@prefix vivo: . @prefix edm: . @prefix ns0: . @prefix dcterms: . @prefix dc: . @prefix skos: . vivo:departmentOrSchool "Arts, Faculty of"@en, "Asian Studies, Department of"@en ; edm:dataProvider "DSpace"@en ; ns0:degreeCampus "UBCV"@en ; dcterms:creator "Fernando, Anusha"@en ; dcterms:issued "2009-02-27T20:20:07Z"@en, "1994"@en ; vivo:relatedDegree "Master of Arts - MA"@en ; ns0:degreeGrantor "University of British Columbia"@en ; dcterms:description """The objective of this thesis is to present the PadyacDdmani, a previously untranslated Sanskrit poem on the life or the Buddha. This text has been ascribed to the Pãli scholar Bhadantcariya Buddhaghosa. My study will focus upon this text as a biography of the Buddha. To do so, I will present only those verses which move the Padyacüdmani’s narrative forward. These verses will be presented within the thesis and recollected in an Appendix. To study the Padyacadamani as a biography of the Buddha I will compare it with the traditional Buddha biographies. These are the Buddhacarita, Lalitavistara and Mahvastu [all Sanskrit works] and the Nidnakathã, the only biography of the Buddha written in Päli. What is illuminated by such a comparison is the striking similarity between the PadyaciJdmani and the Avidüre Nidäna [Intermediate Epoch] of the Nidnakathã biographical account. This similarity is made more interesting by the fact that the Nidnakathã has also been ascribed to Buddhaghosa. However, Buddhaghosa’s authorship of the Nidãnakath has been questioned due to its difference in style and expression from his other works. I will argue that the PadyacOdãmani is also a peculiar work for the Buddhist scholar Bhadantcariya Buddhaghosa, for, it is his only Sanskrit work, his only poem and, unlike his other works, is primarily not a Buddhist work. I will argue that the association of Buddhaghosa’s name with the Padyacadamani is not to indicate his authorship of this text but a way of highlighting the relationship between the Padyacüdãmani and the Nidänakath, which has been ascribed to Buddhaghosa. By presenting the PC as a biography of the Buddha, two avenues for further exploration are illuminated. Firstly, more research should be done on the relationship between the PadyacOdmani and the Nidnakath biographical accounts. Secondly, it seems that there are good grounds to question whether the Pãli scholar Buddhaghosa was indeed the author of this text."""@en ; edm:aggregatedCHO "https://circle.library.ubc.ca/rest/handle/2429/5258?expand=metadata"@en ; dcterms:extent "2451193 bytes"@en ; dc:format "application/pdf"@en ; skos:note "Buddhaghoas PadyacOmar)1 As a Biography of the BuddhaByAnusha FernandoBA., McGill University, 1992A THESIS SUBMITTED IN PARTIAL FULFILLMENT OFTHE REQUIREMENTS FOR THE DEGREE OFMASTER OF ARTSinTHE FACULTY OF GRADUATE STUDIES(Department of Asian Studies)We accept this thesis as conformingto the required standardTHE UNIVERSITY OF BRITISH COLUMBIAOctober 1994Anusha FernandoIn presenting this thesis in partial fulfillment of therequirements for an advanced degree at the University of BritishColumbia, I agree that the Library shall make it freely availablefor reference and study. I further agree that permission forextensive copying of this thesis for scholarly purposes may begranted by the head of my department or by his or herrepresentatives. It is understood that copying or publication ofthis thesis for financial gain shall not be allowed without mywritten permission.(Signature)Department of i4 DIEThe University of British ColumbiaVancouver, CanadaDateABSTRACTThe objective of this thesis is to present the PadyacDdmani, a previously untranslatedSanskrit poem on the life or the Buddha. This text has been ascribed to the Pãli scholarBhadantcariya Buddhaghosa.My study will focus upon this text as a biography of the Buddha. To do so, I will presentonly those verses which move the Padyacüdmani’s narrative forward. These verseswill be presented within the thesis and recollected in an Appendix.To study the Padyacadamani as a biography of the Buddha I will compare it with thetraditional Buddha biographies. These are the Buddhacarita, Lalitavistara and Mahvastu[all Sanskrit works] and the Nidnakathã, the only biography of the Buddha written inPäli. What is illuminated by such a comparison is the striking similarity between thePadyaciJdmani and the Avidüre Nidäna [Intermediate Epoch] of the Nidnakathãbiographical account. This similarity is made more interesting by the fact that theNidnakathã has also been ascribed to Buddhaghosa. However, Buddhaghosa’s authorshipof the Nidãnakath has been questioned due to its difference in style and expressionfrom his other works.I will argue that the PadyacOdãmani is also a peculiar work for the Buddhist scholarBhadantcariya Buddhaghosa, for, it is his only Sanskrit work, his only poem and, unlikehis other works, is primarily not a Buddhist work. I will argue that the association ofBuddhaghosa’s name with the Padyacadamani is not to indicate his authorship of thistext but a way of highlighting the relationship between the Padyacüdãmani and theNidänakath, which has been ascribed to Buddhaghosa.By presenting the PC as a biography of the Buddha, two avenues for further explorationare illuminated. Firstly, more research should be done on the relationship between thePadyacOdmani and the Nidnakath biographical accounts. Secondly, it seems thatthere are good grounds to question whether the Pãli scholar Buddhaghosa was indeed theauthor of this text.11TABLE OF CONTENTS:PAGEABSTRACT iiTABLE OF CONTENTS iiiACKNOWLEDGEMENTS VINTRODUCTION 1CHAPTER I. SOURCES FOR THE PADYACUDAMANI’S NARRATIVE 6Autobiographical references in the P1i canon 6Biographies of the Buddha gGeneral biography of the Buddha 13The structure of the PadyacQdãmani 15CHAPTER II. PRESENTATION OF THE PADYACUDAMANI’SNARRATIVE 16CHAPTER III. A COMPARISON OF THE BIOGRAPHIES OFTHE BUDDHA 51Dwelling in Tusita heaven 51Conception 53The Newborn 56Youth 60Marriage 61The pleasure palaces 61The display of the bodhisattvas skill 62The four visions 63The Pleasure Grove 67Disenchantment 69Renunciation 70Begging for alms 74Alra K1ãma and Uddaka Rãmaputta 75Austerities 76111Acceptance of the milk—rice.79Preparing the seat for Enlightenment 81Battle with Mãra 83CONCLUSION 91The PadyacUdãmani as a biography of the Buddha 91The PC’s relationship with the Nidãnakathã 91Bhadantcariya Buddhaghosa 94The legend surrounding Buddhaghosa’s life 94Buddhaghosa’s works 97The Peculiarities of the Padyacadmani 98Why the PC is primarily not a Buddhist work 98Buddhaghosa’s only poem 101Buddhaghosa’s only Sanskrit work 102Is Buddhaghosa the author of the PC? 104REFERENCES 106APPENDIX 112ivAKNOWLEDGEMENTSI wish to express my sincere thanks to my thesis committee—Dr. Ken Bryant, Dr. JerrySchmidt, Dr. Laurence Preston and Dr. Ashok Aklujkar. I am especially grateful to Dr.Aklujkar for his guidance over the past two years and his careful reading of my thesis. Imust also thank Michele Desmarais and Robyn Laba for all their assistance, patience andencouraging words. Thank you also to Chad Dughi, Liii Srossman—Reyes, Steve Holy, JaiSovinda, Roopa Nair, Jennifer Potter, Valerie Stoker, Sharon McCaffrey, Sophie Frishkopfand Andrea Robinson, who provide me with so much inspiration. A special thanks to myfamily for their unfailing love and support. Finally, a thank you to Vija Eger and JuliCantillon in whose memory dedicate my work.V1INTRODUCTIONThe purpose of this thesis is to introduce the Padyacadmani [the crest jewel of verse] apreviously untranslated Sanskrit text ascribed to Bhadantãcariya Buddhaghosa. This textpresents a lire story or the Buddha divided into ten cantos[sargas] and written in verseform. In introducing this text, I have chosen to focus upon it as biography, a cohesiveaccount of the Buddha’s life. My aim will be to present the narrative framework of thistext and to compare it with other biographies of the Buddha. The traditionalbiographies which I will be utilizing for my comparison are the Buddhacarita,Lalitavistara, Mahvastu and Nidnakathä The Nidãnakathã was written in Pli. Theother three are Sanskrit works. I will also be referring to the biographical andautobiographical material which can be found in the Pli canon1I have relied on translations for my knowledge of these earliest sources on the Buddha’slife, specifically, Johnston’s translation of the Buddhacarita [1936], de Foucaux’s frenchtranslation of the Lalitavistara [1988], Jones’ translation of the Mahvastu [1949] andJayawickrama’s translation of the Nidnakath [1990]. For the Pli canonicalliterature, I have relied on translations done by the Pli Text Society.There is a plethora of secondary material written on the Buddha’s life which I have usedwith caution, for, I have found that it usually falls into two categories. Those studieswhich aim to create a picture of the Buddha as a god—like being and those which describehim as a completely ordinary man, In a famous work by Emile Senart, entitled, ‘Essaiesur la Legende du Bouddha,’ he treats the Buddha legend as a mass of mythical tales andidentifies the belief in the Buddha with the belief in a sun—god. In contrast such workson the Buddha’s life as Rhys Davids’ [1928] and Oldenberg’s [1882] insist that there waslAccording to tradition, the compilation of the Pall canon began immediately after the death of theBuddha about 483 B.C. at the councfl of Rajagaha. It was further developed a hundred years later at thecouncil of Vesäli, the chief cause of which was the cropping up of certain wrong views, which werethreatening to undermine monastic discipline. At the third council, under King Asoka [264-227 B.C.],the canon in all its essential parts seems to have been brought to a formal completion. This councilwas also of Importance on account of the resolution to send missions to neighbouring countries. Thetradition is here supported by epigraphical discoveries. Mahinda [Skt—Mahendra, the son of King Asoka]went to Ceylon as the messenger of the teachings of the Buddha. He brought to Sri Lanka the Canon inits Theravãda form [Geiger 1978, 7].2nothing extraordinary about the Buddha. They extol the fact that he was a very ordinaryman. Rhys Davids begins her study of the Buddha’s life, which she fittingly calls‘Gotama the man’ with the following statement:I am the man who is called the Buddha, akyamuni, Bhagavat. I am the manSiddhattha Gotama...I am every man. I am not anything of the nature of a wonderbeing. [C. Rhys Davids. 1928, 91.Similarily, Oldenberg states,What makes a Buddha a Buddha is, as his name indicates, his knowledge. He doesnot possess this knowledge, like a Christ, by virtue of a metaphysical superiorityof his nature, surpassing everything earthly, but he has gained it, or, morestrictly speaking, won it by a struggle. [Oldenberg. 1882, 841The traditional biographies show that both perspectives are limited in what they admitand in what they omit. In Senart’s image of the Buddha it is the human being that ismissing; in Rhys Davids’ and Oldenberg’s it is any recognition of the extraordinaryaspects of this being. In the traditional biographies there seems to be no problem instating that the Buddha was both ordinary and extraordinary.Although there is this tendency toward taking one of these positions on the Buddha’slife, there are nevertheless some noteable and useful studies, in the secondaryliterature.Oldenberg’s work, entitled, Buddha: His Life, His Doctrine, His Order [18821., should benoted as the pioneering effort in providing a detailed and historical presentation of theBuddha’s life. He bases his study on the biographical material found in the Pãli canon.Another useful study of the Buddha’s life, based on Pãli sources, has been done by E. H.Brewster. It is called The Life of Gotama the Buddha [19261 and is a translation andcompilation of all the biographical information found in the Pli canon. E. J. Thomas’swork, entitled the Life of Buddha as Legend and History [19271 and A. Foucher’s, Life ofthe Buddha According to the Ancient Texts and Monuments of India [19491 are also worthnoting. Their works draw not only upon the Pli canonical sources but also on the laterBuddha biographies and works in Tibetan and Chinese that contain biographicalinformation.3Although, this secondary material has been useful for the clarification of details of theBuddha’s life, my focus has been on the primary sources. I am interested in seeing howthe PadyacDdmani compares with these traditional biographical accounts.The edition of the Padyacdmani [PCI that I will be basing my comments andtranslations on was edited by M. Rañgchrya and S. Kuppusvmi stri in 1921 andprinted by the Madras Government Press2. It is based on three manuscripts from SouthIndia. The first is a copy on paper in DevangarT characters of the ri—tã1a palm—leafmanuscript, belonging to the Palace Library at Tripunitura, Cochin state, and written inMalaylam characters. It contains the work to the end of the tenth canto. The next is apalm—leaf manuscript in Grantha characters which breaks off in the tenth canto, Thethird is a manuscript written in Telugu characters and complete in ten cantos.This edition is also based on an edition in Pali characters published in 1908 in theBauddha Granthamala series at Colombo, as its second number. It is reported to consistof forty six pages and contains the work up to the sixteenth stanza of the ninth canto.Unfortunately, I have not been able to get a copy of it.My knowledge of this text has also been greatly aided by the Sanskrit commentarywhich is included in Rañgächãrya’s and Kuppusvmi’s edition of the text. Thecommentary was prepared by Pandits K. Venkatevara stri and D.S. athakopchrya.Although it may seem unusual for brahmanical pandits to work on a Buddhist work, wefind similar modern commentaries on the Buddhist poet Avaghosa’s epics. The Panditsmay be interested in these texts for their poetic value.That this work has been appreciated as a piece of poetry is evident from the list ofsimilarities between the PC and two famous Mahkvyas [Classical epic poems], theRaghuvariia and Buddhacarita, which have been included in the brief preface to theedition I used. Here, Kuppusvämi and Rañgchrya provide a detailed list of the versesand episodes contained in the PC which correspond with verses and episodes found in theaforementioned poetic works. Current work is also being done on the relationshipbetween this work and the works of Kãlidsa.3 Although, I will not discuss the poetry21n many places this text prints where other editions have .3me development of Sanskrit poetry can be viewed In three distinctly separate stages; the Vedic[3000 B.C.], the Epic [1000 B.C.], and the Classical [400 B.C.]. Joshi [1976, 11-33 of Intro] refers toKãlidsa as the brightest star in the firmament of Classical Sanskrit poetry. Kálidãsa’s dates are4of the PC in this thesis, I will briefly mention some of the characteristics of aMahãkvya [Classical epic poem] in the first chapter or this text where I present thesources for the PC’s narrative. For it is apparent that the narrative of this text iseffected by its compliance with some of the rules of this poetic form.An area that has not been explored in previous studies, and which hope to elucidate byfocusing upon the PC as a biography of the Buddha, is the peculiarity of the PC’sassociation with the fifth century C.E., Pli scholar, Bhandantcariy Buddhaghosa. Inthe brief preface to their edition, the editors deem him the author of this work.Buddhaghosa is renowned among the Southern [Theravda] Buddhists of Sri Lanka, Burmaand Thailand and has been deemed the foremost commentator on the Pãli canon, theearliest extant source for the Buddhist tradition. In light of the fact that the PC’smanuscripts are confined to South India and in light of its subject matter, presenting alife story of the Buddha, it is not surprising that this association with a famous name inSouthern Buddhism has been made. Moreover, the editors suggest that the style ofpoetry contained in the PC can support this connection. They say,The PadyacUdmani may well be assigned to the period of Sanskrit poetry andpoetics to which Bhãravi, Dandin and Mãgha can be assigned, viz., 5th—7thcentury, A.D. [from Preface, 5]These dates would coincide with the dates of Bhadantãcariya Buddhaghosa who is said tohave lived in the fifth century A.D.However, from even a superficial investigation of Buddhaghosa’s other writings, itbecomes apparent that the PC is a conspicuosly different work. For, it is unique in beinghis only Sanskrit work and his only piece of poetry. He is renowned for hiscommentarial works in Pli which have a very different tone from this text. In myconcluding remarks, I would like to illuminate the peculiarities of the PC and thereby,raise some doubts about attributing this work to Bhandantcariya Buddhaghosa.Moreover, in the first chapter of this thesis, where I present the sources for the PC’suncertain. He has been placed anywhere between the rirst century B.C. and the fourth century C.E. Theauthentic works of Klidãsa are six in number, three of them being poems and the remaining threeplays. The poems are Raghuvaria ‘Raghu’s Dynasty’, Kumãrasambhava ‘Birth of Kumra’ andMeghadhüta ‘Cloud messenger’. The three plays are Màlavikãgnlmitra, vikramorvaya andAbh ii Fnaákuntala [akuntal a for short].narrative, I would like to highlight a connection between Buddhaghosa and the PC whichis not that or authorship. To do so, I will introduce the Nidãnakath, the only continuousbiography or the Buddha in Pli, as a most important source ror the PC. What will cometo light in the third chapter, where I compare the PC with the other Buddha biographies,is its striking similarity with the Nidänakath [NK] account. This similarity is mademore interesting by the ract that the NK has also been ascribed to Buddhaghosa. In myconcluding remarks, I will argue two points, rirstly, that the author or the PC wasprobably not the Buddhist scholar Bhadantacariya Buddhaghosa and secondly, that theassociation or Buddhaghosa’s name with the PC was a way or acknowledging the PC’sindebtedness to the NK account.56CHAPTER ONETHE SOURCES FOR THE PADYACODAMANI’S NARRATIVE:According to the editors of the text, the main sources for the PC’s narrative are thebiographical material pertaining to the Buddha’s life which can be gleaned from the Plicanonical literature and two Sanskrit works which take as their theme the life of theBuddha, the Buddhacarita [BC] and the Lalitavistara [LV]. From my research, I have foundthat the PC also draws from a compendium of legendary material called the Mahvastu[MV] and, most clearly, from a text called the Nidnakath [NK], the only continuousbiography of the Buddha in Pli.Authoblographical references from the Pl1 canonThe earliest material for the study of the Buddha’s life is found in the Pli canon.4 Inthe Sutta and Vinya Pitakas we are presented with scattered, autobiographicalstatements employed for the purpose of teaching. In these accounts, the Buddha reflectsupon his past experience only to exemplify the Dharma [teaching]. Thus, we findreferences to his disenchantment with worldly life, his renunciation of life as a prince,his struggle for enlightenment, and even his experience of enlightenment. The tone ofsuch references is shown by the following passage from the Ariyapariyesana Sutta ofthe Majjhima Nikya [MN]:And I too monks, before awakening, while I was still the bodhisattva, not fullyawakened, being liable to birth because of self, sought what was likewise liable4The canon is broken into three baskets [Tripitaka] which contain the Suttas, the Vinaya and theAbhidhamma. The Sutta Pitaka contains the discourses of the Buddha, the Vinaya Pitaka is concernedwith the rules and regulations pertaining to the organization of the Buddhist Sangha [community] andthe Abhidamma Pitaka provides an impressive systematisation of reality as it is of concern to one’sliberation from suffering. The Sutta [Pitaka] is mainly composed of four collections’ [Nikãya], partlyarranged in accordance with the length of the pieces they contain, as is ts the case with the Vedtchymns. They are the Majjhtma Ntkãya [Middle Length Sayings], Añguttara Nikya [Gradual Sayings],Samyutta Nikãya [Grouped Sayings] and Dighanikãya [Long Sayings] [Renou 1964, 69—70].7to birth...Then it occurred to me, suppose that I should seek the unborn, theuttermost security rrom the bonds, Nibbna? [I., 2071These earliest autobiographical rererences can be round in the Digha Nikya, AñguttaraNikya and Majjhima Nikya [part or the Sutta Pitakal and in the Mahãvagga of the VinayaPitaka.In the Anguttara Nikya, the Buddha describes his early lire to his disciples. Hementions that he enjoyed great luxuries but grew disenchanted with them [see Vol.1,No.38]. The accounts in the Majjhima Nikya [see Vol.1, No.26 and 361, describe theBuddha’s search for truth. In the account in the Mahãvagga of the Vinaya Pitaka, herelates the commencement of his ministry. The Digha Nikya contains two importantsuttas, the Mahãpadãna sutta and the Mahparinibbna sutta. In the Mahpadna sutta,the Buddha describes his lire in relation to numerous other Buddhas. TheMahparinibbna sutta deals with the last weeks of the Buddha’s lire. Autobiographicalreferences can also be round in the Sutta Nipãta [see Padhna Sutta, Nãlaka Sutta andPabbajj Sutta]It is in light of the early tradition’s focus on the Buddha’s teachings rather than his lifethat we can understand the absence or a continous biography in the earliest portions orthe canon. According to A.K Warder [1970,44],The Buddha’s life was evidently inessential for the doctrine or Early Buddhismand did not interest the compilers or the Tripitaka, who were content to recordas carefully as they could the words of their teacher, the words which weretheir ‘master’ once the Buddha was no more.Oldenberg makes a similar observation in his pioneering work on the life of the Buddha:The idea of biography was roreign to the mind of that age To this was addedthat, in those times, the interest in the life or the master receded entirelybehind the interest attached to his teachings. [Oldenberg 1882, 801.Despite the early tradition’s focus on the Buddha’s teachings rather than his life we canstill find evidence, within the canon, of a belief and interest in the remarkable8personality or the founder. The Khuddhaka Nikãya5, which is deemed the fifth nikya, isparticularly useful for illuminating this growing Buddha legend.In the Buddhavarna of the Khuddaka Nikãya, the Buddha is presented not simply as aninsightful teacher but as part of a lineage of extraordinary beings who, through pastactions, have become destined for enlightenment. The Buddhavarna describes theBuddha as one in a line of twenty four Buddhas. A similar sentiment is recorded in theMahãpadna Sutta of the DTghanikya. Here, the Buddha discusses his existence inrelation to six previous Buddhas. Such texts downplay the significance of Siddhrtha’sparticular life experience and focus on the inevitability of his enlightenment. Accordingto this tradition, the Buddha belongs to a line of chosen men. Thus, he is possessed ofthirty two characteristic marks and at his birth there are auspicious and glorious signs.The meritorious acts and deeds which have made Buddhahood inevitable are described inthe Jtaka and Apadna [commonly Avadna in Sktl literature and in the Cariypitaka, allpart of the Khuddaka Nikya. The Jãtaka literature focuses upon the previous lives ofthe bodhisattva and describes the illustrious deeds that he performed which resulted ingreat merit. The Apadna literature, similarily, focuses on the bodhisattva’s heroicfeats and the Cariyãpitaka pursues the express purpose of showing how the bodhisattvacame to possess thepãramitas or perfections in several of his earlier births.6 In theseaccounts, the Buddha’s glory is a glory which is even greater than that of the gods. For,the gods, unlike the Buddha, are not free from raga/Iobha [passion/greed], dosa [hatred]and moha [delusion]7[Haldar 1977, 70]. Thus, the gods of Brahmanism are oftencharacterized as subservient to the Buddha.5 The Khuddaka Nikãya is a compilation of miscellaneous works which are both small and voluminous.Winternitz says that these works almost certainly originated from different time periods and were notintended to form parts of a collection. [Winternitz 1983, II., 76]6For a discussion of this literature see, Studies in the common Jätaka and Avadna Tales. by Sadhanchandra Sarkar, or, Buddhist Avadãna by Dr. Sharmistha Sharma. Also, see the introductions to thethree volumes of Jãtakas translated by E.B. Cowell and Peter Khoroche’s translation of Arya Süra’sJãtakamàlä.7me three principle roots [mOlal which are said to account for all suffering [duhkhal existence are theroots of hatred [dosa], greed [lobha] and delusion [moha]. The term root has the sense of firm support,cause, condition and producer, as well as the conveyor of the nourishing sap; in this light, theoriginating cause of kamma, our life affirming and rebirth producing, intentional actions. According tothe Buddhist tradition, even the experience of the gods is not free from these three unwholesome roots[Akusala MUlal [Nyãnaponika Thera 1986, 98] and [Angaraika Govinda 1961, 91].9In the Sakkapañha Sutta of the Dghanikya, the supreme god Sakka [equivalent to Indralasks the Buddha various questions and gains deep insight from the Buddha’s answers. Inthe Mahsamaya Sutta, thousands of gods are described surrounding the Buddha and hisfollowers, praising them and rejoicing in their practice. [DN, II. 258, 3171 In theMahpadäna 5utta, the creator god Brahm is described encouraging the Buddha to preachthe dharma after enlightenment. He says,Lord , let the lord teach dhamma, let the well—farer teach the Dhamma. There arebeings with little dust in their eyes who are perishing through not hearing theDhamma: they will become knowers of the Dhamma. [DN, II. 39, 2141The suggestion is that Brahm is worried because he understands that his creation willbe destroyed without the Buddha’s insight. [Warder 1970, 501Interestingly, the traditional story of the Buddha’s life, contained in the laterbiographies of the Buddha, synthesizes these two perceptions of the Buddha gleanedfrom the Pli canon. For, these texts present the Buddha both as an ordinary being whohas insight because he suffers and struggles like everybody else and as an extraordinarybeing. He is out of the ordinary because, prior to birth, he resides in the Tusita heaven,is immaculately conceived, and is aided by the gods towards his inevitableenlightenment.Biographies of the BuddhaThe two biographies [cohesive accounts of the Buddha’s life] that have been cited assources for the PC are the Buddhacarita [BC] and Lalitavistara [LV].The BC is a Sanskrit work written by the famous Buddhist/poet, Avaghosa.Avaghosa is said to have been a contemporary and protege of King Kaniska, which meanshe was probably alive in the last quarter of the first century A.D. The BC was written intwenty eight cantos and covers the Buddha’s life, from his conception to his death. Italso describes the first Buddhist council and reign of King Aoka8. Unfortunatly, onlycantos number two to thirteen are extant in their entirety in Sanskrit, together with8The complete manuscript or the Sanskrit original does not exist but translations of this text inTibetan and Chinese have been preserved. It is from these translations that scholars conjecture thelength and content or the original.10three quarters of the first canto and the first quarter of the fourteenth [Johnston 1984,191. The extant portion covers the Buddha’s life from his conception up to hisenlightenment.The PC is similar to the BC both in its content, being a life story of the Buddha and in itsstyle. The BC is the only other known [1ahkävya written on the life of the Buddha. Thecharacteristics of a Mahãkãvya are described in the eighth century text by Dandin calledthe Kvyãdara. Here, he highlights the fact that the poet’s objective is to invest analready existing story with intricate description and not to create an original narrative.He says,The subject should be taken from old narratives, not therefore, invented. Thehero should be noble and valiant. There should be descriptions of towns, oceans,mountains, seasons, the rising and setting of the sun and moon, sport in parks orthe sea, drinking, love dalliance, separations, marriages, the birth of progeny,meeting of councils, embassies, campaigns, battles and the triumph of the hero,though his rivals’ merits may be exalted. [Caitanya 1962, 240]This focus upon description rather than narration is exemplified by the PC. For, here thenarrative is quite secondary to the embellishment of certain events or the elaboratedescription of places and people. Buddhaghosa utilizes a particularly interestingtechnique for embellishment. With almost mathematical precision he hangs descriptiveverses throughout the narrative structure [see appendix]. In the first chapter, heintroduces Kapilavastu [the birth place of Siddhrtha Gautama] and describes it withtwenty seven verses. Then, he introduces uddhodhana [the father of 5iddhãrtha] anddescribes him in twenty verses, then, Queen My [Siddhãrtha’s mother] is described intwenty five verses and so on. Thus, in a poem of 641 verses only 100 provide thenarrative of the Buddha’s life. As Buddhaghosa’s objective was to elaborately describemoments in the Buddha’s life, he does not provide a comprehensive rendering of theBuddha legend. His narrative often skips from one event to another without providingthe logical connections. He seems to have assumed that his reader would be familiarwith the story and capable of filling in the missing details.Avaghosa is famous for two other works besides the BC. They are the Saundarananda,and the ãriputraprakaranam. The Saundarananda is also a Mahãkãvya. It has for itssubject matter the conversion of the Buddha’s half brother Nanda to Buddhism. Theãriputraprakarana is a play describing the conversion of the Buddha’s chief disciples11riputra and Maudgalyyana Avaghosa’s thematic interest in conversion is said to bea reflection of his own experience, for Avaghosa was a Brahman who converted toBuddhism. His brahmanical background is reflected in his works which draw heavilyfrom brahmanical traditions. In Johnston’s translation of the BC, he makes thefollowing point:Avaghosa writes for a circle in which brahmanical learning and ideas aresupreme; his references to Brahmans personally and to their institutions arealways worded with the greatest respect, and his many mythological parallelsare all drawn from Brahmanical sources. [Johnston 1936, 161.We will see that this comment could also be applied to the PC. For, it is clear that theauthor of this text had knowledge of, and respect for, the brahmanical tradition. In thisrespect, the legend surrounding Buddhaghosa’s life is fitting. For, Buddhaghosa, likeAvaghosa, is described as a brahmin who converted to Buddhism.That the BC was valued not only as a poem but as a Buddhist teaching text is illuminatedby the account of the Chinese Pilgrim —Tsing. For, he documents the fact that the BCwas widely read and sung throughout India and the countries of the 5outhern sea [theMalay Archipelago, Sumatra, Java and the neighbouring islandsl [Caitanya 1962, 2441.The Buddhist flavour of this poem sets it apart from the PC and other biographies, whichtend to simply describe the events of the Buddha’s life and not elaborate upon theinsights of the tradition.Another text which has been cited as a source for the PC is the Lalitavistara [LV]. TheLV describes the time from the Buddha’s descendence from the Tusita heaven up to hisfirst sermon to the group of five brahmans at the Deer Park in VrãnasT, in twenty sevenchapters which are written in both prose and poetry. It has been described as acompilation from different times and different authors, the earliest material beingdated from around the first century CE. [Winternitz 1983, II., 2431.The LV is considered as one of the holiest texts of the Mahyna and described as aVaipulya Sütra [elaborate teaching text] which is a common term for Mahyna Sütras.The title LV, i.e., the extensive description of the Delightful/Charming, corresponds tothe Mahãyãna idea that the life and work of the Buddha on the earth parallels the sportof a supernatural being. In this way, it describes the emerging deification of the Buddhawhich becomes characteristic of the Mahyna traditions. [Khosla 1991,12] Thus, this12biography of the Buddha emphasizes the Buddha’s extraordinary characteristics, Here,his life is adorned with miraculous and supernatural events. Since no satisfactoryenglish translation of the LV is available, my knowledge of this source is based upon afrench translation, prepared by P. E. de Foucaux, and summaries found in Khosla [1991]Winternitz [1983] Caitanya [1962] and Krom [1974].From my own research, I would suggest that two other works should also be mentionedas sources for the PC.The first is the Nidnakath [NK1, literally, ‘the story of the origins’ [or antecedants].It contains three different types of text. First, there are verses, then a prosecommentary and finally, a word commentary. The verses are deemed the oldest layer ofthe text and the prose and word commentary have been dated from around the fifthcentury CE. This work serves as an introduction to the collection of stories of the pastlives of Gautama Buddha called the Jtaka and is the only connected biography of theBuddha in Pli. The second is the Mahävastu [MV]. The name MV is literally translated asthe great subject or story, here referring to the life of the Buddha. [B.T. Rahula 1978, 11The material for this text was collected from the second century B.C. and not completeduntil approximately the third or fourth century CE. This text has been deemed theVinaya of the Lokottaravdins, a branch of the Mahãsñghikas, the earliest Buddhistschismatics. However, this text does not have much to do with rules of discipline and ismore interesting as a compendium of legendary material. [MV, I., 11—121Both the NK and MV divide their narrative into three parts. The first section of the NKnarrative is called the Distant Epoch [Dare Nidãnal. This contains the story of howSiddhãrtha Gautama, in a previous life as the ascetic Sumedha, made a vow to become aBuddha himself, rather than join Sumedha’s Buddhist community[sangha] as a monk andattain Nirvana there and then, followed by a list of the ten perfections which must befulfilled on the path to Buddhahood. The second section, the ‘Intermediate Epoch’[AvidUre Nidäna], takes the story from the bodhisattva’s descent from the Tusita heavenand birth as Siddhãrtha Gautama to the attainment of enlightenment after his defeat ofthe evil lord Mra. The third section, called the ‘recent epoch’ [Santike Nidna1, dealswith the Buddha’s temptation by Mra’s daughters, his decision to teach and variousevents in the early days of his teaching, up until the donation of the Jetavana monastaryby the great lay follower Anãthapindika. [ NK, 7—81. The MV similarily divides theBuddha’s life into three phases. The first section deals with the life of the bodhisattva13in relation to earlier Buddhas. The second section is the same as the AvidOre section orthe NK, describing the Bodhisattva’s descent into the world, lire as Siddhãrtha Gotama,battle with Mra and subsequent enlightenment. While, the third section narrates thehistory or the earliest conversions to Buddhism and the origin or the community ormonks. [Winternitz 1983, II., 231].I would suggest that the author or the PC had knowledge or such a tradition or dividingthe Buddha’s lire into three sections and, knowingly, restricted the PC’s narrative tothe intermediate epoch or middle section or this three section divide. That is to say,that his choice to begin his work with the descent or the bodhisattva rrom Tusita heavenand to end it with the Mãra conrlict berore enlightenment is not simply rrom personalprererence, but in light or a tradition which presented this as one part or the Buddha’slire story. The only detail included in the PC’s narrative which ralls outside or theboundaries or the Intermediate epoch [AvidOre Nidãna] is the temptation by Mãra’sdaughters. This detail is not included in the MV account. However, it is the rirst episodein the recent epoch [Santike Nidãna] or the NK.The PC also corresponds with the NK and MV in including Jãtaka material within itsnarrative or the Buddha’s lire. The MV utilizes an abundance or Jãtakas and the NKmakes rererence specirically to two, the Sarabhañga Jãtaka and Paläsa Jätaka. Whatwill be illuminated in the presentation or the PC’s narrative is that Buddhaghosa wasalso ramiliar with the Jãtaka literature and, interestingly, included the central detailsor these two Jãtakas in his narrative.General biography of the Buddha gleaned from the aforementioned sources:According to these sources, the bodhisattva dwelt, berore his birth, in the Tusitaheaven. There, he was entreated by the gods to descend to the earth ror the benerit orhuman beings. He did so and became the son or Queen My and King uddhodhana. Hewas named Siddhãrtha because he rulrilled all or their desires, These sources state thatKing §uddhodhana was the ruler or the kya kingdom. The Pabbajã Sutta or the SuttaNipta describes this kingdom as subject to the powerrul king or the neighbouringKosala which lay in the South. Thus, uddhodana was not an all—powerrul king, but moreaptly, a wealthy landowner and elected chier or the §ãkya clan [Seth 1990 29]. Queen14Mãy is described as having come from Koliya, a city to the east of the kya kingdom.[Sadhatissa 1976, 1319The capital city of the ãkya kingdom was called Kapilavastu [Kapilavatthu in Pli]. TheBuddhacarita relates the name of this city to the famous sage Kapila, the founder of theSñkhya system. [see 1. 89]. In other places, Kapilavastu,which could mean red place, isrelated to the city’s characteristic redness of the earth. [see Oldenberg 1882, 99]According to all the accounts, Siddhãrtha’s birth was extraordinary. He was born fromthe side of Queen Maya in the LumbinT grove. Moreover, this birth was accompanied bymiracles and glorious signs. As a newborn, 5iddhãrtha was possessed of the thirty twocharacteristic markings of a great man. King uddhodana invited a great sage namedAsita to read these signs and Asita predicted that Siddhrtha would see certain visionswhich would cause him to renounce his present life and become a Buddha. To prevent hisson from such a fate, the king ensured that Siddhrtha had a carefree and indulgedexistence, The sources state that King uddhodhana built pleasure palaces forSiddhãrtha in which he could pass the various seasons. Despite such pleasures andcomforts, Siddhärtha grew bored and longed to voyage outside the palace grounds. Onthis excursion, he saw the four signs predicted at his birth. These were the sights of anold man, a sick man, a dead man and an ascetic. These sights provided the seeds forSiddhãrtha’s growing disenchantment with worldly life. He began to reflect upon thereality of duhkha [suffering] and was propelled to renounce the world and dedicatehimself to an understanding of this condition. Thus, he fled from the palace, aided bythe gods, his charioteer [Channa or Chandaka] and a swift horse [Kanthaka].On first renouncing the world, he studied with various teachers but found their methodslimited. He also partook in extreme ascetic practices but realized that these were notconducive to enlightenment. To regain the strength that he had lost from suchmortifications, the sources state that he took milk—rice from a young girl who passedby. This milk—rice provided Siddhrtha with the strength needed to pursue his practice.Thus, he created a seat for himself, under the bodhi tree on the banks of the river9The home of Buddhism lies in what is now South Bihar, west or Bengal and South or the Ganges. Thiswas the country of the Magadhas with the capital at Rjagaha East of these were the Angas, whosechief city was Campä. North or the Magadhas and on the other side or the Ganges were tribes or Vajjis[chief town VesälTJ and still further north the Mallas. West of the Magadhas were the KsTs, whosechief city was Benares on the Ganges. The kingdom of the Kosalas [capital city Sãvatthi or rãvasti1extended north or the Kãsis as rar as the Himalayas, and on the northern borders were settled theäkyas and their neighbours on the east, the Koliyas. [Thomas 1931, 13 115Nairaijar, and sat with the firm resolution not to rise until he had attained liberation.In his striving, he was attacked by the Evil lord Mra. Siddhãrtha withstood F1ra’sadvances and finally, overcame Mra’s forces. Thus, he became known as the Buddha: theone who has overcome all obstacles and attained Nirvana [liberation].The structure of the PC’s narrative:The narrative found in the PC corresponds to this general Buddha biography. In the firstcanto, the author focuses upon describing Kapilavastu [here referred to as Kapilã], Kinguddhodhana and Queen Maya. In the second canto, he describes the gods entreating thebodhisattva to descend to the world for the benefit of others. He ends this canto bydescribing the bodhisattva entering into Queen Maya’s womb.In the third canto, he focuses upon Queen Maya’s pregancy and the birth and boyhood ofSiddhãrtha. The fourth canto describes Siddhartha’s marriage and his new bride.In the fifth canto, the author describes the pleasure palaces built by the king and thevarious pleasures contained within them. In the sixth canto, he describes Siddhartha’sjourney outside of the palace grounds. On this trip, he sees the four visions predicted athis birth: the sight of an old man, sick man, dead man and ascetic. The seventh cantofocuses upon Siddhartha’s play in a pleasure grove. In canto eight, the author describesthe setting of the sun and the rising of the moon. This indicates that Siddhartha hasspent a full day at play, In canto nine, he focuses upon the prince’s disenchantment withand renunciation of worldly life, The final canto, canto ten, describes Siddhartha’sbattle with, and victory over, the forces of Mara.In the following chapter, I will present a translation of significant segments of thepoem, namely, those verses which move the PC’s narrative forward. They will enableone to see the overall structure of the text and to understand better what the authorelaborates upon.16CHAPTER TWO:THE PRESENTATION OF THE PADYACUDAMANI’S NARRATIVE:Canto OneThe PC begins with three salutary verses which identify it as a Mahkvya. A conventionin the writing or a Mahkvya is that the author start his/her work with a benediction[ais], a respectful greeting [namaskriyã] , or an indication of events to come[vastunirdea] [Shastri 1986 115]. It is in accordance with this convention that theauthor says,I-oc1N-1-ct,Q-c911I salute the Relative of the Sun [5iddhrtha is from the lineage of the sun], whoseglance has great waves of compassion, who is the mighty cloud at Deluge for thefire of Kandarpa’s pride [I’lãra in his association with Kma].lO, who is the bulbfor the root of the wishfulfilling tree”, who is the flower of the plantain treethat is brilliance. [1:11ii-I’isfrriii: IQ%.-.O ‘.II’l’1 c1c11 1Ic1HMc4o NruILll W 11 . II‘OThe c highlights Mára’s association with the god Kãma, who also attacks with flower arrows. Infact, all the names used to describe Mra in this text are also epithets of the god Kãma. Here, we findMra referred to as Kandarpa, Kãma, Atmayoni, Makaraketu, Makaraketana, cetobhava, etc. Mra, likeKma, is the one who intoxicates beings with desire and distracts them from their practice.1 ‘One of the trees of heaven or Indra’s paradise which has the power to bestow anything one desires.There are five Kalpavrksas In the Deva—loka. The other trees are named Mandãra, Pãrijãta, Santãna andHaricandana. [Mani 1Q8g. 378117My intention is nothing but foolishness to speak [about] that very famous life ofthe Buddha, about which, even the restrained ones [such as Brahmã, etc.] were notable to speak, even a little portion. [1:2]--i d1ii-r-i1iIIIcI113T 4’ui:?ITf --I1IP1Trt 1* ‘-k:1iN.lI HNevertheless, I have become capable to narrate on the strength of devotionpledged [in respect] to him [the Buddha]; because, by resorting to his feet, evendust beautifies men [or bestows wealth/glory on men]. [1:3]According to the PC, Siddhrtha was born in a glorious city called Kapil.iiii-ZflJf rfwiftr u iiThere is a certain praiseworthy city named Kapil, the wishfulrilling cow of thesubjects, having beheld which, [even] Indra loosens [gives up] the desire to praisehis capital.12 [1: 4].His parents were King uddhodana and Queen Myã.l2a] In Indian mythology there are references to both a wishfulfilling cow [Kmadhenu] and awishfulfilling tree [Kalpavrksaj. Both of these have the power to bestow whatever is desired. Thewishfulfilling cow, variously referred to as Kämadughã and Surabhi is described as the first mother ofcattle. She is a goddess with marvellous powers who gives milk whenever it Is needed by the gods andthe sages [ Stutley 1977, 140]. Similarily, Kapilã bestows wealth on its subjects.b] lndra’s capital is called Amarãvatl, one possessing/housing immortals. It is said to be situated onthe eastern side of Mount Meru.. It is described as 2500 yojanas in length with one thousand gates anda hundred palaces. It is also referred to as Devapura [city of the gods] . This verse suggests that Kapiläwas even more glorious than this glorious city of the gods. [Stutley 1977, 10]18-‘1i?1ca-j’I 9 z{qJQ Q-fl4 fl Hin this [city] there was a respected King who was from the ãkyalineage, whose royal glory [or wealth] was constant and, whose conduct was purethrough the acquisition which comes from compliance withdharma. [teaching,law, virtue]. indeed, he was fitly named uddhodana. [1:31]1oc4 -: ot,41 ru:w--n U (.39 flLike a river to the ocean, like a lotus to the sun, like a digit of the moon to themoon, like Laksmii3 to Visnu and like lightening to a rainy cloud, he had a Queennamed Myä [1:51]According to the PC, King uddhodhana and Queen F1y wanted a child but were unable tohave one.cIII “-i1i I-q-y: q:‘3 HThe King, who was desirous of a son by that Queen, who was resplendent onaccount of respectable qualities, was devoted to propitiating the gods with suchsubstances as lamps and incense and the ‘ike. [1:77]13visnu’s spouse is Laksmi, or sri, the goddess of good fortune and prosperity. In the Purnas she hasno independent identity of her own, but always appears as consort and counterpart of Lord Visnu.Laksm and Visnu sometimes appear to be a single divinity [Dimmitt 1978, 62].1911’’1Tm t(4 iri 1ir 4-ç- ii UHe [the King], together with his Dharmapatni,l4bathed in sacred bathing spots,repeated mantras, extended gifts, performed penance, heard religious discourses[dharma] [and] served the good people for the sake of a son. [1:78]ff dc4r1-i?3T1T 1 -TTT. U% z: ot,i4-P-j: ‘-i1IcI U ‘39 HAlthough a very long time had passed in performing meritorious actions, the Lordamong the Kings’ did not obtain the jewel [best] of sons. Even then, his earnestdesire for a son increased because the effort of [real] men does not cease priorto the accomplishment of what is to be done. [1:79]Canto TwoWhile King uddhodana and Queen My ruled in Kapil, a great being dwelled in theTusita heaven15. According to the PC, the gods saw certain signs and then, entreatedthis being to descend into the world for the benefit of humankind.14The meanings of Dharma—patni are varied. This could signify that Mäy was uddhodana’s chiefwife. For, it is probable that uddhodana had more than one wife. Or this could suggest that she washis wife for religious and ritual purposes. The title Oharmapatni could also be a means of describingher character, a way of highlighting the fact that she was a dutiful and respectable wife.15 The Tusita heaven is one of the six heavens of the Deva-loka [world of the gods]. The other fiveare the Cätummahãräjika, the Tãvatirñsa, Yäma, Nimmnaratt and Paranimmitavasavatti,. Thedwellers of the Tusita heaven are characterized by their generally contented and satisfied states.[Haldar 1977, 22]20Ic1 dI ti-111kc14131I41Ict41314-Ic4--1VIT: iii: IrLl4MI1II 9 UIn the meanwhile in the world, there were omens. Having seen these miraculoussigns, the hosts or immortals assembled. They went to the city of thesuragurul6[preceptor of the gods] called Tusita to say, “This is the right timefor your omniscience. [ 2. 1]?r fqi -wn____---r -1i1 I1W-?1-’l II UThe hosts of the gods saw that [lord of the gods] stationed there on the throne,which was studded with various precious jewels and the colours ofnumerous elements, [seated] like a lion on the plateau of the Merul7. [2:8]After being entreated by the gods, the great being reflected upon the proper time andplace for his entrance into the world.16Here, the author draws from the brahmanical tradition to describe the importance of thebodhisattva. He is deemed the Suraguru [teacher of the gods]. This tit]e is most often associatedwith Brihaspati, the chief priest [Purohita] of the gods who is known for his wisdom and eloquence.[Monier—Williams, 737]l7Mount Meru Is the central mountain of the earth and the abode of the gods [Basham 1967, 490—91].21Having heard that unique speech or those [gods], the Treasure or Good Conduct,the One whose Noble Deeds are Celebrated [the bodhisattva], having becomemomentarily intent upon thinking or the time, etc. [ror his descent into theworld][and] having determined indeed all or that, replied again to those [gods].[2:52]He said,qg)coq ciiH33TftT w4ftp( f-z1dt(fl ri opRX9I*X33tZ(3W(;fqjQ4 -r-i¶if1 ii ii“I, having become the son or uddhodana, will inevitably awaken the threeworldsl8.I, previously [in other lives], made much accumulation or merit, havingsought just that [the awakening or the three worlds] with limbs, possessions andeven vital breaths. 19, [2:53]According to the PC, the gods were pleased with his answer and departed rrom theheaven.18The three worlds for the classical period are heaven, earth and the lower regions.19Here, the author makes a reference to the Jãtaka stories which describe the previous lives of theBuddha. In these stories the bodhisattva does various illustrious deeds one of which is the giving up ofhis own life for the satisfaction of others. This self sacrificial aspect of the bodhisattva isparticularly emphasized in the Jãtakamälã, a late, 6th century AD., Sanskrit version of thirty four ofthe Pãli Jãtakas . In the Jãtaka about the hungry tigress the Bodhisattva gives up his body to satisfythe animal’s hunger and by doing so, prevents the tigress from eating her cubs. In another Jãtaka,called Maitribala, the bodhisattva gives up his blood to satisfy ogres. In the Jãtaka, entitled Sibi, hegives away his eyes and in the Jãtaka about vivamtara or vessantara he gives away his wife andchildren.22c,(c4[ zr-w‘1ii-fa-tr-NI-UIIWhen he, whose promise is true, whose being [or thought] is intent upon thebenefit of others, who is stationed on the other [shore] of perfection, had made apromise, they [the gods], whose minds were joyful [and] whose limbs were sweptover with clusters of swollen goosebumps [which looked like] sticks, agreeablyleft. [2:54]To descend into the world, the great being entered into the womb of Queen Mãyã. Theconception is described in the following verse,Ii.iccn fr-f r -mi:rr-iiiiiThen, having spent some days in heaven, that King of gods brought about a contactwith the Queen, who was luminous from various vows. [2:551Canto ThreeThe joy of Queen Mäy’s pregnancy is highlighted by the author:Wi iiori-th-iii31RI’i-9 IIThat noble Queen acquired the symptoms of pregnancy which were uplifting forthe Kings of the kya lineage, which were a joy to the eyes of the femalefriends [and] which were reassuring for the minds of the good people.[3:l]Fittingly, the foetus was protected with great care.23‘-11 -f4c1*’L Ir -‘i1w’iifl HThe elderly women protected the son, who was stationed in the womb, withvarious herbal medicines. That very activity [or protecting the son] was also theactivity of protecting the three worlds which were afflicted by the attacks orSmara. [Mra in his association with the god Kämal. [3:8]The birth of the child is described in the following way.q-n?r-k11-#Tçr a- > -l m < m xl (I) Ill U) 0 1 -I m - > C-) CI >1 > z> •o -U Ill zd cC ) 0•1ll11,i’1’Hlii‘6#,0I’HrirPu== -D113[The poet describes King uddhodana with twenty verses]U [-o]o3c4 --: c$,4.fç5c4 [cui1: I[3 irftfi iici -fTTqu1qf]-[(39•-’3E][Then the poet describes Queen Mäy with twenty flve verses]cI’1I 411-1i i1iiI-1q-yii:‘3”3 IIi-iici4T .1# jii fliT q-uT: 14-’Ic”-1I II IIf[ dc4ftf oI,I‘-___T. tf4’4-11 9i*zrr: ot’i4-1: ççj II1141i: :-1ii÷iqc1I E31$c11-I311-Ic4-TU1T *iii: Ii i1:i czlohdl-: q f-d 1[clIITh4I1I1III 911[rf-j: q: c1I91-.jdI cuq[][.-‘1[Tusita heaven is described in six verses]fq -T”U 1(tIn-R-y1 II c::. IIwtfiç q: nf.itf w’iqftj -[The poet describes the Lord or Tusita in twenty three verses].Ii’(’Hi ‘&14’cIa-I11NT131c?k1 3T1w1r3r T: II . IIr1-lij[-j[The praise or the gods is described in verses 32-4813fl4?W111 I1T’Tt9TIIIIol,III’-sA2.JtiI1htJ>.-P1fltEifl7ItIInIF—j&Fll&1tI.iIJ,-hQ.k&)IbJF”ftflF-I:hJIJIJIUIIIt.J-1?___IIEhIh-jh-oIkh-kE:pJ:h4)IIDS)tIJhhJ1aJJJkJbk4II:IL.-1kJIJmJhIjIIzi1-JJIc1kHg)Ilkth±6-IPIh--hI-P41-PJI-rhIQJ-th-’Ih1Ft-.èh-1.%-bIIjbL&hbhJPPJIDPI0kJIIIIII$JI)Ipc’-k11Li:j21hFtIPP____cIT116[99-u][The events that take place when the bodhisattva enters the world are described inverses 11—26]i ir31I-’44-o111IG._-.o -‘•51T1 3dj 0t’1-II II .9 UY <1 ‘-<1 - I 4’ - .I I cj ‘-‘ Icl*1 i-TWT I‘rd4’ I---yc?I’.:Yc-c1II-YIl-II 1rw: II U31c-IN3Ic4-h1-,1a-41-cIIc1rucQ.t1 I?T-1: 1i[ U IIr--i- -iift u iI a-ci 11°t)-I31I1itQ1 13W1 dI-YIIIN. Ur117ihI:a-?JihIFIIIIIpiI±3J1k___b).H-tc1z:kl:t&:I-h--chII2II1ithJJ1h:)II-tcjJIc1oJ4üjJhI)IIJtJIhII9C’IIth-FIpn1.cloIP4j.PDH.DI.bI’WJ4h’chJIFt’hIkhkFt-4-±1hIIU:I2h.oIti2-d.1:___IIJ4sdtJI-IIII&Iie1hiJhi.DIP____I:>hc:______pk-Jl.iioIh-4IIIII_________I-IDco611IIoIIIIFth-tJJhc4oJthJ?I1i?±&iIhnHo:1jk-LIJiI--bJUU:hJfl€4JfJT-hJ&:NII-tIkInIIrtII.)N-$EI€hI-t4IInIzcIU2&UIrEI-tI.I+II-tI’h:1ft-).PJhIfr%h-i1I-kI.)-ilIpIjCUUPJ—k1-.J-Ihfl1J-I-IhhkL1IPbIoIFEI”hIInIbh1fikI-b:PIoIo-iIIUJI-tJ1o5?JjIjIflcPh:1J.hIEIJh-]iIIEUfl:kj>jIIJ-I-o-FIJII.tr3IJIOZI121qt:iiviii’-I NM-w.1ct,Tffii N-1J U[spring time is described trom verses 1—331q i-n --:H ? HoI,’*.I --frzr:1wUcJU[ ic1--’5iflc1iiIaT: U IIjo1cI:1Ic’-11: I1d31I-f1R:Ldç4.c1RQft1H UaiIN31rdI-1IIUaall’hn-1Jh-J-pIjjI:PJo1F&UJJ1kb4h:Ih14UaIi’l-j.h.IrIc$jPJIIh_______&lflI!C 6I_>.__________&JEhI.’4NI:hI-U?.IIII:hI€h-jc1o:kLIpihI..)JcIj-&-.)(IDI:1hJ:(-i&Jb:I-ijklltihhEaflkJJ-:hI’I:I--ie-?-e-I3’Ih--Jh-bIIcLc&II:tNJrpI.EIIz?JhI)I.-bIoH11IFEhIUo)flI:h-ij--I:)h--I1-InI.-øIotIh--I.),UU:h-IJ-JftJ-.2IoJI:bIIP.bWeiaJ1:.hhN-U2IItII-I:hJ-I.J-hIcIoJ1.h.tIJZZT1231T 1RTT rm-jqTq:1[q IiNIh1’i1 Il1(ii1’cj4-Iqri: -i.