by Andy Rotman
1108Divy 573.12, vinayāpekṣayā.Perhaps this is meant to evoke, or is a misprint for, vineyāpekṣayā or vaineyāpekṣayā—“in expectation of a new disciple.” Both of these terms occur frequently in the text while this is the lone occurrence of vinayāpekṣayā.
1109Following the Tibetan (116a4; 124a2), Nobel (1955: i, 94n2), and Hiraoka (HA 31; HD 71), read duḥkhaṃ ca raṅgacchavikarma kriyate. Divy 573.21–22, duḥkhaṃ carad gacchati karma kriyate. Perhaps, “that he proceeds practicing suffering; that an action will be done by him.” This passage is puzzling. Cowell and Neil (Divy 711) offer this translation: “I fear lest the king should show me disfavour; misfortune is hastening to him, his fate is working, he will bespatter my cup and robes with dust.” Nobel (1955: i, 94) offers this translation: “da die Arbeit des Färbens schwierig ist, wäre es nicht gut, wenn die Mönchsgewänder von Staub (Schmutz) getroffen würden.”
1110Following Speyer (1902: 361) and Hiraoka (HA 31; HD 71), read avakariṣyatīti. Divy 573.22, ’vatariṣyatīti. Cf. Nobel 1955: i, 94n2.
1111Following Nobel (1955: i, 94n2), read mā sma cīvarāṇi.Hiraoka (HA 31; HD 71) reads cīvarāṇi. Divy 573.22, pātracīvarāṇi.
1112Divy 573.29–574.1, māham asya pitṛmārakasya rajasāṃ(ms. D, jarasāṃ) pravrajyāmīti. Following Vaidya (Divy-V 485.4), read rajasā. Nobel (1955: i, 94n4) reads rajasā saṃprakṣya iti. That is, “Let me not be touched by the dirt . . .”
1113Following the Tibetan (116b6–7; 124b4) and Hiraoka (HA 31; HD 71), read ekaikena ekaikā pāṃśumuṣṭi āyuṣmato mahākātyāyanasyopari kṣiptā| tasyopari. Cf. Nobel 1955: i, 95n1. Divy 574.5, ekaikayā pāṃśumuṣṭyā āyuṣmato mahākātyāyanasyopari. That is, “With each handful of dirt, [a great pile of dirt was amassed] on top of the venerable Mahākātyāyana.”
1114Divy 574.8, buddhyāyamānāḥ. Cowell and Neil (Divy 711) translate this tentatively as “thinking him a Buddha,” but Edgerton (BHSD, s.v. buddhyāyate) rejects this translation and suggests “being mentally alert.” Also possible is “coming to understand the situation.” Nobel (1955: i, 95n4) and Hiraoka (HA 31; HD 71), following the Tibetan (116b8; 124b5), read avadhyāyamānāḥ. That is, “thinking ill of him.”
1115Following Edgerton (BHSD, s.v. adūṣin), Nobel (1955: i, 95n6), and Hiraoka (HA 31; HD 71), read adūṣyanapakārī. Divy 574.11, aduṣyanayakārī.
1116Divy 574.15, kiṃ anyad bhaviṣyatīti. Nobel (1955: i, 95n7) and Hiraoka (HA 31; HD 71), following the Tibetan (117a2; 124b7), add before this santi karmāṇi. That is, “These are the deeds.”
1117Divy 574.16, mahākātyāyane(mss. AD, -yana) janakāyasahāyena. Hiraoka (HA 31; HD 71) omits mahākātyāyanebecause it is “out of context.” Nobel (1955: i, 96n2) reads mahājanakāyasahāyena.
1118Following Cowell and Neil (574n5) and Nobel (1955: i, 96n2), add vipākaḥ. Divy 574.17 (omitted).
1119Divy 574.21, hiraṇya-. Elsewhere I take this to mean “gold,” particularly when it is paired with terms such as rajata. But here and in what follows (Divy 576.14–16), where it is paired with suvarṇa-, Nobel (1955: i, 96n5) takes it to mean “silver,” and I follow his lead. Cf. Divy 565.18.
1120Following the Tibetan (117b2–3; 125a7), Nobel (1955: i, 96n8), and Hiraoka (HA 31; HD 71), read kiṃ devenārye mahākātyāyane kiṃcit kṛtam | kiṃ pāṃśunāvaṣṭabdhaḥ. Divy 575.3–4, kiṃ devenāryo mahākātyāyanaḥ kiṃcid uktaḥ pāṃśunā ’vaṣṭabdhaḥ. Perhaps, “Did my lord say something about the noble Mahākātyāyana being buried by dirt?”
1121Divy 575.7, kānupūrvīṃ(sic mss.) kathayati. Hiraoka (HA 31; HD 71), following Divy 574.18 and the Tibetan (117b4; 125b1), reads kānupūrvī bhaviṣyati.
1122Following Hiraoka (HA 31; HD 71), omit Divy 575.14–20. I agree with Hiraoka (HD 71) that this “is unnecessarily copied from the preceding sentences (Divy 574.25–575.2).” Cf. Nobel 1955: i, 97n1.
1123Divy 575.21–22, samucchinnapiṇḍapātaḥ pāṃśuvarṣeṇāvaṣṭabdhaḥ sa kim anyad vaditum īdṛśaṃ vā(sic mss. corrupt) vadate devato vā pāpanaram iti. This is obscure. Vaidya (Divy-V 486.3) reads vadatufor vaditum and marks pāpanaram with a question mark. I read pāpakaramfor pāpanaram. Nobel (1955: i, 97nn2–3), following the Tibetan (117b7–8; 125b3–4), suggests deva yo brāhmaṇaḥ saṃprayatasamucchinnapiṇḍapātaḥ sa kiṃ śobhanaṃ cintayiṣyati | sa devena pañcaśataparivāraḥ samucchinnapiṇḍapātaḥ pāṃśunāpy avaṣṭabdhaḥ| pāṃśuvarẹṇāvaṣṭabdhaḥ sa kim anyad vaditum īdṛśaṃ yad vadate ’to (vākyaṃ) kalyāṇataram iti. He offers this translation: “Majestät, wenn man einem Brahmanen (erst) Bettelmahlzeiten gewährt und (sie ihm nachher) eingestellt hat, was soll er Gutes denken! Der König hat ihm samt seinem Gefolge der fünfhundert (Mönche erst) Bettermahlzeiten gewährt und (sie ihm nachher) eingestellt und hat ihn auch noch mit Staub bedeckt; wie sollte er da eine andere segensreichere Rede führen als das was er sagt!”
1124Divy 576.3, tadā. Hiraoka (HA 31; HD 71–72), following the Tibetan (118a5; 126a1), reads tayā.
1125See Divy 213.21–24; trans. in DS 352.
1126Hiraoka (HA 31; HD 72), following Divy 574.22, 575.11, and the Tibetan (118b3; 126a6), adds paścād. Divy 576.18 (omitted).
1127Here (Divy 576.22–26) the text refers to the chief ministers as “Hiruka” and “Bhiruka,” so the cities that they found are their namesakes. For more on the variability of their names, see note 952.
1128The location of this city (if it ever existed) is unknown.
1129This is likely the same as Bharukaccha or Bhṛgukaccha, now called Bharuch, which is on the northern bank of the Narmadā River in Gujarat.
1130Nobel (1955: i, 98n4), following the Tibetan (118b6–8; 126b1–3), reconstructs the following portion, which is missing from the Sanskrit: rauruke nagare uccaśabdo mahāśabdo nirgataḥ| rājā kathayati| bhavantaḥ kim eṣa uccaśabdo mahāśabdaḥ| āmātyāḥ kathayanti| deva pāṃśuvarṣaṃ patitam| rājā kathayati| bhavanto yady evaṃ paryeṣata yatra (or yena) hirukabhirukāv agrāmātyau tiṣṭhataḥ| te paryeṣitum ārabdhāḥ| yāvad etau niṣpalāyitāv upalabhante| tai rājābhihitaḥ| deva etau niṣpalāyitau| nāvatiṣṭhataḥ| tato rājā śikhaṇḍī niṣpalāyitum ārabdhaḥ| amanuṣyakair dvārāṇy avaṣṭabdhāni. That is:
A lot of noise and commotion arose in the city of Rauruka.
“Gentlemen,” the king said, “what is all this noise and commotion?”
“My lord,” the ministers said, “a rain of dirt has fallen.”
“Gentlemen,” the king said, “if that’s the case, find out where the chief ministers Hiruka and Bhiruka are staying.”
The ministers began to look for them and found that the two of them had escaped. “My lord,” they told the king, “the two of them have escaped! They’re not here.”
Then King Śikhaṇḍin tried to escape, but nonhumans blocked the gates to the city.
1131Following the Tibetan (119a1; 126b4) and Nobel (1955: i, 99n1), read kāṃśikām.Hiraoka (HA 31; HD 72), following Divy 579.7, reads kāṃśyam. Divy 576.29, “a piece of [silk] cloth from Vārāṇasī” (kāśikām).
1132Read kāṃśikā.Divy 576.30, kāśikā. See previous note.
1133Following the Tibetan (119a1; 126b4) and Hiraoka (HA 31; HD 72), read ardhamātreṇa ākīrṇā. Cf. Nobel 1955: i, 99n2. Divy 576.30, anavīkṛtā. Edgerton (BHSD) suggests “made not fresh, i.e. stained, spoiled (with dust; of a silk cloth),” and he cites only this passage, but none of these meanings apply after emending kāśikāto kāṃśikā.
1134Following the Tibetan (119a1–2; 126b4), Nobel (1955: i, 99n3), and Hiraoka (HA 31; HD 72), read sāvaśeṣagocara iti. Divy 577.1, sāva śeṣāgocara iti.Perhaps, “A part of it still can’t be seen.”
1135Divy 577.1, niṣkāsitā pūrṇā cūḍikābaddhā saṃvṛttā. Hiraoka (HA 31; HD 72), having emended kāśikā (feminine) to kāṃśya (neuter), reads niṣkāsitaṃ pūrṇaṃ cūḍikābaddhaṃ saṃvṛttaṃ.This isn’t necessary if we read kāṃśikā.
1136Following Nobel (1955: i, 99n4), read agocarībhūtā. Divy 577.3, “It’s become uninhabitable [out there]” (agocarībhūtam). Cf. Divy 577.1. Tharchin (1984: 65) offers this translation of the Tibetan: “This is now no place to be.”
1137Perhaps we should emend Khara to Khala (Threshing Ground), considering that in the town there is a “granary” (khalābhidhāna| Divy 577.12). Cf. Nobel 1955: i, 100n2. The term khara (donkey? heron?) doesn’t make much sense in this context. The Tibetan reads kharavana. Cf. Nobel 1995: 100n1.
1138Following the Tibetan (119a6; 127a1) and Hiraoka (HA 31; HD 72), read te. Divy 577.12, tena.
1139Divy 577.14, piṇḍapātram. Read as piṇḍāya. Cf. Divy 579.14 and Nobel 1955: i, 100n2.
1140Divy 577.21–22, tāḍakaṃ kuñcikāṃ(mss. ABC, kuñcikāva; ms. D, kuñcikāve) ca. Edgerton (BHSD) and Cowell and Neil (Divy 680) both understand tāḍakato be some kind of “key.” The Tibetan reads lde mig and lde mig kyog po, which Nobel (1955: i, 100) translates as “Schloss und Schlüssel.” Yet, considering that all this takes place in a granary (khalābhidhāna)—or perhaps it’s a “threshing ground”—maybe these items are “a flail and a broom,” although this would stretch their traditional meanings.
1141Divy 577.23, gṛhītam. Nobel (1955: i, 100n4) suggests adhivāsitam. That is, “accepted his request.”
1142Following Cowell and Neil’s query (Divy 73n3), add uktā. Vaidya (Divy-V 487.15) adds uktam. Hiraoka (HA 31; HD 72), following the Tibetan (119b4; 127a6), suggests replacing dattā with uktā. Divy 577.27, dattā ca.
1143Here one expects the verbal form kṛtvā, but it is absent. Nobel (1955: i, 100n7) suggests adding it. Divy 578.6 (omitted).
1144Divy 578.8, adhiṣṭhā bhava ihaiva.Or, perhaps, “preside over this place.” Hiraoka (HA 31; HD 72), surmising from the Tibetan (199b7; 127b1), reads adhiṣṭhāne bhavatīhaiva. Nobel (1955: i, 101n1) suggests adhīṣṭā.
1145Following Nobel (1955: i, 101n2) and Hiraoka (HA 31; HD 72), read mahākātyāyanaḥ.Divy 578.10, mahākātyāyana iti.
1146Divy 578.13–14, yadi yādṛśam eva mama sthaṇḍilaṃ kārayatha tādṛśam evāryasyeti. Nobel (1995: 101n3) suggests yadi yādṛśam eva mama sthaṇḍilaṃ kāritaṃ kārayatha tādṛśam eva āryasya tiṣṭhāmīti. That is, “In just the same way that you constructed an altar for me, make one for the noble one. Then I’ll stay.”
1147This term asau in this sentence (Divy 578.17) is grammatically suspect and could be deleted.
1148Divy 578.18, prākārakaṇṭake.Perhaps, “rampart.” One could read this as a “rampart” or even “a battle station on a wall to the city,” but the Tibetan understands it simply as “a wall.”
1149Divy 578.22, nirāmagandhasya-. He is, more literally, “free from the foul smell [of immorality].”
1150Following the Tibetan (120a4; 127b6) and Hiraoka (HA 31; HD 72), read tayā. Divy 578.23, tasmāt.
1151Divy 578.25, saṅktum (mss. ABD, saktum; ms. C, sektum) ārabdhāḥ. The Tibetan (120a5; 127b7) reads ’dom par gyur te. Cf. Nobel 1955: i, 101n5.
1152Following the Tibetan (120a7–8; 128a2) and Hiraoka (HA 31–32; HD 72), read samayataḥ kṣamāmi yadi yūyaṃ yādṛśam eva mama satkāraṃ kurutha tādṛśam evāryasya mahākātyāyanasyeti. Nobel 1955: i, 101n7 concurs except for reading kṣamiṣyāmifor kṣamāmi.Divy 578.30–579.1, yadi yūyaṃ yādṛśam evāryasya mahākātyāyanasyeti. As Cowell and Neil (Divy 579n1) observe, “The lost words are easily supplied from above.”
1153Following Nobel (1955: i, 102n1) and Vaidya (Divy-V 488.6), read kṣāntam. Divy 579.2, kṣāntā(sic mss. except ms. D, kṣāntyā).
1154Following Nobel (1955: i, 102n2), read tena tasyāḥ kāṃśikā dattā. Hiraoka (HA 32; HD 72) reads kāṃśyam dattam. Divy 579.6–7, “He gave her a piece of Vārāṇasī silk” (tena tasyāṃ kāśikā dattā).
1155Divy 579.7, prakṣipya. The Tibetan (120b2; 128a4) reads “overturned.” Elsewhere “overturning the bowl” (pātranikubjana) signifies one’s refusal to accept offerings from a particular person. Cf. Nobel 1955: i, 102n3.
1156Following Nobel (1955: i, 102n4), read kāṃśimaha kāṃśimaha iti. Hiraoka (HA 32; HD 72) reads kāṃśyamaha kāṃśyamaha iti. Divy 579.8, “Kāśimaha—Kāśimaha (Vārāṇasī Silk Festival)” (kāśimaha kāśimaha iti).
1157Divy 579.12, lambakapāla (sic ms. E; ms. A, lambayākepāla; mss. BC, layokepāla; ms. D, lambakepāla) iti. Cf. Nobel 1955: i, 102n7. The people there were referred to as “cowherders” (gopālaka) and “cattleherders” (paśupālaka), and now they’ve come to be known as a different kind of “herder” or “protector” (pāla)—a kind of “hanging guard.” Their town is likely meant to be Lampāka, modern-day Laghman in Afghanistan.
1158Divy 579.19, paryaṭitum. Nobel (1955: i, 102n8), following the Tibetan, suggests paryeṣitum. That is, “to search.”
1159This is equivalent to modern-day Wakhān in Afghanistan.
1160Following Speyer (1902: 361) and Hiraoka (HA 32; HD 72), read diṣṭyā for dṛṣṭvā,and following Cowell and Neil’s query (Divy 580n2), Speyer (1902: 361), Vaidya (Divy-V 488.27), Divy 580.8, the Tibetan (121a5; 128b6), and Hiraoka (HA 31; HD 72), read cirasya for asya. Divy 680.7, dṛṣṭvāsya (sic mss.). Nobel (1955: i, 103n5), also suggests putra tvām for putrakam at Divy 580.7 and 570.8.
1161Following Divy 46.23–24, 48.13, 52.23, etc., read caturāryasatyasaṃprativedhakī. Divy 580.12, caturāryasaṃprativedhikī.
1162Divy 580.21, duṣkarakāriṇā. Nobel (1955: i, 104n1), following the Tibetan (121b4; 129a4), suggests duṣkarakāriṇyāḥ.
1163Following Vaidya (Divy-V 489.7) and Hiraoka (HA 32; HD 72–73), read putra yatnena. Divy 580.24, putrayatnena.Cf. Nobel 1955: i, 104n2, suprayatnena.
1164Divy 580.25, bhadrakanyām. Burnouf (1844: 271; 2010: 76), Edgerton (BHSD), and Tatelman (2000: 78) take bhadrakanyāas a proper name. Here Cowell and Neil don’t capitalize the name, suggesting that they don’t take it as a proper name, but they do capitalize it at Divy 52.16 and 52.22. Cf. Divy 52.19 (trans. in DS 112) for an explanation of her youthful status as a “daughter” (kanyā). In the Pāli materials, however, her name appears to be Moggalī or Moggallāni (cf. DPPN).
1165Divy 580.27, kiṃcid. Hiraoka (HA 32; HD 73) and Nobel (1955: i, 104n5), following the Tibetan (121b6–7; 129a6) and Divy 579.6 and 581.5, read kiṃcic cihnam. That is, “some token.”
1166Divy 580.28–581.1, tayā stūpaṃ pratiṣṭhāpya sā tasmin pratimāropitā. More literally, “She constructed a stūpa and in it mounted that image,” but this is peculiar. One could take it to mean that the “staff” (yaṣṭi) is an “image” (pratimā): “she established a stūpa and in it mounted that image [i.e., the staff].” Also possible is that she mounted the staff in the stūpa as an image, probably of her son: “she established a stūpa and in it mounted that [staff] as an image.” It is strange, though, to think of a “staff” as an “image,” whether literal or figural. The term pratimā generally refers to something iconic, not aniconic, in the Divyāvadāna (e.g., Divy 300.16, 373.15, 419.3, 427.3, 547.6–7, 548.17). The Tibetan (121b7; 129a7) simply states that in the stūpa she mounted the staff. As such, Nobel (1955: i, 104n6) suggests emending pratimāropitā to pratisamāropitā, although the term is unattested in the Divyāvadāna. Also possible is samāropitā or simply āropitā. Panel 85 on the north wall of Borobudur features a representation of the stūpa of Vokkāṇa, but there is no staff to be seen.
1167Following the Tibetan (122a2; 129b2) and Nobel (1955: i, 104n9), read pūle. Nobel (1955: i, 104) takes this to mean “lace-up shoes.” Divy 581.7, pule. Edgerton (BHSD), citing this passage, suggests that it might be “a kind of gem.”
1168Following the Tibetan (122a2; 129b2) and Hiraoka (HA 32; HD 73), read tasyā ete. Divy 581.7, tad ete(sic). Cowell and Neil (Divy 581n3) query ete te.
1169Following the Tibetan (122a2; 129b2) and Hiraoka (HA 32; HD 73), read tasyā ete. Divy 581.8, tasyaite.
1170Following the Tibetan (122a3; 129b2–3), read p
ūleśvara iti saṃjñā saṃvṛttā.Divy 581.9, itaścarasanti(sic mss.) saṃjñā saṃvṛttā. The Sanskrit is obscure. Nobel (1955: i, 105n1), following the Tibetan, suggests tayā sthaṇḍile kārayitvā te tatra pratiṣṭhāpite| kaiścit pūleśvara iti saṃjñā kaiścit pūlādhiṣṭhānam (?) iti saṃñā saṃvṛttā. That is, “She built two altars and placed them there. Some people know this place by the name Pūleśvara (Lord of Shoes). Others know it by the name Pūlādhiṣṭhānam [or Pūlapada?] (Shoe Site).”
1171Following the Tibetan (122a5; 129b5) and Hiraoka (HA 32; HD 73), read rājñā śikhaṇḍinā raurukanivāsinā ca janakāyena. Divy 581.14–15, rājā śikhaṇḍī raurukanivāsī ca janakāya. Cf. Nobel 1955: i, 105n3.
1172Following the Tibetan (122a6; 129b6), Nobel (1955: i, 105n4), and Hiraoka (HA 32; HD 73), read alpārthā bhikṣavaḥ. Cowell and Neil (Divy 581n5) likewise query bhikṣavaḥ. Divy 581.17, atha(sic mss.) pāthābhikṣavaḥ.
1173Following Hiraoka (HA 32; HD 73), read adūṣyanapakārī. Divy 581.18, aduṣyanayakārī.
1174Hiraoka (HA 32; HD 73), following the standard formula, adds the vocative bhikṣavaḥ. That is, “monks.” Divy 581.26 (omitted).
1175This sentence is a conjoining of two clichés: “long ago, monks, in a time gone by” (e.g., Divy 62.7, 73.24, 98.12) and “when no lord buddhas are born, solitary buddhas can arise in the world” (e.g., Divy 88.13–14, 132.20, 191.24). My sense is that something in between them was deleted; see, for example, Divy 191.21–25 and 428.8–11. Also, in the second cliché, following Vaidya’s emendation (490.3–4), Cowell and Neil’s query (Divy 582n2), and the above citations, read utpāde. Divy 582.7, anutpāde.
1176Divy 582.15, rātriṃdivā samupāgataḥ. Nobel (1955: i, 106n8) suggests rātriṃnivāsam upagataḥ. That is, “spent the night.”
1177Following Hiraoka (HA 32; HD 73), omit taṃ karvaṭakam anuprāptaḥ. That is, “arrived at that market town.” Its inclusion here (Divy 582.16) is redundant, and it is omitted in the Tibetan.
