ON THE FIRST CANTO OF A~VAGHOS.

A'S BUDDHACARITA by CLAUS VOGEL

Marburg

With the appearance in 1935-1936 of/Fohnston's edition and translation o f A~vagho.sa's Buddhacarita, z and the publication in the following years o f a n u m b e r o f reviews, 2 the philological treatment o f this important work, which had been for decades a favourite object o f research, came to a virtual standstill. 3 The reason for such loss o f interest on the part of scholars seems to be that /rohnston had utilized not only the newlydiscovered archetype but also the Tibetan and Chinese versions, and that the absence o f any further material rendered the resumption o f the former studies unpromising on the face o f it. The ensuing notes, which are based on a close comparison o f the Sanskrit original with its Tibetan equivalent as h a n d e d d o w n in the Tanjur, 4 go to show that despite Johnston's and Weller's pioneer efforts there is yet m u c h r o o m for improvement, textual and otherwise, and that the understandable hesitation to walk oft-trodden paths o f knowledge was not justified in the present case. 1 Cantos 1-14, supplemented by a translation of cantos 15-28 in AO, xv, p. 26 sqq., p. 85 sqq., p. 231 sqq., p. 253 sqq. Buhot, RAA, x, p. 228; id., BAFAO, 1937, p. 69 sq.; Edgerton, JAOS, lvii, p. 422 sqq.; Keith, BSOS, ix, p. 214 sqq.; La Vall6e Poussin, MCB, v, p. 260 sqq.; Nobel, OLZ, xl, coL 451 sqq.; Schrader, JRAS, 1938, p. 130sqq.
8 LaudableexceptionsareWeller'sinquiryintotheeompositionofthepoem(ZDMG,

xciii, p. 306 sqq.) and his disclosure of two central Asian fragments of the text (ASA W, xlvi, 4). The third canto was recently translated into Italian by Pisani (Pagine, p. 56 sqq.). 4 The Buddhacarita belongs to the mDo or SFttra section of the Tanjur, where it is found in the following places: Chone xylograph (C), vol. ge (93), fol. 1 b 1-112bl; Derge xylograph (D), vol. ge (93), fol. lbl-103b2; Narthang xylograph (N), vol. t~e (94), fol. lbl-l19b7; Peking xylograph (P), vol. he (94), fol. 1.1-124b8 [~Otani reprint, vol. 129, pp. 121-172]. A critical edition of the Tibetan text is still a muchfelt desideratum. Weller's edition ends with canto t7 and relies only on two copies of the Narthang xylograph (those of the India Office Library, London, and the former Prussian State Library, Berlin), with occasional reference to the Leningrad copy. For the present article, we have collated the other three xylographs and recorded their variant readings wherever this seemed desirable.

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[tasmin vane gdmati rdjapatM] [prasfttik~lam. samavek.sa]mded / gayydm, vitdnopahitd.m prapede ndrfsahasrair abhinandyamdnd //

o n l y the t h i r d a n d f o u r t h p~das a n d the last two ak.saras o f the second p ~ d a have been t r a n s m i t t e d in S a n s k r i t : Its b e g i n n i n g is a skilful w o r d f o r - w o r d r e c o n s t r u c t i o n f r o m the T i b e t a n , which r e a d s :

dpal dab Idan-pai nags der rgyal-poi bdag-ldan-ma / rab-tu bltamsn-pai dus ni yait-dag mhon gzigs-dih / bla-re ~e-bar phul-bai gzims-mal tab thob-ste / mi-mo stoh-phrag-dag-gis mhon-par dga-bar byed //
N o w mhon as a v e r b a l prefix u s u a l l y stands for abhi, which w o u l d yield a p o s s i b l e if u n a t t e s t e d samabhfk.samdn,d " l o o k i n g f o r w a r d to, awaiting", a n d which goes to s h o w the d u b i o u s n e s s in detail o f such retranslations. I n e q u a t i n g mhon with ava, J o h n s t o n s h o u l d at least have a d d u c e d Bear. VI, 4 m/ton-par babs-nas (~ avat~rya). T o this m a y n o w be a d d e d Udr. p. 14.19 mtion-par gtor-te (,,, Divy. p. 554.16 avaMrya). 2. I n v. 9, the w o r d s tata.h prasannag ca babhftva pu.sya.h " t h e n as s o o n as Pu.sya b e c a m e f a v o u r a b l e " d o n o t fit their T i b e t a n c o u n t e r p a r t de-nas skar-ma rgyal tab Idan-par gyur-pai thse " t h e n at the t i m e o f the asterism Pu.sya h a v i n g b e c o m e possessed ( o f t h e m o o n ) " . 7 E v i d e n t l y the t r a n s l a t o r s h a d a variantprapanna before them, which seems to have served o n occasion as a s y n o n y m o f upapanna o r sam. panna: thus, e.g., in ~ak. 1,1 pratyak.s~bhi.h prapannas s tanubhir avatu vas tdbhir a.st.dbhir ~a.h " e n d o w e d What remains of the original Buddhacarita is preserved in a single palm-leaf manuscript (A) dating from c. 1300 and once consisting of 55 folios (up to xiv, 31), the first, third, seventh, and eighth being no longer extant. The Cambridge and Paris manuscripts (C, D, P) are merely copies of a revised and augmented transcript (13) made in 1830 by Amrt~nanda, the Residency pundit at Kathmandu, directly from A. The so-called Indian manuscripts are nothing but reproductions of Cowell's printed text, with such minor changes as modem taste would suggest. Cf. Johnston, Preface, p. vi sqq. and p. xviii sq. - Apart from the Nepalese tradition represented by A, there seems to have existed a central Asian tradition of still greater authenticity, two fragments of which (covering iii, 16-29, and xvi, 20-36) have been detected among the Turfan finds from ~or~uq. Cf. Weller, ASA W, xlvi, 4. 6 Thus NP; bltam CD. Not "then at the time of the star [i.e., the moon] having become possessed (of) Pu.sya', as Weller puts it, which would be possible in theory but cannot be harmonized with the Sanskrit. 8 According to the reading of the Devan~gari recension, which Kgt.avema glosses as upeta; cf. B6htlingk, Edition, p. 141. The Bengali version has prasanna instead.

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with these eight visible bodies, the Lord may protect you!" If, however, in the present case prapanna is the primary reading (which is very doubtful), then it should rather be interpreted in the light of such occurrences as AV. V, 17.4 prdpddi gagdh. "a hare appeared", Hariv. 11217 prapatsyati k.rtam,yugam "the golden age will set in", R. II, 37.977* rdtrydm,prapanndydm "when the night came on", and R. II, 48.31prapannd rajanf"the night came on". The prefix sam in sam.sk.rta has been rendered pleonasticaUy by legspar, which is used frequently in this sense; see, e.g., Bodhic. IX, 167b legs byuh-ba (,~ samudbhata), Udr. p. 17.34/35 legs-par brgyan-nas (~ Divy. p. 557.24 samalam, k.rtya), Udr. p. 25.5/6 legs-par dbugs-phyuh-~ig (~ Divy. p. 563.28 samdgvdsaya), and Udr. p. 43.26 legs phyuft-$ih (,,~Divy. p. 580.23 samuddh.rtya). Hence it is not necessary here to assume with Weller a variant susa.msk.rta, which - by the way - could hardly be made to suit the metre. 3. In v. 13, A's ~ jvalantyd has rightly been restored to ~ bhayojjvalantyd (Am.rtgnanda's conjecture), though the Tibetan od rab 'bar-ba-yis would at first sight suggest ~ prajvalantyd, which is unmetrical; rab(-tu) as an equivalent of ud ~ is limited to few occurrences, among these Bear. VI, 56 rab-tu drafts (,,, udbabarha) and Avaddnak. LX, 2 rab 'bar (~ ujjvala). 4. In v. 14, it seems well-nigh impossible to achieve any reasonable degree of certainty in reconciling the transmitted andkulanyubjasamudgatani "(steps) lifted up in an unflurried and uncrooked manner" with its Tibetan pendant 'khrugs-pa ma-yin yon-poi skyon-dag rab bsal-~ih "(steps) unflurried (and) freed from the faults of crookedness", and Johnston's andkulo 9 nyubjamalojjhitdni is about the most one can make of it. At any rate, A's original ubja (altered by a later hand to abja) is corroborated by the Tibetan. For tathaiva dhfrd.nipaddni sapta the Tibetan has de-ltar mi-gyo rab-tu brtan-pai gom-pa bdun, which would be tatha(caldny a)tidhfran, i padani sapta in Sanskrit (thus also Johnston). There can be little doubt that mi-gyo (,,, acala) "immovable" is but a negative paraphrase of atidhfra "very firm" added on metrical grounds and perhaps going back to a marginal gloss. For the correspondence of rab(-tu) and ati see Ud. Stylistic considerations make it indeed necessary in this case to refer andkulanot to pada but to the subject, which is not precluded by the Tibetan; anakulanyubjamalojjhita would be a monstrosity.

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X X I X , 44 (40), and Suv. pp. 42.4, 46.23, 67.2, 121.3, 168.3, 168.27, 170.13, 180.6, 180.9. 5. In v. 15, -

bodhdyajdto "smijagaddhitdrtham antyd bhavotpattir iyam. mameti / eaturdigam, sim.hagatir vilokya vd.Mm, ca bhavydrthakar~m uvdea //

Johnston concurs with Peterson, Nandargikar, and Joglekar in subordinatingjagaddhitdrtham to bodhdyaj6to "smi: "I a m born for Enlightenment for the good of the world". Though possible as such, his translation is not confirmed by the Tibetan, which has byah-chub phyir dah 'gro-la phan-pai phyir skyes-~ih "I am born for Enlightenment and for the good of the world". Besides this, the meaning of bhavya remains to be established. While earlier scholars took the word to signify either "auspicious" (Cowell, Formichi, Schmidt), "benignant" (Joglekar), or "future" (L6vi, Peterson, Cappeller), 1~ Johnston follows the Chinese in giving it the - purely lexical - sense of satya "true" (Hem., An., II, 364, and Med., ya, 42); the Tibetan equivalent snod-ldan11-rnams-kyi he calls "unintelligible and presumably corrupt". N o w snod-ldan, literally "vessel-having", TM denotes a m a n susceptible to divine things, and snod-ldan slob-ma, quoted by J/ischke (Dict., p. 319) from Mi-la-ras-pa's mGur-'bum, is "a disciple eager to be instructed". This agrees on the whole with Buddhist hybrid usage, where bhavya (like Pall bhabba and Prakrit bhavva) means "able, capable" (Edgerton, Diet., p. 407); 13 cf., e.g., Dbh. I P:

sdgarajale nimagnd.h kalpodddhe.su prak.sipMh / bhavyds te dharmaparydyam imam. grotum asam.digdhd.h //

Those plunged into the water of the ocean (and) hurled into the fires of the world (are) able to hear this way of (teaching) the Doctrine (only if) free from doubt, which runs in Tibetan :14 10 Nandargikar reads divya "divine" instead of bhavya. 11 Weller's stod-ldan "famous" is found in none of the xylographs (N included) and seems to be a tacit emendation, unless it is simply due to a mistake in copying. 12 Its Sanskrit correspondent bhajanavat is used in Nit. IV, 10, XI, 19, and XII, 17, to explain bhadra "blessed". 1~ Rudiments of this usage are traceable already in Vedic phrases such as dhenu.mbhfvy6 "about to become a milch cow" (MaitrS. IV, 4.8) and raja.mbhavya"destined to become king" (ApSr. XIII, 24.8). ~4 Peking Kanjur, Phal-chen (Avatat.nsaka), vol. li (3), fol. 57a2/3 ]~ Otani Reprint, vol. 25, p. 245].

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rgya-mthsoi chu byuh gyur-cih bskal-pai rues gdutis kyah / gal-te snod-gyur seres-can de-dag 'di-la San//
Those found in the water of the ocean and pained by the fire of the world, if able beings, will hear this. The equation here of bhavya and snod-gyur is substantiates the identity in the above context of bhavya and snod-ldan, and one might at least consider interpreting the phrase v&Mm. bhavydrthakadm according to the Tibetan as "a speech useful for those open (to the Doctrine)". 6. In v. 17, Johnston adopts for vai.df~rya the etymological rendering "beryl", which is obsolete. The stone in question must be identified as eat's-eye. Cf. Finot, Lapidaires, p. xlv sqq. Liiders' amendment yam gauravdt for yadgauravdt (NGG W, 1896, p. 2) ought to be rejected as the lectiofacilior. 7. Of v. 18, -

[ad.r~yabhaMg ca divau]kasa.h khe yasya prabhdvdt pragatai.h girobhi.h / ddh~rayan pdg.dararn dtapatram. bodh6ya jepuh, pararnagis,ag ca//

the first eight ak.saras are illegible in A, which accounts for Am.rt~nanda's Mdydtanfijasya divaukasa.h. They may, however, be restored from the Tibetan mi-m~on gyur-pai lha-rnams-kyis kyah as indicated; gyur-pa being a perfect past participle, its Sanskrit equivalent is more likely to have been bhf~ta than bhdva (as suggested by Johnston). is The comitative pran.atai.h girobhi.h, judging from its position, no doubt belongs to ddhdrayan. It seems hardly possible to refer it with Johnston to

jepu.h.
The question of whether A's ddhdrayan or B6htlingk's adhdrayan (BSGW, 1894, p. 162) is the primary reading cannot, despite Weller, be definitely settled by the Tibetan. Johnston's remark that kun-nas support s the transmitted text is due to a confusion, this prefix representing of course the d of dtapatra (~ kun-nas gduh-ba skyob-pa)! 8. In v. 19, A's bhaktivigi.st.anetrdh "their eyes marked with devotion" is - according to Johnston - borne out by the Chinese, which disposes of x5 Cf. Rahder, Glossary, p. 135. The Mongolian version has saba bolus, san, which like the Tibetan snod-gyurliterally means "having become a vessel". 1~ Wellerunderstands mi as "man", which is certainly not correct here.

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Cappeller's conjecture bhaktinivi.st.anetrd.h "their eyes entered by devotion" (Zll, I, p. 3). 17 It was not, however, the reading at the bottom of T's gus-pai mig gzir-cih "troubled with eyes of devotion". In spite of the problem raised by gus-paU s it is quite clear that the Tibetans had before them a variant bhaktivikli.st.anetr&h "their eyes troubled with devotion", whatever its merits may be. Weller's bhaktiviMi~t.anetrd.h "their eyes standing wide apart (because) of devotion" originates in the dubious assumption that gzir-mig denotes "wall-eyes" - a meaning recorded by J~ischke in the first (lithographic) draft of his dictionary but not included in the final copy? 9 9. In v. 20, Johnston takes tathdgata to signify, not the Buddha, but rather "in this fashion" Ill, on the ground that Agvagho.sa does not apply such terms to the Buddha till he attained Enlightenment. Schrader (JRAS, 1938, p. 133) rightly points out, however, that i f - in connection with Asita's v i s i t - the child can by anticipation of his future be called "putting an end to birth" (janmantakara I, 49), the word tathdgata may well have its ordinary meaning in the present context. Nor does the Tibetan bear any such interpretation. 10. In v. 22, the equation of anirita "unstirred" with "dus ma byas-pa "unprepared" is striking. Had the basic text by any chance asam.sk.rta? In v. 23, similarly, the words prdguttare cavasathapradege "and in the north-eastern part of the palace" do not quite fit their Tibetan pendant ~ar dab byah-gi mthsams-kyi khah-pai phyogs gcig-na "in the one part of the palace of the north-eastern quarter". Did the translators perhaps read praguttaraikavasathapradege? in neither case, the possibility of a free rendering can be excluded, though. 11. In v. 24, -

dharmdrthibhir bhfttaga.naig ca divya& taddar~andrtha.m vanam @upftre / kautahalenaiva ca pddape[bhya.h] [pu.spa.ny akale vinipdtitdni] //

the Tibetans have co-ordinated divyai.h with bhfttagan,ai.h, translating the whole stanza as follows: 17 Nandargikar has bhaktivinitanetra~, Joglekar bhaktiviM.st.acinta.h. is The genitive seems to go back to an eccentric interpretation rather than a mistake; one would expect the instrumental gus-pas. 19 Cf. Laufer, Klu 'bum, p. 103.

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chos dab ldan-pai lha dab "byuh-poi thsogs-rnams-kyis / de ni blta~~ don-du nags-thsal rab gah-ste / rmad-byuh ito-mthsar gyur-pa-gid-kyi gih-las kyah / me-tog-rnams ni dua ma-yin-par hes-par brul / /
By gods and hosts of beings possessed of the Doctrine the grove was thronged for the sake of seeing him; and from the trees, reduced to great amazement, the blossoms fell at the wrong time. Of the second half of the verse, only the first ten syllables are extant in Sanskrit. The remaining portion, which belonged to folio 3 of the manuscript (now lost), ran more or less as intimated above. ~1 That the final pddapai- of folio 2, which led Am.rt~nanda to supply pddapai[g ca prapajaya'm dsa sagandhapu.spai.h], must be altered to p~dape- is not against this restoration, inasmuch as ai and e were mixed up by the copyist in other places also; besides dprapftrai (for dpupftre) in p~da b, compare upeti (for upaiti) in 46b and 64d, upaihi (for upehi) in 57b, aivarn (for evam) in 59a, and ne.sthikam (for nai.st.hikam) in 76d. Considering these scribal errors, it is indeed tempting to change kautf~halenaiva with Gawrofiski (RO, I, p. 19) into kaut~haleneva "as if by amazement"; for though eva is certified by gid, it may still be nothing but an old corruption. By no means, however, does the absence of ira warrant Johnston's rendering "and in their wonderment they [i.e., the troops of heavenly beings] cast flowers from the trees, though out of season", which is quite incompatible with the acceptation of brul (see J/ischke, Dict., p. 381); ~ as reconstructed from the Tibetan, the third and fourth p~das can only be turned: "and by amazement the blossoms were caused to fall from the trees at the wrong time". 12. Of v. 40, nothing is left in Sanskrit but the last seven ak.saras at the beginning of folio 4, which were disregarded by Am.rt~nanda and which read as under:

~ - ~ - traiva ca no nibodha //
20 Thus NP; lta CD. 21 The predicate is uncertain, only ni- being protected by hes-par. Johnston suggests akale "pinipatitani,but a concessiveapi would hardly have been omitted by the Tibetans; of two verbal prefixes, on the other hand, one frequently remains untranslated. ~ In Ud. XVIII, 12 (11), to be sure, rab-tu rnam 'brul represents vipramuKcati;but here the sentence-construction has been changed, the first two hemistichs reading fi-ltar dbyar-ka ba -ku-lai me-tog rab-tu rnam "brulltar ("just as the Bakula blossoms fall off during the rains") in Tibetan as against var.sdsuhi yathd pu.spa.m vaguro vipramu~cati ("just as the Bakula tree casts off its blossoms during the rains") in Sanskrit. - bakula: Indian medlar [Mimusops elengi L.].

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From the Tibetan 'dir ya~ bdag-gF ~ dper-brjod-dag ni mkhyen-par mdzod "just hear our examples of this" it would appear that -traiva must be restored to atraiva (not tatraiva), and that the preceding antibacchius or amphibrachys must conform to a plural noun meaning "examples" or the like. Now Johnston, rightly observing that such a plural n o u n - whichever it is - cannot be fitted in with atraiva, amends the transmitted text by deleting eva and supplying nidar~andni:

nidar~andny atra ca no nibodha //

But this conjecture is untenable inasmuch as it does not explain how the alleged corruption arose. On the other hand, all difficulties are removed at once if we abandon the unwieldy plural for a collective singular and replace nidar~ana by its synonym d.r.st.dnta:

[drs. t.dntam a]traiva ca no nibodha //

While instances of a Tibetan plural representing a Sanskrit singular are too numerous in translation literature to require comment, d.r.st.dnta is not only the most probable - since most frequent - correlate of dpe(r-brjod), ~4 but is also found combined with atra in at least two further occurrences:

antardu.st.a.h samdyukta.h sarvdnarthakara.h kila / Sakuni.h Sakat.dra~ ca dr.stantav atra bhftpate //

A morally debased (person) in charge (is) verily productive of all (sorts of) mischief; Sakuni and gakat~ra (are) examples of this, O king! [Hit. II, 91.]

t.rptiyoga.h paren, dpi mahimnd na mahdttmandm / pareag candrodaydkdhk.M d.r.st.~nto "tr a mahdrn, ara.h / /
With the great, the attainment of satisfaction (is brought about) not even by supreme greatness; an example of this (is) the great sea, (which, though) full, (is) desirous of (reaching) the moon's elevation. [~iL II, 31.] 13. In v. 41, the question raised by Johnston if we should read Bh.rgur A~girdg ca instead of Bh.rgur Aizgird va cannot finally be answered from the Tibetan, which has a dual phrase ~5 here: Ses~-ldan fi?an-spoh-dag. But Keith (BSOS, IX, p. 219) is probably right in pointing out that nobody would have substituted vd if ca were primary. So we should keep to vd as the lectio difficilior.
2a 24 25 26 p. Thus CD; gis NP. Cf. Lokesh Chandra, Dict., vii, p. 1473 sqq. Cf. Beckh, Beitriige, p. 11, and Udanavarga, p. 159. Thus also ii, 36 and Mvy. 3572 (Sakaki's edition); Weller's ~qe/, based on Mvy. i, 26 (Ross' edition), is dubious.

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The Tibetan ~i-ba was connected by Weller, who still had the corrupt Sanskrit equivalent tau ca before him, with de-dag-gi 27 sras ( ~ tayo.h sutau): "deren beide gliickliche S~hne". It now appears from A's saumya that the word is rather intended to be an address to King Suddhodana: "Sire!" 14. In v. 43, the mythological background of the first two hemistichs has been elucidated by Jacobi (GGA, 1896, p. 78) and Leumann (NGGW, 1896, p. 86). ~s As Johnston's note is too short to be readily understandable, the situation may be outlined here once more. The former reference is to the well-known legend that V~Imiki, on seeing a huntsman shoot down the male of a curlew couple, uttered the following maledictory ~loka (R. I, 2.14): ~~

md ni.s~da prati.stha.m tvam agama.h ~dgvati.h samd.h / yat kraugcamithundd ekam avadM.h kdmamohitarn //
Not, O Ni~da, shall you find peace to all eternity since of the curlew couple you have killed one (partner) maddened with love (for the other)! The latter reference is to a similar story telling how Cyavana, who lived in the waters, was caught in a net together with fish and sighed over their death, failing, however, to put his compassion into words (MBh. XIII, 50.23):

sa munis tat tad~ d.r.st.vd matsy~ndm, kadanam, k.rtam / babhftva k.rpaydvi.st.o ni.Mvasam, g ca puna.h punah. [/
Then, when the sage saw (that) the killing of the fish (had been) done, he was filled with pity and (kept) sighing again and again. 15. In v. 44ab, Ggdhina denotes Vigvgmitra, the son of Ggdhi(n) and grandson of Kugika, z~ who according to epic mythology (MBh. IX, 39; R. I, 50-64) was born a kshatriya but aspired to, and ultimately obtained, brahminhood with a view to defeating his rival Vasi.s.tha. See Liiders, NGGW, 1896, p. 2, whose conjecture tad Gddhina.h (for I]'s tatsddhanam.) was fully borne out by the reading of A. 27 Thus CD; gis NP. 28 Not WZKM, vii, p. 197, as Weller has it, which yields little for the problem at hand. z9 Quoted in Dhvanyal. i, 5 and Uttarar. ii, 5. For ma - agamaO (instead of ma gamaO)see PW, v, 679 inf., and B6htlingk, BSGW, 1887, p. 218. 30 Also called Ku~an~tbha(R. i, 50. 18-19)and Ku~hmba( VP. vii, p. 399). The Tibetan text has Kun-~a, a corruption of Ku-~a (Mvy. 3566), which is the name of Vi~v~mitra's great-grandfather.

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In v. 44cd, an allusion is made to Aik.sv~ka Sagara letting his 60,000 sons excavate the earth in search of his lost sacrificial horse (MBh. III, 104-105; R. I, 37-39); the basin so hollowed out was later filled by Gafigh and named Sagara or Ocean (MBh. XII, 29.127). 16. In v. 45, the patronymic Sauri has been reproduced by the Tibetans as Khyab-'jug, which signifies both Vi.sn.u in general and Vi.sn.u in his eighth avatar as K.rs..na (Mvy. 3130 sq). Literally meaning "PenetratorEnterer", this seems to be a compromise between the two derivations of Vi.sn.u prevalent in ancient India - that from vi~ "to penetrate" and that from vii "to enter" (U.n. Iii, 39, Sch.). 17. In v. 46, the transmitted kdla.h "time" is undoubtedly corrupt for vam.gah. "family", as correctly inferred by Johnston from the Tibetan and Chinese versions. To obviate a misunderstanding, it may be pointed out, however, that the Tibetan la~-thso dah ni rigs-dag is a dual phrase, 81 and that the suffix dag does not require us to read vam.~d.h "families", as Weller's translation would suggest. 18. In v. 47, -

evam. n.rpa.hpratyayitair dvijais tair dgvdsitoJ cdpy abhinanditag ca / ~ahkdm ani.stdm, vijahau manasta.h prahar.sam evddhikam aruroha //

pratyayita has been referred by the Tibetans, not to dvija, but to n.rpa, which supposes a variant pratyayito: "Thus consoled and rejoiced by the
twice-born, the trustful king ...". It is inconceivable why Johnston, despite Mvy. 6985, wants to equate yid-ches-pa rather with pratydyita. 19. In v. 49, the words saddharrnatar~dt "out of thirst for the true Doctrine" have been Tibetanized as dam-pai chos-la gus-pai "devoted to the true Doctrine" and connected with Sdkyegvarasya. Apparently the translators had a variant saddharmabhakter or the like before them, Johnston's alternative saddharmabhaktasya being against the metre. 20. In v. 50, -

tam. brahmavidbrahmaviddm, jvalantam. brdhmyd griyd caiva tapa.Mriyd ca / r6j'go gurur gauravasatkriydbhydm. pravegaydm dsa narendrasadma //

Johnston follows the Tibetan in taking brahmavidbrahmavid for a c o m 31 See note 25.

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pound and reading ~ instead of ~ "Him, the bralmaa knower among the brahma knowers shining with brahmanical glory as well as ascetical glory,the king's spiritual teacher led with reverence and honour into the royal abode" (our modified rendering). His interpretation is rejected by Keith(BSOS, IX, p. 220) on the groundsthat sucha compound would be a monstrosityunworthy of A~vaghosa, and that the collocation mantravinmantravittama (Brh. III, 133) adduced by Johnston as a parallel need not necessarilybe a compound either: In Keith's opinion, brahmavid should be made an attribute of guruh and brahmaviddm an adjunct thereof, as was already done by Cowdl: "Him, shining with brahmanical glory as well as ascetical glory, the king's spiritual teacher, a brahma knower among the brahma knowers, led with reverence and honour into the royal abode" (again our modified rendering). If this intricate sentence-construction were correct, then Agvaghosa would indeed be guiltyof a monstrosityunworthyof him! The onlyjustifiable objection that may be raised against Johnston's proposala~ is that he substitutes the lectiofacilioraa for the lectio difficilior, which should be avoided as a matter of principle, even if the Tibetan is in favour of it. So we would much rather understand brahmavidbrahmaviddm as a partitive genitive belongingto jvalantam: "Him, shining among the brahma knowers of the brahma knowers with brahmanical glory as well as ascetical glory,the king's spiritual teacher led with reverence and honour into the royal abode". The words gauravasatkriydbhydm are regarded by the Tibetans, not as an instrumental ("with reverence and honour"), but as an ablative ("out of reverence and honour"), which is equally satisfactory.
21. In v. 51, the Tibetans have taken liberties with the bahuvrihi kumdrajanmdgatahar.savega, transforming dgata into a gerund and combining what remains into a causal phrase: g$on-nu bltams-pa-la ni dga-bai gugs-kyis o~s "having gone (to the precincts of the royal harem) in an outburst of joy at the prince's birth". This does not, however, imply a variant reading. 22. in v. 52, the Tibetan $abs-bsil mchod-yon short 'gro is a word-for-word rendering ofpddydrghyapftrvam, literally "foot-water and guest-offerings preceding". Weller's translation "unter vorheriger Darbringung der FuBwaschung" is not correct. The term argh(y)a (,,~ mchod-yon in Mvy. ~ The caesura at the fifth syllable is not affected by it either; for the break may occur after the member of a compound as well. 88 That ~ is the lectiofacilioralready appears from CD's reading.

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4352 and Ndg. I, 11) denotes offerings for the reception o f a guest o f h o n our; these consist as a rule of rice, B e r m u d a grass, flowers, sandal paste, and the like with or without water, but often only o f water given in a w o o d e n cup. a4

53, the first two hemistichs o f the Tibetan version run bdag-gi rigs ni rjes-su 35 bzuh phyir nor-ldan des z6 / ga~-~ig bdag-la gzigs phyir bcom-ldan get g~egs-la " m y family is fortunate because o f (your) favour,
23. I n v. inasmuch as Y o u r Holiness has come to see me". This does n o t quite fit our present dhanyo 'stay anugrdhyam idam. kulam, me yah mdm. did.rk.sur bhagavdn upeta.h "fortunate a m I (and) to be favoured (is) this m y family in that Y o u r Holiness (has) come wishing to see me". While it is more or less certain that the translators must have read dhanyam, hi 87 instead of dhanyo "smi, the preceding rjes-su bzuh phyir seems to resist any satisfactory h a r m o n i z a t i o n with anugrdhyam idam, unless we change this into anugrdhyakatvdt or some other phrase far wide o f the transmitted text; perhaps it is simply corrupt for rjes-su gzu~ bya, in which case des would represent - t h o u g h n o t correspond to - idam. 24. I n v. 54, J o h n s t o n ' s n.rpeeopamantrita.h is a misprint for nrpe.nopanimantritah., as noted in the Corrigenda. W h y it should be better to separate savismayotphullavi~dlad.r.st.i after sa, as 5ohnston wants to make us believe with reference to Saund. X, 35, is inconceivable. There is no difficulty whatever in rendering this comp o u n d "his wide-open eyes filled with wonder" and thereby keeping it in tune with the Tibetan rab-rgyas ya~s-pai spyan ni ya-mthsan dah bcas-pa "filled with wonder as to his wide-open eyes", as 25. In v. 56, it is quite certain f r o m the Tibetan as well as f r o m the Chinese that A~vagho.sa wrote dharmen, a sftk.smen,a dhanany avdpya instead o f the transmitted dharmen, a sftk.smdi dhandny avdpya. Referring 84 cf. Apte, Dict., i, p. 221. An anonymous w quoted by Apte specifies water, milk, the pointed blade of kuga grass, curds, ghee, rice, barley, and white mustard as ingredients: apa.h k.sira~ kugagra.m ca dadhi sarpi.h sata.nd.ulam / yavab siddharthakag

caiva a.st.~go 'rgha.hprakfrtitab // 86 Thus CDP; bdag-gis and rjes ni N. ns Weller's ~es, questioned already by Johnston, is not borne out by the xylographs
(including N). 87 Johnston's dhanyam would break the metre. 88 Placing the final member ofa bahuvrihi before the initial member and treating it as a modal accusative (often, as here, followed by hi) is one of the commonest ways of turning such compounds into Tibetan. Hence Weller's translation "dessert Augen welt gerffnet waren, der verwundert war" is erroneous.

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phra-moi to nor-rnams in spite of the intervening chos-kyis, 89 as Weller

does after the manner of a hyperbaton, would be a Sanskritism hardly permissible in Tibetan. 26. In v. 59, it is slightly inaccurate to render ahka by "lap", even though the dictionaries usually do so; for atika is, strictly speaking, the "flank" or curve above the hip where infants sitting astride are carried by their Indian mothers up to the present day (MW, p. 7). The Tibetan pail, on the other hand, denotes the bend or hollow formed either by the belly and thighs in sitting or by the arms and chest in carrying something, and hence may be translated by "lap" or "bosom" (J/ischke, Dict., p. 322). 27. In v. 61, neither the transmitted pak.sm~ntavica~ciMgru.h "with tears flickering on the ends of his eyelashes" nor Amrt~nanda's pak.sm~ntavira~ciM&u.h "with tears loosening from the ends of his eyelashes" (see Leumann, NGGW, 1896, p. 86) and Kielhorn's paks.mdntavilambitd&u.h "with tears hanging on the ends of his eyelashes" (see Cowell, Transl., p. 12)40 conform to the Tibetan rdzi-mai mtha-ru mchi-ma rnam 41 byuh-ste "tears appeared at the ends of his eyelashes", which suggests pak.smdntavibhaviM&u.h as the underlying text. Though ca~c is not elsewhere found compounded with vi, A's reading is probably the original one. 28. In v. 62, ba.spaka.sdyakaelhah. "his throat choked with tears" has been Tibetanized as mchi-ma dab ni gre-ba kha-~ih, which WeUer translates "(in der) Kehle (einen) bitteren (Geschmack) durch die Tr/inen". While it is true that our modern dictionaries assign to kha-ba only the meaning "bitter", this word is attested in medical texts also as an equivalent of ka!u(ka) "pungent" (see Vogel on A.sldhg. I, 1.14), which would be more appropriate here. At any rate, rendering ka.sdya by kha-ba is rather eccentric, to say the least, its usual sense being "astringent"; is kha-~ih possibly corrupt for bska-~ih? 29. In v. 64, A's labdhd (periphrastic future used in a passive sense) positively deserves preference to CoweU's labdha.h, if only because it is the lectio difficilior. Keith's objection (BSOS, IX, p. 219) is not well taken, 39 Thus NP; kyi CD. to The conjecture pak.smantar iva(~)citagrub, on which Nandargikar's pak.smantar ivacitagruO (thus also Cappeller, ZII, i, p. 3) and Joglekar's pak.smantarita~cita~ruO appear to be based, was retracted by Cowetl himself. 41 WeUer'semendation, the rnamsof the xylographsbeing indeed suspect.

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and his remark that a feminine a~jali might be suspected is more than doubtful. 30. In v. 65, -

apy ak.sayam, me ya~aso nidh~na.m kaccid dhruvo me kulahastasdra.h / api praydsydmi sukham, paratra supto 'pi putro 'nimi~aikaeak~u.h //

the last pAda is, according to Johnston, an unsolved crux. Cowell, who was followed by most later scholars (Nandargikar, Joglekar, Schmidt, and Cappeller), substituted a locative absolute supte 'piputre, rendering: "Shall I ever depart happily to another life, - I who keep one eye ever awake, even when my son is asleep?" But Johnston objects that this is inconsistent with the king residing in the other world and animiaa suggesting that he is a god in heaven, which is not implied by Cowell's version at all. He prefers to join L6vi and Formichi in changingputro to putre, translating: "Shall I win bliss in the next world, even in the sleep of death having one eye open in the shape of my son?" Though with much reserve, he feels justified to do so on account of the Chinese, which says: "When I die, shall I with happy mind be born peacefully and happily in the other world, like the two eyes of a man, the one closed and the other open?" How this dubious paraphrase could be a sufficient reason for Johnston to tamper with the unanimously transmitted text 42 is inconceivable, all the more as the latter makes good sense if viewed from the right angle: "Shall I pass into the other (world) happily, (and will) my son (be a king) whose one eye is open even when (he is) asleep?" For able kings are in fact required to show vigilance even in their sleep; cf. R. III, 31.20, Ragh. XVII, 51, Kdm. vii, 58. Under these circumstances, it seems best not to alter the present text in any way. 31. Inv. 66, Johnston translates (in accordance with Joglekar and, tosome extent, with the Tibetan): "Is this young shoot of my family, just sprung up, fated to wither without flowering?" It may be mentioned, however, that the words kaccin na mejdtam aphullam eva kulapravdla .m pari~o~abhdgi are susceptible of one other interpretation (adopted by the majority of scholars), to wit, "Surely (this) sprout of my family (was) not born (to be) blossomless, destined (only) to wither!" The corresponding bdag-gi rigs-kyi myu-gu skyes-par 4a ma rgyas-par / yolis-su skarns-pai skal-ba a4
43 A's reading supto 'pi putro is confirmed by CDP (and hence l~) as well as by the Tibetan. ,8 Thus NP; pa CD. 44 Thus D N ; pa CP (cf. Das, Diet., p. 87).

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-can dig min sgam-mam we would turn literally, "Do you think (this) sprout of my family is not one having the fate of withering without blossoming, so that he was (simply) born4~? '' In the last hemistich, Johnston takes offence at the combination of a singular and plural: sneham, sute vetsi hi bandhavdndm "you well know the love of relatives for a son". Here Keith (BSOS, IX, p. 219) points out correctly no doubt - that sure is the idiomatic and regular Sanskrit, which would be upset by using sute.su.
32. In v. 67, narendram belongs 6n6 lcotvo~ to buddhvd and babhd.se alike: ity dgatdvegam ani.stabuddhyd buddhvd narendra .m sa munir babhd.se "noting (that) the king (was) thus troubled by the notion of evil,~ the seer spoke to him ...". The Tibetan, which is by its strict rules of wordorder incapable of such constructions, has referred it only to babM.se, leaving the object of buddhvd to be guessed from the context: de-ltar

rni-'dod blo-yis 'khrul-pa 47 byuft gyur-pa / rig-has mi-dbah rgyal-la thub-pa des smras-pa "noting (that he) was thus troubled by the notion of evil,4s the seer spoke to the king, the lord of men . . . . ".
33. In v. 68, va~cand (lit. "deception") has been variously rendered by "esp6rances d4~ues" (L6vi), "loss" (Peterson), "disappointment" (Cowell, Nandargikar, Joglekar, Johnston), "diffalta" (Formichi), "MiBgeschick" (Cappeller), and "verlorene Miihe" (Schmidt). None of these equivalents seem quite to the point - except Schmidt's, which is based on PW, VI, 639; cf. Kum. VI, 47:

atha te munayo divyd.h prek.sya haimavatam, puram / svargdbhisam, dhisuk.rtam. ~a~can&n ira menire //
Now when the divine seers beheld the Himalaya town (of O~adhiprastha), they regarded as lost labour the righteous acts intended for heaven. For a similar usage of vagcand ("lost time") see Ragh. XI, 36 and Mdlatfm. III, 124. The Tibetan skye-ba zad-pai rKed-par sla 49 min rtogsS~ "di skyes, 45 That is substantially, "so that he was born in vain". Weller omits the initial bdag-gi rigs-kyi myu-gu and construes differently: "Ist deiner Meinung naeh nieht v611iges Verdorren sein Teil, so dab er geboren wurde, ohne sieh zu entwiekeln?" But we are not convinced that ma rgyas-par can be subordinated to the preceding skyes-par. 4n Or, "by (some) evil notion". 47 Thus CDP and probably also N; ba Weller. ~ See note 46. 49 Thus Weller; bla CDNP (but see J~ischke, Dict., p. 383). ~o Thus CDP; rtags N.

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which represents ayam. ca jdto jdtik.sayasydsulabhasya boddhd, should be translated: "while he is born who commands the knowledge, not easy to gain, of destroying birth", with r~ed-par sla rain referring to rtogs-pa 51 and -po (as bdag-sgra) denoting the agent. 52 34. In v. 70, Weller's emendation 'byid-par 'gyur "disappearing" is untenable inasmuch as all xylographs, including N, have byih-bar gyur "sunken" (not byid-par gyur). At best one might conjecture 'byih-bar 'gyur "sinking"; but neither 'byid-par 'gyur nor 'byih-bar 'gyur represent the corresponding uhyamdna "being driven (off the course)", which would rather be 'ded-par 'gyur. Evidently the translators had a variant reading before them, or else took some liberty with the text. Turning to another peculiarity of the Tibetan version, jardtarahga has been combined with mara.nogravega into a single phrase: rga-bai dba53-rlabs 'chi-bai ~ugs ni drag-po. In the light of these remarks, we would render the whole stanza in its Tibetan form as follows: "With the great boat (of) knowledge he will rescue the suffering (and) sunken creatures from the ocean (of) misery having illness as scattered foam (and being) violent in its waves of old age (and) flood of death". 35. In v. 71, -

praj~dmbuvegdm, sthiradflavaprd.m samddht~ftdm, vratacakravdkdm / asyottamdm, dharmanadf .mprav.rttdm. tr~n.drdita.h pdsyati fivaloka.h //

the Tibetans have treated pgdas a and b each as one compound, disregarding the case-endings of *vega and ~

ges-rab chu-yi dugs-la brtan54-pai thsul-khrims hogs / tift-he-'dzin ni bsil-bai brtul-dugs hah-pa 'phyo /
(having) for its banks the moral laws firm in the current of wisdom-water (and) for its swimming-geese the vows cooling concentration. This makes it fairly certain that they had a variant prajgdmbuvegasthiradflavaprdm, samadhiditavratacakravdkam before them, however odd its meaning may be. 51 Not to "di, as Weller seems to believe ("der nicht leicht zu erlangen ist"), unless "der" is a printer's error for "das". 52 Cf. Das, Dict., p. 785. ~8 Thus NP; dpa CD (el. Das, Dict., p. 788). ~4 Thus NP; brten CD.

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36. In v. 72, it is doubtful if the Tibetans actually read something like viAuddhimarga "path of purgation" for the present vimok.samdrga "path of deliverance", as Weller would infer from its corresponding rnam-par dag-pai lam; see Sam.dh. VIII, 15.4, where rnam-par dag-pai cha dab 'thun-pa renders vimoksabhagfya "conducive to deliverance". In the last hemistich, the Tibetans have altered the sentence-construction by placing adhvagebhya.h on a par with e.sa.h, writing lam rab-chudzos-rnams-la lam-'gro-rnams b$in-du "like travellers to those having strayed from the (right) path". It seems hardly possible, though, to trace this to a variant in the basic copy. 37. In v. 74, -

t.rsn,argalam, mohatama.hkap~lam. dvaram, prajdnam apaydnaheto.h / vipdtayis,yaty ayam uttamena saddharmaM.dena durasadena //

the words t.rsn, argalam, mohatamah,kapatam, dvdram have been all but unanimously interpreted so far to mean "the door whose bolt is lust (and) whose leaves are ignorance and darkness". Now lust (usually raga) and ignorance (moha), together with hatred (dvesa), constitute the three moral poisons (visa) of Buddhist philosophy, being symbolized by a dove, pig, and serpent respectively in the nave of the wheel of life (see WaddeU, Buddhism, p. 105 sqq.). So if A~vagho.sa had had in mind the image of a two-winged door, he would scarcely have failed to choose the apposite terms to render it well. But tamas is a quasi-synonym of moha, and mohatamas as a copulative compound is a meaningless tautology; as a descriptive compound, on the other hand, it would make excellent sense, besides having been used so by the poet once before (v. 69). Hence we propose to translate: "The door whose bolt is lust (and) whose panel is the darkness of ignorance 55 ...". Another problem is raised by ta.da, which is commonly understood as "blow" or "stroke". 56 Johnston takes it here to signify "key", adducing AvadanaL II, 56, while Edgerton (JAOS, LVII, p. 424) compares Pali ta[a. This does not, however, fit the verb vipat., whose acceptation is "to split in two, tear open, tear out, destroy" (MW, p. 973). We would therefore much rather join the majority of scholars in translating: "... he will break down for man's getaway with the vehement (and) irresistible
~5 Thus already Formichi: "tenebra dell'errore". The Tibetan is no help here, being ambiguous itself, though Weller renders ma-rig mun-pa by "Finsternis des Niehtwissens". 5~ IAvi has "b61ier", Peterson "hammer", and Cappeller "Schl~igel".

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blow of the true Doctrine". Johnston's assumption that primarily td.da must refer to some part of the door seems to be somewhat dogmatic; the image simply is not quite the same as in the well-known verse quoted by Abhinavagupta (p. 152) from Bh~sa's Svapnavdsavadatta (but not found in the transmitted text), viz.,

sam. citapak.smakapdtam, nayanadvdram, svarftpata.danena / udghdt.ya sd pravi.st.d hrdayagrham, me nrpatanftjd //

Having unlocked with the key of her own beauty the door of my eyes whose panels are dense eyelashes, the king's daughter entered the house ofrny heart. It is not impossible, though, that vipdt.ayi.syati is an old corruption of vighdt.ayir (as given in the margin of A) going back to a scribe who knew tdda only in the ordinary sense of "blow"; for the Tibetans already had difficulties with the word, rendering it unsatisfactorily by sgra "sound" (~gho.sa; cf. Hem., An., II, 117, and Med., .da, 14). The Tanjur reads rnam-par 'byed-par 'gyur "he will open up", which suits vighdt.ayi.syati better than vipdt.ayi.syati. 38. In v. 76, Johnston interprets mohena vd kdmasukhair maddd vd to mean "through delusion by reason of the sensual pleasures or through intoxication of mind". Attractive though this translation may appear by itself, it is not confirmed by the Tibetan, which reads: rmohs67-sam "dod-pai bde-ba-yis-sam rgyags-las rub "be it through ignorance or sensual pleasure or out of arrogance". Probably the vd after kdmasukhai.h is missing only for metrical reasons. 39. In v. 77, Johnston retranslates the Tibetan yon-tan rgya-mthso 'di-las 'khrul gyur bdag-gi ni as asmdc ca bhra.st.asya gun.drn.avdn me, which spoils the metre; for the bhr of bhra.st.asya makes the preceding ca prosodicaUy long: s In spite of "di-las, the basic text must have read bhra.st.asya tasmdc ca gu.ndr.navdn m e : 9 40. In v. 78, -

iti grutdrtha.h sasuh.rt saddras tyaktvd vi.sadam, mumude narendra.h / evam.vidho 'yam. tanayo mameti mene sa hi svdm api saramattam //

57 Thus CD; srno~s NP. ~s Only before kr, pr, br, and hr may vowels be short by a sort of poetical license. Cf. Apte, Dict., iii, app., p. 1.

5~ Or gunar.navad me (Weller), the nasalization being optional in these cases; cf. P~.n viii, 4.45.

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the phrase iti grutdrthah, should be understood in the light of Suddhodana's question kasmdt tara dMra bd.spa.h "why your tears, O steadfast one?" (v. 63), and consequently be rendered "thus having learned the reason (of Asita's tears)". Neither "word" (L6vi, Cowell, Cappeller, Schmidt), "substance" (Nandargikar), "prophecy" (Formichi), nor "explanation" (~oglekar, Johnston) hit the true meaning of artha in this context. The words svdrn api sdramattdm are best taken with Cowell, Nandargikar, and Joglekar to be a double accusative: "(he considered) his (son's) excellence also his own". The Tibetan has substantially the same: des ni bdag-~id-la ni s~ih-po Idan-par bsams 6~ "he considered himself to be possessed of (his son's) excellence", though it treats api with the majority of scholars (except Schmidt) to be merely emphatic. Johnston regards evam. vidho 'yam. tanayo mameti as the object and svdrn api sdramattdm as the predicate noun, translating "for he deemed it to be his own good fortune that his son should be such", which is less satisfactory. Schmidt's proposal "glaubte er auch an seine eigene Vortrefttichkeit", which agrees more or less with Formichi's suggestion "n6 pot6 fare a meno di pensare al proprio valore", is not very convincing either. - The suffix -mat after stems in -a is rare but not unique (see AIG, II, 2, p. 882); hence B/Jhtlingk's conjecture sdravattdm (BSG W, 1894, p. 163), suggested already by Cowell (in his Errata) and adopted by Formichi, Joglekar, and Johnston, appears unwarranted. 41. In v. 79, dryen, a mdrgen.a tu ydsyatfti cintdvidheyam, h.rdayam, cakdra / na khalv asau na priyadharmapak.sa.h sam. tdnandgdt tu bhaya.m dadar~a //

scholars are divided on the question whether drye~a mdrgen,a tu ydsyaffti is dependent upon cintd or not, that is to say, whether we should translate, "he let his heart be influenced by the thought, 'he will go by the noble path'" (Cowell, Joglekar, Schmidt, Weller), or rather, "(thinking), 'he will go by the noble path', he let his heart be influenced by anxiety" (L6vi, Peterson, Nandargikar, Formichi, Cappeller, Johnston). Both possibilities are equally satisfactory, and the Tibetan too can be understood either way. However this may be, there is not the slightest reason to change drye.na mdrgen,a into dr.sen, a mdrge~a "by the path of the sages", as is done by Johnston with reference to the Chinese ("cultivating the path of the r sis"), much the less so because the transmitted reading is 60 Thus CD; bsam NP.

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confirmed by the Tibetan. Nor does dr.sa as a rule apply to a Buddha, but to an Arhat (AbhKVy. I, 10.20), a fact pointed out by Johnston himself. What is at the bottom of this conjecture, though not expressly stated, seems to be the same fixed idea as that behind his peculiar translation in v. 20 of tathdgata, namely, that the poet observes in his narrative a strictly logical sequence of events, which is obviously not the case. 42. Asita's nephew mentioned in v. 81 is Naradatta, whom the sage on his return from Kapilavastu enjoined to become one of Buddha's disciples; cf. Lalit. pp. 101 sqq. and 108 sqq. According to My. III, p. 382, where he is called N~laka (as in Pall), his father belonged to the Kgty~yana clan and was the household priest and tutor of King Ujjhebhaka Ton.ehgraka. Neither parent seems to be known by name. 43. In v. 82, api clearly marks the change of subject (PW, I, 306), and hence should be turned "for his part, however"; rendering it by "also, too", as some scholars do (Cowell, Nandargikar, Joglekar, Weller, Johnston), does not make sense here. The double entendre in p~da b was noticed already by Weller; vi.sayagatdni vimucya bandhandni means both "having thrown open the prisons situated in his realm" and "having thrown off the bonds relative to the objects of sense". 44. In v. 83, the words akuruta japahomamahgalddyd.h ... devatejyd.h cannot well be translated "he offered ... sacrifices to the gods together with incantations, oblations and other auspicious rites", as is done by Johnston and - in different terms but to the same effect - by his predecessors. This would rather suppose a reading ~ which is not found in the text. As it stands,japahomarna/tgalddyCh either specifies devatejyCh in the form of an adjunct: "he made sacrifices to the gods such as muttered prayers, burnt-offerings, and lucky objects"; or, what seems even more satisfactory, it constitutes the object of akuruta, with devatejyd.h being its predicate noun: "he put up by way of homage to the gods muttered prayers, burnt-offerings, lucky objects, and the like". The Tibetan prefers the former of these two possibilities: lha-yi mchod-pa ni bzlas-brjod dab

ni sbyin-sreg bkra-~is-la sogs byas. The phrase paramabhavdya sutasya "for the paramount welfare of his
son" has a second sense overlooked by Johnston: "for the last birth of his son"; el. Edgerton, JAOS, LVII, p. 425. 45. In v. 84, the translation of ~atasahasra "a hundred thousand" by

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brgya dab stoh-phrag is noteworthy and - so far as we can see - unexampled, the usual equivalents (besides 'bum) being brgya-stoh, brgyasto~-phrag, brgya-phrag-stoh, and stoh-phrag-brgya. But if we should
understand "a hundred and a thousand", as Weller is inclined to do, remains doubtful. - svayam "voluntarily" or "personally" has been loosely connected in Tibetan with sutav.rddhaye, which is of course precluded by the Sanskrit: ra~-gi sras "phelphyir-na "for the prosperity of his own son". 46. In v. 86, Johnston is certainly right in taking sitasitapu~pa to mean "white sitapu.spa flowers", though he is not the first to do so. sl By native dictionaries sitapu.spa is variously identified as kd~a [Saccharum spontaneum L.], kaivarffmustaka [Cyperus rotundus L.], tagara [Tabernaemontana coronaria BR.], gir~.sa [Acacia sirissa HAM.], and ~vetarohita [.9] (PW, VII, 986). The first of these, popularly known as "thatch grass" and used for mats, roofs, or the like (PW, II, 269), could be fitted in with the present context. Probably, however, sitapu.spa stands here as a syno n y m of gvetapuspa or "sweet-scented oleander" [Nerium odorum SOLAND.], which actually fails into a red- and a white-flowered variety. The Tibetan renders sitasitapu.spabh.rta simply by dkar-poi me-tog-gis spras "decorated with white flowers". 47. In v. 87, -

puram atha purata.h pravegya patn~.m sthavirajandnugatdm apatyandtham / n.rpatir api jagdma paurasa.mghair divam amarair maghavdn ivarcyamt~na.h //

apatyandtha means both "accompanied by her child" and "protected

by her child". This double sense, observed already by Cowell, is ignored by Johnston but appears to be intended. The Tibetans, on the other hand, consider the compound not a possessive but a dependent one, metaphrasing sras-ldan-rna "protectress of her child". The third and fourth hemistichs have been unanimously translated so far as follows: "the king also went (into the city), revered by hosts of citizens, just as the Bountiful One (goes) into heaven (revered) by the immortals". The Tibetans, however, construe them thus:

mchod6~-ldan lha-na ~3 lha-rnams-kyis ni brgya-byin b~in / mi-bdag gid kyah grofz-pai~ thsogs-kyis g~egs-par gyur //
81 6~ 8a 64 L6vihas "jasmin clair", Forrnichi "bianchi gelsomini". Thus CDP; mchedN. Thus CD; ni NP. Thus NP; bai CD.

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revered, the king himself also went (into the city), along with hosts of citizens, just as the Hundred-powered One (goes) into heaven e5 along with the gods. Though impregnable from the grammatical point of view, this interpretation is on the whole very unlikely. 48. In v. 88, -

bhavanam atha vigdhya Sdkyardjo bhava ira .sa~mukhajanmand pratita.h / idam idam iti har.sapftrn, avaktro bahuvidhapu.stiyagaskara.m wadhatta //

the Tibetan differs but slightly from the original Sanskrit, although Weller's translation creates another impression:

de-nas gdoh-drug skyes-pas yid-ches e6 dba~-phyug b~in / Sd-kyai rgyal-pos grot~-khyer rnam-par khyab mdzad-de / ~al ni dga-bas rab gaft "di dab 'di ~es-pai / srid 'phel rgyas-pa daiz ni grags dab s~an-pa mdzad // yid-ches-pa is found at Ny~yab.T.p. 120.11 (p. 53.13) for pratfti; gro~khyer, usually "town", may also be used in the sense of "house", as appears from its equation in the La~kavatdrasfttra (Suzuki, Index, p. 64) with g.rha; and khyab-pa, properly "to fill", often stands for derivatives of vydp "to reach through, pervade" (Lokesh Chandra, Dict., II, p. 253 sqq.), which is a quasi-synonym of vigdh "to plunge into, pervade, betake oneself into". Only for bahuvidha the Tibetans seem to have read something like bhavav.rddhi, which is, however, unmetrical. The predicate vyadhatta has been dropped and its orifice taken by ~ In the light
of these remarks, we would modify Weller's translation thus: "Then the S~kya king betook himself into the palace, like Bhava satisfied with the birth of the Six-faced One, and saying, '(Do) n7 this and that!', his face filled with joy, brought about ample prosperity, distinction, and renown of his government". 49. In v. 89, dhanada "wealth-giver" refers to Kubera, the god of riches; the Tibetan has gnod-sbyin instead, which denotes the Yak.sas or attendants of Kubera. The city in question is Alak~. - Johnston's ivdpsaraso'vaMr.nam. is a misprint for ivdpsaro'vakirn,am., as noted in the Corrigenda. 65 For lha in the sense of div also see Bear. vi, 58. ~6 Thus CDP; yis-ched N. 67 Or, (Take).

288

CLAUS VOGEL BIBLIOGRAPHY 6a

Beckh, Hermann, Beitrb'ge zur tibetischen Grammatik, Lexikographie, Stilistik und Metrik (= Abh. d. kgl. preuss. Akad. d. Wiss., phil.-hist. CI., 1908, Anh., Abh. 2) (Berlin, Reimer in Komm., 1908). - - , Udanavarga, see Dharmatrdta. Boehtlingk, Otto, "Bemerkenswerthes aus R~tm~tja.na,ed. Bomb. Adhj. i-iv", BSG W, 1887, pp. 213-227. Buhot, Jean, BAFAO, Avr.-Oct. 1937, pp. 69-70. - - , RAA, x (1936), p. 228. Dharmatr~ta, Udanavarga. Eine Sammlung buddhistischer Spriiche in tibetischer Sprache. Nach d. Kanjur u. Tanjur mit Anm. hrsg. von Hermann Beekh (Berlin, Reimer, 1911). Edgerton, Franklin, JAOS, lvii (1937), pp. 422-425. Finot, Louis, Les Lapidaires indiens ( = BibL de l'l~cole des Hautes l~tudes, sciences philol, et hist., fast. 111) (Paris, Bouillon, 1896). Jacobi, Hermann, GGA, clviii, 1 (1896), pp. 67-78. Johnston, Edward Hamilton, "The Buddha's mission and last journey: Buddhacarita, xv to xxviii", AO, xv (1937), pp. 26-62, 85-111,231-252, 253-292. Keith, Arthur Berriedale, BSOS, ix (1937-38), pp. 214-220. Klu 'bum bsdus pai s~i~po. Eine verkiirzte Version des Werkes yon den Hunderttausend N~ga's (=Mdm. de la Soc. Finno-Ougrienne, 11). Ein Beitrag zur Kenntnis der tibetischen Volksreligion von Berthold Laufer. Einl., Text, lJbers, u. Glossar (Helsingfors, Soc. Finno-Ougrienne, 1898). Laufer, Berthold, see Klu 'bum bsdus-pai s~ift-po. La Vall6e Poussin, Louis de, MCB, v (1936-37), pp. 260-264. Nobel, Johannes, OLZ, xl (1937), col 451-454. Peterson, Peter, "A first century account of the birth of Buddha", JBRAS, xviii (1890-94), pp. 282-315. Pisani, Vittore, Le pi~ belle Pagine della letteratura dell' India (= Pagine delle letterature di tutto il mondo, 3) ([Milano], Nuova Accad. Editrice, [1962]). Rahder, J[ohannes], Glossary of the Sanskrit, Tibetan, Mongolian and Chinese versions of the Dadabhftmika-Sfttra (= Buddhica, 12e s6rie: Documents, t. 1) (Paris, Geuthner, 1928). Schrader, Friedrich Otto, JRAS, 1938, pp. 130-135. Suzuki, Daisetz Teitaro, An Index to the Lankavatara Sutra .... 2nd, rev., and enl. ed. (Kyoto, Sanskrit Buddhist Texts Publ. Soc., 1934). Wadde11, L[aurence] Austine, The Buddhism of Tibet or Lamaism with its mystic cults, symbolism and mythology, and in its relation to Indian Buddhism, 2rid ed. (Cambridge, Heifer, 1934). Weller, Friedrich, Zwei zentralasiatische Fragmente des Buddhacarita (= Abh. d. siichs. Akad. d. Wiss. zu Leipzig, phllol.-hist. Kl., Bd 46, H. 4) (Berlin, Akad. Verl., 1953). , "Sehauplatz und Handlung im Buddhacarita', ZDMG, xciii (1939), pp. 306-338.

ABBREVIATIONS AbhKVy. ApSr. Ya~omitra's Abhidharmako.savyakhya (L6vi-Stcherbatsky, Petrograd, 1918). .4pastamba~rautasatra(Garbe, Calcutta, 1882-1902).

68 Titles recorded already by Johnston have not been included in this Bibliography.

THE FIRST CANTO OF ASVAGHO.SA'SBuddhacarita

289

Vagbha~a's A.st.ahgahrdayasa.mhitd (Vogel, Wiesbaden, 1965). A.st.6hg. Atharvaveda (Roth-Wbitney, Berlin, 21924). AV. Avadanak. K.semendra's Avadanakalpalata (Das-Vidyabhushana, Calcutta, 18881918).
Avadanag. Avad6nagataka (Speyer, St.-P6tersbourg, 1906-1909). Agvagho.sa's Buddhacarita (Johnston, Calcutta, 1935-1936). Bcar. S~ntideva's Bodhicaryavatara (Bhattacharya, Calcutta, 1960). Bodhic. Saunaka's B.rhaddevata (Macdonell, Cambridge, Mass., 1904). B.rh. Dagabhftmikas~tra (Rahder, Paris, 1926). Dbh. Dhvany6l. ,~mandavardhana's Dhvanyaloka (Durgaprasad-Parab, Bombay, 1891). Divyavadana (Cowell-Neil, Cambridge, 1886). Divy. Harivam.ka (Siromani-Ramagovinda-Panchanan, Calcutta, 1839). Hariv. Hem., An. Hemacandra's Anekarthasa.mgraha (Zachariae, Wien, 1893). N~r~yan.a's Hitopadega (Peterson, Bombay, 1887). Hit. KglmandaMyanitisara (Mitra, Calcutta, 1849-1884). Kam. Kfdid~sa's Kumarasa.mbhava (Acharya, Bombay, 141955). Kum. Lalitavistara (Lefmarm, Halle, 1902-1908). LaIit. Maitraya.nisa.mhita (Schroeder, Leipzig, 1881-1886). MaitrS. Bhavabhfiti's 34alatfm6dhava (Bhandarkar, Bombay, 1876). Malatim. Mahabharata, books 1-12 and 14-18 (Sukthankar-Belvalkar-Vaidya, MBh.

Poona, 1933ff.), book 13 (Kinjawadekar, Poona, 1933).

Med. My. Mvy. Nag. Nir. Nyayab T. Medinikosa (Benares, 1916). Mahavastu (Senart, Paris, 1882-1897). Mahavyutpatti (Sakaki, Kyoto, 1925). Har.sadeva's Ndgananda (Bhattacharya, Calcutta, 1957). Y~ska's Nirukta (Sarup, Lahore, 1927). Dbarmottara's Nyayabindutikd, Sanskrit (Stcherbatsky, Petrograd, 1918)

Pfii3. R.
Ragh. Sak. Sa .mdh. Saund.

~i~.
Suv. Ud. Udr. U.n. Sch. Uttarar. VP.

and Tibetan (Stcherbatsky, St. Petersburg, 1904). P~m.ini's A.st.adhyayi (BOhtlingk, Leipzig, 1887). V~lmiki's Ramaya.na (Baroda, 1960ff.). Kalid~sa's Raghuva.mga (Acharya, Bombay, 111948). K~didgsa's Abhij~anahakuntala (Btihtlingk, Bonn, 1846). Sa.mdhinirmoeanasatra (Lamotte, Louvain, 1935). Aw Saundarananda (Johnston, London, 1928). M~gha's ,~i~upalavadha (Durgaprasad, Bombay, 121957). Suvar.naprabh~sas~tra, Sanskrit (Nobel, Leipzig, 1937) and Tibetan (Nobel, Leiden, 1944-1950). Dharmatr~ta's Udanavarga, Sanskrit (Bernhard, G6ttingen, 1965) and Tibetan (Beckh, Berlin, 1911). Udraya.navadana (Nobel, Wiesbaden, 1955). Ujjvaladatta's U.nadisfttravrtti (Aufrecht, Bonn, 1859). Bhavabhfiti's Uttararamacarita (Belvalkar, Poona, 1921). Vis.eupur~.na (Wilson, London, 1840).

SIGLA Wackernagel's Altindische Grammatik. Acta Orientalia. Abhandlungen der siichsischen Akademie der Wissenschaften zu Leipzig. PhiloL-hist. KI. BAFAO Bulletin de l'Association frangaise des Amis de l'Orient.
AIG AO ASAW

290
BSGW

CLAUS VOGEL

Berichte iiber die Verhandlungen der k6niglich siichsischen Gesellschaft der Wissenschaften zu Leipzig. PhiloL-hist. CI. BSOS Bulletin of the School of Oriental Studies. GGA G6ttingische gelehrte Anzeigen. JAOS Journal of the American Oriental Society. JBRAS Journal of the Bombay Branch of the Royal Asiatic Society. JRAS Journal of the Royal Asiatic Society. Mdlanges chinois et bouddhiques. MCB Monier-Williams' Sanskrit-English Dictionary. MW NGGW Nachrichten yon der k6niglichen Gesellschaft der Wissenschaften zu G6ttingen. PhiloL-hist. KI. Orientalistische Literaturzeitung. OLZ Petersburger W6rterbuch (large edition). PW RAA Revue des Arts asiatiques. Rocznik Oryentalistyczny. RO SBA Sitzungsberichte der k6niglich preussischen Akademie der Wissenschaften zu Berlin. WZKM Wiener Zeitschrift fiir die Kunde des Morgenlandes. ZDMG Zeitschrift der deutschen morgenliindischen Gesellschaft. ZII Zeitschrift fiir Indologie und Iranistik.
See also notes 4 and 5.