Literary History of Sanskrit Buddhism

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Avadāna – 73 Triśanku; and who else could be Śārdūlakarṇa, but Ānanda. This beautiful legend of the Buddhists was known to Richard Wagner by means of the French translation of Burnouf (Introduction p. 205 ff.) and upon it he has based his “Victors.” Aśokāvadāna Old because already translated into Chinese in the third Christian century is also the cycle of stories called the Aśokāvadāna incorporated with the Divyāvadāna (XXVIXXIX). The central figure of the tales is the great king Aśoka. Historically these legends contain hardly anything of moment. But the important exceptions are, first, the mention of the persecution of Jainism (p. 427); and secondly the intolerance of Buddhist monks under Puśyamitra (p. 433 f.). Rhys Davids has studied these allusions (Journal of the Pali Text Society 1896, p. 88 f.). The tales are more valuable from the literary standpoint. First of all here we have the extraordinary dramatic legend of Upagupta and Māra. It is an unusually bold idea to have Māra the Evil One, the Tempter, converted by a Buddhist monk. Still bolder it is when saint Upagupta, who longs for a vision of the Buddha, who had passed for centuries into Nirvāṇa, implores his proselyte Māra to appear to him in the garb of the Buddha and the latter, like an experienced actor, so thoroughly personates the Buddha that the holy man sinks in obeisance before him. So dramatically conceived is the whole story that one can well believe that here simply a Buddhist drama is recapitulated. In language, style and metre the piece belongs to the art of court poetry. We are not therefore at all surprised that, as has been proved by Huber, the
Avadāna – 74 compiler of the [58] Divyāvadāna has extracted in its literal entirety this magnificent section from the Sūtrālaṁkāra of Aśvaghoṣa. Divyāvadāna pp. 356-364, translated by Wintlisch, Māra und Buddha, p. 161 ff, Huber Ashvagosha: Sūtrālaṁkāra translated into French, p. 263 ff, and Bulletin de l’Ecole Francaise d’Extreme Orient 4, 1904, p. 709 ff. A Pāḷi version of this legend quite artless and undramatic has been discovered from the Burmese book of Lokapaññatti by Duroiselle (Bulletin de l’Ecole Francaise d’Extreme Orient, 4 1904, p. 414 ff.). It is remarkable that the monastery in which Upagupta (who subsequently became the preceptor of Aśoka) lived, was founded by the brothers Nāṭa (actor) and Bhaṭa (soldier) and was accordingly called Nāṭabhaṭika. Not inappropriately Levi calls the Aśokāvadāna a kind Māhātmya of the Nāṭabhaṭika Monastery at Mathura. Kuṇāla : Queen Mother and Step-Son The source of one of the most charming legends in the Aśoka cycle of tales in the Divyāvadāna remains unknown. It is the pathetic episode of Kuṇāla. He was the son of King Aśoka, and at the instigation of his wicked step-mother was blinded of his eyes of wonderful beauty. Not for a moment did he feel indignation or hatred against her who was the cause of so much misery to himself. Pāḷi Parallels The Divyāvadāna has many legends in common with the Pāḷi canon. The seventh chapter is an extract from the Mahaparinirvāṇasūtra. To a well-known Pāḷi sūtra or dialogue corresponds the history of
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1 Literary History of Sanskrit Budd
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3 Translation into Chinese and Tibe
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5 Chapter 7: Mahāyānasūtras Wors
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7 The aspirant’s obligations Self
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9 Preface What follows is the first
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11 Chapter 1: Two Schools of Buddhi
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Two Schools of Buddhism - 13 remain
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15 Chapter 2: Sanskrit Buddhist Can
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Sanskrit Buddhist Canon - 17 transl
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19 Chapter 3: Mahāvastu As belongi
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Mahāvastu - 21 3), lastly recounts
Page 24 and 25: Mahāvastu - 23 Its Jātakas Quite
Page 26 and 27: Mahāvastu - 25 Inferno as well as
Page 28 and 29: Mahāvastu - 27 Suttanipāta. When,
Page 30 and 31: Lalitavistara - 29 of the Buddha.
Page 32 and 33: Lalitavistara - 31 light expands it
Page 34 and 35: Lalitavistara - 33 episodes in part
Page 36 and 37: Lalitavistara - 35 an anonymous com
Page 38 and 39: Lalitavistara - 37 and Bloch Zeitsc
Page 40 and 41: 39 Chapter 5: Aśvaghoṣa and his
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Page 60 and 61: 59 Chapter 6: Avadāna The Jātakam
Page 62 and 63: Avadāna - 61 these species of avad
Page 64 and 65: Avadāna - 63 This process of worki
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Page 70 and 71: Avadāna - 69 our printed edition (
Page 72 and 73: Avadāna - 71 story of Śārdūlaka
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Page 82 and 83: 81 Chapter 7: Mahāyānasūtras [64
Page 84 and 85: Mahāyānasūtras - 83 out into a f
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Page 88 and 89: Mahāyānasūtras - 87 Exaggeration
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Page 96 and 97: Mahāyānasūtras - 95 His peregrin
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Page 100 and 101: Mahāyānasūtras - 99 Kāruṇāpu
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Page 110 and 111: 109 Chapter 8: Nāgārjuna [89] The
Page 112 and 113: Nāgārjuna - 111 entire system of
Page 114 and 115: Nāgārjuna - 113 were executed and
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Page 118 and 119: Nāgārjuna - 117 Asaṅga Asaṅga
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Nāgārjuna - 123 because Śāntide
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Nāgārjuna - 125 the salvation of
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Nāgārjuna - 127 Some of the passa
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Nāgārjuna - 129 precepts of good
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Nāgārjuna - 131 109 ff.). Still i
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Strotras, Dhāraṇīs, Tantras - 1
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147 Appendix II. Sūtrālaṅkāra,
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Sūtrālaṅkāra - 149 himself to
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Sūtrālaṅkāra - 151 that the Eu
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Sūtrālaṅkāra - 153 The Nationa
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Sūtrālaṅkāra - 155 Life of Aś
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Sūtrālaṅkāra - 157 the age of
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Sūtrālaṅkāra - 159 open, activ
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Sūtrālaṅkāra - 161 sacrifice t
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Sūtrālaṅkāra - 163 Sanskrit. I
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Sūtrālaṅkāra - 165 has so ofte
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Sūtrālaṅkāra - 167 The unident
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Sūtrālaṅkāra - 169 is the repu
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Sūtrālaṅkāra - 171 Maheśa ren
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Sūtrālaṅkāra - 175 His renowne
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Sūtrālaṅkāra - 177 mentioned i
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Literary History of Sanskrit Buddhism

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