Art. X.—The Megha-Sūtra

Cecil Bendall

doi:10.1017/S0035869X00017512

Art. X.—The Megha-Sūtra

Published online by Cambridge University Press: 15 March 2011

Cecil Bendall

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Cecil Bendall: Affiliation:
Fellow of Gonville and Caius College, Cambridge.

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The following article was originally suggested by a notice in Beal's “Catena of Buddhist Scriptures from the Chinese.” The sūtra is there selected as a type of the latest phase of Buddhist literature, not only on account of its own peculiarities, but owing to its religious importance among the Chinese, which caused the imperial rescript for its translation and general promulgation, of which an English version is there given. The two parts of which this sūtra is composed are mentioned as Nos. 15 and 16 of vol. 14 of the Tibetan “Gyut,” by Csoma Körösi in As. Res. xx. p. 529; the names of the translators fix its date as earlier than the ninth century.

Type: Original Communications
Information: Journal of the Royal Asiatic Society , Volume 12 , Issue 2 , April 1880 , pp. 286 - 311

DOI: https://doi.org/10.1017/S0035869X00017512 [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1880

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^{page 286 note 1} See also Fergusson, , “Tree and Snake Worship,” p. 55, where some further account of the Chinese version is given, and one of its illustrations reproduced; the observations as to the date may be corrected, however, by a reference to Csoma (as presently quoted).Google Scholar

^{page 286 note 3} e.g. the list of 177 snakes at the beginning.

^{page 287 note 1} It bears date on the cover, N.S. 888 = A.D. 1768.

^{page 287 note 2} In the case of repeated epithets, etc., e.g. p. 292, Il. 8, 17; p. 294, 3 (=p. 293, Il. 10, 27; 295, i) the first words only are printed again. Cf. also pp. 306, 307.

^{page 288 note 1} B.

^{page 288 note 3} A.

^{page 288 note 7} A.

^{page 288 note 9} A.; B.

^{page 289 note 2} The usual, and till lately regarded as the invariable, commencement of Buddhist works.

^{page 289 note 4} Cf. the common Pālī phr. ekaṁsaṁ uttarāsanaṁ karitvā, i.e. baring one shoulder in token of respect.

^{page 289 note 5} another constr. and phr. common to Pālī and Buddhist Skt., cf. Childers, s.v. yo.

^{page 289 note 6} might also be taken as the nomen proprium of several flowers.

^{page 289 note 7} is in Suçr. 2, 461, 16, so that this form is the partic. of a nom. vb. from the same onomatop. base.

^{page 289 note 8} seems to be noun there, though it has only been found as an adj. hitherto.

^{page 290 note 3} MSS.

^{page 290 note 4} MSS.

^{page 290 note 5} Sic codd. ambo; scilicet haec forma in tempore “lin” apud codices Buddhisticos haud rara.

^{page 291 note 1} Samudra seems to be employed in this and similar passages with reference to its meaning of “an infinite number.”

^{page 291 note 2} cf. hitherto unnoticed, occurs in Divyāvadāna, p. 49 = “scilicet.”

^{page 291 note 6} Cf. Manu, 3, 76.

^{page 292 note 1} A.; (vocem nihili) B.

^{page 292 note 2} A.

^{page 292 note 4} Another striking instance of colloquial influence; the compound paṭippasambhati being1 common in that language but apparently hitherto unknown in Sanskrit.

^{page 293 note 3} This is an interesting case of the intrusion of the colloquial speech, whose typical development is, of course, Pālī; being hitherto unnoticed in Skt. See Childers, s.v. sace, who quotes (s.v. okasam) Sace me Bhagavā okāsam karoti pañhassa veyyākaranāya which corresponds almost word for word to the text. It is, however, really frequent in the Lalita-Vist., but has escaped notice owing to the defective editorial care shown in the printed edition.

^{page 294 note 1} B.

^{page 294 note 2} B.

^{page 294 note 3} B.

^{page 294 note 6} A. quam vocem apud lexica non reperio.

^{page 294 note 7} A.

^{page 294 note 8} B.

^{page 294 note 9} B.

^{page 294 note 12} Om. A. sed cf. infra.

^{page 295 note 4} Cf. Pālī parahitāya paṭipanno, Childers, s.v. paṭipajjati.

^{page 295 note 5} I follow Burnouf in treating this as a single verb (see his note, ‘Lotus,’ p. 413), cf. Pāṇ. i. 4, 75.Google Scholar

^{page 295 note 10} Cf. kayassa bhedā, Dhammapada 129.

^{page 295 note 11} Anuçaṃsa (subst.) seems hitherto unknown both to Skt. and Pāli; though the vb. is common esp. in the earlier language.

^{page 296 note 1} Barbare codd. ambo; A.;

^{page 296 note 2} A.

^{page 296 note 4} Syllabam om. A.

^{page 296 note 5} codd.

^{page 296 note 6} B.; A.

^{page 296 note 9} B.

^{page 296 note 10} A.

¹² Sic codd.; de uocali producta cf. formas Vedicas.

^{page 297 note 3} The following Chinese phonetic equivalents (kindly communicated to me hy Prof. Beal) may be interesting1 to compare;—To-lo-ni To'-lo-ni; Yan-to-lo-ni, Sam-po-lo-ti-sse-ta Pi-tche ye P'o-lan-na-sati-ye Po-lo-ti-nya, Po-lo-ho-jña-na-po-ti (perh. from a v.l. Parājnāna vati) Yan-to-p'o-ta-ni, Pi-na-ch'ang-ni, Ho-pi-si-che-ni; Ho-pi-pi-yaho-lo-shu-po-po-ti; O-c'he-ma-to mu-chi, Kung-po-lo-heu-chi-po-ho, Ma-lo-ki-le-she ( =Pali māra kilesa), Ta-na-po-hom Shu-to-ye, Makia-ni, Li-ho-ka, Ta-mo-to-shu-to (and others not in the Skt.).

^{page 297 note 7} The position of is very doubtful: especially as the word has no representative in the Chinese version, as given me by Prof. Beal: the whole passage is corrupt.

^{page 297 note 8} again is very suspicious; perh. (cf. crit. note) we should read where would give the sense of ‘dark cloud,’—but this seems contradictory to etc.

^{page 297 note 11} Pratipraçrambh has been hitherto unnoticed by Skt. Lexicography; though its Pāli equiv. is well known.

^{page 298 note 4} B.

^{page 298 note 5} A.

^{page 298 note 6} Om. A.

^{page 298 note 7}

^{page 298 note 8} om. B.; A.

^{page 299 note 1} literally = “scilicet,” “to wit,” as often in the Divyāvadāna, and Lalita-vistara.

^{page 299 note 2} Both MSS. read but sense and construction would gain by correcting to

^{page 299 note 3} Cf. Pāli ajjhesati.

^{page 301 note 1} Cf. supra.

^{page 301 note 2} Compare the Kāraṇḍa-vyūha, and Tantric and late Buddhistic works, passim.

^{page 301 note 3} Indra as a Buddhist archangel.

^{page 301 note 4} The four Lokapālas at the four cardinal points, guarding the lowest devalokas.

^{page 301 note 5} Cf. Childers s.v. ango, and Burn. ib. cit.

^{page 301 note 6} These are the four classes of āryas corresponding to the four paths.

^{page 301 note 7} One who has attained Buddha-ship, but does not preach: opposed to the ‘Samyaksambuddha.’

^{page 302 note 1} Codd.

^{page 302 note 2} (sic) A.

^{page 302 note 4} A.

^{page 302 note 5} B.; (cf. infra).

^{page 302 note 7} A. (a secunda.).

^{page 302 note 8} MS.

^{page 303 note 3} See Wilson's, Hindu Sects, Works, vol. i. e.g. p. 194, et al.; or perh. “eating thrice in the bright fortnight.”Google Scholar

^{page 303 note 6} A hasta = about 18 inches.

^{page 303 note 9} Cf. Rām. 6. 37. 9 and in Greek.

^{page 303 note 10} See p. 300,1. 15, supra.

^{page 304 note 1} A.; B.

^{page 304 note 3} A.

^{page 304 note 4} A.

^{page 304 note 5} om; B.

^{page 304 note 6} B.

^{page 304 note 7} B.; A.

^{page 304 note 9} B.

^{page 304 note 12} A.; om. B.

^{page 304 note 13} B. Vox utraque lexicis ignota.

^{page 305 note 2} Vikurvita. This word, hitherto unknown, seems to be an irregularly formed participle (here used as a noun) from ‘to metamorphose’; cf. the Pāli vikubbanam ‘magic’—an analogous formation of the popular speech, of which we everywhere observe such remarkable traces in all Buddhistic language.

^{page 305 note 8} This form seems unknown: but occurs as an onomat.

^{page 305 note 10} this onomat. vb. occurs in Daçak. 168 (Wilson).

^{page 305 note 11} This onomat. seems unexampled; but cf. 1. 8 supra.

^{page 306 note 1} MS.

^{page 306 note 2} …² Haec omnia rubris litteris B.

^{page 306 note 3} Sic MS.

^{page 306 note 5} pro in modu imperativo apud codd. Buddhisticos satis usitatum.

^{page 307 note 4} Ratna-traya [or triratna (v. B. and R. s.h. voc.)] is the Personification of the Buddha, the Law, and the Church (sangha): the form in the text, though unnoticed in the Dictionaries, is of frequent occurrence in the invocations at the beginning of our Buddhist MSS.

^{page 308 note 1} B.

^{page 308 note 2} Inserit MS.

^{page 308 note 5} A.

^{page 308 note 7} A.; cf. annotationes.

^{page 308 note 9} Codd.

^{page 308 note 10} B.

^{page 309 note 3} Cf. supra, p. 302, 1. 19.

^{page 309 note 4} For the whole passage, cf. p. 303, supra.

^{page 309 note 6} is masc. (regularly) just below: cf. the varying genders of and other words in Divyāvadāna and Lalita-Vistara.

^{page 309 note 8} Sugar, honey, and ghee.

^{page 309 note 11} This swastika may either be the well-known four-pointed figure, or the (three-pointed) figure of rice, cited by M. W. s.v. swastika as used in the rites of Durgā.

^{page 309 note 12} The Madhu-parka (v. Manu and Āçwalāyana) consisted of honey with curds.

^{page 309 note 13} Cf. supra.

^{page 310 note 4} MS.

^{page 310 note 5} Haec clausula ‘rubrica’ apud B. cf. p. 306².

^{page 310 note 6} A.

^{page 310 note 8} Om. A.

^{page 311 note 1} Cf. Daçak. 88, 1 (ed. Bomb.)

^{page 311 note 2} Cf. Divyāvadāna, p. 96. Apyevātikramed velām sagaro makarālayah, na til vaineyavatsānām Buddho velām atikramet. Should we restore apyeva for the somewhat awkward and obscure above ?

^{page 311 note 3} For the five nivāraṇas, cf. Dhammapada, 345; for the compd. cf. Cbilders, s.v. vikkhambanam.

^{page 311 note 7} The form seems new: kaṭachchha is a in Skt. and common in Pālī.

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Art. X.—The Megha-Sūtra

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