A New Buddhist Hybrid Sanskrit Reader 9781463245672

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A New Buddhist Hybrid Sanskrit Reader

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A New Buddhist Hybrid Sanskrit Reader

By

Boris Oguibénine Contribution by

Katarzyna Marciniak

gp 2023

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2023 by Gorgias Press LLC All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC.

ISBN hardcover ebook

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1

2023

978-1-4632-4566-5 978-1-4632-4567-2

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available at the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Preface .............................................................................................................................vii

Abbreviations..................................................................................................................viii Foreword ......................................................................................................................... xv

Introduction .......................................................................................................................1

I. Mahāvastu. The Chapter of the Thousand ....................................................................19 II. Patna Dharmapada XXI. Sahasravarggaḥ.....................................................................27

III. Udānavarga XXIV. Peyālavarga ..................................................................................35 IV. Mahāvastu. The Story of Sabhika ...............................................................................41

V. Mahāvastu. History of Kings........................................................................................57 VI. Mahāvastu. Puṇyavantajātaka....................................................................................71

VII. Mahāvastu. The Kuśa-Jātaka.....................................................................................89

VIII. Prātimokṣasūtra of the Mahāsāṃghika-Lokottaravādins. Introductory Stanzas..... 137 IX. Prātimokṣasūtra of the Mahāsāṃghika-Lokottaravādins. The Thirteen Saṃghātiśeṣā

Dharmāḥ ................................................................................................................ 149

X. Bhikṣuṇī-Vinaya. Pācattika-Dharma 141 .................................................................. 161 XI. Śikṣāsamuccaya ....................................................................................................... 167

XII. Dharmacakrapravartana......................................................................................... 169 XIII. Kacchapajātaka ..................................................................................................... 183

XIV. Ratnaguṇasaṃcayagāthā....................................................................................... 191 XV. Saddharmapuṇḍarīkasūtra ..................................................................................... 209

XVI. Mahāsudarśanāvadāna.......................................................................................... 247 XVII. Abhisamācārikā Dharmāḥ.................................................................................... 259 XVIII. Karuṇāpuṇḍarīkasūtra ........................................................................................ 277 XIX. A Fragment of the Prātimokṣa-Vibhaṅga of the Mahāsāṃghika-Lokottaravādins . 295

XX. Kāśyapaparivarta.................................................................................................... 301 XXI. The Gāthās of the Samādhirājasūtra...................................................................... 315

XXII. The Gāthās of the Lalitavistara............................................................................. 335

XXIII. Lalitavistara (excerpt). Asita the Sage ................................................................. 343 XXIV. Vajracchedikā Prajñāpāramitā ............................................................................ 361 Grammatical Index ....................................................................................................... 377 v

PREFACE This New Buddhist Hybrid Sanskrit Reader is meant for students and scholars who wish to get acquainted with this language through texts supplemented with grammatical and lexical notes. I hope that colleagues and students will find my endeavour not unrewarding. This book was preceded by my Initiation pratique à l’étude du sanskrit bouddhique (Paris, Éditions Picard, 1996). I reproduce the Sanskrit texts collected there, but complement them by completely new and rewritten linguistic notes that should clarify the texts and enrich them with new analysis and bibliographical references. Phonetic matters are dealt with comprehensively in my book A Descriptive Grammar of Buddhist Sanskrit. The language of the Textual Tradition of the Mahāsāṃghika-Lokottoravādins (Journal of Indo-European Studies Monograph 64), Washington DC, 2016. I sometimes refer to it as it may be helpful to review explanations I developed there with regard to sound patterns and intricate problems of sandhi junctures in this language. Thanks are due to Dr. Victoria Grace and to Dr. Caley Smith who helped me put the Introduction and my notes in English garb. I owe deep gratitude to Dr. Nataliya Yanchevskaya (Princeton University) who has greatly helped me at various stages of preparation of the manuscript. I wish to thank Professor Jens Braarvig (University of Oslo), the Editor-in-Chief of the Manuscripts in the Schøyen Collection, who generously granted me permission to reproduce texts from this publication, as well as Madame Aude Gros de Beler of the publishing house Actes Sud, the owner of the rights of the Éditions Picard, for authorizing me to reproduce in translation the Introduction from my Initiation pratique à l’étude du sanskrit bouddhique. I am most grateful to Dr. Katarzyna Marciniak (Warsaw University) who agreed to contribute to this book by authoring a chapter. I dedicate this book to the memory of the late Professor Gustav Roth whom I always will remember with great fondness and gratitude for encouraging me to pursue my research in Buddhist Hybrid Sanskrit. I also thankfully recall the memory of the late Professor Seishi Karashima. The contribution of these scholars to the study of Buddhist Hybrid Sanskrit is undoubtedly among the best achievements after Franklin Edgerton’s pioneer work.

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Boris Oguibénine University of Strasbourg May 2023

ABBREVIATIONS TEXTS

Abhis-Dh (Ma-Lo) I, II, III Karashima, Seishi 2012 Die Abhisamācārikā Dharmāḥ. Verhaltensregeln für buddhistische Mönche der Mahāsāṃghika-Lokottaravādins. Herausgegeben, mit der chinesischen Parallelversion verglichen, übersetzt und kommentiert von S. Karashima unter Mitwirkung von O. von Hinüber. Bd. I,II,III. Tokyo: The International Research Institute for Advanced Buddhology, Soka University. BhiVin Roth, Gustav (ed.) 1970 Bhikṣuṇī-Vinaya. Manual of Discipline for Buddhist Nuns. Edited and Annotated for the First Time, Patna: K.P. Jayaswal Research Institute. Bhu-P Tatia, Nathmal 1975 Prātimokṣasūtram. Patna: K.P. Jayaswal Research Institute (Tibetan Sanskrit Works Series, no. 16). CPS Waldschmidt, Ernst (ed.) 1957 Catuṣpariṣatsūtra, I-II. Berlin: Akademie-Verlag. Dbh Rahder, Johannes (ed.) 1926 Daśabhūmikasūtra. Leuven: J.-B. Istas. Divy Cowell, Edward Byles and Neil, Robert Alexander (eds.) 1886 Divyāvadāna. Cambridge: At the University Press. Dhp Hinüber O. von and Norman, Kenneth Roy (eds.) 1995 Dhammapada. Oxford: Pāli Text Society. GDhp Brough, John (ed.) 1962 The Gāndhārī Dharmapada. London: Oxford University Press. viii

ABBREVIATIONS

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LV Lefmann, Salomon (ed.) 1902 Lalitavistara, Halle: Verlag der Buchhandlunf des Waisenhauses.. MPS Waldschmidt, Ernst (ed.) 1950-1951 Das Mahāparinirvāṇasūtra I-III. Berlin: Akademie-Verlag. Mv I, II, III Senart, Émile (ed.) 1977 Le Mahāvastu. Texte sanskrit publié pour la première fois et accompagné d’introductions et d’un commentaire, vol. I-III, Tokyo: Meicho Fukyū-Kai. MvKM Marciniak, Katarzyna (ed.) 2019 The Mahāvastu, vol. III. A New Edition (Bibliotheca Philologica et Philosophica Buddhica, XIV, 1), Tokyo: The International Research Institute for Advanced Buddhology, Soka University. PDhpC Cone, Margaret (ed.) 1989 Patna Dharmapada. Journal of the Pāli Text Society, vol. XIII, pp. 101-217 PDhp Roth, Gustav (ed.) 1986 Patna Dharmapada. In: Heinz Bechert and Petra Kieffer-Pülz (eds.) Roth, Gustav, Indian Studies (Selected Papers), pp. 308-346. Delhi: Sri Satguru Publications. Rgs Yuyama, Akira (ed.) 1976 Prajñā-pāramitā-ratna-guṇa-saṃcayagāthā (Sanskrit Recension A). Edited with an Introduction, Bibliographical Notes and a Tibetan Version from Tunhuang. Cambridge, London, New York, Melbourne: Cambridge University Press. RV Aufrecht, Theodor (ed.) 1955. Die Hymnen des Rigveda. I-II. Berlin : Akademie-Verlag. Śikṣ Bendall, Cecil (ed.) 1897-1902 Śikṣāsamuccaya (Çikṣāsamuccaya). St.-Pétersbourg : Imprimerie de l’Académie Impériale des Sciences.

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SP (KN) Kern, Hendrik and Nanjio, Bunyiu (eds.) 1970 Saddharmapuṇḍarīkasūtra. Osnabrück : Biblio Verlag. SPT Toda, Hirofumi (ed.) 1983 Saddharmapuṇḍarīkasūtra. Central Asian Manuscripts. Romanized Text. Tokushima: Kyoiku Shuppan Center. SPW Watanabe, Shoko (ed.) 1975 Saddharmapuṇḍarīka Manuscripts Found in Gilgit. Tokyo: The Reiyukai. Uv Bernhard, Franz (ed.) 1965 Udānavarga. Bd. I. Göttingen: Vandenhoeck & Ruprecht. UvS Nakatani, Hideaki (ed.) 1987 Udānavarga de Subaši, t. I. Paris : Institut de Civilisation Indienne Bibliographical Abbreviations and References AiGr Wackernagel J., Debrunner A. 1957-1975 Altindische Grammatik I, II. II.1, II.2, III. Göttingen, Vandenhoeck & Ruprecht. BHSD Edgerton, F. 1972 Buddhist Hybrid Sanskrit Dictionary. New Delhi: Motilal Banarsidass. BHSG Edgerton, F. 1972 Buddhist Hybrid Sanskrit Grammar. New Delhi: Motilal Banarsidass. BHSR Edgerton, F. 1972 Buddhist Hybrid Sanskrit Reader. New Delhi: Motilal Banarsidass. CPD Trenckner, V. et al. (eds). 1924-2011 A Critical Pāli Dictionary. Copenhagen: Royal Danish Academy of Sciences and Letters.

ABBREVIATIONS

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Descriptive Grammar Oguibénine, B. 2016 A Descriptive Grammar of Buddhist Sanskrit. The language of the Textual Tradition of the Mahāsāṃghika-Lokottoravādins. Washington DC: Institute for the Study of Man. EWAia I,II, III Mayrhofer M. 1992-2001 Etymologisches Wörterbuch des Altindoarischen. Bd.I-III. Heidelberg: Carl Winter. Geiger Geiger, W. 1994 A Pāli Grammar. Translated into English by B. Ghosh, revised and ed. by K. R. Norman, Oxford: The Pāli Text Society. Gr. sct. Renou, L. 1975 Grammaire sanscrite, I-II. Paris : Adrien Maisonneuve. Gr. véd. Renou, L. 1952 Grammaire de la langue védique. Paris-Lyon: IAC. IIJ

1957- Indo-Iranian Journal. Leiden : Brill.

JI Jones, J.J. 1949 The Mahāvastu, I. London: The Pāli Text Society. J II Jones, J.J. 1952 The Mahāvastu, II. London: Luzac & Co. J III Jones, J.J. midth 1956 The Mahāvastu, III. London: Luzac & Co. KEWA Mayrhofer, M. 1956(51)-1980 Kurzgefasstes etymologisches Wörterbuch des Altindischen. I-IV. Heidelberg: Carl Winter.

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Nolot Nolot, É. 1991 Règles de discipline des nonnes bouddhistes, Paris: Boccard. Schmidt, Nachträge Schmidt, R. 1928 Nachträge zum Sanskrit-Wörterbuch in kürzerer Fassung von Otto Böhtlingk. Leipzig: Otto Harrassowitz Speijer Speijer, J.S. 1973 Sanskrit Syntax, Delhi: Motilal Banarsidass. SWTF Bechert H. (ed.) 1973- Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Göttingen: Vandenhoeck & Ruprecht. Sen Sen, S.

1995 Syntactic Studies of Indo-Aryan Languages. Tokyo: Tokyo University of Foreign Studies.

Whitney Whitney, W.D. 1989 Sanskrit Grammar, Including Both, The Classical Language and the Other Dialects of Veda and Brāhmaṇa. Delhi: Motilal Banarsidass. Word Index BhiVin Ousaka, Y., Yamazaki, M. 2002 Bhikṣuṇī-Vinaya. Word Index and Reverse Word Index. Tokyo: The Chūō Academic Research Institute. Word Index Mv Fauré, E., Oguibénine B., Yamazaki M., and Ousaka Y. 2009 Mahāvastu-Avadāna. Word Index and Reverse Word Index. Tokyo: The Chūō Academic Research Institute. Other Abbreviations abl. ablative acc. accusative adj. adjective caus. causative

Symbol ~ an alternation (e.g. ṃc ~ ñc)

ABBREVIATIONS dat. dative du. dual fut. future gdve. gerundive gen. genitive ger. gerund ifc. at the end of compounds impf. imperfect impv. imperative indecl. indeclinable indic. indicative inf. infinitive instr. instrumental lit. literally loc. locative m. masculine m.c. metri causa MI Middle Indic nom. nominative Pā Pāli opt. optative part. participle pass. passive ppp. past passive participle pres. present pron. pronoun pl. plural s.e. scribal error sg. singular Skt. Sanskrit suff. suffix s.v., ss.vv. under the word(s) voc. vocative v.l., vv. ll. variant reading(s) vs. versus vs, vss verse, verses

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FOREWORD Currently, there is no manual to study Buddhist Hybrid Sanskrit (hereafter: BHS), no textbook for students desiring to learn this language, with the exception of F. Edgerton’s two volumes, Buddhist Hybrid Sanskrit Grammar and Dictionary, which accompany the Buddhist Hybrid Sanskrit Reader by the same author (New Haven, Yale University Press, 1953, reprinted in India in 1970 and 1972). However, these books, authored by one of the founders of Buddhist philology, were not designed to serve as an introduction to the Sanskrit of the Buddhists. They instead provide the scholarly public with the fruits of Edgerton’s extensive research and his ensuing observations about Buddhist grammar and vocabulary. Several reasons may explain why there is no introduction to Buddhist Sanskrit that is both descriptive and didactic. At least one of these reasons deserves our attention, as it is directly related to the nature of this language. BHS is unorthodox compared to Pāṇini’s grammatical tradition: it evades fixed linguistic norms, instead using a combination of heterogeneous and multiple norms that were exploited in the various sectarian traditions and linguistic conventions known to North Indian Buddhism. One wonders whether an empirical approach that does not use the diachronic evidence would be possible. To date, this particular variety of Sanskrit has not been described using an approach similar to the exemplary method of L. Renou, who studied the Vedic language “from a static point of view, without tackling any issue of prehistory or acknowledging historical elements other than what is discernible in the internal evolution of the mantras” (L. Renou, Grammaire védique, Paris-Lyon, IAC, 1952, p. 7). In fact, since the publication of Edgerton’s monographs, the polemic has frequently and essentially revolved around diachronic issues, the core of which being the search for an original language, a Middle Indic dialect or prākrit [prākṛta “natural (language)”] presumed to be at the basis of the texts transposed in Sanskrit by Buddhist authors. This language was called “Hybrid Sanskrit” after being viewed as “degraded Sanskrit” or even “Middle Indic trying in vain to rise to the level of the Sanskritic norm.” However, according to L. Renou, this language was “not at all […] that of poorly cultured or unskilful people, like the Sanskrit of certain Purāṇas from the late period or certain Śilpa treatises: was it not used to record some of the most beautiful texts of Buddhism, stanzas which are among the richest in spiritual insight?” (Journal asiatique, 1953, p. 283). xv

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A comprehensive overview of the entire literary tradition of Buddhist Sanskrit is now needed more than ever in order to benefit both research on the history of the Sanskrit language and our comprehension of the functioning of this language, with the aim of preparing a synchronic description. Edgerton’s Buddhist Hybrid Sanskrit Reader (75 pp.) mentioned above, while undoubtedly a precious tool at the time of its publication, is now somewhat dated. The reader includes 14 excerpts from the Mahāvastu (n°n° 1,3,5,6,10), Lalitavistara (n°n° 4,7,8,9), Saddharmapuṇḍarīka (n°n° 13 and 14), Mahāparinirvāṇa (n° 11), Udānavarga (n° 12), and finally a seven-stanza text taken from the Mūlasarvāstivāda Vinaya (n° 2). Edgerton thought best not to provide excerpts from all of the texts that he made use of in preparing his grammar and dictionary. However, the manuscript materials found in the publications that Edgerton used have witnessed a renewal of interest over the past years. These manuscripts have been reedited, completed, and modified as well as being translated or analyzed. It is thus necessary to account for and renew our understanding of the diversity of grammatical structures in this language and the peculiarities of its vocabulary, which are responsible for the stratification of the entire Buddhist Sanskrit literature into linguistic sub-traditions, in counterpart to the absence of dialectical unity in this language. Edgerton was criticized for giving prominence to only the characteristic anomalies of Buddhist Sanskrit in his grammar and, even more so, in his dictionary. But could he have done otherwise in this pioneering work? By contrast, the approach adopted in this anthology is to present a more extensive picture of this language: the texts presented below do not just illustrate the language of the gāthās (the term is moreover incorrect, as numerous grammatical peculiarities of the gāthās appear in the prose texts). The excerpts published in this volume are taken equally from texts combining the Sanskrit of the gāthās and the more classical form of Sanskrit, as from texts where the peculiarities of the gāthā language are less apparent. The reader of this anthology will be able to appreciate the contrast between the strata of Buddhist Sanskrit, about which it may be said that its most salient feature is the continual opposition between the Buddhist linguistic norm, itself heterogeneous, and the Sanskrit norm. Both norms were used in competition, and it is this back-and-forth movement between the two that confers a peculiar physiognomy to the Sanskrit of the Buddhists. In this book, the footnotes accompanying each excerpt explain specific grammatical features, often in reference to the differences between Buddhist and Classical Sanskrit. The excerpts were chosen on account of their representativeness of the difficulties awaiting those who have had to familiarize themselves only with Classical Sanskrit. They were also chosen according to the extent to which they display the grammatical, lexical, or stylistic features of Buddhist Sanskrit. The lexical notes relate above all to the words specific to Buddhist Sanskrit; the words common to both Buddhist and Classical Sanskrit, without any distinction of meaning, are not signaled except in rare cases. A similar approach was adopted by Edgerton in his

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Buddhist Hybrid Sanskrit Dictionary, a choice that J. Filliozat commented upon favorably, while highlighting certain disadvantages: when we note “the forms, words, and meanings deviating from ‘standard’ Sanskrit, and not the others,” we avoid “repeating uselessly the grammar and dictionary of this well-known Sanskrit.” But Filliozat also noted that “this disposition […] has nevertheless the inconvenient of not permitting us to judge what BHS refrains from us ing in the resources of Sanskrit. It thus lacks the element of negatively characterizing BHS in relation to the Classical” (T’oung Pao, vol. XLIII, 1954, p. 156). The option taken here is to present the grammatical characteristics of the texts issuing from the Buddhist Hybrid linguistic tradition, which, although disparate without a doubt, demonstrate an effort towards organizing the elements of the language into a system, even though this system emerges only partially in diverse regroupings of texts that share a certain number of traits, sometimes independently from their doctrinal affinities (like the Ratnaguṇasaṃcayagāthā belonging to the Prajñāpāramitā doctrinal tradition, but showing linguistic features close to those of the texts of the Mahāsāṃghika-Lokottoravādins. The reader of this book will also find a presentation of Buddhist Hybrid Sanskrit and of its specific features in my book A Descriptive Grammar of Buddhist Sanskrit mentioned above.

INTRODUCTION THE NATURE OF BUDDHIST HYBRID SANSKRIT

The Buddhist traditions of India knew of many different varieties of Sanskrit, which had varying respect for the Pāṇinian grammatical rules. These varieties ranged from what was formerly known as “approximate Sanskrit” to grammatically correct Sanskrit, with certain singularities nevertheless observed with regard to the syntax, vocabulary, and style in particular. Since the founding research of F. Edgerton, Buddhist Sanskrit philology witnessed the birth of a relatively new subject of study, notably, Buddhist Hybrid Sanskrit. However, the novelty of this subject was rather relative on account of the prior knowledge of “mixed” Sanskrit, which had intrigued the scholarly world since the end of the 19th century. It nevertheless remains that the Sanskrit in a large number of Buddhist texts is characterized by the linguistic usage that is not compromised by grammatical hybridisms. For this reason, J. Brough makes the distinction between Buddhist Hybrid Sanskrit and simply Buddhist Sanskrit (“The Language of the Buddhist Sanskrit Texts,” Bulletin of the School of Oriental and African Studies, XVI, 1954, p. 368). In the case of the Buddhist Hybrid Sanskrit, the language is marked by a strong proportion of Middle Indic grammatical forms, while Buddhist Sanskrit, which is found, for instance, in the Buddhist avadānas or in the majority of texts belonging to the philosophical tradition of the Prajn͂āpāramitā, is marred only by lexical and stylistic idiosyncrasies of a specifically Buddhist origin (but see below the chapter on the Vajracchedikā Prajñāpāramitā). Hybrid Sanskrit is the language of Buddhist religious texts from across northern India. In addition to these texts and those conforming to the norms of classical Sanskrit, we may also include the texts composed in a Middle Indic dialect of northwestern India (the Dharmapada verses conserved in the “Dutreuil de Rhins manuscript” from Central Asia and the more recently discovered Patna Dharmapada). The linguistic history of North Indian Buddhism was marked by its use of a corpus comprising canonical and semi-canonical texts, which were initially transmitted orally in various Middle Indic dialects. The Buddhist authors later set themselves the goal of transposing these texts into Sanskrit, the language of prestige and scholarly tradition that enjoyed considerable respect among the Hindus, who neighbored the regions of ancient Buddhism. However, as a consequence of 1

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intervening causes, their efforts resulted in a prākritized form of Sanskrit that retained visible traces of the Middle Indic original texts. Among these causes, there was certainly the lack of Brahmanical education. Yet we may also count the resistance of the linguistic material itself, a resistance due not only to the exigencies of the metre, but also to the hieratic nature of the texts, which the authors sought to alter as little as possible. The verses were evidently more resistant than the prose, although in the prose sections, the word order, syntax, and vocabulary tended to persist more than the phonetic and morphological structures. The Middle Indic lexical and phraseological models in the Sanskritized versions of older material were accepted by later authors as legitimate for use in original compositions. In the case of Buddhist Sanskrit texts of which no parallel in Pāli (canonical language of the Theravāda sect) has survived, it is practically impossible to determine whether such texts were composed directly in Hybrid Sanskrit or were transposed from an original Prākrit (Brough, ibid., p. 369). Buddhist Hybrid Sanskrit is thus derived from one or several Middle Indic dialects from the pre-Christian era. This language does not represent a single dialect, as can be observed in the following examples showing diverse forms: bhavati, bhoti, hoti, bhaviti; gacchati, gachhayati, gamati, gamayati. The distribution of the dialectical traits in the texts or fragments from the same text thus needs to be studied, as J. Nobel considered in his review of Edgerton’s dictionary and grammar (Deutsche Literaturzeitung, 1955, coll. 257–259). From the outset, this language was never identical to Sanskrit, or at least this is what the manuscripts indicate. Sanskritized Buddhist texts contain many words and forms that share the morphological and phonetic characteristics of Sanskrit, but there are also words that are only partially Sanskritized and preserve their Middle Indic features, in addition to words and syntactic turns of phrase that are purely Middle Indic. These elements involving the lexicon, syntax, or even phraseology are all the more remarkable as they do not exist in Sanskrit outside of the Buddhist tradition; nor do they have the same meaning, as they originate from Middle Indic dialects of which the vocabulary is noticeably different from Sanskrit. Edgerton considered Buddhist Sanskrit to be fundamentally a Middle Indic language, which was gradually transformed while becoming more and more like Sanskrit (on the linguistic consciousness of India during the Buddhist period, see below). Every Middle Indic form identified in the manuscripts must be left unchanged, as it may be authentic, having eluded efforts of “Sanskritization,” or rather, being integrated into a system of grammatical forms. The great majority of texts present a combination of verse and prose. The prose parts contain more properly Sanskrit forms, while the verses more Middle Indic and hybrid forms. In the verses, there is a tendency towards writing two-consonant clusters at the beginning of words. However, the metre indicates that these clusters were simplified and that only a single consonant would be pronounced according to Middle Indic linguistic norms, where a single consonant is usually tolerated at the beginning of words. E. Waldschmidt challenged this principle as well as other metrical considerations made

INTRODUCTION

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by Edgerton: in his opinion, correcting the text with regard to the occurrences of consonant combinations, which determine the distribution of long and short vowels, would result in texts with considerably different verse and prose. J. Nobel was even more radical in this respect: for him, following the metrical principles recommended by Edgerton would result in a really barbaric Sanskrit. Must we then accept that the Sanskritization, at least in the ancient period, affected only the graphic aspect of words, which were otherwise pronounced according to Middle Indic phonetic norms? In certain cases, the orthography in both the prose and verse confirms this hypothesis: e.g. Skt. skandhāvāra m. ‘king’s headquarters’ is spelt khandhāvāra in BHS (its meaning according to BHSD p. 203 is ‘army-encampment’, but ‘troop’ as suggested by J II, p. 432). Certain forms, nonetheless, present Middle Indic graphics and phonetics: BHS vuccati corresponds to Skt. ucyate. Despite the adoption of Edgerton’s term “Buddhist Hybrid Sanskrit” in the academic literature, this designation and the interpretation of the linguistic data to which it refers have not always been unanimously accepted, as may be observed, for example, in the distinction proposed by Brough (see above). Even before Edgerton, scholars spoke already of the Sanskrit of the Buddhists or mixed Sanskrit, but only in reference to the poetic texts, despite the fact that the prose from the Mahāsāṃghika-Lokottaravādins tradition, including the Mahāvastu – a particularly voluminous example of inestimable richness – was just as Middle Indic in form as any versified text. É. Senart, one of the pioneers of Buddhist philology, was divided between two opinions. On the one hand, he rejected the opinion of Burnouf who regarded the mixed Sanskrit as a sort of jargon created by authors who wanted to write in a literary language without possessing sufficient knowledge. On the other hand, Senart seemed to suppose the absence of a specific Buddhist grammatical system: “Mixed Sanskrit is not through its grammar or phonetics in between Sanskrit and the Prākrits; it constitutes instead an incoherent mixture of purely Sanskrit forms and purely Prākrit forms” (Les inscriptions de Piyadasi, Paris, Imprimerie Nationale, 1886, p. 474). Senart’s intuition is nevertheless most in line with the modern treatment of Buddhist Sanskrit, namely that a language used on such a wide scale and with such a vast literature comprising an ingenious blend of verse and prose cannot be explained “by the pedantry of clumsy scribes or common ignorance” (ibid.). This observation based on the philological methods used in his edition of the Mahāvastu suggests the existence of a sui generis linguistic and stylistic system. We would therefore be wrong to regard Buddhist Sanskrit as a jumble of incoherent grammatical and literary data, which fit badly together and hinder the comprehension of the texts, especially given that the texts in this language are precisely aimed at the dissemination of complex and ingenious religious teachings. Buddhist Sanskrit was first called the “gāthā dialect” since it was initially attested in versified texts. Senart, however, presented a more appropriate assessment of the language when he observed that the same dialect was employed in both prose and verse, and that this very fact dismisses “the theories that would like to explain

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all of the irregularities and incoherencies by way of prosodic necessity” (Le Mahāvastu, I, p. IV). It is, however, obviously difficult to distinguish between the irregularities due to the metrical patterns and those that belong to the system of the language. The arguments set forth by Edgerton in defense of his presentation of Buddhist grammar and vocabulary, which was the subject of criticism, deserve to be discussed here briefly, as they clearly summarize the core of his view. He maintains the designation “Buddhist Hybrid Sanskrit,” as for him, to call the language “Sanskrit” or “Buddhist Sanskrit” seems inappropriate with regard to the linguistic reality. For Edgerton, the language is not Sanskrit, but rather hybridized Sanskrit, which does not, strictly speaking, derive from Sanskrit, but from Middle Indic that is secondarily and imperfectly Sanskritized. “Mixed Sanskrit,” a term borrowed from Winternitz, seemed more adequate to Edgerton, even though Winternitz used this term in a limited sense, applying it essentially to the majority of the verses and to the prose of the Mahāvastu, while the latter is just as hybridized as the verses. Edgerton stresses the continuity and integrity of the Buddhist Sanskrit tradition: the prose in Buddhist Hybrid Sanskrit texts and the verses originate from the same linguistic tradition. Buddhist Sanskrit cannot represent a genuine vernacular: it was a language serving a religious tradition. For the Buddhists, it functioned as Sanskrit functioned for nonBuddhist Hindus, with the difference being that the Buddhists never used it for secular purposes (F. Edgerton, Buddhist Hybrid Sanskrit Language and Literature, Banaras, Banaras Hindu University, 1954, p. 4). However, needless to say, on this last point, the salient features of the language of the Mahāvastu (although with diverse variants) appear also in non-religious documents: the Bower Manuscript (dated to the 4th century), Bakhshālī manuscript (see T. Hayashi, The Bakhshālī Manuscript. An Ancient Indian Mathematical Treatise, Groningen, Egbert Forsten, 1995), the so-called Weber fragments, and finally Buddhist or sometimes Jain inscriptions from the first centuries CE. Highlighting these facts concerning the expansion of Hybrid Sanskrit, L. Renou (Journal asiatique, 1953, p. 284) also drew attention to the relevance that the (Bṛhat)-Svayaṃbhūpurāṇa (S. Lévi, Le Nepal, I, p. 210) could have for Buddhist Sanskrit linguistics. On another occasion, he remarked that the meaning of the term “hybrid” as well as the linguistic mentality of those who used this “curious idiom” was still being debated (“La lingustique sanskrite et quelques-uns de ses problèmes,” Kratylos, VI, 2, 1961, p. 114–115). Buddhist Sanskrit as both a literary and linguistic phenomenon has yet another status: in contrast to the position of Sanskrit in Brahmanism, Buddhist Sanskrit does not function as the language of an intellectual elite standing at the peak of the religious hierarchy. This is due to the linguistic usage advocated by the Buddha and his disciples and their attitude with regard to the different languages which must have been used to convey the Buddhist religion (see more on this point below). Although Sanskrit no longer occupied a central place, a leading role was attributed to this language as it served as the language of communication between speakers of

INTRODUCTION

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diverse Middle Indic dialects and between diverse regions of India; this was not just because such people were preoccupied by Buddhism and Sanskritization (on this problem, see J. Filliozat, “Langue de relations et langues de culture dans l’Inde,” in J. Filliozat, Laghu-prabandhāḥ. Choix d’articles d’indologie, Leiden, Brill, 1974, pp. 489–508). Competing with Middle Indic dialects, Sanskrit assumed the role of the principal language of communication, eventually and progressively imposing itself in its different varieties among the Buddhists. This is also part of the history of languages in India, which concerns the more general fact that around the time of the Christian era, India was seeking a common language for its civilization (P.-S. Filliozat, Le Sanskrit, Paris, Presses Universitaires de France, 1992, pp. 28–29). As an instrument of interdialectal and interregional relations, the importance of Buddhist Sanskrit cannot be underestimated in Middle Indic philology (or, according to another terminology, Indo-Aryan); see the view expressed by Norman CP III, p. 63.

SOCIAL AND LINGUISTIC REALITY

In order to appreciate the linguistic consciousness of ancient India, the relationship between the Sanskrit of the great Epics and Buddhist Sanskrit cannot be neglected. In spite of their multiple variations and deviations from the Pāṇinian norm, Epic and Buddhist Sanskrit are quite close languages (similarly to Vedic, which presents an ancient phase of Sanskrit). For Sanskrit speakers and users, these two language varieties belong to the domain of Sanskrit and not to that of Prākrits. Only the tendency of linguists to exaggerate the importance of Buddhist Sanskrit’s grammatical peculiarities could have motivated its inclusion among the Prākrits (see A. M. Ghatage, Historical Linguistics and Indo-Aryan Languages, University of Bombay, 1962, p. 89). Taking into consideration this state of linguistic consciousness in the ancient India, let us now examine the social and cultural changes that occurred at the time when India adopted Buddhism, as this development would have undoubtedly influenced the linguistic reality. During this period, India was familiar with a wide variety of local dialects to which the Buddha adopted a specific attitude. The Vinaya (“The Book of the Discipline”) and Vibhāṣa (“Commentary”) present quite decisive accounts: the Buddhist doctrine, as it is said, should not be esoteric or restricted to the Brahmanic elite. The teaching was not to be preached in Vedic Sanskrit, the sacred language of the Brahmans, but rather in the languages spoken by the vast mass of the population. The Pāli Vinaya (II.139.1ff.) recounts a discussion between the Buddha and two monks I adduce its rendering from BHSG § 1.7, leaving aside most of Edgerton’s extensive commentaries in his footnotes: ‘Two monks, brothers, brahmans by birth, of fine language and fine speech came to the Buddha and said: Lord, here monks of miscellaneous origin (literally, of various names, clan-names, races or castes, and families) are corrupting (dūsenti) the Buddha’s words by (repeating them in) their own dialects; let us put them into Vedic4

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[4chandaso āropema; according to Edgerton’s note, the context makes it quite clear that chandaso means precisely ‘in the Vedic language’; he also adds that to the brahmans by birth the proper language for sacred texts was Vedic, including the Brāhmaṇa and Upaniṣad dialects]. The Lord Buddha rebuked them: Deluded men, how can you say this? This will not lead to the conversion of the unconverted….And he delivered a sermon and commanded (all) the monks: You are not to put the Buddha’s words into Vedic. Who does so would commit a sin. I authorize you, monks, to learn the Buddha’s words each in his own dialect. The meaning of the expression sakāya niruttiyā, translated here as ‘each in his own dialect’ is controversial (see especially J. Brough, “Sakāya Niruttiyā: Cauld kale het” in J. Brough, Collected Papers, ed. by M. Hara and J.C. Wright, University of London, 1996, pp. 461-468 and Norman CP II, p. 84 where the words anujānāmi bhikkhave sakāya niruttiyā buddha-vacanaṃ pariyāpuṇituṃ are translated ‘I prescribe, bhikkhus, that the word of the Buddha be learnt in his (i.e. the Buddha’s) own language’). The antiquity and authenticity of the Vinaya’s account are confirmed by several normative Chinese Buddhist texts. At the time of the Buddha, there was a conflict between conservatives – supporters of a language used among traditional Brahmans – and advocates of a new movement who believed that the Buddha’s teaching should be orientated towards the vernacular languages, which was foreign to the erudite tradition of the Brahmans. A. Wayman regarded the situation in a slightly different way. He recalls of the view of S.K. Chatterji who considered there to be three Middle Indic dialects at the time of the Buddha, which were known and labeled according to region: udīcya ‘northern (country),’ madhyadeśa ‘middle country,’ and prācya ‘eastern (country)’. The eastern dialect of the Magadha area has advanced into Middle Indic that appeared debased from the standpoint of the learned Brahmanic language. When the Buddha refused the request and instead authorized the monks to learn the teaching each in his own dialect, he therefore authorized the teachings in the dialects of the three geographical regions. The dialects of the “northern country” and “middle country” were quite similar to Old Indic, whose youngest form was Sanskrit, or rather a popular Sanskrit that was no longer identical with the educated Sanskrit of the Vedas and that gave rise to Epic Sanskrit. Thus, the Buddha must have authorized the monks to learn his doctrine in either a popular Sanskrit or Prākrits (A. Wayman, “The Scholarly Reception of Edgerton’s BHS Grammar and Dictionary” in Aspects of Buddhist Sanskrit, ed. K.N. Mishra, Central Institute of Higher Tibetan Studies, Sarnath, Varanasi, 1993, pp. 70–71). To conclude, the Buddha cared not for the elegance of the language, but was instead principally concerned with the accuracy of the meaning. He thus recommended for the monks to preach in the popular languages of the different regions in order to be understood by everyone. See Norman, ibid., p. 139 admitting that the Buddha himself “varied his language to suit his audience”1. More on this topic in my article ‘Buddhist Sanskrit, Ancient Indian Grammarians and Descriptive Tasks’ in H.W. Bodewitz and M. Hara eds., Gedenkschrift J.W. de Jong, Tokyo, The 1

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THE ORIGINS OF BUDDHIST HYBRID SANSKRIT. THE GRAMMATICAL NORM

Following their introduction in Europe, Buddhist Sanskrit texts were perceived to be composed in imperfect Sanskrit, above all to be deviations from Pāṇini’s grammatical rules that applied to standard Sanskrit. Buddhist Sanskrit was thus credited to Buddhist copyists with an imperfect mastery of the Pāṇinian norm and consequently labeled as corrupted or simply incorrect Sanskrit (“langue indécise et flottante” according to É. Senart, Le Mahāvastu, III, p. 470). The initial response of scholars was to eliminate these deviations from Buddhist Sanskrit texts and restore the regularity of standard Sanskrit to their language. However, though a language may deviate from a certain norm and though it may be used to communicate exclusively in the closed environment of a religious community, such a language is still a social fact, since the circulation of texts presupposes the mastery of a linguistic code. Buddhist Hybrid Sanskrit was able to ensure the composition and comprehension of texts of a great linguistic and stylistic diversity testifying to an exceptional intellectual vitality of Buddhist literary tradition. It is worthwhile stating here how promising can be a systematic analysis of the “agrammatisms” of Buddhist Hybrid Sanskrit owing to its disregard for the grammatical norm of standard Sanskrit. The Swiss linguist, H. Frei, rightly considered that the objectivity of “the observer who refuses to correct what is” prompts him to study “the life of the signs in order to examine how faults are conditioned by the functioning of the language and how they reflect it” (La grammaire des fautes, Genève, Slatkine, 1971, p. 9). There is no doubt that there were the cases of incomprehension, in which the Buddhist authors misinterpreted the Middle Indic originals when transposing them into BHS texts, but this must have been relatively rare; incomprehension alone could not account for the differences between Buddhist and standard Sanskrit. It is not without precedent in the linguistic history of India and elsewhere that a language deviates so frequently from a certain norm that it results in a language with its own structure. Consider the example of a grammatically peculiar form of Pāli, which is specific to such Buddhist countries as Thailand, Cambodia, and Laos. Their Pāli is incorrect compared with the Pāli of the normalized canon, but nonetheless, it is regular in its divergences (as observed and commented by J. Filliozat, “Langue de relations et langues de culture dans l’Inde,” p. 499). The fact that a single Middle Indic dialect was not at the origin of BHS accords with the recommendation of the Buddha regarding the use of different living dialects, all of which were quite different, but between which transitions should have occurred quite easily. Both the attitude of the Buddha towards Middle Indic vernacular languages (see above) and the history of Indic Buddhism would have International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies, 2004, pp. 99-120.

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contributed to the formation of this real metalanguage (or lingua franca), which was Sanskrit and above all, Buddhist Hybrid Sanskrit. P. Masson-Oursel observed that the compilation of the Buddhist canon posed problems similar to those associated with the formation of the Vedas. While the Brahmans were concerned with the collection of hymns and formulas in a corpus (saṃhitā), the Buddhists were confronted with the task of amassing a vast quantity of documents that served as authority (Esquisse d’une histoire de la philosophie indienne, Paris, Geuthner, 1923, p. 81-82). A plurality of canons in diverse languages was thus the fruit of this endeavour: Buddhist Hybrid Sanskrit must have served as a means of transition between the various Middle Indic dialects. Edgerton considered there to be no indication of the Eastern origin of the language used by the Buddha himself, as other authors have supposed, nor for a Prākrit to underlie the language of the Buddhist Hybrid Sanskrit texts (the problem of the nom. sg. m. ending in -e is a typical example and often recalled in this respect: indeed, the dialectical sources of this ending were rather varied). The data assembled by Edgerton seem to indicate quite clearly that the characteristics of Buddhist Hybrid Sanskrit are unknown to Māgadhī and Ardhamāgadhī, the languages used in the Eastern regions of India, and that certain other traits are not even found in standard Sanskrit or any other Middle Indic dialect. Buddhist Hybrid Sanskrit reveals, nevertheless, an unquestionable unity despite the varied sources that converge and form its basis, which renders impracticable the task of identifying it with whatever known Middle Indic dialect. While Edgerton sought to refute the idea of a primitive Buddhist canon stemming from an Eastern dialectical area, E. Waldschmidt (Göttingische Gelehrte Anzeigen, 208, n° 1-2, 1954, pp. 92-100) underscored the fact that the three councils held after the death of the Buddha (at Rājagṛha, Vaiśāli, and Pāṭaliputra) took place precisely in Magadha or in a neighboring region, thus using Eastern dialect. Indeed, Buddhism spread over the centuries in the east of India, as attested by the Aśokan inscriptions. The historic evolution of Buddhism was such that the existence in the past of a canon in an Eastern language was to be expected. A. Wayman has in turn presented another possible evolution: at the time of the Buddha, around the VIth century according to the “long” chronology: the Eastern dialect was already Middle Indic (including Māgadhī or an “early Middle Indic”). The dialects spoken in North- Western India accordingly passed through a state of transition from Old to Middle Indic (Pāṇini could still find enough speakers of Sanskrit in the area). When the Buddha authorized monks to learn and to preach in their own dialects, the available dialects were those of these Eastern and NorthWestern regions as well as that of madhyadeśa, already mentioned above. These dialects were either kinds of Prākrit or the latest forms of Old Indic, a kind of Sanskrit. Buddhism initially prospered in North-East India (present-day Bihar), but it spread quite rapidly into the regions “where the speech included forms of Sanskrit” (Aspects of Buddhist Sanskrit, p. 60).

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Brough similarly considered it to be more realistic to accept several Middle Indic dialects as the basis of BHS. This is not, however, based on an interpretation of the linguistic data itself, but rather on the traditional modes of textual transmission, as the communities would have transposed them differently in Buddhist Sanskrit, obviously taking in consideration his views of the linguistic history of Northern Buddhism. This led Brough to pose an important question that has so far been left unanswered: was Hybrid Sanskrit only a language of translators, which served to assure the continuity of the ancient Buddhist traditions, or was it also a living language, revived in the compositions of anonymous or individual authors within the hybrid tradition? In light of the accounts preserved in the Buddhist linguistic tradition (unfortunately, only partially preserved), Bronkhorst observed that the Buddhists believed in the identity of Classical and Buddhist Sanskrit, and some even went so far as to say that their Sanskrit was the source of standard Sanskrit (see J. Bronkhorst, “Buddhist Hybrid Sanskrit: the Original Language” in Aspects of Buddhist Sanskrit, pp. 396-423). Considered in the perspective of Buddhist and standard Sanskrit being one, the literary creation could be seen as autonomous whereby it did not necessarily have to rely on the Middle Indic texts as source and substrate. This is equivalent to supposing, as did numerous authors (including Régamey and Brough), that if the majority of ancient Buddhist Hybrid texts are in fact translations of Middle Indic originals, bearing numerous traces of their provenance, the texts from later periods were written directly in Buddhist Sanskrit without the originals in Middle Indic. For Régamey, however, the language of the gāthās and prose of the Mahāvastu is a mixture of Prākrits, which often underwent a superficial process of Sanskritization that affected primarily the orthography. In contrast, the language used in the majority of Buddhist texts (notably those with the exception of the Mahāvastu; see below) represented a more or less successful attempt at composing in Sanskrit. In these texts, morphological prākritisms are rare, with only the syntax, vocabulary, and style presenting differences from the standard norm. Régamey’s conclusion (“Randbemerkungen zur Sprache und Textüberlieferung des Karaṇḍavyūha,” Asiatica, Leipzig, Harrassowitz, 1954, p. 515), which he did not later modify (“Le pseudo-hapax ratikara et la lampe qui rit dans le "Sūtra des Ogresses" bouddhique,” Études asiatiques, XVIII-XIX, 1965, p. 182 and n. 15), can no longer be maintained today. According to him, the Buddhist Sanskrit texts, with the exception of the Mahāvastu, were the work of compilers and scribes, and as a result, they reflect not a language, but rather a loosely coherent set of Sanskritization methods. It would seem more realistic to consider that since the grammatical anomalies of Buddhist Sanskrit were reproduced and also legitimized in different groups of texts – thus indicating them to be linguistically authentic – a language system was in the process of formation, a system that was undoubtedly mastered, thus assuring the comprehension of existing texts and the creation of new ones. This is particularly evident in the versified parts of the most ancient Buddhist texts, where the metre guaranteed the authenticity of the non-Pāṇinian forms. The assertion of Edgerton is

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accordingly bolstered, that is to say that Buddhist “Hybrid” Sanskrit was a veritable language, not the result of partial and irregular modifications, or even the corruption of a known dialect: it was a language with its own grammar and vocabulary. This can also be deduced from an observation made by H. Bechert in relation to the grammatical anomalies of Buddhist Hybrid Sanskrit: he calls for a descriptive (presumably synchronic) analysis of the language, which does justice to the so-called hybrid forms and includes them in the description (see H. Bechert, “Über die «Marburger Fragmente» des Saddharmapuṇḍarīkasūtra,” Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-hist. Klasse, 1, 1972, p.71). L. Renou (Journal Asiatique, pp. 283-287) quite rightly highlighted the danger of overly sanskritizing the Buddhist texts. He called for establishing and respecting the norm specific to the “style” of an individual text or group of texts. Moreover, he noted perspicaciously that Buddhist Sanskrit was a language “seeking to find its own path in a rather disorderly manner and without doubt attesting to multiple literary influences, a language without grammarians.” The “disorderly” character of Buddhist Sanskrit is most likely ostensible. We therefore must uncover, beyond the frequently corrupted or frankly unacceptable readings, a system of grammatical data without which no language can function, even a language framed in a primarily religious idiom and filled with stereotypes and stylistic clichés. In other words, a system with one or several norms in operation appearing to be a deviation from the Pāṇinian norm. The problem of the linguistic norm is dependent on the concept of Sanskritization. Buddhist Hybrid Sanskrit is an artificial language similarly to Pāli. O. von Hinüber judiciously assumed the latter to have an artificial character, noticing forms not in accordance with the phonetic pattern of Middle Indic and sandhi in violation of the rules of euphonic combination. He observed that at an early stage in the formation of Pāli, Buddhist Middle Indic was subject to the ever-increasing influence of Sanskrit, which ensured that Middle Indic progressively grew closer to Sanskrit. An identical process would have occurred with regard to Buddhist Hybrid Sanskrit, with the principles of Sanskritization being largely the same for Pāli as for Buddhist Sanskrit. Thus, the versions of the Sadhharmapuṇḍarīkasūtra from Gilgit and Kashgar present quite different principles of Sanskritization, resulting in heterogeneous forms even within the same passage. Both Pāli and Buddhist Hybrid Sanskrit developed from Buddhist Middle Indic and were subject to Sanskritization, but while Pāli eluded this process rather early on, thus preserving a Middle Indictype system, Buddhist Sanskrit from Northern India had a more continuous exposure (“Pāli as an Artificial Language,” Indologica Taurinensia, X, 1982, pp. 133-140). The hypothesis about the artificial nature of Buddhist Hybrid Sanskrit accounts for its composite grammatical norm, which blends the Sanskrit norm with the Middle Indic norm. Strictly Sanskrit forms are almost inadmissible in a hybrid text (as

INTRODUCTION

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advocated by Wayman in his contribution indicated above 2 ), but this statement should be taken with caution, as we know that classical forms are quite regularly used in hybrid texts. This heterogeneity, however, would not have hampered the creation, transmission, and reception of these texts, as the transition from one norm to another within the same text would have happened with ease. Ultimately, this principle of transition was similar to the shift from one Middle Indic dialect to another during the arrangement of the Buddhist Hybrid Sanskrit texts. However, this does not mean that the language has less unity. In this context, Edgerton recalls that Pāli with its many doublets is not, according to W. Geiger, a unitary language but rather a mixed dialect, like the literary Ardhamāgadhī and Māhārāṣṭrī, and probably like any Indic language recorded in an extensive literature. (“On Editing Buddhist Hybrid Sanskrit,” Journal of the American Oriental Society, 77, 1957, p. 1843). Vedic Sanskrit, the language of the sacred texts, includes the dialects of the Upaniṣads and Brāhmaṇas (BHSG, p. 1, n. 4). Why did the Buddhists use Sanskrit in their literary history? Should they have not followed the example of the Jains who continued to use Prākrits and only later appended Sanskrit commentaries to the canonical texts, without attempting to translate them into Sanskrit? As a consequence, Jain Sanskrit literature only differs from standard Sanskrit by a specific Jaina vocabulary such as technical terms or vernacular words (O. von Hinüber, “Origin and Varieties of Buddhist Sanskrit” in Dialectes dans les littératures indo-aryennes, ed. by C. Caillat, Paris, Institut de Civilisation Indienne, 1989, p. 348. What follows below is a summary of the views expressed by this author, pp. 352 ff.). The centre piece of a Buddhist community and of Buddhist literature is the Vinaya Piṭaka, and within this text, the Prātimokṣasūtra. Another important texts for the entire Buddhist community and closely linked to the Vinaya-Piṭaka are the formulas uttered on the occasion of legal proceedings, the karmavācanā. These formulas must have been pronounced with extreme precision, with attention being paid to the finest phonetic detail, so as to not render the ordination of the monks invalid. According to the form adopted by the karmavācanā, this attention to detail must have led to schisms at the heart of the ordination traditions, and ultimately, to the formation of new Vinaya schools. The language of the Prātimokṣasūtra thus determined the variety of Sanskrit used in the Vinaya texts, and once a particular variety was chosen for both the

More precisely, relating to the underlying language norm, Wayman makes this observation: “Edgerton maintained that there is still another norm, a Middle Indic or Prakrit language, in which Buddhist texts were composed. Accordingly, even Sanskrit would constitute mistakes if found in the Middle Indic passage, unless we admit Edgerton’s terminology of ‘Buddhist Hybrid Sanskrit’ meaning a fusing of Middle Indic with Sanskrit” (p. 59). 3 Regarding the dichotomy of unitary language vs. mixed language, the following Edgerton’s statement (ibid.) could be applied to Buddhist Hybrid Sanskrit: “No one doubts, I suppose, that Pāli is after all essentially a unitary language despite its many mixed dialect forms”. 2

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Prātimokṣasūtra and karmavācanā, it became the language of reference and usage for all of the canonical texts in a given Buddhist school. The Vinaya languages are distributed according to Buddhist school in the following manner: 1. Theravāda school: Pāli; 2. Mahāsāṃghika-Lokottaravādin school: Buddhist Hybrid Sanskrit; 3. Mūlasarvāstivāda school: Sanskrit; 4. Sarvāstivāda school: initially Gāndhārī, followed by Buddhist Hybrid Sanskrit and then Sanskrit; 5. Dharmaguptaka school: initially Gāndhārī, followed by Buddhist Hybrid Sanskrit and then Sanskrit. Thus, the languages are split in accordance with the three variables, which determine the textual affiliation: their doctrinal filiation, regional location, and proximity to non-Buddhist Sanskrit (including Classical Sanskrit, but this was not the only model, as assumd in Edgerton’s classification of BHS texts). This new classification proposed by O. von Hinüber radically differs from that of Edgerton (see below). E. Waldschmidt criticized Edgerton for amassing linguistic forms of diverse origins, without taking into account the problems associated with traditional methods of textual transmission: the textual groups defined by Edgerton (see below) encompass both the canonical Hīnayāna and Mahāyāna texts. Drawing from the Lalitavistara and Saddharma-puṇḍarīka fragments (notably those in which the -u ending appears in lieu of -aṃ), Hiän-lin Dschi attempted to show that the current aspect of these texts is not due to the translation of basic texts composed in an Eastern dialect (“Old Ardhamāgadhī”), but rather to the fact that these texts passed via an intermediary step, namely being translated into a North-Western dialect (“Die Umwandlung der Endung -aṃ in -o und -u im Mittelindischen,” Nachrichten von der königlichen Gesellschaft der Wissenschaften zu Göttingen, Phil.-hist. Kl., 1944, n° 6, p. 141).

TEXTUAL COLLECTIONS IN BUDDHIST SANSKRIT

It is to Edgerton that we owe an initial classification of Buddhist Sanskrit texts, which converge or diverge from a linguistic norm, supposing there to be one. His classification, however, does not take into account the variability of the Vinaya languages. 1. Texts in which the verse and prose sections are characterized by so-called “hybrid” forms (the Mahāvastu; a citation from the Bhukṣuprakīrṇaka found in the Śikṣāsamuccaya; the Kacchapajātaka). Now must be added the [Bhikṣu]Prātimokṣasūtra and the Abhisamācārikā Dharmāḥ. All these texts belong to the tradition of the Mahāsāṃghika-Lokottaravādins. 2. Texts in which the versified parts share the same linguistic characteristics (“hybrid” forms) as the first group, while the prose is composed in a relatively correct Sanskrit in terms of the classical norm, with fewer Middle Indic phonological and morphological features [Saddharmapuṇḍarīka, Lalitavistara, Gaṇḍavyūha (as well as the Bhadracarī), Kāśyapaparivarta, Daśabhūmika, Rāṣṭrapālaparipṛcchā, Sukhāvatīvyūha, Samādhirāja, Suvarṇaprabhāsottama, Udānavarga [a text without prose

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whose language progressively approaches almost standard Sanskrit], and finally, the most part of the Śikṣāsamuccaya, which includes numerous gāthā citations in Hybrid Sanskrit). The Saddharmapuṇḍarīka is one of the most significant texts in this group. Existing in several versions, those from Central Asia and Gilgit merit special attention on account of the distinctiveness of the language. 3. Texts in which the verse and prose sections (if available) are characterized by few grammatical forms diverging from standard Sanskrit. Similarly to the prose sections in group 2 texts, the vocabulary provides the strongest evidence as to the text’s affiliation to the linguistic tradition of Hybrid Sanskrit. This group comprises the texts discovered in Chinese Turkestan and at Gilgit, but it principally involves a large corpus from the Prajn͂āpāramitā philosophical tradition. The prose parts of these texts are in standard Sanskrit, but a collection of stanzas, the Ratnaguṇasaṃcayagāthā, is in Hybrid Sanskrit, fairly similar to the language of group 1. Edgerton’s textual classification provoked certain criticism, sometimes quite radical. J. Brough (quoted article, pp. 369–373) instead proposed nine different styles of texts with respect to the grammatical and stylistic peculiarities illustrated by the following specimens: • (a) an extract from the Mahāvastu characterized as barely Sanskritized Prākrit, “hardly to be called Sanskrit at all” (school of the MahāsāṃghikaLokottaravādins); • (b) a versified passage from the Suvarṇabhāsottama, which uses a Sanskrit typical of stotra-verses, with the admission (by “poetic license”) of certain abnormalities; • (c) a passage from chapter XXII of the Divyāvadāna which “might almost be called Buddhist Sanskrit par excellence”, showing “the Prakritic part of its ancestry in some frequently recurring turns of phrase” and Middle Indic vocabulary; • (d) a passage from the Suvarṇabhāsottama, a version of the story of the tigress in chapter XVIII; written in the semi-kāvya style, its Sanskrit showing very few distinctively Buddhist features. A didactic style without literary pretensions, characteristic of tantric texts, with the authors giving the impression that they were only semi-literate (a very common feature of this style is the frequent occurrence of ellipsis and anacoluthon) is illustrated by two passages: • •

(e) a passage of the Pāpaparimocana (outside the scope of Edgerton’s grammar) and (f) a passage of the Mañjuśrīmūlakalpa;

The notoriously awkward style of the mediaeval Avadāna employs syntax in defiance of all traditional analysis; namely, passages •

(g) and (h) from the Dvāviṃśatyavadāna;

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Lastly, as an illustration of “final decrepitude” of Buddhist Sanskrit, Brough quotes an extract •

(i) taken from the Aśvaghoṣa-nandimukhāvadāna.

From this classification, we note that Brough does not view Buddhist Hybrid Sanskrit as a proper linguistic phenomenon, but rather sees the texts in this language as resulting from stylistic trends. Does the stylistic analysis of Brough, which is in itself justified, allow us to establish a new classification for the Buddhist Sanskrit texts? According to J. W. de Jong (Buddhist Studies, Berkeley, Asian Humanities Press, 1979, p. 476), it would be better to continue at present with Edgerton’s classification. According to Brough, the error and danger for the editors of Buddhist Sanskrit texts, which differ so greatly from one another and have such varied stylistic features, would be to preserve the hybrid forms in these texts, which are in reality composed in a variety of standard Sanskrit and in certain cases, in semi-kāvya style. Brough’s classification was based on his catalogue of styles, which was neither definitive nor exhaustive, and as Wayman observed, he simply refuted the notion of the Sanskritization of Middle Indic originals: for the majority of Buddhist authors, the language of their texts, despite diverging from the classical norm, was nonetheless a form of Sanskrit. This was a more popular Sanskrit, tainted with elements of spoken language and less refined than the language of the Brahmanic texts, which the Buddhist authors must have found too difficult, not to say above their linguistic abilities. The interest of these texts resulting from a process of Sanskritization is thus put into question. R. Salomon expresses, however, another perspective: if the Buddhist Hybrid Sanskrit texts are indeed the result of a progressive adaptation to the classical norms, as Edgerton admitted, one must question whether it is necessary to consider Buddhist Hybrid Sanskrit as a language or a dialect in the real sense of the terms. Are we not dealing with the intermediate stages in a gradual process of textual alteration from an original Prākrit toward a more prestigious, standard Sanskrit? He concludes that if the latter be the case, the textual “hybrids” would be a matter of interest more from the point of view erspective of text criticism and cultural history than as actual linguistic phenomena (“Linguistic Variability in Post-Vedic” in Dialectes dans les littératures indo-aryennes, p. 280). For Salomon, the question regarding the artificial or natural character of Buddhist Hybrid Sanskrit is misplaced, particularly in the context of the linguistic history of India, where the reciprocal interaction of literary and vernacular languages was continuous, which explains the nature of Buddhist Sanskrit as neither an exclusively literary nor vernacular language. According to certain authors, popular Sanskrit would be different from Middle Indic, the “Middle Indic of Prākrit nature” (Wayman, p. 62). As the language of epic bards, this popular Sanskrit was not based on an oral tradition as rigid as the Vedic.

INTRODUCTION

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The authors’ and court bards’ knowledge of grammar must have been quite elementary, being more dependent on usage rather than on brahmanical education. For this reason, popular or mixed Sanskrit, tinged with grammatical solecisms and elements of spoken language (“colloquialisms”), that is to say, Epic and Gāthā Sanskrit (or Buddhist Hybrid Sanskrit, as Edgerton imagined), would not have been subject to any linguistic norm. These varieties of Sanskrit were fluctuating and characterized by internal heterogeneity, and thus could not be compared or reduced to any known Middle Indic dialects. It would therefore be pointless to consider Buddhist Hybrid Sanskrit a language and attempt to establish a grammar (V. Raghavan, “Buddhist Hybrid Sanskrit,” Indian Linguistics, 16, 1955, pp. 313–322; T. Burrow, The Sanskrit Language, London, Faber & Faber, 1955, pp. 51–53; L. Renou, Histoire de la langue sanskrite, Paris-Lyon, IAC, 1956, p. 214: “it is illusory to pretend that Buddhist Sanskrit can be described as one [undivided] body”). In the epic commentaries, the non-grammatical forms that border on Vedic and Pāṇinian usage are designated by the term ārṣa, which refers to spoken language, even though the word initially signified “archaic” (L. Renou, Histoire de la langue sanskrite, p. 104, n. 1; as in Buddhist Sanskrit, the ārṣa-type compositions give primacy to the meaning, while the Vedic composition gives it to the word). After the Buddha, a scission within the Sanskrit grammatical tradition took place: there emerge the Sanskrit of the learned Brahmаns, the popular Sanskrit of the Epics, and finally, Buddhist Sanskrit. Wayman considers there to be no reason to assume that the Buddhists turned towards Sanskrit after initially composing their texts in Middle Indic (“from a prior reliance on Middle Indic” as he says, p. 62), undoubtedly because, he thinks, Buddhist Sanskrit was contemporary with, but independent from, Middle Indic. He also observes (p. 65) that the language of Asaṅga’s treatise, the Yogācārabhūmi, for example, is filled with this popular Sanskrit. The language would be therefore hybrid, but not in the sense given to the term by Edgerton: hybridization was the result of the Buddhists’ Sanskrit being influenced by the so-called popular linguistic forms. The initial concept of Hybrid Sanskrit is thus given a completely different content. If this idea is upheld, one cannot unreservedly accept Edgerton’s observations or Renou’s opinion, notably that “all Sanskrit that slackens is potentially a kind of Middle Indic” to the point that “one cannot be shocked by certain concordances between the epic language on the one hand and Pāli, Prākrits, or Hybrid Sanskrit on the other” (Histoire de la langue sanskrite, p. 107–108). However, the syntactic construction yena … tena considered by Raghavan to be one of the vestiges of popular Sanskrit (pp. 315–317) and found in both the Rāmāyaṇa and Hybrid Sanskrit is not exactly Buddhist. The Rāmāyaṇa extracts cited by Raghavan contain verbal forms in each of the correlated clauses (thus, yena yena gacchanti tena tena sma paśyanti ‘there where they go … there (precisely) they see’; cf. O. von Hinüber, “Origins and Varieties of Buddhist Sanskrit,” p. 347, n. 16), whereas the Buddhist syntax employs this construction in a nominal clause correlated with a

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verbal predicate clause (yena bhagavān tenopasaṃkrāman ‘they went there where the Blessed One [was]’ [S. Sen, “An Outline Syntax of Buddhistic Sanskrit,” Journal of the Department of Letters, 17, Calcutta, 1928, p. 23 = Sen, p. 211], while Pāli (Vin. 4.271) byūhan nāma yen’eva pavisanti ten’eva nikkhamanti ‘the cul-de-sac: they enter where they go out’ (O. von Hinüber, Studien zur Kasussyntax des Pāli, besonders des Vinaya-Piṭaka, München, Kitzinger, 1968 , § 126b, p. 138). It remains, however, that the lexicon of Buddhist Hybrid Sanskrit is indebted to the Epics, notably the Rāmāyaṇa, as believed Raghavan (“Buddhological Texts and the Epics,” Adyar Library Bulletin, XX, 1956, 3–4, pp. 349–359). As the Buddhist lexicon is rather distinctive, the distribution of lexical strata should be taken into account, which is one of the lexicographical principles used in Edgerton’s dictionary. The dictionary differentiates between the words specific to Buddhist Sanskrit and those derived from Sanskrit vocabulary, whose meaning is unknown outside of the Buddhist literary tradition. Needless to say, convergences along with the reuse of terms and words are by no means an impossibility. Raghavan drew attention to the Buddhists’ use of ancient terms with specialized meanings that did not appear in contemporaneous religions [thus, caitya ‘type of funerary monument’ in standard Sanskrit, but Buddhist ‘any object of veneration’ (BHSD p. 233); śramaṇa ‘one who performs acts of mortification or austerity’ in standard Sanskrit, but ‘monk’ in BHS, etc.]. The Buddhists used diverse techniques to adapt the existing terminology: hence, the quite frequent use of the suff. -ka or prefix abhi-. It is certain that numerous Vedic terms and usages must have reappeared in Buddhist Hybrid Sanskrit texts, ensuring a continuity between the dialect, which left traces in the Vedic, and Buddhist Sanskrit, and perhaps even between Vedism and Buddhism, although in the second case, the continuity was altered by the radical break of the religious attitudes and practices (but cases of conserving the ancient practices are not entirely unknown). H. W. Bailey indicated the importance of Buddhist Sanskrit in the study of Central Asian languages and Iranian languages spoken in North Western India between the second century BCE and fourth century CE (Journal of the Royal Asiatic Society, 1955, pp. 14–24). Bailey was also in favor of restoring the authentic form and meaning of Buddhist Sanskrit terms borrowed from these languages or influenced by them. We may therefore more readily acknowledge the composite character of the Buddhist linguistic norm, particularly as certain elements of this language have Iranian correspondences (notably, according to Bailey, p. 24, the gerunds in -i known in Khowār; cf. Mv.1.3.3 upāgami ‘having approached” quoted BHSG § 35.50 where other examples are adduced). Buddhist Hybrid Sanskrit has close links with epigraphical Sanskrit, a form of Hybrid Sanskrit that is not, however, identical to the language of the Buddhist literary texts (Renou, Histoire de la langue sanskrite, p. 95, n.1). The most recent research on epigraphical Sanskrit (Th. Damsteegt, Epigraphical Hybrid Sanskrit, Leiden, Brill, 1978) did not yield reliable results. The relationship

INTRODUCTION

17

supposed by Damsteegt between the Mathurā region (Northern India) and Buddhist Hybrid Sanskrit did not reach a consensus: as K. R. Norman observed, the chronology for the introduction of Hybrid Sanskrit in the region is little certain, and the inscriptions in Sanskrit or Hybrid Sanskrit do not provide direct evidence about Mathurā (Lingua, 48, 1979, p. 294). The subject of Damsteegt’s epigraphical research as well as his methods are thus put into question (G. Fussman, Journal asiatique, 1978, pp. 420–426; cf. pp. 424–425 for details on the chronology for the introduction of Hybrid Sanskrit in Mathurā, which would have occurred prior to its adoption in the North-Western India, and the reasons motivating the Mathurā Buddhists who lived in a Brahmanic cultural milieu to resort to Sanskrit, the language of prestige).

TWO LINGUISTIC NORMS AND TWO SERIES OF TEXTS

In order to identify the objective characteristics of Buddhist Hybrid Sanskrit, it is necessary to present synchronically and for each grammatical rubric the relationship between the language used in diverse textual groups, without excluding the standard Sanskrit forms from the analysis (see BHSG § 1.57 on the principle chosen by Edgerton for constituting what appears to be a collection of grammatical and lexical exceptions and anomalies4). A descriptive synchronic analysis of Buddhist Hybrid Sanskrit, in keeping with the nature of this language, should not aim to identify the dialectical origins of the forms and words, which rather concerns a diachronic analysis. By deliberately disregarding the temporal dimension, the texts will be treated in relation to their functional aspect, with the differing sections (early or less early according to other descriptions) appearing in the same chronological framework. It is in this manner that the texts combining prose and verse must have been produced, transmitted, and collected. The contents of the prose and verse texts (with the Mahāvastu providing characteristic examples) are often almost identical, whereas many of the grammatical forms tend to differ. For a descriptive analysis following these principles, the Buddhist Hybrid Sanskrit texts simultaneously apply two linguistic norms: the norm of the versified sections versus the norm of the prose. This is in fact the only valid opposition that structures these texts and determines their distinctive grammatical differences. L. Renou (Histoire de la langue sanskrite, p. 38 and n. 2) recalls that the linguistic level of the gāthās quite evidently differs from the prose from the Vedic period onwards and in all of the phases of Sanskrit and Middle Indic literature, in which compositions combining verse and prose are fundamental, as already observed by H. Oldenberg. The verse/prose opposition is not expressed in the same way on the grammatical level as on the literary composition level, since the continued interference of the linguistic norms of these two literary genres is precisely one of the essential traits of BHSG § 1.57 reads, more precisely: “In principle, I have excluded from my grammar and dictionary all forms which are standard Sanskrit, and all words which are used in standard Sanskrit with the same meaning”. 4

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Buddhist Hybrid Sanskrit. The problem posed by this interference of norms is comparable to that found in Vedic linguistics. As Renou noted, for the texts in Buddhist Hybrid Sanskrit, “the temptation is great to attribute to poetic license the traits that modify the expected rhythm of a word (…). There are, however, rhythmic modifications that are not motivated by metre (voc. sg. in -a BHSG 8.27), a number of equivalent examples in the prose passages (1.42). The problem is similar in the Vedic domain: was it necessary, as suggested by Oldenberg, to rely on (…) the written tradition with its apparent arbitrariness, or to follow Arnold in adapting the forms to a system of prosodic laws, which, once established according to the attested forms, should then govern these forms and gradually readapt them? (…).” Renou concluded with an observation of more general significance: “If it should be proven that the majority of combinations are possible and that in short, we had to resign ourselves to the metrical indifference (at least for a portion of the verse), then the argument regarding the pressure of metre on usage would be less imperious” (L. Renou, Journal asiatique, 1953, p. 286). In terms of grammar, this final remark allows us to recognize a convergence of the two norms, if not to acknowledge their mutual adaptation, or otherwise, a certain unity in the linguistic tradition of Buddhist Hybrid Sanskrit (cf. F. Edgerton, “On Editing Buddhist Hybrid Sanskrit,” p. 192 and F. Edgerton, Language, 38, 1956, p. 497 [review of Histoire de la langue sanskrite], in reaction to Renou’s view regarding the “normality” of the “Buddhist” prose, as illustrated by the “variable elements of ‘hybrid’ in the stanzas” of the Saddharmapuṇḍarīka: the interpenetration of the two norms in Kashgar’s version of this text effectively produces forms like the 3rd pl. aor. bhāṣiṃsu ‘they said’ or voc. pl. kulaputrāho “Gentlemen!,” which do appear in prose, but are frequent in verse).

I. MAHĀVASTU. THE CHAPTER OF THE THOUSAND The fragment known as the “Chapter of the Thousand” of the Mahāvastu (Mv.), as the word sahasra ‘thousand’ appears in various combinations throughout verses 1–8, is a discourse given by the Blessed One in the Forest of the Law (Dharmāraṇya) in the presence of 700 elderly ascetics aged 2,000 years old and at the end of their final existence. Verses with an almost identical content are found in Ch. VIII of the Dhammapada, Ch. XXI (Sahasra) of the Patna Dharmapada and Ch. XXIV of the Udānavarga; see below for the last two texts. Text: É. Senart, Le Mahāvastu. Text sanskrit publié pour la première fois et accompagné d'introductions et d'un commentaire. Vol. III, Paris, Imprimerie Nationale, 1897, pp. 434.13–436.17. A bibliography on the language and literary aspects of the Mahāvastu: A. Yuyama, “A Bibliography of the Mahāvastu-Avadāna,” Indo-Iranian Journal vol. XI, n° 1, 1968, pp. 11–21. sahasram api vācānāṃ anarthapadasaṃhitā1| The word finals are mostly vowels or nasals (stop nasal m or anusvāra). We note several cases of hiatus or the non-application of sandhi due to the tendency to keep the form unchanged despite the phonetic environment, largely known in BHS. In 1b and 2b anarthapadasaṃhitā is nom. pl. f. with -ā marking the nom. pl. of f. stems in -ā (cf. BHSG 9.82). sahasram api vācānāṃ anarthapadasaṃhitā| ekā arthavatī śreyā yāṃ śrutvā upaśāmyati is to be understood as ‘Even if there were a thousand discourses composed of profitless words, one useful (purposeful) word is better, (for) after hearing it, one becomes calm’. The syntax is manifestly awkward, although it has been seen as anacoluthon expressing a comparison (‘Better than a thousand speeches made up of profitless words is one profitable speech […]’ as translated by J III, p. 436. The word anarthapadasaṃhitā can be explained as nominativus pendens (absolute nominative) or as a case of emphatical anticipation (see J. Gonda, Selected Studies,I, Leiden, Brill, 1975, p. 173). The noun modified by anarthapadasaṃhitā adj. nom. pl. f. is to be restored from vācānāṃ (gen. pl. of vācā f. ‘speech, word, discourse’ governed by sahasraṃ ‘thousand’) as vācās nom. pl.‘discourses.’ Senart comments on this verse as follows (p. 525): “The comparison (...) with the Pāli text proves particularly instructive. This participle in the nom. (sc. anarthapadasaṃhitā) with a noun in the genitive (vācānāṃ) is not without example in the language of Mv. This inaccuracy seems to have puzzled the Pāli redactor who (...) adopted the […] construction [with the nom.: sahassam api ca vācā] which is explained by the desire to correct a tradition judged mistaken. For me, it most probably ensues that the Pāli redactor worked on a text, which our book preserves more accurately.” Verse (2) is syntactically 1

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A NEW BUDDHIST HYBRID SANSKRIT READER ekā arthavatī2 śreyā yāṃ śrutvā upaśāmyati3 1 sahasram api gāthānām anarthapadasaṃhitā | ekā arthavatī śreyā yāṃ śrutvā upaśāmyati 2 yo4 śatāni sahasrāṇāṃ saṃgrāme manujā5 jaye6 | yo caikaṃ7 jaye ātmānaṃ sa vai saṃgrāmajit varaḥ8 3 yo jayeta9 sahasrāṇāṃ māse māse śataṃ śataṃ | na so10 buddhe prasādasya kalām arghati ṣoḍaśīṃ11 4

identical: the noun gāthās nom. pl. f. modified by the adj. anarthapadasaṃhitā should also be restored from sahasraṃ gāthānaṃ ‘a thousand verses.’ J III, p. 436, fn. 2 quotes from Max Muller: “Here the Pāli text [Dhammapada] seems decidedly more original and perfect”. Note the formulaic nature of the verses grouped in sets (1–2, 3–8, 9–14, 18–19, and 20– 24), but differentiated by one or two interchangeable words within each set. 2 MvKm p. 561 reads eka-m-arthavatī. 3 MvKm ibid. reads śrutvā-m-upaśāmyati. 4 Nom. sg. m. from the relative pron. yo ‘who, which’ (Skt. ya-) is attested several times in this text; its form is invariable and without any relation to the phonetic environment (cf. BHSG 3.79–3.88 and 1.98). 5 Gen. pl. manujā (< manuja m. ‘Manu-born, a man, mankind’) depends on śatāni sahasrāṇām ‘(hundreds of thousands) of men’; its only mark is the long final. However, manujā may be taken as acc.pl., like śatāni to which it would be apposed (as suggested by G. von Simson, Acta Orientalia, 58, 1997, p. 276; cf. Chapter II on PDhp 378 sahasraṃ […] mānuṣe). MvKM p. 561 reads manujāṃ. 6 Along with jaye 3rd sg. opt. from ji- ‘to conquer, to win’ (3b and 3c) and jīve 3rd sg. opt. from jīv- ‘to live’ (15a, 18a), we find bhuṃjeya 3rd sg. opt. from bhuñjati 9b ssq. (on the alternation ñj ~ ṃj, see Descriptive Grammar § 52.4). Forms in -e are also attested as 1st and 2nd sg. opt. (BHSG 29.8, 29.10, 29.12, cf. BHSG p. 213 on Mv 2.322.7 jaye ‘thou shalt conquer’ as translated by J II, p. 300; as seen from the standpoint of Skt., there is a loss of the final consonant (Skt. 2nd sg. opt. jayes, 3rd sg. opt. jayet) and neutralization of the opposition of grammatical persons. Forms in -eya (also with a long final: -eyā) are used as 1st, 2nd and 3d sg. as well as 1st and 2nd pl. in the language of the Mv. and other texts from the MahāsāṃghikaLokottaravādin tradition (see BHSG 29.2, 29.24, 29.28, cf. 29.29 where are noted 3rd pl. opt. chidyeya [chid- ‘to shatter, to split’] and bhidyeya [bhid- ‘to break, to split’]). We have thus examples of formal syncretism where a single form expresses the grammatical meanings that are normally expressed differentially in a complete paradigm. The forms jayeta 3rd sg. opt. middle from ji- (6a), caret 3rd sg. opt. active from car- ‘to observe [a religious practice]’ (15b), and pūjayet 3rd sg. opt. from pūj- ‘to worship’ (16b) belong to Skt. The concomitant use of such different forms to convey almost identical grammatical meanings (with the distinction of verbal voices often being blurred) is characteristic of BHS. The opt. forms are used here in the potential sense, which merges with that of the future. 7 MvKM reads c(ʼ) ekaṃ. 8 MvKM reads saṃgrāmajitvaro. 9 MvKM yajeta. 10 Nom. sg. from the 3rd sg. pron. so ‘that one, he’ (Skt. sa-); see BHSG 21.5 on so- and eṣo-. 11 na… kalām arghati ṣoḍaśīṃ ‘he is not worth a sixteenth part of’ is a formulaic expression in

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yo jayeta12 sahasrāṇāṃ māse māse śataṃ śataṃ| na so dharme prasādasya kalām arghati ṣoḍaśīṃ 5 yo jayeta sahasrāṇāṃ13 māse māse śataṃ śataṃ| na so saṃghe prasādasya kalām arghati ṣoḍaśīṃ 6 yo jayeta sahasrāṇāṃ14 māse māse śataṃ śataṃ| so va saṃpannaśīlānāṃ kalām nārghati ṣoḍaśīṃ 7 yo jayeta sahasrāṇāṃ māse māse śataṃ śataṃ| na so svākhyātadharmāṇāṃ15 kalām arghati ṣoḍaśīṃ 8

BHS and also found in Pāli (for example, Dhp 70c–d na so saṃkhatadhammānaṃ kalaṃ nāgghati soḷasiṃ ‘is not worth a sixteenth part of those who have reckoned on or recognized the truth of things or the dhamma’, see J III, p. 437, fn. 3). This expression is undoubtedly inherited from ancient times, as the number 16 in Brahmanic India symbolizes totality: ‘sixteensixteenths’ is a common way of saying ‘one hundred percent.’ It should be noted that ṣoḍaśīṃ ‘a sixteenth part’ acc. sg. adj. of ṣoḍaśī f. corresponds in its form and meaning to Pāli (kalaṃ…) soḷasim, which functions as an ordinal number (PTSD, p. 726), similarly to the same word in Vedic (e.g. Ṛgveda 8.47.17, Atharvaveda XI.7.11). The syntax of the phrase corresponds exactly to the expression attested in Pāli: na (negation) so (pron. nom. sg.) buddhe (loc. sg.) prasādasya (gen. sg.) kalām (acc. sg.) arghati (a transitive verb with the acc. sg. f. kalām) ṣoḍaśīṃ (acc. sg. f.). 12 See MvKM p. 562, n. 3: “All the mss. and Sen[art] read jayeta, which is a wrong backformation” (this applies to 6a, 7a and 8a). jayeta vs. yajeta: I would say “metathesis”. 13 MvKM reads śatasahasrāṇāṃ. 14 MvKM śatasahasrāṇāṃ. 15 svākhyātadharmāṇāṃ is translated by J III, p. 437, fn.3 as ‘of those who have the well preached dharma’. This word may hardly be interpreted unproblematically through parallel instances. Dhp 70c–d says na so saṃkhatadhammānaṃ kalaṃ nāgghati soḷasiṃ (see above, fn. 11), cf. PDhp 385 c–d na taṃ sākhātadhaṃmāṇāṃ kalām agghati ṣoḍaśiṃ ‘that is not worth a sixteenth part of well-explained phenomena’ (as translated by M. Cone, Dissertation Presented for the Degree Ph.D., University of Cambridge, 1986, p. 606, henceforth: Cone, Dissertation. I am most pleased to express my thanks to Dr. Margaret Cone, University of Cambridge, for allowing me to read her dissertation and to quote from it). Is svākhyātadharma an attempt to transpose a poorly understood Middle Indic (?) word? According to Norman CP VI, p.168, *saṃskṛta-dharma [‘formed, conditioned, constructed things’-B.O.] would be the only possible antecedent to the [Pāli] form saṃkhatadhamma. See also on the assumption of the development of Pāli saṃkhata-(dhammānaṃ) into sākhāta- and svākhyāta-: O. von Hinüber, Selected Papers on Pāli Studies, Oxford, Pali Text Society, 1996, p. 224-225.

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A NEW BUDDHIST HYBRID SANSKRIT READER māse māse kuśāgreṇa bālo16 bhuṃjeya bhojanaṃ17| na so buddhe prasādasya kalām arghati ṣoḍaśīṃ 9 māse māse kuśāgreṇa bālo bhuṃjeya bhojanaṃ| na so dharme prasādasya kalām arghati ṣoḍaśīṃ 10 māse māse kuśāgreṇa bālo bhuṃjeya bhojanaṃ| na so saṃghe prasādasya kalām arghati ṣoḍaśīṃ 11 māse māse kuśāgreṇa bālo bhuṃjeya bhojanaṃ| na so dhyānaprasādānāṃ kalām arghati ṣoḍaśīṃ 12 māse māse kuśāgreṇa bālo bhuṃjeya bhojanaṃ| na so saṃpannaśīlānāṃ kalām arghati ṣoḍaśīṃ 13 māse māse kuśāgreṇa bālo bhuṃjeya bhojanaṃ| na so svākhyātadharmāṇāṃ kalām arghati ṣoḍaśīṃ 14 yo ca varṣaśataṃ jīve agniparicaraṃ caret18| patrāhāro19 chavāvāsī karonto vividhaṃ tapaṃ 15 yo caikaṃ20 bhāvitātmānaṃ muhūrtam api pūjayet| sā ekapūjanā śreyo21 na ca varṣaśataṃ hutaṃ 16

Nom. sg. m. of nouns in -a have the regular ending -o in BHS (BHSG 8.18): bālo, duḥśīlo, etc.). In duḥśīlo asaṃāhitaḥ (18b), the final and initial vowels are not affected by sandhi (cf. Skt. duḥśīlo ’saṃāhitaḥ). The syllable gained through the non-elided initial vowel guarantees the śloka meter. 17 kuśāgreṇa bālo bhuṃjeya bhojanaṃ ‘the foolish man may take his meal with the tip of a blade of kuśa grass’: a proverbial expression referring to a particularly frugal meal of a Buddhist ascetic. 18 MvKM reads agniṃ paricaraṃ vane adding p. 563, n. 7: “While worshipping (pres. pt.) the sacred fire”; K. Marciniak notes that Senart’s agniparicaraṃ is a wrong reading. 19 patrāhāro (nom. sg. m.). J III, p. 438 translates ‘eating from his bowl’, but according to Brough, its meaning is ‘living on a diet of leaves’ (GDhp, p. 272). MvKM reads mūtrāhāro translated p. 563, n. 9 as ‘taking urine as food’. She adds that “urine was used as medicine in Buddhist community, cf. Abhis-Dh (Ma-Lo) § 19.42 and fn.1; also excrement was used as medicine for snake-bite, cf. ib. § 18.53”. 20 MvKM reads c(ʼ) ekaṃ. 21 16c sā ekapūjanā śreyo the words ekapūjanā nom. sg. f. and śreyo adj. sg. m. nt. do not show agreement in gender; similar gender syllepsis is also found in Pāli (Dhp 107 sā yeva pūjanā seyyo, cf. PDhp 380 sā eva pūjanā śreyo with the same non-agreement in gender for nouns in ā (f.) and -o (m. and nt.); see BHSG 6.15 on masc. modifier with f. noun. Although ekāhaṃ jīvitaṃ śreyo (19c, 20c, 21c, 22c, 23c) uses the same syntax (jīvitaṃ nt. is modified by the adj. śreyo), jīvitaṃ śreyaṃ (24c) reestablishes the grammatical agreement, cf. abhivādanaṃ (...) śreyaṃ (17d) and below s.v. ujjugata. Note that MvKM reads sā ekapūjanā śreyā referring to BHSG §§ 16.13, 16.35 on the nom. sg. f. -ā (from stems in -as). 16

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yat kiṃ cid iṣṭaṃ ca hutaṃ ca loke saṃvatsaraṃ yajati22 puṇyaprekṣī| sarvaṃ pi23 taṃ na caturbhāgam eti24 abhivādanaṃ ujjugateṣu śreyaṃ 17 yo ca varṣaśataṃ jīve duḥśīlo asamāhitaḥ25| ekāhaṃ jīvitaṃ śreyaṃ26 śīlavantasya27 dhyāyato 18 yo ca varṣaśataṃ jīve kuśīdo hīnavīryavān| ekāhaṃ jīvitaṃ śreyo vīryam āraṃbhato28 dṛḍhaṃ 19 yo ca varṣaśataṃ jīve apaśyaṃ29 buddhaśāsanaṃ| ekāhaṃ jīvitaṃ śreyo paśyato buddhaśāsanaṃ 20 yo ca varṣaśataṃ jīve apaśyaṃ dharmamuttamaṃ| ekāhaṃ jīvitaṃ śreyo paśyato dharmamuttamaṃ 21 yo ca varṣaśataṃ jīve apaśyaṃ udayavyayaṃ| ekāhaṃ jīvitaṃ śreyo paśyato udayavyayaṃ 22 yo ca varṣaśataṃ jīve apaśyaṃ acyutaṃ padaṃ| ekāhaṃ jīvitaṃ śreyo paśyato acyutaṃ padaṃ 23

MvKM p. 564, n. 6 suggests to read yājati as required in the triṣtubh. MvKM reads vi and compares p. 564, n. 5 with Prakrit vi < pi (api). 24 It is noted (MvKM p. 564, n. 6) that catŭ- should be read for catur- (m.c.). 25 MvKM asamāhito. 26 MvKM śreyo. 27 The thematic vowel -a is added to the adj. śīlavant ‘well-conducted, moral’ which is inflected as a stem in -a: gen. sg. śīlavantasya (18d, cf. other examples BHSG 18.14). Pres. part. in -ant are declined according to two paradigms: cf. nom. sg. from pres. part. active karonto ‘performing’ (15d) from the present stem karo- and gen. sg. dhyāyato from part. dhyāyant ‘meditating’ (18d) and āraṃbhato (19d) from āraṃbhant ‘undertaking’ [but here ‘exerting (his energy)]’. The two latter cannot be said to follow completely the regular inflection according to Skt. norm: gen. sg. in -tas becomes -to in absolute final (18d), while āraṃbhato might be affected by sandhi, but it is hardly the case; it is more suitable to consider both as frozen forms. The concurrent use of different forms is typical in BHS. 28 vīryaṃ āraṃbhato ‘[of one who] firmly exerts his energy’. Cf. Pāli phrases vīriyaṃ ārabhati ‘to make an effort, put in energy’ figuring in the parallel texts Dhp 112 vīriyam ārabhato and PDhp 393 vīryyam ārabhato. 29 apaśyaṃ nom. sg. m. of the negative pres. part. active from paśyati ‘to see, know’ where the final anusvāra in place of the dental nasal -n is a (graphical?) fact that attests to an increased functional value of the final anusvāra; the part. here has a phonetic aspect common to the language of the Mv. 22 23

24

A NEW BUDDHIST HYBRID SANSKRIT READER yo ca varṣaśataṃ jīve apaśyaṃ amṛtaṃ padaṃ| ekāhaṃ jīvitaṃ śreyaṃ30 paśyato amṛtaṃ padaṃ 24

VOCABULARY

acyutaṃ padaṃ immovable place, nirvāṇa. abhivādana homage; it is nt. as in Skt. and Pāli, but BHS also uses abhivādanā f. salutation; see BHSD p. 56 with reference to Bodhisattvabhūmi 139.7 (ed. by Wogihara, Tokyo, 1930-36). amṛtaṃ padaṃ immortal place, immortality. ujjugata adj. whose path is straight; who leads a just life; upright man. Cf. PDhpC 381d abhivādanā ujjugateṣu śreyo ‘reverent greeting of those whose path is straight is better’ (translated by Cone, Dissertation31, p. 603, adding (p. 604) that “nouns in ana- often show two forms, neuter and fem.; that is especially the case in Pali”]. Outside of Middle Indic, see an almost similar combination of terms [adj. and -ga derived from the root gam- ‘to go’(?), see AiGr III, p. 78] in Atharvaveda 1.12.1 ṛjugá ‘going straight on’. BHSD p. 120 (s.v. ṛju) notices that ujju occurs usually in verses and only once in prose Mv. 3.225.1 ujjucitta ‘whose thought is right’. See also BHSG 2.82 on the variant ṛjju compared to Pāli ujju, beside uju. udayavyaya arising and passing away, birth and death (opposing pairs to illustrate the impermanence of things). ekāhaṃ jīvitaṃ ‘one day’s life’; jīvita nt. already adopts the meaning ‘life’ in Vedic (see Ṛgveda 4. 54.2 and Atharvaveda 6.134.1, where it also signifies ‘living being’). kuśīda or kusīda adj. sluggish (see BHSD p. 189, s.v.), cf. Pāli kusīta, but also Vedic kúsīda ‘lazy, inert’. chavāvāsin having a wretched dwelling (BHSD, p. 235, ss.vv. chava, śava adj. ‘base, vile, wretched’), but cf. GDhp, p. 272: ‘it sees more probable that it was intended to convey ‘wearing clothes of bark’ […]. Alternatively, it might be understood as ‘with only skin for clothing’, i.e. ‘naked’ (with no reason given; Brough has probably thought of chavi ‘skin, bark’, see BHSD s.v.). J III, p. 438 understands ‘dwelling among corpses’ and J I, p. 231, translates chava in Mv. 1.278.10 as ‘base’, see his fn. 1 on Pāli chava (1) ‘corpse’; (2) adj. ‘vile’, cf. Norman CP II, p. 75 on Pāli chava < Skt. śava m., nt. ‘a corpse, a dead body’. 30

MvKM śreyo.

I. MAHĀVASTU. THE CHAPTER OF THE THOUSAND

25

puṇyaprekṣin m. a man looking for merit (PDhpC 381 puṃñapekhī translated so by Cone, Dissertation, p. 603). va precisely, even (7c) should correspond here to Skt. eva strengthening the preceding word; it relates to the personal pron. so (see above), which conforms to the Skt. usage (Renou, Gr.sct., p. 519: “especially after pronouns”, cf. BHSD p. 466).

II. PATNA DHARMAPADA XXI. SAHASRAVARGGAḤ The excerpt is borrowed from the edition PDhpC, pp. 203–209 (numbering of verses does not correspond to Roth’s numbering in PDhpR: e.g. 377 is 376 in PDhpC and so on). First edition was by G. Roth, “Particular Features of the Language of the ĀryaMahāsāṃghika-Lokottaravādins and their Importance for Early Buddhist Tradition,” in H. Bechert ed., Die Sprache der ältesten buddhistischen Überlieferung (Symposien zur Buddhismusforschung, II), Abhandlungen der Akademie der Wissenschaften in Göttingen, Phil.-hist. Klasse, Dritte Folge, Nr. 117, Göttingen, Vandenhoeck & Ruprecht, 1980, pp. 131–133 [reprinted in G. Roth, Indian Studies (Selected Papers), Delhi, Sri Satguru Publications, 1986, pp. 342-344]. Roth, ibid., pp. 306-307 notes some remarkable phonetic characteristics of the PDhp language. I add other noteworthy features relevant for our sample chapter. Several groups of geminate consonants and of semi-vowels are attested here in the middle position: a) the group of voiced gutturals, labial nasals, and semi-vowels -yy-: (kuśa)-aggra, dhamma (with the double dhaṃma-, cf. Skt. dharma, Pāli dhamma), vīryyaṃ; b) the group of voiced gutturals at the juncture between compound members (preverb and noun: saṃggrāma); c) the group of palatal sibilants between the particle in the first compound term and the noun: duśśīlo (the geminate -śś- is also possible in the same position in Skt.). Compare also the groups -kkh-, -ggh-, -bbh: (āsava)-kkhayaṃ, agghati, (catu)-bbhāga. Do these groups (-kkh-, -ggr-, -ggh-, -bbh-, mm-, -yy-, -śś-) simply reproduce the purely graphical particularities of the manuscripts? The morphology does not imply the geminates, but the gemination undoubtedly reflects the phonetic standard of this language. The final anusvāra almost excludes any other final nasal consonant: e.g. 394b, 395b apaśśaṃ (Pāli apassam, Skt. apaśyan), nom. sg. m. of negative pres. part. from the verb dṛś-/ paś- ‘to see’, but see nasal stops 382d kalām agghati or 396d saddhaṃmam iha. Hiatus is well attested: 379, 380 sā eva, 393 paśśato udaya, 395 paśśato amataṃ, 397 prāpyato āsava-kkhayaṃ. This bears witness to the trend of conserving forms instead of applying sandhi (non-contraction of final and initial vowels, non-elision of the initial a-). Note the use of the epenthetic consonant -m-, also called inorganic consonant, e.g. 378 saṃggrāma-m-uttamo ‘the best of battles’. While it is phonetically 27

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A NEW BUDDHIST HYBRID SANSKRIT READER

independent from the preceding or following sounds, it prevents vowel sandhi, which could render the grammatical decoding of sequences more challenging, although this is not their only function or purpose (they are also called euphonic consonants and, according to Anglo-Saxon usage, hiatus-bridgers). The sequence saṃggrāma-m-uttamo is a compromise between saṃgrāmajit varaḥ ‘the noblest conqueror’ (Mv. 3.434.18) and Dhp 103 saṅgāmajuttamo with the same meaning. On the language of the PDhp, see the observations of Roth, ibid., pp. 94–96, further elaborated by O. von Hinüber, “Origin and Varieties of Buddhist Sanskrit,” (referred to above, pp. 11, 15) pp. 362–366. According to von Hinüber, the school of the PDhp cannot be determined with any certainty, since there is a lack of information on the schools existing in East India during the last period of Buddhism. The language of the PDhp provides a sample of the language used in an unknown Buddhist canon, that is, a new variety of Buddhist Sanskrit. It shows that Buddhist Hybrid Sanskrit and Pāli are closer to one another than previously imagined, with the PDhp situated between the two (pp. 365–366). On the uncertainty regarding the common doctrinal school of the Mahāvastu and PDhp, see O. von Hinüber, “Die Bestimmung der Schulzugehörigkeit buddhistischer Texte nach sprachlichen Kriterien,” in H. Bechert ed., Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur. Erster Teil (Symposien zur Buddhismusforschung, III, 1), Abhandlungen der Akademie der Wissenschaften in Göttingen, Phil.-hist. Klasse, Dritte Folge, Nr. 149, Göttingen, Vandenhoeck & Ruprecht, 1985, p.58, n. 5 and more recently, K. R. Norman, “The Languages of Early Buddhism,” Premier Colloque Étienne Lamotte, Louvain-La-Neuve, Institut Orientaliste, 1993, pp. 83–99. 376 sahasram api ce vācā1 anatthapadasāhitā ekaṃ atthapadaṃ śreyo yaṃ śottā2 upaśāṃmati3

377a sahasraṃ vācā ‘a thousand discourses’; vācā nom. f. pl. is apposed to sahasraṃ nt. ‘thousand’, a construction permitted in Pāli [sahassaṃ (sg. nt.) vācā (nom. pl.), next to sahassaṃ vācānāṃ (gen. f. pl.)], but less so in BHS (cf. Mv.3.434.13 sahasram api vācānāṃ). However, 378a sahasraṃ (nom. sg.) sahasrāṇāṃ (gen. pl.) is a syntagm responding to the Skt. norm. Buddhist syntax thus merges heterogeneous structures 2 śottā ger. from a verbal root also known in Buddhist texts as śru- (3rd sg. pres. śṛṇoti and śruṇoti, see BHSG p. 234), but in the PDhp that should be restored as śu- ‘to listen’ in order to retain the analogy with Pāli su-, 3rd sg. pres. suṇāti and suṇoti. Ger. śottā is obtained by adding the suff. -ttā to the verbal root śu- with guṇa-strengthening. From a descriptive perspective, the root is śo-. Although guṇa should not occur in this formation, we find PDhp 275c śottāna, ger. in -ttāna from the same root, but Dhp 82 sutvāna, Gāndhārī Dharmapada 225 ṣuṇitvaṇa: the root is in zero-grade in the two last forms, as in Skt. On the suff. -tvāna, see Ch. IV below. 3 upaśāṃmati ‘he calms down, becomes calm’ 3rd sg. pres. ind. from the verbal root śam-; the radical vowel is lengthened and nasalized, the present stem being formed by adding the thematic vowel -a- to the root (cf. the Skt. present in -ya, with the lengthened radical vowel: śāmyati, Pāli sammati). Whitney § 763 notes that in the Brāhmaṇas the root śam- makes śamyati. 1

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377 yo4 ca gāthāśataṃ bhāṣe5 anatthapadasāhitaṃ ekaṃ dhamapadaṃ6 śreyo yaṃ śottā upaśāṃmati 378 yo sahasraṃ sahasrāṇāṃ saṃggrāṃe mānuṣe7 jine ekaṃ ca paṃñaṃ8 āttānaṃ 9 sa ve saṃggrāmamuttamo10 379 māse māse sahasreṇa yo yajeya śataṃ samā11 ekaṃ ca bhāvi(tta)tāttānaṃ 12 muhuttam api pūjaye Relative pron. ya- nom. sg. m. yo, acc. sg. m. yaṃ. bhāṣe from bhāṣ- ‘to speak, pronounce’ and 378b jine from ji- ‘to conquer’ are 3rd sg. opt. from (largely) thematic verbs, but athematic presents jināti or jinati are also known in BHS (BHSG p. 213), while Skt. uses only the present jayati. Cf. other opt. forms: 379b yajeya 3rd sg. opt. from yaj- ‘to sacrifice’ (cf. Uv. 24, 22–26 yo yajeta); 380d pūjaye (pūjay- ‘to honour’); 380b paricare (pari-car- “to care for, look after’), see BHSG 29.28. PDhpR 383b reads yaccheya (!), but this reading is uncertain and should undoubtedly be corrected to yajeya (cf. PDhp 382b, 383b, 384b, 385b). 6 PDhpR 378 reads dha[m]mapadaṃ ‘statement of the doctrine’ (as translated by Cone, Dissertation, p. 597). 7 mānuṣe like manujā in Mv. 3.434.17 is possibly acc.pl. (see above, p. 20, fn. 5). Cone, Dissertation p. 599 quotes GDhp 305 maṇuṣa and says that “[it] could be interpreted either as acc.pl. or as acc. sg.”. If so, sahasraṃ […] mānuṣe is syntactically identical to 377a sahasraṃ vācā (see above, fn. 1). 8 paṃñaṃ is tentatively explained as pi +aṃñaṃ (Cone, Dissertation, p. 599). I suppose that we have here the emphatic particle and a word presumably identical to Pāli añña ‘other, another, somebody else’ (“opp. oneself”, PTSD, p. 13, as it seems to be the case here). Norman CP V, p. 61 notes a phonetic change ññ > ṃñ in Gāndhārī, which is likely to explain añña > aṃña. 9 āttānaṃ is acc. sg. from the nominal stem which may be reconstituted as *āttan- ‘oneself, himself’ a form with the parallels: Pāli attan- nt. stem, acc. attānaṃ, Skt. ātman- m. 10 378d (saṃggrāma-m-)uttamo ‘the best of battles’ is an example of the nom. sg. often appearing with final -o in the three grammatical genders, independent of the phonetic context (when no sandhi is applied or in the absolute final). See also 376c ekaṃ atthapadaṃ śreyo nom. sg. nt. ‘better is one word to the purpose’ (Cone, Dissertation, p. 597); 380e (pūjanā) śreyo and 381d abhivādanā...śreyo nom. sg. f. ‘reverent greeting […] is better’. These and other identical examples show lack of syntactic agreement between the determinandum and determinatum. Cone, Dissertation, p. 600 compares saṃggrāma-m-uttamo ‘the best of battles’ with Dhp 103 saṃggāmajuttamo and provides it with the following comment: “If the Dh[amma]p[ada] was transmitted through a dialect where -j- > -y-, the Patna scribe might have understood -yas a sandhi consonant, and substituted -m-. Or if it was transmitted through a dialect where j- was lost completely [cf. GDhp]. Patna might then have added a sandhi –m-.” 11 samā f. ‘year’. The parallel verses from Uv. 24, 22–26 are yo yajeta samāśatam ‘would he have sacrificed for 100 years,’ using a compound instead of the analytical construction śataṃ samā. Dhp 106 has māse māse sahassena yo yajetha sataṃsamaṃ, but the original form of this compound in Pāli was samāsatam, with the Pāli tradition allowing the inversion of members, resulting in *sataṃsamaṃ, the exact parallel of śataṃ samā from PDhp (I owe this explanation to a personal letter of K. R. Norman (19/11/1990). 12 The manuscript reads bhāvittatāttānaṃ (Cone, Dissertation, p. 601). 4 5

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A NEW BUDDHIST HYBRID SANSKRIT READER sā eva pūjanā śreyo yac cha13 vaśśaśataṃ hutaṃ 380 yo ca vaśśaśataṃ jantū14 aggiṃ paricare vane ekañ ca15 bhāvitāttānaṃ muhuttam api pūjaye sā eva pūjanā śreyo yac cha vaśśaśataṃ hutaṃ 381 yaṃ kiṃci yaṣṭaṃ va hutaṃ va loke saṃvatsaraṃ yajate puṃñapekhī sabbaṃ pi taṃ na catubbhāgaṃ eti abhivādanā ujjugatesu śreyo16 382 māse māse sahasreṇa yo yajeya śataṃ samā na taṃ buddhe prasādassa kalām agghati ṣoḍaśiṃ17 383 māse māse sahasreṇa yo yajeya śataṃ samā na taṃ dhamme prasādassa kalām agghati ṣoḍaśiṃ 384 māse māse sahasreṇa yo yajeya śataṃ samā na taṃ saṃghe prasādassa kalām agghati ṣoḍaśiṃ 385 māse māse sahasreṇa yo yajeya śataṃ samā na taṃ sākhātadhaṃmānāṃ kalām agghati ṣoḍaśiṃ

yac cha (cha, Pāli ca and ce). Like Pāli yañ ca or yañ ce, this combination of the relative particle and the conjunction expresses the preference or the comparison, a logical extension of Skt. meaning of yat ‘as much as’. Cf. Theragāthā 666 sangāme me mataṃ seyyo yañ ce jīve parājito ‘I better die in battle than that I live vanquished’. 379ef sā eva pūjanā śreyo yac cha vaśśaśataṃ hutaṃ is identical to Dh 106 sā yeva pūjanā seyyo yañ ce vassasataṃ hutaṃ ‘that honouring would be better than hundred years’ offering’ (Cone, Dissertation, p. 601). 14 jantū (Pāli jantu, word already known in the Ṛgveda meaning ‘human being, man; people’); it is to be read jantu, with the lengthening of the final vowel being imposed by the meter. According to GDhp p. 271, p. jantu is supported by Tibetan mi ‘man’. Cone, Dissertation, p. 601 translates yo ca vaśśaśataṃ jantū aggiṃ paricare vane “If a man were to tend the sacred fire in the forest for a hundred years […]”. 15 ekañ before ca shows final palatal nasal, but the anusvāra at 378c, 379c ekaṃ ca. The fluctuation of final nasals thus follows two distinct euphonic rules (-m c- > -ñ c- and -m c- > -ṃ c-), see also 381a yaṃ kiṃci ‘whatever’. 16 Verse 381 comparable to Mv. 3.435.25-436.1-3 (see above, p. 23, verse 17) comprises a series of disjunctive particles va ... va ‘or ... or’ rather than the conjunctive particles ca ... ca ‘and ... and,’ due to the weakened meaning of ca ... ca in Buddhist Sanskrit [see Gr. sct., p. 516 on SP 191b 1–2 (ed. H. Toda) teṣāṃ ca buddhānāṃ bhagavatāṃ śāsane yāvad āyuṣkaṃ brahmacaryaṃ caritavān sarvatra caîṣa mahāśrāvaka iti saṃjānīyate ‘under the guidance of these Blessed Buddhas, he practices the duties of religious conduct for the duration of his existence; he is widely recognized as a great śrāvaka.’]. 17 ṣoḍaśiṃ ‘one-sixteenth, a sixteenth part’ is acc. sg. f. from ṣoḍaśī inflected like the corresponding Pāli numeral soḷasī (nom. sg. -ī, acc. sg. -im). 13

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386 māse māse kuśāggreṇa bālo bhuñjeya bhojanaṃ na taṃ buddhe prasādassa kalām agghati ṣoḍaśiṃ 387 māse māse kuśāggreṇa bālo bhuñjeya bhojanaṃ na taṃ dhamme prasādassa kalām agghati ṣoḍaśiṃ 388 māse māse kuśāggreṇa bālo bhuñjeya bhojanaṃ na taṃ saṃghe prasādassa kalām agghati ṣoḍaśiṃ ï 389 māse māse kuśāggreṇa bālo bhuñjeya bhojanaṃ na taṃ sākkhātadhaṃmāṇāṃ kalām agghati ṣoḍaśiṃ 390 yo ca vaśśaśataṃ jīve duśśīlo asamāhito ekāhaṃ jīvitaṃ śreyo śīlavantassa jhāyato18 391 yo ca vaśśaśataṃ jīve dupraṃño asamāhito ekāhaṃ jīvitaṃ śreyo praṃñavantassa jhāyato 392 yo ca vaśśaśataṃ jīve kusīdo hīnavīriyo ekāhaṃ jīvitaṃ śreyo vīryyaṃ ārabhato dṛḍaṃ19 393 yo ca vaśśaśataṃ jīve apaśśaṃ20 udayavyayaṃ ekāhaṃ jīvitaṃ śreyo paśśato udayavyayaṃ 394 yo ca vaśśaśataṃ jīve apaśśaṃ dhammaṃ uttamaṃ ekā ’haṃ jīvitaṃ śreyo paśśato dhammam uttamaṃ

Adj. in -vant and pres. part. in -ant are not inflected similarly: a) adj. with suff. -vant are thematized and inflected as stems in -a, thus 390d śīlavantassa gen. sg. m. of śīlavanta-, 391d praṃñavantassa gen. sg. m. of praṃñavanta-. It is telling that the Udānavarga from Subaši 316 (UvS) offers another alternative: śīlavatasya gen. sg. m. (compared to the declension of adj. in -vant in Skt., it is not the strong, but the weak form that is thematized and inflected as a stem in –a); b) 390d jhāyato gen. sg. of pres. part. active jhāyant from jhāyati ‘to meditate’ follows the inflection of stems in -ant according to the Skt. norm. Compare 392d ārabhato, whose form may be explained as due to the initial consonant of the following word or as due to the tendency to maintain the same endings in spite of variant phonetic conditions. That attests the hybrid character of the PDhp language. The initial consonant of the part. jhāyant- shows that the language of the PDhp is closer to that of the Dhp than to that of the Mv. (Dhp 110 has jhāyin-, Mv. 3.436.18 dhyāyant- (see above, The Chapter of the Thousand), Uv. XXIV, 4 dhyāyin-). 19 PDhpR 393 reads dṛḍhaṃ ‘steadily’. The above reading is uncertain, see the explanations in PDhpC p. 196 on the akṣaras, perhaps written in mistake. 20 From the negative nom sg. m. pres. part. 394b, 395b apaśśaṃ (Pāli apassam, Skt. apaśyan), cf. Skt. verbal root dṛś-/paś-, the pres. stem paśś (a)- may be restored. 18

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A NEW BUDDHIST HYBRID SANSKRIT READER 395 yo ca vaśśaśataṃ jīve apaśśaṃ amataṃ padaṃ ekā ’haṃ jīvitaṃ śreyo paśśato amataṃ padaṃ 396 yo ca vaśśaśataṃ jīve saddhaṃme apratiṣṭhito ekā ’haṃ jīvitaṃ śreyo saddhaṃmam iha vijānato 397 yo ca vaśśaśataṃ jīve aprāpya āsavakkhayaṃ ekā ’haṃ jīvitaṃ śreyo prāpyato21 āsavakkhayaṃ

VOCABULARY (SELECTED ITEMS) agghati to be worth api ce even if amata adj. immortal amataṃ padaṃ place of immortality anatthapadasāhita adj. made with profitless words atthapada nt. profitable word abhivādanā f. honouring, homage catubbhāgaṃ eti, cf. caturbhāgaṃ eti, above, p. 23, fn. 24 (reading confirmed by parallel texts) ‘to be worth a quarter’, ‘to be worth very little’ (on the possible variants of the verb in this locution, see GDhp, pp. 270-271) kuśāggra m. tip of kuśa grass dupraṃña adj. ignorant (man), devoid of understanding duśśīla adj. (man) with bad conduct, immoral puṃñapekhin m., cf. puṇyaprekṣin (above, p. 25) praṃñavant adj. who is endowed with comprehension muhuttam acc. sg. from muhutta m., nt. used adverbially to express the meaning ‘for Cone, Dissertation, p. 616 notes that prāpyato is difficult to justify; she suggests that the exemplar (the prototype) had “something like *pappato, gen. sg. of the present participle of *pappati (< [Skt.] prāpnoti)”. 397 cd is translated ‘a lifetime of one day of a man who has attained the destruction of the āsavas would be better’. 21

II. PATNA DHARMAPADA. XXI. SAHASRAVARGGAḤ a short moment’, cf. Skt. muhūrta m. and nt vaśśaśata nt. period of 100 years ve emphatic particle hīnavīriya m. (man) of inferior energy

33

III. UDĀNAVARGA XXIV. PEYĀLAVARGA Text: Udānavarga, ed. F. Bernhard, Bd. I (Abhandlungen der Akademie der Wissenschaften in Göttingen, Phil.-hist. Kl., Dritte Folge, Nr. 54), Göttingen, Vandenhoeck & Ruprecht, 1965, pp. 297–309. For notes on the text, its metrical features, recensions, and the characteristics of the manuscripts, some of which have a linguistic value: F. Bernhard, ibid., pp. 13-– 24. Bernhard’s edition aims to “restore the vulgate of the Uv. through the body of manuscripts, a vulgate that was very popular in East Turkestan and that is directly or indirectly felt in the Tocharian, Tibetan, Chinese, and Mongolian translations” (p. 15). The principle elaborated by Edgerton, namely that “any non-Sanskritic form presented in the mss. must, in general, be regarded as closer to the original form of the text than a ‘correct’ Sanskrit variant” (Buddhist Hybrid Sanskrit Reader, p. V; cf. BHSG 1.40) can only be used, according to Bernhard, for the restoration of isolated stanzas and not for the restoration of the whole text. Bernhard aims to elaborate a critical edition of the vulgate in which all known Uv. manuscripts converge. The text is homogeneous insofar as Bernhard identifies a linguistic norm peculiar to the language of the Uv. This norm does not correspond to Skt. norm, thus making it possible to evaluate the language of the manuscripts without excessively standardizing it and, at the same time, without importing the hybridisms specific to the older versions of the Uv. On the philological and doctrinal aspects of the text, see L. Schmitthausen, “Zu den Rezensionen des Udānavargaḥ,” Wiener Zeitschrift für die Kunde Südasiens, Bd. XIV, 1970, pp. 47–124. The parts of the text in italics (according to the typographical conventions used by Bernhard, p. 25) reproduce the complements selected by Bernhard without supporting evidence from the manuscripts. The diverse manuscripts that Bernhard consulted are not indicated here nor are his restorations. On the state and quality of the studied manuscripts, refer to Bernhard’s edition. The complementary verses figuring in some of the manuscripts are distinguished by letters (e.g. 20A–20E). yac ca gāthāśataṃ bhāṣed anartha padasaṃhitam | ekam arthapadaṃ śreyo yac chrutvā hy upaśāmyati || 1 yac ca gāthāśatāṃ bhāṣed adharmapadasaṃhitam| ekaṃ dharmapadaṃ śreyo yac chrutvā hy upaśāmyati || 2

35

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A NEW BUDDHIST HYBRID SANSKRIT READER yac ca varṣaśataṃ jīved duḥśīlo hy asamāhitaḥ | ekāhaṃ jīvitaṃ śreyaḥ sadā śīlavataḥ śuceḥ || 3 yac ca varṣaśataṃ jīved duṣprajño hy asamāhitaḥ | ekāhaṃ jīvitaṃ śreyaḥ prājñasya dhyāyinaḥ sadā || 4 yac ca varṣaśataṃ jīvet kusīdo hīnavīryavān | ekāhaṃ jīvitaṃ śreyo vīryam ārabhato dṛḍham ||5 yac ca varṣaśataṃ jīved apaśyann udayavyayaṃ | ekāhaṃ jīvitaṃ śreyaḥ paśyato udayavyayam || 6 yac ca varṣaśataṃ jīved apaśyaṃ1 vedanākṣayam | ekāhaṃ jīvitaṃ śreyaḥ paśyato vedanākṣayam || 7 yac ca varṣaśataṃ jīved apaśyann āsravakṣayam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy āsravakṣayam || 8 yac ca varṣaśataṃ jīved apaśyann acalaṃ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acalaṃ padam || 9 yac ca varṣaśataṃ jīved apaśyann acyutaṃ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acyutaṃ padam || 10 yac ca varṣaśataṃ jīved apaśyann arajaḥ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy arajaḥ2 padam || 11 yac ca varṣaśataṃ jīved apaśyaṃ virajaḥ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato virajaḥ padam || 12 yac ca varṣaśataṃ jīved apaśyaṃ durdṛśaṃ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato durdṛśaṃ padam || 13 yac ca varṣaśataṃ jīved apaśyann uttamaṃ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy uttamaṃ padam || 14 yac ca varṣaśataṃ jīved apaśyann amṛtaṃ padam | ekāhaṃ jīvitaṃ śreyaḥ paśyato hy amṛtaṃ padam || 15

apaśyaṃ the final anusvāra appears before the initial semi-vowel v-, taking the place of the final dental nasal of the nom. sg. of the negative pres. part. -ant; uncertain spelling in UvS 6 (319) apaśyaṃn and 7 (320) apaśya(ṃ). 2 11b, 11d arajaḥ ‘free from suffering’ acc. sg. nt. (SWTF p. 141); cf. virajaḥ 12b, 12d; v.l. arajaṃ [cf. UvS 11 (324) virajaṃ] attests to the fluctuation between adjectives in -as and -a. 1

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yac ca varṣaśataṃ pūrṇaṃ agniṃ paricared vane | yac caikaṃ bhāvitātmānāṃ muhūrtam api pūjayet | sā tasya pūjanā śreṣṭhā na tad varṣaśataṃ hutam || 16 māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tad3 buddhe prasādasya kalām arghati ṣoḍaśīm || 17 māse māse kuśāgreṇa yo hi bhuñjīta bhojanam | na tad dharme prasādasya kalām arghati ṣoḍaśīm || 18 māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tat saṃghe prasādasya kalām arghati ṣoḍaśīm || 19 māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tac chīle prasādasya kalām arghati ṣoḍaśīm || 20 māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm || 20 A māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tat satvānukampāyā4 kalām arghati ṣoḍaśīm || 20 B māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tat prāṇānukampāyā kalām arghati ṣoḍaśīm || 20 C māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tat bhūtānukampāyā kalām arghati ṣoḍaśīm || 20 D māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ | na tat svākhyātadharmasya kalām arghati ṣoḍaśīm || 20 E māse māse sahasreṇa yo yajeta samāśatam | na tad buddhe prasādasya kalām arghati ṣoḍaśīm || 21

Pron. tat nom.-acc. sg. nt. (verses 17–29, pāda c, except for 20Ac); cf. nom. sg. m. so in the corresponding verses from the Mv. [e.g. 3.434.20 na so buddhe prasādasya kalām arghati ṣoḍaśīṃ (4), p. 26]. The exchange between so m. and tad nom.-acc. sg. nt. is well attested in Middle Indic (BHSG 21.10). The form of the pron. taṃ nom.-acc. sg. nt. in 20Ac, 25c is explained by the use of the inflectional ending of the nominal paradigm in the pronominal system (BHSG 21.11). Another explanation is by taking into account the levelling of inflectional paradigms in BHS, see below p. 227, fn. 99 to the extract from the Kashgar manuscript of the Saddharmapuṇḍarīkasūtra. 4 -anukampāyā gen. sg. (20B–20C-20D); the ending -āyā is generalized in several oblique cases of the sg. for f. nouns in -ā (gen., instr., abl., and loc., see BHSG 9.42 sqq., 9.49). The metrical structure is not always the cause, but the final syllable of the first pāda in the śloka can be long. 3

38

A NEW BUDDHIST HYBRID SANSKRIT READER māse māse sahasreṇa yo yajeta samāśatam | na tad dharme prasādasya kalām arghati ṣoḍaśīm || 22 māse māse sahasreṇa yo yajeta samāśatam | na tat saṃghe prasādasya kalām arghati ṣoḍaśīm || 23 māse māse sahasreṇa yo yajeta samāśatam | na tac chīle prasādasya kalām arghati ṣoḍaśīm || 24 māse māse sahasreṇa yo yajeta samāśatam | na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm || 25 māse māse sahasreṇa yo yajeta samāśatam | na tat satvānukampāyā kalām arghati ṣoḍaśīm || 26 māse māse sahasreṇa yo yajeta samāśatam | na tat prāṇānukampāyā kalām arghati ṣoḍaśīm || 27 māse māse sahasreṇa yo yajeta samāśatam | na tad bhūtānukampāyā kalām arghati ṣoḍaśīm || 28 māse māse sahasreṇa yo yajeta samāśatam | na tat svākhyātadharmasya kalām arghati ṣoḍaśīm || 29 yat kiṃ cid iṣṭaṃ ca hutaṃ ca loke saṃvatsaraṃ yajati puṇyaprekṣī | sarvaṃ pi taṃ na caturbhāgam eti abhivādanaṃ tv ṛjjugateṣu5 śreyaḥ || 30 || peyālavargaḥ ||

VOCABULARY (SELECTED ITEMS)

abhivādanam nt. salutation (BHSD p. 56 s.v. abhivādanā [f.] says that this noun is nt. only in Skt and Pāli, which is thus inexact) udāna m. or nt. a solemn but joyous utterance (BHSD p. 128) peyāla m. or nt. corresponds to Skt. paryāya m. ‘regular recurrence, repetition, sucession, turn’, cf. Pāli peyyāla nt. (?) ‘repetition, succession, formula’. BHSD p. 354 ṛjjugata corresponds to Mv.3.436.3 and to PDhp 381d ujjugata. In Middle Indic, the (optional) gemination after the initial ṛ- or u- would be explained by the influence of words signifying ‘up, standing, high’ (e.g. Pāli ukkaṭṭha ‘exalted, high, prominent’, ukkhitta ‘taken up, lifted up’, unnata ‘raised, high, lofty’), according to the hypothesis of H. Smith, “Les deux prosodies du vers bouddhique,” Bulletin de la Société Royale des Lettres de Lund, 1949–1950, § 5.7, p. 13; see also BHSD p. 120, s.v. ujju. 5

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has this explanation: “et cetera, indicating abbreviation, usually but not always of a passage previously cited in the text, and often, but not always with implication that the full text is supposed to be recited” peyālavarga chapter of formulae

IV. MAHĀVASTU. THE STORY OF SABHIKA (extract) Text: É. Senart, Le Mahāvastu. Texte sanskrit publié pour la première fois et accompagné d’introductions et d’un commentaire. Vol. III, Paris, Imprimerie Nationale, 1897, pp. 389.13–394.15. H. Oldenberg (“Studien zum Mahāvastu,” Nachrichten der Königlichen Gesellschaft der Wissenschaften zu Göttingen, Philologisch-historische Klasse, 1912, pp. 123–154) distinguishes two distinct styles in this fragment (A and B, pp. 129–130). Firstly, the introduction in prose includes elements that do not relate to the story of Sabhika as such. It is composed according to the stylistic and grammatical norms of the nominal style of the Mahāvastu (style A). These are as follows: the moderate use of personal verbal forms competing with frequent verbal adjectives in -ta; nominal predicative syntagms without copula; preference for the pres. ind. (preterite forms being rather uncommon); finally, the use of connective enclitics between phrases: dāni (adv. ‘now’, ‘rightly’ and ‘thus’) placed after forms from the pronominal stem ta- (te dāni, tasya dāni, so dāni, sā dāni) and after the adverbial derivative of this stem (tatra). The introduction recounts events in which the Buddha does not appear. Secondly, the part in style B emerges after the description of Sabhika’s meeting with the Buddha, and its content is of a didactical and religious nature. In style B, the personal verb predominates, especially the preterite; in contrast, nominal constructions are more uncommon. The particle sequence atha khalu acts as a phrase connector. L. Renou, Études de grammaire sanskrite, Paris, Adrien Maisonneuve, 1936, p. 19 observes more participles in style B than style A; moreover, he notes that the Mahāvastu uses participles more freely than the Lalitavistara. F. Edgerton (Buddhist Hybrid Sanskrit Reader, Delhi, Motilal Banarsidass, 1972, p. 26), considers, basing his analysis on Mv. 3.56.6–67.7, that the distinction between the two styles are less pronounced than Oldenberg would have us believe. I refer below to G. von Simson, Acta Orientalia, vol. 58, 1997, pp. 273-281 (abbreviation: G.v. S.).

41

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A NEW BUDDHIST HYBRID SANSKRIT READER [Predominant style A]

bhagavā samyaksaṃbuddho yad arthaṃ samudāgato tam 1 arthaṃ abhisaṃbhāvayitvā vārāṇasyāṃ viharati ṛṣivadane mṛgadāve 2 śāstā devānāṃ ca manuṣyāṇāṃ ca vistareṇa nidānaṃ kṛtvā mathurāluasyāṃ 3 śreṣṭhī āḍhyo mahādhano mahābhogo prabhūtasvāpadeyo prabhūtadhana-dhānyakauśakoṣṭhāgāro 4 prabhūta-jātarūparajatavittopakaraṇo prabhūtahastyaśvājagaveḍako 5 prabhūtadāsīdāsakarma-karapauruṣeyo. tasya dāni śreṣṭhisya6 triyantarā dārikā jātā. sā dāni amaṃgalā ti7 kṛtvā parivrājikāye8 dinnā. yadā saṃvṛddhā bhavati tato nāṃ9 pravrājehi va vṛttikā te bheṣyati10. dhātrī ca dinnā yā tāṃ dārikāṃ saṃvardheti11 Forms of the pronominal stem (e)ta- occurring here are: (e)tat, taṃ nom. sg. nt., so nom. sg. m., taṃ acc. sg. nt. (tam arthaṃ acc. sg. nt., as the latter word is nt. according to BHSD p. 66), tena instr. sg. m., tasya gen. sg., m., nt., tahiṃ loc. sg. m. f. nt., te nom. pl. m., tehi instr. pl. m., teṣāṃ gen. pl. m., sā nom. sg. f., tāye obl. sg. f., (e)tasyā obl. sg. f., tāvo nom. pl. f. As to the syntax, bhagavā...yad arthaṃ samudāgato tam arthaṃ abhisaṃbhāvayitvā vārāṇasyāṃ viharati ‘The Blessed One...having attained a goal he had set himself, was staying in Benares’ (J III, p. 388), note the correlation between relative yad acc. sg. nt. and demonstrative tam acc. sg. m. Ger. abhisaṃbhāvayitvā is made from abhisaṃbhāvayati which has no caus. meaning ‘to attain’ (BHSG 38.23: "The sense is that of pre-Class. Skt. and Pāli abhisambhavati, Pāli and BHS abhisambhuṇāti"); the object is tad arthaṃ Mv. 1.4.12, 2.115.6 or tam arthaṃ as here and Mv.3.90.18). 2 MvKM reads Mṛgadāye, see BHSD p. 437 mṛgadāya and mṛgadāva ‘deer-park’. 3 MvKM reads Madhurāyāṃ referring to frequent interchange t/d, cf. (prabhūta)svāpadeyo, but also Mv.1.36.4 prabhūtasvāpateyo ‘possessg great property’ (Skt. svāpateya ‘one’s own property’). 4 MvKM reads prabhūtadhanadhānyakośakoṣṭhāgāro; note kośako vs. kauśako and see BHSG § 3.78 on regular MI change o for au. 5 MvKM p. 501, n. 3 notices the lengthening of a to ā in -aśvāja- (stem-final vowel in the prior member of compounds, both in verses and in prose parts, is very commonly lengthened, see BHSG § 8.15). 6 śreṣṭhisya: gen. sg. of śreṣṭhi(n). 7 ti is one of the forms of the particle iti after a vocalic outset. 8 Oblique sg. case of f. stems in -ā: parivrājikāye (dat., instr.), paramāye (instr.), mīmāṃsāye, sabhāye (loc.), and more below (BHSG § 9.28). 9 tato nāṃ from tatas enāṃ; the initial is treated as a-, but see Geiger § 107: “the form naṃ in sg. acc. masc.-fem.-neut. is very well attested”. 10 tato nāṃ pravrājehi va vṛttikā te bheṣyati ‘Make her enter the ascetic life and you will be rewarded’ (words probably addressed not to the wet nurse of a child, who is only mentioned in the following sentence, but to another female ascetic): pravrājehi 2nd sg. imp. from pravrājayati, with the loss of the caus. suff. (BHSD s.v. observes the use of this verb in a noncaus. sense in Gv. 417.1). G.v. S., p. 276 writes that in pravrājehi the vowel -e- is the causative morpheme (although I accepted this view in Descriptive Grammar § 25, see especially § 25b, I am still in doubt; I believe the doubt is supported by the example from Gv. in a non-caus. sense and the fact that the alternating -ay (a) - ~ -e- do not necessarily mark the causative, cf. pṛccheti non-caus. according to BHSG p. 221). bheṣyati is 3rd sg. fut. from bhū- ‘to be’. 11 dhātrī ca dinnā yā tāṃ dārikāṃ saṃvardheti ‘For a wet nurse had been given her who brought up the young girl’ (J III, p. 389) is indeed the best translation (my translation and explanation in Initiation, p. 73 are wrong). saṃvardheti is 3rd sg. pres. caus. from saṃvardhati ‘to raise, bring up’, cf. BhiVin § 131 vardheti (see Descriptive Grammar § 56.11) as well as BHS 1

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yaṃ ca kiṃcid vyayakarma taṃ śreṣṭhinā niṣyanditaṃ12. sā dāni yathā utpalaṃ vā padumaṃ vā puṇḍarīkaṃ vā tathā saṃvardhīyati13 yatra kāle14 vijñaprāptā tato tāye parivrājikāye pravrājitā15 ṛṣisekhitā16 sarvāṇi parivrājikaśāstrāṇi prabodhitā17.

saṃvardhaka m. ‘one who fosters, rears’ (BHSD p. 540) and saṃvardhīyati 3rd sg. pass. BHSG p. 232 notes only non-contracted caus. vardhayati). 12 yaṃ ca kiṃcid vyayakarma taṃ śreṣṭhinā niṣyanditaṃ ‘all […] expenses were paid by the guild-president’: the relative subordinate yaṃ ca...vyayakarma with the pron. and substantive in nom. is an “expletive or formal” relative (A. Minard, Trois énigmes sur les cent chemins, II, p. 296) meant to highlight the noun vyayakarman ‘living costs’ or ‘whatever expenses’ (according to Renou, Gr. sct., p. 523, “pour mettre en évidence, à l’initiale de phrase, et sous la forme nominative, un nom qui a une fonction oblique”), a syntactic turn that continues the syntactic usages of the brāhmaṇa prose, but is well known in the Vedic hymns where the relative yāmay function as an article (cf. the term “syntactic article” proposed by Benveniste). G.v. S., p. 276 objected to my interpretation: in his opinion, all relative clauses employing generalizing kiṃcit with no finite verbal cannot be explained in the way I suggested. But is there any point in denying the proposed explanation of the syntactic turn yaṃ ca kiṃcid vyayakarma ? MvKM p. 501 reads niḥsaṃcitaṃ instead of niṣyanditaṃ; ibid., n. 13 is added that all the mss. read niḥsaṃcitaṃ and that saṃcita ‘accumulated, piled up’ would be expected, while niḥis inexplicable here. Skt. ni-syand- means ‘to flow down’. 13 sā dāni yathā utpalaṃ vā padumaṃ vā puṇḍarīkaṃ vā tathā saṃvardhīyati ‘she was raised like a blue lotus or a red lotus’: the correlation yathā...tathā introduces a comparison, with the verb common to both correlated clauses saṃvardhīyati 3rd sg. pass. which belongs to -īya passives from -aya- (-e-) presents, with active endings (BHSG §§ 37.2 and 37.6). 14 MvKM reads kālaṃ. 15 yatra kāle vijñaprāptā tato tāye parivrājikāye pravrājitā ‘When she had reached the age of reason, she has been taken by the female ascetic [who brought her up] into the state of female ascetic’ (I agree with the proposal of G.v.S., p. 276), cf. Mv. 3.394.8-9 yatra kāle so […] vijñaprāpto saṃvṛtto tato pi lipiṃ śikṣāpito ‘When in due course he reached years of discretion, he was taught writing’ (J III, p. 394). Both sentences contain the correlation yatra...tataḥ, which could be understood as a replica of yatra...tatra, but, being less usual, it is specified by loc. kāle and converted to ‘when’. Note the BHS forms of the pronominal stem ta-: taṃ nom. sg. nt., tāye instr. sg. f., tahiṃ loc. sg. m. f. nt. 16 MvKM reads lipiṃ sekhitā ‘she was taught writing’; ibid., n.15 is given the variant śekhitā “as far as the akṣaras śa and sa are almost indistinguishable from one another”; Senart’s emendation pravrājitā ṛṣisekhitā is found in no mss. See BHSD s.v. śekhayati ‘to train, instruct’. 17 MvKM reads (ʼ)dhīyāpitā (ppp. caus. to adhīyate ‘to study’) ‘was taught’ or ‘caused to study’ (according to BHSG § 38.53 on causatives in -āpaya to present stems in -a).

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A NEW BUDDHIST HYBRID SANSKRIT READER

sā dāni anyamanyāhi parivrājikāhi sārdhaṃ samullāpaṃ karoti 18 na cāsyā 19 kocit 20 śaknoti uttaraṃ saṃdhituṃ. sā eva agram ākhyāyati vādipravādī 21 sarvaśāstraviśāradā. aparo ca brāhmaṇo vedapārago sarvaśāstraviśārado vaiyāsā dāni anyamanyāhi parivrājikāhi sārdhaṃ samullāpaṃ karoti ‘She used to hold debate with one or another of the female Wanderers’ (J III, p. 389). anyamanyāhi: if the reading anya-manyāhi were adopted, it would include an epenthetic consonant to prevent the vocalic contraction and formation of *anyānyāhi. The form may, however, be based on the free use of the reciprocal adv. anyamanyam [‘with one or another (of the female ascetics)]’, see BHSD p. 42 s.v. anyamanya giving this adj. or pron. no reciprocal sense ‘various, different’). This compound is also attested Mv.1.10.12 (vs.) anyamanyam vivādenti kruddhā ‘As they are angered, they fight with one another’, 1.27.7-8 anyamanyaṃ khādanti anyamanyasya śoṇitaṃ pibanti anyamanyaṃ ghātenti anyamanyaṃ visubhanti ‘they devour one another, and drink one another’s blood, they slay and destroy one another’. See detailed analysis in Descriptive Grammar, § 134.2.5. However, MvKM reads anya-m-anyehi and notes p. 502, n.2 the use of the instr. pl. m. ending for f. Cf. BHSG § 9.105. 19 na cāsyā (MvKM reads câsya and compares with tasya gen.sg.f., BHSG §21.17) kocit śaknoti uttaraṃ saṃdhituṃ ‘but no one was capable of understanding more than her’: inf. saṃdhitum is formed from pres. -dheti [BHSG p. 217 on the root saṃdhā-, under (6)]. J III, p. 389 translates as ‘but none had a wider understanding than she’ and adds n. 6 “literally ‘was not able to understand farther’”. Note two pres. stems from the root śak- ‘to be able’: śakno(śaknoti) and śakya- (śakyasi, śakyeya; but this latter is pres. opt. active, not pass., as seems to be implied BHSG p. 233 s.v.). 20 na cāsyā kocit śaknoti uttaraṃ saṃdhituṃ ‘but none was able to be a match for her (or: to hold out against her)’, cf. J III, p. 389, fn. 6: ‘was not able to understand farther’ (a too free translation). Skt. verb saṃdhā- is used in the indicated meaning with acc., while here inf. saṃdhituṃ governs asyā gen. sg. of the f. pronoun ayam (for inf. cf. e.g. Mv. 1.185.11 na śraddadhitum asi ‘you are not worthy to be believed’. Аs to 3rd sg. pres. saṃdheti it occurs Mv. 3.65. 14 in the meaning ‘to fix together’ and is taken in passive or caus. sense ‘is reconstituted’ by J III, p. 68. kocit nom. sg. m. from the indefinite pronoun is isolated in the phonetic context, unlike in Mv. 3.35.2 na ca kociś śaknoti […] abhibhavituṃ ‘but none could beat [him]’ (with BHS sandhi). MvKM reads na ca koci śaknoti, cf. Mv.1.166.10 (vs) koci iha. See for exhaustive phonetic treatment of indefinite adverbs and pronouns in -cit: Descriptive Grammar, pp. 299302. Note the simultaneous use of two pres. stems from śak- “to be able”: 3 rd sg. śaknoti and 2nd sg. śakyasi (the latter has no passive sense, but just active as śakyati Mv.3.151.15 and 3.159.13, see BHSG p. 233). 21 sā eva (MvKM p. 502 reads yeva) agram ākhyāyati vādipravādī ‘She was declared a highly reputed [and] eloquent speaker’. ākhyāyati 3rd sg. pres. of ākhyā- ‘to tell, declare’ is used here in pass. sense (J III, p. 389, n. 7). The expression agram ākhyāyati ‘to be paramount’ (Mv. III, p. 519 ‘tenir le premier rang’) has the Pāli counterpart aggaṃ akkhāyati ‘to be the first, most excellent’ (see M. Cone, A Dictionary of Pāli, Oxford: The Pali Text Society, p. 6 : ‘is declared, is called, is stated, is named’, esp. aggam ~ati ‘is called the most excellent’, cf. Skt. agram ind. ‘in front, before, ahead of’). Note vādipravādī a rare lexical item translated as ‘eloquent of speech’ (J III, p. 389) and ‘eloquent preacher’ (J III, p. 394), ‘a declarer, a proclaimer’, ‘eloquent proclaimer’ (BHSD p. 476), but cf. vādin ‘disputant’ (Schmidt, Nachträge, p. 324) fitting better the present context. vādipravādī is nom. sg. m., from -vādin, while nom. sg. f. *-vādinī should be expected (see BHSG § 10.26 on nom. sg. m. in -ī as in Skt. for masculine in-stems). Nom. sg. f. -vādinī occurs indeed in the compound BhiVin § 167 vinaya-vādinī ‘a nun who speaks in accordance with the Vinaya’, but see Skt. vādinī ‘a female musician’ (Rāmāyaṇa). Another explanation is found MvKM p. 502 where are noted the nom. sg. f. -i of the ī-stems (cf. BHSG § 10.17; Abhis-Dh (MaLo) III § 9. 1) and the nom. sg. m. -i of the in-stems (BHSG § 10.19; Abhis-Dh (Ma-Lo) III § 10.1). 18

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karaṇo gatiṃgato22 vādipravādī dakṣiṇāpathāto mathurāṃ āgato 23 tāmrapātreṇa 24 pārśvaṃ veṭhayitvā mahantīṃ 25 ulkāṃ 26 prajvāletvā 27 mathurāṃ praviśati. madhyena antarāpaṇavīthīye cetaṃ pradiśāsi 28 . asti sa varṇakuśalo yo asmehi sārdhaṃ kathayeya 29 . so dāni māthurakehi vuccati 30 . nirvāpehi etām ulkān 31 ti ihāsmākaṃ pravrājikā 32 astīti bālā daharā sā tvayā sārdhaṃ saptamaṃ divasaṃ kathayiṣyati. yadi śaknosi tāye33 sārdhaṃ kathayituṃ tataḥ vādī34. so dāni āha. evam Mv III, p. 519 suggests to read a compound vaiyākaraṇagatiṃgato translating it ‘familiar with the grammarians’ (but according to J III, p. 389, n. 9, vaiyākaraṇa refers to Brahmanic scriptures). For Senart, the adj. gatiṃgata ‘skilled, experienced, adept; lit. ‘gone to understanding’ (BHSD p. 209, s.v.) cannot be employed independently, which is implicitly contradicted by the examples cited BHSD ibid. 23 dakṣiṇāpathāto (abl. sg.) mathurāṃ (MvKM Madhurāṃ) āgato ‘he came to Mathurā from a southern country’. 24 MvKM p. 502 tāmrapaṭṭena ‘with a copper vessel’, cf. Pāli patta ‘bowl’. 25 MvKM p. 502 mahantaṃ. 26 MvKM p. 502 ulkā acc.sg. f., see for such forms BHSG §§ 9.20f., Abhis-Dh (Ma-Lo) III § 7.5, RgsGr § 9.8. 27 prajvāletvā: ger. from caus. prajvalati ‘to set on fire, kindle, inflame’. Skt. caus. has a long or short root vowel: jvălayati or jvālayati (MW p. 659). 28 MvKM reads tam evaṃ pravedesi ‘He announced as follows’. So translated by K. Marciniak who considers that the word cetaṃ acc. sg. of ceta ‘announcement, declaration’ “does not make sense here; cf. a frequent expression tam evam uvāca / āha”. pravedesi 3rd sg. aor. from pravedayati ‘to make known’. 29 MvKM reads the question as asti sakarṇako śiro yo asmehi sārdhaṃ kathayeya (Senart’s restoration sa varṇakuśalo is found in no mss., see his doubts in Mv III, p. 519). K. Marciniak suggests the translation of sakarṇako śiro as ‘one who has the head with ears to hear’. Notice that the interrogative sense of the phrase is implied by fronting the verb asti into the first position. Cf. the interrogation marked by the subject-verb inversion found Abhis-Dh(Mā-L) § 31.23 asti etāvativarṣasya vihārako prāpuṇati ‘Is there a dwelling-place that suits to (the monk) of my ordination seniority?’ [see Abhis-Dh(Mā-L) II, p. 251 and fn. 1 and 2]. 30 MvKM so dāni Mādhurakehi vuccati. The pron. so nom. sg. m. is the subject of the verb vuccati 3rd sg. pass. from vac- ‘to say, speak’, cf. BhiVin (passim) vuccati 3rd sg. pass. ‘sh/e is being spoken to’, but Mv.1.361.21 sā… vucyati ‘she (a doe) has been said’; cf. constructions with instr. Mv.2.69.2 tadā yaśodharā devadattenocyate ‘then did Devadatta address Yaśodharā’ and Mv.2.69.4 sundaranandenāpi vuccati ‘Sundarananda said to [Yaśodharā]’. 31 nirvāpehi etām ulkān ti ‘Put out this torch’ they said’: the final of ulkān (acc. sg. f. with final anusvāra) becomes a dental nasal before the particle ti, as in the sequence tan ( yan > yaṃ according to the frequent alternation between the final dental voiceless stop and the labial nasal in the pronouns, the nasal being subsequently weakened into anusvāra. 66 67

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atrāścaryaṃ yaṃ puruṣeṇa strī nigṛhītā ti. atha khalu yaṃ78 eṣā parivrājikā mama nigṛhṇeyā tato haṃ sarvalokasya kutsito ca paribhūto ca bhaveyaṃ dvyaṃgulaprajñāye strīmātrāye tvaṃ nigṛhīto tti. tataḥ mama eṣā sarājikā pariṣā vijñaptā79. yadi eṣā80 parivrājikā pariṣāmadhye mama śakyeya nigṛhītuṃ tato mayā etasyā 81 parivrājikāye śiṣyeṇa bhavitavyaṃ athāhaṃ etāṃ parivrājikāṃ pariṣāmadhye nigṛhṇeyaṃ tato etāye mama śiṣyatvam upagantavyaṃ. sā dāni parivrājikā tāye pariṣāye pṛcchīyati 82 . eṣa brāhmaṇa evaṃ jalpati kathaṃ tava utpadyati83. sā dāni āha. evaṃ bhavatū84 ti. brāhmaṇena evaṃ samayaṃ kṛtvā parivrājikāye daṇḍakaṃ praśaktaṃ 85 parivrājikāpi taṃ brāhmaṇaṃ samajyāpratyanubhāvārthaṃ uttaraṃ pratyuddhāreti86.

MvKM reads yo explained p. 504, n. 6 as follows: yo = yaṃ, cf. PTSD s.v. ya- “[2b] yaṃ, as temporal= when, since. As conditional or causal = if”. 79 tataḥ mama eṣā sarājikā pariṣā vijñaptā ‘Then I let know to the king and to this assembly’; note mama gen. sg. of the personal pronoun aham ‘I’, but instr. sg. mayā would be expected in the construction with ppp. vijñaptā. 80 MvKM reads yadā eṣa. 81 MvKM reads etasya and suggests p. 504, n. 13 the comparison with gen. sg. f. tasya (BHSG §§ 21.17, 21.46). 82 pṛcchīyati 3rd sg. pass. with suffix -īya- (but with active ending) ‘she is being asked’, cf. Mv. 3.39.19 so pṛcchiyati ‘he is being asked’ (first vowel of the suffix may be long or short, see BHSG §§ 37.1, 37.2), but MvKM disproves Senart’s reading and has pṛcchīyati. 83 kathaṃ tava utpadyati (tava acc. of the 2nd sg. personal pronoun); utpad- ‘to arise in one’s mind, appear or occur to one’ (BHSD p. 125), literally, ‘How does it occur to you?’ or, more freely, ‘What do you think […]?’ (J III, p. 392 and fn. 1). Mv. III, p. 519 refers to Mv. 1.311.11 teṣāṃ brāhmaṇānāṃ mahattarakānām utpannaṃ ‘The oldest among the brāhmans reflected’ (J I, p. 260). 84 evaṃ bhavatū ti ‘Be it so, she said’. Note the lengthening of the final vowel and the elision of the initial vowel of the quotative particle iti, which may take the shape tti after a vowel (short or long). 85 According to Mv. I, p. 519, the word is to be read as prasaktaṃ ppp. from prasañj- ‘to attach to, hang, furnish with’, i.e. ‘to provide or supply with’. The brāhman supposedly held out his staff to the female Wanderer as a gage (J III, p. 392, n. 2). Similarly, MvKM p. 504, n. 15: “Hung, attached”; the reading could be either praśaktaṃ or prasaktaṃ, the akṣaras śa and sa are almost indistinguishable from one another”. 86 The phrase parivrājikāpi taṃ brāhmaṇaṃ samajyāpratyanubhāvārthaṃ uttaraṃ pratyuddhāreti is difficult. J III, p. 392 translates as ‘and she [the female Wanderer] in turn took off her cloak and gave it to the brāhman, as a mark of participating in the agreement’. He considers (ibid., p. 392, fn. 2 and p. 393, fn. 1) that the particle api applied to the noun parivrājikā is a sign of change of subject (‘but she for her part’), the female Wanderer returning her token in exchange for that of the brāhman, namely the daṇḍaka ‘the staff’. He rejects the interpretation of Edgerton (BHSG pp. 377-378) according to whom the sense of uttaraṃ pratyuddhāreti is that the woman held back or moderated her answer and deliberately refrained from doing her best in the debate; he instead accepts uttaraṃ in the sense attributed by Senart (Mv.III, p. 519) who quotes Pāli paccuddhāra, a technical term used to denote a ritualistic giving up of a robe [“la remise solennelle d’une robe”, but see PTSD p. 385 ‘taking up, casting (the lot) again]. He throws doubt on Edgerton’s interpretation of the compound samajyāpratyanubhāvārthaṃ ‘in order to participate in the public meeting’; according to BHSD p. 561, samajyā nt. ‘gathering, meeting’. 78

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evan tehi vākyaprativākyehi taṃ divasaṃ kṣapitaṃ 87 naiva eko ekasya śaknoti nigrahītuṃ 88 naiva aparo aparasya. evam yathā ekaṃ divasaṃ tathā saptarātraṃ gacchati. na ca eko ekasya śaknoti nigṛhṇituṃ nāpi aparo aparasya. te manuṣyā tato pariṣāto vikāle vikāle gṛhaṃ gatā santo 89 strībhiḥ pṛcchīyanti kuto yūyaṃ adya 90 saptarātraṃ upādāya vikāle vikāle āgacchatha 91 . te āhansuḥ 92 . na jānatha 93 kasyārthāya vayaṃ vikāle āgacchāma 94 . dakṣiṇāpathāto brāhmaṇo āgato ṣaḍaṅgavedapārago sarvaśāstreṣu gatiṃgato vaiyākaraṇo adya saptamaṃ divasaṃ tāye parivrājikāye 95 sārdhaṃ saṃlapati na ca śaknoti nigṛhṇituṃ. tā 96 dāni teṣāṃ svāmikānāṃ āhansuḥ. evaṃ paṇḍitāyo strīyo ko puruṣo strīye97 agrato buddhīye ca

evan tehi vākyaprativākyehi taṃ divasaṃ kṣapitaṃ. J III, p. 393 translates as ‘And so they spent that day in making statement and counter-statement’; more faithfully and more literally, the phrase says ‘By them that day was spent with statements and counter-statements (or: ‘used by statements and counter-statements’). It is worthwhile to note that the proper meaning of kṣap- (MW p. 326 s.v. 3. kṣap-), caus. of kṣi- is ‘to destroy, corrupt, make an end to (acc.)’, see MW p. 328 s.v. 4. kṣi-; this root is not recorded in BHSD, but BHSG p. 209 notes 3rd sg. caus. opt. kṣapaye [samudraṃ] (Mv.2.93.13 ‘to drain the ocean’) and inf. caus. [na…śakyaṃ] kṣapaṇāya (Mv.2.362.8 ‘is not able to exhaust’) from kṣi- ‘to destroy’. Although contextual meanings are diverse, the semantic unity of the verb is doubtless. 88 MvKM reads nigrahetuṃ. 89 MvKM p. 504, n. 22 comments: “santo, pres. part. of as-) + past .part. ‘As soon as they came home’; cf. BHSD samāna”. The latter form is adj. or pres. part. = Skt. sant ‘being’; we have here a relatively rare periphrastic construction. 90 MvKM p. 504, n. 23 writes: “‘Where on earth have you been?’; the word asya is probably a wrong back-formation of MIndic assa, assu < svid or sma; a particle of inquiry”. Senart’s reading adya is found in no mss. 91 adya saptarātraṃ upādāya “from a week ago today” (BHSD p. 145) .This translation of the part of the question asked by the womenfolk is better than Jones’ (J III, p. 393) “[How is it that you are so late to-day], and all the week as well?”. Formally ger. of Skt. upa-ā-dā ‘taking to oneself, assuming, making use of ’ (to quote some of multiple meanings of this verb), upādāya is a posposition with preceding acc. used to express time or temporal sequence (BHSD, ibid.). It is also found in BhiVin in the set expression anukampām upādāya ‘employing (manifesting, showing) compassion’ (e.g. BhiVin § 40). 92 āhansuḥ is 3rd pl. aor. or pf. (?) from ah- ‘to say’. BHSG p. 205 calls it preterite. The form āhaṃsuḥ is common in BhiVin. Abhis-Dh(Mā-Lo) has both āhansuḥ and āhansu (see for occurrences Abhis-Dh(Mā-Lo) III, p. 98). 93 jānatha: 2nd pl. pres. ind. from jñā- with shortened strong stem affix, cf. BHSG § 28.63 quoting LV 314.16 jānātha. 94 āgacchāma 1st pl. pres. ind. from āgam- ‘to come, come near’, but see Abhis-Dh(Mā-L) III, p. 222 (both gacchāma and gacchāmaḥ do appear) as well as BhiVin § 184 gacchāmaḥ. 95 MvKM reads tāye śreṣṭhisya dhītāye parivrājikāye 96 MvKM reads te instead of tā adding that in some mss. of Mv. masculine pronouns are often used for feminine, e.g. te antapurikā, ete mānuṣikā. 97 MvKM reads striye. 87

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mīmāṃsāye98. teṣāṃ99 manuṣyāṇāṃ bhavati. yadi kenacid upāyena so brāhmaṇo tāye parivrājikāye parigṛhṇīyeya tato imā asmākaṃ striyaḥ sarvakālaṃ paribhavensuḥ100 tṛṇasaṃjñāṃ pi tā utpādayensuḥ 101 . evan taṃ nagaraṃ sarvaṃ yobhūyena tasya parivrājakasya yobhūyena tasyā parivrājikāye anukūlakaṃ saṃvṛttaṃ 102 . aparaṃ divasaṃ pariṣāye samāgatāye brāhmaṇena parivrājikāye uttaraṃ dinnaṃ103 tāye ca icchantiye 104 tam uttaraṃ na pratyanubhāṣṭaṃ 105 tataḥ janena hakkārā 106 kṣiptā brāhmaṇasya jayo parivrājikā nigṛhītā. tena dāni brāhmaṇena sā parivrājikā tridaṇḍaṃ ārūpayitvā chattropānahāṃ ca gṛhṇāpetvā tato pariṣāmadhyāto śiṣyadharmeṇa niṣkāsitā107. brāhmaṇo pi parivrājikāye āvasathaṃ gacchati paroparaṃ ko puruṣo strīye agrato buddhīye ca mīmāṃsāye is fairly freely translated by J III, p. 393 as ‘What man is there who can excel a woman in intelligence and in discussion?’. Note the meaning of agrataḥ (comparable to Skt. ‘in front, before, first, in presence of’, used with gen.), quite distinct from that found SP(KN) 315.6 agrataḥ sthāpayitvā ‘beginning with, including (as the most prominent from the group)’ according to BHSD p. 5; here, the construction omits the verb, cf. the verbal construction BhiVin § 188 ti kṛtvā ekaṃ hastam agrato kṛtvā […] uttīrṇṇā ‘saying that, she came up [out of the water] putting one hand in front of her’. Two f. stems in -i, -ī: buddhīye (loc.), strīye (gen.). 99 According to MvKM p. 505, n. 5, the gen. pl. teṣā, although not in BHSG, occurs several times in ms. Sa. The examples quoted MvKM p. 292, fn. 9 are e.g. teṣā riṣīṇāṃ, teṣā … ṣaṇṇāṃ śāstārapratijñānāṃ, cf. also Kāśyapaparivarta teṣā jino puṇyam anantu bhāṣate. See S. Karashima, Annual Report of the International Research Institute for Advanced Buddhology at Soka University, V, 2002, §§ 16.3, 16.10 (eṣā < eṣāṃ). 100 paribhavensuḥ 3rd pl. aor. from paribhū- ‘to be superior, subdue, despise’. 101 tṛṇasaṃjñāṃ pi tā utpādayensuḥ ‘[the women] will think us not worth a straw” (J III, p. 393, but his fn. 2 proposes a literal translation ‘produce grass-notions (concerning us)’. 102 evan taṃ nagaraṃ sarvaṃ yobhūyena tasya parivrājakasya yobhūyena tasyā parivrājikāye anukūlakaṃ saṃvṛttaṃ ‘The majority of the city was in favour of the Wanderer, not of the female Wanderer’. J III, p. 393, n. 3 supposes an accidental haplography of the negation na after the second yobhūyena. But MvKM notes that Senart’s emendation anukūlakaṃ saṃvṛttaṃ is not supported by any mss. and reads evaṃ taṃ nagaraṃ sarvaṃ yobhūyena tasya parivrājakasya, yobhūyena tasya parivrājikāye akārakā saṃvṛttā where akāraka is ‘one who does not praise’, cf. Skt. = BHS = Pāli kāra ‘worship, homage’ (MvKM p. 505, n. 15). Senart’s reading tasyā parivrājikāye is also disproved (ibid., n. 13) since the gen. sg. f. tasya is known in BHS, see BHSG §§ 21.17, 21.46. 103 uttaraṃ dā- ‘to make a reply, give a retort’. 104 MvKM reads icchantīye and notes p. 505, n. 17 that the instr. sg. f. -īye is mentioned BHSG § 10.91. 105 pratyanubhāṣṭa ppp. from pratyanubhāṣati ‘to reply, replicate, retort, counter’. Cf. BHSD p. 375 and Pāli paccanubhāsati ‘to speak in reply’. 106 MvKM reads ukkārā (Senart’s reading hakkārā is found in no mss.). See K. Marciniak’s translation and comment p. 505, n. 18: ‘They made the sound ‘u’ («pleased with the fact that the male wanderer has finally won the debate»). 107 tena dāni brāhmaṇena sā parivrājikā tridaṇḍaṃ ārūpayitvā chattropānahāṃ ca gṛhṇapetvā tato pariṣāmadhyāto śiṣyadharmeṇa niṣkāsitā ‘The Brahmin made raise up his trident to the female ascetic and made her take (his) parasol and sandals. She had to leave (to be driven away from) the assembly (invested with the dharma of) the disciple’. Several syntactic and lexical features are to be noted: sā parivrājikā is the acc. object of the clause, whose subject is in instr. (brāhmaṇena); tridaṇḍaṃ is the object in acc.; ārūpayitvā ger. of ārūpayati caus. from āruh-, the radical vowel being lengthened, but not vṛddhied (cf. ropayati from the Brāhmaṇas onwards); ppp. niṣkāsitā (from niṣkāsayati, caus. to niṣkasati ‘to drive away’, but J III, p. 393 98

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ca yathābhiprāyaṃ samāgacchanti. abhīkṣṇasaṃnipātena sā parivrājikā āpannasatvasaṃpannā saṃvṛttā108. te dāni mathurāyā 109 nirgamya dakṣiṇāpathe janapadacārikāṃ caramāṇā navānāṃ vā daśānāṃ vā māsānām atyayena śvetavalākām anuprāptā tahiṃ śvetavalākāyāṃ rātriṃ āvāsitā. tatra sabhāyāṃ110 sā parivrājikā prajātā. dārako jāto prāsādiko darśanīyo paramāye śubhavarṇapuṣkalatayā111 samanvāgat-o. tehi tasya māṇavakasya sabhāye jāto ti sabhiko tti nāma112 kṛtaṃ. tehi dāni mātāpitṛhi113 so māṇavako saṃvardhīyati. yatra kāle so māṇavako vijñaprāpto saṃvṛtto tato pi lipiṃ śikṣāpito gaṇanāṃ dhāraṇaṃ nikṣepaṇaṃ ca sarvāṇi parivrājikaśāstrāṇi adhīyāpito114 vādipravādī115. so dāni samudrakukṣiṃ praviṣṭo abuddhe buddhaṃ116 mārgati. so dāni ṣoḍaśa mahājanapadāni aṇvanto vārāṇasīṃ āgato ṛṣivadanaṃ mṛgadāvaṃ bhagavantam upasaṃkrānto. atha khalu117 sabhiko parivrājako bhagavatā sārdhaṃ saṃmodanīyāṃ kathāṃ saṃmodayitvā sārāyaṇīyāṃ kathāṃ vyatisārayitvā ekānte niṣaṇṇo118.

understands (hardly adequately) ‘She thus revealed herself in the eyes of the crowd to be in the state of pupillage’, as though niṣkāsitā were from non-attested *niṣkāśayati, caus. to *niṣkāśate, cf. Skt. kāśate ‘to be visible’). 108 MvKM reads āpannasatvā saṃvṛttā ‘she became pregnant’ and notes that Senart’s reading āpannasatvasaṃpannā saṃvṛttā is not supported by any mss. 109 MvKM Madhurāyāṃ. 110 MvKM reads sahāyāṃ ; see p. 505, n. 25 on sahā / sabhā. 111 MvKM reads paramāya śubhavarṇapuṣkalatāye. 112 MvKM nāmaṃ. 113 mātāpitṛhi instr. pl. from mātāpitṛ- ‘parents’ (not ‘father and mother’, see BHSG § 13.44 and BHSD p. 428, s.v.). 114 lipiṃ śikṣāpito gaṇanāṃ dhāraṇaṃ nikṣepaṇaṃ… adhīyāpito ‘he was taught writing, arithmetic, accountancy (?), and mathematics [J III, p. 394, n. 7 says ‘working at mathematical problems’ (?)]. If, as Oldenberg believed, this is characteristic of style A (cf. an example from the story of Yaśoda: Mv.3.405.12 yadā kumāro vijñaprāpto saṃjātaṃ tadā lipiṃ śikṣito nikṣepaṇaṃ dhāraṇaṃ vyavahāraṃ cai ‘When the lad has reached years of discretion he was taught writing, mathematIcs, mnemonics, and business’ as translated by J III, p. 405), it is evident that the nominal syntax is noticeably marked by incongruences: m. or nt. nouns in acc. are linked to the part. in nom. (śikṣāpito nom. sg. m. caus. part. from śikṣati ‘to learn’, adhīyāpito nom. sg. m. caus. part. from adhy-eti, caus.adhyāpayati ‘to cause to study’). 115 vādipravādī nom. sg. is the last noun in the series of nominal subjects beginning with so māṇavako. The verbal predicate saṃvṛtto bears on closely standing vijñaprāpto ‘one who reached years of discretion’ (J III, p. 394) and on more distant vādipravādī, the meaning being ‘he became [also] an eloquent preacher’. 116 MvKM reads buddha and adds p. 505, n. 35: “acc. sg. m. -a (cf. BHSG § 8.32; Abhis-Dh(MāLo) III § 6.12)”. 117 After atha khalu introducing the dialogue between Sabhika and the Buddha, the story of Sabhika begins to resemble style B. The subsequent text is mostly versified and the rare sections in prose are limited to sentences with verbal predicates. 118 ekānte niṣaṇṇo ‘[Sabhika] sat down to one side’ is a frequent phraseologism announcing a dialogue, especially with the Buddha. Note the meaning of Skt. ekānta m. ‘1. a lonely or retired or secret place; 2. the only end or aim’ (ekānte ind. ‘in a lonely or solitary place, apart’). Cf. SWTF s.v. p. 439 giving only the meaning 2.

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VOCABULARY (SELECTED ITEMS)

aṇvati to go; according to Senart’s note on Mv.1.15.10 (Mv.I, pp. 381-382), this verb means ‘to wander, roam, go all over’; it would be derived from Skt. ṛṇvati ‘to move’ abhisaṃbhāvayati to attain, bring to realization abhisaṃskāra m. concentration, intent, performance of an action, cf. Pāli abhisankhāra (J III, p. 391 and fn.1)a abhisamaya m. comprehension, clear understanding; abhisamayaṃ kṛ- to make an agreement arthika adj. desirous, amorous upakaraṇa nt. means of subsistence; food (‘resource’ according to J III, p. 389) upagacchati to enter any state or relation, undergo ulkā f. torch, cf. Vedic ulk ‘meteor, a fiery phenomenon in the sky’ and Pāli ukkā ‘a firebrand, a torch; a meteor’ (M. Cone, A Dictionary of Pāli, p. 387) cellikā f. novice Cf. MvKM, p. 501, n. 8 on the variant cellaka in the meaning ‘novice (of less than seven years of age)’ occurring also in BhiVin § 234 and Nolot, p. 294, n. 335. BHSD s.v. cailaka 1. ‘a monk; one who wears no more than a (loin) cloth; 2. cloth (see also B. Oguibénine, “Materials for the Lexicography of Buddhist Sanskrit of the Mahāsāṃghika-Lokottaravādins (I)”, in: Chūō Gakujutsu Kenkyujo Kiyō, 31, 2002, p. 72. chattropānahā f. parasol and sandals janapadacārikā f. wandering through the provinces triyantarā adj. f. girl [born] after three [brothers] according to T.K. Chopra (F.R. Hamm Memorial Volume, 1990, p. 25), but J III, p. 389 translates as ‘[a daughter,] one of triplets (adding ibid., n. 3, ‘among three’, “meaning must remain doubtful”; MvKM p. 501(cf. ibid., n. 5 for a summary of discussions) reads tasya dāni śreṣṭhisya triyantarā dārikā jātā. sā dāni amaṃgalā ti kṛtvā parivrājikāye dinnā. yadā saṃvṛddhā bhavati tato “naṃ pravrājehi, cellikā te bhaviṣyati (instead of vṛttikā te bheṣyati ‘you will be given a salary’) and translates as ‘The guild-leader begot a daughter, one of triplets. She, having been considered inauspicious, was given to a female ascetic. When she had grown up, (the father said) “Ordain her, she should become a female novice”’ dahara adj. young

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dvyaṃgulaprajñā adj. f. wisdom of two fingers [Pāli d(u)vaṅgulapaññā ‘wisdom of 2 finger-breadths, i. e. that of a woman’)] in reference to the practice of women taking a grain of rice between two fingers to see whether it is cooked) dhītā (other forms: dhītar-, dhītara-, dhītrā-) daughter (BHSD p. 285) niṣyandati to pay (the expenses), cf. Skt. ‘to flow down’ naigama nt. (coll.) city-dwellers paduma m., nt. lotus, Skt. padma parivrājikā f. female Wanderer; state of being a female ascetic paroparaṃ adv. together; apparently a single occurrence, to be compared with (but not identical with) Skt. paraṃpara adj. one following the other, adv. paraṃparam ‘successively, one after another’. paroparaṃ ca yathābhiprāyaṃ samāgacchanti ‘They lived together to their mutual pleasure’ (J III, p. 394) puṣkalatā f. excellence; dārako […] śubhavarṇapuṣkalatayā samanvāgato ‘a boy possessing the flower of perfect beauty’ (J III, p. 394) pṛcchaparipṛcchikā f. repeated questioning (BHSD p. 353 reads pṛcchă-paripṛcchikā) prabhūtasvāpadeya determining śreṣṭhin ‘guild-president’ as ‘having great wealth’, cf. Mv.1.36.4, Mv.3.377.9 prabhūtasvāpateya (SPK prabhūtasvāpateya) and svāpateya nt. wealth, property. See on the word-medial alternation t/d Descriptive Grammar, § 30.2a, p. 99 premna nt. amorous passion, affection mṛgadāva m. Deer Park yobhūyena adv. for the most part va corresponds to Skt. eva. vaṭukacāpalya nt. foolishness (worthy) of a child; a compound needing more explanation, it combines vaṭuka ‘a stupid fellow’ and cāpalya ‘fickleness, inconstance’ vāḍhaṃ adv. corresponds to Skt. bāḍham. varṇakuśala adj. skillful in letters

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vijñaprāpta ppp. who has reached the age of reason visṛṣṭa adj. clear, distinct (of voice, speech) vṛttikā f. salary, living costs (cf. Skt. vṛttika, as used at the end of compounds and equivalent to Skt. vṛtti f. ‘means of subsistence or livelihood’; it is remarkable about Skt. vṛttika at the end of compounds that, with the exception of avṛttika adj. ‘not having to live upon, not yielding livelihood’, other compounds have nothing to do with its meaning, see e.g. asamāvṛttika m. ‘a religious student who has not yet completed the period of his residence with his teacher and who therefore has not yet returned home’, see MW p. 119). veṭhayati, veṭheti BHSD p. 507 lists several meanings: ‘encloses, surrounds, envelop; invests”, but proposes as contextual meaning in Mv. 3.390.8 ‘to tie’ vyatisārayati to make to pass, carry on (speech, conversation) only noted in ger. (here vyatisārayitvā), see BHSD p. 514 vyayakarman n. living expenses, payment śraddhāvādin m. believer; one who claims or professes the faith (J III, p. 391, fn.2) śvetavalākā name of a town samajya nt. (?) gathering, meeting (BHSD p. 561). It is said J III, p. 393, n. 1 that samajyā- in the samajyāpratyanubhāvārthaṃ ‘as a mark of participating in the agreement’, a compound difficult to explain, “is possibly to be emended into samaya, the word already used in this passage for ‘agreement’, unless it can be assumed that samajya, ‘a gathering together’, may like samaya, ‘a coming together’ , also have the meaning of ‘agreement’”. Cf. Senart’s ‘pour s’en servir personnellement au cours de cette réunion’ and Edgerton’s ‘in order to participate in the public meeting’ samullāpa m. conversation, debate saṃmodanīya adj. salutatory, containing polite inquiries about the welfare of the person addressed (BHSD p. 581) saṃmodayati to carry on a salutary or greeting conversation (see more BHSD pp. 581-582) sārāyaṇīya adj. courteous, pleasing, friendly

V. MAHĀVASTU. HISTORY OF KINGS Text: É. Senart, Le Mahāvastu. Texte sanskrit publié pour la première fois et accompagné d'introductions et d'un commentaire. Vol. I, Paris, Imprimerie Nationale, 1882, pp. 338.13–348.7. According to H. Oldenberg (“Studien zum Mahāvastu”, Nachrichten der Königlichen Gesellschaft der Wissenschaften zu Göttingen, Philologisch-historische Klasse, 1912, p. 131), this fragment is in style B. [Style B] rājavaṃśe ādi. bhavati bhikṣavaḥ sa kālo bhavati sa samayo yad ayaṃ loko dīrghasyādhvano tyayena 1 saṃvartati. saṃvartamāne ca punar bhikṣavo loke yobhūyena satvā ābhāsvare devanikāye upapadyanti2 . bhavati bhikṣavaḥ sa kālo bhavati sa samayo yad ayaṃ loko dīrghasyādhvano atyayena vivartati. vivartamāne khalu punar bhikṣavo loke saṃsthite lokasanniveśe3 anyatarā satvā āyuḥkṣayāya ca karmakṣayāya ca ābhāsvarāto devanikāyāto 4 cyavitvā 5 icchatvam āgacchanṣ. te bhavanti satvā svayaṃprabhāḥ antarīkṣacarā manomayā prītibhakṣāḥ sukhasthāyino yenakāmaṃgatāḥ. dharmatā khalu punar bhikṣavo yaṃ teṣāṃ satvānāṃ svayaṃprabhāṇāṃ 6 antarīkṣacarāṇāṃ manomayānāṃ prītibhakṣānāṃ sukhatyayena and, some lines below, atyayena m. instr. sg. from atyaya ‘passing away’ appear under the same phonetic conditions. 2 satvā ābhāsvare devanikāye upapadyanti ‘beings are reborn in the world of the Ābhāsvara devas’, cf. Mv.1.52.4-5 manuṣyā ābhāsvare devanikāye upapadyanti . 3 vivartamāne khalu punar […] loke saṃsthite lokasanniveśe ‘while the re-evolvement of the universe takes place again, [while] it re-appears’; loke saṃsthite and lokasanniveśe are almost synonymous expressions. 4 devanikāyāto abl. sg. from devanikāya m. 5 anyatarā satvā āyuḥkṣayāya ca karmakṣayāya ca ābhāsvarāto devanikāyāto cyavitvā ‘Certains beings, in order to achieve the extinction of existence and karma, falling from the world of the Ābhāsvara gods […]’, cf. Dīgha-Nikāya I.17 ath’ aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā. According to Senart I p. 417, the dat. of goal āyuḥkṣayāya (‘in order to achieve the extinction of existence’) is somehow glossed by karmakṣayāya; he draws attention to the parallel text Mv.1.52.6–7 satvā āyuḥkṣayāya ābhāsvarād devanikāyāto cyavitvā […]. J I, p. 44 (cf. his n. 2) understands ‘beings pass away from the world of the Ābhāsvara devas, because their span of years there is ended’ and reads āyuḥkṣayā as causal ablative. cyavitvā is ger. from cyava-ti ‘to fall’ (BHSG p. 212). 6 dharmatā khalu punar bhikṣavo yaṃ teṣāṃ satvānāṃ svayaṃprabhāṇāṃ ‘That, monks, is the 1

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sthāyināṃ yenakāmaṃgatānāṃ. ime candramasūryā loke na prajñāyensuḥ 7 . candramasūryehi loke aprajñāyantehi 8 tārakarūpā loke na prajñāyensuḥ. tārakarūpehi loke aprajñāyantehi nakṣatrapathā loke na prajñāyensuḥ. nakṣatrapathehi loke na prajñāyantehi rātriṃdivā loke na prajñāyensuḥ. rātriṃdivehi loke na prajñāyantehi māsārdhamāsā loke na prajñāyensuḥ. māsārdhamāseṣu loke aprajñāyamāneṣu ṛtusaṃvatsarā loke na prajñāyante. dharmatā khalu bhikṣavo yaṃ teṣāṃ satvānāṃ svayaṃprabhāṇāṃ antarīkṣacarāṇāṃ yāvad 9 yenakāṃaṃ-gatāṇāṃ. ayam api mahāpṛthivī 10 udakahradaṃ viya samudāgacchet. sā cābhūd varṇasaṃpannā rasasaṃpannā sayyathāpi nāma kṣudraṃ madhv aneḍakaṃ11 evam āsvādo sayyathāpi nāma kṣīrasantānaṃ vā sarpisantānaṃ vā evaṃ varṇapratibhāso. atha khalu bhikṣavo anyataraḥ satvaḥ capalo lolupajātīyo taṃ pṛthivīrasaṃ aṃgulīye12 āsvādesi13. tasya taṃ svādayati14 varṇenāpi gandhenāpi appropriate condition of these beings who are self-luminous’ (J I, p. 285). The conjunction yaṃ introduces a subordinate completive clause explicating the concept of dharmatā ‘condition, normal state’ which is nom. f. whereas yaṃ looks like ya- in acc. sg. m. replacing usual yat “employed to paraphrase a fact” (Speijer, § 463, Gr. skt., p. 524). More precisely, yat drops its final consonant and the vowel a is nasalized by anusvāra (see on similar treatment of other light words Descriptive Grammar §§ 77-78). 7 The ending of 3rd pl. pass. aor. appears with two variants: -ensuḥ and -ensu (compare prajñāyensuḥ and prajñāyensu). 8 candramasūryehi [...] aprajñāyantehi ‘hence the moon and sun being not known’. Is it a causal instr.?; comparing the series of instr. with that of loc. absolute māsārdhamāseṣu [...] aprajñāyamāneṣu ‘the months and fortnights being not known’, we may admit the absolute value of the instr.; aprajñāyantehi participial stem (built on pass. pres.) strengthened in -a and common to whole inflectional paradigm. 9 yāvad yenakāṃaṃgatāṇāṃ : yāvat (preposition of pronominal origin) ‘as far as’ indicates the omission of a part of the passage svayaṃprabhāṇāṃ antarīkṣacarāṇāṃ manomayānāṃ prītibhakṣānāṃ sukhasthāyināṃ yenakāmaṃgatānāṃ, which precedes yenakāmaṃgatānāṃ and which is to be supplied (see BHSD p. 447). 10 ayam api mahāpṛthivī : note Skt. ayaṃ nom. sg. m. of pron. ayam; the m. form freely used instead of iyaṃ, as in Pāli and Prakrits (BHSG § 21.81). ayam api mahāpṛthivī udakahradaṃ viya samudāgacchet if opt. samudāgacchet has a specific grammatical meaning, it is certainly that of the suppositional opt. (‘The entire earth would have become like a large lake’), but given ayam api mahāpṛthivī udakahradaṃ viya samudāgacchati that follows, we note that the opposition between opt. and ind. is here, as elsewhere, of little significance. Indeed, J I, p. 286 translates the former proposition ‘Then this great earth came into being as a lake of water’. 11 sayyathāpi ‘just as if’ (Skt. tad yathāpi) in sayyathāpi nāma kṣudraṃ madhvaneḍakaṃ ‘just as if [it were] pure honey’. The word combination sayyathāpi nāma (only Mv) is mostly followed by nominal phrase, as noticed BHSD p. 443 (with examples). See also sayyathāpi nāma kṣīrasantānaṃ vā sarpisantānaṃ vā evaṃ varṇapratibhāso ‘just as if the outward appearance [of this lake were] an expanse of milk or an expanse of butter’ freely translated by J I, p. 286 ‘In appearance it was like an expanse of milk or an expanse of butter’. 12 aṃgulīye oblique (instr.) sg. case; the concurrent form of the instr. sg. here is aṃgulyā (aṃguli or aṃgulī f. ‘finger’). 13 āsvādesi 3rd sg. aor. from āsvadati ‘to taste with pleasure’. Edgerton seems to attribute the long radical vowel to the causative meaning (BHSG p. 238, s.v. svad- ‘to taste, eat’). Cf. next note. 14 tasya taṃ svādayati ‘it (the essence of earth) pleased him’: the subject is taṃ nom. sg. nt. from the pronominal stem ta-; tasya gen. sg. instead of the dat. bound to disappear. Despite

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rasenāpi. anye pi satvā tasya satvasya dṛṣṭvā anukṛtim āpadyante. te pi pṛthivīrasam aṃgulyāsvādayensu. teṣām api taṃ svādayati yāvat rasenāpi15. atha khalu bhikṣavaḥ so satvo aparakālena taṃ pṛthivīrasaṃ ālopakāram16 āhāraṃ āhāresi17. anye pi satvā tasya satvasya dṛṣṭvā anukṛtim āpadyante. te pi taṃ pṛthivīrasaṃ ālopakārakam āhāram āhārensuḥ. yato ca bhikṣavas te satvā taṃ pṛthivīrasaṃ ālopakārakam āhāram āhārensuḥ atha teṣāṃ kāye gurutvaṃ ca kharatvaṃ kakkhaṭatvaṃ ca upanipate 18 . yāpi cābhūt pūrvaṃ sānaṃ svayaṃprabhatā antarīkṣacaratā manomayakāyatā prītibhakṣatā sukhasthāyitā yenakāmaṃgamātā sā antarahāye19. svayaṃprabhatāye antarīkṣacaratāye manomayatāye prītibhakṣatāye yenakāmaṃgamatāye antarhitāye 20 candrasūryā loke prajñāyensu. candramasūryehi loke prajñāyantehi tārakarūpā loke prajñāyensu. tārakarūpehi loke prajñāyantehi nakṣatrapathā loke prajñāyensu. nakṣatrapathehi loke prajñāyantehi rātriṃdivā loke prajñāyante. rātriṃdivasehi loke prajñāyantehi māsārdhamāsā loke prajñāyante. māsārdhamāsehi prajñāyantehi ṛtusaṃvatsarā loke prajñāyensu. atha khalu bhikṣavas te satvā taṃ pṛthivīrasaṃ āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā 21 ciraṃ dīrgham adhvānaṃ tiṣṭhensuḥ. ye sānaṃ 22 bahu the caus. morpheme, the predicate svādayati has a non-caus. sense. Note Skt. caus. both svadayati and svādayati (MW p. 1279) 15 api taṃ svādayati yāvat rasenāpi : yāvat ‘as far as’ refers to tasya taṃ svādayati varṇenāpi gandhenāpi rasenāpi ‘it pleased him by its colour, smell and taste’, i.e. to omitted varṇenāpi gandhenāpi (cf. n. 9). 16 ālopakāram ger. in -am taking the suff. -ka, the form appearing as -akam (see further below ālopakārakam). ālopakāram is variously understood: BHSG § 35.3 has ‘making a morsel, a piece of it (of the essence of earth)’ while J I, p. 286 translates ālopakāram āhāraṃ āhāresi ‘[that being] ate a whole mouthful of this essence of earth as ordinary food’ (overstatement?). ālopa < ā-lup- ‘tear out, cut off’. Edgerton (BHSG § 35.3) regards -kāram as ger. in -am used at the end of the compound. 17 āhāraṃ āhāresi ‘he took (ate) food’, cf. anāhāraṇā ‘the not taking food’ (BHSD p. 24). Skt. ā-hṛ- means ‘to fetch, bring, fetch for one’s self, etc.’ as well as ‘to eat’, cf. āhāra m. ‘taking food’ and āhāraṃ kṛ- ‘to take food, eat’ (MW pp. 162-163). 18 yataḥ...atha are correlated like yathā...tathā used to point to the result effected (Speijer § 471): yato […] te satvā taṃ [...] āhāraṃ āhārensuḥ atha teṣāṃ kāye gurutvaṃ [...] upanipate ‘from the time that they ate [this food], their bodies became heavy’. 19 yā […] abhūt […] svayaṃprabhatā […] sā antarahāye ‘[the qualities of being] self-luminous, etc. disappeared’; note the correlation of pron. sg. f. yā — sā, two 3rd sg. aor. abhūt and antarahāye, and multiple f. sg. subjects. 20 svayaṃprabhatāye antarīkṣacaratāye manomayatāye prītibhakṣatāye yenakāmaṃgamatāye antarhitāye is a series of loc. absolute from the nouns in -tā completed by the ppp. in -tā: ‘As soon as vanished their qualities of being self-luminous, of moving through space, of being made of mind, of feeding on joy and of going wherever they wished, [the moon and sun became known]. 21 taṃvarṇā taṃbhakṣā tadāhārā ‘[they lived for a long time (while ensuring by the essence of earth)] their form, pittance, and sustenance’; note these compounds (in nom. pl.) with a variable pronominal stem ta- having two different and concomitant forms (taṃ and tad), cf. tadvarṇā below. 22 sānaṃ occurs many times in Mv., “apparently as gen. pl. of the pron. stem ta- (sa-)” (BHSG

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āhāram āhārensu te abhūnsu durvarṇāḥ ye alpam āhāraṃ āhārensuḥ varṇavantā. ye abhūnsuḥ varṇavantā te durvarṇāṃ satvā23 avajānensuḥ24. vayam asma25 varṇavanto satvā ime bhavanti durvarṇā. teṣāṃ varṇābhivarṇapratyayānāṃ mānābhimānajātīyānāṃ viharatāṃ pṛthivīraso antarahāye. bhūmiparpaṭakaṃ prādurbhaveya sayyathāpi nāma chātrakaṃ evaṃ varṇapratibhāso. so ca abhūd varṇasaṃpanno ca gandhasaṃpanno ca sayyathāpi nāma kṣudro madhu aneḍako evam āsvādo. atha khalu bhikṣavo te satvā asmiṃ pṛthivīrase antarahite imaṃ udānam udānayensu26. aho raso aho raseti. sayyathāpi nāma bhikṣava etarahi manuṣyā subhojanakhāditā sukhitā bhuktāvino imaṃ udānam udānentīti. aho raso aho raso ti. tam eva paurāṇam akṣaram agninyaṃ27 upanipate arthaṃ cāsya na vibhāvayensu. atha khalu bhikṣavas te satvās taṃ bhūmiparpaṭakaṃ āhāraṃ āharantā tadvarṇā tadbhakṣās tadāhārā ciraṃ dīrgham adhvānaṃ tiṣṭhensu. ye sānaṃ bahuṃ āhāraṃ āhārensu abhūnsu durvarṇā ye alpaṃ āhāraṃ āhārensu te abhūnsu varṇavanto. ye suvarṇavanto te durvarṇāṃ satvāṃ avajānensuḥ. vayam asma varṇavantā ime bhavanti satvā durvarṇā. teṣāṃ varṇābhivarṇapratyayānāṃ mānābhimānajātīyānāṃ viharatāṃ bhūmiparpaṭakaṃ antarahāye vanalatā prādurbhūtā. sayyathāpi nāma kalambukā evaṃ varṇapratibhāsāpi abhū varṇasampannā pi gandhasaṃpannā pi rasasaṃpannā pi tadyathāpi nāma kṣudraṃ madhu-m-aneḷakaṃ28 evam āsvādā. atha khalu bhikṣavo te satvā bhūmiparpaṭake antarhite anustanayensu. aho vadi aho vadīti29. tadyathāpi nāma bhikṣava etarahiṃ satvā kenacid evaṃ duḥkhadharmeṇa spṛṣṭā anustanayensu aho vadi aho vadīti tam eva paurāṇam akṣaram agninyaṃ upanipate arthaṃ cāsya na vibhāvayensuḥ. evam eva bhikṣavas te satvās tasmiṃ bhūmiparpaṭake antarhite anustanayensuḥ. aho vadi aho vadīti. § 21.45). 23 durvarṇāṃ satvā stand in acc. pl. m. Cf. further below durvarṇāṃ satvāṃ. 24 avajānensuḥ or avajānensu 3rd pl. aor. from avajñā-, 3rd sg. pres. avajānati ‘to treat with contempt’. 25 vayam asma 1st pl. pron. vayam is reiterated through asma, the stem of indirect cases. An emphatic effect is perhaps the aim (‘as for us’), but glossing resulting from the partial destruction of the system of pronominal inflection is not excluded. 26 te satvā asmiṃ pṛthivīrase antarahite imaṃ udānam udānayensu ‘Once the essence of earth had vanished, those beings uttered this udāna’ includes the tour in loc. absolute (bold style words). 27 agninya corresponds to Pāli aggañña ‘chief, principal, primitive, original’; tam eva paurāṇam akṣaram agninyaṃ upanipate ‘[Since that time] exists this ancient primitive expression’. For the analysis of agninya, see my article in J.S. Klein, K. Yoshida (eds), Indic Across the Millennia. From the Rigveda to Modern Indo-Aryan, Bremen, Hempen Verlag, 2012, pp. 95-96. 28 The epenthetic consonant -m- in madhu-m-aneḷakaṃ ‘pure honey’ prevents a hiatus or a long vowel within an iterative compound (anya-m-anyam, cf. Skt. anyo’nya), but see madhu aneḷakaṃ and madhv aneḷakaṃ. More on epenthetic ‘hiatus-bridgers’: Descriptive Grammar, pp. 370-394. 29 aho vadi aho vadīti; Senart I, p. 617 provides a detailed explanation on the various possibilities for restoring this sentence; according to him, it is probably a deformation of the interjection expressing regret aho bata. However, we cannot exclude vadi being the 3rd sg./pl. opt. from vadati, even if this form appears without any metric constraint: “‘Oh misfortune!’ they said” (cf. a variant in this same text: aho vade aho vade ti).

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atha khalu bhikṣavas te satvās tasmiṃ bhūmiparpaṭake antarahite vanalatāṃ āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā ciraṃ dīrgham adhvānaṃ tiṣṭhensu. ye sānaṃ bahuṃ āhāraṃ āhārensuḥ te abhūnsuḥ durvarṇā ye alpāhāraṃ āhārensu abhūnsu varṇavanto. te tāṃ durvarṇāṃ satvā avajānensu. vayam asma varṇavanto ime bhavanti satvā durvarṇā. teṣāṃ varṇābhivarṇapratyayānāṃ mānābhimānajātīyānāṃ vanalatā antarahāye. śāli akaṇo atuṣaḥ surabhitaṇḍulaḥ prādurbhaveyā sāyaṃ lūno so kālyaṃ bhavati jāto pakvo virūḍho avadānaṃ pi se na prajñāyati30. so pi kālyaṃ lūno sāyaṃ bhavati jāto pakvo virūḍho avadānaṃ cāsya na prajñāyati. atha khalu bhikṣavo te satvā tasmiṃ vanalate antarhite31 anustanayensuḥ. aho vade aho vade ti. tadyathāpi nāma bhikṣavo etarahiṃ satvā kenacid evaṃ duḥkhadharmeṇa spṛṣṭā anustanayensu. tam eva paurāṇam akṣaram agninyaṃ upanipate arthaṃ cāsya na vibhāvayensu. atha khalu bhikṣavas te satvā tasmiṃ vanalate antarhite taṃ śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ āhāram āharantā ciraṃ dīrgham adhvānaṃ tiṣṭhensu. yato ca bhikṣavas te satvās taṃ śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ āhāram āhārensu atha sānaṃ strīṇāṃ strīvyaṃjanāni prādurbhavensuḥ puruṣāṇāṃ puruṣavyaṃjanāni prādur-bhavensuḥ. ativelaṃ raktacittā anyonyaṃ upanidhyāyensu32 . anyonyaṃ raktacittā anyonyaṃ upanidhyāya te anya-m-anyam saṃrañjensu anya-m-anyam saṃraktā anya-m-anyam dūṣayensuḥ33 . ye khalu punar bhikṣavaḥ satvān paśyensu dūṣyamānāṃ 34 te tatra daṇḍaṃ pi kṣipensu leṣṭuṃ kṣipensu pāṃśu pi kṣipensu. adharmo bhavanto35 loke prādurbhūto asaddharmo bhavanto loke prādurbhūtaḥ yatra hi nāma satvo satvaṃ dūṣayati. tadyathāpi nāma bhikṣavaḥ etarahiṃ dārikāye vuhyantīye daṇḍaṃ nikṣipanti leṣṭuṃ pi nikṣipanti36 taṃ eva paurāṇaṃ akṣaram agninyaṃ upanipate avadānaṃ pi se na prajñāyati ‘no (trace) of its having been cut was known’. Note prajñāyati 3rd sg. pass. of prajñā- ‘to know’ with primary (active) ending and se gen. sg. from pronominal stem ta-. 31 vanalate antarhite ‘at the disappearance of the creeper-plant’ : two loc. absolute of time from f. stems in -ā (for other examples, see BHSG § 9.77). 32 ativelaṃ raktacittā anyonyaṃ upanidhyāyensu [Senart noted vv.ll. upanidhyāyetsu (ms. B) and upanidhyāyetsuḥ (ms. C); the former is retained BHSD p. 137, s.v. upanidhyāyati] ‘They looked at one another with inordinate passion in their hearts’ (J I, p. 288). 33 dūṣayensuḥ 3 pl. aor. from caus. dūṣayati. It is perhaps better to translate ‘they caused evil (or misfortune) to one another’ (but J I, p. 288 says ‘they violated one another’). 34 dūṣyamānāṃ is acc. pl. m. middle part. from dūṣyati ‘to spoil, defile’. Cf. the preceding satvān acc. pl. m. 35 bhavanto here voc. pl., form of bhavant ‘venerable, respected’ used as a term of interpellation. Jones translates ‘my friends’ or ‘Sirs’ (but leaving it occasionally untranslated) and BHSD p. 207 suggests ‘Sirs’. Cf also nom. sg. bhavān used here as in Skt. with the verb in 3rd sg. nigṛhṇātu ‘Let your majesty reprove’ (J I p. 293). Note also the contracted form bhos of “old style vocative” (Whitney § 456), for example, in the interrogative clause api nāma tvaṃ bho satva ‘Is it true that, oh you good being, […] ?’ or in the hortative clause ehi bho satva ‘Go, good being!’. It is not without interest that Whitney § 174b notices the lost of the s before vowels and sonant consonants whereas in BHS the form bho seems to be fixed once for all. 36 dārikāye vuhyantīye (two loc. absolute sg.) daṇḍaṃ nikṣipanti leṣṭuṃ pi ‘when the young bride is being carried away [during the marriage ceremony], they [i.e. people] throw sticks and clods’ (vuhyantī f. pres. pass. part. from vahati, cf. Pāli vuyhati). Senart I p. 618 supposes an analogy between the custom mentioned here (akṣara nt. ‘custom’ as an unchanging and 30

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arthaṃ cāsya na vibhāvayensu. tadā khalu punas taṃ bhikṣavaḥ adharmasaṃmataṃ ca ayajñasaṃmataṃ avinayasaṃmataṃ37 ca. etarahiṃ khalu punas taṃ bhikṣavaḥ dharmasaṃmataṃ ca yajñasaṃmataṃ vinayasaṃmataṃ ca. atha khalu bhikṣavas te satvā tena adharmeṇa artīyantā vijigupsitā38 ekāhaṃ pi vipravasensu dvyahaṃ pi vipravasensu tryahaṃ pi vipravasensu caturahaṃ pi vipravasensu paṃcāhaṃ pi pakṣaṃ pi māsaṃ pi vipravasensu gṛhakarmāntā pi kārayensu yāvad eva tasyaiva adharmasya praticchadanārthaṃ39. atha khalu bhikṣava anyatarasya satvasya śālihārakaṃ gatasya40 etad abhavat. kim asya nāma ahaṃ kilamāmi41 kathaṃ purāhaṃ kilamāmi sāyaṃ sāyamāsāya prātaṃ prātarāsāya. yaṃ nūnāhaṃ sakṛd eva daivasaṃ sāyaṃprātikaṃ śāliṃ hareyaṃ42. āhare 43 khalu bhikṣavo so satvo sakṛd eva daivasaṃ sāyaṃprātikaṃ śāliṃ. atha khalu bhikṣavaḥ anyataro satvo taṃ satvam etad uvāca. ehi bho satva śālihāraṃ

durable traditional practice, see comments by J I, p. 288, n. 2) and an ancient Vedic practice of throwing clods in water at the marriage; he also recalls a custom quoted in the Tibetan translation of Csoma, which consists of covering the bride with scented powders, perfumes, flowers, etc. Although nothing is sure, here it probably concerns a rather unique presentation of the practices accompanying the marriage ceremony. 37 taṃ […] adharmasaṃmataṃ ca ayajñasaṃmataṃ avinayasaṃmataṃ ‘This [is] considered immoral, irreligious, and irregular’. Note taṃ nom. sg. nt. of the pronominal stem ta-, cf. BHSG § 21.3 (taṃ- for tad- in composition) and see above, n. 21 for compounds with taṃ- and tad-. 38 te satvā tena adharmeṇa artīyantā vijigupsitā. I believe this phrase is to be understood ‘[All] the beings were distressed and disgusted by this immorality’ (rather than with J I, p. 289 ‘Those beings, because of their immorality, got into trouble and they were shunned by their fellows’, too freely translated on the basis of his interpretation). My translation is more in keeping with Edgerton’s suggestions (BHSD p. 66, s.v. ar(t)tiyati). He improves Senart’s reading and writes “[…] attīyantā […] vijigupsantā or -satā (mss. -satāṃ, evidently pres. part.).” Note the vocalism of vijigupsati ‘to be disgusted’, closer to that of Pāli vijigucchati than that of Skt. vijugupsate (see BHSD p. 485). 39 vipravasensu gṛhakarmāntā pi kārayensu yāvad eva tasyaiva adharmasya praticcha-danārthaṃ ‘they left their homes […] in order to conceal their immorality, and during this time had their housework done by others’ (J I, p. 289). Senart (Mv.I, p. 618) suggests that tāvad eva would be more natural and better suited, the only meaning that appears plausible being ‘during this time’. The syntax here is quite irregular. 40 śālihārakaṃ gatasya ‘when he went to gather rice’. Edgerton (BHSG § 35.5) explains the form -hārakaṃ as a ger. in -am preceded by the suff. -ka, cf. ālopakārakam (above, fn. 16). 41 kim asya nāma ahaṃ kilamāmi ‘Why forsooth should I tire myself [..] ?’; asya (or sya) is “apparently particle of emphasis” (BHSD p. 85), nāma particle ‘pretending, quasi-‘ (BHSD p. 293). Further below we find several occurrences of kiṃ sya. 42 yaṃ nūnāhaṃ sakṛd eva daivasaṃ sāyaṃprātikaṃ śāliṃ hareyaṃ ‘What if I were to gather once daily enough rice for both the evening and morning meals?’ (J I, p. 289). yaṃ or yan nūna (before ahaṃ) ‘suppose now’ with 1st sg. opt. (here hareyaṃ of hṛ- ‘take, gather’) or (rarely) indic. (BHSD p. 444). Add hareyaṃ to opt. forms shown BHSG p. 239 s.v. hṛ-. 43 āhare 3rd sg. aor. of hṛ- ‘to harvest, gather’, cf. āhāresi (same grammatical meaning) also occurring in our fragment. Note the sentence-initial position of the verb, possibly meant to emphasize the event, but it may have been caused by hareyaṃ 1st sg. opt. at the end of the preceding sentence (semi-lexical anaphora induced by contiguity of words derived from the same root).

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gamiṣyāmaḥ44. evam ukte bhikṣavaḥ so satvo taṃ satvam etad uvāca. gaccha tuvaṃ45 satva ānīto mayā sakṛd eva sāyaṃprātiko śāliḥ. atha khalu bhikṣavas tasyāpi satvasya etad abhavat. evaṃ pi kriyamāṇaṃ śobhanaṃ bhavati46. yaṃ nūnāhaṃ pi sakṛd eva dvyahikaṃ trīhikaṃ taṃ śāliṃ hareyaṃ. āhare khalu bhikṣavaḥ so pi satvo sakṛd eva dvīhikaṃ trīhikaṃ 47 śāliṃ. atha khalu bhikṣavaḥ anyataro satvo taṃ satvam etad uvāca. ehi bho satva śālihāraṃ gamiṣyāma. evam ukte so satvo taṃ satvam etad uvāca. gaccha tvaṃ bho satva ānīto mayā sakṛd eva dvīhiko trīhiko śāliḥ. atha khalu bhikṣavas tasyāpi satvasya etad abhavat. evaṃ pi dāni 48 kriyamāṇaṃ śobhanaṃ bhavati. yaṃ nūnāhaṃ pi caturahikaṃ paṃcāhikaṃ śālim āhareyaṃ. āhare khalu bhikṣavo so pi satvo sakṛd eva caturahikaṃ paṃcāhikaṃ śāliṃ. yato ca bhikṣavaḥ te satvā taṃ śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ saṃnidhikāraṃ paribhuṃjensu 49 (.) atha khalu tasya śālisya 50 kaṇo ca tuṣo ca prādurbhavati. so pi sāyaṃ lūno kālyaṃ na jāto bhavati na pakvo na virūḍho avadānaṃ cāsya prajñāyati. atha khalu bhikṣavas te satvā saṃdhāvensuḥ saṃdhāvitvā saṃnipatitvā mantrāṃ mantrayansuḥ. vayaṃ bhavanto svayaṃprabhā antarīkṣacarā manomayā prītibhakṣā sukhasthāyino yenakāmaṃgamāḥ. teṣām asmākaṃ svayaṃprabhāṇām antarīkṣacarāṇāṃ manomayānāṃ prītibhakṣāṇāṃ sukhasthāyināṃ yenakāmaṃgamānāṃ candramasūryā loke na prajñāyensu. candramasūryehi loke aprajñāyantehi tārakarūpā loke na prajñāyante. tārakarūpehi loke aprajñāyantehi nakṣatrapathā loke na prajñāyante. nakṣatrapathehi lok aprajñāyantehi rātriṃdivā na prajñāyensu. rātriṃdivehi aprajñāyantehi māsārdhamāsā na prajñāyensu. māsārdhamāsehi aprajñāyantehi ṛtusaṃvatsarā na prajñāyensu. ayam api mahāpṛthivī udakahradaṃ BHSG § 35.4 translates śālihāraṃ gamiṣyāmaḥ ‘let us go rice-gathering (to gather rice)’. Note -hāraṃ ger. in -am used at the end of the compound, “virtually expressing purpose” (BHSG § 35.3-4). gamiṣyāmaḥ 1st pl. fut. in -maḥ (primary ending), but in -ma (secondary ending) in (śālihāraṃ) gamiṣyāma (further below), while Senart’s ms. C reads -maḥ in the second case too (see on the interchange of these endings BHSG § 26.5 and § 26.6). The future is used here in impv. sense (clearly implied by ehi 2nd sg. impv. from i- ‘to come’; note its upgraded radical vowel), cf. Whitney § 575 on general fut. meaning of impv. forms in “[their] earliest employment”. 45 tuvaṃ: nom. of 2nd sg. pron., with an epenthetic u due to following labial (but cf. tvaṃ in the same sentence reiterated below). 46 evaṃ pi kriyamāṇaṃ śobhanaṃ bhavati. Jones’ translation (J I, p. 289) ‘This is surely a splendid practice’ is in so far justified as kriyamāṇaṃ nom. sg. nt. is the substantivized middle part. 47 dvīhikaṃ ‘for two days’, trīhikaṃ ‘for three days’. Sanskrit orthography as opposed to the popular forms of the dvyahikaṃ type according to Senart (Mv. I, p. 618), but ī for ya is textually uncertain [BHSG § 3.115; cf. BHSD p. 275 on dvīhika, dvehika, dvyahika (the latter also appears here)]. Mi2 § 131 draws attention to the analogy with Pāli dvīha, tīha, catūha, etc. 48 Adv. dāni ‘now’ appears once in this fragment in style B. Some lines above the same phrase evaṃ pi kriyamāṇaṃ śobhanaṃ bhavati has no dāni. 49 saṃnidhikāraṃ paribhuṃjensu ‘they lived by hoarding the rice’. Senart (Mv. I, p. 619) associates saṃnidhikāraṃ with ālopakāram ‘mouthful, morsel’ and regards both as a kind of adverb. Cf. BHSD p. 558 saṃnidhikāra m. ‘making a hoard’. 50 śālisya gen. sg. of śāli m. ‘rice’. 44

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viya samudāgacchati. tadyathāpi nāma sarpisantānaṃ vā kṣīrasaṃtānaṃ vā evaṃ varṇapratibhāsā abhūṣi51 varṇasaṃpannā ca gandhasaṃpannā ca rasasaṃpannā ca tadyathāpi nāma kṣudro madhu anelako evam āsvādo. atha khalu bhavanto anyataro satvo capalo lolupajātīyo taṃ pṛthivīrasaṃ aṃgulīye āsvādayate. tasya taṃ āsvādayati varṇenāpi gandhenāpi rasenāpi. atha khalu bhavanto so satvo taṃ pṛthivīrasam aparakālena taṃ pṛthivīrasaṃ ālopakārakam āhāraṃ āhāresi. vayaṃ tasya satvasya dṛṣṭvā anukṛtim āpadyantā. taṃ pṛthivīrasaṃ ālopakārakam āhāraṃ āharema. yato ca vayaṃ bhavanto pṛthivīrasaṃ ālopakārakam āhāraṃ āharema atha asmākaṃ kāye gurutvaṃ ca kharatvaṃ kakkhaṭatvaṃ ca upanipate. yāpi sā pūrvaṃ abhūṣi svayaṃprabhatā antarīkṣacaratā manomayakāyatā prītibhakṣatā sukhasthāyitā yenakāmaṃgamātā sā antarahāyi 52 . teṣāṃ bhavanto svayaṃprabhatāye antarīkṣacaratāye manomayakāyatāye prītibhakṣatāye sukhasthāyitāye yenakāṃaṃgamatāye antarahitāye 53 candramasūryā loke prajñāyensuḥ. candramasūryehi loke prajñāyantehi tārakarūpā prajñāyensuḥ. tārakarūpehi prajñāyantehi nakṣatrapathā prajñāyensuḥ. nakṣatrapathehi prajñāyantehi rātriṃdivā prajñāyensuḥ. rātriṃdivehi prajñāyantehi māsārdhamāsā prajñāyensuḥ. māsārdhamāsehi prajñāyantehi ṛtusaṃvatsarā prajñāyensuḥ. te vayaṃ bhavanto taṃ pṛthivīrasaṃ āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā ciraṃ dīrgham adhvānaṃ tiṣṭhema. yato ca sānaṃ kecit pāpakā akuśalā dharmā prajñāyensuḥ yato ca mo54 kecid bhavanto pāpakā akuśalā dharmā prajñāyensuḥ (.) atha so pṛthivīraso antarhāye bhūmiparpaṭakaṃ prādurbhave 55 . tadyathā chātrakaṃ evaṃ varṇapratibhāso pi abhūṣi varṇasampanno ca gandhasaṃpanno ca. tadyathāpi nāma kṣudramadhu aneḍako evam āsvādo 56 . te vayaṃ bhavanto bhūmiparpaṭakaṃ āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā ciraṃ dīrgham adhvānaṃ tiṣṭhema. yato ca sānaṃ kecit pāpakā akuśalā dharmā prajñāyensu atha so bhūmiparpaṭaka antarahāye vanalatā prādurbhavet. tadyathāpi nāma kalambukā evaṃ varṇapratibhāsā sāpi abhūṣi varṇasampannā ca gandhasaṃpannā ca rasasaṃpannā ca. sayyathāpi nāma kṣudro madhu aneḍako evam āsvādaḥ. te vayaṃ bhavanto tāṃ vanalatām āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā dīrgham adhvānaṃ abhūṣi 3rd sg. aor. from bhū- ‘to be, occur’. yā […] sā […] sā antarahāyi the correlation yā […] sā and the verb antarahāyi should imply singular subject, but here several subjects are simultaneously involved. 3rd sg. aor. antarahāyi matches antarhāye, both from antardhā- ‘to diappear, vanish’. 53 teṣāṃ bhavanto svayaṃprabhatāye [...] antarhitāye. In this account of events in the 1st person, we would at least expect *teṣāṃ asmākaṃ or simply asmākaṃ. The same inconsistency appears in yato ca sānaṃ [...] pāpakā [...] dharmā prajñāyensuḥ yato ca mo bhavanto [...] pāpakā [...] dharmā prajñāpayensuḥ (above): sānaṃ gen. pl. from pronominal stem ta-, despite the entire discourse being in the 1st pl. The entire phrase is immediately repeated with mo gen. pl. from vayam. Senart p. 619 ingeniously remarks that “the intention of the sentence is first to objectify beings before distinguishing them with the first person, which would thus mean ‘when evil was known among beings, when evil was known among us…’” 54 mo gen. pl. of 1st pl. pron. vayam. 55 prādurbhave, prādurbhavet and prādurbhaveyā (occurring below) are three forms of 3rd sg. opt. of prādurbhū- ‘to become manifest, appear, arise’. 56 Cf. āsvādo and āsvādaḥ (found below) ‘flavour, taste’ are two shapes of nom. sg. m., both in sentence-final position. 51 52

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tiṣṭhema. yato ca sānaṃ kecit pāpakā akuśalā dharmā prajñāyensuḥ yato ca mo bhavanto kecit pāpakā akuśalā dharmā prajñāpayensuḥ 57 atha sā vanalatā antarahāye. śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ prādurbhaveyā58. sāyaṃ lūno so kālyaṃ bhavati jāto pakvo virūḍho avadānaṃ pi ca se na prajñāyati. te vayaṃ bhavanto taṃ śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ āhāraṃ āharantā taṃvarṇā taṃbhakṣā tadāhārā ciraṃ dīrgham adhvānaṃ hi tiṣṭhema. yato ca sānaṃ kecit pāpakā akuśalā dharmā prajñāyensuḥ atha se śālisya kaṇo ca tuṣo ca paryavanahe59. yo ca sāyaṃ lūno so kālyaṃ na jāto na pakvo na virūḍho avadānaṃ pi ca se prajñāyati. yo pi kālyaṃ lūno so sāyaṃ na jāto na pakvo na virūḍho avadānaṃ pi ca se prajñāyati. yaṃ nūnaṃ vayaṃ śālikṣetrāṇi vibhajema sīmāṃ nayemaḥ 60 . imaṃ bhavantānāṃ śālikṣetraṃ imam asmākaṃ māpayemaḥ 61 . atha khalu bhikṣavas te satvāḥ śālikṣetrāṇāṃ sīmā nayensuḥ. imaṃ bhavantānāṃ śālikṣetraṃ imam asmākaṃ. atha khalu bhikṣavaḥ anyatarasya satvasya śālihāraṃ gatasya etad abhavat. kiṃ sya nāma ahaṃ bhaviṣyaṃ62 kena sya nāma jīvitaṃ kalpeṣyaṃ svake śālibhāge kṣīṇe. yato ca sānaṃ [...] pāpakā [...] dharmā prajñāyensuḥ yato ca mo [...] pāpakā [...] dharmā prajñāpayensuḥ ‘since wrong dharma became known among them, since wrong dharma became known among us’. The two verbs prajñāyensuḥ (3rd pl. aor. pass.) and prajñāpayensuḥ (3rd pl. aor. pass. caus.) are clearly distinguished by their form, but Senart (Mv.I, p. 619) considers the caus. vs. non-caus. distinction to be blurred here (as in the case of loke daṇḍādānaṃ prajñāyati ‘violence is [now] known throughout the world’), despite ms. B reading prajñāpayati. 58 In the phrase śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ prādurbhaveyā (cf. śāli akaṇo atuṣaḥ surabhitaṇḍulaḥ prādurbhaveyā with the same meaning) the subject śāli m. as well as all of its modifiers end in anusvara. Two explanations are possible: 1) the phrase with the subject in anusvara resumes the nearest nominal syntagm without modifying the previous occurrence (te satvā taṃ śāliṃ akaṇaṃ atuṣaṃ surabhitaṇḍulaphalaṃ saṃnidhikāraṃ paribhuṃjensu); and, less likely, 2) the subject of the phrase is in acc. Regarding prādurbhaveyā 3rd sg. opt. from prādurbhū-, note that the lengthening of the final vowel does not arise from metrical restrictions. 59 paryavanahe 3rd sg. aor. of pary-ava-nah- ‘to envelop, wrap, cover’; thematic *nahati -‘to bind’ is “not recorded, unless implied by Pāli saṃnahitvā” according to BHSG p. 218. MW p. 607 has paryavanaddha ‘overgrown’ from Divy. Regarding the syntax, śālisya kaṇo ca tuṣo ca paryavanahe. yo ca sāyaṃ lūno so kālyaṃ na jāto ‘Powder and husk began to envelop the rice. And now when cropped at evening it (the rice) did not sprout […] by the morning’ (J I, p. 291, modified), note the sentence-initial relative pron. yo. This is an attempt to construe a relative subordinate; the ensemble is doubtlessly a resumption of the foregoing atha khalu tasya śālisya kaṇo ca tuṣo ca prādurbhavati. so pi sāyaṃ lūno kālyaṃ na jāto bhavati […]. 60 sīmāṃ nayemaḥ ‘let us set boundaries’; nayemaḥ 1st pl. opt. of nī- ‘to trace, set, settle’. Note two forms of acc. pl. of sīmā, f.: sīmāṃ and sīmā (nayensuḥ) ‘(they set) boundaries’ where no sandhi is involved and the phonetic environment is the same. 61 imam asmākaṃ māpayemaḥ ‘let us allot this [field] to ourselves’; Senart (Mv.I, p. 620) suggests the reading asmākam iti māpayemaḥ (“add iti, which, as so often, is not expressed”). In my view, this addition is unnecessary. 62 bhaviṣyaṃ from bhū- ‘to be’ and kalpeṣyaṃ or kalpayiṣyaṃ (present in -aya according to BHSG § 31.31) from kḷp- ‘to get, secure, ensure (one’s living)’, are 1st sg. fut. in -aṃ (“apparently the secondary ending used as primary” BHSG § 31.30). 57

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yaṃ nūnāhaṃ adinnaṃ anyātakaṃ śālim ādiyeyaṃ63. atha khalu bhikṣavo so satvo svakaṃ śālibhāgaṃ parirakṣanto adinnam anyātakaṃ śālibhāgam ādiyeya. adrākṣīd bhikṣavo (’) nyataraḥ satvo taṃ satvam adinnam anyātakaṃ śāliṃ ādiyantaṃ dṛṣṭvā ca punar yena so satvo tenopasaṃkramitvā64 taṃ satvaṃ etad avocat. api nāma tvaṃ bho satva adinnam anyātakaṃ śāliṃ ādiyasi65. evam ukte bhikṣavaḥ so satvas taṃ satvaṃ etad avocat. tena hi bho satva na punar evaṃ bhaviṣyati 66 . dvitīyaṃ pi bhikṣavas tasya satvasya śālihāraṃ gatasya etad abhavat. kiṃ sya nāma ahaṃ bhaviṣyaṃ kena sya nāma ahaṃ jīvikāṃ kalpeṣyaṃ svake śālibhāge kṣīṇe67. yaṃ nūnāhaṃ adinnam anyātakaṃ śālim ādiyeyaṃ. dvitīyaṃ pi bhikṣavaḥ so satvo svakaṃ śālibhāgaṃ parirakṣanto adinnam anyātakaṃ śālim ādiyet. adrākṣīd bhikṣavaḥ so satvas taṃ satvaṃ dvitīyakaṃ pi adinnam anyātakaṃ śāliṃ ādiyantaṃ. dṛṣṭvā ca punar yena so satvo tenopasaṃkramitvā taṃ satvaṃ etad avocat. asti nāma 68 tvaṃ bho satva yāvad dvitīyakaṃ pi adinnam anyātakaṃ śāliṃ ādiyasi. dvitīyaṃ pi bhikṣavaḥ so satvo taṃ satvam etad avocat. tena hi bho satva na punar ādiyeyaṃ 1st sg. opt. from ā-dā- ‘to take’, formally pass., but with active meaning: yaṃ nūnāhaṃ adinnam anyātakaṃ śālim ādiyeyaṃ ‘What if I were to take another’s rice [that was] not given [to me] ?’ (see BHSD s.v. ādiyati and BHSG p. 215). See also from the same root ādiyasi 2nd sg. pres., ādiyati 3nd sg. pres. and ādiyeya, ādiyet 3rd sg. opt. used as aor. “at any rate with the meaning of past indicatives” (BHSG § 32.105). More generally, it may be said that preterite and opt. meanings are weakly distinguished and hard to identify: for example, upanipate is 3rd sg. either of preterite or opt.; see other opt. forms with preterite meaning (aor.) prādurbhaveya and prādurbhaveyā (3rd sg. of prādurbhū-), āharema (1st pl. of āhṛ-), tiṣṭhema (1st pl. of sthā-), vikrande (3 sg. of krand-), vikrośe (3 sg. of kruś-), but not vibhajema in yaṃ nūnaṃ vayaṃ śālikṣetrāṇi vibhajema ‘What if we were now to divide the rice-fields?’: here the past meaning of the opt. form is excluded since the clause (not necessarily interrogative, as Jones’ translation quoted above suggests) is introduced by yaṃ nūnaṃ ‘suppose now’ (BHSD p. 444). 64 yena satvo tenopasaṃkramitvā ‘approaching that being’, lit. ‘coming to there where the being (was)’. According to Sen, p. 211, the correlatives yena...tena, a remarkable feature of Buddhist Sanskrit, arose from the confusion of the instrumental and the locative. 65 api nāma tvaṃ bho satva adinnam anyātakaṃ śāliṃ ādiyasi. It is more appropriate to translate this sentence as interrogative: ‘Is it [true], good being, that you have stolen (or taken) another’s rice?’, pace J I, p. 292 ‘Indeed, etc.’. Cf. Speijer § 412.4 on interrogative sentenceinitial api, here strengthened by the particle nāma, and Gr. sct. § 378b (adding that the expected answer is usually affirmative as in this text; see also below). 66 tena hi […] na punar evaṃ bhaviṣyati may be understood in two ways, although the meaning will be nearly the same: (1) instr. tena is taken in its adverbial sense (causal instrumental) in the affirmative response of one who has stolen another’s rice: ‘Hence this will never happen again’ [cf. Aśoka (Girnar VIII) ten’esā dhaṃmayātā ‘hence this religious tour’ (Sen, p. 279)]. J I, p. 292 translates ‘Yes, but…’, that seems to me too arbitrary); less probable, but still deserving mention, (2) assuming the influence of syntactic pattern involving obligational part. in -tavya and implying the agent in instr. ‘This must never happen again’, cf. BhiVin § 38 tāya dāni […] vanditavyā[ḥ] ‘she should salute by prostration’ or Abhis-Dh (Ma-Lo) § 19.8 iminā tāva āgamayitavyaṃ yāva praśvāso kṛto ‘One should have patience, until (the other monk) has urinated’. 67 kena sya nāma ahaṃ jīvikāṃ kalpeṣyaṃ svake śālibhāge kṣīṇe ‘How do I ensure my living, once my plot of rice is lost?’; svake śālibhāge kṣīṇe is loc. absolute, since the interrogation properly speaking ends kalpeṣyaṃ. 68 asti nāma introduces an interrogative clause (by putting the verb asti sentence-initially); the verb is unusually strengthened by the particle nāma : I suggest blending with api nāma. 63

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evaṃ bhaviṣyati. tṛtīyakaṃ pi bhikṣavaḥ tasya satvasya śālihāraṃ gatasyaitad abhavat. kiṃ sya nāma ahaṃ bhaviṣyaṃ kena sya nāma jīvikāṃ kalpayiṣyaṃ svake śālibhāge kṣīṇe. yaṃ nūnāham adinnam anyātakaṃ śālim ādiyeyaṃ. tṛtīyakaṃ pi bhikṣavaḥ so satvo svakaṃ śālibhāgaṃ parirakṣanto adinnam anyātakaṃ śālim ādiyati. adrākṣīd bhikṣavaḥ so satvo taṃ satvaṃ tṛtīyakaṃ pi adinnam anyātakaṃ śālim ādiyantaṃ. dṛṣṭvā ca punar yena so satvo ten’ upasaṃkramitvā taṃ satvaṃ daṇḍena paritāḍayanto evam āha. asti nāma tvaṃ bho satva yāvat tṛtīyakaṃ69 pi adinnam anyātakaṃ śālim ādiyasi. atha khalu bhikṣavaḥ so satvo ubhau bāhāṃ pragṛhya70 vikrande vikrośe. adharmo bhavanto loke prādurbhūtaḥ71 asaddharmo bhavanto loke prādurbhūtaḥ yatra nāma72 loke daṇḍādānaṃ prajñāyati. atha khalu bhikṣavaḥ so satvo pṛthivīyaṃ daṇḍam āveṣṭitvā73 ubhau bāhū pragṛhya vikrande vikrośe. adharmo bhavanto loke prādurbhūto asaddharmo bhavanto loke prādurbhūtaḥ yatra hi nāma adinnādānaṃ ca mṛṣāvādaṃ ca loke prajñāyati. evaṃ ca punar bhikṣavaḥ imeṣāṃ trayāṇāṃ pāpakānāṃ akuśalānāṃ dharmāṇāṃ prathama evam eva loke prādurbhāvo tadyathādinnādānasya mṛṣāvādasya daṇḍādānasya ca. atha khalu bhikṣavaḥ te satvā saṃdhāvensuḥ saṃnipatensuḥ saṃdhāvitvā saṃnipatitvā saṃmantrensuḥ. yaṃ nūnaṃ vayaṃ bhavanto yo asmākaṃ satvo sarvaprāsādiko sarvamaheśākhyo ca taṃ saṃmanyemaḥ 74 yo asmākaṃ nigrahārahaṃ ca nigṛhṇīyā pragrahārahaṃ ca pragṛhṇeyā 75 deśaye cāyaṃ 76 svakasvakeṣu śālikṣetreṣu śālibhāgaṃ. atha khalu bhikṣavaḥ te satvā yo sānaṃ satvo abhūṣi sarvaprāsādiko ca sarvamaheśākhyo ca taṃ saṃmanyensuḥ. bhavān asmākaṃ satvaṃ nigrahārahaṃ ca nigṛhṇātu pragrahārahaṃ ca pragṛhṇātu vayaṃ te sarvasatvānāṃ agratāye saṃmanyema svakasvakeṣu śālikṣetreṣu ṣaṣṭhaṃ yāvat tṛtīyakaṃ: cf. Pāli yāva tatiyakaṃ, yāva tatiyaṃ ‘for the third time’. so satvo ubhau bāhāṃ pragṛhya (but further below we find so satvo […] ubhau bāhū pragṛhya). Senart keeps the reading bāhāṃ, cf. the Pāli phrase bāhā paggayha kandati ‘to wail or lament with outstretched arms (a special pose of mourning)’ quoted PTSD p. 382, s.v. paggaṇhāti. 71 Note two forms of nom.sg. m. of the ppp.: prādurbhūtaḥ and prādurbhūto in identical phonetic environment. 72 yatra nāma, cf. yatra hi nāma ‘inasmuch as’ (BHSD p. 442) which also appears in this text. 73 so satvo pṛthivīyaṃ daṇḍam āveṣṭitvā translated ‘The other being, throwing his stick on the ground, […]’ This translation (J I, p. 292) is the lesser evil: among the meanings of the verb āveṣṭ- (listed MW p. 156) only ‘to spread over’ suits more or less the context: the stick, when thrown, “spread” over the ground. 74 saṃmanyemaḥ 1st pl. opt. with properly opt. meaning; the ending -mas used for Skt. -ma (BHSG § 26. 6). 75 nigṛhṇīyā from nigrah- ‘to restrain, punish, defeat’ (to pres. -gṛhṇī-te BHSG p. 211) and pragṛhṇeyā from pragrah- ‘to favour, behave friendly’ (to pres. -gṛhṇa-ti BHSG p. 210) are two forms of 3rd sg. opt. The first form is quoted as nirgṛhṇīyā (BHSG ibid.) thus matching Senart’s emendation, but see Mv.3.322.4 nigrahetuṃ inf. (more forms adduced in chapter VIII, n. 41) and BHSG § 2.7 on Divy. 401.18 nirgṛhīta false for Skt. nigṛhīta ‘checked, humbled’. 76 According to J I, p. 293, n. 1, “deśaye cāyaṃ […] is not satisfactory in view of what is explicitly said later that the rice portions were assigned by the owners themselves. Senart, therefore, proposes deśeyyema vayaṃ or dadyāma vayaṃ, and that has been followed in the translation”. i.e. ‘we will assign’. 69 70

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śālibhāgaṃ dadāma. mahatā janakāyena saṃmato ti mahāsammato ti saṃjñā udapāsi77. arahati78 śālikṣetreṣu śālibhāge ti rājā ti saṃjñā udapāsi79. samyak rakṣati paripāleti80 mūrdhnābhiṣiktaḥ...81 saṃjñā udapāsi mātāpitṛsamo naigamajānapadeṣu tti jānapadasthāmavīryaprāpto 82 ti saṃjñā udapāsi. tenāhaṃ rājā kṣatriyo mūrdhnābhiṣikto janapadasthāmavīryaprāpto ti.

VOCABULARY (SELECTED ITEMS)

akaṇa adj. free from the read coating under the husk (of rice) BHSD p. 1 ativelaṃ adv. excessively adinna adj. what is not given; it is commonly understood as ‘stolen’ adinnādāna m. or nt. theft adhvan m. time aneḍaka (aneḷaka, anelaka) adj. pure ( perhaps, ‘perfect’ according to BHSD p. 37) antarahāyate to disappear anyātaka adj. belonging to another or others (commonly so translated), but see J I, p. 291, n. 1 for translation ‘[the rice of one] who is not a kinsman’. I tried to elicit the underlying morphological processes assuming in this word a pseudo-root *nya‘to know’ (article referred to above, n. 27, pp. 94-95) ayajñasaṃmata adj. considered irreligious, cf. Vedic (RV) ayajñá- ‘not offering a sacrifice’ udapāsi 3rd sg. aor. from utpadyate ‘to arise, appear, occur; originate, be produced’ (according to BHSG § 32.60, based on Skt. udapādi 3rd sg. aor. pass. with adaptation to BHS aorists in -āsi). 78 arahati ‘he deserves, merits’ corresponds to Skt. arhati and results from svarabhakti (anaptyxis). 79 arahati śālikṣetreṣu śālibhāge ti rājā ti saṃjñā udapāsi ‘So originated the idea that rājan means [he who] deserves a share of rice from the rice fields’. Senart maintains the reading śālibhāge and wonders whether it should be Pāli acc. pl. before deciding not to restore it as *śālibhāgaṃ; but it is perhaps an acc. sg. in -a, with the reading being *śālibhāga (i)ti. 80 paripāleti, cf. 3rd sg. pres. paripālayati ‘to protect’ (viewed as denominative verb from pāla m. ‘protector’ MW p. 622), with median -aya- > -e-. 81 mūrdhnābhiṣiktaḥ… to fill the lacuna, Senart proposes the reading -ṣiktaḥ kṣatriyo ti saṃjñā udāpasi ‘“ [...] he whose head is anointed, the noble”, thus the idea was born’, and establishes a pseudo-etymology associating the verb rakṣati and the noun kṣatriyo. 82 The reading jānapadasthāmavīrya is called into question by both Senart who draws from the evidence of readings in mss. BAC (where the reading is janapadasthāvīrya) and J I, p. 293, n. 5 who cites Pāli janapadathāviriya (but PTSD p. 278 -tthāvariyapatta ‘one who has attained a secure state of his realm, of a Cakkavattin’) ‘security of a country’ (while attributing the meaning of ‘fixity, security’ to sthāvirya). 77

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artīyati to get into trouble icchatva nt. the being in this world (Pāli itthatta), “probably false reading for itthatva” (BHSD p.113, cf. p. 114 s.v.) āsvāda m. taste udānayati to exclaim, to utter an udāna; udāna m. or nt. a solemn but joyous utterance (BHSD p. 128) etarahi (etarahiṃ) adv. at this time (only in Mv, see BHSD p. 155) kakkhaṭatva nt. hardness kaṇa m. the red coating between the kernel and the husk of rice kalambukā f. name of a creeper to which a vana-latā is compared in a complimentary way (BHSD p. 171) kālyam adv. early in the morning (BHSD p. 173); by the morning (J I, p. 291) kilamati to be or become fatigued, be weary or exhausted kṣudra adj. epithet of madhu, (a kind of) honey (BHSD p. 200) chātraka nt. mushroom, but see BHSD p. 234 s.v. chattraka mentioning chātraka as Senart’s emendation daṇḍādāna nt. violence (J I, p. 292); if Jones is right, it seems to be only a BHS word, cf. Skt. daṇḍana m. cane; chastising, punishing nigrahāraha adj. and m. who merits condemnation pragrahāraha adj. and m. who merits endorsement prātaṃ adv. in the morning prātarāsa m. breakfast, cf. āsa m. food (Skt. āśa), cf. below sāyamāsa prītibhakṣa adj. who feeds on joy bhūmiparpaṭaka m. or nt. edible mushroom

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maheśākhya adj. distinguished, great mānābhimānajātīya adj. arrogant and haughty by nature yenakāmaṃgatā f. abstract noun made from yenakāmaṃgama ‘going where one wishes’ (BHSD p. 448) lolupajātīya adj. greedy by nature vanalatā f. creeping plant varṇapratibhāsa adj., e.g. in mahāpṛthivī varṇapratibhāsā ‘the great earth whose appearance is of goodly colour’ viya particle like, as (not only in Mv, as BHSD p. 497 says; see in particular AbhisDh (Ma-Lo) III, p. 483 (full list of occurrencies) specifying that it occurs only in the texts of the Mahāsāṃghika-Lokottaravādins. It is paralleled by Skt. iva [of which Abhis-Dh (Ma-Lo) has sole occurrence § 62.1 (vs. 14 occurrences of viya)]; likewise Bhu-P 4.4 (1 viya to 5 iva), but BhiVin and Mv have many occurrences of both (see comparative statistic data in Abhis-Dh (Ma-Lo) II, p. 559). The issue is discussed in Descriptive Grammar § 67.8.1. See for full lists of occurrences: Oguibénine, a.o., pp. 8 and 25 (Bhu-P); Ousaka, Yamazaki, pp. 16 and 79 (BhiVin), and Fauré, a.o., pp. 48 and 249 (Mv). vivartati to come to be, to evolve saṃvartati to devolve, come to dissolution vyaṃjana nt. (BHSD p. 514 vyañjana nt.) characteristic feature; strīvyaṃjanāni characteristics of female, puruṣavyaṃjanāni characteristics of male. samudāgacchati to arise, come into being, appear santāna m., nt. thin layer (of milk, butter) sāyamāsa m. supper sāyaṃprātika adj. applicable to, evening and morning (BHSD s.v.) surabhitaṇḍulaphala nt. fragrant rice grain

VI. MAHĀVASTU. PUṆYAVANTAJĀTAKA Text: É. Senart, Le Mahāvastu. Texte sanskrit publié pour la première fois et accompagné d'introductions et d'un commentaire. Vol. III, Paris, Imprimerie Nationale, 1897, pp. 33.8–41.11 = MvKM pp. 42-48. On this jātaka, the early study by Hiän-lin Dschi, “Parallelversionen zur tocharischen Rezension des Puṇyavantajātaka,” Zeitschrift der Deutschen Morgenländischen Gesellschaft, Bd. 97, H. 2, 1943, pp. 284–324, is still relevant. bhikṣū bhagavantam āhansuḥ. paśya bhagavān 1 kathaṃ puṇyānāṃ varṇavadī. bhagavān āha. na hi bhikṣavaḥ2 etarahim evāhaṃ3 puṇyānāṃ varṇavadī. anyadāpy ahaṃ 4 bhikṣavo puṇyānāṃ varṇavadī. bhikṣū bhagavantam āhansuḥ 5 . anyadāpi bhagavan 6 . bhagavān āha. anyadāpi bhikṣavaḥ 7 . bhūtapūrvaṃ bhikṣavo atītam adhvānaṃ 8 nagare vārāṇasī9 kāśijanapade aṃjanako10 nāma rājā rājyaṃ kārayati kṛtapuṇyo maheśākhyo 11 susaṃgṛhītaparijano dānasaṃvibhāgaśīlo mahābalo 2nd sg. imp. paśya combined with nom. sg. bhagavān [‘behold, Lord’ or ‘behold (you are) the Lord’(?)], probably a characteristic feature of the language of the Mahāsāṃghika-Lokottaravādins, cf. bhagavān voc. sg. Abhis-Dh (Ma-Lo) §13.3 and Abhis-Dh (Ma-Lo) III, p. 32, § 15.4. 2 Note voc. pl. bhikṣavaḥ alternating with bhikṣavo whose final syllable is unaffected by the following initials: bhikṣavaḥ etarahim and bhikṣavo atītam. A large number of asandhi as well as occurrence of hiatus are also found. 3 MvKM etarahiṃ yeva ahaṃ. 4 MvKM anyadâpi ahaṃ. 5 MvKM bhikṣū āhaṃsu. 6 MvKM bhagavaṃ. 7 MvKM bhikṣavo. Note the sentence-final sandhi form due to the disregarded sentenceboundary. 8 MvKM atīta-m-adhvāne. 9 nagare vārāṇasī ‘in the city of Benares’. The toponym with no inflectional mark is just apposed to the noun in loc. sg. which is not always the case, see e.g. Mv.3.26.16 nagare kampille or Mv.3.27.17 nagare kaṃpille (both inflected). 10 aṃjanako (MvKM Añjanako) nom. sg. m. of the proper name in -a. Other examples of nom. sg. m., nt. of the a-stems independent of their phonetic environment (including forms in pausa): kṛtapuṇyo, maheśākhyo, susaṃgṛhītaparijano, dānasaṃvibhāgaśīlo, mahābalo, mahākośo, mahāvāhano; other cases: ohārāto abl. sg.; sannipatitā nom. pl.; puṇyehi, kāmaguṇehi instr. pl. Note tādṛśo nom. sg. m. of the thematized adj. tādṛś- ‘such like, such a one’ in tādṛśo evaṃ ca […] svaro niścarati ‘but the same music was forthcoming’ (J III, p. 33). 11 MvKM maheśākho, but BHSD p. 427 reads maheśākhya ‘distinguished, exalted, great’. 1

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mahākośo mahāvāhano. tasya 12 rājyaṃ 13 ṛddhaṃ ca sphītaṃ ca subhikṣaṃ cākīrṇajanamanuṣyaṃ ca sukhitajanamanuṣyam ca14. tasya dāni rājño aṃjanasya15 putro puṇyavanto 16 nāma kumāro sarvakālaṃ puṇyānāṃ varṇavādī. tasya dāni kumārasya catvāra amātyaputrā vayasyā 17 . eko amātyaputro vīryavanto 18 nāma sarvakālaṃ vīryasya va varṇavādī19 vīryaṃ loke anuttaraṃ ti20. dvitīyo amātyaputro śilpavanto nāma sarvakālaṃ śilpasya va varṇavādī śilpaṃ loke anuttaraṃ. tṛtīyo amātyaputro rūpavanto nāma sarvakālaṃ rūpasya varṇavādī rūpaṃ va 21 loke anuttaraṃ. caturtho amātyaputro prajñāvanto nāma sarvakālaṃ prajñāye 22 varṇavādī prajñā va 23 loke anuttaraṃ 24 . te dāni tena kumāreṇa puṇyavantena ucyanti25. nāsti puṇyehi samaṃ puṇyam loke anuttaraṃ ti 26. yadi vo jānituṃ na

tasya gen. sg. of pronominal stem ta-; it mostly refers to m. or nt. nouns, but it may also refer to f. nouns and be used concurrently with tasyā, see e.g. tasyā vīṇāye ekā tantrī chinnā and tasya dvitīyā tantrī chinnā ‘One of the strings of the lute was broken. Its second string was broken’. 13 MvKM reads tasya taṃ rājyaṃ and notes that here the nom. sg. nt. of the pronoun is taṃ (cf. BHSG § 21.11). 14 MvKM riddhañ ca sphītañ ca subhikṣañ ca ākīrṇajanamanuṣyañ ca sukhitajanamanuṣyañ ca. 15 MvKM Añjanakasya. 16 puṇyavanta and other proper nouns in -vant (nom. -vanto, acc. -vantam, instr. -vantena, gen. -vantasya, voc -vanta, here vīryavanta) result from the thematization of the suff. -vant. But nom. ends also in -vāṃ in the passage tatra jñāsyāmaḥ ko viśeṣyati puṇyavāṃ vīryavāṃ śilpavāṃ rūpavāṃ prajñāvān iti ‘We will find out who excels, the meritorious one, the energetic one, the artistic one, the beautiful one, or the wise one’ (as translated by J III, p. 32, depriving the names of individuals of their value of proper names). The final anusvāra of the first four names corresponds to the dental nasal of the last name, but further on in the text, we encounter prajñāvāṃ, which is not followed by iti. 17 MvKM amātyaputrāḥ vayasyāḥ. 18 MvKM amātyaputro vayasyo Vīryavanto. 19 sarvakālaṃ vīryasya va varṇavādī ‘constantly, he enthused energy’; va here and below (śilpasya va, rūpaṃ va, prajñā va) may correspond to Skt. eva, but the mss. BC of Senart read ca. 20 MvKM vīryaṃ loke anuttaraṃ (omitting the quotative ti). 21 MvKM reads vā and notes that here vā = eva, 22 prajñāye gen. sg. of prajñā f. ‘wisdom’. Other f. ā-stem nouns in obl. cases: gāthāya instr. sg.; gaṇikāya gen. sg.; vīṇāye instr., gen. sg.; agragaṇikāye instr., dat., or gen. sg. 23 MvKM reads ye instead of va noting ye < yeva (as suggested by Norman CP I, pp. 48-49). 24 prajñā va loke anuttaraṃ ‘“Wisdom is the supreme thing in the world”, [he considered]’: unlike preceding similar expressions, here the particle (t)ti is lacking and the direct speech or the content of thought is only implied. 25 The grammatical subject of the phrase te dāni tena kumāreṇa puṇyavantena ucyanti (lit. ‘They are being spoken to by the prince Puṇyavanta’) is the 3rd pl. m. pronoun te in nom., the predicate ucyanti (3rd pl. pres. pass. from vac-, see BHSG p. 229 recording 3rd sg. pass.) uses the pass. stem, but the 3rd pl. active ending; the logical subject (tena kumāreṇa) is in instr. 26 MvKM loka anuttarê”ti. In her n. 14 K. Marciniak suggests two possible explanations for the form loka: either -e a- > -a a- or the a-stem is used as locative (with bibliographical references). 12

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śakyatha 27 pararāṣṭraṃ gacchāma tatra jñāsyāmaḥ 28 ko viśeṣyati 29 puṇyavāṃ vīryavāṃ śilpavāṃ rūpavāṃ prajñāvān30 iti. te dāni vārāṇasīto kaṃpillaṃ nagaraṃ gatā yāvat jñāsyāma ko loke viśiṣyati 31 puṇyavāṃ vīryavāṃ śilpavāṃ rūpavāṃ prajñāvāṃ. te dāni kaṃpillato nirgamya gaṃgāyāṃ 32 snāpanāya gatā paśyanti ca nadīye 33 srotena 34 mahāntaṃ dāruskandhaṃ oruhyantaṃ 35 . te dāni amātyaputrāḥ so ca puṇyavanto rājaputro taṃ vīryavantam amātyaputram āhansuḥ. vīryavanta atra tvayā dāruskaṃdhe vīryaṃ darśayitavyaṃ yaṃ śaknosi idaṃ dāruskandhaṃ nadīye gaṃgāye oruhyantaṃ okaḍḍhituṃ36. tataḥ so vīryavanto tena dāni mahābalasthāma saṃjanitvā37 taṃ dāruskandhaṃ nadīye gaṃgāye oruhyantaṃ sthale okaḍḍhitaṃ. te yadi vo jānituṃ na śakyatha ‘If you cannot (not able to) understand [this]’. śakyatha is 2nd pl. of pass. from śak- ; śakya-ti, -te “as active and personal ‘can’; in BHS fairly common; looks like use of passive form as active” (BHSG p. 233). MvKM reads jānitu explained p. 42, n. 16 as infinitive in -tu (BHSG § 36.3 vo is a rare form of the 2nd pl. personal pronoun [BHSG § 20.61 with reference to an occurrence in the ‘Prakrit Dhammapada’ (today usually ‘Dharmapada’)]. See also vo as oblique case form in Abhis-Dh (Ma-Lo) § 39.29 na ca vo māraḥ pāpīyaṃ avatāram adhigamiṣyati ‘With you, Māra the Evil One will find no opportunity [of causing the disappearance of the True Doctrine]’ (according to the translation in Abhis-Dh II, p. 306). 28 jñāsyāmaḥ 1st pl. fut., see further below jñāsyāma ko. 29 MvKM viśiṣyati. My former explanation based on Senart’s reading (Initiation, p. 95, n. 2) is to abandon. 30 Note the suff. -vant, nom.sg. m. -vāṃ alternating with -vān in vīryavāṃ śilpavāṃ rūpavāṃ, but prajñāvān iti; cf. Descriptive Grammar § 86.3.1b on similar alternation in the pronominal stem (e)tat-: tan ~ taṃ. 31 tatra jñāsyāmaḥ ko viśeṣyati [...] iti. te dāni vārāṇasīto kaṃpillaṃ nagaraṃ gatā yāvat jñāsyāma ko loke viśiṣyati ‘[They say] thus: “We will know who is excellent.” They left Benares for the city of Kaṃpilla [while saying this to themselves (?)] “We will know who is excellent’”, Senart (Mv III, p. 469) believes that “yāvat...is used to introduce a reflection, in a direct style, with the aim of explaining and justifying the stated action.” He compares Mv. 1.131.4 where the particle iti concludes the direct discourse preceded by yāvaṃ (but iti and yāvaṃ are hardly compatible). 32 MvKM Gaṃgāyā, loc. sg. f. -āyā, cf. BHSG § 9.50 and 9.36. 33 MvKM nadīya Gaṅgāye, loc. sg. f. -īya (from nadī-) and -āye (from Gaṅgā-), see BHSG § 10.106 and § 9.41. 34 MvKM śrotena. 35 MvKM reads ovuhyantaṃ and compares it (p. 43, n. 3) with Pāli ovuyhati (pass. of ovahati); for vuhyati, cf. BHSG § 2.52 (on the root vah-). 36 Note that yaṃ śaknosi idaṃ dāruskandhaṃ […] okaḍḍhituṃ shows the correlation yaṃ – idaṃ, transformation of yat-tat. In the form śaknosi the dental sibilant of the ending -si does not undergo internal sandhi. Indeed, the alternation s ~ ṣ is recorded more readily (although rarely) in -e-si (2nd sg. pres, 2nd sg. opt.); see examples in Descriptive Grammar § 28.9. The language of Mv shows both karosi (e.g. Mv. 2.429.5) and karoṣi (e.g. Mv.2.381.23), although śaknosi occurs there at least four times. Inf. okaḍḍhituṃ has for v.l. okaṭṭituṃ as noted in BHSD s.v. kaṭṭati ‘to draw, pull’; J I, p. 72, n.1 cites MI kaḍḍhati, kaḍḍhai. 37 saṃjanitvā, cf. Mv.1.146.9 saṃjaniyā, two forms of ger. from saṃjan- ‘to come into existence, take place, appear’ used here in a causative sense ‘to produce, bring forth’; cf. Mv.2.223.3 karuṇam upasaṃjanetva (reading suggested J II, p. 212, n.1) ‘feeling (= producing) pity’, the suff. -e- < -aya- carrying caus. meaning. 27

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dāni taṃ pratyavekṣanti paśyanti ca mahārahaṃ candanadrumaṃ. so dāni tena vīryavantena amātyaputreṇa gandhikānāṃ haste purāṇānāṃ śatasahasreṇa vikrīto. tena taṃ purāṇānāṃ śatasahasram ānetvā 38 teṣāṃ vayasyakānāṃ dattaṃ. tāṃ vayasyakāṃ gāthāya39 adhyabhāṣe40 vīryaṃ loke praśaṃsanti vīryaṃ loke anuttaraṃ paśya vīryaprabhāvena dhanaskandho me41 āhṛto te dāni āhansuḥ42. dṛṣṭaṃ vīryasya phalaṃ. śilpavantasya śilpaphalaṃ paśyāmaḥ. so dāni śilpavanto vīṇāṃ ādāya vayasyakānāṃ mūlāto nirdhāvitvā43 amātyaputrehi ca śreṣṭhiputrehi ca sārdhaṃ vīṇāye kuśalehi vīṇāṃ pravādito. tatra mahājanakāyo sannipatitaḥ 44 yattakā pi kaṃpille nagare vīṇāvādyeṣu śikṣitā te pi sarve śrutvā sannipatitā 45 . tena amātyaputreṇa sārdhaṃ parasparasya vispardhaṃ vīṇāṃ vādayanti46. na ca kociś47 śaknoti tasya amātyaputrasya vīṇāye abhibhavituṃ. atha khalu amātyaputro so śilpavanto sarveṣām vīṇāvādyena viśiṣyati. tena dāni śilpavantena tāṃ vīṇāṃ48 vādayantena tasyā vīṇāye ekā tantrī chinnā tādṛśo evaṃ49 ca tāye vīṇāye svaro niścarati. tasya dvitīyā tantrī chinnā tādṛśo evaṃ ca vīṇāye svaro niścarati. tasya tṛtīyā tantrī chinnā tādṛśo evaṃ ca tāye vīṇāye svaro niścarati. evam ekamekā ṣaṭṭantriyo chinnā ekā tantrī avaśiṣṭā. tatas tāye ekāye tantrīye tādṛśo ānetvā ger. in -tvā with full grade root vowel of the verb ā-nī- ‘to lead, bring, carry to a place’. According to BHSG § 35.25, -etvā is due to contraction of -ayitvā, but cf. Mv.1.185.1 samānῑtvā, v.l. samānῑtvā. 39 vayasyakāṃ acc. pl. from vayasyaka. MvKM reads gāthāyā and adds (p. 43, n. 10) that the obl. sg. f. -āyā is recorded BHSG § 9.47. 40 adhyabhāṣe 3rd sg. aor. from adhibhāṣ- ‘to address, speak to’ (cf. BHSD p. 13 s.v. referring to possible confusion with Skt. abhibhāṣ-, semantically identical). 41 MvKM notes ((p. 43, n. 11) that the pāda d of this śloka requires mĕ. 42 MvKM reads āhansu. 43 vayasyakānāṃ mūlāto nirdhāvitvā ‘having left his companions’, see also rājaputrasya mūle premnaṃ nipatitaṃ ‘he had affection for the king’s son’: abl. sg. and loc. sg. of mūla m. ‘root, base; beginning’ are used in postposition with gen. The latter syntagm does, however, compete with another without postposition: kaṃpillasya rājño brahmadattasya saha darśanena puṇyavantasya kumārasya putrapremaṃ nipatitaṃ ‘Immediately, upon seeing him, Brahmadatta, king of the Kaṃpilla, felt filial love for the young Puṇyavanta’. 44 MvKM sannipatito. Note different treatment of final syllable: the sentence-boundary is either taken into account or disregarded. 45 yattakā pi kaṃpille nagare vīṇāvādyeṣu śikṣitā te pi sarve śrutvā sannipatitā ‘all those who were conversant with the music of the lute gathered together’ (J III, p. 33): yattakā is correlated with te. More usual correlation is yattakā—tattakā. 46 parasparasya vispardhaṃ vīṇāṃ vādayanti ‘They played the lute contending with one another’; vispardhaṃ is best explained as gerund in -am (“adverbial modifier of the main verb”, according to BHSG § 35.4) of vispardh- ‘to contend, vie with’. 47 (na ca) kociś śaknoti ‘none is (was) able’. Note the sandhi -t ś- > -ś ś- of the final consonant of the indefinite pron. kocit ‘anyone’; this consonant behaves variously in different phonetic environments (see Descriptive Grammar, pp. 299-301 for examples in Buddhist texts and discussion). 48 MvKM p. 43, n. 18 reads vīṇā, acc. sg. f. -ā (cf. BHSG § 9.20, Abhis-Dh (Ma-Lo) III, p. 22, § 7.5). 49 MvKM yeva. 38

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eva svaro niścarati. sarvā pariṣā tasya śilpavantasya amātyaputrasya vīṇāvādyena vismayam āpannā. tena dāni prabhūtaṃ hiraṇyasuvarṇaṃ ācchādo50 ca labdho. tena dāni hiraṇyasuvarṇaṃ āharitvā teṣāṃ vayasyakānāṃ dinnaṃ 51 . ayaṃ pi mama śilpasya phalaṃ52. so dāni tāṃ vayasyakāṃ gāthāye adhyabhāṣe. śilpaṃ loke praśaṃsanti śilpaṃ loke anuttaraṃ suśikṣitena53 vīṇāyāṃ dhanaskandho me āhṛto te dāni āhansuḥ. dṛṣṭaṃ imasya54 śilpavantasyāpi amātyaputrasya śilpasya phalaṃ. rūpavantasya pi rūpasya phalaṃ paśyāmaḥ. so dāni rūpavanto amātyaputro tato vayasyānāṃ mūlāto nirdhāvitvā antarāpaṇavīthīm55 okasto56. so dāni antarāpaṇe vīthīyaṃ57 aṇvanto58 agragaṇikāye dṛṣṭo prāsādiko darśanīyo akṣudrāvakāśo paramāye śubhāye varṇapuṣkalatāye samanvāgato. tasyā tatra dṛṣṭamātre 59 atyarthaṃ premnaṃ saṃjātaṃ. tāye ceṭī preṣitā. gacchāhi60 etaṃ puruṣaṃ mama vacanena śabdāpehi61. so dāni tāye ceṭīye tena dāni prabhūtaṃ hiraṇyasuvarṇaṃ ācchādo ca labdho ‘he won as a reward a large quantity of gold’, cf. further below prabhūtaṃ ca hiraṇyasuvarṇaṃ ācchādayanti ‘they presented [him] with a large amount of gold’. J III, p. 33, n. 3 considers that hiraṇyasuvarṇaṃ ācchādo are two words in opposition, but he most probably meant in apposition: prabhūtaṃ hiraṇyasuvarṇaṃ are in acc. (echoed and confirmed by hiraṇyasuvarṇaṃ ācchādayanti just quoted) whereas ācchādo m. is nom., there is no formal agreement between both; notice that ācchādo and labdho do agree formally. MvKM reads [ācchādo] va (=eva ?). 51 tena dāni hiraṇyasuvarṇaṃ [...] teṣāṃ vayasyakānāṃ dinnaṃ and tena taṃ hiraṇyasuvarṇaṃ teṣāṃ vayasyānāṃ dinno: the two phrases are synonymous (‘he gave this gold to his companions’), but the verbal predicates (dinna-, ppp. from dā- ‘to give’, “very much used in Mv”, according to BHSG § 34.16) are either nt. or m. Same disagreement, being rather common, between the determinant and determined: dṛṣṭaṃ (nom. sg. nt.) [...] vīryaprabhāvo [...] śilpaprabhāvo [...] rūpaprabhāvo [...] prajñāprabhāvo (but all nouns in nom. sg. m.). 52 ayaṃ […] phalaṃ ‘this [is] the fruit’; ayaṃ is nom. sg. nt. of the demonstrative pronoun ayam (BHSG § 21.85). 53 MvKM reads su pi cchinnena and notes (p. 44, n. 1) that the combination cchinnena instr. m. and vināyāṃ loc. f. disagree in gender. 54 imasya gen. sg. of pron. ayam. 55 antarāpaṇavīthīm acc. sg. f. Other examples of inflected i-, ī-stems: vithīyaṃ alternative form of acc. sg.; rājarddhīye instr. sg.; nadīye gen. sg., vārāṇasīto abl. sg. of the name of the city Vārāṇasī (Benares). 56 okasto is nom. sg. of ppp. from okas- ‘to go down’ with antarāpaṇavīthīm, acc. of object. See detailed discussion BHSD p. 158, s.v.; the claim that this word is not found outside of Mv is disproved by the evidence of Abhis-Dh (Ma-Lo) III, p. 169 (several occurrences of the ppp. okasta and the gdve. okasitavyaṃ). 57 MvKM reads instead a compound antarapāṇavīthīyaṃ (acc. sg., cf. antarāpaṇavīthīm above). 58 aṇvanto nom. sg. m. of part. pres. from aṇvati ‘to go’. 59 MvKM dṛṣṭamātrāye, obl. = loc. sg. -mātrā f. ifc. ‘just, scarcely’; dṛṣṭamātre has the same meaning ‘just or merely seen’, but -mātre is from mātra nt. 60 gacchāhi and, alternatively, gaccha 2nd sg. imp. from gam-. 61 śabdāpehi 2nd sg. imp. from śabdāpayati, śabdāvayati (cf. same line, ppp. śabdāvito and further below ger. śabdāvitvā) ‘to call, summon’. According to BHSD p. 523, the verb may be interpreted as true caus. ‘has summoned, causes to be called’ while BHSG § 38.56, p. 194 defines its meaning more accurately as ‘to order summoned’ assuming it to be causative from 50

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śabdāvito āryadhītā tava āryaputra paśyitukāmā. so dāni tāye ceṭīye sārdhaṃ tasyā agragaṇikāye gṛhaṃ praviṣṭo. agragaṇikāye amātyaputro abhinandito. svāgatam āryaputrasya iman te gṛham anuttaravyasanaṃ taṃ kalyāṇaṃ 62 mayā sārdhaṃ paṃcahi kāmaguṇehi samarpito krīḍāhi ramāhi paricārehi63. so tāye agragaṇikāye ekaparyaṃkena upaviśāpito64 bahuprakāraṃ ca arthena lobhito65. tasya snānagṛhaṃ praveśitvā gaṃdhatailena abhyaṃgo dinno udārehi snānacūrṇehi snāpito udārehi ca ālepanehi anulepito66 mahārahāṇi ca kāśikavastrāṇi paridhāpito67 . tāye agragaṇikāye sārdham upaviṣṭasya mahārahaṃ bhojanam upanāmitaṃ. so dāni tāye sārdhaṃ āsanto āha. amukatra68 me gṛhe mama catvāro vayasyā āsanti69 teṣāṃ śabdāvitvā

denominative, cf. Skt. śabdāyati ‘to make noise, call’. At any rate, Jones’ translation (J III, p. 34) of gacchāhi etaṃ puruṣaṃ mama vacanena śabdāpehi ‘Approach that man and speak to him in my name’ is too free and takes no notice of the force of the suff. -(ā)paya (see BHSG § 38.58). I suggest a literal (necessarily awkward) translation ‘Approach that man and cause him to be called/summoned by my word’. It is worthy of note that śabdāpehi vs. śabdāpayati show the alternation -āpe- ~ -āpaya- and that śabdāpayati vs. śabdāvayati alternate -aya- and ava- (see on both Descriptive Grammar § 25a and b). 62 iman te gṛham anuttaravyasanaṃ taṃ kalyāṇaṃ. J III, p. 34 understands “here is a home for you, an incomparable fine dwelling-place” and notes (ibid., n. 1) that vyasanaṃ stands for vasanaṃ ‘dwelling, residence’. But it can be suggested that vyasana nt. is a genuine term used here in its primary meaning ‘passion, evil passion’ and that gṛham anuttaravyasanaṃ means something like ‘house of utmost passion’(the courtesan invites Rūpavanta to indulge in “five sensual pleasures”). I am aware that this suggestion may be considered far-fetched since MvKM reads anuttaravasanaṃ. Note the demonstrative pron. iman < imaṃ nom. sg. nt. and taṃ nom. sg. nt. of pronominal stem ta-. 63 Jones’ translation of mayā sārdhaṃ paṃcahi kāmaguṇehi samarpito is inadequate: ‘Indulge with me in the five sensual pleasures’ skips over samarpito ppp. caus. from sam-ṛ- ‘to bring together’, thus ‘consigned or committed to the five sensual pleasures’. krīḍāhi ramāhi paricārehi ‘divert, enjoy and amuse yourself’ are three 2nd sg. imp. forms making a stereotypical phrase in Buddhist texts. 64 so tāye agragaṇikāye ekaparyaṃkena upaviśāpito is understood ‘The leading courtesan made him sit on her couch’ (J III, p. 34). ekaparyaṃka needs explanation; Jones’ translation is insofar acceptable as the word is interpreted as a bahuvrīhi to be understood as ‘possessing only one bed’ i.e. ‘her own’. upaviśāpito is nom. sg. ppp. from upaviś- ‘to sit, sit down’. 65 bahuprakāraṃ ca arthena lobhito. J III, p. 34 translates ‘with one thing and another he began to covet her wealth’ and adds (ibid., n. 2): “literally, ‘in many ways he was allured by her wealth’”. 66 MvKM reads anuvilepanehi anuvilipto ‘anointed with perfumes (unguents, oils)’. 67 MvKM reads parihāpito ‘clothed (in fine garments)’, see BHSD s.v. parihāpita. 68 amukatra ‘yonder’ (J III, p. 34) is a specific innovation, a sort of blend of Skt. amuka made on the pronominal base amu- (used in the inflection of the pronoun adas ‘that’ and extended by the suff. -ka, particularly well represented in MI) and Skt. amutra, a locative adv. ‘there’. 69 me gṛhe mama catvāro vayasyā āsanti ‘in my house sit my four companions’ is noticeable for the concurrent use of two forms of gen. sg. me and mama of the pronoun aham; BHSG § 20.63 does not list gen. sg. me (cited only as acc. and instr.).

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arthamātrā dātavyā yathā te na vihanyensu 70 . agragaṇikāye vacanamātreṇa 71 śatasahasraṃ purato thapito72 iman73 teṣāṃ vayasyānāṃ dehi. tena dāni te vayasyā śabdāvitā. te dāni agragaṇikāye gṛham āgatāḥ paśyanti rūpavantaṃ amātyaputraṃ mahatīye śriyāye agragaṇikāye aṃkagatam āsantaṃ. so dāni rūpavanto tāṃ vayasyāṃ74 dṛṣṭvā gāthāye adhyabhāṣe rūpaṃ loke praśaṃsanti rūpaṃ loke anuttaraṃ gaṇikāya ca aṅkagato dhanaskandho me āhṛto75 imaṃ śatasahasraṃ gṛhṇatha 76vyayaṃ karotha. te dāni śatasahasraṃ gṛhya svakam ohāraṃ gatā. te dāni āhansuḥ. dṛṣṭaṃ rūpavantasyāpi amātyaputrasya rūpaphalaṃ. Prajñāvantasyāpi prajñāye phalaṃ draṣṭavyaṃ. prajñāvanto pi tato ohārāto nirgamya antarāpaṇavīthim 77 okasto. tatra paśyati śreṣṭhiputraṃ 78 agragaṇikāye sārdhaṃ vivadantaṃ mahato janakāyasya madhye. śreṣṭhiputreṇa sā agragaṇikā uktā. āgaccha mama adya rātrim upasthāpanakāri79. yathā te na vihanyensu ‘so that they do not kill you’: yathā is a marker introducing the purpose clause, the purpose of the action being expressed by vihanyensu (ms. B vihanyetsuḥ, cf. MvKM p. 44 vihanyeṃsu) 3rd pl. pass. opt. with aor. ending from the passive stem vihanyaattested in Mv., see BHSG p. 238 (on opt. as aor., see BHSG §§ 29.18, 32.85, 32.95). The same marker is used, although less commonly, to introduce a quasi-purpose clause with an obligational part. (gerundive), see Mv. 3.38.6 (below) nirdiśatu kumāro yathā dātavyaṃ ‘Explain, young man, how it should be paid?’. Note that in the quoted phrase the conjuction yathā is clearly used in place of kathaṃ. 71 In the words arthamātrā and vacanamātreṇa the adjective mātra (which may be considered to be mātrā f. at the end of compounds according to V.S. Apte, Sanskrit-Englsh Dictionary, II, Poona, Prasad Prakashan, 1958, p. 1259) has two meanings: in the first, rather ‘a part, portion’ (the courtesan is requested to give a part of her wealth); in the second, as Apte, ibid., says, “the simple measure of anything, the one thing and no more, often translatable by ‘mere, only’ as well as by ‘as soon as’”. The latter meaning underlies the paraphrase used by J III, p. 34, ‘as soon as she heard these words’. See also dṛṣṭamātre (above). 72 thapito ‘[a hundred thousand pieces] have been placed’ ppp. nom. sg. caus. to Skt. sthā-. 73 iman < imaṃ (so reads MvKM), i.e. śatasahasraṃ ‘a hundred thousand pieces’. 74 MvKM reads vayasyā and adds p. 44, n. 14 that the acc. pl. m. in -ā is found elsewhere, see BHSG § 8.92 and Abhis-Dh (Ma-Lo) III, p. 20, § 6.33. 75 MvKM reads gaṇikāya va aṃkagato dhanaskandho ca me āhṛto. 76 karotha is 2rd pl. imp. in -tha, outside of a versified context (cf. BHSG § 26.12). MvKM reads this line imaṃ śatasahasraṃ, gacchatha vyayaṃ karotha (p. 45 and n.1 says that gṛhṇatha is found in no mss.) and translates it “These are one hundred pieces (of coins), go and spend (them)”. 77 MvKM antarāpaṇavīthīm. 78 MvKM śreṣṭhiputram. 79 MvKM reads likewise. See BHSD p. 143 upasthānakāri ‘(a woman) serving, doing service to (a man, sexually; said of a courtesan)’. J III, p. 35 freely translates ‘Come and entertain me tonight’. Morphologically, upasthānakāri could be voc. sg., syntactically and semantically in accordance with āgaccha 2nd sg. imp. (see BHSG § 10.33 on the voc. sg. -i), but it may also be nom. sg. I understand ‘Come to see me (mama acc. sg.) to-night, courtesan (or: you are a courtesan’). Cf. the variant upasthāpanakārikā, an adj. in -ika with a future sense according to 70

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ahan 80 te śatasahasraṃ dāsyāmi. agragaṇikā āha. āryaputra nāsti mama adya 81 rātriṃ kṣaṇo anyasyāham adya rātriye gṛhītavetanā82. adya taṃ upasthihiṣyāmaḥ83. śuve āryaputra āryaputrasya sakāśam āgamiṣyaṃ 84 . sā dāni tasya puruṣasya tāṃ rātrim upasthāpanakāri gatā. śreṣṭhiputro pi tām eva 85 agragaṇikām saṃkīyanto śayito 86 . tena dāni tāye agragaṇikāye sārdhaṃ svapnāntare sarvarātrīṃ87 yathābhiprāyaṃ krīḍitaṃ ramitaṃ pravicāritaṃ. sā dāni agragaṇikā tāṃ rātriṃ tena puruṣeṇa krīḍitvā ramitvā pravicāritvā88 prabhātāye rātrīye tasya śreṣṭhiputrasya89 sakāśaṃ gatā. eṣāham āgatā āryaputrasya upasthāpanakārikā90. śreṣṭhiputro āha. adyāhaṃ91 svapnāntare tvayā Senart (but see below fn. 90). However, BHSD p. 143-144 points to the fact that the corresponding Pāli word upaṭṭhāpana ‘attendance, service’ is causative: ‘causing (someone else) to attend, wait upon’ and that that meaning is impossible Mv. 3.37.5,8, 12 (i.e. here and below). 80 MvKM ahaṃ. 81 MvKM mamâdya. 82 anyasyāham adya rātriye gṛhītavetanā ‘Tonight, I have been hired by another’; gṛhītavetanā ‘hired for wages’ or ‘one who has received due wages’, cf. vaitanika ‘who lives upon wages, a menial servant’ (Pāṇini 4.4.12), vetanopagrāhika (Kauṭilīya, Arthaśāstra, 2.29.1), vaitanika ‘living on wages, serving for wages’(Bodhicaryāvatāra 5.69). Note rātrim (acc. sg.) and rātriye (obl.sg.) both in the sense of a locative. 83 upasthihiṣyāmaḥ 1st pl. fut. pl. of majesty (?) based on the stem (upa)sthiha-. 84 āgamiṣyaṃ 1st sg. fut. in -aṃ from āgam- ‘to come’. 85 MvKM yeva. 86 tām eva agragaṇikām saṃkīyanto śayito ‘he went to bed thinking about that courtesan’ (and enjoyed her in dreams all night) as translated and explicated BHSD p. 545. According to Edgerton, saṃkīyanto would be nom. sg. m. part. pres. from a non-attested MI pass. *saṃkīyati, a very dubious form, possibly to Skt. śaṅkayati ‘to make concerned’ (“it would then mean ‘being made concerned with…””). If v.l. sakrīḍanto (read saṃkrīḍanto) is adopted, the meaning will be ‘amusing himself in thoughts (?)’(BHSD, ibid.). J III, p. 35, n. 4 disagrees and relates saṃkīyanto to Buddhist Skt. and Pāli sankīyati, pass. of sankirati ‘to be soiled’ (which is impossible for Edgerton); he also finds noteworthy pass. pres. part. saṃkīyanto with the acc. and gives two translations: ‘The merchant’s son for his part had an impure dream of the leading courtesan as he lay in bed’ and, a literal one (in n. 4), ‘lay being impure with the leading courtesan’. 87 MvKM sarvarātriṃ. 88 MvKM pravicārayitvā; see BHSD p. 368 s.v. pravicārayati ‘to amuse oneself’: “in this sense the verb is unrecorded outside of BHS, and almost limited to Mv.”. 89 MvKM śreṣṭhisya putrasya. 90 eṣāham āgatā āryaputrasya upasthāpanakārikā ‘That is me, I have come to offer you my services of courtesan’. Note that a verb of saying such as āha does not appear after ppp. gatā, while the sense is ‘she came [and said]’, a rather common procedure. In the subsequent dialogue between the merchant’s son (called also just śreṣṭhin) and the courtesan markers of direct speech are only intermittently used. Note that MvKM reads upasthānakārikā instead of upasthāpanakārikā. 91 MvKM pi āha-y-adyâhaṃ (with epenthetic y called also sandhi-consonant). A notable feature is that this consonant appears at the boundary of two sentences whereas such epenthesis are more frequent in word combinations which do not extend over sentence boundaries (see more: Descriptive Grammar, pp. 370-394).

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sārdhaṃ sarvāṃ rātriṃ yathābhiprāyaṃ krīḍito ramito paricārito92 gaccha na me tvayā kāryaṃ. yadi āryaputro mayā sārdhaṃ svapnāntare sarvarātriṃ yathābhiprāyaṃ krīḍito ramito pravicārito dehi me śatasahasraṃ. śreṣṭhī āha. yā dāni tvam anyena puruṣeṇa sārdhaṃ sarvarātrim āśritā 93 kisya 94 tavāhaṃ śatasahasraṃ dāsyāmi. sā āha. āryaputra 95 svayaṃ jalpasi yathā sarvarātriṃ eva tvayā sārdhaṃ svapnāntare yathābhiprāyaṃ krīḍitaṃ ramitaṃ pravicāritaṃ dātavyaṃ āryaputreṇa śatasahasraṃ bhāṭakaṃ 96 . tatra teṣāṃ taṃ vivādaṃ. mahājanakāyo samāgato na ca taṃ kocit97 teṣāṃ vivādaṃ vicchindituṃ98 samartho. so tatra sthitako prajñāvanto amātyaputro. etehi kaṃpillehi naigamehi vuccati 99. jalpa kumāra tvaṃ pi yan te atra pratibhāyati100 kiṃ dātavyaṃ etena śreṣṭhiputreṇa

paricārito ppp. from paricārayati which seems to be used identically with pravicārayati (see above). 93 MvKM āsitā. 94 kisya ‘why?’, compare with MI interrogatives kīsa, kīśa, kissa. 95 MvKM āryaputro, voc. sg. m. in -o, see BHSG § 8.28, Abhis-Dh (Ma-Lo) III, p. 17, § 6.7. 96 J III, p. 36 translates too freely āryaputra svayaṃ jalpasi yathā sarvarātriṃ eva tvayā sārdhaṃ svapnāntare […] pravicāritaṃ dātavyaṃ āryaputreṇa śatasahasraṃ bhāṭakaṃ. ‘Sir, you said yourself that you […] amused yourself with me in your dream, […] you should therefore pay me the fee of hundred thousand pieces’. But more precisely, the conjunction yathā after the verb jalpasi ‘you say’ assumes here several functions: it serves to introduce the direct speech (‘You say yourself: “[I] amused myself with you […]”’) and at the same time, when repeated, it is a kind of causal particle paraphrasing the object of the verb of saying; the meaning then is ‘since you say that you amused yourself […], you have to pay the fee’. S. Karashima noticed that the verb jalp- ‘to speak, say’ (used to introduce direct speech and occurring only rarely in other Buddhist Sanskrit texts) belongs to characteristic elements of the language of the Mahāsāṃghika-Lokottaravādins (Annual Report of the International Research Institute for Advanced Buddhology at Soka University, vol. XVII, 2014, p. 85). 97 MvKM koci; the loss of the final consonant should be due to dissimilation: (koci)t t(eṣāṃ) > -∅ t-. 98 MvKM reads nirvindituṃ and translates (p. 45, n. 19) “There was nobody who was able to settle (literally ‘to remove, get rid of’; nirvindituṃ) the dispute (and) point out (nirdiśituṃ) (the solution)”. 99 etehi kaṃpillehi naigamehi vuccati ‘He was said by the inhabitants of the city of Kaṃpilla’. The name of the city is used as such to designate its inhabitants without forming a possessive; vuccati is 3rd sg. pass. from vac- ‘to call, appeal, say’. MvKM reads negamehi instead of naigamehi, cf. Pāli negama ‘inhabitant, citizen’. 100 jalpa kumāra tvaṃ pi yan te atra pratibhāyati ‘Say, young man, what seems to you the proper thing?’ is a prima facie translation which is acceptable as correct until proved otherwise. J III, p. 36, n. 1 compares pratibhāti (= pratibhāyati) to Latin videtur ‘seems good’. Note that 3rd sg. pass. pratibhāyati has an active ending. The syntax is peculiar: if, as suggested by Jones, ibid., pratibhāyati corresponds to Skt. pratibhāti ‘to appear to the mind, occur to (acc.)’, hence either tvaṃ or te (both acc. sg.of tvam) is redundant; yan < yaṃ (see on this process and on yaṃ functioning as yat in Descriptive Grammar, pp. 190-191). Cf. Mv.2.297.11 śobhanaṃ te bhikṣu pratibhānaṃ bhadrikā parimīmānsā yad evaṃ hi bhikṣu pratibhāyasi (reading pratibhāyati, impersonally, according to J II, p. 278, n. 6) ‘Brilliant is your readiness of speech, O monk, and good is your reflection in that this occurred to you’ (J II, ibid.). 92

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etasyā 101 agragaṇikāye śatasahasraṃ atha na dātavyam 102 iti. prajñāvanto āha. yathāpi śreṣṭhiputrasya etāye agragaṇikāye samāgamaḥ āsi103 tathāpi śreṣṭhiputreṇa etāye104 gaṇikāye bhāṭakaṃ dātavyaṃ. te āhansu. nirdiśatu kumāro yathā dātavyaṃ. tena prajñāvantena mahanto105 ādarśamaṇḍalo ānāpito106 śatasahasraṃ ca. śreṣṭhiputro vuccati. gṛhṇa 107 etaṃ śatasahasrakaṃ 108 karaṇḍakaṃ etasya ādarśamaṇḍalasya abhimukhaṃ dhārehi. śreṣṭhiputreṇa taṃ śatasāhasrikaṃ karaṇḍakaṃ utkṣipitvā 109 etasya ādarśamaṇḍalasya abhimukhaṃ sthāpitaṃ. āgaccha bhadre yo imasya śatasāhasrikasya karaṇḍakasya atra ādarśamaṇḍale pratibimbaṃ etaṃ gṛhṇāhi 110 . eṣo te bhāṭako. evaṃ tasya prajñāvantasya amātyaputrasya nirdiśite 111 mahājanakāyena hakkāro dinno prabhūtaṃ ca

MvKM etasya, gen. sg. f., see BHSG § 9.75 (“masc.-nt. ending- asya occurs repeatedly in pronouns which refer to fem. nouns”), cf. Abhis-Dh (Ma-Lo) III, p. 24, § 7.17. 102 kiṃ dātavyaṃ etena śreṣṭhiputreṇa etasyā agragaṇikāye śatasahasraṃ atha na dātavyam ‘Should the leading courtesan be given the hundred thousand pieces by the merchant’s son or should she not?’. The particle atha is used here to emphasize the antithesis, whereas the quoted Jones’s translation (J III, p. 36) seems to imply only an alternative. 103 āsi 3rd sg. pret. from as- ‘to be’. 104 The wording of the correspondent phrase in MvKM is slightly different: athâpi śreṣṭhiputrasya etāye gaṇikāye sārdhaṃ samāgamo āsi, tathâpi śreṣṭhiputreṇa etasya gaṇikāye bhāṭakaṃ dātavyaṃ. Note that etāye gaṇikāye and etasyā gaṇikāye have two morphologically identical forms of obl. f. sg. The former form is functionally instr. sg. strengthened by the adv. sārdhaṃ, but the latter is gen. sg.; the nominal forms are differentiated by the pronouns, etāye and etasya respectively. Cf. instr. sg. in agragaṇikāye amātyaputro abhinandito (above), lit. ‘The minister’s son was welcomed by the leading courtesan’. 105 MvKM reads mahato, nom. sg. masc. -to, cf. BHSG § 18.33 on such nom. sg. of the stems in -nt. 106 ānāpito is nom. sg. m. of ppp. from the caus. of ā-nī- ‘to bring’. 107 gṛhṇa and gṛhṇāhi (above and further below) are two forms of the 2nd sg. imp. from grah‘to take’; in this text, the former is addressed to the merchant’s son while the latter is used to invite the courtesan to get hold of the image in the mirror; probably these forms belong to different dialects or sociolects. 108 MvKM p. 46 reads śatasāhasrikaṃ ‘consisting of a thousand, the thousandth’, but next comes śatasahasrikaṃ; the quantity of the vowel, if the forms are authentic, has no morphological bearing. 109 MvKM p. 46 reads ukṣipitvā and notes (p. 46, n. 5) that u-kṣip- ‘set or take up’ is noted in Abhis-Dh (Ma-Lo) III, p. 130 (cf. p. 132) and occurs in “The Avadāna Anthology from Merv, Turkmenistan”, ed. S. Karashima and M. I. Vorobyova-Desyatovskaya in Buddhist Manuscripts from Central Asia.The St. Petersburg Sanskrit Fragments, Tokyo, vol. I, 2015 (see especially ss.vv. u-kṣipa-, u-kṣipta-, u-kṣiva-). 110 yo (pron. m.) imasya […] karaṇḍakasya atra ādarśamaṇḍale pratibimbaṃ (acc. sg. nt., rarely m.) etaṃ gṛhṇāhi ‘Take the reflection of the box in the mirror’. The relative construction yo […] pratibimbaṃ — etam should (or could) be *yam [pratibimbaṃ] — etam, but this kind of non-agreement is rather common in Mv. (while at the same time agreement is not excluded). 111 MvKM reads nirdeśena. 101

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hiraṇyasuvarṇam ācchādayanti112 . tena taṃ hiraṇyasuvarṇaṃ teṣāṃ vayasyānāṃ dinno. so tāṃ vayasyāṃ113 gāthāye adhyabhāṣe prajñāṃ loke praśaṃsanti prajñā loke anuttarā sucintitāye prajñāye dhanaskandho me āhṛto te dāni amātyaputrā āhansuḥ. dṛṣṭaṃ vīryavantasya amātyaputrasya vīryaprabhāvo śilpavantasya śilpaprabhāvo rūpavantasya rūpaprabhāvo prajñāvantasya prajñāprabhāvo. adhunā kumārasya puṇyavantasya puṇyaprabhāvaṃ paśyemaḥ. so dāni puṇyavanto rājaputro teṣāṃ vayasyānāṃ mūlāto nirdhāvitvā yena rājakulaṃ tena praṇato114. so tatra rājakulasamīpe115 āsati116 ca. apareṇa amātyaputreṇa dṛṣto. saha darśanena 117 tasya amātyaputrasya puṇyavantasya rājaputrasya mūle premnaṃ nipatitaṃ. so tena bhaktena nimantrito svakaṃ gṛhaṃ nīto vyāyāmaśāle praveśito. vyāyāmaṃ kṛtvā snānopalipto bhaktakhajjam upaviṣṭo. tatra so rājaputro tena amātyaputreṇa sārdhaṃ 118 taṃ divasam upasthito praṇītena rājārheṇa annapānena. so ca amātyaputro rājakyāṃ yānaśālām abhiruhāpayitvā śayāyito119. tāye ca rājño brahmadattasya dhītāye dṛṣṭo. tasyā evaṃ bhavati. eṣo amātyaputro āgataḥ120. sā dāni vikāle rājakulāto nirdhāvitvā

ācchādayanti 3rd pl. from āc(c)hādayati ‘to cover, present with clothes’; in BHS also “used of presents of clothes, […] but extended to other kinds of gifts” (here of gold, see BHSD p. 89 and cf. ibid., p. 50 on abhichāda nt. ‘present, honorarium’). Plural number has collective sense induced by the meaning of mahājanakāya ‘crowd’. MvKM reads ācchādayanti taṃ showing uncommon non-final position of the verb. 113 MvKM vayasyā acc. pl. (anusvāra left out). 114 yena rājakulaṃ tena praṇato lit. ‘set out to where the royal palace was’; praṇata ppp. to Skt. praṇamati in meaning ‘to depart’ (BHSD p. 359). Skt. praṇam- ‘to bend or bow before, make obeisance’, but here the sense is ‘to make his way to’, cf. Mv.2.103.17 yena himavantaparvatarājā tena praṇato ‘he turned his steps towards the Himalayas, the monarch of mountains’ (J II, p. 100). 115 MvKM reads rājakule samīpe ‘near the royal palace’. 116 āsati 3rd sg. pres. ind. from ās- ‘to sit’(occurs also in Skt.). 117 MvKM sahadarśanena, cf. Divy. 123.20 sahadarśanāt both meaning ‘as soon as seen, at first sight’, cf. LV. 359.10 dīpaṃkarasya sahadarśanaṃ ‘immediately at sight of D.’. 118 rājaputro tena amātyaputreṇa sārdhaṃ taṃ divasam upasthito and MvKM rājaputro tena amātyaputreṇa taṃ divasam upasthito are semantically equivalent, but the latterr utterance dispenses with the indecl. sārdhaṃ, frequently accompanying the instr. 119 so ca amātyaputro rājakyāṃ yānaśālām abhiruhāpayitvā śayāyito ‘The minister’s son took him up to the royal coach-house and made him lie down’. J III, p. 37, n.2 remarks that the object of ger. abhiruhāpayitvā (i.e. Puṇyavanta) is not expressed, while the ppp. śayāyito with a causative sense (i.e. employed instead of śayāpito) accords with the grammatical subject amātyaputro. He concludes that it might seem that it was the minister’s son who was made to lie down whereas the context demands that it refer to the king’s son. Note also that MvKM reads rājakyā yānaśālām ‘royal coach-house’: of two acc. sg. only the second has all morphological marks, whereas the first adj. lacks the final anusvāra which makes it acc. in -ā from the ā-stem (it could be, as suggested BHSG § 9.20, the nom. form used as acc.). 120 MvKM āgato. 112

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nirgamya yānaśālāṃ praviśitvā tatra eva 121 yānam abhiruhitvā 122 yatra so puṇyavanto rājaputro śayito. jānāti idānīṃ muhūrtaṃ pi 123 vibuddhiṣyati124 . tato mayā sārdhaṃ ramiṣyati. kumāro pi khāditapīto125 sukhaṃ śayito. sāpi rājadhītā kāmavitarkehi vidyamānā126 idānīṃ vibuddhiṣyati muhūrtaṃ pi vibuddhiṣyati127 iti bahukena rātrī-vibhavākrāntā osuptā128. sā dāni sūrye udgate tato yānāto otaritvā129 rājakulaṃ praviṣṭā amātyehi ca dṛṣṭā. teṣām etad abhūṣi iyaṃ rājadhītā130 yānaśālāto otaritvā vinidrā rājakulaṃ praviṣṭā mā atra yāne kenacit131 puruṣeṇa sārdhaṃ āsitaṃ bhaveyā132. te ca tathā vicinanti 133 puṇyavanto ca kumāro tataḥ yānāto okasto. teṣām amātyānāṃ evaṃ bhavati. kuto ayaṃ puruṣo ti rājño brahmadattasya dhītareṇa134 sārdhaṃ atra yānaśālāyām āsito. so tehi amātyehi gṛhīto gṛḥṇīya rājño brahmadattasya upanāmito 135 . ayaṃ mahārāja puruṣo rājadhītāye sārdhaṃ MvKM yeva. According to Mv.III, p. 470, the ger. as personal verb being difficult, we should read either abhiruhi 3rd sg. aor. or ppp. abhiruhitā. But it can be supposed that the sentence with three ger. more [nirdhāvitvā, nirgamya (the latter being redundant as its meaning is the same as that of nirdhāvitvā), and praviśitvā] which precede abhiruhitvā, this ger. is due to the pressure of the foregoing: thus no personal verb is used and a syntactic anaphora is expanded. 123 MvKM muhūrtâpi. 124 MvKM reads budhyiṣyati 3 sg. fut. (‘he will wake up’) to the pres. stem budhya-, cf. SP 343.14 budhyiṣyate (noted BHSG p. 222). 125 MvKM reads khādito pīto instead of the compound khāditapīto, but adds (p. 46, n. 27) that the reading khāditapīto occurs a few lines below. 126 Mv. III, p. 470 understands kāmavitarkehi khādyamānī ‘en proie aux agitations du désir’, and suggests the reading khidyamānā, part. pass. of khidati ‘to suffer pain, be distressed or wearied’. MvKM reads khādyamānī and translates (p. 47, n. 2) ‘Tormented by thoughts of love (or: sensual pleasure’) and supplies two parallels: Aṅguttara-Nikāya I 68.5 kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati; Majjhima-Nikāya I 504.33 kāmataṇhāhi khajjamāne ‘tormented by craving for sensual pleasure’, cf. Abhis-Dh (Ma-Lo) § 25.16, Abhis-Dh (Ma-Lo) III, s.v. khajja-, pp. 214-215 and p. 217, s.v. khād- (see also MW s.v. khād- ‘to hurt, to ruin’). 127 MvKM reads twice vibudhyiṣyati (see above on this form). 128 MvKM p. 47, n. 4 reads bahukena rātriṃ vibhātakām na suptā ‘She did not sleep almost (bahukena, also ‘mostly’) until dawn’ and cites Pāli vibhāta ‘shining, turned to light, bright’ in phrase vibhātāya rattiyā ‘when night had become light’, i.e. at daybreak or dawn’ (PTSD, s.v.). 129 otaritvā ger. from otarati ‘to alight from, come down’ (in the sense of Skt. avatarati, which is not identical to corresponding BHS verb, see BHSD p. 71). 130 MvKM reads rājādhītā ‘king’s daughter’ and refers (p. 47, n. 7) to Geiger § 33.1. indicating that in Pāli a short vowel is often lengthened at the end of the first member of the compound. Cf. e.g. rājakula ‘royal palace’. 131 MvKM kenaci. 132 mā atra yāne kenacit puruṣeṇa sārdhaṃ āsitaṃ bhaveyā: prohibitive particle mā with opt. expresses disquietude: ‘Can it be that she has been sitting in a carriage with some man?’ (BHSG § 42.9). The ppp. āsitaṃ nt. shows no concern for agreement with the gender of the logical subject (rājadhītā) of the preceding proposition. 133 vicinanti 3rd pl. pres. indic. from vicinati ‘to gather, reflect’. MvKM reads vicinteṃti (Mv has more frequently cintayati). 134 MvKM dhītare instr. sg. f., see BHSG § 13.34. 135 so tehi amātyehi gṛḥṇīya rājño brahmadattasya upanāmito ‘having been seized by the 121 122

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yānaśālāyāṃ śayito. so pṛcchiyati136. katham idaṃ ti137. so āha. mahārāja amukena amātyaputreṇa gṛhe nimantrito haṃ khāditapīto vikāle 138 nikkāsitvā ohāraṃ prasthito. so tena vikāladoṣeṇa 139 atra yānaśālāyām abhiruhitvā 140 śayāyito khāditapīto nāpyeva tatra anyo koci dvitīyo vidito. rājñāpi dhītā pṛcchitā. katham etan ti 141 . tāye pi tu brahmadattasya yathābhūtaṃ ācikṣitaṃ 142 . yathaiva jalpati puruṣo tathā eva nānyathā jalpati143. rājā brahmadatto puṇyavantasya rājakumārasya prīto saṃvṛtto paśyati ca taṃ kumāraṃ prāsādikaṃ darśanīyaṃ buddhimantaṃ ca susthitaṃ ca 144 . tasya etad abhūṣi. na etena prākṛtapuruṣeṇa bhavitavyaṃ mahākulīnena145 etena kumāreṇa bhavitavyaṃ. so dāni taṃ kumāraṃ pṛcchati. kumāra kutaḥ tvan ti. kumāro āha. vārāṇasīto aṃjanasya kāśirājño putro. tasyāpi kaṃpillasya rājño brahmadattasya saha darśanena 146 puṇyavantasya kumārasya putrapremaṃ 147 nipatitaṃ tasya ca rājño putro nāsti. tena sā dhītā suvarṇasahasramaṇḍitāṃ 148 kṛtvā mahatā rājānubhāvena mahatā rājarddhīye 149 sarvasya adhiṣṭhānasya purato puṇyavantasya kumārasya dinnā rājye ca pratiṣṭhāpito amātyānāṃ ca naigamajānapadānāṃ ca150 rājā āha. eṣo me putro jāto

ministers, he was handed over to king Brahmadatta’. Ger. gṛḥṇīya is related not to the grammatical subject of the pass. (so, nom. sg.), but to the logical subject in instr. amātyehi. Same syntactic relation of the ger. nikkāsitvā with the logical subject in instr. amātyaputreṇa: not to the grammatical subject, in amātyaputreṇa gṛhe nimantrito haṃ khāditapīto vikāle nikkāsitvā ‘the minister’s son invited [me] to his house, gave me to eat and drink, [then], being sent away at nightfall, [I headed for my lodging]’. The verb underlying nikkāsitvā is caus. *nikkāsayati from *nikkasati (Skt. niṣkasati) ‘to chase, send away’. 136 MvKM pṛcchīyati 3rd sg. pass. from pṛcchati; see BHSG § 37.7 on -īya passives from a-presents (it occurs also Mv. 2.13.21). 137 MvKM kathêdaṃ (referring to Oberlies, Pāli, p. 119 (1a) noting -e- > -aṃ i-). 138 MvKM reads ativikāle and compares (p. 47, n. 18) CPD s.v. ativikāla ‘too late (inconvenient) a time or moment’, BHSD s.v. ativikāla ‘too late a time’ and Abhis-Dh (Ma-Lo) III, p. 68, s.v. ativikāle ‘very late’. 139 MvKM vikāle doṣeṇa 140 abhiruhitvā ‘making [me] go up [to the coach-house]’; ger. caus. from abhiruh- (not listed BHSG p. 228 s.v. ruh-) with no caus. morpheme; see, however, some lines above ger. caus. abhiruhāpayitvā. 141 etan ti and tvan ti attest to the final anusvāra becoming n before the voiceless dental, if the spelling indicates the real pronunciation, but cases of preserving the anusvāra in this position are also found here, see anuttaraṃ ti, etc. MvKM reads “kathaṃ etaṃ?”ti. 142 ācikṣitaṃ ppp. from ācikṣati ‘to tell, say’. 143 MvKM yathaîṣa jalpati puruṣo, tathā yeva nânyathā jalpati lit. ‘As this man says, thus [it] just [is], not inaccurately does he speak’. 144 MvKM buddhivanto ca susthito ‘intelligent and upstanding’ (J III, p. 38). 145 MvKM mahākulinena. 146 MvKM sahadarśanena, see above, n. 117. 147 MvKM kumārasya mūle putrapremaṃ nipatitaṃ ‘[Brahmadatta] conceived a filial affection for the prince’. Note the use of mūle ‘towards, in reference to, in respect to’ (BHSD p. 437). 148 MvKM suvarṇasahasramaṇḍitā acc. sg. in -ā (according to BHSG § 9.20, p. 63, nom. form used as acc.). 149 MvKM rājaṛddhiye instr. sg. f. in – iye. 150 MvKM naigamajānapadānāñ ca.

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tāva eṣo bhave rājā 151 ahaṃ vṛddho. tena dāni puṇyavantena rājyaprāptena te vayasyā śabdāvitā gāthāye adhyabhāṣe puṇyaṃ loke praśaṃsanti puṇyaṃ loke anuttaraṃ rājyaṃ ca152 rājakanyā ca puṇyehi mama āgatā bhagavān āha. syāt khalu punar bhikṣavaḥ yuṣmākam evam asyād anyaḥ sa tena kālena tena samayena vīryavanto nāma amātyaputro abhūṣi 153 . naitad evaṃ draṣṭavyaṃ. tat kasya hetoḥ. eṣa bhikṣavo śroṇakoṭiviṃśo tena kālena tena samayena vīryavanto amātyaputro abhūṣi. anyaḥ sa tena kālena tena samayena śilpavanto amātyaputro abhūṣi. naitad evaṃ draṣṭavyaṃ. tat kasya hetoḥ. eṣa bhikṣavaḥ rāṣṭrapālo kulaputraḥ 154 tena kālena tena samayena śilpavanto amātyaputro abhūṣi. anyaḥ sa tena kālena tena samayena rūpavanto amātyaputro abhūṣi. naitad evaṃ draṣṭavyaṃ. tat kasya hetoḥ. eṣa sa bhikṣavaḥ sundaranandaḥ sthaviro tena kālena tena samayena rūpavanto amātyaputro abhūṣi. anyaḥ sa tena kālena tena samayena prajñāvanto amātyaputro abhūṣi. naitad evaṃ draṣṭavyaṃ. tat kasya hetoḥ155. eṣa sa bhikṣavo śāriputro sthaviraḥ156 tena kālena tena samayena prajñāvanto amātyaputro abhūṣi. anyaḥ sa tena kālena tena samayena aṃjanasya kāśirājño puṇyavanto nāma kāśirājaputro abhūṣi. naitad evaṃ draṣṭavyaṃ. tat kasya hetoḥ. ahaṃ sa bhikṣavaḥ tena kālena tena samayena aṃjanasya kāśirājño puṇyavanto nāma rājaputro abhūṣi. tadāpi ahaṃ puṇyānāṃ varṇavādī. etarahiṃ pi ahaṃ puṇyānāṃ varṇavādī. samāptaṃ puṇyavantajātakaṃ157.

VOCABULARY (SELECTED ITEMS) aṃkagata adj. sitting or lying in the lap akṣudrāvakāśa adj. of fine (not inferior) appearance

According to MvKM p. 48, n.4 tāva eṣo bhave rājā is found in no mss. She reads instead eṣo me putro jāmātā ca, eṣo rājā. 152 MvKM rājyañ ca. 153 syāt khalu punar bhikṣavaḥ yuṣmākam evam asyād/ anyaḥ sa tena kālena tena samayena vīryavanto nāma amātyaputro abhūṣi. The main clause (‘It may be again, monks, that you will think’) and the subordinate (‘at that time and on that occasion the minister’s son named Vīryavantа was someone else’) are not linked by any conjunction; the parataxis is probably due to the fact that the direct speech (the content of monks’ thinking) attributed to the monks is reported as such. syāt and asyād are two forms of the 3rd sg. opt. from as- ‘to be’; in the latter, particular to the language of the Mv., the augment emphasizes anteriority. Both forms being semantically almost identical, one of them is clearly redundant. 154 MvKM kulaputro. 155 MvKM heto. 156 MvKM Śāriputrasthaviro 157 MvKM Puṇyavantasya jātakaṃ 151

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adhiṣṭhāna nt. standing or dwelling place, here ‘town’; ‘the presence of all the people’ (J III, p. 38) antarāpaṇa m. bazaar-place, market antarāpaṇavīthī f. bazaar-street, bazaar-stall annapāna nt. food and drink abhinandati to welcome, greet; also ‘to desire’ ācikṣati to say, tell āc(c)hāda m. reward, cf. Skt. ācchāda m. ‘garment, clothes’ < ācchad- ‘to clothe, put on clothes; to conceal’ ādarśamaṇḍala m. mirror upanāmayati to offer, present (in pass. constructions, the object offered is in nom. and the receiver may be in gen.) ekameka adv. one by one ohāra m. domicile, abode (see BHSD p. 161 and J III, p. 35, n. 1) kāśikavastra nt. fine cotton cloth from Kāśi (Benares) gandhika m. perfumer, dealer in perfumes darśanīya adj. attractive, comely dāni adv. now divasam adv. daily dhītara, dhītā f. daughter nirdeśa m. instruction, order, but J III, p. 36 translates as ‘solution’ naigama m. inhabitant of the city paricārayati, paricāreti to amuse oneself [“especially (but not exclusively) sexually with women]

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purāṇa m. coin praṇīta adj. excellent, exquisite prāsādika adj. charming, gracious premna, prema nt. love, affection bhaktakhajja nt. soft and hard food bhāṭaka m. nt. salary, fee mahābalasthāman nt. great strength and power mahāraha adj. precious, very worthy, cf. Skt. mahārha maheśākhya adj. distinguished, great, mighty yathābhiprāyaṃ according to his desires or to his pleasure, to heart’s content; BHSD p. 54 suggests to consider the use of Pāli adhippāya ‘intention’. Cf. Skt. abhiprāya m. ‘aim, purpose, intention, wish’ rājakya adj. royal rājarddhi f. royal splendour, pomp vayasya m. ‘companion of the same age’, cf. vayasyaka (suff. -ka implying a familiar and hypocoristic tinge). varṇapuṣkalatā f. beauty of complexion vikāladoṣa m. lateness of the hour [J III, p. 38, but the word is puzzling: BHS vikāla m. ‘wrong time’; vikāle loc. sg. is understood ‘in the late evening’ (J III, p. 37); Skt. vikāla m. ‘twilight, evening, afternoon’; BHS doṣa m. ‘hatred, malice, aversion’, but Skt. doṣā f. ‘darkness, night’] vyayaṃ kṛ- to spend (money), cf. Skt. vyaya m. expense, disbursement vyāyāmaśāla m. gymnasium, cf. Skt. vyāyāmaśālā f. an exercising hall and Skt. vyāyāma m. athletic or gymnastic exercise śuve adv. tomorrow

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susaṃgṛhītaparijana adj. admits of different interpretations. J III, p. 32 has ‘he treated his people well’, but susaṃgṛhīta- may mean ‘who governed (protected)’ sthitaka adj. standing, staying (there); cf. Skt. sthita (same meaning); note the suff.ka.

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ADDITIONAL ABBREVIATIONS FOR CHAPTER VII Chopra T. R. Chopra, The Kuśa-Jātaka: A Critical and Comparative Study, Hamburg: de Gruyter (Alt- und Neuindische Studien, 13), 1966. CDIAL R. L. Turner, A Comparative Dictionary of the Indo-Aryan Languages, London 1973 (1st ed. 1966): Oxford University Press. Corr. Mv. the reading was corrected in Senart’s edition of the Mahāvastu. Corr. Na the reading was corrected in ms. Na. CPD A Critical Pāli Dictionary, begun by V. Trenckner, ed. D. Andersen et al., Copenhagen, Bristol, 1924-2011. Dhp(tr.N) The Word of the Doctrine (Dhammapada), translated with an introduction and notes by K.R. Norman, Oxford 1997; Reprinted with corrections Oxford 2000: PTS (Pali Text Society Translation Series No. 46). Ditt. dittography. DP A Dictionary of Pāli, by Margaret Cone, Oxford 2001-: PTS. EV I The Elders’ Verses I, Theragāthā, translated with an introduction and notes by K.R. Norman, London 1969; 2nd edition, Lancaster 200, PTS.

Merv-Av Seishi Karashima and Margarita I. Vorobyova-Desyatovskaya “The Avadāna Anthology from Merv, Turkmenistan”, in: Buddhist Manuscripts from Central Asia: The St. Petersburg Sanskrit Fragments (StPSF), ed. Seishi Karashima and Margarita I. VorobyovaDesyatovskaya, pp. 145-505. Met. metathesis. metr. metrical, metrically Na the oldest extant paper manuscript of the Mahāvastu; completed in 1657 by an eminent scribe named Jayamuni Vajrācārya. The original is kept at the National Archives of Nepal, Kathmandu; the microfilms are available at the National Archives of Nepal in Kathmandu and in Staatsbibliothek zu Berlin. Pā Pāli. PTS Pali Text Society. PTSD Thomas William Rhys Davids & William Stede, eds., The Pali Text Society’s Pali-English Dictionary, London, 1921-25. PW Otto Böhtlingk, Rudolph Roth, Sanskrit-Wörterbuch, 7 vols., St. Petersburg 1855-1875.

This chapter is authored chiefly by Dr. Katarzyna Marciniak (formerly International Research Institute for Advanced Buddhology, Soka University, Tokyo, now Research Centre of Buddhist Studies, University of Warsaw). In accordance with the author, I elaborated on some grammatical issues (B.O.). 1

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EV II The Elders’ Verses II, Therīgāthā, translated with an introduction and notes by K. R. Norman, London 1971; 2nd edition, Lancaster 200, PTS. hapl. haplology. Jā Jātaka, together with Jātakatthavaṇṇanā (ed. Fausbøll 1877–96). MDPL Edward Conze, Materials for a Dictionary of the Prajñāpāramitā Literature, Tokyo 1967, Suzuki Research Foundation.

RgsGr Akira Yuyama, A Grammar of the Prajñā-pāramitā-ratna-guṇasaṃcaya-gāthā (Sanskrit Recension A), Canberra 1973, Faculty of Asian Studies in association with Australian National University Press (Oriental Monograph Series 14).

Sa the sole palm-leaf manuscript Sa of the Mahāvastu; on paleographic grounds dated to ca. 12th-13th c.; the original is lost; the microfilms are available at the National Archives of Nepal, Kathmandu, and in Staatsbibliothek zu Berlin. Sadd Saddanīti. La Grammaire Palie d’Aggavaṃsa. Texte établi par Helmer Smith, I (1928), II (1929), III (1930), IV (1949) Tables, V 1 (1954), V 2 (1966) Vocabulaire, Lund: (Skrifter utgivna av Kungl. Humanistiska Vetenskapssamfundet i Lund, XII 1-5); repr.: 3 vols., Oxford 2001, PTS. Śbh(S) Śrāvakabhūmi of Ācārya Asaṅga, deciphered and edited by Karunesha Shukla, Patna 1973-1991, K. P. Jayaswal Research Institute (Tibetan Sanskrit Works Series, vv. 14, 28). s.e. scribal error. Sn Suttanipāta, ed. D. Andersen, H. Smith, London 191, PTS.

Sn(tr.N) The Group of Discourses (Sutta-Nipāta): second edition, translated with Introduction and Notes by K. R. Norman, Oxford: 2001, PTS (Pali Text Society Translation Series No. 45). Suppl. Mv. the reading was supplemented by Senart in his edition. Suppl. Na the reading was supplemented in ms. Na. Th Theragāthā, in: Thera- and TherīGāthā, ed. H. Oldenberg and R. Pischel, rev. K. R. Norman, L. Alsdorf, London, 2nd ed., 196, PTS. Thī Therīgāthā, in: Thera- and TherīGāthā, ed. H. Oldenberg and R. Pischel, rev. K. R. Norman, L. Alsdorf, London, 2nd ed., 196, PTS. unmetr. unmetrical. w.r. wrong reading.

Ms. Sa 270r3-276v3 Ms. Na 154r-158r Mv. Senart III 1-27 MvKM III 1-36

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abhūṣi rājā ikṣvāku vārāṇasyāṃ mahābalo2 ǀ vijitāvī mahāyaśo3 tasya putro na jāyitha4 ǀǀ5 tasya abhūṣi cittaṃ sma6 tasmiṃ kāle mahardhikaṃ ǀ “yan nūnâhaṃ striyāgāraṃ7 osareyaṃ8 tripakṣataḥ9 ǀǀ caturdaśiṃ pañcadaśiṃ yāva10 pakṣasya aṣṭamī11” ǀ so stryāgāram12 osirati prajārthaṃ so narādhipo ǀǀ13 tā hṛṣṭamanasaṃkalpā14 sarvālaṃkārabhūṣitā ǀ mṛgikā iva saṃtrastāḥ dvāre dvāre upāgami15 ǀǀ kāci kalpantiyo loke16 aparā ca hasantiyo17 ǀ

Corr. Mv. 3.1.1; Sa, Na ºnalo (s.e.); cf. the words spoken by Kuśa further in this chapter (Mv. 3.8.18; Sa 270v): rājā aham asmi kṣatriyo vijitāvī mahābalo. 3 Mv. 3.1.2 mahāyaśo vijitāvī. 4 Sa, Na prajāyitha (w.r.); the reading in Mv. 3.1.3 na prajāyitha is unmetr.; Chopra (p. 40) reads na jāyitha; jāyitha is 3rd sg. aor. from jan- ‘to beget, be born’; its other or similar occurrences are Mv. 1.10.13 asino […] jāyitha (3rd aor. pl., perhaps, in sense of pres. indic. or opt.) ‘sharp knives [would] grow [from their hands]’, Mv. 3.32.16 (vs) ajāyithā ‘[a hero] was born’ (see BHSG § 32.42). 5 Śloka; pāda a is ma-Vipulā (⏓ − ⏑ − −, − − ⏓; for Vipulās, cf. Sadd 1150, §§ 8.1.3,138.1.3,16 and Hahn 2014, p. 3). 6 Mv. 3.1.3 cittaṃ sya; mss. cittasya < cittassa < cittaṃ sa, where sa = sma (cf. Oberlies 2001, p. 53, fn. 3); for the alternation cc (two consonants) / nc (nasal+consonant), cf. Sn(tr.N) 182 (ad Sn 168); alternatively: citta sya < citta ssa, where ssa < sma. 7 Sa stṛyāgāraṃ (for the hypersanskritic ṛ for ri, cf. BHSG § 3.95); Na, Mv. 3.1.4 strīyāº; see BHSD s.v. stryāgāra “also spelled striyāº, strīyāº, strīkāº, istriyāº, and istrigāra; = Pāli itthāgāra, itthaº), nt. sg. or m. (and nt.?) pl., women-folk (collectively), esp. used of inmates of a harem”. 8 Mv. 3.1.4 osireyaṃ; see BHSD s.v. avaśirati ‘to send forth’, here ‘to let out’; cf. also Abhis-Dh (Ma-Lo) III, p. 177, s.v. o-sara-. 9 Corr. Na; Sa tṛº; Mv. 3.1.4 triḥ pakṣataḥ. 10 Mv. 3.1.5 yāvat; for the dropping of final consonants in BHS, cf. BHSG §§ 2.90-91. 11 Mv. 3.1.5 aṣṭamiṃ; for the acc. sg. f. -ī, cf. BHSG § 10.55; Abhis-Dh (Ma-Lo) III, p. 28, § 9.4. 12 Corr. Mv. 3.1.6; Sa, Na styāgāram (s.e.). 13 Pāda a is bha-Vipulā (− − ⏑ − − ⏑ ⏑ ⏑); pāda c becomes bha-Vipulā if we read ºgăraṃ. 14 Sa ºsaṃkanyā (s.e., nya was miswritten for lpa), corr. Na. 15 upāgami 3rd aor. sg. for pl.; for the 3rd pl. aor. -i, cf. BHSG § 32.17. 16 Mv. 3.1.9 emends to kācit jalpantiyo lobhenti (≠ mss.), probably on the basis of the reading in the parallel passage in Kuśa-jātaka I, which reads: kācij jalpantīyo lobhaye aparā hasantīyo (prose Mv. 2.425.6); Chopra (p. 41) follows the reading in the mss. (see ib. fn. 7 kalpanā ‘to whimper, pretend to be unhappy or out of spirits’). It is not clear how to understand the word loke; Chopra (p. 41) writes: “For loke I have no very satisfactory explanation ‘in the world’, i.e. ‘out on the streets’ (?), or should we take it as acc. pl. and construe it with anudhāvati below?”; jalpantiyo (if this reading is accepted) ‘chattering’ and hasantiyo ‘laughing’ are nom. pl. f. pres. part. analogically based on nom. pl. f. of the polysyllabic -i/-ī-stems (BHSG § 10.168). 17 Sa aparā ca hasantiyo aparāñ ca hasantiyo (ditt.); corr. Na. 2

92

A NEW BUDDHIST HYBRID SANSKRIT READER aparā ca dhāvamānā dhāvantam18 anudhāvanti19 ǀǀ sarvā pracalitā20 āsi21 sarvā āsi pramūrchitā ǀ ikṣvākurājānagaraṃ22 rājapatnīhi mūrchitaṃ ǀǀ23 …24 “kāle vikāle āgacche brāhmaṇo mama sāntike25 || prativedayatha26 me kṣipraṃ api yācanako siyā27 ǀ api yācanako asya yatra dinnaṃ mahāphalaṃ” ǀǀ28 tato śakro vicinteti29 trayastriṃśānam30 īśvaro ǀ purohitasy(’) imaṃ karma31 yaṃ rājā kartum icchati ǀǀ so ca jīrṇo bhavitvāna bhagno daṇḍaparāyaṇo ǀ vepamānehi gātrehi rājādvāram32 upāgato33 ǀǀ tato saṃcārakaṃ dūtaṃ brāhmaṇo etam34 abravīt ǀ “prativedehi me kṣipraṃ draṣṭuṃ icche narādhipaṃ” ǀǀ tato saṃcārako dūto rājānaṃ etad abravīt ǀ

‘Others, running, were chasing [those who were] running’(?); Sa, Na vācantaṃ (s.e., the akṣaras va, ca, dha are very similar; for the alternation dh/v, which arises from the similarity of dh and v in Brāhmī script, cf. Brough 196, p. 233-234; EV II 57 [ad Thī 7]; Sn[tr.N] 148 [ad Sn 44]); Mv. 3.1.10 em. uccāvacam (≠ mss.); J III, p. 1 translates ‘others ran about chasing all kinds of men’; Chopra (p. 41) follows the reading in Mv. Cf. Sa 243r6 aparā dhāvamānā anudhāvanti (Mv. 2.425.6). 19 Mv. 3.1.10 reads sg. anudhāvati. 20 ‘They all were shaken / bewildered’; Chopra (p. 41) reads praskhalita. 21 Mv. 3.1.11 āsī. BHSG p. 205 notices 3rd sg. and pl. pret. of as- ‘to be’ āsī and āsi (without difference in meaning). 22 Na, Mv. 3.1.12 ºrājaº; in ms. Sa the stem ºrājāº for ºrājaº occurs frequently as the first member of a compound (cf. Geiger § 33.1); in most cases it was changed in ms. Na to a regular rājaº. 23 Pāda c is bha-Vipulā. 24 A part of the text is missing here; J III, p. 1, fn. 3 writes: “A lacuna covering apparently several lines, in which a brāhman comes to the king’s court, and orders are given by the king that he be admitted”. 25 Mv. 3.1.14 santike adv. ‘near’. See BHSD, SWTF s.v. sāntika. 26 prativedayatha ‘let me know’ 2nd pl. impv. in -tha characteristic of BHS (see BHSG § 26.11). Pāda a is hypermetrical, but we could regularise the number of syllables by reading prativedetha for prativedayatha (m.c.; Śloka Pathyā); on -e- for -aya-, cf. BHSG § 3.62. 27 siyā 3rd sg. opt. of as- ‘to be’, cf. alternative form asya (next line, see BHSG p. 205). 28 api yācanako asya yatra dinnaṃ mahāphalaṃ ‘would he be a mendicant, a gift to whom [brings] great reward?’. 29 vicinteti ‘he reflects, thinks’ corresponds to Skt. pres. cintayati occurring also in BHS, not necessarily in causative meaning, see e.g. Mv. 1.142.14 cintayati ‘he takes thought’ vs. Mv. 2.225.14 yo […] pāpaṃ cintayati ‘who destined this wicked deed’, Mv. 2.188.6 (saṃ)cintayati ‘one is conceived, devised’. 30 Corr. Na; Sa ºtṛṃśº (hypersanskrit ṛ for ri, cf. BHSG § 3.95). 31 Mv. 3.2.1 karmaṃ; for the acc. sg. nt. -a, cf. BHSG § 8.32; Abhis-Dh (Ma-Lo) III, p. 17, § 6.8; RgsGr § 8.19. 32 Na, Mv. 3.2.3 rājaº. 33 Mv. 3.2.3 upāgataḥ. 34 Mv. 3.2.4 etad. 18

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“brāhmaṇo deva-m-anuprāpto35 rājānaṃ draṣṭum icchati” ǀǀ36 “svāgataṃ te mahābrahme37 atha te anurāgataṃ38 ǀ kim icchasi kim eṣāṇo39 kiṃ cârtho40 kiṃ dadāmi te?” ǀǀ “śrutaṃ me eva41 ikṣvāku42 janasya iha bhāṣato ǀ rājā stryāgāram43 osirati tripakṣasya44 narādhipaḥ45 ǀǀ46 caturdaśiṃ pañcadaśiṃ yāva pakṣasya aṣṭamiṃ ǀ putrārthiko naraśreṣṭho47 evam me śrutaṃ bhāṣato48 ǀǀ49 so (’)haṃ taṃ ghoṣaṃ śrutvā hṛṣṭapramuditendriyo ǀ stryārthiko iha gacche50 tena51 me pratimānaya52” ǀǀ53

brāhmaṇo deva-m-anuprāpto ‘A brāhman has come to the king’. This spelling features a hiatus-bridger or epenthetic consonant -m-. In agreement with the hypothesis expressed in Descriptive Grammar pp. 370-394, this consonant is selected in accordance with the grammatical meaning to be expressed and, syntactically, in accordance with the overall syntactic structure of the clause, in this case, -m- may be a quasi-inflectional mark expressing the acc. sg. It is indirectly confirmed by Chopra (p. 44) reading brāhmaṇo dvāram anuprāpto, basing on the reading in Kuśa-jātaka I: brāhmaṇo dvāre sthito rājānaṃ draṣṭum icchati (Sa 243v3, Mv. 2.426.1) where the lexical item is different (dvāram vs. devam), but the gammatical case is the same. 36 Pāda c is hypermetrical, we could correct the scansion by, first, simplifying -pr- of ºprāpto, then assuming resolution of the sixth syllable into two short syllables a-nu. 37 Mv. 3.2.8 ºbrahma; for the voc. sg. m. -e, cf. BHSG § 8.28, Abhis-Dh (Ma-Lo) III, p. 17, § 6.6, Geiger § 80.2; von Hinüber 2001 § 311; Caillat 2011, p. 148. 38 anurāgataṃ ‘welcome!’, exclamation of greeting, see BHSG § 4.63. 39 eṣāṇo ‘seeking’ nom. sg. m. of the part., the stem eṣ- ‘to seek’ (BHSG p. 205) and the suff. of the middle -āna (BHSG § 34.4, Gr. Skt., p. 414). 40 Sa nârtho (s.e.); corr. Na, Mv. 3.2.9 kenârtho. 41 Mv. 3.2.10 evaṃ. 42 Ikṣvāku voc. sg. of the stem in -u of which BHSG § 12.15 remarks that it is not metrically conditioned. 43 Corr. Mv. 3.2.11; Sa, Na styāgāram (s.e.). 44 Corr. Na; Sa tṛ (hypersanskrit ṛ for ri, see BHSG § 3.95); Mv. 3.2.11 triḥ paº. 45 Mv. 3.2.11 reads voc. sg. ºdhipa. 46 Pāda c has nine syllables; it becomes a regular Pathyā if we assume resolution of the seventh syllable into two short syllables si-ra. 47 Corr. Mv. 3.2.13; Sa, Na varaśreṣṭho (s.e.). 48 Mv. 3.2.13 bhāṣitaṃ, but we should understand it as gen. sg. bhāṣato, the same as in pāda b in the preceding verse: śrutaṃ me eva ikṣvāku janasya iha bhāṣato. 49 Pāda a is bha-Vipulā; in pāda d we should read śrută for śrutaṃ (m.c.). 50 Mv. 3.2.15 gaccheyaṃ; for the opt. in aor. sense, cf. BHSG § 32.87. 51 Corr. Mv. 3.2.15; Sa, Na te (s.e.). 52 pratimānaya 2nd sg. impv. from pratimānayati ‘to provide, present with’. BHSD p. 367 suggests tentatively stryāgārārthiko iha gacche me pratimānaya and translates ‘I came here wanting a woman, provide me (with one)’. 53 One syllable is wanting in pāda a; Mv. 3.2.14 reads so ʼhaṃ ca taṃ ghoṣaṃ śrutvā; cf. Jā V 374.23 idaṃ sutvāna nigghosaṃ. We could read ghoṣă (acc. sg. -a) śrutvāna (śr- should be simplified), which would give a regular Pathyā; one syllable is lacking also in pāda c. Mv. 3.2.15 reads gaccheyaṃ for gacche; alternatively, we could read āgacche for gacche. Cf. the reading in Sa 243v5: striyāya arthiko dūrato (ʾ)smi deśāto āgato (cf. Mv. 2.426.8). 35

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rājā āha “ehi kṣipraṃ kañcukīya54 narīyo55 darśaye56 lahuṃ57 ǀ yāya58 se59 sarvaṃ abhiprāyo60 tāyâdya tam anugraha61” ǀǀ62 so dāni kāṃcukīyena brāhmaṇo antapuraṃ63 praveśito. tasya devī alindā ruccati64. brāhmaṇo āha

Corr. Mv. 3.2.17; Sa, Na kañcukiyā (s.e.). In BHSD p. 164 kañcukīya m. is translated as ‘attendant in the harem’. 55 narīyo acc. pl. f. of narī- ‘woman’ (for the nom. acc. pl. f. -īyo, see BHSG § 10.172). It is noteworthy that narī seems to be recorded only by lexicographers (O. Böhtlingk, SanskritWörterbuch in kürzerer Fassung, 3. Teil, Sankt-Petersburg, 1882, p. 182), more common form is nārī- which occurs a few times in Mv. and once in BhiVin § 189 at the end of an Indravaṃśā pāda (however irregular, since the word is spelled nāri nom. sg. f., while the last syllable should be long). Note that AiGr writes frequently nārī (passim). It is known that in BHS the lengthening of vowels (namely, the vṛddhi) is frequently neglected in the derivation (AiGr II, 2, p. 123). 56 darśaye BHSG p. 216 lists this form as 2nd sg. caus. opt., but it is morphologically 3rd sg. as confirmed by Mv. 1.297.14 dharmaṃ […] darśaye ‘he revealed the dharma’ and Mv. 3.45.15 ‘he showed’. Edgerton’s interpretation has probably been prompted by the preceding ehi 2nd sg. impv. ‘go!’. 57 lahuṃ adv. ‘quickly, easily’, Skt. laghu which also occurs in Mv. and Abhis-Dh (Ma-Lo); both forms showing medial alternation gh/h (BHSD p. 461, s.v. lahu, Descriptive Grammar, p. 100 with examples from Mv. and BhiVin) may end in anusvāra, as here, and are used indiscriminately, e.g., Abhis-Dh (Ma-Lo) § 5.10 laghu kālo ’tikramati vs. § 6.8 laghuṃ kālo atikramati ‘time passes quickly’ (cf. Abhis-Dh [Ma-Lo] III, pp. 461, 463). 58 yāya obl. sg. f., pronominal stem ya-, correlating with tāya obl. sg. f., pronominal stem ta-. 59 se gen. sg. m., f., nt. of the pronominal stem ta-. 60 Mv. 3.2.18 reads yāya se syād abhiprāyo (≠ mss.); abhiprāya m. is used here in its Skt. meaning ‘purpose, intention, wish’. 61 Sa, Na tāyâdya manusaha (s.e.); Mv. 3.2,18 tāy(’) adya tam anugrahe. Chopra (p. 47) writes: “With reluctance I retain S.’s em. tam anugrahe, against mss. ‘(sa) manusaha’, which makes no sense”. 62 Pāda a is ra-Vipulā (− − − − , − ⏑ − ⏑); pāda c is hypermetrical, but we could regularise the number of syllables by, first, simplifying -pr- or ºprāyo, then assuming resolution of the sixth syllable into two short syllables a-bhi, and reading sarvă for sarvaṃ. If anugrahe (3rd sg. opt. from anugrah-) is retained (see preceding note), the sense of the pāda is ‘What [woman] fully [suits] his purpose (or wish), that [woman] may he now favour’. 63 Na, Mv. 3.2.19 antaḥº; ms. Sa very often reads antapura-, which was in most cases changed in ms. Na to a regular Skt. antaḥº; cf. Pischel § 344: “In antaḥpura and its derivatives aḥ becomes e in lieu of o in all dialects, as in Pāli”; Oberlies 2001 § 4.2: “Final -aḥ developed almost throughout to -o (…), only in some words containing -u- or -v- was this -o dissimilated to -e, an essentially eastern feature: antepura- ‘a king’s harem’ (< antaḥpura)”; cf. also Pāli antajana (for antoº). 64 ‘Queen Alindā attracted him’ (ruccati ‘to please’ with tasya gen. sg. of person; in Mv. is also known the form rucyati [see on the alternation cy/cc in Descriptive Grammar, p. 148; in ms. Sa, cf. Marciniak 2014, p. 165, § 5.2.8.3, 1]). Mv. 3.2.19-20 prints the following sentences as verse: so dāni kaṃcukīyena brāhmaṇo tam antaḥpuraṃ ǀ praveśito tasya devī aliṃdā tada vuccati (J III 2 wrongly ‘The chief queen at the time was named Alindā’); see Chopra p. 47, fn. 17: “Oldenberg (NGGW [Nachrichten der Akademie der Wissenschaften zu Göttingen], 1912, pp. 124 ff.) has shown the ‘so dāni…’ (so called ‛Aʼ) style to be a well-known later prose style”. 54

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“eṣā eva me bhavatu yêyaṃ tiṣṭhati māninī ǀ tiṣṭhamānā anavadyāṅgi65 mukhaṃ aśrūhi siṃcati” ǀǀ66 kubjakā āha “icchasi tuvaṃ thera67 yuvatīnaṃ68 paricāritaṃ ǀ na ca tvāṃ kāci69 yuvati pāṇinâpi parāmṛśe70 ǀǀ71 icchasi tuvaṃ thera72 yuvatīhi paricāritaṃ ǀ na ca tvāṃ kāci73 yuvati pādenâpi parāmṛśe ǀǀ74 pūtivali75 palitamukho vadarīkusumo va vāso durgandho ǀ chagalo ca gandhaprāpto apagaccha na me tvayā kāryaṃ” ǀǀ76 rājā āha “vṛttiṃ vo demi dhanam vā dhānyaṃ grāmavaro (ʼ)tha vā77 ǀ .. .. .. .. .. .. .. .. kiṃ alindāya kāhisi? ǀǀ78 sace rājakule piṇḍaṃ brāhmaṇe bhoktum79 icchasi ǀ taṃ yeva80 dāniṃ bhuṃjāhi kiṃ alindāya kariṣyasi?”81 ǀǀ82 Corr. Na; Sa avadyāṅgi (s.e.). Śloka; pāda a fits neither Pathyā nor Vipulā; it becomes na-Vipulā (− − − − ⏑ ⏑ ⏑ ⏑) if we read me eva for eva me; pāda c scans correctly if we read tiṣṭhamānânavadyāṅgī (m.c., Pathyā). 67 Mv. 3.3.5 sthavira; Pāli thera. 68 Gen. pl. ‘You, old man, want amusement with young girls’; Sa, Na yuvatiṃtaṃ (s.e., the akṣaras ta and na are similar); Mv. 3.3.5 yuvatīhi; cf. the reading in the next verse: yuvatīhi paricāritaṃ. On gen. for inst., cf. BHSG § 7.60; von Hinüber 1968 § 234; Sen 1995, p. 227 (iii); Caillat 2011. 69 Mv. 3.3.8 kācid; for the dropping of final consonants in ms. Sa, cf. Marciniak 2014, p. 163, § 5.2.8.1. 70 parāmṛśe 3rd opt. from parāmṛś- ‘to touch’. 71 Pāda a is hypermetrical, it becomes regular if we read sthavira for thera; in pāda b there is resolution of the first syllable into two short syllables yu-va; pāda c is na-Vipulā. 72 Mv. 3.3.7 sthavira; Pāli thera. 73 Mv. 3.3.8 kācid. 74 Pāda a scans correctly if we read sthavira for thera; in pāda b there is resolution of the first syllable into two short syllables yu-va; pāda c is na-Vipulā. 75 Mss. putiº; Mv. 3.3.9 pūtivalī ‘foul-smelling and wrinkled’, a bahuvrīhi compound, apparently unrecorded elsewhere. 76 The meter is Āryā; pāda a scans correctly if we read ºvalī for the mss. ºvali and vāsŏ (m.c., − ⏑ ⏑ ǀ − ⏑ ⏑ ǀ ⏑ ⏑ − ǀ ⏑ ⏑ − ǀ ⏑ ⏑ − ǀ ⏑ − ⏑ ǀ − − ǀ −); pāda b is a regular Āryā Pathyā (⏑ ⏑ − ǀ ⏑ − ⏑ ǀ − − ǀ ⏑ ⏑ − ǀ ⏑ ⏑ − ǀ ⏑ ǀ − − ǀ −). For Āryā, cf. Hahn 2014, p. 4; Sadd §§ 8.5,1.18.5,1.7. 77 Mv. 3.3.12 grāmavarāṇi va (≠ mss.); for the acc. sg. m. -o, cf. BHSG § 8.36; Abhis-Dh (MaLo) III, p. 18, § 6.13; RgsGr § 8.27. 78 Pāda a is sa-Vipulā (− − − − ⏑ ⏑ − −, see Sadd 1150, § 8.1.3.17); pāda c is wanting; kāhisi 2nd sg. fut. from kṛ- ‘to make, do’; cf. Pāli 2nd sg. fut. kāhisi (see Geiger § 153.1). 79 Corr. Na; Sa moktum (s.e.). 80 Mv. 3.3.13 eva. 81 Mv. 3.3.12 prints only one verse here: vṛttiṃ vo demi dhanaṃ vā dhānyaṃ vā grāmavarāṇi vā (Chopra p. 54 dhānyaṃ grāmavarāṇi vā [m.c.]) ǀ tam eva dāniṃ bhuṃjāhi kiṃ Alindāya kāhisi ǀǀ; omitting the part kiṃ Alindāya kāhisi and sace rājakule piṇḍaṃ brāhmaṇe bhoktum icchasi. 82 Śloka; pāda c is ma-Vipulā (if we read dānῐ for dāniṃ, it becomes Pathyā); pāda d scans correctly if we read kāhisi for kariṣyasi. 65 66

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brāhmaṇo āha “kāsano mūrchito83 câhaṃ mūrchayāmi84 muhurmuhuḥ ǀ omutremi85 svakāṃ śeyyāṃ86 eṣā me utthapeṣyati ǀǀ tūṣṇīṃ bhohi tuvaṃ kubje varṇakam eva pīṣahi ǀ priyo ahaṃ alindāye .. .. .. .. .. .. .. ..87 ǀǀ tuṣṇīṃ bhohi tuvaṃ kubje mālāṃ .. .. ..88 gūhahi89 ǀ priyo ahaṃ alindāye na tuvaṃ manasī tathā90” ǀǀ rājā āha “sace rājakule piṇḍaṃ brāhmaṇo91 bhoktum icchasi ǀ taṃ yeva92 dāni bhuṃjāhi kiṃ alindāya kariṣyasi93?” ǀǀ94 brāhmaṇo āha “mā bhavāṃ rāja95 ikṣvāku dattaṃ samanutapyaye96 ǀ yaṃ .. 97 striyāṃ98 pravāretvā paścāt samanutapyasi ǀ

Sa mūrchano (s.e.); corr. Na. Mv. 3.3.15 mūrchiyāmi. 85 Mv. 3.3.16 omūtremi. 86 Mv. 3.3.16 śayyāṃ; see BHSD s.v. śeyyā ‘(= Pāli seyyā, Skt. śayyā) bed’. 87 Pāda d is wanting; we should probably read na tuvaṃ manasī tathā (-ī in manasī is m.c.; cf. the reading in the next verse); Mv. 3.5.18 em. na tuvaṃ manasīkara (≠ mss); Chopra (p. 50) reads: “na tuvaṃ manasī yathā I am beloved of queen Alindā as you are not in her heart, i.e., she loves me more than you!”. 88 Three syllables are wanting in the mss.; Mv. 3.4.1 supplements eva ca. 89 Sa, Na guhasi; Mv. 3.4.1 gūhasi; cf. BHSD s.vv. gūhati, gūhayati “(perhaps connected with Skt. Gr. gumpha[ya]ti, Pāli ogumpheti), winds (garlands)”. We expect 2nd sg. impv. ‘be quiet, you hump-backed [woman], and keep winding your garlands’. Cf. Sa 244r2 alpotsukā tuvaṃ kubje mālāṃ guhāhi (s.e., we should read gūhº) (Mv. 2.427.4). 90 -ī in manasī is m.c. (the sixth syllable should be long, Śloka Pathyā); Mv. 3.4.2 em. manasīkara (≠ mss.). 91 So read the mss.; nom. ending used as voc. (cf. BHSG § 8.28, only in verses; here probably m.c.); Mv. 3.4.4 reads brāhmaṇa, but then the opening is − ⏑ ⏑ − (the second and the third syllables are both short), which should be avoided in Śloka. 92 Na, Mv. 3.4.5 tam eva; for yeva, cf. BHSD s.v. yeva; Abhis-Dh (Ma-Lo) III, p. 559; in Pā, see PTSD s.v. yeva. 93 Mv. 3.4.5 kāhisi, see fn.78. 94 Pāda d is hypermetrical, it becomes regular if we read kāhisi for kariṣyasi. 95 Mv. 3.4.7 rājā; for the nom. sg. rāja in ms. Sa, cf. Marciniak 2014, p. 182; BHSG § 17.6; here -a in rāja could be m.c. (Śloka Pathyā). 96 Corr. Mv. 3.4.7; Sa, Na samanutapya (a sort of haplology, before yaṃ). 97 One syllable is wanting; Mv. 3.4.8 reads yadi, but cf. the reading later in this chapter: yaṃ me striyaṃ pravāretvā. 98 Na, Mv. 3.4.8 priyaṃ. The reading in ms. Sa should be kept ‘having offered me a woman, [you then regret it]’. Cf. the reading later in this chapter: yaṃ me striyaṃ pravāretvā paścāt samanutapyasi. 83 84

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āmantremi ..99 gacchāmi yaṃ na desi100 nimantriyaṃ101” ǀǀ 102 “na brahme103 anutapyāmi bhohi tvaṃ ṛṣabho104 punaḥ ǀ sarvā pi te upasthāntu105 alindāe106 saha imā ǀǀ imāṃ ca vṛṣaliṃ107 kubjāṃ maithunārthaṃ dadāmi te ǀ dāsī vā te ayaṃ bhavatu108 nehi naṃ109 yena icchasi” ǀǀ110 kubjā āha “viṣaṃ khādiya mariṣyaṃ111 sace112 me deva dāsyasi113 ǀ imaṃ vā theraṃ bhagnakaṃ114 mārayiṣyaṃ rahogataṃ” ǀǀ115 brāhmaṇo āha “sarvakubjāhi me vairaṃ yā kāci116 pṛthivyāśritā117 ǀ yatrâyaṃ118 vṛṣalī kubjā mama icchati hiṃsituṃ119” ǀǀ rājā āha

One syllable is lacking, preferable short (Pathyā); Mv. 3.4.9 supplements ca. desi 2nd sg. pres. from the verbal stem de-, see BHSG p. 215, s.v. dā- ‘to give’. 101 ‘Having offered, you do not give’; Sa, Na vimantriyaṃ; Mv. 3.4.9 em. nimantritaṃ; Chopra (p. 51) reads nimantitaṃ; nimantriyaṃ is a gerund extended by ṃ, cf. Karashima 2002 § 21.2 (abhiruhyaṃ); Abhis-Dh (Ma-Lo) III, p. 48, § 9.3, § 11.11 (dadiyaṃ, prāvariyaṃ). For the extension of a gerund by -ṃ in Pā, cf. EV I 336 (ad Th 1242, pavibhajjaṃ); Dhp(tr.N) 157 (ad Dhp 392, sakkaccaṃ, upapajjaṃ, peccaṃ). 102 Mv. 3.4.10 supplements rājā āha. 103 Mv. 3.4.11 brahma; for the voc. sg. m. -e, cf. BHSG § 8.28; Abhis-Dh (Ma-Lo) III, p. 17, § 6.6; von Hinüber 2001 § 311. 104 ‘You should become vigorous like a bull”. Mv. 3.4.11 em. tuṣito (≠ mss.); Chopra (p. 52, fn. 30): “See the Kāma-sūtra, where in the list of those men who are successful with women, the author mentions one called ‘vṛṣa’.”; cf. PTSD s.v. usabha1. Cf. also the reading further in this chapter: na brahme anutapyāmi bhohi no taruṇo punaḥ. 105 Sa, Na ºntuṃ (s.e.); corr. Mv. 3.4.12. 106 Na, Mv. 3.4.12 alindāye; for the instr. sg. f. -āe, cf. Pischel § 375; von Hinüber 2001 § 334; in ms. Sa, cf. Marciniak 2014, p. 162. 107 vṛṣaliṃ acc. sg. from vṛṣalī- f. ‘a woman of low caste’; for the acc. sg. f. -iṃ, cf. BHSG § 10.44; Abhis-Dh (Ma-Lo) III, p. 28, § 9.2. 108 Mv. 3.4.14 bhotu. 109 Mv. 3.4.14 nāṃ; for the acc. sg. f. naṃ, cf. von Hinüber 2001 § 389. 110 Pāda c is hypermetrical; it scans correctly if we read MI bhotu for Skt. bhavatu. 111 mariṣyaṃ 1st sg. fut. mṛ- ‘to die’, cf. next line mārayiṣyaṃ 1st sg. caus. fut. 112 Mv. 3.4.16 sacen; Pāli sace (see PTSD s.v.). 113 Sa, Na pasyasi (s.e., the akṣaras dā and pa are sometimes miswritten for one another). 114 Mv. 3.4.17 em. bhagnāṃgaṃ (≠ mss.); bhagna + suff. ka (‘ka svārthe’, see BHSG § 22.23) ‘bent; curved’. 115 Pāda a scans correctly if we read khādīya for khādiya (sa-Vipulā − − − − ⏑ ⏑ − −). 116 Mv. 3.4.19 kācit. 117 Sa, Na ºśṛtā (hypersanskrit ṛ for ri, cf. BHSG § 3.95); corr. Mv. 3.4.19. 118 yatrâyaṃ, i.e. yatra ayaṃ the latter is nom. sg. f. from the pronoun ayam ‘this’ (BHSG § 21.81). 119 Corr. Mv. 3.4.20; Sa, Na kiṃsiṃtuṃ (s.e.). 99

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A NEW BUDDHIST HYBRID SANSKRIT READER “te121 vayaṃ dharmam122 avaira sma123 sarvajīvehi brāhmaṇa ǀ124 gacchāhi125 mama gehāto126 bāhyaṃ 127 karohi bhaṇḍanaṃ ǀǀ128 mṛtyu ca jīrṇo (ʼ)vamati129 guruvāsī ca brāhmaṇo130 ǀ ete loke pratiṣkulā131 kṛṣṇasarpo va roṣito || sace rājakule piṇḍaṃ brāhmaṇo132 bhoktum icchasi ǀ taṃ yeva133 brāhmaṇa bhuṃjāhi kiṃ alindāya kariṣyasi134?” ǀǀ135 120

brāhmaṇo āha

Chopra (p. 55, fn. 43) writes: “It is very difficult to accomodate the following three verses anywhere in this story as they have nothing corresponding in P (= prose), or for that matter, in J. (= Pāli Kusa-jātaka)”. 121 Sa, Na taṃ; corr. Mv. 3.5.2. 122 ‘By nature’ (< dharmā < dharmāt). For the abl. sg. -am, cf. Lüders 1954, pp. 138-143; Oberlies 2001, p. 142; von Hinüber 2001 § 304; Karashima 2002 § 9.4; Sakamoto-Goto 1984, p. 51, fn. 30; ib. p. 52, fn. 32. 123 Sa, Na sya (s.e.; the characters for sya and sma are very similar); Mv. 3.5.2 te vayaṃ dharmadharā sma. The line, as recognized supra, fn. 120, is difficult to interpret, a tentative suggestion my be ventured: sma stands for smas 1st pl. pres. from as- ‘to be’, cf. BHSG § 25.32 vayaṃ smo (=smas!) and Mv. 1.340.10 vayam asma varṇavanto ‘we are comely’. See next note for the translation. 124 ‘These we, O brahmin, are by nature not hostile towards all living beings’; cf. J III, p. 4 ‘We here, O brāhman, are just towards all living beings’. 125 Sa, Na gacchāmi; Mv. 3.5.3 gacchāsi; for the 2nd sg. impv. -āhi, cf. BHSG § 30.6; Abhis-Dh (Ma-Lo) III, p. 42, § 23.3; in Pā, cf. Geiger § 125; in Pkt., see von Hinüber 2001, § 427. 126 ‘Get out of my house!’; Mv. 3.5.3 reads gacchāsi mā me garhanto (w.r.; ≠ mss.); J III 4 ‘Do not then go on reproaching and upraiding me’. For the abl. sg. -āto, cf. BHSG § 8.50; AbhisDh (Ma-Lo) III, p. 18, § 6.19. 127 Mv. 3.5.3 mahyaṃ (≠ mss.). 128 Pāda a has nine syllables, the metre could be corrected by reading dharmʼ avaira for dharmam avaira, which would give pāda a the Pathyā cadence; in pāda b the initial br- in brāhmaṇa should be simplified (m.c.; cf. Oberlies 2001, p. 107 [3] “brāhmaṇa is a Sanskritism and hence does not comply with any Pāli sound law. Its ‘etymologies’ [e.g. bāhitapāpo ti brāhmaṇo, Dhp 388] show that it was pronounced as b[r]āhaṇa”). 129 avamati ‘contempt, aversion’; Mv. 3.5.4 mṛto va jīrṇo vidhvaṃsī (≠ mss); Chopra (p. 56) reads mṛtyu va jīrṇo dhandhati. 130 Mv. 3.5.4 brāhmaṇa. Chopra (p. 56) follows the reading in the mss. brāhmaṇo (nom. sg.). In this pāda we should read mṛtyuś for mṛtyu (bha-Vipulā); in pāda b the initial br- of brāhmaṇo should be simplified (m.c.; cf. bamhaṇa [see Norman CP III p. 101]). 131 Mv. 3.5.5 pratikūla (cf. BHSD s.v. pratiṣkūla compared to Pāli paṭikkūla ‘averse, disagreeable’); Chopra (p. 56) reads eṣo lokapratiṣkūlo (≠ mss.). In ms. Sa the form (a)pratiṣkūlº occurs numerous times. 132 Here -o in brāhmaṇo could be either m.c. to avoid the opening − ⏑ ⏑ −, or voc. sg. m. -o (cf. BHSG § 8.28); Mv. 3.5.6 brāhmaṇa. 133 Na eva; Mv. 3.5.7 evaṃ. 134 Mv. 3.5.7 kāhisi, see supra fn. 78. 135 Pāda c is hypermetrical; cf. the readings in the parallel pādas in this chapter: taṃ yeva dāni bhuṃjāhi (Sa 270v; Mv. 3.3.13; Mv. 3.4.5); we could regularise the number of syllables by reading va for yeva; in pāda d we should read with Mv. 3.5.7 kāhisi for kariṣyasi (m.c.). 120

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“asāṃprataṃ136 naṃ ikṣvāku yaṃ vayaṃ na labhāmatha137 ǀ138 yaṃ me striyaṃ pravāretvā paścāt samanutapyasi ǀǀ139 āmantremi ..140 gacchāmi datvā141 rāja-m-anutapyasi142 ǀ yam me strībhiḥ pravāretvā mithyākuruṣi143 yācanāṃ’” ǀǀ144 rājā āha “na brahme145 anutapyāmi146 bhohi no147 taruṇo punaḥ ǀ sarvā pi te upasthāṃtu alindāye saha imā” ǀǀ “imaṃ bhadre148 ramāpehi brāhmaṇaṃ149 yāvad icchasi ǀ āstṛtasmiṃ ..150 śayane bhohi se tvaṃ vaśānugā151” ǀǀ152 so tāṃ haste grahetvāna suśroṇitanumadhyamāṃ ǀ

‘Improper, unfit’; Sa, Na, Mv. 3.5.9 āsāṃº (s.e.). Mv. 3.5.9 yaṃ varaṃ no labhāmatha (≠ mss.); J III p. 4 ‘It is not fitting, O Ikṣvāku, that I do not get this boon’. On the 1st pl. forms ending in -matha (-mathā) with a broad range of grammatical meanings, see BHSG § 26.8. 138 Lit. ‘It is improper, o Ikṣvaku that we do not obtain; that, after offering me a woman, you then regret it’. 139 Pāda a is ma-Vipulā (⏑ − ⏑ − −, − − ⏑). 140 One short syllable is wanting in the mss.; Mv. 3.5.11 supplеments ca. 141 Mv. 3.5.11 dattvā. Concerning degemination of t before a semivowel, e.g. chattra written as cchatra, dattvā as datvā, chittvā as chitvā etc., in such forms ms. Sa for the most part reads single consonants, where Mv. has chattra, dattvā, chittvā, respectively. 142 Mv. 3.5.11 rājânutapyasi; for the sandhi-consonant -m-, cf. BHSG § 4.59; Abhis-Dh (Ma-Lo) III, p. 14, § 3.48; Marciniak 2014, p. 163. 143 Sa, Na ºkuruṣu (s.e.); Mv. 3.5.12 ºkaroṣi; cf. BHSG § 28.64, 1st sg. kurumi, kurumī. See Skt. mithyā kṛ- ‘to deny’ and cf. Mv. 2.428.4 mithyāyācanāṃ karoti which J II, p. 381 and fn. 2 translates ‘breaks his promises’ and ‘grants requests falsely (or deceitfully)’. 144 In pāda b there is resolution of the fourth syllable into two short syllables ja-ma. 145 Mv. 3.5.14 brahma. 146 Sa ºāsi (s.e., the akṣaras sa and ma are very similar and often miswritten for one another; for the alternation m/s, cf. EV II p. 115); corr. Na. 147 Cf. BHSG § 7.45 where bhohi no taruṇo punaḥ is quoted as an example of the so-called ethical dative: ‘become, for all I care, a young man again’; J III, p. 4 ‘So, pray, be a young man again’; however, here no = nu; cf. DP s.v. no5 “emphatic particle; = nu”; ‘you should, then, become young again’; no could also be m.c. for nu to avoid the opening − ⏑ ⏑ ⏑. 148 Mv. 3.5.16 bhadra. 149 ‘O good woman, please (this) brahmin’; Mv. 3.5.16 reads wrongly voc. sg. brāhmaṇa. 150 One syllable is lacking here, e.g. ca / va. 151 ‘On the spread bed, be obedient to him’; Mv. 3.5.17 em. āstṛtasmiṃ śayane bhohi sā tava syā vaśānugā (≠ mss.; unmetr.), J III, p. 5 translates ‘spread your couch and lie on it, she will be at your service’, but these words are addressed to Alindā, not to the brahmin, as Senart wrongly assumed. 152 Pāda c is na-Vipulā (− ⏑ − − ⏑ ⏑ ⏑ −). 136 137

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A NEW BUDDHIST HYBRID SANSKRIT READER rudanmukhī aśrukaṇṭhī153 rājadvārāto niṣkrame ǀǀ154 rājakulāto niṣkramya anuprākāre155 kuṭi nirmiṇitvā156…157

śakro āha “anivastā158 bhavitvāna159 ehi bhadre ramāmatha ǀ abhimukhī ramāpehi160 mā bhavāhi parānmukhī161 ǀǀ prahṛṣṭā me ramāpehi varaṃ te rāmito ahaṃ ǀ hasaṃtī me ramāpehi varaṃ te rāmito ahaṃ ǀǀ ehi bhadre ramāpehi varaṃ te rāmito (ʼ)haṃ162 ǀ vibhātaṃ dāni163 utthehi alinde pūjito ahaṃ ǀ gatvā rājānaṃ vadesi164 "prito hohi165 jitaṃ mayā"” ǀǀ166 śakreṇa taṃ brāhmaṇaveṣam antarahāpetvā167 svakena rūpeṇa sthito sarvāṃ diśāṃ varṇen(’) obhāsayitvā168. alindāye dṛṣṭvā ghanaparyavasthāna169 utpannaṃ. sā dāni Mv. 3.5.19 rudanmukhīm aśrukaṇṭhīṃº; for the acc. sg. f. -ī, cf. BHSG § 10.55; Abhis-Dh (MaLo) III, p. 28, § 9.4. 154 Pāda c is ra-Vipulā (⏑ − ⏑ − − ⏑ − −); in pāda d we should read ºdvārātŏ (m.c.); niṣkrame 3rd sg. aor. from niṣkram- ‘to go away’. 155 anuprākāre or anuprākāraṃ is variously interpreted: BHSD p. 31 ‘along or near a wall’ referring to Pāli anupākāre ‘along the wall’; Mv. 2.429.16 nagarasya anuprākāraṃ is understood ‘outside the city-walls’ (J II, p. 382). 156 Mv. 3.5.20 nirmitā. 157 A part of the text is probably wanting here. Chopra (p. 64) writes that the part rājakulāto niṣkramya anuprākāre kuṭi nirmiṇitvā is in fact prose, not a verse, and rājakulāto niṣkramya is only an accidental pāda, which misled Senart. Cf. the parallel passage in Kuśa-jātaka I: tena brāhmaṇena nagarasya anuprākāraṃ daridragrāme vaṃkajarjaraśālāṃ nirmiṇitvā jarjaramaṃce tṛṇapalāśaṃ prajñapitaṃ khaṇḍaghaṭakaṃ dakasya sthāpitaṃ (Mv. 2.429.16). 158 Na sunivastā; Mv. 3.6.2 sunivastrā; anivastā = Pāli a-nivattha ‘undressed, uncovered’. 159 bhavitvāna gerund in -tvāna from bhū- ‘to be, become’. 160 Sa ramāthehi (s.e., the characters for tha and pa are similar); corr. Na. 161 Мv. 3.6.3 mā bhavāhi parāṅmukhī ‘do not be averse to [me]’; bhavāhi 2nd sg. impv. from bhū-; parāṅmukha adj. ‘having the face turned away or averted’ (MW s.v.). 162 Mv. 3.6.5 ahaṃ; for the loss of initial vowels in BHS, cf. BHSG §§ 4.1ff. 163 vibhāta ‘dawn, day-break’ (MW s.v.); mss. vinātaṃ dāni (s.e., the akṣaras na and bha are sometimes miswritten for one another); Mv. 3.6.7 em. vinā tandrāya; J III, p. 6 ‘Bestir yourself and be not weary’. Chopra (p. 65) reads vinā taṃdāhi, but gives no explanation of the form taṃdāhi. 164 Mv. 3.6.8 vedesi; vadesi 2nd pres., stem vade- (BHSG p. 229). 165 Mv. 3.6.8 bhohi (for the 2nd sg. impv. bhohi / hohi in ms. Sa, cf. Marciniak 2014, p. 189). 166 In pāda b the metre requires ahaṃ for ʼhaṃ; pāda e is ta-Vipulā (− − − − − ⏑ − ⏑; cf. Sadd 1150, § 8.1.3,15). 167 Mv. 3.6.9 ºhāyitvā; cf. BHSD s.v. antarahāpayati ‘causes to disappear’. 168 Na obhāsayitvā saṃsthito; Mv. 3.6.10 obhāsayitvā sthito. 169 ‘Having seen him, strong anger arose in Alindā’; Mv. 3.6.10 em. dṛṣṭvâtha viparyayāvasthānam (≠ mss.). Cf. the reading in prose in Mv. 2.430.9-10 indraṃ svarūpeṇa dṛṣṭvā rāgeṇa mūrcchitā (‘[Alindā] seeing Indra thus in his own form was intoxicated with passion’ [J II, p. 383]). Cf. Śbh(S) 188.17 iha vitarkacaritaḥ pudgalaḥ vitarkasthānīye vastuni parītte (ʾ)pi ghanaparyavasthānam utpādayati. ghanaparyavasthāna nt. ‘strong state of possession [of anger]’. 153

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śakreṇa vareṇa pravāritā, tāye pi putraṃ varito “putraṃ me varaṃ dehi”. śakro āha “śakro (’)ham asmi devendro trayastriṃśānam170 īśvaro171 ǀ varaṃ varehi kalyāṇi yat kiñci172 manas(ʾ) īcchasi173” ǀǀ devī āha174 “śakraś ca me varaṃ dadyāt trayastriṃśānam175 īśvaro176 ǀ177 putraṃ ahaṃ varaṃ yācāmi etaṃ śakra varaṃ dada178” ǀǀ179 śakro āha “sace tvaṃ ..180 sumanasā alindā ramayāsi181 me ǀ utpadye yācito182 putro sujāto rāṣṭravardhano ǀǀ siṃhabāhuḥ183 ..184 balavāṃ varṇarūpeṇa śobhano185 ǀ utpadyiṣyati te putro sujāto rāṣṭravardhano ǀǀ siṃhāṃsapiṭṭho186 balavāṃ so bhaviṣyati pāpako ǀ kuśa sa nāma prajñāto187 pararāṣṭrapramardano” ǀǀ188 Sa ºtṛṃśº (hypersanskrit ṛ for ri, cf. BHSG § 3.95); corr. Na. Mv. 3.6.12 īśvaraḥ 172 Mv. 3.6.13 kiṃcit. 173 < manasā icchati, for -ʼ ī- < -ā i-, cf. Oberlies 2001, p. 117 (2b). Cf. also Mv. 2.430.13 yat kiñcit manasecchasi ‘whatever you wish for in your heart’ (J II, p. 383). 174 dadyāt 3rd sg. opt. from dā- ‘to give’. 175 Sa ºtṛṃśº; corr. Na. 176 Corr. Na; Sa īśvarī (s.e.). 177 Cf. Jā V 216.1 Sakko ca me varaṃ dajjā Tāvatiṃsānam issaro. 178 dada 2nd sg. impv. from dā- ‘to give’. 179 Pāda c is hypermetrical, we could improve the metre by reading middle yāce for active yācāmi (Śloka Pathyā). 180 One long syllable is lacking (na-Vipulā); Mv. 3.6.18 prints a lacuna sacet sumanasā …; Chopra (p. 66) proposes to read sa ca sumanasā hṛṣṭā, but it is not supported by the manuscripts. 181 Corr. Mv. 3.6.18; Sa, Na ramayasi. 182 Sa, Na yācate (s.e.); corr. Mv. 3.6.19. 183 Sa, Na ºbāho; Mv. 3.6.20 ºbāhu (unmetr.). 184 One short syllable is wanting (na-Vipulā); Mv. 3.6.20 subalavāṃ. 185 Mv. 3.6.20 śobhanaḥ. 186 Sa, Na siṃhāsupīṭho; Mv. 3.7.2 ºsupīḍo (≠ mss.); ºpīṭho was written for ºpiṭṭho (for the variation between ⊽c / vcc, cf. Sn[tr.N] 168 [ad Sn 92]); cf. Pāli piṭṭha; = Skt. ºpṛṣṭho; therefore siṃhāṃsapiṭṭho ‘[having] back and shoulders like [back and shoulders of] a lion’ (i.e. strong, powerful; note the word which follows: balavāṃ). Edgerton in BHSD s.v. siṃhasapīṭha is unable to explain this form; see also Chopra p. 67, fn. 15; J III 6 ‘worthy to sit on the throne’. Interestingly, this epithet occurs only in Kuśa-jātaka (we do not find it in any other chapter): once as siṃhāsapīṭha (Sa 245v5 siṃhāsapῑṭho balavāṃ); and four times as siṃhāsupīṭha (Sa 256r4, 271r5, 272v1, 272v5 siṃhāsupῑṭho balavāṃ). 187 ‘Known (prajñāto; Pāli paññāto) under the name Kuśa’; the mss. read kuśa sa māna prajñāno (s.e.); Mv. 3.7.3 em. kuśasamajño saprajñāno (unmetr.); Chopra (p. 67) proposes to read Kuśasaṃjño saṃprajāno (see Chopra p. 67, fn. 16). 188 Pāda a is na-Vipulā; in pāda c the metre demands that the initial pr- in prajñāto be simplified (m.c.). 170 171

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śakreṇa devīya189 bhaiṣajyaguḍikā dinnā “imāṃ oghṛṣitvā190 jihvāgreṇa svādesi191. tato te putro bhaviṣyati”. sā dāni devī tāṃ bhaiṣajyaguḍikāṃ aṃśukakoṇake baddhitvā rājakulaṃ gatā. gatvā rājño ākhyāsi 192 “śakro so devānām indro tena brāhmaṇaveṣeṇa āgato, na193 ca me suṣṭhu upacīrṇo, iyaṃ ca me bhaiṣajyagulikā194 dinnā "nighṛṣitvā jihvāyāṃ svādesi, ato195 te putro bhaviṣyati".” rājā āha “prasannamukhavarṇā ..196 smitapūrvaṃ ca prekṣasi ǀ bhoti khalu uttamārthāya edṛśī varṇasaṃpadā” ǀǀ197 devī āha “indreṇa me mahārāja putro datto mahābalo ǀ siṃhāṃsapiṭṭho198 balavāṃ pararāṣṭrapramardano” ǀǀ199 rājā ruṣito200 āha “imāṃ gale grahītvāna nāśetha vijitān mama202 ǀ yā mamâṇā203 pratikrośe204 na 205 icchāmi prekṣituṃ” ǀǀ206 201

devīya gen. sg., stem devī- f. with verb of giving. oghṛṣitvā ger. from oghṛṣ- ‘to rub, crush’, cf. Skt. avaghṛṣ- ‘to rub off, rub to pieces’. 191 svādesi 2nd sg. caus. opt. from svad- ‘to taste’. 192 Corr. Mv. 3.7.6; ākhyāsi 3rd sg. aor. from ākhyā- ‘to tell’; Sa, Na ākhyāhi (w.r.). 193 Mv. 3.6.7 sa (w.r.); cf. the reading in Mv. 2.430.17 tataḥ te putro bhaviṣyati siṃhasadṛśo balavāṃ parasainyapramardano. utsāhenāsya loke samasamo na bhaviṣyati. api tu varṇena rūpeṇa pāpako bhaviṣyati yan te ahaṃ na hṛṣṭāya upasthito. 194 bhaiṣajyagulikā ‘medicinal pill’; cf. Pāli guḷikā ‘pill, a little ball’ (see DP s.v.); Mv. 3.7.4, 3.7.7 ºguḍikā. For the alternation ḍ/l, cf. BHSG § 2.46. 195 Mv. 3.7.8 tato. 196 Corr. Mv. 3.7.9; mss. ºvarṇo (s.e., final -ā and -o are often miswritten for one another). One syllable is lacking in the mss.; Mv. supplements tvaṃ, but cf. the reading in Jā VI 451.20 pasannamukhavaṇṇo si. 197 Pāda c is hypermetrical, it scans correctly if we read kho for khalu (m.c.; cf. DP I, s.v. kho); cf. Jā VI 451.20f. pasannamukhavaṇṇo si mihitapubbañ ca bhāsasi ǀ hoti kho maraṇakāle tādisī vaṇṇasampadā ǀǀ. 198 ‘[Having] back and shoulders like [back and shoulders of] a lion (i.e. strong, powerful)’; Sa, Na siṃhāsupīṭho; Mv. 3.7.13 ºsupīḍo (≠ mss.); ºpīṭho was written for ºpiṭṭho (cf. Pāli piṭṭha, PTSD s.v.) = Skt. ºpṛṣṭho. On this form, cf. above fn. 186. 199 Pāda c is bha-Vipulā. 200 See J III, p. 7, fn. 1 “The anger of the king is inexplicable in the present context, for he had not been told (as he was in the version in Vol. 2) that the queen’s son was destined to be ugly”. 201 ‘Drive her away from my kingdom’; J III, p. 7 translates wrongly ‘take her by the throat, put her away, you subjects of mine’. 202 Mv. 3.7.15 vijitā; cf. SWTF s.v. vijita ‘kingdom’. 203 Mv. 3.7.16 āṇāṃ < āṇā- ‘command’; for the acc. sg. f. -ā, cf. BHSG § 9.20; Abhis-Dh (MaLo) III, p. 22, § 7.5. 204 Pāli paṭikkosati; BHSD s.v. pratikrośati ‘rejects, scorns, treats with contempt’. 205 The mss. lack tāṃ; suppl. Mv. 3.7.16. 206 In pāda d the metre demands that the initial pr- in prekṣituṃ be simplified. 189 190

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sā 207 dāni gulikā 208 acchinditvā 209 tāsāṃ ekūnānāṃ pañcānāṃ devīśatānāṃ dinnā “sā yeva 211 na labhati-m-asya 212 virūpo putro bhaviṣyati”. sā pṛcchati “kahiṃ sā gulikā oghṛṣṭā?” “atra niṣīdāyāṃ 213 ”. tāye dāni udakena kledayitvāna gulikāñ ca leśaṃ214 kuśāgreṇa svāditaṃ. evaṃ sarvehi215 pañcahi devīśatehi kukṣi pratilabdho. navānāṃ vā daśānām vā māsānām atyayena sarvā pañca devīśatā prajātāḥ 216 , pañca kumāraśatā 217 sujātā. yāva 218 ikṣvākunā kālagatena 219 kuśena rājyaṃ pratilabdhaṃ. so dāni kuśo mātaraṃ āha amātyāni ca “bhāryā 220 me agramahiṣī 221 ānetha222”. mātā taṃ āha “ko te pāpakasya bhāryāṃ pratirūpāṃ dāsyati? pāpikāṃ te ānayiṣyāmi”. 210

“pāpikāṃ ca223 me amba bhāryaraṃ ānayiṣyasi ǀ na te (’)haṃ pāpikāṃ bhāryāṃ pāṇinâpi parāmṛśe ǀǀ224 mama tvaṃ pāpikāṃ bhāryāṃ amba ānayitum icchasi ǀ na te (’)haṃ pāpikāṃ bhāryāṃ pādenâpi parāmṛśe” ǀǀ225 alindā āha “sukho putraka saṃvāso anyonyasamalakṣaṇā ǀ samānavarṇā ubhaye nânyonyam abhinandati ǀǀ226 abhimanyati kalyāṇī patiṃ dṛṣṭvāna pāpakaṃ ǀ varaṃ te pāpikā bhāryā pāpako hi (ʾ)si putraka” ǀǀ Mv. 3.7.17 wrongly so; see below fn. 211. Mv. 3.7.17 wrongly gulikāṃ. 209 Mv. 3.7.17 ācchinditvā. 210 ‘Then the pill, having been crushed, was given to those four hundred and ninety-nine queens’; Sa, Na dinno (s.e., -ā and -o are often miswritten for each other); corr. Mv. 3.7.17. 211 Na, Mv. 3.7.18 eva. 212 Gen. sg. f. (in the mss. masculine pronouns are often used for feminine); Mv. 3.7.18 labhati asyā. sā yeva na labhati-m-asya is to be read sā yeva na labhati, m’ asya (m’ asya < mā asya). 213 niṣīdāyāṃ loc. sg. from niṣīdā ‘lower mill-stone’, compared to Skt. dṛṣad f. of same meaning. 214 Sa lekhaṃ (s.e.); corr. Na. 215 Corr. Mv. 3.8.1; the mss. read sarvāhi, confusion of genders. 216 Here prajātāḥ is used with active meaning ‘give birth to’; Na, Mv. 3.8.2 prasūtāḥ. 217 Sa, Na ºśutā (s.e.); Mv. 3.8.2 ºśutā (misprint?). 218 Mv. 3.8.3 yāvad. 219 Instrumental absolute; Sa, Na ikṣvāku (s.e.); Mv. 3.8.3 reads loc. abs. ikṣvākusmiṃ kālagate. Cf. Sa 110v2 rājñā siṃhahanunā kālagatena śuddhodanena rājyaṃ pratilabdhaṃ. For the instr. abs., cf. BHSG § 7.34; Abhis-Dh (Ma-Lo) III, p. 14, § 5, Gr. sct. § 225a. 220 Mv. 3.8.4 bhāryāṃ; for the acc. sg. f. -ā, cf. BHSG § 9.20; Abhis-Dh (Ma-Lo) III, p. 22, § 7.5. 221 Mv. 3.8.4 agramahiṣīm; for the acc. sg. f. -ī, cf. Abhis-Dh (Ma-Lo) III, p. 28, § 9.4; BHSG § 10.55. 222 ‘Bring me a wife to be [my] chief queen’; Sa ānatha (s.e.); corr. Na. 223 Sa Na va; here ca = cet "if", cf. BHSD s.v. ca2 ; DP s.v. ca3. 224 Śloka; one syllable is wanting in pāda a; Mv. 3.8.6 reads pāpikāṃ yadi me ambe. 225 Śloka; pāda b is hypermetrical, it becomes regular if we read ānetum for ānayitum. Cf. the parallel passage in Sa 249r1: ambe pāpikāṃ me bhāryāñ ca ānayiṣyasi na te ahaṃ pāpikāṃ bhāryāṃ pādena vā pāṇinā vā spṛśeyaṃ (Mv. 2.440.10). 226 Pāda c is bha-Vipulā (⏑ − ⏑ − − ⏑ ⏑ −). 207 208

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rājā āha “na me śrutaṃ vā dṛṣṭaṃ vā rājāno bhonti durbhagāḥ ǀ pāpikāhi vā nārīhi pravicāreṃti227 narṣabhāḥ ǀǀ228 rājā aham asmi229 kṣatriyo vijitāvī mahābalo ǀ prabhūtakośo balavāṃ dravyakāmā hi nāriyo ǀǀ230 pararāṣṭrehi nārīyo sarvālaṅkāravibhūṣitāḥ231 ǀ bhārīyanti232 dhanakrītā233 yeṣāṃ dūre234 pitu235 gṛhaṃ ǀǀ236 tasya bhāryaram ānesi237 madrakarājñasya238 dhītaraṃ ǀ sarvācārehi saṃpannā239 sarvāṃgopetāṃ prajāpatiṃ240” ǀǀ241 sā dāni kānyā śvaśrūya242 uktā “asmākaṃ ikṣvākukule dharmaṃ dvādaśa varṣāṇi bhartā na draṣṭavyo243” iti. teṣāṃ dāni śayanagṛhe pradīpo na dīpati244. sudarśanā āha kuśasya rājño “idaṃ rājakulaṃ sphītam anantaratanākaraṃ ǀ atha divā vā rātrau vā pradīpaṃ na labhāmahe245 ǀǀ246 naiva rātriṃ na divaṃ vā paśyāma itarītaraṃ247 ǀ Sa, Na pravicāreti, sg. for pl., confusion of numbers; Mv. 3.8.17 reads sg. ºcāreti ºṛṣabho. Pāda a is ma-Vipulā (⏑ − ⏑ − −, − − −). in pāda c the metre requires vă for vā (Pathyā). 229 Sa, Na asmiṃ (s.e.); corr. Mv. 3.8.18. 230 Pāda a scans correctly if we read rājā (ʾ)ham, the initial kṣ- in kṣatriyo should be simplified (m.c.; Pathyā); pāda c is bha-Vipulā. 231 We should read with Mv. 3.8.20 sarvālaṃkārabhūṣitāḥ (m.c.). 232 ‘They are carried’; the mss. read nārīyanti; Mv. 3.8.21 em. ānīyanti; alternatively, we could read tārīyanti ‘they are [being] delivered’; the akṣaras na / ta / bha are very similar. 233 Corr. Mv. 3.8.21; Sa, Na ºkrītāṃ. 234 Mv. 3.8.21 dūraṃ. 235 Na, Mv. 3.8.21 pitur. 236 In pāda d the metre requires pitur for pitu; cf. the reading in prose: ambe dūrāto me arthahiraṇyasuvarṇena vyayakarmeṇa kalyāṇarūpāṃ bhāryāṃ ānehi (Mv. 2.440.20). 237 Corr. Mv. 3.9.1; Sa, Na ānesa (s.e.). 238 Mv. 3.9.1 ºrājasya; ºrājñasya is probably a blend of two forms: gen. sg. rājño and rājasya. This form occurs in two other places in ms. Sa: 302v6 pituno rājñasya and Sa 309r5 supātrasya kākarājñasya. 239 Mv. 3.9.2 saṃpannāṃ; for the acc. sg. f. -ā, cf. BHSG § 9.20; Abhis-Dh (Ma-Lo) III, p. 22, § 7.5. 240 Mv. 3.9.2 prajāpatīṃ; for the acc. sg. f. -iṃ, cf. BHSG § 10.44; Abhis-Dh (Ma-Lo) III, p. 28, § 9.2. See also Chopra p. 84, fn. 11. 241 In pāda b we could repair the metre by reading madrakarājadhīº for madrakarājñasya dhīº (m.c.); pāda d is hypermetrical, there seems to be no obvious way of correcting it. 242 Mv. 3.9.3 śvaśruya; for the obl. sg. f. -ūya (here instr. sg.), cf. BHSG § 12.43. 243 Corr. Mv. 3.9.4; Sa, Na draṣṭavyā. 244 Mv. 3.9.4 pradīpā na dīpyanti; Sa, Na dīpati; in the parallel passage in prose in Sa 250v4,6 the mss. read dῑpā na dῑpanti; here dīpati means ‘shine’, cf. Pāli dippati, Skt. dīpyate, but it seems not to be attested elsewhere. 245 For the 1st pl. pres. middle -mahe, see Mi2 § 423; Alsdorf 2001, p. 322; BHSG § 30.17. 246 In pāda c we should read vă (m.c.; Pathyā). 247 Sa, Na etarātarā (s.e.); Mv. 3.9.8 itaretaraṃ; Pāli itarītara, itaritara ‘one with another; mutual’ (see DP s.v.). 227 228

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anyamanyam apaśyantā āsāmahe rahogatā ǀǀ248 idaṃ otamasaṃ gehe249 vasāmo andhakārake ǀ andhānaṃ250 viya saṃvāso tathā me pratibhāyati251” ǀǀ rājā āha “aham etaṃ na jānāmi ko artho kiṃ ..252 vā punaḥ ǀ ambā253 me gatvā pṛcchāhi sā te taṃ vyākariṣyati” ǀǀ254 sā dāni prabhātāye rātrīye śvaśrūye pādāni vanditvā āha “idaṃ rājakulaṃ sphītaṃ anantaratanākaraṃ ǀ atha divā 255 rātriṃ vā pradīpā256 na labhāmatha ǀǀ naiva rātriṃ vā na divā paśyām(ʾ) ītarītaraṃ257 ǀ anyamanyaṃ na paśyantā āsāmatha rahogatā ǀǀ258 iham259 otamasaṃ260 grahe261 samvasāmo andhakārake262 ǀ andhānāṃ viya saṃvāso tathā maṃ263 pratibhāyati264” ǀǀ śvaśrū naṃ265 āha

Pāda a is sa-Vipulā (− ⏑ − − ⏑ ⏑ − −, cf. Sadd 1150, § 8.1.3.17). ‘Here there is darkness in the house. We live in the darkness’; so read the mss.; Mv. 3.9.10 iha mo tamasaṃgrahe. Chopra (p. 86) iha mo tamasaṃ gehe; idaṃ ‘here, there’ (cf. DP I 373); otomasa < avatamasa “Finsterniss, unvollkommene Finsterniss” (PW); cf. Pāli otamasika ‘[one] who is in the dark’ (DP s.v.). 250 Mv. 3.9.11 andhānāṃ; for the gen. pl. m. -ānaṃ, cf. BHSG § 8.120. 251 Corr. Na; Sa ºkāyati (s.e.); cf. the reading three verses below: andhānāṃ viya saṃvāso tathā maṃ pratibhāyati. 252 One short syllable is lacking in the mss.; Mv. 3.9.13 reads kisya for kiṃ. 253 Na, Mv. 3.9.14 ambāṃ; for the acc. sg. f. -ā, cf. BHSG § 9.20; Abhis-Dh (Ma-Lo) III, p. 22, § 7.5; RgsGr § 9.8. 254 Pāda c becomes Pathyā if we read gatvă, or ma-Vipulā if we read mĕ. 255 Sa lacks vā (hapl. after [di]vā); suppl. Na. Cf. the reading earlier in this chapter: atha divā vā rātrau vā pradīpaṃ na labhāmahe. 256 Na pradīpāṃ, Mv. 3.9.17 pradīpaṃ. 257 Na ītarātarāṃ; Mv. 3.9.18 paśyāmo itaretaraṃ. 258 In pāda b we should read paśyāma for paśyam(ʾ) (m.c.). 259 On iham for iha before vowels, cf. Leumann 1882 s.v. iham; see also Jacobi 1886 s.v. ihaṃ; Bollée 1998 s.v. ihaṃ. The parallel verse earlier in this chapter reads idaṃ. 260 Sa, Na tavaº; for the alternation m/v, cf. BHSG § 2.30; Pischel § 251; von Hinüber 2001 §§ 208-210. 261 ‘Here there is darkness in the house’; so read the mss.; grahe is a hyperform of gṛhe; Mv. 3.10.1 iha mo tamasaṃgrahe. Cf. the reading earlier in this chapter: idaṃ otamasaṃ gehe. 262 We should read with Mv. 3.10.1 (ʼ)ndhakārake (m.c.). 263 Mv. 3.10.2 tathêmaṃ; a few verses earlier we read tathā me pratiº; here maṃ can be either acc. or gen.; for maṃ as 1st acc. sg. in ms. Sa, cf. Marciniak 2014, p. 171. 264 Sa, Na ºbhāṣati (s.e., the akṣaras ya and ṣa are similar); corr. Mv. 3.10.2. 265 Mv. 3.10.3 nāṃ; for the acc. sg. f. naṃ, cf. von Hinüber 2001 § 389. 248 249

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A NEW BUDDHIST HYBRID SANSKRIT READER “yadā dvādaśavarṣaṃ266 te putraṃ drakṣye prajāpati267 ǀ tadā drakṣyatha anyonyaṃ evaṃ me upayācitaṃ268” ǀǀ269

sudarśanā āha “pāpakaṃ puna270 āryāye271 devānām upayācitaṃ ǀ dīrgharātryaṃ na drakṣyāma anyamanyaṃ samāgamaṃ” ǀǀ272 devīye kautūhalam utpannaṃ rājaṃ paśyituṃ. sā dāni śvaśrū273 vijñapeti. śvaśrū taṃ274 āha “putri śuve naṃ275 darśanaṃ dentaṃ276 paśyahi277.” alindāye kuśadrumo rājā kṛtvā 278 rājāsane upaviśāpito. kuśo pi cchatraṃ 279 dhāreti, kumārâpi amātyâpi negamajanapadâpi280 svakasvakeṣu āsaneṣu upaviṣṭā. sudarśanā rājaṃ 281 paśyitvā sarvañ ca pariṣadaṃ tuṣṭā, cchatradhāraṃ dṛṣṭvā

Corr. Mv. 3.10.4; Sa, Na ºvarṣā; -ā and -aṃ are often interchanged in MI, cf. Karashima 200, p. 50, fn. 33; von Hinüber 2001 §§ 112, 269, 304; Pischel §§ 75, 181; Oberlies 2001, p. 28, § 4.1(6); see also Chandra 1970, p. 567. 267 Sa, Na prajāpati: (daṇḍa). 268 ‘Such was my vow / prayer’; Mv. 3.10.5 reads devā me upayācitā (≠ mss.); J III, p. 9 ‘such was my prayer to the devas’. Cf. the parallel passage in Sa 251r2: evañ ca me devānām upayācitaṃ (Mv. 2.445.11). 269 Cf. Sa 251r2-3 yadā me vadhukāye sudarśanāye putro vā dhῑtā (Sa dhīto, s.e.) vā bhaveyā tato dvādaśame varṣe parasparaṃ paśyiṣyatha. eṣo (ʾ)smākaṃ kuladharmaḥ (Mv. 2.445.12). 270 Na, Mv. 3.10.7 punar (unmetr.; the fifth syllable should be short [Pathyā]). 271 Mv. 3.10.7 reads wrongly āryā yaṃ (≠ mss.); for the instr. sg. f. -āye, cf. BHSG § 9.37; Abhis-Dh (Ma-Lo) III, p. 22, § 7.7. Cf. the reading in Sa 251r3: pāpaṃ khalu tāva bhaṭṭāye devānām upayācitaṃ (Mv. 2.445.14). 272 In pāda c the initial dr- in drakṣyāma should be simplified (m.c.; Pathyā). 273 Mv. 3.10.9 śvaśruṃ; for the acc. sg. f. -ū, cf. BHSG § 12.19. 274 Mv. 3.10.9 reads nāṃ; in the mss. masculine pronouns are often used for feminine; cf. Pāli acc. sg. f. taṃ. 275 Mv. 3.10.10 te (≠ mss.). 276 Sa, Na detuṃ; Mv. 3.10.10 dattaṃ; ‘You should see him, while he is making an appearance tomorrow’ (lit. ‘him making an appearance’). Cf. the reading in Sa 251r5 putri (Sa putra, s.e., corr. Mv. 3.10.10) sudarśane suṣṭhu śuve te rājaṃ (Mv. rājānaṃ) kuśaṃ darśayiṣyāmi darśanaśālāyāṃ janasya darśanaṃ ca dattaṃ (Mv. 2.446.5). 277 Mv. 3.10.10 paśyāhi; for the 2nd sg. impv. -ahi, cf. BHSG § 30.7. 278 Mv. 3.10.10 rājākṛtyā (≠ mss.) is probably instr. sg. from rājākṛti- or rājākṛtyā comparable to Aitareya Brāhmaṇa 3, 4, 6 mitrakṛtyā ‘with practice of friendship’ (AiGr III, p. 117) and meaning something like ‘endowed with the king’s status’. Cf. J III, p. 9 translating rather freely Mv. 3.10.10 alindāye kuśadrumo rājākṛtyā […] upaviśāpito ‘Alindā dressed up Kuśadruma like the king’. 279 Corr. Na; Sa pṛcchituṃ (s.e.); Mv. 3.10.11 cchattraṃ. Concerning degemination of t before a semivowel, e.g. chattra written as cchatra, dattvā as datvā, chittvā as chitvā etc., in such forms ms. Sa for the most part reads single consonants, where Mv. has chattra, dattvā, chittvā, respectively. 280 Na, Mv. 3.10.12 naigamaº; on -e- for -ai-, cf. BHSG § 3.67; see also PTSD s.v. negama. 281 rājaṃ acc. sg. from rājan- occurring in Mv. more than 20 times; cf. much more frequent rājānam (see above, fn. 276). 266

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manase282 pratihataṃ283. sā dāni sudarśanā śvaśrūyam āha “śobhano rājā, śobhanā kumārā, śobhanā ca pariṣā. cchatradhāro puna284 adekṣiyo285. etena tāye sarājikāye pariṣāye śrī upahanyati 286. yadi eṣa cchatradhāro atra na dṛśye, evam eṣā pariṣā sarājikā śobheya 287 .” śvaśrū se 288 āha “mā putri evaṃ jalpāhi, na tvaṃ etasya cchatradhārasya 289 māhātmyaṃ jānāsi 290 . mahātmā eṣa, mahābalo eṣo, śīlavāṃ mahādhano, etasyânubhāvena vayaṃ sarve sukhitā.” sā dāni śayanagatā rājānaṃ āha “na nūnaṃ ālabhe291 anyaṃ lokasmi292 cchatradhārakaṃ ǀ yādṛśo te ayaṃ deva ahirīko anotrapo293?” ǀǀ rājā āha “kiṃ nu rūpeṇa kalyāṇi api câyaṃ mahābalo ǀ 294 ti kṛtvā295 eṣo (’)smākaṃ hi rocati ǀǀ296 kiṃ nu rūpeṇa 297 api câyaṃ mahādhano ǀ

Mv. 3.10.13 manasaṃ; nom. sg. nt. -e, cf. BHSG § 8.37; von Hinüber 2001 § 323; Abhis-Dh (Ma-Lo) III, p. 18, § 6.10. 283 pratihata ‘repelled’; corr. Mv. 3.10.13; Sa, Na pravihataṃ (s.e.; cf. Abhis-Dh [Ma-Lo] § 39.29.32A7 prativekº for pravivekº). Cf. the reading in Sa 251v4: tasya dāni sudarśanāye taṃ rājakyaṃ cchatradhāraṃ dṛṣṭvā manasaṃ pratyāhataṃ duḥkhadaurmanasyajātā saṃvṛttā (Mv. 2.447.6). 284 Na, Mv. 3.10.14-15 punar. 285 adekṣiyo nom. sg. m. ‘ugly’ (BHSD p. 11). 286 upahanyati 3rd sg. pass. from upahan- ‘to damage, spoil’, with active ending, but see Mv. 1.86.17 upahanyate. 287 yadi eṣa cchatradhāro atra na dṛśye, evam eṣā pariṣā sarājikā śobheya ‘If this sunshade-bearer were not in view, this royal assembly would be splendid’ (thus rendered by J III, pp. 9-10) is only partially adequate: the protasis contains the verb dṛśye 1st sg. pass. opt. from dṛśyate pass. to dṛś-, dṛśati ‘to see’ (BHSG p. 216). We have to admit the nom. subject with the passive verb which would be Skt. [na] dṛśyate (with opt. meaning?). In the apodosis, śobheya is 3rd sg. opt. from śobha-ti ‘be beautiful’ (BHSG p. 234). 288 Sa, Na me (s.e., the akṣaras ma and sa are similar); Mv. 3.10.16 imām; for the gen. sg. f. se, cf. BHSG § 21.18. 289 Mv. 3.10.13, 15 and 17 read cchattraº. See above fn. 279. 290 jānāsi 2nd sg. pres. from jñā- ‘to know’, but cf. Mv. 2.493.1 jānasi; the form with lengthened thematic vowel is probably to be explained along the lines of BHSG § 28.63. 291 Sa, Na alabhe; Mv. 3.11.3 reads tvaṃ labhe. The form ālabhe (< ā-labh- ‘to get, gain, win over’) is here 2nd sg. opt., but cf. Mv. 2.365.8 labhe 3rd sg. opt. 292 Na, Mv. 3.11.3 lokasmiṃ. 293 anotrapo adj., nom. sg. m. ‘shameless, indecent’. 294 Sa, Na lack mahābalo (hapl.); suppl. Mv. 3.11.7. 295 Mv. 3.11.7 ti kṛtvāna lit. ‘having said thus’. J III, p. 10, fn. 1 suggests another literal translation ‘because I consider that he is powerful’. 296 Pāda c has only seven syllables, but we could repair the metre by reading kṛtvāna for kṛtvā (Pathyā). 297 Sa, Na lack kalyāṇi; suppl. Mv. 3.11.8; cf. the reading in the next verse: kiṃ nu rūpeṇa kalyāṇi. 282

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A NEW BUDDHIST HYBRID SANSKRIT READER mahādhano ti kṛtvāna eṣo asmākaṃ rocati298 ǀǀ299 kiṃ nu rūpeṇa kalyāṇi api câyaṃ suśūro ti300 ǀ suśūro301 302 kṛtvāna eṣo asmākaṃ rocati303 ǀǀ304 kiṃ nu rūpeṇa kalyāṇi api câyaṃ suśīlavāṃ ǀ suśīlavān ti kṛtvāna eṣo-m-asmākaṃ rocati305 ǀǀ306 kiṃ tu rūpeṇa kalyāṇi api câyaṃ mahāsvaro307 ǀ etasyânubhāvena308 vayaṃ .. ..309 jīvāmatha ǀǀ sukhamitro310 ca me sahāyo priyo prāṇasamo ca me ǀ etasya me vinābhāve ubhaye pi na bhavematha” ǀǀ311

devī dāni sarvo ca-m-antaḥpuro 312 padmasaraṃ prekṣituṃ etā 313 . tatra rājā pratikṛty(’) eva314 padmasaram otaritvā āsati. devī otīrṇamātrā315 tena gṛhītā, devī jānati dakarākṣasena gṛhītā ti, antaḥpurikāhi puṣpavṛṣṭīhi316 mocitā317. rājā āha

Mv. 3.11.9 eṣo ʼsmākaṃ hi rocati (≠ mss.); cf. the reading in the next verse: eṣo asmākaṃ rocati. 299 In pāda d we should read asmākă for asmākaṃ (m.c., the fifth syllable must be short). 300 Mv. 3.11.10 em. śūro siya (≠ mss.; unmetr.). 301 Sa, Na syaśūro (s.e.); Mv. 3.11.11 sa śūro. 302 Sa, Na lack iti; Mv. 3.11.11 sa śūro iti 303 Mv. 3.11.11 eṣo ʼsmākaṃ hi rocati (≠ mss.). 304 In pāda d the metre requires asmākă. 305 Na eṣo asmākaṃ rocati; Mv. 3.11.13 eṣo ʼsmākaṃ hi rocati; for the sandhi-consonant -m-, cf. BHSG § 4.59; Geiger § 73.2; von Hinüber 2001 § 272; Abhis-Dh (Ma-Lo) III, p. 14, § 3.48; in ms. Sa, cf. Marciniak 2014, p. 163. It should be noted that the selection of sandhi-consonant is hardly quite arbitrary; although it can only be hypothesized, see on possible syntactic constraints conditioning different consonants in Descriptive Grammar, pp. 370-394 . 306 In pāda d we should read ºasmākă (m.c.). The sandhi-consonant -m- might have been selected from the range of available consonants by its loss in ºasmāka. 307 So read all the mss. and Mv. 3.11.14, probably s.e. for maheśvaro. 308 Pāda c has only seven syllables; we should read with Mv. 3.11.15 etasya anuº (m.c.; Pathyā). 309 Two syllables are wanting in the mss.; Mv. 3.11.15 supplеments sarve. 310 Corr. Na; Sa ºmitrā (s.e., final -ā and -o are often miswritten for one another). 311 Pāda a is hypermetrical; we could omit ca and get the ra-Vipulā cadence; in pāda d there is resolution of the first syllable into two short syllables u-bha. 312 Na, Mv. 3.11.18 ca antaḥº. 313 So read the mss.; Mv. 3.11.18 em. gatā; eta* is probably ppp. from √i (= Skt. ita); not in BHSG. 314 Mv. 3.11.18 prakṛtyaiva; see BHSD s.v. pratikṛtya ‘ger. used as adv. (= Pāli paṭigacca with Pkt. for k, Geiger § 38.1, usually followed by eva); in advance, always followed by eva’; PTSD s.v. paṭigacca / paṭikacca ‘1. previously. 2. with caution, cautiously’; cf. Abhis-Dh (Ma-Lo) III, p. 373, s.v. pratikṛty’ eva ‘schon vorher, im Voraus’. 315 otīrṇamātrā ‘as soon as [the queen] went down into the pool’; -mātra (< Skt. mātrā f. ‘measure; unit of time, moment’); ifc. it refers to short moment and can be translated ‘as soon as’; here preceded by the ppp. from avatarati, otarati ‘to descend into’. Cf. BHSD pp. 428-429. 316 Mv. 3.12.1 puṣpavṛṣṭī pi (≠ mss.). 317 mocitā lit. ‘she has been caused to be released’, ppp. from muc- ‘to free, release’, caus. stem mocayati. BHSG does not record this form (see p. 225, s.v. muc-). 298

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“agamāsi318 devi udyānaṃ vāpipadminiprekṣikā319 ǀ na me padmāni ānesi320 na khu te (’)haṃ priye priyo” ǀǀ321 devī āha “agamā322 deva udyānaṃ vāpi323 côdaka324 snāyituṃ325 ǀ piśācaṃ addaśī326 tatra mūrchitā prapate bhṛśaṃ ǀǀ327 yo ca te cchatraṃ dhāreti yo ca padmavane abhū328 ǀ manye .. ekinā jātā329 tādṛśam asya lakṣaṇaṃ” ǀǀ330 devī-y-aparakālen 331 antepureṇa 332 sārdhaṃ āmravanaṃ prekṣikā nirgatā. rājā

аgamāsi 2nd sg. aor. from gam- ‘to go’; based on agama(t), see BHSG § 32.59. Sa, Na vāpadmiº (s.e.); corr. Mv. 3.12.2. 320 ānesi 2nd sg. aor. from ā-nī- ‘to bring’, cf. Mv. 1.297.13 vinesi ‘he instructed’, 3rd sg. aor. from vi-nī- ‘to direct, instruct’ (BHSG § 32.63). 321 In pāda a there is resolution of the first syllable into two short syllables a-ga; in pāda b the initial pr- of ºprekṣikā should be simplified (m.c.). Cf. the reading in Sa 253r2: devi padminῑṃ paśyanāya gatā, na te mama padmāni ānῑtā. na te ahaṃ priye priye (nom. sg. -e, see BHSG § 8.35; Abhis-Dh [Ma-Lo] III § 6.3) (Mv. 2.450.14 priyo). 322 Mv. 3.12.5 agamaṃ; for the 1st sg. aor. agamā, cf. BHSG § 32.112. 323 Mv. 3.12.5 em. vāpiyodake (≠ mss.); vāpi côdake is a split-compound, cf. Oberlies 2001, p. 122; Renou 1975, p. 506; EV I 146 (ad Th 42); EV II 108 (ad Thī 147). 324 M.c. for côdake or stem in -a used as locative (cf. BHSG § 8.11; Karashima 2002 § 9.1); for the zero-ending, cf. also Caillat 2011, pp. 187-188; BHSG §§ 8.3-8.11. 325 The metre demands that the initial sn- in snāyituṃ be simplified. 326 Mv. 3.12.6 addarśiṃ (≠ mss.; unmetr.); for the 1st sg. aor. -ī, cf. BHSG §§ 32.25, 32.37. 327 bhṛśaṃ adv. ‘strongly, violently’ or ‘quickly’. 328 abhū 3rd sg. preterite (Skt. root aorist) of bhū-, which often appears as abhūt, abhu, ahū (BHSG §§ 24.13, 32.107). 329 ‘I think they were born of one [mother] (ekinā)’; so reads Sa; Na emends to ekinā triyā jātā; mss. B, C have ekinā striyo jātā; Mv. 3.12.8 reads manye ekinā striyā jātā (unmetr.). The reading of Sa could be kept but one syllable needs to be added in this pāda; we could read e.g. manyāmi for manye or, perhaps better, manye ekinā jātā; on ekinā see BHSG § 21.14. Chopra (p. 90) reads ekikayā jātā, but his conjecture is not supported by the mss. In the parallel passage in Sa 253r3 we read manyāmi ekamātāyaṃ jāto, and below in 272v4 manye ekinā trayo (Sa triyo, s.e.) yātā (see below fn. 346). 330 In pāda a we should read cchatră for cchatraṃ (m.c.; Pathyā). 331 Mv. 3.12.9 devī ca aparaº; for the sandhi-consonant -y-, cf. Abhis-Dh (Ma-Lo) III, p. 14, § 3.50; von Hinüber 2001 § 270; Oberlies 2001 § 25; Karashima 2002 § 6.2; RgsGr § 4.159; Sn(tr.N) 213 (ad Sn 352). 332 Na, Mv. 3.12.9 antaḥº; cf. Pāli antepura; see Pischel § 344: “In antaḥpura and its derivatives aḥ becomes e in lieu of o in all dialects, as in Pāli”; see fn. 63. 318 319

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pratikṛty(’) 333 evâmravanaṃ 334 gatvā āmrasya ullayena 335 sthito. devī aṇvati338 gṛhītā, sā339 tu antapurikāhi340 puṣpavṛṣṭīhi mocitā. rājā śayanagṛhe devīm āha

336

tatrâṃtaṃ 337

“agamāsi devi āmravanaṃ vardhamānaṃ nirīkṣikā ǀ me na341 āmrāṇi ānesi na khu te (’)haṃ priye priyo” ǀǀ342 devī āha “agamā343 deva āmravanaṃ vardhamānaṃ nirīkṣikā ǀ piśācaṃ addaśī344 tatra mūrchitā prapate bhṛśaṃ ǀǀ345 manye ekinā trayo yātā346 yo tava347 cchatraṃ dhāraye 348ǀ yo ca padmavane āsi yo ca āmravane abhū” ǀǀ349 hastiśālā dāni ādīptā. rājā svayaṃ kacchaṃ bandhitvā 350 hastino muñcati. asinā Mv. 3.12.9-10 prakṛtyaiva; for -’e- < -a e-, cf. Abhis-Dh (Ma-Lo) III, p.1, § 2.9; Geiger § 70.1b; Pischel § 173; Renou 1975 § 40. 334 The reading in ms. Sa is corrupt: evâavanaṃ (s.e., probably evāaº < evāsuº < evāsraº < evāmraº; the akṣaras a and su are sometimes miswritten for one another [cf. Karashima 2002 § 3.1]; the characters for su and sra; and sra and mra are similar); Na corrects into evâmravanaṃ; Mv. 3.12.9 reads eva āmravanaṃ. 335 Na reads āmra-ullayena; Mv. 3.12.10 āmra-udyāne (≠ mss.; mss. B, C āmra-uttayena); we expect a word meaning ‘behind [a mango tree]’; the derivation and meaning of ullayena are not clear; cf. Sa 253v1 sarvaśobhano āmro tasya heṣṭhe sthitaḥ; Mv. 2.451.17 tasya heṣṭhā sthitaḥ; and Sa 253v3; or āmra-mūle(na) sthito, Mv. 2.452.5-6 so dāni rājā kuśo āmramūlāto utthihitvā. 336 Mv. 3.12.10-11 emends tatra tena devī aṇvantī gṛhitā ǀ devī jānati vanarākṣasena gṛhitā ti ǀ antaḥpurikāhi puṣpavṛṣṭi pi mocitā (≠ mss.). 337 Mv. 3.12.10 tatra tena. 338 Mv. 3.12.10 aṇvantī. 339 Corr. Na; Sa mo (s.e., the akṣaras ma and sa are similar; for the alternation m/s, arising from the similarity in appearance of the two characters in the early Brāhmī script, cf. EV II p. 115). 340 Mv. 3.12.11 antaḥº. For antapura-, see fn. 63. 341 Mv. 3.12.14 na me. 342 Pāda a is hypermetrical; cf. the reading in Kuśa-jātaka I in Sa 254r1: devi āmrāṇi saṃpaśyanāya nirddhāvitā, na te āmrāṇi ānῑtāni, na te ahaṃ priyo (Mv. 2.453.1-2). 343 Mv. 3.12.16 agamaṃ; for the 1st sg. aor. agamā, cf. BHSG § 32.112. 344 Mv. 3.12.17 addarśiṃ (≠ mss.); for the 1st sg. aor. addaśī, cf. BHSG §§ 32.25, 32.37. 345 Śloka; in pāda a there is resolution of the first syllable into two short syllables a-ga. 346 Sa triyo yātā (for the alternation between y and j, see BHSG § 2.34; in ms. Sa, cf. Marciniak 2014, p. 165); ‛The three (yo tava cchatraṃ dhāraye; yo ca padmavane āsi; yo ca āmravane abhū; = cchatra-bearer, udakarākṣasa and vanarākṣasa) were born of one [woman]ʼ; Na triyā jātā; Mv. 3.13.1 striyā jātā; Chopra (p. 92) reads ekastriyā jātā. Cf. the reading in Kuśa-jātaka I in Sa 254r2: sarve trayo (Mv. 2.453.6 sarve trayo janā) manye ekamātāya jātā ti sarve samasadṛśā (Mv. ib.). 347 Sa vane (s.e., probably tava > vata [met.] > vana > vane); corr. Na. 348 dhāraye 3rd sg. opt., determined by (or syntactically agreeing with) the verb manye ‘I should think’ (J II, p. 11), perhaps better ‘I suppose’. 349 Śloka; pāda a becomes regular if we read manyʼ ekinā; in pāda b we should read cchatră for cchatraṃ (m.c.). 350 BHSD p. 164 kaccha ‘hem of [lower] garment’; kaccham bandhitvā ‘girding himself’ (for action, by tying the undergarment at the waist). 333

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bandhanāni cchindati, paṭalāni bāhyatomukhaṃ kṣipati. “nārāyaṇasaṃghaṭano351 rājā balena hastinaḥ ǀ pāṇinā gṛhya kṣipati mokṣitā352 ālittakāto353” ǀǀ354 antepurikā355 rājño varṇaṃ bhāṣanti “aho rājño parākramo” ti. anyatarâpi kubjā rājño varṇaṃ bhāṣati “siṃhāṃsapiṭṭho356 balavāṃ śobhe ..357 vipulo mahāṃ ǀ mukhaṃ358 candro va359 ābhāti samantaparimaṇḍalaṃ ǀǀ360 cakoratāmranayano kāmadevo va śobhati ǀ hastino mokṣaye361 rājā sthāmopeto narṣabho362” ǀǀ363 rājā āha “bhadrikā va-d-ayaṃ364 kubjā yā365 rājānaṃ praśansati ǀ kāśikāni te vastrāṇi dadāmi caturo (ʼ)haṃ” ǀǀ366 nārāyaṇasaṃghaṭana ‘having the vigor (prowess) of Nārāyaṇa’ (BHSD p. 549). mokṣitā is ppp. to Skt. moksayati ‘to rescue’, cf. BHSD p. 367 on pratimoksita. This ppp. occurs also e.g. Mv. 2.179.4, 3.24.16. Whitney § 1030a viewed, although questionably, the stem mokṣa- as a desiderative stem from muc- ‘to free’. 353 ‘Saved from a burning [stall]’; Sa, Na āllitakāto (s.e.); Mv. 3.13.6 em. hastān mokṣitā dīptakā (≠ mss.); Chopra (p. 93) follows Mv.; āllita s.e. for ālitta ‘set on fire, burning’, Pkt. ālitta < ādīpta; cf. Pāli ālimpeti ‘kindles, set on fire’ (see CPD s.v. ālimpeti2 ‘ālitta = ālipta and ādīpta’). The parallel passage in Kuśa-jātaka I reads: evaṃ dāni rājñā kuśena muhūrtena hastiśālā nirvāpitā sarvā hastivāhinī agnidāghāto mocitā (Mv. 2.458.4-5). 354 Śloka; pāda c is na-Vipulā; pāda d does not scan correctly. Cf. the reading in Kuśa-jātaka I: sarvāhi antaḥpurikāhi rājā āpatanto dṛṣṭo, tena rājñā āpatantena tāni pradīptāni paṭalāni ekenôssāhena sapakṣakāni satalakaṇṭakāni tataḥ hastiśālāto vāhyamukhaṃ kṣiptāni. ye pi hi hastiyo varatrehi baddhāni tāni bandhanāni hastena cchaṭacchaṭāya cchindati (Mv. 2. 457.18458.2). 355 Na, Mv. 3.13.7 antaḥº. See fn. 63. 356 Sa, Na siṃhāsupīṭho; Mv. 3.13.9 ºsupīḍo (≠ mss.); ºpīṭho was written for ºpiṭṭho; cf. Pāli piṭṭha; = Skt. ºpṛṣṭho; ‘[having] back and shoulders like [back and shoulders of] a lion’; cf. J III, p. 6 ‘worthy to sit on the throne’. On this form, see fn. 187. 357 One syllable is lacking; Mv. 3.13.9 reads suvipulo for vipulo. 358 Corr. Na; Sa sukhaṃ (s.e.); Mv. 3.13.10 em. khe candro iva ābhāti (≠ mss.); cf. Sa 256r5 mukhacandro (Mv. em. khe candro) ca ābhāti samantaparimaṇḍalaṃ (Mv. 2.458.11). 359 Mv. 3.13.10 iva; see BHSD s.v. va “(1) MI for Skt. iva, most commonly in vss, as, like”. 360 Pāda a is bha-Vipulā. 361 mokṣaye 3rd sg. aor. (opt.) from the stem mokṣ- (BHSG p. 226). 362 Na, Mv. 3.13.12 nararṣabhaḥ; the form narṣabhº occurs in ms. Sa seven times; cf. Pāli nisabho (PTSD s.v.). 363 Pāda a is bha-Vipulā; in pāda d we should read naraṛṣabho for narṣabho (m.c.). Cf. the reading in prose: cakoratāmrāyatākṣo kāmadevo va śobhati hastino mocaye rājā sthāmopeto nararṣabho (Mv. 2.458.12). 364 Sa, Na davayaṃ (met.); Mv. 3.13.14 khu ayaṃ; for the sandhi-consonant -d-, cf. BHSG § 4.64; in Pā, cf. Geiger § 73.4; EV I 216 (ad Th 406); in ms. Sa, cf. Marciniak 2014, p. 164. 365 Sa, Na yo, s.e. or confusion of genders; corr. Mv. 3.13.14. 366 In pāda c the metre requires tĕ; in pāda d we should read with Na and Mv. 3.13.15 ahaṃ for ʼhaṃ (m.c.; Śloka Pathyā). Cf. Sa 25656 bhadrikā ca-d-ayaṃ (Mv. khu ayaṃ) kubjā yā 351 352

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mahendrakarājadhītā rājānaṃ dṛśya duḥkhitā “ayaṃ mama bhartā evaṃrūpo” ti367. madrakarājadhītā āha “na bhāṣiyāye368 kubjāye jihvāye asti cchedako ǀ .. .. tīkṣṇena369 śastreṇa yā370 rājānaṃ praśaṃsati” ǀǀ371 kubjā āha “pratitarjenti rājāno baṃdhena372 ca vadhena ca ǀ tasmâsya varṇaṃ bhāṣāmi rakṣe373 jīvitam ātmano” ǀǀ374 devī āha “na pāsyāmi375 na376 bhokṣyāmi377 ko (ʼ)rtho378 jīvitena me? ǀ379 adyaivâhaṃ gamiṣyāmi purā prāṇā jahanti me” ǀǀ380

rājānaṃ praśaṃsati ǀ kāśikāni te vastrāṇi dadāmi cature (Mv. caturo) ahaṃ (Mv. 2.458.15-16). 367 Mv. 3.13.16 emends the text and prints these sentences as verse: mahendrakarājadhītā rājānaṃ dṛśya duḥkhitā ǀ ayaṃ nāma mama bhartā evaṃrūpo ti (śokitā) ǀǀ; see Chopra p. 94, fn. 22. 368 bhāṣiyā ‘talkative’, < bhāṣ- ‘to talk’ + suff. -iyā or -ikā; Sa, Na bhāsiyāye; Mv. 3.14.2 em. bhāṣantīye (≠ mss.). 369 Two syllables are wanting in the mss.; Mv. 3.14.3 reads sutīkṣṇena; Chopra (p. 95, fn. 23) writes: “A syllable is wanting here, but read suttikkhiṇena”; cf. the reading in Jā V 299.2 sunisitena satthena. 370 Sa, Na yo, masculine for feminine (confusion of genders) or s.e. (-ā and -o are often miswritten for one another); corr. Mv. 3.14.3. 371 Pāda a is ma-Vipulā; in pāda b the initial cch- in cchedako should be simplified (m.c.). Cf. the reading in prose: na nāma etāye kubjāye jihvāye asti cchedako ǀ sutīkṣṇena śastreṇa yā rājānaṃ praśaṃsati (Mv. 2.459.6). Cf. Jā V 299.1 na hi nūnâyaṃ sā khujjā labhati jihvāya chedanaṃ ǀ sunisitena satthena evaṃ dubbhāsitaṃ bhaṇaṃ ǀǀ. 372 Corr. Na; Sa badhena. 373 ‘I am protecting my own life’; Mv. 3.14.6 rakṣaṃ may be nom. sg. m. of pres. part. with final -ṃ for -n (see BHSG § 18.75). The masculine obviously disagrees with the gender of the speaker, the hunchbacked woman (cf. BHSG § 6). 374 Pāda c is ma-Vipulā. Cf. the reading in Sa 256v1-2 pratitarjenti rājāno bandhanena vadhena vā ǀ tasmâsya varṇaṃ bhāṣāmi rakṣaṃ jīvitam ātmano ǀǀ (Mv. 2.459.9-10). 375 Sa, Na pasyāmi; Mv. 3.14.8 paśyāmi (w.r.). 376 Corr. Na; Sa ta (s.e., the akṣaras ta and na are similar). 377 Sa, Na tokṣyāmi (s.e., the akṣaras bha and ta are similar); Mv. 3.14.8 na drakṣyāmi (≠ mss.; w.r.). 378 Mv. 3.14.8 artho. 379 ‘I will not drink; I will not eat [any more]; what is the sense of my life [now]?’; Mv. na paśyāmi na drakṣyāmi (w.r.); J III, p. 13 ‘I do not see, nor shall I see, what good there is for me in life’. Cf. the reading in the parallel passage in Kuśa-jātaka I in Sa 256v2: nâhaṃ pāsyāmi (Mv. 2.459.13 atsyāmi) na bhokṣyāmi kiṃ jῑvitena me yad ahaṃ piśācena sārdhaṃ samvasāmi (Mv. 2. 459.13). Sudarśanā, having found out that she would have to stay married to an ugly king Kuśa, is desperate and is considering death, or a suicide, as a way of freeing herself from this miserable situation. 380 Pāda b has only seven syllables; we should read with Mv. 3.14.8 artho for (ʾ)rtho.

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sā dāni kupitā duhitā381 madrakarājasya ātmajā ǀ kubjādvitīyā yānena svakaṃ jñātikulaṃ gatā ǀǀ382 . mātâpi putraśokena tālayaṣṭîva bhagnā bhūmyāṃ384 nipatitā. 383

sā ca sālasya yaṣṭîva385 cchinnā paraśunā yathā ǀ evaṃ vepasi-y-aṃbālī386 putraśokasamanvitā ǀǀ mātā duḥkhitā rājānaṃ kuśaṃ gāthāye adhyabhāṣati387 “aho mama mandabhāgyāye anartho paryāhṛto388 ǀ kalī389 paṃcaśatā jātā390 mahendradhītā ihâgatā ǀǀ391, 392

Mv. 3.14.10 devī (≠ mss.). Pāda a is hypermetrical; it becomes bha-Vipulā if we assume resolution of the fourth syllable into two short syllables ku-pi; pāda b scans correctly if we read madrakarāja-ātmajā for madrakarājasya ātmajā (m.c.); pāda c is ma-Vipulā. 383 In the mss. and in Mv. 3.14.15 this sentence occurs after the verse which follows, but Kuśa’s desire to follow his wife (rājā bhāryaśokena duḥkhito gantukāmo bhāryām anveṣituṃ) should be related in the text before the description of his mother’s suffering. Cf. also Chopra p. 96, fn. 1. 384 Sa, Na abhūmyāṃ (s.e.); corr. Mv. 3.14.12. 385 Sa, Na vā yaṣṭîva; Mv. 3.14.13 sālasya va yaṣṭi, but the metre is better with reading sālasya yaṣṭîva (Śloka Pathyā). 386 The mss. read cepasiº (s.e.); Mv. 3.14.14 emends to evaṃ mediniyaṃ pati; Chopra (p. 97, fn.1) reads cetasiyaṃvāli, but leaves it with a question mark; aṃbālī ‘mother’; vepasi is 3rd sg. aor. from vip-, vep- ‘tremble, quiver, be agitated’. Cf. the parallel passage in Kuśa-jātaka I: tato putrapremnena rājyatṛṣṇāye ca mūrcchitā praskhalitā ca bhagnā dharaṇῑtale prapatitā putraśokasamanvitā (Mv. 2.460.9-11); and in the sentence preceding this verse: mātâpi putraśokena tālayaṣṭîva bhagnā bhūmyāṃ nipatitā. 387 Sa adyakāṣati (s.e.); Na atyabhāṣati, Mv. 3.14.16 pratyabhāṣati. 388 Mv. 3.14.17 em. artho paryāhṛto kule (≠ mss.); Chopra (p. 97) reads anartho pariyeṣitaḥ; cf. the account in prose in Sa 256v6: aho mama mandabhāgyāye anarthaṃ paryeṣitā kale (s.e. for kalī?) yaṃ mayā mahendrakasya karṇakubjakasya madrakarājño dhῑtā sudarśanā ihânῑtā tato na jānāmi kathaṃ me putrasya rājño kuśasya bhaviṣyati (cf. Mv. 2.460.11-13). 389 So read the mss.; Chopra (p. 97) reads kule; cf. J III, p. 13, fn. 3 “Kule is Senart’s conjecture for kalī or kaliṃ of the MSS. But the latter is for kali, ‘ill-luck’, and is clearly a gloss, explanatory of mandabhāgyā, which has found its way into the text to the exclusion of another word, probably mayā. The restoration suggested, and followed in the translation, is, therefore, aho mama mandabhāgyāye (a)nartho paryeṣitā mayā (paryeṣitā f. in agreement with sā implied)’. 390 ‘Five hundred [princesses] were born’; Mv. 3.14.18 em. implausibly paṃcaśatayojanāto (≠ mss.). Earlier (Sa) we read: navānāṃ vā daśānām vā māsānām atyayena sarvā pañca devīśatā prajātāḥ, pañca kumāraśatā sujātā. 391 Accordingly, as suggested above, the meaning is ‘The misfortune (anartho) [and] ill-luck (kalī) have been brought (paryāhṛto) by me, who is unlucky (mama mandabhāgyāye)’. 392 Pāda a scans correctly if we read me for mama (m.c.; Śloka Pathyā); in pāda b the metre requires pariyāhṛto for paryāhṛto; pāda d is hypermetrical. 381 382

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A NEW BUDDHIST HYBRID SANSKRIT READER śaktubhakṣā janapadā393 nityaṃ kambalaprāvṛtā ǀ lūhabhaktā divākarmā394 kathaṃ mārgaṃ gamiṣyasi?” ǀǀ395

rājā āha “nāṭavādyakrīdyāye396 dyūtamāyagatena397 vā ǀ vividhehi upāyehi vṛttiṃ kalpeṣyam398 ātmano” ǀǀ rājā bhrātaraṃ kuśadrumaṃ rājye sthāpayitvā amātyāni saṃdiśitvā mātaram abhivādayitvā kṛtvā399 ca pradakṣiṇaṃ ǀ tato vīṇāṃ grahetvāna400 prākrame401 uttarāmukho402 ǀǀ403 so dāni madrakaviṣayasya anyatarasmiṃ grāme vāsôpagato404, anyatarāye vṛddhāye pratiśrayaṃ 405 dinnaṃ. tadaho ca tatra grāme vīṇāvādyena ārādhito, tasya prabhūtaṃ khādya-bhojyaṃ dinnaṃ, mahantaṃ gopiṭakaṃ khajjakasya mahatī ca alindā bhaktasya dadhighaṭakaṃ ca nānāprakārāṇi ca vyañjanāni. vṛddhāye etad abhūṣi “eṣa asau ekaṃ āhāraṃ kṛtvā śuve gamiṣyati, etaṃ ca mama domāsikaṃ406 Corr. Na; Sa ºpadaṃ (s.e.; in MI -ā and -aṃ are often interchanged, cf. Karashima 2002, p. 50, fn. 33, with further references). 394 Mv. 3.14.20 lūhabhuktā lūhakarmā (≠ mss.); see BHSD p. 463 s.v. lūha ‘(1) coarse, poor, of food’; cf. also SWTF s.v. lūha-bhojana ‘schlechtes Essen’. Chopra (p. 98, fn. 5) keeps the reading in the mss. and translates ‘Their food is coarse and their job is (to work) all day’. 395 Pāda a is na-Vipulā. 396 So read the mss. (the metre could be improved by reading ºvādyakaº for ºvādyaº); Mv. 3.15.2 nṛtyagītavādyakrīḍāye (≠ mss.; unmetr.). Chopra (p. 98) reads nṛtyavāditagītena (≠ mss.); for the instr. sg. f. -āye, cf. BHSG § 9.36, Abhis-Dh (Ma-Lo) III, p. 22, § 7.7. The parallel passage in Sa 257r2 reads naṭyagῑtavādyena (Mv. 2.460.16 nṛtyagītavādyena). 397 Sa, Na cyutamāyaº (s.e.); Mv. 3.15.2 cittamāyāśatena; for -ā of ā-stems shortened to -a in composition, cf. BHSG § 9.6. Here ºgata is pleonastic, cf. DP s.v. gacchati “gata, apparently pleonastic, see agha-, icchā-, tama-”. The parallel passage in Sa 257r2 reads: anyāhi ca māyāhi vividhehi ca upāyehi ātmāno vṛttam kalpayanto (Mv. 2.460.16). 398 For the 1st sg. fut. -aṃ, cf. BHSG § 31.30, Abhis-Dh (Ma-Lo) III, p. 44, § 24.3; von Hinüber 2001 §§ 420, 464, Oberlies 2001, p. 244. 399 Mv. 3.15.5 kṛtvāna. 400 Mv. 3.15.6 gṛhītvāna; for gerunds in -etvāna, cf. BHSG § 35.34, Abhis-Dh (Ma-Lo) III, p. 48, § 29.6. 401 Corr. Mv. 3.15.6; Sa, Na parākrame. 402 J III, p. 14 wrongly assumes that these words are spoken by Kuśa: ‘After I have saluted my mother and respectfully taken leave of her I shall take my lute and set out for the north’; this is, in fact, a description of his setting out, which is confirmed by the 3rd sg. aor. prākrame. Cf. Sa 257r5: so dāni rājā kuśo amātyān evam anuśāsayitvā bhrātaraṃ kuśadrumaṃ rājye pratiṣṭhāpayitvā mātaram alindāṃ mahādevῑṃ abhivādayitvā pradakṣiṇῑkṛtvā saptatantrikāṃ vῑṇām ādāya uttarābhimukho prasthito (Mv. 2.461.9). 403 In pāda a there is resolution of the fourth syllable into two short syllables a-bhi (ra-Vipulā); in pāda b the metre could be improved by reading kṛtvāna for kṛtvā (m.c.). 404 -o- < -a u- < -aṃ u-, cf. Abhis-Dh (Ma-Lo) III, p.2, § 2.22; Abhis-Dh (Ma-Lo) § 31.7.25B5 sāye vāsôpagatā bhavanti. 405 Mv. 3.15.7 pratiśayaṃ ‘lodging’. 406 Mv. 3.15.11 dveº, but cf. Pischel § 436 “AMg, JM domāsiya = dvimāsika”; see also Sa 257v3 domāsikaṃ tremāsikaṃ vā bhaktaṃ. 393

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bhaktaṃ bhaviṣyati”. kuśenâpi vṛddhāye ālāpaṃ ānayantena taṃ khajjakasya gopiṭakaṃ ekadukāye407 sarvaṃ khāditaṃ. sā ca odanasya mahatī alindā aṣṭānām vā navānām vā taṇḍuladroṇānāṃ408 pāko, sarvaṃ bhuktaṃ, tāni ca vyañjanāni taṃ ca dadhikalaśaṃ. vṛddhā nirāśā. “avidhâvidhaṃ prativeśikā409 antako ihâgato410 ǀ piśāco mānuṣarūpeṇa yo māṃ icchati khādituṃ” ǀǀ411 kuśo āha “sarve vasanti grāmasmiṃ ye cchekā412 ye ca pāpakā413 ǀ ekarātriṃ vasitvāna śuve gaṃsāmi414 ambake415” ǀǀ416 so dāni ekarātroṣito kanyakubjaṃ gato, mālākāram allīno tathā pūrve śilpikajātiṃ417, paścān mahānasaṃ. rājâpi ārādhito, yāva 418 rājño priyo ti kṛtvā, antaḥpurikāhi antaḥpuraṃ praveśīyati “krīḍāpanako bhaviṣyati”, antaḥpurikā hi 419 pi mahendrakasyâpi dhītaro pṛṣṭhena vāhenti420. sudarśanâpi tena vāhiyamānena asātā vāreti.

ekadukāye ‘[ate the food] in one or two [mouthfuls]’ (J III, p. 14, fn. 4); du- (= Pāli id.) for Skt. dvi- (in dvika-), stem for numeral ‘two’ (see BHSD p. 265 and BHSG, § 3.117). Similar explanation: U. Schneider, “Das Zahlwort im Mahāvastu”, Zeitschrift für vergleichende Sprachforchung, 76, 1960, p. 252. 408 The reading in Sa, Na droṇa ‘a wooden vessel, bucket; a measure of capacity’ (see MW s.v.) should be kept; Mv. 3.15.13 em. taṇḍula-odanānāṃ (≠ mss.). 409 ‘O neighbours! Help!’; Mv. 3.15.15 reads implausibly praviśitha (≠ mss; w.r.); J III, p. 14 ‘Help! Help! Come in’, which makes no sense in this context. Cf. BHSD s.v. prativeśikā ‘neighbour’. See also Chopra p. 103, fn. 18: “avidhāvidhaṃ is metr. hard, but cf. Mv. I, 303,19 avidhāvidhaṃ ti krandati, which Smith (Les deux prosodies, 17) reads: -dheti krandanto. In any case prativeśikā is metr. even harder to defend. Should we perhaps read: avidhāvidhaṃ prativeśā (counting the first two short syllables as one long)?”. 410 Mv. 3.15.15 iha āgato (m.c.). 411 Pāda a is hypermetrical; in pāda b we should read ihă āgato for ihâgato; in pāda c reading ºrūpo for ºrūpeṇa gives the sa-Vipulā cadence (⏑ ⏑ − ⏓). Cf. Sa 257r6: sā dāni vṛddhā nirāśā saṃvṛttā avidhâvidhāṃ praveśitā (s.e. for prativeśikā?) dhāvatha prativeśikā yo manuṣyarūpeṇa me piśāco gṛham praviṣṭo mama khāditukāmo (Mv. 2.462.2). 412 Cf. DP s.v. cheka “2. good, pure, genuine”; PTSD s.v. cheka “ºpāpaka, good and bad”. 413 ‘Those who are good and those [who are] not bad’; Mv. 3.15.18 em. ye ca kāyena pāpakā (≠ mss.); Chopra (p. 102) follows Mv.’s reading. ca Sa Na na (the akṣaras ca and na are confused). 414 Sa, Na gaṃsāma, confusion of numbers; corr. Mv. 3.15.19. 415 Mv. 3.15.19 ambike, but cf. Pāli ambakā ‘a woman, mere woman’ (see DP s.v.). 416 In pāda a the initial gr- in grāmasmiṃ should be simplified (m.c.; Pathyā). 417 Mv. 3.16.2 ºjātī. 418 Na, Mv. 3.16.2 yāvad. 419 Mv. 3.16.2 omits hi. 420 Sa, Na vāhanti; Mv. 3.16.4 vahati; Chopra (p. 106) reads vāhayanti. 407

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A NEW BUDDHIST HYBRID SANSKRIT READER “kiṃ dān(ʾ) ahaṃ karomi kasya vā garahāmy ahaṃ? ǀ uttrāsayasi422 māṃ dṛṣṭvā samudre rākṣaso yathā ǀǀ423 kiṃ dān(ʾ)424 ahaṃ karomi kasya vā garahāmy425 ahaṃ? ǀ uttrāsiṣyasi426 māṃ dṛṣṭvā mṛgī bhrāntā va lubdhakaṃ427 ǀǀ428 421

anujjuko429 yena (ʾ)hato430 rātriṃdivaṃ evam anuvrajanto431 ǀ gaccha kuśa svakaṃ rājyaṃ nêcchāmi durvarṇam ahaṃ agāre”432 ǀǀ433 rājâha “ahaṃ434 sukriya435 te śyāme suśroṇi tanumadhyame ǀ tava kāmehi samantato436 rājyaṃ pi nâbhiprārthaye437 ǀǀ438 These words are probably spoken by Sudarśanā to the king; lit. ‘Like a demon in the ocean, having looked [at me], you frighten me’; or: ‘Like a demon in the ocean you frighten me who have looked [at you]’, i.e. ‘You frighten me with your appearance’. Cf. the parallel verse in Sa 264v6: kiṃ dāni ahaṃ karomi kasya vā garahāmy ahaṃ ǀ uttrasati hṛdayaṃ dṛṣṭvā samudrarākṣasaṃ yathā ǀǀ (Mv. 2.480.15). 422 Sa, Na, Mv. 3.16.6 uttrāsayati. 423 In pāda a the metre could be improved by reading with Mv. 3.16.5 dāni for dān(ʾ). 424 Mv. 3.16.7 dāni; for -ʾ a- < -i a-, cf. BHSG § 4.26; Abhis-Dh (Ma-Lo) III, p. 2, § 2.15. 425 Corr. Na; Sa garāmy (s.e.). 426 Mv. 3.16.8 uttrāsayati (≠ mss.); here future is used for the past action, cf. Abhis-Dh (MaLo) II § 42.5 and p. 349, n. 2; Franke 1978, p. 66. 427 So read all the mss. (= Mv.3.16.8); here lubdhakaṃ could be either s.e. (the scribe did not understand the verse) or nom. sg. m. -aṃ (cf. BHSG § 8.26; Abhis-Dh [Ma-Lo] III § 6.4; RgsGr § 8.14). 428 ‘A hunter [scares] a roaming deer [and] you scare me, having looked [at me]’; cf. Sa 264v5: kiṃ dāni ahaṃ karomi kasya vā garahāmy ahaṃ ǀ uttrasati hṛdayaṃ dṛṣṭvā mṛgī bhrāntā va lubdhakaṃ (Mv. 2.480.17). In pāda a we should read dāni for dān(ʾ) (m.c.). 429 Mv. 3.16.9 anūrjako; J III, p. 15 ‘without sustenance’, which does not make sense. Cf. DP s.v. ujuka “anujuka, anujjuka not straight, crafty”, BHSD s.v. anujjuka ‘crooked, perverted’. 430 Mv. 3.16.9 yenâgato; the meaning of this pāda is not clear; yena (ʾ)hato < yena āhato (for a ʾ- < -a ā-, cf. Abhis-Dh [Ma-Lo] III § 2.1); the parallel verse in Sa 265r1 also reads yena (ʾ)hataṃ; perhaps āhato < āhṛto ‘brought (yourself)’? 431 Mv. 3.16.9 rātriṃdivaṃ anuvrajan (≠ mss.). 432 The meaning of this verse is not clear (cf. Chopra p. 109, fn. 9); Senart seems to have tried to fit this verse into a regular Śloka at any cost, omitting the word evaṃ and emending anuvrajanto to anuvrajan in pāda b; then omitting the word agāre in pāda d against the reading in the mss. This verse is probably in a mixed metre of Śloka (pādas a and c) and Upajāti (pādas b and d); for other examples of verses in a mixed metre Jagatī / Śloka, cf. e.g. EV I xxxix; EV II xxxix. 433 Cf. Jā V 293.22 anujjubhūtena haraṃ mahantaṃ divā ca ratto ca nisīthakāle ǀ paṭigaccha tvaṃ khippaṃ kusāvatiṃ kusa na icchāmi dubbaṇṇaṃ ahaṃ vasantan ǀǀ; cf. Sa 265r1 anujjuko yena (ʾ)hataṃ rātriṃdivaṃ evam anuvrajanto ǀ gaccha kuśa svakaṃ rājyaṃ nêcchāmi durvarṇam aham āgāre ǀǀ; Mv. 2.481.1 atarjanto yathāgataṃ rātriṃdivaṃ anuvrajan ǀ gaccha kuśa svakaṃ rājyaṃ nêchāmi durvarṇaṃ ahaṃ ǀǀ (≠ mss.). 434 Sa, Na rājâhaṃ (hapl.); corr. Mv. 3.16.11-12. 435 ‘I do good [to you]’; so read the mss.; Mv. 3.16.12 em. implausibly supriyo (unmetr.). 436 Mv. 3.16.13 mahantaṃ (≠ mss.). 437 Corr. Mv. 3.16.13; Sa, Na ºprārthayet. 438 Śloka; pāda c is hypermetrical, but the could correct the scansion by reading samantāt for 421

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nâhaṃ gamiṣyāmi susaṃhatoru439 diśāṃ na440 jānāmi yato (ʼ)smi āgato ǀ saṃmūḍharūpo441 vicarāmi loke matto (ʼ)smi kāmaiḥ mṛgamandalocane” ǀǀ442 devī āha “vikṣepo vo443 te cittasya444 yaṃ anicchantī445 icchasi ǀ akāmaṃ446 rāja447 kāmesi naitat paṇḍitalakṣaṇaṃ” ǀǀ448 kuśo āha “akāmāṃ vā sakāmām vā yo naro labhate priyāṃ ǀ lābhaṃ tatra praśaṃsanti alābho tatra pāpako” ǀǀ449 devī āha “prabhosi450 strīsahasraṃ pi ekarātreṇa rāmituṃ ǀ ekastriyāye kāmena mahadduḥkhaṃ nigacchasi” ǀǀ

samantato or assuming resolution of the first syllable into two short syllables ta-va; in pāda d -pr- of ºprārthayet should be simplified. Cf. Jā V 294.17 sussoṇi tava kāmāhi nâhaṃ rajjena-matthiko. 439 Mv. 3.16.14 susaṃvṛtoru (≠ mss.); susaṃhata ‘well compacted, firm, solid’ + ūru ‘O you, having firm thighs’. 440 J III, p. 16 omits na and translates ‘though I know what land I came from’, which is not correct, even though it agrees with the reading in Jā V 294.14 disaṃ jānāmi kuto ’mhi āgato; see also Chopra p. 111, fn.14. Cf. the reading in prose in Sa 265r1: diśāṃ na jānāmi yato (ʾ)smi āgato. 441 Corr. Mv. 3.16.16; Sa, Na ºrūḍho (s.e.); Jā V 294.12 also reads sammūḷharūpo. 442 The metre is Triṣṭubh-Jagatī (pādas a and c are Indravajrā, pāda b is Vaṃśasthā; pāda d is Indravaṃśā; see Hahn 2014, p. 2). Cf. Jā V 294.12 Pabhāvatī vaṇṇapalobhito tava sammūḷharūpo vicarāmi mediniṃ ǀ disaṃ jānāmi kuto ʼmhi āgato, tayʼ amhi matto migamandalocane ǀǀ. 443 See PTSD s.v. vo “a particle of emphasis, perhaps = eva”. 444 Sa vikṣepo vo dhi te cittasya; Na vikṣepo vo pi te cittasya; Mv. 3.16.19; vikṣepo tava cittasya. 445 Mv. 3.16.19 anicchantim; for the acc. sg. f. -ī, cf. BHSG § 10.55; Abhis-Dh (Ma-Lo) III § 9.4. 446 ‘O king, you love one who does not love you’; Mv. 3.16.20 akāmāṃ; for the acc. sg. f. -aṃ see BHSG § 9.16; Abhis-Dh (Ma-Lo) III, p. 22, § 7.4; Karashima 2002 § 10.2. 447 Sa, Na bhaja (s.e.); corr. Mv. 3.16.20; cf. Sa 265r2 akāmāṃ rāja kāmesi naỿtaṃ paṇḍitalakṣaṇaṃ (Mv. 2.481.12). 448 Śloka; in pāda a the metre requires tĕ; in pāda b we should read anicchanti(m) (m.c.). Cf. Jā V 295.14 abbhu hi tassa bho hoti yo anicchantam icchati ǀ akāmaṃ rāja kāmehi akanto kantam icchasi ǀǀ. 449 Śloka Pathyā; cf. Jā V 295.19 akāmaṃ vā sakāmaṃ vā yo naro labhate priyaṃ ǀ lābham attha pasaṃsāma alābho tattha pāpako ǀǀ. 450 Corr. Na; Sa abhosi (s.e.).

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rājâha “etaṃ duḥkhaṃ prajāpati451 yaśasvinī varṇalābhinī452 tuvaṃ453 ǀ sucīrṇabrahmacary(ʾ) asmi454 tvaṃ me bhāryā bhaviṣyasi” ǀǀ455 devī āha “dhig astu taṃ456 brahmacaryaṃ aghaṃ te bhotu pāpakaṃ ǀ sunakhīṃ vā śṛgāliṃ457 vā paratra kāmayiṣyasi” ǀǀ458 kuśo āha “mā evaṃ avaca bhadre suśroṇi tanumadhyame ǀ śramaṇâpi h(’) ime sādhu brahmacaryeṇa śobhate ǀǀ459 te pi bhadre sucīrṇena iha cīrṇena śobhate ǀ svargeṣu upapadyanti tridaśe460 kāmakāmino ǀǀ taṃ te bhadre ahaṃ brūmi suśroṇi tanumadhyame ǀ na te anyo patī461 asti iti siṃhasvaro kuśaḥ” ǀǀ462 devī āha “sace463 va satyaṃ vacanaṃ nemittīna464 bhaviṣyati465 ǀ na te bhāryā bhaviṣyāmi kāmaṃ cchindāhi khaṇḍaśaḥ” ǀǀ466 Mv. 3.17.8 nʼ etaṃ duḥkhaṃ prajānāmi; J III, p. 16 ‘I know none of that misery’; if the reading is correct, etaṃ would be nom. sg. (cf. BHSG § 21.11; Pischel § 426). 452 Corr. Mv. 3.17.8; Sa, Na varṇavilobhinī; cf. the reading in Sa 265r3 nʼ etaṃ duḥkhaṃ prajānāti (Mv. prajānāmi) yaśasvinῑ varṇalābhinῑ (Mv. 2.482.2). 453 Mv. 3.17.8 omits tuvaṃ. 454 Lit. ‘I am one who has practiced well (sucīrṇa) brahmacarya’; the mss. read sucīrṇe brahmaº; Mv. 3.17.9 yaṃ sucīrṇe brahmacaryasmiṃ. 455 Pāda b is hypermetrical. 456 Mv. 3.17.11 te. 457 Mv. 3.17.12 śṛgālīṃ; for the acc. sg. f. -iṃ, cf. BHSG § 10.44; Abhis-Dh (Ma-Lo) III, p. 28, § 9.2. 458 Pāda a is ra-Vipulā (⏑ − ⏑ − − ⏑ − −). 459 In pāda a we should read avacā for avaca (m.c.; Śloka Pathyā, the sixth syllable should be long); avacā is 2nd sg. aor. from vac- (BHSG § 32.113); as J III, p. 16, fn. 4 observed, the use of the augmented aor. with prohibitive particle mā is anomalous, but often found in Mv. śobhate 3rd sg. from śubh- ‘shine’ (but ‘looks well on, is suitable to’, with gen. of person, BHSD p. 533, s.v.) is used here in the sense of 3rd pl.: śramaṇâpi […] śobhate ‘Even the recluses shine’, cf. te […] śobhate (most peculiar syntax). 460 Corr. Na; Sa tṛdaśe; for the hypersanskrit ṛ for ri, cf. BHSG § 3.95. 461 Mv. 3.17.19 pati; -ī in patī is either m.c. (Pathyā) or nom. sg. m. -ī (cf. BHSG § 10.27). 462 Cf. Jā V 296.25 na c’ eva te pati atthi añño sīhassarā kusā; Chopra (p. 113) reads iha siṃhasvarā(t) Kuśā(t). 463 Mv. 3.17.21 saced. 464 Nemitti(n) ‘sooth-sayer’; so reads Sa; Na nemittāna; Mv. 3.17.21 naimittānāṃ; the parallel verse in Sa 265r4 also reads sace va satyaṃ vacanaṃ nemittīnaṃ (Mv. 2.482.15 naimittikaṃ; ≠ mss.) bhaviṣyati; cf. also Sa 118r3 te tatra avaciṃsu nemittῑ (Mv. 2.12.5 naimittikā; ≠ mss.) pṛcchitā. 465 Corr. Mv. 3.17.21; the mss. read bhaviṣyasi, confusion of persons. 466 Pāda a is bha-Vipulā; cf. Jā V 296.15 sace hi vacanaṃ saccaṃ nemittānaṃ bhavissati ǀ n’ eva me tvaṃ pati assa kāmaṃ chindantu sattadhā ǀǀ. 451

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rājā āha “nâhaṃ cchetuṃ467 tavêcchāmi suśroṇi tanumadhyame ǀ acchinnā yeva te bhadre mama bhāryā bhaviṣyasi ǀǀ mahāntaṃ ca mama rājyaṃ bahvaśvaṃ bahupauruṣaṃ ǀ anantabahupadānaṃ468 bahvācchādanabhojanaṃ ǀǀ469 so (’)haṃ rājyaṃ ca rāṣṭrañ ca cchoretvā470 ihâgato ǀ tava kāmehi samantato471 rājyaṃ nâbhiprārthaye472” ǀǀ473 devī āha “pāṣāṇe khanase kūpaṃ karṇikārā va kaṭṭhikā474 ǀ vātaṃ jālena baṃdhesi yam anicchantīm icchesi475 ǀǀ476

Mv. 3.18.2 chettuṃ. Mv. 3.18.5 ºpradānaṃ; see PTSD s.v. padāna ‘giving, bestowing’. 469 In pāda a we should read mamaṃ or mamā for mama (m.c.; Pathyā). For the 1st gen. sg. mamā and mamaṃ (m.c.), cf. BHSG §§ 20.29, 20.30. 470 Mv. 3.18.6 chorayitvā; see BHSD s.v. chorayati ‘abandons’; MDPL s.v. chorayati ‘spurns’. 471 Sa, Na samanto (hapl.); Mv. 3.18.7 samantarājyaṃ (disregarding the caesura). Cf. the reading a few lines before (Sa 273v): tava kāmehi samantato rājyaṃ pi nâbhiprārthaye. 472 Mv. 3.18.7 na abhiprārthaye. 473 In pāda b we should read either cchorayitvā for cchoretvā or iha āgato for ihâgato (m.c.); pāda c has nine syllables, the metre could be improved by reading samantāt (or samantaṃ) for samantato, which would give the sa-Vipulā cadence (⏑ ⏑ − ⏓); in pāda d we should read na abhiº, -pr- of ºprārthaye needs to be simplified (m.c.). 474 ‘You are digging a hole in a stone with a piece of karṇikāra wood’; karṇikārā and kaṭṭhikā (< kaṣṭhikā “a piece of wood”) are instr. sg. f., cf. BHSG § 9.65; it is either a split-compound, or karṇikāra may be an adj. “of karṇikāra [tree]”; cf. Jā V 295.25 “kaṇikārassa dārunā” ti kaṇikārakaṭṭhena. Sa, Na read karṇikāro va karṇikāṃ; Mv. 3.18.9 karṇikāreṇa karṇikāṃ (see Mv. 2.574: “karṇikā désigne, au moins en pāli [cf. Childers], une certaine partie de la charpente des constructions. Comp. Dhammap., p. 188, l. 16-17, où il est question de la kaṇṇikā et d’un kaṇṇikārukha, d’un arbre d’où se peut tirer la kaṇṇikā. Évidemment l’arbre appelé karṇikāra était considéré comme particulièrement impropre à cet usage”). Chopra (p. 114) reads karṇikārasya dāruṇā “with the wood of the karṇikāra tree” (= Jā V 295.23 pāsāṇasāraṃ khaṇasi kaṇikārassa dārunā). 475 Na icchasi; Mv. 3.18.10 anicchantīṃ yam icchasi; for icchesi in non-caus. meaning see BHSG § 38.28. 476 In pāda d we should read anicchantῐm for anicchantīm (m.c.); cf. Jā V 295.23 vātaṃ jālena bādhesi yo anicchantam icchasi; Mv. 2.483.7 tvaṃ vātaṃ jālena bandhesi yaṃ anicchantim icchasi. 467 468

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A NEW BUDDHIST HYBRID SANSKRIT READER anicchantīṃ ..477 icchesi478 akānto kāntam āyasi479 ǀ gaccha kuśa svakaṃ rājyaṃ mā ātmānaṃ kilāmayi480” ǀǀ481

rājā āha “na etaṃ kilāmathaṃ mahyaṃ brahmacaryaṃ idaṃ mama ǀ paratra me .. .. tuvaṃ bhāryā mahyaṃ bhaviṣyasi482” ǀǀ483 devī āha “etaṃ te brahmacaryam aghaṃ taṃ484 bhotu pāpakaṃ ǀ sunakhīṃ vā śṛgālīṃ vā gardabhīm vâbhiprārthaye” ǀǀ485 rājaputro .. .. śūro .. ..486 yuddhasmi puṅgavo ǀ487 kuśo saṃrūḍha488 saprajño489 idam vacanam abravīt ǀǀ “gacchanto te ahaṃ bhadre suśroṇi tanumadhyame ǀ nigalehi490 te bandheyaṃ kiṃ te kurye491 sajñātayo492?” ǀǀ493

One short syllable is lacking; we should read . Cf. Sa 365r5-6 anicchantῑ maṃ icchesi (Mv. 2.483.8 anicchantῑṃ māṃ icchesi). 478 Na excludes anicchantīm icchesi, probably taking it as a dittography; as a result, one pāda is wanting. All the later mss. follow Na. Mv. 3.18.11 prints a lacuna in this place, but cf. the reading in Sa 365r5-6: taṃ vātaṃ jālena bandhesi yaṃ anicchantῑ icchasi ǀ anicchantῑ maṃ icchesi akāmentῑ kāmesi ǀǀ (Mv. 2.483.7-8). 479 Mv. 3.18.11 akānto kiṃ kāmayasi (printed as pāda a; pāda b is wanting); Chopra (p. 114): akāmentīṃ ca kāmasi; cf. Jā V 295.15 akanto kantam icchasi. āyasi, 2nd sg. from ā-i ‘you approach’ (cf. BHSG 205b, s.v. i [2] *ya-ti). 480 ‘Do not weary yourself’; Mv. 3.18.12 em. ātmānaṃ kiṃ kilāmasi (≠ mss.); for the constructions with mā in BHS see BHSG § 42; for the 2nd sg. opt. -i, cf. BHSG § 29.11. 481 Jā V 295.14 abbhu ti tassa bho hoti yo anicchantam icchati ǀ akāmaṃ rāja kāmehi akanto kantam icchasi ǀǀ. 482 Mv. 3.18.15 paratra me tuvaṃ bhāryā mahyaṃ bhadre bhaviṣyasi; cf. Sa 265r6 paratra-m-eva (or: me [ʾ]va) tuvaṃ bhāryā mahyaṃ bhadre bhaviṣyasi. 483 In pāda a we could improve the metre by reading naitaṃ for na etaṃ (m.c.; Śloka Pathyā). 484 Sa, Na aprāptaṃ (s.e.); Mv. 3.18.17 upāttaṃ. A few lines earlier the text reads: dhig astu taṃ brahmacaryaṃ aghan te bhotu pāpakaṃ. This reading is more likely since the akṣaras gha and pa are similar. 485 In pāda a we should read with Mv. 3.18.17 tava for te (m.c.; ra-Vipulā); in pāda d -pr- of ºprārthaye should be simplified (m.c.). Cf. Sa 265r6 etan te brahmacaryaṃ upāttaṃ bhotu pāpakaṃ ǀ sunakhiṃ vā śṛgālῑm vā gardabhῑṃ vâpi prārthaye ǀǀ (Mv. 2.483.14). 486 Two syllables are lacking at the beginning of pāda b; Mv. 3.18.19 em. rājaputro śūro vīro yuddhasmiṃ apratipudgalo (≠ mss.); we could read e.g. vīro yuddhasmi puṅgavo ‘The bull (= hero) in the battle’, keeping the word proposed by Senart, but placing it at the beginning of pāda b instead of the final position in pāda a. 487 Chopra (p. 115) reads implausibly tato rājaputro śūro yuddhe apratipuṅgavo. 488 ‘Bold, confident’; mss. sarūḍha; Mv. 3.18.20 kuśo ’yam ārūḍhaprajño (≠ mss.). 489 Later in this chapter Kuśa is described as sarūpa prajñāto ‘handsome and renown’ (Sa 274v). 490 Mv. 3.19.2 nigaḍehi; Pā nigaḷa ‘a chain for the feet, a fetter’ (PTSD s.v.). 491 So read Sa, Na, 3rd pl. opt. -e? Mv. 3.19.2 kuryu (ms. B kurya). 492 So read the mss.; Mv. 3.19.2 em. sajātayo; sajñātayo < svajñātayo ‘kinsmen’; cf. Sa 265v kiṃ te kāhiṃti jñātayo. 493 In pāda c the metre requires tĕ (Śloka Pathyā). 477

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devī āha “tam eva dharmam apacāya495 yaṃ te utpāditaṃ purā ǀ tam eva dharmaṃ smaramāṇo yaṃ496 me baṃdhitum icchasi” ǀǀ497 494

rājā āha “prabhavāmi498 te ahaṃ bhadre maṇḍayitvā499 prajāpatī ǀ500 yenicchikaṃ501 pracāretu502 pitā te kiṃ kariṣyati?503 ǀǀ504 prabhomi505 strīsahasram pi ekarātreṇa rāmituṃ ǀ tvam eva me varaṃ bhadre śuddhadantī506 prajāpati” ǀǀ507 devī āha “jānāmi te mahārāja balavāṃ tvan nararṣabhaḥ508 ǀ durvarṇo durdṛśo câsi niḥsparśo509 (ʾ)si510 mahīpatiḥ511 ǀǀ

Cf. Mv. 2.484.4 tam eva dharmaṃ (Sa 265v1 dharme) aparāyaṃ yan te utpāditaṃ purā ǀ tam eva dharmaṃ smaramāṇo yaṃ me bandhitum icchasi ǀǀ. 495 Sa, Na aparādhāya (s.e.; the akṣaras ca and ra resemble one another); Mv. 3.19.4 aparādhya; in the parallel verse in Mv. 2.484.4 the reading aparāyaṃ (Sa 265v1 aparāya) is certainly s.e. for apacāya, 2nd sg. impv. ‘respect the dharma that you have once upheld’. Cf. also AN I 109.25 garukaronto dhammam apacāyamāno. 496 Mv. 3.19.5 tvaṃ (≠ mss.). 497 In pāda a there is resolution of the sixth syllable into two short syllables a-pa; pāda c is hypermetrical, but we could correct the syllable count by reading va for eva (sa-Vipulā). 498 Sa, Na bhavāmi (s.e.); Mv. 3.19.7 prabhomi. 499 Mv. 3.19.7 bandhayitvā (≠ mss.); in the parallel verse Mv. 2.484.7 maṇḍayitvā is kept, but in his notes Senart doubts this reading and suggests that one should read bandhayitvā or daṇḍayitvā instead. 500 ‘Having adorned you [as my wife], I shall make you go where I want. What [then] will your father do?’. 501 Mv. 3.19.8 yenicchākaṃ; ‘wherever one likes, at will’; cf. Dhp 326 yenicchakaṃ; PTSD, s.v. yaº (II 5); BHSD, s.vv. yen’icchakaṃ, yenecchakaṃ; SWTF, s.v. yenecchakaṃ. 502 Mv. 3.19.8 pracāretuṃ; for the inf. ending -tu, cf. BHSG § 36.3. 503 Cf. Mv. 2.484.7 prabhomi te ahaṃ bhadre maṇḍayitvā prajāpati ǀ yenicchakaṃ pracāretu pitā te kiṃ kariṣyati ǀǀ (Sa 265v1-2). 504 Pāda a is hypermetrical, but we could correct the scansion by reading MI prabhomi for Skt. prabhavāmi or assuming resolution of the first syllable into two short syllables pra-bha (m.c.; Pathyā). 505 Sa, Na prabhasmiṃ (s.e.); corr. Mv. 3.19.9. 506 Mv. 3.19.10 śuddhadanti; for the voc. sg. f. -ī, see BHSG § 10.41. 507 Cf. Mv. 2.484.9 prabhomi strīsahasraṃ pi ekarātreṇa rāmituṃ ǀ tvam eva me varaṃ bhadre śuddhadanti prajāpati ǀǀ (Sa 265v2). 508 Mv. 3.19.12 reads voc. nararṣabha (≠ mss.). 509 Sa, Na nisparśo; Mv. 3.19.13 duḥsparśo (≠ mss.). 510 Mv. 3.19.13 ca (≠ mss.). 511 Mv. 3.19.13 mahīpati. 494

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A NEW BUDDHIST HYBRID SANSKRIT READER sthūloṣṭho sthūlaśīro ..512 sthūlāṅgo (ʾ)si mahodaro ǀ paśyituṃ tvā513 na icchāmi mā ātmānaṃ kilāmaya514” ǀǀ515

devī āha “ete udviddhaprākārā aṭṭāṭṭalakakholakā516 ǀ ye vā vahanti517 nāgehi ete ye ..518 haneyu te”519 ǀǀ520 521 “ete śaktīhi yudhyanti tomarehi śarehi ca ǀ asīhi ca sutīkṣṇehi tvā522 labheyaṃ523 prajāpati” ǀǀ ….524 rājā dāni mahendrako dhītaraṃ paribhāṣati “kiṃ tvaṃ tādṛśaṃ rājānaṃ .. .. .. .. .. .. .. .. ǀ yasya pratirājāno trasanti taṃ cchoḍḍitvā526 ihâgatā? ǀǀ527 525

One syllable is lacking in the mss.; Mv. 3.19.14 supplements ca. Na, Mv. 3.19.15 tvāṃ; for the 2nd acc. sg. tvā in ms. Sa, cf. Marciniak 2014, p. 172. 514 Mv. 3.19.15 kilāmaye; for the constructions with mā in BHS, cf. BHSG § 42. 515 Cf. Mv. 2.484.14 sthūloṣṭho sthūlaśiro ca (Sa 265v2 lacks ca) sthūlāṃgo pi mahodaro ǀ paśyituṃ tvāṃ na icchāmi ātmānaṃ mā kilāmaya (Sa mâtmānaṃ kilāmaya) ǀǀ. 516 Sa, Na aṭṭaṭṭaº; Mv. 3.19.17 aṭṭāṭṭāº; aṭṭāṭṭala ‘a lofty watch-tower (aṭṭa + aṭṭala)’. 517 Sa, Na yo vā vahanti; Mv. 3.19.18 yo vā vahati. 518 One syllable is wanting; we could read e.g. ye or vihaneyu for haneyu. 519 ‘Those who ride on elephants, they are those who will kill you’; Mv. 3.19.18 yo vā vahati nāgehi etaṃ hi vārayanti te; J III, p. 18 ‘these warriors on elephants will stop you’. Chopra (p. 121) reads implausibly ete ye vahane yute. 520 Mv. 3.19.19 prints a lacuna after this verse; cf. Mv. 2.484.16 ete udviddhaprākārā (Sa 265v2 oviddhaº) aṭṭāṭṭālakakhoḍakā (Sa aṭṭa-aṭṭaº) ǀ ye va vahanti nāgehi ete vārayanti te ǀǀ. In pāda a pr- of ºprākārā should be simplified (m.c.; Śloka Pathyā). 521 These words are probably spoken by Kuśa (note voc. prajāpati); Mv. 3.19.20 includes them in Sudarśanā’s monologue. 522 Sa sutīkṣṇehatvā (s.e.); Na sutīkṣṇehi hatvā (hypermetrical); Mv. 3.19.21 sutīkṣṇehi tvāṃ; cf. Sa 265v3 asῑhi ca sutῑkṣṇehi tvaṃ labheyaṃ prajāpati; Mv. 2.484.19 asīhi ca sutīkṣṇehi tvāṃ labheyu prajāpati. 523 labheyaṃ vs. labheyu (see the preceding note) 3rd pl. opt. from labh- ‘to seize’ shows the final -aṃ varying with -u (see Dschi, Hsiän-lin [Ji Xianlin] “Die Umwandlung der Endung -aṃ in -o und -u im Mittelindischen”, Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.hist. Kl., 1944, n° 6, pp. 121-144). 524 A part of the text is wanting here; in the prose account we read how Sudarśanā deserts Kuśa and goes back to her father. Having heard that, seven kings of the neighbouring kingdoms want to marry Sudarśanā, but Mahendra refuses. The kings are enraged and decide to attack Mahendra. 525 ‘Why did you come here, having abandoned such a king, of whom [other] kings are afraid?’. Cf. Sa 266r1 kisya tvaṃ svāmikasya mūlāto palāyitvā ihâgatā (Mv. 2.485.19-20). 526 Mv. 3.20.2 choḍitvā; Chopra (p. 122) reads choḍayitvā; cf. Merv-Av 70r4 choḍetvā; see also BHSD s.v. choḍayati; cf. Sa 370r1 eṣo … iha me cchoḍḍeti (Mv. 3.291.16 chaḍḍeti); cf. DP s.v. chaḍḍeti ‘throws away, abandons’. It seems that two very similar forms blended or became confused here: choḍeti and chaḍḍeti. 527 Pāda b is lacking; in pāda a the metre requires tādṛṣă; pāda c is hypermetrical, but it would scan correctly if we read rājāno for pratirājāno. Mv. 3.20.1-2 prints this stanza as prose. Chopra 512 513

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ayaṃ câhaṃ saptabhi 528 rājānehi uparuddho tuvaṃ 529 kṛtena. eṣo dāni te eteṣāṃ saptānāṃ rājñānāṃ530 sapta khaṇḍāni kṛtvā dāsyāmî”ti. 531 sā dāni bhītā. rājā dāni 532 “ete parighaparyantā533 dṛḍhā aṭṭālakhoḍakā534 ǀ535 kuñjarehi ca mattehi536 ete paśya .. .. .. ..537” ǀǀ 538 .. .. prajāpatiḥ bhītā aśrukaṇṭhā rudanmukhā ǀ vāripūrṇehi netrehi idam vacanam abravīt ǀǀ …539 “asinā vā yathā śūrā yathā te kuṭṭaye ahaṃ ǀ sacet tuvaṃ541 na gacchesi kuśarājaniveśanaṃ ǀǀ542 .. .. 543 sarve ca rājāna trasanti ..544 nararṣabhāḥ ǀ sacet tuvaṃ 545 āvare kumāraṃ priyadarśanaṃ ǀǀ jātīkulīnaṃ kṣatriyaṃ parasenā ca mardakaṃ ǀ 540

(p. 122) proposes to read sarve trasanti rājāno bhītā tasya nararṣabhāḥ ǀ kiṃ tvaṃ tādṛśaṃ rājānaṃ choḍayitvā ihâgata ǀǀ. 528 Na, Mv. 3.20.2 saptahi; instr. pl. saptabhi < Skt. saptabhiḥ. 529 Mv. 3.20.3 tava; for the 2nd gen. sg. tvaṃ see BHSG § 20.31. 530 Na, Mv. 3.20.3 rājñāṃ; gen. pl. rājñānāṃ occurs in ms. Sa three times; not in BHSG. This form seems to be a blend of two gen. pl. forms: rājñāṃ and rājānāṃ. 531 Mv. omits the part sā dāni bhītā. rājā dāni ete parighaparyantā dṛḍhā aṭṭālakhoḍakā ǀ kuñjarehi ca mattehi ete paśya. 532 The mss. lack āha. 533 Sa, Na parṣante (s.e., the akṣaras ṣa and ya are similar). 534 Sa, Na aṭṭalaº. 535 Cf. the reading found earlier in this chapter: ete udviddhaprākārā aṭṭāṭṭalakakholakā (Mv. 3.19.17). 536 Sa, Na mantehi; s.e., the characters for nta and tta are often miswritten for one another. 537 Four syllables are lacking; should we read ete paśya ‘See them riding on elephants’(?). Cf. the reading earlier in this chapter: ye vā vahanti nāgehi ete ye .. haneyu te. Chopra (p. 121) reads implausibly kuṃjarehi ramantehi ete paśya Prajāpati. 538 The following four verses are omitted in Mv. 539 Sudarśanā’s reply seems to be wanting. The words which follow are spoken by king Mahendraka. 540 In Kuśa-jātaka I the following three verses are not found. 541 Corr. Na; Sa tavaṃ (s.e.). 542 ‘If you do not go to king Kuśa’s house, I shall cut you [into pieces], like warriors [cut] with the sword’. 543 Two syllables are wanting; cf. the reading earlier in this chapter: yasya rājāno trasanti; we could read here: yasya sarve ca rājāna (Śloka Pathyā). 544 One syllable is lacking, e.g. ca / va. 545 The mss. lack na, but it needs to be supplied here in order that the verse makes sense ‘if you do not choose’.

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A NEW BUDDHIST HYBRID SANSKRIT READER kuśaṃ sarūpaṃ546 prajñātaṃ gaṃtāye547 yamaśāsanaṃ” ǀǀ548 tato ..549 sā rājādhītā550 aśrukaṇṭhī551 rudanmukhī ǀ vāripūrṇehi netrehi idaṃ vacanam abravīt ǀǀ552 “sace553 me554 amba ghātensuḥ555 kṣatriyā dūragāmino556 ǀ asthīni me samānetvā eka-m-ante dahāpaye ǀǀ557 eka-m-ante dahāpetvā elukaṃ558 mama kāraye ǀ elukaṃ559 me karitvāna karṇikār(ʼ) etta ropayet560 ǀǀ tato ca puṣpitaṃ santaṃ561 vasantasmi562 himātyaye563 ǀ564 tato me amba565 smareyāsi "evamvarṇā mamâtmajā"” ǀǀ566

‘Handsome; good-looking’ (MW s.v.); Sa, Na svarūpaṃ; cf. the reading a few verses below: kuśo sarūpa prajñāto asi ādāya utthito. Jā V 304.17 reads cārudassanaṃ. 547 ‘You are to go under the punishment of Yama (or: you will result in going…)’; Sa, Na gatāye. For this usage of inf., cf. Whitney 1889: 352, § 982c; for the inf. in -tāye, cf. von Hinüber 2001 § 497. Jā V 304.14 reads gañchisi yamasādanaṃ. 548 Lit. ‘If you do not choose Kuśa, who is a good-looking prince (kumāraṃ priyadarśanaṃ), of whom all the other kings, the bulls among men, are afraid; who crushes armies of enemies, a kṣatriya of an excellent clan (cf. BHSD s.v. jāti ‘at beginning of cpd., characterized by nobility; noble, excellent’; PTSD s.v. kulīna ‘in abhijāta-kula-kulīna descendant of a recognized clan, in uccākulīnatā descent from a high family’), handsome and famous – you are to go under the punishment of Yama’. Cf. Jā V 304.17 sace tvaṃ ajja vāresi kumāraṃ cāru-dassanaṃ ǀ kusena jātaṃ khattiyaṃ suvaṇṇamaṇimekhalaṃ ǀ pūjitā ñātisaṃghehi na gañchisi yamakkhayaṃ ǀǀ. 549 One syllable is lacking, e.g. ca. 550 Mv. 3.20.5 sā dāni bhītā rājadhītā (≠ mss.; unmetr.). Chopra (p. 123) reads tato ca sā rājadhītā. 551 Mv. 3.20.5 ºkaṇṭhā. 552 Pāda a is ra-Vipulā (we should read rājădhītā for rājādhītā, m.c.). 553 Na, Mv. 3.20.7 sacet. 554 Mv. 3.20.7 māṃ. 555 ghātensuḥ 3rd pl. aor. from ghātayati described in BHSG § 38.6 as a denominative to the noun ghāta ‘blow’, functioning as causative to the root han- ‘slay, kill’. 556 Corr. Mv. 3.20.7; Sa, Na dūrgāmino. 557 Cf. Jā V 302.23 sace maṃsā harīyiṃsu khattiyā dūragāmino ǀ aṭṭhīni amma yācitvā anupathe dahātha naṃ ǀǀ. 558 Mv. 3.20.9 elūkaṃ; see BHSD s.v. eluka (= Skt. eḍūka ‘monument for containing the ashes of a dead person’). 559 Mv. 3.20.10 elūkaṃ. 560 Sa, Na karṇikāronta ropayet (s.e.); Mv. 3.20.10 karṇikāram āropaye (unmetr.). Cf. Jā V 302.25 kaṇikārʾ ettha ropaya. 561 For the accusative absolute, see von Hinüber 1968 § 89; Mv. 3.20.11 reads puṣpite sante (l). 562 Mv. 3.20.11 ºsmiṃ; for the loc. sg. m. -asmi, cf. BHSG § 8.63, Abhis-Dh (Ma-Lo) III, p. 19, § 6.22. 563 Sa, Na himānaye; Mv. 3.20.11 himāntake; cf. Sa 266r3 grῑṣmāṇāṃ atyayena prathame prāvṛṣamāse vartamāne. 564 Jā V 302.25 khettāni amma kāretvā kaṇikārʼ ettha ropaya ǀ yadā te pupphitā assu hemantānaṃ himaccaye ǀǀ. 565 Mv. 3.20.12 ambe; for the voc. sg. f. -a of the ā-stems, cf. BHSG § 9.15. 566 Pāda c is hypermetrical, but we could correct the scansion by reading tato m(ʼ) amba (Pathyā). 546

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“tato ca so rājaputro .. ..568 yuddhasmi kovido ǀ kuśo sarūpa prajñāto569 asi ādāya utthito570 ǀǀ571 "imāṃ .. āvadhitvā572 ca bhāgabhāgaṃ karitvāna573 ǀ kṣatriyāṇa daditvāna574 tato kṣemaṃ bhaviṣyati"”575 ǀǀ576 tato ca sā577 rājaputrī578 kṣatriyānī yaśasvinī ǀ vepamānehi gātrehi idam vacanam abravīt ǀǀ579 “satyaṃ te pratijānāmi rājaputra mahābala ǀ yadi te kadāci580 aparādhye ācāre581 vā582 narādhipa” ǀǀ583 567

kuśo āha

These are probably Sudarśanā’s thoughts. She realises that Kuśa is the only one who is able to defeat the seven kings and save her. 568 Two syllables are lacking in pāda b; Mv. 3.20.13 reads yuddhasmi kovido kuśo, wrongly moving the word kuśo from the beginning of pāda c to pāda b and writing saṃrūḍhaprajñāno in pāda c, then adding the word asti against the reading in all the mss.; the metre and sense are better with reading e.g. yuddhasmi kovido. 569 ‘Wise, clever’; Sa, Na prajñāno (s.e., the akṣaras na and ta are similar); Mv. 3.20.14 em. saṃrūḍhaprajñāno, but cf. the reading earlier in this chapter: kuśa sarūḍha saprajño; cf. Pāli sapañña ‘wise’ (see PTSD s.v.). 570 ‘He is standing with a sword’; the mss. read āsi ādāya itthito; Mv. 3.20.14 emends implausibly asti samādāpya iti sthitā; cf. Chopra p. 127 asim ādāya utthito. 571 Pāda a is ra-Vipulā; in pāda c the initial pr- in prajñāto should be simplified (m.c.; Pathyā). 572 Mv. 3.20.15 imāṃ bandhitvāna (≠ mss.); Chopra (p. 122) reads imāṃ … vadhitvā. 573 Corr. Mv. 3.20.15; Sa, Na karitvān* (s.e.); in ms. Sa gerunds in -tvān* occur several times, cf. Marciniak 2014, p. 197 (e.g. śruṇitvān*, karitvān*, sthihitvān*). 574 Sa daditvana; corr. Na. 575 Mv. 3.20.14 em. imāṃ bandhitvāna bhāgabhāgaṃ karitvāna kṣatriyā ǀ saṃgrāmaṃ ca daditvāna … (≠ mss.). 576 ‘Having killed her, having cut [her] to pieces, having given [them] to kṣatriyas, then there will be peace’. It is not entirely clear who is uttering these words. Mv. 3.20.14 includes them in Sudarśana’s monologue. Chopra (p. 122) suggests they are spoken by king Mahendraka and puts them before Sudarśana’s words. Earlier in this chapter the king threatened to kill his daughter, cut her body into seven pieces and give them to the seven kings. cf. the parallel passage in prose: Mv. 2.486.13 atha khalu sudarśanā yena rājā kuśo ten(ʾ) upasaṃkramitvā nānāprakārāṇi cāṭukāni karoti ācikṣati ca “mahārāja evaṃ me pitā tarjati yadi ete sapta rājānaḥ kiñcid heṭhām utpādayensuḥ, tato sapta khaṇḍāni kṛtvā eteṣāṃ saptānāṃ rājñām ekamekaṃ khaṇḍaṃ pradāsyaṃ”. 577 Corr. Mv. 3.21.1; Sa, Na sa. 578 So reads Chopra p. 131; Sa, Na rājaputra; Mv. 3.21.1 rājaputraṃ (w.r.). 579 Pāda a is ra-Vipulā. 580 Sa, Na kāci (s.e.); Mv. 3.21.4 kocid, but cf. Kuśa’s reply: yadi te kadāci bhūyo pi ācareyaṃ ito paraṃ. For this verse see Chopra p. 132, fn. 35. Cf. also Sa 267r2: kṣama mahārāja yaṃ mayā kiṃci aparaddhaṃ (Mv. 2.489.5). 581 Mv. 3.21.4 ācare; ācāre is loc. sg. ‘If I ever did wrong in my behaviour [towards you]’. 582 Mv. 3.21.4 va; here vā = va (eva), cf. BHSD, s.v. vā (2); Abhis-Dh (Ma-Lo) III, p. 473. 583 In pāda c the first and the sixth syllables are resolved (Pathyā). Cf. Jā V 308.17 saccaṃ te paṭijānāmi, mahārāja suṇohi me ǀ na câpi appiyaṃ tuyhaṃ kareyyāmi ahaṃ puna ǀǀ. 567

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A NEW BUDDHIST HYBRID SANSKRIT READER “ahaṃ pi pratijānāmi584 śuddhadanti prajāpati ǀ yadi te kadāci585 bhūyo pi ācareyaṃ ito paraṃ” ǀǀ586 tato prajāpatīmātā aśrukaṇṭhī rudanmukhī ǀ vāripūrṇehi netrehi idam vacanam abravīt ǀǀ “ko nu veṇo va pāṇo vā atha vā puna587 pukkaso ǀ kasya rājakule jāto kasya kurvaṃ adhomukhaṃ588?” ǀǀ589

sudarśanā mātaraṃ āha “na eṣa veṇo na caṇḍālo atha vā puna590 pukkaso ǀ putro Ikṣvākurājasya taṃ tvaṃ dāso ti manyasi ǀǀ591 mayūrakroñcābhirutaṃ vāditradhvaniniṣevitaṃ ǀ kṣatriyasya kulaṃ sphītaṃ 592 tvaṃ dāso ti manyasi ǀǀ593 śaṃkhapāṇḍarasaṃkāśaṃ nārīsaṃghaniṣevitaṃ ǀ kṣatriyasya kulaṃ sphītaṃ 594 tvaṃ dāso ti manyasi ǀǀ suvarṇabhājanapratyuptaṃ nārīsaṃghasamākulaṃ ǀ kṣatriyasya kulaṃ spītaṃ 595 tvaṃ dāso ti manyasi ǀǀ596 ṣaṣṭi nagarasahasrāṇi sphītaṃ rājyam akaṇṭakaṃ ǀ

Sa, Na prajānāmi; Mv. 3.21.6 te prajānāmi. Na, Mv. 3.21.7 kadācid. 586 Pāda c is hypermetrical: the first long syllable is resolved into two short syllables ya-di. Cf. Jā V 309.1 saccaṃ te paṭijānāmi rājaputti suṇohi me ǀ na câpi appiyaṃ tuyhaṃ kareyyāmi ahaṃ puna ǀǀ. 587 Mv. 3.21.10 punar (unmetr.; the fifth syllable must be short). 588 Sa, Na anomukhaṃ (s.e.); Mv. 3.21.11 tato; lit. ‘To whom is he making his face downwards?’ (i.e., ‘Whom does he serve?’); Mv. em. kiṃ (ʾ)sya kurvan tato mukhaṃ (≠ mss.); J III, p. 20 ‘What is his especial skill?’. Chopra (p. 134, fn. 40) suggests “dāsa is indispensable if we are to understand the allusion to this word in the following reply of Sudarśanā”. Cf. Jā V 306.14 dāsaṃ kayirāsi kāmukan. 589 Cf. Jā V 306.14 veṇī tvam asi caṇḍālī adū si kulagatthinī ǀ kathaṃ Maddakule jātā dāsaṃ kayirāsi kāmukan ǀǀ; cf. Mv. 2.487.1 punaḥ rājño kuśasya dṛṣṭvā ko (ʾ)sya ayaṃ kuto vā ayaṃ veṇo vā pāṇo vā carmakāro vā nāpito vā caṇḍālo vā pukkaso vā yo me dhītāṃ paribhāṣati tarjeti ca (Sa 266r6). 590 Na, Mv. 3.21.13 punaḥ (unmetr.). 591 In pāda a we should read naiṣa or nʼ eṣo for na eṣa (m.c.; Pathyā). Cf. Jā V 306.21 nʼ amhi veṇī na caṇḍālī na cʼ amhi kulagatthinī ǀ Okkākaputto bhaddan te tvaṃ nu dāso ti maññasi ǀǀ. Cf. the reading in the parallel passage in Sa 266r: ambe mā heva jalpāhi. na eṣo veṇo vā pāṇo vā dāso vā carmakāro vā. eṣo rājño ikṣvākusya pañcānāṃ kumāraśatānāṃ jyeṣṭho putro kuśo nāma, mā ambe etaṃ dāso ti manyāhi (Mv. 2.487.3). 592 Sa lacks taṃ (hapl. after ºtaṃ); suppl. Na; all the later mss. and Mv. 3.21.16 follow the reading in Na. 593 Pāda a is bha-Vipulā; in pāda b there is resolution of the fourth syllable. Cf. Jā V 304.24 mayūrakoñcābhirude kokilābhinikuñjite ǀ khattiyānaṃ kule bhadde kin nu sukhataraṃ tato ǀǀ. 594 Sa lacks taṃ (hapl.); corr. Na. 595 Sa lacks taṃ (hapl.); corr. Na. 596 Pāda a is hypermetrical; we could correct the scansion by simplifying -pr- of ºpratyuptaṃ, the fourth syllable is resolved. 584 585

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kṣatriyasya kulaṃ sphītaṃ 597 tvaṃ dāso ti manyasi ǀǀ598 ṣaṣṭi nāgasahasrāṇi suvarṇālaṅkārabhūṣitā ǀ suvarṇacchadamātaṃgā iṣādantā samudgatāḥ ǀǀ599 ārūḍhā grāmaṇīyehi khaḍgatomarapāṇibhiḥ ǀ kṣatriyasya kulaṃ sphītaṃ taṃ tvaṃ dāso ti manyasi ǀǀ ṣaṣṭi rathasahasrāṇi sanandighoṣālaṃkṛtā ǀ .. .. 600 subaddhanemikā dīpicarmaparicchadā601 ǀǀ602 ārūḍhā grāmaṇīyehi cāpahastehi carmabhiḥ603 ǀ kṣatriyasya kulaṃ sphītaṃ taṃ tvaṃ dāso ti manyasi ǀǀ ṣaṣṭi aśvasahasrāṇi ājāneyā hayottamā ǀ suvarṇamekhalādharā khalīnaratanāmayā ǀǀ604 ārūḍhā grāmaṇīyehi kaśāhastehi carmabhiḥ605 ǀ kṣatriyasya kulaṃ sphītaṃ taṃ tvaṃ dāso ti manyasi ǀǀ viṃśa brāhmaṇasahasrāṇi rājño bhuṃjaṃti nityakaṃ ǀ divā vā yadi vā rātrau sadā606 satkṛtapūjitā ǀ kṣatriyasya kulaṃ sphītaṃ taṃ tvaṃ dāso ti manyasi ǀǀ607 kumārāṇāṃ śatā pañca upetā mātṛpitṛto ǀ kṣatriyasya kulaṃ sphītaṃ taṃ tvaṃ dāso ti manyasi” ǀǀ608 rājā dāni śṛṇoti devīye “jāmātā609 āgato” tti, “ihaiva antapure610” ti. so dāni bhīto ca, “yo611 bāhire hi rājehi bhayaṃ bhaveyā, imaṃ abhyantare bhayaṃ jātaṃ. kuśo kiṃ

Sa lacks taṃ (hapl.); corr. Na; all the later mss. and Mv. 3.21.20 follow the reading in Na. In pāda a there is resolution of the third syllable into two short syllables na-ga. Cf. Sa 266v2 ṣaṣṭiṃ nagarasahasrāṇi riddhaṃ sphῑtaṃ rājyam (Mv. omits rājyam) akaṇṭakaṃ ǀ kṣatriyasya kulaṃ sphῑtaṃ taṃ (Mv. omits taṃ) tvaṃ ve dāso ti manyasi ǀǀ (Mv. 2.487.10-11). 599 Pāda b is hypermetrical; cf. Sa 266v2-3 ṣaṣṭiṃ nāgasahasrāṇi suvarṇālaṅkārabhūṣitā ǀ suvarṇacchannā mātaṅgā iṣādantā samudgatā ǀǀ (Mv. 2.487.12-13). 600 Two syllables are wanting; Mv. reads ayosubaddhaº. Cf. Mv. 2.487.16-17 ṣaṣṭi rathasahasrāṇi nandighoṣa-alaṃkṛtā ǀ ayomayā subaddhāni (Sa 266v3 ayosubaddhāni) dvīpicarmaparicchadā ǀǀ. 601 Mv. 3.22.8 dvīpiº; cf. Pāli dīpi(n) ‘a panther, a leopard’ (PTSD s.v.). 602 Pāda b does not scan correctly, the metre could be improved by reading nandighoṣaalaṃkṛtā; cf. Sa 266v3 ṣaṣṭiṃ rathasahasrāṇi nandighoṣa-alaṃkṛtā (Mv. 2.487.16). 603 Mv. 3.22.9 varmihi (≠ mss.); the parallel verse in Sa 266v3 reads ārūḍhā grāmaṇῑyehi cāpahastehi varmibhiḥ. 604 In pāda c we should read ºmekhalăº (na-Vipulā). 605 Mv. 3.22.13 varmibhiḥ (≠ mss.). 606 Corr. Mv. 3.22.16; Sa, Na yadā; cf. Mv. 2.488.5 divā vā yadi vā rātriṃ sadā satkṛtapūjitāḥ (Sa 266v4). 607 In pāda a there is resolution of the fourth syllable into two short syllables ya-di (Pathyā). 608 In pāda b the metre requires ºpītṛto. 609 Corr. Mv. 3.22.20; Sa, Na jāmāto; see DP s.v. jāmāta(r); the only other occurrence of jāmāto seems to be that in Jā IV 219.25, but note v.l. jāmātaro. In ms. Sa we find numerous occurrences of nom. sg. jāmātā, while jāmāto occurs only once in this passage; cf. Sa 250r5 mahārāja jāmātā te kuśo rājā; Sa 266v6 jāmātā te rājā kuśo iha anuprāpto; 267r1 eṣo te jāmātā rājā kuśo. 610 Na, Mv. 3.22.20 antaḥpure. 611 Mv. 3.22.21 yaṃ. 597 598

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kariṣyatî?”ti. “kiṃ tvaṃ unmattarūpā vā kṣiptacittā612 ca bhāṣasi ǀ kīdṛśo so kuśo asyād613 anupaśyematha vayaṃ” ǀǀ614 devī āha “eṣa deva-m-abhyantarato615 veśma616-antare tiṣṭhati ǀ acchandiko617 rājaputro abhiniṣkramya tiṣṭhati618” ǀǀ619 tasyâsau vacanaṃ śrutvā bhīto samvignamānaso ǀ priya-anumataikāṃśo620 kṛtvā añjaliṃ tiṣṭhato621 ǀǀ622 “tvaṃ kṣamāhi mahārāja tvaṃ kṣamāhi nararṣabha ǀ na vayaṃ 623 jānāma mahārājo ihâgato624 ǀǀ625 627 taṃ kṣamāhi nararṣabha ǀ

Mv. 3.23.1 vikṣiptacittā (unmetr.). Lit. ‘How would Kuśa look like?’ (i.e. ‘how does he look like?’); Sa, Na asmād; Mv. 3.23.2 kasmād (≠ mss.). See J III, p. 21, fn.2: “the need to insert na ‘not’ is obvious, unless we read for kasmād ‘why’, tasmād ‘therefore’ and render ‘therefore let us have a look’.” 614 In pāda d we should read ºmathā (m.c.); cf. Jā V 305.24 ummattikā nu bhaṇasi ādu bālā va bhāsasi ǀ kuso ce āgato assa kiṃ na jānemu taṃ mayaṃ ǀǀ; cf. also Sa 266v6 kiṃ unmattikâsi vikṣiptacittakâsi, yaṃ evaṃ jalpasi “rājā kuśo iha anuprāpto” ti. kῑdṛśo rājā kuśo, kahiṃ vā te rājā kuśo dṛṣṭo? (Mv. 2.488.17-19). 615 Mv. 3.23.4 deva abhyaº; for the sandhi-consonant -m-, cf. Geiger § 73.2; BHSG § 4.59; Abhis-Dh (Ma-Lo) III, p. 14, § 3.48; in ms. Sa, cf. Marciniak 2014, p. 163; abhyantarato is perhaps to explain as abhyantaratas with the suff. -tas of ablative sense attached to the adj. abhyantara ‘being inside of’ (see Whitney § 1098b and BHSG § 10.133). The sequence abhyantarato veśma-antare tiṣṭhati means lit. ‘[come] from [one] inside he [now] stays in [this] inside’. 616 Corr. Mv. 3.23.4; Sa, Na veṇu (s.e.). 617 ‘Unwilling’; Sa acchantiko; Na agācchantiko (unmetr.), Mv. 3.23.5 āgacchati; Chopra (p. 139) reads āgatako. See DP 182, s.v. acchandika “lacking appetite or will”; cf. also MDPL s.v. acchandika ‘not zealous’. 618 ‘He is away from home (he has left home)’; for gerund + tiṣṭhati used to signify continuous actions, cf. Speijer § 381; von Hinüber 2001 § 498. 619 Pāda a scans correctly if we read devâbhyaº (bha-Vipulā); in pāda b the metre requires ºantarĕ; pāda c is ra-Vipulā. 620 Mv. 3.23.7 ºmataikāṃso. The compound priya-anumataikāṃśo ‘quite pleasantly and angreeably’ (J III, p. 21) has as final member ekāṃśa adj. and noun ‘absolute, complete, concentrated’ (cf. BHSD p. 153 where the translation is ‘concentrated in being…’). 621 So read the mss.; m.c. for tiṣṭhaṃto or nom. sg. m. -to (cf. BHSG § 18.33); Mv. 3.23.7 tiṣṭhati. 622 In pāda d we should read añjalῐ for añjaliṃ (m.c.). 623 The word evaṃ is wanting in the mss.; suppl. Mv. 3.23.9; cf. the reading two verses below: na vayaṃ evaṃ jānāma. 624 Na em. mahārājo siṃhasvaro (unmetr.); all the later mss. follow Na; Mv. 3.23.9 reads siṃhasvara ihâgataḥ. 625 Cf. Jā V 307.20 aparādhaṃ mahārāja tvaṃ no khama rathesabha ǀ yaṃ taṃ aññātavesena na ñāsimhā idhâgataṃ ǀǀ. 626 Mv. 3.23.9 tvaṃ. 627 In ms. Sa pāda a is wanting; suppl. Na.; cf. the reading in the next verse. 612 613

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na vayaṃ 628 jānāma siṃhasvara ihâgato ǀǀ taṃ629 kṣamāhi mahārāja taṃ kṣamāhi nararṣabha ǀ na vayaṃ evaṃ jānāma mahāsvara ihâgato ǀǀ taṃ630 kṣamāhi mahārāja taṃ kṣamāhi mahāratha ǀ na vayaṃ evaṃ jānāma mañjusvara ihâgato ǀǀ taṃ kṣamāhi mahārāja taṃ kṣamāhi nararṣabha ǀ na vayaṃ evaṃ jānāma mahāsvara ihâgato”631 ǀǀ rājā dāni puna632 dhītaraṃ paribhāṣati “ettako kālo mama jāmātu āgatasya, na tu633 tvaṃ mama nivedesi”. so dāni tatkṣaṇaṃ śatapākehi sahasrapākehi ca tailehi abhyaṅgitvā634 snāpito, mahārahehi vilepanehi vilipto, mahārahehi ca ācchādanehi ācchādito, āmuktamakuṭo pañcāṅgikena tūryeṇôpasthihīyati635. kuśo śvaśrūraṃ636 āha “yattakā te hasti aśvā ca .. .. .. .. .. .. .. ǀ sarveṣāṃ madhusitthena637 .. .. karṇā pidhīyaṃtu ǀ638 mā mama siṃhanādena svakaṃ senaṃ639 bhajiṣyati ǀǀ640 kṣipraṃ varāśvāṃ641 yojetha suvarṇa-ucchritadhvajāṃ” ǀ

The word evaṃ lacks in the mss.; suppl. Mv. 3.23.9. Mv. 3.23.10 tvaṃ. 630 Mv. 3.23.12 tvaṃ. 631 This last verse was excluded in ms. Na; as a result, we do not find it in the later mss. and Mv. 632 Na, Mv. 3.23.14 punar. 633 Sa, Na tatra; Mv. 3.23.15 na ca. 634 Mv. 3.23.16 abhyañcitvā; see BHSD s.v. abhyaṅgati “denom[inative] to Skt. abhyaṅga; = AMg. abbhaṅgai, °gei), anoints”; śatapākehi […] ca tailehi abhyaṅgitvā. Cf. Mv. 2.489.8-9 śatapākehi gandhatailehi apy abhyakto ‘He was anointed with fragrant oil worth a hundred pieces’ (see also PTSD s.v. sata1: satapāka [-tela] ‘oil mixture, worth 100 pieces J IV, 281’). 635 pañcāṅgikena tūryeṇôpasthihīyati ‘He was entertained with music on the five musical instruments’ (J III, p. 22; on the instruments, see J I, p. 135, fn.2); upasthihīyati 3rd sg. pass. from upasthā- ‘to stand near in order to serve, attend’. 636 Mv. 3.23.17 śvaśuraṃ. 637 Mv. 3.23.18 omits this word; the parallel verse in Sa 267r5-6 reads madhusitthakena (Mv. 2.489.19); Pāli madhusitthaka ‘beeswax’; cf. BHSD s.v. madhu-siktha, ºsittha. 638 ‘Let the ears of all the elephants and horses be covered with wax’. 639 Mv. 3.23.19 sainyaṃ. 640 Mv. 3.23.18-19 emends the text and prints it as a four-pāda Śloka: yattakā ta hastī aśvā ca sarveṣāṃ karṇā pidhīyantu ǀ mā mama siṃhanādena svakaṃ sainyaṃ bhajiṣyati ǀǀ (≠ mss.; unmetr.). Cf. Sa 267r5-6: mahārāja ete sarve maheśākhyā hastināgā sarve ca aśvāḥ sarve catuṣpadā sarvo janakāyo madhusikthakena karṇā pidhāpenti, mā mama siṃhanādaṃ śrutvā svakaṃ sainyaṃ bhajjiṣyati (Mv. 2.489.18-19 pidhāpehi instead of pidhāpenti). Pāda a is hypermetrical, but we could omit the word te and obtain a regular Pathyā. 641 Mv. 3.23.20 kṣipraṃ ca aśvā; Chopra (p. 142) reads kṣipraṃ ca-r-aśvā. 628 629

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A NEW BUDDHIST HYBRID SANSKRIT READER antepurāto niryāsi rājño mahendrakasya642 paśyato643 ǀǀ644 so siṃhanādam anade645 śūro yuddhasmiṃ iśvaro646 ǀ siṃhanādaṃ naditvāna parigṛhṇati kṣatriyā ǀǀ647

te dāni sapta kṣatriyā jīvagrāhaṃ648 gṛhya śvaśurasya allīpitā. te rājā āhansuḥ “kiṃ karomi?” ti. kuśo āha “pādehi mama śvaśuraṃ allīyatha, vṛddhiṃ ca karotha”. te dāni pādehi ca mahendrakasya rājño abhigatāḥ, jayavuddhi ca se kṛtā. madrakarājā āha “kiṃ karomi?” tti. kuśo āha “kariṣyasi mama vacanaṃ”. śvaśuro āha “kariṣyan” ti. “asti te dhītaro suvarṇasahasramaṇḍitāṃ kṛtvā eka-m-ekasya rājño eka-m-ekaṃ649 dhītaraṃ dehi, yāmātaro 650 bhontu. sukhaṃ anudvignaṃ vasiṣyasî”ti. rājñā mahendrakena teṣāṃ te kṣatriyāṇāṃ sarveṣāṃ eka-m-ekā suvarṇasahasramaṇḍitā dhītā dinnā, suvarṇasandhī va 651 putrapautra 652 . te 653 dāni svakāni rājyāni visarjitā654. gateṣu saptarājāneṣu śvaśuraṃ kuśo āmantrayati “aham api gamiṣyāmî”ti. madrakarājā āha “putri sudarśanā655, te656 evaṃ parākramayuktaṃ rājānaṃ śūraṃ dīrghadarśanaṃ657 ikṣvākuputraṃ mahābalaṃ mahākulīnaṃ arahase658 premnena659 ca gauravena ca upasthihituṃ. yaṃ nūnâhaṃ ca saparivāro sarvo660 ca adhiṣṭhāno661 Mv. 3.24.1 mahendrasya; Chopra (p. 142) reads Madrasya. Mv. 3.24.1 reads wrongly paścato (≠ mss.). See Chopra p. 142, fn. 65 “King Mahendraka is not following Kuśa (nor the other way round), rather the latter goes alone while Mahendraka looks on”. 644 Pādas a and c are ma-Vipulās; pāda d is hypermetrical. 645 Mv. 3.24.2 nanade (≠ mss.); anade is an augmented form of opt. used as aor., cf. BHSG § 32.89 where other examples of such forms are given, e.g., abhāṣe, alabhe, akare etc. 646 Semi-MI; Mv. 3.24.2 īśvaro; Pāli issara. 647 Pāda a is bha-Vipulā (we should read ºnādaṃ, m.c.); in pāda b the metre requires ºsmῐ for ºsmiṃ; in pāda d the initial kṣ- of ºkṣatriyā needs to be simplified (m.c.). 648 jīvagrāhaṃ indecl. with grah- ‘to capture alive’ (MW p. 422). According to S. C. Vasu, The Ashṭādhyāyī of Pāṇini, vol. I, Delhi-Varanasi-Patna, Motilal Banarsidass,1980, p. 570 (on Pāṇini 3.4.36), more precise meaning of taṃ jīvagrāhaṃ gṛhṇāti is ‘captures him so as to preserve his life’ and adds that ‘here also appropriate verbs from the same roots are used to govern the gerund’. 649 Mv. 3.24.9 eka-m-ekāṃ; for the acc. sg. f. -aṃ, cf. BHSG § 9.16; Abhis-Dh (Ma-Lo) III, p. 22, § 7.4. 650 Mv. 3.24.9 jāmātaro; cf. MW, PW s.vv. yāmātṛ, yāmātṛka; for the interchange j / y in ms. Sa, cf. Marciniak 2014, p. 165; cf. also BHSG § 2.34. 651 Sa, Na. ca; Mv. 3.24.11 suvarṇasandhîva. 652 Mv. 3.24.11 ºpautrā; for the nom. pl. m. -a, cf. BHSG § 8.79 (“only in verses”, but here in prose); Abhis-Dh (Ma-Lo) III, p. 19, § 6.25. 653 < tais or read te, instr. pl. ‘by them’. 654 ‘They were released [to go to] their own kingdoms’; corr. Mv. 3.24.11; Sa, Na visarjitāni. 655 Na, Mv. 3.24.14 sudarśane; for the voc. sg. f. -ā, cf. Pischel § 375. 656 Mv. 3.24.14 tvaṃ. 657 Na, Mv. 3.23.14 ºdarśinaṃ. 658 arahase 2nd sg. pres. from arh-; if used with inf. (here upasthihituṃ), means ‘you should + inf.’ or ‘please + impv.’. For the epenthetic vowel a, see BHSG § 3.100. 659 Corr. Na; Sa premne (s.e.). 660 Sa, Na satvā (w.r.); corr. Mv. 3.24.16. 661 Mv. 3.24.16 prints adhisthāno. 642 643

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saṃśayāto mokṣito”. “sādhū” ti dhītā pitur vacanam aśroṣi662. rājā dāni mahendrako mahatā satkāreṇa prabhūtaṃ ratnadānaṃ datvā663 jāmātukasya664 sudarśanāye ca caturaṅgabalakāyaṃ sannāhayitvā visarjito665. so dāni yathecchito 666 janapade āvāsito. tatra padmasaraṃ 667 snāpanāye 668 okasto. tatra snāpayantena ātmano pratibimbaṃ dṛṣṭaḥ. sa taṃ durvarṇaṃ durdṛśaṃ ātmano pratibimbaṃ dṛṣṭvā durmano āsi “tena hi me mahendrakarājadhītā paribhavati. ātmānaṃ upakramiṣyāmi”. so dāni śakreṇa devendreṇa samanvāhṛto “ayaṃ kuśo bodhisatvo durvarṇatāye ātmānam upakramitukāmo”. tena tasya jyotīrasa-ekāvalikāmaṇiratnaṃ 669 dinnaṃ “imaṃ ābandhāhi, tato 670 te rūpeṇa sarvajaṃbūdvīpe671 samasamo na bhaviṣyati. yatra kālaṃ672 paurāṇakaṃ673 rūpaṃ abhikāṃkṣesi674, tad etaṃ maṇi675 pāṇinā pithiyeyāsi676”. so dāni tena maṇiratnena ābaddhena rājakulaṃ praviśati divyena rūpeṇa, pratihārarakṣeṇa ca vārito 677 “mā praviśāhî”ti. so dāni āha “ahaṃ kuśo” ti. pratīhārarakṣo āha “bhadra678, kuśo rājā edṛśo rūpeṇa na bhaveyā679” ti. rājñā kuśena taṃ maṇiratnakaṃ hastena appihitaṃ 680 . tasya yathāpaurāṇaṃ varṇarūpaṃ

Na, Mv. 3.24.17 aśroṣīt 3rd sg. aor. from śru- ‘to hear’, here ‘to listen obediently’. Mv. 3.24.18 dattvā; on degemination of t before a semivowel, see fn. 141. 664 jāmātukasya gen. sg. from jāmātuka- ‘son-in-law’, cf. the stem jāmātṛ-, nom. sg. jāmātā (BHSD p. 241); note the alternation -ṛ vs. -u. 665 Sa, Na, Mv. 3.24.18 visarjitā; here, visarjito is used with active meaning ‘he sent forth’. 666 Mv. 3.24.19 yarthecchite (misprint?). 667 ‘He went (okasto) to the lotus-pond in order to bathe’; Mv. 3.24.19 padmasare. 668 Mv. 3.24.19 snānāya; for the dat. sg. m. nt. -āye, cf. BHSG § 8.45; Abhis-Dh (Ma-Lo) III, p. 18, § 6.18; von Hinüber 2001 § 299. 669 Mv. 3.25.4 ºvalikā maṇiº. 670 Mv. 3.25.5 tataḥ. 671 Sa ºdvīpaṃ; corr. Na; Mv. 3.25.5 jambuº. 672 Mv. 3.25.5 kāle (≠ mss.). 673 Mv. 3.25.5-6 paurāṇika; see BHSD s.v. paurāṇaka “adj. (Skt. only °ṇa and °ṇika), previous, former, ancient, of olden time”; cf. Pāli porāṇaka (PTSD s.v.). 674 Mv. 3.25.6 abhikāṃkṣаsi. 675 Mv. 3.25.6 maṇiṃ; for the acc. sg. m. -i, cf. BHSG § 10.48. 676 Mv. 3.25.6 pidhiyayāsi (≠ mss.); cf. PTSD s.v. pithīyati (pithiyyati); cf. BHSD 345 s.v. pithati, J III p. 23, fn. 10. In BHSG p. 220 and §§ 29.37, 38.12 pithiyeyāsi is interpreted as 2nd sg. opt. caus. and translated ‘you are to cause to be covered (over)’, but this translation is not compatible with tad etaṃ maṇi pāṇinā pithiyeyāsi ‘then hide this jewel with your hand’ (J III, p. 23). 677 ‘(He was) stopped (by the door-keeper)’; Mv. 3.25.7 vāri. 678 Voc. sg.; Mv. 3.25.9 wrongly bhadraṃ. 679 ‘O good man, king Kuśa would not look like this’ (= ‘if you were king Kuśo, you would not look like this’); Mv. 3.25.9 omits na; J III 24 translates ‘It would be a good thing were Kuśa like you’. A few lines below the mss. read again kuśo rājā edṛśena rūpeṇa na bhaveya (Mv. omits na); cf. Sa 268v3 bhadram astu yadā rājā kuśo edṛśo bhaveyā (cf. Mv. 2.493.4) “It would be good if king Kuśa was (i.e. looked) like this’. 680 Mv. 3.25.9-10 apihitaṃ; cf. Abhis-Dh (Ma-Lo) III, p. 87 appihāṇa ‘Bedeckung, Hülle’ (§ 40.5.32 appihāṇa karttavya śilāmayā vā mṛttikāmayā vā kāṣṭhamayā vā); cf. also Sa 308v3 appidhānāni detha. 662 663

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saṃvṛttaṃ. pratihārarakṣo dṛṣṭvā mūrdhnena681 praṇipatito. so dāni praviṣṭo devīya mūle. devī āha “mā rājakulaṃ avamardāhî”ti “kisya tvaṃ rājakulaṃ praviṣṭo?” so āha “ahaṃ kuśo”.682 “683 rājā edṛśena rūpeṇa na684 bhaveya685”. 686rājā taṃ maṇiṃ hastena appihitaṃ687. so dāni yathāpaurāṇo saṃvṛtto. devī āha “ato maṇīto hastaṃ 688 ”. 689 rājā maṇīto hasto 690 apanīto, divyaṃ câsya puna 691 rūpaṃ saṃvṛttaṃ. “ātmānam eva692 upakramitukāmo693. tato me ito694 jyotirasaṃ nāma maṇiratnaṃ śakreṇa dinnaṃ”. “kuśo rājā āgacchatî”ti śrutvā ekūnā pañca kumāraśatā amātyā ca bhaṭṭabalāgraṃ ca sarve pratyudgatā. paśyanti kuśarājaṃ695 hastiskandhavaragataṃ divyena rūpeṇa, ādityam iva pratapantaṃ, caturaṃgena balakāyena saṃparivṛtaṃ āgacchantaṃ. te dāni na pratyabhijānanti. tena rājā 696 maṇi hastena pihito, yathāpaurāṇaṃ ca rūpaṃ saṃvṛttaṃ, tato ca te sarve praṇipatitā. evaṃ mahatā samudayena kuśo rājā devīya 697 sudarśanāya sārdham antaḥpuraṃ praviṣṭo. evaṃ puṇyavato arthā sarve bhonti pradakṣiṇā698 ǀ yathā nāma699 kuśo bhartā700 jñātīhi ca samāgato ǀǀ701 pūrvenivāsaṃ bhagavāṃ pūrvejātim anusmaran ǀ jātakaṃ idam ākhyāsi śāstā bhikṣūṇa702 antike703 ǀǀ704 Mv. 3.25.10 mūrdhena, cf. BHSG § 17.11. Mv. 3.25.12 reads here devī āha. 683 Sa, Na lack kuśo (hapl.); suppl. Mv. 3.25.13. 684 ‘King Kuśa would not look like this’; Mv. 3.25.13 omits na. 685 Mv. 3.25.13 bhaveyā; for the 3rd sg. opt. -eya, cf. BHSG § 29.28; Abhis-Dh (Ma-Lo) III, p. 41, § 22.5. 686 Either we should read with Mv. 3.25.13 rājñā for rājā, or here appihitaṃ (nom. sg. -aṃ or we should read appihito) is used with active meaning. 687 Mv. 3.25.13 apihitaṃ; see fn. 680. 688 In Sa apanehi is lacking (s.e.); suppl. Na; all the later mss. follow Na and read correctly. 689 Either we should read with Mv. 3.23.15 rājñā for rājā; or here apanīto is a participle in -ta used with active meaning, cf. BHSG § 34.15; Speijer 1886 § 360; Karashima 2002 § 20.1. 690 The word hasto is acc. sg. here; cf. BHSG § 8.36; Abhis-Dh (Ma-Lo) III, p. 18, § 6.13. 691 Mv. 3.23.15 punaḥ. 692 Corr. Mv. 3.25.15; Sa, Na e (s.e.). 693 Na, Mv. 3.23.15-16 upasaṃº; cf. Sa 269r1 aham ātmānaṃ upakrameṇa māretukāmo (Mv. 2. 493.20). 694 Mv. 3.25.16 imaṃ. 695 Mv. 3.25.18 kuśaṃ rāº. 696 Mv. 3.26.1 rājñā; apihito has active meaning here, cf. BHGS § 34.15; Speijer 1886 § 360; Franke 1978, p. 211; Karashima 2002 § 20.1; tena means ‘then’. 697 Mv. 3.26.2 devīye; for the instr. sg. f. -īya, cf. BHSG § 10.103, Abhis-Dh (Ma-Lo) III, p. 28, § 9.8. 698 Sa, Na pradakṣiṇo; corr. Mv. 3.26.4 699 Sa nāya (s.e.); corr. Mv. 3.26.5; Chopra (p. 151) reads yathā naṃ Kuśo bhāryāya. 700 So read the mss.; Mv. 3.26.5 em. bhāryāya (unmetr.). 701 Cf. Sa 269v6: evaṃ puṇyavantasya arthā sarve bhavanti pradakṣiṇāḥ ǀ yathā rājā kuśo bhāryāya jñātῑhi ca samāgato (cf. Mv. 2.496.7-8). 702 Mv. 3.26.7 bhikṣūṇam. For the gen. pl. -ūna, cf. BHSG § 12.70. 703 Sa santike. 704 Pāda a is bha-Vipulā. 681 682

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te ca skandhā te ca705 dhātavaḥ tāny āyatanāni ca ǀ ātmānaṃ706 707 bhagavāṃ etam arthaṃ vyākare708 ǀǀ709 anavarāgrasmiṃ saṃsāre yatra me uṣitaṃ purā ǀ kuśo (ʼ)haṃ tadā āsi sudarśanā yaśodharā ǀǀ710 māyā mātā tadā āsi mahānāmo mahendrako ǀ māro anyataro rājā evaṃ dhāretha jātakaṃ711 ǀǀ evam idam aparimitabahuduḥkhaṃ uccanīcacaritaṃ purāṇaṃ712 ǀ vigatajvaro vigatabhayo aśoko svajātakaṃ bhāṣati bhikṣusaṃghamadhye ǀǀ713

VOCABULARY (SELECTED ITEMS)

adhiṣṭhāna nt. [my] country (J III, p. 23), cf. Pāli adhiṭṭhāna ‘abode’(?). iṣādanta [elephant’s] long tusk (see J III, p. 20, but no explanation is provided). This compound is nowhere recorded; until further knowledge is available, it can be that its first member is iṣa- ‘one possessed of sap or strength’ (V.S. Apte, The Practical Sanskrit-English Dictionary, I, Poona, 1957, p. 389), the long vowel being due to hypermetre. khalīnaratanāmaya bejewelled bits (controlling a horse). pāṇa m. a cāṇḍala, untouchable (BHSD p. 339). pukkasa m. = pulkasa, name of a despised mixed tribe (MW p. 638). pratihārarakṣa m. door-keeper; cf. pratihāra m. ‘a door, gate’ as well as ‘a doorMv. 3.26.8 omits ca. Corr. Mv. 3.26.9; Sa, Na ātmārthaṃ (s.e.). 707 Sa, Na lack ca adhikṛtya; Mv. 3.26.9 ātmano ʼrthaṃ ca bhagavān; cf. the same samodhānaverses found in Sa 141r1, 174r5, 189r2, 297v5, 327r3, 375r4, 400r3. 708 Mv. 3.26.9 viyākare. 709 Pāda a has nine syllables, it becomes regular if we omit either of the two ca; in pāda b we should read tāni for tāny; in pāda d the word bhagavāṃ is metrically redundant, it is probably a reciter’s remark, a later hypermetrical insertion which enabled the identification of the speaker(s) (cf. Norman CP IV 147); we should read viyākare for vyākare (m.c.). 710 In pāda a there is resolution of the first syllable into two short syllables a-na; the metre requires ºsmῐ for ºsmiṃ; pāda c scans correctly if we read ahaṃ for (ʼ)haṃ. 711 evaṃ dhāretha jātakaṃ ‘thus do bear in mind [this] Jātaka’; dhāretha 2nd pl. caus. impv. from dhṛ- ‘to hold’. BHSD p. 285 records dhārayati ‘to hold out’, cf. forms of 2nd pl. caus. impv. BhiVin § 111 dhārayatha, but BhiVin § 27 dhārayetha. 712 Chopra (p. 152) reads ucc[āva] caṃ caritam [idaṃ] purāṇaṃ. 713 The metre is Upajāti; pādas a and b do not scan correctly (for the difficulty of the metre, cf. Chopra p. 152, fn. 3; for Upajāti, cf. Hahn 2014, p. 2); in pāda c there is resolution of the first and the fifth syllables; in pāda d we should read bhikṣusaṃghe (m.c.). 705 706

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keeper’ (MW p. 673). Cf. pratihartar ‘door-keeper’ (Schmidt, Nachträge, p. 267). bhaṭṭabalāgra nt. officer of the army (J III, p. 24, understood as a collective noun); this compound made of Skt. words (bhaṭṭa a title of respect, balāgra the head of an army) seems uncommon. veṇa m. a musician; a worker in reed or bamboo. samudayа m. success, prosperity (cf. J III, p. 24: mahatā samudayena ‘in great pomp’).

ADDITIONAL BIBLIOGRAPHY FOR CHAPTER VII

Alsdorf, Ludwig 2001 Kleine Schriften, 2. Aufl., Stuttgart: Franz Steiner (Glasenapp-Stiftung, Band 10). Bollée, Willem B. 1998 Bhadrabāhu Bṛhat-kalpa-niryukti and Sanghadāsa Bṛhat-kalpa-bhāṣya: Romanized and Metrically Revised Version, Notes from Related Texts and a Selective Glossary, Stuttgart: F. Steiner, 3 v. (Beiträge zur Südasienforschung, Bd. 181). Brough, John 1954 “The language of the Buddhist Sanskrit texts”, in: Bulletin of the School of Oriental Studies 16, pp. 351-375. 1962 The Gāndhārī Dharmapada, London 196, Oxford University Press (London Oriental Series, vol. 7). Caillat, Colette 2011 Selected Papers, Bristol: PTS. Chandra, Rishabh K. 1970 A Critical Study of Paumacariyaṃ, Research Institute of Prakrit, Jainology & Ahimsa. Franke, Rudolf Otto 1978 Kleine Schriften, hrsg. von Oskar von Hinüber, Wiesbaden 197, Steiner, 2 vols. (Glasenapp-Stiftung 17). Hahn, Michael 2014 “A brief introduction into the Indian metrical system” [accessible at https://uni-marburg.academia.edu/MichaelHahn]. Hinüber, Oscar von 2001 Das ältere Mittelindisch im Überblick, 2., erweiterte Auflage, Wien: Verlag der Österreichischen Akademie der Wissenschaften. Jacobi, Hеrmann 1886 Ausgewählte Erzählungen in Mâhârâshṭrî: Zur Einführung in das Studium des Prâkṛit, Grammatik, Text, Wörterbuch, Leipig: Hirzel; repr.: Darmstadt 196, Wissenschaftliche Buchgesellschaft.

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Karashima, Seishi 2002 “Some features of the language of the Kāśyapaparivarta”, in: Annual Report of the International Research Institute for Advanced Buddhology; vol. V, pp. 43-66. Leumann, Ernst 1882 Das Aupapâtika Sûtra, erstes Upânga der Jaina: Einleitung mit Inhaltsangabe, Text, Anmerkungen und Glossar, Leipzig: Druck Von G. Kreysing. Lüders, Heinrich 1954 Beobachtungen über die Sprache des buddhistischen Urkanons, aus dem Nachlaß herausgegeben von Ernst Waldschmidt, Berlin (Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin, Klasse für Sprachen, Literatur und Kunst, Jahrgang 1952, Nr. 10). Marciniak, Katarzyna 2014 Studia nad Mahāvastu, sanskryckim tekstem buddyjskiej szkoły mahasanghików-lokottarawadinów, Research Centre of Buddhist Studies, Faculty of Oriental Studies, University of Warsaw, 2014. Mette, Adelheid 1997 Die Gilgitfragmente der Kāraṇḍavyūha, Swisttal-Odendorf: Indica et Tibetica Verlag (Indica et Tibetica Bd. 29). Oberlies, Thomas 2001 Pāli: A Grammar of the Language of the Theravāda Tipiṭaka: With a Concordance to Pischel’s Grammatik der Prakrit-Sprachen, Berlin: W. de Gruyter (Indian Philology and South Asian Studies 3). Pischel, Richard 1877-1880 Hemacandra’s Grammatik der Prâkritsprachen (Siddhahemacandram Adhyâya VIII): Mit kritischen und erläuternden Anmerkungen, Halle: Verlag der Buchhandlung des Waisenhauses, 2 vols.; repr.: Osnabrück 1969: Biblio Verlag. Sakamoto-Goto, Junko 1984 “Das Udaya-jātaka”; in: Wiener Zeitschrift für die Kunde Südasiens 28, pp. 45-66. Sen, Sukumar 1995 Syntactic Studies of Indo-Aryan Languages, Tokyo: Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies (Data for the Study of Languages of Asia and Africa 8. South-Asian Series). Speijer, Jacob Samuel 1886 Sanskrit Syntax, with an introduction by H. Kern, Leyden 11886; repr.: Delhi 31980: Motilal Barnarsidass.

VIII. PRĀTIMOKṢASŪTRA OF THE MAHĀSĀṂGHIKA-LOKOTTARAVĀDINS. INTRODUCTORY STANZAS Text: N. Tatia, Prātimokṣasūtram, Patna, Kashi Prasad Jayaswal Research Institute, 1975 (“Tibetan Sanskrit Works Series,” n°16), pp. 3–4 [with corrections suggested by G. Roth, Indian Studies(Selected Papers), Delhi, Sri Satguru Publications, 1986, p. 250]. On the language, see specifically: G. Roth, Bhikṣuṇī-Vinaya. Edited and Annotated for the First Time, Patna, K. P. Jayaswal Research Institute, 1970, pp. LV–LXI (abbreviation: BhiVin); G. Roth, “Particular Features of the Language of the ĀryaMahāsāṃghika-Lokottaravādins and their Importance for Early Buddhist Tradition,” in H. Bechert ed., Die Sprache der ältesten buddhistischen Überlieferung (Symposien zur Buddhi-smusforschung, II), Abhandlungen der Akademie der Wissenschaften in Göttingen, Phil.-hist. Klasse, Dritte Folge, Nr. 117, Göttingen, Vandenhoeck & Ruprecht, 1980, pp. 81–93. See also several articles by G. Roth collected in his Indian Studies (especially on the text below, pp. 241–250). namo bhagavate vītarāgāya narendradevendrasuvanditena trilokavighuṣṭaviśālakīrtinā| buddhena lokārthacareṇa tāyinā sudeśitaṃ prātimokṣaṃ vidunā1 (1) taṃ2 prātimokṣaṃ bhavaduḥkhamokṣaṃ śrutvāna3 dhīrāḥ sugatasya bhāṣitaṃ ṣaḍindriyasaṃvarasaṃvṛtatvāt karonti4 jātīmaraṇasya antaṃ (2) cirasya labdhvā ratanāni trīṇi buddhotpādaṃ mānuṣikāñ5 ca śraddhāṃ| vidunā instr. sg. from vidu m. ‘wise, skillful’, stem in -u, probably of Vedic origin (BHSG 16.49); note the rhyme with kīrtinā instr. sg. from kīrti f. at the end of a m. compound. 2 Final anusvāra: almost all of the finals in -m change to the anusvāra, regardless of the position of the words in question, the chief exception being labial nasal stop -m before vowels (see more in this point in Descriptive Grammar, p. 260). 3 śrutvāna ger. from śru- ‘to hear’; cf. BHSG p. 234 quoting śrutvanā (LV. 235.21), śruṇitvāna (Mv. 2.227. 14). Indian grammarians teach that gerunds in -tvāna are of Vedic origin. 4 karonti 3rd pl. pres. from kṛ- ‘to do’; the present stem is karo-. 5 mānuṣikāñ ca goes back to mānuṣikāṃ ca; the palatal nasal -ñ results from adjusting the final anusvāra to the initial voiceless palatal c- (contrary to the loss of nasal stop observed when an obstruent (dental) nasal is replaced by the anusvāra). On the alternation ñc ~ ṃc at the 1

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dauḥśīlyavadyaṃ parivarjayitvā viśuddhaśīlā bhavathāpramattāḥ6 (3) śīlena yukto7 śramaṇo ’tiveti śīlena yukto brāhmaṇo ’tiveti| śīlena yukto naradevapūjyo śīlena yuktasya hi prātimokṣaṃ (4) anekabuddhānumataṃ viśuddhaṃ śīlaṃ pratiṣṭhā dharaṇīva sāntaṃ8| udāhariṣyāmy ahaṃ saṃghamadhye hitāya lokasya sadevakasya (5) [iti] upodghātaḥ||9 morpheme boundary, see Descriptive Grammar, pp. 184-185. 6 bhavatha (3d), paricaratha (25b), adhigacchatha (25c): 2nd pl. imp. from bhū- ‘to be’, paricar‘to look after, to wait upon, to attend’ (cf. Roth’s translation of anyam anyaṃ paricaratha ‘turn the mind to each other’) and adhigam- ‘to go up to, to move towards’ respectively (cf. BHSG 26.11–26.13). 7 Nom. sg. m. in -o: yukto [śramaṇo] and uddeśo [saṃvāso saṃbhogo] (20cd). Although this ending is usually independent of sandhi and is thus not a phonetic alternation of the final -as, śramaṇo’ti-veti, brāhmaṇo ’tiveti (4ab), upoṣadho ’dya (21a), and sarvadarśino maitrī- (19cd) still attest to the application of sandhi before both vowels and consonants. śīlena yukto śramaṇotiveti śīlena yukto brāhmaṇotiveti (4ab) ‘the pious ascetic is superior [to all]; the pious brahman is superior [to all]’: a difficult and controversial passage. This translation supposes the use of the verb ativī- (ativeti) ‘to go, penetrate beyond, surpass someone, be superior’. which is only attested in Vedic (see especially RV. 5.44.7 áti vī sp dhas ‘to overtake rivals’). Professor Roth shared with me another explanation: the sequences śramaṇotiveti… brāhmaṇotiveti include the phrase ti vā-iti, in which the same assertive particle (i)ti is successively used in a MI form followed by a Skt. form along with the disjunctive particle vā (4ab is thus translated as ‘Endowed with virtuous conduct, he is either a śramaṇa or a brāhmaṇa’, cf. a slightly different rendering in Roth, Indian Studies, p. 246). This solution allows the simultaneous use of the Skt and MI forms of the particle iti. In W. Pachow and R. Mishra’s edition of the Prātimokṣasūtra (The Prātimokṣasūtra of the Mahāsāṃghikās. Critically Edited for the First Time from the Palm-Leaf Manuscripts Found in Tibet, Allahabad, Ganganatha Jha Research Institute, 1956, p. 1), 4ab has another verb: śīlena yukto śramaṇo tireti śīlena yukto brāhmaṇo tireti, in which tireti corresponds to Pāli tīreti, the causative form of tarati ‘to cross’, whose meaning would be ‘to achieve, accomplish’ [Pachow and Mishra’s translation of 4ab (p. 49), however, is based on the non-causative form of the verb: “The śramaṇa and the brāhmaṇa who have śīla cross over (the sea of world-sufferings)”]. In this case, tiveti in our text is a replacement form of tireti (tīreti) whose three syllables follow the metrical structure of pāda 4a (ākhyānakī, a combination of indravajrā and upendravajrā: ⏓-⏑| --⏑|⏑-⏑| -⏓). However, Professor Roth (letter dated 30 November 1993) categorically rejects the reading tireti, which he considers impossible due to the characteristics of Proto-Bengali writing. 8 sāntaṃ is understood by Roth as sa + antaṃ (Indian Studies, p. 250) ‘(pure virtuous conduct) with its boundaries (set by disciplinary rules)’, but this word can also be understood as ‘in [its] totality’ (see more explanations below). Roth orally suggested to me another reading of 5b: [pratiṣṭhā dharaṇīva] sānuṃ (last word nt.) ‘surface (plane), back (of the mountain)’, which gives the meaning ‘[conduct which is the base as well as the earth, as well as] the back [of the mountain]’. The translation in Prebish, p. 42 is based on a wrong reading and is to rule out. 9 According to Roth p. 245, the first five stanzas designated as upodghāta ‘introduction, commencement’ are 11- and 12- syllabic metrеs in verses 1–2, and 11-syllabic in verses 3–5. The basic type followed mainly is ⏓-⏑|--⏑|⏑-⏑|-- (or -⏑-). Stanzas 6–19, 21, and 24ab are āryās and stanzas 20, 22, 23, and 24cd ślokas. Each pāda of the final stanza (25) scans 12 syllables; pāda a follows the rhythm of indravaṃśa (--⏑|--⏑|⏑-⏑|-⏑-), while pāda c follows theone of candravartma (variant of jagatī (-⏑-|⏑⏑⏑|-⏑⏑|⏑⏑-); note, however, that the rhythm of the last foot (nirvāṇam) is --⏑ .

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kiṃ10 jīvitena teṣāṃ yeṣām ihākuśalamūlajālāni| pracchadayanti hṛdayaṃ gaganam iva samunnatā meghāḥ|| atijīvitaṃ ca teṣāṃ yeṣām ihākuśalamūlajālāni| vilayaṃ vrajanti kṣipraṃ divasakarahatāndhakāram iva11 (6–7) kiṃ poṣadhena teṣā12 ye te sāvadyaśīlacāritrāḥ| jarāmaraṇapañjaragatā13 amaravitarkehi14 khādyanti kāryaṃ ca poṣadhena15 teṣāṃ ye te anavadyaśīlacāritrāḥ16| jarāmaraṇāntakarā mārabalapramardanā dhīrāḥ (8–9)

kiṃ followed by a noun in instr. ‘what good is it…?’ comprises a commonly used interrogative phrase in BHS, but it is also found in Vedic and Skt. 11 I suggest that two interpretations of divasakarahatāndhakāram iva ‘as darkness [is] destroyed by the sun’ are possible. The sequence can be read as divasakarahata-andhakāra-m-iva, with the epenthetic consonant -m- inserted in order to avoid possible hiatus (andhakāra is both m. and nt). An alternative interpretation is to understand ihākuśalamūlajālāni| vilayaṃ vrajanti kṣipraṃ divasakara-hata-andhakāram iva as ‘[whose] the snare-like roots of evil move to destruction just as darkness [moves to destruction] by the sun’ and read *andhakāram as nom. sg. nt. (it may be either m. or nt.). The underlying syntactic construction would then be *vilayaṃ vrajati andhakāram. On such interpretation of the epenthetic consonants (called also ‘hiatus-bridgers’) see more Descriptive Grammar, pp. 370-394. 12 teṣā (also 16a) gen. pl. from the nt. demonstrative pron. tad; we also find, even more frequently so, a concurrent form teṣām. 13 jarāmaraṇapañjaragatā ‘entered into the cage of old age and death’ (Roth, Indian Studies, p. 246). 14 -vitarkehi instr. pl., with one of the BHS endings for m. nt. nouns in -a. 15 kāryaṃ ca poṣadhena: the metre is āryā, but the 3rd gaṇa (-dhena-) poses a problem as the verse should contain two long or four short syllables (-- or ⏑⏑⏑⏑). 16 Note the hiatus (asandhi) in ye te anavadyaśīlacāritrāḥ ‘those who are committed to irreproachable conduct’ which may be explained by the mechanical repetition of the clause with almost similar lexical stock ye te sāvadyaśīlacāritrāḥ (8b) ‘those who are committed to reproachable conduct’ (see more below). kāryaṃ ca poṣadhena teṣāṃ ye te anavadyaśīlacāritrāḥ: the compound anavadyaśīlacāritrāḥ as the subject of the relative clause, is in nom. pl. We meet such subordinate clauses with a relative clause and, concurrently, with the main clause of the same type (either kiṃ poṣadhena or kāryaṃ ca poṣadhena), a syntactic structure of the type (kāryaṃ ca poṣadhena teṣāṃ) ye… śuddhānāṃ vimuktacittānāṃ (13a-d) ‘(The Sin-confessing Ceremony is to be performed) by the pure, those whose thoughts are freed’ where the subject of the relative clause is in gen. pl. and apposed to the pronoun in nom. pl. We thus have here the interference of several varying syntactic structures: a) kiṃ jīvitena teṣāṃ yeṣām ihākuśalamūlajālāni pracchadayanti hṛdayaṃ (6abc) ‘what [use is] life for those whose heart is covered here by the snare-like roots [producing only] demerits?...’ (a relative clause with subject in nom. and verbal predicate, the main and relative clauses are connected by a correlation teṣāṃ yeṣām, i.e. between demonstrative and relative pron.); b) kiṃ poṣadhena teṣām alajjināṃ bhinnavṛttaśīlānāṃ (10ab) ‘What is [the use] of the Sin-confessing Ceremony to those who lack decency, whose conduct [attests] to [their] bad lifestyle?’ (a nominal syntagm in gen. pl. subordinate to the main clause, which has the same structure as in the type a); finally, c) kāryaṃ ca poṣadhena teṣāṃ ye te traidhātuke anupaliptāḥ...śuddhānāṃ vimuktacittānāṃ (13ab-d) ‘The Sin-confessing Ceremony is an obligation [only] for those who, [remaining] non-defiled in the triple world, are pure [...] whose thoughts are freed’ (relative subordinate clause with two subjects in nom. and gen.). 10

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kiṃ poṣadhena teṣām alajjināṃ bhinnavṛttaśīlānāṃ| mithyājīvaratānām17 amaraṇam18 iva carantānāṃ19|| kāryaṃ ca poṣadhena teṣāṃ lajjinām abhinnavṛttaśīlānāṃ| samyagjīvaratānām adhyāśayaśuddhaśīlānāṃ (10–11) kiṃ poṣadhena teṣāṃ ye te duḥśīlapāpakarmāntāḥ| kuṇapam iva samudrato20 samutkṣiptāḥ śāstu prāvacanāt21|| kāryaṃ ca poṣadhena teṣāṃ ye te traidhātuke anupaliptāḥ22| ākāśe viya pāṇi śuddhānāṃ vimuktacittānāṃ (12–13) kiṃ poṣadhena teṣāṃ ṣaḍindriyaṃ yehi arakṣitaṃ nityaṃ23| mithyājīvarata ‘who takes pleasure in the wrong way of getting a living’(Roth, Indian Studies, p. 246, cf. BHSD p. 432 s.v. mithyājīva). See also the Skt phrase mithyā car- ‘to behave sinfully’ (which corresponds to the Skt. compound mithyācāra ‘improper conduct’; cf. mithyā pracar- ‘to act sinfully, wrongly’) and the compound (apparently unknown in Skt.) jīvarata ‘who enjoys living (in such or such a manner)’ attested also in samyagjīvarata ‘who takes pleasure in the right way of living’ (11c). 18 amaraṇam iva carantānāṃ (read according to Roth, Indian Studies, p. 250, n.6, not asaraṇam as in Tatia’s text) translated ‘[to those who act] as if for life-immortal’. 19 carantānāṃ gen. pl. m. from the thematized pres. part. in -ant from car- ‘to behave, conduct one’s self, follow, act’. 20 samudrato abl. sg. from samudra m. ‘ocean’ [the ending -tas aligned to m. sg. noun endings before the initial of samutkṣiptā, according to the morphophonetic structure found e.g. in the sequence uddeśo saṃvāso saṃbhogo śāstuno vacanaṃ (20bd)]. 21 samutkṣiptāḥ śāstu prāvacanāt may be understood as ‘rejected according to the teaching (injunction?) of the Teacher’ with prāvacanāt as abl. of origin or cause; this usage, however, would be quite rare in the language of the Mahāsāṃghika-Lokottaravādins (see S. Sen, A Comparative Grammar of Middle Indo-Aryan, Poona, Linguistic Society of India, 1960, pp. 29, 32). But 12cd may also be understood as ‘they are rejected outside of the doctrine of the Teacher like a corpse from the ocean’, cf. Roth’s ‘they are thrown aside the promulgation of the Teacher, like a corpse from the ocean’. Note pravacana ‘preaching’ (BHSD p. 384 s.v. adding: “Pāli only pāvacana”). 22 ye te traidhātuke anupaliptāḥ is translated by Roth, Indian Studies, p. 246 as ‘who are not clinging to the triple world’, but see BHSD p. 29 anupalipta ‘undefiled’, cf. Pāli anupalitta, anūpalitta ‘unsmeared, unstained’. 23 kiṃ poṣadhena teṣāṃ ye te ṣaḍindriyaṃ yehi yehi arakṣitaṃ nityaṃ (arakṣitaṃ is suggested by Roth, Indian Studies, p. 250 instead of Tatia’s surakṣitaṃ ‘well-protected’) ‘what is the usefulness of the Sin-confessing ceremony for those whose six sense organs are constantly illprotected?’. This sentence is dominated by parataxis: we expect *teṣāṃ yeṣāṃ ṣaḍindriyaṃ... arakṣitaṃ. Indeed, teṣāṃ ye te ṣaḍindriyaṃ yehi (yehi) arakṣitaṃ begins in the same way as teṣāṃ ye te duḥśīlapāpakarmāntāḥ (12b) ‘for those who exhibit poor conduct and who sin’, but instead of the compound duḥśīlapāpakarmāntāḥ (subject of the relative proposition in nom. sg.), we find the compound ṣaḍindriyaṃ ‘the six sense organs’, which, on account of its form, cannot play the same syntactic role as the former compound (instead, it should take the form of a nom. pl. bahuvrīhi ṣaḍindriyāḥ, thus the entire phrase would be *teṣāṃ ye te ṣaḍindriyāḥ yehi yehi arakṣitāḥ signifying ‘those whose six sense organs are ill-protected’). The combination of the correlated pronouns ye te ‘those who’ and of two relative pronouns yehi yehi (instr. pl. from ya-) seem to go back to a superposition of syntactic structures already used in the preceding verses (notably, the correlative ye te) and the syntactically awkward association of the relative 17

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patitānāṃ māraviṣaye svāgocaraṃ varjayantānāṃ|| kāryaṃ ca poṣadhena teṣāṃ ṣaḍindriyaṃ yehi surakṣitaṃ nityaṃ| yuktānāṃ śāsturvacane24 jinavacane śāsanaratānāṃ (14–15) kiṃ poṣadhena teṣām ātmaśīlehi25 yehy upavadyanti26| sabrahmacāriṇaś ca śāstā devamanuṣyāś ca duḥśīlāḥ|| kāryaṃ ca poṣadhena teṣāṃ śīlehi nāsti gārhyaṃ27| sarvatra nopavadyā28 vijñānāṃ vai sadevake loke (16–17) kiṃ poṣadhena teṣāṃ virāgitaṃ śāstuḥ śāsanaṃ yehi| āsevitā ca yehi vipattīyo29 pañca cāpattīḥ|| pronouns yehi yehi (cf., however, 15a where the pron. are not repeated) with the compound ṣaḍindriyaṃ (can we explain the plural by the collective meaning of the compound and the repetition of pron., thus by their distributive value, thus allowing the translation ‘...in whom none of the six sense organs is protected’?). The instr. of the relative pronouns yehi yehi remains inexplicable; they probably are used in a locative sense [‘those in whom...’(?)]. 24 śāsturvacana nt. ‘word of the Teacher’ is a compound with the first member being gen. sg. from śāstṛ m. (in contrast to the neighboring compound jinavacana ‘word of the Jina’ in which the first member is an uninflected stem; for the gen. of the first member, see śāstuḥśāsana (18b) ‘teaching of the Teacher’; for an uninflected noun in -tṛ as first member, see śāstṛpada ‘word of the Teacher’ (BhiVin § 172, p. 160); for the nom. sg. of the first member, see bhrātāviyoga ‘separation from the brother’ (Dvāviṃśatyavadānakathā, quoted by R. L. Turner, Collected Papers, London, Oxford University Press, 1975, p. 14). 25 Tatia’s edition reads teṣā mātmaśīlehi, while the editor’s notes state that the manuscript reads teṣāṃ; it is however clear that teṣām ātmaśīlehi should be read, since the stereotypical opening of verses is kiṃ poṣadhena teṣām. 26 Roth, ibid., suggests yehy upavadyanti instead of Tatia’s ye hyupavadanti. It is added that upavadyanti “reflects, like khādyanti (8d) [‘they are consumed’], a Prakrit 3 pl. present tense of the passive voice”. In BHS, upavad- means ‘to blame, reproach’, also Vedic, but not Skt. in this meaning (BHSD p. 140, s.v.). 27 teṣāṃ śīlehi nāsti gārhyaṃ ‘[is of use] to those who, by their conduct, [attract] no blame’ could be read as *teṣāṃ śīlaṃ (nt.!) nāsti gārhyaṃ ‘those whose conduct is not blameworthy’. Roth translates it by considering śīlehi without doubt as a instr. for loc. (‘to those in whom there is no vileness with regard to their virtuous conduct’); gārhya nt. corresponds to the Skt. adj. garhya ‘contemptible, vile’, but the long vowel of the first syllable reminds more of Pāli gārayha ‘contemptible, vile’. It is possible that the metrical structure has had an influence (last two long syllables of āryā). Note Vedic verb garh- ‘to complain before anyone’ (with dat. and loc. in Ṛgveda 4.3.5). 28 nopavadyā ‘not blameworthy’; read *na-upavadya, the negative form of the adj. *upavadya < upavad- ‘to speak ill, decry, abuse; blame, reproach’. The form *anupavadya would be expected in light of Skt. anavadya ‘irreproachable’, unless supposing *na sarvatra upavadyā ‘who are not at all to blame’. Cf. n. 26 on upavad- [also Vedic, but not Skt. in this meaning (BHSD p. 140, s.v.)] is found also in nirupavadya ‘not to be blamed, faultless’ (Mv. 1.117.6 ) gdve. to upavadati (BHSD p. 300). See Vedic texts where this verb occurs: Atharvaveda 15.2.2, Aitareya Āraṇyaka 3.1.3, Jaiminīyopaniṣad Brāhmaṇa 1.1.7.6. 29 vipattīyo nom.-acc. pl. from vipatti f. ‘misdeed, sin’ (see Roth, Indian Studies, p. 243; BHSG 10.172). We also find āpattīḥ (18d) nom.-acc. pl. from āpatti f. ‘sin’ (for the nom.-acc. pl. examples of stems in -i, see BHSG 10.167). These two different acc. pl. forms from f. stems in -i are most likely influenced by the need to gain a mora, as seen in the ending of vipattīyo (⏑---) with regard to cāpattīḥ (---).

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kāryaṃ ca poṣadhena teṣāṃ yuktānāṃ śāsane daśabalasya| sarvajñasya sarvadarśino maitrīpadā30 yehi paricīrṇāḥ31 (18–19) yeṣāṃ ca vasati hṛdaye śāstā dharmo gaṇottamo32| śikṣā uddeśo saṃvāso saṃbhogo śāstuno33 vacanaṃ34|| teṣām upoṣadho ’dya aparityaktāni yehi etāni| paricarya dharmarājaṃ te yānti asaṃskṛtaṃ sthānaṃ (20–21) śuddhasya vai sadā phalguḥ sadā śuddhasya poṣadho| śuddhasya śucikarmasya sadā saṃpadyate vrataṃ (22) yāvat sūtrapratikṣepo gaṇamadhye na bheṣyati35| tāvat sthāsyati saddharmo sāmagrī ca36 gaṇottame (23) yāvac ca deśayitāraḥ pratipattāraś ca dharmaratnasya| tāvat sthāsyati saddharmo hitāya sarvalokasya (24) tasmāt samagrāḥ sahitāḥ sagauravāḥ bhaviyā37 anyam anyaṃ paricaratha dharmarājam adhigacchatha nirvāṇam atandritā acyutapadam aśokam iti (25) [iti] vastu |

maitrīpadā ‘benevolent words’ acc. pl. from -pada ‘word’ nt. with the -ā ending of m. stems in -a, found especially in the versified texts according to BHSG 8.100, but that F. Weller, “Zum Lalita Vistara,” Kleine Schriften, 1. Halbband, Stuttgart, Steiner, 1987, p. 500 also observes in prose. 31 paricīrṇa adj. from paricar- ‘to attend to, take care of’; here maitrīpadā yehi paricīrṇāḥ ‘by whom the benevolent words are observed” (Roth, Indian Studies, p. 247). 32 gaṇottama ‘highly-esteemed (chapter of monks and nuns)’ according to Roth, Indian Studies, p. 247; the sequence śāstā, dharma, gaṇottama recalls the Buddhist traditional triad of buddha, dharma, saṃgha. 33 śāstuno gen. sg. from śāstṛ- ‘Teacher’ designating the Buddha; cf. śāstu (12d) gen. sg. from the same noun. The concurrence of these two gen. in Mv. 1.68.16 and 18 attests to the instability of the grammatical norm. 34 dharmo gaṇottamo śikṣā uddeśo saṃvāso saṃbhogo śāstuno vacanaṃ (20bc); an almost identical series of words appears in BhiVin § 172, p. 161: dharma-saṃgha-śikṣā-uddeśa-saṃvāsasaṃbhoga-śāstṛ-pada ‘doctrine, community, teaching, exposition [of the teaching], common residence, common life, speech of the Teacher’. 35 bheṣyati 3rd sg. fut. from bhū- ‘to become’ (cf. the examples cited in BHSG p. 224). 36 sthāsyati saddharmo sāmagrī ca ‘(...) the true Dharma and unanimity [in the community] will last’. There are two subjects in sg. and the predicate in sg. 37 bhaviyā 3rd sg. and pl. opt. (BHSG 29.29 and 29.34) from bhū- ‘to be’ is a form with two grammatical values used as the predicate with three subjects in pl.: samagrāḥ sahitāḥ sagauravāḥ bhaviyā ‘be in harmony, united, dignified’. 30

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VOCABULARY (SELECTED ITEMS)

akuśalamūlajāla nt. snare-like roots [producing only] demerits; Roth, Indian Studies, p. 246 translates it as ‘snare-like roots of sin’, cf. the translation of kuśalamūla as ‘wholesome potentialities’ (P. Harrison, The Samādhi of Direct Encounter with the Buddhas of the Present, Tokyo, The International Institute for Buddhist Studies, 1990, p. 320) atandrita adj. tireless, indefatigable atijīvita ppp. in -ta from the verb atijīv- ‘to survive, surpass by his way of life’ known in Skt; adopts the meaning ‘to live in a superior way’ in BHS. For Roth, Indian Studies, p. 246, atijīvita is a nt. noun ‘the highest form of life’ adhyāśayaśuddhaśīla pure conduct due to right inclinations (Roth, Indian Studies, p. 246); it is paralleled by Mv.1.102.5 adhyāśayāś ca pariśuddhāḥ ‘wholly pure [mental] dispositions’. anekabuddhānumata adj. approved (or acknowledged) by countless Buddhas antakara m. who puts an end to (jarāmaraṇāntakara m. who puts an end to old age and death) andhakāra m. obscurity apramatta verbal adj. from pramadati ‘to be negligent, distracted’; the privative agives the meaning of ‘diligent, vigilant’ ātmaśīla m. who behaves selfishly āpatti f. transgression, fault, sin; the group of five faults involves (according to Roth, Indian Studies, p. 250, n. 10 referring to VinVin § 10) transgression of the rules prescribing to abstain from killing living beings, taking what is not given, submitting to prohibited sexual pleasures, lying, and consuming alcoholic liquors and spirits āsevati to indulge in, practice, perform assiduously, commit (all these meanings are well shared with the same Skt. verb, cf. āsevanā (Skt. -na, nt.) cultivation (of), devotion (to) BHSD p. 111 kīrti f. glory, renown (also in Vedic) jarāmaraṇapañjaragata adj. obsessed by [the idea that] old age and death are [like] a cage jātīmaraṇa nt. birth and dead; cf. Skt jāti f. birth and Skt jarāmaraṇa m. old age and death (D. Schlingloff, Ein buddhistisches Yogalehrbuch, Berlin, Akademie-Verlag,

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1964, p.113), cf. jarāmṛtyu m. with the same meaning; Skt does not appear to use the compound jātī- or jātimaraṇa tāyin m. saint, holy man; generally denotes the holy Buddha in BHS, but also the Buddhas and holy men in general (BHSD s.v. and Roth “A Saint Like That” and “A Saviour” in Prakrit, Pali, Sanskrit and Tibetan Literature,” in Roth, Indian Studies, pp. 91–107) trilokavighuṣṭaviśālakīrti ‘whose great glory resounds in the three worlds’ should be compared with two other epithets of the Buddha: vighuṣṭaśabda (e.g., Mv. 3.104.12, 3.378.6, LV, CPS) ‘famous’ or ‘the renown of whom is proclaimed’, ‘renowned far and wide’ (J III, p. 103) and vighuṣṭakīrtirekha [Mv. 3.378.6, see on this difficult compound: J III, p. 375, n.1 tentatively suggesting ‘having the writing of a proclaimed renown (?)’]. Norman CP II, pp. 71–76, cf. Norman CP III, pp. 95– 99) makes an assumption about the MI original: he suggests that the compound vighuṣṭaśabda is the phonological equivalent of Pāli vivattachadda ‘one whose name (or fame) has rolled in different directions’, with its original form being *vivṛttaśabda. Quoting from Norman CP II, p. 75, “Although vighuṣṭa and vivatta look very different, it is not impossible that one is derived from the other. If we assume that the original Skt form was vivṛtta, then besides the developments vivatta and vivaṭṭa, which are found in Pāli, the form *vivuṭṭa could have occurred in a dialect which developed -u- < -ṛ- after the labial -v-. If there were an aspirated form of this (cf. the v.l. vivaṭṭha at D II 16, 24), then a dialect which replaced -v- by -h-, in the belief that -v- was a glide consonant, would have a form *vihuṭṭha, which could easily have been back-formed to vighuṣṭa by a BHS redactor.” Note that Mv.1.245.15 has (iti) vighuṭṭhaṃ ‘they cried out (thus)’ where the cluster -ṣṭ- is replaced by -ṭṭh-. See for possible Vedic antecedent RV. 3.33.8 étad váco jaritar māṕ i mṛṣṭhā ā́ yát te ghóṣān ́ i ‘This speech, o chanter, do not forget it, so that future generations may úttarā yugān hear it from you!’ (vácas ‘speech’, a synonym of śabda, and the verb ghuṣ- ‘to hear’ were liable to combine in a formula from the early Vedic period) devendra m. name of a Buddha (lit. ‘Indra among the gods’) deśayitṛ spiritual master, instructor; this word is formed from the causative of the verb diś- ‘to point to, indicate, explain’. It corresponds to the Skt. agent noun deśika ‘a guide, a spiritual master’, and with the suff. -tṛ, to the Skt. deṣṭṛ ‘pointer, guide, instructor’. The Pāli agent noun desetar is closer to deśayitṛ in terms of its structure and formation, as it is made from the causative deseti ‘to point out, teach; preach’ caus. of Pāli disati ‘to show’ dauḥśīlyavadya nt. (?) fault of wickedness; compound specific to the language of the Mahāsāṃghika-Lokottaravādins. While dauḥśīlya nt. ‘wickedness, bad character or disposition’ is attested in Skt, vadya nt. (?) must rather have the meaning comparable to its synonym āvadya Mv. 3.52.1 ‘fault, sin’ (however, see BHSD p.

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469, s.v. vadya on presumably Senart’s false reading with initial ā-). Cf. also Śikṣ 268.13 dauḥśīlyasamudācaraṇa ‘evil conduct’ dhīra adj. firm, solid, wise namas nt. salutation, homage; in introductory formulas ‘salutation, homage to…’ (with dat.) naradevapūjya adj. honored by men and gods narendra m. name of a Buddha (‘Indra among the men’) paricarati to wait upon, serve, honor parivarjayati to reject pāṇi nt. water poṣadha Sin-confessing ceremony (Roth). The term poṣadha m. (or more rarely its variant upoṣadha nt., the former being due to the apheresis; see also BHSD p. 355 s.v. posatha) refers to a Buddhist ceremony [explained BHSD p. 147 as follows: “the Buddhist ‘sabbath’, four times a month, on which good laymen observed 8 śīla (aṣṭāṅga), confessed, etc.”]. Its origin dates back to the ancient Vedic ceremony known as the upavasathá ‘a fast-day, a day of preparation for sacrifices (especially the day preceding a Soma sacrifice)’, originally, ‘consecrated place where the Vedic sacrificer had to keep watch over the sacrificial fire at night’ and ‘required time span’; the use of food restrictions thus led to a new meaning of fasting period. The fact that the upavasathá of the solemn Vedic ritual must have included expiatory ceremonies and the gathering of villagers or clan members allows us to observe a parallel with the Buddhist poṣadha (see H. Krick, Das Ritual der Feuergründung, Wien, Verlag der österreichischen Akademie der Wissenschaften, 1982, especially p. 67, n.161). pracchadati to cover, wrap pratipattṛ follower (Roth, Indian Studies, p. 247) hardly corresponds to the same term in Skt whose meanings range from ‘who perceives, hears, understands’ to ‘who maintains, asserts’. It implicitly reflects the joint usage of words derived from the verb pratipad- (semantically closer to the Pāli verb paṭipajjati ‘to follow a method’ than to the Skt homonym verb meaning, in particular, ‘to begin to speak’, known in Vedic liturgical language) and a term such as dharma, see e.g. Mv. 3.201.9–10 dharmadeśanāpratipadāsaṃpanna ‘[a master] perfected in the practice of teaching the law’ (BHSD p. 365). Roth, ibid., p. 247 and p. 250 understands yāvac ca deśayitāraḥ pratipattāraś ca dharmaratnasya as ‘as long as there are instructors and followers of the religious law’.

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prātimokṣa m. group of precepts for the conduct of monks, which belongs to the Vinaya; its etymology and literal meaning are discussed by J. W. de Jong (review of Ch. S. Prebish, Buddhist Monastic Discipline, in J. W. de Jong, Buddhist Studies, Berkeley, Asian Humanities Press, 1979, p. 305). phalgu m. auspicious spring season (Roth, Indian Studies, p. 247, but see BHSD p. 396: 1. ‘accessory wood…next to the pith’; 2. a certain religious observance) buddhotpāda m. coming into existence of the Buddha bhagavant adj. fortunate, illustrious, blessed; Lord; the Buddha bhāṣati to speak, pronounce; adj. verbal (ppp.) is bhāṣita or bhāṣṭa (Mv.2.157.16 nābhāṣṭā ‘she was not spoken to’ (see BHSG p. 223 for other examples) bhinnavṛttaśīla m. who leads a bad life and is of bad conduct mānuṣika m. human being; member of the Buddhist saṃgha. According to Roth, Indian Studies, p. 246, the adj. mānuṣika means ‘human’, see e.g. mānuṣikā śraddhā (3b) human faithfulness maitrīpada nt. benevolent words ratana nt. jewel lajjin adj. ashamed lokārthacara adj. who lives for the benefit of human beings vijña m. wise man; sage vidu adj. wise, clever (epithet of the Buddha and bodhisattvas); word specific to the versified texts vipatti f. failure in conduct, disorder, adversity viya like, as (is known “only in Mv., but frequent there in prose and vs alike” according to BHSD p. 497). virāgita adj. who disregards, indifferent; cf. the denominative verb virāgayati to be averse, offend, displease; turn away from (Skt virāga aversion, dislike, indifference); the verb is rare in Skt but not in BHS, see BHSD p. 497 s.v. viśuddhaśīla adj. whose conduct is pure and virtuous

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vītarāga adj. dispassionate; who is free from passions śāsanarata m. who takes pleasure in the instruction śāsturvacana nt. word of the Teacher (of the Buddha) śāstuḥśāsana nt. teaching of the Teacher (of the Buddha) śraddhā f. faithfulness, confidence ṣaḍindriyasaṃvarasaṃvṛtatva nt. state of restraint and control over the six faculties of sensual perception sagaurava adj. showing dignity, dignified sadevaka m. or nt. the world of (men and) gods (BHSD p. 555) saṃbhoga m. enjoyment, benefit, sharing (?); in translating this term, I take into account a stereotyped phrase in BhiVin (§ 134) saṃbhuñjati dharmasaṃbhogena ‘to enjoy in common the dharma-enjoyment’; cf. BHSD p. 100 s.v. āmiṣa translating dharmasaṃbhoga as ‘spiritual enjoyment’ saṃvāsa m. dwelling together; life in community samagra adj. harmonious, united is closer in meaning to Pāli adj. samagga than the same Skt word (which means ‘complete, integral’) sāṃta (sānta, sa-anta) see SWTF pp. 75–76, comparing anta with Pāli anta in CPD p. 238 s.v. 1anta: “at the end of a compound [...] apparently pleonastic [...], but prob. giving a more concrete sense including ‘completion, entirety, or system.” The term sānta is also known in Pāli sugata adj. and m., in Skt. meaning ‘going well, one who has fared well, well bestowed’, in BHS epithet and designation of the Buddha, ‘one that has attained bliss’, Tibetan bde bar gśegs.pa (BHSD, p. 597) sudeśita adj. well-preached, taught suvandita adj. well worshiped, celebrated, praised

IX. PRĀTIMOKṢASŪTRA OF THE MAHĀSĀṂGHIKALOKOTTARAVĀDINS. THE THIRTEEN SAṂGHĀTIŚEṢĀ DHARMĀḤ Text: N. Tatia, Prātimokṣasūtram, Patna, Kashi Prasad Jayaswal Research Institute, 1975 (“Tibetan Sanskrit Works Series”, n°16), pp. 8–12. ime kho punar1 āyuṣmanto2 trayodaśa saṃghātiśeṣā dharmā anvardhamāāsaṃ sūtre prātimokṣe uddeśam āgacchanti. (1) saṃcetanikāye śukrasya visṛṣṭīye anyatra3 svapnāntare saṃghātiśeṣo4.

kho punar and kho puna are to be understood as ‘then, thus’. Adj. āyuṣmant (common term of address within the community: ‘venerable [brother]’) is inflected according to the Skt. paradigm or using its thematized form. The forms attested here are : nom. sg. āyuṣmān, voc. sg. āyuṣman, acc. sg. āyuṣmantaṃ nom.-voc.-acc. pl. āyuṣmanto (most frequently, but also āyuṣmantaḥ pāpa-, which cannot be explained by sandhi, cf. āyuṣmanto pṛcchāmi), gen. pl. āyuṣmantānāṃ. 3 anyatra is used here with loc. BhiVIN uses loc.: anyatra samaye (frequent phrase) ‘if it is not a (special) occasion’. The oblique (loc.?) case (anyatra) svapnāntare ‘except in a dream’ is perhaps explained by attraction of saṃcetanikāye śukrasya visṛṣṭīye ‘in the voluntary emission of semen’. BHSD s.v. anyatra excessively emphasizes the prevalence of negative expressions after this adverb. BHSG § 10.122 states that “in Skt. anyatra governs only the abl.” (indeed, abl. is found in the texts of the (Mūla)sarvāstivādins), but here loc. stands for abl. (?), cf. BHSG § 7.82 for other examples. 4 The meaning of the term saṃghātiśeṣa is controversial. Roth, Indian Studies, p. 86 regards the term saṃghātiśeṣa (Pāli saṃghādisesa) of the Mahāsāṃghika-Lokottaravādins to be primitive and more ancient than its counterpart saṃghāvaśeṣa known among the Sarvāstivādins and Mūlasarvāstivādins. See Nolot, p. 91 (translation of the definition of saṃghātiśeṣa given in BhiVIN § 140. O. von Hinüber (“Die Bestimmung der Schulzugehörigkeit buddhistischer Texte nach sprachlichen Kriterien” in H. Bechert ed., Zur Schulzugehörigkeit von Werken der HīnayānaLiteratur, I, Göttingen, Vandenhoeck & Ruprecht, 1985, p. 63) gives Pāli saṃghādiseṣa the meaning ‘(group of faults) for which some (imply) close contact’; it would derive from the non-attested form *saṃghrātiśeṣa, possibly from a rare Vedic verb saṃghrā- ‘to carry in close contact’ [for a discussion of the issue: É. Nolot, “Saṃghāvaṣeśa-, saṃghātiṣeśa-, saṃghādisesa”, Bulletin d’Études Indiennes, 5, 1987, pp.251–272; p. 257: saṃghātiśeṣa “would signify... ‘fault with a residue (a surplus) in relation to the group (of eight Pār.)’; the remainder or a surplus consists possibly of a reparative procedure, pratikarma...”]. 1 2

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(2) yo puna bhikṣu 5 otīrṇo 6 vipariṇatena cittena mātṛgrāmeṇa sārdhaṃ kāyasaṃsargaṃ samāpadyeya 7 saṃyathīdaṃ hastagrahaṇaṃ vā veṇīgrahaṇaṃ vā anyatarānyatarasya vā punar aṅgajātasya āmoṣaṇaparāmoṣaṇaṃ sādiyeya saṃghātiśeṣo. (3) yo puna bhikṣu otīrṇo vipariṇatena cittena mātṛgrāmaṃ duṣṭhullayā vācāya obhāṣeya8 pāpikāya maithunopasaṃhitāya saṃyathīdaṃ yuvāṃ yuvatīti9 saṃghātiśeṣo. (4) yo puna bhikṣu otīrṇo vipariṇatena cittena mātṛgrāmasya antike ātmikāye10 paricaryāye varṇaṃ bhāṣeya etad agraṃ bhagini paricaryāṇāṃ yā mādṛśaṃ śramaṇaṃ śīlavantaṃ kalyāṇadharmaṃ brahmacāriṃ 11 etena dharmeṇa upasthiheya paricareya yad uta maithunopasaṃhiteneti saṃghātiśeṣo. (5) yo puna bhikṣuḥ saṃcaritraṃ samāpadyeya istriyāye 12 mataṃ puruṣasyopasaṃhareya puruṣasya vā mataṃ istriyāye upasaṃhareya jāyattanena 13 vā Examples of inflexion of m. nt. nouns in -u: here are found nom. sg. bhikṣuḥ (before kh- and before s-, but see also ), bhikṣu (the successive initial sounds being: a-, ā-, o-, c-, b-, bh-, v-, but see also bhikṣur vinayavādī), bhikṣū (evaṃ ca so bhikṣū bhikṣūhi vucyamāno almost entirely reproduces the previous syntagm evaṃ ca te bhikṣū bhikṣūhi vucyamānās: the form bhikṣū is nom. pl., but nom. sg. m. is repeated without consideration of the syntactic context); nom. pl. bhikṣū (before kh-); acc. sg. vastuṃ; gen. sg. bhikṣusya and vastusya; loc. sg. vastusmin; instr. pl. bhikṣūhi. 6 otīrṇa: verbal adj. (passive value) from otarati ‘to penetrate, affect, overpower’; here, ‘to fall prey (to sexual desire)’. 7 samāpadyeya (kāyasaṃsargaṃ samāpadyeya ‘would he enter into the bodily contact…’ ) is 3rd sg. opt. in -eya. Other verbal forms equally based on thematic presents found here: sādiyeya [sādiyati, sādīyati, sātīyati ‘to show attachment, take pleasure in’ (cf. BHSD p. 590)]; obhāṣeya (obhāṣati, see fn. 8); upasthiheya (upasthihati ‘to serve’; this pres. form from upasthā- belongs to forms typical of the Mahāsāṃghika-Lokottaravādin language, see BHSG § 28.43); paricareya (paricārayati; shortened root vowel or erroneous spelling?). Cf. cyāveyaṃ 1st sg. opt. caus. from cyavati ‘to exclude, chase’ where -ṃ is 1st sg. marker. 8 obhāṣeya 3 sg. opt. from obhāṣati ‘to speak rudely, to abuse’ corresponding to Pāli obhāsati ‘to speak to (inopportunely), to revile, offend, abuse’, Skt. apabhāṣati ‘to revile’. 9 yuvāṃ yuvatīti saṃghātiśeṣo ‘[Would he speak] thus: “[I am] a young [man], [you are] a young [woman]”, this is a saṃghātiśeṣa. 10 Examples of inflection of nouns in -a: brahmacaryāto [abl. sg. from brahmacarya nt. ‘pure (religious) life; chastity’); saṃcetanikāye (loc. sg. of time, probably with an adverbial value); of nouns in -ā: oblique cases (dat. or gen. sg.) ātmikāye paricaryāye ‘for the sake of his own sexual enjoyment’; tatkṣaṇikāyām from tatkṣaṇikā f. ‘meeting for a short moment’ (BHSD pp. 247-248). BHSD p. 93 has ātmīyā ‘characterized by a self; (what is) possessed by a self’. On the alternation k ~y shown e.g. by Bhu-P 9.5.6 istriyāye vs. Mv.1.244.5 istrikāye, see Descriptive Grammar, p. 78. 11 Acc. sg. brahmacāriṃ is an example of inflexion of m. nouns in -in. 12 Examples of inflection of f. nouns in -i/-ī: istriyāye is an oblique case, here dat. sg. from istrī- or istri- ‘woman’; loc. sg. visṛṣṭīye from visṛṣṭi f. ‘emission of semen’. The phrase istriyāye mataṃ puruṣasyopasaṃhareya puruṣasya vā mataṃ istriyāye upasaṃhareya can be understood as ‘should he bring the thought of woman to man or the thought of man to woman […]’.Cf. BhiVIN § 138 strīmataṃ vā puruṣasya upasaṃhareya puruṣasya vā mataṃ striyāya upasaṃhareya (identical meaning). 13 jāyattanena: instr. sg. of purpose from jāyattana, an abstract made from jāyă-/jāyā- ‘wife’ (the derivative thus means ‘marriage’), supposedly showing the ancient Vedic suff. -tvaná to be very much alive in the Prākrits; assumed is the development tv > tt going back to Indo-Iranian (AiGr II, 2, §§ 530a and 530b; Mi2, § 252). Similarly, jārtanena instr. sg. from jārtana ‘adultery’ [an abstract made from jāra- ‘lover’], cf. Pāli jāra-ttana ‘adultery, concubinage’ (AiGr, ibid.), probably both < *jāratvana. In jārtana, the vowel a is lost before the suffix as in Vedic jār-yà 5

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jārtanena vā antamaśato tatkṣaṇikāyām14 api saṃghātiśeṣo. (6) svayaṃ yācikāya15 bhikṣuṇā kuṭīṃ kārayamāṇena asvāmikātmoddeśikā kuṭī16 kārāpayitavyā. tatredaṃ pramāṇaṃ dīrghaśo dvādaśa vitastīyo sugatavitastinā 17 . tiryak saptāntaraṃ. bhikṣū cānenābhinetavyā vastudeśanāya. tehi bhikṣūhi vastu deśayitavyaṃ anāraṃbhaṃ saparikramaṇaṃ. sāraṃbhe ced bhikṣu vastusminn aparikramaṇe svayaṃ yācikāya kuṭīṃ kārāpeya asvāmikām ātmoddeśikāṃ bhikṣūn vā nābhineya vastudeśanāya pramāṇāṃ vā atikrameya adeśite vastusminn aparikramaṇe saṃghātiśeṣo. (7) mahālakaṃ 18 bhikṣuṇā vihāraṃ [kārā]payamāṇena sasvāmikam ātmoddeśikaṃ bhikṣū cānenābhinetavyā vastudeśanāya. tehi bhikṣūhi vastu deśayitavyaṃ anāraṃbhaṃ saparikramaṇaṃ. sāraṃbhe ced bhikṣu vastusminn aparikramaṇe mahallakaṃ vihāraṃ kārāpeya sasvāmikam ātmoddeśikaṃ bhikṣūn vā nābhineya vastudeśanāya pramāṇāṃ vā atikrameya adeśite vastusminn aparikramaṇe saṃghātiśeṣo. (8) yo puna bhikṣu bhikṣusya duṣṭo doṣāt kupito anāttamano śuddhaṃ bhikṣum anāpattikam amūlakena pārājikena dharmeṇa anudhvaṃseya apy evaṃ nāma imaṃ bhikṣuṃ brahmacaryāto cyāveyaṃ ti so tad apareṇa samayena 19 samanugrāhiyamāṇo 20 vā asamanugrāhiyamāṇo vā amūlakam eva tam adhikaraṇaṃ 21 bhavati. amūlakasya ca adhikaraṇasya ca adharmo upādinno 22 bhavati bhikṣu ca doṣe pratiṣṭhihati doṣād avacāmīti23 saṃghātiśeṣo. ‘intimacy, amity’. See also BhiVIN § 138 jāyattatena vā jārattatena and the comment by Nolot, p. 86, fn. 2 on the stems in -ttata (she admits the graphic confusion -ta/-na). 14 The form and syntax of the phrase are controversial (on the issue, see Nolot, p. 87, n. 3). BhiVIN § 138 reads vā antamasato tatkṣaṇikāni pi understood as ‘même si ce sont seulement des liaisons passagères’/ ‘be it only passing love-affairs’. 15 yācikāya could be dat. sg. from yācikā f. ‘petition, request ; begging’ (cf. BHSG § 9.55 on some few examples of -āya of the ā declension). But it could also be instr. sg. from *yācika ‘beggar’, while yācaka is known in the Mahābhārata (suffixes -aka and -ika possibly alternating). 16 asvāmikātmoddeśikā kuṭī: ‘hut (constructed) without (the support) of a benefactor and intended for personal use’. 17 dvādaśa vitastīyo sugatavitastinā ‘twelve spans according to the span of the Sugata’. 18 mahālaka (and mahallaka) adj. ‘large’. 19 so tad apareṇa samayena ‘he, at a later time […]’. The demonstrative pronoun tad nom. sg. nt. following the nom. sg. m. pronoun so (the generalized form for Skt. sa without regard to sandhi, according to BHSG § 21.5) matches the same following the nom. sg. f. pronoun in BhiVin § 138 sā tad apareṇa samayena ‘she, at a later time […]’. Both tad are a kind of redundant enclitic reinforcing the preceding so, the cluster so tad serving as a link between two propositions, something like ‘then he/she […]’. Not to exclude that tad is perhaps a truncated form of Skt. tadā. 20 samanugrāhiyamāṇa: nom. sg. m. of the pres. pass. part. from samanugrah- to be compared with samanugāhyate ‘is examined, cross-questioned’ (BHSD p. 561). 21 tam [adhikaraṇaṃ, nt.]: tam is nom. sg. m., nt. from pronominal stem ta-, cf. ity etaṃ kuśalaṃ (kuśala is nt.) and ity evaṃ kuśalaṃ (contamination with the latter cannot be supposed). 22 upādinno: nom. sg. m. of the verbal adj. to the present upādiyati, upādīyati ‘to take for granted, assume’. 23 avacāmi: 1st sg. of the preterite, cf. 3rd sg. pres. vacati ‘to speak’. BHSG p. 229 explains this pres. as based on Pāli avaca, “a blend form, based primarily on [aor.] avocat with root-vowel

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(9) yo puna bhikṣu bhikṣusya duṣṭo doṣāt kupito anāttamano anyabhāgīyasyādhikaraṇasya kiñcid eva leśamātrakaṃ dharmam upādāya24 aparājikaṃ bhikṣuṃ pārājikena dharmeṇa anudhvaṃseya apy evaṃ nāma imaṃ bhikṣuṃ brahmacaryāto cyāveyaṃ ti so tad apareṇa samayena samanugrāhiyamāṇo vā asamanugrāhiyamāṇo vā anyabhāgīyam eva tam adhikaraṇaṃ bhavati anyabhāgīyasya cādhikaraṇasya kocid 25 e[va] leśamātrako dharmo upādinno bhavati bhikṣu ca doṣe pratiṣṭhihati doṣād avacāmīti saṃghātiśeṣo. (10) yo puna bhikṣuḥ samagrasya saṃghasya bhedāya parākrameya 26 bhedanasaṃ-vartanīyaṃ vādhikaraṇaṃ samādāya 27 pragṛhya tiṣṭheya so bhikṣu bhikṣūhi evam asya vacanīyo mā āyuṣman samagrasya saṃghasya bhedāya parākramehi bhedanasaṃvartanīyaṃ vādhikaraṇaṃ samādāya pragṛhya tiṣṭhāhi. sametu āyuṣmān sārdhaṃ saṃghena samagro hi saṃgho sahito sammodamāno 28 avivādamāno 29 ekuddeśo kṣīrodakībhūto śāstuḥ śāsanaṃ dīpayamāno sukhaṃ ca phāsuṃ ca viharati. evaṃ ca so bhikṣu bhikṣūhi vucyamāno 30 taṃ vastuṃ pratinissareya ity etaṃ kuśalaṃ. no ca pratinissareya so bhikṣu bhikṣūhi yāvantṛtīyakaṃ samanugrāhitavyo samanubhāṣitavyo tasya vastusya pratinissargāya. yāvanttṛtīyakaṃ samanugrāhiyamāṇo vā samanubhāṣiyamāṇo vā taṃ vastuṃ pratinissareya ity evaṃ kuśalaṃ. no ca pratinissareya tam eva vastuṃ samādāya pragṛhya tiṣṭheya saṃghātiśeṣo. (11) tasya kho puna bhikṣusya bhikṣū sahāyakā bhonti31 ekā vā dvau vā trayo vā saṃbahulā vā vargavādakā32 anuvartakāḥ samanujñāḥ saṃghabhedāya. te bhikṣū tān bhikṣūn evaṃ vadeṃsuḥ. mā āyuṣmanto etaṃ bhikṣuṃ kiñcid vadatha 33

by influence of forms in vac”. 24 upādāya: ger. of Skt. upa-ā-dā- used in postposition, notably in the sense of ‘by taking as a pretext, makng use of, on the ground of’ (with acc.). 25 kocid: nom. sg. m. of the indefinite pron. 26 bhedāya parākramati ‘to proceed toward a division (of a saṃgha)’. 27 adhikaraṇaṃ samādāya ‘while taking [as a pretext] a dispute (a questionable case)’: ger. samādāya is sometimes a compound member, see Mv.1.49.3 daśakuśalakarmapathasamādāyavartī ‘who pursues the path of ten virtues’. 28 sammodamāno ‘who is in agreement’, nom. sg. m. of the middle part. from saṃmodate ‘to approve, greet’. 29 avivādamāno: nom. sg/. m. of the negative middle part. ‘who does not quarrel’; the lengthened root vowel has no morphological function (the root is vad-) and is perhaps due to the contamination with vivāda m. ‘quarrel, dispute’. 30 vucyamāno nom. sg. m. of the pass. part. to vucyati, vuccati ‘is (being) said’. These forms fron the root vac- cannot be said to occur “chiefly in verses, except for Mv” (BHSG § 2.50); they occur here and in prose BhiVin (e.g. §§ 170,171) as well, so they are not a metrical matter. 31 bhonti: 3rd pl. pres. from bhū-. 32 bhikṣū...vargavādakā ‘monks speaking in favor of division (of the saṃgha)’, cf. bhikṣavaḥ...vyagravādina[ḥ] ‘monks preaching the discord’ in the Prātimokṣasūtra of the Sarvāstivādins (L. Finot and É. Huber, “Le Prātimokṣasūtra des Sarvāstivādins”, Journal asiatique, 1913, p. 483). See also vyagrakaraṇīṃ vācaṃ bhāṣ- ‘to speak words causing division’ (BHSD p. 514). 33 vadatha: 2nd pl. imp. of vadati

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kalyāṇam vā pāpakaṃ vā. dharmavādī caiṣo 34 bhikṣur vinayavādī caiṣo bhikṣu asmākaṃ ceṣo bhikṣu cchandaṃ ca ruciṃ ca samādāya pragṛhya vyavaharati35. yaṃ caitasya bhikṣusya kṣamate36 ca rocate ca asmākaṃ api taṃ kṣamate ca rocate ca. jānan caiṣo bhikṣu bhāṣate no ajānan. te bhikṣu37 bhikṣūhi evam asya vacanīyā mā āyuṣmanto evaṃ vadatha na eṣo bhikṣur dharmavādī na eṣo bhikṣur vinayavādī adharmavādī eṣo bhikṣu avinayavādī caiṣo bhikṣu ajānan caiṣo bhikṣu bhāṣate no jānan. mā āyuṣmanto saṃghabhedaṃ rocantu saṃghasāmagrīm evāyuṣmanto rocantu. samentu38 āyuṣmanto sārdhaṃ saṃghena. samagro hi sahito sammodamāno avivādamāno ekuddeśo kṣīrodakībhūto śāstuḥ śāsanaṃ dīpayamāno sukhaṃ ca phāsuṃ ca viharati. evaṃ ca te bhikṣū bhikṣūhi vucyamānās taṃ vastuṃ pratinissareṃsu ity etaṃ kuśalaṃ. no ca pratinissareṃsu te bhikṣū bhikṣūhi yāvantṛtīyakaṃ samanugrāhitavyāḥ samanubhāṣitavyāḥ tasya vastusya pratinissargāya. yāvanttṛtīyakaṃ samanugrāhiyamāṇā vā samanubhāṣiyamāṇā vā taṃ vastuṃ pratinissareṃsu i[tye]taṃ kuśalaṃ no ca pratinissareṃsu tam eva vastuṃ samādāya pragṛhya tiṣṭheṃsu saṃghātiśeṣo. (12) bhikṣuḥ kho puna durvacakajātīyo bhoti. so uddeśaparyāpannehi śikṣāpadehi bhikṣūhi śikṣāyāṃ saha dharmeṇa saha vinayena vucyamāno 39 ātmānam avacanīyaṃ karoti. so evam āha mā me āyuṣmanto kiñcid vadatha kalyāṇaṃ vā pāpakaṃ vā. aham apy āyuṣmantānāṃ na kiñcid vakṣyāmi kalyānaṃ vā papakaṃ vā. viramathāyuṣmanto mama vacanāya40. so bhikṣu bhikṣūhi evam asya vacanīyo41 mā āyuṣmann uddeśaparyāpannehi śikṣāpadehi bhikṣūhi śikṣāyāṃ saha dharmeṇa saha vinayena vucyamāno ātmānam avacanīyaṃ karohi. [a]vacanīyam evāyuṣmān ātmānaṃ karotu 42 . bhikṣū pi āyuṣmantaṃ vakṣyanti caiṣo vs. c(’)eṣo (both occurring in the same line) shows the instability of vocalic sandhi. vyavaharati ‘to speak, argue’: cf. Pāli vyāharati ‘to utter, talk, speak’ and BHS vyavahāra m. ‘manner of speech’ (BHSD p. 516). Cf. similar BhiVin § 167 asmākaṃ ca eṣā bhikṣuṇī chandañ ca ruciṃ ca samādāya pragṛhya vyavaharati ‘this nun argues while our consent and desire are being assumed’. 36 kṣamate used impersonally means ‘pleases, seems good’. 37 bhikṣu is to replace with bhikṣū nom. pl. (misprint in the text). 38 samentu: 3rd pl. imp. of sam-i- ‘to get together’. 39 śikṣāyāṃ […] vucyamāno, vadatu śikṣāyāṃ and vakṣyanti śikṣāyāṃ are based on the phrases with the loc.: śikṣāyāṃ vac- or śikṣāyāṃ vad-. The locative case is problematic (cf. acc. with the verb dā- in place of the verbs of speaking: BhiVin § 159 śiksāṃ deti ‘to give instruction’). Mv. 3.47.13 has another verb of speaking with acc.: śiksāṃ pratyākhyā- ‘to renounce the teaching’. 40 viramathāyuṣmanto mama vacanāya ‘may the venerable [monks] abstain from speaking to me’: the verb viramati with dat. vacanāya and not abl. as e.g. Mv. 1.202.6 viramāmi cāpy adinnān madyād anibaddhavacanāc ca ‘I refrain from theft, intoxication, and frivolous speech’, cf. Mv. 1.145.6 viramāmi cāpy adinnā (abl. sg. in –ā); see also BhiVin § 169 viramantv āryamiśrikāyo mama vacanāya. 41 so bhikṣu bhikṣūhi evam asya vacanīyo ‘the [other] monks will thus speak to this monk’: asya vacanīya is an analytical construction with asya 3rd sg. opt. from as- ‘to be’ (without any metrical constraint, contrary to BHSG 29.41). Cf. above (11) te bhikṣū (pl.) bhikṣūhi evam asya vacanīyā ‘these monks will be thus admonshed by (other) monks’; asya is due to the tendency to reuse stereotypical syntagms. 42 [a]vacanīyam evāyuṣmān ātmānaṃ karotu: to read undoubtedly vacanīyam ... karotu ‘may 34 35

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śikṣāyāṃ saha dharmeṇa saha vina[yena]. āyuṣmān api bhikṣūn vadatu śikṣāyāṃ saha dharmeṇa saha vinayena. evaṃ saṃbaddhā 43 kho punas tasya bhagavato tathāgatasya[ā]rhataḥ samyaksaṃbuddhasya parṣā yad idam anyamanyasya vacanīyā anyonyāpatti44 vyutthāpanīyā45. evaṃ ca so bhikṣū bhikṣūhi vucyamāno taṃ vastuṃ pratinissareya ity etaṃ kuśalaṃ no ca pratinissareya so bhikṣu bhikṣūhi yāvantṛtīyakaṃ samanugrāhitavyo samanubhāṣitavyo tasya vastusya pratinissargāya. yāvantṛtīyakaṃ samanugrāhiyamāṇo vā taṃ vastuṃ pratinissareya i[tye]taṃ kuśalaṃ no ca pratinissareya tam eva vastuṃ samādāya pragṛhya tiṣṭheya saṃghātiśeṣo. (13) saṃbahulā bhikṣū kho punar anyataraṃ grāmam vā nagaraṃ vā nigamaṃ vā upaniśrāya46 kuladūṣakāḥ pāpasamācārāḥ. teṣām te pāpakāḥ samācārā dṛśyante ca śrūyante ca. kulānyapi duṣṭāni dṛśyante ca śrūyante ca. kuladūṣakāśca punar bhavanti pāpasamācārāḥ. te bhikṣū bhikṣūhi evam asya vacanīyāḥ. āyuṣmantānāṃ khalu pāpakāḥ samācārāḥ dṛśyante ca śrūyante ca. kulānyapi duṣṭāni dṛśyante ca śrūyante ca. kuladūṣakāś ca punar āyuṣmantaḥ pāpasamācārāḥ. Prakramathāyuṣmanto imasmād 47 āvāsād alaṃ vo 48 iha vustena. evaṃ ca te bhikṣū bhikṣūhi vucyamānās te bhikṣū tān bhikṣūn evaṃ vadeṃsu 49 . cchandagāmī cāyuṣmanto doṣagāmī cāyuṣmanto saṃgho mohagāmī cāyuṣmanto saṃgho bhayagāmī cāyuṣmanto saṃgho saṃgho ca tāhi tādṛśikāhi āpattīhi ekatyān bhikṣūn prabrājeti50 ekatyān bhikṣūn na pravrājeti te bhikṣū bhikṣūhi evam asya vacanīyāḥ. mā āyuṣmanto evaṃ vadatha. na saṃgho cchandagāmī na saṃgho doṣagāmī na saṃgho mohagāmī na saṃgho bhayagāmī.no ca saṃgho tāhi tādṛśikāhi āpattīhi ekatyān bhikṣūn pravrājeti ekatyān bhikṣūn na pravrājeti. āyuṣmantānāṃ khalu pāpakāḥ samācārāḥ dṛśyante ca śrūyante ca. kulānyapi duṣṭāni dṛśyante ca śrūyante ca. kuladūṣakāśca punar āyuṣmantaḥ pāpasamācārāḥ. prakramathāyuṣmanto imasmād [the Venerable One make himself one] who is to be spoken to’. This is confirmed by the similar injunction addressed to a nun in the same situation in BhiVIN § 169, p. 154 vacanīyaṃ evāryātmānaṃ karotu. 43 Read with BhiVin § 169 saṃvṛddhā ‘(the community) grew’ (not saṃbaddhā). 44 anyamanyasya vacanīyā anyo(’)nyāpatti vyutthāpanīyā, if translated word-by-word means ‘(the community) where they speak to each other, where they help each other to rid themselves of faults’: note the two forms of the adj. meaning ‘reciprocally’: anya-m-anya (with an epenthetic consonant -m-) and Skt. anyo’nya. The epenthetic form is most often used in BHS,. 45 parṣā […] vyutthapanīyā ‘the community [which is characterized by] getting rid of’; I understand vyutthapanīyā as denominative adj. based on BHS vyutthāpana nt. ‘causing to get rid of [sin]’ (BHSD p. 519, s.v.). 46 upaniśrāya ‘in, at, with, in proximity to, near: ger. from upaniśri- ‘to go near or to the side of’ used as postposition with acc. 47 imasmād [āvāsād]: abl. sg. from pron. ayam, stem ima-, cf. imaṃ [bhikṣuṃ] acc. sg. m. 48 vo: 2nd pl. personal pron., used for nom., cf. BHSG § 20.61 and § 20.63 (the form is questioned). 49 vadeṃsu 3rd pl. aor., see vadensuḥ in ch. IV (“The Story of Sabhika”) and tiṣṭheṃsu. The aor. here has the nuance of fut.-opt. 50 prabrājeti: erroneous (?) reading of pravrājeti caus. from pravrajati ‘to exile, banish’. On the alternation b ~ v in this example (reflecting probably two orthoepic or dialectal norms) and elsewhere, see Descriptive Grammar, pp. 98-99.

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āvāsād alaṃ vo iha vustena. evaṃ ca te bhikṣū bhikṣūhi vucyamānā taṃ vastuṃ pratinissareṃsu ity etaṃ kuśalaṃ. no ca pratinissareṃsu te bhikṣū bhikṣūhi yāvantṛtīyakaṃ samanugrāhitavyā samanubhāṣitavyās tasya vastusya pratinissargāya. yāvanttṛtīyakaṃ samanugrāhiyamāṇā vā samanubhāṣiyamāṇā vā taṃ vastuṃ prati[ni]ssareṃsu ityetaṃ kuśalaṃ. no ca pratinissareṃsu tam eva vastuṃ samādāya pragṛhya tiṣṭheṃsu saṃghātiśeṣo. uddānaṃ (1) saṃcetanikā (2) hastagraho (3) obhāṣo (4) paricaryā atha (5) saṃcaritraṃ (6) kuṭīṃ51 (7) vihāro (8–9) dve52 cābhūtena (10) saṃghasya ca bhedāyopakramati (11) tasya cānuvartakāḥ (12) durvacako (13) kuladūṣakāś ca. uddiṣṭā kho punar āyuṣmanto trayodaśa saṃghātiśeṣā dharmāḥ. tatra nava prathamāpattikāś catvāro yāvantṛtīyakā. yeṣāṃ bhikṣur ato[’]nyatarām āpattim āpadyitvā53 yāvatakaṃ jānan cchādeti tāvatakaṃ54 tena bhikṣuṇā akāmaparivāsaṃ parivasitavyaṃ 55 . parivustaparivāsena 56 bhikṣuṇā uttariṣaḍāhaṃ bhikṣusaṃghe mānatvaṃ caritavya. cīrṇamānatvo bhikṣuḥ kṛtānudharmo āhvayanapratibaddho57. yatra syād viṃśagaṇo bhikṣusaṃgho tatra so bhikṣu āhvayitavyo ekabhikṣuṇāpi ced ūno viṃśatigaṇo bhikṣusaṃgho taṃ bhikṣum āhveya, so ca bhikṣu anāhūto te ca bhikṣū garhyāḥ iyam atra sāmīcī . tatrāyuṣmanto pṛcchāmi kaccit tha58 pariśuddhaḥ ? dvitīyaṃ pi āyuṣmanto pṛcchāmi kaccit tha pariśuddhāḥ? tṛtīyaṃ pi āyuṣmanto pṛcchāmi kaccit tha pariśuddhāḥ ? pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm eva etaṃ dhārayāmi59.

kuṭīṃ: an isolated acc. in the series of nom. or an accidental final anusvāra. dve: nom.-acc. m. f., nt. from dva ‘two’ (thus not only in Mv. as stated BHSG § 19.3). 53 āpadyitvā: ger. in -itvā to āpadyate, -ti ‘to fall (into sin), to commit a sin’. 54 yāvatakaṃ ... tāvatakaṃ: correlation meaning ‘as long as’ (a time). 55 tena bhikṣuṇā akāmaparivāsaṃ parivasitavyaṃ ‘the monk, even unwilling to be subjected to a period of probation, will have to spend his probation’; parivasitavyaṃ ppp. of necessity (gerundive) from parivasati ‘to live (outside the community) for a period of probation’, cf. Pāli parivasati ‘to stay, dwell, live under probation’. 56 parivusta-parivāsena bhikṣuṇā ‘by the monk who has completed his parivāsa’ ; parivusta ppp. from parivasati matches Pāli parivuttha (parivuṭṭha). See also vustena (13), instr. sg. of the ppp. vusta from vas- ‘to dwell, to live’. 57 āhvayanapratibaddho ‘[the monk] bound to be summoned [to join the community anew]’, cf . āhvayitavyo ‘should be summoned [to join the community again]’. 58 kaccit tha is not easy to interpret; kaccit, like Latin num, introduces a question (as suggested by J II, p. 206, n. 1): kaccit tha pariśuddhāḥ ‘Are you pure?’, but tha remains obscure, unless, I tentatively suggest, tha stands for stha 2nd pl. from the root as- ‘to be’. See v.l. BhiVin § 172 kaccic cha, also unclear. 59 The meaning of the verb dhārayati ‘to understand, support’ is closer to that of the Pāli verb dhāreti, caus. from dharati, although this meaning is not unknown to Skt. dhṛ-. 51 52

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VOCABULARY (SELECTED ITEMS)

akāmaparivāsa m. probation spent against one’s will. Cf. on the Pāli expression Vin.3.l86.14 akāmāparivatthabbaṃ: É. Nolot, ‘Studies in Vinaya technical terms I-III, Journal of the Pali Text Society, vol.XXII, 1996, p.117, n. 7. See also my “Materials for the Lexicography of Buddhist Sanskrit of the Mahāsāṃghika-Lokottaravādins”, Memoirs of the Chūō Academic Research Institute, 31, 2002, p. 47. aṅgajāta nt. limb of the body, cf. Skt. aṅgajāta adj. ‘produced from or on the body’ adhikaraṇa nt. dispute; questionable case; matter of contention (BHSD p. 12) anāttamana adj. irritated, cf. āttamana ‘glad at heart, delighted’ anāpattika adj. (monk) who has committed no infraction; free from offense anāraṃbha adj. not involving slaughter; free from damage (to living beings) anudhvaṃsati to accuse falsely; cf. BhiVin § 138 anudhvaṃsayati (in a comparable context) apparently with no clear causative force, thus the formally -aya- causative is hardly distinct from the underlying verb anuvartaka adj. who adheres to, conforming to antamaśato adv. introducing the restrictive phrase ‘even if it is only...’, ‘even if it would only be..’ [BHSD pp. 37-38 ‘so much as’, ‘(even) so much as’] anyabhāgīya adj. This word appears in similar context BhiVin § 138, but G. Canevascini (personal communication) reads anyabhāgiya ‘belonging to another matter’ aparājika m. (monk) not guilty of a pārājika (see below) offense; cf. synonymous adj. apārājikīya (BHSD p. 46) anvardhamāsaṃ adv. every half month aparikramaṇa adj. not good for roaming apy evaṃ nāma indecl. namely, thus amūlaka adj. groundless, baseless avacanīya adj. who is not receptive to words āmoṣaṇaparāmoṣaṇa nt. touching and caressing

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uttariṣaḍāha (penance endured by a monk) additional six days uddeśaparyāpanna adj. pertaining to the explanation (of the rules of discipline) uddeśam āgacchati to come up to be recited (explained) ek(’)uddeśa (cf. Pāli ek'-uddesa) m., f., n. 1. a single recitation, one and the same recitation; 2. having a single united recital of the Prātimokṣa (one of three requirements for a harmonious saṃgha). As for the Pāli word, both meanings are recorded SWTF, 6. Lieferung, p. 444; here, the secomd meaning is more suitable. obhāṣa m. insult, injury kṛtānudharma adj. who has been dealt with according to the rules kuladūṣaka m. injurer or spoiler of families, cf. Pāli kuladūsaka; BHSD p. 188: “’injury’ or ‘spoilng’ consists in the erring monk’s imposing on lay families improper services” (Vinaya-Piṭaka III.185.1 ff.) kṣīrodakībhūta adj. (united) as milk and water cīrṇamānatva adj. who has accomplished the mānatva (see below) chanda m. nt. consent; desire, passion chādeti to hide dīrghaśas adv. in length durvacakajātīya adj. who by nature is hard to talk to, cf. BHSD p. 272 daurvacasya ‘the quality of being hard to talk to’ duṣṭhulla adj. wicked, lewd (see BHSD p. 267 s.v. duṣṭhula) doṣa m. hatred, malice, aversion (Skt. dveṣa, see BHSD p. 272) paricaryā f. service (of the body), (sexual) enjoyment (BHSD p. 322) paricārayati to attend, wait upon parivāsa m. period of probation to which certain monks were subjected as a disciplinary measure for concealment of a saṃghāvaśeṣa offense (BHSD p. 329) pāpika adj. bad, evil, cf. Mv.3.15.18 pāpaka

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pārājika(dharma) m. nt. fault involving expulsion from the order of monks pratinissarati to renounce; this verb is better understood when compared to Pāli paṭinissarati ‘to depart, escape from, to be freed from’ pratinissarga m. abandonment, renunciation; cf. pratiniḥsarga and -nisarga (noted BHSD p. 363). prathamāpattika m. fault (proven as such) at once phāsuṃ adv. agreeably, comfortably mātṛgrāma m. woman mānatva nt. type of penance endured by a monk yad idam and yad uta ‘namely, to wit’, cf. Pāli yad idaṃ (uta not recorded in Pāli, as noted BHSD p. 443) yāvantṛtīyakaṃ adv. up to three times [cf. yāvatṛtīyaka ‘requiring punishment only after the third offense’, BHSD p. 447] leśamātraka adj. insignificant, trifle (matter) varṇaṃ bhāṣati to speak well; to speak in praise (of sexual service) viṃśa(ti)gaṇa adj. group (of monks) which totals about twenty śikṣā f. teaching, instruction, lesson, precept śikṣāpada nt. moral precept saṃyathīdaṃ indecl. notably, namely saṃvartanīya adj. conducive to saṃcaritraṃ samāpadyate to act as an intermediary; producing, acting as gobetween in liaisons (BHSD p. 550) saṃcetanika adj. voluntary; cf. sāṃcetanika intentional (BHSD p. 590) saparikramaṇa adj. good for roaming

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samanujña adj. giving consent, approving, cf. samanujñaka (same meaning) BHSD p. 561 sāmagrī f. harmony, unity; cf. Skt. totality, completeness sāmīcī f. proper conduct, proper course, usage; propriety of conduct, conformity to the ideal (BHSD p. 592) sāraṃbha adj. threatening (to living beings); involving destruction (Prebish, p. 54)

X. BHIKṢUṆĪ-VINAYA. PĀCATTIKA-DHARMA 141 (excerpt from the end of § 251) Text: G. Roth, “Nachtrag zur Edition of Bhikṣuṇī-Vinaya der Ārya-MahāsāṃghikaLokottaravādin”, in R. Grünendahl, J.-U. Hartmann, P. Kieffer-Pūlz (hrsg.), Studien zur Indologie und Buddhismuskunde. Festgabe des Seminars fūr Indologie und Buddhismuskunde fūr Professor Dr. Heinz Bechert, Bonn: Indica and Tibetica Verlag, 1993, pp. 235–237 (abbreviation: Nachtrag). On the style and language of the fragment reproduced below, note that Roth’s analyses in Indian Studies, especially pp. 110–116, confirm the intuitions of H. Oldenberg who distinguishes between style A and style B in the Mahāvastu. Roth states that this distinction equally applies to the body of texts in the MahāsāṃghikaLokottaravādin tradition, including BhiVin and Abhisamācārikā. Furthermore, he maintains that the use of the enclitic dāni belongs to the typical stereotypes found in the Vinaya language of the Mahāsāṃghika-Lokottaravādins; it primarily appears in the narrative parts that underwent development. On the other hand, there is a significant absence of dāni in sections with a hieratic content mentioning the disciplinary formalities applied in monastic communities; these sections probably inherited and derived from the Buddhist tradition before the schism. Since, in Sanskrit dramas, the parts in MI dialects largely employ dāni, Roth thus concludes that both cases involve a popular use. Moreover, the absence of dāni in the Buddhist canonical texts originating from Gilgit and Turkestan, that is to say, from the tradition of the Mūlasarvāstivādins and Sarvāstivādins, might have a diagnostic value. However, S. Karashima thinks Roth wrong in suggestion that the use of dāni can be a decisive criterion for determining the school-affiliation as it is found in other dialects as well. Roth’s assumption that this particle is one of the most striking characteristics of the language of the Mahāsāṃghika-Lokottaravādins is rejected not only by the fact that dāni is not uncommon in Pāli, but also by the fact that the Patna Dharmapada (supposedly belonging to the Mahāsāṃghika-Lokottaravādins on the basis of the frequent use of dāni) is now believed to belong to the Sāmmatīyas (see S. Karashima, “A Fragment of the Prātimokṣa-Vibhaṅga of the MahāsāṃghikaLokottaravādins”, in J. Braarvig ed., Buddhist Manuscripts in the Schøyen Collection, vol. I, Oslo, Hermes Publishing, 2000, p. 234 and n. 12).

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Important notes on the lexicon of the fragment reproduced below are found in Nachtrag, pp. 232–234. For an index of Sanskrit terms used in the Bhikṣuṇī-Vinaya following its complete translation (except for this fragment), see Nolot, pp. 509–517. athāha ārye kahiṃ 1 dānan 2 dātavyaṃ. yahiṃ taṃ 3 prasīdati. athāha. kahiṃ dānaṃnaṃ 4 mahā-phalaṃ bhavati. vaktavyam saṃghe dinnam mahā-phalaṃ. athāha. kahiṃ dāni saṃgho śīlavān guṇavān bhadrako śikṣā-kāmo vaktavyaṃ5. nāsti saṃgho duḥśīlo nāma6. atha dān7 āha. kahiṃ dāni abhiyuktā bhikṣubhikṣuṇīyo8 vā kriyāyāṃ vā9. khaṇḍa-pralugge vā uddeśe svādhyāye yoge manasi-kāre kahiṃ vā

kahiṃ is loc. sg. from interrogative pron. ka-. In the following sentence, the relative yahiṃ cit in loc. sg. is correlated with this interrogative. See BHSG § 21.22 on the use of kahiṃ as locative adverb ‘where?’. Noticeable is the loc. of donee with the verb ‘to give’ whereas in the language of the Mahāsāṃghika-Lokottaravādins the gen. case is known, see e.g. Abhis-Dh (Ma-Lo) I (§ 4.11) avaśyan teṣāṃ dātavyaṃ piṇḍapātaṃ ‘by all means should the alms-food be given them’. 2 dānan (i.e. dānaṃ ‘gift’, no sg. nt.) dātavyaṃ: the final anusvāra is replaced by a dental nasal due to the initial sound of the subsequent word. Cf., however, BhiVin § 188, p. 206 dānaṃ dattaṃ. 3 taṃ: nom. sg. m. nt. from pronominal stem ta-. 4 dinnaṃ: ppp. in -na from dā-. 5 kahiṃ dāni saṃgho śīlavān guṇavān bhadrako śikṣā-kāmo vaktavyaṃ: adj. of obligation (part. of necessity) vaktavyaṃ nom. sg. nt. does not agree with its subject saṃgho nom. sg. m.; the syntax of the part. of necessity in BhiVin oscillates between agreement and non-agreement: see § 85 atha dāni so vṛddho bhoti. vaktavyo ‘and then, he is old, they will tell him’; § 88 atha dāni sā vṛddhā bhoti. vaktavyā ‘and then, she is old, they will tell her’; however, § 101 atha dāni sā vṛddhā bhavati. vaktavyaṃ. I cannot offer any plausible hypothesis, if not that the gender distinctions are here irrelevant. BHSG § 8.26 (on nom. sg. [m.] in -aṃ) suggests indeed “a tendency towards breakdown of the system of formal gender distinctions, especially as between m[asc.] and nt.” Edgerton quotes Mv. 2.130.13 nāyaṃ mārgaṃ bodhāya ‘this is not the path to enlightenment’ and concludes with interrogation: “Could the ending (mārg)-aṃ have been mechanically carried over from the modifying pronoun (ay)-aṃ ?”. I do not find this ad hoc supposition adequate for all similar occurrences: it is better to assume the more general irrelevance of the above-mentioned distinctions. 6 nāma acc. from nāman nt. ‘name’ here matches closely Pāli nāma used as emphatic particle ‘just, indeed, certainly’, cf. BHSD p. 293 admitting the meanings ‘pretendedly, forsooth’. 7 dān āha: phonetic shape of the proclitic or enclitic dān is due to the vocalic sandhi of the MI type (cf. Pāli idāni ahaṃ becoming idānāhaṃ). sā dān āha or tā dān āhaṃsuḥ and atha dān āha are stereotypical phrases; vocalic sandhi is optional, as is generally the case in MI. However, dāni is also found with the non-elided final vowel before an initial vowel (kahiṃ dāni abhiyuktā), cf. BhiVin § 211 bhikṣuṇīyo dāni ojjhāyanti ‘the nuns become irritated’. 8 bhikṣuṇīyo: nom. pl. of bhikṣuṇī f. 9 Parallel text BhiVin § 251 reads kahiṃ dāni abhiyuktā bhikṣū C(°kṣu) vā C(/) bhikṣuṇīyo vā kriyāyāṃ vā (the letter C refers to the readings by Dr. G. Canevascini whose notes put at my disposal are gratefully appreciated) ‘To what action are the monks or the nuns yoked?’, cf. the loc. case SP 80.5 tathāgataśāsane ’bhiyujyante. The repeated particles vā are naturally disjunctive and are used to present alternatives, but, separately or in a series, they may also correspond to Skt. eva. 1

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śīghraṃ parisamāpyet 10 . ciraṃ ca dṛśyeta sampakvo paribhuṃjyeta 11 . labhyaṃ samyagmatī-karmma dātuṃ12. amukaṃhi13 bhikṣū vā bhikṣuṇīyo vā abhiyuktā ity ādi. sā eṣā bhikṣuṇī sāṃghikaṃ lābhaṃ ātmano pariṇāmayen niḥsarggika 14 . sāṃghikaṃ lābhaṃ pudgalasya pariṇāmayet pācattikaṃ. gaṇalābhaṃ gaṇasya pariṇāmayet pācattikaṃ. parṣalābhaṃ parilābhaṃ pariṣāya 15 pariṇāmayet pācattikaṃ. paudgalikaṃ pudgalasya pariṇāmayati vinayātikramaḥ. bhikṣur api gaṇa-lābhaṃ gaṇasya pariṇāmayati vinayātikramaḥ. tena Bhagavān āha. yā puna bhiksuṇī 16 jānantī gaṇa-lābhaṃ pariṇataṃ gaṇasya pariṇāmayet pācattikaṃ. lṛ17. uddānaṃ. ovādo gaṇḍañ18 ca upagata-vustā dve ca udvāho. bhitti (tiro-kuḍyaṃ)19

parisamāpyet, v.l. parisamāpye (?) quoted in Nachtrag, p. 232; in both cases, it is the 3rd sg./ pl. pass. opt. from parisamāp- ‘to relate or belong to, be fully concerned by’ (loc.) used here with the subject *bhikṣubhikṣuṇīyo (pl.) retrieved from the preceding sentence. My understanding differs from that suggested in Nachtrag, pp. 232-233; I translate […] kahiṃ vā śīghraṃ parisamāpyet ‘By what [action] should [the monks and the nuns] immediately be fully concerned?’. 11 ciraṃ ca dṛśyeta (3rd sg./pl. pass. opt) sampakvo paribhuṃjyeta (3rd sg./pl. pass. opt) ‘After a long time they would be considered as thoroughly matured [and that] they would enjoy’. 12 labhyaṃ samyagmatī-karmma dātuṃ ‘[To them] it is possible to produce a perfect intellectual work’ (matī- f. ‘thought’ is known in the ŚB). 13 amukaṃhi loc. sg. from the pron. amuka-. 14 BhiVin § 251 reads sā eṣā bhikṣuṇī sāṃghikaṃ lābhaṃ ātmano pariṇāmayen niḥsarggikapācattikaṃ (C). The expanded term niḥsarggika-pācattikaṃ is explained on the basis of the Chinese translation in Monastic Discipline for the Buddhist Nuns. An English Translation of the Chinese Text of the Mahāsāṃghika-Bhikṣuṇī-Vinaya by Prof. Akira Hirakawa, Patna, K.P. Jayaswal Research Institute, 1982, p. 199 as follows: “‘Niḥsarggika-pācattika’ means that she [the nun] ought to surrender these things to the Order, and confess and repent of her pācattika offense”. See also BHSD ss.vv. niḥsarggika, naiḥsarggika and Pāli nissaggiya adj. ‘to be given up, what ought to be rejected or abandoned’. 15 parṣā- and pariṣā-: variants of the same term; cf. Skt. pariṣad, parṣad ‘assembly’ (see BHSG § 15.9). 16 yā puna bhikṣuṇī: stereotypical turn of phrase (BhiVin also uses another comparable common phrase yā puna bhikṣu), where puna is enclitic to the relative pron. yā, but no longer bears its full meaning ‘again, once more’. 17 lṛ: group of letters symbolizing the number 10 (Nachtrag p. 235, n.8). 18 gaṇḍañ ca: nom. sg. nt. with a palatal nasal due to Skt. sandhi. The word gaṇḍa ‘boil’ does not appear in this extract, but the Chinese translation had it as witnessed in Monastic Discipline for the Buddhist Nuns (mentioned above), p. 372: “(Having a boil) on one’s private parts (lanced)”. 19 bhitti (tiro-kuḍyaṃ) ‘wall (over the wall)’: keywords summarizing the disciplinary rule cited in BhiVin § 249: yā puna bhikṣuṇī tiro-kuḍyaṃ uccāram … apratyavekṣitvā chorayet pācattikaṃ ‘should a nun throw excrements, without first looking, over (a wall) … there is fault’. 10

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VOCABULARY (SELECTED ITEMS)

uddāna nt. series of key words, summary uddeśa m. exposition, explanation, setting forth (of a doctrine) BHSD p. 130, but J.W. de Jong in L. Cousins a.o. eds. Buddhist Studies in Honor of I. B. Horner, Dordrecht, Reidel, 1974, p. 66 notices that in the Pāli Vinaya uddesa is used regularly as meaning ‘recitation’(referring to I.B. Horner’s translation, vol. V, p. 308) udvāha m. made from the verb udvah- ‘to carry out’, cf. Skt. udvāhita adj. raised, lifted or pulled up, eradicated; cf. Edgerton’s assumption that BHS udvahana could have been made from Skt. ud-vṛh- and could mean ‘removal, destruction’ (BHSD p. 132) upagata-vustā adj. f. (nun) who entered (the retreat during the rainy season) and who finished (her retreat)’ ojjhāyati to become indignant or irritated, Pāli ujjhāyati. See Norman CP VI, p. 148: “it seems more likely that, despite BHS avadhyāyati, this is not 1jhāyati < Skt. dhyāyati, but 2jhāyati [‘to burn, to be on fire’], Skt. kṣayati [‘to be diminished, decrease, wane’]” ovāda m. admonition, instruction khaṇḍapralugga adj. what is in a deteriorated state pariṇāmayati caus. from pariṇamati ‘to change into’; here ‘incite to divert (a gift, a possession), to turn it from initial direction to another’ parilābha m. acquisition, possessions pācattika nt. fault, misguided action; according to Nolot, p. 514, pācattika-dharma is ‘faute entraînant aveu formel’, cf. Pāli pācittiya adj. requiring expiation, expiatory pudgala m. man, person, creature

haritaṃ ‘fresh (grass)’: keyword summarizing the account and disciplinary rule evoked in BhiVin § 250, which concerns nuns soiling the grass of a pleasure park and the subsequent assertion of the fault of relieving themselves on the fresh grass (p. 290: yā puna bhikṣuṇī harite tṛṇe uccāraṃ… kuryāt pācattikaṃ). 21 udakaṃ ‘water’: keyword of a similar disciplinary rule (BhiVin § 250 refers to the nuns soiling the water of a pond; p. 290: yā puna bhikṣuṇī udake tṛṇe uccāraṃ … kuryāt pācattikaṃ). 20

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paudgalika adj. individual, personal, “always contrasted with sāṃghika ‘belonging to the congregation’” (BHSD pp. 355 and 590) prasīdati to be pleased bhikṣubhikṣuṇī monk(s) and nun(s) vinayātikrama m. failing to observe the discipline śikṣākāma adj. eager to be trained, cf. Pāli sikkhākāma ‘anxious for training’ svādhyāya m. study by repetition, cf. Pāli sajjhāya ‘repetition, rehearsal study’

XI. ŚIKṢĀSAMUCCAYA Text: Śikṣāsamuccaya. A Compendium of Buddhist Teaching Compiled by Śāntideva, ed. by C. Bendall, ’s-Gravenhage, Mouton & Co., 1957 (Indo-Iranian Reprints I), pp. 154.17–155.3. Remarks on this fragment: G. Roth, BhiVin, p. XLVII; BHSG p. 5, n. 14; F. Edgerton, “On Editing Buddhist Hybrid Sanskrit”, Journal of the American Oriental Society, 77, 1957, p. 192. yathoktaṃ1 bhikṣuprakīrṇake. bhagavān āha. mā bhāya2 bhikṣu3 mā bhāya bhikṣu. ahaṃ te bhikṣūpasthāsyaṃ4. āhara bhikṣu cīvarāṇi yāvat te dhopāmi5. evam ukte āyuṣmān ānando bhagavantam etad avocat. mā bhagavān etasya glānasyāśucimrākṣitāṇi cīvarāṇi dhovātu. ahaṃ bhagavan dhoviṣyaṃ. bhagavān āha. tena hy ānanda tvam etasya bhikṣusya cīvarāṇi dhovā. tathāgato udākam āsiñciṣyati6. atha khalv āyuṣmāṇ ānando tasya glānasya bhikṣusya cīvarāṇi dhovati. bhagavān udākam āsiñcati. pe7. atha khalv āyuṣmāṇ ānandas taṃ glānaṃ bhikṣuṃ sādhu ca

Sentence-initial yathā ‘as, like’ seems to me unprecedented. It probably stands for tathā ‘Thus [it is said]’. 2 bhāya: imp., made from pres. bhāyati (< bhī- ‘to fear’), specific to BHS (see for this and other forms BHSG p. 223). 3 The u-stem bhikṣu- m. ‘monk’ appears here in voc.sg. bhikṣu, acc. sg. bhikṣuṃ, gen. sg. bhikṣusya. 4 upasthāsyaṃ: 1st sg. fut. from upasthā- ‘attend, serve, take care of’, cf. the form with the same grammatical characteristics in -mi, e.g. Mv.2.95.11 yajiṣyāmi < yaj- ‘to sacrifice’; here we find also dhoviṣyaṃ (see next note). 5 Following forms of the verb meaning ‘to wash, rinse’ and related to Skt. dhāv- (BHSG p. 217) are only known in the Mv., this fragment, and the Kacchapajātaka (see below): 1st sg. pres. dhopāmi, 3rd sg. pres. dhovati, 2nd sg. imp. dhovā, 3rd sg. imp. dhovātu, 1st sg. fut. dhoviṣyaṃ. On -v- occurring medially and alternating with -p- in this verb and in some other verbs, see AbhisDh (Ma-Lo) III, p. 307 and p. 332 [evidence from Abhis-Dh(Ma-Lo)]. As yāvat with the 1st sg. pres. may denote an intended action (MW p. 852), I understand the phrase āhara bhikṣu cīvarāṇi yāvat te dhopāmi ‘Bring, o monk, the clothes so that I wash [them] for you’. 6 āsiñciṣyati: 3rd sg. fut. based on the pres. āsiñcati ‘to pour on, besprinkle’. 7 pe abbreviation for peyālam ‘et cetera’ (see explanation BHSD p. 354). It occurs not only in Śikṣāsamuccaya 53.15, 55.18, etc., as stated BHSD, but in BhiVIN as well (full list of occurrences of pe and peyālaṃ is found in Word Index BhiVin, p. 55). 1

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suṣṭhu8 cānuparigṛhya9 bahirdhā haritvā10 snāpayet11. bhagavān udākam āsiñcatīti. āha ca.

sādhu ca suṣṭhu: two indecl. ‘well and fitly’. Ch. Goodman, The Training Anthology of Santideva, Oxford University Press, 2016, p. 150 translates ‘kindly and carefully’. 9 anuparigṛh- ‘to surround in attendance, to closely wait upon’ [reference to this fragment should be added to the references s.v. anuparigṛhṇīte (BHSD p. 28)]. 10 haritvā: ger. from harati ‘to take’. 11 rd 3 sg. snāpayet can be explained as opt. used as aor., “or at least in the meaning of past indicatives” (BHSG § 32.85, cf. § 32.87 on the ending -e(t) as preterite, quoting snāpayet). 8

XII. DHARMACAKRAPRAVARTANA 1. M AHĀVASTU

Text: É. Senart, Le Mahāvastu. Texte sanskrit publié pour la première fois et accompagné d’introductions et d’un commentaire. Vol. III, Paris, Imprimerie Nationale, 1897, pp. 330-333.17. This text figures in F. Edgerton, BHSR, pp. 18–19, but it seems appropriate to reproduce it here on account of both its content, which is essential to Buddhism, and the philological and stylistic problems that it continues to pose. A study by K.R. Norman situates the text issues in relation to the four noble truths of Buddhism, which are presented in two versions found in LV and CPS, see K.R. Norman, ‘The Four Noble Truths’, in F.B.J. Kuiper et al. ed., Indological and Buddhist Studies (Volume in Honour of Professor J.W. de Jong), Canberra, Australian National University, 1982, pp. 377–391 (reprinted in Norman, CP II, pp. 210–223). evaṃ mayā śrutaṃ ekasmiṃ samaye bhagavāṃ vārāṇasyāṃ viharati ṛṣivadane mṛgadāve1. tatra bhagavāṃ2 āyuṣmantāṃ paṃcakāṃ bhadravargīyāṃ3 āmantresi4. bhikṣava iti. bhagavan5 iti. bhikṣū bhagavantaṃ 6 pratyaśroṣīt7. bhagavāṃ sānam 8

MvKM mṛgadāye. MvKM reads bhagavaṃ and notes (p. 422, n. 2) the nom. sg. m. -aṃ (Geiger § 92, § 98.3). 3 MvKM reads tāṃ āyuṣmantāṃ paṃcakā bhadravargīkāṃ is a nominal group in acc. pl. Note that BHSR p. 18 prints likewise paṃcakā referring to BHSG § 8.92 on the acc. pl. m. -ā “best regarded as the nom. form used as acc.” [see also MvKM p. 422, n. 5 adding Abhis-Dh (MaLo) III, p. 20, § 6.33]. BHSR p. 18, n. 4 apropos of final anusvāras refers to BHSG § 2.65 saying “The regular replacement in MIndic of final nasals by anusvāra, except sometimes before an initial vowel, leads in BHS now and then to final n instead of m, and vice versa, at least in the1 orthography of the mss.”. On this point, to which Edgerton rightly calls attention, see more in my Descriptive Grammar, for example, § 52.10.1, p. 188, and passim (similar cases are numerous and are not limited to that pointed out by Edgerton). bhadravargīyāṃ instead of bhadravargīkāṃ is an instance of alternation k ~ y (noted MvKM p. 422, p. 6; see for more similar cases Descriptive Grammar § 23.6, p. 78). 4 āmantresi 3rd sg. aor. from āmantrayati ‘to address, speak to’. MvKM reads āmantrayesi. 5 MvKM bhagavān nom. sg. contrary to voc. sg. 6 MvKM bhagavataḥ. 7 MvKM pratyaśroṣi 3rd sg. aor. from pratiśru- ‘to listen, give ear to’ (for the aor. in -si, cf. BHSG § 32.69., ). The grammatical subject bhikṣū is nom. pl. (such syntactic collocations are studied in my article “La 3è sg. verbale en sanskrit bouddhique”, Πολύτροπον. Moscow, Indrik, 1998). 8 sānaṃ gen. pl. from pronominal stem ta- (sa-), here with dat. function. 1 2

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etad uvāca. dvāv imau bhikṣavaḥ pravrajitasya antau9. katamā dvau10. yaś cāyaṃ11 kāmeṣu kāmasukhallikāyogo 12 grāmyo prāthujjaniko nālam āryo 13 nārthasaṃhito nāyatyāṃ14 brahmacaryāye na nirvidāye na virāgāye na nirodhāye na śrāmaṇyāye na saṃbodhāye na nirvāṇāye15 saṃvartati yaś cāyaṃ ātmakilamathānuyogo duḥkho anāryo anarthasaṃhito. imau bhikṣavaḥ dvau pravrajitasya antau ete ca bhikṣavo ubhau antāvanupagamya tathāgatasyāryasmiṃ dharmavinayemadhyamā pratipadā anusaṃbuddhā 16 cakṣukaraṇīyā upasamāye saṃvartanikā 17 nirvidāye virāgāye nirodhāye śrāmaṇyāye saṃbodhāye nirvāṇāye saṃvartati. katamā sā bhikṣavaḥ MvKM anto. MvKM katamau dvau. 11 yaś cāyaṃ the relative pron. ya- clustered with the demonstrative pron. ayaṃ opens two relative clauses: yaś cāyaṃ kāmeṣu kāmasukhallikāyogo […] na nirvāṇāye saṃvartati ‘The addiction to sensual pleasures among the pleasures of sense is not conducive to nirvāṇa’ and yaś cāyaṃ ātmakilamathānuyogo duḥkho anāryo anarthasaṃhito ‘The addiction to mortification of the self, which is evil, un-Aryan and profitless’ (translations are by J III, p. 323). The cluster may be seen as analogical to the correlation ya- ta- (sa-) with ayaṃ replacing ta-, aiming at presenting the opposite alternatives: ‘there is x’ and ‘there is y’. Cf. further in the text yāyaṃ tṛṣṇā paunarbhāvikā […] ayaṃ […] duḥkhasamudayo āryasatyaṃ ‘[…] it is the craving which leads to further existence, this is the Aryan truth of the uprising of ill’ where the demonstrative pron. is likewise clustered with the relative ya- and is redundantly repeated in the main clause (note that in the cluster ayaṃ m. is f. and see BHSG § 21.81 for its other occurrences in Mv.). 12 MvKM reads kāmasukhallikānuyogo, but the parallel from LV 416.16-17 (quoted MvKM, p. 422, n. 13) reads yaś ca kāmeṣu kāmasukhallikāyogo (anuyoga ‘question, examination’ does not apply here, although kāmasukhallikānuyoga is known in Pāli). 13 nālam ārya should be read nālamārya as suggested by Pāli nālamariya ‘not at all good, ignoble’. Cf. MvKM nâlamāryo. 14 āyatyāṃ. BHSR p. 18, n. 9 suggests the reading āyatiṃ and BHSD p. 101 reads it as adverbial acc. of Skt. āyati f. meaning ‘in the future’, but āyatyāṃ is possibly loc. sg., with the same meaning. Cf. Mv.1.57.15, 1.58.5 āyatiṃ. I do not find āyatyāṃ elsewhers, though. As a matter of fact, MvKM reads p. 422 nâdibrahmacaryas (and ya na nirvidāye) with reference (ibid., n. 16) to Dīgha Nikāya I 188.33 na ādibrahmacariyakaṃ ‘not belonging to the principles or fundaments of moral life’. 15 All nouns of the series nirvidāye, virāgāye, nirodhāye, śrāmaṇyāye, saṃbodhāye, nirvāṇāye are dat. sg. in -āye from different m. or nt. stems [ā-stem, a-stems and i-stem (saṃbodhāye from saṃbodhi m. or f. is formally loc. sg.]; the same ending is most probably due to the fact of their coordination. 16 MvKM reads ete bhikṣavaḥ ubhau antā anupagamya tathāgatena āryasmiṃ dharmavinaye madhyamā pratipadā anusaṃbuddhā. Note v.l. ete antā ‘these extremes’ (the pronoun and the noun are pl. and do not agree with du. ubhau, a rather common non-agreement in the language of the Mv.). The form āryasmiṃ is unusual; according to BHSG § 8.63, -asmiṃ is the pronominal ending of Skt. transferred to nouns as in Pāli; it occurs in the prose of Mv. and nowhere else. J III, p. 323 translates ‘Avoiding these two extremes by the Tathāgata Aryan’s dharma and discipline is the middle course, which is the way of the Buddhas’. By contrast, see CPS [11.15] etāv ubhāv antāv anupagamya asti madhyamā prati (pac ca) ‘these two extremes should be not practised, (as) there exists a middle course’, where anupagamya is gdve. in -ya. See BHSG § 34.24 for such “stray forms” like Mv.3.74.1 [kāryaṃ] saṃbodheyaṃ ‘[the matter] to be made known’ or, in this text (Mv.3.333.3, not mentioned by Edgerton), duḥkham āryasatyaṃ parijñeyaṃ ‘this Aryan truth of ill must be thoroughly known’. 17 MvKM reads upasamasamvartanikā ‘conducive to calm’(BHSD p. 540 s.v. -saṃvartanaka specifies that upasama stands for upaśama). 9

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tathāgatenāryasmiṃ dharmavinaye madhyamā pratipadā abhisaṃbuddhā cakṣukaraṇīyā jñānakaraṇīyā upasamasaṃvartanikā nirvidāye virāgāye nirodhāye śrāmaṇyāye 18 saṃbodhāye nirvāṇāye 19 saṃvartati. yam idam 20 āryāṣṭāṅgikā 21 sayyathīdaṃ samyagdṛṣṭiḥ 22 samyaksaṃkalpaḥ 23 samyagvyāyāmaḥ samyakkarmanto 24 samyagājīvaḥ 25 samyagvāk samyaksmṛtiḥ 26 samyaksamādhir 27 iyaṃ sā bhikṣavaḥ 28 tathāgatenāryasmiṃ 29 dharmavinaye madhyamā pratipadā abhisaṃbuddhā cakṣukaraṇīyā upasamasaṃvartanikā nirvidāye virāgāye nirodhāye śrāmaṇyāye saṃbodhāye nirvāṇāye saṃvartati. catvāri khalu punar imāni bhikṣavo30 āryasatyāni. katamāni catvāri. sayyathīdaṃ duḥkham āryasatyaṃ duḥkhasamudayo āryasatyaṃ duḥkhanirodho āryasatyaṃ duḥkhanirodhagāminī pratipad āryasatyaṃ31. tatra bhikṣavaḥ katamaṃ duḥkhaṃ MvKM śrāmaṇāye is accidentally used instead of śrāmaṇyāye (several occurrences contrary to unique śrāmaṇāye). 19 MvKM nirvāṇāya, Skt. inflexion. 20 yam idam, cf. Pāli yad idaṃ. In BHS, yat is often spelled yaṃ [BHSG § 21.11 on replacement of -t (-d) by -ṃ] and, before a vocalic onset, as yam. The collocation yam idam is frequently understood as ‘namely’ or ‘to wit’ (BHSD p. 443); see e.g. Mv.1.207.1 kampamānā ca punar na kaṃcit satvaṃ vyābādhati yam idaṃ jaṃgamaṃ sthāvaraṃ vā ‘While [the earth] quaked, it destroyed no life whatever, whether animal or plant’ (somewhat freely translated by J I, p. 164). 21 MvKM āryā aṣṭāṅgikā. 22 MvKM samyakdṛṣṭiḥ. 23 MvKM samyaksaṃkalpo. 24 samyakkarmanta ‘right action’ (J III, p. 324) is made from karman nt. ‘act, action’ and anta m. ‘end, limit’. Cf. Pāli kammanta ‘end of the work, i.e. the whole work’ where -anta is used pleonastically and the word is to be explained as a “pars pro toto” figure (PTSD p. 55), cf. Mv. 3.206.7 karmāntāni ‘works’, Mv. 1.133.18 prasiddha-karmānta ‘of open, frank behavior’ (of bodhisattvas) according to BHSD p. 388, but ‘[men] of successful achievements’ as suggested by J I, p. 105. Note the vowel sandhi as in Pāli, cf. MvKM samyakkarmānto. 25 MvKM samyagājīvo. 26 MvKM samyaksmṛti. 27 MvKM samyaksamādhi (asigmatic nom. sg., no intersentential sandhi) . 28 MvKM bhikṣavas. 29 MvKM tathāgatena āryasmiṃ. 30 MvKM bhikṣavaḥ. 31 duḥkham āryasatyaṃ duḥkhasamudayo āryasatyaṃ duḥkhanirodho āryasatyaṃ duḥkhanirodhagāminī pratipad āryasatyaṃ ‘The Aryan truth of ill, the Aryan truth of the uprising of ill, the Aryan truth of the cessation of ill, the Aryan truth of the path leading to the cessation of ill’. Norman CP, pp. 216–217 supposes a relationship of apposition between the designation of each truth and the term āryasatyaṃ, although it is possible to consider duḥkhanirodhagāminī-pratipadāryasatyaṃ as a compound since the word pratipad f. may be in nom. sg. or stem form (but gāminī f. nom. sg. is an irregularity, since the stem form is expected). Moreover, Norman ibid., p.221 compares this statement of the four truths with Mv. 2.138.4-5, supposing that in this latter fragment, the first three terms designating the noble truths are compounds containing the epenthetic consonant -m- in order to avoid the hiatus that would otherwise occur between *duḥkha āryasatyaṃ, etc. when the term āryasatyaṃ is introduced. Mv.2.138.4-5 would thus be read duḥkha-ṃ-āryasatyaṃ duḥkha-samudaya-m-āryasatyaṃ duḥkhanirodha-m- (according to Norman, but Senart reads duḥkhanirodha) ārya-satyaṃ duḥkha-nirodha-gāminī pratipad 18

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āryasatyaṃ. tad yathā. jātiḥ32 duḥkhaṃ jarā duḥkhaṃ vyādhi duḥkhaṃ maraṇaṃ33 duḥkhaṃ apriyasaṃprayogaṃ duḥkhaṃ priyaviprayogaṃ duḥkhaṃ 34 yaṃ pīcchanto35 paryeṣanto na labhati taṃ pi duḥkhaṃ rūpaṃ duḥkhaṃ vedanā duḥkhā saṃjñā duḥkhā saṃskārā duḥkhā vijñānaṃ duḥkhaṃ 36 saṃkṣiptena paṃcopādānaskaṃdhā duḥkhā. idaṃ bhikṣavaḥ duḥkham 37 āryasatyaṃ. tatra katamo duḥkhasamudayo āryasatyaṃ. yāyaṃ tṛṣṇā paunarbhāvikā nandīrāgasahagatā tatratatrābhinandinī ayaṃ bhikṣavo38 duḥkhasamudayo āryasatyaṃ. tatra katamo duḥkhanirodho āryasatyo. yo etasyaiva tṛṣṇāye nandīrāgasahagatāye tatratatrābhinandinīye aśeṣakṣayo virāgo nirodho tyāgo prahāṇo pratiniḥsargo ayaṃ bhikṣavo duḥkhanirodho āryasatyaḥ 39 . tatra katamā duḥkhanirodhagāminī pratipadāryasatyā40. eṣaiva āryāṣṭāṅgo mārgo. tad yathā samyagdṛṣṭiḥ41 samyaksaṃkalpaḥ samyagvācā samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyak-smṛtiḥ samyaksamādhiḥ42 iyaṃ bhikṣavaḥ duḥkhanirodhagāminī pratipad āryasatyaṃ. idaṃ duḥkham iti bhikṣavaḥ pūrve ananuśrutehi dharmehi yoniso manasikārā 43 āryasatyaṃ. Norman concludes that the forms duḥkhasamudayo āryasatyaṃ and duḥkhanirodho āryasatyaṃ represent late attempts to ‘correct’ “what was thought to be faulty grammar when wrong word division led to the appearance of the anomalous forms -samudayam and -nirodham (with epenthetic -m-). In Descriptive Grammar § 134.2.1, pp. 374-376, I defend the hypothesis that in cases like Mv.2.138.4-5 the syntactic strategy was to use the epenthetic consonant -m- to express the acc. as a quasi-inflectional mark. Norman, ibid., p. 217 refers to Mv.3.408.17-409.1 (as read MvKM) duḥkhaṃ āryasatyam ācikṣati deśayati prajñāpayati prasthāpayati vivarati vibhajati uttānīkaroti prakāśayati duḥkhasamudayam āryasatyaṃ duḥkhanirodhagāminīpratipad āryasatyaṃ ācikṣati ‘He taught, made known explained, communicated, manifested, and revealed the Aryan truth of ill, the Aryan truth of the arising of ill, the Aryan truth of cessation of ill and the Aryan truth of the course that leads to the cessation of ill’. In his opinion, duḥkhaṃ, duḥkhasamudayam and duḥkhanirodhaṃ could be taken as accusative in apposition to āryasatyaṃ. But nothing prevents readimg duḥkha-m-āryasatyam, etc. admitting that the apposition might imply the use of an epenthetic consonant (this supports my hypothesis). 32 MvKM jāti. 33 MvKM duḥkha maraṇa. 34 MvKM apriyasaṃprayogo duḥkhaṃ, priyaviprayogo duḥkhaṃ. 35 MvKM yaṃ pi icchanto. 36 MvKM p. 423 and n. 16 reads vijñāna duḥkha two nom. sg. nt. in -a, see BHSG § 8.32, AbhisDh (Ma-Lo) III, p. 17, § 6.8. 37 MvKM bhikṣava duḥkha. 38 MvKM bhikṣava. 39 MvKM bhikṣavaḥ duḥkhanirodho āryasatyo. 40 MvKM pratipad āryasatyo. 41 MvKM samyagdṛṣṭi. 42 MvKM samyaksmṛti samyaksamādhi. 43 yoniso manasikārā (abl. sg. in -ā, see BHSG § 8.45) ‘by fundamental mental comprehension’ (BHSD p. 448, s.v. yoniśas), ‘by whole-hearted attention’ (J III, p. 325); -sas (thus often written, but here -śas) is a suff. that adverbializes the noun yoni m., f. ‘womb, source, origin’. The expression is best taken as compound (BHSD ibid., MvKM reads indeed yoniśomanasikārā) and the sequence yoniso-manasikārā jñānaṃ [udapāsi] ‘by fundamental mental comprehension there arose knowledge’ is to be compared with yoniśo-manasikārāt jñānaṃ [udapāsi], a more frequent shape of this sequence occurring below, where the suff. has the palatal sibilant ś and the final consonant of the abl. is retained (both phonetic features being probably correlated).

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jñānaṃ udapāsi cakṣur 44 udapāsi vidyā udapāsi buddhi udapāsi bhūrir 45 udapāsi prajñā udapāsi ālokaṃ prādurabhūṣi46. ayaṃ duḥkhasamudayo ti idaṃ bhikṣavo47 pūrve ananuśrutehi 48 dharmehi yoniśo manasikārāt 49 jñānaṃ udapāsi cakṣur 50 udapāsi vidyā udapāsi buddhir51 udapāsi bhūrir52 udapāsi medhā udapāsi53 prajñā udapāsi54 ālokaṃ55 prādurabhūṣi. ayaṃ duḥkhanirodho ti me bhikṣavaḥ pūrvaṃ56 ananuśrutehi dharmehi yoniśo manasikārāt57 jñānaṃ udapāsi cakṣur udapāsi vidyā udapāsi58 buddhir udapāsi bhūrir59 udapāsi medhā udapāsi prajñā udapāsi60 āloko prādurabhūṣi. iyaṃ ca duḥkhanirodhagāminī pratipadā iti me bhikṣavo 61 pūrve ananuśrutehi dharmehi yoniśo manasikārāt jñānaṃ udapāsi 62 yāvad āloko prādurabhūṣi 63 . taṃ khalu punar imaṃ duḥkham āryasatyaṃ parijñeyaṃ ti me bhikṣavaḥ pūrve ananuśrutehi dharmehi yoniśo manasikārāt jñānam udapāsi yāvad āloko prādurabhūṣi 64 . tena khalu punar ayaṃ duḥkhasamudayo āryasatyo

MvKM cakṣu. MvKM bhūri. 46 prādurabhūṣi 3rd sg. aor. from prādurabhū- ‘to appear’. 47 MvKM imaṃ bhikṣavaḥ. 48 MvKM ananusmṛtehi. 49 MvKM yoniśomanasikārā. 50 MvKM cakṣu. 51 MvKM buddhi. 52 bhūri. 53 MvKM udupāsi (based on 3rd sg. aor. pass. ud-apādi ‘originated, was produced’) is sometimes written instead of udapāsi, as noted BHSG § 32.60. No other explanation is supplied anywhere, as far as I know; I suggest that the augment a- becoming u- in udupāsi is due to assimilation to the vowel of the prefix. 54 MvKM udupāsi. 55 MvKM āloko. 56 MvKM pūrve. 57 MvKM yoniśomanasikārā. 58 MvKM udupāsi, cakṣur udupāsi, vidyā udupāsi 59 MvKM bhūri. 60 MvKM medhā udupāsi, prajñā udupāsi. 61 MvKM bhikṣava. 62 MvKM yoniśomanasikārā jñānam udupāsi. 63 MvKM p. 424 prints a part that has been omitted by Senart: sa khalu punar ayaṃ duḥkhasamudayo āryasatyo prahātavyo ti me bhikṣavaḥ pūrve ananuśrutehi dharmehi yoniśomanasīkārā jñāna udapāsi, cakṣu udapāsi, vidyā udapāsi, buddhir udapāsi, bhūri udupāsi, medhā udupāsi, prajñā udupāsi, āloko prādurabhūṣi (cf. below). Attention should be called to prahātavyo (gdve. from prahā- ‘to leave, abandon’) for which a helpful explanation is given by K.R. Norman (CP II, p. 218): it is to be understood with reference to Pāli pahātabbaṃ (fut. pass. part.) occurring in the Pāli version of the second Aryan truth; there, the word ariyasaccam (here āryasatyo) “should be omitted, since what the Buddha meant was that the origin of pain should be given up, not the truth about it” (referring to F.L. Woodward, The Book of the Kindred Sayings, part V, London, 1930, p. 358, n.1). 64 MvKM reads instead of this phrase taṃ khalu punar ayaṃ duḥkha āryasatyaṃ parijñātaṃ ti me bhikṣava pūrve ananuśrutehi dharmehi yoniśomanasīkārā jñāna udupāsi, cakṣur udupāsi, vidyār-udupāsi, buddhir udapāsi, bhūri udupāsi, medhā udapāsi, prajñā udapāsi, āloka prādurabhūṣi. It is noted p. 425, n. 3 that parijñātaṃ is to be read here and that parijñeyaṃ is not found in the 44 45

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prahātavyo65 ti me bhikṣavaḥ pūrve ananuśrutehi dharmehi yoniśo manasikārāt66 jñānam 67 udapāsi 68 yāvad ālokaṃ prādurabhūṣi. atha khalu punar ayaṃ duḥkhanirodho 69 āryasatyo sākṣīkṛto bhikṣavaḥ pūrve 70 ananuśrutehi dharmehi yoniśo manasikārā jñānam 71 udapāsi yāvad āloko prādurabhūṣi. sā khalu punar iyaṃ 72 duḥkhanirodhagāminī pratipad āryasatyā 73 bhāvitā 74 me bhikṣavaḥ pūrve ananuśrutehi dharmehi yoniśo manasikārā 75 jñānam udapāsi yāvad ālokaṃ prādurabhūṣi 76 . yāvaccāhaṃ bhikṣavaḥ 77 imāni catvāryāryasatyāni evaṃ triparivartaṃ 78 dvādaśākāraṃ yathābhūtaṃ samyakprajñayā nābhyajñāsiṣaṃ 79 na tāvad ahaṃ anuttarāṃ samyak-saṃbodhim 80 abhisaṃbuddho pratijānehaṃ 81 nāpi tāva me jñānaṃ udapāsi 82 akopyā na me cetomuktiḥ 83 sākṣīkṛtā 84 . yato ahaṃ 85 bhikṣavaḥ imāni catvāryāryasatyāni evaṃ triparivartaṃ dvādaśākāraṃ mss. The sandhi-consonant or ‘hiatus-bridger’ -r- in vidyā-r-udupāsi is probably borrowed from neighbouring environment: cakṣur udupāsi, vidyā-r-udupāsi, buddhir udapāsi (all nom. sg.). 65 MvKM prahīṇo ‘abandoned’, see n. 542 on prahātavyo. 66 MvKM yoniśomanasīkārā. 67 MvKM jñāna. 68 MvKM reads instead of yāvad āloko prādurabhūṣi the words udupāsi cakṣu udupāsi, vidyā udupāsi, buddhir udupāsi, bhūri udupāsi, prajñā-r-udupāsi (the last collocation has again the sandhi-consonant or ‘hiatus-bridger’ -r-, explicable as that in vidyā-r-udupāsi). 69 MvKM duḥkhanirodha. 70 MvKM me bhikṣavaḥ pūrvaṃ. 71 MvKM inserts here udupāsi cakṣu udupāsi, buddhi udupāsi, bhūri udupāsi, medhā udupāsi, prajñā udupāsi. 72 MvKM ayaṃ m. instead of iyaṃ f. 73 MvKM āryasatyo. 74 MvKM bhāvito 3rd sg. periphrastic future of bhū-; the long root vowel is hardly justified, although Mv.3.396.3 reads also bhāvito, cf. BHSG § 31.36 on LV.324.6 (vs) bhavitāhaṃ (bhavitāsmi) and MvKM p. 508, n. 14 referring to Suttanipāta 516 bhāvito. 75 MvKM p. 425 and n. 20 yoniśomanasīkāraṃ abl.sg. in - aṃ (with bibliography). 76 MvKM reads jñāna-r-udupāsi cakṣur udapāsi, vidyā-r-udupāsi, bhūri udupāsi, medhā udapāsi, prajñā udapāsi, āloko prādurabhūṣi. It is perhaps not accidental that the anomalous verb form udupāsi is preceded by the sandhi-consonant or ‘hiatus-bridger’ in jñāna-r-udupāsi and vidyā-rudupāsi, this kind of sandhi being rather isolated phenomenon. 77 MvKM bhikṣava. 78 MvKM triparivartaṃ, explained as semi-MI with reference to Pāli tiparivaṭṭaṃ ‘three-fold’. 79 MvKM abhyajñāsiṣaṃ1st sg. aor., a regular Skt. form, unusual in Mv. (J III, p. 320, n. 2). 80 samyaksaṃbodhi acc. sg. f. (or m.). 81 The interpretation of pratijānehaṃ is uncertain. See the long discussion in BHSG 31.21–22 where two possible options are presented: 1) as Senart I, p. 403 suggested, -ehaṃ is to be taken as 1st sg. opt., regarding -h- as a substitute for -y (i.e. -ehaṃ as a substitute for -eyaṃ); this form would be based on the pres. in -e, and not in -a. Note that in Edgerton’s opinion, fut. would do as well as opt. 2) pratijāne’ haṃ with 1st sg. in -e from pratijñā- (opt., aor. or even pres. middle) followed by pron. (a)haṃ, which is found before (ahaṃ [...] pratijānehaṃ). 82 MvKM udupāsi. 83 MvKM cetovimuktiḥ 84 sākṣīkṛtā ppp. f. sg. from sākṣīkaroti ‘to realize (intellectually)’ explained BHSD p. 589 as Sanskritization of Pāli sacchi-karoti, “which seems to be a modification of Skt. sāksāt-k° [‘seeing with the eyes, observing, witnessing’] blended with Skt. adj. sāksin”. 85 MvKM yato ca (ʼ)haṃ.

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tathābhūtaṃ 86 samyakprajñayā abhyajñāsiṣaṃ 87 athāhaṃ anuttarāṃ samyaksaṃbodhim abhisaṃbuddho ti prajānāmi jñānaṃ ca me udapāsi akopyā ca me cetomuktiḥ prajñāvimuktiḥ88 sākṣīkṛtā.

VOCABULARY (SELECTED ITEMS)

akopya adj. unshakeable, steadfast, not to be violated anarthasaṃhita adj. profitless, vain, cf. arthasaṃhita adj. full of meaning, useful anusaṃbuddha adj. illumined or realized āyoga m. practice (of), application (to); action, performance of an act āloka m. nt. illumination (of the mind), virtually = enlightenment, true knowledge (BHSD p. 106) upasamasaṃvartanika adj. conducive to calm grāmya adj. common, vulgar cakṣukaraṇīya adj. conferring insight cetovimukti f. or cetomukti freedom of the heart jñānakaraṇīya adj. conferring knowledge dvādaśākāraṃ adj. (four truths which are) of twelve modes nirvidā f. aversion from worldly things, world-disgust, cf. Skt. nirveda m. paṃcopādānaskaṃdhā m. pl. the five aggregates (skandha) which are the basis of clinging to existence (BHSD p. 145); alternatively, see J III, p. 324 ‘all the five skandhas of grasping at material things’ pūrve, pūrvaṃ adv. formerly, previously paunarbhāvika adj. pertaining to rebirth (BHSD p. 355) prajñāvimukti f. freedom through intuitive wisdom (J III, p. 326) pratipad, pratipadā f. course, path MvKM yathābhūtaṃ. abhijñāsiṣaṃ 1th sg. augmentless aor., cf. BHSG §§ 32.2-32.12. 88 prajñāvimukti. 86 87

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prāthujjanika adj. vulgar, common, characteristic of low people paṃcaka adj. consisting of five, forming a group of five paryeṣati to seek, search for, strive after pratiniḥsarga m. abandonment, renunciation prahāṇa nt. getting rid of, abandonment bhadravargīya m. pl. good group of (five) first disciples of Buddha bhūri f. intelligence rūpa nt. body vijñāna nt. “practical knowledge opp. to jñāna, theoretical knowledge” (BHSD p. 485); consciousness (J III, p. 324) śrāmaṇya nt. monkhood (BHSD p. 535), state of a recluse (J III, p. 323), cléricature (S. Lévi) saṃvartati to tend to, be conducive to (dat.), see also saṃvartanika adj. conducive to (dat.); in Mv. it alternates with saṃvartanīya (BHSG § 22.20, on the alternation of the suffixes -īya ~ -ika), but the example Mv. 2.111.17 quoted BHSD p. 540 where the suggested meaning of saṃvartanīya is ‘conducive to, conforming, suitable, to be expected (?)’ is controversial (see an entirely different translation in J II, p. 108 and n.1). On the alternation k ~y in the suffixal part exemplified by Bhu-P 9.5, 6 istriyāye [OblSgf (GenSgf?), cf. Mv.1.244.5 istrikāye < istrikā ‘woman’, see Descriptive Grammar § 23.6 saṃjñā f. perception saṃbodhi m. or f. perfect enlightenment samyakprajñā f. perfect wisdom samyaksaṃkalpa m. right purpose or conception samyagājīva m. right living samyagvāc f. right speech samyaksamādhi m. right concentration

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samyaksmṛti f. right mindfulness (towards an object) samyagdṛṣṭi f. right view or belief samyagvyāyāma m. right endeavour sayyathīdaṃ namely, to wit (cf. Pāli seyyathīdaṃ); in BHS it is closely paralleled by tad yathā sukhallikā f. pleasure (of worldly kinds) according to BHSD p. 596; luxurious life (MW s.v)

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2. CATUṢPARIṢATSŪTRA

Text (restored and reviewed): E. Waldschmidt, Das Catuṣpariṣatsūtra. Vol. III, Berlin: Akademie-Verlag, 1962, pp. 445–446. Cf. also E. Waldschmidt, Das Catuṣpariṣatsūtra. Vol. II, Berlin: Akademie-Verlag, 1957, pp. 140–152. Comparative remarks on this fragment and textual parallels: E. Waldschmidt, Von Ceylon bis Turfan, Göttingen, Vandenhoeck & Ruprecht, 1967, pp. 177–179. Although the language of this text is not Buddhist Hybrid Sanskrit as such, it is included here so as to compare it with the preceding text. The missing sounds or akṣaras that were restored by the editor are shown in the brackets – ( ). The abbreviation Gilg. refers to the variants of the ms. of Gilgit highlighted by E. Waldschmidt and partially adopted here. [11.12] atha bhagavāṃ paṃcakāṃ bhikṣūn89 idaṃ avocat. nanu yūyaṃ bhikṣavaḥ paśyatha tathāgatasya pūrveṇāparaṃ mukhasya vā viprasannatvam (i)ndriy(ā)ṇā(ṃ) vā n(ānā)karaṇam. [13] (ā)ma bho gautama. [14] dvāv imau bhikṣavaḥ 90 antau pravrajitena na sevitavyau na bhajitavyau 91 na paryupāsitavyau. yaś ca kāmeṣu k(ā)masukhalik(ānuyogo) hī(no) gr(ā)myaḥ prākṛ(ta)ḥ pārthagjanikaḥ. yaś cātmaklamathānuyogaḥ duḥkhaḥ anāryaḥ anarthopasaṃhitaḥ ity. [15] etāv ubhāv antāv anupagamya asti madhyamā prati(pac ca)kṣuṣk(a)raṇī (j)ñ(āna)karaṇī upaśama(kāraṇ)ī upaśama(saṃvarttan)ī abhijñāyai saṃbodhaye nirvāṇāya saṃvartate. [16] madhyamā pratipat katamā. āryāṣṭāṅgo mārgas tadyathā samyagdṛṣṭiḥ samyaksaṃkalpaḥ samyagv(ā)k samyakkarmāntaḥ samya(gājīva)ḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyak-samādhir evāṣṭamaḥ. [17] aśakad 92 bhagavāṃ paṃcakāṃ bhikṣūn anayā saṃjñapa(ka)yā saṃjñapayitu(ṃ) dv(au) c(a) bh(agavāṃ paṃcakā)nāṃ bhik(ṣū)nāṃ pūrvabhakte avavadati trayo grāmaṃ piṇḍāya praviśaṃti yat trivargo ’bhinirharati tena ṣaḍvargo yāpayati. [18] trīṃś ca bhagavāṃ paṃca(kā)nāṃ bhikṣūṇāṃ (paścādbhakte avavadati dvau grā)maṃ piṇḍāya praviśataḥ93 yad dvivargo (’bhinirha)r(a)t(i) ten(a pa)ñcavargo yāpa(ya)ti (tathāgata pratiyaty’eva94 kāla)bhojī.

paṃcakāṃ bhikṣūn are two acc. pl. m.; the exchange anusvāra vs. dental nasal of the endings is noteworthy. As a comparison, see [12.1] paṃcakān bhikṣūn: the instability of the inflexion shows the functional role of the anusvāra. 90 bhikṣavaḥ voc. pl. whose paradigmatic shape remains unchanged before the vocalic initial (cf. Gilg.: bhikṣavo ’ntau). 91 The root bhaj- is treated either as seṭ or as aniṭ: bhajitavyau vs. Gilg. bhaktavyau and paścādbhakte (below). 92 Note the initial position of the verb (stylistic emphasis). 93 dvau...praviśataḥ is a rather rare instance of the dual. 94 pratiyaty’eva corresponds to Pāli paṭigacc’eva and signifies ‘in advance’; the phonetically regular correspondence of the Pāli expression in BHS is pratikṛtya (same meaning), *pratiyatya is thus a back-formation; note MI sandhi -tya eva > -ty’eva and cf. Mv.2.449.8 pratikṛtyaiva. 89

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[12.1] tatra bh(agavān paṃcakān bhikṣūn āma)ntrayat(e.) [2] idaṃ duḥkham āryasatyam iti me bhikṣavaḥ pūrvam ananuśru(teṣu dharme)ṣu yoni(śo manasi kurvataś ca)kṣur udapādi jñ(ānaṃ vidyā buddhir udapādi. [3] (ayaṃ duḥkhasa)mudaya ayaṃ duḥkhanirodha 95 iyaṃ duḥkhanirodhagāminī p(r)atipad (ārya)satyam96 iti me (bhikṣavaḥ pūrvam a)nanuśruteṣu (dharmeṣu yoniśo manasi kurvataś97 cakṣur u)dapādi jñānaṃ vidyā buddhir udapādi(.) [4] tat khalu duḥkham āryasatyam abhijñāya98 parijñātavyam iti me (bhikṣavaḥ) pū(rva)m ananuśruteṣu dharmeṣu yoni(śo manasi kurvataś) cakṣur udapādi jñānaṃ vidyā buddhir uda(pādi.) [5] tat khal(u) duḥkhasamudayam āryasatyam abhijñāya prahātavyam iti me bhikṣavaḥ pūrvam ananuśrut(e)ṣ(u) dharmeṣu yo(niśo) m(anasi) kurvataś cakṣur udapādi jñānaṃ vidyā bu(d)dhi(r uda)pādi(.) [6] tat khalu duḥkhanirodham āryasatyam abhijñayā (sākṣātkarta)vyam iti me bhikṣavaḥ pūrvam ananuśruteṣu dharmeṣu yoniśo manasi kurvat(aś cakṣur udapādi) jñānaṃ vidyā buddhir udapādi(.) [7] tat khalu duḥkhanirodhagāminī pratipad ār`yasa(tyam abhij)ñayā bhāvayitavyam iti me bhikṣavaḥ pūrvam an(anuśruteṣu dha)r(m)eṣu yoniśo manasi (kurva)taś cakṣur udapādi jñānaṃ vidyā buddhir udapādi. [8] tat khalu duḥkham āryasatyam abhijñayā (parijñātam i)ti me bhikṣavaḥ pūrvam ananuśruteṣu dha(r)m(eṣu yoniśo ma)nasi kurvataś cakṣur udapādi jñānaṃ vidyā buddhir udapādi(.) [9] tat khalu (d)u(ḥkhasa)mudayam ā(ryasatyam abhijñayā prahī)ṇam iti me bhikṣavaḥ pūrvam ananuśruteṣu dharmeṣu yoniśo manasi kurvataś c(akṣ)ur udapādi jñān(aṃ) vidy(ā) buddhir u(da)pādi(.) [10] tat (khalu duḥkhanirodham āryasatyam abhijñayā sākṣātkṛta)m iti me bhikṣavaḥ pūrvam ananuśruteṣu dharmeṣu yoniśo manasi kurvataś cakṣur udap(ādi) jñānaṃ vidyā buddhir udapādi. [11] (tat khalu duḥkhanirodhagāminī pratipad āryasatyam abhijñā)yā bhāvitam iti me bhikṣavaḥ (pūrvam ananuśru)teṣ(u dha)rme(ṣ)u yoniśo manasi kurvataś cakṣur ud(a)pā(d)i (jñ)ā(naṃ vidyā buddhir uda)p(ā)di. [12] yāvac ca m(ama bhikṣava eṣu caturṣv āryasatyeṣv eva)ṃ (tr)ipari(vartaṃ dvādaśākāraṃ) 99 na cakṣur udapādi na Gilg. -samudayo ’yaṃ duḥkhanirodhaḥ. For Norman (CP II, pp. 221-222), idaṃ-duḥkha-m-āryasatyam iti and iyaṃ-duḥkhanirodhagāminī-pratipad-ārya-satyam are so-called “syntactic compounds”, combinations of words created by adding ārya-satya ‘Aryan (or: noble) truth’ and making it agree in gender with duḥkham. Such included forms are sometimes interpreted, within the new syntactic groups, to the detriment of the meaning, see e.g. the compound LV 127.5-6 tadā anityaḥ sarvasaṃskāraśabdo niścarati read by J. Brough as tadā anityāḥ sarva-saṃskāra-śabdo niścarati replacing *tadā anityāḥ sarvasaṃskārā iti śabdo niścarati ‘So the sound (statement) comes forth: “All saṃskāras are impermanent”’]. 97 Cf. yoniśo manasi kurvataś and yoniso manasikārā (BHSD p. 448, s.v. yoniśas) and see above n. 43. 98 abhijñāya should be understood as ger. from abhijānati ‘to conceive, penetrate (by a supernatural vision?)’. See SWTF p. 116 s.v. 1abhi-jñā for an overview of the semantic issue. The Gilg. variant abhijñayā arouses doubt: is it ger. or instr. sg. from abhijñā f. ‘superior spiritual force, supernatural knowledge’ ? (see SWTF, ibid., s.v. 2abhi-jñā). 99 Cf. eṣu caturṣv āryasatyeṣv eva)ṃ (tr)ipari(vartaṃ dvādaśākāraṃ) and MvKM p. 425 imāni catvāry āryasatyāni evaṃ tiparivartaṃ dvādaśākāraṃ. In the former, the words triparivartaṃ dvādaśākāraṃ refer to the four truths in loc. pl., while in the latter the four truths are in acc. pl., cf. acc. sg. in SPW p. 87 dharmacakraṃ […] triparivartaṃ dvādaśākāram [=SP(KN) 179.1]. 95 96

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jñānaṃ na vidyā na buddhir udapā(di na tāvad aham asmād bhikṣavaḥ sadevakāl lokāt samārakāt sabrahmakāt saśramaṇa-brāhmaṇikāyāḥ pra)jāyāḥ sadeva (mānuṣāyā) m(u)k(t)o ni(sṛ)to v(i)saṃyukto vipramu(k)t(o viparyāsāpagatena cetasā bahulaṃ vyahārṣaṃ na tāvad ahaṃ bhikṣavaḥ anuttarāṃ samyaksaṃbodhim abhisaṃbuddho ’smīty adhyajñāsiṣaṃ. [13] (yataś ca mama bhikṣa)va eṣu caturṣv āryas(atyeṣv evaṃ triparivartaṃ dvādaśākāraṃcakṣur udapādi jñānaṃ vidyā buddhir udapādi tato ’ham asmāt sadevakāl lo)kāt samārakā(t sabrahmakāt saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāyā mukto nissṛto) visaṃy(ukt)o (v)i(pramukto viparyāsāpagatena cetasā bahulaṃ vyahārṣaṃ 100 tataś cāhaṃ bhikṣavaḥ anuttarāṃ samyaksaṃbodhim abhisaṃ)buddho smīty adhyajñāsiṣaṃ (.)

VOCABULARY (SELECTED ITEMS)

adhijānati to recognize, be conscious inwardly apara adj. pron. other, recent; opposed to pūrveṇa former, previous abhinirharati to produce, accomplish avavadati to admonish, instruct ātmaklamathānuyoga m. cf. ātmakilamathānuyoga. cf. Pāli attakilamathānuyoga the practice of exhausting oneself (see more above, n. 11) upaśamasaṃvarttanī adj. that leads to calming kāmasukhalikānuyoga see more above, n. 11 kālabhojin who eats on time nānākaraṇa nt. difference nissṛta adj. emancipated, lit. gone forth paścādbhakta nt. (?) the afternoon period after the midday meal pūrvabhakta morning meal, cf. Skt. pūrvabhikṣikā ‘a breakfast’ bho interj. with an emotion meaning used in statements addressed to one’s equal The statement that triparivartaṃ dvādaśākāraṃ are “seemingly” adv. when the noun is āryasatyāni (BHSG p. 329, s.v. parivarta) is inexplicable to me. More clear and grammatically more coherent is the wording of SPW translatable as ‘the dharma-wheel that has three turns and twelve parts’ [according to Kern’s translation of SP(KN) 179.1] where triparivartaṃ dvādaśākāram are adj. in acc. sg. agreeing with the noun in the same case. 100 cetasā […] vyahārṣaṃ ‘I dwelt in a state of awareness’.

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yāpayati to nourish viparyāsa m. error, delusion; idée-à-rebours (S. Lévi) viprasannatva nt. serenity, tranquillity saṃjñapakā f. proclamation of the doctrine, cf. Skt. jñāpaka m. who causes to know

XIII. KACCHAPAJĀTAKA TEXT A

Text: A. Yuyama, Kacchapa-Jātaka. Eine Erzählung von der Schildkröte und dem Kranzwinder (Studia Philologica Buddhica, Occasional Paper Series, V), Tokyo, The International Institute for Buddhist Studies, 1983, pp. 14, 16, 18 (abbreviation: YKJ). For notes on the language of the jātaka as well as its numerous versions, see A. Yuyama, ‘Bemerkungen zum Sanskrit-Version des Kacchapa-Jātaka’, Zeitschrift der Deutschen Morgenländischen Gesellschaft. Supplement III.2, 1977, pp. 1028–1036 (referred to as Bemerkungen) and YKJ pp. 1–33. A version of the Kacchapajātaka was rediscovered by H. Kern in a manuscript of Ārya Śūra’s Jātakamālā and published as an appendix in his edition of the text (H. Kern, Jātakamālā, Cambridge, Mass., Harvard Oriental Series, I, 1891, p. 240 ff.). According to Edgerton, the language of this text, in both its versified and prosaic sections, was just as “hybrid” as that of the Mahāvastu. Yuyama revised the manuscript “P,” which served as the basis of Kern’s edition, restored certain readings that had escaped Kern’s attention and substantially corrected Edgerton’s judgement (see YKJ pp. 6–12; for the text, pp. 14, 16, 18). He considers text A to be based on texts of diverse origins, including the Jātakamālā (sections e and m) and text B (especially sections a, b, d, f, h–l). Yuyama calls text A the “pseudo-Jātakamālā version of the Kacchapajātaka” or even “the Kacchapajātaka in Jātakamālā” (YKJ p. 8). According to him, text A is alien to the literary genre of the jātaka. The reader may benefit from reading texts A and B one after the other while comparing the pair. (a) aneka-buddhi-viśeṣeṇa bhagavān kacchapa-bhūto1 mārasya hasta-gato vaśagato pañ-jara-gato muktaḥ || (b) anyadāpi buddhi-viśeṣeṇa etasya mārasya hasta-gato vaśa-gato karaṇḍa-gato muktaḥ || (c) (d) bhūta-pūrvaṃ, bhikṣavaḥ, atītam adhvānaṃ nagare vārāṇasī2 kāśi-jana-pade

kacchapa-bhūta ‘being in the form of a tortoise’, cf. Mv.3.33.3 vānara-bhūta ‘being in the form of a monkey’. See Ai.Gr. II, 1, Nachträge, p. 58 on -bhūta as adjectival modifier with an example Rāmāyaṇa 1.44.5 kṣaṇabhūteva sā rātriḥ ‘the night was, so to say, only a short moment’. 2 vārāṇasī loc. sg., but cf. Mv. (passim) vārāṇasīyaṃ 1

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pāriyātrikā nāma nadī 3 , tasya kūle 4 apara-mālā-kārasya vana-mālaṃ 5 , asau dāni mālā-kāro mālasyaiva taṃ velaṃ 6 mālā-kāra āgatvā 7 puṣpāṇi uddhariya 8 puṣpakaraṇḍakam ādāya mālā-kāraṇāto9 nirdhāvati grāmābhimukho ca prasthito | tataḥ ca nadīto kacchapo uddharitvā go-mayaṃ bhakṣayati | tasya mālā-kārasya a-vidūre so taṃ mālā-kāreṇa dṛṣṭo | tasya etad abhūṣi | śobhano mama ayaṃ adya kacchapo olaṅko bhaviṣyati10 || (e) tad-yathānuśrūyate | boddhisattvaḥ karuṇātiśaya-pari-bhāvita-matiḥ parahita-sukho-papādana-paraḥ puṇyāṃ pratipadam udbhāvayan dāna-damasaṃyamādibhiḥ kadā-cic chakro devendro babhūva11 || nadī f. Forms occurring here are: nadīto abl. sg. (but see nadito below in text B); nadīye obl. sg. (loc. sg). 4 pāriyātrikā nāma nadī, tasya kūle […] ‘There was a river called Pāriyātrikā, on its bank […]’. The pron. tasya gen. sg. f. from pronominal stem ta- is related to nom. sg. f. nadī (syntactic disagreement). Here applies a more general statement on -asya occurring “repeatedly in pronouns which refer to fem. nouns” (BHSG §§ 9.75 and 21.46). 5 tasya kūle apara-mālā-kārasya vana-mālaṃ, see Mv.2.244.6 tasyā (!) kūle aparamālā-kārasya vanamālaṃ ‘On its bank there is a field belonging to a florist’ (J II, p. 231). Note that vanamāla is translated simply as ‘field’, while vana, if meaning ‘field in forest’, is out of place in both occurrences (“scheint im Kontext irgendwie überflüssig zu sein”, to say better, ‘tautological’), since māla nt. means already ‘field’ or ‘forest close to a village’. 6 taṃ velaṃ ‘on a time’ (J II, p. 231), ‘at that time, then’ (BHSD p. 509 where it is noticed that in adv. phrases in Mv. velaṃ acc. of velā f. ‘limit of time, period; boundary, end’ occurs usually with MI shortening of the final ending to -aṃ. 7 asau dāni mālā-kāro mālasyaiva taṃ velaṃ mālā-kāra āgatvā. The sentence unnecessarily repeats twice its subject mālā-kāra, this redundancy contributing to an awkward style (YKJ p. 28, n.16). Ibid., n. 14 it is said that mālasya gen. sg. would mean here ‘field (of flowers)’ and that there has been a semantic confusion with mālā-, mālă-/mālya- ‘wreath’. Thus the sentence is to be understood as ‘On a time the florist came to the field of flowers […]’(the ger. āgatvā used instead of finite verb). 8 puṣpāṇi uddhariya ‘[the florist came to the field of flowers] to pick flowers’. uddhariya formally ger. in -iya from uddhṛ- (BHSG § 35.11) is used as infinitive (see on their confusion BHSG § 36.20). Cf. ger. in -itvā from the same verb in tataḥ ca nadīto kacchapo uddharitvā; Senart II, p. 541, understands this ger. in the reflexive sense: ‘having pulled oneself out of, having gone out of the water’. Mv.2.244.7 (Kacchapajātaka) reads puṣpāṇi udviciya < ud-vici- which should mean ‘to collect, gather’, but notice that the combination of preverbs ud-viseems more proper to BHS (cf. on the one hand, rare Skt. ud-vi-ghuṣ-, ud-vi-cakṣ- and vi-ci- ‘to pick out’, ud-ci- ‘to collect, pick’, on the other hand). 9 puṣpa-karaṇḍakam ādāya mālā-kāraṇāto nirdhāvati ‘With his basket full of flowers for making into wreaths he hurried off’. Note mālā-kāraṇāto abl. of purpose (see BHSG § 8.50 on such forms). 10 śobhano mama ayaṃ adya kacchapo olaṅko bhaviṣyati ‘This tortoise will make me today an excellent meal’. YKJ p. 21, n. 31 refers to v.l. śobhanaṃ nom. sg. nt. as modifier with olaṅko nom. sg. m. (BHSG § 6.14) and suggests that śobhanaṃ might be an exclamation, i.e. ‘Wonderful!’ and thus syntactically dissociated from the remaining part of the utterance. This is of course possible, while another relevant point is that śobhano m. (reading found also Mv. 2. 244.10) being too distant from the modified word with which it agrees in grammatical gender, is indeed syntactically isolated and therefore can be considered as exclamation. 11 YKJ pp. 6–7 confirms that section (e) adopts the essential elements from the beginning of the Kumbhajātaka in the Jātakamālā. Here, no distinctive BHS features are observed, only the 3

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(f) tena dāni taṃ puṣpa-karaṇḍaṃ ekānte sthapitvā so kacchapo gṛhīto | so taṃ tatra puṣpa-karaṇḍe prakṣipati | (g) tadā so taṃ mānuṣikāye vācāye12 āha | prāṇena-m-asmiṃ yadi māṃsa-yogā ........................... imā-m-ahaṃ kardamasā ca mrakṣito13 ........................... ........................... aneka-tīvra-vyasanāni taṃ ca | surendra-devā bhuvi kandare vā nidhauta14 gātraṃ udake su-siktāḥ imāhaṃ kardama-mrakṣito tataḥ mayaṃ 15 taṃ puṣpaṃ kardamena vināśiṣyati 16 | atra me udake dhovitvā karaṇḍe prakṣipa, tad ete puṣpā na vinaśyanti17 || accumulation of characteristic stereotypical expressions at the beginning of Ārya Śūra’s jātaka, even though section (e) does not open the narrative. 12 mānuṣikāye vācāye, see BHSG § 9.27: “our language shows standardly -āya and -āye for all sg. cases from inst. to loc.”; here assuredly instr. sg. f. 13 The two strophes of the section (g) are fragmentary; triṣṭubh-jagatī metre (YKJ p. 7 indicates that the metre in the second pāda is upendravajrā, but it is vaṃśasthā); prāṇena-m-asmiṃ includes the hiatus-bridger -m- probably anticipating the final of loc. sg. asmiṃ; instr. prāṇena is used as loc. (BHSG § 7.8) made more explicit by loc. asmiṃ; prāṇa m. ‘creature’ (not ‘breath’) corresponds to Skt. prāṇin ‘living creature’ (YKJ p. 22, n. 46); māṃsa-yogā abl. sg. ‘on account of, by reason of’ (YKJ p. 22, n. 47, BHSG § 8.46: “rare outside of Mv., but not uncommon there, in prose as well as verse”); imā-m-aham includes again the hiatus-bridger -m-, but the vocalic contraction resulting in -ā is not hindered in the prosaic part of section (g) reading imāham kardama-mrakṣito where imāhaṃ [i.e., ima (possible nom. sg. m. from the pronominal stem ayam) ahaṃ] is equivalent to Skt. ayam aham or so ‘ham. I thus tentatively translate what is left of the first verse as ‘When on account of the flesh in/of this creature, [...] as to me, I am soiled [only] by mud’[ca is probably adversative and is meant to stress the turn ‘as to me’]. Note kardamasā, instr. sg. from kardama m. ‘mud’ beside kardamena. 14 nidhauta nom.sg. nt. of ppp. from dhāv- ‘to rinse, wash’ modifies gātraṃ nom. sg. nt. ‘body’ (see BHSG § 8.31on the nt. forms in -a). 15 mayaṃ. YKJ p. 29, n. 30 reads may’ etam (reading in the text B and Mv.2.244.13); mayaṃ could be thus gen. sg. from aham, so identified either on account of the symmetrical relationships te: tava and me : *maya or by taking may’ as a corruption of mama/mamaṃ gen. sg. (BHSG § 20. 30). I venture the hypothesis that the anusvāra of mayaṃ is a means of lengthening of the final vowel (as it occurs in verses, see BHSG § 2.74) and that it is to be read as mayā instr. of aham. I read *mayā taṃ puṣpaṃ kardamena vināśiṣyati ‘by me, by the mud’, i.e. ‘by my mud these flowers will be spoiled’. Cf. maye instr. in section (j), BHSG § 20.18. 16 vināśiṣyati 3rd sg. fut. caus., attempt to create a caus. verb on the pres. vinaś- (with a short root vowel). The long vowel appears indeed in Mv.3.7.15 nāśetha 2nd pl. imp. caus. ‘let (her) drive away!’ as well as in causative nominal derivatives, e.g. Mv.1.314.13 sarva-dāha-vināśanī ‘(the Buddha’s voice) destroying all pain’. 17 atra me udake dhovitvā karaṇḍe prakṣipa tad ete puṣpā na vinaśyanti ‘Then, rinsing me [me acc. sg. from pron. aham (BHSG § 20.63)] in water, put (me) in the basket, thus these flowers will not be damaged’. The adverb atra ‘there, then, at this time’ is correlated with tad. Note the combination ete puṣpā ‘these flowers’ where puṣpā nom. pl. nt. in -ā (BHSG § 8.100; puṣpa is regularly nt., see BHSD p. 349) is preceded by ete nom. pl. nt. from ta- (BHSG § 21.46

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(h) tadā mālā-kāro paśyati | śobhano khalv ayaṃ kacchapo, gacchāmi, taṃ atra udake dhovāmi | tato eṣa puṣpāṇi na vināśiṣyati kardamena || (i) mātā-paitṛka-viṣaye śuṇṭhika-pañcamāni ca aṅgāni prasāretvā18 tasya mālākāra-hastāto19 bhraṣṭo | tatra udake vuḍḍo20 tāye nadīye a-vidūretvā21 unmuñcitvā22 taṃ mālā-kāraṃ vācāye bhāṣati | (j) tīrṇa maye pāriyātrika kṛṣya-kāraṇa23 ca malena mrakṣito kardama-kṛto ’smi mālika nirdhoviyāna24 pelāya25 prakṣipa || (k) atha khalu mahātmānaḥ26 sa mālā-kāraḥ kacchapaṃ etad uvāca bahukā maye saṃdhitā surā jñāti-gaṇo bahuko samāgataḥ | tatra ca tvaṃ bhadra-kacchapa karaṇḍe māla-kṛte ramiṣyasi27 || (l) atha khalu mahātmānaḥ sa kacchapas taṃ mālā-kāraṃ gāthāye adhyabhāṣe records only nom. pl. nt. te). vinaśyanti 3rd pl. pass. from vinaś- ‘to destroy, damage’. 18 śuṇṭhika-pañcamāni ca aṅgāni prasāretvā ‘[the tortoise] stretched out its four limbs and its neck’ as translated by J II, p. 231 adding ibid., n. 5 “literally, ‘its limbs with its neck as the fifth’”. Note prasāretvā ger. from prasarati, caus. -sārayati, -sāreti ‘to move forwards, extend’, used instead of finite verb. 19 [mālā-kāra]-hastāto abl. sg. ‘[out of the florist’s] hands’ 20 vuḍḍo is nom. sg. m. of part. pass. from vṛt- ‘to move, go on, advance’(YKJ p. 29, n. 44), here ‘to plunge’. 21 avidūretvā ‘coming up not far away’; negative ger. from vidūrayati ‘to go far away’, denominative from adj. vidūra ‘remote, distant’ (YKJ p. 30, n. 45). 22 unmuñcitvā ‘freeing oneself (from water), showing oneself (above water)’; ger. from unmuñcati (YKJ p. 30, n. 45). 23 Section (j) is composed in (āryā)-gīti (YKJ p. 10); see text B, n. on section (j). kṛṣya-kāraṇa is most probably abl. sg. and is unmetrical (YKJ p. 30, n. 51 notes mss. -kāraṇā). See BHSG §§ 8.46 and 8.49 on abl. sg. -a and -ā of the a-stems. 24 nirdhoviyāna part. with the suff. -āna attached to pass. stem (but the meaning may be active, see BHSG §§ 34.4, 34.5) < nirdhovati ‘to wash off, cleanse’. BHSD p. 287 specifies that dhovati and its derivatives are found only in Mv, the Appendix to Jātakamālā, and the Bhiksuprakīrṇaka as cited in Śikṣāsamuccaya (see above, ch. XI), but the evidence of AbhisDh (Ma-Lo) III, pp. 307-309 shows that this verb and its derivatives are proper to the language of the Mahāsāṃghika-Lokottaravādins. 25 pelāya dat. sg. from pelā- ‘basket’ [Skt. peṭa, peṭī and peḍa (J II, p. 231, n. 7)]. See BHSG § 9.60 on dat. sg. -āya of the ā-stems. 26 YKJ p. 24, n. 79 supposes that mahātmanaḥ voc. pl. replaces bhikṣavaḥ [cf. also (k) in text B]. 27 tatra ca tvaṃ bhadra-kacchapa karaṇḍe māla-kṛte ramiṣyasi is also found Mv.2.245.5. The translation by J II, p. 232 ‘There, my fine tortoise, you will be happy in my basket of garlands’ is more suitable than that given YKJ p. 11 ‘Gute Schildkröte! Du wirst dich an dem Korb da, der aus Kränzen gemacht ist, ergötzen’: the basket is not made with garlands, the garlands are in the basket; cf. kardama-kṛta (section j) ‘covered with mud’, not ‘aus Schlamm gemacht’ (the Chinese parallel text quoted and translated YKJ p. 37 supports this interpretation: ‘Mein Körper ist schon mit dem Schlamm beschmutzt’). Sections (k) and (l) each include a strophe in (āryā)-gīti (YKJ p. 11); see text B, n. on the strophes in sections (k) and (l).

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bahuka tuvaṃ saṃdhitā surā jñāti-gaṇo bahuko samāgataḥ matto pralapesi28 mālika taila bhuñjethā bhadra-kacchapaṃ29 || (m) tad upaśrutya śakro devendraḥ parama-vismita-manāḥ sākṣād abhyagamyainam abhisaṃrādhayann uvāca | kacchapaiva khalv eṣa mahānubhāvaḥ kūrmendra satyātiśaya-prabhāvaḥ | āvarjitā yat kalaśā iveme kṣaranti ramya-stanitāḥ payo-dāḥ30 || mahat-pramāda skhalitaṃ tv idaṃ me yan nāma kṛtyeṣu bhavad-vidhānāṃ lokārtham abhyudyata-mānasānāṃ vyāpāra-yogaṃ na samabhyupaimi (n) ity evaṃ kacchapaḥ priya-vacanaiḥ saṃrādhya mālā-kāra-hastāto muktaḥ, tadāpy aham etasya mālā-kārasya hastāto buddhi-viśeṣeṇa mukta-r-iti31 || (o) (p) iti śrī-jātaka-mālāyāṃ kacchapa-jātakaṃ nāma saptādaśo ’dhyāyaḥ

TEXT B

Reproduced below is an improved edition of the text originally published by Senart II, pp. 244.1–245.16. This new edition undertaken following a study of the manuscripts used by Senart and two hitherto unknown manuscripts is taken from YKJ, pp. 15, 17, 19. According to YKJ, p. 5, text B originates from MahāsāṃghikaLokottaravādin school.

pralapesi 2nd sg. opt. from pralap- ‘to talk idly’. See on the ending -esi BHSG § 29.20. taila bhuñjethā bhadra-kacchapaṃ ‘you will enjoy [a meal], the fine oiled tortoise’. taila acc. sg., bhuñjethā 2nd pl. opt. from bhuj- ‘to enjoy, enjoy a meal, eat’ (more examples are cited BHSG § 26.15). 30 YKJ p. 7 considers section (m) copying ch. XV of the Jātakamālā (Matsyajātaka, strophes 15 and 16); metre: upajāti, but at the beginning of the first pāda, kacchapaiva (-⏑ -⏑), i.e. kacchapa (nom. sg. in -a, see BHSG § 8.22) eva replacing tavaiva in the Matsyajātaka does not correspond to the metrical scheme of upajāti (⏓-⏑-); at the beginning of the second pāda, kūrmendra nom. sg. ‘king of the tortoises’ resulting from an attempt to adapt the borrowed strophe by replacing matsyendra nom. sg. ‘king of the fish’ is metrically correct, but the meaning is obviously new. 31 mukta-r-iti. The epenthetic consonant -r- prevents the hiatus and a possible vowel contraction; -a-r represents of course -aḥ (see above ppp. muktaḥ), but the epenthetic r, if it is one, might be regarded as marking the nom. sg. In this position, the final visarga of the ppp. is subject to the treatment disregarding that it is preceded by a. 28 29

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(a) bhikṣū32 bhagavantam āhansu33 | buddhi-viśeṣeṇa bhagavān śākunta-bhūto mārasya hasta-gato vaśa-gato pañjara-gato mukto || (b) bhagavān āha| anyadāpi buddhi-viśeṣeṇa etasya mārasya hasta-gato vaśa-gato karaṇḍaka-gato mukto || (c) bhikṣū āhansuḥ. anyadāpi bhagavaṃ? || (d) bhagavān āha | anyadāpi bhikṣavo bhūta-purvaṃ, bhikṣavaḥ, atītam adhvānaṃ nagare vārāṇasī kāśi-jana-pade pāriyātrikā nāma nadī tasya kūle aparamālā-kārasya vana-mālam, asau dāni mālā-kāro mālasyaiva taṃ velaṃ mālā-kāra āgatvā puṣpāṇi uddhariya puṣpa-karaṇḍakam ādāya mālā-kāraṇāto nirdhāvati grāmābhimukho ca prasthito | tato ca nadito kacchapo uddharitvā go-mayaṃ bhakṣayati | tasya mālā-kārasya a-vidūre so taṃ mālā-kāreṇa dṛṣṭo | tasya etad abhūṣi | śobhano mama ayaṃ adya kacchapo olaṅko bhaviṣyati || (e) (f) tena dāni taṃ puṣpa-karaṇḍaṃ ekānte sthapiya34 so kacchapo gṛhīto | so taṃ tahiṃ35 puṣpa-karaṇḍe prakṣipati | (g) so ca taṃ kacchapo mānuṣikāye vācāye āha | imāhaṃ kardama-mrakṣito tato may’etaṃ puṣpaṃ kardamena vināśiṣyati | atra me udake dhovitvā karaṇḍe prakṣipa, tad ete puṣpā na vinaśyanti || (h) so dāni mālā-kāro paśyati. śobhano khalv ayaṃ kacchapo, gacchāmi, taṃ atra udake dhovāmi. tato eṣa36 puṣpāṇi na vināśiṣyati kardamena || (i) mātā-paitṛka-viṣaye śuṇṭhika-pañcamāni ca aṅgāni prasāretvā tasya mālākāra-hastāto bhraṣṭo | tahiṃ udake vuḍḍo tāye nadīye a-vidūretvā unmuñcitvā taṃ mālā-kāraṃ gāthāye adhyabhāṣati37 | (j) tīrṇa maye pāriyātrika kṛṣya-kāraṇa ca malena mrakṣito kardama-kṛto ’smi mālika nirdhoviyāna pelāya prakṣipa38 || bhikṣū nom. pl. m. āhansu and āhansuḥ 3rd pl. aor. from ah- ‘to say’. 34 sthapiya ger. from sthapayati ‘to place, put, lay’, caus. to sthā-. Note the short root vowel in both forms. 35 tahiṃ loc. sg. m. from the stem of the demonstrative pron. ta-. 36 The demonstrative eṣa refers to the tortoise (YKJ, p. 29, n. 37). 37 adhyabhāṣati 3rd sg. pres., an example of the lack of association of the augment with past time (according to BHSG § 32.8, such forms are especially common from compounds of bhāṣ‘to speak’, see many examples quoted there). YKJ p. 30, n. 46 says nevertheless that adhyabhāṣati stands for 3 rd sg. aor., perhaps because the turn gāthāye adhyabhāṣati is echoed in (l) by gāthāye adhyabhāṣe (3 rd sg. aor.). 38 According to YKJ pp. 10–11 and p. 30, n. 47, the metre of strophe (j) is (āryā)-gīti, although H. Smith, “Les deux prosodies du vers bouddhique,” Bulletin de la Société Royale des Lettres de Lund, 1949-1950, p. 20, n. 1 (henceforth: Smith) considers the metre to be vaitālīya. His restoration of the strophe differs from that of YKJ [despite Yuyama’s criticism, vaitālīya is, however, more evident than (āryā)-gīti]: 32 33

tīṇā mayĕ a pāripātrikā kṛṣyakāraṇă b malena mrakṣito kardama-kṛto ’smi mālikec dhoviyānad pelāya prakṣipa

Instr. sg. from aham. bAbl. sg. ‘as a result of digging (the earth)’. cAccording to Smith, this voc. f. of mālikā, f. diminutive of māla, is analogous to pejorative voc. f. in Pāli (probably a māgadhism according to Geiger, § 80.2). dPres. pass. part. a

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(k) atha khalu bhikṣavaḥ sa mālā-kāro kacchapaṃ gāthāye pratyabhāṣati | bahuka maye saṃdhitā surā jñāti-gaṇo bahuko samāgato | tatra tuvaṃ bhadra-kacchapa karaṇḍe māla-kṛte ramiṣyasi39 || (l) atha khalu bhikṣavaḥ sa kacchapas taṃ mālā-kāraṃ gāthāye adhyabhāṣe bahuka tuvaṃ saṃdhitā surā jñāti-gaṇo bahuko samāgato | matto pralapesi mālika taila bhuñjetha bhadra-kacchapaṃ40 || (m) bhagavān āha | syāt khalu punar bhikṣavo yuṣmākam evam asyād41 anyaḥ sa tena kālena tena samayena bhadra-kacchapo abhūṣi | naitad evaṃ draṣṭavyaṃ | tat kasya hetoḥ | ahaṃ so bhikṣavas tena kālena tena samayena kacchapo abhūṣi | anyaḥ sa tena kālena tena samayena mālā-kāro abhūṣi. na khalv etad evaṃ draṣṭavyaṃ | tat kasya hetoḥ | eṣo so bhikṣavo māro pāpīmān tena kālena tena samayena mālākāro abhūṣi | tadāpi ahaṃ etasya mālā-kārasya hastāto buddhi-viśeṣeṇa mukto | etarahiṃ pi ahaṃ etasya mālā-kārasya viṣayāto buddhi-viśeṣeṇa mukto || (n) (o) samāptaṃ kacchapa-jātakaṃ

VOCABULARY (SELECTED ITEMS) apara adj. a certain

abhimukha adj. ifc. in the direction of, towards abhisaṃrādhayati to applaud, show strong approval olaṅka m. ladle, recipient; meal kandara m. or nt. ravine; valley (see YKJ, p. 23, n. 52) kṛṣyakāraṇa nt. act of digging

For YKJ p. 31, n. 60 and p. 11, the metre of strophe (k) is (āryā)-gīti, while Smith considers it to be vaitālīya. Smith restores the first pāda as follows: bahukā mayĕ saṃdhitā surā. jñāt(r)igaṇo bahuko samāgataḥ. 40 According to Yuyama, p. 31, n. 70, the metre of strophe (l) is (āryā)-gīti, but vaitālīya according to Smith; the second hemistich is restored by Smith as follows: matto pralapesia mālika (mālike?) tailena bhuñjathab bhadra-kacchapaṃ. But none of these solutions is adequate, as (āryā)-gīti is just as difficult to accept as is the third gaṇa (-si māli-) as an amphibrach (⏑-⏑), which is usually excluded from āryā metres (L. Alsdorf, Les études jaina, Paris, Collège de France, 1965, p. 55; E.W. Hopkins, The Great Epic of India, Calcutta, Punthi Pustak, 1969, p. 193). a nd 2 sg. opt., cf. n. 28. b2nd pl. imp., cf. opt. bhuñjetha (n. 29): “O you, little florist excited by drunkenness, you will say (to the gathered relatives): ‘Relish the tortoise in oil!’.” 41 asyāt 3rd sg. opt. from as- ‘to be’. 39

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pañjara (pañjala) m. or nt. cage bahuka adj. much, pl. many mahānubhāva adj. mighty mālākāra m. florist or wreath-maker (J II, p. 231, n. 2) mātā-paitṛka adj. inherited, innate, natural śuṇṭhika (śuṇḍika) m. neck of the tortoise samabhyupaiti to approach; here: to approve, accept as satisfactory surendradeva m. name of a flower (YKJ, p. 23, n. 51) skhalita ppp. erring, blundering, failing

XIV. RATNAGUṆASAṂCAYAGĀTHĀ

Text: Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā (Sanskrit Recension A). Edited with an Introduction, Bibliographical Notes and a Tibetan Version from Tunhuang by Akira Yuyama. Cambridge, London, New York, Melbourne, Cambridge University Press, 1976, pp. 54–57 (abbreviation: Rgs). For studies and notes on the language, see Rgs., pp. XX–XXI, and especially A. Yuyama, A Grammar of the Prajñā-pāramitā-ratna-guṇa-saṃcayagāthā (Sanskrit Recension A). Canberra, Faculty of Asian Studies in association with Australian National University Press, 1973 (abbreviation: RgsGr. followed by paragraph reference). See also F. Edgerton, “The Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā,” Indo-Iranian Journal, vol. V, 1961, pp. 1–18 (abbreviation: Edgerton, IIJ); A. Yuyama, “Remarks on the Metre of the Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā,” Studies in Indo-Asian Art and Culture, vol. 2 (“Śatapiṭaka Series,” 96), 1993, pp. 243–253 (abbreviation: Metre); “Some Glossarial Notes on the Prajñā-pāramitā-ratna-guṇasaṃcaya-gāthā,” Proceedings and Papers of the Fourteenth Congress of Australasian Universities Language and Literature Association, ed. by K.I.D. Maslen, Dunedin, 1972, pp. 30–37 (abbreviation: Gl. Notes); G. Schopen, Indo-Iranian Journal, vol. 20, 1978, pp. 110–123 (abbreviation: Schopen). A Sanskrit-Tibetan-English lexicon (abbreviation: STE) was compiled by E. Conze in appendix to Prajñā-pāramitā-ratnaguṇa-saṃcaya-gāthā. Sanskrit and Tibetan Text edited by E. Obermiller. ’sGravenhage, Mouton & Co., 1960, pp. 131–157 (abbreviation: O). E. Conze translated the version published by E. Obermiller (Indo-Iranian Reprints, V, ’sGravenhage: Mouton, 1960): “Verses on the Accumulation of Precious Qualities,” Indo-Asian Studies, pt. I (“Śatapiṭaka Series,” 31), 1963, pp. 126–178 (abbreviation: Conze). To summarize the chief characteristics of Rgs and of its language as A. Yuyama presents them, this text is a fine example of Buddhist Sanskrit literature at its earliest stage; it is the only known text among the earlier Prajñāpāramitā literature that is written in Buddhist Hybrid Sanskrit. Referring to BHSG § 1.73, Yuyama says that the language of Rgs is “perhaps even more corrupt and difficult than that of the Mahāvastu-avadāna”1. More substantially, it is added that morphologically, Middle Indic noun and verb forms are prevalent and that phonologically, the metre proves Middle Indic pronunciation of the text written exclusively in the metrical scheme vasantatilakā2̆ . BHSG § 1.73 says indeed: “Perhaps the most difficult and corrupt, as also probably the oldest and most important, of all BHS works is the Mahāvastu”. 2 According to Yuyama (Metre p. 243), the metrical scheme vasantatilakā ̆ is displayed in two 1

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A NEW BUDDHIST HYBRID SANSKRIT READER yady asti śraddha sugate dṛdha bodhisattvo3 vara-prajña-pāramita-āśraya-saṃprayogo4 atikramya5 bhūmi-dvaya śrāvaka-pratyayānāṃ laghu prāpsyate an-abhibhūtu6 jināna7 bodhiṃ8 (1) sāmudriyāya yatha9 nāvi praluptiyāye10 mṛtakaṃ11 manuṣya tṛṇa-kāṣṭham a-gṛhṇamāno vilayaṃ prayāti jala-madhya a-prāpta-tīro yo gṛhṇate vrajati pāra-sthalaṃ prayāti (2)

types: --⏑-⏑⏑⏑-⏑⏑-⏑- ⏓ (type A) and ⏑⏑ (two short syllables instead of a long one) - ⏑-⏑⏑⏑-⏑⏑-⏑-⏓ (type B), with variants presented on pp. 248–253. However, the metre of these verses is problematic as many pādas are irregular prosodically and do not comply with the patterns presented by Yuyama. 3 sugate is the regular Skt. loc. sg. m., cf. Mv.2.58.3 karoti śraddhāṃ puna kumbhakāśiye (reading kumbhadāśiye ‘the slave-girl who carried the pot’ as suggested by J II, p. 55, n. 4 who translates accordingly ‘he puts his faith in a slave-girl’). śraddha and dṛdha nom. sg. f. with a short final vowel (5th and 10th syllables, respectively); bodhisattvo nom. sg. m. Thus the pāda is to be understood as ‘When (or: If) he has strong faith [put] in the Sugata, the bodhisattva […]’. Conze omits to translate yadi. 4 vara-prajña- opens the pāda 1b of type B, where the 2nd syllable is short by nature and, even when followed by a group of consonants, remains prosodically short; the first two syllables form a whole word, being the first compound member (Metre pp. 246-247, 253). The metrical scheme of the pāda would be of type Ba (Metre p. 253) -⏓⏑-⏑⏑⏑-⏑⏑-⏑-⏓, but it is hypermetrical (15 syllables) and the 4th syllable (-jña-) is short, whereas the 5th (-pā) is long. We find here a series of four short initial syllables without known parallels. The problem does not affect only the prosody: prajña- as the first compound member is one of a number of cases where the stem final vowel is short (about forty instances of prajña-, see RgsGr 9.2). The compound -pāramitaāśraya- is quoted RgsGr4.66 as an example of grammatical form remaining unchanged (-a ā), but it must be observed that, if the transcribed spelling reflects a phonetic reality, the syllable ta- (8th syllable in the metrical scheme B) had to remain short, which explains its vowel kept separate from the next vowel. 5 The two syllables of the preverb of ger. atikramya are short by nature, the 2nd remaining prosodically short despite being followed by a consonant cluster (type Ba6, see Metre p. 253). 6 A more satisfactory reading, allowing to eliminate a hypermetrical syllable, is prāpsyate ’nabhibhūtu, cf. 8d a-kṣato ’n-upāhatu; anabhibhūtu nom. sg. m.’unhindered, unobstructed’ (RgsGr 8.8). 7 jināna gen. pl. m., rhythm ⏑-⏑ (10th, 11th, and 12th syllables of the type Bb1 according to Metre, p. 253). 8 bodhiṃ acc. sg. f. the final syllable of the pāda is long due to its position, but cf. 10d bodhi (same case) in a non-final position. 9 yatha is understood as ‘when’ (Conze p. 144). 10 sāmudriyāya < sāmudriyā f. ‘sea-going’ (Edgerton, IIJ, p. 7, § 29) and praluptiyāye < praluptiyā f. ‘wrecked’ (but see praluptaka, praluptikā as noted by Edgerton, ibid.) are two loc. sg. f. abs. in -āya and in -āye of adj. f. in -ā. The metrical scheme being --⏑-⏑⏑⏑-⏓⏑-⏑-⏓ (type A24, see Metre p. 250), it is the “hybrid” concurrence of two adj. endings justified metrically. 11 mṛtakaṃ is listed (Metre p. 245–246) among words whose first two short syllables open the pāda of type B (see above, n.2), cf. 2c vilayaṃ; 4d paramādbhutāṃ; 5a ghaṭake; 9a puruṣo; 9d patanād.

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em eva12 śraddh’-upagato13 ya prasāda-prāpto prajñāya14 pāramita15 mātu16 vivarjayanti saṃsāra-sāgari17 tadā sada saṃsaranti jātī-jarā-maraṇa-śoka-taraṅga-bhaṅge (3) ye te bhavanti vara-prajña-pariggṛhītā bhāva-sva-bhāva-kuśalāḥ paramārtha-darśī18 te puṇya-jñāna-dhana-saṃvṛta-yāna-pātrāḥ paramādbhutāṃ sugata-bodhi spṛśanti śīghraṃ19 (4) ghaṭake a-pakvi20 yatha vāri vaheya21 ko cit22

em adv. ‘thus, so’ (for Skt. evam), occurring only in verses, chiefly before eva (BHSD p. 156). In this text, at the outset of pādas a and c (see Gl. Notes, p. 31). 13 The suppression of the final vowel of śraddhā before the initial vowel fits the sequence in metre and rhythm -⏑⏑⏑- within the pāda of type A (Metre p. 249), according to the MI-type adaptions. The syllable ya is prosodically short, despite being followed by the cluster pr-, treated here as a single consonant (specific treatment of pra- as noted by Schopen p. 117). The syntax in 3abc śraddh’-upagato ya prasāda-prāpto prajñāya pāramita mātu vivarjayanti […] sada saṃsaranti is debatable. RgsGr 8.60 takes the subjects śraddh’-upagato and prasāda-prāpto as nom. pl. m. in -o; it treats the relative pronoun ya likewise as pl. (RgsGr 28.17). But only the verb vivarjayanti 3rd pl. pres. caus. < vṛj- shows that pl. is meant, the nom. in -o cannot unconditionally be identified as pl.; ya, both an agreement marker and a clause connective, is definitely ambiguous (sg. or pl.?). Conze p. 145 translates 3abc ‘Just so those who, although endowed with some faith and in possession of some serenity, reject the perfection of wisdom, the mother: […] they must wander about for ever and ever’. 14 prajñāya gen. sg. of prajñā f. 15 pāramita acc. sg. of pāramitā f. 16 mātu acc. sg. f. of mātā < mātṛ- f. ‘mother’; the following forms are attested in this text: nom. sg. XII 2c mātā, XXIX 14c mātā or māta; acc. sg. I 15b mātāṃ; III 4a and XXVII 4b māta; XII 1d mātu (as here); gen. sg. XII 1a mātāya. As to Skt. stems in -(t)ṛ, nom. sg. XXII 3d śāstra < śāstṛ-‘Teacher’ is thematized, while the above mentioned mātṛ- as well as pitṛ- ‘father’ are converted into -a-stems or -u-stems (RgsGr 16.1-12, BHSG 13.1). As to XXII.12b labdha required m.c. for labdhā, presumably nom. sg. m. of labdhṛ- ‘gainer’ (RgsGr 16.3), it is better taken as ger. rather than as agent noun (Burrow, Journal of the Royal Asiatic Society, 1975, n. 1, p. 73). 17 saṃsāra-sāgari loc. sg. m. ‘in the ocean of birth-and-death’ (Conze p. 145). 18 paramārtha-darśī ‘seers of ultimate reality’, -darśī nom. pl. m. of -darśin. 19 According to Metre p. 246, this pāda is of type B of the vasantatilakā ̆ with two short initial syllables pa-ra-[ma]-. 20 ghaṭake a-pakvi fits rather in the metrical scheme B1 (15 syllables), than in B (Metre p. 251); its rhythm being ⏑⏑-⏑-⏑, the initial vowel cannot be apheresized (RgsGr 4.132 regards this sequence as two separate words under the heading -e a-). 21 vaheya 3rd sg. opt. from vah-. 22 5a and 5c are two pādas of type B with two short syllables at the outset: ⏑⏑-⏑-⏑⏑⏑-⏑⏑-⏑-⏓, hence the concomitance of loc. sg. in -i and -e of stems in -a (apakvi, paripakvi vs. ghaṭake, mārge). kocit ‘someone’ nom. sg. m. of the indefinite pron. which RgsGr 27.1 erroneously treats under the heading Interrogative pronouns. RgsGr 4.17 attracts attention to final -t before j(ñ)- of the next pāda (“dental -t remains unchanged”), as if the assimilation were 12

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A NEW BUDDHIST HYBRID SANSKRIT READER jñātavyu kṣipru ayu bhetsyati durbalatvāt23 paripakvi vāri ghaṭake vahamānu mārge na ca24 bhedanād25 bhayam upeti26 ca svasti27 gehaṃ (5) kiṃ cāpi28 śraddha-bahulo siya29 bodhisattvo prajñā-vihīnu vilayaṃ laghu prāpuṇātī30 taṃ31 caiva śraddha parigṛhṇayamānu prajñā atikramya bhūmi-dvaya prāpsyati agra-bodhiṃ32 (6) nāvā yathā a-parikarma-kṛtā33 samudre vilayaṃ prayāti sa-dhanā saha vāṇijebhiḥ sā caiva nāva parikarma-kṛtā su-yuktā na ca bhidyate dhana-samaṅgi upaiti tīraṃ (7)

expected; 5a is, however, a complete utterance and an intersentential sandhi is not found in this text. 23 5b jñātavyu kṣipru ayu bhetsyati durbalatvāt ‘One should know that it (the jar) will break quickly, because it does not hold the water well’ (Conze p. 145, but durbalatvāt literally means ‘because of [its] weakness’). Тhe rhythm --⏑-⏑⏑⏑-⏑⏑ (type A) explains the short final syllables of the part., adv., and pron., all in nom. sg. m., with the generalized ending -u < aṃ. 24 na ca is interpreted (Metre pp. 244 and 247, cf. 7d, 10d, and RgsGr, p. 184) as two independent words (two short syllables) at the beginning of a pāda of type B. 25 bhedanād [bhayam] is one of the rare occurrences of voiced consonant before another voiced consonant or before vowel, see patanād [bhayaṃ] (14.9d), spṛśed abhinandamāno (20.16c). 26 upeti ‘to get to, come to’ is matched by upaiti (7d, 8b), but the rhythm of both forms, in spite of the elision of the vowel of the preverb upa-, is the same: ⏑-⏑. 27 svasti adv. ‘safely’ (not recorded in BHSD, but see Skt. svasti indecl. ‘well, happily, successfully’). 28 kiṃ cāpi here and in 9b and 10b, introduces a concessive clause as suggested STE p. 137 referring to Tibetan de-bshin…kyaṅ. Thus 6a kiṃ cāpi śraddha-bahulo siya bodhisattvo ‘Although the Bodhisattva be full of faith […]’ (Conze p. 145). 29 siya 3rd sg. opt. from as- ‘to be’. 30 prāpuṇātī ‘he reaches’, rhythm -⏑-- (11th, 12th, 13th, and 14th syllables of the type A27, see Metre, p. 250). 31 taṃ acc. sg. nt. of the stem of the demonstrative stem ta-; it is understood as ‘therefore’ RgsGr 26.9, but for Conze p. 145 taṃ ca marks an adversative relation: taṃ caiva śraddha parigṛhṇayamānu ‘but when taken hold of by both faith and by wisdom’. See RgsGr 39.10 on parigṛhṇayamānu, pres. middle part. made on thematized pres. stem and 45.4 on its non-caus. suff. -aya; cf. vahamānu (5c) pres. middle part. from vah- ‘to carry’, not recorded either in BHSG or in RgsGr. 32 A blockprint fragment from Turfan reads 6d …bodhiṃ agryāṃ acc. sg. f. ‘supreme enlightenment’, “a very peculiar reading” which “satisfies both the metre and grammar” according to A. Yuyama, ‘Further Remarks on the Blockprint Text of the Prajñā-pāramitā-ratnaguṇa-saṃcaya-gāthā from Turfan’ in From Turfan to Ajanta, ed. by E. Franco and M. Zin, Lumbini International Institute, 2010, p. 1074. See, however, BHSD p. 4: agra adj. “in Skt. only Lex., replaces Skt. agrya ‘foremost, best’”; obviously the reading bodhiṃ agryāṃ reverts to Skt. usage. 33 yathā a-parikarma- fits in metre and rhythm ⏑-⏑⏑⏑-⏑ of the pāda type A (3rd, 4th, 5th, 6th, 7th, 8th, 9th syllables), hence the vowels -ā a- kept separate.

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em eva śraddha-paribhāvitu34 bodhisattvo prajñā-vihīnu laghu bodhi35 upaiti hāniṃ so caiva prajña-vara-pāramitā-su-yukto a-kṣato36 ’n-upāhatu spṛśāti jināna bodhiṃ (8) puruṣo hi jīrṇu dukhito37 śata-viṃśa-varṣo38 kiṃ cāpi utthitu svayaṃ na prabhoti gantuṃ so vāma-dakṣiṇu-dvaye puruṣair gṛhīto39 patanād bhayaṃ na bhavate vrajate sukhena (9) em eva prajña40 iha durbalu bodhisattvo kiṃ cāpi prasthihati41 bhajyati 42 antareṇa so vā43 upāya-vara-prajña-pariggṛhīto na ca bhajyate spṛśati bodhi nara-rṣabhāṇāṃ (10) bhagavatyāṃ ratna-guṇa-saṃcaya-gāthāyāṃ aupamya-parivarto nāma caturdaśamaḥ

VOCABULARY (SELECTED ITEMS)

a-gṛhṇamāna part. pres. middle ‘not getting hold of’

śraddha-paribhāvitu ‘filled, pervaded with faith’; paribhāvitu nom. sg. m. of ppp. from paribhāveti, caus. from paribhū-. Conze translates ‘exalted in faith’. 35 RgsGr 10.21 regards bodhi as abl. sg. of bodhi f., standing for bodhe or bodheḥ to meet the metrical requirements. I can’t understand why it should be abl., while gen.sg. f. is more advisable (cf. RgsGr 10.25 on bodhi gen. sg. f., BHSG § 10.72): laghu bodhi upaiti hāniṃ is adequately translated by Conze as ‘[a Bodhisattva] swiftly comes to a failure in enlightenment’ (to reword, ‘to enlightenment’s failure’). RgsGr 4.110 notes -i u- in bodhi upaiti, but if attention is called to the rhythm -⏑⏑-⏑ of this sequence [8th, 9th, 10th, 11th, and 12th syllables, metrical scheme A1 (Metre p. 249)], then keeping these words separate appears to be as the only viable solution. 36 The initial vowel of ăkṣato ‘unharmed’ is intrinsically and prosodically short despite being followed by the cluster kṣ-; pāda of type Bb (Metre p. 247). 37 dukhito ‘ailing’ has a generalized -o before ś- (RgsGr 4.8). 38 -varṣo shows a generalized -o at the end of the pāda, before k- of the next pāda (RgsGr 4.2). 39 so vāma-dakṣiṇu-dvaye puruṣair gṛhīto ‘supported by two men to his left and right’. It is hard to determine the grammatical case of -dvaye: is it loc. sg. for instr. anticipating instr. puruṣair? Note the final -u of dakṣiṇu- in the compound. Its rhythm -⏑⏑ in a pāda of type A17 (Metre p. 250) is at odds with its position before the cluster dv-: so vāma-dakṣiṇu-dvaye should be scanned -⏓⏑-⏑-⏑-. RgsGr 8.2 enumerates about twenty cases of -u as a stem final in compounds. 40 prajña loc. sg. of prajñā f. ‘wisdom’ (RgsGr 9.23). Its final vowel does not fuse with initial i- of iha to fit the metrical scheme A1 (Metre, p. 249), i.e. -⏑⏑⏑ (4th, 5th, 6th, and 7th syllables). 41 prasthihati 3rd sg. pres. from prasthā- ‘to set out’. 42 bhajyati 3rd sg. pass. from bhaj- ‘to break, be broken’. The sequence bhajyati antareṇa shows no fusion of vowels, rhythm -⏑⏑-⏑-⏓ [8th -14th syllables of the metrical scheme A5 (Metre, p. 249)], cf. below XX.8a gacchati antarīkṣe (same position and rhythm). 43 so vā to be read as so eva (RgsGr 4.59). 34

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antareṇa instr. of antara nt. ‘interval, space between’ used as adv. ‘(at a) later time, afterwards’ (BHSD p. 39), but Conze p. 146 understands as ‘midway’ a-parikarma-kṛta adj. not well got ready āśraya m. basis geha nt. house, home (Skt. gṛha) taraṅga-bhaṅga m. turmoil and the breaking up (of limbs) as translated by Conze p. 145 tṛṇa-kāṣṭha m. stick or log dhana-samaṅgi (ship) loaded with goods; samaṅgi is here f., cf. Mv.1.71.16 dhutadharma- samaṅgī nom. sg. m. ‘pious’. 7d dhana-samaṅgi upaiti tīraṃ is too freely translated by Conze as ‘all the goods get to the (other) shore’ nāvā f. (7a), nāva (7c) ship (an ā-extension of Skt. nau, f.; Gl. Notes, p. 32 connects this word with MI nāvā, rather than with Vedic) parikarmakṛta adj. well got ready pāramitā f. perfection, cf. Skt. meaning ‘coming to the opposite shore, complete attainment’ pāra-sthala m. the other shore bhāva-sva-bhāva-kuśala adj. skilled in (seeing) the own-being of existence (as translated by Conze p. 149) bhūmi-dvaya nt. two levels (of the Disciples and Pratyekabuddhas) as translated by Conze p. 144 mṛtakaṃ-manuṣya corpse, STE p. 150 (viewed as a compound?) yāna-pātra adj. person worthy of the vehicle saṃprayoga m. or nt. intentness; as second (final) member of compound, e.g. āśraya-saṃprayogo intent on the basis, associated with the basis spṛśati (4d) to experience (STE p. 156 and Conze p. 145)

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Text: Rgs., pp. 74–83.

puna bodhisattva44 caramāṇu jināna prajñāṃ anupāda skandha iti jānati ādi-śūnyaṃ45 a-samāhito46 karuṇa prekṣati sattva-dhātuṃ47 atrāntare48 na parihāyati buddha-dharme49 (1) puruṣo yathā kuśalu sarva-guṇair upeto balavān dudharṣu kṛta-yogya kalā-vidhijño iṣv-astra-pārami-gato pṛthu-śilpa-yukto māyā-vidhijña-paramo jagad-artha-kāmo (2) mātā-pitā50 grahiya51 so svaka-putra-dārān According to RgsGr 4.69, p. 38, the final short vowel of bodhisattva (nom. sg. m.) before cis due to this word being used “at the place where a short vowel is needed”, cf. similarly 8c and 20c. These pādas are supposed to implement the metrical scheme B26 (Metre p. 253), but this is far from obvious. 45 anupāda ‘non-production’ is nom. sg. m. according to RgsGr 8.10. In this case, skandha acc.pl. seems to be in apposition to anupāda ‘non-production-skandhas’, i.e. ‘skandhas due to non-production’(cf. Conze p. 152: ‘[the bodhisattva] cognizes these skandhas as unproduced’); it also looks like quasi-compound *anupāda-skandha. The compound ādi-śūnyaṃ is an acc. pl. agreeing with skandha and governed by verb jānati, which opens direct speech and is preceded by iti (which is redundant), the marker of direct speech. Yuyama rejects the reading Skt. acc. pl. ādi-śūnyān (O). In -śūnyaṃ, the final anusvāra corresponding to the dental nasal possibly points to a lengthened vowel guaranteeing the acc.pl. -āṃ (see BHSG § 8.90). The absence of fusion of vowels in jānati ādi- is due to the metrical scheme B1 (Metre, p. 251) in which the syllables -ti ā- occupy the 11th and the 12th positions. 46 a-samāhito ‘unconcentrated’; note final vowel -o generalized before the voiceless k- (RgsGr 4.2). 47 karuṇa prekṣati sattva-dhātuṃ ‘[the Bodhisattva] produces compassion towards the world of beings’. On prekṣati, see the discussion in Gl. Notes, p. 34: the Skt. meaning ‘to view’ (STE p. 148) is refuted. 48 atrāntare is a sequence combining redundantly two synonymous words: atra ‘this time, then’, antare ‘at or during the time’ (STE p. 133). 49 na parihāyati (irregular passive to -hā- ‘to become deficient’, see BHSG § 37.38; the active termination is recorded in Pāli hāyati) buddha-dharme (acc. pl. in -e, BHSG § 8.95) ‘he does not become destitute of the Buddhadharmas’ (Conze p. 152). 50 mātā-pitā acc. sg. m. of mātā-pitṛ- ‘mother and father’ (Conze p. 152), but ‘family, relatives, ‘home-folks’ (BHSD p. 428 and BHSG §13.8). 51 grahiya ger. to the pres. stem *grahati (< Skt. grah- ‘to take, hold’) used as ‘root’ before the suff. -iya (BHSG §§ 35.12, 35.44 and p. 211), cf. RgsGr 42.24. Other ger. in this chapter: 3c nirmiṇitva (to the verbal stem attested in XXVII 2c nirmiṇeyā 3rd sg. opt., pres. nirmiṇoti ‘to create magically’), 3d gatva (to gam- ‘to go’), 9b kṣepitva (non-caus. to kṣip-‘to shoot’); 13b gṛhya (to *gṛhati ‘to take, hold’, see RgsGr 42.21); 19a anubandhayitvā (to anubandhayāti ‘to bind’, non-caus. according to RgsGr, p. 176, translated as ‘he has communed with’ by Conze p. 154); 15a, 16a vrajitvana (suff. -itvana, to vraj- ‘to proceed’; ‘to travel’ according to Conze p. 154). Note the confusion between the suff.es -tvā (used in Skt. with simple roots) and -ya 44

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A NEW BUDDHIST HYBRID SANSKRIT READER kāntāra-mārgi52 pratipadyi53 bahū-a-mitre54 so nirmiṇitva puruṣān bahu-śūra-vīrān kṣemeṇa gatva puna geham upāgameyā (3) em eva tasmi55 samaye vidu56 bodhisattvo maha-maitri57 sarvi58 upapadyati59 sattva-dhātau caturo sa māra60 atikramya dvaye ca bhūmī61 agre samādhi sthiti no62 ca spṛśāti bodhiṃ (4) ākāśa niśrayi samāruta63 āpa-skandho

(used in Skt. with roots compounded with prepositions) specific to BHS and in general to texts not subject to the grammatical codification (RgsGr skt., p. 124, Whitney §§ 1240, 1240a). 52 kāntāra-mārgi loc. sg. nt. 53 pratipadyi 3rd sg. opt. from pratipad-; other 3rd sg. opt.: 3d upāgameyā (from upāgamati, see BHSG p. 210 s.v. gam-); 5a niśrayi (from śri-, pres. śrayati); 9c deya (from dā-, pres. deti); 17b gami (from gam-); 19c prāpuṇeyā (āp-, pres. āpunati). 54 According to RgsGr 4.128-129 bahū-a-mitre is an example of not fusing vowels -ū a- ; however, kāntāra-mārgi and bahū-a-mitre agree in case (loc. sg.) and the verb pratipadyi ‘he would enter’ governs both loc. sg. It is clear that the original compound *kāntāra-bahū-a-mitre [mārgi] ‘a wilderness full of many foes’ has been split by the inserted verb. On the so-called ‘split-compounds’, see RgsGr skt., pp. 505-506, 588. 55 tasmi loc. sg. m. nt. of pronominal stem ta-, but cf. 5b tahi in the same case of the same stem. 56 vidu nom. sg. m. ‘wise’. 57 maha-maitri acc. sg. of maha-maitrī ‘great friendliness’. 58 sarvi loc. sg. m. of the pronominal adj. sarva. 59 upapadyati is used here in the meaning of Skt. caus. upapādayati ‘to offer, present, provide with’. Conze p. 152 translates ‘[a Bodhisattva] extends [the great friendliness]’. 60 caturo (sa) māra (acc. pl.) ‘the four Māras’. RgsGr 24.15 finds that caturo [acc. m., of the numeral catu(r)-] is generalized before the voiceless s-. RgsGr4.65 quotes māra atikramya among instances supporting the statement RgsGr 4.64 that “any grammatical form ending in a remains unchanged”. That is applied to 9b kṣepitva anya, but 9a iṣv-astra-śikṣita yathā puruṣordha kāṇḍaṃ kṣepitva and 9b anya puna kāṇḍa parampareṇa are two consecutive clauses and generally no intersentential (here inter-clausal) sandhi is to be expected (anyway a + a = ā is very rare in this text). See the translation ‘As a man trained in archery shoots an arrow upwards, and then again other arrows in (quick) succession, […]’ (Conze p. 153). 61 dvaye ca bhūmī ‘the two levels’ (Conze p. 152). RgsGr 5.10 and 10.41a analyze this collocation as acc. pl. f. of *dvayā- and bhūmī-, but RgsGr 24.7 adds that dvaye is rather a generalized form and less possibly a dual of dvayā-. 62 Edgerton, IIJ, p. 14 reads sthitino gen. sg. of sthiti ‘permanent abiding’. If this reading is accepted and the negative particle no is deleted, the pāda 4d cannot be translated as Conze p. 152 does: ‘He permanently abides in the best of concentration, but he does not experience the enlightenment’. According to Rgs., p. 75, n. ad 4d, “plausible is either sthitu nom. sg.m. ppp. with no (m.c. for neg. na) or sthiti loc. sg. m. ppp. with no”. Note that the ms. K referred to Rgs., ibid. “should have meant agre samādhau sthite sati tena bodhisattvena”; that supports samādhi as loc.sg. m. (so RgsGr10.28 rejecting O sthituno, but not v.l. asmiṃ (< ayam or idam, since samādhi is m. or nt.) where only the demonstrative pronoun is inflected while the noun appears in stem-form or ending-less loc. sg., as in collocation agre (loc. sg. of the adj. agra ‘best’) samādhi. 63 The meaning of samāruta is unknown to me; O reads ākāśaniśritu samīraṇa and Conze p. 152

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tahi niśritā ima64 mahā-pṛthivī jagac ca sattvāna karma-upabhoga65-nidānam evaṃ ākāśa-sthānu kutu66 cintayi67 etam arthaṃ (5) em eva śūnyata-pratiṣthitu bodhisattvo jagatī68 kriyā vividha69 darśayate vicitrā sattvāna jñāna-praṇidhān’-adhiṣṭhānam70 eva na ca nirvṛtiṃ spṛśati śūnyata nāsti sthānaṃ (6) yasmiṃś ca kāli vidu-paṇḍitu bodhisattvo caratī imāṃ pravara-śūnya-samādhi71 śāntāṃ atrāntare na ca nimittu prabhāvitavyo na ca ānimittu-sthitu72 śānta-praśānta-cārī (7) pakṣisya nāsti padu gacchati antarīkṣe73 no cāpi tatra sthiti no ca patāti74 bhūmau translates ‘Supported by space is air’. ākāśa would be loc. sg. nt. according to RgsGr 8.45. 64 ima nom. sg. f. of demonstrative pron. ayam (note the rhythm ⏑⏑⏑ of the sequence ima maand see BHSG § 21.49 on ima- , “commonest in verses”). 65 karma-upabhoga ‘enjoyment of the deeds’; in this compound, -a and -u do not fuse in order to fit in the rhythm -⏑⏑⏑-⏑ (type A, see Metre, p. 248), i.e. 4th, 5th, 6th, 7th, 8th, , and 9th syllables). 66 kutu ‘how?’, ‘in what manner?’. It corresponds to Skt. kutas in the generalized sandhi form kuto becoming kutu, two short syllables (the 6th and the 7th) in the metrical scheme A1 (Metre, p. 249). 67 cintayi 3rd sg. opt. from cint- ‘to think’. RgsGr 4.112 points to cintayi etam as two words kept separate (with no sandhi), but it should be noted that in this text the semivowel y is only rarely found at the boundary of words, namely in compounds with triy- as prior member (an example is shown below, n. 128). Moreover, these words fit in the rhythm of the metrical scheme A1 -⏑⏑- (8th, 9th, 10th and 11th syllables) and no close juncture between them was feasible, not to speak of an impossible *cintayy. The above cited 3rd sg. opt. belongs to the words whose final vowel does not fuse with any initial vowel; we have here an absence of sandhi which is word category-bound, cf. Mv.2.328.6 apramādaṃ janayi adīnasatvā ‘Noble-minded beings brought about the thoughtfulness’. 68 jagatī loc. sg., cf. 22c jagasya gen. sg. of jaga(t) ‘universe, world’. 69 kriyā vividha vicitrā acc. pl. f. 70 The loss of final a in praṇidhāna is interpreted as -a plus a(dhiṣṭhānam) = ’a- (RgsGr 4.26). 71 pravara-śūnya-samādhi ‘sublime concentration on emptiness’, acc. sg. f. 72 The sequence ca ānimittu- is quoted RgsGr 4.67 as an example of two words kept separate; it should be added that the syllable ca- (2nd syllable in the metrical scheme B12 presented Metre p. 252) had to remain short, which explains its vowel kept separate from the next vowel. 73 pakṣisya nāsti padu gacchati antarīkṣe ‘the bird has no footing when it moves in the intermediate space’(pakṣisya gen. sg. of pakṣi- m. ‘bird’). Rgs p. 77, n. ad 8a rightly recognizes gacchati antarīkṣe as an absolute expression (loc. sg.) and compares it with the similar construction XXV.3c sūryasya gagani gacchati antarīkṣe ‘when the sun moves in the sky’. Of course, the two gen. pakṣisya and sūryasya are functionally different. 74 patāti 3rd sg. pres. from pat- ‘to fall’; the long vowel of the penultimate syllable is due to the rhythm ⏑-⏑ (the 10th, the 11th, and the 12th syllables). Note also that the rhythm of the sequence tatra sthiti of this pāda (-⏑⏑⏑) shows that the cluster sth- does not give rise to a long syllable *[ta]trā. According to RgsGr 8.48, sthiti loc. sg. of the ppp. sthita- ‘fixed’, but Rgs. p. 77 (n. ad 8b) considers that the true reading is sthiti- nom. sg. f. [‘it (=the bird) is not standing there’].

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A NEW BUDDHIST HYBRID SANSKRIT READER tatha bodhisattva caramāṇu vimokṣa-dvāre75 na ca nirvṛtiṃ spṛśati no ca nimitta-cārī (8) iṣv-astra-śikṣita yathā puruṣordha76 kāṇḍaṃ kṣepitva anya puna kāṇḍa parampareṇa patanāya tasya purimasya na deya bhūmiṃ ākāṅkṣamāṇa puruṣasya pateya kāṇḍaṃ77 (9) em eva prajña-vara-pāramitāṃ caranto prajñā-upāya-bala-ṛddhi vicāramāṇo78 tāvan na tāṃ parama-śūnyata79 prāpuṇātī yāvan na te kuśala-mūla80 bhavanti pūrṇāḥ (10)

caramāṇu vimokṣa-dvāre ‘[The bodhisattva who] courses in the doors to freedom’ (Conze p. 153). The verb car- takes loc. here: cf. acc. in 1a, 7b, 10a, etc. See in particular 19b carate samādhīṃ ‘[The bodhisattva] courses in the concentrations’ (Conze p. 154) and note that Schopen p. 121 hesitates between the loc. in -īṃ as the loc. ending analogous to -āṃ and the acc. construction. 76 puruṣordha is analyzed by Rgs. (p. 77, n. ad 9a) as puruṣa(ḥ) followed by ūrdh(v)a(ṃ), with a loss of the nom. sg. ending and secondary vowel sandhi; ūrdha- ‘upwards’ is frequently attested in BHS, especially in LV and Mv. (BHSD p. 150). 9a iṣv-astra-śikṣita yathā puruṣordha kāṇḍaṃ kṣepitva is then understood as ‘As a man trained in archery shoots an arrow upwards’ (Conze p. 153). 77 ākāṅkṣamāṇa puruṣasya pateya (3rd sg. opt. from pat-) kāṇḍaṃ ‘Until he wishes the arrow to fall to the ground’ (Conze p. 153). But, more precisely, puruṣasya gen. sg. m. echoes puruṣa nom. sg. m. of the pāda (a); the underlying syntactic construction is *ākāṅkṣamāṇa pateya puruṣasya kāṇḍaṃ ‘He [the man] is waiting till the man’s [=his] arrow falls’ 78 vicāramāṇo nom. sg. m. of the pres. middle part. caus. from vicar- ‘to act, practice, accomplish’; pace RgsGr p. 172, the causative meaning of the underlying verb is denoted twice: by the lengthened root vowel (cf. vicāra ‘mode of acting or proceeding’) and its transitivity implying -ṛddhi acc. sg. f. (RgsGr 10.41), less plausibly instr. pace Schopen, p. 121 who follows the Tibetan translation. Note the non-fusion of vowels in the compound prajñā-upāya-balaṛddhi, rhythm --⏑-⏑⏑⏑- of the metrical scheme type A (first eight syllables), cf. the outset prajñāupāya- of the pāda 14b (first five syllables). 79 tāṃ parama-śūnyata ‘that excellent emptiness’; -śūnyata is acc. sg. of śūnyatā f. The final vowel is explained as a stem final -a in compounds and is compared with -a of the same word in 12a śūnyata-sthito ‘standing in emptiness’ (RgsGr 9.2), but the two occurrences do not match since the position of these -ā-stem words is not comparable: final member of the compound in the first case which ends in -a (see BHSG § 9.19 on acc. sg. -a of such stems occurring only in verses, but being very common), and first member of the compound in 12a, which usually is not capable of inflection. 80 Skt. mūla ‘root’ is only nt. BHSD p. 436 s.v. mūla nt. indicates the meanings (1) ‘root’, (2) ‘root’ = ‘foundation’ and (3) ‘root, beginning’. According to RgsGr 6.13 and 8.64, in 10d yāvan na te kuśala-mūla bhavanti pūrṇāḥ ‘As long as these wholesome roots remain unfulfilled’ (Conze p. 153), mūla and pūrṇāḥ are nom. pl. m. In Edgerton’s words, in BHS as well as in MI, the confusion of gender manifests itself in that “endings appropriate to one gender are transferred to a noun belonging to another” (BHSG § 6.3). 75

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bhikṣū81 yathā parama-ṛddhi-balen’upeto82 gagane sthito yamaka kurvati83 prātihāryaṃ84 sthiti85-caṅkramaṃ-śaya-niṣadya nidarśayātī86 na nivartate87na pi ca khidyati yāva tatra (11) em eva śūnyata-sthito vidu bodhisattvo jñāna-rddhi-pārami-gato a-niketa88-cārī vividhāṃ kriyāṃ jagati darśayate an-antāṃ na ca sajjate89 na pi ca khidyati kalpa-koṭīḥ (12) puruṣo yathā maha-prapāti90 sthihitva91 ko ci

bhikṣū nom. sg. m. from bhikṣu-. According to BHSG 12.14, such forms in -ū are noted only in verses m.c., except in Mv. whose language is fairly similar to that of Rgs. Thus language system and metrical requirements are here at work simultaneously. 82 balen’upeto ‘endowed with the most excellent ability’ would be a case of loss of final vowel in sandhi: -a u- = -’u- (RgsGr 4.28). However, dropping of the final vowel in this case and in similar cases is not a matter of sandhi: *balena upeto would yield balenopeto in sandhi and the elision of the final vowel is better treated as a procedure targeting at avoiding the fusion of vowels. 83 kurvati 3rd sg. pres. from kṛ- ‘to produce’ based on the stem of the 3rd pl. kurvanti, cf. Pāli kubbati (see BHSG § 28.6). 84 yamaka kurvati prātihāryaṃ ‘[the monk] produces the paired miracle’. In view of the compound known in Mv. (e.g. Mv.3.116.18 yamakaprātihāryāṇi kṛtvā, cf. the corresponding Pāli compound yamaka-pāṭihīra occurring e.g. Milindapañha 106 bhagavā yamakapāṭihīraṃ dasseti), it appears that the misplaced verbal form kurvati splitting the compound creates a peculiar syntactic structure in which the stem-form of the adj. yamaka acc. sg. nt. ‘pair, paired’ modifies the noun prātihāryaṃ acc. sg. nt. whose regular inflectional mark -ṃ serves both the adjective and the noun. 85 The ms. ХТа (referred to Rgs p. 75, n.) and O read gatiṃ-caṅkramaṃ instead of sthiticaṅkramaṃ. Conze p. 153 translates ‘[he exhibits] the coming and going’. 86 nidarśayātī 3rd sg. caus. with metrical lengthening of the penultimate and final syllables. 87 na nivartate understood by Conze p. 153 as ‘But he cannot be made to desist’ seems to me somewhat sophisticated. Skt. nivartate (O, p. 144, but omitting na) is rendered by Tibetan skyoba ‘to be weary, grieved’. 88 gato a-niketa- is treated as separate words of which nom. sg. m. in -o is “the most common form regardless of the following initials” (RgsGr 4.143-144). These words fit in the metrical scheme of 15 syllables and their rhythm is ⏑-⏑⏑- (positions 8th – 13th). 89 sajjate 3rd sg. pres. pass. from sad- (according. to RgsGr 38.3, “semi-MI for Skt. sadyate”) ‘is exhausted, wearied’, but this interpretation is unacceptable for Burrow, Journal of the Royal Asiatic Society, 1975, 1, p. 73 (without stating his reasons; note that sajjate, like 11d nivartate, is translated by Tibetan skyo-ba). 90 maha-prapāti loc. sg. m. from maha-prapāta (or 13c mahā-prapāta) ‘high cliff’. 91 sthihitva (to 3rd sg. pres. sthihati < sthā- ‘to stand’), cf. 14a sthitva (RgsGr, p. 181) with karuṇāṃ acc. sg. f. of karuṇā ‘compassion’. 81

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A NEW BUDDHIST HYBRID SANSKRIT READER duvi-pāṇi92 chattra-dvaya gṛhya upakṣipeyā93 ākāśa-vāyur atha sṛjya mahā-prapāte no ca prapāta pati yāti na yāva tatra94 (13) em eva sthitva karuṇāṃ vidu bodhisattvo prajñā-upāya-duvi-chattra-pariggṛhīto śūnyānimitt’-a-praṇidhīṃ vimṛśāti95 dharmān96 na ca nirvṛtiṃ spṛśati paśyayatī97 ca dharmān (14) ratanārthiko98 yatha vrajitvana99 ratna-dvīpaṃ labdhāna100 ratna puna geham upāgameyā kiṃ cāpi101 tatra sukha jīvayi102 sārtha-vāho api duḥkhito manasi bhoti103 sva-jñāti-saṃgho (15) em eva śūnyata vrajitvana ratna-dvīpaṃ104

duvi-pāṇi gṛhya ‘taking in two hands’; ‘in each hand’ (Conze p. 153) is an approximate reading (Rgs. p. 78). -pāṇi instr. du. (?), cf. BHSG § 10.147 referring to LV 153.13 pāṇibhya gṛhya or loc. sg., cf. BHSG § 10.68 referring to LV 114.18 pāṇi gṛhītvana ‘taking in (or ‘with’, instr.?) the hand’. Cf. Abhis-Dh (Ma-Lo), Bhu-P, Mv. duve (passim). According to RgsGr 24.4, the stem dvi- occurs in compounds with an epenthetic -u-. 93 upakṣipeyā 3rd sg. opt. from upakṣip- ‘to jump off’, cf. several variants cited Rgs p. 79, n. ad 13b. 94 Conze pp. 153-154 translates 13abcd as ‘It is as with some men who have stood on a high cliff, if they held a parachute in each hand and would jump off into space, their bodies, once they had left the high cliffs, would go on falling until they have reached the ground’ and adds that his translation is tentative and that “the text seems to require emendation” (p. 154, n. 29). Indeed, some men and they held (pl.) are disproved by ko ci nom. sg. m. (RgsGr 27.1, but cf. n. 22 above); if Conze reads 13c ākāśa separately (Rgs p. 79, n.: “acc. or loc. ?”), it is not clear what becomes of the word vāyur (is ākāśa-vāyu- to be taken as a kind of tautological dvandva meaning *‘open space-air’?) whose -r < -ḥ marks the end of the sentence before atha opening the next sentence. pati 3rd sg. opt. from pat- ‘to fall’ (RgsGr p. 175), but Edgerton, IIJ p. 15 suggests the reading paripāti ‘would cause to fall down’ instead of pariyāti (O). 95 vimṛśāti 3rd sg. pres. from vimṛś- ‘to consider’. 96 śūnyānimitt’-a-praṇidhīṃ vimṛśāti dharmān ‘He considers dharmas as empty, signless and wishless’ (Conze p. 154); śūnyānimitt’-a-praṇidhīṃ to be read śūnya-animitta-apraṇidhīṃ acc. pl., cf. O -apraṇidhīn. RgsGr 4.26 sees the loss of final a in śūnyānimitt’-, i.e. -a plus a- = ’a. 97 paśyayatī (pāda of type B, rhythm -⏑⏑-) 3rd sg. pres. non-caus. from paś- (RgsGr 45.23 and p. 176). 98 ratana-arthiko ‘desirous of jewels’ vs. ratna(-dvīpa) ‘treasure island’. See BHSG § 3.99 on ratana ‘jewel, treasure’ with epenthetic a for ratna (in Mv in prose and in verses, chiefly, but not always, m.c.). 99 See above, n. 51. 100 labdhāna ‘having obtained’ ger. from labh- which, as Edgerton, IIJ, p. 4 suggests, “must be taken as (orthographically) semi-sanskritized representative of the Pāli laddhā(na)”. 101 kiṃ cāpi (15c and 16c), see above, n. 28. 102 jīvayi 3rd sg. opt. from jīv-. 103 bhoti 3rd sg. pres. from bhū-. 104 In śūnyata vrajitvana ratna-dvīpaṃ ‘[the Bodhisattva] having traveled to the treasure island of Emptiness’, the word śūnyata acc. sg. f. is in apposition with ratna-dvīpaṃ acc. sg. m, i.e. ‘to 92

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labdhāna dhyāna-bala-indriya105 bodhisattvo kiṃ cāpi nirvṛti spṛśed abhinandamāno api sarva-sattva dukhitā manasī bhavanti (16) abhyantare106 ya nagare nigame ca grāme kāryārthu vāṇiju107 yathā gami108 jānanāya109 no cāpi tatra sthihatī na ca ratna-dvīpe saci gehi mārga-kuśalo puna bhoti vijño110 (17) tatha jñāna111 śrāvaka-vimukti sa-pratyayānāṃ112 sarvatra bhoti kuśalo vidu bodhisattvo no cāpi tatra sthihatī na ca buddha-jñāne na ca saṃskṛte bhavati mārga-vidū vidhi-jño (18) yaṃ-kāli113 maitri jagatī anubandhayitvā114 śūnyānimitt’-a-praṇidhīṃ carate samādhīṃ

the treasure island [which is] Emptiness’. 105 dhyāna-bala-indriya ‘trances, faculties and powers’ (Conze p. 154) acc. pl. nt., but possibly sg. in collective sense (RgsGr 8.75). This compound is misquoted RgsGr4.70 (-bala- omitted). To account for -bala-indriya where the final vowel of -bala does not fuse with the following vowel, it is to be noted that the rhythm of this two-stem compound is ⏑⏑-⏑⏑ (6th, 7th, 8th, , 9th and 10 th syllables of the type A1 (Metre, p. 249). 106 abhyantare loc. sg. from abhyantara nt ‘inner part, middle’, but STE p. 133 translates this word as ‘on [his] way’. 107 kāryārthu ‘interested in business’(Conze p. 154) and vāṇiju ‘merchant’ are nom. sg. of respective a-stems. 108 gami 3rd sg. opt. to pres. gamati formed to “historic” aor. agamat from gam- ‘to go’ (BHSG 28.12). 109 jānanāya dat. inf. made on the stem jānana- (“new formation” in -ana based on the present jānati < jñā- ‘to know’, see BHSG § 36.15). STE p. 140 translates ‘so as to get well acquainted with’. 110 Conze p. 154 renders 17cd as follows: ‘But he neither abides therein, nor in the treasure island; but he, the discerning, becomes skilful in the path (which leads) to his home’ and adds (n. 30) that the Tibetan understands: ‘the discerning also does not abide in his home, but becomes skilful in the path’. 111 jñāna loc. sg. of jñāna nt. (RgsGr 8.46). 112 The compounds śrāvaka-vimukti sa-pratyayānāṃ are to be read in conjunction with 18b bhoti kuśalo vidu bodhisattvo ‘The wise bodhisattva is (or becomes) skilful in emancipation of the Disciples as well of the Pratyekabuddhas’. The syntactic relations we have here are of special interest: the second member of the compound -vimukti (loc. sg. f. according to RgsGr 10.30) governs the gen. pl. sa-pratyayānāṃ (sa- expressing the concomitance); the original compound must have had the shape *śrāvaka-pratyaya-vimukti before splitting. 113 yaṃ-kāli ‘at the time when’ loc. sg. of kāla m.; cf. yaṃ kālaṃ adverbial phrase or quasiconjunction in the language of Mv. (BHSD s.v. kāla2 p. 180). 114 jagatī anubandhayitvā is quoted RgsGr 4.115 as an example of separate words whose vowels do not fuse; no doubt, the syllables -tī a- (8th and 9th positions in the metrical scheme A) had to be kept separate to meet metrical requirements.

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A NEW BUDDHIST HYBRID SANSKRIT READER a-sthānam115 eva yadi nirvṛti prāpuṇeyā athavāpi116 saṃskṛti117 sa prajñapanāya118 śakyo (19) yatha nirmito puruṣa no va119 a-dṛśya120-kāyo nāmena vā puna sa prajñapanāya śakyo tatha bodhisattva caramāṇu vimokṣa-dvāre nāmena vā puna sa prajñapanāya śakyaḥ (20)121 abhipṛcchamāna122 cari-indriya123 bodhisattvo gambhīra-dharma-paridīpana no karoti śūnyānimitta-avivartiya-bhūmi-dharmān na ca sūcayāti na sa vyākṛtu veditavyo (21) arhanta-bhūmim api pratyaya-buddha-bhūmiṃ

a-sthāna- nt. ‘impossibiity’, contextually ‘it is impossible [that]’; BHSD s.v. p. 85 notes that it is generally followed by a clause introduced by yat ‘that’, but here the introducing conjunction is yadi ‘if, in case that’ (with the verb in opt.), functionally equivalent to yat. 116 athavāpi ‘or’, a rather peculiar combination of introductory particles, cf. Skt. athavā and athāpi (see on the latter Schmidt, Nachträge, p. 21). 117 saṃskṛti loc. sg. of saṃskṛta nt. ‘the conditioned’; according to RgsGr 7.45, instrumentallike loc., but Schopen, p. 121 analyzes it as a simple loc. Conze pp. 154-155 translates 19cd as ‘It is impossible that he either would (have an inclination to) reach the Blessed Rest or that he could be defined by the conditioned’. 118 prajñapanāya, inf. dat. of prajñapayati ‘to declare, define’, a thematic stem extended by the suff. -ana- (BHSG § 36.15). RgsGr 43.14 describes prajñapanāya as a causative stem with the suff. -anāya- attached and the infix -aya- deleted. śakya ‘it is possible, one can’ is construed with inf. (BHSD p. 521). Note śakyo vs. śakyaḥ (20d), both at the end of pāda; the former shows a generalized -o < -aḥ before pause (BHSG § 4.38) and the latter in -aḥ is regular nom. sg. m. of the verbal adj. or the kṛtya participle expressing obligation or possibility, Skt. ‘able, practicable, possible’). 119 no va is most probably to be read as no eva or no iva (but hardly as naḥ eva as Rgs n. ad 20a seems to imply), cf. similar statement at RgsGr 4.58. 120 a-dṛśya-(kāyo) ‘invisible body’; RgsGr 4.65, p. 37 erroneously quotes the prior member of this compound among grammatical forms ending in -a and remaining unchanged, but no change in this adj. is to be expected here anyway. 121 The reading of this pāda is uncertain. It repeats 20b, but is missing the negation (20a no occupying an unusual position, too distant from the negated predicate 20b śakyo) that would give meaning to their juxtaposition: just like a magical creature or a man with an invisible body, the bodhisattva coursing in the doors of deliverance cannot be defined by a name. Rgs. p. 81 (n. ad 20d) supposes nāme na as the base of Conze’s translation (b: ‘cannot be defined by words’,” d: ‘can also not be defined by words’), but RgsGr 21.14 maintains the reading nāmena as instr. sg. RgsGr 4.59 nāmena vā suggests that vā stands for eva, like in XIV.10c (above). 122 abhipṛcchamāna Rgs. p. 81 (n. ad 21a) and Schopen p. 121 suggest the reading yadi abhipṛcchamāna ‘if the Bodhisattva is asked’. 123 cari-indriya ‘practice and faculties’, a dvandva compound in acc. sg., but probably pl.; cari is a phonetic equivalent of caryā- (BHSG § 3.115). 115

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trai-dhātuke na spṛhate124 supināntare125 ’pi buddhāṃś ca paśyati katheti126 jagasya dharmaṃ a-vivartiyo ti127 ayu vyākṛtu veditavyo (22) triy-apāya-prāpta128 supinasmi129 viditva sattvān praṇidheti tat-kṣaṇu apāya ucchoṣayeyaṃ130 satyādhiṣṭhāna131 praśameti ca-agniskandho132 a-vivartiyo ti ayu vyākṛtu veditavyo (23) bhūta-grahā vividha vyādhaya133 martya-loke satyādhiṣṭhāna praśameti hitānukampī na ca tena manyan’134 upapadyati nāpi mānaṃ a-vivartiyo ti ayu vyākṛtu veditavyo (24)

trai-dhātuke na spṛhate ‘Nor what belongs to the triple world does he long for’ (Conze p. 155); spṛh- ‘to be eager, long for’(dat., gen., or acc. in Skt.). Even if the quoted translation — which is rather a periphrasis— is accepted, it is obvious that the verb and the noun in loc. trai-dhātuke are syntactically independent, the object of the verb ‘what’ being omitted. 125 supināntare ‘in the dream’. In BHS several similar compounds are known, e.g. Mv.2.397.15 [vidyu vāpi] ghanāntare ‘[like lightning] among the clouds’. 126 katheti 3rd sg. pres. from denominative kathayati ‘to preach’. 127 avivartiyo ti is to be noted as instance of apheresis of the initial vowel of the particle iti after vowel (RgsGr 4.54). 128 triy-apāya-prāpta acc. pl. ‘[beings] who reached the three places of woe’. The final -iy of the first word of this compound combines the vocalic and the consonantal function of the semivowel y; it is sometimes also said that the latter is reduplicated by the preceding vowel i (see more in Descriptive Grammafr § 51.7 and n. 203). The fact is described (BHSG §§ 3.102-3.104) as epenthetic i before y. 129 supinasmi loc. sg. from supina- ‘dream’. 130 In praṇidheti tat-kṣaṇu apāya ucchoṣayeyaṃ no specific marker introduces the direct speech: ‘He makes the vow, “May I that very instant abolish the places of woe”’. ucchoṣayeyaṃ 1st sg. opt. from ucchoṣayati ‘to abolish’, cf. Skt. ‘to cause to dry up’. RgsGr 4.122 quotes tat-kṣaṇu apāya as a case of separate words (i.e. -a u- which do not fuse), but it should be considered, first, that clusters ṇv or nv do not occur in external sandhi in this text [there are found some occurrences of nv in internal sandhi, e.g. samanvaharanti (12.1d), cf. nv at the border of compounded words (arhan-vimokṣa 27.7c)] and, second, that the syllables ṇu a occupy the 7th and the 8th positions (⏑⏑) in the metrical scheme B24 (15 syllables, see Metre p. 252), so that a improbable *[tat-] kṣaṇv a[pāya] would spoil the scheme. 131 satyādhiṣṭhāna, v.l. satyādhiṣṭhāni allowing to suppose loc. for the instr. (Rgs. p. 82, n. ad 23c; cf. BHSG 7.81). Conze translates ‘through the power of his declaration of the Truth’ (but Tibetan bden-pa’i byin-gyi rlabs-kyis corresponds to satyādhiṣṭhāna in instr.). 132 praśameti (3rd sg. pres. caus.) ca(-) agniskandho (acc. sg.m.-o, see BHSG 8.36) ‘he appeases even a mass of fire’. 133 bhūta-grahā, vividha (two a-stems) and vyādhaya ( < vyādhi-) acc. pl. m. Rgs. p. 82 (n. ad 24a) notices that bhūta-grahā ‘who are possessed by ghosts’ is the only example in Rgs. of which the final -a of bhūta- is long by position before the cluster gr- (cf. VII 2a prăgrahīta, etc.). 134 manyan’ read manyanā ‘conceit’ (illusory imagination); I understand na ca tena manyan’ upapadyati nāpi mānaṃ ‘Nor does he get any conceit or even pride’ (= ‘he does not enter into the state of’). 124

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VOCABULARY (SELECTED ITEMS)

adhiṣṭhāna nt. basis; power; force which sustains (Conze p. 153); sustained (?) according to STE p. 131. anupāda m. non-production; anupāda skandha iti jānati ‘[the Bodhisattva] cognizes these skandhas as unproduced’ (Conze p. 152): anupāda is in apposition with skandha (acc. sg. m.), the latter noun is to be taken in collective sense. apraṇidhi adj. free from desire, longing, or purpose (BHSD p. 47), wishless (Conze p. 154) ānimittu-sthita adj. who stands in the signless iṣv-astra-pārami-gata adj. perfect in archery iṣv-astra-śikṣita adj. trained in archery upapadyati to attain, get kalā-vidhijña adj. instructed in many arts (STE p. 137) kāntāra-mārga m. wilderness kṛta-yogya adj. well-qualified (STE p. 138) khidyati to fell exhausted (Conze p. 153), to be afflicted (RgsGr p. 171) tat-kṣaṇu adv. that very instant (STE p. 141) traidhātuka nt. triple universe dudharṣa adj. inassailable nidāna nt. foundation, cause, underlying motive nimitta nt. sign, mark nirvṛti f. bliss; nirvāṇa; Blessed Rest (Conze p. 152) param-pareṇa adv. one after the other, successively purima adj. prior, previous pṛthu-śilpa-yukta adj. devoted to many crafts (STE p. 147)

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praṇidhāna nt. vow pratipadyati to set foot upon, to enter (Skt. meaning, which is different from ‘to behave’ according to BHSD p. 365) prapāta m. cliff māna m. pride vyākṛta ppp. predicted (here, as a bodhisattva) śāntā f. quietude samīraṇa m. air sūcayati to point out, reveal

XV. SADDHARMAPUṆḌARĪKASŪTRA The most commonly used edition of the Saddharmapuṇḍarīkasūtra [SP (KN)] in research and teaching is the editio princeps by H. Kern and B. Nanjio (Bibliotheca Buddhica X, Saint Pétersburg, 1908–1912, Neudruck der Ausgabe, Osnabrück, Biblio Verlag, 1970). It was a milestone in its time, although the general consensus now acknowledges its need to be revised, especially on account of the discovery of manuscripts originating from Gilgit and Central Asia. These discoveries, still insufficiently exploited in Buddhist Sanskrit studies, allowed to recognize the failings in Kern and Nanjio’s edition. One quite radical criticism of this edition is found in S. Watanabe, Saddharmapuṇḍarīka Manuscripts Found in Gilgit, Part II. Romanized Text, Tokyo, Reiyukai, 1975. He writes (p. IX): “Almost on every printed page of the text we find some words or phrases to be suspected, so that we are compelled to refer to variant readings, which are described only in the editio princeps. But these descriptions are often inaccurate and insufficient. […] To make the matter worse, Kern very often altered the text prepared by Nanjio by introducing readings of the Kashgar MSS (“O”). In some cases, the same readings are found in reality in some of the Nepalese MSS too, which were simply overlooked by Nanjio: they are not peculiarities of (“O”). This leads to the unjustifiable deprecation of the Nepalese MSS. In other cases, appropriate or permissible words and forms in the Nepalese MSS were replaced with those in the Kashgar MSS, which Kern calls “more original” without giving his conclusive reasons. He did know that “it [=the Kashgar text] stands wholly apart from the texts in the Nepalese MSS,” and that “it is much more prolific,” but he mixed the two kinds of texts without discrimination, so that his edition represents neither the Nepalese nor the Kashgar recension”. As to the sensitive issue of restoring a primitive form of the SP text (an issue met with scepticism by H. Lüders in the 1930s1), Watanabe believes (p. X) that “the substratum of the study” of the text is to be found in Nepalese manuscripts “because they have certain features in common and they excel in number as well as in state of preservation.” However, he draws attention to difficulties that cannot be neglected: the numerous variant readings make it difficult to decide which reading should be adopted; the classification of manuscripts into groups proves challenging, “because their combination differs in each passage. In most cases each of the variant readings is passable, though they offer different meanings.” For him, Chinese and Although L. Renou considered in his review of BHSG that it was “acceptable to consider that the entire Saddharmapuṇḍarīka was primitively composed in a language that is only preserved in the versified sections” (Journal asiatique, 1953, p. 284). 1

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Tibetan translations of the SP may provide us with some indications, but the attempt by U. Wogihara and C. Tsuchida to improve the editio princeps by consulting a Sanskrit-Manuscript [K’] and Tibetan and Chinese translations (Tokyo, 1935) gave the results which seem “hardly satisfactory”. The importance of the Gilgit manuscripts was recognized very early on by S. Lévi, “Notes sur les manuscrits sanscrits provenants de Bamiyan (Afghanistan) et de Gilgit (Cachemire),” Journal asiatique, vol. CCXX, 1932, pp. 13–45 and W. Baruch, Beiträge zum Saddharmapuṇḍarīkasūtra, Leiden, Brill, 1938. In particular, W. Baruch concluded that the Gilgit manuscripts date to the sixth century, while the oldest Nepalese manuscripts only date to the twelfth century. See on the Gilgit manuscripts: A. Yuyama, A Bibliography of the Sanskrit Texts of the Saddharmapuṇḍarīkasūtra, Canberra, Australian National University Press, 1970, pp. 34–53 and O. von Hinüber, “Die Bedeutung des Handschriftenfundes bei Gilgit,” Zeitschrift der Deutschen Morgenländischen Gesellschaft, Supplement V, 1983, pp.47– 66. The notes to the following fragments complement each other, identical facts being usually mentioned only once. The reader should thus review the texts in the given order.

SAMANTAMUKHAPARIVARTO NĀMÂVALOKITEŚVARAVIKURVAṆANIRDEŚAḤ2

(gāthās) The gāthās from ch. 24 [ch. 24 of SP (KN)] in the Saddharmapuṇḍarīka are considered older than those of the Gaṇḍavyūha (according to H. Idzumi cited by H. Nakamura, Indian Buddhism. A Survey with Bibliographical Notes, Delhi, Motilal Banarsidass, 1989, p. 194, n. 12). They are reproduced here from the Nepalese manuscript K published by H. Toda in Memoirs of the Department of Ethics, The College of General Education, University of Tokushima, XXII, 1992, pp. 1–20. The triṣṭubh-jagatī of these gāthās [4x ⏓-⏑ -⏓⏑ ⏑-⏑ -⏓ (-)] is not rigorously respected, hence the difficulties in ascertaining the aspect of the forms. On the metrical problems of the Saddharmapuṇḍarīka, see F. Edgerton, “The Meter of the Saddharmapuṇḍarīka,” Kuppuswami Sastri Commemoration Volume, Madras, 1937, pp. 39–45, E. Waldschmidt, Das Mahāvadānasūtra, II, Berlin, Akademie-Verlag, 1956, pp. 61–62; H. Bechert, “Über die “Marburger Fragmente” des Saddharmapuṇḍarīka,” Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-hist. Kl., 1972, pp. 73– 74 and the articles by H. Smith. < > denotes the parts of the text to be eliminated from a critical edition. ( ) denotes the parts of the text that are corrupted, damaged or unreadable

Chapter XXIV [SP (KN)] is entitled avalokiteśvaravikurvaṇanirdeśaḥ, but Toda reads samantamukha-parivarto nāmâvalokiteśvaravikurvānirdeśaḥ; according to BHSD p. 481, vikurvaṇa or vikurvaṇā ‘miracle’ are synonyms of vikurvā. 2

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atha khalu akṣayamatir bodhisatvo mahāsatvas tasyām velāyām imāṃ gāthāṃ 3 abhāṣata citradhvajo akṣayomatī4 etam arthaṃ paripṛcchi5 kāraṇaṃ kena jinaputra hetunā ucyate ’tha avalokiteśvaraṃḥ6 (1) atha sarvasatvadiśā ’valokiyā7 praṇi(dhī)sāgaro akṣayomatiḥ citradhvajo8 adhyabhāṣate9 śṛṇu caryām avalokiteśvare10 (2) bahukalpaśatā acintiyā11 bahubuddhāna12 sahasrakoṭibhiḥ praṇidhāna13 yathā viśodhitaṃ tata śṛṇvanta14 mama pradeśitaḥ (3) śravaṇо atha darśano ’pi ca anupūrvaṃ (ca) tathā anusmṛti(ḥ) bhavatîha amoha prāṇināṃ sarvaduḥkhabhavaśokanāśakaḥ (4)

If read imāṃ gāthāṃ, the acc. sg. is employed instead of the expected acc. pl., but final anusvāra may stand instead of dental nasal. 4 akṣayomatī or akṣayamati nom. sg. of the name of a Bodhisattva. Final long vowel is m.c. 5 paripṛcchi 3rd sg., used both as aor. and opt. 6 Here, as elsewhere, the anusvāra is a “pseudo-anusvāra” (or superfluous anusvāra). 7 (a)valokiyā ger. in –iyā from avalokayati, here in Skt. meaning ‘to view, behold, observe’, different from the meanings recorded BHSD p. 74. I read *sarvasatvadiśa (acc. pl. f., cf. BHSG § 15.16 on diśa mv. 2.321.11, 2.336.5) avalokiyā ‘considering the ways of all beings’. 8 citradhvajo nom. sg. m. See the inflected forms of other a-stems : 5c avalokiteśvaro acc. sg., 7c avalokiteśvaraḥ acc. sg.; 6d jalarājo acc. sg. of direction; 32c siṃhāsani loc. sg. in -i (the metrical position of the final syllable is not determinant); 33b tribhavesmi loc. sg. 9 adhibhāṣati ‘to address, speak to’ is recorded only in augmented forms, both presents and preterites, with acc. of person (BHSD p. 13 s.v. and BHSG § 32.8). 3rd sg. pres. adhyabhāṣate is to add to the list adduced by Edgerton. 10 avalokiteśvare loc. sg. instead of expected gen. sg. 11 acintiyā ‘unthinkable, beyond thought’, an adj. in -iya = ya (BHSG § 3.103). 12 bahubuddhāna gen. pl. 13 praṇidhāna ‘pious vow’, acc. sg. nt. 14 śṛṇvanta nom. pl./sg. m. of the pres. part. from the stem. śṛṇu-, apparently injunctive in force. Cf. Mv.3.71.13-14 śabdaṃ śṛṇvanto (nom. sg. m. of part.), but MvKM 3.83.6 reads śabdaṃ śruṇanto, with -n-/-ṇ- remaining of the affixes -nu-/-no-. Here a tentative and literal translation of bahubuddhāna sahasrakoṭibhiḥ praṇidhāna viśodhitaṃ tata śṛṇvanta mama pradeśitaḥ ‘Under thousand koṭis of Buddhas is a pious vow purified, therefore listen, my teaching [being enunciated]’; mama pradeśitaḥ can only be nominative absolute. 3

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A NEW BUDDHIST HYBRID SANSKRIT READER saca15 agnikhadā pratātaye16 ghatanârthāya praduṣṭamānasaḥ smarato17 avalokiteśvaro18 ambuśikta iva agni sāmyati19 (5) saci sāgari durgi pātaye nāgamakarâsurabhūta-m20-ālaye smarato avalokiteśvaro jalarājo na kadāci sīdati21 (6) saci merutalā ’nupātaye22 gha(ta)nârthāya praduṣṭamānasaḥ smarato avalokiteśvaraḥ sūryabhūtе va nabhe pratiṣṭhati (7)

saca agnikhadā: this form of sace(t) ‘if’ might be attributed to sandhi before the initial vowel of agni-. However, BHSD p. 549 has the entry saca appearing e.g. Mv.2.406.1 saca tvaṃ; he quotes also Mv.3.6.18 sacet sumanasā […], but MvKM reads 3.8.14 sace tvaṃ. 16 pratātaye, but see 5a of the Gilgit ms., group B which provides a better reading: pātayed [cf. 6a pātaye, 7a (a)nupātaye] ‘should (a bad-minded man) push one [into a firepit]’. agnikhadā is obl. sg. (comparable to -ā treated as “contraction” of Pāli oblique ending -āya of ā-stems according to BHSG § 9.26); see the Gilgit ms., group B 5a agnikhadāya pātayed and BHSG § 9.42 on obl.sg. -āya “evidently identical with Pali -āya”. 17 It would be tempting to regard smarato as the equivalent of 3rd sg. imp. smaratu (but the beginning of the pāda has the rhythm ⏓-⏑, while smarato scans ⏑⏑-); it is more realistic to understand smarato avalokiteśvaro […] sāmyati ‘of him (=to him) who calls to mind Avalokiteśvara the calm [is dispensed]’ where smarato is Skt. gen. sg. of pres. part. in the function of dative. The same interpretation is suitable for all its subsequent occurrences. 18 avalokiteśvaro acc. sg. confirmed by the verb smṛ- governing the acc., cf. smarathā […] śuddhasattvam avalokiteśvaram (Gilgit ms., group, vs 25). According to BHSG § 8.36, “The nom. sg. masc. ending -o [of the a-stems] seems to occur also in acc. sg.”. 19 sāmyati is an alternative spelling for śāmyati, a case of interchange of sibilants ś/s (sometimes random), cf. śāmyaka, mss. samyakam (BHSD p. 526), 22b subhaguṇa, Gilgit ms., group B śubha-guṇa; see also 15d śānti, but the reading santi of Kern-Nanjio’s edition should be preferred. 20 -m- commonly explained as epenthetic consonant (or as a “hiatus-bridger”) may be interpreted as secondarily marking acc. sg., here used as directive case (more on this issue, see Descriptive Grammar, pp. 370-394); obviously, the presumed acc. is at variance with loc. sg. sāgari, durgi, ālaye. 21 jalarājo na kadāci sīdati ‘he shall never sink down in the king of waters’, if instead of jalarājo nom. sg. is read jalarāje loc. sg. as in SP (KN). See BHSG §§ 17.4 and 17.15 on these forms of – raja(n). 22 -talā (of -tala) is abl. sg.: ‘[Should (a bad-minded man) throw (one) down] from the summit of the Meru […]’, cf. Gilgit ms., group B saci merutalāt[u] where the abl. is marked as in Skt. 15

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vajrāmayaparvatā23 yadi ghatanârthāya hi mūrdhni osaret24 smarato avalokiteśvaro romakūpu na prabhavanti hiṃsanā25 (8) saci śatrugaṇaiḥ parivṛto śastrahaste ca vihiṃsacetasaḥ26 smarato avalokiteśvaro maitracitra27 tada bhonti28 tatkṣaṇāt (9) saci āghatane upasthito vadhyaghātana vasaṃgato29 bhavet smarato avalokiteśvaro khaṇḍakhaṇḍa tada śastra gacchiyūḥ30 (10) saci dārumaye ayomaye haḍinigaḍair iha baddhu31 bandhanaiḥ Almost all of the other Nepalese manuscripts read vajramayaparvatâśanī or -âsanī (acc. pl. f.) ‘thunderbolts hard as a diamond mountain’. 24 osaret: BHSD p. 76 s.v. avasarati and p. 75 s.v. avaśirati presumes that these verbs are identical with oṣarati, osarati ‘to throw, hurl down’. Variants with cerebral sibilant are relatively more frequent in the Nepalese versions than those with dental sibilant (C6 oṣire, B oṣarī, Pe oṣarī, T8 oṣarat). Edgerton (p. 75) translates 8ab ‘if one should hurl down on his head’, but, referring to the emendation vajrāmaya-parvato […] yadi […] hi mūrdhni oṣaret ‘should [the thunderbolts hard as a diamond mountain] alight, fall upon his head’, “which is perhaps possible” (p. 76. s.v. avasarati). 25 romakūpu na prabhavanti hiṃsanā lit. ‘the enemies shall not be able to rule over one hair of one’s body’ (romakūpu acc. sg.m., nt.). 26 The phrase śatrugaṇaiḥ parivṛto śastrahaste ca vihiṃsacetasaḥ can be usefully compared to readings in the majority of Nepalese versions with their various attempts to maintain the syntactic coherence: R, T8 śastrahastehi vihiṃsacetasaiḥ (instr. pl., like śatrugaṇaiḥ), C4 śatrugaṇaiḥ parivṛto śastrahastebhi ca vihinsacetasaḥ (the last word should be in instr. pl.!), C5 śatrugaṇaiḥ parivṛto || śastrahastehi ca vihiṃsacetasaiḥ, C6 śatrugaṇaiḥ parivṛto śastrahastebhi ca vihinsacetasaiḥ, A1 śatrugaṇaiḥ parīvṛto śastrahastebhi ca vihiṃsacetasaiḥ, N2 śastrahast[r]ebhi, etc. The loc. sg. of śastrahaste appears only in B and Pe śastrahasteti (read haste ’ti?). Alternatively and tentatively, śastrahaste ‘weapon-handed, having weapons in the hand’ could be explained as locative absolute (“abundant in Buddhistic Sanskrit” according to Sen, p. 235). 27 Read maitracitta ‘benevolence, kindness’, cf. (9) of the Gilgit ms., group B. 28 bhonti 3rd pl. pres. from bhū- (stem bho-, see below bhoma 1st pl.). Toda p. 6 prints bhoni, a mere misprint for bhonti of almost all of the Nepalese. mss. 29 vadhyaghātana (gen. pl.) vasaṃgato ‘delivered to the power of the executioners’, cf. Skt. vadhyaghātaka m. ‘killing one sentenced to death’ and vaśagata ‘being in the power of’. 30 gacchiyūḥ 3rd pl. opt. perhaps expressing the future meaning; almost all of the Nepalese mss. have 3rd pl. aor. (e.g. C4 gacchiṣu). 31 The awkward syntax of the phrase saci dārumaye ayomaye (two loc.sg.) haḍinigaḍair (instr. pl.) iha baddhu can be usefully compared with more coherent syntax in the majority of Nepalese versions, e.g. A1 saci dārumayaiḥ ayomayair haḍinigaḍair api baddha ‘if one is fettered 23

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A NEW BUDDHIST HYBRID SANSKRIT READER smarato avalokiteśvaro kṣipram eva viśaṭhanti32 bandhanāt (11) mantrabalavidya-oṣadhī bhūtavetāḍa śarīranāśakā33 ………………………. ………... .. (12)34 saci ojakaraiḥ parivṛto nāgayakṣasurabhūtarākṣasaiḥ smarato avalokiteśvaro romakūpa (na) prabhonti hinsakāḥ (13)35 saci vyāḍamṛgaiḥ parivṛtaḥ tīkṣṇadra(ṃ)ṣṭranakharair mahābhayaiḥ smarato avalokiteśvaraḥ kṣipra eva gacchanti diśāsu antataḥ (14) saci dṛṣṭivisaiḥ36 parivṛto jvalanârcciśikhiduṣṭadāruṇaiḥ smarato avalokiteśvaraḥ kṣipram eva te śānti nirviṣāḥ37 (15)

in wooden shackles and iron shackles…’. The adj. dārumaye ‘wooden’ and ayomaye ‘made of iron’ show disagreement in case and number with the instr. noun they modify. It is noticeable that in similar examples collected by Edgerton under the heading “Syntactic agreement between different case-forms” (BHSG § 7.4-12) the cases of the non-agreeing (sic!) words differ, but not their numbers. 32 While the majority of the Nepalese versions have this or a similar reading (vipaṭhanti, viṣaṭhanti), the reading in SP (KN) 450.2 gives a satisfactory meaning: vipaṭanti ‘they break’. If vipaṭanti is accepted, its subject should be read bandhanā [SP (KN) ibid.] nom. pl. ‘the bonds’. 33 bhūtavetāḍa śarīranāśakā(ḥ) ‘ghost(s) and demons’ combine two words in sg. and pl. with the same syntactic function, if bhūtavetāḍa is sg.; but it may also be pl. Note also -oṣadhī nom. sg. f., meaning probably ‘remedy in general’. 34 The pādas 12cd are left out. 35 Note that Skt. hiṃsaka means per se ‘an enemy’, but here the word is used in the sense of Skt. hiṃsanīya ‘to be hurt’. 36 dṛṣṭivisa ‘having poison in eyes; snake’ is an example of the interchange of sibilants ś/ṣ. The majority of Nepalese versions have either a palatal or cerebral sibilant in the second compound member: dṛṣṭiviśaiḥ or dṛṣṭiviṣaiḥ. The word śānti is hard to explain; most probably it is to be read as 3rd pl. from as- since the ms. Kn reads santi and all other mss. read bhavanti < bhū-. 37 The majority of mss. read nirviṣa ‘devoid of poison’, except for N1 nirvṛṣāḥ which could be a “Vedic” neologism (‘devoid of virile force’?), highly hypothetically.

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gambhīra (va) suvidyu niścaraiḥ38 meghavajrâśanidhāra39praśrutā40 smarato avalokiteśvaraḥ kṣipra gacchanti diśāsu antataḥ41 (16) bahuduḥkhagatair upadravaiḥ satva duṣṭaḥ bahuduḥkhapīḍitān śrutva jñāna avalokite[teta]yā tena trātaru jage sadevake42 (17) ṛddhimbalapāramiṅgato43 vipulajñāna-upāyaśikṣitaḥ sarvatra daśaddiśe44 jage sarvakṣetreṣu aśeṣa45 dṛśyate (18) suvidyu nom. sg. f. made on vudyut f. ‘lightning, flashing thunderbolt’ ; its final -t is lost. The word niścaraiḥ is unexplainable; several mss. read niścarī nom. sg. from *niścarin (?) which makes more sense, but seems unrecorded. 39 Several mss. read meghavajrâśanivāri ‘cloud (carrying) thunderbolt, lightning, and water’. 40 praśrutā past part. from praśru- ‘to become known’ (?), but prasru- ‘to flow forth’ is more certainly underlying, cf. 16b of the Gilgit ms., group B megha-vajrâśani-dhāra-prasravā (see below). 41 antataḥ adv. ‘even’; kṣipra gacchanti diśāsu antataḥ ‘even they will immediately depart in (all) directions’. 42 bahuduḥkhagatair upadravaiḥ satva duṣṭaḥ bahuduḥkhapīḍitān śrutvā. The subject of the phrase is satva duṣṭaḥ, nom. sg. m.; ger. śrutvā governs the acc. pl. bahuduḥkhapīḍitān; bahuduḥkhagatair upadravaiḥ is a circumstantial instr. The ger. śrutvā (in place of the personal verb) governs also jñāna acc. sg. as well as trātaru acc. sg. of Skt. trātṛ ‘protector, defender’ (cf. trātāru of the Gilgit ms., group B, with the stem -āra from the Skt. strong stem in -ār, as suggested BHSG § 13.19 on trātaro nom.sg.). I translate the whole strophe ‘[He] a being oppressed by numerous misfortunes and calamities, he hears about [those] tormented by numerous miseries, [he hears] about the wisdom as well as about the protector of the world and its gods’. The words avalokite[teta]yā seem corrupt and excluded from the translation; the majority of Nepalese versions have the ger. avalokya (avalokiyā) from avalokayati with the same meaning in BHS and Skt. ‘to look at, observe, behold’. The reading śrutvā jñāna is uncertain despite its almost authentic appearance; the Nepalese versions hesitate between śubhajñānabalo (or -balā) and subha- (or śubha)jñāna, adj. acc. sg. m. ‘(possessing) the power of excellent knowledge’. 43 ṛddhimbalapāramiṅgato ‘who arrived at the supreme point of mastery of magical powers’, cf. ṛddhībalapāramiṃgato SP (KN) 451.5 corresponding to the reading of the majority of Nepalese mss. The occlusive nasal in ṛddhim- takes the place of the anusvāra which would protract the preceding vowel. 44 daśaddiśe ‘in the ten regions’; -diśe is loc. of either diśā or diś (in the latter case m.c. for diśi, with long e for i according to BHSG §§ 3.60, 9.78), cf. Skt. daśadiś, f. The first member of the compound is daśat- adj. ‘consisting of ten, a decad’ attested in the prose of the Brāhmaṇas and Vedic Saṃhitās; the middle geminate lengthens the preceding syllable (see BHSG § 2.79 on the doubling of the d when a long syllable is required in this combination). It seems that the form daśa- is more frequent in the Mahāvastu. Cf. also Abhis-Dh § 20.13 diśodiśaṃ ‘in all directions, hither and thither’. 45 Skt. aśeṣam adv. ‘entirely, wholly’. 38

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A NEW BUDDHIST HYBRID SANSKRIT READER ye ca satvā ’kṣaṇadurgatībhayā narakatirya yamasya sāsane46 jātijarāvyādhiparipīḍitā anupūrvaṃ prasamanti prāṇināṃ47 (19) śubhalocana maitralocanā prajñājñānaviśiṣṭalocanā kṛpalocana śuddhalocanā premaṇīya sumukhā sulocanā48 (20) amalâmalanirmalaprabhā vitimirajñāna divākaraḥprabhā apahṛtya49 anilajvalapabhā50 prapatanto jagatī51 virocate52 (21) kṛpasaṃbhūta suśīlagarjita subhaguṇa jñanabalā mahāprabhā kleśâgni prasamesi53 prāṇināṃ dharmavarṣa amṛta(ṃ) pravarṣasi54 (22)

narakatirya yamasya śāsane [cf. the compound SP (KN) 451.7 narakatiryayamasya] ‘[those] who are at the command of Yama’s hellish brutes,’ and see LV. 289.7 sarva-niraya-tiryagyoniyama-lokikāḥ. 47 The group of words prasamanti prāṇināṃ is difficult. It might be admitted that prasamanti (read praśamanti) is a morphologically unexpressed causative ‘they allay, soothe’ and that ye ca ’kṣaṇadurgatībhayā [...] anupūrvaṃ prasamanti prāṇināṃ (note the absence of the correlative counterpart of the relative pronoun ye) can be rendered as ‘The beings fearing an inopportune birth and a bad destiny progressively soothe [other] living beings’; prāṇināṃ would be the object in gen. (cf. also below 22c prasamesi prāṇināṃ). I see no other way to interpret the syntax here. 48 The final vowels of five of the eight forms in this strophe appealing to Avalokiteśvara are long m.c. (note that almost all of the Nepalese mss. read premaṇīyā). All these forms are nom. sg. of a-stems assuming that virocate ‘to shine forth, be radiant’ (21d) is the only verbal predicate common to strophes 20 and 21. 49 The majority of Nepalese mss. read aparāhata ‘who is not struck down; not hurt down’ based on the verb parāhan- meaning as in Skt. ‘to strike down, overthrow,’ not wholly identical with the meaning ‘to strike, esp. the drum’ (BHSD p. 320). 50 anilajvalaprabhā ‘whose splendour is that of the wind and the flame’ (?; -pabhā is no doubt a misprint). Although the majority of Nepalese mss. have anilajala-, a more satisfactory reading is that of SP (KN) 452. 5 analajvalaprabhā ‘whose splendour is that of the fire and the flame’ (however, tautological; but note Skt. anala ‘wind’ according to lexicographers). 51 jagatī loc.sg. from jagat-, but cf. 17d, 18c and passim jage, stem jaga(-t). 52 Cf. virocasi in the majority of Nepalese mss. (but R virocase). 53 kleśâgni prasamesi (read kleśā agni praśamesi); prasamesi 2nd sg. opt. explained as a form in esi with 2nd sg. pres. ending (BHSD §§ 29.20-21). 54 dharmavarṣa amṛta(ṃ) two acc. sg. Cf. SP (KN) 452.7 dharmavarṣaṃ and Kern’s note: “we read ṣaṃ a for the sake of metre”. 46

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kalahe ca vivādavigrahe narasaṃgrāma gate mahābhaye smarato avalokiteśvaraḥ prasamāva55 arisaṃgha pāpakāḥ (23) meghasvara dundubhisvarā jaladharagarjita brahmasusvarā svaramaṇḍalapāramiṅgata smaraṇīyo avalokiteśvaraḥ (24) smarathā smarathā mâkāṃkṣathā56 śuddhasattva avalokiteśvaraṃ maraṇe vyasane upadrave trānu57 bhoti śaraṇaṃ parāyaṇaṃ (25) sarvaguṇaparamiṃgataḥ58 sarvasatvakṛpamaitralocanaḥ guṇabhūta mahāguṇôdadhī vandanīyo avalokiteśvaraḥ (26) asau anukampako jage buddhu te bheṣyati59 anāgate ’dhve60 sarvasatvabhavasokanāsanaḥ praṇamāmī avalokiteśvaraṃ (27) lokeśvarurājanāyako bhikṣu dharmākaru lokapūjitaḥ bahukalpaśatān acintiyā prāpta bodhi virajā anuttarā (28)

prasamāva (read praśamā va). If we accept the reading prasamā (with the long final syllable, cf. Skt. praśama m. ‘calming, destruction, abatement’), the syntactic and semantic relations still need to be explained. Either prasamā va arisaṃghapāpakāḥ (to read better as a compound) is understood as a nominal equative phrase ‘the evil vicious hosts are (=equate) destruction (=are destroyed)’ or, if a verb is assumed on the basis of some Nepalese mss., e.g. R prasameyā, C5 prasamante (from praśam-, praśāmyati ‘to be allayed or extinguished, disappear’) as ‘the evil vicious hosts are extinguished’. 56 smarathā and kāṃkṣathā are 2nd pl. imp., with an optional lengthening of the final vowel (BHSG §§ 26.14, 26.16). Note the use of the prohibitive particle mā with imp. 57 trānu nom. sg. nt., cf. Skt. trāṇa- nt. ‘shelter, help’. 58 sarvaguṇaparamiṃgataḥ nom. sg. m.; the majority of Nepalese mss. have -paramiṃgato ‘attained to mastery’ with no final visarga. 59 bheṣyati 3rd sg. fut. from bhū-. The stem in -e- is “phonetically derived from -avi- [of bhaviṣyati]” (BHSG § 24.10). 60 adhve loc. sg. from *adhva (cf. adhvan m. ‘time’, Skt. ‘road, way, journey, time’). In BHS, this word is frequently found also in the phrase anāgate ’dhvani ‘in future time’). 55

218

A NEW BUDDHIST HYBRID SANSKRIT READER sthita dakṣiṇa vāmato tathā vījayantu61 amitābhu nāyakāṃ māyôpama te samādhinā sarvakṣetre jina satva pūjiṣu62 (29) diśa paścima63 yatra sukhākaro lokadhātu virajā sukhāvatī yatra eṣa amitābha nāyakaḥ sāṃvrataṃ64 prabhu satvasārathiḥ (30) na ca istri(ṇa)65 ca tatra sambhavo nopi ca methunadharma66 sarvasaḥ upapāduka te jinôrasā padmagarbheṣu niṣaṇṇa nirmalā (31) so’pi amitāyu nāyakaḥ padmagarbhe virajo manorame siṃhāsanam niṣaṇṇakaḥ sālarājêva yathā vorocate67 (32) so’pi sāttathā68 lokanāyako yasya nâsti tribhavesmi sādṛso yan mayā puṇya stavitva69 saṃcitaṃ kṣipra bhoma70 yatha tvan71 narôttama iti (33)

vījayantu 3rd pl. imp. caus. from vīj- ‘to fan, cool by fanning’ with no caus. meaning; the majority of Nepalese mss. have this form except for R vījantu. 62 Only ms. N1 has pūjite 3rd sg. pres.; the others read pūjiṣu 3rd pl. aor. 63 diśa paścima yatra ‘where is the western region’; diśa is nom. sg.m., nt. resulting from thematization of diś- f., cf. BHSD p. 264 s.v. [diśa]. 64 sāṃvrataṃ an obscure word which should be compared to Skt. adv. saṃprati ‘at this time, exactly, precisely’ or ‘at once’ [the mss. read samprati (R), sāṃpra(taṃ) or sāṃprataṃ (C4, C5, N1, N2, A1), saṃpratin (B), etc.]. 65 istriṇa gen. pl. from istri f. ‘woman’ 66 nopi ca methunadharma ‘there is no sexual intercourse’; methunadharma ‘sexual law, mating, copulation’. 67 Śālarāja or Sālarāja, is perhaps Viṣṇu as Lord of Śālagrāma (?), said of Amitābha (BHSD p. 526); vorocate corresponds to virocate ‘to shine forth’ (all Nepalese mss. write virājate, same meaning). The onset vo- ‘off, away’ is, however, not due to chance as far as it has been shown that in MI this verbal prefix was more emphatic than vi- which it replaced with certain verbs (see L.A. Schwarzschild, Collected Articles on Indo-Aryan. 1953-1979, Faculty of Asian Studies, Australian National University, 1991, pp. 141-145). 68 so’pi sāttathā is obscure; the majority of Nepalese mss. have so’pi tatha or so ca tatha. 69 stavitva ger. from stu-. 70 bhoma 1st pl. of pres. from bhū- (stem bho-). 71 tvan < tvaṃ narôttama by assimilating the final and initial nasals. 61

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GILGIT M ANUSCRIPT, GROUP B Text: S. Watanabe, Saddharmapuṇḍarīka Manuscripts Found in Gilgit, Part II. Romanized Text, Tokyo, Reiyukai, 1975, pp. 286–290. tatrêdam ucyate . . .mati72 etam arthu paripṛcchi kāraṇo kena jinaputra hetunā ucyatêha73 avalokiteśvaro (1) atha sā74 diśatâvalokiyā praṇidhī-sāgara akṣayomati citradhvaju adhyabhāṣatī śṛṇu caryā avalokite. . . (2) . . .cintiyā bahu-buddhāna sahasra-koṭibhiḥ praṇidhānu yathā viśodhitas tata śṛṇuyanto75 mamā pradeśato76 (3) śravaṇo atha darśano ’pi ca anupūrvaṃ ca tathā anusmṛtiḥ bhavatîha amogha prāṇināṃ sarva-duḥkha-bh[a]y[a]. . .(4) . . .agnikhadāya pātayed gha[tanâ]rthāya praduṣṭa-mānaso smarato avalokiteśvaro ambu-sikta iva agni śāmyati (5) saci sāgara-durgi pātaye nāga-makarâsura-bhūta-ālayo s[ma]ra[t]o [A]. . . . . .ti (6) Read akṣayomati. ucyatêha is an example of the double sandhi: ucyatêha < ucyata iha > ucyatêha. 74 sā 3rd sg. f. pronoun is not justified. Watanabe p.286, n. 19 suggests to read so 3rd sg. m. pronoun, Tibetan de yis. 75 śṛṇuyanto nom. pl./sg. m. of the pres. part. from the pres. stem. śṛṇu- followed by the passive infix -ya-. Watanabe p. 287, n. 2 notes that the word should scan ⏑⏑-⏑. 76 I take pradeśato as gen. sg. of pres. part. to deśayati, deśeti ‘to teach, confess’ (BHSD p. 272) which accords with mamā gen sg. from aham, with metrically determined final long vowel. 72 73

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A NEW BUDDHIST HYBRID SANSKRIT READER saci merutalāt[u]. . . [n]ârthāya praduṣṭa-mānaso smarato avalokiteśvaro sūrya-bhūtaṃ va nabhe pratiṣṭhati (7) vajrāmaka77 parvatā yadi gha. . .r. . .m[ū]rdhi osi. . . ........................ . . . . . . . . . . . . . . . . . . . . . . . . (8) [c]i ś[atru]. . . s[t]ehi vihiṃsa-cetasaiḥ78 s[ma]r[at]o . . .[l]o[k]iteśvaro maitra-citta te bhava[nt]i (9)79 ......................... . . .nigaḍehi bandhanaiḥ smarato [a]. . .v. . .r[o] kṣipram eva viśaṭhanti bandhanā (11) . . .raiḥ parīvṛto yakṣa-nā[gâs]u. . . [s]marato avalokiteśvaro roma-kūpa na prabhonti hiṃsanā80 (13) saci vyāḍa-mṛgaiḥ parīvṛto tīkṣṇa-da[ṃ]ṣṭra-nakharair mahābhay[aiḥ] [s]m. . .k. . .t. . .śvaro kṣi. . . (14) . . .rivṛto jvalanârci-śikhi-duṣṭa-dāru[ṇaiḥ] smarato avalokiteśvaro kṣipram eva te bhavanti nirviṣā81 (15) gambhīra suvidyu niścarī82 megha-vajrâśani-dhāra-prasravā

vajrāmaka read vajrāmaya ‘hard as a diamond’ [long ā is not motivated morphologically, cf. SP (KN) p. 449, n. 6 vajra- referring to two mss.]. 78 Cf. above, n. 26. 79 Note that stanzas 10 and 12 are missing. 80 Note that hinsana m. means per se ‘an enemy’, but here the word is used in the sense of Skt. hinsanīya ‘to be hurt’, cf. n. 35. 81 See above, n. 37. 82 niścarī 3rd sg. opt. from niścarati ‘to come forth’. 77

XV. SADDHARMAPUṆḌARĪKASŪTRA smarato avalokiteśvaro kṣipra[m eva] praviś[a]nt[i tat-k]ṣ. . .(16) ......................... . . .tva dṛṣṭva bahu-duḥkha-pīḍitān śubha-jñāna-balo vilokiyā tena trātāru jage sadevake (17) ṛddhī-bala-pāramiṃgato vipula-jñāna-upāya-śikṣito sarvatra daśa-d-diśe jage sarva-kṣetreṣu aśeṣa dṛśyate (18) ye a[kṣaṇa]. . . . . .tirya yamasya śāsane jāti-jara-vyādhi-pīḍitā anupūrvaṃ praśamanti prāṇināṃ (19) śubha-locana maitra-locanā prajñā-jñāna-viśiṣṭa-locanā kṛpa-locana maitra-locanā premaṇīya sumukhā sulocanā (20) a. . .bhā vitimira jñāna-divākara-prabhā aparāhatânila-jala-prabhā pratapanto jagatī virocase (21) kṛpa-saṃbhuta maitra-garjitā śubha-guṇa maitra-manā mahā[gha]. . . . . .mesi prāṇināṃ dharma-varṣam amṛtaṃ pravarṣasi (22) kalahe ca vivāda-vigrahe nara saṃgrāma gato mahābhaye smarato avalokiteśvaro praśamante ari-saṃgha pāpakāḥ (23) me. . .rā jaladhara-gajita83 brahma-susvarā svara-maṇḍala-pāramiṃgato smaraṇīyo avalokiteśvaro (24) 83

Read -garjita (Watanabe, p. 289, n.

221

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A NEW BUDDHIST HYBRID SANSKRIT READER smarathā smarathā mā kāṅkṣathā śuddhasattvam avalokiteśvaram maraṇe [v]ya[sa]ne [u]. . . . . .śaraṇaḥ parāyaṇaṃ (25) sarva-dharma-guṇa-pāramiṃgato sarva-sattva-kṛpa-maitra-locano guṇa-bhūta mahāguṇôdadhī vandanīyo avalokiteśvaro: (26) yo ’[s]au [a]. . . . . .e. . .i. . . [sarva-bha]y[a]śo[ka]nāśako praṇamāmī avalokiteśvaro (27) lokeśvararāja-nāyako bhikṣu dharmākaru loka-p[ū]ji[to] . . . . . . . . . . . . . . .. . .. . . . . . . . . . . . . . . . . . . . . .rā (28) sthita dakṣiṇa vāmato tathā vījayanta amitāyu nāyako māyopama te samāhitā sarva-kṣetre [ga]. . . (29) . . ..khākarā lokadhātu virajā sukhāvatī yatraîṣa84 amitāyu nāyako sāṃprataṃ tiṣṭhati sattva-sārathiḥ (30) na ca i. . .85 . . . . . . . . . . . .sarvaśo upapāduka te jinaurasā padma-garbheṣu niṣaṇṇa nirmalā (31) so ca amitāyu nāyako padma-garbhe viraj. . . ..................... sālarājaṃva86 yathā virājate (32)

yatraîṣa < yatra eṣa shows a relatively rare case of vocalic sandhi. This pāda is damaged; according to Watanabe, the reading istriṇa gen. pl. from istri f. should be adopted. Cf. the SP (KN) 455.3 na ca istriṇa tatra saṃbhavo ‘there are no women there’. 86 Watanabe p. 290, n. 10 suggests reading -rājêva. Cf. SP (KN) 455.6 (stanza 32) sālarājo va (said of Amitābha). 84 85

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so’pi tatha lokanāyako yasya nâsti tṛbhavesmi sādṛśo yan mayā puṇ. . . . . .narottama (33)

VOCABULARY

akṣaṇa m. or nt. unfortunate birth (where one learns nothing from a Buddha) agnikhadā f. firepit anusmṛti f. mindfulness amala adj. pure of all blemishes amoha adj. not vain, efficacious arisaṃgha m. vicious host (seems to occur rarely in this meaning, cf. nominal equative phrase Mv.3.235.7 buddhā […] arisaṃghasūdanā ‘the Buddhas are destruction of (= destroying) their enemies’. upapāduka adj. spontaneously generated ojakara (appears in all mss. ed. by Toda) is to be read as ojahara [SP (KN) 450.5], better as ojahāra ‘strength-robber’ (BHSD p. 159) jinaurasa = jinaputra spiritual son of a Buddha, common epithet of Bodhisattvas (BHSD pp. 242-243), cf. urasa ‘own (son)’, Skt. aurasa darśana nt. (once m. according to BHSD p. 262) view, doctrine; here treated as m., like śravaṇa nt. the act of hearing daṃṣṭra m. tusk [read instead of dra(ṃ)ṣṭra] diśatā f. direction, region, point of the compass dṛṣṭiviṣa m. having poison in the glance, a snake (BHSD p. 270) niścara m. ejection, discharge parāyaṇa nt. supreme goal, chief aim; final refuge pāramiṃgata adj. who reached perfection, who arrived at the supreme point

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praṇidhīsāgara m. ocean of pious vows praṇidhāna nt. pious vow prabha m. light praśamati to cease, disappear; caus. to appease, calm. The pres. śamati is supposedly back-formed from past part.: śamati < śamita (BHSG § 28.30) bhikṣudharmākara m. mine of monastic virtues bhūtavetāḍa m. ghost(s) and demon(s) mantrabalavidyaoṣadhī f. science of magic power and healing in general’ merutala m. sumit of Meru, cf. synonymous Skt. merupṛṣṭha romakūpa m., nt. hair-hole, hair vadhyaghātanavaśaṃgata adj. subject to the execution (such) a criminal vikurvaṇa nt. miracle saṃbhava m. origin, source; existence sūryabhūta adj. sunlike; perhaps, -bhūta is here synonym of -bhṛta, thus sūryabhūtе va nabhe ‘in the sky full of sun’ svaramaṇḍalapāramiṃgata adj. who masters the entire range of sounds haḍinigaḍa m. wooden and iron fetters

XV. SADDHARMAPUṆḌARĪKASŪTRA

U PAMĀPARIVARTAḤ

225

Kashgar Manuscript

Text: H. Toda (ed.), Saddharmapuṇḍarīkasūtra Central Asian Manuscripts. Romanized Text, Tokushima, Kyoiku Shuppan Center, 1983, p. 39-42, ff. 76b-82b (abbreviation: SPK). Notes on the manuscript and grammar: H. Toda, ibid., pp. XI–LIX. * ḥ~ ḥ^

virāma upadhmanīya jihvamūlīya

< > denotes the parts of the text to be eliminated from a critical edition. ( ) denotes the parts of the text that are corrupted, damaged, unreadable, or absent in the manuscript published by H. Toda. ^ indicates the vowels and diphtongues resulting from sandhi. : figures in the manuscript, without any special signification. A superscript full stop denotes the visarga signalling the end of an utterance, but this notation is sometimes excessive. tad yathā ’pi nāma87 śāradvatīputrêha88 syāt kvacid grāme vā nagare vā nigame vā rājye vā 89 gṛhapatir bhavet* vṛddho jīrṇo mahallako ’dhvagato vayonuprāptaḥ sa ca bhaved āḍhyo mahādhano mahābhogaḥ~prabhūta-

tadyathā api nāma at the outset of this fragment is to be explained as follows. The group tadyathā appears in Skt. with the meaning ‘for example, notably’; the group api nāma (connective particle followed by an emphatic particle) means ‘perhaps’ (often in a phrase with opt.), but in BHS the two groups put together mean specifically ‘just as if’. According to BHSD p. 443, “they are followed by hypothetical clause or series of clauses or, esp. in SP, by an entire long parable” (as precisely in this fragment). It may be assumed that the opt., the dominant mode of the parable evoking a hypothetical reality, is overdetermined here by the usage of the particle groups, even if in the direct speech (of the man reflecting on the sitation of his children), rather autonomous in relation to the parable itself, the verbs are not always in opt., but instead in ind. However, in the phrase (from the direct speech) mā haîva-m-ete kumārakāḥ panthe saṃbhrramam āpadyeyur ‘It is to be feared that these children fall into excitement on their way’, the compound prohibitive particle mā haîva (followed by the epenthetic consonant -m- preceding the demonstrative pron. ete) implies āpadyeyur 3rd pl. opt. from āpadyati (the compound particle haîva dates back to Vedic prose, although it appears in other syntactic constructions). BHSG § 42.9 notes also that opt. verbs following mā haîva serve to express the negative wish or hope strongly colored by dread. It remains that the opt. is only a possibility here, another being the fut. or ind. (thus, ind. is used in mā haîva tasya puruṣasya mṛṣāvādaṃ bhavati where mā haîva introduces a supposition-interrogation belonging to the general frame of the parable: lit.‘Would there be a lie from this man?’). 88 On the name Śāradvatīputra, see BHSD p. 526 where it is given as identical with Śāriputra. 89 Here, the group of disjunctive particles vā...vā ‘or...or’ does not imply an exclusion of terms, but rather emphasizes an alternative. 87

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saṃtasvāpateya(ḥ) 90 prabhūtadhanadhānyakauśakauṣṭhâgāraḥ 91 prabhūtasuvarṇarūpyamaṇimuktivaiḍūryaśaṃkhaśilapravāḍarajatajātarūpo 92 bhavet* mahaṃtaṃ 93 câsya niveśanaṃ bhaved ucchrritaṃ94 ca vistīrṇaṃ ca cirakṛtaṃ ca jīrṇe95 ca bhavet* dvayor96 vā trayāṇā(ṃ) prabhūtasaṃtasvāpateya ‘having abundant wealth of his own’ consisting of prabhūtasaṃta (< prabhūta ‘abundant, in abundance’ and saṃta, thematized pres. part. of Skt. as- ‘to be’) and svāpateya (svāpateya) nt. ‘one’s own wealth’. 91 prabhūta-dhana-dhānya-kauśa-kauṣṭhâgāraḥ ‘having stores of goods, grains, and granaries’. This possessive compound includes two words kauśa and kauṣṭha attested in Skt., but with different meanings. The first is based on Skt. kuśa ‘kuśa grass’; the BHS term, a vṛddhi derivative, is semantically related to Skt. kośa ‘accumulated wealth’. The second based on koṣṭhâgāra ‘store-room, granary’, likewise a vṛddhi derivative, is semantically identical with the basic term. Attempts were surely made to form a possessive compound through a generalization of the vṛddhi, a common morphological technique that is nevertheless not justified here: the vṛddhi in kauśa-kauṣṭhâgāra results in inappropriate terms (Skt. kauśa 1. ‘silken’ and 2. ‘made of kuśa grass’; kauṣṭha ‘being in a store room’), while the tatpuruṣa dhana-dhānya-kośa-koṣṭha-āgāra turned into the adjectival bahuvrīhi would suffice for expressing the targeted sense In BHS, frequently, upgrading of the vowel has no semantic value: e.g. Mv. 1.40.15 caturmahārājika and 1.31.10 cāturmahārājika ‘belonging to the group of the four World-Guardians’, ‘belonging to the group of gods of the four World-Guardians’ (for the latter translation, see BHSD p. 227); SPK 104b, 2 and 4 -kauśa-kauṣṭhâgāra, but SPK 105a, 1 - kośa-koṣṭâgāra; aside from the certainly accidental non-aspirate of koṣṭa, the absence of the vṛddhi vowel in the two terms of the latter compound attests to the random character of this technique of forming possessive compounds. 92 prabhūta-suvarṇa-rūpya-maṇi-mukti-vaiḍūrya-śaṃkha-śila-pravāḍa-rajata-jātarūpa ‘(rich) in gold, pieces of silver, gems, pearls, shells, crystals, corals, silver, and gold’. This is a bahuvrīhi associated with the designation of the master of the household, with the repetitive terms: there are the series with “gold” (suvarṇa, jātarūpa), “silver” (rūpya, rajata), “pearls of diverse kinds” (maṇi, mukti; vaiḍūrya is ‘cat’s-eye’, kind of gem), and finally “shells”, “stones”, and “corals” (śaṃkha, śila, pravāḍa or pravāla). Cf. SPK 104a 3-4 bahusuvarṇa-rūpyamaṇimuktivaiḍūryaśaṃkhaśilapravāḍarajatajātarūpaprabhūta. 93 Nom. sg. nt. mahaṃtaṃ (adj. mahaṃta), attribute of niveśanaṃ nt. Adj. in -vant and part. in -ant are sometimes inflected as in Skt., but they are most often thematized like mahaṃtaṃ. Other examples of thematized forms inflected without distinction of the strong and weak stems are balavantena instr. sg. and mahaṃtebhir [with an archaic (Vedic) instr. pl. ending -ebhiḥ]. 94 The medial geminate -rr- here and in other words (krrīḍāpanakaiḥ, krrīḍaṃti, niṣkrrāmitāni, etc.) translates a phonetic reality peculiar to the copyists (śīghrraṃ śīghraṃ ‘fast, very fast’ provides evidence of the simultaneous use of -rr- and -r- ). Several different readings in the ms. are essentially explained as singularities and probably graphic clumsiness: bhiveśana should be read as niveśana; garathakāni should be read as go-; iṣṭhāni should be emended into iṣṭāni; akārāt should be read as agārāt; puruśas is affected by the interchange of sibilants ś/ṣ; pīṭhakena (instr. sg. from pīṭhaka ‘basket’) is piṭaka. The sequence mahatā ’gniskandhāt should be restored as two abl. sg. mahataḥ and agniskandhāt. The reading mahatā ’gniskandhāt results from the loss of the final visarga uncovering the preceding vowel (cf. the varying notation of forms with the final visarga: bhaveyuḥ and bhaveyu) and the secondary sandhi of the final and initial vowels. 95 jīrṇe nom. sg. nt. in -e. 96 dvayor [vā…] prāṇaśatāṇāṃ ‘two hundred living beings’; dvayoḥ gen. du. (rare) is attested here, but this form of the numeral does not occur in Mv. (Schneider, ‘Das Zahlwort im Mahāvastu’, Zeitschrift für vergleichende Sprachforschung, 76, 3-4, p. 252). 90

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vā (caturṇāṃ vā paṃcā)ṇāṃ vā prāṇaśatāṇāṃ āvāso bhaved ekadvāraṃ ca bhave(t) tṛṇakāṣṭhasa(ṃ)cchannañ 97 ca bhaved vigaḍitaprāsādaṃ ca bhavet* pūtistambhamūlañ ca sa(ṃ)śīrṇaku(ḍ)ḍakāṣṭhapralepanaṃ 98 ca bhavet* taṃ 99 ca tasya puruṣasya niveśanaṃ sahasaîva mahatā ’gniskandhena samaṃtataś caturdiśaṃ sarvapārśvebhya100 ādīptaṃ bhavet* prajvalitaṃ 101 tasya ca puruṣasya bahavaḥ putrā baveyur102 aṣṭau103 vā daśān104 vā viṃśad vā triṅśad vā catvāriṃśad105 vā paṃcāśataṃ106 vā. sa ca puruṣas tasmāṃ niveśanād107 nirdhāpita(ḥ) syāt* atha khalu108 śāradvatīputra (sa puruṣa)s taṃ svaṃ niveśanaṃ mahatā’gniskandhena samantataś caturdiśaṃ sarvapārśvebhya ādīptaṃ dṛṣṭvā: prajvalitaṃ bhītas trasta saṃvignacitto bhavet* evaṃ ca cintayec channa109. pratibalo ’ham anena -channañ ca, stambhamūlañ (ca), but -prāsādaṃ ca are examples of irregular treatment of final -M in identical phonetic environment (final -M denotes the terminal basic form corresponding to -m/ṃ, see Descriptive Grammar § 82). 98 See the compound ku(ḍ)ḍa-kāṣṭha-pralepanaṃ ‘walls, woodwork, and plaster’ vs. kuḍya-kaṭalepanaṃ ‘walls, mats, and plaster’ of the Gilgit ms., group B. We may consider that kāṣṭha and kaṭa appear in their respective places because they are phonetically close, despite their divergent meanings. 99 In BHS, the paradigm of the pronominal stem ta- is subjected to standardization: in Skt., the nom. sg. and the acc. sg. nt. are identical (tad), while the m. forms are not (nom. sg. saḥ, acc. sg. tam), BHS uses taṃ as the common form for nom. sg. nt. and acc. sg. nt. The principle of non-distinction between Skt. neuter forms is thus maintained in BHS, but the common form is that of the acc. sg. m. The forms in Skt. being nom. sg. m. saḥ, nom. sg. nt. tad, acc. sg. m. taṃ, acc. sg. nt. tad, BHS has nom.-acc. sg. m., nt. taṃ. The same indistinction appears in the Gilgit ms., group B (S. Watanabe ed. and annot., Saddharmapuṇḍarīkasūtra Manuscripts Found in Gilgit, Tokyo, The Reiyukai, 1975, p. 238 (ch. XI, verse 17): tāni śc[i]t (= kaścit) prakāśeta na taṃ bhava*[ti] duṣkaraṃ ‘whoever will recite these (sūtras) will not have any sorrow’(Watanabe, ibid., adds n. 15: “taṃ stands for tad”). The instability of the pronominal paradigm is well illustrated in the same ms., where is repeatedly used the phrase tāṃś caîva yaḥ prakāśeyā na ta(d) duṣkarakaṃ bhavet*. 100 samaṃtatas ‘on every side’, caturdiśaṃ ‘all around’, sarvapārśvebhyas ‘from all sides’ is a series of quasi-synonymical, poorly differentiated terms (a case of common lexical redundancy). 101 The position of the adj. prajvalitaṃ ‘burnt’ which follows the sentence-final verb bhavet* is unusual. 102 baveyur (thus printed in Toda, p. 39) stands obviously for bhaveyur. 103 The numeral aṣṭau ‘eight’ is the old du. inflexion of direct cases known also in the Epics (AiGr III, § 184c). 104 daśān ‘ten’ (?) is difficult to explain. 105 viṃśat, triṅśat, and catvāriṃśat, the singularities of the graphical notation aside, have finals in -at and not in -ati, already interchangeable in the Epics (cf. Schneider, ibid., p. 258). 106 paṃcāśataṃ ‘fifty’ is a nom. nt. stem in -a (BHSG § 19.30). 107 tasmāṃ (niveśanād) compared to tasmād (ādīptād agārāt) attests to a fairly common phonetic process: tasmād, abl. sg. of the pronominal stem ta-, drops its final consonant and the vowel ā is nasalized by the anusvāra replacing the dental nasal, cf. taṃ [...] niveśanaṃ vs. tan niveśanaṃ, i.e. tad niveśanaṃ (all nom. sg. nt.) 108 The group of copulative particles atha khalu (that aims to continue the story, to render it more fluent) corresponds to the Pāli group of the same semantic value, atha kho ‘now, and then, moreover’. 109 channa ppp. from chadati ‘to cover over, veil, hide’ should mean ‘secretly, in his heart’ and 97

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mahatā ’gniskandhena asaṃsṛṣṭaḥ aparidagdhaḥ110 kṣipram eva svastinā111 dvāreṇa nirga(ṃ)tum asmād gṛhād ādīptāṃ gāreṇânena112. api tu khalv ime mama putrā bāladārakā113 bahava(ḥ) svesmin 114 niveśane ādīpte prajvalite abhyantarībhūtās 115 tais tair vividhai. (krrīḍāpanakaiḥ) krrīḍaṃti ramaṃti paricārayaṃti. na cêdaṃ gṛhaṃ ādīptaṃ jānaṃti na budhya(ṃ)ti na vindanti116 na cetaya(ṃ)ti. nôdvegam āpadya(ṃ)ti. saṃtasyamānā117 ’py anena mahatā’gniskandhena. eva maha(ṃ)tena ca duḥkhaskandhena spṛṣṭāḥ samānā na cêdaṃ mahādāghaduḥkhaṃ 118 manasikurvaṃti. nāpi nirgamamanaskāram utpādayaṃti: sa ca śāradvatīputra puruṣo balavāṃ bhaved bāhubalī sa evam anuvicintayed aham asmi balavāṃ

is probably to be interpreted as adv. channaṃ (with anusvāra omitted). 110 asaṃsṛṣṭaḥ (apari-) is an example of nom. sg. m. of a-stem without taking into account the initial a- of the following word, which occurs frequently. This attests to the tendency of BHS to not modify words in any phonetic environment, however instable this tendency may be. See the following example where only one out of four final remains unchanged: mahāyānāny eva dattāny udārayānāny eva gorathayānāni ekaîkasya. 111 svastinā instr. sg. from svasti f. ‘well-being, good fortune’ is inflected as a m. or nt. stem in -i with an adverbial sense; it corresponds to Pāli sotthinā ‘safely, successfully’. 112 gāreṇânena should be understood as ‘by this door’; the sentence (a)ham anena mahatā ‘gniskandhena asaṃsṛṣṭaḥ aparidagdhaḥ kṣipram eva svastinā dvāreṇa nirga(ṃ)tum asmād gṛhād ādīptāṃ gāreṇânena corresponds to several identical sentences, with a few variations in the word order and vocabulary, in the majority of the Nepalese mss. collected by Toda: thus D3 (a)ham anena mahatā ’gniskandhenâsaṃsṛṣṭo ’paridagdhaḥ kṣipram eva svastinā asmād gṛhād ādīptā(d) dvāreṇa nirgantum; T 8 (Library of the University of Tokyo): (a)ham anenâgniskandhenâsaṃsṛṣṭo ’paridagdhaḥ kṣipram eva svastinā asmād gṛhād ādīptāt*| dvāreṇa nirgantum nirdhāvituṃ, etc. Clearly, gareṇânena is an attempt to take up *dvāreṇânena ‘by this door’. Syntactically correct, *gāreṇânena, however, includes a term whose meaning is unknown (the initial akṣaras of the words *dvāreṇa and *gāreṇa giving rise to confusion). Note also that in asmād gṛhād ādīptāṃ ‘from this blazing house’ the demonstrative. pron. and m. noun gṛhād in abl. are in agreement, while the verbal adj. ādīptāṃ, which should also agree, does not; this reading is not confirmed in any ms. The anusvāra may have been added after the loss of the final consonant (t > d). 113 bāladārakā(s) ‘young children’, lit. ‘young children and children’, a quasi-tautological compound (unattested in Skt.) combining bāla m. ‘child, boy’ and dāraka m. ‘infant, boy’ (the latter may highlight the semantic shade ‘a very young child or baby’).To explain the redundancy, compare Pāli bālatara ‘young, new’, probably imitated by the BHS compound by modifying the phonetic composition. 114 svesmin loc. sg. from the reflexive adj. sva ‘own’ (cf.Skt. svasmin). 115 abhyantarībhūta- ‘included, contained’ (in, instr., according to BHSD p. 60 comparing to Skt. abhyantarī-kṛ- ‘to put inside, insert’); it appears here with the loc. niveśane. 116 na vindanti ‘they do not find’ (Skt. vid- 3rd sg. pres. vindati), but the expected meaning is ‘they do not know’ [indeed, SP (KN) 72.14 reads na vidanti]. The indiscriminate use of the stems with or without the nasal infix -n- bringing about the non-distinction of the meanings ‘to find’ and ‘to know’ is confirmed comparing SP (KN) 305.11 vidanti vs. Toda’s edition p. 149 vinda(ṃ)ti (cf. BHSG § 28.31 on the loss of infixed nasal in thematic presents). 117 saṃtasyamānā is to read as saṃtapyamānā according to all mss. 118 mahādāghaduḥkhaṃ ‘suffering due to the great fire’ includes the word dāgha m. ‘fire, burning, conflagration’ attested only in Pkt. (Hemacandra) and in Mv.

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bāhubalī ca yaṃ nv ahaṃ sarvāṇîmāni kumārakāny119 ekasmiṃ samāvartya120 pīṭhakena vā utsaṃgena vā-m-ādayâsmād121 gṛhā(n) nirgaccheyaṃ122 sa punar evam anuvicintayed idaṃ khalu niveśanaṃ ekapraveśaṃ saṃvṛta-ekadvāram123 ime ca kumārakāś capalāś caṃcalā bālajātīyā mā haîva-m-ete kumārakāḥ panthe 124

sarvāṇîmāni kumārakāny acc. pl. nt.; kumāra is m. everywhere else, but the category of gender is unstable which leads to the neutralisation of the opposition of m. to nt. 120 I understand ekasmiṃ samāvartya ‘gathering [all these children] as one’, the underlying verb is samāvartayati ‘to gather together, collect’ (but its Skt meaning is ‘to cause to return, drive away or home’. Note the full grade of the root vṛt-, quite unusual for Skt., which especially uses ger. vṛtya, while it is only from the Epic period onward that vartya is attested as the form of the ger. of caus. (W. Schwarz, O. Pfeiffer, Rückläufiges Wörterbuch des Altindischen, 2, Wiesbaden, Harrassowitz, 1975, p. 357, cf. SWTF, 1, 1973, p. 70 on anuvartya, Sanskritized form of Pāli anuvattiya, ger. of -vattati). ekasmiṃ, conceivably loc. sg. from eka‘one’, is difficult to explain within the syntactic range of the verb sam-ā-vartayati. On the other hand, given its final anusvāra, we may suppose an adverb, which is indirectly confirmed by the parallel readings in the Gilgit mss., groups A and C [H. Toda, “Saddharmapuṇḍarīkasūtra Gilgit Manuscripts (Groups B and C),” Journal of Cultural and Social Sciences. The College of General Education, University of Tokushima, XIV, p. 262]: imān kumārakān ekadhye [other forms of the adverb meaning ‘together, in one place’ are ekadhyam, known in BHS (BHSD p. 153), and Skt. aikadhyam] piṇḍayitvā ‘having brought the children together, having made them into a single mass’. 121 vā utsaṃgena vā-m-ādāya is an example of concomitant hiatus vā ut- and epenthetic consonant -m-, inserted between the disjunctive particle vā and ādāya (ger. as a postposition meaning ‘with’, here the expression is to be understood ‘taking to my bosom’ or ‘in my arms’); comparable phenomenon in eva-m-ārabdhavīryā vs. eva-ārabdhavīryā in Gilgit A. Note that the hiatus appears in numerous cases: me eteṣāṃ, sarve ime, etc. 122 yaṃ nv ahaṃ [...] nirgaccheyaṃ [i.e., yan (yaṃ) nu ‘suppose I cause [them] to come out?’; nirgaccheyaṃ 1st sg. opt. caus. with causative suffix left out, ellipted quite frequently in BHS, mostly in causatives and denominatives (BHSD § 29.4 and passim). Cf. below ya(ṃ) nv aham etān kumārakān saṃcodayeyam ‘Suppose now that I encourage these children [to go out]’. The conjunction ya(ṃ) nv (variants before a vocalic initial: yanv or yan nv) is more precisely a series of particles introducing a tentative proposal (BHSD p. 444). Renou (Gr. sct., p. 525, note) gives a somewhat different interpretation of yan nu: he finds at its basis a weakened consecutive nuance expressing a pure hypothesis that does not depend on a principal proposition (propositions of cause being poorly differentiated already in Skt., according to Gr.sct., § 388). The targeted sense may be potential and interrogative, as for example in yaṃ nv ahaṃ sarvāṇîmāni kumārakāny ekasmiṃ samāvartya pīṭhakena vā utsaṃgena vā-mādāyâsmād gṛhā(n) nirgaccheyaṃ ‘And if, by putting all these children together in a basket or in my bosom, I would take [them] out of this house?’ Since yan nu alternates with yaṃ nu, attention is drawn to the random nature of the nasals. 123 Example of inobservance of sandhi between members of the compound: saṃvṛ-ta-ekadvāraṃ ‘[only] one door is available’, rather redundant since it is preceeded by niveśanaṃ ekapraveśaṃ ‘This house has but one opening’. If, however, saṃvṛ-ta- is to be read with single t, the meaning should be ‘the only door is closed’. 124 panthe loc. sg. from pantha ‘path, road, way’ while the Gilgit ms., group C [H. Toda, “Saddharmapuṇḍarīkasūtra Gilgit Manuscripts (Groups B and C),” p. 262] reads pathi loc. sg. from Skt. panthan-. 119

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saṃbhrramam āpadyeyur iti prapateyun 125 mahaty āgniskandhe 126 iha cânena mahatā ’gniskandhenânayā(d) 127 vyasanam āpadyeran* ya(ṃ) nv aham etān kumārakān saṃcodayeyam iti sa pratisaṃkhyāya 128 tān kumārakān āmantrayaty āgacchatha bhavantaḥ kumārakāho 129 nirgacchatha bhavaṃtaḥ kumārakā130 ādīptam idaṃ gṛhaṃ mahatā ’gniska(ṃ)dhena saṃpradīptaṃ mā haîva sarve yūyam atrânena mahatā’gniskandhena cāham āsādyânayād vyasanam āpatsyathêti 131 . atha te kumārakās tasya pitur hitakāmasyaîtad bhāṣitaṃ nâvabuddh(y)aṃti nô(t)trasaṃti na saṃtrasaṃti na saṃtrāsam āpadyaṃti. nôdvijaṃti na cintayaṃti na nirgacchanti. na tulayaṃti

prapateyun is 3rd pl. opt. from prapatati. According to Toda, p. XLVI, common endings for 1st sg. and 3rd sg. opt. are -eya, -eyu, -eyu(r); the ending -eyun of our fragment may result from the nasalisation by anusvāra of the final vowel in contact with the initial nasal of the following word (*prapateyu mahaty-), the anusvāra being replaced by the occlusive (dental) nasal (the replacement of the occlusive nasals by the anusvāra seems more common). 126 The long initial of āgniskandhe is probably to be explained by the contamination of the word-group in the loc. mahaty āgniskandhe ‘in the large mass of fire’ by the word-group in the instr. mahatā ’gniskandhena ‘by the large mass of fire’ occurring more frequently in this text; at issue is the wrong division of the word-group with the instr. mahatā ’gniskandhena: the final of the instr. sg. of the adj. mahatā has been assigned to the beginning of the next word. 127 anayād vyasanam ‘from trouble to misfortune’ is to be compared to the compound anayavyasana nt. split by the inflected prior member, cf. Mv.2.493.2 mā imaṃ muhūrtaṃ anayavyasanam āpadyasi ‘Take care you do not presently find yourself in trouble and misfortune’ (J II, p. 438). 128 iti sa pratisaṃkhyāya. The particle iti, which normally introduces the direct speech, is here followed by the verb of thought pratisaṃkhyāya (unnecessary since iti would suffice), must therefore have its full adverbial meaning. I understand ‘having reflected thus’, cf. BHSD p. 372 ‘so reflecting’. 129 kumārakāho and kumārakā voc. pl. in -āho and in -ā found as much in versified texts as in prose (BHSG § 8.88) show two concomitant inflectional paradigms. The forms āgacchatha and nirgacchatha are imp. as observed BHSG § 26.13 on 2nd imp. in -tha, particularly in prose of SP. 130 nirgacchatha […] kumārakā (end of utterance) ‘go out, boys!’ (2nd pl. imp. and voc. pl.). The noun has no other case-marker than the long ā (the syntactic context being of course helpful); see the omission of the expected visarga in various phonetic environments: in the voc. form in bhoḥ kumārakā yuṣmākaṃ (below) and in the nom. forms (kumārakā sarve, kumārakā syuḥ in the Gilgit Manuscript, Group A). Such occurrences are no doubt as much a phonetic fact [cf. nirgacchaṃtu bhavaṃto kumārakā ito niveśanāt or cême kumārakā ihaîvânena (but bālāḥ kumārakā:)] as they bear witness to the variations in the nominal paradigms. 131 mā haîva sarve yūyam atrânena mahatā ’gniskandhena câham āsādyânayād vyasanam āpatsyatha [iti] lit. ‘It is feared that all of you and I being reached by that large mass of fire, you will fall from trouble to misfortune’. I take ger. āsādya to be related to caus. āsādayati ‘to reach, meet with’ (from āsad-) in passive meaning, unmarked morphologically. More doubtful is ger. from āsādayati ‘annoys, troubles, disturbs’ (BHSD p. 111). 125

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tapite132 na jānaṃti. kim etad ādīptaṃ nāma ko vā ’gnir nāmany agāraṃ vā133 te tayā bālabhāvatayā tena tena pradhāva(ṃ)ti. vidhāvaṃti134: punaḥ punaś ca taṃ pibharam 135 avalokayaṃti. tat kasya hetor yathā ’pi tad bālabhāvatayā atha khalu śāradvatīputra sa puruṣaḥ punar apy evam anuvicintayat*136 ādīptaṃ batêdaṃ bhiveśanaṃ137 mahatā ’gniskandhena saṃpradīptaṃ mā haîvâhaṃ cême na bāladārakā ihaîvânaina138 mahatā’gniskandhenânayā(d) vyasanam āpadyeyāma139: yan nūnam aham upāyakauśalyaṃ kuryā(d)140 yenôpayakauśalyeṇêmāṃ141 dārakān The verb tulayati means per se ‘to evaluate, take the measure of something’ and usually takes the accusative (as does jānaṃti), but tapite is loc. sg. This verbal adj. from the verb tapati may mean ‘to consume or destroy by heat’ as well as ‘to suffer pain’. The sense of ‘suffering’ applies in the context of the parable where the burnt house is assimilated to the world of living beings. 133 na jānaṃti. kim etad ādīptaṃ nāma, cf. na vijānanti. kim etad ādīptaṃ nāmêti in the Gilgit ms., group A. ‘They do not understand the meaning [of the words] “caught fire”’ where nāma is used in Skt. sense and emphasized by the quotative iti. The phrase ko vā ’gnir nāmany agāraṃ vā appears only in this ms. and is probably an attempt to reproduce Skt. interrogative phrase ko nāma (where the particle nāma serves “merely to generalize the interrogation” according to MW p. 240). While extreme caution is called for, I suggest that nāmany is a shortlived, wrongly pluralized nāman (cf. Skt. nāmāni), of which nāma is acc. sg. Hence, ko vā ’gnir nāmany agāraṃ vā should mean something like ‘What are indeed [the words] either “fire” or “house”?’. 134 tena tena pradhāva(ṃ)ti.. I understand ‘They run here and there’ where the instr. sg. of the demonstrative pron. tad functions as adv. of place. 135 Read pitaram. 136 anuvicintayat* is undoubtedly to be read anuvicintayet 3rd sg. opt., cf. anuvicintayed (before vowels) occurring several times here. 137 Read niveśanaṃ (see n. 93). 138 ihaîvânaina [mahatā ’gniskandhena] as transcribed by Toda (i.e., ihaivānaina) ‘there, exactly by this [mass of fire]’; the vṛddhi in anena instr. sg. of ayam can perhaps be explained by an “assimilative” action of the diphthongue ai resulting in the contraction of iha and eva. See some lines above iha cânena. 139 mā haîvâhaṃ cême na bāladārakā ihaîvânaina mahatā’gniskandhenânayā(d) vyasanam āpadyeyāma ‘It is to be feared that both I and the children shall come, because of this enormous mass of fire, to trouble and misfortune’ (opt. verbs following mā haîva serve to express negative wish or hope strongly colored by dread, see above, n. 87). I have two hypothetical suggestions: a) na(s) is cliticized gen. pl. from vayam, as in Skt. (BHSG §§ 20.60, 20.63 records only nu) which is hosted by ime; b) na preceding bāladārakā cannot be the negative particle. If we read ca instead, we obtain mā haîvâhaṃ ca-ime ca bāladārakā with ca...ca implying ‘both…and’ (Sen, p. 384, § 182). If the second suggestion (more suitable indeed) is applicable, my reading is in agreement with Renou’s remark that in BHS the use of ca...ca becomes loose [Gr. sct., § 382, p. 516 (note) referring to SP (KN) 200.12-13 teṣāṃ ca buddhānāṃ bhagavatāṃ śāsane yāvad āyuṣpramāṇaṃ brahmacaryaṃ cāritavān sarvatra ca śrāvaka iti saṃjñāyate sma (but SPK 100.2-3 reads teṣāṃ ca buddhānāṃ bhagavatāṃ śāsane yāvad āyuṣkaṃ brahmacaryaṃ cāritavān sarvatra caîṣa mahāśrāvaka iti saṃjānīyate]. 140 yan nūnam ‘suppose rather’ with 1st sg. opt. (BHSD, p. 444), but here with 3rd sg. opt. kuryā(d) from kṛ- ‘to do, undertake’, form restored by Toda. See BHSG §§ 25.4 and 25.11 on the “widespread confusion of person and number, usually in that 3rd sg. forms are used for any person and either number”. 141 In upāyakauśalyeṇa the cerebral nasal -ṇ- is the result of the non-distinction of palatal ś and 132

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ito gṛhāt 142 sahato ’gniskandhā(n) niṣkāsayeyam* 143 sa ca śāradvatīputra puruṣas teṣāṃ kumārakānām āśayajño bhaved adhimuktiś144 caîṣāṃ jānīyāt* yāni yāni ca teṣāṃ kumārakānāṃ krrīḍāpanakāni bhaveyur vividhāny anekavidhāni ramaṇīyakāni keṣāṃcid garathakāni iṣṭāni bhaveyu 145 . keṣāṃcin mṛgarathakāni keṣāṃcid ajarathakāni teṣāṃ iṣṭhāni 146 ca kāntāni ca priyāṇi ca manāpāni ca bhaveyus tāni ca durrlabhāni bhaveyur atha 147 khalu śāradvatīputra sa puruṣas teṣāṃ kumārakānām āśayaṃ jānamānos148 tato niveśanān nirgamya tān kumārakān evaṃ vadet* yāni tāni bhoḥ kumārakā yuṣmākaṃ krrīḍāpanakāni ramaṇīyakāny āścaryākāṇy adbhūtakāni yeṣām alābhāya yūyaṃ saṃtāpaṃ āpadyatha 149 . cerebral ṣ; only the latter should have cerebralising effect. More occurrences of uncommon “retroflexion” of n are recorded in SPK, p. XIV, § 3. 142 ito (< itas adv. ‘from here’, used as abl. sg. from idam nt.; itó is recorded as independent of sandhi since RV, see Gr. véd., § 143, p. 107); ito gṛhāt lit. ‘from that house’, see below asmād gṛhāt (Skt.). 143 niṣkāsayeyam 1st sg. opt. to Skt. niṣkāsayati ‘to drive out’ which may be ‘caus.’ to *niṣkāsati ‘to go’ [non-attested, “seems to be kind of back formation” to this Skt.verb (BHSD p. 308), cf. KEWA I, p. 191 on Skt. kasati ‘to go, move’]. The word sahato (< sahatas) is in all likelihood derived from saha adj. ‘powerful, mighty’ with the suffix -tas (ablative sense, see Gr. sct., pp. 159 on Skt. avaratas ‘at least’ < avara adj. ‘low, mean’, and p. 160 on possible instrumental sense ‘by means of’), a nonce-formation comparable to Skt. sahasā (instr. from sahas ‘strength, power’) both meaning ‘at once’ or ‘forcibly, suddenly’. 144 adhimuktiś acc. pl. f. (or sg.) semantically, but nom. sg. f. formally (thus is confirmed the tendency to use a single form). 145 In the phrase yāni yāni ca teṣāṃ kumārakānāṃ krrīḍāpanakāni bhaveyur, the relative pron. ya, whose reiteration serves to express the distributive sense, has the value of “syntactic article” (see p. 43) determining the noun krrīḍāpanakāni. A literal translation of yāni yāni ca teṣāṃ kumārakānāṃ krrīḍāpanakāni bhaveyur [...] keṣāṃcid garathakāni iṣṭāni bhaveyu is ‘(It is as if) all the toys that were those of these children, ...(it is as if) the little desirable bullockcarts were rightly theirs’. The phrase keṣāṃcid garathakāni iṣṭāni bhaveyur and the following phrases opening with keṣāṃcid are syntactically parallel and identical to the phrase teṣāṃ kumārakānāṃ krrīḍāpanakāni bhaveyur; keṣāṃcid, gen. pl. from the indefinite pron. kaścid ‘any one’ takes the place of teṣām, demonstrative pron. used in the preceeding phrase. It is perhaps a simple notation error, but it reappears continuously in this text. The correlative pair ya- kainstead of ya- ta- is unusual. J.-M. Verpoorten, L’ordre des mots dans l’Aitareya-Brāhmaṇa, Paris, 1977, p. 350 reports an example from Aitareya-Brāhmaṇa,VII 34 3 sarvo haiva so ’mṛta […] yaḥ kaśca savanabhāg iti ‘He is entirely immortal, the one whosoever he is, takes part in the (soma) pressing, they say’. 146 iṣṭhāni is misspelled iṣṭāni. 147 bhaveyur 3rd pl. opt. closing the sentence should have the form bhaveyuḥ, independent from the initial vowel of the introductory particle at the outset of the following sentence. The sequence -ur a- appears because the boundary between the sentences is neglected; this is the opposite to the omission of the visarga in -dhāpita(ḥ), trasta(ḥ), bahava(ḥ), where it was restored by the editor. In the two cases, the functional role of the visarga is diminished. Cf. also krrīḍāpanaheto where heto gen. sg. is devoid of the final visarga; this is a case of favoring the vocalic ending, sometimes modified by adding the anusvāra, but without altering the meaning. 148 jānamānos nom. sg. m. of the middle part. from jānati ‘to know’, with the suffix -māna (cf. samāna from thematized as- and śṛṇumāna from śru-, see BHSG § 34.3). The vowel o of the suffix is accidental. 149 tāni […] krrīḍāpanakāni yeṣām alābhāya yūyaṃ saṃtāpaṃ āpadyatha lit. ‘It is for (or ‘because

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(nā)nāprakārāṇi bahuprakāravarṇāni. tad yathā gorathakāni. mṛgarathakāni. ajarathakāni. yān yusmākam iṣṭāni 150 kāntāni priyāṇi manāpāni. sarvāṇi tāni krrīḍāpanakāni mayā bahir niveśanadvāre upasthāpitāni yuṣmākaṃ krrīḍāpanaheto. nirgacchaṃtu bhavaṃto kumārakā ito niveśanāt* nirdhāvaṃtu ahaṃ yuṣmākaṃ yasya yena yenârtho bhaviṣyati. tasya tasya tat sarvaṃ dāsyāmy 151 āgacchatha bhavaṃtaḥ kumārakā. śīghrraṃ śīghraṃ teṣā(ṃ) kāraṇā(n) nirdhāvatha. atha khalu śāradvatīputra te kumārakās teṣāṃ krrīḍāpanakānāṃ ramaṇīyakānām arthāya yathêpsitānāṃ yathāsaṃkalpitānām iṣṭānāṃ kāntānāṃ priyāṇā(ṃ) manāpānāṃ yathābhilāṣitānāṃ nāmadheyāni śrutvā tata ādīptād akārāt 152 kṣipram eva-mārabdhavīryā bhūtvā balavantena javena nirdhāveyur anyonyam apratipālayantāḥ ko ’smākaṃ prathamataraṃ nirgacchaty asmād gṛhāt kaḥ prathama(ḥ) kaḥ prathamatara-m-iti 153 te anyonya saṃghaṭṭitakāyās tata ādīptād agārāt kṣipram eva nirdhāveyuḥ atha khalu śāradvatīputra sa puruṣas tān kumārakāṃs tata

of’) the non-acquirement of these toys that you are suffering’; possibly, the dat. alābhāya may stand for abl. alābhāt ‘from the deficiency’. 150 yān [yusmākam] iṣṭāni shows non-agreement in gender of pron. yān acc. pl. m. and part. iṣṭāni acc.pl. nt. See below on similar confusion as to gender in the Gilgit ms., Group A. 151 SP (KN) 74.7-8 ahaṃ vo yasya yasya yenârtho prayojanaṃ bhaviṣyati tasmai tasmai tat pradāsyāmi is more explicit than ahaṃ yuṣmākaṃ yasya yena yenârtho bhaviṣyati [/] tasya tasya tat sarvaṃ dāsyāmi; in both, [vo or yuṣmākaṃ] yasya yasya ‘to each of you’ has an iterativedistributive sense; in the latter, the gen. of attribution of the pron. tasya tasya (corresponding to the dat. tasmai tasmai) adopts the gen. of the relative clause yasya yasya (replaced by yasya yena yena; yena Skt. ‘by which, by means of which, in consequence of which’. The reiteration of yena is explicable by comparison with P.L.Vaidya’s edition (Darbhanga, The Mithila Institute, 1960) 52.22-23 reading ahaṃ vo yasya yasya yenārtho yena prayojanaṃ bhaviṣyati tasmai tasmai tat pradāsyāmi. Note that the verb dā- may take the gen. of the donee and not the dat. as in the latter quote (that, however, is not rare). 152 tata ādīptād akārāt (scilicet agārāt). Is tata(s) here the adv. meaning ‘so, then’? As the two abl. ādīptād agārāt follow it directly, one may think rather of the suffix -tas, adverbializing nominal and pronominal stems giving them ablative value; here, it involves the stem of the demonstrative pron. ta- syntactically analogous to two subsequent ablatives (cf. Mv. 2.149.2 atha kisya mamātu ratir va bhave ‘Why should it be my pleasure?’ where Senart II, p. 525 sees mamātaḥ = mama, gen. from aham, overdtermined by an expletive -taḥ); I thus understand tata ādīptād akārāt ‘from this burning house’. Cf. tasmād ādīptād agārāt. 153 ko ’smākaṃ prathamataraṃ nirgacchaty asmād gṛhāt kaḥ prathama(ḥ) kaḥ prathamatara-m-iti ‘Who, the first of us, leaves this house, who the first, who first of all?’. Syntactically loosely ordered utterance and a redundant repetition of the positive prathama and the comparative prathamatara(-m or -ḥ); the comparative suffix does not have here its real grammatical meaning, but the positive and comparative appear side by side in Buddhist literature (Divy.) as well as in Śaṅkara. Although prathamataram is an adv., the epenthetic consonant in prathamatara-m-iti (thus noted by Toda) where iti implies the direct speech (‘they say’), attests to the alignment with the declined numeral prathama(ḥ): -m could be a secondary mark of the acc. (on this topic see more in Descriptive Grammar, pp. 370-394). Obviously alternative interpretation is that -m- prevents sandhi, thus confirming the tendency to use a unique form independent from the context.

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ādīptād agārān 154 nirdhāpitā(ṃ) dṛṣṭvā kṣemena svastinā 155 parimuktā(ṃ) abhayaprāptān viditvā ākāśe grāmacatvare upaviṣṭā(ṃ)s tān kumārakā(ṃ) dṛṣṭvā prītiprāmodyasomanasyasphuṭo bhavet* nirupādāno vigatanivaraṇa abhayaprāpta āśvāsaprāpto bhaved iti. atha khalu te kumārakā yena sa pitā tenôpasaṃkrrameyur 156 upasaṃkrramitvā taṃ pitaraṃm evaṃ vadeyu. dadāhy 157 asmākaṃ tāta dadāhy asmākaṃ tāta iti. tāni vividhāni krrīḍāpanakāni ramaṇīyakāni. tad yathā gaurathakāni158 mṛgarathakāni ajarathakāni. atha khalu śāradvatīputra sa puruṣas teṣāṃ svaputrāṇāṃ vāyusamajavasaṃpannaṃ balasaṃpannaṃ ca goratham evânuprayacchet* saptaratnamayaṃ savedikaṃ sakiṃkiṇījālâbhipralaṃbitaṃ uccaṃ pragṛhītaṃ āścaryâdbhutaṃ ratnālaṃkṛtaṃ ratnadāmai(ḥ) samalaṃkṛtaṃ śobhitaṃ śucipuṣpamālyâlaṃkṛtaṃ tūlikā-gauṇikāstṛtaṃ dūṣyapaṭṭaiḥ pratyāstīrṇaṃ ubhayato lohitôpadānaṃ uccebhir mahaṃtebhir mahāpramāṇebhiḥ śvetebhiś ca prapāṇḍarebhiś ca samānaîkavarṇebhiḥ śīghrrajavebhiḥ gobhis taṃ rathaṃ yojayitvā anekapuruṣaparigrahītaṃ savaijayantaṃ goratham evânuprayacchet* vātājavabalasamānêkavarṇaṃ 159 ekajavam etena śāradvatīputra agārān abl. sg., nirdhāpitā(ṃ), acc. pl. show that the anusvāra may be superfluous or replace the occlusive nasal. See also the notation of verbal forms: nāvabuddh(y)aṃti, nô(t)trasaṃti, āpadyaṃti (but nirgacchanti where the nasal of the ending adapts to the place of articulation of the following occlusive consonant). It may be that the anusvāra replacing the nasal occlusive noticeably modifies the meaning: sa puruṣas teṣāṃ svaputrāṇāṃ […] goratham evânuprayacchet involves giving to man’s sons a single bullock-cart, while the Gilgit ms. (group A) reads vātajavasaṃpannān gorathakān, pl. Can this disagreement be explained by mere clumsiness (other analogous exemples are found in the Kashgar text)? A purely phonetic explanation remains possible: the final dental nasal loses its occlusion and is replaced by the anusvāra at the same time as the quantity of the vowel preceding the nasal is neglected. Also imāṃ acc. pl. m. from demonstrative m. ayam coincides with imām acc. sg. from demonstrative f. iyam, as a result of relaxing the articulation of the dental nasal of the expected form imān. In kiñcit < kiṃcit, the anusvāra again adapts to the place of articulation of the occlusive consonant that follows it. 155 kṣemena svastinā: two nouns in instr.; the inflection of the first noun splits the compound attested as kṣemasvastinā (Gilgit ms., group A). 156 yena sa pitā tenôpasaṃkrrameyur ‘They went there where their father [was]’. This phrase belongs to the syntactic and stylistic clichés of Buddhist literature in Skt. (cf. Pāli yena...ten’upasakami/upasakamitvā and see G. von Simson, “Zur Phrase yena...tenopajagāma upetya und ihren Varianten im buddhistischen Sanskrit”, Beiträge zur Indienforschung, Berlin, Museum für indische Kunst, 1977, pp.479-488). The correlated pronouns ya-/ ta- are in instr. and function as adv. of place. 157 dadāhy (dadāhi) 2nd sg. imp. from dadāti, thematic stem dada- with ending -āhi (BHSG § 28.61), cf. Gilgit ms., group A (pra)dehi. 158 In gaurathakāni ‘toy(like) bullock-carts’ vs. gorathaka the vṛddhi of the first syllable is possibly intending to denote a plurality of similar things (“semantic plutal”, something like ‘toys of the type of bullock-carts’). It is not impossible, however, that here the vṛddhi has no bearing on the meaning of the word, see Mv.2.33.3 aupasamika vs. Mv.2.41.9 (vs) opasamika ‘tending to tranquility’ or Abhis-Dh (Ma-Lo) § 12.2 acokṣa vs. Abhis-Dh (Ma-Lo) § 43.11 acaukṣa ‘unclean, dirty’. 159 samānêkavarṇa adj. compared to samānaîkavarṇa attests to a prakritizing treatment of vowels at the word boundaries in *samāna-ekavarṇa. Similarly, the vowel -a is dropped before e- in the compound Mv.3.93.11 phal’-esino (ms. B phal’-esiṇo) ‘searching for fruit’ (or, as J III, p. 96 puts it, ‘making ready for fruit’, said about the trees). More on such cases see Descriptive 154

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vidhinā sa puruṣa ekaîkasya dāra(ka)syaîkaṃ rathaṃ dadyāt*160 tat kasya hetos tathā hi śāradvatīputra sa puruṣa āḍhyaś ca mahādhanaś ca prabhūtakośakoṣṭhâgāraś ca sa eva(ṃ) manyed alaṃ me eteṣāṃ kumārakānāṃ anyonyair yānair dattais161 tat kasya hetos tathā hi śāradvatīputra sa puruṣa. evaṃ jānīyāt* sarve ime kumārakā. mamê(va) putra. sarve ca me priyāḥ sarve ca me manāpāḥ saṃvidyaṃti ca me imāny evaṃrūpāṇi bahūni mahāyānāni samaṃ ca mayaîteṣāṃ kumārakānām arthāya sarveṣāṃ cintayitavyaṃ na viṣamam* aham api ca bahukośakoṣṭhâgāra. sarvasatvānām api tāvad ahaṃ imāny evaṃrūpāṇi mahāyānāni dadyāt162* kim aṃga punaḥ svakānāṃ putrāṇāṃ te ca dārakās ta(s)min samaye tāni mahāyānāni abhiruhy’āścāryaprāptā adbhūtaprāptā bhaveyus tat kiṃ manyase śāradvatīputra mā haîva tasya puruṣasya mṛṣāvādaṃ bhavati. yena puruṣeṇa teṣāṃ dārakānāṃ pūrvaṃ trīṇi yānāni upadarśayitvā163 paścāt sarveṣāṃ mahāyānāny eva dattāny udārayānāny eva gorathayānāni ekaîkasya dāra(ka)sya dattāni śāradvatīputra āha nêti bhagavan nêti sugata anenaîva ca tāvad bhagavan kāraṇena sa puruṣo hy amṛṣavādī bhavati yat tena puruṣeṇa upāyakauśalyeṇa164 te bāladārakās tasmād ādīptād agārā(n) niṣkrrāmitāni jīvitena câbhicchāditāni 165 ātmabhāvapratilābhena ca tat kasya hetor ātmabhāvapratilabhenaîva tāvad bhagavaṃs teṣāṃ kumārakānāṃ sarve krrīḍāpanakāni labdhāni bhavaṃti 166 kaḥ

Grammar, § 154 b. Note also the quasi-tautology (or semantic redundancy) in the first compound since the adj. samāna ‘same, identical’ and ekavarṇa ‘of one color, uniform’ are quasi-synonyms. 160 ekaîkasya dāra(ka)syaîkaṃ rathaṃ dadyāt ‘he would give to each child one cart’ (possessive gen. in the function of the dat. of goal and acc. of the object). Skt. ekaika ‘each one, every single one’, but Vedic [RV. 1.123.8 ékaikā rendered by Renou (EVP III, p. 55) ‘l’une après l’autre/one after another’ (said of succeeding dawns, “after” introduced manifestly under pressure from the context). 161 alaṃ me eteṣāṃ kumārakānām anyonyair yānair dattais where alaṃ followed by instr. expresses restriction (Speijer, p. 56); anyonya reciprocal pron. ‘one another’ (Skt.), but in BHS ‘various, different’. Cf. more explicit SP (KN) 75.11 sa evaṃ paśyet. alaṃ ma eṣāṃ kumārakāṇām anyair yānair dattair iti ‘He would think thus: “I gave enough different carts to the children”’; eteṣāṃ kumārakānām gen. of attributive possession with the function of dat. of goal. 162 dadyāt 3rd sg. opt. instead of 1st sg. following the tendency for the indifferentiated usage of the same form for several grammatical persons. Note that in the similar phrase the ms. Gilgit, group A has dadyāṃ 1st sg. opt. 163 trīṇi yānāni upadarśayitvā ‘having held out a prospect of (promised) three vehicles’(BHSD p. 135 s.v. upadarśayati). 164 tena puruṣeṇa upāyakauśalyeṇa is possibly to be understood ‘by this man [and] by [his] able management’, but the two instr. may also be explained by the attraction of cases: I would rather expect *tasya puruṣasya (gen.) upāyakauśalyeṇa (instr.) ‘by the able management of this man’. 165 In te bāladārakās tasmād ādīptād agārā(n) niṣkrrāmitāni jīvitena câbhicchāditāni ‘the children, once they left the house on fire, have been presented with life’ (on the meaning of abhichādayati ‘to present with’, see BHSD p. 50; part. abhicchādita is based on the caus. stem). Cf. Skt. meaning ‘to cover over, clothe’ and ppp. channa from non-caus. chad-). 166 sarve krrīḍāpanakāni labdhāni bhavaṃti ‘all the toys have been obtained (by them)’: sarve adj. m. pl. and two nouns in nom. pl. nt. build syntagm notwithstanding different grammatical genders.

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punar upāyo yat 167 tena puruṣeṇôpāyakauśalyeṇ’ ādīptād agārāt tāni svakaputrāṇi parimocitāni. yad api tāvad bhagavan sa puruśas teṣāṃ kumārakānām ekaratham 168 api (na) dadyāt tad api tāvad bhagavan* sa puruṣo hy amṛṣāvādī bhavet* 169 tat kasya hetos tathā hi bhagavaṃs tena puruṣeṇa pūrvatara(ṃ) evam a(nu)vicintita(ṃ) upāyakauśalyeṇâham imāṃ dārakān ito mahatā ’gniskandhāt parimocayiṣyāmīti. anenâpi bhagavan paryāyeṇa tasya puruṣasya (nâsti) mṛṣāvādaṃ kaḥ punar vādo 170 yat 171 tena puruṣeṇa bahu me kauśakauṣṭhâgārā hy astîti kṛtvā putrapriyatayêva 172 mṛgaya(mānena 173 ślāgha)mānenaîkavarṇāny eva yānāni dattāni yad idaṃ174 mahāyānāni dattāni. nâsti bhagavaṃs tasya puruṣasya kiñcin mṛṣāvādam

VOCABULARY (SELECTED ITEMS)

adhimukti f. Several translations are possible: in this sutra, ‘understanding’, ot ‘assuring or convincing oneself through penetration; comprehending expectantly’(Y. Kurumiya, “Adhimukti in the Saddharmapuṇḍarīkasūtra,” Indological and Buddhist Studies, Canberra, 1982, p. 351); ‘directing one’s concentrated will for something’ [‘das Ausrichten des konzentrierten Willens auf (etwas)]’ according to SWTF, Lief. 1, Instead of kaḥ [punar upāyo] yat would be expected *kaḥ [punar upāyo] yena ‘what is the means by which [...] ?’. 168 ekaratha m. offers a remarkable example of semantic change: Epic Skt. ‘eminent warrior’ (undoubtedly originally ‘unique warrior’), but BHS ‘a [single] cart’, cf. SWTF p. 436: ‘vehicle destined for everyone, individual vehicle (?)’. 169 yad api tāvad bhagavan sa puruśas (to read puruṣas) teṣāṃ kumārakānām ekaratham api (na) dadyāt tad api tāvad...sa puruṣo hy amṛṣāvādī bhavet* ‘Even if, Bhagavan, this man had (not) given no single cart to these children, this man, Bhagavan, would not have been a lier’. The repeated particles tāvat...tāvat are here redundant (having only an additional assertive worth?). 170 kaḥ punar vādaḥ is a common phrase in BHS. BHSD p. 476 suggests the meaning ‘not to speak of, to say nothing of’. The affinity with the act of speech denoted by vāda ‘talk’ is strengthened by the particle iti followed by the ger. kṛtvā (functioning as a verb of speaking in the parenthetical clause bahu me kauśakauṣṭhâgārā hy astîti kṛtvā ‘“I possess many store(s) of goods, grains, and granaries’, thus he said’). See also Dbh. 65.3-4 kaḥ punar vādo laukikān samudācārān samudācariṣyatīti ‘What talk, besides, can there be about that he will exhibit mundane behavior?’ [M. Honda, “Annotated Translation of the Daśabhūmikasūtra” in Studies in South, East, and Central Asia, ed. by Prof. Denis Sinor (Śata-Piṭaka Series, Indo-Asian Literatures, vol. 74), New Delhi, 1968, p. 220]. 171 yat, syntactically connected with tena puruṣeṇa […] yānāni dattāni, is here a “causal particle” (Renou, Gr.sct., p. 524): ‘since by this man the carts have been given’. 172 putrapriyatayêva should be read as either putrapriyatayā iva or putrapriyatay(ā) eva. In the former case, we must admit the comparative particle iva (difficult to explain), while in the latter case, more likely, the elision of the final vowel. 173 The verbs mṛgayati ‘to endevour to obtain something; to request anything’ and ślāghate ‘to wheedle, coax’ are rather unexpected with instr. sg. (putrapriyatayā). In Skt., both go with the acc.; cf. Gilgit ms., group A: pṛyatām eva manyamānena ‘by the man thinking good of the love’). The instr. is undoubtedly due to the attraction of cases, since the two following participles are in the instr. 174 yad idaṃ has the same meaning in BHS as yad uta ‘namely, to wit’ (cf. Gilgit ms., group A: yānāni dattāni yad uta mahāyānāni). 167

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1975, pp. 36-37 where the verb adhimuc- is given the meaning ‘to direct one’s will or attention to something, concentrate on something, undertake something by means of concentrated will, have sympathy for someone; be confident’. The sense of adhimukti is closely connected with that of prasāda and śraddhā ‘confidence, faith’ according to D. Seyfort Ruegg (Journal of the American Oriental Society, 97, 1977, p. 551). anuvicintayati to reflect, meditate abhyatītavayas nt. advanced in years, lit. gone beyond the prime of life, cf. Skt. vayotīta adj. past youth, advanced in years amṛṣāvādin m. who does not lie amogha m. the not erring or falling, but amoha m. freedom from ignorance āḍhya adj. rich, abounding; richly endowed with ātmabhāva m. and nt. one’s own body ātmabhāvapratilābha m. acquisition of his own body ārabdhavīrya who applies (all) his energy, is strenuous, who makes an effort (cf. SWTF p. 280) āśaya m. mental disposition, intent āśvāsaprāpta adj. who enjoys confidence (lit. who enjoys breathing anew) utsaṅga m. bosom; arms (pl.) udvega m. anxiety, distress; udvegam āpadyate (āpadyati) ‘to be beset by anxiety’ upadarśayati with the caus. sense ‘to show’, but also ‘to exhibit (in words) as a future promise’; cf. Skt. ‘to deceive, illude’ ekajava adj. (running) at the same speed ekapiṇḍayati to make to a single mass, put together (according to BHSD p. 153, denom. of *ekapiṇḍa (not recorded); see, however, Mv.3.225.10 ekapiṇḍapātreṇa ‘with [only] one bowl of alms’, but MvKM reads ekapiṇḍapātena) kaṭa m. matting-screen

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kāntāra m. or nt. troubles, difficulty, disaster kuḍḍa nt. wall (Skt. kuḍya) krrīḍāpanaka nt. toy, cf. Pāli kīḷāpanaka nt. ‘1. plaything, toy; 2. who makes play’, but Skt. knows only krīḍanaka m. The base of krrīḍāpanaka should be due to the causative-factitive stem of Pāli kīḷāpeti ‘to make play’, cf. Skt. krīḍayati. goṇa m. ox, bull goṇika m. coverlet, blanket tūlikā f. mattress (BHSD p. 217, s.v. goṣṭhika) dūṣyapaṭṭa m. a kind of fine cloth dhyāna-vimokṣa-samādhi-samāpattaya adj. who achieved concentration, salvation, and equanimity (see BHSD p. 569 on the difficulty to distinguish between samādhi and samāpatti, “two words fundamentally and substantially identical in mg”, and p. 570 on Tibetan rendering of samāpatti). nirupādāna adj. free from desire or clinging to life nirvṛtisukha nt. complete satisfaction and well-being paricārayati to amuse oneself panirvāpayati to emancipate (others); it is caus. to ‘to panirvāti’ ‘to enter complete nirvāṇa’ (BHSD p. 325) paripācayati (causative-factitive) to ripen, bring to maturity (in religious sense) paryāya m. arrangement, disposition for doing anything; way, manner, means; anenāpi paryāyeṇa even in this hypothesis (tentative interpretation) pratibala adj. being able to (inf.) prītiprāmodyasomanasyasphuṭa adj. full of joy, gladness and cheerfulness, cf. prīti-prāmodya-jāta (Gilgit ms., group A) pragṛhīta part., adj. high, lofty

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manasikāram utpādayati in nâpi nirgamamanaskāram utpādayaṃti ‘nor do they put their minds on going out’, lit. produce putting of the mind on…’ (BHSD p. 418 s.v. manasi-kāra) mahallaka adj. old; m. an old person mahāpramāṇa adj. of great extent or size mahābhoga adj. possessing great fortune ratnadāma nt. garland of precious stones rājadhānī f. royal residence, capital lohitopadhāna, lohitakopadhāna adj. equipped with red cushions vātājavabala adj. ‘endowed with speed and the strength of the wind': corresponds to (gorathakān eva) vāta-java-bala-saṃpannān goṇarathakān in Gilgit ms., group A and to vāyusamajavasaṃpannaṃ balasaṃpa[ṃ]nnaṃ ca goratham in this fragment. However, the compound vāta-ajava (-ā- at the junction, if not accidental) includes the term ajava ‘a high number’ (BHSD s.v.). It might have been a result of a free interpretation of Skt. adj. vātajava ‘fleet as wind’; ajava is here perhaps an augmentative adj. (‘of considerable force’ ?) vāyusamajavasaṃpanna adj. endowed with the speed equal to that of the wind vedayati to perceive, experience, notice; in Skt., the active voice in -ti is believed to be rare sakaṅkaṇījāla (sakiṅkiṇījāla) nt. multitude of small bells saṃvidyate to be found, exist (BHSD p. 541) saṃcodayati (caus. of saṃcudati ‘to impel’) ‘to encourage’; not in the meaning ‘to accuse’ (BHSD p. 550) samāna adj. or pres. part. from as- to be (“often seems nearly superfluous” according to BHSD p. 569) savaijayanta adj. endowed with the banner (of Indra) svāpa[ga]teya nt. personal property

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AUPAMYA-PARIVARTAḤ Gilgit Manuscript, Group A Text: S.Watanabe ed. and annot., Saddharmapuṇḍarīkasūtra Manuscripts Found in Gilgit–part II, Tokyo, The Reiyukai, 1975, pp. 29–31. For an overview of the graphical and linguistic features: ibid., pp. XII-XIV. W refers to the edition of Watanabe. ...kumārakā syuḥ pañcā vā daśā va: vi[ṃ]ś[a]t[ir] vā: sa ca puruṣo nirdhāpita175 syāt176 tasmān niveśanāt[/] atha khalu śāriputra sa puruṣa...naṃ mahatâgniskandhena samantāt saṃprajvalitaṃ dṛṣṭvā bhītas trasta udvigna-citto bhaved evaṃ cânuvicintayet pratibalo ’ha 177 mahatâgniskan-dhenâsaṃsṛṣṭo 178 ’parida[g]dh[aḥ kṣipra]m [e]va svastinā asmād179 gṛhād ādīptā dvāreṇa180 nirgantum [/] api tu ya ime mama putrā: bālāḥ kumārakā: asminn eva niveśane ādīpte tais taiḥ krīḍanakaiḥ krīḍanakai ramanti paripācayanti paricārayanti imaṃ câgāram 181 ādīptaṃ na jānanti na budhyanti na vindanti 182 . na vedayanti nôdvegam āpadyante. saṃtapyamānā py anena mahatâgniskandhena mahatā ca duḥkhaskandhena spṛṣṭāḥ samānā: na duḥkhaṃ manasikurvanti nâpi nirgamane manasikāram utpādayanti. nirdhāpita vs. Mv.2.453.1 nirdhāvitā, both past participles from nirdhāv- ‘to escape from, run out’ (not recorded either in BHSD or BHSG), attest to the alternation -p- ~ -v- only in verbs and their derivations. I know of no evidence that nouns have been affected by similar process: e.g. dhovaka ‘washerman’, dhovāpanika ‘washerman’s fee’ and dhovanaka ‘washerman’ (BHSD p. 287), are not matched by variants with -p-. See for more detailed account Descriptive Grammar § 30e (pp. 97-98). 176 nirdhāpita syāt ‘he would have escaped’; a relatively rare occurrence of combination of the auxiliary (3rd sg. opt. from as- ‘to be’) and the past part. of the verb in place of a finite form of the latter. 177 W p. 29, n. 13 suggests to read aham anena. 178 Watanabe’s proposal (p. 29, n. 14) to read –(a)spṛṣṭo ‘who is not touched’ is matched (if not countered) by the Kashgar ms. reading asaṃsṛṣṭaḥ aparidagdhaḥ with underlying saṃsṛjati ‘to bring in contact’. 179 The hiatus occurring between svastinā and asmād marks a pause between these words like elsewhere; it may also contribute to keeping the words unchanged (niveśane ādīpte, upāyakauśalyena imān, etc.). 180 ādīptā abl. sg. Cf. the reading. in the Nepalese ms. D3 asmād gṛhād ādīptā(d) dvāreṇa cited above; the reading with the final -ā instead of Skt. ending -āt (-ād) is revealing: -ād followed by -d would develop geminate -dd-, probably avoided in word finals; once final -d dropped, ā might have been nasalized (see the reading in the Kashgar ms.: ādīptāṃ), and the anusvāra dropped. Cf. also: gṛhā abl. sg. from gṛha nt. ‘house’ (but W p. 29, n. restores gṛhān nir-) and kāraṇā abl. sg. from kāraṇa nt. ‘cause’ (W p. 30, n. 23 restores kāraṇān nir-) where there was certainly the disappearance of the dental stop (degemination); the same effect probably occurs with (a)ha mahatâgni- in which the pronoun aham drops the final nasal. It is not clear why W p. 29, n. 13 suggests the reading ahaṃ anena. 181 imaṃ câgāram align the acc. sg. m. pron. and agāra (or āgāra ‘house, dwelling’) acc. sg. nt. 182 On na vindanti, see above, fn. 116. 175

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sa ca puruṣo balavān bhaved vāhu-balikaḥ183 [/] sa evam anuvicintayed184 aham asmin185 balavān bāhu-balikaś ca. yanv186 ahaṃ sarvān imān kumārakān187 ekadhye piṇḍayitvôt-saṅgenâdayâsmād 188 gṛhā 189 nirgamayeyam 190 [/] sa punar evam anuvicintayed191 imaṃ khalu niveśanam ekapraveśaṃ saṃvṛta-dvāram eva ime ca kumārakāś capalāś cañcalāś ca bāla-jātīyaś ca mā haîva paribhrameyuḥ. te anena mahatâgniskandhenânayād vyasanam āpadyeran [/] yanv aham etān saṃcodayeyam. sa iti pratisaṃkhyāya tān kumārakān āmantrayate. āgacchata bhavantaḥ kumārakā: nirgacchathâdīptam idaṃ gṛhaṃ mahagniskandhena 192 dahiṣyathânayā-vyasanam193 āpatsyatha. atha khalu te kumārakā: evaṃ tasya hitakāmasya puruṣasya taṃ 194 bhāṣitaṃ nâvabudhyante. nôdvijanti nôttrasanti na saṃtrasanti na saṃtrāsam āpadyante. na cintayanti na nirdhāvanti. nâpi jānanti na vijānanti. kim etad ādīptaṃ nāmêti. anyatra195 tena dhāvanti vidhāvanti196 punaḥ punaś ca taṃ pitaram avalokayanti. tat kasya hetoḥ [/] yathâpīdaṃ vāla-bhāvatvāt197. vāhu-balikaḥ should be read bāhubalikaḥ, cf. Skt. bāhubala, bāhubalin ‘strong in arm’. The boundaries between sentences are sometimes neglected: anuvicintayed aham, sa evaṃ paśyed alaṃ, etc. Fot the latter, W suggests the reading paśyet, the last word of the sentence preceding the direct speech opened by alaṃ. 185 asmin is to be read asmi 1st sg. from as- ‘to be’ (W p. 29, n. 19). asmin must be due to an accidental (but not infrequent) nasalization of the final vowel by the anusvāra replaced with dental nasal, cf. tasmān and tasmāṃ. 186 Read yan nv (W p. 29, fn.20). 187 W p. 29 n. 21 and n. 22 notes that the ms. reads sarvānn [imān] kumārakānn [ekadhye], so that the Skt. rule of doubling of final nasals after short vowels and before any initial vowel is extended, notwithstanding the long vowels preceding nasals. But cf. below (Gilgit ms., group A) tenôpasaṃkrāmann upasaṃkramyaîvaṃ. 188 Read -âdāyâ- (W p.29, n. 24). 189 gṛhā abl. sg. (W p.29, n. 25 suggests to read gṛhān); final n is subject to dissimilation before n- of the next word). 190 nirgamayeyam 1st sg. opt. caus. is built on the root gam-, cf. Mv.2.141.7 āgame 3rd sg. opt. or Mv.2.19.20 āgamesi 2nd sg. opt. (contrary to 3rd sg. opt. forms cited in BHSG p. 210: Mv. 1.274.18 gacche, Mv.1.258.13 gaccheya). 191 anuvicintayet 3rd sg. opt. ‘he would ponder’ introduces and precedes the direct speech, but cf. abhayaprāptān iti viditvā ‘knowing them reach safety’ where the particle iti, generally postposed alone to the direct speech, is followed by the ger. of the verb of knowledge vid- (an instance of redundancy). 192 Read mahatâgniskandhena (W p. 30, n. 1). 193 W p. 30, n. 2 suggests the compound anaya-(vyasanam), but it seems unnecessary, since the long of anayā appears at the outset of the abl. sg. anayād [vyasanam] when the compound is split by the inflected prior member and the final consonant is dropped (see above, n. 127). 194 W p. 30, n. 3 proposes to read tad. 195 Skt. anyatra ‘elsewhere, on another occasion, otherwise’; in BHS, it is an adversative adverb ‘but, on the contrary’ used, as in the Turfan texts of Central Asia (see the examples in SWTF p. 89), after the negation or, like here, after the series of negated verbs introduced by nâvabudhyante. 196 Although tena dhāvanti vidhāvanti can be understood ‘so they run, they escape in all directions’, it may be the case of the suppression by “syntactic haplology” of the second tena found in the Kashgar ms. [see above, p. 231, fn. 134 on tena...tena pradhāva(ṃ)ti]. 197 vālabhāvatvāt is to read bālabhāvatvāt abl. of cause ‘owing to their state of children’ (see W 183 184

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atha khalu sa puruṣa evam anuvicintayed 198 adīptam 199 idaṃ niveśanaṃ mahatâgniskandhena saṃpradīpta 200 mā haîvâhaṃ cême kumārakā ihaîvânena mahatâgniskandhenânayād vyasanam āpatsyāmaḥ[/] yanv aham upāyakauśalyena imān kumārakān asmād gṛhān niṣkāsayeyaṃ. sa ca puruṣas teṣām kumārakāṇām201 āśayajño bhaved adhimuktiṃ ca jānīyāt[/] teṣāṃ kumārakānām anekāvividhāny202 anekāni krīḍāpanakāni bhaveyuḥ[/] vividhāni ca ramaṇīyakāni bhaveyu iṣṭāni kāntāni pṛyāṇi203 manāpāni tāni ca durlabhāni bhaveyuḥ[/] atha khalu sa puruṣas teṣāṃ kumārakānām āśayaṃ jānantas204 tān kumārakān etad avocat [/] yāni tāni kumārakānāṃ krīḍanakāni ramaṇīyakāni āścaryâdbhūtāni/ yeṣām alābhāt saṃtapyatha nānāvarṇāni bahuprakārāṇi[/] tad-yathā gorathakān ajarathakān mṛgarathakān205 [/] yāni bhavatām iṣṭāni kāntāni pṛyāṇi mānāpāni tāni sarvāṇi bahir bahir niveśana-dvāre sthāpitāni/ yuṣmākaṃ krīḍāpa[na]-hetoḥ. āgacchantu bhavanto nirdhāvantv asmān niveśanād ahaṃ vo yasya yenârtho bha[vi]...206 tasya tat pradāsyāmy āgacchatha śīghraṃ teṣāṃ kāraṇā nirdhāvatha: [/] atha khalu t[e] kumārakās teṣāṃ krīḍāpanaka-ramaṇīyakānām 207 arthāya p. 30, n. 5). 198 W p. 30, n. 6 reads anuvicintayet/ (position in pausa, end of the sentence), but again anuvicintayed adīptam shows that the boundaries between sentences are not respected, so that sentence final -t undergoes sandhi. Seemingly only, if not chiefly, consonants are concerned. 199 Read ādīptam (W p.30, n. 7). 200 saṃpradīpta ‘inflamed, burning’; W p. 30, n. 8 is right to gloss it saṃpradīptaṃ which agrees with niveśanaṃ nt., but it is noteworthy that the word as it stands in the text bears no morphological mark whatever being thus identical with the lexical form of the participle (whereas in the grammatical system of BHS the inflection is obligatory which does not preclude the zero marking). 201 kumārakāṇām shows the cerebral nasal, but there are several occurrences of kumārakānām with dental -n-. 202 Read anekavividhāny (W p. 30, n. 15). 203 pṛyāṇi (to read priyāṇi), cf. pṛyā and pṛyatām (below). The rare word-medial -ṛy- occurs also Abhis-Dh(Mā-L) § 49.2 pitṛyaka ‘who is an “uncle” (=brother of the master)’; see guesses about this meaning: Karashima II, p. 403, n. 2 (reference to the text in Descriptive Grammar, p. 67 should be improved). 204 jānantas is nom. sg. m. of pres. part. from jānāti (jñā-) resulted from the thematization of jānant; it is not justified to restore jānaṃs (as suggests W p. 30, n. 19). See Mv.1.4.5 jānanto na evaṃ mārgo ti. 205 nānāvarṇāni bahuprakārāṇi[/] tad-yathā gorathakān ajarathakān mṛgarathakān shows nonagreement in gender between the adj. nānāvarṇāni bahuprakārāṇi nom.-acc. pl. m. and the subsequent nouns in -ān acc. pl. m. W p. 30, n. 20 points only to acc. of the latter forms. See BHSG §§ 6.1 ff. on the confusion as to gender. 206 bha[vi]... a mutilated form, to be restored as bhaviṣyati (W p. 30, n. 21). 207 W p. 30, n. 24 suggests to read krīḍāpanakānām gen. pl. instead of krīḍāpanaka(ramaṇīyakānām), but this emendation seems unnecessary: we have here rather the compound krīḍāpanaka-ramaṇīyaka ‘delightful (or entertaining) toy’ based on krīḍanakāni ramaṇīyakāni (attested). In can be argued that the adjectives in gen. pl. agreeing with the compound [yathêpsitānāṃ, yathāparikalpitānām iṣṭānāṃ (according to W p. 30, n. 25), kāntānā[ṃ], priyāṇā, manāpānā] differ for the most part from krīḍāpanakānām: except for those ending, as in Skt., in -ānāṃ, they drop the final anusvāra.The concomitance of different, but semantically identical, forms is frequent in BHS.

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yathêpsitānāṃ yathāparika...ṣṭānāṃ208 kāntānā[ṃ] priyāṇā manāpānā nāmadheyāni śrutvā tasmād ādīptād agārāt kṣipram evârabdhavīryā balavatā javenânyonyasaṃghaṭṭitakāyā209 tasmād ādīptād agārāt kṣipram eva nirdhāvitāḥ[/] atha khalu sa puruṣaḥ kṣema-svastinā tān kumārakān nirgatān dṛṣṭvā[/] abhayaprāptān210 iti viditvā [/] ākāśe grāma-catvare upaviṣṭaḥ prīti-prāmodya-jāto nirupādāno vigata-nīvaraṇo abhaya-prāpto bhavet [/] atha khalu te kumārakā: yena sa pitās211 tenôpasaṃkrāmann upasaṃkramyaîvaṃ vade212 [/] pradehi nas tātas213 tāni vividhāni krīḍāpanakāni ramaṇīyakāni tad-yathā gorathakān ajarathakān mṛgarathakāṃś ca [/] atha khalu śāriputra sa puruṣas teṣāṃ svakānāṃ putrāṇāṃ vāta-java-balasaṃpannān goṇarathakān eva prayaccheta: saptaratnamayān sarvedikāṃ 214 sakaṅkaṇījālâbhipralambitān uccān pragṛhītān āścaryâdbhuta-ratnâlaṃkṛtān ratnadāmakṛta-śobhān puṣpamālâṃkṛtāṃs tūlikā-goṇikâstaraṇān duṣya 215 -paṭṭapratyāstīrṇān ubhayato padhānai 216 śvetaiḥ prapāṇḍaraiḥ śīghrajavair goṇair yojayitvā bahu-puruṣa-parigṛhītān savaijayantān. gorathakān eva vāta-java-balasamān ekavarṇān aneka-vividhān ekaîkasya dārakasya dadyāt [/] tat kasya hetoḥ [/] tathā hi śāriputra sa puruṣa: āḍhyaś ca mahādhanaś ca prabhūta-dhana-dhānya-

W p. 30, n. 25 recommends to read yathā-parikalpitānām iṣṭānāṃ. anyonyasaṃghaṭṭita-kāyā is an asigmatic nom. pl. (dropping the final -s or visarga, cf. above on dropping -ḥ) ‘whose bodies rub (or: strike) against one another’ (cf. saṃghaṭṭita-kāyās occurring above). The part. from saṃghaṭṭati carries here the meaning it has in Skt., not exactly one given in BHSD p. 549 s.v. saṃghaṭita. 210 W p. 30, n. 29 notes that the ms. reads -prāptānn (see above, n. 191), but still complies with Skt. usage. 211 pitās from pitṛ; the ending -ā-s marks twice the nom.sg. m. in regard to Skt. pitā (which W p. 30, n. 31 suggests to read, thus masking specific BHS morphological features). 212 vade is here 3rd pl. opt. from vad- ‘to speak’ agreeing with te kumārakā; it is not necessary to read vadeyuḥ as suggests W p. 30, n. 32: vade is a generalized form which may be used for any grammatical person, cf. vade 2nd sg. opt. (BHSG p. 229). 213 tātas voc. sg. from tāta- ‘father’ (despite W p. 30, n. 33 suggesting to read tāta), is to be kept as authentic form, common to nom. sg. and voc. sg. 214 sarvedikāṃ is to be read as savedikān (acc. pl.) ‘equipped with benches’ (W p. 31, fn.1). 215 duṣya- or dūṣya- (BHSD p. 268), a kind of cloth. 216 W p. 31, n. 5 suggests restoring the acc. pl. lohitopadhānān ‘(carts) equipped with red cushions’, instead of padhānai. Cf. lohitôpadānaṃ in the Kashgar ms. and lohitakṛtôpadhānāṃ in the Nepalese ms. published by H. Toda, “Saddharmapuṇḍarīka Nepalese Manuscript, I-IV,” Memoirs of the Department of Ethics, The College of General Education, 1991, p. 6. The instr. pl. padhānai is probably due to the attraction of case and alignment to the series of instr. pl. śvetaiḥ prapāṇḍaraiḥ śīghrajavair goṇair. 208 209

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kośa-koṣṭhāgāraś ca. sa evaṃ paśyed 217 alaṃ meṣāṃ 218 kumārakāṇāṃ nyūnair 219 yānair dattaiḥ[/] tat kasya hetoḥ[/] sarva evaîte kumārakā mamaîva putrāḥ sarve ca me pṛyā manāpāḥ [/] saṃvidyanti ca me imāny evaṃrūpāṇi mahāyānāni saṃmaṃ220 ca mayā ime kumārakā sarve cintayitavyāḥ[/] na viṣamam [/] mamâpi bahu-kośa-koṣṭhāgārāḥ sarva-sattvānām apy aham imāny evaṃrūpāṇi mahāyānāni dadyāṃ[/] kim aṅga punaḥ svakānāṃ putrāṇām. te ca dārakās tasmin samaye teṣu mahāyāneṣv abhiruhyâścaryâdbhuta-prāptā bhaveyuḥ [/] tat kiṃ manyase śāriputra mā haîva tasya puruṣasya mṛṣāvādaḥ syād yena teṣāṃ dārakānāṃ pūrvaṃ trīṇi yānāny upadarśayitvā paścāt teṣāṃ mahāyānany eva dattāny udārayānany eva dattāni. śāriputra āha. na hy etad bhagavan na hy etat sugata: anenaîva tāvad bhagavan kāraṇena sa puruṣo na mṛṣāvādī bhaved yat tena puruṣeṇôpāyakauśalyena te dārakās tasmād ādīptād gṛhān niṣkāsitā jīvitena câbhicchāditāḥ [/] tat kasya hetoḥ [/] ātmabhāvapratilābhenaîva bhagavan sarva-krīḍanakāni labdhāni bhavanti. yady api tāvad bhagavan sa puruṣas teṣāṃ kumārakāṇām eka-ratham api na dadyāt tathâpi tāvad bhagavan sa puruṣo na mṛṣāvādī syāt [/] tat kasya hetos tathā hi bhagavaṃs tena puruṣeṇa pūrvam evaîvam anuvicintitam upāyakauśalyenâham imān kumārakān asmān mahato duḥkhaskandhāt parimocayiṣyāmîty anenāpi bhagavan paryāyeṇa tasya puruṣasya na mṛṣāvādo bhavet [/] kaḥ punar vādo yat tena puruṣeṇa prabhūtaṃ [m]e... koṣṭhāgāram astîti kṛtvā pṛyatām221 eva manyamānena ślāghyamānenaîkavarṇāny 222 [e]v[a] yānāni dattāni yaduta mahāyānāni nâsti bhagavaṃs tasya puruṣasya mṛṣāvāda... Gilgit Manuscript, Group B Text: S. Watanabe ed. and annot., Saddharmapuṇḍarīkasūtra Manuscripts Found in Gilgit, pp. 209.20–210.17. For an overview of the graphical and linguistic particularities, see ibid., pp. XIII–XIV.

Reading paśyet/ as suggested W p. 31, n. 2 is hardly necessary: the sandhi consonant -d is due to the non-observance of the sentence-boundary. Similarly, tat kasya hetos/ tathā […] (occurs several times, see above and below). 218 meṣām is obviously to be read as me (instr. sg. from aham) eṣāṃ (gen. pl. from sa, see BHSG § 21.38), cf. alaṃ me eteṣāṃ kumārakānāṃ anyonyair yānair dattais (Kashgar ms., above). Watanabe’s proposal to read ma eṣāṃ (p. 31, n. 7), i.e. to apply Sanskrit sandhi (not necessarily applicable), is not to the point. Cf. BHSG § 4.28 on the lost of final e before an initial vowel, only “possibly thru an intermediate reduction to a”. 219 nyūnair is a corrupted word, cf. Kashgar ms. anyonyair. 220 saṃmaṃ medial anusvāra is redundant; read samaṃ ‘in like manner, equally’. 221 W p. 31, n. 19 suggests the reading putra-priyatām. 222 ślāghyamānena instr.sg. from the middle part. made on what seems to be the passive stem, probably on the model of the preceding manyamānena. W p. 31, n. 20 correctly reads ślāghamā. See on similarly made niṣīdiyāna ‘sitting on that throne’ which BHSG § 34.5 describes as “a passive stem with ending āna instead of māna”. 217

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tad-yathâpi nāma śāradvatīputra iha syāt kasmiṃścid eva grāme vā nagare vā nigame vā janapade vā rāṣṭre vā rājadhānyāṃ vā gṛhapati[r] jī[r]ṇ[o]...ddho 223 mahallakaḥ abhyatīta- vayam-anuprāpta 224 āḍhyo mahādhano mahābhogaḥ [/] mahac câsya niveśanaṃ bhaved ucchrritaṃ ca vistīrṇaṃ ca cira-kṛtaṃ225 ca jīrṇaṃ ca dvayor vā trayāṇāṃ vā caturṇāṃ vā paṃcā[nāṃ] vā prāṇa-śatānām226 āvāsaḥ [/] ekadvāraṃ ca tan niveśanaṃ bhavet [/] tṛṇa-saṃcchannaṃ ca vigaḍita-prāsādaṃ ca pūti-stambha-mūlaṃ ca saṃśīrṇa-kuḍya-kaṭa-lepanaṃ ca bhavet [/] tac ca sahasaîva mahatâgni-skandhena sarva-pārśveṣu sarvāvantaṃ ca tan niveśanaṃ pradīptaṃ bhavet [/] tasya ca puruṣasya bahavaḥ kumārakāḥ syuḥ pañca vā daśa227 vā viṃśatir vā sa ca puruṣo nirdhāpitaḥ228 syāt tasmān niveśanād [/] atha khalu śāradvatīputra satra 229 sa puruṣas taṃ svakaṃ niveśanaṃ mahatâgniskandhena samantāt saṃprajvalitaṃ dṛṣṭvā bhītas trastodvigna-citto 230 bhaved evaṃ cânuvicintaye[t] pra[ti]balo ’ham anena mahatâgniskandhenâsaṃsṛṣṭo 231 ’paridagdhaḥ kṣi[pra]m eva svastinā asmād gṛhād ādīptā 232 dvāreṇa nirgant[u]m [/] api t[u> ya ime mama putrā balā kumārakā: asminn eva niveśane ādīpte staiḥ233 krīḍanakaiḥ krīḍanti ramanti paricārayan[t]i*234 m ākāṅkṣamāṇā235 nirdhāvitāḥ syuḥ [/] tad-yathâpi nāma śāradvatīputra sa puruṣas tān kumārakāṃs tasmād ādīptād agārā nirdhāvitān dṛṣṭvā kṣema-svastibhyāṃ 236 parimuktān abhaya-prāptān iti Read vṛddho (W p. 209, n. 20). W p. 209, n. 21 suggests to read vayo’nuprāpta (with Skt. vayas nt. ‘age, time of life; youth’ before a-), but it is hardly justified for BHS: the compound vayamanuprāpta is more in keeping with such occurrences as e.g. Mv.2.151.1 adhvagatavayamanuprāptaḥ ‘who has arrived at an advanced age’ (BHSD p. 18), Mv.2.425.17 adhvagato vayamanuprāpto ‘advanced in years and past his prime’ (better rendered by J II, p. 378), cf. adhvagatavayam anuprāptaḥ (MvKM, p. 257 ≠ Mv.3.206.18); vayam is acc. sg. from vaya- (a-stem) replacing vayas (as-stem), see BHSG §§ 16.10, 16.14 and 16.16). 225 cira-kṛtaṃ ‘done/made long ago’, not ‘long practised’. 226 prāṇa(śata) ‘hundred living beings’: cf. prāṇika(śata) from the Nepalese ms. T8 (H. Toda, A Classification of the Nepalese Manuscripts of the Saddharmapuṇḍarīkasūtra, 3, p. 182); in BHS, the stem of the first term is either prāṇa- or prāṇika- [cf. Skt. prāṇi(n)]; note also Mv.3.350.3 prāṇisahasrāṇi ‘thousands of people’. 227 The numerals pañca and daśa are inflected like stems in -a. See U. Schneider in Zeitschrift für vergleichende Sprachforschung, 76, 3-4, 1960, p. 257. 228 W p. 209, n. 22 suggests to read nirdhāvitaḥ (as noted, forms from dhāv- alternate -p- and -v- at the root outset, see n. 175). 229 satra W p. 209, n. 24 suggests to erase this ghost-word. 230 W p. 209, n. 25 splits the compound and reads trasta udvigna(-citto), but I am not convinced by this view: nearly synonymous compounds Mv.1.186.3 udvignamānasaḥ ‘having the mind agitated, terrified’ and Mv.1.186.4 trastamānasaḥ (same meaning) might very well yield *trastodvignamānasaḥ. 231 W p. 209, n. 26 suggests to read -âsaṃspṛṣṭo. 232 W p. 210, n. 2 suggests to read ādīptād. But see n. 168 on the assumed phonetic processes. 233 Read tais taiḥ (W p. 210, n. 4) 234 Folios 24~26 are missing (W p. 210, n. 5). 235 ākāṅkṣamāṇā middle part. from ākāṅkṣati ‘to doubt’, cf. Skt. ākāṅkṣati ‘to desire, long for, expect’; the latter meaning seems to be retained in some occurrences in Mv. 236 kṣema-svastibhyāṃ is a rare occurrence of the instr.-dat.-abl. du., here dat. 223 224

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viditvā ātmānaṃ ca mahādhanaṃ viditvā teṣāṃ dārakāṇām237 eva yānam udāram anuprayacchet [/] evam eva śāradvatīputra tathāgato ’py arhan samyaksaṃbuddho yadā paśyaty anekān 238 sattvakoṭyas traidhātukāt parimuktā duḥkha-bhayabhairavôpadrava-paripūrṇās239 tathāgata-śāsana-dvāreṇa nirdhāpitāḥ240 parimuktās sarva-bhayôpadrava-kāntārebhyaḥ nirvṛti-sukham anuprāptās tam emāṃ 241 śāradvatīputras242 tasmin samaye tathāgato ’rhan samyaksaṃbuddhaḥ prabhūtaṃ243 me jñāna-bala-vaiśāradya-kośa iti viditvā sarve caîte mamaîva putrā iti jñātvā buddhayānenaîva tān sarva-sattvān parinirvāpayati [/] na ca kasyacit sattvasya pratyātmikaṃ244 parinirvāṇaṃ vadati. sarvāṃś ca tān sattvāṃs tathāgatas tathāgataparinirvāṇena mahāparinirvāṇena parinirvāpayati [/] ye ca śāradvatīputras 245 traidhātukāt parimuktā bhavanti. teṣāṃ tathāgato dhyāna-vimokṣa-samādhisamāpattaya āryāṇi paramasukhāni krīḍāpanakāni ramaṇīyakāni dadāti sarvāṇy ekavarṇāni. tad-yathâpi nāma śāradvatīputra tasya puruṣasya na mṛṣāvādo bhavati.

W p. 210, n. 7 suggests to read dārakāṇām ekam. anekān sattvakoṭyas acc. pl. f. should be emended to anekāḥ (according to W p. 210, n. 8), but Watanabe disregards that, although -koṭyas is acc. pl. of koṭī f. (BHSG § 10.162), anekān acc. pl. m. agrees with tān imān read instead of tam emāṃ (see next footnote). 239 W p. 210, n. 9 suggests to read -paripūrṇāt on account of the Tibetan translation, thus getting traidhātukāt […]- paripūrṇāt. 240 nirdhāpitāḥ is to be read nirdhāvitaḥ (W p. 210, n. 10), cf. above, fn. 228. 241 W p. 210, n. 12 reads tān imān instead of tam emāṃ. Although the initial guṇa vowel of emāṃ acc. pl. m. is morphologically irregular, this emendation is hardly appropriate and emāṃ is to be considered as an authentic fact of language. It is also found in a verse SP (KN) 355.4 paśyate lokadhātv emām (for imām). BHSG § 3.60 assessed it with regard to metrical constraints: “e seems more or less clearly to occur as metrical lengthening for i” (statement disproved by the above data which show that the form has nothing to do with metrics). 242 śāradvatīputras nom. sg., but it should be obviously śāradvatīputra voc. sg. (W p. 210, n. 13). 243 prabhūtaṃ owes presumably its acc. sg. form to ger. viditvā preceded by the particle iti introducing the direct speech; instead, the nom. sg. m. prabhūto (that suggests W p. 210, n. 14) would suitably agree with -kośa nom. sg. m. 244 pratyātmika adj. ‘peculiar, pertaining to the individual, private, personal’ (BHSD p. 377). 245 See fn. 242. 237 238

XVI. MAHĀSUDARŚANĀVADĀNA GILGIT M ANUSCRIPT

Text: H. Matsumura, The Mahāsudarśanāvadāna and the Mahāsudarśanasūtra, Delhi, Sri Satguru Publications, 1988, pp. 6,8,10,12,14,16,18 (the references to these pages are preceded by the initials H.M. used also elsewhere). Notes on the language: H. Matsumura, ibid., pp. 51-58; O. von Hinüber, “Die Bestimmung der Schulzugehörigkeit buddhistischer Texte nach sprachlichen Kriterien”, in H. Bechert, Zur Schulzuge-hörigkeit von Werken der Hīnayāna-Literatur, I. Teil (Symposien zur Buddhismusforschung, III, I), Göttingen, Vandenhoeck und Ruprecht, 1985, pp. 71-73. Abbreviations: Msd. Mahāsudarśanāvadāna; Msds. Mahāsudarśanasūtra of Central Asia (Turfan); MPS Mahāparinirvāṇasūtra (E. Waldschmidt, Mahāparinirvāṇasūtra, Berlin, Akademie-Verlag, 1950-1951); G.v.S. G.von Simson, Acta Orientalia, vol. 58, 1997, pp. 273-281. ( ) restored characters [ ] damaged characters < > letters, words or phrases that are attested in other mss. (H.M.) * virāma marking specifically the end of sentence: ḥ~ upadhmānīya ḥ^ jihvāmūlīya | || . punctuation which belongs to the manuscript [1]|| punar api mahārāja1 yan mayā anuttarāṃ samyaksaṃbodhiṃ prārthayatā satva(hitaṃ kṛtaṃ tac chrūyatāṃ. [2] bhūtapūrvaṃ mahārāja r)ājā babhūva 2 mahāsudarśano nāma saptabhi mahārāja voc. sg. m. (H.M., p. 51, n.1). BHSG § 17.7 quotes Mv.3.457.3 rāja voc.sg.m., but see MvKM p. 595.1 rājaṃ, with a rather frequent nasalization of the final vowel. 2 Here as elsewhere, note the non-final position of the verbal predicate. See a) bhūtapūrvaṃ mahārāja r)ājā babhūva mahāsudarśano nāma; b) rājā...dīrghāyur abhūc cirasthitikaḥ; c) idam asmābhir devam uddiśya prabhūtaṃ hiraṇyasuvarṇam maṇiratnaṃ ānītaṃ kaṃbalaratnaṃ ca ‘We have brought to the king (all) of this great amount of gold and jewels, as well as this excellent wool blanket’: we would expect *hiraṇyasuvarṇam maṇiratnaṃ kaṃbalaratnaṃ cānītaṃ; d) yad a(smābhir devam uddiśya prabhūtaṃ hiraṇ)yasuvarṇam ānītaṃ maṇiratnaṃ kaṃbalaratnaṃ ca; e) (’)dhivāsayati rājā mahāsudarśanaś caturaśīti koṭṭarājasahasrāṇāṃ tūṣṇīṃbhāvena ‘King M. silently accepted (the offerings) of eighty-four thousand fort-rulers (or ‘vassal kings’)’. According to the opinion of G.v.S. (p. 281), caturaśīti koṭṭarājasahasrāṇāṃ should be read as compound and its final member -koṭṭarājasahasrāṇāṃ gen.pl. considered as governed by the 1

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ratnaiḥ3 samanvāgataḥ 4 catasṛbhiś ca mānuṣikābhi riddhibhiḥ. katamaiḥ saptabhi ratnaiḥ tadyathā (cakraratnena hastiratnenāśvaratnena maṇi)ratnena strīratnena gṛhapatiratnena pariṇāyaka-ratnena saptamena5. katamābhiś catasṛbhiḥ mānuṣikābhi riddhibhiḥ samanvāgata rā(jā mahārāja mahāsudarśano dīrghā)yur abhūc

verb adhivāsayati. Moreover, it is suggested to distinguish between the gen. of person and the acc. of thing exemplified by Mv.1.116.2 adhivāsayatu me…bhojanavidhānaṃ ‘may he accept my arrangement for food’. Is this distinction throughout plausible? The reference to the example from MPS 34.50 given SWTF, Lief. 1, 1975, p. 38, which is identical with that quoted above under e), provides an additional illustration of the use of gen., but the distinction seems to me artificial. The prolepsis of the verbal predicate to initial position contrasts with some examples of the negative nādhivāsayati/ nādhivāseti in final position, e.g. in Mv. (though exceptions occur). The prolepsis here is due to the expressive character of the sentence (King Mahāsudarśana finishes by accepting the offering of the fort-rulers). See BHSD, p. 15 on adhivāsayati/adhivāseti in initial position. An explanation by emphatic style is especially plausible since a similar inversion of the position of the verbal predicate is observed (e.g. by H. Jacobi, Indogermanische Forschungen, 5, 1895, pp. 335-338) in stylistically marked prose of the post-Vedic period (Epic prose, the tales of the Pañcatantra, more generally, in the style close to spoken style and thus more apart from the canons of scholarly rhetoric, and also in the tales in Prākrits); often, initial position is the result of attraction of the verb by the final verb of the preceding sentence, the two being connected by the particle ca. 3 Here as frequently the final consonant of the ending -ābhi is dropped (according to BHSG 9.101, the final consonant of this ending “may be dropped in verses, m.c, as in Mv 1.84.5”, i.e. ślakṣṇābhi vāgbhir anaghāḥ ‘with gentle words, the innocent […]’). However, the loss of the consonant, as we see, does not take place only in verses; it might be a result of a graphical neglect (although its relative frequency—see else mānuṣikābhi riddhibhiḥ—contradicts this conjecture). Cf. loss of -r in a different environment and its repercussion on the grammar: sa (...) rājarṣi brahmacaryaṃ acārṣīd (below) and the parallel text Msds. sa (...) rājarṣir brahmacaryaṃ acārṣīt* (H.M. p. 9) ‘as the royal sage, he lived a holy life’: rājarṣi- is the subject of the verb acārṣīt, yet rājarṣi nom. sg. has no case marking. 4 Note the instability of the treatment of visarga: a) it is not assimilated to the following initial: samanvāgataḥ catasṛbhiś, yet b) it is assimilated to the following initial: katamābhiś catasṛbhiḥ; c) -as (-aḥ) becomes -a before r- : samanvāgata rājā, but d) -o in mahāsudarśano dīrghāyur. 5 In the enumeration of seven jewels of the king, the term ratna does not seem to mean here, as it does in Skt. ‘the best of…’, but actually means, even if the sense is not greatly different, ‘the jewel (which is) the wheel’, ‘the jewel (which is) the elephant’ (cf. Mv.3.134.18 hastiratna ‘the jewel of an elephant’ as translated by J III, p. 131), etc. This is the response to the question katamaiḥ saptabhi ratnaiḥ followed by tadyathā ‘in such a manner as follows, namely’ (MW p. 434), ‘just as if’ (BHSD p. 249).

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cirasthitikaḥ. sa caturaśītiṃ 6 varṣasahasrāṇi kumārakrīḍāyāṃ krīḍitavāṃ 7 , caturaśītiṃ varṣa-sahasrāṇi yauvarājyaṃ kāri(tavāṃ 8 caturaśītiṃ varṣasahasrāṇi ma)hārājyaṃ kāritavāṃ caturaśītiṃ varṣasahasrāṇi rājarṣibrahmacaryam acārṣīd9. yan mahārāja rājā [mahā]sudarśano (dīrghāyur abhūc cirasthitikaś caturaśī)t(i)ṃ varṣasahasrāṇi yāvad rājarṣibrahmacaryam acārṣī iyaṃ rajño mahāsudarśanasya riddhir ity ucyate. [3] punar aparaṃ mahā(rāja rājā mahāsudarśano ’bhirūpo ’bhūd) darśanīyaḥ prāsādikaḥ atikrāṃtaś ca mānuṣaṃ varṇṇaṃ asaṃprāptaś ca divyaṃ varṇaṃ10 yan mahārāja mahāsudarśano ’bhirūpo darśanīyaḥ (prāsādikaḥ caturaśītiṃ varṣasahasrāṇi ‘during eighty-four thousand years’ where the numeral caturaśītiṃ is in the acc., “expression of numeral of apposition” according to H.M., p. 51 (even if the anusvāra only nasalizes the final vowel, as it occurs frequently, there is syntactic agreement of both case-forms). Our text also has caturaśīti (nom.) koṭṭarājasahasrāṇi ‘eighty-four thousand fort-rulers/vassal kings’ where caturaśīti carries no inflectional mark (the absence of final -iḥ in the nom. of decads is also noted for the language of Mv. by U. Schneider, ‘Das Zahlwort im Mahāvastu’, Zeitschrift für vergleichende Sprachforschung, 76, 3-4, p. 262, see Mv.1.259.8 dvecaturaśīti rathasahasrāṇi ‘twice eighty-four thousand chariots’). The absence of inflection in numerals observed in BHS continues the trend of fixing numerals in stem form, a trend known since the Vedic Saṃhitās, but emphasized in BHS by the lack of any distinction between nom. and acc. in numerals (U. Schneider, ibid.). See also Msds. caturaśīti varṣasah)asrāṇi kumārakrīḍāyāṃ krīḍitavāṃ (H.M. p. 9). 7 kumārakrīḍāyāṃ krīḍitavāṃ ‘he played the princely games’; the verb krīḍati governs the loc. while in Skt. it is used with the instr. 8 krīḍitavāṃ ( -n n-). See also below māpayiṣyāmo. ’dhivāsayati. 23 According to H.M., p. 55, n.12, in nāsmākāṃ pratirūpaṃ syād yada a(smābhir devam uddiśya prabhūtaṃ hiraṇ)yasuvarṇam ānīta maṇiratnaṃ kaṃbalaratnaṃ ca, yadb vayaṃ punar apy ādāya svakasvakāni niveśanāni prakrāmema the conjunctions yada and yadb are juxtaposed (he probably meant that both conjunctions are functionally identical). In my opinion, yada introduces a first completive clause and a second completive clause expressing consequence is introduced by yadb. Thus I translate: ‘This could not be agreeable for us that we, after we have brought to the king a large quantity of gold, jewels, and an excellent wool blanket, we, furthermore, taking back (the things we had brought), would have to return to our own homes’. On yad api ‘furthermore, also’, see BHSD, p. 443; punar ādā- ‘taking back’. Cf. more explicit correlation yad—tad Msds. n(āsmākāṃ pratirūpaṃ syād yad asmābhir devam uddiśya prabhūtaṃ suvarṇam ānīya maṇiratnaṃ kaṃbalaratnaṃ ca) [ta]d vayam ādāya svakasvakā(ni niveśanāni prakrā)mema (H.M., pp. 13, 15). 24 yanu < yan (yaṃ) nu. The anusvāra assimilated by n- becomes dental nasal, then the geminate -nn- > -n- by degemination. BHSD p. 444 notes its use with the 1st sg. opt. and believes its meaning is ‘suppose now’. The use of the verb in the first person of the optative, however, was not stabilized: see Samādhirājasū., ed. P.L. Vaidya, Darbhanga, 1961, ch. 19, p. 132 yaṃ nv ahaṃ...karomi (1st sg. pres. indic.), yet cf. ibid. yaṃ nv ahaṃ...abhisaṃskuryāṃ (1st sg. opt.). 20

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mahāsudarśanasya p)urastān mahāntaṃ hiraṇyasuvarṇasya rāśim ākīrya maṇiratnaṃ kaṃbalaratnaṃ caikāṃte upanikṣipya etat te deva dhanajātam ity uktvā nirape(kṣāḥ prakrāmema. iti naigamajā)napadā rājño mahāsudarśanasya purastān mahāntaṃ hiraṇyasuvarṇasya rāśim ākīrya maṇiratnaṃ kaṃbalaratnaṃ caikāṃte upanikṣipya etat te (deva dhanajā)tam ity uktvā nirapekṣāḥ prakrāṃtāḥ. [7] atha rājño mahāsudarśanasyaitad abhavat*. saṃpannaṃ me dhanajātaṃ dharmeṇa nādharmeṇa. yanv ahaṃ dharmyaṃ prāsādaṃ (māpayeyam. aśrauṣuś ca)turaśīti koṭṭarājasahasrāṇi rājā mahāsudarśana udyukto dharmyaṃ prāsāda māpayitum 25 . iti śrutvā ca punar yena rājā mahāsudarśanaḥ tenopasaṃkrāntā. upasaṃkramya rā)jānaṃ mahāsudarśanam idam avocaṃ 26 . alpotsuko devo bhavatu dharmyāt prāsādād. vayaṃ 27 devasya dharmyaṃ prāsāda māpayiṣyāmo. ’lpaṃ grāmaṇyaḥ 28 (saṃvidyaṃte me idam evaṃrūpaṃ dha)najātaṃ ity uktvā nādhivāsayati. dvir api tṛr api caturaśītiṃ koṭṭarājasahasrāṇi rājānaṃ mahāsudarśanam idam avocaṃ. alpotsu(ko devo bhavatu dharmyāt prāsādā)d. (va)yaṃ devasya dharmyaṃ prāsādaṃ māpayiṣyāmo. dvir api tṛr api rājā mahāsudarśana 29 caturaśītiṃ koṭṭarājasahasrāṇi-m-ida(m 30 aśrauṣuś ca)turaśītikoṭṭarājasahasrāṇi rājā mahāsudarśana udyukto dharmyaṃ prāsāda māpayitum. iti śrutvā [...] ‘Eighty-four thousand fort-rulers/vassal kings heard: “King Mahāsudarśana desires to build the palace of Law’. Having heard this (...)’. The verb of hearing śru- (3rd pl. aor., exceptionally in sentence-initial position) implies direct speech, followed here by iti which is ambiguous both in position and meaning: it is placed after the words reporting the thought of the king, yet it also opens a new independent phrase and means ‘thus’ (lexical meaning of the adverb). Hence it operates simultaneously on both sentences while the intersentential boundaries are neglected. The sentence rājā mahāsudarśana udyukto dharmyaṃ prāsāda māpayitum could be preceded by the conjunction yad introducing a subordinate clause developing the content of the main clause. The construction udyukto [...] māpayitum (udyukta ‘prepared or ready for, concerned’ plus inf.) is known in BHS (cf. SWTF, Lief. 5, p. 375) and in Skt. (where is known also samudyukta plus inf.); a Skt. construction yuktam plus inf. means ‘it is fit or suitable that or to’ (MW, p. 853). The relative innovation in BHS was to employ preferably the prefixed udyuj- (whose sense in Skt. is ‘to prepare, be active’), caus. udyojayati ‘excite, incite’, cf. SWTF, ibid.) rather than the bare verbal root. 26 The anusvāra of avocaṃ (3rd pl. aor. of vac- ‘to speak, say’) is accidental; it reflects the relaxation of articulation of the dental nasal in favor of the nasalized vowel (yet cf. avocan. idam). 27 prāsādād. vayaṃ shows an intersentential sandhi affecting the final syllable of the abl. sg. prāsādād, which is anything but systematic, cf. the absence of phonetic modification at the sentence boundary: avocat. alam [...]. 28 Read ’laṃ (emendation by H. Matsumura, “Marginalia to the Sanskrit Fragments of Some Buddhist Texts”, Central Asiatic Journal, vol. 37, 1993, 1-2, p. 121). 29 mahāsudarśana [caturaśītiṃ] nom. sg. m. in -a or accidental loss of the case marker -ś which would be due to sandhi? BHSG § 8.22 lists several cases of nom. sg. in -a of a-stems, but does not report them appearing in prose texts. The phonetic shape of the nom. sg. of the name of the king M. is unevenly adapted to environment, cf. [8] mahāsudarśanaś caturaśīti. 30 The sequence of words koṭṭarājasahasrāṇi-m-idam contains the consonant -m- inserted between -āṇi and idam, meant to fill the hiatus. The choice of consonant is perhaps determined by the final consonant of the acc. of the numeral caturaśītiṃ. This ‘hiatus-bridger’ is supposedly a redundant accusative mark functionally matching the inflectional mark of the acc. pl. nt. koṭṭarājasahasrāṇi (see more on this topic in Descriptive Grammar pp. 370-394). 25

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avocat. alaṃ grāmaṇyaḥ saṃvidyaṃte me i)dam evaṃrūpaṃ dhanajātam ity uktvā nādhivāsayati. [8] atha tad31 eke koṭṭarājāna rājño mahāsudarśanasya pādayor nipa(tya eke bāhū 32 pragṛhya eke cīvara)karṇake 33 eke yena rājā mahāsudarśanas tenāṃjaliṃ praṇamayya 34 rājānaṃ mahāsudarśanam idam avocan*. alpotsuko devo bhava(tu dharmyāt prāsādād. vayaṃ devasya dha)rmyaṃ prāsādā māpayiṣyāmo. ’dhivāsayati rājā mahāsudarśanaś caturaśīti koṭṭarājasaha-srāṇāṃ tūṣṇīṃbhāvena. [9] atha caturaśī(ti koṭṭarājasahasrāṇi rājño) mahāsudarśanasya tuṣṇīṃbhāvenādhivāsanāṃ viditvā svakasvakāni vijitāni gatvā prabhūtaṃ hiraṇyasuvarṇaṃ ādāya ekaikaṃ35 (ca ratnastaṃbhaṃ36 yena rājā mahāsu)darśanas In the opening sequence atha tad, the pronoun tad is redundant and adds nothing to the syntax of the sentence. 32 bāhū is formally the acc. du. ‘two arms’, but H.M. sees it as the nom.-acc. pl. since the category of the dual “was not really alive in the underlying dialect” according to BHSG § 5.6 (despite the use of gen. loc. du. pādayor, which reminds of the standing phrase pādayor patati ‘falling at one’s feet’ known from Skt., see Speijer, Sanskrit Syntax, p. 107). The form bāhū is explicable, according. to H.M., by the development of bāhūn > bāhūṃ > bāhū. G.v.S., p. 280 suggests another explanation: bāhū would have been borrowed from the Sarvāstivāda version; the mss. have twice bāhūṃ pragṛhya; referring to MPS 34.48 with no final anusvāra the first word should be read, according to Waldschmidt, as bāhū(n) which makes the development bāhū < bāhūṃ < bāhūn pointless. 33 eke bāhū pragṛhya cīvarakarṇake eke ‘Some touch his arms, others the hem of his garment’. Here, the verb pragṛhṇāti governs two cases, the acc. and the loc., which attests to the instability of syntactic patterns (in Skt., the verbs of clinging, touching, and adhering can also govern the loc., see the relevant examples adduced by Speijer, Sanskrit Syntax, p. 106). 34 BHSD p. 359 s.v. praṇamati (?), praṇamayati quotes ger. praṇamayya (in non-caus. meaning) from pres. praṇamati ‘to bend, make a bow’; the same is said BHSG p. 218. I think that the verb with causative meaning underlies the ger. praṇamayya (? = praṇamya, see BHSG § 38.21). The morphological process involved the initial form praṇam-aya- (the stem with causative-forming suff. aya added to the thematic present, BHSG § 38.9) which became praṇamay- (the final a of the suff. being suppressed, see again BHSG § 38.9) to which the gerund-forming suff. -ya is added. G.v.S., p. 280 remarks that the verb pra-ṇam- is used intransitively (“sich verbeugen”, ‘to bend, make a bow’) while caus. should mean (“dürfte bedeuten”) ‘to outstretch [the open hands placed side by side and slightly hollowed]’and would be a conscious improvement of the phrase aṃjaliṃ praṇamya used by the Sarvāstivādins. It is, however, clear that aṃjaliṃ in both occurrences is a transitive object of the verb pra-ṇamand that ger. praṇamya lacks the caus. suff. and that the “improvement” was precisely to make the seemingly intransitive pra-ṇam-ya transitive (=causative) by adding (or re-introducing) the caus. infix (suff.) which underwent the process shown above. 35 ekaika ‘one by one’ is an āmreḍita compound with distributive meaning, here used as attributive possessive adj. See also Mv.1.359.16 paṃcānāṃ pratyekabuddhaśatānām eka-ekā gāthā ‘the gāthās [pronounced] by each one of the five hundred Pratyekabuddhas’. Note that the sandhi between members is attested in the instr. sg. Atharvaveda 3.28.1 ékaikayā (Gr. véd., p. 243, § 297, n.). 36 prabhūtaṃ hiraṇyasuvarṇaṃ ādāya ekaikaṃ ca ratnastaṃbhaṃ ‘Each one having taken a great quantity of gold and a pillar made of precious stones’ (..); ādāya ger. of ā-dā- does duty of postposition expressing concomitancy and meaning “with (=having taken)” (J.S.Speijer, pp. 31

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tenopasaṃkrāṃtā upasaṃkramya rājānaṃ mahāsudarśanam idam avocan*. kutra vayaṃ devasya dharmyaṃ prāsādāṃ māpayiṣyāmaḥ. (kiyantaṃ vā. tena hi yūyaṃ grāma)ṇyaḥ pūrveṇa kuśāvatyāṃ dharmyaṃ prāsādaṃ māpayataḥ 37 yojanam āyāmena yojanaṃ vistāreṇa. evaṃ deveti 38 caturaśīti koṭṭarājasahasrāṇi rājño mahāsudarśanasya pratiśrutya pūrveṇa kuśāvatyāṃ dharmyaṃ prāsādāṃ māpayaṃti yojanam āyāmena yojanaṃ vistāreṇa.

VOCABULARY (SELECTED ITEMS)

adhivāsanā f. consent (BHSD p. 15) adhivāsayati to consent, accept (an offering, an invitation); usually governs the gen. (the typical syntax is adhivāsayati, subject in the nom., gen. for the person who is concerned with the acceptance) arogajātīya adj. healthy natured, of healthy constitution alpābādha adj. free from disease alpotsuka adj. indifferent, unconcerned, unworried (the Indian grammarians recognized this word of MI origin as Skt. word: Kāś. ad P.3.1.12); it is construed here with abl. Note independent use Mv.2.427.4 understood ‘idle’ (J II, p. 380) aśita-pīta-khādita-āsvādita nt. that which is eaten, drunk, swallowed, tasted āmantrayate to address solemnly (from a speaker of higher rank to a person of inferior rank, see SWTF, n Lief. 4, pp. 267-269)

43, 144) and governs acc., hiraṇyasuvarṇaṃ and ekaikam ratnastaṃbhaṃ. Thus ekaikaṃ [...] ratnastaṃbhaṃ is to be understood as “*a pillar made of precious stones (belonging) to each of them” (see preceding note). 37 Note that no marker introduces the king’s response tena hi yūyaṃ grāma)ṇyaḥ pūrveṇa kuśāvatyāṃ dharmyaṃ prāsādaṃ māpayataḥ; māpayataḥ 2nd pl. imp.-fut. derived from its contextual meaning (‘you will build’ or ‘do cause to build!’); the ending -taḥ appears here, but also in a fragment of Msds. aligning the 2nd pl. imp.: dānāni dadataḥ puṇyāni kuruta u[pavā]sam upavasata ‘Give alms, do good deeds, fast!’ (H. Matsumura, “Marginalia to the Sanskrit Fragments of Some Buddhist Texts”, p. 122). Cf. also (unsure reading) pratibudhyataḥ 2nd pl. imp. ‘awaken (you)!’ of the Uv. XV.7, ed. Chakravarti, p. 181), but Bernhard (Udānavarga, hrsg. von F. Bernhard, Bd. I), conforming to the Skt. norm, reads it as pratibudhyata). Cf. BHSG § 26.11: “the Skt. primary 2 pl. ending tha very commonly replaces the secondary ending ta, particularly in impv. and opt. forms”. 38 evaṃ deveti caturaśīti koṭṭarājasahasrāṇi rājño mahāsudarśanasya pratiśrutya pūrveṇa kuśāvatyāṃ dharmyaṃ prāsādāṃ māpayaṃti ‘(Let it be) so, O King!” - [thus] giving ear to King Mahāsudarśana, the eighty-four thousand fort-rulers build the palace of Law to the east of Kuśāvatī’. If, according to G.v.S., p. 281, evam is used quite commonly for the expression of the approval (see also SWTF, Lief. 6, 1991, s.v. *evam, p. 454. 4α), my fsuggestion of evaṃ deveti =*iti deveti should be rejected)

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ṛtusukha adj. seasonably pleasant (J III, p. 96). MvKM p. 114 reads (partially rejecting Senart’s reading) ritusukhaṃ adhvānīyaṃ and translates (ibid., n. 17) ‘the season which is pleasant and fit for travel’; the compound ṛtusukha seems to occur only in these two texts and may be understood by analogy with ṛtusātmya or ṛtumaṅgala as ‘suited to the season’ kaṃbalaratna nt. the jewel (which is) the woolen blanket (it serves as the seat of the Buddha and other people of high rank) koṭṭarājan nt. or koṭṭarāja m. According to BHSD p. 194, “lit. ‘fort-ruler’; precise mg. not clear; sometimes clearly an independent potentate (tho perhaps a minor one)”. F. Weller, Zum Kaśyapaparivarta, 2, Berlin, Akademie-Verlag, 1965, p. 111 translates as ‘vassal king’ and ibid., n. 17 as ‘regent of border fortifications’; M. Honda, “Annotated Translation of the Daśabhūmika-sūtra”, Studies in South, East, and Central Asia, ed. by D. Sinor, New Delhi, International Academy of Indian Culture, 1968, p. 251, as ‘fortress-ruler’ grahaṇī f. belly, womb, interior; in Skt. only ‘an imaginary abdominal organ’ (BHSD p. 218) grāmaṇīya (presumably = Skt. grāmaṇī, Pāli gāmaṇī) a military officer of some sort (BHSD p. 219), village chief (J III, p. 20); Tib. sna-bo (dag) ‘leader, commander, chief’ translating grāmaṇya m. (H.M. p. 54) ciracirā adv. for a long time; by its form and meaning, this compound is similar to Pāli cirā-ciraṃ ‘continually’ (it is not necessary to suppose, as does H.M., p. 54, that its origin may be an adverbialised abl. cirāt ‘for a long time’ by dropping the final stop). A similar compound seems unattested in either Skt. or elsewhere in BHS. cirasthitika adj. long enduring, lasting cīvarakarṇaka m. or nt. hem of a garment (of a monk or a Buddhist character) tūṣṇīṃbhāva m. silence; frequently in the instr. tūṣṇīṃbhāvena ‘silently’ tṛṣ adv. thrice = Skt. tri-kṛtvas, cf. triṣ-kṛtvas (BHSD pp. 256, 258) nirapekṣa adj. careless, indifferent, indifferent to worldly attachment; serene. It is a negative possessive adj. made from Skt. apekṣā f. ‘looking round or about, consideration of; hope, requirement’ (MW, p. 56); BHS ‘desire’, but its meaning is closer to upekṣā f. (a technical term in BHS) ‘patience; indifference, putting up with whatever happens; long suffering’ (BHSD p. 147)]. Cf. anapekṣin adj. ‘indifferent, free from desire’ (SWTF, Lief. 1, 1975, p. 45).

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naigamajānapāda m. town and country people; pl. townspeople and countrymen pariṇāyaka m. officer, minister of the state, the 7th of the 7 ratna of a cakravartin (BHSD pp. 323) paripāka m. digestion, ripening pūrveṇa to the east pratirūpaṃ adv. fitting, seemly (cf. Pa. paṭirūpaṃ) prārthayate to aim at something manāpa (manаāpa) adj. captivating the mind, charming (BHSD p. 417) mandamandaṃ adv. very slowly, gently (for more precise meaning, see Tib. rimgyis ‘progressively, gradually’ which ordinarily translates Skt. krameṇa); an insistative adverb with distributive value; cf. Pāli adv. manda ‘slow, lazy, indolent’ (PTSD p. 523 compares late Vedic and Epic manda) mahārājya nt. the rank of reigning sovereign mānuṣika adj., human; m. a human being yauvarājya nt. rank of an heir-apparent riddhi f. magic power vijita presumably nt. (BHSD s.v.) conquered (land), realm, country; territory under control saṃpanna accomplished, effected; perfect, excellent (cf. BHSD saṃpannaka adj. that has been acquired and MW p. 1172 s.v. sampanna) saṃvidyate to exist, be found samanvāgata adj., part. endowed, provided with samapācanī adj. f. see n. 1899 hiraṇyasuvarṇa nt. gold [a redundant compound; hiraṇyasuvarṇam ādāya maṇiratnam can be understood to mean ‘having taken the gilded jewels’ (where suvarṇa is the second member of a possessive adjective).

XVII. ABHISAMĀCĀRIKĀ DHARMĀḤ The text below is reproduced from the edtion published in Abhis-Dh (Ma-Lo) II, pp. 345-368. Following symbols from the list at p. LVI of Abhis-Dh (Ma-Lo) I are used below: The brackets […] indicate damage or uncertain reading The brackets < > indicate a supplement (no gap in the text) The brackets {…} indicate the akṣaras to be removed * marks the virama § 42.1 bhagavān Rājagṛhe viharati | vistareṇa nidānaṃ kṛtvā 1 Jīvako Kaumārabhṛtyo bhagavantaṃ yācati | anujānātu bhagavān śrāvakānāṃ jentāka 2 vātapittaśleṣmakānāṃ payasu bhaviṣyati3 | bhagavān āha | tena hi anujānāmi. § 42.2 eṣā evārthopattiḥ || bhagavān Śrāvastyāṃ viharati | saṃghasya dāni jentāko. te dāni

vistareṇa nidānaṃ kṛtvā is a stock-phrase characteristic of the Mahāsāṃghika-Lokottaravāda literary tradition. According to Abhis-Dh (Ma-Lo) I, p. 2, n. 1, this expression states that the full content (nidāna) will be introduced or thought of, cf. BHSD p. 296: “a phrase indicating abbreviation of a cliché, making the content (theme, subject-matter) in full” and, perhaps more felicitously, “giving a detailed account of the event” (J II, p. 111). 2 jentāka m. (1) ‘a hot room for bathing purposes, Haus für Schwitzbäder’; (2) ‘hot (steam) bath’ [Abhis-Dh (Ma-Lo) III, pp. 257-258, cf. Abhis-Dh (Ma-Lo) I, p. 99, n. 7). EWAia III, p. 212 refers hesitatingly to Pāli jantāghara ‘a room in which a fire is kept, viz. for the purposes of a steam bath, i.e. a bathroom’ (PTSD s.v.). 3 payasu bhaviṣyati read phāsu bhaviṣyati [Abhis-Dh (Ma-Lo) II, p. 345, n. 1]. I tentatively translate ‘there will be feeling of being comfortable’. On the other hand, “Alle, die an einer Störung durch Wind, Galle oder Schleim leiden, werden sich (dadurch) wohl fühlen” (ibid.) is rather a periphrasis which does not comply with the syntax of the expression: phāsu is adj. (e.g. BHSD p. 396, s.v.), but SWTF, Bd. III, p. 242 rightly categorizes it as indecl. (adverb); bhaviṣyati is 3rd sg. fut. from bhū-, while the pl. subject “they” (German die) draws on gen. pl. śrāvakānāṃ vātapittaśleṣmakānāṃ and disregards the singular form of the verb. We find another periphrasis supposedly translating BhiVin § 122 evaṃ mama kriyamāṇaṃ phāsu bhavati ‘Agir ainsi me procure du bien’ (Nolot, p. 67), but it is again only a lesser evil. The adverbial nature of phāsu is obvious in Mv.3.169.9 sā ca iha rāṣṭre yathāsukhaṃ yathāphāsu ‘But she stayed on in the kingdom in ease and comfort’ (J III, p. 164). 1

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āyuṣmanto ṣaḍvargikāḥ | pratikṛty(’)eva 4 gacchiya jentākaṃ prajvālīya 5 dvāraṃ ghaṭṭiya svedattā 6 āsanti | āgatā bhikṣū 7 dvāraṃ yāvanti 8 “āyuṣmanto detha 9 dvāraṃ” | te dāni āhaṃsu | “āgametuṃ 10 | āyuṣmanto, na tāva jentāko tatto 11 bhavati .” | yaṃ kālaṃ bhikṣu sannipatitāḥ | taṃ kālaṃ sarvvaṃ tailaṃ upayojiya sarvvaṃ cūrṇṇaṃ upayojiya, sarvvaṃ udakaṃ cchoriya sarvvaṃ kāṣṭhaṃ agnau prakṣipiya, jentākaṃ apaduriya nirddhāvitāḥ | āhaṃsuḥ | praviśantu āyuṣmanto, jentāko tapto § 42.3 te dāni bhikṣu śītapraṣṭavyena spṛṣṭāḥ12 | tvaritatvaritaṃ praviṣṭā {te dāni} yaṃ kālaṃ

pratikṛtya ‘in advance’, ger. used as adv.and always followed by eva (BHSD p. 361). The underlying verb is pratikṛ-, here in the meaning ‘to counteract’ (?). Various attempts to translate pratikṛty(’)eva are known: ‘schon sehr früh’ [Abhis-Dh (Ma-Lo) II, p. 346), ‘schon vorher, im Voraus’ [Abhis-Dh (Ma-Lo) III, p. 369), ‘sans tarder, aussitôt, bientôt’ (Nolot, pp. 274, 319, 340, 341, 368); see also J.W. de Jong, IIJ, 18, 3-4, 1976, pp. 325-326 reviewing various translations among which ‘immediately’ suggested by L. Schwarzschild, Journal of the Royal Asiatic Society, 1961, p. 39, n.3). The translation ‘dressed simply’ and the like by Jones (Mv., passim) is proved to be wrong. 5 prajvālīya ger. in -īya, from caus. prajvālayati ‘to set on fire, kindle, inflame’ minus the infix -aya-, see BHSG § 35.43 Cf. ger. in -iya from a (not -aya-) presents (BHSG § 35.42): gacchiya, ghaṭṭiya, upayojiya, cchoriya and apaduriya. The latter verb is problematic and is tentatively explained by *apadurati < ava’ura < *apavurati < Skt. apa-vṛ-‘to open’ [Abhis-Dh (Ma-Lo) I, p. 66, n. 3]. 6 svedattā read svedantā [Abhis-Dh (Ma-Lo) II, p. 346, n. 2) nom. pl. part. pres. from svid-, 3rd sg. pres. svedate ‘to sweat, perspire’. 7 bhikṣū nom. pl. of bhikṣu-‘monk’; the latter form is also used in this text as nom. pl., other nom. pl. and voc. pl. forms are bhikṣavo, found also in BhiVin (passim), and voc. pl. bhikṣavo, bhikṣavaḥ (BhiVin § 155). 8 yāvanti read yācanti [Abhis-Dh (Ma-Lo) II, p. 346]; Skt. yāc- ‘to ask, beg’. BHSD p. 446 records yācanaka ‘1. wooer; 2. begging; 3. alms’ and yācanatā ‘request’, the underlying verb is given BHSG p. 226. See Abhis-Dh (Ma-Lo) III, p. 452 for other verbal forms. 9 Cf. Mv.1.46.10 dānāni detha ‘give gifts!’. dvāraṃ yācanti is understood as ‘they asked to open the door’ and detha dvāraṃ as ‘open the door!’ [Abhis-Dh (Ma-Lo) II, p. 346]. 10 āgametuṃ could be inf. in -tuṃ from caus. āgamayate (with aya contracted to e) ‘to wait for’ used as injunction ‘(you have to) wait!’. See for similar formations BHSG § 36.8 and Rgs. § 43.3. 11 tatto nom. sg. m. ppp. from tap- ‘to be hot, heat’, cf. some lines below tapto. On the tendency to alternate pt and tt, see Descriptive Grammar, pp. 142-143; in tatto the second t belongs to the suff. -ta and the morpheme boundary between the verbal stem and the suff. is blurred, cf. Mv.3.360.14 vuttā ‘sown, scattered’ (from the root vap-, see BHSD § 2.53) vs. Mv.1.57.14 uptasatyādhikāra ‘who scatters the seed of true service’ (J I, p. 59), Mv. āṇatta vs. BhiVin § 188 ājñapta ‘ordered’. 12 śītapraṣṭavyena spṛṣṭāḥ ‘seized (or touched) by a tingle of cold’; praṣṭavya gdve. of spṛśati ‘to touch’. Abhis-Dh (Ma-Lo) II, p. 347 translates the whole expression as ‘da sie (die Mönche) ein Frösteln überlief/ (the monks were) overrun by the feeling of cold’; Abhis-Dh (Ma-Lo) III, p. 503 suggests for the compound śītapraṣṭavya the meaning ‘Gefühl der Kälte/feeling of cold, cold’ . 4

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tehi āyuṣmantehi ṣaḍvargikehi dvāraṃ āghaṭṭiya bāhiravitaṇḍitaṃ kṛtaṃ13 | te dāni tailaṃ mārgganti na labhanti, cūrṇṇaṃ mārgganti na labhanti.| uṣṇena ca dhūmena ca saṃtāpitāḥ | udakaṃ na labhanti. | te dāni dvāraṃ āgaccnanti | yāva 14 bāhiravitaṇḍitaṃ kṛtaṃ | te dāni āhaṃsuḥ | “āyuṣman* ṣaḍvargikāḥ 15 | osaratha dvāraṃ16. dhūmena ca uṣṇena ca marāma17.” | te dāni hasanti ca vilekṣanti18 ca | te dāni āhaṃsuḥ | “svedantu āyuṣmanto, utpātagaṇḑa-piṭakānāṃ 19 vātapittaśleṣmikānāṃ phāsu bhaviṣyati .” | te dāni yaṃ kālaṃ dhūmena ca uṣṇena ca suṣṭhu saṃtāpitāḥ taṃ velaṃ jentākasya dvāraṃ muktaṃ. te dāni uṣṇena ca santāpitāḥ | bāhyato pi udakaṃ mārgganti, na labhanti, te dāni āhaṃsu “stokastokaṃ 20 āyuṣman{a} mātrāye 21 upanetha 22 . udake pi mātrājñatā uktā bhagavatā.” etaṃ prakaraṇaṃ bhikṣū bhagavato ārocayeṃsuḥ23. | § 42.4 bhagavān āha | “śabdāpayatḥa ṣaḍvargikāṃ.” | te dāni śabdāpitāḥ | bhagavān āha “satyaṃ bhikṣavo ṣaḍvargikāḥ | evan nāma saṃghasya jentāko” tta 24 | tad eva bāhiravitaṇḍitaṃ kṛtaṃ ‘(door) locked from the outside’ [Abhis-Dh (Ma-Lo) II, p. 347, n. 2]. yāva seems redundant here (cf. Abhis-Dh (Ma-Lo) II, p. 347, n. 3: ‘meaning unclear at this place’. 15 āyuṣman* ṣaḍvargikāḥ combines āyuṣman voc. sg. m. (but see above voc. pl. m. in āyuṣmanto detha dvāraṃ) and nom. voc. pl. ṣaḍvargikāḥ. 16 osaratha (2nd pl. impv. in -tha) dvāraṃ. If translated ‘open the door!’ [Abhis-Dh (Ma-Lo) II, p. 347), the meaning of the verb osarati is closer to that of Skt. ava-sṛ- caus. ‘to move anything aside or away’ (MW, p. 105). 17 marāma ‘we die’; 1st pl. indic. pres. from mṛ- (ending -ma for Skt. -mas, see BHSG §§ 26.526.6). 18 Abhis-Dh (Ma-Lo) II, p. 347, n. 1 suggests the reading vilakṣenti and translates ‘(die Gruppe […] ignorierte (die Bitte)’ [te dāni hasanti ca vilekṣanti means more precisely ‘they (the members of the group of six monks) laughed and declined (the request)’. Reference is made to BhiVin § 179 sā vilakṣeti that Roth (BhiVin, p. 177, n. 1) compares with Skt. vilakṣayati meaning inter alia ‘to lose sight of one’s aim or object’ (thus, in my opinion, close enough in sense), and finds that the verb in BhiVin might mean ‘she turns aside’ or ‘she declines’. 19 The meaning of utpāta- in this compound, tentatively translated ‘boil’ remains unclear (see an extensive comment : Abhis-Dh (Ma-Lo) II, p. 347-348, n. 6]. 20 stokastokaṃ ‘a little’ [Abhis-Dh (Ma-Lo) III, p. 541), cf. stokaṃ stokaṃ in § 42. 4 and Skt. stokam indecl. ‘a little’. 21 mātrāye ‘moderately’; oblique case of mātrā f. ‘measure’. 22 upanetha 2nd pl. impv. in -tha from upaneti, a Pāli verb according to Abhis-Dh (Ma-Lo) III, p. 142; in Pāli its meaning is ‘to bring up, conduce, adduce; to present, give’, but in this text, it is ‘to make use of [water]’. Remarkably, the latter meaning is perceptible in BHS upaneya (gdve. of Skt. upa-nī-) ‘(it is) to be applied, used (for edification)’ (BHSD p. 138). 23 ārocayeṃsuḥ 3rd pl. aor. from ārocayati (caus. of āruc-) ‘to communicate, report, disclose’. Cf. BhiVin § 208 ārocayaṃsuḥ (with final -a of the caus. infix -aya- kept, cf. BHSG § 38.6 on forms without this vowel and §§ 38.18-19 on forms in -aya- vs. those in -e). 24 tta stands for the particle tti, usually postposed to a quotation. On its variants in BhiVin, see my study in Bhikkhu T. Dhammaratana et Bhikkhu Pāsādika (dir.), Dharmadūta. Mélanges offerts au Vénérable Thích Huyên-Vi à l’occasion de son soixante-dixième anniversaire, Paris, Éditions You-Feng, 1997, pp. 169-182. 13 14

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sarvvaṃ bhagavān vistareṇa pratyārocayati | yāva 25 “ete dāni bhikṣū uṣṇena ca dhūmena ca santāpitā nirddhāvitā bāhyato pi udakaṃ mārggаyanti26 | na labhanti. | yūyaṃ dāni āhaṃsu 27 “stokaṃ stokaṃ āyuṣman* mātrāye upanetha. udake pi mātrājñatā uktā bhagavatā ”?.” āhaṃsu | āma bhagavan* .” bhagavān āha | duṣkṛtaṃ vo bhikṣavo ṣaḍvargikāḥ .” | § 42.5 nāhaṃ bhikṣavo ṣaḍvargikāḥ | anekaparyāyeṇa metraṃ kāyakarmma vadāmi28 sabrahmacāriṣu dhruvaṃ pratyupasthāpayitavyaṃ | āvi caiva raho ca ; maitraṃ vācākarmmaṃ; maitraṃ manokarmmaṃ sabrahmacāriṣu dhruvaṃ pratyupasthāpayitavyaṃ29 | āvi caiva raho ca. tatra nāma yūyaṃ idam evaṃrūpaṃ pāpakarmmaṃ akuśalan dharmmaṃ adhyācari-ṣyatha30. | yāva is to be understood ‘as far as’ indicating omission of part of a quoted passage (BHSD p. 447). Here, yāva appears moreover after the verb of speaking pratyārocayati ‘to recite, reproduce (the words)’, see Abhis-Dh (Ma-Lo) III, p. 381. BhiVin § 15 reads pratyārociti ‘he answered’ according to Nolot, p. 11) which introduces the quoted speech. 26 mārggаyanti 3rd pl. of mārggаti ‘to search for’, not a causative despite the infix -aya-. 27 yūyaṃ dāni āhaṃsu ‘you said indeed’. The 2nd pl. pronoun in syntactic combination with the verbal of 3rd pl.; it is noted that BHS used 3rd pl. forms, mostly preterites (here aor.) for other persons (BHSG §§ 25.30-31). 28 nāhaṃ […] metraṃ kāyakarmma vadāmi lit. ‘Did I not speak of acts of body [which are] love?’. Note the position of the personal pronoun aham introducing the question and separated by several words from the verb. metraṃ acc. sg. of metra ‘love, affection’, a semi-MI word for BHS maitrā appearing also here and explained BHSD p. 439 m.c., but this statement is disproved by its present occurrence. metraṃ is in apposition with kāyakarmma ‘acts of body [which are] love’ as well as with vācākarmmaṃ and manokarmmaṃ. The acc. sg. of the word karman as final member of compounds is either karmma or karmmaṃ, but the two inflectional variants occur also Mv. 1.169.6 (same line; BHSG § 17.10 says that meter is indifferent both times). Mv.1.102.4 kāyakarma vacīkarma manokarma has the compounds of the same meaning as the compounds ending in -karmma here (cf. Abhis-Dh (Ma-Lo) II, p. 349 for several quotations from Pāli and Skt. texts). 29 pratyupasthāpayitavyaṃ gdve. from pratyupasthāpayati ‘to prove, show’. The gerundives formed with the suff. -itavyaṃ added to thematic present stems are indefinitely productive (BHSG § 34.20), they frequently occur in Abhis-Dh (Ma-Lo) and are attested in BhiVin. See also § 42.6 tena hi evaṃ snāne pratipadyitavyaṃ ‘Therefore one should behave regarding the bathing in this way’. 30 tatra nāma yūyaṃ idam evaṃrūpaṃ pāpakarmmaṃ akuśalan dharmmaṃ adhyācariṣyatha is understood as interrogative sentence: “Wie konntet ihr dann solch eine Übeltat, solch eine unheilvolle Handlung begehen?” [Abhis-Dh (Ma-Lo) II, p. 349 and n. 2]. If nāma adv. and particle means ‘pretendedly, forsooth’ (BHSD p. 293), the sentence can be interpreted as exclamative as well: ‘You committed such an evil deed […] !’ To be sure, reference given Abhis-Dh (Ma-Lo) ibid., n.2, among other authoritative works, to Gr. sct. § 339 (saying apropos SP 7.5 ko nvatra hetur bhaviṣyati kiṃ kāraṇaṃ ‘what would be the cause, what the reason?’ that the future tense is readily used to express interrogation) are justified, but it may be observed that in the example from SP the interrogation is unquestionable since introduced by the interrogative pronouns, but it is hardly the function of nāma. Nor is the closely parallel BhiVin § 122 [cited by Abhis-Dh (Ma-Lo) ibid.] tatra nāma tvaṃ imaṃ evaṃrūpaṃ pāpam akuśalaṃ dharmmaṃ adhyācarasi to be understood as interrogative sentence (see Nolot, p. 68 ‘et voilà que tu commets un acte vil et mauvais de cette sorte’). 25

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§ 42.6 tena hi evaṃ snāne pratipadyitavyaṃ |evaṃ jentāke pratipadyitavyaṃ. kin ti31 dāni evaṃ snāne pratipadyitavyaṃ | evaṃ jentāke pratipadyitavyaṃ ? § 42.7 jentākaṃ karentena 32 vaṭṭito vā karttavyo caturasro vā. vidiśaṃ 33 dvāraṃ karttavyaṃ. | vātapānīyaṃ vīthī karttavyā | atyantare viśālā bāhirato saṃdyiptā34. | ekāye vātadhānīye 35 vīthīye dvauvikā 36 bhavati dvitīyā karttavyā. bhūmi 37 astaritavyā 38 upalehi 39 vā pakṣiṭṭikāya 40 vā sudhāmṛttikālepo karttavyā. | udviddhavīthī41 karttavyā. | § 42.8 bhaṣṭikā karttavyā | yena dvāra42. heṣṭhato viśālā hi upari saṃkṣiptā. udvedho nirghuṣṭikā43 trayo hastā karttavyā vistāreṇa nimuṣṭikā vā. bhūmito arddhahasta upasthalatarikā karttavyā. | ulkabhramo44 karttavyo. | kin ti ‘how then?’ karentena ‘by one who is constructing [a jentāka]’ is said to be made from the Prakrit verbal stem kare- [Abhis-Dh (Ma-Lo) III, p. 189]. There is perhaps another way of explaining this form. Mv. 1.90.1 kārayantena instr. sg. pres. part. of caus. in -aya- of kṛ-‘by one who is committed to perform [a sacrifice]’ is substantially identical in meaning and structure with karentena except for the contracted caus. -aya- > e (cf. BHSG § 38.18) and the shortened root vowel. 33 vidiśaṃ ‘in any intermediate direction’[Abhis-Dh (Ma-Lo) III, p. 480), cf. anuvidiś f. ‘supplementary direction’ (BHSD p. 34). 34 saṃdyiptā is to read as saṃkṣiptā (dyi and kṣi tend to be written similarly, see Abhis-Dh (MaLo) II, p. 350, n. 3) ‘narrow, small’. 35 vātadhānīye is to read as vātapānīye (dhā and pā are written similarly, see Abhis-Dh (Ma-Lo) II, p. 350, n. 4). 36 dvauvikā is supposedly miswritten for *dhauvikā < *dhaumikā ‘smoky’[Abhis-Dh (Ma-Lo) II, p. 350, n. 5). 37 bhūmi nom. sg. of bhūmī f. ‘floor’. 38 astaritavyā gdve. from astara-, Skt. ā-stṛ- ‘to scatter over, cover, bestrew’ [Abhis-Dh (Ma-Lo) III, p. 97, referring to Pāli attharati ‘to spread, cover’. 39 upalehi instr. pl. of upala m. ‘stone’. 40 pakṣiṭṭikāya to read pakviṭṭikāya instr. sg. of pakviṭṭikā f. ‘a burnt or baked brick’ compared to Skt. pakveṣṭakā f. [Abhis-Dh (Ma-Lo) III, p. 333]. 41 udviddhavīthī word not found in dictionaries ; tentatively translated ‘erhöhter Weg/elevated path or channel’ (?) [Abhis-Dh (Ma-Lo) III, p. 140]. udviddha means ‘tossed upwards, elevated’ (MW p. 192); ud-vyadh- could mean ‘to open’ and udviddhavīthī karttavyā ‘a gutter (to drain the water) open at the top (?) is to be produced’. 42 Read yena dvāraṃ sāmantena [Abhis-Dh (Ma-Lo) II, p. 352, n. 1) ‘close to where [the stove is built]. yena ‘where’ is reminiscent of yena-tena-construction widely used in BHS and meaning ‘where…there’; in yena dvāraṃ as well as in yena bhraṣṭikā (§ 42.9), the verb of existence is implied, but generally the yena-tena-construction goes with a verb of motion. 43 nirghuṣṭikā is to read nirmmuṣṭikā [Abhis-Dh (Ma-Lo) II, p. 352, n. 2]; nimuṣṭikā, *nirmuṣṭikā is explained as ‘hasta without clenched fist’ [Abhis-Dh (Ma-Lo) III, p. 321]. According to Roth (BhiVin, p. 260, n. 11), BhiVin § 228 nirmuṣṭikaṃ means “not having the measure of a clenched hand”. hasta refers to the forearm, “a measure of length from the elbow to the tip of a middle finger, about 18 inches” (MW p. 1294). 44 ulkabhrama m. ‘poker’ [Abhis-Dh (Ma-Lo) II, p. 352, n. 8], but p. 353, n. 7 the miswriting 31 32

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§ 42.9 yena bhraṣṭikā samantena45 {karttavyaṃ} kapāṭaṃ karttavyaṃ | yadi tāva bhraṣṭikā dakṣinato bhavati | vāmato kapāṭaṃ karttavyaṃ | atha vā namato46 bhraṣṭikā bhavati | dakṣinato kapāṭaṃ karttavyaṃ. | na dāni kṣamati | sūcikabandhimaṃ karttuṃ. | ghaṭikābandhimaṃ 47 karttavyaṃ . | nâpi dāni {kṣamati} tadā karttavyaṃ | yathā sukhena tapyati 48 | atha khalu tathā karttavyaṃ | yathā yavaphalamātreṇa lagga49 . § 42.10 bāhirato cīvarakuṭī karttavyā | nāgadantakavīthī karttavyā § 42.11 ya{t}ārthāyaivā bhavati50 jentākavārikā51 vā ārāmikā vā. tehi jentāke santānikā śāṭayitavyā | siñcitvā sammārjayitavyo | kāṣṭhaṃ sejjetavyaṃ | bhaṇḍā52 sajjayitavyā ghaṭā vā sajjetavyā53 {|} kuṇḍā jentāke pīṭhikā vā śuktikāyo vā dhovitavyā. |

for udaka-bhrama ‘sewer, water channel’; ‘gutter for waste water’ is not excluded (see also BHSD p. 128). If so, my n. on udviddhavīthī (above, n. 41) is less applicable. 45 samantena read perhaps sāmantena [Abhis-Dh (Ma-Lo) II, p. 352, n.1]. 46 Read vāmato [Abhis-Dh (Ma-Lo) p. 353, n.2]. 47 sūcikabandhima and ghaṭikābandhima denote two types of door locks (see more in Abhis-Dh (Ma-Lo) II, p. 354, n. 2) ; the word bandhima, from the root bandh- ‘to fasten, close’, seems to be a lexical innovation. 48 tapyati ‘is heated’ 3rd pass. from tap- with active ending (BHSG § 37.10). 49 yathā yavaphalamātreṇa lagga ‘so that [the lock] touches the door jambs as far as a barley corn [would do]’; laggati < lagnati ‘to touch, stick, cling, come into contact’ is explained BHSG § 28.19 as a denominative verb from the na-participle with MI assimilation of the cluster gn > gg, thus blurring the morpheme boundary between the final consonant of the root and the suff. -na, see more on this assimilation Descriptive Grammar p. 125). 50 ya {t}ārthāyaivā bhavati is to read ye tāye ārthāye bhavanti ‘those who are here for this purpose’ [Abhis-Dh (Ma-Lo) II, p. 354 et Abhis-Dh (Ma-Lo) III, p. 117 on ārthāya, ārthāye ‘for the purpose of’. 51 jentākavārika ‘one who watches over the jentāka’; this term is a useful addition to compounds with -vārika listed in BHSD p. 477, s.v. 52 bhaṇḍā nom. pl. nt., cf. Pāli bhaṇḍa nt. ‘object; kitchenware’. 53 sejjetavyaṃ (cf. caus. sajjayitavyā, sajjetavyā) gdve. based on verbal stem sejje-, sajjaya- ‘to prepare, make ready’ [Abhis-Dh (Ma-Lo) III, pp. 517, 539, Abhis-Dh (Ma-Lo) II, p. 354, n. 2].

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§ 42.12 kāṣṭhaṃ bhraṣṭikāyāṃ ājuhitavyaṃ54, gaṇḍī ākoṭetavyā | agnir dātavyo55, udakaṃ āharitavyaṃ | te dāni agni datvā paścād gaṇḍī ākoṭetavyo56 {agnir dātavyo, udakaṃ āharttavyaṃ57} na dāni agniṃ datvā paścād gaṇḍī ākoṭetavyā. | atha khalu gaṇḍī ākoṭetvā, agnir dātavyo. | na evaṃ eva kāṣṭhaṃ dahyeya58. § 42.13 jentākasya gaṇḍī ākoṭitā 59 {je} jānitavyā 60 | kiṃ eṣo jentāko sarvva[s]ā[ṃ]ghiko pāriveṇiko yathāyo 61 . yadi tāva paryāye 62 bhavati | ye tahiṃ paryāye tahiṃ gantavyaṃ 63 . | atha dāni pariveṇiko bhavati | ye tasmiṃ 64 pariveṇikā saṃti tehi gantavyaṃ. | atha dāni sarvvasāṃghiko bhavati, tathā eva < gantavya>ṃ.

ājuhitavyaṃ gdve. on verbal stem ā-juha- ‘to put in fire’[Abhis-Dh (Ma-Lo) III, p. 106]; BHSG § 28.18 compares juhati with Vedic and Skt. juhoti ‘to sacrifice, offer an oblation, sprinkle (with butter)’ paralleling karati instead of karoti (BHSG § 28.13). 55 Note two different sandhi of the final visarga : agnir dātavyo and agni datvā. Similar variations of treatment are discussed Descriptive Grammar § 89.1, pp. 242-243, compare e.g. BhiVin § 210 sudṛṣṭi durdṛṣṭir vā (in the first occurrence the visarga is simply dropped before the voiced d-, but not in the second before the semiowel of the clitic). 56 ākoṭetavyo is probably to read 3rd pl. pres. ākoṭenti [Abhis-Dh (Ma-Lo) II, p. 356, n.1]. 57 Words in { } are possibly added by dittography [Abhis-Dh (Ma-Lo) II, p. 356, n.2]. 58 dahyeya 3 sg. opt. of dah- ‘to burn’. 59 gaṇḍī ākoṭitā nom. absolute ‘once the gong is beaten’, see on this rather frequent turn BHSG § 7.13 and for bibliography Abhis-Dh (Ma-Lo) II, p. 336, n. 1. 60 Read jānitavyaṃ [Abhis-Dh (Ma-Lo) II, p. 356, n. 2]. 61 yathāyo is written probably for parṣāye obl. sg. (dat. sg.) of parṣā- f. ‘group of monks’ [AbhisDh (Ma-Lo) II, p. 356, n. 3 and Abhis-Dh (Ma-Lo) III, p. 342]. 62 parṣāye, see preceding note. 63 ye tahiṃ paryāye tahiṃ gantavyaṃ read ye tahiṃ parṣāye tahiṃ gantavyaṃ ‘the [monks who are] in this group of monks have to go there (= to the jentāka)’. Two occurrences of tahiṃ are functionally distinct: its first occurrence is loc. sg. of the pronominal stem ta- syntactictically agreeing with parṣāye, here loc. sg. (BHSG § 9.41, cf. Abhis-Dh (Ma-Lo) III, p. 83); its second occurrence is locative adverb (BHSG § 21.22, p. 115), unless is accepted Karashima’s suggestion (tahiṃ standing for tehi, instr. pl. of ta-): he compares the above cited phrases with Abhis-Dh (MaLo) § 42.24 atha dāni parṣāye bhavati | tehi gantavyaṃ ‘Is (the jentāka) intended for a (determined) group of monks, they [the monks who are in this group] have to go there’ [AbhisDh (Ma-Lo) II, p. 356, n. 5 and Abhis-Dh (Ma-Lo) II, p. 363, n. 2]. 64 tasmiṃ corresponds to Skt. tasmin loc. sg. m., nt. of the pronominal stem ta-; final anusvāra replaces final dental nasal (see more on this replacement: Descriptive Grammar § 85.1, p. 261), but the outset -smin (loc. sg. marker) appears not infrequently in Abhis-Dh (Ma-Lo), Mv, Bhu-P, and BhiVin. 54

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§ 42.14 snāyantena 65 cīvarakaṃ sāharitvā 66 ekasthāne sthavitavyaṃ paṭikāya69 vā cīvaraṃcaśe70 vā thapetavyo jentākapīṭhe vā.

67

loḍhikena

68

vā

§ 42.15 praviśatena71 na dāni kṣamati | bāhā72 bhrāmayantena praviśituṃ. | atha khalu ekena hastena agrato praticchāditvā praveṣṭavyaṃ | eko niṣkramati | eko praviśati. | yo praviśati | tenāntaraṃ dātavyaṃ. | na dāni āsanāni vā bhājanāni vā vṛddhatarakaṃ vā bhikṣuṃ laṃghayantena gantavyaṃ . | saṃprajānanena gantavyaṃ73. |

snāyantena instr. sg. m. of pres. part. < snāyati ‘to bathe’; it is the subject (agent) of the part. used for finite verb: ‘by [the monk] who bathes’. 66 sāharitvā ger. from the verbal base sāhara-, Skt. saṃharati ‘to draw together, contract’. AbhisDh (Ma-Lo) II, p. 357 translates ‘[soll (sein) Gewand] zusammenfalten/ he should roll up [his clothes]’. 67 sthavitavyaṃ and thapetavyo are two gerundives from caus. sthāpayati alternating root initial sth- and th- as well as stem final p and v. The first alternation occurs also in Mv., see e.g. Mv.2.150.8 sthāpitā vs. Mv.1.204.8 thapitā ‘placed’ (note also short root vowel in the latter)— it seems that this variation is characteristic for the verb sthā- and certain formations of it, thus tending to be lexically bound. The second alternation affects only a limited number of causatives in ‘Prakritic’ -āveti < -apayati/-āpayati, with v for p (BHSG §§ 38.52, 38.68-38.70]. 68 loḍhikena instr.sg. of loḍhika is compared with loṭhaka “allegedly a kind of girdle, a girdle, made of plaited . . . strips [like] a chain” (BHSD p. 465 and Abhis-Dh (Ma-Lo) III, p. 465]. 69 paṭikāya instr. sg. of paṭikā, v.l. paṭṭikā translated (1) ‘strip of cloth’; (2) ‘belt’ (BHSD p. 316), but Abhis-Dh (Ma-Lo) III, pp. 334-335 adopts the first meaning (cf. Abhis-Dh (Ma-Lo) I, p. 89, n. 2]. The instr. in -āya of ā-stems is well attested in Mv. (BHSG §§ 9.42, 9.53-54). 70 cīvaraṃcaśe is to read cīvaravaṃśe [Abhis-Dh (Ma-Lo) II, p. 357, n. 1), loc. sg. of cīvaravaṃśa, Pāli cīvaravaṃsa ‘a bamboo peg for hanging up a robe’. 71 praviśatena instr. sg. m. of the weak stem pres. part. from praviś- ‘to enter’ (i.e. praviśata, an “aextension of the weak stem in -t giving stem -(a)ta” according to BHSG § 18.1, cf. an apparently isolated example Mv.2.160.4 pallānatena < pallānati to Skt. paryāṇayati, see BHSD p. 337, s.v.); it is paralleled by Abhis-Dh (Ma-Lo) § 42.21 praviśantena instr. sg. m. of the a-extended strong stem in -nt (BHSD § 18.1). praviśatena na dāni kṣamati bāhā bhrāmayantena praviśituṃ lit. ‘it is not allowed to one entering to enter [into the jentāka] while swinging one’s arms’. Note the participles praviśatena and bhrāmayantena denoting the instrumental subject (agent) of the finite verb kṣamati and of the infinitive praviśituṃ, just as part. laṃghayantena is the instrumental subject (agent) of the predicative gdve. gantavyaṃ. See also § 42.18 parikramma karentehi na […] svedena […] usphoṣetavyo uṣāntake (read upāntake, see Abhis-Dh (Ma-Lo) II, p. 359, n. 2) lit. ‘by those who serve the others no sweat should be scattered around’. 72 bāhā acc. pl. of bāhā- ‘arm’, the anusvāra being omitted, cf. Mv.1.55.14 bāhāṃ prasṛ- ‘to outstretch one’s arms’, Mv.2.159.9 aṃśe bāhāṃ kṛtvā ‘putting (her) arm on (her neighbour's) shoulder’. 73 saṃprajānanena instr. sg. from *saṃprajānana (?), but Abhis-Dh (Ma-Lo) III, p. 523 quotes the phrase saṃprajānanena gantavyaṃ under the heading saṃprajāna- ‘conscious, mindful, thoughtful’ explained as adj.-part. resulting from the thematization of Skt. -jānant (BHSD p. 377). The expression combining the adj.-part. in instr. and the gdve. is similar to that combining the words in instr. and the pres. part. praviśaṃto, see below, p. 296, n. 3. 65

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§ 42.16 yadi dāni upādhyāyo vā ācāryo vā praviṣṭako bhavati | na dāni bāhirato vikrośitavyaṃ | “snāyami ācārya snāyami upādhyāya” nti74. atha khalu cīvarakāni sthāpitvā praviśitvā tasya tāva parikarmma karttavyaṃ | atha dāni anyasyāpi karttukāmo bhavati | āpṛcchitvā karttavyaṃ| atha dāni so prakṛty(’) eva bhaṇito bhavati | asukasya vā asukasya75 vā parikarmma kuryesi76 tti.| kiñ cāpi anāpṛcchitvā kareti77. | anāpattiḥ. | § 42.17 yadi tāva agni bahalako 78 bhavati | navakehi agrato sthātavyaṃ 79 | agni pratibāhentehi80.| atha dāni agnir mmando81 bhavati | vṛddhehi agrato sthātavyaṃ. | § 42.18 parikramma karentehi na dāni svedena vā malena vā usphoṣetavyo. {|} uṣāntake. na snāne navāpratipannena vā parikarmma karttavyaṃ . | antevāsikehi vā sarvvevihārikehi 82 vā parikarmma karentena 83 na dāni apūrvvacarimaṃ 84 ubhayabāhā prasāretavyā 85 . atha khalu hastena agrato praticchādayitavyaṃ | apareṇa parikarmma kārayitavyaṃ. |

nti is written instead of tti [Abhis-Dh (Ma-Lo) II, p. 358, n. 1]. asuka or amuka (same words in Pāli) ‘such and such person’. 76 kuryesi 2nd sg. opt from kṛ- ‘to do’ (BHSG § 29.20); parikarmma kuryesi is translated by ‘du darfst bedienen/you are allowed to serve’ [Abhis-Dh (Ma-Lo) II, p. 358]; some optative forms in -esi are supposed to be injunctives (BHSG § 29.21). 77 kareti 3rd sg. opt. from kṛ- ‘to do’. 78 agni ‘fire’ nom. sg. m. in -i. 79 navakehi agrato sthātavyaṃ ‘The junior monks should stand in front [of the fire]’. As in occurrences explained above (n. 71), navakehi is the instrumental subject (agent) of the predicative gdve. sthātavyaṃ. 80 agni pratibāhentehi ‘by [navakehi ‘the junior monks’, implied] keeping off the fire’ ; agni acc. sg. m. and the part. pres. from the verb pratibāh-, Skt. pratibādh- ‘to keep off, repel, drive back’, see Abhis-Dh (Ma-Lo) III, p. 378. 81 agnir mmando the final -r (resulting from sandhi of the nom. sg. m. ending -s before the nasal) gives rise to the doubling of the nasal stop or some other consonants, which is common within words (as in -karmma, karttavyaṃ, apūrvva-), but unusual at word boundaries. 82 Read sārddhevihārikehi [Abhis-Dh (Ma-Lo) II, p. 359, n. 4]. 83 Read karentehi [Abhis-Dh (Ma-Lo) II, p. 359, n. 5]. 84 apūrvvacarimaṃ ‘at the same time’ [Abhis-Dh (Ma-Lo) II, p. 359, n. 4 explaining this otherwise unrecorded form as ‘ohne früher und später’, cf. Nolot, p. 56 translating BhiVin § 106 apūrvācarimaṃ ‘en même temps’. 85 na dāni apūrvvacarimaṃ ubhayabāhā prasāretavyā ‘he should not outstretch both hands at the same time’. See n. 72 on the expression bāhā prasṛ- and cf. Skt. ubhayabāhu indecl. ‘in both hands, with both hands’. 74 75

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§ 42.19 atha dāni bhikṣuḥ prāhaṇiko86 bhavati | na dāni kṣamati | tehi 87 agni prajuhitvā 88 udakaṃ praviśiyitvā 89 udakatamaṃ 90 bandhitvā dvāraṃ pihitvā 91 śālāṃ bandhitvā prahāṇaṃ āsituṃ92 | prasvedaṃtehi93. § 42.20 na dāni kṣamati tailena śoṣayituṃ 94 . atha khalu minīya 95 dātavyaṃ | caṣakena vā karaṇḍikāya vā hastasaṃjñāya vā bhājanakena vā dātavyaṃ . | nāpi dāni kṣamati | cūrṇṇaṃ rāśīya96 upanetuṃ.| minīya dātavyaṃ | mānabhaṇḍe vā bhājanena vā hastasaṃjñāya vā piṇḍikam vā paṭṭiya97 dātavyaṃ | atha dāni dānapati98 āhaṃsuḥ | “yāvadarthaṃ bhadantā upanetuṃ99” | evaṃ pi kṛtvā100 mātrāye | upanetavyaṃ. |

prahāṇika, adj. ‘[monk] practising meditation’ [Abhis-Dh (Ma-Lo) II, p. 359 and III, p. 395),‘characterized by religious strenuosity’ (BHSD p. 390), cf. Pāli padhānika ‘making efforts, exerting oneself in meditation’, Skt. prahāṇa ‘speculation, meditation’. 87 tena would be expected [Abhis-Dh (Ma-Lo) II, p. 359, n. 1]. 88 prajuhitvā ger. on verbal stem pra-juha- ‘to light a fire’, cf. Skt. pra-hu- (3rd sg. -juhoti) ‘to sacrifice continually’ (see Abhis-Dh (Ma-Lo) III, p. 372]. 89 praviśiyitvā is to read praveśayitvā [Abhis-Dh (Ma-Lo) II, p. 372, n. 2]. 90 udakatamaṃ stands probably for udakabhrama (see above, p. 264, n. 44). 91 pihitvā ger. from pi-dhā- ‘to lock up’, Skt. api-dhā-. 92 prahāṇaṃ āsituṃ. This combination of the intransitive verb ās-‘to sit’ (inf. āsituṃ) with acc. prahāṇaṃ is quite unusual. Abhis-Dh (Ma-Lo) II, p. 359 translates ‘in Meditation versunken/absorbed in meditation’. Should we admit acc. for expected loc. ? See BHSG § 7.23 for some examples with intransitive sthā- and acc. 93 prasvedaṃtehi the pl. of this part. instr. is inexplicable except on the supposition that it agrees with tehi (non-replaced by tena). 94 na dāni kṣamati tailena śoṣayituṃ ‘It is not allowed to dry up (to overuse) the oil’. The transitive (caus.) verb śoṣayati is construed with instr. sg. which cannot denote its object. I see no other explanation than the intransitive use of the verb (despite its clealy transitive increment -aya-) which amounts to something like ‘to be short of oil’, transforming the meaning ‘to overuse the oil’. 95 minīya is ger. from *minā- (mā- ‘to measure’), see Abhis-Dh (Ma-Lo) II, p. 360, n.2 and AbhisDh (Ma-Lo) III, p. 436. Note that BHSG § 28.16 specifies that -miṇīya is “seemingly based on the weak 9th class stem -miṇīte” and that § 35.15 adds that Mv.2.411.10 abhinirmiṇīya ‘having fashioned by magic’ is related to pres. *abhinirmināti = Pāli abhinimmināti ‘to create (mostly by magic), to produce, to shape’. 96 rāśīya instr. sg. from rāśi- m. ‘heap, mass’ ; Abhis-Dh (Ma-Lo) II, p. 360 translates by ‘in Mengen/in quantities’. 97 paṭṭiya is probably to read vaṭṭiya < *vartiya ger. from varatayati ‘to make anything round’ [Abhis-Dh (Ma-Lo) II, p. 360, n. 4]. 98 dānapati nom. pl. m. [Abhis-Dh (Ma-Lo) II, p. 360, n.3]. 99 upanetuṃ is to read upaneṃtu (the anusvāra being inadvertently displaced according to AbhisDh (Ma-Lo) II, p. 360, n.4) ; in this case, upaneṃtu is 3rd pl. impv., i.e. upanentu < upanayantu (cf. BHSG § 24.10 on -e- phonetically derived from Skt. -aya-); upane- means ‘to use, make use of’ [Abhis-Dh (Ma-Lo) III, p. 142]. Thus, yāvadarthaṃ bhadantā upanetuṃ ‘The venerable monks should use only as much [powder] as needful’. 100 evaṃ pi kṛtvā, cf. Skt. evaṃ kṛtvā ‘for this reason’ [Abhis-Dh (Ma-Lo) II, p. 360, n.6]. 86

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§ 42.21 jentākaṃ praviśantena udakasya pratyayo jānitavyo,| kathaṃ dīyati 101 .| yadi tāva mitakaṃ dīyati 102 {|} uṣṇodakaṃ ghaṭeṇa vā kuṇḍena vā tena tathā yeva grahetavyaṃ103 .| atha dāni prakṛty(’) eva āhaṃsuḥ | “yā pratibalo bhavati udakaṃ upasthāpetuṃ | so praviśatu”. yo pratibalo bhavati | udakaṃ upasthāpetuṃ. tena praveṣṭavyaṃ. | atha dāni antevāsiko sarvvevihāriko104 vā āhaṃsu | upādhyāyācārya praviśatha. vayaṃ udakaṃ upasthāpayiṣyāmi tti. praveṣṭavyaṃ. evaṃ pi kṛtvā mātrāye upanetavyaṃ. upāsakā vā karmmakarā āramikā vā āhaṃsu | “praviśantu āryamiśrāḥ. vayaṃ udakaṃ dāsyāmaḥ”.| praveṣṭavyaṃ. mātrāye upanetavyaṃ. | atha dāni ogho vā puṣkariṇī vā taḍāgo vā bhavati. kiñ cāpi105 yāvadarthaṃ upanenti | anāpattiḥ. | § 42.22 na kṣamati | abhyavakāśe nagnasya nagnena parikarmma karttuṃ.| atha dāni udakasya praticchannaṃ bhavati106. nābhimātraṃ vā udakaṃ anāpattiḥ. | atha dāni jānumātraṃ udakaṃ praticchannaṃ bhavati. upaviṣṭena karttavyaṃ .| yathā nābhi pratichannā bhaveya. § 42.23 na kṣamati | ātmano cīvarāṇi gṛhnitvā107 parasya cīvarehi samākulīkṛtvā sthapetuṃ. | atha khalu yathāsthāne sthāpayitvā gantavyaṃ. |

dīyati 3rd sg. pass. from dā- ‘to give’ (here ‘to distribute’, see Abhis-Dh (Ma-Lo) II, p. 361), with active ending. I translate jentākaṃ praviśantena udakasya pratyayo jānitavyo,| kathaṃ dīyati (literally) ‘By the [monk] entering the jentāka the procedure regarding the water must be known, (namely,) how [the water] is distributed’. The gdve. jānitavyo introduces the subordinate clause starting with the interrogative kathaṃ. 102 yadi tāva mitakaṃ dīyati ‘When [the water] is distributed measurably (moderately)’. mitaka is ppp. from mā- ‘to measure’ extended by -ka [Abhis-Dh (Ma-Lo) III, p. 435) becoming an adverblike word. It is also found Abhis-Dh (Ma-Lo) § 17.7 mitakaṃ dātavyaṃ translated ‘man soll (die Arbeit) verteilen/(the working task) should be distributed’ [Abhis-Dh (Ma-Lo) I, p. 132]. I would add, to do justice to mitakaṃ, ‘(the working task) should be measurably distributed’. 103 tena tathā yeva grahetavyaṃ ‘it must be accepted in the same way’ [Abhis-Dh (Ma-Lo) II, p. 361]. On different shapes of the emphasising particle yeva and the phonetic constraints controlling them, see Descriptive Grammar, § 13.5. 104 Read sārddhevihāriko [Abhis-Dh (Ma-Lo) II, p. 361, n. 2; see also above, n. 82]. 105 kiñ cāpi ‘even if’ [Abhis-Dh (Ma-Lo) III, p. 201]. 106 atha dāni udakasya praticchannaṃ bhavati is understood and translated on the basis of the Chinese translation ‘but if one is covered [up to the armpit]’ by the water’ [Abhis-Dh (Ma-Lo) II, p. 362]. 107 Read gṛhṇitvā [Abhis-Dh (Ma-Lo) II, p. 362, n. 1]. 101

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§ 42.24 etaṃ dāni jentākasya ārocitaṃ bhavati 108 | jānitavyaṃ | “kiṃ ayaṃ jentāko ekato sāṃghiko 109 parṣāyaṃ 110 pariveṇiko nimantritakānāṃ .” ti. yathā bhavati tathā gantavyaṃ. | yadi tāva ekato sāṃghiko bhavati sarvva{ṃ} saṃghena gantavyaṃ. athā dāni parṣāye bhavati | tehi gantavyaṃ [|] pariveṇiko bhavati | pariveṇikena gantavyaṃ. | nimantritakānāṃ bhavati.| nimantitakehi gantavyaṃ. | atha dāni ārocīyati 111 | “bhante yasyāsti tailaṃ ca cūrṇṇaṃ ca tato āgacchantu 112 ” nti 113 | yasyāsti tailaṃ ca cūrṇṇaṃ ca tehi gantavyaṃ 114. | § 42.25 atha dāni bhikṣu 115 jarādurbbalā vā vyādhidurbbalā vā bhavanti | {je} tasya sarvvevihārikā 116 bhavanti antevāsikā vā. tehi vaktavyaṃ | “upādhyāyācāryā āgacchāhi snāhi vayaṃ tailaṃ vāsyāma117”. yadi snāpitukāmo118 bhavati gantavyaṃ. | atha dāni na snāyitukāmo bhavati.| vaktavyaṃ sugotrimātā 119 gacchatha nāhaṃ snāpayiṣyāmi. | etaṃ dāni jentākasya ārocitaṃ bhavati is to understand with reference to the time: ‘[when] this (i.e. the time) of bathe is announced’ [Abhis-Dh (Ma-Lo) II, p. 363]. 109 ekato sāṃghiko seems to mean ‘concerning a part of the community, i.e. the community of monks’, synonymous with sarvva-sāṃghiko ‘concerning the whole community of monks’ [AbhisDh (Ma-Lo) II, p. 363, n. 1 and Abhis-Dh (Ma-Lo) III, p. 160]. 110 parṣāyaṃ is understood as gen. sg. of parṣā f. ‘community, assembly’ (gen. sg. f. in -āyaṃ being unrecorded elsewhere according to Abhis-Dh (Ma-Lo) II, p. 363, n.2]. 111 ārocīyati 3rd sg. pass. from ārocayati ‘to announce’. 112 bhante yasyāsti tailaṃ […] tato āgacchantu ‘Sirs, who has oil may come here’; bhante known in Pāli and BHS, a contracted form of bhadanta ‘venerable, reverend person’, may be addressed to a plurality (as e.g. Mv.1.306.2 praviśatha bhadanta ‘Enter, Sirs’). Abhis-Dh (Ma-Lo) III, p. 410 ‘o Herr, Ihr Herren !’ points to bhavat- ‘Ehrwürdiger, Herr’ as an alternative source (ibid., p. 414). Here, yasya gen. sg. of the relative pronoun ya- referring to bhante (possibly also sg.), is contradicted by 3rd pl. impv. āgacchantu (grammatical numbers of the pronoun and the verb do not agree; for Abhis-Dh (Ma-Lo) II, p. 363, n. 3, it is a case of iconicity, since the phrase denotes the community of monks). 113 nti would stand for tti [Abhis-Dh (Ma-Lo) II, p. 363, n. 4]. Other variants of this quotative particle in different phonetic environments are presented in Descriptive Grammar, pp. 286-294. 114 yasya [asti tailaṃ ca cūrṇṇaṃ ca] tehi gantavyaṃ ‘Who has [oil and powder] is allowed to go to [the jentāka]. The pronouns yasya and tehi do not agree in number, cf. n. 112. 115 bhikṣu (nom. pl. m.) goes with bhavanti (3rd pl. from bhū-) and tasya, but Abhis-Dh (Ma-Lo) II, p. 364, n. 2 suggests that bhikṣu jarādurbbalo vā vyādhidurbbalo vā bhavati (all forms in sg.) is expected. 116 Read sārddhevihārikā [Abhis-Dh (Ma-Lo) II, p. 364, n. 4]. cf. above, nn. 82 and 104. 117 Read dāsyāma ‘we will give’ [Abhis-Dh (Ma-Lo) II, p. 364, n. 5]. 118 snāpitukāmo vs. snāyitukāmo ‘wishing to bathe’ (< snā- ‘to bathe’) alternate p and y in the caus. suff. which appears also Mv.3.12.5 snāyituṃ (inf., but intransitive, despite causative stem, see BHSG §§ 36.2, 38.58 on allegedly caus. forms deprived of causative force). See also extensive comments Abhis-Dh (Ma-Lo) II, p. 364, n. 7 and p. 322, n.1. 119 sugotrimātā, read rather as sagotrimātā, is supposedly a particularly friendly and polite manner of addressing. It is analyzed as a compound in which the prior member would be *sa-gotrin ‘belonging to the same family’ and the second member would be sa-mātṛ ‘born from the same mother’ ; suggested translation is ‘Oh Bruder!/ oh brother!’ [Abhis-Dh (Ma-Lo) II, p. 364, n. 1]. Skt. sa-mātṛ- occurs also in the meaning ‘stepmother’ (AiGr II, 1, p. 75), but the proposed analysis should not be hindered thereby. 108

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§ 42.26 atha dāni jentāko saṃghiko bhavati, dāyakadānapatī vā denti120, gaṇḍī āhanitavyā. | ārocayitavyaṃ, “āyuṣman* tailaṃ bhaviṣyati. | cūrṇṇaṃ bhaviṣyati . | udakaṃ bhaviṣyati . | nāyaṃtu121 āyuṣmanto.” § 42.27 yentākavārika 122 adhyeṣitavyāḥ | tehi jentāko prajvalitavyo 123 , jentākapīṭhakāni praveśayi-tavyāni | tailaṃ praveśayitavyaṃ | cūrṇṇaṃ praveśayitavyaṃ | śuktiyo124 praveśayitavyo | udakaṃ tāpayitavyaṃ. | § 42.28 yadi tāva alpaṃ taila. ṃ cūrṇṇaṃ bhavati | sitakaṃ 125 dātavyaṃ | tailaṃ maṃcayitavyaṃ126| udakaṃ bh āvayitavyaṃ127. | atha dāni bahuṃ bhavati | saṃghasaṃvyavahārako vā dānapati vā jalpati “viśvastā bhadantā snāyantu128 ” nti | evaṃ pi kariya129 tailamātrā jānitavyā130.

denti 3rd pl. ‘they give’, stem de- (BHSG p. 215). nāyaṃtu ‘Let them have a bath!’, 3rd pl. impv. based on the present snāyate. 122 yentākavārika a hypersanskritism for jentākavārika (above, n. 51), see Abhis-Dh (Ma-Lo) II, p. 364, n. 1. Some examples of the alternation of the initial y- vs. j-, although rarely attested in Mv and BhiVin, are cited in Descriptive Grammar, § 16. 123 tehi jentāko prajvalitavyo is translated ‘im Jentāka ein Feuer anzuzünden/ to set on fire in the Jentāka’ [Abhis-Dh (Ma-Lo) II, p. 364]. although the object ‘fire’ is missing. Note that prajvalitavyo has causative force, morphologically unexpressed (no upgraded root vowel, no causative suff. -aya-, cf. Abhis-Dh (Ma-Lo) § 8.5 mandamukhi prajvālayitavyā ‘he should set fire to the brazier’). 124 śuktiyo acc. pl. f. in -iyo, see BHSG § 10.168. 125 Read mitakaṃ [Abhis-Dh (Ma-Lo) II, p. 365, n.1]. see above, n. 102 on mitakaṃ dīyati, mitakaṃ dātavyaṃ. 126 Read saṃcayitavyaṃ [Abhis-Dh (Ma-Lo) II, p. 365, n.2]. gdve. from saṃcayati ‘to gather together, collect’. 127 bhāvayitavyaṃ gdve. from caus. bhāvayati ‘vermengen, sättigen/to mix up, to make replete’[PWK IV, p. 272, 14) and 15)], manoeuvres devised to compensate for shortage of oil. 128 viśvastā bhadantā snāyantu ‘May the venerable monks bathe without any apprehension !’. viśvastā nom. pl. m. ppp. from viśvas- ‘to be trustful or confident’. 129 evaṃ pi kariya, cf. evaṃ pi kṛtvā (above, n. 100) translated ‘dennoch/still, nevertheless’ [AbhisDh (Ma-Lo) II, p. 365) ; kariya ger. from kṛ- ‘to make, do’ (noted only in Lalitavistara in BHSG p. 207). 130 tailamātrā jānitavyā ‘the measure of oil must be known’ (preferred literal translation, whereas Abhis-Dh (Ma-Lo) II, p. 365 and p. 366, n. 4 gives two translations, one literal and one interpretative : ‘soll man [dennoch] das Öl massvoll gebrauchen’). 120 121

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§ 42.29 navakehi bhikṣūhi 131 sthavirāṇāṃ bhikṣūṇāṃ kāyaparicaryā karttavyā. | nāpi dāni kṣamati| navakehi bhikṣūhi uccahantehi 132 snāyituṃ . | atha dāni anyonyasya sagauravehi snāyitavyaṃ133 | sapratiśehi snāyitavyaṃ134. | § 42.30 nāpi kṣamati uccaśabdamāhāśabdehi snāyituṃ . | atha khalu alpaśabdehi alpanirghoṣehi jentāke snāyitavyaṃ | atha dāni praśno sthāpīyati 135 | kiñ cāpi praghuṣṭena śabdena praśnā visarjenti136.| anāpattiḥ.

VOCABULARY (SELECTED ITEMS) antevāsika m. pupil

arthopatti f., cf. Pāli aṭṭh’uppatti occasion, esp. an occurrence giving occasion to a dhammadesanā [‘moral instruction, exposition of the dhamma’] [CPD s.v., Abhis-Dh (Ma-Lo) III, p. 92 and Abhis-Dh (Ma-Lo) I, p. 142, n. 1]. Cf. Roth’s definition (BhiVin, p. 109, n.1): “arthopatti ‘arising of a special case’, used in most of the cases to introduce exceptionally special occurences which lead to the modification of the first issue of a disciplinary rule”. Roth also observes that the Pāli term is not used in a corresponding context of the Pāli Vinaya. The term occurs in the MI shape aṭṭhuppatti (S. Karashima in J. Braarvig ed., Buddhist Manuscripts in the Schøyen Collection, vol. III, Oslo, Hermes Publishing, 2006, p. 165) ākoṭeti to beat (a gong), cf. ākoṭayati (BHSD p. 87) (ā)ghaṭṭ- to lock (the door) [Abhis-Dh (Ma-Lo) III, p. 234]

bhikṣūhi instr. pl. m. from bhikṣu-, cf. bhikṣūhi Mv.2.166.15, 209.4, 3.431.4 as well as bhikṣuhi Mv. 1.317.19, 2.48. 10 ; bhikṣūhi occurs several times in Abhis-Dh (Ma-Lo), but the latter text shows no occurrence at all of bhikṣuhi [Abhis-Dh (Ma-Lo) III, pp. 416-419]. 132 uccahantehi although most uncertain word is supposed to stand for *uccahantehi or uccagghantehi [Abhis-Dh (Ma-Lo) II, p. 366, n. 1] and is tentatively understood with reference to Skt. ud-jakṣ- ‘to laugh’ [see detailed explanations : Abhis-Dh (Ma-Lo) II, p. 366, n. 2]. 133 anyonyasya sagauravehi snāyitavyaṃ ‘[they should bathe] in mutual respect’. BHSD p. 545 quotes SP 97.13 anyonyasaṃkalpasagauravāś ‘having respect for each other’s purposes’. 134 Read sapratīśehi [Abhis-Dh (Ma-Lo) II, p. 366, n.2) snāyitavyaṃ ‘they should bathe while being respectful to each other’. Abhis-Dh (Ma-Lo) II, p. 366 translates ‘Sie sollen (sich gegenseitig) ehrend baden’. 135 praśno sthāpīyati ‘a question will be asked’; sthāpīyati 3rd sg. caus. pass. from sthā-. See BHSG § 37.6 on -īya passives and p. 237 listing forms occurring Mv 2.69.12 3rd sg. impv. sthapiyatu; 2.69.13 thapiyatu, 2. 69.14 3rd sg. fut. sthapiṣyati), cf. BhiVin § 196 3rd caus. pass. sthapeti — all with short root vowel. 136 visarjenti 3rd pl. from visarjayati ‘to answer’ (BHSD p. 503, see BHSG p. 236 on ‘caus.’ visarjehi 2nd sg. caus. impv. ‘let (the deer) be sent out !’. 131

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ārāmika m. attendant in a Buddhist ārāma, a grove used by monks (BHSD p. 104); pl. ārāmikā would mean ‘Klosterpersonal/monastery staff’ [Abhis-Dh (Ma-Lo) III, p. 315] āvi adv. (Pāli) clear, manifest, before one’s eyes, in full view udvedha m. height upasthalatarikā (not recorded in lexical sources) is understood as ‘(Rauch)abzug’/‘flue, smoke outlet’ [Abhis-Dh (Ma-Lo) II, p. 352, n. 7] upayojayati to use, employ usphoṣeti (be)sprinkle, scatter, cf. Pāli phoseti to sprinkle over [Abhis-Dh (Ma-Lo) III, p. 156-157] kapāṭa nt. the leaf or panel of a door kāyaparicaryā f. service of or to the body; physical services [cf. paricaryā ‘service (of the body)’, BHSD s.v.] kṣamati 3rd sg. from Skt. kṣam- to allow, permit. Used impersonally in meaning ‘seems good, pleases’ (BHSD p. 199) cīvarakuṭī f. cloakroom hut for monks c(c)horayati to throw away; udakaṃ cchorayati ‘to use the water’ navapratipanna (read instead of navāpratipanna, see Abhis-Dh (Ma-Lo) II, p. 359, n. 2 and Abhis-Dh (Ma-Lo) III, p. 315) newly ordained (monk) nāgadantakavīthī f. a row of hooks similar to elephant’s tusk [Abhis-Dh (Ma-Lo) I, p. 211, Abhis-Dh (Ma-Lo) III, p. 315]. cf. nāgadanta ‘a peg in a wall to hang things upon’ (MW p. 533) pariveṇa nt. cell of a monk (cf. Pāli pariveṇa nt. 1. all that belongs to a castle, a mansion and its constituents ; 2. a cell for a monk) pariveṇika (pāriveṇika) all that is relevant for monks living in a cell [Abhis-Dh (Ma-Lo) III, p. 340 and p. 355]. According to Roth (BhiVin p. 51, n. 1), pāriveṇikā pl. ‘rules of discipline which have to be observed by those who live in a hermit’s cell, i.e. monastic rules’. piṇḍikā f. globule, cf. Skt. piṇḍaka m., nt. a lump, ball

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pīṭhikā f. stool, footstool (see especially Abhis-Dh (Ma-Lo) I, p. 198, n. 1]. cf. AbhisDh (Ma-Lo) § 42.14 jentākapīṭha ‘stool in the jentāka’ and Abhis-Dh (Ma-Lo) § 42.27) jentākapīṭhakāni (nt. pl.) pratyaya m. usage, practice [meanings selected among their variety, see Abhis-Dh (Ma-Lo) II, p. 361, n.1)] praviṣṭaka m. one that had entered (with specifying suff. -ka, BHSD p. 386) bhājanaka m. vessel, pot (cf. Skt. bhājana nt.), the -ka extension has a diminutive or pejorative force bhraṣṭikā f. stove bhrāmayati to swing, agitate (caus. to bhramati to quiver, waver) mātrājñatā f. moderation (BHSD s.v.); proper measure (J III, p. 253) mānabhaṇḍa nt. measuring glass, cf. Skt. bhāṇḍa nt. ‘vessel’ [Abhis-Dh (Ma-Lo) III, p. 434] laṃghayati to leap over (caus. to laṃghati) vaṭṭita adj. round, rounded vātapānīyā vīthī window opening [Abhis-Dh (Ma-Lo) III, p. 475]. cf. a way for airing in form of a window opening [Abhis-Dh (Ma-Lo) II, p. 350 and n. 4], cf. Skt. vātapāna n. ‘shelter from wind’ vātapittaśleṣmaka [monk] suffering from the winds, bile and phlegm śāṭayati to remove, do away with (impurities), cleanse (BHSD p. 525) śuktikā f., śukti f. pumice stone saṃghasaṃvyavahāraka m. superintendent of the monks’community ; the monk who strives for the well-being of the monks’ community [Abhis-Dh (Ma-Lo) III, p. 515 and Abhis-Dh (Ma-Lo) II, pp. 365-366] saṃtānikā (santānikā) f. cobweb [see Abhis-Dh (Ma-Lo) III, p. 518] samākulī-kṛ- to make disordered, disarrange, cf. Skt. ākulīkṛsarvvasāṃghika adj. what is fixed for the entire monks’ community

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sārddhevihārika m. pupil living with his preceptor sudhāmṛttikālepa [the floor should be] coated with cement and clay [Abhis-Dh (Ma-Lo) II, p. 350, cf. Abhis-Dh (Ma-Lo) III, p. 536]. See also Mv. 1.302.13 stūpaṃ kṛtaṃ […] sudhā-mṛttikā-lepanaṃ) ‘[the overseer erected a tope (…)] plastered with durable cement (J I, p. 252). Abhis-Dh (Ma-Lo) § 47.1 reads sudhāpāṇḍulepanā bhittiyo acc. pl. f. [Abhis-Dh (Ma-Lo) II, p. 393 gives the meaning ‘well-rendered and white-plastered walls’)]. Skt. sudhā f. means indeed 1. ease, comfort; 2. plaster, mortier, cement; Jones’s choice was the second meaning. hastasaṃjñā f. (hollow) hand; possibly ‘receptacle called hasta’ [Abhis-Dh (Ma-Lo) II, p. 360, n. 3]

XVIII. KARUṆĀPUṆḌARĪKASŪTRA SAMUDRAREṆU RENDERS HOMAGE TO RATNAGARBHA

Text: Karuṇāpuṇḍarīka, vol. II, ed. with Introduction and Notes by Isshi Yamada, School of Oriental and African Studies, University of London, 1968, pp. 221.10– 223.12 (abbreviation: KPsū). For notes on the grammatical, lexical, and graphical peculiarities (that sometimes reflect linguistic facts), see I. Yamada, ibid., vol. I, pp. 33-58. For observations on Yamada’s edition and two partial indexes of the Buddhist lexicon, see J.W. de Jong, Buddhist Studies, ed. G. Schopen, Berkeley, Asian Humanities Press, 1977, pp. 475-487 (p. 476: the Karuṇāpuṇḍarīka belongs to texts in the second group according to F. Edgerton’s classification) brāhmaṇaś cāñjaliṃ pragṛhyābhir gāthābhī ratnagarbhaṃ tathāgatam abhituṣṭāva1

3rd sg. pf. to pres. abhistavati (abhistuvati) ‘to praise’; abhistavati añjaliṃ ‘to praise with a respectful salutation’; the latter expression is a replica of kṛ- añjaliṃ ‘to salute respectfully’ (Mv. 3.23.7) and to other expressions with verbs of motion replacing the verb of action or of speaking, see e.g. Mv.1.318.16 añjaliṃ praṇāmetvā ‘making [(lit. ‘extending’) a gesture of reverence]’, Mv.3.88.12 aṃjaliṃ pragṛhītvāna (MvKM pragrahetvāna) ‘[the merchants] stretched (or were stretching) forth their joined hands’. 1

277

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A NEW BUDDHIST HYBRID SANSKRIT READER dhyānebhir2 vikrīḍasi brahmar3 ivā4 rūpeṇa prabhāvasi5 śakrar ivā 1 dhanadhānya prayacchasi rājar ivā ratanāgravaro muniśreṣṭhir ivā| 2

Yamada records also dhyānebhi “in Mss” (p. 221, f. 8). brahmar nom. sg. from brahma m., with the final -r based on a sandhi change in the absolute final position (brahmaḥ): the change involves imposing and generalizing the treatment of the visarga in the nom. sg. of nominal stems other than those in -a [cf. muniśreṣṭhir ivā in vs. 2 with its variant muniśreṣṭha iva (Yamada, p. 221, n. 15) and vāyur ivā (vs. 6a), devur ivā (vs. 6b)]. Yamada records also other variants in the mss.: vrāhma vā, śakra ivā, rāja ivā, siṃha ivā, etc., i.e. pure stems, cf. also dhyānebhi. The vocalic ultima -a and -bhi (also attested in the most ancient manuscripts of the Dvāviṃśatyavadānakathā, see R.L. Turner, Collected Papers, London, Oxford University Press, 1975, p. 12 and in the Lalitavistara) is most certainly due to the non-pronunciation of the sandhi consonants (“separate pronunciation”) announced by the Brāhman Samudrareṇu who celebrates the Tathāgata Ratnagarbha pragṛhyābhir gāthābhī “with the gāthās pronounced separately”). For the most part, but not exclusively, the endings of words preceding the comparative particle iva (ivā) are affected. The forms brahmar, śakrar (vs. 1), rājar (vs. 2), etc. are thus due to aligning the treatment of the visarga to a unique model independent from the vowel of the nominal stem. Another possible explanation: by reading brahma-r-ivā, śakra-r-ivā, etc. it is assumed that the affected nouns are devoid of any case marking (using pure stems) and followed by an epenthetic consonant -r-, which prevents the hiatus. These nouns are mostly in nom. sg., but sporadically other case forms are also involved, see: a) chindi tṛṣṇalatā muniśatru-r-ivā (vs. 11b) ‘may he break the creeper of desire (just like one breaks) those who have ascetics as foes!’ [muniśatru acc. sg. or acc. pl. m., cf. the pāda a of the same strophe kira māna arī dṛḍha vajra-r-ivā ‘violently destroy vanity as the vajra (destroys) enemies!, but again nom. sg. vajra-r-ivā (where arī acc. pl. of ari m. ‘enemy’)]; b) varaprajñā mahāriṣi satya-r-uceḥ (vs. 19) ‘may you, O great seer, [proclaim] most excellent wisdom, (proclaim) the truth!’ (varaprajñā and satya two acc. sg., see Vocabulary). A Nepali manuscript of the Mahāvastu shows a double treatment in punaḥragnismiṃ (Mv.1.14.8 punaḥragnismiṃ prajvalite ‘while the fire flames up again’): the visarga is here represented by these two variants in succession (example borrowed from the thesis defended at the University of Freiburg i. Br.: R.-P. Menkens, Zwei neue Mahāvastu-Handschriften aus Nepal, 1983, p. 19, which was obligingly forwarded to me by Mr. Oskar von Hinüber). 4 The metrical patterns (whose constraints and effects are discussed below) implemented here are two variants of toṭaka at the first interchangeable foot: 1. an eleven-syllabes pāda [see e.g. the first pāda of the first strophe: dhyānebhir vikrīḍasi brahmar ivā ‘you play with musings like Brahma’, i.e. one antibacchius, two amphibrachs, a short, and a long (--⏑|⏑-⏑|⏑-⏑|⏑-)] and 2. a twelve-syllable pāda [see e.g. the first pāda of the second strophe: dhanadhānya prayacchasi rājar ivā (vs. 2) ‘you bestow treasure and grain like a king’: four anapests (⏑⏑-|⏑⏑-|⏑⏑-|⏑⏑-). The final vowel of ivā, the comparative particle, is lengthened to satisfy metrical requirements without changing meaning. The translation of the term dhyāna by ‘musing’ is, I believe, quite suitable for the occurrence quoted above (it is suggested by Mrs. Rhys David and reported by J I, p. 127, n. 1). 5 The root vowel of verbal forms prabhāvasi and pravāhasi (vs. 5) is lengthened irregularly from the morphological point of view; the 2nd syllable (-bhā-) of the 2nd amphibrach and the 3rd syllable (-vā-) of the 2nd anapest are long. In the pāda rūpeṇa prabhāvasi śakrar ivā, the word rūpeṇa scans --⏑. The subsequent syllable pra- does not make position in spite of its phonetic composition (a voiced or voiceless occlusive followed by a liquid r or l) according to the principle observed by C. Bendall, Śikṣāsamuccaya, St.-Pétersbourg, 1897-1902, pp. XVIII-XIX). 2 3

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giri6 saumya vinardasi siṃhar ivā na ca kaṃpase dṛḍhamerur ivā| 3 na ca kṣobhyase udadhīṣar7 ivā guṇadoṣavahī samudravārir8 ivā| 4 mala sarva pravāhasi toyur9 ivā dahi kleśavanaṃ munir agnir ivā| 5 na ca sajjase10 kvacid11 vāyur ivā muni12 tattve nidarśaka devur ivā| 6

giri is problematic; given the context vinardasi siṃhar ivā (cf. Mv.1.74.13 nardate puruṣasiṃhanarditaṃ ‘[the Guide] roars the roar of a lion-man’), giri should be understood as loc. sg. from gir f. ‘voice’ used as instr. I understand 3a ‘you roar as a lion with [your leonine] voice’. 7 na ca kṣobhyase udadhīṣar; here, the hiatus appears in irregular metrical conditions (an anapest, two amphibrachs, a short, and a long). One has to keep in mind these words by Bendall, ibid., p. XVIII: “In Buddhist Sanskrit poetry the general rule that any two consonants suffice to make the preceding vowel ‘long by position’ does not apply. It seems to me not improbable that the former existence of a very large body of Buddhist poetry where less prosodial strictness prevailed, may account for some of the discrepancy in the native authorities on Prosody, as to what constitutes “position’” (he refers to Weber, Ind. Studien, VIII, p. 219 sqq.). The word udadhīṣar (ms. B according to Yamada, p. 221, n. 20, reads udadhir ivā) can hardly be explained, ocean’ (udadhīṣar and ms. C udhīṣar are doubtlessly corrupted). 8 samudravārir (ivā) ‘(like) the water of the ocean’: -vāri is nt. in Skt., but here it becomes m., nom. sg. vāriḥ). 9 Three nom.sg. m. nt. of a-stems with final vowel -u are found here: apart from toyu (-r-ivā), nom. sg. of toya, tūya nt. ‘water’ (admittedly, this word is of Dravidian origin and one of its proto-types is precisely tōyu ‘to get wet’, see EWAi I, p. 527 and EWAia I, p. 671), note devu(r-ivā) ‘(like) a god’ (vs. 6b). The vowel -u is explained either by alignment with vāyu-r-ivā ‘like the wind’ of the preceding pāda or by the influence of the labial v, but see also nāgu(-r-ivā) ‘like the elephant’ (vs. 7a) where this explanation does not apply. Cf. naditāru(-r-ivā) ‘carrying across the stream’ (vs. 12a). 10 sajjase 2nd pres. of the vb. saj-, sañj- ‘to stick, adhere’; this verb has two passive stems in Skt.: sajyate and sajjate, cf. Pāli sajjati. 11 The reading kvaci of manuscripts ACDE noted by Yamada is justified for the adverb kvacid in the variant of the toṭaka with four anapests: the 7th syllable is short. 12 Pāda-initial nom. sg. muni ‘great Sage’ scans ⏑⏑. See other examples of case forms determined by metrical patterns: a) guṇagandha (vs. 8b) acc. sg. m. ‘scent of virtue’ without case marking, (guṇagandha pramuñ- scans ⏑⏑-|⏑⏑- where the syllable pra- does not make position, just as in the sequence anyatīrthaṃ pra- where the syllable -thaṃ is regularly long due to the anusvāra. This confirms Bendall’s theory, mentioned under n. 7, even if there had been fluctuation in the transmission, since manuscript C has -tīrtha); b) mala sarva (pravāhasi, vs. 5a) ‘(you cause to) carry off all impurities’ acc. pl. m. or nt., and c) nara padma [(vibodhayi), vs. 13b] ‘(who would cause to awake) men (and) lotuses’, two acc. pl. m. without case markings, determined here by two anapests (⏑⏑-|⏑⏑-) at the beginning of the pāda. 6

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A NEW BUDDHIST HYBRID SANSKRIT READER muni dharma pravarṣasi nāgur ivā jaga13 sarvaṃ tarpayasi vṛṣṭir ivā| 7 anyatīrthaṃ pramardasi siṃhar ivā guṇagandha pramuñcasi puṣpar ivā 8| madhuragira bhāṣasi brahmar ivā14 jaga duḥkhapramuñcaka vaidyar ivā| 9 samacittam upasthihi mātar15 ivā jaga nityānugṛhṇasi16 mitrar ivā| 10 kira māna arī17 dṛḍha vajrar ivā chindi tṛṣṇalatā muniśatrur ivā18| 11 jaga tārayase naditārur ivā19 dahi jñānatṛṇaṃ munināgar ivā| 12

jaga ‘(this) world, universe’ (Skt. jagat nt.) is a form with two possible grammatical characteristics: it is either the acc. sg. as in jaga sarvaṃ tarpayasi (vs. 7) ‘you satisfy the whole world’, jaga nityānugṛhṇasi (vs. 10) and jaga tārayase ‘you carry or lead across the world’ (vs. 12) or the gen. sg. (jaga duḥkhapramuñcaka vaidyar ivā ‘you are the saviour of the world (freeing it) from suffering like a healer’ (vs. 9). For this last case (where jaga is followed by a noun), another explanation is not to be excluded: jaga might be the first member of the compound *jagaduḥkhapramuñcaka. I do not find such a compound recorded elsewhere, but a description of the Buddha in Mv could be seen as a good equivalent of the agent noun duḥkhapramuñcaka: Mv.1.269.2 so taṃ mārgaṃ vābhijñāye duḥkhapraśamagāminaṃ ‘it was he who discovered the way that leads to the cessation of ill’ (J I, p. 223). 14 The pāda madhuragira bhāṣasi brahmar ivā ‘you speak as one with gentle voice, like Brahma’ follows the kusumavicitrā meter (⏑⏑⏑|⏑⏑-|⏑⏑⏑|⏑⏑-). The sequence -ṣasi brah- scans as a tribrach (⏑⏑⏑) according to Bendall’s principle. -gira nom. sg. in -a (BHSG 8.22), is here determined by the anapest (-gira bhā- scans ⏑⏑-). 15 mātar nom. sg. from mātṛ- f. ‘mother’, cf. Mv.1.244.7 apara-mātaraṃ acc. sg. < apara-mātar f. ‘step-mother’ (BHSD p. 44). 16 To conform to the metrical pattern of the second variant of the toṭaka (⏑⏑-|⏑⏑-|⏑⏑-|⏑⏑-), the opening of this pāda is to read jaga nityа ’nugṛhṇasi ‘you always treat kindly this world’; note that the final anusvāra of nityaṃ must have been muted. 17 kira māna arī ‘dissipate conceit [as the vajra (scatters)] enemies!’ scans ⏑⏑-|⏑⏑- which explains the non-contraction of the two short vowels (contraction would result in three successive longs and upset the metrical structure); the words māna arī were most likely separated by a pause in speech. 18 chindi tṛṣṇalatā muniśatrur ivā (see n. 3 for the translation) has an unusual metrical structure in its opening (chindi tṛ- scans -⏑-, unless it scans ⏑⏑- , if the cluster -nd- does not make position, which reestablishes an anapest normal for the toṭaka). 19 naditārur (ivā) the short vowel in the final syllable of the first member of this compound is not unusual even in Skt. (final vowels of stems in -ī are shortened in compounds preceding a long syllable, for ex. nadidvīpa- (AiGr II,1, p. 134), cf. nadī- ‘river’), but here it is overdetermined by metrical constraint (naditā- , the third anapest ⏑⏑-). 13

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dadi20 śītaprabhā21 municandrar ivā nara padma vibodhayi sūryar ivā| 13 caturagraphalān dadhi vṛkṣar ivā riṣisaṅghavṛto22 munipakṣir ivā|14 jinabuddha viśāla samudrar23 ivā samacitta jage tṛṇakāṣṭhar ivā| 15 śūnyadharma24 nirīkṣasi svapnar25 ivā samalokānuvartasi vārir ivā| 16

dadi that opens the pramitākṣarā pāda (⏑⏑-|⏑-⏑|⏑⏑-|⏑⏑-) is 3rd sg. opt. from dā- ‘to give’, with final i replacing e because a short syllable is required (cf. BHSG 26.3 referring to the same form in LV 233.11, but with no specification of the grammatical category). Other 3rd sg. opt. forms of thematic or athematic verbs ending in –i: dahi (vs. 5 and 12, from dahati ‘to burn’); vibodhayi (vs. 13b, from vibodhayati ‘to cause to awake’); bhavi (vs. 20a, from bhū- ‘to be’); sthapi (vs. 20b, from sthapayati ‘to place, put’, caus. from. Skt. sthā- with shortened root-final vowel, see BHSG § 38.52); dadhi (vs. 14a, from dadhāti ‘to produce, generate’, but for BHSG p. 216 śraddadhi is 3rd sg. aor.); vyākari (vs. 18b, from vyākaroti ‘to prophesy, predict’, but in this case one may agree with BHSG 32.74 treating this form as 3rd sg. aor.); chindi (vs. 11b, from chid- ‘to break, tear’, cf. n. 18 above); upasthihi (vs. 10a) from BHS present -sthihati, counterpart of Skt. tiṣṭhati (BHSG § 28.43, cf. § 29. 14); here samacittam upasthihi is assumed to mean ‘may he lead to equanimity’, cf. BHSG p. 237 reporting 3rd sg. opt. sthihi (Mv.2.329.18) ‘(the earth) would stand’. Note that 2nd sg. opt. can also end in -i (BHSG § 29.11). 21 The -a-stem nouns lengthen the final vowel in some cases: śītaprabhā ‘cold light’ (vs. 13) acc. sg. m. or acc. pl. n. (?); uncertain, since BHS prabha m. (BHSD p. 382), Skt. prabhā f. ‘light’ (but cf. Mv.1.162.9 śītalaprabhā nom. sg. f. ‘cool radiance’), varaprajñā (see also n. 31). 22 Metrical structure could have determined the development of riṣi-< Skt. ṛṣi- since two shorts were required for the first anapest ⏑⏑-, but this change is also attested outside of verses. 23 jinabuddha viśāla samudrar ivā. This line has three a-stem forms in nom. sg. m: jinabuddha ‘victorious Buddha’, adj. viśāla ‘great, mighty’ and samudrar (nom. sg. samudraḥ ‘ocean’); only the latter has a case mark, if not read samudra-r-ivā (see n. 3); cf. nom. pl. m. with no case marking: vyākṛta sattva ‘beings foretold [to enlightenment]’ (vs. 17a) and sattva vinīta ‘educated (or ‘trained, converted’, lit. ‘led out’) beings’. 24 śūnyadharma acc. sg. m. Yamada (p. 223, n. 2) notes the reading śunya- in mss. (rejected no doubt because of the unusual short vowel of the first syllable, which is normally śū-); it is the latter reading, however, which should be restored since the first anapest of the toṭaka is ⏑⏑-. 25 svapna(r- ivā) should be also acc. sg., most probably svapna < svapnaṃ, the final anusvāra being muted. - r- ivā is no doubt due to the effort to maintain homogeneity of the finals of the pādas. 20

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A NEW BUDDHIST HYBRID SANSKRIT READER muni bodhiya26 vyākṛta sattva tvayā27 varalakṣaṇadhāri sukāruṇikā28| 17 tvayi sattva vinīta anantabahū29 mama30 vyākari bodhiya agravare| 18 varaprajñā mahāriṣi satyar uceḥ31 mama vyākari bodhiya chindi matīṃ32| 19 bhavi buddha jage kalikleśaraṇiḥ33 sthapi sattvaśatāṃśi34 viśāntapathe| 20

bodhiya loc. sg. of bodhi f. ‘enlightenment’. BHSG § 10.145 notes loc. sg. -iyaṃ, but here the anusvāra is omitted. Alternatively, BHSG § 10.110 suggests -iyā as a possible ending for loc. sg. of f. nouns in -i; here the shortening of the final is probably dependent on the rhythmic structure of the word: -⏑⏑. It is not without interest that BHSG ibid. mentions Mv.1.282.18 upapattiyā loc. sg. from upapatti ‘rebirth’ adding: “meter indifferent”. The loc. of the noun designating enlightenment or awakening (bodhiya) is regular (see BHSD p. 517 s.v. vyākaroti on loc. of the goal) and the agent of the prophesy in instr. 27 muni bodhiya vyākṛta sattva tvayā ‘O ascetic, by you beings were predicted to be enlightened’. This is a passive construction; muni voc. sg. (BHSG § 10.33 on the ending -i of the voc. of the i-stems); the predicted beings (sattva) in nom. pl., but in an active construction they are in acc., see e.g. SP 147.14 na tāvad asmān saṃbuddho vyākaroti ‘The perfectly Enlightened has not favoured us with a prediction (of our destiny)’ as translated in H.Kern, Sacred Books of the East Series, vol XXI, repr. 1965, p. 145. 28 varalakṣaṇadhāri sukāruṇikā two voc. sg. m. [‘o (you) who is endowed with the best characteristic marks, who is supremely compassionate!’]. The voc. sg. ending -i is known e.g. from Mv. 1.156.14 [vararūpadhāri ‘o (you) possessing excellent shape!’]. The long final of sukāruṇikā (voc. sg. of an adj. in -a) is as well attested in texts of BHS prose as in poetry without being motivated by position in the metrical pattern, see BHSG § 8.27). Here, these two words are adjusted to a sequence of four anapests (⏑⏑-|⏑⏑-|⏑⏑-|⏑⏑-). 29 anantabahū nom. pl. of the adj. anantabahu ‘infinite, endless’. anantabahu is apparently of rare occurrence, known at least in two compounds: MvKM (Мv.3.18.5) rājyaṃ […] anantabahupadānam ‘the realm where gifts are endless’ and Mv.2.483.2 rājyaṃ […] anantabahuprapaṃcaṃ ‘the realm inifinite in extent’. 30 mama gen. sg. of the pron. of the 1st sg. aham ‘I’ used as acc. 31 varaprajñā (acc. sg. m.) mahāriṣi (voc. sg., bare stem) satya-r-uceḥ (see n. 3 above); uceḥ is 2nd sg. opt., presumably from the verb vac- ‘to speak, proclaim’, but it is not certain. My former hypothesis that this could be 2nd sg. opt. from ucyati ‘to be pleased, wont’ seems to me now not viable. In this twelve-syllable pāda (⏑⏑-|-⏑-|⏑⏑-|⏑⏑-) the meter is irregular: the cretic (-⏑-) replaces the 2nd anapest, therefore -prajñā. 32 matīṃ (pāda final ⏑-), acc. sg. of mati f., here probably ‘wrong belief or opinion’ (that has to be destroyed, chindi 3rd sg. opt. of chid-). 33 -raṇiḥ nom. sg. of agent noun in -i derived from the root raṇ- attested by Skt. raṇa m. nt. ‘battle, war’ (a late secondary meaning, the older Vedic sense being ‘joy’, specialized in BHS as ‘sin’); here, -raṇi seems to keep its Skt. meaning: kalikleśaraṇiḥ ‘who annihilates sin and impurity’. 34 sattvaśatāṃśi acc. pl., as it were from *sattvaśatas nt. ‘a hundred of beings’ (note the change of -ś-/-s- in the ending); ms. B: -śatāṃ (acc. pl. of -śata), cf. Mv. 2.375.3 kalpāna […] śatāṃ caritvā ‘having fared through hundreds of kalpas’. 26

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VOCABULARY (SELECTED ITEMS)

agravara adj. best and excellent (see vs. 2 ratanāgravara ‘possessing best and excellent treasure’, vs. 18 vyākari bodhiya agravare); other related compounds are Mv. 2.324.1 agrabodhi f. ‘supreme enlightenment’, but Mv. 3.253.2 ‘highest knowledge’ (J III, p. 241, questionable), Mv. 2.399. 2 varabodhi f. ‘noble enlightenment’ anuvartati to conform to, follow, imitate anyatīrtha m. other (than Buddhist) sect; apparently not recorded elsewhere, cf. Mv.3.49.12 anyatīrthikapūrva ‘formerly a member of another sect’ (BHSD p. 254) udadhi m. water-receptacle, ocean kleśavana nt. ‘forest of impurities or defilements’, cf LV 372.17 kleśāraṇya; see comparable imagery Dhp. 283 vanaṃ chindatha and PDhp 361 ‘Cut down the forest (of desires)’; Dhp 344 and PDhp 151 vanamutto ‘who is freed from the desires’. jaga nt. world, universe jñānatṛṇa nt. worthless knowledge tṛṇakāṣṭha m. blade of grass tṛṣṇalatā f. thirst, craving (imagined as) a creeper (cf. JPTS, 1907, p. 130) duḥkhapramuñcaka m. one who delivers from evil; cf. also jagaduḥkhapramuñcaka (but the meaning of the last noun of the compound is however not wholly identical with -pramuñcaka ‘emitting sending forth’ (BHSD p. 383) dṛḍha adv. strongly, intensely, Skt. dṛdhaṃ (vs. 11a dṛdhaṃ vajra-r-ivā; vajra m. refers to the weapon of Vedic origin known in Buddhism as an attribute of the yakṣa Vajrapāṇi charged with striking down all opponents of Buddhist doctrine) naditāra m. who helps passing a stream; Skt. nadītara adj. made up of the same words is not an agent noun, but action noun denoting crossing a stream (with no causative meaning of tara m. ‘crossing, passage’, adj. ‘carrying across, overcoming’ from tṛ- ‘to cross over get through, pass’) pravarṣati to rain down, besprinkle madhuragira m. who speaks with gentle voice (a bahuvrīhi compound whose second term is BHS girā f. ‘voice, speech’, cf. Skt. gir f.)

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mahāriṣi m. great sage māna m., self-conceit, vanity municandra m. moon-ascetic munināga m. elephant-ascetic munipakṣin m. belonging to the party of the Buddha muniśatru m. who has ascetics as foes muniśreṣṭhin m. the best of ascetics, cf. compounds with -śreṣṭha for the second member in Mv.: naraśreṣṭha (1.180.6, 1.188.4, 3.2.13), buddhaśreṣṭha (1.291.10), manuṣyaśreṣṭha (3.367.9), mārgaśreṣṭha (2.345.10) rāja m. roi riṣisaṅghavṛta surrounded by a community of sages varaprajñā (vs. 18: varaprajñā mahāriṣi satya-r-uceḥ ‘may you, O great seer, proclaim most excellent wisdom, (proclaim) the truth!”, but I still hesitate because of the lack of a compelling number of occurrences supporting the translation ‘most excellent wisdom’. Mv.2.57.5, 21 has varaprajña voc.sg. m. which J II, pp. 54-55 renders as “O wise man!” viśāntapatha m. ‘way of quietude’; the first member is the part. of viśam-, viśāmyati ‘to rest, be quiet, cease’ which may be confused with viśram- ‘take rest, cease, be inactive, desist’, cf. Skt. viśrānta-‘coming to rest; quiet; one who has ceased activity’ and viśrāmaviṣṭara nt. ‘resting place’ (Schmidt, Nachträge, p. 333) vyākaroti to predict, prophesy (see fn. 27 and BHSD s.v. vyākaroti; a typical example is Mv. 2.32.6-7 naimittikehi kumāro vyākṛtaḥ rājā cakravartī bhaviṣyati ‘The diviners have preicted that the boy was to become a universal king’. samacitta m. or nt. equanimity samaloka stands perhaps for sarvaloka; it is useful to give attention to Mv 1.168.89 lokānuvartanām buddhā anuvartanti laukikīm commented BHSD p. 358 as follows: “…Buddhas imitate (or follow) the conventions (which pass current in the world; i. e. they seem to carry on worldly activities) as if (all this were) super-worldly (esoterically real)”

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KING A MBARA AND THE BRĀHMAN ROCA

Text: Karuṇāpuṇḍarīka, vol. II, ed. with Introduction and Notes by I. Yamada, pp. 376.11-380.3. Notes on the state of the text found in the edition of the Karuṇāpuṇḍarīka by Ś. C. Das and Ś. C. Śāstri (Calcutta, Baptist Mission Press, 1898, pp. 115-116). The text, its partial translation, and a versified parallel from the Bṛhajjātakamālā are found in S. Lévi, “Une légende du Karuṇā-Puṇḍarīka en langue tokharienne”, Festschrift Vilhelm Thomsen, Leipzig, O. Harrassowitz, 1912, pp. 155-165 (abbreviation: S.L.). tatrāpy ahaṃ sattvaparipācanārtham upapannaḥ caturdvīpeśvaraḥ cakravartī rājā35 ambaro nāma babhūva. tatra ca mayā sattvā daśasu kuśaleṣu karmapatheṣu samādāpitā niveśitāḥ pratiṣṭhāpitās triṣu yāneṣu samādāpitā niveśitāḥ pratiṣṭhāpitāḥ. sarvaṃdadaś ca babhūva sarvatradāyī. tatra ca me yācanakā āgatvā36 vividhāni ratnāni yācanti tadyathā hiraṇysuvarṇaṃ yāvac cendranīlamahānīlajyotīrasadakaprasādakāni yācanakānāṃ tāvat prabhūtāni ratnāni labhyante37. tadāham amātyāṃ 38 pṛṣṭavān. kuta eṣāṃ ratnānāṃ prādurbhāvaḥ. ta āhuḥ. nāgarājāno nidhīr nidarśayanti 39 nidhīnāṃ loke prādurbhāvād ratnānāṃ prādurbhāvo bhavati 40 . na kevalaṃ tāttakā nirdeśayanti yāttakā devasya yāca-

In upapannaḥ caturdvīpeśvaraḥ cakra- as in other occurrences, the final visarga does not undergo any change before the initial palatal of the following word (a tendency to preserve words unaltered is as much a phonetic as a morphological phenomenon, frequent but irregular in BHS). 36 tatra ca me yācanakā āgatvā ‘Then the petitioners having approached me…’. In BHS, the enclitic me is used as acc. (BHSG § 20.11) and thefore looses its enclitic nature, cf. Mv. 1.56.10 adrākṣīt me...devaputrā ‘the gods saw me’. 37 yāvac cendranīlamahānīlajyotīrasadakaprasādakāni yācanakānāṃ tāvat prabhūtāni ratnāni labhyante: the verb is elided in the subordinate clause opened by the pron. yāvat whose correlative is the pron. tāvat; what is to be understood is: ‘the petitioners obtained as many treasures (made) of sapphires of various kinds, gems and jewels of all kinds as (they had asked for)’. The adj. indranīlamahānīlajyotīrasadakaprasādakāni ‘(made) of sapphires, etc.’ qualifies the noun ratnāni while the latter undergoes ellipsis, is implied and surfaces only in the main clause. 38 Instead, the text published by S.L., p. 161 reads ābhyāṃ (Skt. instr., dat., abl. du. of the demonstrative pronoun ayam ‘this’), clearly out of place here: the petitioners (yācanakās) are many and pl. is expected (if it is not assumed that du. is employed here instead of pl., but du. is generally very rare in BHS); amātyāṃ acc.pl. m. of amātya m. ‘inmate of the same house; minister’ fits obviously very well: ‘I asked my ministers’ (S.L. translates ‘Je leur demandai’). In amātyāṃ, the final anusvāra replaces a dental nasal before a voiceless labial p-. 39 nidarśayanti 3rd pl. from nidarśayati ‘to indicate, reveal’ alternates here with nirdeśayati (below), apparently used with the same meaning. The latter is either unrecorded “causative” to Skt. nirdiśati ‘to assign anything to’ or a denominative to nirdeśa ‘exhibition’ (see BHSD p. 296, s.v. nideśita that I follow). 40 S.L., p. 161 reads nidhīnāṃ loke prādurbhāvo ratnānāṃ prādurbhāvo bhavati. Obviously the abl. sg. prādurbhāvāt modifies somehow the sense of the utterance. 35

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nakāḥ41. tadāhaṃ praṇidhānam akarot42. yady ahaṃ pañcakaṣāye loke vartamāne tīvrakleśāraṇe kaliyuge vartamāne 43 varṣa-śatāyuṣkāyāṃ 44 prajāyāṃ 45 anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyaṃ46. tad iyaṃ me āśā47 paripūryatu yad aham asmin buddhakṣetre nidhidarśako nāma nāgarājā bhaveyaṃ 48 . sarvatra cāsmiṃ na kevalaṃ tāttakā nirdeśayanti yāttaka devasya yācanakāḥ ‘Not only they reveal as many (mines) as there are petitioners (soliciting) the king’(note that there is no explicit verb in the subordinate clause; implied is the verb of existence). The correlation tāttakā...yāttakā ‘as many… so many’ is specific to BHS (BHSD p. 248). There are several variations with inverse order (the usual order is to put first the subordinate clause opened with yattaka, etc.): yattaka...tattaka, yattikā...tāttika, yātaka...tātaka, yātuka... tātuka. In Mv. are attested yattaka with no correlated demonstrative in ta- extended by suffixes [e.g. MvKM (Mv.3.23.18) yattakā te hastī aśvā ca ……sarveṣāṃ madhusitthena… karṇā pidhīyaṃtu ‘let the ears of all the elephants and horses you have be stopped with wax’, but perhaps the lacuna had the correlated lexical item] or correlated with the basic demonstrative pronoun (e.g. Mv.3.34.19-35.1 yattakā pi kaṃpille nagare vīṇāvādyeṣu śikṣitā te pi sarve śrutvā sannipatitā ‘All those in the city of Kaṃpilla who were conversant with the music of the lute gathered together when they heard the music’ (J III, p. 33). 42 tadāhaṃ praṇidhānam akarot ‘I made then a vow’. Note the syntactic disagreement between subject and predicate: aham (1st sg. pron.) and akarot (3rd sg. impf.). 43 pañcakaṣāye loke vartamāne tīvrakleśāraṇe kaliyuge vartamāne is translated by S.L., p. 155 as “quand le monde roulera dans les cinq Fanges, au temps du kaliyuga, des souillures and de l’inquiétude intenses”. The compound tīvrakleśāraṇa is difficult. Possible meaning of the tour in loc. abs. loke...tīvrakleśāraṇe is, keeping in mind that Skt. araṇa nt. may mean ‘refuge’, ‘the world being the refuge (the receptacle) of great defilements…’. It is not clear why Lévi says “inquiétude”, i.e. “concern, anxiety”. Indeed, BHS and Pāli adj. araṇa means ‘free from depravity, passion, impurity’, as neutral noun ‘freedom from passion’. Should we suppose the final member a-araṇa (double negation) or, following Edgerton’s suggestions, read a-raṇa ‘kleśa-less’ (if raṇa m. or nt. = kleśa, see BHSD pp. 64-65, 450), or, with J I, p. 130, n. 3 on Mv. 1.164.15, admitting a-raṇa = araṇya ‘solitude’ and ‘quietude’ (J II, p. 273, n. 7 on the compound Mv.2.292.17 araṇāsaṃpanna translated ‘endowed with quietude’)? On Vedic antecedents of this word see Renou, Journal asiatique, 231, 1939, p. 369 and n. 1: it is said that BHS kleśa ‘sin’ develops the unfavorable aspect of Vedic ráṇa ‘fight’ and ‘joy, delight’; apparently, he assumed the privative a-). 44 The bahuvrīhi varṣaśatāyuṣka which qualifies the word prajā f. (collective) ‘living creatures, posterity, descendants’) is translated by S.L. ‘qui ne vit pas plus de cent ans’, but a more precise translation will take into account the meaning of āyuṣka nt. ‘the act of clinging to bodily existence’ (cf. BHS -āyuṣika adj. ifc. old). Thus I understand ‘who clings to bodily existence for (at least) a hundred years’. 45 The anusvāra of prajāyāṃ (anuttarāṃ) resulting from the substitution of the final stop nasal -m preceding the initial vowel is spontaneous and sporadic, as shown a contrario by samyaksaṃbodhim abhisaṃ-. 46 In the clause yady ahaṃ [...] abhisaṃbudhyeyaṃ, the absolute loc. sg. implies the verb of being. 47 The general tendency is to ignore vowel sandhi (me āśā, me ubhe, mayā ubhe), but this tendency is either contradicted [thus, caiṣaṃ (tad abhavat)], or followed irregularly: in ca ekaikasmin, there are two different treatments of final -a before e-; the first marks the wordboundary, while the second is characteristic of compounds. See further below, vowel sandhi in kulaputraivaṃ, caiṣam, mamaitarhi, etc. 48 tad iyaṃ me āśā paripūryatu yad ahaṃ (...) nāgarājā bhaveyaṃ ‘may my hope be fulfilled [so] that I become a serpent-king’; the conjunction yad introduces here a consecutive-final clause whence bhaveyaṃ 1st sg. opt. followed by a series of opt. forms, all dependent on paripūryatu 41

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vijitaghoṣe buddhakṣetre sarvadvīpeṣu ca ekaikasmin dvīpe saptajanmāni parigṛhṇīyāṃ. ekaikasmimś ca janmani nidhikoṭīnayutaśatasahasrāṇi darśayeyaṃ prayaccheyaṃ ca nānāratnaparipūrṇāni tad yathā hiraṇyasuvarṇaṃ yāvad indranīlamahānīla-jyotīrasadakaprasādāś ca. ekaikaś ca nidhiyojanasahasrāṇi gatvā49 vistareṇa paripūrṇam api ratnaṃ sattvānāṃ nidarśayeyaṃ prayacchayeyaṃ ca yad asmiṃ buddhakṣetre evāṃrūpaṃ śūrabhāvaṃ kuryāṃ. evam eva daśasu dikṣu gaṅgānadīvālikāsameṣu buddhakṣetreṣu pañcakaṣāyeṣu lokadhātuṣu ekaikasmin kṣetre sarvatra dvīpe saptajanmāni pratigṛhṇīyāṃ yāvad yathā pūrvoktaṃ. yadā ca me kulaputraivaṃ rūpaṃ praṇidhānaṃ kṛtaṃ tadā gaganatale devakoṭīnayutaśatasahasrair50 antarīkṣāt puṣpavṛṣṭiḥ pravarṣitā sādhukāraś cānupradattaḥ. sādhu sādhu sarvaṃdada ṛdhiṣyati51 te evaṃrūpā āśā yathā te praṇidhānaṃ kṛtaṃ. aśroṣīn52 mahājanakāyaḥ rajño ’mbarasya53 devair gaganatalagataiḥ sarvaṃdada iti nāma kṛtaṃ śrutvā caiṣaṃ54 etad abhavat. yan nūnaṃ vayaṃ duṣakaraparityāgaṃ dānaṃ55 yācemaḥ56. yadi parityakṣyati tadā sarvaṃdada iti nāma bhaviṣyati. tatas te [the last one appears in yad (...) śūrabhāvaṃ kuryāṃ ‘so that I act as a hero’]. This use of yad is rather rare in Skt. where it implies a present or a future. Cf. yad in Vedic followed by the subjunctive and later replaced by the opt. 49 ekaikaś ca nidhiyojanasahasrāṇi gatvā ‘having gone through thousands of leagues of mines one by one’: ekaika ‘one by one, singly’ adj. in the nom. sg. m. does not agree in form with the acc. pl. nt. object of the ger. gatvā. We find, however, a regularly inflected form of this adj. here too, e.g. loc. sg. ekaikasmimś (ca janmani) ‘in each rebirth’; perhaps there has been confusion with the adv. ekaikaśas ‘singly, severally’, see SWTF, Lief. 6, 1991, p. 443. 50 S.L., p. 161 reads devakoṭīn ayutaśatasahasrair antarīkṣe puṣpavṛṣṭiḥ pravarṣitā, whereas only devakoṭīnayutaśatasahasrair antarīkṣāt puṣpavṛṣṭiḥ pravarṣitā makes sense: ‘from the sky by hundred thousand myriads of koṭis of gods the rain of flowers was poured down’. 51 ṛdhiṣyati (orthographic simplification of ṛddhiṣyati) is 3rd sg. fut. of ṛddhati ‘to be successful’ built to the part. ṛddha (BHSD p. 151 and BHSG § 28.19). Cf. Skt. presents ṛdhnoti, ṛdhyate and ṛṇaddhi. 52 S.L., p. 161 reads aśrauṣīn < aśrauṣīt ‘(the large crowd of people) has heard’ (Skt. 3rd sg. sigmatic aor.), but Mv. has several occurrences with guṇated root vowel, like here: aśroṣi, aśroṣī, aśroṣīt (see Word Index Mv, p. 32). It remains unclear to me why BHSG § 32.69 merely says that aśroṣīt is directly inherited from Skt. aśrauṣīt whereas it is worthwhile to emphasize that the difference between the forms with guṇa and vṛddhi vowels is striking and betrays innovation in BHS. The -o- vocalism of the root śru-, while restricted in use, is attested in Vedic (see 2nd sg. śróṣi with imp. value and Gr. véd., § 316), but it is far more frequent in BHS. 53 S.L., p. 161 reads rātryambarasya … sarvaṃdada iti nāma kṛtaṃ (hard to understand) instead of rajño ’mbarasya… sarvaṃdada iti nāma kṛtaṃ ‘to (for) the king Ambara the name Sarvaṃdada was made (=attributed)’ (gen. for dat.). 54 Gen. pl. eṣaṃ in caiṣam (< ca eṣam, should be eṣām as read S.L., p. 161) is not due to metrical constraints as stated BHSG § 21.39. eṣaṃ gen. pl. from ayam refers to mahājanakāyaḥ nom. sg. m. ‘large crowd of people’. 55 duṣakaraparityāgaṃ dānaṃ ‘gift as an arduous sacrifice’, but see Mv.1.105.10 and 12 duṣkaraparityāgaṃ and Skt. adv. duṣkaram ‘hard to be done, difficult, arduous’. Is the anaptyctic vowel in (duṣ)-a-kara- due to an orthoepic (or orthographic) variation? If it is the matter of pronunciation, the vowel divides the consonant cluster ṣk which crosses the morpheme boundary in the semantically close duṣkṛtaṃ ‘wrongly done’ (see Descriptive Grammar, § 49.2) and the result is the emergence of a nonce-morpheme duṣa-. 56 yan nūnaṃ […] yācemaḥ, cf. below yan nūnaṃ [...] yācamaḥ. 1st. pl. opt. yācemaḥ from yāc-

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sarvā ārabdhā 57 rājño ’mbarasyāntaḥpurikāṃ yācituṃ 58 , devīm agramahiṣīṃ putraduhitṝṇāṃ yācituṃ. tadā rājāmbaraḥ prayacchati prasannacittas. teṣām etad abhavat. na cedaṃ duṣkaraṃ yo bhāryāṃ parityajati 59 . yan nūnaṃ vayaṃ rājño ’mbarasyāṅgapratyaṅgāni60 yācamaḥ. tad yadi dāsyati sarvaṃdado bhaviṣyati atha na dāsyati na sarvaṃdado bhaviṣyati61. tatas tasyāgrataḥ tatra jyotīraso nāma māṇavako rājño ’mbarasyāgrataḥ sthitvā62 sarvaṃdada rājyaṃ dadasveti prārthitavān. śrutvā ca rājñāmbareṇa paramaprītimanasā svayam eva brāhmanaṃ snāpayitvā paṭṭaṃ badhvā rājābhi‘to ask, beg, solicit’ as usually expected, but yācamaḥ is 1st pl. indic. which attests to the instability of opposition between modal categories [note that yācamaḥ should have the long vowel before the ending in -m (i.e. yācāmaḥ) like e.g. Mv.3.6.16 yācāmi 1st sg. indic.]. According to BHSD p. 444, yan (yaṃ) nūna(ṃ) and yan (yaṃ) nu ‘suppose now’ are used with the 1st sg. opt. (rarely with indic.). See also my notes on the Saddharmapuṇḍarīka of Kashgar. 1st pl. yācemaḥ is a composite form half-way between pres. ind. and opt., as is adhyeṣemaḥ in Kpsū 397. 6-7 yan nūnaṃ vayaṃ pañcaśikhaṃ gandharvaputram adhyeṣemaḥ ‘and if we were to beseech Pañcaśikha, son of the gandharva?’—both yācemaḥ and adhyeṣemaḥ have the ending of 1st pl. indic. -maḥ, but the suffix of opt. -e. Cf. Skt. 1st pl. opt. Mv.3.315.5 yācema. 57 ārabdha past pass. part. of ārabhati ‘to undertake, to begin’. It can also have active meaning; here ārabdhā […] yācitum ‘they began to ask’. S.L., p. 161 reads tatas te sarvāḥ | ārabdhā, the daṇḍa is clearly put in the wrong place. 58 The verb yācati ‘to ask, request’ governs here two cases: three acc. sg. (antaḥpurikāṃ, devīm, agramahiṣīṃ) are followed by the gen. pl. putraduhitṝṇāṃ. 59 na cedaṃ duṣkaraṃ yo bhāryāṃ parityajati. The correlation of the demonstrative pron. idam nt. (agreeing with duṣkaraṃ nt. ‘difficult act’) and of the relative pron. yo < yaḥ m. (disagreeing in gender), is rather rare; it is functionally comparable to the correlation yat tad; the targeted sense is ‘it is not so hard to renounce to one’s wife’. 60 -aṅgapratyaṅgāni ‘chief and secondary (minor) members of the body’. S.L., p. 161 reads yan nūnaṃ vayaṃ rājño ’mbarasyāṅgaprahāryānidhamaḥ and translates ‘Si nous demandions au roi Ambara ses membres!’ The sequence -aṅgaprahāryānidhamaḥ is hardly interpretable; moreover, the quoted sentence having no verb, it is impossible to approve or to disapprove the translation. 61 tad yadi dāsyati sarvaṃdado bhaviṣyati atha na dāsyati na sarvaṃdado bhaviṣyati ‘If he gives, he will become an All-giver. But if he will not give, he will not become an All-giver’ (BHSD p. 585 renders the adj. sarvaṃdada applied to “an unnamed man” as ‘who gave away everything’ and specifies ibid., p. 261 that -dada ‘giving’ is recorded only at end of compounds). The conjunction yadi has the demonstrative tad for its correlative, fronted to the beginning of the first sentence, the normal order being yadi... tad (similar fronting tad yadi is known from the Aitareya-Brāhmaṇa, see Verpoorten, ibid., p. 310, § 530); the second sentence is introduced by atha ‘but, then’. The two sentences are linked; one would expect the second sentence to be something like *yadi na dāsyati atha na sarvaṃdado bhaviṣyati, while, given present order, more plausible would be *atha yadi, the conjunction being postponed to the connector atha (for the examples from the Aitareya-Brāhmaṇa, see Verpoorten, ibid.). The two syntactic structures have only the absence of sandhi between bhaviṣyati and atha as a marker of phrase boundary. 62 tatas tasyāgrataḥ tatra jyotīraso nāma māṇavako rājño ’mbarasyāgrataḥ sthitvā ‘Right at that moment, a young Brāhman named Jyotīrasa appearing before King Ambara..’. The sentecen is characterizes by a redundancy; it would be clearer were it to eliminate tatra (which doubles tatas) as well as one of the adv. agratas ‘in front’. Note also that the first demonstrative tasya is too far from the nouns with which it agrees: rajño ’mbarasya.

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ṣekenābhiṣicya rājatve pratiṣṭhāpayitvā sarvaṃ jambudvīpaṃ niryātayitvā praṇidhānam akarod. ahaṃ 63 sarvajambūdvīpaparityāgenānutstarāṃ samyaksaṃbodhim abhisaṃbudhyeyam. yadīyaṃ me āśā paripūryati yo ’yaṃ mamaitarhi 64 sarvajambūdvīpe rājā pratiṣṭhāpito vartatvasya jambūdvīpe ājñā dīrghāyuṣ ca bhavatu rājā cakravartī cirasthāyī. yadā cāham anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyaṃ, yadā yuvarājatvena vyākuryām anuttarāyāṃ samyaksaṃbodhau65 . roco nāma brāhmaṇas tena me ubhau pādau yācitau66 tasya mayā svayam eva prasannacittena tīkṣṇaṃ śastraṃ gṛhītvā svapādau chittvā pradattau praṇidhānaṃ cākarot 67 . labheyāham anuttarāṃ śīlapādāṃ. tatra drāṣṭāvo nāma brāhmaṇas tena me ubhe netre yācite tasya ca mayā ubhe netre utpādya68 datte peyālaṃ anuttaraṃ pañcacakṣuḥ pratilabhāya praṇidhānaṃ kṛtavān.

VOCABULARY (SELECTED ITEMS) kaṣāya m. impurity, degradation

gaganatalagata at the sky’s surface; this compound shows the extension of the quasi-suffixal meaning of Skt. part. gata (cf. citragata ‘represented in a picture’): in BHS -gata is particularly semantically bleached: rūpagata nt. ‘endowed with one's own form or nature’, ‘a corporeal substance’, substantially = rūpa ‘form’ (BHSD p. 456). akarod. ahaṃ is one of the occurrences of consonant sandhi, a relatively rare case in which phrase boundary is disregarded (more usually such consonant sandhi can take place only within a sentence). This situation is comparable to that in which two phrases are felt to be closely linked (see below), but in this case the two quoted words are syntactically independent. Cf. also an isolated case of BHS sandhi -āyuṣ ca; everywhere in this text the sandhi -ś c- prevails. Thus, the interchange between ś/ṣ affects sandhi as well. 64 mama (etarhi) is acc. sg. of aham, but its syntactic function makes of it an equivalent of instr. case. 65 yadā cāham anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyaṃ yadā yuvarājatvena vyākuryām anuttarāyāṃ samyaksaṃbodhau ‘When I will awaken to the unsurpassed perfect enlightenment, then I will predict the unsurpassed perfect enlightenment (experienced) by one who is at the rank of an heir-apparent’. In the apodosis the demonstrative tadā should stand instead of yadā. The author of the prophesy is the agent of vyākuryām 1st sg. opt.-fut. (nom. sg.), while the beneficiary of the prophesy is in instr. My rendering is only tentative. Note that the instr. yuvarājatvena is a part of a peculiar construction, the goal of the prophesy is regularly in loc. (BHSD s.v. vyākaroti, p. 517). 66 roco nāma brāhmaṇas tena me ubhau pādau yācitau. The whole constitutes two statements, although their boundaries are not marked by any sign: ‘(There was) a Brāhman named Roca; he asked of me my two feet’. Alternatively, if a single utterance is supposed, a relative pronoun is missing (more accurate syntax might be: *yo roco nāma brāhmaṇas tena...), which results in an anacoluthon: roco nāma brāhmaṇas appears to be either an autonomous clause or a nom. abs. functionally independent from the rest of the sentence. 67 mayā […] akarot is one of syntactic peculiarities: the subject or the agent mayā (instr. of 1st sg. pron.) should imply a part. of the predicate, not the personal verb akarot (see p. 282, fn. 27 on vyākṛta […] tvayā and here tasya ca mayā ubhe netre […] datte ‘And I gave him my both eyes’). 68 utpādya ger. from utpādayati ‘to effect’, caus. of utpadyati (in the ger. the caus. suffix is suppressed). 63

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dakaprasāda nt. variant known in Kpsū; elsewhere is attested udakaprasāda nt. (?) a kind of jewel (BHSD p. 128) nidhi f. treasure; in Skt., m. store, hoard, treasure niryātayati to give, present, hand over; the verb is ordinarily in active voice and is used with acc. of thing given and dat. or gen. of the beneficiary. In our text, the beneficiary of the verb niryātayati is the brāhman (acc.) who is bathed (brāhmanaṃ snāpayitvā) and to whom Jambudvīpa is handed over (jambudvīpaṃ niryātayitvā, with no reminder of the beneficiary in one of two possible grammatical cases) pañcakaṣāya five impurities (characterizes loka ‘world’); five such are: āyuḥ-, dṛṣṭi, kleśa-, sattva-, kalpa- (BHSD p. 174, s.v. kaṣāya) peyāla m. (?), Pāli peyyāla (nt.) ‘repetition, succession, formula, way of saying, phrase’. In BHS, regularly peyālaṃ ‘et cetera’; it “indicates abbreviation, usually but not always of a passage previously cited in the text, and often but not always with implication that the full text is supposed to be recited” (BHSD p. 354) praṇidhāna nt. ardent desire, earnest wish, vow māṇavaka m. young brāhman, brāhmanical disciple (word of Vedic origin)

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TWO BODHISATTVAS

Text: Karuṇāpuṇḍarīka, II, ed. with Introduction and Notes by I. Yamada, pp. 407.12408.13; 409.12-410.8. tatra ca parṣadi dvau bodhisattvau ekaḥ vigopaśikharo nāma dvitīyaḥ saṃrocanabuddho nāma. sa ca vigatasaṃtāpodbhavavaiśravaṇasālarājo69 nāma tathāgatas tau dvau bodhisattvav āmantrayitvaivam āha. gacchata yūyaṃ kulaputrau 70 sahe buddhakṣetre mad vacanāc 71 chākyamunes tathāgatasyārogyakauśalyaṃ sukhasparśavihāratāṃ paripṛcchata tāv āhatuḥ 72 . sarvāvantaṃ bhadanta bhagavan nāvāṃ sahaṃ buddhakṣetraṃ sakṣitigaganaṃ samanupaśyāmaḥ 73 . na ca

The Chinese and Tibetan translations attest that the name of the Tathāgata is, in fact, Vigatasaṃtāpobhyudgatavaiśravaṇasālārāja (J.W. de Jong, Buddhist Studies, p. 482). 70 This text provides a good illustration of the instability of the category of number in BHS: The opposition between du. and pl. is not rigorously maintained; nominal and pronominal duals often are the subjects of verbs in the pl. (cf. BHSG §§ 5.6, 25.3): gacchata yūyaṃ kulaputrau ‘go, young sirs!’ (the 2nd pl. imp., 2nd pl. pron. and voc. m. du. noun are syntactically aligned, as are aligned the same verbal form and voc. m. pl. noun in gacchata kulaputrā, cf. identical grammatical features in mā kulaputraivaṃ (< kulaputrā еvaṃ) vadata ‘do not speak thus, young sirs!’ (both verb and noun in pl.). Note the prohibitive particle mā used with the imp. vadata 2nd pl. imp. [the use of imp. is more properly Skt. than BHS. (BHSG § 42.1-16), cf. also mā kulaputrā evaṃ vadatha, the verb is 2nd pl. pres.]; 71 mad vacanāc is wrongly printed as two words. See Skt. compound madvacanāt ‘in my name, from me’. 72 paripṛcchata 2nd pl. imp. contradicts tāv āhatuḥ nom. du. pron. and 3rd pf. du. The latter verbal form occurs very rarely. 73 nāvāṃ... samanupaśyāmaḥ ‘we (two) do not see’ combines the 1st du. pron. āvāṃ with the verb of the 1st pl. pres. samanupaśyāmaḥ. This is a compromise between the semantic coherence and grammatical incoherence of the text: syntagms with internal grammatical coherence have weak agreement with items outside of the syntagm. Thus, āvāṃ pratiṣṭhevahi ‘(there where) we two could establish ourselves’ with internal grammatical coherence maintained (āvāṃ 1st du. pron., pratiṣṭhevahi 1st du. opt. middle) constrasts with tau dvau bodhisattvau (the demonstrative pron., the numeral, and the noun are all in the du.) [...] saṃprasthitāḥ (predicative part. in pl.) ‘the two bodhisattvas...set out’. In addition to these examples, here are two passages taken from the same text: Kpsū 394.12-395.4: tasyāṃ ca parṣadi rahagarjito nāma bodhisattvo dvitīyaś ca jyotiraśmir nāma bodhisattvaḥ. atha vimalaguṇatejarājas tathāgatas tān bodhisattvān āmantrayati sma. gacchatha yūyaṃ kulaputrāḥ sahe lokadhātau śākyamuniṃ tathāgataṃ mad vacanād ārogyakauśalyaṃ sukhasparśavihāratāṃ paripṛcchatha. te bodhisattvā āhuḥ. [...] samanupāṣyāmaḥ. [...] pratitiṣṭhemaḥ [...] mā kulaputrā evaṃ vadatha […] ‘In the assembly there was a bodhisattva by name Rahagarjita and another bodhisattva by name Jyotiraśmi. The Tathāgata Vimalaguṇarāja solemnly spoke to these two bodhisattvas: ‘You (yūyaṃ nom. pl. of the 2nd person pron.) go (gacchatha 2nd pl. pres. indic.), O you young sirs (voc. pl.), into the Saha (world) and, following my orders, you ask (paripṛcchatha 2nd pl. pres. indic.) about the good health and welfare of the Tathāgata Śākyamuni as well as about his state of dwelling with things that are pleasant to touch’. These bodhisattvas (te bodhisattvā nom. pl.) replied (āhuḥ 3rd pl. pres. indic.). ‘[...] we see to it (1st pres. indic.). [...] may we establish ourselves’ (pratitiṣṭhemaḥ 1st pl. opt. with the ending of the 1st pres. indic. -maḥ). ‘You do not speak (2nd pl. pres. indic.) thusly, young sirs (voc. pl.)’”. The bodhisattvas are two in number, but the du. 69

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tatraikasattvasyāpy74 avakāśo ’sti kṣitau vā gagane vā yatrāvāṃ pratiṣṭhevahi. sa ca tathāgata āha. mā kulaputraivaṃ vadata nāsti sahe buddhakyṣetre ’vakāśaḥ. tat kasmād dhetor. vistīrṇāvakāśaḥ 75 kulaputrau sa śākyamunis tathāgato ’cintyair buddhaguṇaiḥ pūrvapraṇidhānena 76 vistīrṇā tasya tathāgatasya kṛpāśāsanāvatārapraveśā 77 triśaraṇagamanaṃ tribhir yānair dharmaṃ deśayati 78 trividhaṃ śikṣāsaṃvaraṃ deśayati trīṇi vimokṣadvārāṇi prakāśayati tribhyaś cāpāyebhyaḥ sattvān uddharati triṣu ca śivapatheṣu pratiṣṭhāpayati. (...) sa ca vigatasaṃtāpodbhavavaiśravaṇasālarājas tathāgataḥ candrarocavimalān puṣpāṃ79 gṛhītvā vigopaśikharasya bodhisattvasya dadāti saṃrocanabuddhasya ca bodhisattvasya mahā-sattvasya 80 evaṃ cāha gacchata kulaputrau mama rddhibalādhānena 81 sahaṃ buddhakṣetraṃ. tatra viṃśatiprāṇasahasrāṇy āhuḥ. vayam api bhagavan gamiṣyāmas tathāgatasyānubhāvena sahaṃ buddhakṣetraṃ śākyamuniṃ tathāgataṃ darśanāya vandanāya paryupāsanāya. tathāgata āha. is not used and the internal coherence of the syntagms employing nominal, pronominal and verbal pl. forms is in contradiction with the semantic tenor `of the text. Kpsū 401.12-18 gacchata kulaputrā yathābhiprāyāḥ. tau ca dvau bodhisattvau...saṃprasthitā...buddhakṣetram anuprāptā...gṛdhrakūṭe parvate pratyasthātaḥ ‘“Go (gacchata 2nd pl. imp.), young sirs (voc. pl.), according to your intention!”. And the two bodhisattvas (pronouns, numeral, and nouns in the nom. du.)...departed (part. pl.), ... they reached the Buddha-field, ...they alighted on Mount Gṛdhrakūṭa’ (an attempt to reestablish the agreement with the subject in the du. tau ca dvau bodhisattvau, for the form pratyasthātaḥ is built on the root aor. stem (praty)asthā- followed by the 3rd du. prés. indic. ending -tas). According to BHSG § 32.106, occasional root aor. forms from roots in -ā occur with loss of the consonant of the ending, see e.g. Mv. 1.55.15 pratyasthā (but 1.55.2 pratyasthāt) ‘he alighted’. 74 ekasattva m. a single being (cf. CPD II, fasc. 14, p. 624 on Pāli ekasatta); BHS has also ekabhikṣu ‘a unique or lone monk’, cf. CPD ibid., p. 609 on Pāli ekabhikkhu and SWTF, Lief. 6, 1991, p. 436. 75 dhetor. vistīrṇāvakāśaḥ sandhi -or < oḥ is due to the disregarded sentence boundary. 76 The nominal clauses vistīrṇāvakāśaḥ kulaputrau ‘vast [is] space, young sirs’ and sa śākyamunis tathāgato ’cintyair buddhaguṇaiḥ pūrvapraṇidhānena ‘He, the Śākyamuni Tathāgata [endowed with] inconceivable Buddha-qualities [acquired] following a vow made long ago’ are not linked by any sentence connective. If this is not a scribal accident, the two clauses are juxtaposed within one statement. 77 vistīrṇā and kṛpāśāsanāvatārapraveśā are nom. pl. m. of a -stems (the visarga being deleted or unmarked in writing). 78 sa […] vistīrṇā tasya tathāgatasya kṛpāśāsanāvatārapraveśā […] dharmaṃ deśayati “He — numerous are methods of penetration into the doctrine of compassion— teaches the Doctrine’ where the words vistīrṇā tasya tathāgatasya kṛpāśāsanāvatārapraveśā build a parenthetical (inserted) clause with no syntactic relation to its environment. 79 puṣpāṃ acc. pl. of puṣpa nt., with a final anusvāra representing the dental nasal. 80 puṣpāṃ gṛhītvā vigopaśikharasya bodhisattvasya dadāti saṃrocanabuddhasya ca bodhi-sattvasya mahāsattvasya: the verb dadāti appears after the first two gen. of attribution although it is also syntactically related to the gen. nouns found at the end of the sentence, a position which should have been occupied by a predicative verbal form. 81 Yamada’s edition has mama rddhi- but continuous notation mamardhi-, like in the ed. of Karuṇāpuṇḍarīka by Ś. C. Das and Ś. C. Śāstri, p. 122, would be more consistent with the habits of this text.

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gacchata kulaputrā yathābhiprāyāḥ 82 . tatas tau dvau bodhisattvau sārdhaṃ viṃśatibhir bodhisattvasahasrais 83 tasya tathāgatasya riddhyanubhāvena tato virajād buddhakṣetrāt saṃprasthitāḥ ekakṣaṇeneha buddhakṣetre ’nuprāptā gṛdhrakūṭe parvate pratyasthuḥ84

VOCABULARY (SELECTED ITEMS)

ānubhāva m. dignity, greatness; power, cf. Skt. anubhāva avakāśa m. space, room ārogyakauśalya m. health and well-being ṛddhibalādhāna (also riddhi-) nt. state of being in possession of magic power ekakṣaṇa is recorded either in loc. sg. ekakṣaṇe ‘in one instant’ (adverbially, cf. Pāli ekakkhaṇe ‘simultaneously’) or as a member of compound, e.g. Dbh. 55.22 ekakṣaṇatryadhvānubodha ‘instantaneous comprehension of present, past and future’ kulaputra m. young sir, but Skt. meaning is ‘son of good family, respectable youth’ kṛpāśāsanāvatārapraveśa m. method of penetration into the doctrine of compassion paryupāsana nt. respectful waiting upon pūrvapraṇidhāna nt. a vow made long ago; a vow made in a former life

yathābhiprāyāḥ ‘according to your intention’. See BHSD p. 54, s.v. on the semantic history of abhiprāya m. ‘intention’. yathābhiprāyāḥ, a bahuvrīhi compound determining kulaputrā. 83 sārdhaṃ viṃśatibhir bodhisattvasahasrais ‘with twenty thousand bodhisattvas’; in BHS, the adv. sārdham can precede or follow the instr., cf. Mv.1.311.18-19 sā [...] sārdhaṃ mahatā janakāyena parivṛtā and MvKM p. 34 kuśo rājā devīya sudarśanāya sārdham antaḥpuraṃ praviṣṭo. Senart I, p. 398 connected the occurrence of sārdhaṃ plus instr. with the passive character of the clause, but this peculiar statement can hardly be confirmed. Note that sārdhaṃ with instr. is not unknown in Skt. either (see Speijer, § 184, pp. 132-133). 84 pratyasthuḥ ‘they stood firmly’ or ‘they established themselves’, 3rd pl. aor. or impf., the two grammatical tenses were not well distinguished in BHS (BHSG § 32.118); the ending -uḥ (-ur) is borrowed from the Skt. pf., cf. Kpsū 412. 10 adrākṣuḥ ‘they saw’ 3rd pl. aor. from dṛś- ‘to see’. The reading of ms. B pratyatasthuḥ is perhaps an attempt to construct a 3rd pl. of the pf. with Skt. reduplication and an augment to reinforce past tense value. Interestingly, the form adrākṣuḥ appears only once in Mv.1.35.3 in a syntactic environment in which(1.35.5) is used a morphologically different verbal form of 3rd pl. aor. ending also in -uḥ: adrākṣuḥ […] pratyudgatāsuḥ ‘they saw [him] and came forth [to meet him]’; the second form, as BHSG §§ 32.61 and 32.77 assumes, is probably based on the stem of the ppp. of gam- in -ta with the ending -āsuḥ added. 82

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bhadanta m. venerable, reverend person; often, but not always refers to Buddha; in Skt. used as address to Buddhist monks (BHSD p. 405) śikṣāsaṃvara m. restraints (taught in the) doctrine (?) śivapatha m. BHSD p. 626 mentions as a MI word sīvathikā; śivapathī, -thikā ‘a place where dead bodies are thrown out’ (Cf. BHSD p. 528); śivapathikā occurs Bhī-VinR § 147 and Abhis-Dh(Mā-L) §§ 4.15, 6.13 with the meaning ‘cemetery’(Karashima, Abhis-Dh(Mā-L) III, p. 503). Here, however, the meaning is probably identical to that of Skt. śivapada nt. ‘final liberation, emancipation’ samādāpayati to incite, instigate to (with loc.), see examples BHSD p. 568, s.v. sarvāvant adj. whole (cf. Skt. and Vedic sarvāvat adj. containing everything, entire, complete) saha m. or sahā name of the world-system in which we live (BHSD p. 588), Skt. earth

XIX. A FRAGMENT OF THE PRĀTIMOKṢAVIBHAṄGA OF THE MAHĀSĀṂGHIKALOKOTTARAVĀDINS Text: S. Karashima, “A Fragment of the Prātimokṣa-Vibhaṅga of the MahāsāṃghikaLokottaravādins”, in J. Braarvig ed., Buddhist Manuscripts in the Schøyen Collection, vol. I, Oslo, Hermes Publishing, 2000, p. 235. Professor Karashima’s notes to his article, pp. 234-239 are marked S.K. recto 1 ///cīvaradh[ā]raṇena aṃtogateṣu indriyeṣu 1 a[ba]hirgatena mānasena sthitena dharmatā-prāptena nāgo viya kāritakāraṇo2 praviśaṃto prāsādike a3 aṃtogateṣu indriyeṣu would be due to a misunderstanding of aṃtogatehi indriyehi as loc. pl. found in parallel texts (S.K., p. 236, n. 28). BHSG § 7.30 formulates somewhat differently: “In BHS, historic instr. forms are extensively used in loc. function”. That means that loc. pl. is used here instead of instr. Both instr. and loc. are found in phrases of nearly identical sense, cf. BhiVin § 122 na evaṃ karato vṛddhir bhavati kuśalehi dharmmehi and BhiVin § 135 na evaṃ karontīye vṛddhir bhavati kuśaleṣu dharmmeṣu. In my view, the concomitant use of these syntactic constructions points to the fact that their alternation (or mutual substitution) was admitted within the range of syntactic patterns of BHS. Cf. also the same stock-phrase (with slightly modified case-forms and lexicon ) Abhis-Dh (Ma-Lo) § 41.4 […] antarggatehi indriyehi abahirggatena manasena sthitena dharmmatāvasthaprāptena. 2 nāgo viya kāritakāraṇo […] nirdhāvaṃti is understood ‘Having accomplished their task, they were like elephants; they came out (of the village)’ [S.K., adding n. 30 that this is an example of singular for plural forms with reference to BHSG § 5.1 where it is said that “the use of (historically) singular for plural forms and vice versa “in nouns and verbs alike [is] a matter of morphological confusion”. Parallel texts show, however, syntactic agreement between the nouns nāgo, kāritakāraṇo (sg.) and the verb of movement in the singular, see Abhis-Dh (MaLo) § 41.4 sthaviro dāni […] mārgo (according to S.K., read nāgo) viya kāritakāraṇo […] piṇḍāya carati ‘The elder monk, having accomplished his task and [being] like elephant, set out in quest of alms’ (but Abhis-Dh (Ma-Lo) II, p. 325 translates viya kāritakāraṇa as ‘wie ein abgerichteter Elephant/like a well-trained elephant’, see for lexicographical details, ibid., p. 326, n. 5). 3 prāsādike a, is, I suppose, to be read as prāsādikena, instr. sg. of the adj. prāsādika; its syntactic role is a problem and needs explanation. The form prāsādikena is found in several parallel texts cited by S.K., p. 236, n. 27. Among them, those from Mv. provide a helpful combination of two words in instr. sg., prāsādikena īryāpathena that BHSD p. 116 s.v. īryāpatha 1

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2 /// + kasūparasavyaṃjanasya4 pūrehi pātrehi nirdhāvaṃti te dāni āyuṣmanto ṣaḍvargikā5 āhaṃsu6 āyuṣmaṃ7 bhagavatā samo āmiṣalābho prajña8 3 /// + bhāveti samaṃ ca dāni imaṃ ca imaṃ ca9 sthavirā bhikṣū āhaṃsu tathā hi yūyaṃ ā yuṣmaṃ10 ṣaḍvargikā atyanakūlaṃ11 praviṣṭā te dāni aparaṃ 4 /// + + [ṃ] paśya goṇaṃ paśya meṇḍhaṃ paśya cchagalaṃ paśya ulūkaṃ explains as follows: “behavior, deportment, most commonly with favorable implication, but this can be made clear by an adjective, esp. prāsādika ‘gracious, (religiously) attractive’: Mv.3.27.34 pratyekabuddho […] praviṣṭo […] prāsādikena īryāpathena”. I understand the latter and Mv.3.182.11-12 pratyekabuddho […] praviśati […] prāsādikena īryāpathena ‘A Pratyekabuddha came (or is coming) in; he was/is endowed with gracious deportment’. The construction praviśaṃto prāsādike[n]a can be understood as elliptic, the word īryāpathena being omitted. Cf. a Pāli stock-phrase (Vinaya-Piṭaka, Saṅghādisesa, XIII) comprising the words so bhikkhu Kiṭāgiriṃ […] pāvisi pāsādikena […] iriyāpathasampanno translated by I. B. Horner as ‘this monk entered Kiṭāgiri, he was pleasing, he was possessed of pleasant behaviour’ (The Book of the Discipline, vol. I, London, 1949, p. 318) where pāsādikena is syntactically unrelated to iriyāpathasampanno, but the meaning corresponds to that of prāsādikena īryāpathena. The words in instr. cīvaradh[ā]raṇena, a[ba]hirgatena, mānasena, sthitena, dharmatāprāptena are nominal parts of the predication: their function in the construction cīvaradh[ā]raṇena, etc. praviśaṃto prāsādikena [īryāpathena, added] is to point to activities and states meant as transitory, what excludes the nominative construction indicating a permanent state, as in Mv. 1.168.2 cīvaradharaṇaṃ (-dharaṇaṃ is printed with short a by Senart) munino lokottaraṃ ‘The Seer’s wearing of his mendicant’s robe is transcendental’ (J I, p. 132). 4 kasūparasavyaṃjanasya [read (ane)kasūpa- (S.K., p. 235, n. 18)] pūrehi pātrehi ‘with bowls filled with (much steaming boiled rice, from which all the black specks had been removed, served with) various sauces, flavours and seasonings’ (ibid., p. 236). The words in parentheses correspond to those of the line 3 of the verso text: [te dāni] bāṣpāḍhyasya śālisya vicitakālakasya anekasūparasavyaṃjanasya pūrehi pātrehi. 5 ṣaḍvargikā ‘(monks) of the group of six monks’, nom. pl. According to BHSG § 8.78, nom. pl. -ā of the a-stems occurs without regard to the following sound and is very common in vss. as well as in prose, commonly in Mv. In the present text, see also sthavirā, praviṣṭā, āryamiśrā (on the latter, more below). 6 āhaṃsu or āhaṃsu(ḥ) is explained as 3rd preterite from ah- ‘to say’(BHSG p. 205), but treated under the heading ‘Perfect’ at BHSG § 33.9. Very frequent in Mv, BhiVin. 7 āyuṣmaṃ voc. sg. from āyuṣmant ‘venerable sir’. 8 prajña [read prajñapta (S.K., p. 236)], ppp. from prajñapayati ‘to make known, declare, teach’. 9 bhāveti samaṃ ca dāni imaṃ ca imaṃ ca ‘Is this (portion of almsfood) equal to that (portion of almsfood) ?’ bhāveti 3rd sg. opt. caus. from bhū-, rare, but occurring also Mv.2.357.17 (vs) śūnyatāṃ śāntam bhāveti bhavā ca virato muniḥ ‘The dispassionate sage brings about the (state of ) existence (which is like) the void and the calm’, cf. the uncontracted form bhāvаyati Mv.2.147.16 yatra bhāvayati tūṣṇīṃ bhavati ‘where it (the body) is active, [it] is quiet’. Note the clause-initial bhāveti introducing the question. 10 ā yuṣmaṃ read āyuṣmaṃ nom. sg. m. from āyuṣmant (S.K., p. 235) is used with yūyaṃ 2 pl. personal pron. Cf. at the preceding line āyuṣmanto nom. pl. 11 atyanakūlaṃ read *atyanakālaṃ ‘too early’ (S.K. p. 235, n. 19, with a question mark). Ibid., p. 237, n. 34 is added Abhis-Dh (Ma-Lo) § 39.1 āyuṣman evaṃ yūyaṃ atyanukālye gaṇḍīṃ āhaniya bhuñjatha ‘After, your reverences, having beaten the gong thus too early, you ate’ (bhuñjatha is hardly 2nd pl. preterite, it is rather either pres. or impv.). It is said Abhis-Dh (Map. 294, n. 6 that no lexical source records atyanukālye. The word *atyanakālaṃ is found only in the texts of of the Mahāsāṃghika-Lokottaravāda tradition (S.K., p. 234).

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paśyāhīti 12 kālaparyantaṃ 13 pratipālenti 14 tāsāṃ stṛkānāṃ bhavati bhavitavyaṃ adya je15 5 /// + + pariviṣiya ātmano āhāraṃ kṛtvā16 āsaṃti te dāni kālaparyaṃte praviṣṭā āhaṃsu ārogyaṃ17 upāsike detha asmākaṃ bhaktakā18 ti tā dā19 6 /// + + kam bhaktaṃ20yathāpi21 te āryamiśrā ṣaḍvargikā nāgacchati22 asmābhiḥ putrapati pariviṣṭā23 ātmanā āhāro kṛto …ṃ dāni

paśya and paśyāhi are two forms of 2nd sg. impv. from paś- ‘to see, look’. paśya is most frequent in Mv; paśyāhi occurs Mv.2.28.4, Mv.2.447.2, etc. (BHSG §§ 30.2, 30.6). 13 kālaparyantaṃ ‘[until] the closing of the proper time’, ‘the time limit’ (S.K., p. 237 and n. 35 refers to Abhis-Dh (Ma-Lo) § 39.8 atha dāni kālaparyantaṃ nâgacchanti “When [monks…] do not come until the closing of the proper time’; cf. Abhis-Dh (Ma-Lo) III, p. 198: ‘innerhalb der festgelegten. Zeit/within the fixed time’. 14 pratipālenti 3rd pl. pres.in the meaning of past indic. from Skt. pratipālayati ‘to wait for’ (S.K., p. 237). 15 tāsāṃ stṛkānāṃ bhavati bhavitavyaṃ adya je ‘Perhaps there was [today] (an offered meal) at Je(tavana) (S.K., p. 237). 16 pariviṣiya ya ātmano āhāraṃ kṛtvā ‘After having served (their husband[s?] and children) with food, (the women) themselves ate’ is so understood and translated (S.K., p. 237 and n. 37) with reference to Mv.3.145.12-13 prathamaṃ taṃ ṛṣiṃ parivisitvā tāṃ ca mṛgīṃ mātaraṃ paścāt svayam āhāraṃ karoti ‘He would first serve the seer and his mother, the doe, then he would take food himself’ (J III, p. 141). Note pariviṣiya ger. in –(i)ya from parivisati (-viṣati), see BHSG § 35.7. 17 ārogyaṃ nom. sg. of ārogya nt. ‘health’ is used as a greeting, cf. BHS ārogyayati ‘to salute’ (BHSD p. 104) and Abhis-Dh (Ma-Lo) § 5.7 ārogyaṃi “Möge es euch gut gehen” [Abhis-Dh (Ma-Lo) I, p. 53, n.1 and Abhis-Dh (Ma-Lo) III, p. 116. S.K., p. 237 and n. 38 translates this word as ‘How are you?’. 18 upāsike detha asmākaṃ bhaktakā ‘Give us a meal, upāsikās!’ S.K., p. 237 and n. 39 takes upāsike as voc. sg. from upāsikā f. ‘female laywoman’ used as pl. and detha as 2nd pl. impv. (stem de- of dā ‘to give’) [BHSG p. 215 and Abhis-Dh (Ma-Lo) § 42.2, Abhis-Dh (Ma-Lo) III, p. 298]. bhaktakā acc. pl. m. in -ā [BHSG § 8.92 and Abhis-Dh (Ma-Lo) III, p. 20, § 6.33. As there are no other examples of ā-stems used in this way, it seems preferable to say that the plurality of laywomen is due to the situation and thus the noun is interpretable as pragmatically plural, not grammatically, cf. Abhis-Dh (Ma-Lo) § 39.2 upāsike detha bhaktāni ‘Give (us) a meal, oh laywomen!’ (actually ‘meals’) where the pl. number of the noun agrees with the grammatical pl. of the verb. 19 dā read dāni (S.K., p. 235, n. 21). 20 kam bhaktaṃ. These words would remain incomprehensible without referring to the Chinese translation of the Prātimokṣa-Vibhaṅga of the Mahāsāṃghika-Lokottaravādins (an English translation is given S.K., pp. 239-240). Thus, these words are supposedly a part of a text rendered as ‘(We thought: ‘Perhaps at Jetavana there was an offered) meal’ (S.K., p. 237). 21 yathāpi ‘for that very reason’ (S.K., p. 237 and n. 40), cf. BHSD p. 442 ‘because of course, because obviously’. 22 nāgacchati read na āgacchaṃti (S.K., p. 235, n. 22). 23 putrapati (acc. pl. m. ‘children and husbands’) pariviṣṭā [nom. pl. m. ppp. from pariviṣ- ‘to serve with food, wait on, offer food’; this verb is found only in the texts of the MahāsāṃghikaLokottaravāda tradition (S.K., p. 234). However, Mv.2.275.13 reads saṃghaṃ pariviṣiṣyāmaḥ sahitakā ‘we will wait upon the Saṃgha together’ (J II, p. 258 ; while the meaning of the verb is rather Sanskritic, it is true that the meal service is expected)]. 12

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verso 1 /// + hi24 dāni yaṃ tatra dāsānāṃ vā ceṭānāṃ vā karmakarāṇāṃ vā kṛtеna siddhakaṃ taṃ dinnaṃ25 yaṃ vā taṃ vā dātvā visarjitā26 te dāni śighraśighraṃ nirdhava[ṃ]ti jetava 2 /// +…na abhikkrāṃtena pratikkrāṃtena 27 ālokitena saṃmiṃjitena 28 prasāritena saṃghātipātracīvaradhāraṇena aṃtogateṣu indriyeṣu abahirgatena29. 3 /// + [di]kā30 abhiprasādentā31 devamanuṣyāṇāṃ cittāni te dāni bāṣpāḍhyasya śālisya vicita- kālakasya anekasūparasavyaṃjanasya pūrehi pātrehi

hi probably read tāhi (S.K., p. 235, n. 23). yaṃ tatra dāsānāṃ vā ceṭānāṃ vā karmakarāṇāṃ vā kṛtеna siddhakaṃ taṃ dinnaṃ is translated ‘Then they (tāhi) gave (the monks) what (they) had cooked for the servants, slaves and labourers’ (S.K., p. 238). To me, instr. kṛtеna remains unexplained, unless we read *tāhi kṛtеna = *tāhi kṛtaṃ ‘made by them’ (is kṛtеna due to the influence of tāhi?), the ppp. *kṛtaṃ being utterly redundant with regard to siddhakaṃ. 26 yaṃ vā taṃ vā dātvā visarjitā. The subject of the ger. dātvā is different from that of the ppp. visarjitā. I suggest that the translation ‘(The monks) were given whatever (the women had cooked) and were obliged to go away’ (S.K., p. 238) can be modified: ‘Whatever they (the women) had given (them), they (the monks) were dismissed/have been sent away’. Special attention deserves the above mentioned ger. dātvā instead of Skt. dattvā; S.K., p. 234 rightly points to this form as a remarkable grammatical feature not found in BHSG. It can be added (as I observed in Descriptive Grammar, § 59.1.2, p. 212) that ttv vs. tv is a peculiar case of non-phonological degemination recorded only in one instance of the gerund from the root dā(the data of the present text and of BhiVin § 95 datvā as well make inadequate my statement on “only one instance”). Whitney § 232a says that “every tv after a vowel may also be properly written ttv, so dattvā-́ ”. 27 It is worth noting that the geminated kk before the semivowel r seems to be lexically bound as it occurs, as here, mostly in the derivates of the verbal root kram- ‘to step, go, walk’ (some instances are cited in Descriptive Grammar, § 48.18, p. 158). Of course, examples of kr (no gemination or de-gemination?) are also known, see e.g. BhiVin § 189 niṣkramitvā, but note that kk is found after the preverbs endig in i (abhi-, prati-). 28 An alternative phonetic shape of the verb underlying the ppp. saṃmiṃjita is saṃmiñj-, see BHSD p. 581 s.v. saṃmiñjayati ‘to bend back, draw in, contract’ (parts of the body, especially the arms). 29 We have here a stock-phrase; some of its variants are known in Abhis-Dh (Ma-Lo) and BhiVin (see S.K. p. 236, n. 27). As explained above, n.1, the co-occurfrence of instr. and loc. forms reflects the fact of using alternative syntactic patterns either in distant text layers or simultaneously. 30 Read (prāsā[di]kā (S.K., p. 235, n. 25). 31 аbhiprasādentā nom. pl. m. pres. part. from caus. abhiprasādayati (simple verb is abhiprasīdati ‘to favour, be well disposed’) ‘to make well disposed, make to believe in’ (BHSD p. 54), cf. Mv. 3.413.3 abhiprasādayanti yaśodasya mātāpitarau bhagavato santike cittaṃ ‘Yaśoda’s parents made their hearts favorable (prob. = believing in) to the Bhagavān’ (so translated BHSD p.54). S.K., p. 238 translates [di]kā abhiprasādentā devamanuṣyāṇāṃ cittāni as ‘(…were graceful), making the hearts of gods and men devoted to (them)’. 24 25

XIX. A FRAGMENT OF THE PRĀTIMOKṢA-VIBHAṄGA

299

4 /// + dya uccahṇe32 praviṣṭā samaṃ ca dāni imaṃ ca imaṃ ca33 te dāni therā bhikṣu34 āhaṃsu tathā hi yūyaṃ atiuccahṇe35 praviśatha te dāni āhaṃsu na hi [na]36 5 /// [pr].jñapto ayaṃ āyuṣmāṃ Dravyo Mallaputro jātāmitro viya manye 37 viṣamaṃ āmiṣalābhaṃ bhāve[t]i etaṃ prakaraṇaṃ āyuṣmāṃ Dravyo Mallaputro38 6 /// vān39 āha satyaṃ bhikṣavo40 ṣaḍ[va]rgikā evaṃ [n]āma Dravyo Mallapu[tr]o [n]avahi saṃmutīhi41 saṃmato saṃghasya ā[m]i[ṣ]ā

VOCABULARY (SELECTED ITEMS)

āmiṣalābha m. acquisition of almsfood āryamiśrа honourable; term used as address to monks characteristic of the literature of the Mahāsāṃghika-Lokottaravādins (S.K., p. 234), cf. āryamiśrikā term of address to nuns (S.K., p. 237, n. 41). Another phonetic shape of this term is ayyamiśśa found in a fragment of the (most probably) Prātimokṣa-Vibhaṅga of the Mahāsāṃghika-Lokottaravādins written in early Western Gupta script (published by S. Karashima in J. Braarvig ed., Buddhist Manuscripts in the Schøyen Collection, vol. III, Oslo, Hermes Publishing, 2006, p. 164). This shape is remarkable for it shows the alternation ry vs. yy also found in Mv.2.426.16 ayyaka ‘grandfather’, Mv.2.426.16 payyaka ‘great-grandfather’ vs. Mv.3.265.9 āryyaka ‘grandfather’, which takes place concomitantly (at least in one case) with the shortening of the preceding vowel (see Descriptive uccahṇe. S.K., p. 238, n. 46 suggests the meaning ‘midday’: ucca ‘high’ + ahar ‘day’. samaṃ ca dāni imaṃ ca imaṃ ca, cf. above, n. 9 bhāveti samaṃ ca dāni imaṃ ca imaṃ ca. The initial verb is omitted, but all the same the clause is to be understood as interrogative. See S.K., p. 238 ‘Now, is this (almsfood) and that one equal?’. 34 bhikṣu nom. pl. m. 35 atiuccahṇe ‘very late at midday’ (S.K., p. 238, n. 47, also Abhis-Dh (Ma-Lo) III, p. 67, s.v. and Abhis-Dh (Ma-Lo) II, p. 294, n. 7). This word is found only in the texts of the Mahāsāṃghika-Lokottaravāda tradition (S.K., p. 234). 36 na hi [na] is understood as ‘Did not…?’ (S.K., p. 238). 37 viya manye is understood as ‘it seems’ or ‘as if’ (S.K., p. 238, n. 49); no conjunction is used to connect the protasis (‘it seems’) and the apodosis (subsequent clause). Thus, ‘It seems [that] the venerable Dravya Mallaputra causes the almsfood to be acquired unequally’, cf. Abhis-Dh (Ma-Lo) § 20.5 kiṃ ete bhikṣavo bhikṣū ekānte āsanti kalahitakā viya manye ‘Why, monks, do these monks sit in the corner, as if they have quarreled [with you]?’ (both sentences translated S.K., ibid.). More on viya (Skt. iva) in Abhis-Dh (Ma-Lo), BhiVin and Mv.: Abhis-Dh (Ma-Lo) III, p. 259. 38 etaṃ prakaraṇaṃ āyuṣmāṃ Dravyo Mallaputro ‘The venerable Dravyo Mallaputro (told) this matter (to the Lord)’ (S.K., p. 238, ibid., n. 50 : “the phrase ‘etaṃ prakaraṇaṃ…’ might be characteristic of the Vinaya literature of the Mahāsāṃghika-Lokottaravādin school”. 39 Read (bhaga)vān (S.K., p. 235, n. 26). 40 satyaṃ bhikṣavo ‘Is it true, monks, [that…] ?’. Note that the questioned word satyaṃ opens the interrogative clause. 41 [n]avahi saṃmutīhi saṃmato saṃghasya ‘[Dravya Mallaputra] was chosen (as allocator of meals, lodgings, etc.) nine times by consent of the Saṃgha’ (S.K., p. 239). Note that sammuti is a Pāli word corresponding to BHS saṃvṛti ‘convention, general (popular) acceptance’(BHSD p. 541 noting especially the association of saṃvṛti with saṃmata < saṃman- ‘to assent or consent to’. 32 33

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Grammar, § 58.1b2, p. 209). I have hitherto not found other examples of the alternation śr vs. śś in the texts I surveyed. ayyamiśśa is mentioned among words whose linguistic features show their antiquity (Karashima, ibid., p. 163, cf. p. 169, n. 104). It has been noticed (Descriptive Grammar, § 49, pp. 174-175) that the geminate -śś- occurs rarely and only medially, at the blurred morpheme boundary, for example, Abhis-Dh(Mā-L) 8.7 uśśaṃkiyapariśaṅkiya ‘mistrusted and suspected’ (a rather rare case of assimilation (u)d/t ś-, if one ventures to reconstruct the verb *udśaṅkati ‘to fear, be in doubt’ paralleling Pāli *ud-saṅkati assumed by Cone, p. 515. Same assimilation occurs in – miśśa < miś-rа [adj. from the verbal root *miś(mikṣ-) ‘to mix, mingle’ and the suff. -ra (AiGr II, 2, p. 848)]. goṇa m. ox cchagala m. he-goat (MW p. 404 records only chagalaka m.) bāṣpāḍhya adj. much steaming (boiled rice), S.K., p. 238; ibid., n. 44: “this compound is not recorded anywhere” meṇḍha m. ram vicita-kālaka, cf. Pāli vicita-kāḷaka ‘with the black grains removed’ (said of rice) siddhaka adj.-ppp. cooked, prepared stṛkā f. woman (S.K., p. 237, n. 36)

XX. KĀŚYAPAPARIVARTA [ON THE ETHICS OF THE BODHISATTVA]

Text: V. S. Vorobyov-Desyatovskij, “Vnov’ najdennyje listy rukopisej Kāśyapaparivarty” ('Rediscovered Manuscript Leaves of the Kāśyapaparivarta'), Rocznik Orientalistyczny, 21, 1957, pp. 491–500 (referred to by the abbreviation VD). The text involves two manuscripts found around Khotan and preserved in the Petrovskij Collection in Saint-Petersbourg. Vorobyov-Desyatovskij transcribed the texts and provided linguistic and paleographical notes, which are partially reiterated below. These fragments correspond, without being identical, to the end of the chapter 2 and beginning of the chapter 3 as well as the prosaic parts of the chapters 14–19 of the edition of A. von Staël-Holstein, The Kāśyapaparivarta, a Mahāyānasūtra of the Ratnakūṭa Class edited in Original Sanskrit, in Tibetan and in Chinese, Shanghai, Commercial Press, 1926. New edition of the text: M.I. Vorobyova-Desyatovskaya (in collaboration with Seishi Karashima and Noriyuki Kudo), The Kāśyapaparivarta. Romanized Text and Facsimiles, Tokyo, International Research Institute for Advanced Buddhogy at Soka University (Bibliotheca Philologica et Philosophica Buddhica V), 2002 (abbreviation: MIVD; reference is made to ms. SI P/85A and ms. SI P/2). I reproduce the text published by VD and, whenever useful, compare it with that published by Vorobyova-Desyatovskaya : thus comes to light a fragment of the history of research in Buddhist Sanskrit philology. For notes on the language of the Kāśyapaparivarta, see Lin Li-Kouang, L’aidemémoire de la vraie Loi, Paris, Adrien Maisonneuve, 1949, pp.167–171; for lexical and grammatical notes, see F. Weller, Zum Kāśyapaparivarta, 2, Berlin, AkademieVerlag, 1965, pp. 62–64, 75–78 (abbreviation: FW), J. W. de Jong, “Sanskrit Fragments of the Kāśyapaparivarta”, Beiträge zur Indienforschung, Berlin, 1977, pp. 251–253 (abbreviation: dJ), S. Karashima, “Some features of the language of the Kāśyapaparivarta”, Annual Report of the International Research Institute for Advanced Buddhogy at Soka University for the Academic Year 2001, vol. 5, March 2002, pp. 4366 (abbreviation: SK), B. Oguibénine, “Sur un fragment du Kāśyapaparivarta”, Journal asiatique, 282, 1994, pp. 111-123, and Bhikkhu Pāsādika, “Remarks on Two Kāśyapaparivarta Translations”, Studien zur Indologie und Buddhismuskunde. Festgabe des Seminars for Indologie und Buddhismuskunde für Professor Dr. Heinz Bechert, hrsg. von R. Grünendahl, J.-U. Hartmann, P. Kieffer-Pülz, Bonn, 1993, pp. 213-220 (abbreviation: BP). I found useful to refer to Chinese equivalents of some Buddhist terms available in German translation: F. Weller, Die Sung-Fassung des Kāśyapaparivarta in F. 301

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Weller, Kleine Schriften, 2.Halbband, Stuttgart, Steiner, 1987, p. 1305-1459 (abbreviation: Sung-Fassung) and F. Weller, Kāśyapaparivarta nach der Han-Fassung verdeutscht, ibid., pp. 1136-1304 (abbreviation: Han-Fassung). A restoration of Sanskrit text corresponding to the chapters found below and their English translation is attempted in Bhikkhu Pāsādika, “The Dharma-Discourse of the Great Collection of Jewels. The Kāśyapa-Section”, Linh-Son publication d’études bouddhologiques du monastère bouddhique Linh-Son, n◦ 1, Joinville-le-Pont, novembre 1977, pp. 29-31 et ibid., n◦ 2, février 1978, pp. 31-39 (respective abbreviations: LinhSon, n◦ 1 and Linh-Son, n◦ 2). Very useful is Bhikkhu Pāsādika, “Bibliographical Remarks Bearing on the Kāśyapaparivarta’, Buddhist Studies Review, 8, London, 1991, pp. 59-70. Signs used below as explained MIVD p. XIV-XV: [ ] damaged akṣara(s) < > = (part of) omitted akṣara(s) { } superfluous akṣara(s) « » interlinear insertion + one lost akṣara [xy] MIVD uses this different printing “where a part of an akṣara, consonantal portion or vowel, is damaged, while the other portion is illegible. For example, with ka. If only consonantal portion, k, is damaged and its vowel sign, a, is illegible, they are transliterated as [k](a)”. Thus e.g. lābhasatkāraś[l](o)kaṃ ( ) restored akṣara(s) or fragments of text ● dot-like letter which is used in punctuation : “double-dotted visarga” which is used in punctuation The divisions of chapters are those of Staël-Holstein’s edition. Chapter 2 (vv. ll. of the chapters 2 and 3 are taken from the ms. SI P/2 printed in MIVD pp. 4-5) [na]1 lābhasatkāraślokaṃ2 bahuśrutyena ca prrajñāgamaṃ3 viditvā—ādīptaśiraśce[la4 VD restored the negative on the basis of Tibetan mi. MIVD lābhasatkāraś[l](o)kaṃ. 3 In prra(jñāgamaṃ) and prrati- the doubling of -r- reproduces the Khotanese graph (VD). Similar doubling occurs in the ms. of MIVD (written in Brāhmi and copied probably in Khotan around the seventh-eighth centuries CE, as supposed ibid., p. VII), see e.g. śīla{ṃ}śrrutajñānasusthito with what is considered as “pseudo-anusvāra” (or superfluous anusvāra), see SK p. 45. 4 Nom. sg. m. ends either in -aḥ or in -o: thus ādīptaśiraḥ (prose), ādīptaśīrṣaḥ (verse); prratipattisāraḥ (prose) and pratipattisāro (verse); paṇḍito (verse) and paṇḍitaḥ (verse). MIVD ādīptaśiraśc[ai](lo)pamaḥ (śru]taṃ). BHSD p. 94 refers to Mahāvyutpatti reading -celop- and pointing to ādīptaśiraścelopama adj. ‘like one whose head or clothes are on fire”, i. e. who is in extreme danger and needs nirvāpana ‘the putting out of the flames’ (applied to one leading a 1 2

XX. KĀŚYAPAPARIVARTA

303

...śru]taṃ paryeṣate 5 śrutāś ca dharmān dhārayati 6 —prratipattisāraś ca bhavati na vyāhā[ra]...vāk-ṣyaparamaḥ 7 ime kāśyapa catvāro dharmāḥ bodhisatvasya 8 mahāprajñatā[yaiḥ9 saṃ] vartate10 idam uvāca bhagavāṃs tatredam idam ucyate11|| worldly life’). Below is found ādīptaśīrṣaḥ ‘whose head is on fire’. The reading ādīptaśiraśc[ai](lo)pamaḥ (with the visarga marking the end of the utterance, see more below, n. 9) is to be understood ‘he is like one whose head and clothes are on fire’. The Tibetan translation confirms as much (see FW p. 62 and dJ p. 252 who restores ādīptaśiraścelopama; cela corresponds to Tibetan gos ‘clothes’ and śrutaṃ to Tibetan thos-pa ‘that which is heard’). Cf. also Mahāvadānasūtra 8i.8 śūro dvipadottamas tadā eṣaty ādīptaśirā iva nirvṛtim (verse) ‘the hero, the best of bipeds, as if his head were on fire, seeks the extinction (of fire)’. Note the nom. sg. ādīptaśirā in contrast to -śiras. 5 śru]taṃ paryeṣate. FW p. 62 translates more ‘sucht er so eifrig nach der Überlieferung [der Lehre]’. Linh-Son, n◦ 1, p. 31 reads śravaṇaṃ paryeṣamāṇo yathāśrutadharmān udgṛhṇīte and translates (p. 30) ‘he applies himself to studying (the dharma with a sense of urgency)…; and to the extent he has been taught the doctrines, he masters them’. The form udgṛhṇīte is better understood ‘he holds fast (to them)’, see BHSD p. 129 s.v. udgṛhṇāti. 6 śrutāś ca dharmān dhārayati is to be read as śrutāṃś ca dharmān dhārayati, both nouns in acc. pl. m. SK § 2.1 and n. 7 ascribes śrutāś to an erratic omission of anusvāra. Cf. below śrutān dhāra[ya](ti) as read MIVD (3b1). 7 MIVD reads more satisfactorily na vyāhā[rapada]-vākyaparamaḥ ‘not one whose expression consists (only) in words [and] is fixed on speech’.VD restores vyāhā[ra] on the basis of the Tibetan translation of pravyāhāra m. ‘prolongation or continuation of discourse’ by smra-ba in the chapter 59. FW p. 62, n. 12 compares the Tibetan text with the expressions from the chapter 125 to conclude that here the issue is speech (vākpathodāharaṇa) at the expense of thought; according to FW, one must understand that the deep meaning of the doctrine is far more important than all discourse about it. He translates: ‘Er macht die Bemühung [um den Sinn] zur Hauptsache. doch legt er sich nicht auf das Wort und den Ausdruck’/‘He makes an effort [to care about the meaning] of what is the essential, he does not rely on words or expressions’. vākṣyaparamaḥ of the Sanskrit text has been emended to vākyaparamaḥ (dJ p. 252). See also the reconstruction in Linh-Son, n◦ 1, p. 31: na paramā vādodāhārapadā api tu khalu punaḥ pratipattisāraḥ translated (p. 30) ‘Not discussions, utterances, phrases are of primary (importance to him) but, on the contrary, firmness in practice’. 8 Note that in the collocation dharmāḥ bodhisatvasya the visarga is maintained; it is due to MI influence [in Pāli, for example, sandhi affects only words syntactically closely connected (VD)]. The spelling bodhisatvasya, not -sattvasya, reflects the orthographic feature of the manuscripts from Central Asia (VD). 9 MIVD reads mahāprajñatā(yai saṃ). The visarga sign at the end of mahāprajñatā[yaiḥ is interpreted as “a kind of punctuation mark” by SK, p. 44. mahāprajñatāyai is dat.sg. f. (as suggested SK, p. 44, n. 3) to be distinguished from instr. sg. f. in -āyai of the ā-stem nouns (see BHSG § 9.34 on Mv.1.314.3 ākarṣaṇatāyai ‘through the power of attraction’ and Mv.2.43.7-8 katamehi caturhi. lakṣaṇānāṃ vyaktatāyai suvibhaktatatāyai gambhīratāyai akhaṇḍaśreṣṭhatāyai ‘What four (grounds)? The clearness, the regularity, the fundamentalness and the unimpaired excellence of his (=the Bodhisattva’s) characteristics’ (J II, p. 40 avoiding to render more precisely the instrumentals). 10 MIVD reads saṃvartaṃte 3rd pl. agreeing with catvāro dharmāḥ; dJ p. 252 suggested also saṃvartaṃte (according to Staël-Holstein’s edition). 11 idam uvāca bhagavāṃs tatredam idam ucyate. lit. ‘The Blessed One said this; then (tatra used in temporal sense) it is said this, this (exactly)’; the demonstrative pronoun idam is recopied erroneously (VD). The words idam uvāca bhagavāṃs are missing in the Tibetan text. FW p. 62 translates tatredam idam ucyate ‘Mit Bezug darauf heisst es/with reference to this it is said’ (thus the double occurrence of idam is not taken into account).

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sagoravau bhavati ca dharmabhā[ṇake] yathāśrutān dharma pareṣu bhāṣate —

The part of the text beginning with sagoravau and ending with y...taḥ is read as prose by VD, but it is a verse (mutilated at the end; see, however, the notes referring to MIVD) in which the onset is in vaṃśastha (12 syllabes: ⏑-⏑ --⏑ ⏑-⏑ - ⏑⏓) restored by FW p. 63, n. 3 and reproduced below (Weller’s reconstruction is nearly identical with the text in MIVD; its interest is obvious as it shows that his intuition mostly anticipated the actual text of MIVD published many years after his discovery) 12

sagoravaua bhotib ca dharmabhā[ṇake]c yathāśrutānd dharmae pareṣuf bhāṣateg ● nirāmiṣaś ca cāpratikā[ṃ]kṣamāṇoh na lābhasatkāraśilokai -(⏑?)-j śrutenak prajñāga[m]al so viditvā ādīptaśīrṣaḥ śrutam eṣate sadā yathāśrutān dhāraya[tī]m ca dharmān dhāritvan dharmao pratipattiyāp sthitaḥ pratipattisāro ca sa bhoti paṇḍito na vākṣa - - taparo ⏑ bhotiq catvār imā dharmar bhajaṃtas paṇḍitaḥ prajñāmant āpnotiu jinapraśastāḥv sagoravau is identical to sagauravo; non-distinction of o and au is a feature of both Khotanese and MI phonology, in which these vowels merge (thus explained by VD). See a somewhat different explanation SK § 5.3 and n. 17: au > o is a MI development, other occurrences in KP being nor < nauḥ, aśuco < aśucau. Similar alternarion of the root vowel o vs. au is found in Mv.2.466.9 sudhovita ‘well washed’ vs. Mv.3.144.11 paridhauta ‘washed’ (BHSD p. 487, s.v. dhovati), cf. acokṣa vs. acauksa ‘unclean, dirty’ [see several examples Abhis-Dh (Ma-Lo) III, pp. 65-66], saṃcauksa ‘completely pure’ (BHSD, p. 550), Mv.2.466.9 colakāṇi […] cauksāṇi ‘clean clothes’. b The reading bhoti 3rd sg. pres. of bhū- is due to the metre (FW). MIVD reads nevertheless bhavati which does not fit the metrical pattern. c Restored on the basis of the Tibetan translation and from a parallel construction at the beginning of the chapter (VD), see 1b3-4 a(gaura)vo bhavati ca dharmabhāṇake. d MIVD [y]athāśrutān. e Acc. pl. m. dharma is authentic for BHS. VD p. 495, n. 13 analyzed this word-form likewise and added that acc. pl. dhárma from dhárman nt., is known in Vedic (e.g. in RV.10.56.3 suvitó dhárma prathamā)́ . See also below on catvār imā dharmar. f MIVD pa(re)ṣu, loc. pl. from para adj. which must be understood here on the basis of Tibetan gžan as sabrahmacārin ‘a fellow-student’ (FW, p. 64, n.1). Not taken into account in Linh-Son, n◦ 1, p. 31 sticking to traditional meaning: ‘Causing mental disturbance to others who used to be free from it’. g MIVD inserts ● (hereafter this sign is placed in several positions). h MIVD reads cāpratikākṣamāṇo, nom. sg. m. part. ‘desiring (or expecting) nothing’; the absence of nasalization in the root is a scribal error. SK § 2.1 cites this word among those omitting the anusvāra. i MIVD reads lābhasa[t]kāraśilo[k](a). -śiloka corresponds to Pāli siloka ‘fame’ and to Vedic ślóka m. ‘glory’ (one of the meanings of this word). j The sequence which VD reads y...taḥ is too damaged and yields nothing [dJ p. 252 notices that there is not a trace of y on the photocopy (of the fragment)]. MIVD reads y.taḥ. k MIVD reads śru[t]ena. l MIVD reads prajñāga(ma). a

XX. KĀŚYAPAPARIVARTA

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nirāmiṣaś ca cāpratikākṣamāṇo13 na lābhasatkāraśiloka...y...taḥ

MIVD reads dhāra[ya](tī). The metre of this line is upajāti (11 syllables: ⏑-⏑ --⏑ ⏑-⏑ - -). The Tibetan translation presupposes ca sa (FW) which makes a vaṃśastha line. n MIVD reads dhāritva and FW p. 63, n. 3f restores the same form on the basis of the indravaṃśa metre of this line [see M. Hahn, “A brief introduction into the Indian metrical system” (accessible at https://uni-marburg.academia.edu/MichaelHahn) calling it “a sister meter of vaṃśastha, whose first syllable is long”, i.e., --⏑ dhāritva]. dhāritva is ger. of the causative dhārayati without the causative suff. (VD). See BHSG § 35.24 on -aya- presents showing ger. in -itvā and losing the syllable -ay; thus the caus. of mṛ- ‘mourir’ is mārayati and the ger. māritvā ‘having killed’ (Mv.2.248.5). o MIVD reads dharmā which fits well the metre. p pratipattiyā instr. sg. of pratipatti f. See BHSG § 10.108 on the ending -iyā and RP 11.1 te budhās tatra [...] pratipattiyā sthitāḥ ‘these sages are there steadfast by their virtuous behavior (or: practice’; BHSD p. 364 s.v. pratipatti says ‘in actual practice’, the translation by ‘practice’ is suggested by BP, p. 215). FW p. 63 understands dhāritva dharma pratipattiyā sthitaḥ ‘Nachdem er die Lehre[n] aufnahm, bleibt er dabei, sich zu bemühen/Once he received the teaching[s], he remains making an effort’ (cf. above, n. 7). See also Linh-Son, n◦ 1, pp. 30-31 suggesting the reconstruction dharme gṛhīte pratipattyarthaṃ tişṭhati translated ‘And having mastered the dharma, his (sole) concern is practising it’. q Impossible to restore this line according to FW. MVID reads bhauti instead of bhoti (cf. above, note a on au vs. o). The restoration suggested in Linh-Son, n◦ 1, p. 31 runs as na paramās (tasya)padā vā vādo vā/ panditen aiṣu caturṣu dharmeṣu seviteṣu/ jinapraśastā prajñā prāpyate and is translated ‘(who) sets but little store by discussions or phrases. He who has wisely cultivated these four characteristics, obtains the wisdom extolled by the Lord’. r catvār imā dharma. FW thinks that here the nouns are in acc. pl. m. (thus disagreeing with VD, p. 496, n. 24 who saw the nouns as acc.pl. nt.); indeed, dharma is here possibly nt., as it occasionally occurs (BHSD p. 276, s.v.). catvār imā is printed catvār (’) imā by MIVD with one of homogenous vowels elided, but see [ca]tvārīmāni […] kalyāṇa[mitrāṇi] at the onset of the chapter 14. s bhajaṃta nom. pl. of pres. act. part. of bhaj- ‘to share’. t MIVD reads prajñām acc. sg. of prajñā; the reading prajñāman (which FW still tried to analyze stating that the end of the word was unclear) is to be rejected. u MIVD reads anāpnoti adding p. 4, n. 8 “ < (m.c.) *annāpnoti < anv-āpnoti” (anv-āpnoti ‘to reach, attain”). v The visarga of this nom. pl. should be attributed to a deleted daṇḍa as has been suggested by VD. FW assumes it is a punctuation mark, because in the Gupta script the visarga and daṇḍa are nearly identical. MIVD reads jinapraśastā : where the sign : is the “double-dotted visarga” (“visarga-daṇḍa” or “double-dotted daṇḍa” according to SK § 1). Hypothetically, the metre of this pāda is indravajrā --⏑--⏑⏑-⏑-- (11 syllables), but the obscurity of the forms make this difficult to confirm. On the basis of the Tibetan translation and Skt. norms, VD restores (at odds with MIVD and the restoration due to FW as shown above): catura imān dharmān bhajantaḥ paṇḍitāḥ / prajñām āpnuvanti jinapraśastām ‘The sages share these four dharmas. They reach the wisdom praised by the Conqueror’. m

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MIVD cāpratikākṣamāṇo.

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Chapter 314 (caturbhiḥ) kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya bodhicittaṃ muhyati 15 katamaiś caturbhiḥ yad ut[ācārya16 -][guru]dākṣiṇīyavisaṃvādanataya 17 pareṣāṃ akokṛitye18 kaukrätya-upasaṃhāraṇatayā19 mahāyāna...20 The following fragments in prose were identified by Vorobyov-Desyatovskij as belonging to a shorter and older redaction of the Kāśyapaparivarta than that of StaëlHolstein. He dates them to the 6th to 7th centuries AD. The lacunae are filled by Vorobyov-Desyatovskij himself, following the version published by Staël-Holstein. Chapter 1421 [ca]tvārīmāni22 kāśyapa23 bodhisatvasya kalyāṇa[mitrāṇi]24 katamāni catvāri This is § 3 in MIVD, but not so labeled in VD’s transcription. bodhisatvasya bodhicittaṃ muhyati is variously understood: ‘[Wenn dem Bodhisattva vier Dinge eignen], wird der Gedanke an die Erleuchtung vergessen/[…] the thought of enlightenment will be forgotten’ (FW, p. 63); ‘[If (…) a bodhisattva is given to four modes of behavior], he will be at a loss for his (lofty) aspirations after enlightenment’ (Linh-Son, n◦ 1, p. 31). 16 MIVD u[t](ācārya)17 MIVD (gu)r(u)dākṣiṇīyavisaṃvādanatayā. This reading is forestalled by VD p. 496, n. 28 and quoted FW p. 63, n. 6, cf. also dJ p. 252. 18 MIVD akokṛ{i}tye, cf. akokṛtyа in Vocabulary. VD p. 496, n. 29 attributes ṛi instead of ṛ to MI influence, without excluding Khotanese influence. 19 MIVD kau«kṛ»tyaupasaṃhāraṇatayā instr.sg.f. The spelling krä- in kaukrätya- reflects Khotanese orthography (cf. kaukṛtya nt. ‘regret, remorse, worry, mental disturbance’). Note the gen. pl. in pareṣāṃ akokṛitye kaukrätyaupasaṃhāraṇatayā ‘by the act of producing regret (remorse, etc.) in other’s remorseless [state]’ and the loc. pl. of the person undergoing similar act in KP 6, l. 6 pareṣu kaukṛty(’) upasaṃharanti ‘they produce (cause) remorse in others’ (see more BHSD p. 142). However, MIVD p. 5, n.12 remarks that pareṣu stands m.c. for pareṣāṃ. 20 MIVD reads mahāyāna(sa)ṃ(prasthitā)(nām) c(a) [s](a)tvānām (a)va(r)ṇ(ā)ya«śa»kīrtiśabdaślokaniścāraṇat(a)y(ā) māy(ā)śāṭṭhy(e)n(a) c(a) [p](a)[r](a)m u[p](acarati nādhyāśaye)na quoted at Śikṣāsamuccaya 52.14-15, however, with some oddities: pareṣāṃ akokṛitye kaukṛtyaupasaṃhāraṇatayā mahāyānasaṃprasthitānāṃ ca satvānām ava(r)ṇāyaśo ’kīrtyalokaaniścāraṇatayā māyāśāṭhyena ca param upacarati nādhyāyaśayenab. a aloka instead of śloka. b nādhyāyaśayena has redundant syllable -ya- in nādhyāśayena ‘with no lofty disposition’. The two translations (FW p. 64 and that in Linh-Son, n◦ 1, p. 31) convey only the broad sense. 21 Chapters 14-19 are also found in the transcription of the ms. SI P/85A (MIVD p. 58-59, folio 5ab) and of the ms. SI P/2 (MIVD, pp. 11-14); readings from both mss. are preceded by respective sigla. In VD’s opinion (p. 498), the ms. SI P/2 contains readings from the latest version of the KP. 22 SI P/85A (ca)tvārīmāni. SI P/2 reads catvāra ime […] bhūtakalyāṇamitrāṇi (the numeral and the demonstrative pronoun show no agreement in gender with -kalyāṇamitrāni, as is rightly noted VD, p. 499). 23 SI P/85A kāśya[p](a). 24 SI P/85A kalyāṇa(m)[i](tr)[ā](ṇ)[i]; ms. SI P/2 (MIVD p. 11) reads bhūtakalyāṇamitrāṇi. 14 15

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yācanako bodhisatvasya25 kalyāṇamitraṃ26 bodhimārgopastaṃ[bhā]ya27 ● dharmabhāṇako bodhi-sattvasya28 kalyā-ṇamitram29 śrutaprajñopastambhāya30 ● pravrajyāsamādāpa[ko bodhi-satva]sya31 kalyāṇamitram32 sarvvakuśalamūlopastaṃbhāya33 buddho bhagavāṃ34 bodhisatvasya kalyāṇamitram35 sarvva-buddhadharmopastaṃbhāya36 imāni37 kāśyapa bodhisatvasya kalyāṇamitrāṇi38. Chapter 15 catvāra ime kāśyapa bodhisatvapratirūpakāḥ39 katame catvāraḥ lābhasatkārārthiko40 bhavati na dharmārthi[kaḥ] 41 kīrttiśabdaślokārthiko 42 bhavati 43 na guṇārthikaḥ 44 ātma-sukhārthiko 45 bhavati na satvaduḥkhāpanārthi[kaḥ] 46 parṣadguṇārthiko 47 SI P/2 (b)[o](dhi)satvasya. SI P/85A kalyāṇamitrraṃ, SI P/2 bhū[t]akalyāṇamitraṃ. 27 SI P/85A bodhimārgopastaṃ[bh](ā)ya; it is added (p. 58, n. 3) that the SI P/2 reads ◦pastaṃbhāya saṃvartate (MIVD p. 11). The dat.sg. bodhimārgopastaṃ[bhā]ya is rendered into English rather prolifically ‘for propping up [the latter’s (= the beggar’s) dharma-] practice (culminating in supreme) enlightenment’ (Linh-Son, n◦2, p. 34) and more adequately ‘Dient er doch zur Stütze des Weges nach der Erleuchtung’ (FW p. 75). 28 SI P/85A bodhisa(t)vasya. 29 SI P/85A kalyāṇamitrram; ms. SI P/2 reads bhūtakalyāṇa(mitraṃ). 30 Ms. SI P/2 reads śrrutaprajñopastambhāya saṃvarte (according to MIVD p. 12, n. 75, the verb saṃvartate is due to haplography). śrutaprajñopastambhāya is translated in Linh-Son, n◦ 2, p. 34 ‘(for) he has to strengthen the bodhisattva’s theoretical knowledge (“wisdom through hearing”)’, but more adequate translation is ‘Dient er doch zur Stütze der Weisheit [, die aus] der Über-lieferung [stammt]’ (FW p. 75). 31 SI P/85A pravrrajyāsamādā[pa][(k)[o] [b]o[dh]i(sa)[tv]asya. 32 Ms. SI P/2 bhūtakalyāṇamitra (final anusvāra omitted). 33 Ms. SI P/2 reads sarvaku[ś](alamū)lopastaṃbhāya {●} saṃvartate ●. sarvvakuśalamūlopastaṃbhāya would imply the meaning, according to Linh-Son, n◦ 2, p. 34, ‘[…] he has to help to cultivate all the latter’s (=a bodhisattva’s) “roots of merits” ’. 34 Ms. SI P/2 reads buddhā bhagavanto corresponding to the reading in Staël-Holstein’s edition (p. 31, line 15). FW and Linh-Son, n◦ 2, p. 34 translate accordingly. 35 SI P/85A kalyāṇamitrram, Ms. SI P/2 bhūtakalyāṇamitra (final anusvāra omitted). 36 Ms. SI P/2 sarvabuddhadharmo[p](astaṃ)bhāya saṃvartate ●. 37 SI P/85A [i]māni; SI P/2 ime […] bhūtakalyāṇamitrāṇi (in the latter case the pronoun does not agree in gender with the noun bhūtakalyāṇamitrāṇi). 38 SI P/85A kalyāṇamitrrāṇi. 39 SI P/2 bodhisatvapratirūpa(kāḥ). 40 SI P/2 [l]ābhasatkārārthiko. 41 SI P/85A dharmārthi[k](aḥ). 42 SI P/2 kīrtiśabdaślokārthiko. 43 SI P/2 bhava[t]i. 44 SI P/2 (na gu)ṇārthikaḥ 45 SI P/85A ātmasukhārtthiko; SI P/2 reads [ā]tma[s]ukhārtthiko. 46 satvaduḥkhāpanārtthi(kaḥ), a scribal error for satvaduḥkhāpanayanārtthi(kaḥ) (MIVD, p. 58, n. 4); SI P/2 reads satvaduḥkhāpanayanārthikaḥ. 47 parṣadguṇārthika is to be emended to parṣadgaṇārthika on the basis of the Tibetan translation (FW p. 76, n. 2). See ‘(a fake bodhisattva is he who) is desirous of a crowding retinue’ (Linh25 26

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bhavati na vivek[ārthi]kaḥ48 ime kāśyapa catvāro bodhisatvapratirūpakāḥ. Chapter 16 catvāra ime kāśyapa bodhisatvasya bh[ūta gu]ṇaḥ49 katame catvāraḥ śūnyatāṃ 50 [cādhimuc]yati51 karmavipākaṃ 52 cābhiśraddadhāti 53 nairātmyaṃ cāsya kṣamate 54 sarvvasatveṣu 55 ca mahā-karuṇā 56 nirvvā[ṇagataś cā]syāśayaḥ 57 saṃsāragataś ca prayoga[ḥ 58 satva]paripākāya 59 ca dānaṃ vipākāpratikāṃkṣaṇatā ca 60 im[e] 61 kāśyapa catvāro bodhisa[tva]sya bhūtā gu[ṇāḥ]62.

Son, n◦ 2, p. 35). 48 SI P/85A vivek(ārthi)[k]aḥ. 49 Read bh[ūta gu]ṇāḥ nom. sg. pl. on the basis of the Tibetan translation (dJ p. 252; cf. FW p. 76, n. 6). SI P/85A reads bh(ūtagu)ṇāḥ, SI P/2 bhūtā bodhisatvaguṇā. Cf. Sung-Fassung, p. 1334: ‘die wahren Vorzüge/true advantages’, ‘real virtues’ (Linh-Son, n◦ 2, p. 36). 50 SI P/2 (ca)tvāra śunyatāṃ, ms. SI P/85A catvāraḥ śunyatāṃ. Is śunyatā due to the influence of Pāli suññatā ‘emptiness’? KP 32b3-4 (MIVD § 64, p. 26) read both śunyatā and śūnyatā. 51 SI P/85A (c)[ā](dhi)(mu)[c]yati, SI P/2 cādhimucyate. FW p. 76 translates śunyatāṃ cādhimucyati ‘er fühlt sich zur Leerheit hingezogen’ 52 karmavipāka m. ‘karma (action) and (its) reward (or: fruit)’. 53 abhiśraddadhāti (abhiśraddhadāti according to dJ p. 252) ‘to believe, be confident in something’ (with the object in the acc.: karmavipākaṃ cābhiśraddadhāti translated FW p. 76 ‘er glaubt daran, dass das Tun seine Folge zeitigt/ he believes that any doing brings about consequences’). 54 nairātmyaṃ. SI P/2 nairātm[y]aṃ) cāsya kṣamate (SI P/85A kṣama[t]e) ‘(the view of) the non-existence of the self seems good to him’. Note the use of the impersonal verb kṣamate with the gen. asya [see gen. te, vo = vaḥ) in the extracts cited BHSD p. 199, s.v. kṣamati: e.g. Divy. 70.18 yathā te kṣamate is rendered ‘as seems good to you, as you think best’. 55 SI P/85A [s]arvvasatveṣu, SI P/2 sarvasatveṣu. 56 SI P/85A reads mahākarruṇ[ā], SI P/2 mahākaru[ṇ](ā). 57 SI P/85A nirvvā[ṇagata)[ś c]āsyāśayaḥ, SI P/2 nirvāṇagataś cāsyāśayaḥ. 58 nirvvāṇagataś cāsyāśayaḥ saṃsāragataś ca prayogaḥ [SI P/85A prayoga(ḥ), SI P/2 prayogaḥ] is understood by FW p. 76 ‘Sein Wollen ist auf das Nirvāṇa gerichtet und sein Bemühen auf den Lauf durch die Wiedergeburt’, but the translation in Linh-Son, n◦ 2, p. 36 brings in (oddly enough and hardly justifiably ) a concessive meaning: ‘He has his mind set on nirvāṇa, though living in saṃsāra with its involvement’. 59 SI P/85A reads (sa)[t]v[ap]aripākāya. 60 satvaparipākāya ca dānaṃ vipākāpratikāṃkṣaṇatā ‘So as to bring beings to spiritual maturity. (he makes) offerings without expecting any resulting (merit for himself)’ as translated in LinhSon, n◦ 2, p. 36. FW p. 77 translates vipākāpratikāṃkṣaṇatā by an extended sentence: ‘Doch erwartet er keinen Lohn für [diese seine] Taten’ [but FW ibid., n. 2 adds vipāka = ‘Lohn’, not in full agreement with his translation of karmavipāka, see above n. 52]. In a Chinese translation (Sung-Fassung, pp. 1334-1335), dānaṃ vipākāpratikāṃkṣaṇatā was rendered by an overlong concessive periphrasis corresponding to German ‘Obschon er dem obliegt, allen Wesen Gaben zu spenden, erstrebt er keine Vergeltung (dafür)’. 61 SI P/2 i[m](e). 62 SI P/2 catvāro dharmā bodhisatvasya bhūtā bodhisatvaguṇā, SI P/85A catvāro bodhisa[t]vasya bh[ū](tāgu)ṇāḥ.

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Chapter 17 catvāra ime kāśyapa bodhisatvasya mahānidānapratilaṃbhāḥ63 katame catvāraḥ64 65 66 buddhot-padārāgaṇatā ṣaṭpāramitaśra[vaṇaḥ apra]tihatacittasya 67 dharmābhāṇakadar[śa]naṃ apramat-tasyāraṇyavāsābhiratiḥ 68 ime kāśyapa catvāro bodhisatvamahānidānapratilaṃ[bhāḥ]69.

SI P/85A and SI P/2 read mahānidānapratilaṃbhāḥ, as at the end of this chapter. FW p. 77, n. 3 suggests that -nidāna should be emended to -nidhāna ‘treasure’(Tibetan gter), cf. SK § 4.6 on confusion of consonants d/dh. The meanings of pratilaṃbha m. ‘receiving, obtaining; acceptance’ hardly justify the pl. of the compound mahānidānapratilaṃbhāḥ which I can’t explain either, unless it is viewed as “a pragmatical plural” induced by catvāra ime (cf. SungFassung, p. 1335: ‘Es gibt viererlei Dinge, die sind der grosse Schatz des Bodhisattva’ and the translation by FW p. 77: ‘Vier sind, Kāśyapa, diese [Verfahren,] den grossen Schatz des Bodhisattva zu erwerben’; the word ‘Verfahren/method, procedure’ is arbitrarily added, but the solution found by Weller looks elegant). It is, however, worthwhile to take advantage of Edgerton’s remark on the compound dharmatāpratilambha: he does not “see that -pratilambha adds anything in particular” and adds that “the cpd. seems to mean about the same as dharmatā alone” (BHSD, p. 278, s.v. dharmatā). Linh-Son, n◦ 2, p. 37, n.1 regards as the same pratilaṃbhāḥ and pratilabhāḥ (see indeed MW p. 669c) and translates ‘A bodhisattva, Kāśyapa, acquires these four great treasures’. 64 Ms. SI P/2 [c](atvāraḥ). 65 buddhotpadārāgaṇatā (SI P/2 buddhotpadārāga[ṇ]atā ●) ‘attainment of the production of Buddhas, i. e. of the privilege of being born when a Buddha is living’ (BHSD p. 103; ārāgaṇa is said to have two meanings: 1. attainment and 2. propitiation, pleasing, winning the favor (of). According to FW p. 77, n. 5, the implied meaning is ‘to delight the Buddhas in every rebirth’. Note the absence of sandhi in the collocation catvāraḥ buddhotpada- (but see catvāro bodhisatvasya at the end of the chapter). 66 Read ṣaṭpāramitā- [dJ p. 252, cf. SI P/85A ṣaṭpāramitāśrava(ṇaḥ ap)[ra]tihatacittasya]. The text corresponds to the reading in Staël-Holstein’s edition. Note again that the syllable -aḥ as well as the onset of the following word are unaffected by sandhi. 67 SI P/85A dharmabhāṇakadar(śa)naṃm; ms. SI P/2 dharmabhāṇakadarśanam ●, see already dJ p. 252 dharmabhāṇakadar[śa]naṃm. VD p. 500, n. 12 wrongly supposes that the final anusvāra is superfluous. The collocation apratihatacittasya dharmābhāṇakadarśanaṃ contains the subjective genitive (the case of the agent), lit. ‘the seeing by (or with) unobstructed (unobstructing, kind) thought’, cf. ‘Einen Prediger der Lehre ohne feindselige Gedanken zu sehen’ (FW p. 77); ‘following (understanding), free from mental hindrances, him who preaches the dharma’ (Linh-Son, n◦ 2, p. 37). 68 SI P/2 apramattasyā[r](aṇyavā)sābhirataḥ, but the reading -abhiratiḥ (SI P/85A) ‘joy, satisfaction’ is confirmed by the parallel expression in the verse section of the chapter 17 (so bhoti ratiḥ) as well as by the parallel syntactic constructions in this chapter (FW p. 77, n. 8). apramattasyāraṇyavāsābhiratiḥ ‘the joy to stay in forest-dwelling by an active/diligent (person)’, cf. FW, ibid. ‘Freude am Aufenthalte in der Einöde, ohne lässig zu sein’ (apramattasya, gen. of agent, see above, n.67). 69 SI P/2 bodhisatvasya mahānidhānapratilaṃbhā ●, SI P/85A bodhisatva mahānidānapratilaṃ[bh](āḥ) . 63

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Chapter 18 catvāra ime kāśyapa bodhi[sa]tvasya mārasamatikramaṇā 70 dharmāḥ 71 katame catvāraḥ bodhisatvasyānutsargaḥ 72 sarvvasatveṣv 73 apratihatacittatā sarvvadṛṣṭikṛta[na]m avabodhaḥ 74 anatimanyanatā 75 sarvvasatveṣu 76 ime kāśyapa catvāro bodhisatvasya mārasamatikramaṇā dharmāḥ77 Chapter 19 catvāra ime kāśyapa dharmā bodhisatvasya sarvvakuśalamūlasaṃgrahāya

78

bodhi[sa]tvasya mārasamatikramaṇā dharmāḥ corresponds to bodhisatvamārapathasamatikramaṇā dharmāḥ in Staël-Holstein’s edition and to the reading ms. SI P/2 bodhisatvamārapathasamatikrramaṇā dha(r)[m](āḥ). FW p. 77, n. 14 refers to samatikrāmaṇa nt. ‘(means) of getting across (transitive), rescuing’ (BHSD p. 561) and asks what is the word samatikramaṇā from the point of view of the grammar. The short root vowel of samatikramaṇa is inexplicable except by influence of atikramāya (dat. sg.) in catvāra ete sugatena proktā dharmā hi mārasya atikramāya ‘four dharmas are proclaimed by the Sugata (to help) to overcome Māra’ (metrical section of the same chapter). samatikrāmaṇa would be derived from an unattested caus. *samatikrāmayati ‘to get across, rescue’ (BHSD p. 561, s.v.). The final -ā(ḥ) of mārasamatikramaṇā (pl.) is due to the influence of the attributive relation with nom. pl. dharmāḥ; māra(patha)samatikramaṇā dharmāḥ is equivalent to *-māra(patha)-samatikramaṇāya dharmāḥ or to a compound like *māra(patha)samatikramaṇadharmāḥ. Summing up, the sentence catvāra ime kāśyapa bodhi[sa]tvasya mārasamatikramaṇā dharmāḥ has been translated using various periphrases: ‘These four attitudes, Kāśyapa, (lend themselves to) a bodhisattva’s completely overcoming the ways of Māra’ (Linh-Son, n◦ 2, p.38) and ‘Diese vier Dinge, Kāśyapa, gibt es für den Bodhisattva, über den Pfad Māras hinauszukommen’ (FW p. 77). 71 Ms. SI P/2 dha(r)[m](āḥ). 72 The reading bodhisatvasyānutsargaḥ is less suitable than the reading bodhicitta-syānutsargaḥ ‘not dismissing the idea of awakening’ of Staël-Holstein’s edition and of the ms. SI P/2. Cf. ms. SI P/85A bo[dh]isatvasyānu[ts]argaḥ (w.r. =wrong reading for bodhicittasya- according to MIVD p. 59, n. 13). bodhicittasyānutsargaḥ is translated as nominal phrase by FW, p. 78 ‘Nicht Loslassen vom Gedanken an die Erleuchtung’, but the translation in Linh-Son, n◦ 2, p.38 uses a verbal predicate: ‘He does not abandon his (lofty) aspirations for (supreme) enlightenment’. 73 SI P/2 sarvasatv[e]ṣv, SI P/85A sarvvasatveṣv. 74 SI P/2 sarvvadṛṣṭikṛtānām avabodhanā (SI P/85A sarvvadṛṣṭikṛtā(ṇā)m) is translated ‘He recognizes all wrong views as such’ (Linh-Son, n◦ 2, p.38) and ‘Die Erkenntnis aller [falschen] Ansichten [als solcher]’ (FW, p. 78). FW, ibid., n. 2 quotes avabodhanā from Staël-Holstein’s edition, but notices that this word is not attested; he suggests that its better translation would be Aufklāren ‘clarification’(?), not Erkenntnis ‘knowledge, perception’. He also refers (n. 3) to the versified part of this chapter reading sarvāś ca dṛṣṭigatan utsṛjam… and says that dṛṣṭīgatan should be read. 75 SI P/2 anat(t)imanynā, but ms. SI P/85A anatimanyanatā. 76 SI P/2 sarvasatveṣu, but SI P/85A sarvvasatveṣu. 77 SI P/2 mārasamatikkramaṇā dharma ●. 78 SI P/2 sa(rvakuśa)ladharmasaṃgrahā[ya], but SI P/85A sarvvakuśalamūlasaṃgrahāya 70

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saṃvarttante 79 katame catvāraḥ niṣkuhasy[āra]ṇyavāsaḥ 80 pratikārakratikaṃkṣiṇaś 81 catvāri sagraha-vastū[ni] 82 sarvvasatve[ṣu 83 k]āyajī[vi]t[o]tsargaḥ 84 saddharmam aryaṣṭim ārabhya 85 śrutārthātṛptatā 86 sarvvakuśalamūlasamudānayana[tā]87

VOCABULARY (SELECTED ITEMS)

akokṛtyа nt. non-remorse, freedom from remorse atṛptitā f. state of insatiability adhimucyati to have confidence (cf. SWT, Lief. 1, 1975, p. 37, cf. D. Seyfort Ruegg, Journal of the American Oriental Society, 97, 1977, p. 551). Otherwise BHSD p. 14, s.v.adhimucyate,°ti ‘is actively interested in, zealous for, earnestly devoted to, intent upon (with acc.)’. The expression śūnyatāṃ adhimucyati is rendered in Chinese

SI P/2 saṃvartante, but SI P/85A saṃvarttante. Cf. fairly different translations of catvāra ime kāśyapa dharmā bodhisatvasya sarvvakuśalamūlasaṃgrahāya saṃvarttante : ‘Diese vier Dinge, Kāśyapa, dienen dazu, dass der Bodhisattva alle heilsamen Momente aufsammelt’ (FW p. 78) and ‘These four attitudes, Kāśyapa, are conducive to bodhisattva’s gathering all that is karmically wholesome’ (Linh-Son, n◦ 2, p. 38). 80 SI P/2 [ni]ṣkuhakasyāraṇyavāsābhiratiḥ, but SI P/85A [n]iṣkuhasy[āra]ṇyavāsaḥ. […] catvāraḥ niṣkuha- the numeral stands at the end of the sentence. 81 To read pratikārāpratikāṃkṣiṇaś (dJ p. 252, on the basis of Staël-Holstein’s edition) ‘he who wishes for no reward’, reading supported also by SI P/2 and SI P/85A. 82 Read saṃgrahavastūni (SI P/2, cf. SI P/85A sa(ṃ)grahavastū(ni). Cf. two translations of pratikārapratikaṃkṣiṇaś catvāri saṃgrahavastūni: ‘Die vier Mittel [, die Wesen bei Buddhas Lehre] festzuhalten [von seiten] dessen, der keine Vergeltung [dafür] erwartet’ (FW p. 78, by far preferable) and ‘(employing) the four means of appealing without expecting any requital’ (Linh-Son, n◦ 2, p. 38). The moot point is the interpretation of the term saṃgrahavastu glossed in Linh-Son, ibid., p. 39 by ‘conduct for the religious benefit of others’, ‘adopting the same religious aims for oneself which one preaches to others’ (in fact, free rewording of explanations found in BHSD p. 548, s.v.). 83 SI P/2 sarvasa[tv]eṣ[u], SI P/85A sarvvasatve[ṣ](u). 84 SI P/2 kāya(j)[īvi]totsargaḥ, SI P/85A [k]āyajī[v](i)t(o)ts(a)rgaḥ. 85 SI P/2, SI P/85A saddharmaparyeṣṭim ārabhya. If we read sarvvasatveṣu kāyajīvitotsargaḥ saddharmaparyeṣṭim ārabhya, here is the translation given in Linh-Son, n◦ 2, p. 38 ‘having, as far as one’s quest for the holy dharma is concerned, given up, with regard to all beings, (attachment to) one’s body and life’ (it looks as a loose and prolific paraphrase). The translation by FW p. 78 is hardly suitable: ‘Die Hingabe von Leib und Leben an alle Wesen im Beginnen, die gute Lehre zu suchen’ (namely, ārabhya should be understood as a postposition expressing the meaning ‘referring to, having to do with’ as convincingly shown BHSD pp. 102103). 86 SI P/2 ārabhyātṛptitā, but SI P/85A reads saddharmaparyeṣṭim ārabhya śrr[u]tā[r]thātṛptatā (regarding atṛptitā or atṛptatā, note Skt. atṛpta adj. ‘unsatisfied’ and atṛpti f. ‘unsatisfied condition, insatiability’. 87 SI P/2 sarvakuśala[m]ū(la)samudānāya, SI P/85A sarvvakuśalamūlasamudāyana[t]ā. FW p. 78 follows Staël-Holstein’reading atṛptatā sarvvakuśalamūlasamudānāya and translates ‘Sich nicht genug tun können, alle Wurzeln des Heilsamen aufzusammeln’. 79

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‘(Er) glaubt an die Leerheit/he believes in emptiness’ (Han-Fassung, p. 1191) or ‘Er tritt ein in die Leerheit/he enters emptiness (Sung-Fassung, p. 1334) anatimanyanatā f. non-contempt, respectfulness. contempt

cf. atimanyanā f. despising,

apratihatacittatā f. non-hostile attitude, cf. FW p. 78 ‘Keine feindselige Gesinnung [gegen alle Wesen] and Sung-Fassung, p. 1336 ‘Keinem einzigen Lebenden tut er in seinem Herzen weh’ āraṇyavāsābhirati m. joy of dwelling in the forest āśaya m. mental disposition kalyāṇamitra nt. well-disposed friend; spiritual friend (Linh-Son, n◦ 2, p. 30 et passim); trefflicher Freund (FW p. 75 et passim) kīrttiśabdaślokārthika m. desirous of fame, reputation and glory; cf. SWTF, Lief. 9, p. 79: kīrttiśabdaśloka ‘aus rühmlichen Bezeichnungen bestehender Ruf’ kaukṛtya nt. regret, remorse, worry (translated in Tibetan t’e ts’om ‘doubt’ as noted FW p. 64, n. 16; BP p. 215 suggests ‘mental disturbance’). Cf. Skt. kukṛtya nt. ‘evil doing, wickedeness; repentance’. Note the guṇa vowel in akokṛtyа vs. the vṛddhi vowel in BHS (according to VD, the contraction of the diphthong is due to MI influence; both variants are attested together, for example in the Kashgar ms. of the Saddharmapuṇḍarīkasūtra, ed. by H. Toda, p. 242). On free variation kau- vs. ku- vs. ko-, see Oguibénine, “Sur un fragment du Kāśyapaparivarta’, p. 114 kaukṛtyaupasaṃhāraṇatā f. act of producing (causing) remorse, troubled feelings’ (note the hiatus between the members of the compound) dākṣiṇīya (dakṣiṇīya) adj. worthy of veneration, to be revered; “orig. no doubt worthy of receiving a sacrificial or reverential (guru’s) gift” (BHSD p. 261) dharmabhāṇaka m. preacher of the doctrine dharmābhāṇakadarśana nt. respectful consideration of the preacher of the doctrine (cf. Sung-Fassung, p. 1336: ‘Er achtet den Lehrer der Lehre hoch’) dharmārthika m. desirous of Buddha’s doctrine dhārayati to hold out, endure (BHSD p. 285), to keep in memory (FW p. 62), to master (the doctrines) according to Linh-Son, n◦ 1, p. 30

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nirāmiṣa adj. free from worldliness; spiritual, non-physical niṣkuha(ka) m. who is not hypocrite, cf. niṣkuhakasyāraṇyavāsaḥ (dJ p. 252) ‘a stay in the forest of a non-hypocrite’, niṣkuhakasyāraṇyavāsābhirati ‘Having without being a hypocrite a (genuine) predilection for living in solitude’ (Linh-Son, n◦ 2, p.38) nairātmya nt. the doctrine that there is no self; not having a self paryeṣate, paryeṣati and eṣate to seek, search for, strive after paryeṣṭi f. quest, search prajñāgama m. traditional doctrine of wisdom pravrajyāsamādāpaka m. one who incites (another) to assume ascetic life pratikaṃkṣati or pratikāṃkṣati to long for, expect p(r)ratipattisāra m. nt. quintessence of practice; p(r)ratipattisāraś ca bhavati ‘one who becomes essentially committed to practice’; one for whom firmness in practice is of primary importance (BP, p. 215, mentioning that sāra also means ‘firmness, strength’) bahuśrutya nt. learning (BP, p. 215); FW p. 62 and n. 8 reconstructs on the basis of the Tibetan translation bahuśruta ‘who is well instructed’. The meaning ‘great (excessive) learning’ does not apply here, if used, according to BHSD p. 400, disparagingly, as something which does not lead to the true goal bodhimārgopastaṃbha m. support (or encouragement) on the path (of enlightenment) bodhisatvapratirūpaka m. false, fake Bodhisattva, cf. Gaṇḍavyūha 116.22 kalyāṇamitraprati-rūpako vā bodhisattvakhaṇḍаko vā ‘a rascal of a Bodhisattva, or a false, fake B.’ (BHSD p. 203, s.v. khaṇḍаka) bhūtakalyāṇamitra nt. true ‘good friend’ (BHSD p. 410, s.v. bhūta) mahāprajñatā f. fully developed wisdom (BP, p. 212) muhyati to go astray, be at a loss yad uta namely, to wit (see more BHSD pp. 443-444) yācanaka m. beggar

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lābhasatkārārthika m. desirous of gain and honour lābhasatkāraśloka nt. gain, honour and fame. Cf. Mv.1.89.12-13 lābhagurukāś ca bhavanti. satkāragurukāś ca bhavanti. kīrtiślokaparāś ca bhavanti ‘They become covetous of gain, they become bent on honours. They come to set a value on fame and renown’. vipākāpratikāṃkṣaṇatā f. non-expectation of reward vivekārthika m. who is desirous of seclusion visaṃvādanatā f. the breaking one’s word or promise; see ācāryagurudākṣiṇīyavisaṃvādanatā f. ‘the breaking one's word (given) to a teacher, master, or any respectable person’ śrutārthātṛptatā f. state of insatiability of what is heard and of its meaning; according to Tibetan translation, ‘never being wearied by the traditional teaching and its meaning’ (FW p. 78, n.15), cf. ‘never resting contended with all the “roots of merit” (so far) acquired’ (Linh-Son, n◦ 2, p. 38-39) ṣaṭpāramitāśravaṇa nt. calling out the six supreme virtues of the Bodhisattva saṃvartate, Pāli saṃvattati (avoid confusion with Pāli saṃvaṭṭati) to contribute, be conducive, lead to satvaduḥkhāpanayanārtthika m. who desires to take away (=to heal?) the beings’ sufferings samudānana nt. acquisition [especially of kusalamūla nt., usually pl. ‘root(s) of merit’ (BHSD p. 188 and p. 572)] , cf. the abstract noun samudānayanatā f.

XXI. THE GĀTHĀS OF THE SAMĀDHIRĀJASŪTRA The gāthās of Chapter IX of the Samādhirājasūtra are known in several versions. They are reproduced below following the edition of P. L. Vaidya (“Buddhist Sanskrit Texts”, N° 2, Darbhanga: The Mithila Institute, 1961, pp. 44-53) based on the Gilgit manuscripts which the editor modified as it “seemed to be necessary in view of modern trends in textual criticism” (p. VII). Consideration has been given to the edition published by C. Cüppers, The IXth Chapter of the Samādhirājasūtra, Stuttgart, Steiner, 1990, the most recent philological and textual study of the Samādhirājasūtra based on a dozen Nepalese manuscripts as well as one from Gilgit (henceforth, CüpG). Several superior readings are given in the review by J.W. de Jong (IndoIranian Journal, vol. 36, 1993, p. 144; henceforth, de Jong). The gāthās combine four meters derived from triṣṭubh and jagatī (see n. 1 below). The pādas have a fixed number of syllables (11 or 12); a long can be resolved into two short ones (the first or the fifth syllable, which yields a 12 syllables triṣṭubh or a 13 syllable jagatī). Despite Sanskrit spelling conventions, when appropriate, Middle Indic forms are restored (Cüp p. XXII-XXIII). On the language of the sūtra: K. Régamey, Three Chapters from the Samādhirājasūtra, Warsaw, The Warsaw Society of Sciences and Letters, 1938, pp. 14-21; Specifical on hybrid forms, see recent study K. C. Lang, “On the Middle Indic Forms Found in Candrakīrti's Quotations from Chapter Nine of the Samādhirājasūtra” in K. N. Mishra ed. Aspects of Buddhist Sanskrit Texts, Sarnath, Varanasi, Central Institute of Higher Tibetan Studies, 1993, pp. 426-459. yada lokadhātu na vivarta bhoti1 ākāśu bhoti ayu sarvalokaḥ2 yathaiva taṃ3 pūrvu4 tathaiva paścāt tathopamān jānatha sarvadharmān (1)

Cüp yada lokadhātūna vivartu bhotī. The metre is indravajrā-upendravajrā (⏓-⏑ --⏑ -⏑- -- and ⏑⏑ --⏑ ⏑-⏑ -⏓), here with resolution of the first syllable into two short ones (Cüp p. XXII). The reading lokadhātūna gen. sg. from lokadhātu m. ‘world-system’ makes more sense. 2 Cüp bhotī ayu sarvaloke. 3 taṃ resumes lokadhātu (note that Skt. dhātu is m., but in BHS it can be m., f., and also, as it is here, nt.). 4 Cüp pūrvi. 1

315

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A NEW BUDDHIST HYBRID SANSKRIT READER idaṃ jagad yāva ca kiṃci vartate5 adhastam eti abhūd āpaskandhaḥ6 yathaiva taṃ heṣṭe7 tathaiva ūrdhvaṃ tathopamān jānatha sarvadharmān (2) yathāntarīkṣasmi na kiṃcid abhraṃ8 kṣaṇena co dṛśyati abhramaṇḍalam9 pūrvāntu jānīya10 kutaḥ prasūtaṃ tathopamān jānatha sarvadharmān (3) tathāgatasyo11 yatha nirvṛtasya manasi karontaḥ pratibimbu dṛśyate12 yathaiva taṃ pūrvu tathaiva paścāt tathopamān jānatha sarvadharmān (4) yathaiva phenasya mahāntu piṇḍamoghena13 ucchettu14 naro nirīkṣate nirīkṣya so tatra na sārasaṃdarśī15 tathopamān jānatha sarvadharmān (5)

idaṃ jagad yāva ca kiṃci vartate ‘As for this world, so long anything exists’ (Cüp p. 90); ibid., n. 5 is noted that the construction of this pāda is loose and that the Tibetan translation renders it by the locative: ‘As far as anything in this world exists’. 6 Cüp adhastam etī ayam āpaskandhaḥ; he proposes restoring (p. XXII) a “Middle Indic form” āpakhandhaḥ. The Gilgit manuscript examined by Cüppers (henceforth, Cüp G) has adhastam etī ayu-m-āpaskandhaḥ. 7 Cüp heṣṭi. See Cüp p. 91, n. 1: “the idea of a mass of water under the earth (heṣṭāpaskandha) is documented in Buddhist texts, e.g. LV.216. 28 (Vaidya’s ed.), but the idea of a mass of water above the earth is a Vedic idea”. 8 antarīkṣasmi loc. sg.; Cüp understands na kiñcid abhraṃ ‘no cloud whatever’. 9 dṛśyati should be read as dṛśyate ‘is seen’, which is attested elsewhere in the Samādhirājasūtra; the active endings will surface to preserve the metre: dṛśyati (the 5th, 6th, and 7th syllables) scans (-⏑⏑). Note co means ‘and’ (JAOS, 66, p. 203). Cüp reads -maṇḍalaṃ. 10 Cüp jāneya 3rd sg. opt. of jñā- ‘to know’. The syllable ne replaces nī, the 5th syllable of upendravajrā --⏑ --. 11 tathāgatasyo the final (11th) syllable of the gen. sg. is long (⏑-⏑--). 12 The three pādas are translated by Cüppers, p. 91 as follows: ‘The image of the Tathāgata, who has [long since] entered the Parinirvāṇa,/ Is seen when one concentrates one’s thoughts [upon him] in meditation;/As this [image] is in the beginning (i.e. not present before being perceived), so is it afterwards also [not present]’. The metre of the pāda 4b of 12 syllables would be indravaṃśā with resolved first syllable (Cüp p. XXII), i.e. ⏓-⏑ --⏑ ⏑-⏑ -⏑⏓. Cüp reads manasīkarontaḥ. M. Hahn, ‘A brief introduction into the Indian metrical system for the use of students’ (open access on the web) describes vaṃśastha and indravaṃśā as two sister meters; in the latter (which is much rarer), the first syllable is long. Nom. sg. m. manasīkarontaḥ (from manasīkaroti ‘to concentrate, focus his mind on’) implies an active verb, thus dṛśyate is to be read as active form (CüpG points out that the ms. C from Gilgit reads paśyati). 13 Cüp piṇḍaṃ oghena. 14 ucchettu is a doubtful reading (3rd sg. imp. de ucchid- ‘to destroy’?); Cüp reads uhyantu acc. sg. du part. from vah- ‘to carry’. Cf. Mv. 3.431.6 vuhyantaṃ acc. well matching uhyantu 15 Cüp na sāram addaśī (3rd sg. aor. dṛś-, cf. CüpG adaśī). 5

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deve16 yathā varṣati sthūlabinduke pṛthak pṛthag budbuda saṃbhavanti utpannabhagnā na hi santi budbudāstathopamān17 jānatha sarvadharmān (6) yathaiva grāmāntari18 lekhadarśanāt19 kriyāḥ pravartanti20 pṛthak śubhāśubhāḥ na lekhasaṃkrānti girāya vidyate21 tathopamān jānatha sarvadharmān (7) yathā naro mānamadena mohito bhramanti saṃjānatimāṃ vasuṃdharām na co mahīyā calitaṃ na kampitaṃ22 tathopamān23 jānatha sarvadharmān (8) ādarśapṛṣṭhe tatha tailapātre nirīkṣate nāri24 mukhaṃ svalaṃkṛtam25 sā tatra rāgaṃ janayitva26 bālā pradhāvitā27 kāma28 gaveṣamāṇā (9) mukhasya saṃkrānti yadā na vidyate bimbe mukhaṃ naiva kadāci labhyate

Cüp devo […] varṣati sthūlabinduke (cf. the name of the rain god Pāli thulla/thūla-phusitaka); the verb varṣati governs acc., here acc. pl. in -e of the a-stem -binduka nt. ‘drop’. 17 Cüp budbudā tathopamāṃ; nom. pl. budbuda and 6c budbudā ‘bubbles’. 18 In grāmāntari ‘in a village’ where -antari means as much as -antara ‘in’ (Cüp p. 92, n. 6 comparing with Pāli gāmantaraṃ gacchati ‘to go into the village’), 19 Cüp lekhadarśanā abl. sg. ‘from a writ’s appearance’. 20 Cüp G reads kṛya prakurvaṃti. 21 na lekhasaṃkrānti girāya vidyate which Cüp p. 92 translates ‘there is no passing of the voice onto the writ’ and explains (ibid., n. 8) as “i.e. the writ cannot transmit the voice giving the command)”; girāya obl. (=instr.) sg. from girā f. ‘voice, speech’. 22 Cüp reads yathā naraḥ pānamadena mohito/ bhramanta (acc. sg. f. part. pres.) saṃjānati ’māṃ (with elision of the homogenous vowel) vasundharām/ na co mahīye calitaṃ na kampitaṃ ‘Just as a man intoxicated by drink believes this world is spinning, yet there is no shaking and trembling of the Earth’ (my glosses in brackets added). 23 Cüp tathopamāṃ (as in subsequent verses). 24 nāri nom. sg. f. of nārī ‘woman’. 25 Cüp alaṃkṛtam ‘adorned’, Cüp p. 93 prefers ‘painted’. 26 janayitva ger. caus. from janayati ‘to produce, create, cause’ with shortened final a (not mentioned in BHSG), cf. Mv.2.131.10 saṃjānayitvā and see BHSG § 38.14-15 (on ā in the root syllable repeatedly shown in BHS). 27 Cüp G sā...pradhāvatī ‘she runs’, with irregular lengthening of the final syllable to satisfy the metrical scheme of upendravajrā, which is also the case for 3rd sg. opt. pradhāvitā (⏑-⏑-). 28 kāma acc. sg. m. 16

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A NEW BUDDHIST HYBRID SANSKRIT READER yathā sā mūḍhā janayeta29 rāgaṃ tathopamān jānatha sarvadharmān (10) yathaiva gandharvapuraṃ marīcikā yathaiva māyā supinaṃ yathaiva svabhāvaśūnyā tu nimittabhāvanā30 tathopamān jānatha sarvadharmān (11) yathaiva candrasya nabhe viśuddhe hrade prasanne pratibimba31 dṛśyate śaśisya32 saṃkrānti jale na vidyate tallakṣaṇān33 jānatha sarvadharmān (12) yathā naraḥ śailavanāntare sthito bhaṇeyya gāyeyya haseyya rodaye34 pratiśrutkā35 śrūyati no ca dṛśyate36 tathopamān jānatha sarvadharmān (13)

janayeta 3rd sg. opt. caus. (not mentioned in BHSG); note the suppression of the final a of the suff. aya. Cüp reads sa mūḍhā janyeta and thinks that the masculine pronoun is due to later scribes’ misunderstanding “the narcissic connotation” of the verse; 3rd opt. caus. janyeta (not mentioned in BHSG) janayeta with suppressed initial a of the suff. aya. 30 svabhāvaśūnyā tu nimittabhāvanā ‘un signe créé psychiquement, mais vide d’être en soi’ (translation by J. May, Candrakīrti, Paris, Adrien Maisonneuve, 1959, p. 142). Another possibility is to read svabhāvaśūnyā as an attribute of nimitta- ; in that case, it would be a “splitcompound”, a compound interrupted by the particle tu, which “by virtue of its position”, refers to the entire pāda c”, not only to svabhāvaśūnyā (Cüp p. 94 et n. 1). The pādas abc of the verse is rendered by Cüppers as follows: ‘As a ‘gandharva city’ or a mirage, or as an illusion or as a dream are, however, mental creation of appearances, empty by nature’. 31 pratibimba nom. sg. m. 32 śaśisya gen. sg. from śaśin m. ‘moon’. Other examples of the gen.sg. from the i-stems and the in-stems, m. are 29c kāyasākṣisya < kāyasākṣin; 31bc satyadarśinaḥ and satyadarśisya two gen. sg. forms based on -darśi(n) inflected according to two competing paradigm. 33 Cüp tallakṣaṇāṃ acc. pl. m. 34 Cüp bhaṇeyya gāyeyya haseyya rodayī are four 3rd sg. opt., three are middle, the last one is active from rodayati ‘to weep’, a historic caus. with non-caus. meaning (BHSG 38.22); the long -ī is m.c. The spelling -eyya is explained BHSG § 29.30: “y may be written double, as in Pāli”. 35 Cüp restores pratiśrukā ‘echo’ and points out (p. XIX) that two Nepalese mss. read this form as against the orthographically Sanskritized pratiśrutkā. BHSD p. 369 s.v. describes pratiśrukā as “semi-MIndic” for -śrutkā known from older Skt.; the occurrence in our text is not mentioned; śrūyati has passive meaning, but active ending which contrasts with dṛśyate, cf. Mv. 2.31.3 śruyanti ‘they are heard’ et dṛśyanti ‘they are seen’. 36 śrūyati no ca dṛśyate is understood by Cüppers p. 94 ‘[and his echo] is heard but he is not seen [where the echo is]’. 29

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gīte ca vādye ca tathaiva rodite37 pratiśrutkā jāyati38 taṃ pratītya39 girāya40 ghoṣo na kadāci vidyate tathopamān jānatha sarvadharmān (14) yathaiva kāmān supinanta41 seviya42 pratibuddhasattvaḥ puruṣo na paśyati43 sa bāla kāmeṣv atikāmalobhī44 tathopamān jānatha sarvadharmān (15) rūpān yathā45 nirmiṇi46 māyakāro hastīrathānaśvarathān vicitrān na cātra kaścid ratha47 tatra dṛśyate tathopamān jānatha sarvadharmān (16) yathā kumārī supināntarasmin sā putra48 jātaṃ ca mṛtaṃ paśyati jāte ’tituṣṭā mṛte daurmanaḥsthitā49 tathopamān jānatha sarvadharmān (17) rodite would mean ‘in crying’ (Cüp p. 95). However, the form in -ta with the guṇa root vowel is difficult, cf. rudita ‘crying’ (MW p. 883); the only derived guṇated form is roditavya ‘to be lamented’ (MW p. 884). BHSD p. 457 quotes ? rodita nt. ‘lamentation, but this is an emended form presumably occurring Mv.1.68.8 and defying reconstruction according to BHSD, ibid. 38 jāyati from jan- ‘be born’ should have the middle ending, but cf. MvKM p.76 (Mv.3.65.15) kiṃ pratyayā Śāriputra jāyatîti (in Mv, jāyati and jāyate occur with the same meaning). 39 taṃ pratītya ‘dependent on that, based on that’, acc. sg. followed by a postposition. J III, p. 69 translates Mv.3.66.6 ye pi […] dharmā pratītya utpadyante ‘the states which causally produce’. Cüp p. 95 renders pratiśrukā jāyati taṃ pratītya as ‘an echo occurs attendant thereon’. 40 girāya obl. sg. of girā f. ‘voice, speech’ (BHSG § 9.42) looks like instr., but syntactically gen. is more appropriate: ‘the sound of the voice’. Cüp p. 95 translates girāya ghoṣo na kadāci vidyate as ‘But the sound is never where the voice [is]’. 41 Cüp supinānti ‘in a dream’ loc. sg. of supinānta where anta ‘inside’. 42 seviya ger. in -iya of sevati ‘to enjoy’. 43 Cüp reads pratibuddha santaḥ puruṣo na paśyati and translates (p. 95) ‘[But] having woken up, does not see them [any more]’, santaḥ ‘being’ nom. sg. m. part. from as- (BHSG § 18.6 referring to SP 111.1 utplāvito bālajanena santah ‘being seduced by foolish people’). 44 Cüp kāmeṣv atikāmalabhī ‘one wholly wedded to sensual pleasures’ (corresponds with Tibetan śin tu ’dod la chags śiṅ źen); Cüp G atikāmalābhī. 45 Cüp rūpāny atha. Cüp p. 95, n. 2 thinks that atha “instead of the expected yatha is not entirely clear semantically” (it should be added that in prose of Mv, it is typically clause-initial and is used either to connect two clauses or, if not clause-initial, to express an alternative). He also asks: “Does this verse come from another context in which nirmiṇi was understood as an aorist?”. See next note. 46 nirmiṇi ‘he created’ 3rd sg. aor. (Edgerton, BHSG p. 225 seems to have no doubts of this identification, see the examples adduced there). 47 Cüp yatha. 48 putra acc. sg. m. 49 Cüp daurmanasthitā , Cüp G durmanesthitā. 37

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A NEW BUDDHIST HYBRID SANSKRIT READER yathā mṛtāṃ mātaram ātmajaṃ vā svapne tu vai roditi50 uccaśabdam na tasya mātā mriyate na putras51tathopamān jānatha sarvadharmān (18) yathaiva rātrau jala candra52 dṛśyate acchasmi vārismi anāvilasmi agrāhya tuccho jala candraśūnya53 tathopamān jānatha sarvadharmān (19) yathaiva grīṣmāṇa54 madhyāhnakāle tṛṣābhitaptaḥ puruṣo vrajeta55 marīcikāṃ paśyati toyarāśiṃ tathopamān jānatha sarvadharmān (20) marīcikāyām udakaṃ na vidyate sa mūḍha sattvaḥ pibituṃ56 tad icchati abhūtavāriṃ pibituṃ na śakyate tathopamān jānatha sarvadharmān (21) yathaiva ārdraṃ kadalīya57 skandhaṃ58 sārārthikaḥ puruṣu vipāṭayeta bahirvā59 adhyātma na sāram asti tathopamān jānatha sarvadharmān (22)

Cüp roditu inf. from. rud-, rodati ‘to weep’. A finite verb form would be expected to combine with this inf. 51 Cüp putraṃ/ tathopamāṃ. 52 Cüp and Cüp G jalacandru ‘water-moon’ nom. sg. 53 Cüp jalacandru śūnyaḥ. 54 grīṣmāṇa gen. pl. from grīṣma m. ‘summer, hot season’; compare with Pāli gimhāna māse, BHS grīṣmāṇa māse prathame (Mv. 1.294.3) ‘in the first month of the summer’ according to BHSD p. 219 (grīṣmāṇa is not the bare stem of the first member of a would-be compound *grīṣmāṇamāse as printed in Senart’s edition). 55 Cüp and Cüp G vrajetaḥ 3rd sg. opt.; the visarga might have been added to mark the pause. 56 Cüp pibituṃ inf. from pā- ‘to drink’, but Cüp G pivituṃ; BHSG p. 220 notes LV.309.15 pivituṃ. This example of alternation of word-medial -p- with -v- can be added to that of the word-initial b- sporadically alternateing with v-, as e.g. in Mv.1.171.4 (vs) barhiṇa vs. Mv.1.237.5 (vs), 2.36.17 (vs) varhiṇa ‘peacock’, Mv.1.295.1 (vs) vāḍhaṃ vs. Mv.3.265.7 bāḍhaṃ ‘certainly’, BhīVinR §§ 119, 180, 181, 224, 244 (see Descriptive Grammar, § 28.6). 57 kadalīya acc. sg. f. (the ending -īya is not recorded in BHSG §§ 10.62-63). 58 Cüp skandhuṃ. 59 Cüp bahirdha scans ⏑-⏑, cf. Skt. bahirdhā. 50

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na cakṣuḥ pramāṇaṃ60 na śrotra ghrāṇaṃ61 na jihva pramāṇaṃ62 na kāyacittam63 pramāṇa yady eta64 bhaveyur indriyā kasyāryamārgeṇa bhaveta kāryam65 (23) yasmād ime indriya apramāṇā66 jaḍāḥ svabhāvena avyākṛtāś ca tasmād ya nirvāṇapathaiva67 arthikaḥ sa āryamargeṇa karotu kāryam (24) pūrvāntu kāyasya avekṣamāno68 naivātra kāyo napi69 kāyasaṃjñā na yatra kāyo napi kāyasaṃjñā asaṃskṛtaṃ gotram idaṃ pravucyati70 (25) nivṛtti dharmāṇa71 nāsti72 dharmā yeneti nāsti na te jātu asti Cüp prāmāṇyu (as well as in the next line). Cüp na cakṣu prāmāṇyu (the onset of upendravajrā scans ⏑-⏑--⏑); na śrotra ghrāṇaṃ ‘neither ear nor nose’ (śrotra is m.). Cüp p. XXIII restores MI form ghāṇam (but ghrā- would suit better to ensure reading *-trā (the 9th syllable). But anyway, na śrotra scanning ⏑-⏑ does not correspond to required -⏑- (the 7th, 8th and 9th syllables). 62 Cüp na jihva prāmāṇyu which scans ⏑-⏑--⏑ (onset of upendravajrā). Note that Skt. has jihva m. and jihvā f. ‘tongue’, but BHS seems to prefer the latter. 63 Cüp kāya cittaṃ. Cüp p. 97, n. 1 thinks that kaya (translated nevertheless ‘body’) is here used in the sense of tvac ‘skin’ and that citta stands for the more usual manas. 64 Cüp pramāṇu yady eti. 65 Cüp kāryaṃ. 66 The pāda yasmād ime indriya apramāṇā (nom. pl.) conforms to the metrical scheme of upendravajrā (⏓-⏑ --⏑ -⏑- --), thus reading of ms. Q apamāṇā (Cüp p. 164) as scanning ⏑⏑-- is not justified. 67 nirvāṇapathā (-pathā instr. sg. as in Skt., cf. Cüp nirvāṇapathena < -patha (thematized stem). 68 Cüp avekṣamāne 69 Cüp na pi (similarly next line). 70 Cüp pravuccati. As pointed out BHSG § 2.50, before weak grade forms in u- from certain roots in va- (namely vac-, vah-, vas-, vap-) appears a prefixed v-. For the root vac- are attested v.l. -cy- for -cc-, therefore both -vucyati and -vuccati correspond to Skt. -ucyate (BHSG § 2.51). 71 dharmāṇa (from dharma nt.) gen. pl.; several gen. pl. in -āṇa/-āna are attested here. Cüp p. 98, n.1 points out to the difficulties of interpretation of this verse. His translation of 26a nirvṛti dharmāṇa nāsti dharmā ‘Characterized by being extinguished [long since], the dharmas do not exist’ seems to me too elaborate. Note that asti 3rd sg. pres. is used for 3rd pl. Taking nirvṛti as nom. pendens (nom. absolute) the line means ‘[Given] the [original] state of extinction of the dharmas, the latter do not exist’. K.C. Lang, p. 449 translates this verse as quoted by Candrakīrti (who read 26b ye neha asti na te jātu asti): ‘Dharmas in extinction have no dharmas./ Those that exist in this [state of extinction] do not exist at all./ For those who imagine ‘existing’ or ‘non-existing’/And who behave accordingly, suffering does not cease’. Add that Candrakīrti glosses ye neha asti na te jātu asti as ye tarhi dharmā iha nivṛttau na santi ‘these things don’t exist in [the state of] extinction’. 72 Cüp na asti 60 61

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A NEW BUDDHIST HYBRID SANSKRIT READER astīti nāstīti ca kalpanāvatām73evaṃ carantāna na duḥkha śāmyati (26) astīti nāstīti ubhe ’pi antā74 śuddhī aśuddhīti ime ’pi antā tasmād ubhe anta75 vivarjayitvā madhye ’pi sthānaṃ na karoti paṇḍitaḥ (27) astīti nāstīti vivāda eṣa śuddhī aśuddhīti ayaṃ vivādaḥ vivādaprāptāna76 na duḥkha śāmyati avivādaprāptāna duḥkhaṃ nirudhyate (28) smṛter upasthāna kathāṃ kathitvā77 manyanti bālā vaya kāyasākṣī78 na kāyasākṣisya ca asti manyanā prahīṇa tasyo79 pṛthu sarvamanyanā80 (29) caturṣu dhyāneṣu kathāṃ kathitvā vadanti bālā vayaṃ dhyānagocarāḥs na kleśadhyāyī na81 ca asti manyanā viditvā jñānena madaḥ prahīyate (30)

Cüp kalpanāvatāṃ. 27a ubhe [’pi] antā combines nom. du. nt. adj. and nom. pl. m. noun ; same disagreement in 27b ime [’pi] antā. 75 anta acc. pl. m. 76 28c vivādaprāptāna and 28d avivādaprāptāna gen. pl. m. 77 Cüp smṛter upasthāna (acc. sg. nt.) kathāṃ kathetvā (ger. from kathayati ‘to say’ with -ayacontracted to -e-) ‘When talk has turned to the application of awareness’ (Cüp p. 98). 78 The final vowel of vaya (kāyasākṣī) ‘we are Kāyasākṣins’ is denasalized by loss of the anusvāra; the indravajrā is irregular : the concerned words (the 7th, 8th and 9th syllables) scan -⏑--- and, when read va)ya *kăyāsākṣī, the last word is obviously misspelled. 79 prahīṇa tasyo conforms to the first five syllables of indravajrā-upendravajrā: ⏑-⏑--. tasyo gen. sg. of the pronominal stem ta-. BHSG § 3.81 notes o for a, cf. § 3.86 for several occurrences of tasyo in SP. 80 prahīṇa (does not agree with sarvamanyanā); the last two words of 29d might be read as a compound pṛthusarvamanyanā ‘manifold conceits’(so Cüp p. 99, but p. 45 he prints them separately), cf. Mv. 2.261.6 pṛthuvaiśāradya ‘manifold, inclusive, general confidence’(BHSD p. 353). 81 Cüp p. 45 reads na kleśa dhyāyī na ca […] ‘there is no moral defilement and no […]’ where dhyāyī would be a gen. sg. parallel with the gen. sg. 29c (na) kāyasākṣisya and 31c (na) satyadarśisya. But, since a gen. sg. dhyāyī is not documented (as Cüp p. 99, n. 3 acknowledges) and the negation na in 29c and 31c occurs only once, it is better to follow de Jong reading dhyāyīna gen. pl. ‘in those who are devoted to meditation’. 73 74

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caturṣu sattveṣu82 kathāṃ kathitvā vadanti bālā vayaṃ satyadarśinaḥ na satyadarśisya na ca kāci manyanā amanyanā satya jinena deśitā83 (31) rakṣeta śīlaṃ na ca tena manye84 śruṇeyya dharmaṃ na ca tena manye yenaiva so manyati alpaprajño tanmūlakaṃ duḥkha vivardhate ’sya (32) duḥkasya mūlaṃ madu85 saṃnidarśitaṃ sarvajñinā86 lokavināyakena madena mattāna duḥkhaṃ87 pravardhate amanyamānāna duḥkhaṃ nirudhyate (33) kiyadbahūn dharma88 paryāpuṇeyyā89 śīlaṃ na rakṣeta śrutena90 mattaḥ

Cüp satyeṣu. amanyanā satya jinena deśitā ‘The Victor has taught that truth is free from conceit (or: pride, arrogance)’. However, adherence to the indravajrā-upendravajrā (with additional 12th syllable) results in gender disagreement in the noun and the adjectives modifying it: satya is m., amanyanā and deśitā are f. The syntactic structure is also affected: the bahuvrīhi amanyanā, if understood as a karmadhāraya meaning ‘non-arrogance’, is interpretable as the subject, satya being the predicate of the statement (‘Non-arrogance is taught as truth’). The two Tibetain translations render exactly this: rlom sems med pa bden pa rgyal bas gsuṅs ‘There is no arrogance [which] belongs to the truth taught by the Victor’ and rgyal bas bstan pa bden la sems pa myed ‘The truth taught by the Victor is without arrogance’. 84 na ca tena manye ‘may one not be conceited about it’; manye 3rd sg. opt. In this strophe, tena… yena does not correspond to the typical correlation meaning ‘where…there’; in the pāda c, yena introduces a causal clause: yenaiva so manyati alpaprajño ‘Just because [a person] of little wisdom is conceited [about it]…’. 85 madu nom.sg. m. in -u of mada ‘pride’ (BHSG § 8.20). 86 Cüp sarvajñinenā instr. sg. of sarvajñina ‘All-knowing’, cf. saṃjñin adj. ‘conscious’. 87 Cüp p. XXIII suggest the restoration of the MI form dukhaṃ; the pāda c is composed in vaṃśastha and the reading dukhaṃ pra(vardhate) allows to keep the second amphibrach ⏑-⏑. 88 dharma acc. pl. m., here meaning ‘teachings’ (Cüp p. 100). 89 paryāpuṇeyyā 3rd sg. opt. from paryāpuṇeti ‘to reach, acquire, master’ (as translated by Cüppers, cf. BHSG p. 205) scans ⏑-⏑--; the syllable pa- is thus short, despite the following syllable -ryā-. The form paryāpuṇeyā occurs in an almost identical verse Śikṣ 189.5-6 said to be borrowed from the Candrapradīpasūtra: kiyadbahū dharma paryāpuṇeyā śīlaṃ na rakṣeta śrutena namanta| na bāhuśrutyena sa śakyu trāyituṃ duḥśīlayena vrajamāna durgatim. 90 Cüp p. XXIII suggests reading MI sutena which scans as an amphibrach (⏑-⏑) preceded by the antibacchius of rakṣeta (--⏑). 82 83

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A NEW BUDDHIST HYBRID SANSKRIT READER na bāhuśrutyena91 sa śakyu tāyituṃ92 duḥśīla yena93 vrajamāna durgatim (34) sacet punaḥ śīlamadena matto na bāhuśrutyasmi94 karoti yogaṃ kṣayetva95 so śīlaphalam aśeṣaṃ puno ’pi sa pratyanubhoti duḥkham96 (35) kiṃcāpi97 bhāveyya98 samādhi loke na co vibhāveyya sa ātmasaṃjñām punaḥ prakupyanti kileśu99 tasya yathodrakasyeha samādhibhāvanā100 (36) nairātmyadharmān yadi pratyavekṣate101 tān pratyavekṣya yadi bhāvayeta sa hetu nirvāṇaphalasya prāptaye yo anyahetur na sa bhoti śāntaye102 (37)

If we read the MI form bāhusutena instead of bāhuśrutyena as suggested by Cüp p. XXIII, we find here a succession of three amphibrachs in na bāhusutena sa śakyu (⏑-⏑ ⏑-⏑ ⏑-⏑) when vaṃśastha has but two. Indeed, -sutena (second gaṇa or foot) allows the regular first gaṇa (na bāhu-), while -śrutyena although fitting the metre as well as -sutena deconstructs the first gaṇa. 92 Cüp trāyituṃ inf. of trāyate, -ti ‘to protect’, but MI tāy- (BHSG p. 215). 93 Cüp duḥśīlayena instr. sg. from duḥśīlaya (?) m. ‘base conduct’. 94 Cüp p. XXIII reads bāhusutyasmi which poses the same problem as bāhuśrutyena read as bahusutena (see above). 95 kṣayetva ger. in -itvā from pres. stem kṣaya- < kṣī- ‘to destroy’ (see BHSG §§ 35.22-23 on the suff. -itvā). The onset of the vaṃśastha scanning ⏑-⏑ explains the shortening of the final vowel. 96 In a Tibetan version cited by Cüp p. 52, this verse is translated as phyir yaṅ sdug bsṅal rab tu myoṅ bar ’gyur ‘again one re-experiences a bad experience’. 97 kiṃca indefinite pron. ‘someone’, cf. Skt. kiṃca ‘moreover, further, again’. 98 bhāveyya and vibhāveyya (next line) 3rd sg. opt. caus. of bhū- and vibhū99 punaḥ prakupyanti kileśu ‘[Then] his moral defilements would rise again’ (Cüp p. 100) is rather a free interpretation than a translation. Note that the subject kileśu is m. sg. and the verb prakupyanti 3rd pl. pres. 100 tasya yathodrakasyeha (Cüp reads -udakasya-, a misprint?) samādhibhāvanā ‘his bringing into being the deep meditation is like that of Udraka’(Udraka Rāmaputra is the Buddha’s second teacher). 101 Cüp p. XXIII suggests reading MI patyavekṣate instead of pratyavekṣate; this restores regularity to the indravaṃśa [(ya)di patya- scans ⏑-⏑). 102 Cüp, Cüp G ya anyahetū (‘that which is another means’=’any other means’); yo : the sandhi of the relative-demonstrative pronoun is incomplete (yaḥ before a- neither becomes yo nor is the initial a- elided). The syllable -tū before na, after the loss of the final visarga (cf. 37c sa hetu nir- ‘that is the means for...’, without any marker of the nom. sg.), is irregularly lengthened. This reading conforms to the vaṃśastha metre, while the reading from the Vaidya edition is not recognizable as any of the usual metres. 91

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yathā naraś cauragaṇair upadrutaḥ palāyitum icchati jīvitārthikaḥ na tasya pādāḥ103 prabhavanti gacchituṃ104 gṛhītva caurehi sa tatra hanyate105 (38) evaṃ naraḥ śīlavihīna mūḍhaḥ palāyitum icchati saṃskṛtātaḥ 106 sa śīlahīno na prabhoti107 gacchituṃ jarāya108 vyādhyā maraṇena hanyate (39) yathaiva caurāṇa bahū sahasro nānamukhehi prakaroti pāpam evaṃ kileśā vividhair mukhebhir yathaiva109 cauro hani110 śuklapākṣam111 (40)

Cüp pādā. gacchituṃ inf. built from the pres. stem gaccha- furnished with infinitive suff. -itum described as “the favorite and indefinitely productive infinitive suff. […] added as usual to thematic present stems” (BHSG § 36.2). 105 gṛhītva caurehi sa...hanyate the subject of the passive verb hanyate is simultaneously the object of the ger. gṛhītva, whose agent caurehi is in the instr.: ‘seized by the robbers, he is slain’. 106 palāyitum icchati saṃskṛtātaḥ ‘[the deluded man] tries to flee the occasioned factors of existence’ (Cüp p. 101); saṃskṛtātaḥ occurs also LV 195.12 (vs) dṛṣṭljālaṃ uddharī saṃskṛtātaḥ ‘thou hast (wilt have) removed the net of wrong views from the conditioned (state of existence)’ (BHSD p. 543). The suff. -tas has, as in Skt., the value of abl., in Skt., the most productive stems are pronouns, particles, words of direction, but in later Skt., as in BHS, nouns and compounds. The long ā is due to saṃskṛtātaḥ scanning -⏑ --, the last four syllables of upendravajrā. 107 Cüp p. XXIII restores the MI form pabhoti, most likely on metrical criteria: in the vaṃśastha, the sequence of syllables na prabhoti scans ⏑⏑-⏑ (the 6th, 7th, 8th and 9th syllablles). prabhoti 3rd sg. pres. of bhū- is to be compared with but 38c prabhavanti 3rd pl. : note that the first form is athematic and has guṇa vocalism in the root. 108 jarāya instr. sg. of jarā f. ‘old age’ conforms to the scansion of the beginning of vaṃśastha ⏑-⏑; see BHSG § 9.42 on obl. cases in -āya from the ā-stems (common in verses) and particularly § 9.48 on the instr. Note that the syllable vyā- does not make position. 109 Cüp mukhebhi yathaiva; note simultaneous use of two instr. pl. endings: -ais (vividhair) and -bhis (mukhebhir of Vaidya’s edition) 110 Cüp caurā hani; caurā nom. pl. and hani 3rd sg. opt. or aor. (?) (may also be pl., cf. LV 329.4 abhihanī 3rd pl. aor. acc to. BHSG p. 238) combine in the same phrase, but cauro hani of Vaidya’s ed. scan identically --⏑⏑ (the 4th, 5th, 6th and 7th syllables as required in upendravajrā). 111 Cüp śuklapakṣaṃ. -pākṣam follows the coda of the upendravajrā --. 103 104

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A NEW BUDDHIST HYBRID SANSKRIT READER yena112 sunidhyāptu113 nirātma skandhā ākruṣṭu paribhāṣṭu na śaṅku114 bhoti sa kleśamārasya vaśaṃ na gacchate yaḥ śūnyatāṃ jānati so115 na kupyate (41) bahū jano bhāṣati116 skandhaśūnyatāṃ na ca prajānāti117 yathā nirātmakāḥ118 te aprajānanta parehi coditāḥ krodhābhibhūtāḥ paruṣaṃ vadanti (42) yathā naro āturu kāyaduḥkhito bahūhi varṣehi na jātu mucyate sa dīrghagailānyadukhena119 pīḍitaḥ paryeṣate vaidyu cikitsanārthikaḥ (43) punaḥ punas tena gaveṣatā ca āsādito vaidyu vidū120 vicakṣaṇaḥ kāruṇyatāṃ tena upasthapetvā prayuktu121 bhaiṣajyam idaṃ niṣevyatām (44)

Cüp reads yenū, the onset of the indravaṃśā with two initial long syllables. sunidhyāptu scans ⏑- -⏑ (Cüp sunidhyaptu translated, p. 101 ‘he who ponders well’). BHSD p. 296 explains nidhyapta adj. ‘made to understand, comprehending’ as quasi-ppp. “= , and prob. hyper- Skt. back-formation from, Pāli nijjhatta”. 114 Cüp reads na maṃku bhoti ‘remains composed’. śaṅku (cf. Skt. śaṅka ‘fear, doubt’) is less certain than maṃku. BHSD p. 414 records variants maṅku, maṅgu, madgu ‘mentally disturbed, upset, abashed, out of countenance, see maṅkur bhavati et Pāli maṅku hoti ‘is upset, disturbed’. yenū (instr. sg.) […] bhoti does not display the usual correlation of the relative pron. and the demonstrative-personal ya-sa-/ta-, as does 41d yaḥ śūnyatāṃ jānati so na kupyate: the syntactic structure of the latter is well balanced and complete. In BHS, the verbs ākrośati and paribhāṣati ‘abuse and denigrate’ as well and the forms derived from them occur frequently jointly (more examples: BHSD p. 328, s.v. paribhāṣati). 115 Note the co-occurrence of two forms of 3rd sg. m. pronoun sa and so (the latter is recorded BHSG § 21.46); it occupies the 8th syllable (-) of indravaṃśā. 116 Cüp p. XXII suggests the reading bhāṣati khandha-; this scansion corresponds to the 7th, 8th and 9th syllables of vaṃśastha (reading -ti khandha ⏑-⏑). 117 Cüp prajānanti (the plural corresponds to jana taken collectively despite bhāṣati of the preceding pāda, but see te aprajānanta, pl.); the rhythm of vaṃśastha is respected (na ca prajānanti scanning ⏑-⏑--⏑). 118 Cüp nirātmikāḥ. 119 Cüp keeps -duḥkhena, but suggests (p. XXIII) -dukhena referring to Cüp G dīrghagailānyadukhena. The 7th syllable of vaṃśastha is usually short, thus -dukhena is acceptable. 120 vidū nom. sg. m. is acceptable because is avoided a sequence of three short syllables, which is forbidden in vaṃśastha. 121 prayuktu nom. sg. nt. [< prayuktaṃ ‘urged (by the doctor)’] scans ⏑-⏑, thus is avoided the long syllable -taṃ (BHSG § 8.20 describes the nom. sg. -u of the a-stems only as a shortening of -o in verses). Note that the direct speech bhaiṣajyam idaṃ niṣevyatām (3rd sg. impv. pass.) ‘This remedy is to be used’ is not introduced by any special marker 112 113

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gṛhītva bhaiṣajya122 pṛthuṃ varāṃ varāṃ123 na sevate āturu yena mucyate124 na vaidyadoṣo na ca bhaiṣajānāṃ tasyaiva doṣo bhavi125 āturasya (45) evaṃ iha126 śāsani pravrajitvā127 paryāpuṇitvā bala dhyāna128 indriyān na bhāvanāyām abhiyukta129 bhonti ayuktayogīna130 kuto ’sti nirvṛtiḥ (46) svabhāvaśūnyāḥ sada sarvadharmā vastuṃ vibhāventi131 jināna putrāḥ sarveṇa sarvaṃ bhava sarva śūnyaṃ132 prādeśikī133 śūnyatā134 tīrthikānām (47) Variants bhaiṣajya acc. sg. nt., bhaiṣaja m. (in bhaiṣajānāṃ gen. pl.) ‘remedy, medicine’ are each used in a different metrical pattern: the first (45a, vaṃśastha) is used where the second is impossible [the pāda 45c is upajāti ⏓-⏑ --⏑ ⏑-⏑ -⏓ (11 syllables), a free combination of indravajrā and and upendravajrā). 123 Cüp G gṛhītva bhaiṣajya pṛthūn varān varān ‘having obtained many excellent remedies’; the Nepalese version has an adv. pṛthuṃ and keeps the final anusvāra of the two acc. pl. vara- m. ‘remedy, drug’ and vara- adj. ‘excellent’; in the Gilgit ms., these two words and the adj. pṛthu are declined according to the Skt. norm. 124 yena mucyate ‘in order to be relieved’. 125 bhavi 3rd sg. opt. of bhū-. 126 Cüp iho (scans ⏑- as the 3rd and 4th syllable of upajāti ⏓-⏑ --⏑ ⏑-⏑ -⏓). 127 Cüp p. XXIII restores the MI reading pavrajitvā which shortens the preceding syllable -ni. It is worth noting that the expression śāsane [here śāsani loc. sg., -ni the 7th syllable of indravaṃśa is ⏑] pravrajati is a standing formula known e.g. from Mv. and meaning ‘to embrace the Buddha’s teaching’. pavrajitvā and paryāpuṇitvā (46b) are two forms of ger., the second is built to the present stem, the first to the root. Cf. the variant KP 130. 4 paryāpunitvā without the retroflexion of the nasal. 128 bala acc. sg. m, dhyāna acc. sg. nt. 129 Cüp abhiyuktu nom. m. of ppp., unmarked for either case or number; the short final vowel is determined by the metrical pattern (-tu, the 9th syllable of both indravaṃśa and vaṃśastha scans ⏑). 130 ayuktayogīna gen. pl. of ayuktayogin ‘who has not practised discipline’ (BHSD p. 64), ‘who does not practise’ (Cüp p. 102). 131 vibhāventi 3rd pl. pres. of caus. vibhāvayati ‘to imagine’, with no suffix -aya- (but without loss of causative value) and instead its substitution with -e-. BHS and MI developed extensively causatives in -āpayati. Note the fragility of the -aya- in BHS: formations with the suffix and those without it compete with one another, cf. 3rd sg. opt. caus. bhāveyya, vibhāveyya (36ab). 132 According to Cüp p. 103, n. 1, sarveṇa sarvaṃ bhava sarva śūnyāḥ (so read) might mean ‘All things are empty through and through’ and bhava (⏑ ⏑, 6th and 7th syllables of indravaṃśa) may also stand m.c. for bhāva m. (note that sarva bears no marker whatsoever and śūnyaṃ is nt.). The collocation sarveṇa sarvaṃ occurs several times in Mv. and is translated either as ‘absolutely’ or ‘wholly and on all points’ (Jones, passim). 133 prādeśikī or prādeśikā adj. ‘local, restricted, limited’ (BHSD p. 392); prādeśikī with its final -kī is apparently a hapax legomenon. 134 Cüp śūnyata: -ta the 7th syllable of indravajrā should be short. 122

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A NEW BUDDHIST HYBRID SANSKRIT READER na vijña bālehi karonti vigrahaṃ135 satkṛtya bālān parivarjayanti mamāntike enti136 praduṣṭacittā na bāladharmehi karoti saṃstavam (48) na vijña bālāna karoti sevanāṃ viditvā bālāna svabhāvasaṃtatim137 kiyacciraṃ bālu susevito ’pi puno ’pi te bhonti amitrasaṃnibhāḥ138 (49) na vijña bāleṣviha139 viśvasanti vijñāya bālāna svabhāvadharmatām140 svabhāvabhinna prakṛtīya141 bālā na cāsti mitraṃ hi pṛthagjanānām (50) sahadharmikeno142 vacanena uktāḥ krodhaṃ ca doṣaṃ ca apratyayaṃ ca prāviṣkaronti imi bāladharmān143 imam arthu vijñāya na viśvasanti (51) bālā hi bālehi samaṃ samenti144 yathā amedhyena amedhyu sārdham

Nom. sg. and pl. of the subject are not distinguished morphologically: 48a na vijña bālehi karonti (3rd pl.), but 49a na vijña bālāna karoti (3rd sg.), cf. 48d na bāladharmehi karoti (but Cüp karonti) saṃstavam. 136 Cüp eti 3rd sg. pres. of i-. enti (3rd pl.) praduṣṭacittā (nom. pl. m.) is syntactically more coherent: ‘they harbour ill will towards me’ (Cüp p. 103). 137 Cüp p. XXIII suggests reading sabhāva- which entails bālāna (gen. pl.) scanning --⏑ (a vaṃśastha pāda) 138 Cüp reads 49c kiyacciraṃ bālu (nom. sg. m., perhaps to be taken collectively) susevitā (nom. pl.) pi ‘[however long] is a fool (or: ‘are the fools’) frequented’ only susevitā formally agrees with 49d te bhonti amitrasaṃnibhāḥ (Cüp -sannibhāḥ) ‘they become hostile’, all in the pl.). 139 Cüp has a strange loc. pl. bālaiṣu, but the diphthong -ai- < -e- has no effect on the metre. 140 Cüp p. XXIII suggests sabhāva-, producing bālāna sabhāva- (- -⏑ ⏑ - ⏑), cf. 49b and n. 130. 141 prakṛtīya instr. sg. of prakṛti f., here, a synonym of svabhāva m. ‘one’s own nature’ (Cüp p. 103, n. 3). 142 Cüp G -dharmiyeno. Reading -dharmikeno is problematic, the final -no cannot be explained and there is no way to find any regular metrical pattern in the first pāda. Mv.3.217.16 (MvKM p. 272) reads dhārmikena balena ‘by lawful effort’, apparently a single occurrence. BHSG p. 277, s.v. 3 dharma mentions dhārmi- as element in composition and Abhis-Dh (Ma-Lo) 1.11.2A3 reads dhārmmyā kathayā saṃdarśayitavyāḥ, cf. Mv.3.142.4 dhārmyā kathayā saṃdarśayitvā. 143 Cüp reads prāviṣkarontī imi bāladharmā (nom. pl. ‘whose ways are foolish’, ibid., p. 104) where the long final vowel of the 3rd pl. pres. -karontī precludes an irregular sequence of three short syllables. 144 Cüp G bālāna bālā balebhi samaṃ sameti; emended reading: bālā hi bālebhi (Cüp p. XXIII and p. 67). 135

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vijñāḥ145 punar vijñajanena sārdhaṃ samenti sarpir yathā sarpimaṇḍaiḥ146 (52) saṃsāradoṣāṇa apratyavekṣaṇāt147 karmāṇa vipākam148 anotarantaḥ149 buddhāna co vākyam aśraddadhānās150 te chedyabhedyasmi151 caranti bālāḥ (53) sudurlabhaṃ labhya manuṣyalābhaṃ na śilpasthāneṣu152 bhavanti kovidāḥ daridrabhūtāna dhanaṃ na vidyate ajīvamānās tada pravrajanti153 (54) te pravrajitvā iha buddhaśāsane adhyuṣitā154 bhonti ’ha155 pātracīvare te pāpamitrehi parigṛhītās tāṃ nācarante sugatāna śikṣām156 (55) te ātmanaḥ śīlam apaśyamānāś cittavyavasthāṃ na labhanti bālāḥ

Cüp vijñā. Cüp yathā sarpimaṇḍe. 147 Cüp apratyavekṣaṇā abl. sg. (preceded by saṃsāradoṣāṇa gen. pl.). 148 Cüp vipākum; I see no explanation for u instead of a in vipāka ‘effect, consequence of actions’. 149 Cüp anotarantāḥ; the underlying verb is MI otarati corresponding to BHS avatarati ‘to penetrate (intellectually), comprehend’ (BHSD p. 71). 150 Cüp p. XXIII suggests reading asadda- which matches the amphibrach of indravaṃśa (⏑-⏑, the 7th, 8th and 9th syllables). 151 chedya-bhedya ‘pain and agony’; according to a Chinese translation, ‘separation and ruin’ (Cüp p. 104 and n. 2). BHSD p. 236, s.v. chedya gives meanings inapplicable here. 152 Cüp p. XXIII suggests reading śilpathāneṣu; thus is ensured the sequence of amphibrach and antibacchius which constitute the first six syllables of vaṃśastha (⏑-⏑--⏑). 153 Cüp G -mānā sada; Cüp p. XXIII suggests (tada) pa- (end of the antibacchius and first two syllables of the amphibrach of upendravajrā: (⏑⏑-⏑, the 6th, 7th, 8th and 9th syllables). 154 Cüp adhyoṣitā bhonti ’ha. adhyoṣitā is nom. pl. of the ppp. from adhy-ava-syati ‘to cling to, covet’, cf. the variant adhyavasita (BHSD p. 17). The preverb o is the result of a contraction of ava > *avu and the weakening of the intervocalic fricative (ava > *avu > o, cf. O. von Hinüber, Mi., § 138 on Skt. avama > MI oma). The variant adhy-u-ṣitā as compared to adhyo-ṣitā represents a curious case of u as the zero grade of the syllable va (saṃprasāraṇa), perhaps under analogical pressure from ppp. uṣita of vasati ‘to dwell’. 155 bhonti ’ha < bhonti iha. As the 6th syllable of vaṃśastha must be short, one of the vowels is eliminated in sandhi rather than both coalescing into a long vowel. 156 According to de Jong, p. 144, it is difficult to accept that tāṃ refers to śikṣām (Cüp śikṣan, but Cüp G śikṣām). Cüp p. 105 translates 55d ‘They do not carry out the Sugatas’ Teachings’. Should śikṣan, otherwise hard to explain, be read as śikṣān acc. pl.? 145 146

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A NEW BUDDHIST HYBRID SANSKRIT READER rātriṃ divaṃ bhonti ayuktayogā na te jugupsanti ca pāpakarmataḥ157 (56) kāyena cittena asaṃyatānāṃ na kiṃci vācāya sa jalpitavyaṃ158 sadā gaveṣanti parasya doṣān aparāddhu kiṃ kena vā codayiṣye159 (57) āhāri160 adhyuṣita161 bhonti bālā na cāsti mātrajñātu bhojanasmin162 buddhasya puṇyehi labhitva bhojanaṃ tasyaiva bālā akṛtajña bhonti (58) te bhojanaṃ svādurasaṃ praṇītaṃ labdhvā163 ca bhuñjanti 164ayuktayogāḥ teṣāṃ sa āhāru vadhāya bhoti165 yatha hastipotāna bisā adhautakāḥ (59) kiṃ cāpi vidvān matimān vicakṣaṇo bhunjīta āhāru śuci166 praṇītaṃ na caiva adhyuṣita167 tatra bhoti168 agṛdhnu169 so bhuñjati yuktayogī (60) kiṃ cāpi vidvān matimān vicakṣaṇo ābhāṣate bālu kuto hi svāgatam tatha saṃgṛhītvā priyavadyatāya170 kāruṇyatāṃ tatra upasthapeti171 (61)

pāpakarmataḥ abl. sg., see on the suff. -tas above, fn. 106 [Cüp pāpakarma (acc. pl.?)]. Cüp kiñci; vācāya instr. sg. of vācā f. ‘speech’; na jalpitavyaṃ, Cüp G ajalpitavyaṃ. 159 Cüp p. 105, n. 5 wonders if ta is for tān. But the reading vā is justified on the basis that it makes sense in the context: “Who has done what wrong?” or “I’ll rebuke [him]”. 160 āhāri loc. sg., --⏑ (onset of upendravajrā). 161 Cüp adhyoṣita, see 55b. 162 Cüp mātrajñātа bhojanasmiṃ 163 Cüp labdhā. 164 Cüp bhuṃjanti. 165 Cüp bhotī. 166 Cüp bhuṃjīta āhāru suci. 167 Cüp adhyoṣita, see 55b. 168 Cüp bhotī; Cüp G bhonti 169 Cüp agṛddhu. 170 priyavadyatāya instr. sg. of priyavadyatā f. ‘kind speech’. 171 upasthapeti 3rd sg. pres. caus. in -apeti of upatiṣṭhati, here and often without causative meaning (“in the sense of simplex” according to BHSD p. 144) ‘to wait upon’; more suitable meaning here is ‘to provide, furnish’, cf. Skt. upasthāpayati ‘to procure’ (MW p. 211) and the translation of kāruṇyatāṃ tatra upasthapeti ‘he shows [only] compassion’ (Cüppers, p. 106). 157 158

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yo bhoti bālāna hitānukampī tasyaiva bālā vyasanena tuṣṭāḥ etena doṣeṇa jahitva172 bālān mṛgovadeko173 vihared araṇye (62) ima īdṛśān doṣa174 viditva paṇḍito na jātu bālehi karoti saṃgatim175 nihīnaprajñān176 upasevato me svargāt177 tu hāniḥ kuta bodhi lapsye (63) maitrīvihārī ca bhavanti paṇḍitāḥ178 karuṇāvihārī muditavihārī upekṣakāḥ179 sarvabhaveṣu nityaṃ samādhi bhāvetva spṛśanti bodhim180 (64) te bodhi buddhitva śivām aśokāṃ viditvā sattvān janavyādhipīḍitān181 kāruṇyatāṃ tatra upasthapetvā kathāṃ kathenti182 paramārthayuktām183 (65) ye tāṃ vijānanti jināna dharmatā-184 m anābhilapyaṃ sugatāna satyam185

Significantly, the meaning of Pāli upaṭṭhapeti, caus. II of upaṭṭhahati ‘to provide, procure, put forth, give’ is close to the meaning of upasthapeti. 172 jahitva ger. from hā ‘to leave’; the short final is determined by the rhythm ⏑-⏑ of upendravajrā (the 7th, 8th and 9th syllables). 173 Cüp mṛgeva eko. 174 doṣa acc. pl. m. 175 Cüp saṃstavaṃ acc. sg. of saṃstava ‘intimacy, acquaintance’. 176 Cüp p. XXIII suggests nihīnapajñān acc. pl. m. ‘who are deficient in wisdom’; the beginning of the pāda (upendravajrā) is then regular: ⏑-⏑ --. 177 Cüp svargātu abl. sg. in -ātu; more usually, hāni ‘degradation, loss’ is found with gen. (e.g. Mv.1.160.12 chandasya hāniḥ ‘falling off in zeal’), but the abl. is also recorded, see MvKM p. 118 hāni varṇato ‘degradation/loss of (or: concerning) physical appearance’ (ibid., n. 14). 178 Cüp paṇḍitā. 179 Cüp upekṣakās. 180 Cüp p. XXIII suggest pṛśanti ‘they attain’ (thus, bhāvetva pṛśanti will be read according to the scansion - -⏑ ⏑-⏑. Cf. inf. praṣṭuṃ from spṛśati (Mv. 2.427.7, 3.158.5). 181 Cüp sattvāṃ jaravyādhi182 Cüp kathentī (kathāṃ kathentī scans accordingly ⏑-⏑ --⏑, beginning of upendravajrā). kathenti < kathayanti (-aya- > -e-). 183 Cüp paramārthayuktāṃ. 184 Cüp dharmatāṃ. 185 Cüp satyaṃ.

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A NEW BUDDHIST HYBRID SANSKRIT READER te dharma śrutvā ima evarūpāṃ186 lapsyanti kṣānti ariyāṃ187 nirāmiṣām (66)

VOCABULARY (SELECTED ITEMS) agṛddhа adj. not longing for adhautaka adj. unclean adhyātma adj. own, belonging to self (but Cüp p. 97 translates as ‘inside’) apratyaya m. discontent, ill-will abhiyujyate (ppp. abhiyukta) to yoke oneself, fig. applies oneself to (loc.) (BHSD p. 55) arthika adj. desirous of (requiring instr.) avyākṛta adj. neutral, lifeless ācarati to carry out, practise ārdra adj. green, fresh āhāra m. taking food; food, livelihood utpannabhagna adj. burst as soon as produced upasevati to wait upon, attend (with acc.) upekṣaka adj. even-minded, who shows indifference kadalī f. the plantain tree kāyasākṣin [= Pāli -sakkhi’ ‘a person, who has realized the jhānas physically (or: through the body)’]; personal, bodily, physical witness; one who has seen (the circumstance) in the flesh (BHSD p. 178), cf. ‘one who has personally experienced the Nirvāṇa-like state of nirodhasamāpatti’ (Cüp p. 99, n. 2) evarūpāṃ should agree with dharma acc. sg. m. or nt. (‘such a teaching’), but the final syllable -pāṃ is lengthened. It may be necessary to read te dharma sutvā (cf. Pāli sutvā from suṇāti ‘to hear’) to respect the metrical pattern of upendravajrā --⏑ --. 187 Cüp ariyān. Cüp p. XXIII suggests reading khānti/kānti, but recalls a parallel drawn from the Pratyutpanna-buddha-saṃmukhāvasthita-samādhi-sūtra (13k, pāda 21d), probably older, attesting the original reading kṣānti (acc. sg.). Unless an irregular vaṃśastha is read, the syllable -ti should be long. 186

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gotra nt. origin, basis, source; fundament (Cüp p. 97) jalpati to gossip (Cüp p. 105) jugupsati to decline, shun (abl.) paruṣa nt. harsh and contumelious speech pūrvānta m. the past; beginning (Cüp p. 97) prakupyati to fly into a passion, be moved praṇīta adj. superior, excellent pratyanubhoti (pratyanubhavati) to experience in return, as recompense pramāṇa (prāmāṇya) nt. valid means of knowledge (Cüp p. 97) prādeśika f. -ī adj. limited, partial prāviṣkaroti to manifest, show bisa nt. the film or fibre of the water-lily or lotus bhaiṣaja, bhaiṣajya nt. remedy, drug manuṣyalābha m. human condition; man’s estate (Cüp p. 104) manyati to be conceited about something (with instr.) manyanā f. illusion; arrogant thought, cf. pṛthusarvamanyanā f. marīcikā f. mirage śuklapakṣa m. the side of goodness (Cüp p. 101), cf. Pāli sukkapakkha ‘the good opportunity’ saṃkrānti f. transference, transferring to a picture, image, reflection satkṛtya adv. eagerly sārārthika m. a man in search of a core svabhāvabhinna divided by nature

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svabhāvasaṃtati f. natural disposition hastipota m. young of the elephant hetu m. a means (Cüp p. 100) heṣṭe, heṣṭi adv. below, underneath

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The following gāthās merit special attention: they were the subject of a re-edition by H. Smith (“Retractationes rhythmicae”, Studia Orientalia, XVI, 5, 1951, pp. 4-10; abbreviation: S) who attempted to improve, on the basis of metrical criticism, the gāthā which were presented in the edition by S.Lefmann, Lalita Vistara, Erster Teil, Halle, Verlag der Buchhandlung des Waisenhauses, 1902, pp. 45.1-46.18 (abbreviation: L). Smith's re-edition of the gāthās is, in his own opinion, “provisional”. We draw on some of Smith’s observations as well as his study “Les deux prosodies du vers bouddhique”, Bulletin de la Société Royale des Lettres de Lund, 1949-1950, pp. 1-43. The principal works on the language of the Lalita Vistara: P.-E. Foucaux, Étude sur le Lalitavistara, Paris, Maisonneuve et Cie, 1870; E. Müller, Der Dialekt der Gāthās des Lalitavistara, Weimar, Hof-Buchdruckerei, 1874; S. Lefmann, “Zum Gāthādialekt”, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 29, 1875, pp. 212-234; S. Lefmann, Lalita Vistara, Zweiter Teil, Halle, Verlag der Buchhandlung des Waisenhauses, 1908, pp. XIV-XXIV; F. Weller, Zum Lalita Vistara.I: Über die Prosa des Lalita Vistara, Leipzig, Kreysing, 1915 (reprinted in: F. Weller, Kleine Schriften, 1. Halbband, hrsg. von W. Rau, Stuttgart, Steiner, 1987, pp. 457-510; abbreviation: FW); W. Schubring, “Zum Lalitavistara”, Asiatica, Leipzig: Harrassowitz, 1954, pp. 610-655 (abbreviation: Sch). A new edition of these gāthās is found in Raritavisutara no kenkyū [Lalitavistara], ed. Ko’ichi Hokazono, Tōkyō, Daitō Shuppansha, 1994, pp. 356-362 (abbreviation: LVH).

S. Lefmann, Lalita Vistara. Erzälung von dem Leben und der Lere des Çakya Siṃha, Berlin, Ferd. Dümmlers Buchhandlung, 1874, p. 63 (abbreviation: Lefmann 1874) defines the gāthā (referring to BR III, p. 731) as follows: “[these] are in particular verses which, in Brahmanic linguistic usage, are […] neither ṛk, nor sāman, nor yajus; they are of religious nature, but not Vedic […]”. As to their language, they alternate properly Sanskrit words and provincial forms, so that the question may be asked whether it may be called “a language which differs from Sanskrit (sanskṛtānyabhāṣa)”. 1

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ko vôtsaheta2 vararūpadharaṃ anubandh[ay]ituṃ3 satataṃ prītimanāḥ4 kaḥ puṇyatejayaśasā vacasā5 svayam ātmanêcchati6 vivaddhayituṃ7 (1) yasyêpsitaṃ tridaśadevapure divyaiḥ sukhair8 hi ramituṃ satataṃ paramāpsarobhir iha kāmaguṇaiḥ9 anubandhatāṃ10 vimalacandramukhaṃ (2) tatha miśrakāvanavare11 rucire divyākare ramitu devapure

According to S, on the basis of the Tibetan translation, read vaḥ utsaheta contracted to vôtsaheta. ‘Who of you has the temerity […] ?’. LVH, p. 356 reads also ko vôtsaheta. 3 LVH ibid. reads anubandhituṃ. In anubandh[ay]ituṃ, the bracketed syllable is kept by L but not by S. The metre of these gāthās is essentially pramitākṣarā ⏑ ⏑ −ǀ ⏑− ⏑ǀ ⏑ ⏑ − ǀ ⏑ ⏑ − (or, according to S, p. 10, proto-pramitākṣarā ⏑ ⏑ −ǀ ⏑− ⏑ǀ ⏑ ⏑ − ǀ ⏑ ⏑ ⏓ ), thus the reading of LVH is the only possible; note that LVH reads satata[ṃ] which fits the metre ⏑⏑⏑ (6th, 7th and 8th syllables). 4 LVH ibid. reads prītamanāḥ, but both readings are supported by the metre. S writes pr, kṣ, tr, etc. to indicate that these clusters, either word-initially or in a compound, scan prosodically as a single consonant (see S p.1, n.3) which, if pr is maintained, would guarantee again the tribrach satata[ṃ] ⏑⏑⏑ . 5 LVH ibid. and L read kaḥ puṇyateja yaśasā balasā ‘who by power of his merit, glory and vigour’; note puṇyateja ‘power of the merit’ where -teja goes back to tejas, an -s-stem transferred to the a-declension by loss of s or substitution of -a for -as as stem final (BHSG § 16.1), the bare stem being used in the function of instr. sg.; balasā is the inverse : it is instr.sg in -asā from an a-stem bala ‘strength’ (BHSG § 8.41). LVH p. 357 points out to Tibetan stobs = Skt. bala. 6 ātmanêcchati, according to S, must be read as ātmănam icchati (the 4th syllable -ma- is short); if so, ātmănecchati would be due to weak articulation of the final anusvāra and contraction of a with the following initial vowel i-. 7 L reads vibaddhayituṃ. BHSD s.v. vibaddhayati ‘unbinds, releases’ accepts this reading and translates kah […] svayam ātmanecchati vibaddhayitum ‘who wishes to make himself free by himself’ (?), but Sch p. 616 reads. like LVH, p. 356, vivarddhayituṃ inf. caus. to vivṛdh- ‘to grow’ confirmed by Tibetan. 8 sukhair instr. pl., in competition with the instr. in -bhi (see 20c guṇebhi below); instr. pl. in aiḥ and in -bhiḥ are already attested in Vedic. 9 yasyêpsitaṃ […] ramitum […] paramāpsarobhir iha kāmaguṇaiḥ ‘whose endeavour is to sport with excellent Apsaras, [to delight] in the pleasure of senses’. ramituṃ inf.of the verb ram-, cf. ramitu in 3b and 4a. 10 LVH, p. 356 reads anubandhitāṃ 3rd sg. impv. mid. from anubandh- ‘to adhere, follow, accompany’ where i appears instead of thematic a (BHSG § 27.10, p. 135). S reads anubandhatāṃ and L reads anubaddhitāṃ built from a participial stem anubaddh-. But see 3d, 4d, 5d, 6d, 9d et 15d: L, LVH and S read anubandhatāṃ. The meaning is ‘may [he] adhere to’, ‘may [he] follow’. 11 LVH, p. 358 and L read miśrake vanavare; miśrakāvana nt. name of a pleasure grove of the gods, cf. its alternative form miśrāvana and Pāli missaka nt. and missakavana nt. 2

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puṣpotkare kanakacūrṇanibhe anubandhatāṃ vimalatejadharaṃ (3) yasyêpsitaṃ ramitu citrarathe tatha nandane suravadhūsahitaḥ mandāravaiḥ kusumapattracite12 anubandhatāṃ imu mahāpuruṣaṃ (4) yāmādhipatyaṃ atha vā tuṣitair13 atha vāpi14 prarthayati15 cêśvaratāṃ pūjāraho16 bhavitu17 sarvajage anubandhatāṃ imu anantayaśaṃ (5) yo icche18 nirmitapure rucire vaśavartidevabhavane19 ramituṃ manasaîva sarvam-anubhokti-kriyā20 anubandhatām imu guṇāgradharam (6) māreśvaro na ca praduṣṭamanā(ḥ)21 sarvarddhi....pāragataḥ22 mandārava m., nt. (cf. alternative forms: māndarāva, māndāra, māndāraka, maṇḍarava, Skt. mandāra m. ‘the coral tree’) is often used as first member of a compound or as adj. in the descriptions of the flowers of a heavenly tree which fall like rain at the appearance of the Buddha or a boddhisattva. Here mandāravaiḥ is instr. in apposition kusumapattracite ‘covered with petals from the flowers of the tree M’. The group mandāravaiḥ kusumapattracita forms a split-compound, originally *mandāravakusumapattracita; the pl. number of mandāravaiḥ is due to the plurality implied by kusumapattra. This type of compound is prolific in BHS, but not unknown in either Vedic and Skt. 13 yāmādhipatyam atha vā tuṣitair [...] prarthayati ‘he who aspires to the sovereignty of the Yāma devas or [to the sovereignty] of the Tuṣita devas’ (like in the previous example, tuṣitair is an appositional instr.). S notices v.l. tuṣite = Tuṣitabhavane, but if no consideration is given to this variant, the implied split compound is *tuṣitādhipatya. 14 LVH p.358 reads vā ’pi 15 LVH p.358 reads prarthayati. 16 L prints pūjā raho; Lefmann 1874, p. 38 understands ‘die vererung allein’/ ‘only a pūjā’ (rahas adv. ‘privately, in secret’). Sch p. 616 reads pūjā ’raho ‘who is worthy of pūjā’. 17 bhavitu inf. of bhū- syntactically related to prarthayati. 18 yo icchĕ (− −⏑) with the first long syllable counting for two shorts. L and LVH p. 358 icchati. 19 L vasavartidevabhavane. 20 L sarvam-anubhokti-kriyā. As pointed out BHSD p. 32, expected would be an action noun *anubhukti f. (not recorded) ‘enjoyment’ from anubhuj- ‘to experience, enjoy’. I understand yo icchati […] ramituṃ […] sarvam anubhoktikriyā ‘Who seeks to enjoy all [kinds of] action [promising] pleasures’ where -kriyā is acc.pl. f. (BHSG § 9.82); is it is advisable to read sarvam-anubhokti- with a ‘hiatus-bridger’ -m- that anticipates acc.pl. -kriyā (see on ‘hiatus-bridgers’ Descriptive Grammar, pp. 370-394). 21 L praduṣṭamanā; Lefmann 1874, p. 38 translates ‘Auch schlechtgesinnt ist Māreśvara nicht’. 22 L sarvavidhaiśvaryapāragataḥ translated by Lefmann 1874, p. 38 as ‘der in aller weis’ 12

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kāmeśvaro vaśitapāragato23 gacchatv asau hitakareṇa saha (7) tatha kāmadhātu samatikramituṃ mati24 yasya brahmapuram āvasituṃ catur-apramāṇa-prabhatejadharaḥ so ’dyânubandhatu25 mahāpuruṣaṃ (8) atha vâpi yasya manujeṣu mati(r)26 varacakravartiviṣaye vipule ratnākaraṃ abhayasaukhyadadaṃ anubandhatāṃ vipulapuṇyadharaṃ (9) pṛthivīśvaras tatha pi27 śreṣṭhisuto āḍhyo mahādhanu mahānicayaḥ parivāravān nihataśatrugaṇo gacchatv asau hitakareṇa saha (10) rūpaṃ ca bhogam28 api cêśvaratā kīrtir yaśaś ca balatā guṇatā29 ādeyavākya30 bhavi31 grāhyaruto brahmasvaraṃ32 samupayātu viduṃ (11)

vollkommener herrlichkeit’/ ‘he whose splendour is perfect in multiple aspects’. LVH p. 358 reads sarvarddhi-aiśvaryapāragataḥ ‘who reached the perfect mastery of all kinds of magic power’ would be possible rendering of this expression. Note that pāragata means literally ‘gone to the farther shore (of existence)’ according to BHSD p. 341 or ‘passed over in safety; pure, holy’ (MW p. 619), cf. pāragamana nt. going to the end of’ (ibid.). 23 ‘He, controlling desires, [he] who reached perfect sovereignty’; cf. Mv.1.164.13 vaśī tvaṃ vaśitāṃ parāṃ gataḥ ‘Master are you who reached perfect mastery’. 24 mati nom. sg., but 9a mati(r) which is phrase final, possibly in inter-pāda sandhi between 9a et 9b. 25 L ’dyânubaddhatu, cf. above, 2d anubandhatāṃ. 26 L mati 27 L tathāpi. 28 bhogam nt. nom. sg. nt. (?) ‘possession, property, wesalth’ (m. in Skt.); perhaps taking on the gender of rūpaṃ nom. sg. nt. (S). 29 L guṇavatī 30 L prints ādeya vākyabhavi. 31 bhavi 3rd sg. opt. from bhū- ‘to be’. 32 brahmasvaraṃ proper name, restored by S on the basis of Tibetan chaṅs dbyaṅs; L brahmeśvaraṃ.

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ye33 divya kāma34 tatha mānuṣakāṃ35 yo icchatī tribhavi36 sarvasukhaṃ dhyāne sukhaṃ ca pravivekasukhaṃ dharmeśvaraṃ samanubandhayatāṃ (12) rāgaprahāṇu tatha doṣam apī yo icchate37 tatha kileśajahaṃ śāntapraśāntaupaśāntamanā(ḥ)38 so dāntacittam anuyātu laghuṃ39 (13) śaikṣa.40 aśaikṣa-tatha-pratyajina- 41 sarvajñajñānam anuprāpuṇituṃ42 daśabhir balair naditu siṃha iva. guṇasāgaraṃ samanuyātu viduṃ (14)

S reports Ne yā, but this variant is hard to justify. L prints divyakāma. 35 I think the syntax is *yo icchatī ye divya kāma tatha mānuṣakāṃ where ye is clearly redundant and is a kind of “syntactic article” (term suggested by Benveniste for similar use of the relative pronoun, see pp. 43 and 332); divya kāma […] mānuṣakāṃ: all nouns are in acc. pl. 36 L reads yā icchatī; the intended meaning is *yă icchati ‘who wishes’ which does not satisfy the metre; S’s reading is acceptable if one scans yo icchatī tri- as ⏑⏑ − ⏑−⏑, i.e. yo ic- as ⏑⏑− . 37 This is an instance of split compound: rāgaprahāṇu tatha doṣam [... ] yo icchate ‘who wishes to abandon passion and sin’; -prahāṇu acc. sg. ‘abandonment, renunciation’ governs the first member of the compound rāga- and the external noun doṣam in the acc. 38 L śāntapraśāntaupaśāntamanā. -manā nom. sg. from manas (BHSG § 16.29). 39 laghuṃ ‘promptly’ is an example of the extension of adjectives to adverbial function, a productive process in Skt., particularly widespread in BHS. Cf. Skt. adj. laghu ‘light, quick, active, prompt’. 40 In S’s notation, the raised dot after śaikṣa. marks a metrical pause. 41 L and LVH read pratyekajinā. pratyajina is probably a deformation (or alternative form) of pratyekajina; the original form of pratyeka could have been, according to K. R. Norman (CP II, The Pali Text Society, Oxford, 1991, pp. 233-249) pratyaya, with the meaning ‘(external) cause’. Norman’s suggestion bears on the compound pratyaya-buddha ‘one awakened by an (external) cause’, but it can be assumed that pratyaya-jina is a simiar formation. If the reading pratyajina is retained, it should have been a case of haplology of *pratyayajina ‘victorious by an (external) cause’. 42 L sarvajñajñānam anuprāpurituṃ. The form anuprāpuṇituṃ inf. based on the present stem āpunati/āpuneti which replaces the Skt. pres. āpnoti (see 16c prāptuṃ). Cf. the inf. 14c naditu (Skt. form), but the suffix -tum has lost final -m by deocclusion and subsequent loss of anusvāra. 33 34

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pithituṃ43 apāyapatha yasya44 matir vivṛtuṃ ca sadgatipatham hy amṛtaṃ45 aṣṭāṅgamārgagamanena gatiṃ anubandhatāṃ gatipathāntakaraṃ (15) yo icchate sugata pūjayituṃ dharmaṃ ca teṣu śruti46 kāruṇike47 prāptuṃ48 gunān api ca saṃghagatān guṇasāgaraṃ samanuyātu imaṃ (16) jāti-jarā-maraṇa-duḥkha-kṣayaṃ49 saṃsārabandhana vimokṣayituṃ carituṃ viśuddhagaganāntasamaṃ50 so śuddhasattvam anubandhayatāṃ (17) iṣṭo manāpa priyu51 sarvajage varalakṣaṇo 52 guṇopacitaḥ ātmā53 parāṃ54 ca tatha mocayituṃ55 priyadarśanaṃ samupāyatu viduṃ (18)

pithitum inf. from pithati, pithayati < Skt. api-dhā- ‘to shut, close, cover, conceal’ (chiefly Vedic according to MW, p, 55); these meanings are also maintained in BHS (see BHSD p. 220). BHSD p. 345, s.v. pithati, pithayati translates 15ab ‘to block the ways to evil […] and open the immortal way to good fates’. 44 L yeṣu 45 L ṣadgatipathaṃ hyamṛtaṃ. 46 L śruti; S suggests śruti(ṃ) or *śrutu(ṃ) (?); he would thus read śruti(ṃ) as replacing *śrotu(ṃ), the inf. construed with icchate just as with inf. pūjayituṃ and prāptuṃ. 47 yo icchate sugata pūjayituṃ/ dharmaṃ ca teṣu śruti kāruṇike. S believes that these two pādas reword *teṣāṃ kāruṇikāṇāṃ sāntike and that one should read sugatān acc. pl instead of sugata. 48 L prāpto, LVH praptā(m). 49 L -kṣayaṃ. 50 L viśuddhagamanāntasamaṃ (S notes Ne -gamanāntasamaṃ), LVH viśuddha gaganānta-samaṃ; the latter compound makes more sense: ‘much the same as the fimament, having the appearance of the firmament’. The lexical stock of Mv.1.151.14 is attractively comparable : amarapravaragaṇas te gaganasamanibhā viśuddhākarmāntā ‘The select band of immortals, lustruous as the sky and pure of deed’ (J I, p. 120). 51 LVH priya. 52 L prints ** instead of . LVH vararūpalakṣaṇa guṇopacito. 53 ātmā acc. sg.; S deliberates between ātmāṃ or ātmaṃ. 54 L paraṃ. L also notes a variant in the ms. H: parāñ (ca) ‘(and) others’, which is the correct usage in Skt. (acc. pl.), but it would be a mistake to ignore the fact that in general final nasals are replaced with anusvāra. 55 The inf. of 16abc [pūjayituṃ, *śrotu(ṃ), prāptuṃ] are governed by icchate, and perhaps this is the case for inf. 17b vimokaṣayituṃ and 18c mocayituṃ, in other words, although syntactic distance between verses 16 and 17, 18 is great enough, the syntagms *yo icchate vimokaṣayituṃ and yo icchate mocayituṃ are implied. 43

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«śīlaṃ-samādhi-tatha-prajñamayī56 gaṃbhīra durdṛśa duropagamāṃ»57 yo icchate vidu «vimukti labhe» so vaidyarājam anuyātu laghuṃ (19) ete ca anya guṇa naikavidhā upapattisaukhya tatha nirvṛti ye59 sarvair guṇebhi pratipūrṇa siye60 siddhavrataṃ samanuyātu viduṃ (20) 58

VOCABULARY (SELECTED ITEMS)

adhipatya nt. overlordship (BHSD p. 13) apāya m. evil state ādeyavākya Bhvr. who masters agreeable, pleasing speech sadgatipatha way to good fates grāhyaruta nt. sound (or word) to be seized catur-apramāṇa-prabhatejadhara m. possessing the splendour and the energy of the four infinitudes (see BHSD p. 49) LVH reads śīla samādhi tatha prajñam api. LVH prints 19b as a compound gaṃbhīradurdṛśaduropagamaṃ which agrees with vidu adj. acc. sg ‘wise’ (substantivized) of the next line. I understand LVH 19 ‘Who looks for the Sage, [who strives] for the good conduct, the concentration and the wisdom, profound, difficult to see and hard of access, [who thinks] “may I get salvation” (labhe 1st sg. opt., see BHSG § 29.8), should promptly go towards the king among physicians’. Regarding metrical constraints, (1) S prefers to read 19b -durdṛśa- (⏑⏑⏑) against L (who reads durdarśa), because of alleged “prosodic licenses”, which brings about three shorts followed by long -ro- (durdṛśa duro-), and also assuming, following Edgerton (who noted that the verbal root darś- could surface as daś-), consonant cluster simplification; and (2) L reads duropagamăṃ (scans ⏑−⏑⏑⏑), but S duropagamāṃ, which scans ⏑−⏑⏑−). According to S, the “rhythm therapy” is applied here which consists of avoiding pāda final ⏑⏑⏑ (also invoked to lengthen the initial vowel of *upa- , cf. BHSD p.266 s.v. dur-opagamā m.c. for dur-upa-). 58 This verse has several forms which are difficult to identify; ab is a nominal sentence: ‘these qualities and many others of many kinds [are to ensure(?)] a favorable birth and the bliss [extinction]’; cd: ‘may he be abundantly endowed with all these qualities, may he follow the Sage whose vows were achieved’ (siye is most likely 3rd sg. opt. from as- which S, p. 10 compares with 11c bhavi). 59 L and LVH nirvṛtiye which may be loc. sg. from nirvṛti ‘bliss, happiness’. If, however, nirvṛti ye is read, the correlation ete — ye is to be assumed and nirvṛti is understood as nom. sg. (cf. BHSG § 10.15). 60 L pratipūrṇasiddhye, LVH pratipūrṇa siye. According to S, p. 3, pratipūrṇa siye is the only possible reading supported by metre, as has seen F. Edgerton, Journal of the American Oriental Society, 1946, p. 205, § 76. 56 57

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nandana m. a divine garden, Indra’s paradise pravivekasukha nt. happiness in solitude manāpa (manaāpa) adj. captivating the mind, charming māreśvara master of Māra vararūpadhara m. who possesses an excellent form vidu m. Sage saṃghagata adj. pertaining to the saṃgha samādhi f. concentration, transe

XXIII. LALITAVISTARA (EXCERPT). ASITA THE SAGE Text: S. Lefmann, Lalita Vistara, Erster Teil, Halle, Verlag der Buchhandlung des Waisenhauses, 1902, pp. 100.20-112.2. There is a translation in French by P.E. de Foucaux, Le Lalitavistara, Paris, Les Deux Océans, 1988 (abbreviation: Foucaux). Notes on the composite character of this narrative revealed by Chinese versions: J.W. de Jong, “L’épisode d’Asita dans le Lalitavistara”, Asiatica, Leipzig, Harrassowitz, 1954, pp. 312-325 (abbreviation: de Jong); notes on the contradictions inherent in the presentation of events: W. Schubring, “Zum Lalitavistara”, Asiatica, pp. 624625 (abbreviation: Sch). Some variant readings are indicated according to S. Lefmann, Lalita Vistara, Zweiter Teil, Halle, Verlag der Buchhandlung des Waisenhauses, 1908, pp. XIV-XXIV (abbreviation: Lefmann, 2. Teil) and for verses in śārdūlavikrīḍita1, according to C. Régamey, “Encore à propos du Lalitavistara et de l’épisode d’Asita”, Asiatische Studien, XXVII, 1973, pp. 13-22 (abbreviation: R). I also used R. Mitra, The Lalita Vistara (“Bibliotheca Indica”), Calcutta, Baptist Mission Press, 1877 (notes on the language of the text: pp. 22-47), P.L. Vaidya, Lalita-Vistara, Darbhanga, The Mithila Institute, 1958 (“Buddhist Sanskrit Texts”, n°1) as well as the most recent edition Raritavisutara no kenkyū [Lalitavistara], ed. K. Hokazono, Tōkyō, Daitō Shuppansha, 1994 (abbreviation: LVH), pp. 476-496). tato rājā śuddhodanaḥ sarvaṃ śākyagaṇaṃ saṃnipātyaivaṃ mīmāṃsate sma2. kiṃ nu khalv ayaṃ kumāro rājā bhaviṣyati cakravarty, āhosvid abhiniṣkramiṣyati pravrajyāyai. tena ca samayena himavataḥ parvatarājasya pārśve asito nāma maharṣiḥ 3 prativasati sma. pañcābhijñaḥ sārdhaṃ naradattena bhāgineyena. sa bodhisattvasya jātamātrasya bahūny āścaryādbhutaprātihāryāṇy adrākṣīt. gagaṇatalagatāṃś ca devaputrān buddhaśabdam anuśrāvayato ’mbarāṇi ca bhramayata itas tataḥ

Metre śārdūlavikrīḍita - - - |⏑⏑ -|⏑- ⏑|⏑⏑-|--⏑| --⏑| - (4 x 19 syllables). mīmāṃsate sma. mīmāṃsate desiderative from man- ‘to reflect upon, consider, examine, investigate’, perhaps, according to Foucaux, ‘to bring into question’. The particle sma confers on the present a durative aspect in Skt., but loses this feature in BHS in which this particle merely makes the verbal form a banal preterite (see Gr. sct., § 291, p. 410). The reading from ms. A māṃsya is not uninteresting, in that the particle following ger. shows an attempt to understand the form as preterite. LVH p. 477 notes v.l. mīmāṃsyate. 3 LVH māharṣiḥ; ibid., p. 477: the reading of the mss. T3-6 is devarṣiḥ corresponding to Lefmann’s ms. A (Lefmann, 2. Teil, p. 45). 1 2

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pramuditān bhramato ’drākṣīt. tasyaitad abhūt. yan nv ahaṃ vyavalokayeyam4 iti. sa divyena cakṣuṣā sarvaṃ jambudvīpam anuvilokayann adrākṣīt kapilāhvaye mahāpuravare rājñaḥ śuddhodanasya gṛhe kumāraṃ jātaṃ śatapuṇyatejastejitaṃ5 sarvalokamahitaṃ dvātriṃśanmahāpuruṣalakṣaṇaiḥ samalaṃkṛta-gāṭraṃ. dṛṣṭvā ca punar naradattaṃ mānavakam āmantrayate sma. yat khalu 6 mānavaka jānīyā 7 jambudvīpe mahāratnam utpannaṃ. kapilavastuni mahānagare rājñaḥ śuddhodanasya gṛhe kumāro jātaḥ śatapuṇyatejastejitaḥ 8 sarvalokamahito dvātriṃśanmahāpuruṣalakṣaṇaiḥ9 sam-anvāgataḥ. sacet10 so ’gāram adhyāvasiṣyati rājā bhaviṣyati caturaṅga-cakravartī 11 vijitavān. dhārmiko dharmarājo jānapadasthāmavīryaprāptaḥ saptaratnasamanvāgataḥ. tasyemāni sapta ratnāni bhavanti12. tad yathā13. cakraratnaṃ hastiratnaṃ aśvaratnaṃ maṇiratnaṃ strīratnaṃ gṛhapatiratnaṃ pariṇāyakaratnaṃ. evaṃ saptaratnasaṃpūrṇaś 14 cāsya putrasahasraṃ bhaviṣyati. śūrāṇāṃ vīrāṇāṃ varāṅgarūpiṇāṃ parasainyapramardakānāṃ. sa imaṃ mahā-pṛthivīmaṇḍalaṃ samudraparikham 15 adaṇḍena aśāstreṇa svena (dharmeṇa) balenābhibhūyābhinirjitya rājyaṃ kariṣyaty 16 aiśvaryādhipatyena. sa cet 17 punar agārād anagārikāṃ pravrajiṣyati. tathāgato

yan nv ahaṃ vyavalokayeyam ‘and if I were to take a closer look?’. According to BHSD p. 444, yan (yaṃ) nu with the 1st sg. opt. introduces an interrogation. 5 LVH puṇyatejastejitaṃ. Cf. Mv.2.367.11 puṇyatejena tejito (end of a pāda) translated as ‘glorious with the glory of merit’ (J II, p. 333). See also BHSD s.v tejita ‘illumined’, ppp. of tejayati, caus. of tij-‘inflame’, but Edgerton does not exclude to see it as a denominative to tejas ‘splendour, brilliance, ardour’. 6 LVH inserts (punar) after yat khalu which is explained as follows: “yat khalu, or yam khalu, with a 2d (or polite 3d) person form of jñā (regularly opt.), the whole phrase meaning please be informed; allow me to inform you (a courteous introduction to a statement made usually to a king or the like” (BHSD p. 442; here the verb is jānīyā (see next note) and the addressee is a youngster, but see below yat khalu deva jānīyā, the addressee is the king). 7 Ms. T2 jānīhi (LVH p. 477) 2nd sg impv. from jñā-. 8 LVH puṇyatejastejitaḥ. 9 LVH dvātriṃśatā mahāpuruṣalakṣaṇaiḥ. 10 sacet ‘if, in case of’ (the opposite of no cet ‘if’ with subsequent negation) introduces an alternative. 11 LVH caturantaś cakravartī. According to BHSD p.223 caturaṅga is a malformation; he refers to a Pāli cliché with cāturanta nt. (?) ‘the whole world (bounded by the four oceans)’. Cf. BHSD p. 227 comparing with Skt. caturantā adj. or subst., said of the earth. caturantaścakravartī is a compound whose first member is case marked (nom.sg. m.). 12 LVH bhaviṣyanti. 13 tad yathā occurs in Skt., but in BHS the meaning may be ‘just as if…’ (e.g. Mv 1.55.13, 1.56.8, see BHSD p. 249, s.v. tad-yathā). 14 LVH eva saptamaṃ pūrṇaṃ. 15 LVH samudraparikhām, cf. Skt. parikhā f. ‘ditch (also applied to the sea surrounding the earth). 16 sa [...] rājyaṃ kariṣyaty aiśvaryādhipatyena: note the verbal predicate is not in final position. 17 LVH sacet. 4

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bhaviṣyati arhan samyaksaṃbuddho netā ananyaneyaḥ śāstā loke 18 saṃbuddhaḥ. tad etarhy19 upasaṃkramiṣyāvas20 tad draṣṭum iti. atha khalv asito maharṣiḥ sārdhaṃ naradattena bhāgineyena rājahaṃsa iva gagaṇatalād 21 abhyudgamya samutplutya yena kapilavastu mahānagaraṃ tenopasaṃkrāmad22 upasaṃkramya ṛddhiṃ pratisaṃhṛtya padbhyām23 eva kapilavastu mahānagaraṃ praviṣya yena rājñaḥ śuddhodanasya niveśanaṃ tenopasaṃkrāmad upasaṃkramya rājñaḥ śuddhodanasya gṛhadvāre ’sthāt. iti hi bhikṣavo ’sito maharṣiḥ paśyati sma rājñaḥ śuddhodanasya gṛhadvāre ’nekāni prāṇiśatasahasrāṇi saṃnipatitāni. atha khalv asito maharṣir dauvārikam24 upasaṃkramyaivam āha. gaccha tvaṃ bhoḥ puruṣa rājñaḥ śuddhodanasya nivedaya dvāre ṛṣir vyavasthita iti. parameti25 dauvāriko ’sitasya maharṣeḥ pratiśrutya yena rājā śuddhodanas tenopasaṃkrāmad upasaṃkramya kṛtāñjalipuṭo rājānaṃ śuddhodanam evam āha. yat khalu deva jānīyā ṛṣijīrṇo26 vṛddho mahallako dvāre sthitaḥ. evaṃ ca vadati rājānam ahaṃ draṣṭukāma iti. atha rājā śuddhodano ’sitasya maharṣer āsanaṃ prajñāpya taṃ puruṣam evam āha. praviśatu ṛṣir iti. atha sa puruṣo rājakulān niṣkramyāsitaṃ27 maharṣim evam āha. praviśeti. atha khalv asito maharṣir yena rājā śuddhodanas tenopasaṃkrāmad upasaṃkramya purataḥ sthitvā rājānaṃ śuddhodanam evam āha. jaya jaya mahārāja ciram āyuḥ pālaya dharmeṇa rājyaṃ kārayeti28.

LVH reads śāstā vighuṣṭaśabdaḥ loke. LVH ehy, i.e. ehi 2nd sg. impv. from i-. 20 upasaṃkramiṣyāvas 1st du. fut., the verbal dual is rare in BHS, see BHSG § 25.1: “The dual was surely not alive in the language. Where it occurs, it is generally to be assumed that it has been introduced as a Sanskritism”. 21 LVH gagaṇatalam. 22 upasaṃkrāmat 3rd sg. impf. from kram- ‘to stride’ . 23 padbhyām ‘on foot’, instr. du., from pad-, a “Sanskritism”. 24 LVH maharṣiḥ dauvārikam. If this collocation is compared to maharṣiḥ paśyati, it will be seen that sandhi rules are neglected: both occurrences of nom. sg. m. maharṣiḥ are not contextsensitive. 25 LVH para(ma)m iti; param is a particle of assent, especially to a command ‘assuredly, certainly’; it also observed that Skt. paramam is so used (BHSD s.v., p. 319). parameti makes no sense, but F. Weller, Zum Lalita Vistara, in his Kleine Schriften, ed. by W. Rau, 1. Halbband, Stuttgart, Steiner, 1997, p. 479 suggests that parameti for paramamiti is due to sandhi possible only in popular speech (he refers to BR IV, p. 31 where paramam is interpreted as adv. expressing approval or consent). 26 ṛṣijīrṇo cannot be a compound. LVH reads ṛṣi(r) jīrṇo and notices p. 479 the reading T2 ṛṣir jīrṇo ‘the old sage’ (lit. ‘worn out, decrepit’). F. Weller, ibid., p. 479 proposes the reading ṛṣi jīrṇo where the first word is a nom. sg. m. of i-stem noun. 27 LVH reads niṣkramya. asitaṃ. 28 kārayeti to read kāraya iti ‘“do the ruling”, he said’; kāraya 2nd sg. impv. non-causative despite its caus. form (see BHSG § 38.23). LVH p. 479 records from mss. T5, T6 kārayaiti. 18 19

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atha sa rājā śuddhodano ’sitasya maharṣer arghapādyam arcanaṃ ca kṛtvā 29 sādhu suṣṭhu ca parigṛhya30 āsanenopanimantrayate31 sma. sukhopaviṣṭaṃ cainaṃ jñātvā sugauravaḥ su-pratīsa32 evam āha. na smarāmy ahaṃ tava33 ṛṣe darśanaṃ. tat kenārthenehābhyāgato34 ’si kiṃ prayojanaṃ. evamukte ’sito maharṣī rājānaṃ śuddhodanam etad avocat. putras te mahārāja jātas tam ahaṃ draṣṭukāma ihāgata iti. rājā āha. svapiti maharṣe kumāro muhūrtam āgamaya35 yāvad utthāsyatīti. ṛṣir avocat. na mahārāja tādṛśā mahāpuruṣāś ciraṃ svapanti jāgaraśīlās tādṛśāḥ satpuruṣā bhavanti. iti hi bhikṣavo bodhisattvo ’sitasya maharṣer anukampayā jāgaraṇanimittam akarot. atha khalu rājā śuddhodanaḥ sarvārthasiddhaṃ kumāram ubhābhyāṃ pāṇibhyāṃ sādhu ca suṣṭhu36 cānuparigṛhyāsitasya maharṣer antikam upanāmayati sma37. iti hy asito maharṣir bodhisattvam avalokya dvātriṃśatā mahāpuruṣalakṣaṇaiḥ samanvāga-tam aśītyanuvyañjanasuvicitragātraṃ śakrabrahmalokapālātirekavapuṣaṃ dinakaraśatasa-hasrātirekatejasaṃ sarvāṅgasundaraṃ dṛṣṭvā codānam udānayati sma. āścaryapuṅgalo38 vatāyaṃ loke prādurbhūtaḥ. (mahāścaryapuṅgalo vatāyaṃ loke prādurbhūtaḥ) 39 . ity utthā-yāsanāt kṛtāñjalipuṭo bodhisattvasya caraṇayoḥ praṇipatya pradakṣiṇīkṛtya ca bodhisattvam aṅkena parigṛhya nidhyāyann avasthito ’bhūt. so ’drākṣīd bodhisattvasya dvātriṃśan mahāpuruṣalakṣaṇāni yaiḥ samanvāgatasya puruṣapuṅgalasya40 dve gatī bhavato nānyā41. sa LVH arghapādyārcanaṃ ca kṛtvā ‘performing the act of respectful reception by the offering of [water] for washing the feet’ (see MW p. 618 s.v. pādya ‘relating to the feet’ with udaka ‘water’, here left out). 30 sādhu suṣṭhu ca parigṛhya ‘paying regard to [sage’s being] well and very well’ (see on parigṛhya MW p. 593). 31 LVH āsanenopanimantrayati. The verb upanimantrayati with instr. means ‘to offer something to someone’ (BR V, p. 27). s 32 Mitra reads supratītiḥ, Vaidya supratīta. BHSD p. 600 s.v. supratīsa suggests to read sa-pratīsa or -śa ‘respectful’. Cf. Mv.3.372.5 sapratīśa. 33 LVH prints (tava). 34 LVH reads [tat] kenārthenehā[bhyā]gamanaṃ. 35 āgamaya 2nd sg. impv. of non-caus. (ā)gamayati (BHSG § 38.21). Possible translation is also ‘wait a moment’, cf. Mv. 2.31.20 āgamehi muhūrtaṃ ‘wait a little’ (J II, p. 29). 36 sādhu ca suṣṭhu cānuparigṛhya ‘taking [the child in his arms] gently and cautiously’, cf. above on sādhu suṣṭhu ca. 37 kumāram […] maharṣer antikam upanāmayati sma ‘[the king] brought the child into the presence of the great seer’ (see syntactic details BHSD p. 136). 38 LVH āścaryapudgalo. On variants puṃgala, puṅgava see BHSG p. 347, s.v. pudgala (word essentially Buddhist). 39 LVH reads vatāyaṃ bho loke prādurbhūto mahāścaryapudgalo vatāyaṃ bho loke prādur-bhūtaḥ 40 LVH puruṣapudgalasya. 41 The syntax of adrākṣīd bodhisattvasya dvātriṃśan mahāpuruṣalakṣaṇāni [...] dve gatī bhavato nānyā is rather abrupt: ‘he saw the 32 marks of the great man, the boddhisattva, and that there were but two paths. (or : states of existence), not other[s]’; anyā nom. sg. f., but pl. would be expected. gatī nom.-acc. pl. from gati f. (BHSG § 10.177). Several solutions can be imagined: 1) the gen. sg. m. of the pres. part. bhavato (< bhavant) agrees with the gen. sg. 29

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ced 42 agāram adhyāvasati rājā bhavati. caturaṅgaś 43 cakravartī pūrvavad yāvad evaiśvaryādhipatyena. sa cet 44 punar agārād anagārikāṃ pravrajati tathāgato bhaviṣyati vighuṣṭaśabdaḥ samyaksaṃbuddhaḥ. sa taṃ dṛṣṭvā prārodīd aśrūṇi ca pravartayan gabhīraṃ45 ca niḥśvasati sma. adrākṣīd rājā śuddhodano ’sitaṃ maharṣiṃ rudantam aśrūṇi ca pravartayamānaṃ gambhīraṃ ca niḥśvasantam. dṛṣṭvā ca saṃharṣitaromakūpajātas tvaritaṃ tvaritaṃ dīnamanā asitaṃ maharṣim etad avocat. kim idam ṛṣe rodasi aśrūṇi ca pravartayasi gambhīraṃ ca niḥśvasasi. mā khalu kumārasya kācid vipratipattiḥ46. evam ukte ’sito maharṣī rājānaṃ śuddhodanam evam āha. nāhaṃ mahārāja kumārasyārthena rodimi nāpy asya kācid vipratipattiḥ. kiṃ tv ātmānam ahaṃ rodimi. tat kasmāddhetoḥ. ahaṃ ca mahārāja jīrṇo vṛddho mahallako ’yaṃ ca sarvārthasiddhaḥ kumāro ’vaśyam anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyaty abhisaṃbudhya cānuttaraṃ dharmacakraṃ pravartayiṣyati. apravartitaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā anyena vā punaḥ kenacilloke47 sahadharmeṇa. sadevakasya48 lokasya hitāya sukhāya deśayiṣyati. ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇaṃ svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ sattvānāṃ saṃprakāśayiṣyati. asmāt taṃ dharmaṃ śrutvā jātidharmāṇaḥ sattvā49 jātyā parimokṣante50. evaṃ jarāvyādhimaraṇaśokaparidevaduḥkhadaurmaṇasyopāyāsebhyaḥ parimokṣante 51 . rāgadveṣa-mohāgnisaṃtaptānāṃ sattvānāṃ saddhamajalavarṣeṇa52 prahlādanaṃ kariṣyati. nānā-kudṛṣṭigrahaṇapraskandhānāṃ 53 sattvānāṃ 54 kupathaprabodhisattvasya (‘of the venerable Bodhisattva’; the determinant adj., in that case, is unusually remote from its noun); 2) the meaning is ‘he saw [...] two paths of the Bodhisattva, the venerable’; bhavato resumes anaphorically the gen. sg. bodhisattvasya; 3) least likely, bhavatas is 3rd du. pres. from bhū- ‘to bes. 42 LVH saced. 43 LVH caturantaś. 44 LVH sacet. 45 LVH gambhīraṃ. 46 mā prohitive particle. It can be used to express apprehension concerning a dreaded potential future, sometimes in the form of a question. The phrase mā khalu kumārasya kācid vipratipattiḥ (with no verbal form which could be in the future tense) means ‘I hope there isn’t (going to be) some misfortune for the child!’ (BHSD p. 492, s.v. vipratipatti). Cf. with the pres. verb 15d mā vighnaṃ khalu paśyate ’yam ‘and if he saw a difficulty?’. 47 LVH prints kenacil loke. 48 LVH sahadharmeṇa (ca) sadevakasya. 49 jātidharmāṇaḥ sattvā ‘creatures subject to birth’ (BHSD p. 279, s.v. -dharman). 50 LVH parimokṣyante. 51 LVH parimokṣyante. 52 LVH saddharmajalavarṣeṇa. 53 LVH nānākudṛṣṭigahaṇapraskandhāṃ acc. pl. ‘creatures sinking in the thicket of heresy’ (translation following Edgerton’s suggestion in BHSD p. 389, s.v. praskandha). According to a parallel cited by BHSD, ibid., the reading should be nānākudṛṣṭigahana ‘thicket of various false views’ (gahana ‘depth, thicket’ and grahaṇa ‘seizing, holding’ are often deliberately mixed up in Buddhist Sanskrit, perhaps due to the MI pronounciation of the latter word being close to the former). 54 LVH sattvāṃ.

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yātānām 55 ṛjumārgeṇa nirvāṇa-patham 56 upaneṣyati. saṃsārapañjaracārakāvaruddhānāṃ kleśabandhanabaddhānāṃ sattvānāṃ bandhananirmokṣaṃ kariṣyati. ajñānatamastimirapaṭalaparyavanaddhanayanānāṃ 57 sattvānāṃ prajñācakṣur utpādayiṣyati. kleśaśalyaviddhānāṃ sattvānāṃ śalyoddharaṇaṃ kariṣyati. tad yātha mahārāja audumbarapuṣpaṃ kadācit karhicil58 loke utpadyate. evam eva mahārāja kadācit karhicid 59 bahubhiḥ kalpakoṭinayutair 60 buddhā bhagavanto loke utpadyante. so ’yaṃ kumāro ’vaśyam anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate. abhisaṃbudhya ca sattvakoṭiniyutaśatasahasrāṇi saṃsārasāgarāt pāram uttārayiṣyati. amṛte ca pratiṣṭhāpayiṣyati. vayaṃ ca taṃ buddharatnaṃ na drākṣyāma ity eva tad 61 ahaṃ mahārāja rodimi paridīnamanā dīrghaṃ ca niśvasāmi62. yad aham imaṃ nārogye ’pi rādhayiṣyāmi63. yathā hy asmākaṃ mahārāja mantravedaśāstreṣv 64 āgacchati 65 . nārhati sarvārthasiddhaḥ kumāro ’gāram adhyāvasituṃ. tat kasya hetoḥ. tathā hi mahārāja sarvārthasiddhaḥ kumāro dvātriṃśatā mahāpuruṣalakṣaṇaiḥ samanvāgataḥ. katamair dvātriṃśatā. tad yathā. uṣṇīṣaśīrṣo mahārāja sarvārthasiddhaḥ kumāraḥ. anena mahārāja prathamena mahāpuruṣalakṣaṇena samanvāgataḥ sarvārthasiddhaḥ kumāraḥ. bhinnāñjanamayūrakalāpābhinīlavallitapradakṣi-ṇāvartakeśaḥ 66 . samavipulalalāṭaḥ. ūrṇā mahārāja sarvārthasiddhasya kumārasya bhruvor madhye jātā himarajataprakāśā. gopakṣmanetraḥ. abhinīlanetraḥ. samacatvāriṃśaddantaḥ. aviraladantaḥ. śukladantaḥ 67 . brahmasvaro mahārāja sarvārthasiddhaḥ kumāraḥ. rasa-rasāgravān. prabhūtatanujihvaḥ. siṃhahanuḥ. susaṃvṛttaskandhaḥ 68 . saptotsadaḥ. citāntarāṃ-saḥ. sūkṣmasuvarṇavarṇacchaviḥ 69 . sthito ’navanatapralambabāhuḥ. siṃhapūrvārdhakāyaḥ. nyagrodhaparimaṇḍalo mahārāja sarvārthasiddhaḥ kumāraḥ. ekaikaromā. ūrdhāgrābhi-dakṣiṇāvartaromāḥ 70 . KośopagaLVH kupathaprayātān. LVH ṛjunā mārgeṇa nirvāṇam. 57 LVH ajñānatama(s)timirapaṭalaparyavanaddhanayanānāṃ. 58 LVH karhacil, but see BHSD p. 171 s.v. karha-cid, adv. (cf. Skt. karhi-cid; = Pāli karahaci) ‘ever, at any time’ (with question mark preceding the entry). 59 LVH karhacid. 60 LVH kalpakoṭīniyuta[śatasahasra]air. 61 LVH ity etad. 62 LVH cocchvasāmi. Sch p. 624 reads niḥśvasāmi. 63 LVH ārogya virāgayiṣyāmi ‘I will avoid this unwholesome state’ (?). 64 LVH śāstreṣv. 65 yathā hy asmākaṃ mahārāja mantravedaśāstreṣv āgacchati ‘As recorded in our Vedic mantras and śāstras’, cf. S. Lefmann, Lalita Vistara, 39.15 yathā brāhmaṇānāṃ mantraveda-śāstrapāṭheṣv āgacchati. 66 According to BHSD p. 473, ? vallita ‘curled, curly (hair)’ “if correct”, is a denominative part. to Skt. valli ‘creeper’; the reading -vellita (thus read LVH) “should nevertheless perhaps be adopted”. 67 LVH suśukladantaḥ. 68 Foucaux, p. 95 translates ‘le bras bien arrondi/the well-rounded arms’, but see Pāli samavattakkhandha ‘having the shoulders round’. 69 LVH sūkṣmasuvarṇavarṇa(c)chaviḥ. 70 LVH ūrdhvaṃgābhipradakṣiṇāvartaromā(ḥ), cf. ūrdh(v)āgraroma(n) ‘having (body-)hairs standing up’, lit. ‘with upright tips’(BHSD p. 150). Note that ūrdha- is frequently attested LV., 55 56

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tavastiguhyaḥ71. suvivartitoruḥ. eṇeyamṛgarājajaṅghaḥ. dīrghāṅguliḥ. Āyatapārṣṇipādaḥ. utsaṅgapādaḥ 72 . mṛdutaruṇahastapādaḥ. jālāṅgulihastapādaḥ. dīrghāṅguliradhaḥkramatalayor73 mahārāja sarvārthasiddhasya kumārasya cakre jāte citre (arciṣmatī prabhāsvare site) sahasrāre sanemike sanābhike. supratiṣṭhitasamapādau mahārāja sarvārthasiddhaḥ kumāraḥ. anena mahārāja dvātriṃśattamena mahāpuruṣalakṣaṇena samanvāgataḥ sarvārthasiddhaḥ kumāraḥ. na ca mahārāja cakravartinām evaṃvidhāni lakṣaṇāni bhavanti. bodhisattvānāṃ ca tādṛśāni lakṣaṇāni bhavanti. saṃvidyate 74 khalu punar mahārāja sarvārthasiddhasya kumārasya kāye ’śītyanuvyañjanāni75 . yaiḥ samanvāgataḥ sarvārthasiddhaḥ kumāro nārhaty agāram adhyāvasituṃ. avaśyam abhiniṣkramiṣyati pravrajyāyai. katamāni ca mahārāja tāny aśītyanuvyañjanāni 76 . tad yathā. tuṅganakhaś ca mahārāja sarvārthasiddhaḥ kumāraḥ. tāmranakhaś ca snigdhanakhaś ca vṛttāṅguliś ca anupūrvacitrāṅguliś ca gūḍhaśiraś 77 ca gūḍhagulphaśca 78 ghanasaṃdhiś ca aviṣamasamapādaś ca āyatapārṣṇiś 79 ca mahārāja sarvārthasiddhaḥ kumāraḥ snigdhapāṇilekhaś ca tulyapāṇilekhaś 80 ca gambhīrapāṇilekhaś ca ajihmapāṇilekhaś ca anupūrvapāṇilekhaś ca bimboṣṭhaś ca noccavacanaśabdaś ca mṛdutaruṇatāmrajihvaś ca gajagarjitābhistanita-meghasvaramadhuramañjughoṣaś ca paripūrṇavyañjanaś ca mahārāja sarvārthasiddhaḥ kumāraḥ. pralambabāhuś ca śucigātravastusaṃpannaś ca mṛdugātraś ca viśālagātraś 81 ca adīna-gātraś ca anupūrvonnatagātraś 82 ca susamāhitagātraś ca suvibhaktagātraś ca pṛthu-vipulasuparipūṛṇajānumaṇḍalaś ca vṛttagātraś ca mahārāja sarvārthasiddhaḥ kumāraḥ. suparimṛṣṭagātraś ca ajihmavṛṣabhagātraś 83 ca anupūrvagātraś ca gambhīranābhiś ca ajihmanābhiś ca anupūrvanābhiś ca śucyācāraś ca ṛṣabhavat samantaprāsādikaś ca paramasuviśuddhavitimirālokasamantaprabhaś ca nāgavilambitagatiś ca mahārāja sarvārthaMv.; it is “semi-MIndic, or possibly orthographic error” (BHSD p. 150, s.v. ūrdha-). abhipradakṣiṇāvarta means ‘winding or turning to the right’. Foucaux’s translation (p. 95) ‘(ses poils) sont tournés vers la droite à leur extrémité supérieure’ is inaccurate, as pointed out by Burnouf (noted BHSD p. 150 s.v. ūrdhvāgra-). 71 LVH kośāvagatavastiguhyaḥ. Cf. Mv.2.305.10 kośavastiguhyameḍhraṃ ‘the male organ enclosed in a sheath’. 72 LVH ucchaṅkhapādaḥ: see BHSD p. 118 s.v. ucchaṅkha, ucchaṅga, utsaṅga where it is said: “if from utsaṅga, ‘having feet characterized by a ‘lap’ (an up-curve under the foot, making the sole visible?)”. Cf. Mv.2.304.19 ucchṛṃkhalapādā ‘unfettered of feet’ (J II, p. 286), cf. MW p. 174 ucchṛiṅkhala ‘unbridled, uncurbed, unrestrained’ (not clear). Foucaux translates: ‘Il a le cou-de-pied saillant/whose instep is prominent’. 73 LVH reads (dīrghāṅguliḥ) adhaḥkramatalayoḥ. 74 LVH saṃvidyante. 75 LVH aśītir anuvyañjanāni. 76 LVH aśītir anuvyañjanāni. 77 LVH gūḍhaśirā. 78 LVH gūḍhagulpha(ś ca). 79 LVH āyatapārṣṇipādaś. 80 LVH tulyapāṇilekhaś ca snigdhapāṇilekhaś ca. 81 LVH viśāradagātraś. 82 LVH anupūrv(onnat)agātraś. 83 LVH ajihmagātraś.

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siddhaḥ kumāraḥ. siṃhavikrāntagatiś ca ṛṣabhavikrāntagatiś ca haṃsavikrāntagatiś ca abhipradakśiṇāvartagatiś 84 ca vṛttakukṣiś ca mṛṣṭakukṣiś ca ajihmakukṣiś ca cāpodaraś ca vyapagatachandadoṣanīlakālakāduṣṭaśarīraś 85 ca vṛttadaṃṣṭraś ca mahārāja sarvārthasiddhaḥ kumāraḥ. tīkṣṇadaṃṣṭraś ca anupūrvadaṃṣṭraś ca tuṅganāsaś ca śucinayanaś ca vimalanayanaś ca prahasitanayanaś ca āyatanayanaś ca viśālanayanaś ca nīlakuvalayadalasadṛśanayanaś ca sahitabhrūś ca mahārāja sarvārthasiddhaḥ kumāraḥ. citrabhrūś ca asitabhrūś ca saṃgatabhrūś ca anupūrvabhrūś ca pīnagaṇḍaś ca aviṣamagaṇḍaś ca vyapagatagaṇḍadoṣaś ca anupahata-kruṣṭaś ca suviditendriyaś ca suparipūrṇendriyaś 86 ca mahārāja sarvārthasiddhaḥ kumāraḥ. saṃgatamukhalalāṭaś ca paripūrṇottamāṅgaś ca asitakeśaś ca sahitakeśaś ca (susaṃgatakeśaś ca)87 surabhikeśaś ca aparuṣakeśaś ca anākulakeśaś ca anupūrvakeśaś ca sukuñcitakeśaś ca śrīvatsasvastikanandyāvartavardhamānasaṃsthānakeśaśca mahārāja sarvārthasiddhaḥ kumā-raḥ. imāni tāni mahārāja sarvārthasiddhasya kumārasyāśīty 88 anuvyañjanāni. yaiḥ samanvāgataḥ sarvārthasiddhaḥ kumāro89 nārhaty agāram adhyāvasituṃ avaśyam abhiniṣkramiṣyati pravrajyāyai. atha rājā śuddhodano ’sitasya maharṣeḥ sakāśāt kumārasyedaṃ vyākaraṇaṃ śrutvā saṃtuṣṭa90 udagra āttamanāḥ pramuditaḥ prītisaumanasyajāta utthāyāsanād bodhisattvasya caraṇayoḥ praṇipatyemāṃ gāthām abhāṣata. vanditas tvaṃ suraiḥ sendraiḥ ṛṣibhiś cāsi pūjitaḥ vaidyaṃ91 sarvasya lokasya vande ’ham api tvāṃ vibho92 iti hi bhikṣavo rājā śuddhodano ’sitaṃ maharṣiṃ sārdhaṃ naradattena bhāgineyena anurūpeṇa bhaktena saṃtarpayati sma. saṃtarpyābhichādya 93 pradakṣiṇam akarot. atha khalv asito maharṣis tata evarddhyā vihāyasā prākramat94. yena svāśramas95 tenopasaṃkrāmat. atha (khalu dvayaṃ saṃkramya) 96 atra khalv asito maharṣir naradattam mānavakam etad avocat. yadā tvaṃ naradatta śṛṇuyā97 buddho loke utpanna iti tadā LVH abhi(pra)dakśiṇāvartagatiś. LVH vyapagata(c)chavidoṣanīlakālakāduṣṭaśarīraś, to be read nīlakāyika- (?) which designates a class of gods (BHSD p. 310, s.v.). 86 LVH suparipūrṇornaś . 87 This word in brackets is omitted in LVH. 88 LVH prints kumārasyāśītir. 89 LVH kumāraḥ. 90 LVH tuṣṭa. 91 LVH caityaṃ. 92 A stanza in śloka metre. 93 LVH -abhi(c)chādya ‘having covered [him with clothes]. 94 LVH prākramad. yena, an instance of intersentential sandhi. 95 LVH sva-m-āśramas; -m- is generally treated as ‘hitus-bridger, but I suggested a new approach: -m- could secondarily mark acc. sg. of goal (Asita’s hermitage) of the verb of motion saṃkram- (see Descriptive Grammar, pp. 374 ff.). 96 The words in brackets are omitted in LVH. 97 śṛṇuyā 3rd sg.opt. from śru- ‘to hear’ (see BHSG § 29.42). 84 85

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tvaṃ gatvā tasya śāsane pravrajeḥ. tata98 bhaviṣyati dīrgharātram arthāya hitāya sukhāyeti99. tatredam ucyate dṛṣṭvā devagaṇān nabhastalagatān buddhaśravodgāriṇo100 devarṣīr101 asito ’drikandaragataḥ prītiṃ parāṃ prāptavān buddho nāma padaṃ kim etad iha bhoḥ102 harṣāvahaṃ prāṇiṇāṃ prahlādaṃ mama kāya eti sukhitaṃ śāntaṃ ca cittaṃ103 paraṃ 1 kiṃ devo tv asuro104 ’thavāpi sa bhaved garuḍo ’thavā kinnaraḥ buddho nāma kim etad aśrutapadaṃ105 prītikaraṃ modanaṃ divyā cakṣuṣa106 prekṣate daśadiśaḥ107 śailān mahīṃ sāgarān bhūyaḥ paśyati cādbhutaṃ bahuvidhaṃ bhūmau girau sāgare 2 ābheyaṃ pravirājate surucirā prahlādayantī tanuṃ jātāś caiva yathā108 hi śailaśikhare snigdhāḥ pravāḍāṅkurāḥ109 vṛkṣāś caiva yathā supuṣpabharitā nānaphalair maṇḍitāḥ suvyaktaṃ tribhave bhaviṣyati laghu110 ratnodbhavaḥ śobhanaḥ 3

LVH tat te. LVH sukhāya ca. 100 R reads buddhasvarodgāriṇaḥ; according to R p. 22-23, n. 34, this reading is justifed by the context, since it is the sound, not the meaning, which strikes Asita (he asks himself “what is this word?”); the verb udgṛ- primarily indicates ‘to shout, emit sound, vomit’ (Tib. sgra translates Skt. svara). 101 R p. 23, n. 35 proposes reading brahmarṣīr following Tibetan and Chinese translations. 102 buddho nāma padaṃ kim etad iha bhoḥ. R p. 23 translates ‘Qu’est-ce donc ce mot «Bouddha»’?; he notes p. 13: bhoḥ, attested by all mss., is warranted in the position before caesura (the 12th syllable). 103 LVH cittaṃ ca śāntaṃ; the order sukhitaṃ cittaṃ makes more sense. 104 Sch p. 625 and R p. 13 read kiṃ devo nv asuro. LVH p. 491, n. 44 adds that it is better to read nv (referring to Speyer, Museum, vol. 10, 1903, p. 150). 105 kim etad aśrutapadaṃ confirms, according to R p. 24, n. 38, the conjecture for svara of buddhaśrava- (1a): it is a word never heard by Asita; R also notes a contradiction by the author of the gāthās: Asita knows the lakṣaṇa of the Buddha, but not the meaning of the name Buddha. 106 divyā cakṣuṣa instr. sg., cf. 6a divyena [vai] cakṣuṣā. 107 Sch p. 625 and R p. 13 read daśa diśaḥ. 108 eva yathā might be considered as an inversion of yathaiva ‘just as, just like’ (BHSG § 4.61). Cf. Mv.2.297.3-4 sabhrūmukhaṃ ca […] yathaiva candramaso ‘his eyebrows and his face shine (?) like the moon’ (J II, p. 277). 109 snigdhāḥ pravāḍāṅkurāḥ. R p. 24, n. 40 translates ‘des rameaux délicats/delicate branches’ adding that possible sense of snigdhāḥ is ‘attachés, collés/attached, stucked [to the rocks]’. 110 LVH laghū. R p. 14 laghuṃ nt. adverbial ‘soon’ (to be added to BHSG § 12.30); according. to R p. 24, n. 41, the reading of L is to be corrected, because the 2nd syllable of this word (the 12th of the śārdūlavikrīḍita) should be long. 98 99

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bhūmir bhāti yathā ca pāṇisadṛśā sarvā samā nirmalā111 devāś caiva yathā prahṛṣṭamanasaḥ khe bhrāmayanty ambarān112 yadvat sāgaranāgarājanilaye113 ratnāḥ plavante ’dbhutāḥ suvyaktaṃ jinaratna jambunilaye dharmākarasyodbhavaḥ114 4 yadvac chānta115 apāya duḥkhavigatāḥ sattvāś ca saukhyānvitāḥ yadvad devagaṇā nabhastalagatā116 gacchanti harṣānvitāḥ yatha ca snigdharavaṃ manojña117 śṛṇuyā divyāna saṃgītināṃ ratanasyā118 iva prādurbhāvu119 tribhave yasyā120 nimittā ime 5 asitaḥ prekṣati jambusāhvayam idaṃ divyena vai cakṣuṣā so ’drākṣīt kapilāhvaye puravare śuddhodanasyālaye

LVH nirmalāḥ. bhrāmayanty ambarān ‘(the gods) wave their garments’; ambara is m. only in Lv. (BHSD p. 63). R p. 25, n. 43 notes that the image of garments waved from the joy by the gods is also found, expressed by the same verb, in Nālakasutta 2: dussam gahetvā bhamayatha. 113 sāgaranāgarājanilaya. R p. 25, n. 46: the den of the nāga king is the ocean (which is why the jewels float). 114 The pāda suvyaktaṃ jinaratna jambunilaye dharmākarasyodbhavaḥ is understood BHSG § 8.10 ‘clearly in the home of the jambu there is birth of the Jina-jewel, the Mine of the Law’, noting gen. of appositional epithet, agreeing with jinaratna, gen. sg. in -a. 115 LVH chāntam. R p. 15 reads yadvac chānta-m-apāya duḥkhavigatāḥ and translates (p. 25) ‘puisque les mauvaises destinées sont apaisées’. If Régamey’s reading is adopted, I prefer to understand yadvac chānta-m-apāya duḥkhavigatāḥ sattvāś ca saukhyānvitāḥ ‘as far as abated evil state is reached [and] the beings getting happiness are rid of suffering’ and to explain the underlying syntactic construction on the assumption that the presumed ‘hiatus-bridging’ consonant -m- marks the acc. of śānta adj. (as the reading of LVH suggests) and that *apāya(m) is also acc. sg. (with a transitive verb meaning ‘to achieve, reach’ implied). 116 LVH nabhastalagatā(ḥ). 117 snigdharavaṃ manojña is an example of two forms of acc.sg., marked for case only in the first word 118 R p. 15 reads ratanasyā iha prādubhāvu tribhave ’vaśyaṃ nimittā ime and translates p. 25 “ce sont sûrement des signes de l’apparition du Joyau ici, dans le triple monde”. The metrical structure of the śārdūlavikrīḍita is followed except that ratanasyā does not correspond with its beginning (− − −); it is perhaps necessary to presume *ratnasyā. R p. 25-26, n. 47 indicates that the adv. of place iha is well attested by the mss. and by Tib.’dir; Tib. de-yi corresponds, however, to ime refererring to nimittā (this m. pl. is found only in Lv.); in lieu of the yasyā conjectured by L, its appropriate to restore (a)vaśyaṃ corresponding to Tib. gdon-mi-za ‘there is no doubt that....’ and to suvyaktaṃ of the previous verses. LVH reads, however, yasyā f. which is difficult to refer to prādubhāvu. 119 prādurbhāvu nom.sg. m. < prādurbhāva- ‘manifestation, appearance’. 120 yasyā scans − −, but the pāda is both irregular and hypermetric; yasyā gen.f.sg. is ungrammatical since syntactically unjustified. 111 112

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jāto lakṣaṇapuṇyatejabharito121 nārāyaṇasthāmavān122 dṛṣṭvā cāttamanā udagramanasaḥ sthāmāsya saṃvardhitaḥ123 6 udyuktas tvarito ’tivismitamanā cāsau svaśiṣyānvitaḥ124 āgatvā kapilāhvayaṃ puravaraṃ dvāri125 sthito bhūpateḥ anubaddhā bahuprāṇikoṭinayutā126 dṛṣṭvā ṛṣir jīrṇakaḥ avacī127 sārathi128 rājña vedaya laghuṃ dvāre ṛṣiḥ tiṣṭhati 7 śrutvā cāśu praviśya129 rājabhavanaṃ rājñas tam ākhyātavān130 dvāre deva tapasvi tiṣṭhati mahān jīrṇo ṛṣir jarjaraḥ

LVH jātaṃ lakṣaṇapuṇyatejabharitaṃ. R p. 26 understands lakṣaṇa (....) bharito ‘possesing the plenitude of marks (...)’; bharita ‘filled’ (from bharati, bharayati ‘‘to fill up’, see BHSD p. 407). 122 jāto lakṣaṇapuṇyatejabharito nārāyaṇasthāmavān. This series of nom. sg. m. is syntactically isolated, the relation with the verb of seeing (adrākṣīt) is broken, unlike the reading in LVH (see preceding note) where it is partially realized. Sch p. 635 recalls that the compound mahānārāyaṇa- (description of the adornment LV. 229. 13) has two parallels in Jaina -nārāca and ardhanārāca. 123 R p. 15 reads saṃvardhitaṃ. See his translation p. 26: ‘à cette vue [le ṛṣi] ressentit la joie, et la force de son esprit exalté se multiplia’/‘at this sight [the ṛṣi] felt joy, and the strength of his exalted spirit multiplied’. 124 de Jong p. 316 specifies that the expression cāsau svaśiṣyānvitaḥ ‘(Asita) accompanied by his disciple (Naradatta)’ reflects an attempt to adapt a narrative in verse to a version in prose which was the source of one of the Chinese translations; the two versions, prose and verse, reveal two independent traditions, the poetic version being the more ancient of the two. 125 dvāri loc. sg. of dvāra nt. (14th syllable is short, but R p. 16 reads nevertheless dvāre); 7d, 8b dvāre. 126 R p. 16 reads bahuprāṇikoṭinayutā and states that the syllable -hu- preceding a single consonant being short, the first two shorts (anu-) will be counted as one long. 127 avacī 3rd sg. aor. from vac-‘to speak’ (BHSG p. 229). 128 R p. 17 reads avacī dvārastha; R p. 27, n. 56 adds: sārathi ‘charioteer’ is not justified in the context which demands a ‘doorkeeper’; the one who would be designated dvārastha, a word which could only enter the metrical scheme in its MI form *dvārattha > dāratha, misunderstood when the text was Sanskritized, and replaced with sārathi. 129 According to R p. 16 praviśya guarantees a scansion ---⏑ for śrutvā cāśu, as required by the meter. 130 rājñas tam ākhyātavān ‘told (the king) that’. R p. 27, n. 58 is favors this lectio difficilior and rejects the reading of the ms. M tathākhyātavān, but see ms. T2 quoted LVH p. 493 rājñe tathākhyātavān. tam (taṃ) is nom.-acc. sg. nt. from the pronominal stem ta-, confirmed by Tibetan de. Note that the possessive suffix -vant added to the ppp. in -ta builds a perfect active part. according to Whitney § 960, “a sort of periphrastic perfect” according to BHSG § 22.51. Here, ākhyātavān functions as the verbal predicate taking direct object. 121

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so cāpī abhinandate ṛṣivaraḥ prāveṣṭu131 rājño gṛhaṃ ājñā dīyatu132 tāva133 pārthivavarā demi134 praveśaṃ tayā135 8 sthāpyā136 cāsanam asya cāha nṛpatiḥ gaccha praveśaṃ dada137 asitaḥ sārathivākya śrutva138 muditaḥ prītyā sukhenānvitaḥ śītaṃ vāri yathābhikāṅkṣi tṛṣito bhuktvādito139 cāśanaṃ tadvat140 sukhyabhinandito141 ṛṣivaraḥ taṃ draṣṭu sattvottamaṃ 9

abhinandate ṛṣivaraḥ prāveṣṭu ‘the best of seers wants to enter’. prāveṣṭu inf. in -tu (meter requires the scan --⏑), see BHSG § 36.3 on infinitive forms (“either Sanskrit or dialectic”) lacking the final nasal. R p. 27, n. 59 notes the semantic ambiguity of the verb abhinandati ‘to be happy, to rejoice, to desire’. BHSD p. 51 s.v. gives only the latter meaning. 132 dīyatu 3rd sg. pass. impv. from dā- ‘to give’. 133 tāva gen. sg. of the 2nd sg. personal pronoun whose long vowel is due to the position of the syllable in the śārdūlavikrīḍita pāda (6th); similarly, the final syllable of pārthivavarā is long (12th syllable); praveśaṃ is to read praveśaṃ [demi pra-(veśaṃ) scans -⏑ ⏑, 13th, 14th and 15th syllables]. 134 demi 1st sg. pres. from dā- ‘to give’. 135 LVH na vā. R p. 16 et R p. 28, n. 60 notes that tasā (as in the mss. T2, T4 reported also LVH p. 493) is a “hybrid” gen.-dat. sg. (a reading from ms. V not retained by L) corresponding to Skt. tasya; demi praveśaṃ tasā means here ‘I give (allow) his entering’. 136 sthāpyā ger. from sthāpay- caus. to sthā-; ‘having made to place (a seat)’. 137 dada 2nd sg. impv. from dā- ‘to give’. 138 R p. 17 reads asitaḥ dvārasthavākya śrutva (cf. above on 7d, n. 128); the first two short syllables (asi-) count as one long. However, Régamey’s reading would not respect the prosodical pattern: dvārasthavā- scans − −⏑ −, while sārathivā- scans more satisfactorily − ⏑⏑ − (3rd, 4th, 5th, and 6th syllables). 139 LVH bhukṣārdito ‘hungry and tired’; L bhuktvādito cāśanaṃ translated by Foucaux, p. 100 ‘affamé après avoir pris de la nourriture’ makes hardly sense. It is better to construe yathābhikāṅkṣi āśanaṃ ‘[as one] who desires food’ parallel to śītaṃ vāri yathābhikāṅkṣi ‘as one who desires fresh water’. R p. 17 reads also bhukṣārdito and motivates his choice (pp. 28-29, n. 63) as follows: Tibetan reads bkres-pas gduṅs-pa ‘tormented by hunger’; in Nepalese orthography, the akṣara and look nearly identical; in addition, although the forms bhukṣa, bhukṣā, bhukṣita are very rarely attested in BHS, one does find Lv.328.12 bhukṣapipāsitā madhukarāḥ ‘thirsty and hungry bees’. 140 tadvat is correlative of yathā of the preeding line, the meaning being ‘in like manner, likewise’. 141 LVH so ’py abhinandate ‘thus he rejoices’ (p. 493 refers to Tibetan de yaṅ = so ’py). Like the mss. T2, T 4 and T 6 mentioned LVH, p. 493, R p. 17 reads saukhyabhi-, thus restoring the three pāda-initial long syllables. But saukhyabhinandatei is to be segmented into saukhi abhinandate with doubtful *saukhi-(?) or into saukhya abhinandate, with badly fitting saukhya nt. ‘happiness’ (no vowel fusion occurring); thus, even if metrically satisfactory (but unnecessary, since tadvat so ’py abhinandate fits the metrical pattern), the readings other than so ’py abhinandate or Lefmann’s sukhyabhinandito < sukhi abhinandito ‘the happy one is delighted’ are unacceptable. 131

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jaya bhoḥ pārthiva ity uvāca mudito142 cāyuṃ ciraṃ pālaya vṛddhiṃ kṛtva143 niṣaṇṇa dāntamanasaḥ śāntedriyaḥ144 sūrataḥ rājā vai abhivādya taṃ sunibhṛtaṃ145 provāca kiṃ kāraṇaṃ āgāmas146 tava147 pārthivendranilaye tad brūhi śīghraṃ mune 10 putras te vararūpa pāramigato148 jāto mahātejavān dvātriṃśadvaralakṣaṇaiḥ kavacito nārāyaṇasthāmavān taṃ draṣṭuṃ hi mamepsitaṃ narapate sarvārthasiddhaṃ śiṣuṃ149 ity arthaṃ samupāgato ’smi nṛpate nāsty anyakāryaṃ mama 11 sādhu svāgatu yācase kilamitaḥ150 prīto ’smi te darśanāt eṣo ’sau śayitaḥ kumāra varado draṣṭuṃ na śakyo ’dhunā sādhū tāva muhūrtam āgama ihā151 yad drakṣyase nirmalaṃ candraṃ vā yatha pūrṇamāsi vimalaṃ tārāgaṇair maṇḍitaṃ 12 yadā cāsau pratibuddha sārathivaraḥ paripūrṇacandraprabhaḥ152 tada rājā pratigṛhya vahnivapuṣaṃ sūryātirekaprabhaṃ hantā paśya ṛṣe nṛdevamahitaṃ hemāgrabimbopamaṃ asito dṛṣṭa153 ca tasya tau sucaraṇau154 cakrāṅkitau śobhanau 13

LVH muditaś. vṛddhiṃ kṛ- ‘to wish the prosperity’. 144 L śāntedriyaḥ is doubtlessly a typographical error; LVH reads śāntendriyaḥ ‘whose senses are appeased’ (R p. 17 and Mitra). 145 LVH caiva nibhṛtaṃ ‘in secret, privately’, which does not make sense here; Mitra reads munivaraṃ ‘[he addressed] the best of ascetics’, R p. 17 muniṃ. 146 āgāma, Skt. āgama m. ‘arrival’; medial long vowel in the first word (scanned ---) is possibly influenced by the root vowel of āgāmika adj. ‘pertaining to the future Buddhist term’ (BHSD p. 88). 147 R p. 30, n. 69 thinks that tava could be replaced by iha or tatra which the Tibetan translation would suggest. 148 LVH prints vararūpapāramigato ‘possessing the perfect form (or: beauty)’; BHSD p. 341 confirms the compound. 149 LVH sutaṃ. 150 LVH mā ca se kilamitaḥ which makes more sense: lit. ‘no this (=such) tiredness [be]’. se nom. sg. m. of the pronominal stem ta-; kilamita- is to be compared to Pāli ppp. kilamita to kilameti ‘be tired or fatigued’. R p. 18 would read kila-m-itaḥ explained p. 30, n. 73 as the lectio difficilior (with epenthetic -m-) and translated ‘in truth...for this reason’. 151 R p. 18 āgamay’ihā. See on āgamaya above, n. 35. 152 pratipūrṇacandraprabhaḥ. 153 R p. 19 dṛṣṭva. 154 sucaraṇau, cf. 18c caraṇāv asau vandate, 20a vanditvā caraṇau hy asau, but 14a caraṇāni so vandate (acc.pl.): variations showing the isolation of one pl. form denoting paired objects in opposition to three dual forms. Note also the pronoun so opposed to asau. 142 143

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pratyutthāya tataḥ kṛtāñjalipuṭo caraṇāni155 so vandate aṅke gṛhya mahātma śāstrakuśalo156 nidhyāyato157 prekṣate so ’paśyad158 varalakṣaṇaiḥ kavacitaṃ nārāyaṇasthāmavaṃ159 śīrṣaṃ kampya sa vedaśāstrakuśalo dve tasya paśyad gatī160 14 rājā vā bhavi161 cakravarti balavān buddho va lokottamaḥ vāṣpaṃ tyakta162 sudīnakāyamanaso gambhīra niśvasya ca udvignaś ca babhūva pārthivavaraḥ kiṃ brāhmaṇo roditī163 mā vighnaṃ khalu paśyate ’yam164 asitaḥ sarvārthasiddhasya me 15 bhūtaṃ vyāhara kiṃ tu165 rodiṣi ṛṣe śreyo ’tha kiṃ pāpakaṃ pāpaṃ nāsti na cāntarāyam iha166 bhoḥ sarvārthasiddhasya te ātmānaṃ bahu socamī167 narapate jīrṇo ’smi yaj jarjaraḥ yad ayaṃ bheṣyati168 buddha lokamahito dharmaṃ yadā169 vakṣyate 16 na drakṣe170 ahu labdhaprītimanaso ity artha rodāmy ahaṃ yasyā kāyi bhavanti lakṣaṇavarā dvātriṃśati nirmalā171 R p. 19 kṛtāñjalipuṭaś caraṇāni. mahātma śāstrakuśalo. L prints both words as as a compound, but LVH as two separate items. 157 nidhyāyato < -tas (R p. 19 nidhyāyataḥ) nom. sg. m. of the -nt pple extended in -a (according to BHSG §§ 18.1, 18.33) built from nidhyāyati’to meditate’. 158 (a)paśyad(-t) 3rd sg. impf. occurring in the Ṛgveda from spaś-, paś- ‘to see’, but cf. the collocation in the next line tasya paśyad where the same form is augmentless. 159 nārāyaṇasthāmavaṃ is considered BHSG § 18.58 as acc. sg. m. in -am of nārāyaṇasthāmavant ‘having the might of Nārāyaṇa’, but LVH writes nārāyaṇasthāmavān nom. sg. m. as in Skt.; that changes the meaning: we are left with Asita likened to N. 160 dve tasya paśyad gatī ‘he saw two paths for him’; cf. above adrākṣīd bodhisattvasya [...] dve gatī 161 bhavi 3rd sg. opt. from bhū-. 162 LVH tyaktva. 163 LVH roditi. 164 mā vighnaṃ khalu paśyate ’yam is a lest-clause expressing fear of something undesirable happening or strong negative wish, sometimes interrogative in tone: ‘isn’t there reason to fear that any trouble is in view?’(see BHSG § 42, especially § 42.2 on constructions with mā with pres. tense verbs). 165 LVH tu.Sch reads also nu, but R p. 20 believes the correct reading to be kiṃ tu. 166 R p. 20 reads nāsti cāntarāya-m-iha (with ‘hiatus-bridging’ m, as suggested BHSD p. 39 s.v. antarāya nt. ‘hindrance’). But the ‘hiatus-bridging’ is not compelling: antarāyam is simply nom.sg. nt. 167 socamī (scans -⏑-) 1st sg. pres. of socati corresponding to Skt. śocati ‘to be sorrowful, grieve’, cf. Mv.3.46.19 socati vs. Mv. 3.204.15 śocati. On word-initial and morpheme-initial sibilants alternations in BHS, see Descriptive Grammar, § 28.9. 168 bheṣyati 3rd sg. fut. of bhū- on the BHS present stem bhe-, see e.g. Mv.1.234.5 (BHSG p. 224). 169 LVH reads dayā, apparently the miswritten yadā, otherwise uninterpretable. 170 LVH, R p. 21 drakṣye, cf. 12c drakṣyase 2nd sg. fut. BHSG p. 216 posits *drakṣati ‘to see’, 1st sg. fut. draksye. 17a drakṣe might be 1st sg. pres., although 1st sg. fut. is implied. e 171 LVH nirmalāḥ. 155 156

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dve tasyā gatayo172 na anya tṛtiyā jānīṣva evaṃ nṛpa rājā vā bhavi cakravarti balavān buddho ’tha lokottamaḥ 17 nāyaṃ kāmaguṇebhir arthiku173 punaḥ174 buddho ayaṃ bheṣyati śrutvā vyākaraṇaṃ ṛṣeḥ175 sa nṛpatiḥ prītiṃ sukhaṃ labdhavān pratyutthāya tataḥ kṛtāñjalipuṭo caraṇāv176 asau vandate devais tvaṃ svabhipūjitaḥ subalavān ṛṣibhiś ca saṃvarṇitaḥ 18 vande tvāṃ varasārthavāha tribhave177 sarve jage178 pūjitaṃ asitaḥ prāha ca bhāgineya muditaḥ saṃśrūyatāṃ bhāṣato179 buddhābodhi180 yadā śṛṇosi181 jagato varteti cakraṃ hy ayaṃ śīghraṃ pravraja śāsane ’sya munaye182 tat prāpsyase nirvṛtiṃ 19 vanditvā caraṇau hy asau munivaraḥ kṛtvā ca prādakṣiṇaṃ lābhā te nṛpate sulabdha vipulā yasyedṛśas te sutaḥ eṣo loka sadevakaṃ samanujaṃ dharmeṇa tarpeṣyati183 niṣkrāmaṃ184 kapilāhvayād ṛṣivaro ’raṇye sthitaḥ svāśrame 20

VOCABULARY (SELECTED ITEMS) aṅka m. breast; lap

adrikandara the Himālaya mountain anagārikā f. homeless life ananyaneya not to be led by others

dve tasyā gatayo, cf. 14d dve tasya paśyad gatī. kāmaguṇebhir arthiku ‘desirous for the objects of the five senses’. arthiku (according to BHSD p. 67, essentially a Buddhist word used with instr. of the object of craving, wanting, etc.) is nom.sg. m., i.e. arthiku < arthiko. 174 R p. 21 punar; R p. 31 takes punar in an adversative sense: ‘au contraire’; Tibetan ṅes-par ‘certainly’ (R ibid., n. 77). 175 18b śrutvā vyākaraṇaṃ ṛṣeḥ: scansion --- ⏑ ⏑- ⏑ - (ergo the anusvāra is justified, which is also the opinion of R p. 31, n. 78). 176 R p. 21 kṛtāñjalipuṭaś caraṇāv. 177 R p. 22 reads tribhave, thus the sequence -ha tribha- respects the rhythm ⏑ ⏑ ⏑. 178 LVH sarvajjage ‘in the whole world’. Cf. Lv.325.13 pūrṇam sarvajagat tvamīdṛśair yad iha syāt. 179 saṃśrūyatāṃ bhāṣato ‘may be heard (the word) of one (= from one) who speaks (thus)!’; saṃśrūyatāṃ 3rd sg. pass. impv. from saṃśru- (see BHSG § 37.36). 180 LVH buddho bodhi, but R p. 22 buddhabodhi (such compound is found e.g. in SP 64.7). 181 R p. 22 śṛṇoṣi. 182 ’sya munaye; munaye dat.sg. of muni- in gen. function (asya agreing in case with munaye). 183 LVH tarpeṣyate ‘he will gratify’; 3rd sg. fut. from the caus. stem tarpayati. 184 niṣkrāmaṃ nom. sg. m. of the pres. part. in -ant. 172 173

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anukampā f. compassion anupūrvacitrāṅguli with fingers tapering and beautiful anuvilokayati to look over, view completely anuvyañjana nt. secondary or minor mark of the Buddha antarāya nt. hindrance abhiniṣkramati to enter ascetic life abhinīla adj. very dark abhistanita nt. thunder; originally ppp. of abhistanati or -stanayati (in Skt. only Vedic and very rare, according to BHSD, p. 60). āgacchati is recorded, is handed down by tradition āttamana(s) adj. glad at heart, delighted udagra adj. joyful, delighted (not in this sense in Skt. according to BHSD p. 128; cf. excited, enraptured (MW p. 184) udānam udānayati to utter an udāna (a solemn, but joyous utterance, according to BHSD p. 128) ūrṇā is explained BHSD p. 150 as follows: “very rare in Skt. in this sense; essentially Buddhist term; the circle of hair between the eyebrows of a Buddha (or other mahāpuruṣa)” kapilāhvaya name of the city in which Śākyamuni Buddha was born kāmaguṇa m. pl. qualities of desire kavacita adj. armoured kleśaśalyaviddha adj. pierced by the dart of impurity gopakṣmanetra adj. having (eyes with) eyelashes like a cow’s citāntarāṃsa having large breast, lit. whose part of the body between the shoulders is a mass

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dīrgharātram adv. for a long time paripūrṇavyañjana adj. having sex organs complete paryavanaddha ppp. to paryavanahati ‘to cover, conceal’ paryavadāta completely purified, ppp. to paryavadā- (see more BHSD s.v.) puruṣapudgala m. Very Man (J I, p. 138); a clearly redundant compound, cf. its split variant Śikṣ 236.15 puruṣa vā pudgala vā pravrajyā f. religious life ; mendicant’s life prajñācakṣur utpādayati to produce the eye of wisdom pravāḍāṅkura m. compound of pravāḍa (also written pravāla or prabāla) ‘young shoot, sprout, new leaf or branch’ and aṅkura ‘a sprout, shoot, blade’ (MW p. 691); pravāḍa (prabāla) seems to mean also ‘red lotus flower’ (J II, p. 344, n. 7) prātihārya nt. extraordinary occurrence, miracle rasarasāgravant adj. BHSG § 23.14 assumes that probably the true form is just rasarasāgra possessing excellent taste vijitavant adj. victorious saptotsada adj. with a body possessing seven high places or protuberances (a qualification of the mahāpuruṣa); see BHSD p. 118, s.v. ucchada sahadharma adj. harmonizing or agreeing, in accord with the (true) Doctrine (BHSD p. 587) sūrata adj. gentle, mild sthāma(n) nt. strength, might snigdharava nt. sweet sound

XXIV. VAJRACCHEDIKĀ PRAJÑĀPĀRAMITĀ GILGIT M ANUSCRIPT

Text: G. Schopen, “The Manuscript of the Vajracchedikā Found at Gilgit. An Annotated Transcription and Translation” in Studies in the Literature of the Great Vehicle. Three Mahāyāna Buddhist Texts, eds. L.O. Gómez and J.A. Silk, Ann Arbor, University of Michigan, 1989, pp. 95-139 (abbreviation: Sch). Simplified reproduction, without taking into account the manuscript’s paleographic particularities. The previous editions of this text are inaccurate; the version of this sūtra from Gilgit is an excellent example of a text in the Prajñāpāramitā tradition between the 6th and 7th century C.E. and, for that reason, is an important part of the stylistic history of this literature. Moreover, its syntax and sandhi are rather unique (ibid., p. 95). Notes and glossary: E. Conze, Vajracchedikā Prajñāpāramitā, Roma, Is.M.E.O., 1957 (abbreviation: Cz). A new text of the Vajracchedikā is edited by P. Harrison and S. Watanabe in J. Braarvig ed., Buddhist Manuscripts. Manuscripts in the Schøyen Collection, vol. III, Oslo, Hermes, 2006, pp. 103-132 (hereafter: BMSC III). The text is followed by the translation due to P. Harrison (pp.132-159), using as the basis the edition by G. Schopen [said to be (ibid., p. 133), “the only reliable one”]. E. Conze wrote that in the mss. “the full stop seems to reproduce the breathing of the person who read the text aloud to the copyist and [that] occasionally it is found in the middle of a word” (E. Conze, The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā, Roma, Is.M.E.O., 1962, p. XVI). () [] x

indistinct or damaged akṣaras lost of unreadable akṣaras lost of unreadable akṣaras within a word

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(5a)-taḥ1 bhagavān āha. yā(vat) subhūt(e) tr(i)sāhasramahāsāhasre lokadhātau2 pṛthivīrajaḥ kaccit tad vahu 3 . āha. bahu bhagavan tat pṛthivīrajaḥ arajas 4 tathāgatena bhāṣitas tenocyate pṛthivīraja iti5. yo ’py asau lokadhātur6 adhātuḥ sa tathāgatena bhāṣitas tenocyate lokadhātur iti. bhagavān āha. tat kiṃ manyase subhūte dvātṛṃśatā mahāpuruṣalakṣaṇais tathāgato draṣṭavyaḥ. āha 7 . no bhagavaṃs8 tat kasya heto tāni tāni9 dvātriṃśan mahāpuruṣalakṣaṇāni tathāgatena bhāṣitāny alakṣaṇāni tenocyante dvātriṃśan mahāpuruṣalakṣaṇānīti. bhagavān āha. yaś ca khalu pu(na)ḥ subhūte strī vā puruṣo vā gaṃgānadībalukopamān ātmabhāvān parityajed yaś ceto dharmaparyāyād antaśaś catuṣpadikām api gāthām udgṛhya parebhyo deśayed ayam eva tato nidānaṃ 10 bahupuṇyaṃ prasavetāprameyam -taḥ is the part of the preceding word (tathāgatena) bhāṣitaḥ ‘taught (by the Tathāgata)’. trisāhasramahāsāhasre lokadhātau (m. or f.) ‘in the system of worlds consisting of thrice thousand great thousand (of worlds)’; mahāsāhasra is an obscure expression; mahā- with other numbers seems to mean ten times the number (BHSD p. 259). Note that Mv.3.341 (=MvKM p. 435) trisāhasramahāsāhasralokadhātu is a compound which is split in this text so that its prior member is inflected (-sāhasre loc. sg.). BMSC III, p. 145 translates innovatively the term trisāhasramahāsāhasralokadhātu as ‘the trigalactic megagalactic world-system’ (n. 45: “a more serviceable substitute for the literal but opaque “three-thousand great-thousand worldsystem”). An important commentary to read is Sch p. 132, n.1. 3 vahu and bahu ‘much, very much’ show usual variation v/b, cf. bāluka ‘grain of sand’ further in the text, Cz vāluka (different shapes of this word are shown BHSD p. 478). yā(vat)... pṛthivīrajaḥ kaccit tad vahu lit. ‘Whilst there is earth-dust, is it abundant ?’ or, if translated less literally, ‘Given the number of small particles of earth, are they many?’. Cz p. 75 translates ‘(when you consider) the number of particles of dust, – would they be many?’. Here, the meaning of yāvat does not correspond to either of two meanings outlined BHSD p. 447 [see Vocabulary on yāva(t)]. 4 -rajaḥ a- is one of occurrences of words remaining unchanged by neither observing sandhi nor eliding the initial a-, but see next line pṛthivīraja iti where Skt. sandhi is applied. 5 tenocyate pṛthivīraja iti ‘That is why it is called “earth-dust”’. The stock formula including the instr. sg. of the demonstrative pronoun tad is usually translated either ‘that is why it is called or ‘thus it is called’ (BMSC III, passim) or ‘in that sense ‘X’ is used” (Sch, passim), etc. It is a special feature of this sūtra with important philosophical implications (Cz pp. 12-13). According to Cz p. 12, tena here has the meaning of ‘therefore’ and is equivalent to tena kāraṇena or to the abl. sg. of the same pronoun tasmāt (n.15). Cz ibid. and n. 16 points to the fact that this stock formula is a common ingredient of Buddhist definitions and argumentations in the texts of all schools. 6 -dhātu- and all its determinants are m.; according to BHSD p. 282, -dhātu is m. or f. Cf. BMSC III, p. 123 (39r5) yā sā lokadhātur adhātuḥ sā tathāgatena bhāṣitaḥ (-dhātu f., but part. bhāṣitaḥ is m.). 7 The manuscript bears no mark of punctuation between draṣṭavyaḥ (gdve.) and āha, but the former word is placed clearly at the end of the Buddha’s question, which explains the form in pausa draṣṭavyaḥ. Cz reads draṣṭavyaḥ? subhūtir āha. 8 no bhagavaṃs combines the negative particle no and the nom. sg., cf. Cz reading no hīdaṃ bhagavan (voc. sg.). no (cf. Pāli no) is employed with emphatic sense. 9 Sch p. 109 confirms the reading heto tāni tāni; the visarga or its sandhi replacement is not noted at the end of the question, but cf. below various sandhi forms of the same final word: hetos, hetoḥ, hetoś, hetor. 10 tato nidānaṃ is rendered as 'on that basis' (BMSC III, p. 148); the abl. meaning is expressed only by tatas, the next word remains uninflected. 1 2

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asaṃkhyeyaṃ. atha khalv āyuṣmāṃ subhūtir dharmapravegenāsrūṇi11 prāmuṃcat so ’srūṇi prāmṛjya 12 bhagavantam etad av(o)cat āścaryaṃ bhagavan paramāścaryaṃ13 sugata. yāvad ayaṃ dharmaparyāyas tathāgatena bhāṣito yato 14 me bhagavaṃ jñānam utpannaṃ na me jātv ayaṃ dharmaparyāyaḥ śrūtapūrvaḥ parameṇa (t)e (bhaga)van(n) āścaryena 15 samanvāgatā bhaviṣyanti ya iha sūtre bhāṣyamāṇe bhūtasaṃjñāṃ utpādayiṣyanti. yā caiṣā bhagavan bhūtasaṃjñā saivāxṃ-(j)-x-ā xsmāt16 tathāgato bhāṣate (5b) (bh)ūxxx(bh)ūtasaṃjñeti 17 . na me bhagavann āścaryaṃ yad aham imaṃ dharmaparyāyaṃ bhāṣyamāṇam avakalpayāmy adhimucya18. ye te bhagavan satvā imaṃ dharmaparyāya(m) u(d)gra(h)īṣyanti. yāva(t par)yavāpsyanti 19 . te paramāścaryasamanvāgatā bhaviṣyanti. api tu khalu punar bhagavan na teṣām ātmasaṃjñā pravartsyate. na satvasaṃjñā na jīvasaṃjñā na pudgalasaṃjñā. tat kasya hetoḥ sarvasaṃjñā(pagatā hi) buddhā bhagavantaḥ 20 bhagavān āha. evam etat subhūte paramāścaryasamanvāgatās te bhaviṣyanti ya imaṃ dharmaparyāyaṃ asrūṇi acc. pl. of asru nt. is a variant of aśru ‘tеar’ testifying to the variation between ś/s; the variant asru is perhaps more recent. 12 prāmṛjya ‘having wiped off tears’ (Cz p. 76 is wrong in translating ‘having shed tears’). 13 Final -n of the vocative bhagavan (paramāścaryaṃ) is rather arbitrarily kept before p- (thus emphasizing the isolation of the vocative which by nature is commonly kept apart from its environment), but is regularly changed to anusvāra before jñānam. 14 In the correlative set yāvad – yatas the latter replaces the usually expected tatas. Conze’s rendering ‘how well this discourse on dharma has been taught […]. Through it cognition has been produced […]’ is too free. BMSC III, p. 149 suggests another interpretation. Relying on the reading bhāṣitaḥ yato (p. 108) instead of bhāṣito yato (and utpannaṃ na instead of utpannam* na) and starting a new sentence with yato, the fragment 5a. 5-6 āścaryaṃ bhagavan paramāścaryaṃ sugata. yāvad ayaṃ dharmaparyāyas tathāgatena bhāṣito yato me bhagavaṃ jñānam utpannaṃ na me jātv ayaṃ dharmaparyāyaḥ śrūtapūrvaḥ is translated ‘It is a marvellous thing, Lord, it is a most marvellous thing, Blessed One, that this round of teachings has been preached by the Realized One. Since knowledge arose for me, Lord, I have never heard a round of teachings of this kind before’. However, such interpretation proves uncertain as it disregards the correlation yāvad – yatas; Schopen’s translation taking into account this correlation is preferable: ‘[…] how this discourse on Doctrine was spoken […], as a consequence of which knowledge has arisen for me’ (Sch p. 123). 15 Read āścaryeṇa (BMSC III, p. 141). 16 Read saivāsaṃjñā tasmāt (Sch p.110). 17 On reading (bh)ūxxx(bh)ūtasaṃjñeti, see Sch p.110. 18 avakalpayāmy adhimucya ‘[it is not astonishing to me that] I am prepared [for the teaching of this discourse on Doctrine, since] I have been intent upon it’ (Sch p. 123). Sch p. 111 supposes that adhimucya could be the result of the loss or accidental omission of the vowel sign. 19 Sch pp. 123-124 translates ye te bhagavan satvā imaṃ dharmaparyāya(m) u(d)gra(h)īṣyanti. yāva(t par)yavāpsyanti ‘Blessed One, those living beings who will take up this discourse on Doctrine… and master it’ and p. 134, n. 4, on account of yāvat, adds that the whole phrase would be ‘will take up this discourse on Doctrine, will preserve it, will declare it, will recite it, will master it’. See Vocabulary s.v. yāvat. 20 bhagavantaḥ bhagavān āha: the manuscript possesses no punctuation which marks the end of the phrase after the word bhagavantaḥ; it is marked only by the absence of sandhi occurring e.g. in bhagavanto bhāṣante. 11

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śrutvā nottrasiṣyanti. na saṃtrasiṣyanti. na sa(ṃ)trā(sam āpatsya)nte. tat kasya hetoḥ paramapāramiteyaṃ subhūte tathāgatena bhāṣitā. yāṃ ca tathāgataḥ paramapāramitāṃ bhāṣate. tām aparimāṇā buddhā bhagavanto bhāṣante. te(n)oc(yate) paramapāramiteti. api tu khalu punaḥ subhūte ya tathāgatasya kṣāntipāramitā 21 saivāpāramitā. tat kasya ketoḥ yadā subhūte kalirājāṅgapratyaṃgamāṃsāny acchaitsīt nāsīn me tasmin samaye ātmasaṃjñā vā satvasaṃjñā vā jīvasaṃjñā vā pudgalasaṃjñā vā. vyāpādasaṃjñā vāpi me tasmin samaye ’bhaviṣyad22 abhijānāmy ahaṃ subhūte atīte ’dhvani23 paṃca jātiśatāni yo ’haṃ kṣāntivādī ṛṣir abhūvaṃs tatrāpi24 me nātmasaṃjñābhūn na satvasaṃjñā na jīvasaṃjñā na pudgalasaṃjñā. tasmāt tarhi subhūte bodhisatvena mahāsatvena sarvasaṃjñā varjayitvā (7a)- ḥrimāṇena25 sarve te satvā mamāṃsena26 bodhiṃ dhārayiṣyanti. tat kasya hetoḥ na hi śakyaṃ subhūte ayaṃ dharmaparyāyo hīnādhimuktikaiḥ satvaiḥ śrotuṃ. ya tathāgatasya kṣāntipāramitā ‘that which is Tathāgata’s perfection of patience’ combines yas/yaḥ (inflectional mark is lost) m. and the feminine noun. 22 vyāpādasaṃjñā vāpi me tasmin samaye ’bhaviṣyad ‘I would also have had a perception of illwil at that time’. Sch p. 135, n. 7 in comparing different versions of our text, finds the syntax of this sentence unusual. To be sure, the sentence is incomplete, it lacks the part which posits the hypothetical condition, cf. Cz p. 41: sacet satvasaṃjñā jīvasaṃjñā vā pudgalasaṃjñāabhaviṣyad, vyāpādasaṃjñā-āpi me tasmin samaye ’bhaviṣyat. BHSG § 31.40 says that “a future, with primary endings, but sometimes augmented, is occasionally used in the sense of a conditional”; abhaviṣyat (-d), although with secondary ending -t, is 3rd sg. conditional of bhū(cf. BHSG § 31.39 on conditionals in -syaṃ, -iṣyaṃ “historically 1 sg., [is] used occasionally as 3 sg.”). As a matter of fact, the conditional is rare in Sanskrit literature, but it is about as frequent in BHS as it is in the Śatapatha Brāhmaṇa. The final consonant of abhaviṣyad is due to the neglect of interclausal or interphrastic boundary, i.e. either to the initial of vyāpādasaṃjñā or to the initial vowel of abhijānāmy opening the following clause or phrase. The only significant study on the conditional in BHS is by P.Aalto, ‘Conditionals in Buddhist Sanskrit’, in Studies in South, East, and Central Asia Presented as a Memorial Volume to the Late Professor Raghu Vira (Śata-Piṭaka Series, Indo-Asian Literatures, vol. 74), New Delhi, International Academy of Indian Culture, 1968, pp. 1-9. 23 Note the retention of the privative a- after voc. subhūte, but not after loc. atīte. In light of other occurrences of this voc. (subhūte ayaṃ, subhūte acintyo ’yaṃ, subhūte evaṃ, subhūte avyūhās, subhūte adhārās, subhūte evam, subhūte asatād, subhūte asatvās, subhūte api, subhūte agrāha, subhūte ajanā, subhūte asaṃjñaiṣā), it appears that the absence of phonetic interaction of the voc. and the following initials reflects the isolated position of the voc. in the inflectional system as well as within syntactic environment. 24 The sequence (ahaṃ) kṣāntivādī ṛṣir abhūvaṃs tatrāpi illustrates the haphazard nature of sandhi: -vādī ṛṣir has no vowel contraction despite initial and final vowels being within the same syntactic period; the phonetic shape of the verbal form in abhūvaṃs tatrāpi (1st sg. aor. of bhū-) is the result of interphrastic sandhi by which the boundary between two sentences has been ignored. More generally, the interphrastic sandhi is maintained neither rigorously nor frequently (see other examples below). 25 -rimāṇena is to read aparimāṇena. 26 Sch p. 135-136, n. 9 justifies at length through parallel texts the translation of sarve te satvā mamāṃsena bodhiṃ dhārayiṣyanti as ‘all these beings will carry my awakening on their shoulders’. The figure of speech ‘to carry on their shoulders’ indicates respect for something (in this case the doctrine or a book on the doctrine). Reading (te sattvāḥ…) samāṃsena bodhiṃ 21

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nātmadṛṣṭikair na satvajīvapudgaladṛṣṭikaiḥ śakyaṃ śrotuṃ udgrahītuṃ vā yāvat paryavāptuṃ 27 vā nedaṃ sthānaṃ vidyate. api tu khalu punaḥ subhūte yatra pṛthivīpradeśe idaṃ sūtraṃ prakāśayiṣyati. pūjanīyaḥ sa pṛthivīpradeśo bhaviṣyati. sadevamānuṣāsurasya lokasya vandanīyaḥ pradakṣiṇīkaraṇīyaś caityabhūta sa pṛthivīpradeśo bhaviṣyati. ye te subhūte kulaputrā vā kuladuhitaro vā. imān evaṃrūpān sūtrāntān udgrahīṣyanti yāvat paryavāpsyanti. te paribhūtā bhaviṣyanti suparibhūtāḥ yāni ca teṣāṃ satvānāṃ pūrvajanmikāny aśubhāni karmāṇy apāyasaṃvartanīyāni tāni dṛṣṭa eva dharme 28 paribhūtatayā kṣapayiṣyanti buddabodhiṃ 29 cānuprāpsyanti. abhijānāmy ahaṃ subhūte atīte ’dhvany asaṃ(khy)e(y)ai(ḥ) kalpai(r) (a)saṃkhyeyatarair ddīpaṃkarasya tathagatasyārhataḥ samyaksaṃbuddhasya pareṇa30 caturaśītir buddhakoṭīniyutaśatasahasrāṇy abhūvan yāni mayā ārāgitāni ārāgya ca na virāgitāni31. dhārayiṣyantii ‘all these being will carry along an equal share of enlightenment’ (Cz p. 44 and p. 80) is thus subject to doubt. 27 na […] śakyaṃ śrotuṃ udgrahītuṃ vā yāvat paryavāptuṃ vā in this passage yāvat2 ‘as far as’ indicates that the words preceding paryavāptuṃ are omitted here and not repeated. They are found in Cz p. 44: na […] śakyaṃ śrotuṃ vodgrahītuṃ vā dhārayituṃ vā vācayituṃ vā paryavāptuṃ vā ‘Nor can [beings who have not taken the pledge of a Buddha-being] either hear this discourse on dharma, or take it up, bear it in mind, recite or study it’ (transl. Cz p. 80). Another interpretation of yāvat is suggested in a translation of Mv.1.52.7-9 bodhisatvo […] rājā bhavati cakravartī cāturdvīpo vijitāvī yāva imāni catvāri mahādvīpāni ‘The Bodhisattva became again a universal king over the four continents, triumphant, and so on up to “over these four continents”’ (J I, p. 44). 28 dṛṣṭa eva dharme is understood through the Tib. translation tshe ’di-ñid-la ‘in this very life’ (Cz p. 106); Sch p. 124 ‘here and now’. 29 Cz p. 45 reads buddha-bodhiṃ; BMSC III, p. 141 also emends to buddhabodhiṃ. 30 ddīpaṃkarasya […] pareṇa ‘before the time of Dīpaṃkara (Sch p. 124), ‘back before […] Dīpaṃkara’ (BMSC III, p. 151). 31 yāni mayā ārāgitāni ārāgya ca na virāgitāni ‘the (Buddhas) propitiated by me, [they], having been propitiated, were not offended’(note the paronomasia, the use of words of the same root within a syntactic period for stylistic purposes, which is frequent in Buddhist texts). The existent translations considerably differ: ‘…Buddhas with whom I found favour and with whom, after finding favour, I did not lose favour’ (BMSC III, p. 151), but ‘…Buddhas who were attended to by me and, having been attended to, were not neglected’ (Sch p. 125) amd ‘the Fully Enlightened ones, to whom I gave satisfaction by loyal service, and from whom I did not again become estranged’ (Cz p. 81). The construction involving the direct object in the acc. (yāni ārāgitāni), the agent in the instr. (mayā) governing ger. ārāgya, and finally nom. pl. (na) virāgitāni, is comparable to constructions known from the Avadānaśataka (ed. J.S. Speyer) where are evidenced the same syntactic relationships: 1.219.1 rājñā naimittikān āhūya pṛṣṭās ‘the king, having summoned the fortune-tellers, (these) were questioned’ (Speyer appropriately notes “the transition from accus. to nomin.”); 1.222.6 bodhisattvena tāṃ gāthām udgṛhītvā suvarṇapatreṣv abhilikhya kṛtsne jambudvīpe (...) paryaṭitā (Speyer, p. 222, n. 4 points to the “somewhat strange” character of the phrase and wrongly assumes that its subject is not expressed while it is obvious that, as in the Vajracchedikā phrase, the agent of the ger. udgṛhītvā is the instr. bodhisattvena. He comments: “the acting person (bodhisattvena) is standing in the same relation to udgṛhītvā as to paryaṭitā”, but the statement regarding the part. paryaṭitā is also wrong: the final long vowel of the part. being unexplained, it is clear that tāṃ gāthām is to be construed with paryaṭitā, like naimittikān is construed with pṛṣṭās, see the correct translation by L. Féer in Annales du

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(7b)yac ca mayā subhūte te buddhā bhagavanta ārāgya na virāgitā yac ca 32 carime kāle paścimāyāṃ paṃcāśatyāṃ varttamānāyām imāṃ sūtrāntān udgrahīṣyanti yāvat paryavāpsyanti. asya subhūte puṇyaskandhasyāsau pūrvakaḥ puṇyaskandhaḥ śatatamīm api kalān nopaiti33 sahasratamīm api. śatasahasratamīm api. saṃkhyām api kalām api gaṇanām apy upamām apy upaniśām api na kṣamate34. sacet subhūte teṣāṃ kulaputrāṇāṃ kuladuhitrīṇāṃ35 ca puṇyaskandhaṃ bhāṣeyāṃ yāvantas te 36 satvā kulaputrāḥ kuladuhitaraś ca tasmin samaye puṇyaskandhaṃ parigrahīṣyanti. unmādam satvā anuprāpnuyuś cittavikṣepaṃ vā gaccheyuḥ api tu khalu punaḥ subhūte acintyo ’yaṃ dharmaparyāyaḥ asyācintya eva vipākaḥ āha. kathaṃ bhagavan bodhisatvayānasaṃprasthitena sthātavyaṃ kathaṃ pratipattavyaṃ kathaṃ cittaṃ pragṛhītavyaṃ. bhagavān āha. iha subhūte bodhisatvayānasaṃprasthitenaivaṃ cittam utpādayitavyaṃ sarvasatvā mayā anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyaḥ evaṃ ca satvān parinirvāpya na kaścit satvaḥ parinirvāpito bhavati37. tat kasya hetoḥ sace(8a)-t subhūte bodhisatvasya satvasaṃjñā pravartteta. jīvasaṃjñā pudgalasaṃjñā vā na sa bodhisatva iti vaktavyaḥ tat kasya hetoḥ nāsti subhūte sa dharmo yo bodhisatvayānasaṃprasthito nāma. tat kiṃ manyase subhūte asti38 sa kaścid dharmo Musée Guimet, t. XVIII, 1891, p. 148: ‘Alors le Bodhisattva recueillit soigneusement cette stance et la fit écrire sur des feuilles d’or qu’il fit ensuite colporter dans tout son Jambudvīpa’. 32 The conjunction yat (twice occurring in yac ca) serve to introduce the periphrasis (or semantic commentaries) of the subject implied in (imāṃ sūtrāntān) udgrahīṣyanti. This syntactic feature known in Skt. is explained by Speijer § 462, p. 358. 33 Cz p. 46 reads kalāṃ nopaiti. It is possible that kalān nopaiti is the product of the substititon of kalāṃ by kalam becoming kalān; thus is confirmed Edgerton’statement: “the regular replacement in MIndic of final nasals by anusvāra, except sometimes before an initial vowel, leads in BHS now and then to final n instead of m, and vice versa” (BHSG § 2.65, cf. § 2.68). 34 See comparable phrases involving similar lexical stock: na teṣāṃ bodhi(sa)tvānāṃ saṃkhyā ’sti gaṇanā vā(ṃ) upamā (vā) upaniṣā vā (upani)darśanaṃ vā(ṃ) nôpalabhyate (SPT, Farhād Bēg Manuscript, p. 250) and īdṛśās tu kulaputra dharmālokās tathāgatānām […] yeṣāṃ saṃkhyā nāsti gaṇanā pramāṇam upaniṣad aupamyaṃ nāsti (Dbh. 66.6-8). 35 -duhitrīṇāṃ gen. pl. is based on a stem duhitrī f. ‘daughter’ while kuladuhitaro, kuladuhitaraś (ca) are built on the stem -duhitṛ f. 36 Two syntactic peculiarities are to be noted: 1. teṣāṃ is correlated to yāvantas (yāvantas/ tāvantas is replaced with yāvantas/ te); 2. yāvantas opens a parenthetical clause: I suggest to single it out as follows: sacet subhūte teṣāṃ kulaputrāṇāṃ kuladuhitrīṇāṃ ca puṇyaskandhaṃ bhāṣeyāṃ —yāvantas te satvā kulaputrāḥ kuladuhitaraś ca tasmin samaye puṇyaskandhaṃ parigrahīṣyanti—unmādam satvā anuprāpnuyuś cittavikṣepaṃ vā gaccheyuḥ. Such reading, asfar as I see, is implied by the translation that gives Sch p. 125: ‘those living beings, those sons and daughters of good family will acquire then such a quantity of merit that if I were to declare the quantity of merit of those sons and daughters of good family, living beings (who heard this declaration) would go mad, they would be totally disoriented’. 37 The periphrastic constructon parinirvāpito bhavati is not syntactically compulsory; with bhavati as auxiliary, does it convey an iterative-durative sense? Or is it to emphasize the part. parinirvāpito, which would have sufficed to express the targeted sense? 38 tat kiṃ manyase subhūte asti [...] ‘What do you think, Subhūti, is there [any dharma which [...] ?. Two interrogative phrases with two different openings combined in one; in their translations, both Sch p. 125 and BMSC III, p. 152 place asti at the onset of the next phrase).

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yas tathāgatena dīpaṃkarasya tathāgatasyāntikād anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ 39 āha. nāsti sa bhagavan kaścid dharmo yas tathāgatena dīpaṃkarasya tathāgatasyāntikād anuttarā samyaksaṃbodhim abhisaṃbuddhaḥ āha. tasmād ahaṃ dīpaṃkareṇa tathāgatena vyākṛto bhaviṣyasi tvaṃ māṇavānāgate ’dhvani śākyamunir nāma tathāgato 'rhan samyaksaṃbuddhas tat kasya hetos tathāgata iti subhūte tathatāyā etad adhivacanaṃ yaḥ kaścit subhūte evaṃ vadet tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddheti. nāsti subhūte sa kaścid dharmo yas tathāgatenānuttarār samyaksaṃbodhir abhisaṃbuddhaḥ yaḥ subhūte tathāgatena dharmo ’bhisaṃbuddhas tatra na satyaṃ na mṛṣāḥ40 tasmāt tathāgato bhāṣate. sarvadharmā buddhadharmā iti. sarvadharmā iti subhūte sarve te adharmās41 tenocyante sarvadharmā iti. tadyathāpi nāma subhūte puruṣo bhaved upetakāyo mahākāyaḥ subhūtir āha. yo (8b)’sau tathāgatena puruṣo bhāṣita upetakāyo mahākāyaḥ akāyaḥ 42 sa bhagavaṃs tathāgatena bhāṣitas tenocyate upetakāyo mahākāyaḥ bhagavān āha. evaṃ etat subhūte yo bodhisatva evaṃ vaded ahaṃ satvān parinirvāpayiṣyāmīti. na sa bodhisatva iti vaktavyaḥ tat kasya hetoḥ asti subhūte sa kaścid dharmo yo bodhisatvo nāma. āha. no hīdaṃ bhagavan bhagavān āha. tasmāt tathāgato bhāṣate niḥsatvāḥ sarvadharmāḥ nirjīvā niṣpudgalāḥ yaḥ subhūte bodhisatva evaṃ vaded

anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ is an expression belonging to a series of stock expressions in the following list: tathāgatena...anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ; tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddheti; tathāgatenānuttarā samyaksaṃbodhim abhisaṃbuddhaḥ; tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhāḥ (before na) and tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā (sentence-finally). The syntax and morphology are here unstable: phrases with the instr. of the subject of the awakening (the Tathāgata), the acc. of the awakening, and the part. in the m. contrast with the phrases with the instr. of the subject of the awakening, the nom. of the awakening, and the part. in the f., which may be in the pl. (abhisaṃbuddhāḥ) 40 Even if it is possible to follow Sch p. 126 translating yaḥ subhūte tathāgatena dharmo ’bhisaṃbuddhas tatra na satyaṃ na mṛṣāḥ ‘...the thing which is fully and perfectly awakened to by the Tathāgata— in that there is neither truth nor falsehood’), the correlation yaḥ/tatra where the adverb of place appears instead of expected demonstrative pron. (the loc. tasmin ?), attests to the interchangability of adv. and pron. in BHS and thus the instability of the boundaries between these two word classes. na satyaṃ na mṛṣāḥ is an ambiguous noun phrase. Since the BHS adv. signifying ‘falsely, wrongly’ is mṛṣā and the noun mṛṣa ‘falsehood, lying’ is m. or nt. (BHSD p. 438), it is to be assumed that visarga of mṛṣāḥ is redundant (marking the end of the statement?) and is perhaps the result of an attempt to make the word appear to be a nom. pl. 41 No sandhi applied in te adharmās; I suggest that the hiatus allows the conceptuallyimportant privative prefix to remain intact. 42 mahākāyaḥ akāyaḥ; it is possible that the privative a- is maintained by not observing sandhi, but also because the sequence upetakāyo mahākāyaḥ has already been used (8a), making it the reprisal of a fixed formula which ignores phonetic environment), cf. 8b mahākāyaḥ (bhagavān āha), in pausa position, without any punctuation mark. 39

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ahaṃ kṣetravyūhān niṣpādayiṣyāmīti. so ’pi tathaiva vaktavyaḥ tat kasya hetoḥ kṣetravyūhāḥ kṣetravyūhā iti subhūte avyūhās te tathāgatena bhāṣitās tenocyante kṣetravyūhā iti. yaḥ subhūte bodhisatvo nirātmāno dharmā nirātmāno dhārmā ity adhimucyate sa tathāgatenārhatā samyaksaṃbuddhena bodhisatvo bodhisatva ity ā(khyāta)s tat kiṃ manyase subhūte saṃvidyate tathāgatasya māṃsacakṣuḥ āha. evam43 etad bhagavan saṃvidyate tathāgatasya māṃsacakṣuḥ bhagavān āha. tat kiṃ manyase subhūte saṃvidyate tathāgatasya divyaṃ cakṣuḥ prajñā(ca)kṣur dharmacakṣur buddhacakṣuḥ āhaivam etad bhagavan saṃvidyate ta(9a)thāgatasya divyaṃ cakṣuḥ prajñācakṣur dharmacakṣur buddhacakṣuḥ. bhagavān āha. tat kiṃ manyase subhūte yāvantyo gaṃgānadyāṃ bālukās tāvantya gaṃgānadyo bhaveyus tāsu yā bālukās tāvanta eva lokadhātavo bhaveyuḥ44 kaccid bahavas 45 te lokadhātavo bhaveyuḥ bhagavān āha. yāvantaḥ subhūte teṣu lokadhātuṣu satvās teṣām ahaṃ nānābhāvāṃ cittadhārāṃ jānīyās46 tat kasya hetoś cittadhārā cittadhārā iti subhūte adhārās tās tathāgatena bhāṣitās tenocyante cittadhārā iti. tat kasya hetor atītaṃ subhūte cittaṃ nopalabhyate. anāgataṃ cittaṃ nopalabhyate. pratyutpannaṃ nopalabhyate.47 tat kiṃ manyase subhūte ya imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ saptaratnaparipūrṇaṃ kṛtvā dānan dadyād48 api nu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasaveta. āha. bahu bhagavan bahu sugata. bhagavān āha. evam etat subhūte evam etad vahu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasaveta. sacet subhūte puṇyaskandho ’bhaviṣyan na tathāgato ’bhāṣiṣyat puṇyaskandhaḥ puṇyaskandha iti. tat kiṃ manyase subhūte rūpakāyapariniṣpattyā tathāgato dra(9b)ṣṭavyaḥ āha. no bhagavan na rūpakāyapariniṣpattyā tathāgato draṣṭavyaḥ tat kasya hetoḥ rūpakāyapariniṣpattī rūpakāyapariniṣpattir ity apariniṣpattir eṣā tathāgatena bhāṣitā tenocyate rūpakāyapariniṣpattir iti. bhagavān āha. tat kiṃ manyase subhūte lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ āha. no bhagavan na lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ tat kasya hetoḥ yaiṣā lakṣaṇasaṃpat māṃsacakṣuḥ āha. evam and (two lines below) buddhacakṣuḥ āhaivam show the variability of syntactic boundaries: either āha is an independent syntactic phrase [(‘Subhūti) said’] or the final vowel of this verb contracts with the initial of evam, cf. 9a tat kasya hetor atītaṃ [...] where the syntactic boundary is ignored, whence the sandhi hetor a-, whereas 8b tat kasya hetoḥ asti subhūte […] keeps apart the sentence-final hetoḥ and the sentence-initial asti. 44 Note that the correlation yāvat/tāvat (here yāvantyo/tāvantya) which typically articulates the syntax of the relative clauses is here replaced by the corrеlation yā/tāvanta. 45 kaccid vahavas (as auggested BMSC III, p. 141). 46 ahaṃ...jāniyās ‘I could know’: the 1th sg. of the pron. is combined with the 2nd sg. opt. of jñā[cf. 3rd sg. opt. jāniyāt (SP 31.5) with similar shortening of the vowel of the suff. explained BHSG § 3.39]. Sch p. 138, n. 17 notes that “this is one of the very few places where the manuscript is clearly wrong”, but it cannot be disregarded that this type of disagreement is widely known in BHS. 47 Read pratyutpannaṃ cittaṃ nopalabhyate (Sch p.138, n.18 presumes that a cittaṃ has been omitted by the scribe). 48 dānan dadyād to be read as dānaṃ dadyād: the final anusvāra of the acc. sg. is replaced by the nasal occlusive (as in 12a). 43

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tathāgatena bhāṣitā alakṣaṇasaṃpad eṣā tathāgatena bhāṣitā tenocyate lakṣaṇasaṃpad iti. bhagavan āha. tat kiṃ manyase subhūte api nu tathāgatasyaivaṃ bhavati na mayā dharmo deśita iti. yaḥ subhūte evaṃ vadet tathāgatena dharmo deśita iti. abhyācakṣīta 49 māṃ sa subhūte asatād 50 udgṛhītena. tat kasya hetor dharmadeśanā dharmadeśaneti subhūte nāsti sa kaścid dharmo yo dharmadeśanā nāmopalabhyate. āhāsti51 bhagavan kecit satvā bhaviṣyanty anāgate ’dhvani yā imān evaṃrūpān dharmān (bhāṣyamā)ṇāṃ 52 cchrutvābhiśraddadhāsyanti 53 . bhagavān āha. na te subhūte satvā nāsatvās tat kasya hetoḥ sarvasatvā iti subhūte asatvās te tathāgatena bhāṣitās teno(10a)cyante sarvasatvā iti. tat kiṃ manyase subhūte api tv asti sa kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhaḥ āha nāsti sa bhagavān kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhaḥ bhagavān āha. evam etat subhūte evam etat aṇur54 api tatra dharmo na saṃvidyate nopalabhyate tenocyate ’nuttarā samyaksaṃbodhir iti. api tu khalu punaḥ subhūte samaḥ sa dharmo na tatra kiṃcid viṣamas tenocyate ’nuttarā samyaksaṃbodhir iti. nirjīvatvena niḥsatvatvena niṣpudgalatvena samā sānuttarā samyaksaṃbodhiḥ sarvaiḥ kuśalair dharmair abhisaṃbudhyate. kuśalā dharmāḥ kuśalā dharmā iti subhūte adharmāś caiva te tathāgatena bhāṣitās tenocyante kuśalā dharmā iti. yaś ca khalu punaḥ subhūte yāvantas trisāhasramahāsāhasre lokadhātau sumeravaḥ parvatarājās tāvato rāśīn saptānāṃ ratnānām abhisaṃhṛtya dānaṃ dadyād yaś cetaḥ prajñāpāramitāyā antaśaś catuṣpadikām api gāthām udgṛhya parebhyo deśayed asya subhūte puṇyaskandhasyāsau pūrvakaḥ puṇyaskandhaḥ śatatamīm api (ka)lān nopaiti. yāvad upaniabhyācakṣīta 3rd sg. opt. ‘he would falsely accuse me’ (Sch p. 127), cf. abhyācikṣati (Pāli abbhācikkhati, see BHSD p. 61) ‘to accuse falsely, calumniate’. Note that Skt. abhyācakṣ- means only ‘to look at, see’ (MW p. 77) and that Cz p. 53 reads sa vitathaṃ vadet, abhyācakṣīta māṃ ‘he would speak falsely, he would misrepresent me’ (Cz p. 86). 50 Sch pp. 127 and 138-139, n. 19 accepts the reading asatā-d-udgṛhītena ‘by taking something up which is not there’ with the epenthetic consonant -d-, but he also considers the hypothesis of an abl. sg. of asata-, an -a extension of asat ‘untrue, wrong; not existing’ (he notes also that he reading of the Gilgit ms. can be simply a mistake). A quite different interpretation is suggested BMSC III, p. 154 and n. 101: asatā-d-udgṛhītena would mean ‘on account of wrong learning’ and the sense would be “that the mistaken position referred to is attributed to incorrect (asat) ‘taking up’ or ‘learning’ (udgṛhīta) of the teachings of the Buddha”. No reference to grammatical issues is provided to support this interpretation. 51 asti 3rd sg. of bhū- ‘to be, become’ used as indecl. introduces an interrogative phrase: ‘is it true that…?’ or ‘will there be..?’ (Sch p. 127), ‘Can it be […] that there will be…?’ (BMSC p. 155). See more on its syntactic characteristics: Gr. sct., § 188d, p. 154). 52 dharmān (bhāṣyamā)ṇāṃ acc. pl. 53 Note ś- becoming cch- after the anusvāra in (bhāṣyamā)ṇāṃ cchrutvābhiśraddadhāsyanti, contrary to 5b dharmaparyāyaṃ śrutvā. 54 evam etat subhūte evam etat (end of the phrase) aṇur […]: in the case of the second etat we have the inobservance of interphrastic sandhi (keeping of the phrase boundary) which is not excluded in other instances; also, it may be that the first etat, justified by its phonetic environment, has been simply taken up. Cf. (9a) evam etat subhūte evam etad vahu where the second etat > etad and the following vahu are parts of a single utterance. 49

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(10b)śām api na kṣamate. tat kiṃ manyase subhūte api nu tathāgatasyaivaṃ bhavati. mayā satvā mocitā iti. na khalu punaḥ subhūte-r-evaṃ55 draṣṭavyaṃ. tat kasya hetoḥ na sa kaścit satvo yas tathāgatena mocitaḥ yadi punaḥ subhūte kaścit satvo ’bhaviṣyad yas tathāgatena mocitaḥ sa eva tasyātmagrāho ’bhaviṣyat satvagrāho jīvagrāhaḥ pudgalagrāhaḥ ātmagrāha iti subhūte agrāha eṣa tathāgatena bhāṣitaḥ sa ca bālapṛthagjanair udgṛhītaḥ bālapṛthagjanā iti subhūte ajanā ete tathāgatena bhāṣitās tenocyaṃte bālapṛthagjanā iti. tat kiṃ manyase subhūte lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ āhaivam etad bhagaval lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ bhagavān āha. sacet punaḥ subhūte lakṣaṇasaṃpadā tathāgato dra[ṣṭ]avyo ’bhaviṣyad rājāpi cakravartī tathāgato ’bhaviṣyat āha 56 . yathāhaṃ bhagavato bhāṣitasyārtham ājānāmi. na lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣataḥ57 ye māṃ rūpeṇa adrākṣur ye māṃ ghoṣeṇa anvayuḥ58 mithyā(11a)-prahāṇaprasṛtā na māṃ drakṣyanti te jānaḥ draṣṭavyo dharmato buddho dharmakāyas tathāgataḥ dharmatā cāpy avijñeyā na sā śakyaṃ vijānituṃ tat kim manyase subhūte lakṣaṇasaṃpadā tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhāḥ na khalu punaḥ subhūte evaṃ draṣṭavyaṃ na subhūte lakṣaṇasaṃpadā tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā. yat khalu punaḥ subhūte syād evaṃ bodhisatvayānasaṃprasthitaiḥ kasyacid dharmasya vināśaḥ prajñapta 59 ucchedo vā na khalu punaḥ subhūte evaṃ draṣṭavyaṃ. na bodhisatvayānasaṃprasthitaiḥ kasyacid dharmasya vināśaḥ prajñapto nocchedaḥ yaś ca khalu punaḥ subhūte kulaputro vā kuladuhitā vā gaṃgānadībālukopamāl The epenthetic consonant -r- should prevent the formation of vowel hiatus. But the hiatus is evidenced in several occurrences of the collocation subhūte evaṃ. 56 (a)bhaviṣyat āha: the inobservance of sandhi marks the end of Buddha’s words; note the preceding instance of this form in the collocation ’bhaviṣyat satvagrāho and cf. idam avocad bhagavān (sandhi is applied within the utterance). 57 abhāṣataḥ 3rd sg. impf. from bhāṣ-; the visarga serves to marking the end of the sentence (cf. Sch p. 119). 58 ye māṃ ghoṣeṇa anvayuḥ ‘Whoever followed me through the sound of my voice’ is more appropriate translation (BMSC III, p. 156; anvayuḥ 3rd pl. impf. of anu yā- ‘to go after, follow’) than ‘those who associated me with sound’ (Sch p. 129). 59 prajñapta adj. ‘made known, taught’ (see the entry prajñapayati BHSD p. 358), but this meaning is not recorded ibid., s.v. prajñapta). The words yat khalu punaḥ subhūte syād evaṃ bodhisatvayānasaṃprasthitaiḥ kasyacid dharmasya vināśaḥ prajñapta are understood BMSC III, p. 157 as ‘Moreover, Subhūti, if it should be thought that those who have set out on the bodhisattva path assert the destruction of any dharma […]’. 55

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lokadhātūn saptaratnapratipūrṇān kṛtvā (tathā)gatebhyo ’rhadbhyaḥ samyaksaṃbuddhebhyo dānaṃ dadyād yaś ca bodhisatvo nirātmakeṣu dharmeṣu kṣāntiṃ pratilabheta. ayam eva tato bahutaraṃ puṇyaṃ prasaveta. na khalu punaḥ subhūte bo[dhi]satvena puṇyaskandhaḥ parigrahītavyaḥ āha. puṇyaskandho bhagavan parigrahītavyaḥ bhagavān āha. parigrahītavyaḥ subhūte nodgrahītavyaḥ tenocyate pa(r)igra[hītavyaḥ] (11b)api tu khalu punaḥ subhūte yaḥ kaścid evaṃ vadet tathāgato gacchati vāgacchati vā. tiṣṭhati vā niṣīdati vā śayyāṃ va kalpayati. na me sa bhāṣitasyārtham ājānati. tat ka(sya) [hetoḥ] tathāgata iti subhūte na kutaścid āgato na kvacid gataḥ tenocyate tathāgato ’rhan samyaksaṃbuddha iti. yaś ca khalu punaḥ subhūte kulaputro vā kuladuhitā vā yāvantas trisāhasra[mahā]sāhasre lokadhātau pṛthivīrajāṃsi tāvato lokadhātūn maṣiṃ kuryāt tadyathāpi nāma paramāṇusaṃcayas tat kiṃ manyase subhūte bahu sa paramāṇusaṃcayo bhavet āhaivam etad bhagavan bahu sa paramāṇusaṃcayo bhavet tat kasya hetoḥ saced bhagavan saṃcayo ’bhaviṣyan na bhagavān avakṣyat 60 paramāṇusaṃcaya iti. tat kasya hetoḥ yo ’sau paramāṇusaṃcayo bhāṣitaḥ asaṃcayaḥ sa bhagavatā bhāṣitas tenocyate paramāṇusaṃcaya iti. yac ca tathāgato bhāṣati tṛsāhasramahāsāhasro lokadhātur iti. adhātuḥ sa tathāgatena bhāṣitas tenocyate trisāhasramahāsāhasro lokadhātur iti. tat kasya hetoḥ saced bhagavan dhātur abhaviṣyat sa eva bhagavan piṇḍagrāho ’bhaviṣyad yaś caiva tathāgatena pi(12a)ṇḍagrāho bhāṣitaḥ agrāhaḥ sa tathāgatena bhāṣitas tenocyate piṇḍagrāha iti. bhagavān āha. piṇḍagrāhaś caivāvyavahāro ’nabhilāpyaḥ subhūte sa dharmaḥ sa bālapṛthagjanair udgṛhītaḥ tat kasya hetoḥ yaḥ kaścit subhūte evaṃ vaded ātmadṛṣṭis tathāgatena bhāṣitā satvadṛṣṭir jīvadṛṣṭiḥ pudgaladṛṣṭiḥ61 api nu subhūte sa samyag vadan vadet āha. no bhagavaṃs tat kasya hetoḥ yā sā bhagavann ātmadṛṣṭis tathāgatena bhāṣitā adṛṣṭiḥ sā tathāgatena bhāṣitā tenocyate ātmadṛṣṭir iti. bhagavān āha. evaṃ subhūte bodhisatvayānasaṃprasthitena sarvadharmā jñātavyā adhimoktavyās tathā cādhimoktavyā yathā na dharmasaṃjñāpi pratyupatiṣṭhet 62 tat kasya hetoḥ dharmasaṃjñā dharmasaṃjñeti subhūte asaṃjñaiṣā tathāgatena bhāṣitā tenocyate dharmasaṃjñeti. yaś ca khalu punaḥ subhūte bodhisatvo mahāsatvaḥ aprameyāsaṃkhyeyāl lokadhātūn saptaratnaparipūrṇān kṛtvā dānan dadyād yaś ca kulaputro vā kuladuhitā vā itaḥ prajñāpāramitāyā antaśaś catuṣpadikām api gāthām udgṛhya dhārayed deśayet paryavāpnuyād a-

avakṣyat 3rd sg. conditional of vac- (not recorded in BHSG). The in pausā visarga of pudgaladṛṣṭiḥ [api] appears at the end of the utterance, unlike the visarga of jīvadṛṣṭiḥ before p- and the -r (< -ḥ) of satvadṛṣṭir before j- resulting from sandhi. 62 ‘But he should have faith in them in such a way that even the idea of a dharma does not come to be present’ (BMSC III, p. 158); pratyupatiṣṭhati would thus mean ‘to be present’ (note significant difference with the meaning ‘to resort to, take one’s position upon’ (BHSD p. 378). 60 61

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(12b)yam eva tato bahutaraṃ puṇyaṃ prasavetāprameyam asaṃkhyeyaṃ. kathaṃ ca saṃprakāśayet yathā na prakāśayet tenocyate saṃprakāśaye63 iti. tārakā timiraṃ dīpo māyāvaśyayā budbudaḥ supinaṃ vidyud abhraṃ ca evaṃ draṣṭavya saṃskṛtaṃ64 idam avocad bhagavān āttamanā sthavira subhūtis te ca bhikṣubhikṣuṇyupāsakopāsikāḥ sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandan. vajracchedikā prajñāpāramitā samāptāḥ65.

VOCABULARY (SELECTED ITEMS)

adhimucyati to be actively interested in, zealous for, earnestly devoted to, intent upon (BHSD p. 14). This pres. stem formation from (adhi)muc- looks like a passive, but its meaning is active. It is the reverse of active forms used in passive meaning (BHSG § 36.17 on the forms from muc-) adhivacana nt. designation (Sch p. 125); synonym (Cz p. 83, BMSC III, p. 152) anupadhiśeṣa-nirvāṇadhātu m. Realm of Nirvāṇa which leaves nothing behind (Cz p. 82), cf. realm of extinction without substrate remaining (BMSC III, p. 152) antaśas adv. so much as, even, just aparimāṇa adj. innumerable, immeasurable apāyasaṃvartanīya adj. (acts) leading to perdition (BMSC III, p. 151); actions which should leave to rebirth in an unfortunate destiny (Sch p. 124) api tu but; however, moreover (Cz, passim) abhijānati to remember abhisaṃbudhyate to become enlightened, attain complete enlightenment; to learn thoroughly, become skilled in, comprehend perfectly (BHSD pp. 58-59); to be fully saṃprakāśaye 3rd sg. opt., cf. saṃprakāśayet and prakāśayet; forms of 3rd sg. opt in -ye occur as well as forms in -yet. In Mv, the latter appears at the end of a pāda (e.g. Mv. 1.250.15 prakāśayet, but 1. 188.7 prakāśaye narādityo (in the middle of a pāda), but recent readings do not confirm: see e.g. two pādas reading MvKM 3.369.14 yo khaṇḍaso pravrajitaṃ praghātaye, 15 riṣiṃ kṣāntivādiṃ. 64 Тhe anusvāra at the end of the second word is lost or deleted which allows the 5th syllable to remain short before the 6th long (regular anuṣṭubh). 65 -ḥ is here possibly “a part of the final punctuation mark, i.e., :)) ∙))” (Sch p. 122). 63

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awakened (BMSC III, p. 155) ātmabhāva m. one’s own body, cf. Skt. becoming or existing of one’s self ārāgita part. of ārāgayati ‘to propitiate, gratify, please’. BHSD p. 103 describes the verb as quasi-denominative to an unrecorded *ārāga (cf. āraṅga m., nt. ‘acquisition, attainment’), opposite to virāgayati ‘to be averse to, offend, displease; to turn away from’ (BHSD p. 497) udgṛhṇāti to acquire (knowledge of truth), learn, comprehend (BHSD p. 129) upaniśā f. likeness, comparison (BHSD p. 138, s.v. upaniṣad, upaniśā) kālirāja m. evil king (see BHSD p. 172, s.v. kaliṅga-rājan and Sch p. 135, n. 6) kṣapayati to exhaust (caus. to kṣiṇoti) kṣāntipāramitā f. perfection of patience; perfection of acceptance (BMSC III , p. 149) kṣetravyūha m. magical arrangement of the Buddha-field; disposition of field (BMSC III, p. 153); wonderful arrangement in [one’s] sphere of activity (Sch p. 126) carima adj. last, final (Skt. carama) cittadhārā f. stream (trend) of thought cittavikṣepa m. mental disorientation caityabhūta adj. (spot of earth) like a shrine (see also D. Seyfort Ruegg, Bulletin of the School of Oriental and African Studies, LVII, 1994, p. 312), cf. Mv.3.313. 6 (MvKM p. 398) tāni ca Jāṃbūdvīpe sadevamānuṣasya lokasya cetiyabhūtā ‘(the four slabs) became monuments in Jāmbūdvīpa in the eyes of both devas and men’ (J III, p. 301). tathatā f. suchness (Cz p. 83), thusness (Sch p. 125), reality (BMSC III, p. 152) tathāgata m. the Realized One (BMSC III, passim) timira nt. darkness, obscuration of vision (BHSD p. 253); fault of vision (Sch p. 131 dharmaparyāya m. discourse on dharma (Cz) ; device, means of (teaching) the doctrine, (secondarily), religious discourse (BHSD p. 279); round of teachings (BMSC III, passim). Cf. extensive comment Sch p. 133-134

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dharmapravega m. impact of the dhartma (BMSC III, p. 148) nānābhāva adj. various, manifold nirātman adj. selfless (BMSC III, p. 153) nirjīvitva nt. [the] being devoid of a soul (BMSC III, p. 154); absence of a soul (Cz)66 niṣpudgalatva nt. [the] being devoid of a person (BMSC III, p. 154); absence of a person (Cz) niḥsatvatva nt. [the] being devoid of a living being (BMSC III, p. 154); absence of a living being (Cz) paramāścarya adj. truly astonishing paribhūta adj. despised, cf. suparibhūta roundly despised (BMSC III, p. 151) paribhūtatā f. disrespect, mockery (?) paryavāpnoti to acquire, master piṇḍagrāha m. holding on to a solid mass (Sch p. 130) puṇyaskandha m. a store of merit pūrvajanmika adj (according to BHSD p. 356 = paurvajanmika) of former births pṛthivīrajas nt. particle of dust (originally ‘a small particle of earth, earth-dust’; Skt. rajas ‘dust; any small particle of matter’) pratigṛhṇāti (cittam) to direct the thought (Sch p. 125), to control the mind (BMSC III, p. 152) pratipadyati to proceed, practice prasavate to produce, bring forth bhūtasaṃjñā f. true conception (Sch p. 123); idea of truth (BMSC III, p. 149) mahāpuruṣalakṣaṇa nt. distinctive mark of a great man The abstract nouns in -tva are, as well known, difficult to render. Skt. putratvam ‘sonship, filial relationship’ might serve as example: nirjīvitva ‘devoid-ness of a soul’, so to say (-ness nearly synonymous with -ship). 66

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maṣi f. powder mithyāprahāṇaprasṛta adj. who engaged in the wrong endeavour (BMSC III, p. 156) yāva(t) as far as “indicating omission of part of a quoted or repeated passage which is to be supplied; [it] is always followed by the word(s) of the passage” (BHSD p. 447) rūpakāyapariniṣpatti f. perfect development of the physical body (Sch p. 127); accomplishment of the form-body lokadhātu m. or f. world-system supina m. dream (according to BHSD p. 600, used only in verses for Skt. svapna) sūtrānta m. a Buddhist sūtra or the doctrines contained in it hīnādhimuktika adj. (beings) of inferior resolve (Cz p. 80), those of inferior inclinations (BMSC III, p. 151). According to BHSD p. 14, hīnādhimuktika = Mv.2.313.9 lūkhādhimuktika ‘beings who have gross dispositions’ (J II, p. 293)

GRAMMATICAL INDEX Ablative, 37, 45, 47, 57, 71, 74, 75, 98, 140, 149, 153, 154, 172, 174, 184, 185, 186, 188, 195, 212, 226, 227, 228, 232, 233, 234, 240, 241, 245, 253, 255, 256, 285, 317, 325, 329, 330, 331, 333, 363, 369 Absolute final position, 23, 29, 278 Accusative, 20, 21, 29, 30, 32, 36, 42,45, 46, 47, 48, 50, 51,52, 53, 58, 60, 61, 65, 68, 72,74, 75, 76, 77, 78, 79, 80, 81, 83, 91, 92, 93, 94, 95, 97, 100, 102, 103, 104, 105, 106, 117, 118, 122, 130, 131, 132, 141, 142, 149, 150, 152, 153, 154, 155, 162, 167, 169, 170, 172, 174, 178, 179,180, 184, 185, 187, 192, 193, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 211, 212, 213, 215, 216, 227, 228, 229, 231, 232, 233, 234, 235, 236, 240, 242, 243, 245, 246, 248, 249, 250, 251, 253, 254, 255, 262, 266, 267, 268, 271, 275, 278, 279, 289, 281, 282, 285, 287, 288, 289, 290, 297, 303, 304, 305, 308, 311, 316, 317, 318, 319, 320, 322, 327, 329, 330, 331, 332, 337, 339, 340, 341, 346, 347, 350, 352, 353, 355, 356, 363, 365, 367, 368, 369 Adjective positive vs. comparative, 233 Adjective in -ika, 77, 112, 151, 176 Adjective adverbialized, 339 Adjectives in -mant and -vant thematized, 31, 149 Adjective reflexive, 228 Adverb reciprocal, 44 Adverbialization, 32,47, 66, 150, 170, 172, 228, 233, 256, 259, 351 Agent/Subject in instr., 52, 66, 72, 83, 266, 267, 365 Agreement/Non-agreement/Disagreement, 22, 29, 47, 50,56, 75, 80, 82, 113, 162, 170, 184, 193, 214, 228, 233,

242, 249, 250, 286, 291, 295, 306, 308, 322, 323, 367, 368 Āmreḍita, 254 Anacoluthon, 13, 19, 250, 290 Anaptyxis, 68, 287 Analytical construction, 29, 153 Anusvāra vs. other nasals, 19,23, 27,30, 36, 45, 49, 58, 65, 81, 83, 94, 137,155, 162, 169l 178, 185, 197, 211,215, 228, 229, 230, 232, 234, 241, 242, 249, 252, 253, 254, 265, 266, 268, 279, 280, 281, 282, 285, 286, 292, 302, 303, 304, 307, 309, 327, 336, 339, 340, 357, 366, 368, 369, 372 Anusvāra medial, 244 Aorist, 18, 45, 51,52, 58, 59, 60, 62, 64, 65, 66, 68, 74, 77, 82, 91, 93, 100, 102, 109, 110, 111, 113, 114, 118, 124, 130, 131, 151, 154, 168, 169, 173, 174, 175, 188, 203, 211, 213, 218, 249, 253, 261, 262, 281, 287, 292, 293, 316, 319, 325, 353, 364 Attraction of cases, 47, 149, 235, 236, 243 Augment, augmented, augmentless, 84, 118, 130, 173, 175, 188, 211, 239, 293, 356, 364 Āryā, 95, 138, 139, 141 (āryā)-gīti, 186, 188, 189 Back-formation, 51, 178, 326 Causative, 42, 43, 46, 58, 73, 75, 78, 81, 92, 124, 138, 144, 156, 185, 200, 204, 216, 229, 249, 254, 262, 266, 270, 271, 283, 285, 305, 327, 330, 345 Causative-factitive, 238 Cerebralising effect, 232 Clause connective, 193 relative, 43, 47, 80, 139, 368 subordinate, 43, 48, 49, 58, 65, 84, 139, 253, 269, 285, 286

377

378

A NEW BUDDHIST HYBRID SANSKRIT READER

Competing paradigms, 318 Compromise, 28, 291 Completive-declarative clause, 58, 252 Compounds, 27, 29, 42, 44, 45, 49, 50, 55, 56, 59, 60, 62, 63, 75, 77, 82, 92, 95, 128,133, 134, 137, 139, 140, 141,144, 147, 152, 171, 172, 179,188, 192,195, 196,197, 198,199, 200, 201, 202, 203, 204, 295, 214, 215, 216, 217, 225, 226, 227, 228, 229, 230, 234, 235, 239, 241, 242, 245, 247, 252,256, 257, 260, 261, 262, 264, 270, 280, 282, 283, 284, 286, 288, 289, 291, 293, 300, 309, 310, 312, 320,c322, 325, 336, 337, 339, 340, 341, 344, 345, 353, 355, 356, 357, 359 adjectival, 226 possessive compounds, 226 Concomitant use of forms, of constructions, 20, 59, 230, 249, 294 Conditional, 50, 364, 371 Conjunction, 30, 49, 58, 79, 84, 203, 204, 229, 252, 253, 286, 288, 299, 366 Consonant groups/clusters, 27, 144, 192, 193, 195, 199, 205, 264, 280, 287, 336, 341 Contamination, 151, 152, 230, 251 Contraction, 27, 44, 74, 185, 187, 212, 231, 280, 312, 329, 336, 364 Copula, 41 Correlation, correlative, 42, 45, 46, 47, 66, 80, 140, 285, 288, 354, 363, 368 Dative, 99, 212 Degemination, 99, 106, 131, 240, 252, 298 Denominative, 68, 76, 124, 146, 154, 186, 205, 229, 264, 285, 344, 348, 373 Diminutive, 188, 274 Direct speech, 72, 78, 79, 84, 197, 205, 225, 230, 233, 241, 246, 253, 326 Dual nominal, 178, 198, 254, 291, 355 verbal, 178, 345 Ellipsis, 13 Enclitics, enclitic, 41, 151, 161, 162, 163, 285 Epenthesis (insertion) of consonants, 27, 78, 212, 225, 229, 233. 278, 355, 369, 370 of vowels, 202, 205

Final vowels, 19,20, 22, 27, 30, 50, 65, 102, 145, 162, 185, 192, 193, 195, 197, 199, 200, 201, 202, 203, 205, 211, 216, 217, 219, 226, 230, 236, 240, 241, 247, 249, 254, 278, 279, 280, 281, 282, 286, 316, 318, 322, 324, 327, 328, 331, 364, 365, 368 Final nasal, 27, 30, 169, 240, 241, 340, 354, 366 Future, 20, 63, 77, 116, 174, 213, 262, 287, 347, 364 Future-optative, 154 Geminate, geminated, 27, 215, 226, 240, 252, 298, 300 Gender, 22,29, 47, 49, 75, 83, 103, 111, 112, 162, 179, 184, 200, 229, 233, 235, 242, 288, 306, 307, 323, 339, 367 Generalized (unique, common) form, 37, 151, 194, 195,199, 243 Genitive, 19, 20,21, 23, 28, 31, 32, 37, 42, 44, 46, 47, 48, 50, 52, 58, 59, 61, 63, 64, 72, 74, 75, 76, 80, 85, 93, 94, 95, 102, 103, 104, 105, 107, 118, 119, 123, 131, 132, 139, 140, 141, 142, 149, 150, 162, 167, 169, 184, 185, 192, 193, 195, 199, 200, 203, 205, 211, 212, 213, 216, 218, 219, 222, 226, 231, 232, 233, 235, 242, 244, 247, 248, 249, 251, 254, 255, 259, 270, 280, 282, 287, 288, 290, 292, 306, 308, 309, 315, 316, 318, 319, 320, 321, 322, 327, 328, 329, 331, 346, 347, 352, 354, 357, 366 Gerund in -am, 59, 63 in -etvāna, 277 in -itva, 42, 200, 201,202, 205, 218, 317, 325, 327, 330, 331 in -itvā, 42, 45, 46, 52, 53, 56, 57, 63, 66, 67, 73, 74, 75, 76, 78, 80, 81, 82, 85, 100, 102, 103, 105, 106, 108, 110, 114, 119, 121,122, 123, 125, 129, 131, 138, 155, 163, 168, 184, 185, 186, 188, 198, 203, 229, 234, 235, 241, 243, 244, 246, 254, 264, 266, 267, 268, 269, 282, 288, 289, 290, 292,297, 298, 302, 304, 305, 322, 323, 324, 327, 328, 329, 330, 331, 344, 355, 357, 364 in -(i)tvana, 125, 197, 202

GRAMMATICAL INDEX in -(i/ī)tvāna, 28, 92, 100, 102, 103, 114, 115, 124, 125, 130, 137, 197, 277 in -(i)ya, 82, 83, 108, 152, 154, 179, 192, 197, 202, 229,(230, 254, 260, 268, 271, 289, 343, 365 in -ttā, 28 in -ttāna, 28 Gerundive, 75, 141, 170, 173, 260, 261, 262,263, 264, 265, 266, 267, 269, 271, 362 Guṇa, 28, 246, 287, 312, 319, 325 Haplography, 52, 307 Heterogeneity, 11, 15 Hiatus, hiatus-bridger, hiatus-bridging 19, 27, 28, 60, 71, 93,139, 171, 174, 185, 187, 212, 229, 240, 250, 253, 278, 279, 312, 337, 352, 356, 367, 370 Homogeneity, 281 Hypermetrical, 93, 94, 95, 96, 97, 98, 101,102, 103, 104, 108, 110, 113, 115, 116, 118,121, 122, 124, 126, 127, 129, 130,133 Imperative, 48,63, 92.93, 94, 96, 98, 121, 130, 133, 255, 261, 268, 270, 271, 272, 296, 297, 326, 336, 344, 345, 346, 354, 357 Imperative-future, 255 Imperfect, 252, 286, 293. 344, 356, 370 Indeclinables, 81, 130, 156, 158, 168, 194, 259, 261, 267, 369 Indravajrā, 117 Indravajrā-Upendravajrā, 138, 322, 323 Indravaṃśa, 94, 117, 138, 305, 316, 324, 326, 327, 329 Infinitive, 44, 48, 51, 67, 73, 121,124, 130, 203, 204, 238, 253, 260, 268, 270, 320, 324, 325, 331, 336, 337, 339, 340, 354 Infix/suffix/increment, 43, 48, 219 -aya-, 68, 73, 76, 92, 156, 204, 254, 260, 261, 262, 263, 268, 271, 327, 331 nasal, 228 Initial a-, 27, 228, 318, 324, 362, 366 Initial consonants, 31, 98, 101, 102, 104, 106, 109, 112, 115, 125, 130, 137, 150, 266, 320, 356 Initial nasal, 228 Initial semi-vowels, 36, 150, 271

379

Instability of the category of number, 291 of the grammatical norm, 142 of the inflexion, 178 of the opposirion of modal categories, 288 of the pronominal paradigm, 227 of syntactic patterns, 254 of the vocalic sandhi, 153 Instrumental, 37, 42, 43, 44, 45, 47, 50, 52, 53, 57, 58, 66, 71, 72, 75, 76, 80, 81, 82, 83, 97, 104, 106, 114, 119, 123, 130, 132, 137, 139, 140, 141, 150, 151,155, 179, 185,188, 195, 196, 200, 202, 204, 205, 213, 214, 215, 226, 228, 230, 232, 234, 235, 236, 243, 244, 245, 249, 254, 256, 263, 265, 266, 268, 272, 279, 282, 285, 289, 293, 295, 296, 298, 303, 305, 317, 319, 321,323, 324, 325, 326, 328, 330, 332, 333, 336, 337, 345, 346, 351, 357, 362, 365 absolute, 103 Interchange of sibilants, 226, 289 Interrogative phrase (with kim), 139, 140, 141) Kusumavicitrā, 280 Lengthening of final vowels, 30, 42, 50, 65, 94, 185, 217 Locative, 21, 37, 42, 46, 47, 52, 66, 71, 72, 73, 75, 76, 78, 86, 103, 109, 124, 125, 141, 149, 150, 153, 162, 163, 170, 179, 183, 184,185, 192, 193, 195, 198, 199, 200, 201, 202, 203, 204, 205, 211, 212, 215, 216, 217, 228, 229, 230, 231, 249, 254,265, 266, 268, 279, 282,286, 287, 289, 293, 294, 295, 298, 304, 306, 316, 319, 327, 328, 330, 332, 341, 353, 362, 364, 367 absolute, 58, 59, 60,61, 66, 103, 213 Markers, 77, 78, 150, 193, 197, 205, 230, 253, 255, 265, 288, 324, 326, 327 Metre, metrical (resrtictions, requirements, scheme. structure, system), 2,3,4, 9, 18, 35, 37, 65, 89, 98, 100, 101, 102, 104, 107, 1o8, 109, 111, 113, 114, 116, 117, 119, 120,122, 125, 127, 128, 130, 133, 138, 139, 141, 185, 187, 188, 189,

380

A NEW BUDDHIST HYBRID SANSKRIT READER

191, 192,193, 194, 195, 197, 199, 201, 203, 205, 216, 278,280, 281, 305, 315,316, 317, 324, 328, 336, 339, 341, 343, 350, 353 Neutralisation, 229 Nominative, 8,19, 20,21, 22, 23, 27, 28, 29, 36, 37, 42, 43, 44, 45, 47, 48,49, 53, 58, 59, 61, 62, 63, 64, 67, 71, 72, 73, 75, 76, 77, 78, 80, 81, 83, 85, 91, 93, 94, 96, 97, 98, 107, 109, 112, 116, 118, 127, 128, 130, 131, 132, 138, 139, 140, 141, 149, 150, 151, 152, 153, 154, 155, 162, 163, 169, 171, 172, 174, 184, 185,186, 187, 188, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 211, 212, 214, 215, 216, 217, 218, 219, 226, 227, 228, 230, 232, 235, 242, 243, 246, 248, 249, 250, 252, 253, 254, 255, 260, 261, 263, 264, 265, 267, 268, 270, 271, 278, 279, 280, 281, 282, 287, 289, 291, 292, 296, 297, 298, 299, 302, 303, 304, 305, 308, 310, 316, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 338, 339, 341, 344, 345, 346, 352, 353, 355, 356, 357, 362, 365, 367 absolute, 250, 265 nom.-acc., 37, 141, 155, 227, 242, 254, 346, 353 nonce-formation (occasionalism), 232 nonce-morpheme, 288 Number, 49, 81, 104, 116, 214, 231, 250, 252, 270, 291, 297, 327, 337 Numerals, 30, 115, 198, 226, 227, 233, 245, 249, 253, 291, 292, 306, 311 Numerals in compounds, 202, 252 Object, 42, 46, 48, 75, 79, 81, 85, 177, 205, 216, 235, 254, 261, 268, 271, 287, 308, 325, 353, 355, 365 Optative, 20, 29, 44, 48, 51, 58, 60, 62, 64 65, 66, 67, 73, 77, 82, 84, 91, 92, 93, 94, 95, 101, 102, 107, 110, 111, 120, 122, 130, 131, 132, 142, 150, 153, 154, 163, 168, 174, 189, 193, 194, 198, 199, 200, 202, 203, 204, 205, 211, 213, 216, 220, 225, 229, 230, 231, 232, 235, 240, 241, 243, 252, 255, 265, 267, 281, 282, 286, 287, 288, 289, 291, 296, 316, 317,

318, 320, 323, 324, 325, 327, 338, 341, 344, 350, 356, 368, 369, 371 Orthography, 3, 9, 63, 169, 306, 354 Pāli, 2, 7, 10,11, 12, 15, 16, 19, 20, 21, 22, 23, 24, 27, 28, 29, 30, 31, 38, 42, 44, 45, 46, 47, 49, 50, 52, 55, 58, 60, 61, 62, 63, 65, 67, 68, 69, 73, 78, 79, 82, 83, 86, 91, 94, 95, 96, 97, 98, 100, 101, 102, 104, 105, 106, 108, 109, 111, 115, 119, 125, 127, 129, 130, 131, 138, 140, 141, 144, 145, 147, 149, 150, 151,153, 155,156, 157, 158, 161, 162, 163, 164, 165, 170, 171, 174, 177, 178, 180, 188, 197, 201, 202, 212, 227, 228, 229, 234, 238, 257, 259, 261, 263, 264, 266, 267, 268, 270, 272, 273, 279, 286, 290, 292, 296, 299, 300, 303, 304, 308, 314, 318, 320, 326, 331, 332, 333, 336, 344, 348, 355, 362, 369 Paradigm, paradigmatic, 20, 23, 37, 58, 149, 178, 227, 230, 318 Parataxis, 84, 140 Participial stem, 58, 336 Participle causative, 43, 46, 52, 200, 263 present, 23, 31, 32, 36, 51, 62, 78, 91, 112, 140, 211, 212, 219, 226, 239, 242, 250, 266, 298, 346, 357 Particle(s) adversative ca, 185, 249 copulative atha khalu, 41, 227 disjunctive vā…vā, 30, 138, 162, 225, 229 api nāma, 58, 61, 66, 225 iti, 42, 48, 50, 51, 73, 138, 187, 205, 230, 236, 241, 246, 251, 253, 255, 261 iva, 236, 278 nāma, 66, 231, 366 mā haîva, 225, 230, 231, 235, 241, 242, 244 yathāpi, 297 yan (yaṃ) nu, 229, 253, 288, 344 sma, 51, 91, 98 (?), 343 Passive, 43, 44, 73, 77, 83, 107, 141, 150, 197, 219, 230, 244, 272, 279, 293, 318, 325, 372 Passive construction, 282 Pejorative, 188, 274 Perfect participle, 249

GRAMMATICAL INDEX Phonetic environment, 19, 20, 65, 67, 71, 75, 174, 227, 228, 230, 248, 249, 253, 270, 369 Phrase/sentence/syntactic boundary, 71, 74, 78, 232, 241, 242, 244, 252, 253, 288, 289, 292, 364, 368, 369 Position of the verb, 62, 81, 178, 247, 248 Postposition, 47, 74, 152, 154, 229, 254, 311, 319 pramitākṣarā, 281, 336 Predicate, predication, predicative, 16, 41, 49, 53, 59, 72, 75, 139, 142, 204, 216, 247, 248, 250, 266, 286, 289, 291, 292, 296, 310, 323, 344, 353 Preposition, 58, 198 Present, 23, 28, 29,43, 65, 83, 137, 141, 150, 151, 203, 211, 228, 249, 254, 260, 262, 271, 281, 287, 305, 325, 327, 339, 343, 356 Preterite, 41,51, 66, 109, 151, 168, 211, 262, 296, 343 Prolepsis, 248 Pronominal stem, 41, 42, 43, 45, 58, 59, 61, 62, 64, 72, 73, 76, 94, 151, 162, 169, 184, 185, 227, 232, 265, 322, 353, 355 Pronoun demonstrative, 42, 47, 75, 76, 139, 151, 170, 188, 194, 198, 199, 225, 228, 231, 232, 233, 234, 251, 285, 286, 288, 289, 291, 303, 306, 324, 326, 362, 367 indefinite, 44, 74, 152, 193, 232, 324 interrogative, 79, 139, 162, 193, 262, 269, 299 reciprocal, 44, 154 relative, 20, 29, 43, 47, 49, 65, 139, 141, 162,163, 170, 193, 216, 270, 288, 289, 324, 326, 339 Pseudo-etymological association, 68 Purpose clause (consecutive), 286 Quasiconjunction, 43, 58, 79, 203 denominative, 68, 373 inflectional mark, 93, 172, 253 participle, 326 suffixal -gata, 289 Redundancy, redundant, 79, 82, 84, 133, 151, 170, 184, 197, 227, 228, 229, 233, 235, 236, 241, 244, 253, 254, 257, 288, 298, 306, 339, 359, 367

381

Root aniṭ, 178 seṭ, 178 Root vowel full grade, 74, 229 long grade, 45, 46, 152, 174, 185, 200, 249, 278 zero grade, 28, 329 Sandhi intersentential and interphrastic, 171, 194, 198, 253, 350, 364, 369 śārdūlavikrīḍita, 343, 351, 353 Split-compound, 46, 109, 119, 234, 241, 318 Stems in compounds, 141, 202 Stereotyped, formulaic, set, stock expressions/phrases, turns, 10,13, 43, 51, 76, 139, 141, 147, 153, 162, 163, 185, 188, 249, 250, 251, 259, 265, 295, 296, 298, 340, 362, 366, 367 Subject double, 250 plural, 142 Syllepsis, 22 Syntactic article, 43, 232, 339 Syntactic coherence, 213 Syntactic compounds, 179 Syntactic haplology, 241 Syntactic parallelism, 232, 309, 322 Thematized formations, 71, 72, 140, 193, 194, 218, 226, 232, 321 Thematic vowel a, 23, 28, 107 toṭaka, 278, 279, 280, 281 Triṣṭubh-Jagatī, 117,185, 210 Upajāti, 116, 133, 187, 305, 327 Upendravajrā, 185, 315, 316,, 317, 321, 325, 327, 330, 329, 330, 331 Vaṃśasthā, 117, 185, 304, 305, 316, 323, 324, 325, 326, 327, 328, 329, 332 Vasantatilakā, 191, 193 Vaitālīya, 188, 189 Variation v/b, 362 Vedic, 5, 6,11,14, 16, 17, 18, 21, 24, 43, 48, 54, 62, 68, 137, 138, 139, 141, 143, 144, 145, 149, 150, 196, 214, 215, 225, 226, 235, 248, 249, 252, 257, 265, 282, 283, 286, 287, 290, 294, 304, 316, 335, 336, 337, 340, 348, 358

382

A NEW BUDDHIST HYBRID SANSKRIT READER

Verbal forms, 107, 150, 198, 234, 281, 319, 324, 325, 326, 327, 328, 330 Verbal stem, 97, 197, 260, 263, 264, 265, 268 Visarga, 187,217, 225, 226, 230, 232, 243, 248, 265, 278, 285, 292, 302, 303, 305, 320, 324, 362, 367, 370, 371 Vocative, 93, 96, 97, 98, 99, 121, 122, 124, 130, 131, 149, 167, 169, 178,

186, 188, 230, 243, 246, 247, 260, 261, 282, 284, 291, 292, 296, 297, 362, 364, 366 Voice, 20, 141, 239, 290 Vṛddhi, 52, 94, 226, 231, 234, 287, 312 Word-final consonants, 20, 58, 74, 79, 91, 95, 172, 227, 228, 241, 248, 249, 253, 264, 364