End Notes

1 This term seems to me to be preferable to the usual Buddhist Hybrid Sanskrit or Mixed Sanskrit, which makes it sound as if we are dealing with forms of Sanskrit, whereas the languages underlying all the early texts, including Pàëi, are forms of Prakrit that have been Sanskritised to a greater or lesser degree.

2 The Tipiñaka, of course, contains texts of various ages, but undoubtedly in the four main nikàyas it preserves a fairly reliable recension of the original teaching.

3 The main editions in Roman script were made by V. Fausböll (1855, 2nd ed. London, 1900); S. Sumangala Thera (London, 1914); D.J. Kalupahana (Lanham, 1986); J.R. Carter & M. Palihawadana (Oxford, 1987); O. von Hinüber & K.R. Norman (Oxford, 1994). I also made a New Edition myself in 2002, which is the text used here.

4 For a survey of the Dhammapada translations up to 1989, see Russel Webb: The Dhammapada - East and West (Buddhist Studies Review 6.2 1989: 166-175).

5 According to Bhikkhu Kuala Lumpur Dhammajoti, in The Chinese Version of Dharmapada (Colombo, 1995, p. 26), there are "2 versions of the Dharmapada and 2 versions of the Udànavarga in Chinese ... and two or three versions of the Udànavarga in Tibetan".

Moreover, there are parallels in the Jaina and Brahmanical traditions. Jaina Parallels have been enumerated by W.B. Bollée, in his Reverse Index of the Dhammapada, Suttanipàta, Thera- and Therãgàthà Pàdas with Parallels from the âyàraïga, Såyagaóa, Uttarajjhàyà, Dasaveyàliya and Isibhàsiyàiü (Reinbek, 1983). (cont...)

The Brahmanical parallels have been collected by W. Rau in his essay: "Bermerkungen und nicht-buddhistische Sanskrit-Parallelen zum Pàli-Dhammapada", which was published in Jÿànamuktàvalã. Commemoration Volume in Honour of Johannes Nobel... edited by Claus Vogel (New Delhi, 1959). (cont...)

None of these, however, have been dealt with here, as we are concerned in this work with the relationship of the recensions of the verses in the various collections made in MIA.

6 There are 4 editions of this text at present. The first, made by N. S. Shukla under the name The Buddhist Hybrid Sanskrit Dharmapada, was published in Patna itself in 1979; a much more reliable version of the text was made by G. Roth, and published as a part of The Language of the Earliest Buddhist Tradition, ed. by Prof. Heinz Bechert (Göttingen, 1980); the third was made by Margaret Cone as part of her doctrinal thesis, and published in the Journal of the Pali Text Society, Volume XIII (Oxford, 1989); the fourth was made by K. Mizuno in A Study of the Buddhist Sanskrit Dharmapada in Buddhist Studies Vol. 11 & 19 (Hamamatsu, 1982, 1990).

7 Exactly when is not clear, but it was probably during the trip to Tibet in 1934 or 1936.

8 A transcription of the material in France was published by É. Senart under the title Le manscrit kharoùñhã du Dhammapada: les fragments Dutreuil de Rhins (Journal Asiatique, 1898); a 2nd edition of this material was made by B. Barua and S. Mitra in 1921, under the title Prakrit Dhammapada (University of Calcutta Press); a 3rd edition of the same material was made in 1945 by Prof H.W. Bailey under the title The Khotan Dharmapada (Bulletin of the School of Oriental and African Studies, volume xi, London). But it was not until Prof. John Brough's edition, entitled The Gàndhàrã Dharmapada that all the remaining parts of the text were collated and published in London in 1962 (School of Oriental and African Studies, London; reprinted by Motilal Banarsidass in Delhi, 2001).

9 Chapter xxix was published by R. Pischel in 1908; part of chapter xxii, and chapters xxix - xxxii were published by L. de la Vallée Poussin in 1912; N.P. Chakravarti in Paris in 1930 published chapters i - iii; v - xxi; and B. Pauly published chapter xxxiii in 1961; but the first complete edition of the remains of the Sanskrit text were published by Dr. Franz Bernhard in 1965 in Gottingen.

10 See Udanavarga for two studies of the Udànavarga relating to its prosody and to the Sanskritisation of the text.

11 Even if we could determine with certainty the relative ages of the various recensions of the Dharmapadàni material, that would tell us almost nothing about the genuineness of the verses contained in them. It may be that a verse that has been heavily Sanskritised reflects an authentic saying of the Buddha; and another verse in an early form of Pràkrit is intrusive. As all the recensions are in fact collections of already extant verses we can be quite sure they contain material of various ages.

12 What counts as a parallel is often a purely subjective judgement, and no doubt others may disagree occasionally with what has been included and what excluded; however, there seems to be no way to avoid this. Similarly, given the great mass of material at hand, there may be some inconsistencies in the presentation. For these failings I can only beg the reader's indulgence.

13 This was an essential policy to adopt, as there are many series of verses in all the editions that simply extend the number of verses by substituting keywords. If every parallel line had been printed everywhere it occurs, the situation would have been confused, I feel, rather than clarified.

14 Time permitting, I hope to produce a similar collection using the Udànavarga as the basis, which has the advantage of being the largest collection of verses, and therefore offering the largest amount of material to compare.

15 In these cases I give the sequential numbers also; Udànavarga has sequential numbers, but these have been omitted here, as any quotation can easily be found under the chapter and verse number.