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INTRODUCTION
It is well known that the Divyavad (Divy.), a collection of 38 Buddhist
ana
stories in Sanskrit, shares 19 of these stories with the Mulasarvastivada
Vinaya (MSV), the massive collection of disciplinary rules and other
materials extant partially in Sanskrit, and almost completely in Tibetan
and Chinese translations. The large percentage of stories shared by the
Divy. with the MSV strongly suggests that there may be some relation
between the texts. However, with regard to the problem of which is
the source and which the borrower, scholars in the past have held two
opposite opinions – for the assumption has been that one borrowed
from the other, not that they both share a common source, and as I hope
to show below, in fact, this assumption is correct. First, Ed. Huber 1
closely examined the issue and came to the conclusion that the stories
in the Divy. were extracted from the MSV. Later, S. Levi2 concurred
with Huber’s idea.3 The same idea was held by H. Luders,4 and the
position was clearly and forcefully put forward by D. R. Shackelton
Bailey, who stated that “some of the Divyavadana tales are deliberate
abridgments of the Vinaya narratives, often very clumsily carried out
: : : it seems evident that, apart from omissions and changes of a merely
abbreviative character : : : , the compiler of the Divyavadana transcribed
the Vinaya without paraphrase”.5 J. Przyluski,6 in contrast, concluded
the opposite, namely that the compiler of the MSV borrowed the stories
from the Divy. In Japan Z. Ishigami7 also held the same opinion as
Przyluski. In recent years, however, this problem seems not to have
drawn the attention of scholars, one result of which has been that there
is still no consensus on the problem. After an extensive study of the
Divy., its sources and parallels and so on, I myself have come to the
conclusion that the Divy. borrowed at least some stories from the MSV.
The aim of the present paper, therefore, is to reconsider the problem,
presenting in English the reasons which have led me to my present
conclusion, in the hope that this may either convince the unconvinced,
or at least encourage other reconsiderations of the issue.
Journal of Indian Philosophy 26: 419–434, 1998.
c 1998 Kluwer Academic Publishers. Printed in the Netherlands.
420 SATOSHI HIRAOKA
Here in the Divy. version the third question is not answered by the
Buddha, but when we look at the MSV we find there the expression
carma dharayitavy
am_ (Tib. ko ba bcang par bya’o), “one should use
10
skins”. This seems merely to have been skipped by the compilers
of the Divy., and suggests that the original version of the story is
found more completely in the Carmavastu in the MSV.11 Moreover,
this conclusion is supported by the observation that since these five
questions and the replies to them have something to do with the rules of
a monk’s life and the technical term naih. sargika peculiar to the Vinaya
is used in the Buddha’s reply to the fifth question, it follows that this
part of the story is a description appropriate to the Vinaya. Therefore
it is natural to think that the compiler of the Divy. extracted this story
from the MSV.
422 SATOSHI HIRAOKA
(2) Nagaravalambik ana
avad 12
The Nagaravalambik ana
avad is a story of a poor washerwoman who,
dying of leprosy, meets Kasyapa, and gives him her own coarse gruel
with a pure mind; she is thus reborn in the Tus. ita heaven after her
death. Watching what happened to her, Sakra decides to accumulate
merit like her and waits for Kasyapa to come to beg for food, creating
a shabby house by his magical power and disguising himself as a poor
person. When Kasyapa, coming to him, asks of him some alms, Sakra,
although playing the part of a poor man, foolishly enough gives him
some exquisite nectar. Thinking that no poor man possesses such nectar,
Kasyapa suspects him. Concentrating his mind, he realizes that Sakra
has disguised himself as a poor man, and warns him not to dissuade
the real poor from giving him alms. Sakra, however, still tries to put
nectar in Kasyapa’s bowl from the sky. Every time Sakra puts nectar
in his bowl, Kasyapa upsets his bowl dumping it out. Then the story
continues.
etat prakaran. am. bhiks. avo bhagavata13arocayanti / bhagavan
aha
/ tasmad
anujan
ami
. dharayitavyam
pin. d. opadhanam iti /
Monks informed the Blessed One of this situation. The Blessed One said, “Then I
prescribe that a bowl lid must be used.”
avad
(3) Svagat 15
ana
avad
In the Svagat the main section comprises the story of Sv
ana agata.
He is born as a son of a householder, but later becomes a beggar because
of the maturity of his bad deeds in his former lives. Taking pity on him,
the Buddha ordains him. Then he becomes an Arhat, exerting himself in
the teaching of the Buddha. Now in the place called Si sum
aragiri lives
an evil naga called Asvatırthika, who is disturbing and harming the
people living there. So the Buddha orders Svagata to subdue the naga.
When he has successfully performed his duty, the people in Si sum
aragiri
invite him to meal. After that a brahmin named Ahitun. d. ika also invites
him to a meal and gives him some water afterwards, thinking “The
saint Svagata had an exquisite meal but it is not digested yet. I will
give him water”. But he puts just a little bit of liquor in it. Without
DIVYA
VADA
NA AND THE MULASARV
ASTIV
ADA VINAYA 423
noticing it, Svagata drinks the water. Leaving his house and walking,
he falls down on the road drunk. Then the story continues:
asam . mos. adharman . o buddha bhagavanto / bhagavata suparn. ika kut. ir nirmita maitam .
kascid dr. s. .tva sasane
. pravedayis. yatıti / : : : tatpradesam anupraptah
’prasadam . / atha
bhagavam . s tan r. ddhyabhisam an
. skar pratiprasrabhya bhiks. un amantrayate sma /
ayam . sa bhiks. avah. svagato bhiks. ur yenasvatırthiko nagas
tavac can. d. o vinıtah. kim
.
ım es. a sakto durbhuktasyapi
idan vis. am apanetum / no bhadanta iti / bhiks. ava ime
canye ınava madyapane
cad tasman na bhiks. una madyam
. patavyam
. datavyam . va
/ atha bhagavan ayus
. mantam
. svagatam . madyavasat suptam utthapyedam
avocat /
svagata kim idam / asamanvah aro
bhagavann asamanvah arah
. sugata / tato bhagavan
. mantam
ayus
. svagatam aya
ad viharam . gatva purastad bhiks. usam . ghasya prajn~apta
evasane amantrayate
nis. an. n. ah. / nis. adya bhiks. un sma / mam . bho bhiks. avah. sast aram
uddhisyadbhir madyam apeyam adeyam antatah. kusagren . api / 16
– The Buddhas, the Blessed Ones, are not such as those who lose attention. – By
his miraculous power the Blessed One created a hut made of beautiful leaves [and
hid him in it] so that nobody would experience aversion when they saw him : : : .
When the Blessed One, arriving at the place, stopped his miraculous power, [the hut
vanished], and he said to the monks:
“Monks, this is that monk Svagata, who has subdued the very fierce naga called
Asvatırthika, but could he avert the poison even of bad food?”
“No, Sir.”
“Monks, drinking liquor has these and other faults like this. Therefore, monks
must not drink liquor or give it [to others].”
Then the Blessed One, waking up Svagata, who was asleep from the wine, said,
“Svagata, what’s this all about?”
“Blessed One, I lacked concentration. Sugata, I lacked concentration.”
Then the Blessed One, taking the reverend Svagata to the monastery, sat down
on the seat prepared in front of the monks and said, “Oh, monks, those who regard
me as a Master must not drink liquor or give it [to others], even [the tiny amount
on] the tip of a blade of kusa grass.”
rule and the commentary on it, directly connecting the part quoted
above with the story of Svagata’s past. Thus he produced a story that
looks natural and preserves the typical style of an avad ana.21
(4) Makandhik ana
avad
The story of Svagata quoted above succeeded in producing a typical
avadana story, discarding portions of the account unnecessary in an
avadana. The Makandhik
ana,
avad however, carelessly takes in portions
of the account of the establishment of a rule and even the commentary
on it. Here I would like to examine this story.
Though Sr ımatı, a wife of king Udayana, asks him to allow her to
meet with some monks, the king refuses her proposal, saying “monks
are not supposed to enter a royal house”. But she troubles him saying
“I will not take any food or drink until I am able to meet with some
monks”. Then the king asks Ghos. ila, her father, to invite some monks
to a meal in his house. Ghos. ila invites S ariputra and other monks to
a meal, together with his daughter. After the meal S
ariputra preaches
the dharma, but Srımatı is not able to realize the Four Noble Truths.
At about sunset the other monks leave, and while S
ariputra is exerting
all his power to make her realize the Truths, it grows dark. When he
goes back to the monastery, the Buddha speaks to him as follows:
sadhu
sadhu sariputra
saptan am aj n~a akopya tathagatasy
arhatah . samyaksam . buddha-
syarhato bhiks. oh. ks. ın. asravasya raj n~ah. ks. atriyasya murdhn . iktasya
abhis
sam . ghasthavirasyopadhivarikasya aryop
ac ayasya
adhy / : : : yah. punar bhiks. ur
anirgatay am
. rajanyam anudgate ’run. e anirhr. tes. u ratnes. u ratnasam . mates. u va raj n~ah.
ks. atriyasya murdhn . iktasya indrakılam
abhis . v
a indrak
ı las
amantam . v
a samatikramed
anyatra tadrup at pratyayat pap antiketi
/ yah. punar bhiks. ur ity uday ı iti so va
punar anyo ’py evam . j
at
ıyah . / anirgat
ay
am. rajany
am ity aprabh
at
ay
am anudgata iti
anudite aruna iti arun. ah. nılarun . ah. pıtarun . ah. tamr arun . ah. tatra nılarun . o nılabh asah .
pıtarun
. ah. pıtabh asah . tamr arun . ah. tamr abh asah . / iha tu tamr arun . o ’bhipretah. / ratnes. u
veti ratnany ucyante man. ayo mukta vaid. uryam
. purvavad
yavad
daks. in. avartah . /
ratnasam . mates . u veti ratnasam . matam ucyate sarvam . sam . gr
am
avacara
s astram . sarvam .
ca gandharvavacaram . bhan . d. am / raj n~ah. ks. atriyasya murdhn . iktasyeti ya rajye
abhis
stry api rajy abhis
. eken. abhis. ikta bhavati raj a sah. ks. atriyo murdhn . iktah. ks. atriyo
abhis
’pi brahman . o ’pi vaisyo ’pi sudro ’pi rajy abhis
. eken. abhis
. ikto bhavati raj a ks. atriyo
murdhn . iktah. / indrakılam
abhis . veti traya indrakılah . / nagare indrakılo rajakule
indrakılo ’ntah. pura indrakılas ca / indrakılasamantam . veti tatsamıpam / samatikramed
api vigacchet / anyatra tadrup at pratyayad iti tadrupam . pratyayam
. sthapayitv a /
pap antiketi
dahati pacati yatayati
purvavat
/ tatrapattih . katham . bhavati / bhiks. ur
aprabhate prabhatasam . jn~ı nagarendrakı lam . samatikram aty apadyate
/
dus. kr. tam
aprabhate vaimatikah. apadyate / prabhate
dus. kr. tam vaimatikah. apadyate
dus. kr. tam
/ bhiks. ur aprabhate aprabhatasam . jn~ı antah. purendrakı lam . samatikramaty
apadyate
pap antik
/ prabhate
am aprabhatasam . jn~ı apadyate dus. kr. tam prabhate vaimatika
apadyate dus. kr. tam / 22
ariputra, excellent! An Arhat, Tathagata, Samyaksambuddha, an Arhat
“Excellent, S .
monk whose negative traits have been exhausted, a Ks. atriya king whose head has
DIVYA
VADA
NA AND THE MULASARV
ASTIV
ADA VINAYA 425
been anointed, an elder of the Order, a monastic official, a preceptor, and a master
– orders by these seven persons should be obeyed. : : : If a monk, except for these
reasons, passes the threshold or near the threshold of a Ks. atriya king whose head
has been anointed, while day does not break, the sun does not rise, and treasures or
what is regarded as treasures are not removed, he incurs a patayantika offence.
(Commentary)
A monk: Udayin or others of the same nature. Day does not break: It is still
dark. The sun does not rise: There are three kinds of the sun, the blue sun, the
yellow sun, and the red sun. Among them the blue sun shines blue, the yellow
sun shines yellow, and the red sun shines red. In this case the red sun is meant.
Treasures: Jewels, pearls, lapis lazuli – as before up to – conch shells. What is
regarded as treasures: All weapons connected with war, or all musical instruments
connected with Gandharvas. A Ks. atriya king whose head has been anointed: Even
a woman can be a Ks. atriya king whose head has been anointed if she is enthroned
by an enthronement ceremony of sprinkling water on the head. And whether one is a
Ks. atriya, a Brahmin, a Vaisya, or a S u
dra one can be a Ks. atriya king whose head has
been anointed if he is enthroned by an enthronement ceremony of sprinkling water
on the head. The threshold: There are three kinds of threshold, of a town, of a royal
house, and of a harem. Near the threshold: Close to it. Passes: Goes beyond. Except
for these reasons: Excluding these reasons. He incurs a pa tayantika offence: [The
term pap antika
is glossed as] tortures, troubles, disturbs – as before.
In this case what kind of a fault is it? If a monk strides over the threshold of a
town believing that day has broken even though day has not yet broken, he commits
a dus. kr. ta offence. When day has not yet broken, if he is not certain [about it],
he commits a dus. kr. ta offence. When day has broken, if he believes it has not yet
broken, he commits a dus. kr. ta offence. If day has broken but he is not certain [about
it], he commits a dus. kr. ta offence. If day has not yet broken and a monk strides
over the threshold of a harem believing that day has not yet broken, he incurs a
patayantika offence. If day has broken, but he believes it has not yet broken, he
commits a dus. kr. ta offence. If day has broken, but he is not certain [about it], he
commits a dus. kr. ta offence.
In this way the text comments in detail on a rule governing the life
of monks; the rule itself is equivalent to the 83rd/84th pacattiya in the
Pali Vinaya, although the introductory story is different. Therefore it
23
seems clear that after the introductory story explaining why this rule has
been established, the compiler of the Divy. forgot to omit unnecessary
portions, namely the Vinaya specific details of the establishment of the
rule, going so far as to include even the commentary on the rule as
well. This is the most extreme case of sloppy borrowing that I have
come across.
All of the four examples quoted above of stories in the Divy. parallel
with the MSV contain formulae and idioms unique to the style of Vinaya
texts, and I suggest that this fact proves that the MSV is the source and
the Divy. the borrower. It is the regular pattern of Vinaya texts to place
before the promulgation of a rule an introductory story which purports
to explain the circumstances in, and the motivations for, which the
rule was established by the Buddha. From the point of narrative, the
426 SATOSHI HIRAOKA
introductory stories in the MSV are much more developed than those in
any other Vinaya. When the compiler of the Divy. borrowed his stories
from the MSV, so rich in interesting stories, he took in not only the
main stories but also, and no doubt through oversight, some expressions
proper to the Vinaya. As a result, we encounter Vinayic expressions
in some stories in the Divy. It is worth remarking that, despite the fact
that neither Huber nor Levi had access to the (still then unpublished)
Sanskrit text of the MSV, they both clearly saw this. Huber put it this
way:24
En revanche, soit paresse de copiste, soit respect du texte consacre, il a recueilli
ces contes sans y rien changer; il n’a m^eme pas juge a propos de supprimer les
passages qui n’ont plus de raison d’^etre, une fois detaches du cadre de l’original;
tant d’indolence et une telle absence de souci litteraire ont du moins pour nous
l’avantage de mettre hors de doute ses pieux emprunts.
His remark does not apply to all the stories in the Divy. since the
compiler skillfully removed unnecessary portions in some chapters
avad
like the Svagat
ana, as we have already seen. But his remarks
describe perfectly the case we have seen for example in a story like
the Makandhik ana.
avad
In addition, among the four examples examined here, versions of
the stories of the Kot. ıkarn. avad
and the Svagat
ana avad
ava can be
traced in the Pali Vinaya where both stories are much simpler than
the versions found in the Divy. and MSV. It seems more reasonable to
conclude that the stories in the Pali Vinaya were handed down within
the Vinaya tradition, and that it was the MSV which later amplified the
simple stories, it being from the latter that the elaborated version was
taken over by the Divy. If the Divy were the source and the MSV the
borrower, we would be forced to the following conclusion: the stories
in the Pali Vinaya were adopted (of course, not necessarily directly) in
a non-Vinaya text, the Divy., and then from there borrowed by another
Vinaya text, the MSV. While in isolation such a thing might happen,
given the other available evidence, here such a convoluted scenario is
simply not reasonable. Moreover, our evidence does not stop here.
2. THE USAGES OF PURVAVAD
YAVAT
(A) (B)
i) 462.11 310.26ff.
ii) 463.12 461.17ff.
iii) 463.25–6 342.1ff.
iv) 463.27 344.25ff. ! 342.6ff. ! 341.1ff. ! 282.1ff.
v) 464.4 Not found
vi) 464.12–3 311.22ff.
vii) 464.15 344.6
viii) 465.8–9 348.3 ! 314.4ff.
It is quite unusual that the original contexts are found more than 100
printed pages before the positions of purvavad
yavat. Since the intention
of the expression is to remind the reader (or hearer) of something recently
mentioned, such a distance raises our suspicions. Since this chapter
too has a parallel in the MSV, I examined the antecedents of the same
phrase in the MSV. The result is as follows:26
rvavad ya
The locations of pu vat in the MSV (A) and the original contexts of
the abbreviated expressions earlier in the MSV (B)
(A) (B)
Since the original contexts are found quite near the positions of
purvavad
yavat, the usages of purvavad yavat in the MSV look more
natural. This gives the impression that the story in this chapter of Divy.
was extracted from the MSV. The real key to solve the problem, however,
428 SATOSHI HIRAOKA
lies in the fifth example of purvavad
yavat, which has no antecedent
in the Divy. anywhere. The context in which the fifth purvavad
yavat
appears runs this way: The Buddha preaches to five hundred peasants,
and then ordains them. Just after that, bulls kept by the peasants come
to the Buddha, and the text reads:
te ’pi balıvarda yoktran
. i varatran
. i ca chittva yena bhagavam . s tenopasam ah
. -krant .
/ upasam . kramya bhagavantam . s
amantaken
anupariv
ary
avasthit
ah
. / tes
am
. . bhagavat a
tribhih. padarthair dharmo desitah. purvavad
yavad yatha gang
_ avat
are
ham an
. samatsyakurm . am
. yavad . svabhavanam
dr. .s.tasatyah . / 27
. gatah
Having broken their ropes and tethers, those bulls also approached the Blessed
One. Approaching [him], they stood crowding around the Blessed One. To them
the Blessed One preached the dharma with three principles – and so on as before,
up to: like when [he preached] to geese, fishes, and tortoises when [he] went across
the Ganges. Realizing the truth, they went back to their own abodes.
The reason why the passage underlined is awkward is, as the editors
of the Divy. point out in a footnote,28 that “this passage has never
occurred before, although it is introduced with the purvavad”. Moreover
the phrase “with three principles” is unclear because the abbreviation
with purvavad has removed its referent. Here we need to take into
consideration the parallel story in the MSV. It runs this way:
te valıvarda yoktran. i varatran
. i cchitva yena bhagavam . s tenopasam ah
. krant . /
upasam
. kramya bhagavatah. [padau sirasa vanditva]
samantakena parivary avasthit
. /
ah
. bhagavata tribhih. padair dharmo desitah. / purvavad
tes. am
yavad yatha gang
_ avat
are
ham an
. samatsyakurm . am
. yavad . svabhavanam
dr. s. .tasatyah . gatah. / 29
Crossing over the Ganges, the Blessed One was surrounded and circled on the right
by five hundred geese, fishes, and tortoises. To them the Blessed One preached
the dharma with three principles, saying “Gentle sirs, all conditioned states are
impermanent, all things have no self, [and] Nirvana is calm. Conceive faith in regard
to me and you will escape the state of animals.”
This passage tells us two things: First, “three principles” in the Divy.
means sarvasam a anityah
. skar . , sarvadharma anatm
anah
. , and santam
.
DIVYA
VADA
NA AND THE MULASARV
ASTIV
ADA VINAYA 429
. am
nirvan . . Second, the reference to the geese etc. in the Divy., which is
presented after the purvavad
yavat, presupposes the fable in the MSV.
Given the word-for-word correspondence, this pattern shows that the
compiler of the Divy. extracted his story from the MSV. However, he
carelessly or blindly took in the unnecessary passage referring to the
geese etc. as well, although it does not make any sense once detached
from its original home, and that is the reason why the sentence does not
make any sense in the Divy. This is precisely the phenomenon described
by Huber as an uncritical borrowing from one text into another.
Our examination of the usage of purvavad
yavat in chapter 31 again
leads us to the conclusion that the compiler of the Divy. seems to have
borrowed his story from the MSV.
3. CONTEXT
In this way the chapter abruptly begins with the phrase “And again,
great king”32 that is surely improper for the opening of a story. Moreover
we can not figure out who “the great king” is. As strange as the prologue
is the epilog, which reads:
yan maya Manoharanimitta
m_ balavıryaparakramo
darsito dvada
savars. an
. i nirargad. o
yajn~a is. .to na tena mayanuttar
a samyaksambodhir
_ adhigata kimtu
_ tad dana m_
tac ca vıryam anuttaray ah
. samyaksambodher
_
hetumatraka m_ pratyayamatraka
m_
_ aram
sambh
atrakam / 33
For the sake of Manohara I had shown power, energy, and prowess and completely
performed sacrificial rites for twelve years, but through that I still could not attain
unsurpassed supreme enlightenment. The almsgiving or energy was a tiny cause, tiny
condition, and tiny provision for the attainment of unsurpassed supreme enlightenment.
Both the prologue and epilog are out of place and unclear in the
context of the Divy. Here also we have to return to the story in the
MSV and examine the context.
430 SATOSHI HIRAOKA
with the story of the prince Sudhana which alone we see in the Divy.
All these stories except for two, Mandhata and Adar samukha, begin
with the opening phrase “And again, great king” and all end basically
with the same closing phrase: “The almsgiving was just a tiny cause,
tiny condition, and tiny equipment for the attainment of unsurpassed
supreme enlightenment”. It is clear that the aim of these stories is to
admonish Prasenajit, who wished to get a prediction of unsurpassed
supreme enlightenment from the Buddha by his insignificant offerings.
Only if we know this context can the opening and the closing phrases
in the Divy. make sense and can we tell who “the great king” is. It
is thus quite natural that some phrases look awkward once the story
is detached from its original place. This example once again strongly
supports the hypothesis that the stories in the Divy. were extracted from
the MSV.
DIVYA
VADA
NA AND THE MULASARV
ASTIV
ADA VINAYA 431
5. CONCLUSION
Fully half the stories in the Divy. are found in the MSV, and certainly
not all of these stories provide us with valuable clues to solve the
problem of the relation between the two texts. The examples examined
in this paper, however, seem to lead us to the possibility that the other
stories in the Divy. were extracted from the MSV as well. Now, it
might be possible, in the abstract, to suggest that things could be more
complicated and that there are other possibilities. For example, we
might have to think of a common pool from which stories in both the
Divy. and the MSV were derived, or a scenario in which borrowing
took place at the stage of the respective sources of the two texts. (Note
that even if this were so, the ultimate source must still have been a
Vinaya, as some of the shared expressions prove.) However, seven
stories among the 19 parallel to the MSV were discussed in this paper,
and I believe I have shown strong evidence that these Divy. stories were
originally extracted from the MSV. The details of the relations between
the stories make it virtually impossible that we have to do here with a
432 SATOSHI HIRAOKA
NOTES
ana
This paper is a revised edition of my Japanese paper ‘Divyavad to
Konponsetsu issaiubu binaya (The relation between the Divyavad ana
and the
Mulasarv adavinaya)’,
astiv Bukkyo Bunka Kenkyu (Studies in Buddhism and Buddhist
ana
Culture) 40 (1995): 9–22 and English paper ‘The Relation between the Divyavad
and the Mulasarv adavinaya:
astiv ana
The Case of Divyavad Chapter 31’, Indogaku
Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 39–2 (1991): 17–19
(1038–1036). My friends Dr. Jonathan Silk and Prof. Dr. Gregory Schopen warmly
encouraged me to publish my findings in English, Silk kindly took care of the
correction of my English, and Schopen kindly offered a number of suggestions. Here
I would like to express my gratitude to both of them.
The following abbreviations are used here:
Divy. ana.
Divyavad Edited by E. B. Cowell and R. A. Neil, Cambridge,
1886.
MSV Mulasarvastivada Vinaya; Gilgit Manuscripts. N. Dutt, Srinagar, 1947,
Volume 3 (4 parts).
P Peking Edition of Tibetan Tripitaka.
Siks asamuccaya;
Siks Bibliotheca Buddhica 1. C. Bendall, St Petersburg,
.
1897–1902.
T Taisho Shinshu Daizoky
o.
Vin. Vinaya Pit. akam. H. Oldenberg, London, 1929–1964.
1
Ed. Huber (1906). ‘Les Sources du Divyavadana (Etudes de Litterature Bouddhique
V)’, Bulletin de l’Ecole Française d’Extre^me-Orient 6: 1–37.
2
Levi, S. (1907). ‘Les El ements de Formation du Divyavadana’, T’oung Pao 8:
105–122.
3
This was followed by Lamotte, E., Histoire du Bouddhisme Indien, des Origines
a l’ere
Saka, Bibliotheque du Museon 43, 1958; Reprint Publications de l’Institut
Orientaliste de Louvain 14 (Louvain: Universite de Louvain, Institut Orientaliste,
1976): 758. See also ‘Vajrapan. i en Inde’, Melanges de Sinologie offerts a Monsieur
Paul Demieville.
Bibliotheque de l’Institut des Hautes Etudes Chinoises 20 (Paris:
Presses Universitaires de France, 1966): 124–125.
4
Luders, H. (1926). Bruchstucke der Kalpanaman . d. itika des Kumaral
ata.
Kleinere
Sanskrit-texte 2 (Leipzig: Deutsche Morgenlandische Gesellschaft): 77–132.
5
Shackelton Bailey, D. R. (1950). ‘Notes on the Divyavadana I’, Journal of the
Royal Asiatic Society 3–4: 166–184; 166–167.
6
Przyluski, J. (1929). ‘Fables in the Vinaya-Pitaka of the Sarvastivadin School’,
Indian Historical Quarterly 5: 1–5.
7
Ishigami, Z. (1956). ‘Purn. avadana ni tsuite (On the Purn . avad
ana)’,
Indogaku
Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 2–2: 137–138.
8
See Hiraoka, S. (1996). ‘Kot.ıkarn. a no Gakikai-henreki-monogatari (An annotated
akotıkarnavad
Japanese translation of the Sron . . . ana
in the Divyavad ana)’,
Bukkyodaigaku
DIVYA
VADA
NA AND THE MULASARV
ASTIV
ADA VINAYA 433
Bukkyo-gakkai kiyo (The Bulletin of the Association of Buddhist Studies) 4: 43–
93, for a complete translation and detailed notes. See further Hiraoka, S. (1994).
ana
‘Divyavad dai-issho no Bunkengakuteki mondaiten: Konponsetsu issaiubu binaya
to no hikaku’ [Some philological problem points in Divy chpt. 1: a comparison with
the MSV], Indogaku Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies)
42–2: 136–141.
9
Divy. 21.16–21. Cf. MSV iv, 189.14–18, Vin. i, 197.18–198.10.
10
MSV iv. 189, note 4, confirmed in the Tibetan in the Derge (266a6) and Peking
(250a3) editions.
11
It is of course also possible that this is only a transmissional error in the tradition
of the Divy. manuscripts. The difficulty and probable corruption of the passage has
been noted by the editors of the Divy. on page 704. – JAS.
12
Cf. Hiraoka, S. (1996). ‘Machi no Sentakufu ni yoru Fusemonogatari (The
offerings of a city washerwoman: an annotated Japanese translation of the
Nagaravalambik ana)’,
avad
Bukkyodaigaku okenky
Sog
usho Kiyo (Bulletin of the
Research Institute of Bukkyo University) 3: 68–88.
13
Divy. 84.21–23. Cf. MSV i., 84.1–2.
14
There are many even in the beginning of the MSV; MSV i, v9–10, vi7–8, 20–21,
vii1–2, 14–15, viii9–10, 12–13, ix1–2, 15, 20–xl, x17–18, etc.
15
Kenneth K. S. Ch’en discusses this chapter in detail in ‘A Study of the Svagata
Story in its Sanskrit, Pali, Tibetan, and Chinese Versions’, Harvard Journal of Asiatic
Studies, 9.3–4 (1947): 207–314.
16
Divy. 190.11–191.4. There is no parallel story to this in the MSV. Note that the
last sentence here is found also in the Cıvaravastu, MSV iii.142.13–14.
17
In the Pali Vinaya the 51st pacittiya.
18
P 1032 33a.
19
T. 1442 (XXIII) 859b28ff.
20
Vin. iv.108; T. 1428 (XXII) 671b21–672b19; T. 1421 (XXII) 59c26–60b23;
T. 1425 (XXII) 386c13–387a4; T. 1421 (XXII) 120b29–121c1; T. 1442 (XXIII)
857a13–860a16.
21
It is not so hard to define jataka. That is, with regard to its style each story
basically consists of three parts, a present story, a story of the past (which plays the
main part) and the connection of both at the end. In terms of its contents it deals
with the stories of the Buddha’s former lives. By contrast, however, we can not
define avadana. Even in the Divy. there are so many kinds of stories called avadana,
some of which are just the same as jatakas both in their style and contents. But here
for convenience I would like to provisionally define avadana as follows: Its style is
the same as that of the jataka, but the main part is not a life story of the past but a
present story. Avadanas deal with stories of karma by which all results are explained.
Thus we find the key word to be vipaka,
which is not so important in the jataka. If
these conditions are satisfied, I would like to regard a story as an avadana even if
the leading role is played by the Buddha. (Mostly the leading roles are played by
his disciples or Buddhist laymen and women). As for the definitions of Avadana, see
Sharma, S. (1985). Buddhist Avadanas-Socio-political economic and cultural study.
Delhi: Eastern Book Linkers: 3–7; Sugimoto, T. (1993). Shin Kokuyaku Daizoky o;
Senjuhyakuengy Tokyo: Daizo
o. shuppan: 12–22.
22
Divy. 543.14–544.17. Cf. Vin. iv. 160.14–161.4. Although the rule is of course
found, there is no parallel story to this in the MSV.
23
Vin. iv. 157–164.
24
Huber, ‘Les Sources du Divyavadana’, p. 3.
25
!
The mark “ ” in this chart and the next means that the part is also omitted by
purvavad
yavat and the final reference is the original.
434 SATOSHI HIRAOKA
26
Note too that as there is much more text on one printed page of the edition of
Divy. than on a page of MSV, the distances are even more different than a straight
comparison would make them seem.
27
Divy. 464.1–5.
28
Divy. 710.
29
MSV i, 72.1–5.
30
MSV i, 57.19–58.3.
31
Divy. 435.2–4.
32
The editors point out the confusion of the manuscripts in the footnote, saying
“Begins thus in BC: A omits namah. and writes devo ’pi (a page from end of xxix)
punar api continuously. D omits the whole tale. Beginning lost?”
33
Divy. 461.2–6.
34
MSV i, 123.15–159.16.
35
This is equivalent to the Nagalavalambik ana,
avad the 7th chapter of the Divy
we have already seen.
36
MSV i, 92.16ff.
37
MSV i, 97.11ff.
38
MSV i, 98.12ff.
39
MSV i, 99.10ff.
40
MSV i, 109.12ff.
41
MSV i, 111.17ff.
42
MSV i, 112.17ff.
43
MSV i, 114.7ff.
44
MSV i, 122.20ff.
45
Siks. 148.13–149.4.
46
In a footnote the editor of the text suspects this reading of the manuscript and
suggests reading aryasarv adin
astiv am . following the reading of its Tibetan translation
’phags pa thams cad yod par smra ba rnams kyi gzhung las kyang (and from
asamuccaya
the text of the holy Sarvastivadins). [The MS of the Siks . 73b2 reads
~
aryasarvvastivadanan ca pat. hyate. There is no reason this should be objectionable
– JAS].
47
Buddhist Hybrid Sanskrit Dictionary. New Haven: Yale University Press, 1953:
176, s.v. kan~cana-cakra.
Bunkyo Daigaku
Kyoto
Japan
Kyoto,