by Andy Rotman
603Divy 489.8, upasaṃharanti. I follow Edgerton (BHSD) here, although perhaps udāharanti would have been a better word choice. The Tibetan (62b5; 65b6) reads “they showed it to him.”
604Divy 489.14–15, svādhyāyanikāṃ paripṛcchanikāṃ ca yācanti yathādhigataṃ(mss. ABC, ye ’rthādhikataṃ; ms. D, -yerthodikatam) cārocayanti(ms. A omits). Edgerton takes paripṛcchanikāto mean “subject for investigation” or “subject for inquiry,” but it seems more likely to mean “ask questions” or even “hold question-and-answer sessions.” In what follows, the Tibetan (62b8–63a2; 66a2–4) explains that “some asked questions about the sūtras, the monastic discipline, and the abhidharma.” The text seems to indicate three ways of learning: self-study, inquiry, and recitation.
605Divy 490.1, anupravṛttā.
606Following Vaidya (Divy-V 431.1), read bhramantam. Divy 490.10, bhavantam. The Tibetan (66b3–4) has Panthaka “outside the Jetavana monastery crying.”
607Divy 490.22, bālabhāvena. To match with the second half of the verse, one might say something like “and being aware of his ignorance”—perhaps, bālabhāvajñaḥ.
608My sense is that this is less a philosophical point than a practical matter. The Buddha is busy, and teaching is time-consuming. Panthaka’s previous teachers labored, first to teach him writing and then recitation, and then both gave up for lack of time. In what follows, Ānanda will do likewise.
609Reminiscent of the verse from the Dhammapada quoted at Divy 339.23.
610Following the Tibetan (64a2; 67a6) and Hiraoka (HA 25; HD 56), read panthakam. Divy 491.5, ānandam.
611Following the Tibetan (64a3; 67a7), Mahāvyutpatti 8967, and Hiraoka (HA 25; HD 56), read upānahān pūlāṃś ca poñcchitum. Divy 491.6, upānahān mūlāc ca(mss., mūlā ca) poñcchitum(mss. ABD, puñcchitum; ms. C, pūrṇitum). Edgerton (BHSD, s.v. mūla), taking mūla in the sense of “foundation,” suggests, “Can you clean the monks’ sandals thoroughly (from the ground up)?” Likewise for Divy 491.11–12, he suggests, “He cleaned the monks’ sandals thoroughly (lit., going to the very foundation?).” Hiraoka (HD 56) rightly observes that “Edgerton takes mūlāc as the ablative of mūla (as an adverb), but this cannot explain the ca after mūlāc.” If one were trying to read creatively—and, like Edgerton, not try to explain the ca, and read a singular as a plural—one might take mūlāt in the sense of pādamūlāt, and offer this translation: “Are you able to remove the monks’ sandals from their feet and wipe them clean?”
612Read pūlāṃś ca. Divy 491.8, mūlāc ca. See previous note.
613Divy 491.11, anuprayacchata.Cf. the Tibetan (64a3–4; 67b1).
614Read pūlān. Divy 491.11, mūlam.
615Following Divy 333.24, read pṛṣṭhatomukhaḥ. Divy 492.13, pṛṣṭhato mukham (mss., mukha). One could also emend to pṛṣṭhato mukhataḥ. Perhaps, “from behind and from all sides.”
616Following Vaidya (Divy-V 432.18), read nipuṇapaṇḍitavijñavedanīyaḥ. Divy 492.19–20, ’nipuṇapaṇḍitavijñavedanīyaḥ(mss., -puna-). Following the example of other texts in both Sanskrit and Pāli (Abhidharmakośavyākhyā 103; Pāli Vinayapiṭaka i, 35), one might read nipuṇo paṇḍitavijñavedanīyaḥ. Cf. Lojda 2009: 89n32. As the Buddha explains in the Majjhima-nikāya (i, 167; trans. in Bodhi 1995: 260), “This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise” (adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo).
617Divy 492.20–21, atredānīṃ kiṃ gambhīro ’sya yasyedānīṃ panthakaprabhṛtayaś cūḍāḥ paramacūḍā dhanvāḥ paramadhanvāḥ pravrajanti. On account of yasya, which is syntactically difficult, perhaps read pravrajitāḥ instead of pravrajanti.
618Divy 492.22–23, mahājanakāyaḥ kṣāntim. Hiraoka (HA 25; HD 56), following the Chinese, emends to mahājanakāyo ’kṣāntim.Cf. the Tibetan (65a4; 68b3), skye bo phal po che’i tshogs kyis smras pa| mi dge ba skyed par byed kyis.
619Following the Tibetan (65a6; 68b5), read saṃlakṣayati. Cf. Hiraoka 2007: ii, 371n146. Divy 492.29, kathayati.
620Following Maue 1996: 22n22, read chandahārikāḥ. Divy 493.3, chandahānisaḥ(ms. A, -hār-?). Cf. the Tibetan (65a8; 68b7), gso sbyong ’bul ba. Rhys Davids and Stede (PTSD) note that chanda can mean “(in the monastic law) consent, declaration of consent (to an official act: kamma) by an absentee.” Cf. SWTF ii, 275, s.v. chandahāraka. Cowell and Neil (Divy 493n1) suggest chandahāriṇyaḥ—that is, “with little enthusiasm.” Hiraoka (HA 25; HD 56) concurs.
621Divy 493.12, dvādaśavargīyābhiḥ.As Edgerton (BHSD), “No such group has been discovered in Pāli; the context in Divy is my only source of knowledge of the meaning. It can hardly mean members of the dvādaśavarga, q.v., in the sense of quorum for ordination. Apparently these nuns were given to caviling and trouble-making; they object to functions assigned to (Cūḍa-)Panthaka.” They are likely meant to be a counterpart to those unruly monastics known as the “group of six monks.”
622Divy 493.19–20, yo ’smākaṃ tanusatyāni na drakṣyati tena saṃsāre ciraṃ vastavyaṃ bhaviṣyatīti. This is obscure, if not corrupt. The Tibetan (66a2; 69b3) reads khyed cag las gang gis der bden pa dag mthong bar ma gyur pa. Hiraoka (HA 25; HD 56), following the Tibetan, suggests yuṣmākaṃ tatra satyāni for asmākaṃ tanusatyāni. Perhaps, “Whoever among you doesn’t see the [four noble] truths will have to pass a long time in saṃsāra!”
623Divy 493.20–21, yena na kaścit putramoṭikāputro(sic mss. except ms. B, -ṭiko) ’lpaśruta utsahate bhikṣuṇīr avavadetum(sic mss.). Vaidya (Divy-V 433.6) reads avavaditumfor avavadetum. Omitted in the Tibetan (66a3; 69b4). The nuns seems to think that if Panthaka comes to teach the nuns and finds a large crowd of laypeople there as well, he’ll be shamed and will refrain from teaching. Lojda (2009: 91) offers this translation: “Zu uns wird ein solcher [Mönch] kommen, um uns zu unterweisen, der nicht [einmal] unsere wenigen Wahrheiten sehen wird. Dieser wird lange im Kreislauf der Wiedergeburten bleiben müssen. Deswegen soll nicht irgendein ungebildeter Bastard die Nonnen unterweisen.”
624Following Divy 39.19–20 and Hiraoka (HA 25; HD 56), add śrāvastīṃ piṇḍāya caritvā. Divy 493.27 (omitted).
625Following Divy 39.20–21, 516.5, etc., and Hiraoka (HA 25; HD 56), read kṛtabhaktakṛtyaḥ paścād bhaktapiṇḍapātraḥ pratikrāntaḥ. Divy 493.27–28, bhaktakṛtyaḥ (sic mss. BCD; ms. A omits) paścād bhaktapiṇḍapātrapratikrāntaḥ.
626Divy 494.2, pratisaṃlayanāya. Perhaps read pratisaṃlayanāt.
627Following Divy 130.9, 186.17, add nirgatāni. Divy 494.3 (omitted).
628Following Vaidya (Divy-V 433.15) and Hiraoka (HA 25; HD 56), read punaḥ parasparam. Divy 494.6, punaḥparasparam.
629Following Vaidya (Divy-V 433.16), read puraḥśramaṇaḥ. Divy 494.7, punaḥśramaṇaḥ.
630Following Vaidya (Divy-V 433.16), read puraḥśramaṇaḥ. Divy 494.7, punaḥśramaṇa.
631Following Hiraoka (HA 25; HD 56), read bhavantaḥ. Divy 494.8, bhadanta.
632Divy 494.11, vādayiṣyati. Vaidya (Divy-V 433.18) emends to vācayiṣyati.
633Divy 494.15, prasādajātābhiḥ. More literally, “by those who are faithful,” but here there is a sense of intentionality that is mirrored by its opposite: “with the intent of doing harm” (viheṭhanābhiprāyābhiḥ). For more on prasāda and intention, see Rotman 2003 and 2009: 65–88.
634Divy 494.17–18, taṃ (mss. BC, tasmin) siṃhāsanaṃ yathāsthāne sthāpitam.Cowell and Neil (Divy 688) translate yathāsthāneas “as at first.” The Tibetan (66b4; 70a6) reads ji ltar gnas su bzhag pa de ltar mnan nas. Hiraoka (HA 25; HD 56), following the Tibetan, suggests yathā sthāne sthāpitaṃ tathā avaṣṭabdham. Perhaps, “he lowered it to the proper place.”
635Following Divy 161.3–10 (modified accordingly). Divy 494.21–22, “and so on as before” (pūrvavad yāvat).
636Divy 494.25, ut
sahetavyāni (sic mss. ACD; ms. B, utsaha-). Vaidya (Divy-V 433.27) marks it with a question. Perhaps read utsahavyāni (utsoḍhavyāni). Cf. the Tibetan (67a1; 70b5).
637Divy 494.26, anyaiḥ padair vyañjanair arthaṃ vibhaktum.More literally, “to analyze its meaning in terms of other words and letters.” Lojda (2009: 93–94) offers this translation: “Während sieben Tagen und Nächten [wurde ich fähig] die Bedeutung [dieser] einen Strophe durch andere Worte und Silben zu erklären.”
638Following Udānavarga xxviii, v. 1, read akaraṇam. Divy 495.1, karanam. Vaidya (Divy-V 434.1) emends to kāraṇam.
639This sentence appears to be the remnants of the venerable Panthaka’s exegesis of the first half of the verse, which is included in the Tibetan (67a1–4; 70b5–71a1). See Hiraoka 2007: ii, 374–75n184.
640Following the Tibetan (67a4; 71a1) and Hiraoka (HA 25; HD 56), read ardhasya. Divy 495.1, arthasya.
641Following Divy 495.14, read aprasāditaḥ. One might even read this more strongly: “Today the venerable Panthaka will have turned a great number of people away from the faith!” See too the Tibetan (67b2–3; 71a6–7). Divy 495.11–12, prasāditaḥ. Lojda (2009: 95) offers this translation: “Wird heute der ehrwürdige Panthaka bei einer grossen Menge von Menschen Vertrauen [in die Lehre des Buddha] erweckt haben?”
642Following the Tibetan (70b2; 73b5) and Divy 24.16, 87.16, etc., add putro jātaḥ. The Tibetan then reads, as per Divy 259.25–27, “Sexual pleasure is like salt water. The more you indulge in it, the more your thirst increases.”
643Following Cowell and Neil’s query (Divy 496n2) and Hiraoka (HA 25; HD 56–57), read andho jātaḥ. Divy 496.4, jātaḥ (mss. CD, jātāndhī-). The Tibetan (70b2–3; 73b6) reads mig gnyis mdongs par gyur to.
644Divy 496.9, cakaṭyodanaṃ kāñjikacchiṭim. The Tibetan (70b5; 74a1) understands them to be spoiled food—the former a kind of coarse rice (’bras chan rtsub mo) and the latter a kind of barley mash (rtsabs bskol ba). Cf. Maue 1996: 33–34, no. 19.
645Divy 496.14, piparikāyām (mss. ABC, piṭharik-). Edgerton (BHSD) suggests reading piṭharikāyām.
646Following the Tibetan (70b7; 74a4), add anyonyam. Divy 496.17 (omitted).
647Divy 496.25, paribhuktām(sic mss.). This is an odd form of the verb. Cf. the Tibetan (71a1–2; 74a6).
648Divy 497.8–10, asmākaṃ gṛhe eva ekamukhī sthālī putrakānyeṣu geheṣu na sthālīdvayaṃ tv ekamukham asmākaṃ mandabhāgyānām. The Tibetan (71a6–7; 74b4–5) reads this as a verse:
Sons, in other households there are single pots with single mouths,
but we, unfortunate as we are, have double pots with single mouths!
Hiraoka (HD 57) offers this reconstruction of the Sanskrit:
ekā ekamukhī sthālī putrakānyeṣu geheṣu|
sthālīdvayaṃ tv ekamukham asmākaṃ mandabhāgyānām||
Maue (1996: 35, nos. 27–28) reconstructs as follows:
putrakānyeṣu geheṣu ekaivamukhā sthālī |
asmākaṃ mandabhāgyānāṃ sthālīdvaye tv ekaṃ mukham ||
649Following Cowell and Neil’s query (Divy 497n2) and Hiraoka (HA 25; HD 57), read sutāḍitāḥ kṣatāḥ. Omitted in the Tibetan. Divy 497.10, sutāḍitākṣatāḥ. Vaidya (Divy-V 435.11) emends to sutāḍitāḥ.
650Following Cowell and Neil’s query (Divy 497n3) and Vaidya (Divy-V 435.15), read dharmatā. Divy 497.16, dharmā.
651Following the Tibetan (71b2; 74b7) and Hiraoka (HA 25; HD 57), read madhyabhāgaḥ. Divy 497.18, madhye sarpaḥ. Or, perhaps, simply emend madhye to madhyaḥ.
652Divy 497.19, hilimām.Edgerton (BHSD) explains that the term is “unknown; denotes a good kind of broth or liquid food.” The Tibetan (71b2; 74b7) reads pho sha’i khu sha. Hiraoka (HA 25; HD 57), following the Tibetan, suggests “hot” (ahimām) and suggests the same at Divy 497.20, 497.22, and 497.26.
653Divy 497.23, tasya vāṣpeṇa paṭale sphuṭite. Or perhaps, “The steam [from the broth] dissolved the film over his eyes.” Pliny, in his Natural History (1963: xxix, 38), recounts the various ways that a viper can be used to cure eye diseases, including one remedy that involves cutting off a viper’s head and tail and then boiling the body to make a kind of broth. Perhaps the understanding in the Divyāvadāna is that the snake catcher made the snake angry before cutting off its head and tail so that the snake’s poison would become medicine. This would have undermined the efforts of the twelve women to kill their father-in-law. My thanks to Dieter Maue for this reference.
654The Tibetan (71b4; 75a3) reads, “They reflected, ‘May he die quickly.’ Having reflected like this, they said, ‘Father, take some more. It will give you relief.’”
655Following Speyer (1902: 128–29) and Hiraoka (HA 25; HD 57), read parīttenāvavādenāvodya. Divy 498.12, parīttenāvavādena codya. Vaidya (Divy-V 435.29–30) reads parīttenāvādenācodya.
656Dieter Maue (2010) has critically reedited the following section of the story (Divy 254.3–262.6), making use of Sanskrit-Uyghur bilingual manuscript fragments as well as the Tibetan. My thanks to him for sharing his work and his insights.
657Divy 498.17, bhūtabhūtam(sic mss.).The standard expression reads bhūtapūrvam (Divy 57.9, 62.7, 73.24, etc.). The Tibetan (72a2; 75b2) here reads likewise.
658The standard formula (Divy 87.15–16, 301.7, etc.) reads “and from coupling, enjoying himself, and making love” (krīḍato ramamāṇasya paricārayataḥ). The Tibetan (72a3; 75b3) concurs.
659Divy 498.21, ṛṇaharaḥ. Hiraoka (HA 25; HD 57) emends to ṛṇadharaḥ.Following the standard formula (Divy 87.18, 254.11, 301.10, etc.) and the Tibetan (72a3; 75b3), Hiraoka also adds dhanahārakaś ca.Maue (2010: 599§1; cf. 1996: 36, no. 33) adds dhanaharaḥ.
660Following the Tibetan (72a5–6; 75b5), add bhaktācchādāḥ parikṣīṇāḥ. Divy 498.26 (omitted). Cowell and Neil (Divy 498n4) query prayojanam. That is, “If my wife needs food and clothing . . .”
661Divy 499.5, śrutam āhitaḥ(sic mss.). Cowell and Neil (Divy 499n2) query asmābhiḥ. Also possible is [asmākam] śrutam āhitaḥ. Omitted in the Tibetan (72a8; 76a1). Cf. Hiraoka 2007: ii, 379n256 and Maue 2010: 600n30.
662Divy 499.12, vināsitaḥ(sic mss.). Hiraoka (HA 25; HD 57), following the Tibetan (72b2; 76a3), suggests vikraye vināśitaḥ. Maue (2010: 600§3; cf. 615, nos. 34–36) reads trir api . . . artho vināśitaḥ, and he (2010: 606§3) offers this translation: “Dem war von einem anderen Mann
663Following the Tibetan (72b2–3; 76a3–4) and Maue (2010: 600§3; cf. 616–17, nos. 34–36), read tasya ca gṛhāt preṣyadārikā saṃkāratalasyopari mṛtamūṣikāṃ hitvā prayacchati cchorayitum. Hiraoka (HA 25; HD 57) reads sthāpayitvāinstead of hitvāand emends prayacchatito pragacchati.Divy 499.13–14, tasya ca gṛhāt preṣyadārikāyāḥ (mss., -dārikā) saṃkāratalasyopari(mss. ABC, -tarasyopari; ms. D, saṃkāratasyopapari) mṛtamūṣikāṃ dṛṣṭvā(mss., -kā dṛṣṭā) prayacchati cchorayitum. The Tibetan reads de’i khyim nas bu mo mngag gzhug mas phyag dar gyi steng du byi ba’i ro zhig bzhag ste phyir byung nas dor bar brtsams pa dang. Cowell and Neil (Divy 710) note parallels with Jātaka no. 4 and Kathāsaritsāgara i, 6.
664Maue (2010: 600§3; cf. 617, nos. 34–36), following the Uyghur, adds tāṃ dṛṣṭvā—that is, “having seen the mouse.” Divy 499.15 (omitted).
665Following the Tibetan (72b4; 76a5) and Hiraoka (HA 25; HD 57–58), read saṃkāro cchoritaḥ. Cf. Divy 585.9, saṃkāraś choritaḥ. Maue (2010: 600§3) reads likewise. Divy 499.20, saṃkāre choritaḥ (mss., samkāracchoritaḥ). Vaidya (Divy-V 436.21) emends to saṃkāre choritā.
666Divy 499.24, kalikāyā (mss. AB, kalli-; ms. D, kaśi). Maue (2010: 600§4) reads kalikayā.
667Following
the mss. (Divy 499n13), Edgerton (BHSD), and Hiraoka (HA 25; HD 58), read kalāvānām. Divy 499.25, kalāyānām.According to Mahāvyutpatti 5652, kalāvabeans are the same as kulatthabeans. Here, however, kalāva seems to reference beans in general and not a particular kind of lentil.
668Following Vaidya (Divy-V 436.26), the Tibetan (72b6; 76a7), and Hiraoka (HA 25; HD 58), read bhrāṣṭre. Divy 500.1, bhraṣṭre (mss. BC, braṣṭe; mss. AD, draṣṭe).
669Following Edgerton (BHSD, s.v. vardhanīya), read vardhanīyaṃ pūrṇam.Divy 500.1, vardhinīyasya pūrṇam (ex conj.; ms. A, vardhanīyagṛhya; ms. B, vardhanīyapūrṇagṛhyāsmāt; ms. C, vardhanīyapūrṇagṛhyasmāt; ms. D, vardhanīyasya pūrṇaṃ kṛtvā). Hiraoka (HA 25; HD 58), following the Tibetan (72b6; 76a7), reads vardhanikāṃ pūrṇām. Maue (2010: 600–601§5; cf. 619, no. 39.1) reads vardhanīṃ pūrṇam.
670Following Speyer (1902: 357) and Maue (2010: 601§5), read pātum. Divy 500.6, pātam (sic mss. ACD; ms. D, pāyam). Hiraoka (HA 25; HD 58), following the Tibetan (72b8; 76b2), reads pāyitam.
671Divy 500.7, bhāgineya. More literally, “nephew.”
672Divy 500.7, kāṣṭhānām. Hiraoka (HA 25; HD 58), following Speyer (1902: 357), reads kāṣṭhārthī.Also possible is kāṣṭhānām arthāya. The Tibetan (72b8; 76b2) reads shing thur ’gro’o.
673Divy 500.8–9, kiyatā āgamiṣyasi. Cowell and Neil (Divy 710) offer this translation: “He replies, ‘I am going for wood’; They answer, ‘We went early and only got so much; starting so late, how much can you hope to get?’” Following the Tibetan (72b8; 76b2), I read kiyatā in the sense of kiyatā kālena. Cf. Maue 2010: 606n94.
674Divy 500.10, kāṣṭhamūlikā. Maue (2010: 601§5; cf. 619, no. 39.2) reads kāṣṭhapūlikā. Likewise, at Divy 500.15, Maue (2010: 601§6) reads kāṣṭhapūlikām for kāṣṭhamūlikām.
675Divy 500.12–13, te kāṣṭhahārakās tathaiva tena kalāyaiḥ saṃvibhaktāh. I read this in the sense of te kāṣṭhahārakebhyaḥ tathaiva tena kalāyāḥ saṃvibhaktāh.
676Divy 500.18, piṇḍitamūlyam.Here the Sanskrit and English share the same idiom: “a payment” (mūlyam) that is “lumped together” (piṇḍita).