19]. The corresponding Tibetan can be found at P 1032 te 158b4–188b7 and D 3 ña 170a5–202a6. Naomi Appleton’s (2006) work on Siṃhala is also very helpful, as is Benjamin Bogen’s (2014) discussion of Tāmradvīpa. For more, see Hiraoka 2007: ii, 435; HD 61; and Grey 2000: 406, 465–67.
Although “The Story of Mākandika” and “The Story of Rūdrāyaṇa” are separate stories in this collection, elsewhere they form part of the same narrative. As Huber (1906: 3; cited in Waldschmidt 1973: 367) notes, “these two avadānas are only one in reality; the compiler of the Divyāvadāna tore the original unity in two pieces and reversed the order of t
he two parts, leaving a gap in between them corresponding to the six pages in the Chinese text.” These stories appear in the Mūlasarvāstivada-vinaya as an introduction to pātayantika rule no. 82.
780Perhaps, “Resident of Mākandī.” The Tibetan reads ma du.
781Perhaps, “Resident of Sākala.” That is, modern-day Sialkot in Pakistan. Cf. Upreti 1995: 23. The Tibetan reads bur ma.
782Divy 515.19, jātīmahī (sic mss.) saṃvṛttā yāvaj (mss. ACD, yā jā-; ms. B, rājā-) jātamahaṃ kṛtvā. Hiraoka (HA 27; HD 61), following the standard cliché (Divy 3.5–6, 301.8, etc.), emends to jātāyā jātīmahaṃ kṛtvā.
783Read bhū ratnabhāsaṃtatir asti tasya pragacchataḥ. My reading is based on Cowell and Neil’s query (Divy 516n5), bhūratnabhāsaṃtatir asti tasya pragacchataḥ. Tatelman (2005: 314.6, 315) follows their suggestion and offers this translation: “Being the jewel-on-earth, he leaves a trail of radiance where he walks.” Divy 516.26, bhūratnabhā santi tasya pragacchataḥ. Hiraoka (HA 27; HD 61), following the Tibetan (159b1; 171a3–4), reads sā bhūmir atyānamate ca. That is, “the earth sinks low.” Yet, as he notes, “Here Tib. and Chi. preserve a different tradition from the Skt.” This discrepancy, which occurs throughout the story, makes it difficult to “correct” the Sanskrit based on either of those sources. The Tibetan reads “When he presses on the earth, it sinks low, and when he lifts the earth, it rises up.” See too Divy 549.19.
784Divy 516.26–27, atyunnamate na caiva. This is peculiar, unless one follows the Tibetan for the first part of the verse. Vaidya (Divy-V 446.30) flags it with a question mark. Tatelman (2005: 315) translates it, quite creatively, as “And it is ever perfectly level.”
785Following Divy 517.11, 517.22, etc., the Tibetan (159b1; 171a4), Hiraoka (HA 27; HD 61), and Tatelman (2005: 314.8), read bhartā. Divy 516.28, bhaktāṃ. That is, “He won’t accept a maiden as a devotee” (nāsau bhaktāṃ bhajate kumārikām). As noted elsewhere (Rotman 2009: 139), “Mākandika’s wife refers to their daughter as kumārikā, an affectionate, diminutive, and even desexualizing term that in the voice of a mother might be translated as ‘sweet little girl.”’
786Divy 517.1, tvam. Cowell and Neil (Divy 517n1) query tvaṃ mā gamo to extend the meter.
787Divy 517.2, saced drutasamadhikṛtaṃ (ms. D, -adhikam) bhaviṣyati. Here I follow Edgerton (BHSD, s.v. samadhikṛta). Hiraoka (HA 27; HD 62), following the Tibetan (159b2; 171a5), emends to vratam upāyahṛtam. Cf. Divy 519.1, drutasamadhikṛtam (mss., drutam upadhikṛtam). The Tibetan reads brtul zhugs thabs kyis blangs gyur na. Also possible, with a very minor emendation, would be saced rutaṃ samadhikṛtaṃ bhaviṣyati; perhaps, “if things happen the way I have said.”
788Divy 517.10, pādato gatā.Here I follow Tatelman 2005: 317. I would expect this to mean “broken at the legs,” but that only makes sense for a raised bed (e.g. Divy 12.16–17), not one made of strewn grass. Hoernle (1916: 724) translates this as “trodden by his foot.” The Sanskrit fragment of the Suttanipāta that Hoernle analyzes (1916: 729) reads here avakṛṣṭa, which agrees with the Pāli recension that preserves avakaḍḍita.
789Following Divy 517.1–3, 517.12–13, etc. Divy 517.24, “as before” (pūrvavat).
790Divy 517.25–26, aśrauṣīn . . . śuśrāva. Hiraoka (HA 27; HD 62) suggests deleting śuśrāva, as “the repetition of the same verb is unnecessary.”
791Following the Tibetan (160a2; 171b5), read brahmā-. Cf. Divy 483.1. Divy 518.3–4, brāhmaṇa-.Otherwise, one could read brāhmaṇa separately as a vocative. Tatelman (2005: 319) translates this as “with a voice like a brahmin’s kettledrum.”
792Following Divy 517.1–3, 517.12–13, etc. Divy 518.7, “as before” (pūrvavat).
793Divy 518.14–15, yugamātradarśī. More literally, “seeing only a yoke’s length before him.” Cf. Buddhacarita 10.13.
794Following Divy 517.1–3, 517.12–13, etc. Divy 518.18, “as before” (pūrvavat).
795Divy 518.22–23, yathāsya kāle sthita eva gacchataḥ. Hiraoka (HA 27; HD 62), following the Tibetan (160a8; 172a4), reads kāye. Cowell and Neil (Divy 518n4) query sthitir, and Tatelman (2005: 320.12) emends accordingly.
796Divy 519.3, vaśiṣṭho ṣīramaunalāyanā. Cowell and Neil (Divy 519n2) and Vaidya (Divy-V 448.28) both consider this corrupt. Presumably these are names of exemplary men not deluded by sensual pleasures. Uśīra could refer to Uśanas (i.e., Śukra), although the referent isn’t clear. Maunalāyanā could be Maudgalyāyana, one of the Buddha’s foremost disciples. Tatelman (2005: 323) understands the term of refer to two people: Mauna and Layana. The Tibetan (160b1–2; 172a5) reads gnas ’jog gser mdog o ta la dag kyang.That is, “Vaśiṣṭa, Kanakavarṇa (or, Suvarṇavarṇa), and Otalāyana.”
797Divy 519.3–5, apatyahetor atatkāmamohitāḥ| dharmo munīnāṃ hi sanātano hy ayam apatyam utpāditavān sanātanaḥ. Following the Tibetan (160b2; 172a6), read tatkāmamohitāḥfor atatkāmamohitāḥ.Otherwise, I understand Sākalikā to be the speaker, and reading sanātanamfor sanātanaḥ,would translate as follows: “were not deluded by a desire for offspring | For only this eternal dharma of sages | gives birth to offspring that is eternal.” Tatelman (2005: 323) offers this translation: “. . . for the sake of offspring, were deluded by desire. For the law of the sages is eternal—indeed, that eternal law has caused me to produce this child, Anupamā.”
798Divy 519.7–10,
imāṃ bhagavān paśyatu me sutāṃ satāṃ satīma |
rūpopapannāṃ pramadām alaṃkṛtām |
kāmārthinīṃ yad bhavate pradīyateb |
sahānayā sādhur ivācaratāṃ bhavānc |
sametya candro nabhasīva rohiṇīm||
aTo preserve the meter, Thomas (1940: 655) suggests imāṃ bhavān paśyatu me sutāṃ satīm. That is, “Look at this virtuous daughter of mine.” Thomas emends bhagavān to bhavān because “a brahmin, it is well-known, does not address the Lord as such, but as bhavān.” For the peculiar term satāṃ, Cowell and Neil (Divy 519n4) query satyāṃ. Tatelman (2005: 322.7) omits it, and I leave it untranslated.
bSpeyer (1902: 359) suggests rūpopapannā pramadā alaṃkṛtā kāmārthinī yad bhavate pradīyate, which preserves jagatī meter. Hiraoka (HA 27; HD 62) follows Speyer.
cSpeyer (1902: 359) likewise suggests sahānayā sādhu cared ratiṃ bhavān, and Hiraoka (HA 27; HD 62) again follows Speyer. Also possible is sahānayā sādhur ivācared bhavān.
799Divy 519.14–15, dṛṣṭā mayā mārasūtā hi vipra tṛṣṇā na me (mss. omits) nāpi tathā ratiś(mss., ratisva) ca. Thomas (1940: 654) suggests dṛṣṭā mayā mārasūtā hi vipra tṛṣṇā rāga cāpi tathā aratiś ca. That is, “Brahman, I have seen Māra’s daughters—Tṛṣṇā (Craving), Rāga (Passion), and Arati (Affection).” This reading corresponds to Suttanipāta 163/v. 839: disvāna taṇham aratiṃ rāgañ ca| nāhosi chando api methunasmim.
800Following the Tibetan (160b6; 172b2), Tatelman (2005: 322.20), and Hiraoka (HA 27; HD 62), read spraṣṭum hi padbhyām. Cf. Divy 521.1. Divy 519.18, praṣṭuṃ hi yattām (mss. AC, yakām; mss. BE, yabhām). Speyer (1902: 359) suggests spraṣṭuṃ hi dattām. Thomas (1940: 655) suggests spraṣṭum hi pādād, likewise on the basis of Suttanipāta 163/v. 839: kimevidaṃ muttakarisapuṇaṇaṃ| pādāpi naṃ samaphusituṃ na icchi. Bodhi (2017: 300) offers this translation for the full verse: “Having seen Taṇhā, Aratī, and Ragā, I did not have any desire for sexual intercourse, so why then this, full of urine and feces? I would not wish to touch her even with my foot.”
801Divy 519.22–23, viviktabhāveṣv iva kāmabhogī. Cf. Divy 520.6–7. This is unclear. Tatelman (2005: 323), “As a sensualist feels none for those bereft of strong emotion.” Hoernle (1916: 726) translates this passage as “like one (i.e., Vaśiṣṭha) did who, in the midst of his abstraction, enjoyed sexual pleasure?” Perhaps, reading against the grammar, “like someone detached from all feelings of sensual pleasure.” For viviktabhāveṣu, the Tibetan (160b6–7; 172b3) reads yid ’ong gzugs dag la.
802Following Cowell and Neil’s query (519n10), the Tibetan (160b7; 172b4), Tatelman (2005: 324.4), and Hiraoka (HA 27; HD 62), read saktām. Divy 519.27, śaktām.
803Divy 520.1, kṛtī. Perhaps the idea here is that he, unlike a solitary buddha, will actively engage in the world, doing what must be done. Cf. Pāli, kataṃ karanīyam. See also the Tibetan (160b8; 172b4) and Hiraoka 2007: ii, 439n53.
804Following Cowell and Neil’s query (Divy 520n2), read na. Divy 520.4, ca.
805Following Cowell and Neil’s query (Divy 520n3), Vaidya (Divy-V 449.33), and Tatelman (2005: 324.13), add eva. Divy 520.6–7, viviktaḥ. Hiraoka (HA 27; HD 62), following the Tibetan (161a1; 172b5), reads viviktacittaḥ. Two syllables are missing for the verse to be complete.
806Following the Tibetan (161a2; 172b7) and Hiraoka (HA 27; HD 62), read sthūlībhūtāsthikācabhūtākṣī. Divy 520.10, sthūlībhūtāryasthītikāvarībhūtekṣiṇī.Tatelman (2005: 324.17, 325), following Cowell and Neil’s query (Divy 520n4), reads -spīthikāvarībhūtekṣiṇī, which he translates as “and her eyes, wide open and staring, glazed over.”
807For more on the character of this old monk (mahalla), see Strong 1992: 68.
808Divy 520.14, asmatsametām. Tatelman (2005: 325) translates this as “whom we have encountered.” Hiraoka (HA 27; HD 62), following the Tibetan (161a3; 173a1), suggests asmabhyam etām.
809Divy 520.20–21, vrajantu niṣṭhām (sic ms. E; mss. ABD, -riṣṭām; ms. C, -tiṣṭhām). Hiraoka (HA 27; HD 62), following the Tibetan (161a5; 173a2), reads vrajantu naṣṭām. That is, “may they be destroyed!”
810The text is ambiguous about whether the previous verse was spoken by the old monk or the Buddha. Here (Divy 520.24) the text reads evam ukte, which I could have translated as “thus addressed,” as I did at Divy 520.18. I follow the sense of the Tibetan (161a5; 173a3), which reads de skad ces smras ne. Hiraoka (HA 27; HD 62), likewise following the Tibetan, emends to uktvā.
