Books by Katarzyna Marciniak
This volume is a Festschrift in honour of Professor Marek Mejor’s over forty years of remarkable ... more This volume is a Festschrift in honour of Professor Marek Mejor’s over forty years of remarkable contributions as a researcher in the field of Indian, Tibetan, and Buddhist studies, as well as a teacher, supervisor, organiser, and a vigorous participant in the scientific community, both in his native Poland and abroad. Edited by Marek Mejor’s long-time colleagues and former students, Guruparampara brings together a broad range of international scholars, whose learned essays reflect the vast diversity of Marek Mejor’s research interests: from textual studies and philology through religious and philosophical thought to history of Oriental Studies. The resulting anthology will also be of interest to researchers beyond those personally acquainted with the honouree.
The International Research Institute for Advanced Buddhology, Soka University, 2020
TABLE OF CONTENTS Acknowledgments …………………………………………………………………………. IX Abbreviations and Bibliography... more TABLE OF CONTENTS Acknowledgments …………………………………………………………………………. IX Abbreviations and Bibliography …………..………..……………………………………… X Signs ………………………………………………….………………………………. XXI The Birth of Gautama ……..…….…………………………………………………………… Asita ……….………..…………………………………………………………………… Mañjarī-jātaka …………………………………………………………………………… Godhā-jātaka ………...………………………………………………………………….. Yaśodharā-hārapradāna-jātaka ……………………………………………………………… Yaśodharā vyāghrībhūtā ………….………………………………………………………. Yaśodharā ……………………………………………………………………….……… Dharmapāla-jātaka ……………………………………………………………………. Śarakṣepaṇa-jātaka ….….……………………………………………………………. Amarā-jātaka ……………………………………………………………………………. Śiri-jātaka ……………………………………………………………………………. Kinnarī-jātaka …………………………………………………………………………… Sukumāra-sūtra ……….…….……………………………….……………………… Pañca Mahāsvapnā ………………………………………………………………………. The Great Renunciation …………..….…………………………………………………… Śyāmā-jātaka …….……….…………………………………………………………… Campaka-parikalpapadā ………….……………………………………………………… Campaka-jātaka ………..………………………………………………………………… Kanthaka-vyākaraṇa ……………..…………………………………………………… Sujātā-vyākaraṇa …………….….…………………………………………………… Śyāmakajātakasya parikalpa …………………………………………………………… Śyāmaka-jātaka ….…………….…………………………………………………… Śiriprabha-jātaka ………………………………………………………………………… Temptations by Māra ……………….……………………………………………………… VIII Śakuntaka-jātaka (I) ………….………………….………………………………………… Kacchapa-jātaka …….…….……………………….…………………………………… Markaṭa-jātaka …………………………………………………………………………… Śakuntaka-jātaka (II) …….………………………………………………………………. Surūpa-jātaka ……….………………………………………………………………….
The International Research Institute for Advanced Buddhology, Soka University, 2019
Apart from any fair dealing for the purpose of private study, research, criticism or review, no p... more Apart from any fair dealing for the purpose of private study, research, criticism or review, no part of this book may be reproduced, translated or utilised in any form, either by print, photoprint, microform, multimedia or any other means, now known or hereafter invented, without written permission of the copyright holder and publishers. Enquiries should be made to the publishers.
Research Centre of Buddhist Studies, 2014
Papers by Katarzyna Marciniak
Acta Asiatica Varsoviensia
The paper presents an edition, translation, and analysis of two metrical lists of the major marks... more The paper presents an edition, translation, and analysis of two metrical lists of the major marks of a Great Man (mahāpuruṣalakṣaṇa), which occur in the Mahāvastu. The lists consist of one-word designations pertaining to particular features. The edition is based on the oldest manuscript of the Mahāvastu, the so-called Ms. Sa, which offers better readings than those proposed by Émile Senart in his editio princeps of the text from 1882–1897.
Guruparamparā. Studies on Buddhism, India, Tibet and More in Honour of Professor Marek Mejor, 2022
Acta Asiatica Varsoviensia, 2021
W kręgu literatury i myśli buddyjskiej, 2020
W kręgu literatury i myśli buddyjskiej, 2020
ARIRIAB, 2020
A metrical version from Gandhāra of the 'Miracle at Śrāvastī' (Text from the Split Collection 4) ... more A metrical version from Gandhāra of the 'Miracle at Śrāvastī' (Text from the Split Collection 4) [two figures] Petra KIEFFER-PÜLZ: Some thoughts on Niḥsargikā Pātayantikā 27 (26) of the Sanskrit Sarvāstivāda Bhikṣuprātimokṣasūtras Katarzyna MARCINIAK: Gleanings from the Mahāvastu (II) Jonathan A. SILK: A Dunhuang Tibetan Aspirational Prayer for Rebirth in Amitābha's Pure Land James B. APPLE: Diplomatic Edition of the Dunhuang Tibetan Version of the Vīradattaparipṛcchā (dpa' sbyin gyis zhus pa) LI Xuezhu: Diplomatic Transcription of the Sanskrit Manuscript of the Abhidharmasamuccayavyākhyā-Folios 35v1-40r6-Péter-Dániel SZÁNTÓ: A Sanskrit Fragment of Daśabalaśrīmitra's Saṃskṛtāsaṃskṛtaviniścaya (Ch. 29 & 30) Peter ZIEME: Buddhist pāramitās as seen from Old Uygur texts [two figures] Haiyan HU-von HINÜBER: The Suspended Crossing (śaṅkupatha) in the Gorges of the Indus River as described by Chinese pilgrims Faxian, Dharmodgata and Xuanzang [one figure] Peter SKILLING: Buddhism in Southernmost Maharashtra: The Brahmapuri Relic Coffer and Its Inscription M. NASIM KHAN: Studying Buddhist Sculptures in Context (III): The Case of the Stair riser relief panels from the Buddhist Site of Aziz Dheri, Gandhāra-Pakistan [46 figures] Katsumi TANABE: The Origin of the Amida Buddha-The concept of the Amitābha/Amitāyus Buddha arose from Gilt Śākyamuni Buddha Images of Gandhara [20 figures] Brief Communication Noriyuki KUDO: A Newly Identified Sanskrit Manuscript of the Karmavibhaṅga preserved in the
ARIRIAB, 2019
This article deals with some difficult verses in the Mahāvastu, which were misunderstood by Senar... more This article deals with some difficult verses in the Mahāvastu, which were misunderstood by Senart in his editio princeps but can be restored or considerably improved on the basis of better readings found in an old palm-leaf manuscript from Nepal (abbr. Sa), dating back to the 12-13th centuries, as well as by comparison with the parallel verses found in the Sanskrit, Pāli and Chinese texts. The examples given in this article illustrate how "emendations" made by Senart are unjustified and often too far-fetched.
ARIRIAB, 2019
In this article, the following three versions of the story of Hastinī are juxtaposed and compared... more In this article, the following three versions of the story of Hastinī are juxtaposed and compared, namely the Hastinī-jātaka (the narrative verses), Hastinī-parikalpa (the expository prose) in the Mahāvastu and a narrative story concerning Rāhula in the Chinese Fobenxingji jing 佛本行集經, T. 3, no. 190, translated by Jñānagupta 闍那崛多 in 591 C.E. We have tried to investigate the relationship between these three versions, as well as to highlight similarities and differences among them. Moreover, we were able to clarify difficult expressions in both Sanskrit and Chinese versions by comparing parallels.
ARIRIAB, 2019
In this article, we have investigated a dialogue between a parivrājaka named Sabhika and the Budd... more In this article, we have investigated a dialogue between a parivrājaka named Sabhika and the Buddha, which consists of questions and answers concerning definitions of bhikṣu, brāhmaṇa, śramaṇa and so on. This dialogue is found in three texts in three different languages, namely Buddhist Hybrid Sanskrit Mahāvastu, Pāli Sutta-nipāta and Chinese Fobenxingji jing 佛本行集經. By juxtaposing readings in these three texts, we have tried to investigate the relationship between these three versions, as well as to highlight similarities and differences among them.
ARIRIAB, 2018
The present article shows two versions of the story Pañca vāṇija-śatā, one metrical and the other... more The present article shows two versions of the story Pañca vāṇija-śatā, one metrical and the other one in prose, found in the Mahāvastu 1 (hereafter abbr. Mv). The story gives an account of the adventures of five hundred merchants trapped on the island of rākṣasīs after their ship had been wrecked in the ocean by a makara. In the end the merchants are rescued by a wonder-horse (= bodhisattva), who safely takes them back to their homeland. 2 The text below is a new edition of this chapter, hereafter abbr. Mv (KM), prepared by the author on the basis of the sole extant palm-leaf manuscript Sa (ca. 12th-13th c.; hereafter abbr. Sa) and the oldest extant paper manuscript Na (1657 A.D.; hereafter abbr. Na), from which all the later manuscripts of the Mv derive. 3 Variant readings and references to Senart's editio princeps of the Mv are given in footnotes. We find a story about five hundred merchants lured by yakkhinīs in a city called Sirīsavatthu (located on Sri Lanka) also in Jātaka II 127-130 (no. 196, Valāhassajātaka 4). 5 Here the shipwrecked merchants are saved by a steed named Valāha (bodhisattva). 6 In this relatively short account we find two verses which partially correspond to two final verses in the metrical version of the story preserved in the Mv: Mv (KM) 7 reads as follows: ye naỿva śraddadhiṣyanti vacanaṃ dharmarājino | I thank Prof. Seishi Karashima for his valuable remarks regarding the present article. vyasanaṃ te nigaṃsyanti rākṣasīhi va vāṇijā || "Those who will not believe in the words of the king of dharma, They will go to destruction, like the merchants [destroyed] by the rākṣasis". Jā II 130.6: ye na kāhanti ovādaṃ narā Buddhena desitaṃ | vyasanan te gamissanti rakkhasīhi va vāṇijā || Mv (KM): ye ca puna śraddadhiṣyanti vacanaṃ dharmarājino | svastinā .. 8 gamiṣyanti vālāhenêva vāṇijā || "But those who will believe in the words of the king of dharma They will go safely, like the merchants [saved] by Vālāha". Jā II 130.8: ye ca kāhanti ovādaṃ narā Buddhena desitaṃ | sotthiṃ pāraṃ gamissanti vālāhenêva vāṇijā || Similarly, there is a story of five hundred merchants devoured by rāksāsīs included in Divyāvadāna (no. 36, Mākandikāvadāna). Other versions are found in Kāraṇḍavyūha (Siṃhalasārthavāhoddhāraṇa) and in Guṇakāraṇḍavyūha; further, we find a version of this story in the Chinese Mūlasarvastivāda-Vinaya and in T. 3, no. 190. A Jaina version of this jātaka (Māgandiyajñāta), examined in Lienhard 2003, also exists. In the versions of the story found in Divy, Kv and GKv the leader of the merchants is called Siṃhala, while in the Mv as well as in Jā his name is not mentioned. In the Mv he is always referred to only as sārthavāha, in Jā as jeṭṭhavāṇija. The name of the horse which rescues the merchants and takes them back to their home is Keśin in the prose account in the Mv, while in the verses it is called Vālāha / Valāha, the same as in the versions of the story in Jā, Divy and Kv. A mythical horse named Keśin occurs, as far as I know, only in this chapter in the Mv and in one Chinese version in T. 3, no. 190, where we read: "At that time, the Buddha said to the monks: "I remember that, in the past, there was a king of horses named Keśī (雞尸). Its appearance was elegant; its body was white and pure, just like white snow, like white silver, like the pure full moon, like a flower of jasmine (kunda, 君陀); its head was of purple colour; it galloped swiftly like the wind; its voice [sounded] like a wonderful drum"." 9 8 One syllable is missing; we should read <te>; cf. with the reading in the verse preceding: vyasanan te gamissanti. 9 爾時, 佛告, 諸比丘言: "我念往昔有一馬王，名雞尸，形貌端正，身體白淨，猶如珂雪，又若白銀，如 淨滿月，如君陀花，其頭紺色，走疾如風，聲如妙鼓." The description of the horse in this Chinese version is very similar to that in the metrical version of the story in Mv: Vālāho turago śīghro muñjakeśo hayottamo anupūrva surucitāṃgo viśuddhakāyo sugandho dhotavālo balavāṃ javen(') upeto vātayavasamo anilayāyi kākaśiro padmanetro Vālāhakulābhinirvṛtto Himavantaśikharasadṛśa meghasvanita va dundubhininādo. "Vālāha, the swift Muñja-haired horse, the best of horses, With glossy limbs, pure body, fragrant, with a bright-hair tail; Strong, endowed with speed equal to the speed of the wind, galloping through the air; Its head is raven-black, its eyes are lotus-blue, coming from the race of Vālāhaka; 203 The metre is Śloka; pāda c is bha-Vipulā. 204 Se ºharṣaṇasaṃjanaṃ. 205 Se pūrvaṃ caritaṃ (unmetr.). 206 Pāda a fits Śloka (ma-Vipulā); pāda b is Āryā, but it can become Śloka if we read romaharṣaṇasaṃjanaṃ for romaharṣasaṃjananaṃ; the second line is regular Āryā Pathyā.
ARIRIAB, 2018
Prologue The Mahāvastu (hereafter "Mv") is one of only three large texts of the Mahāsāṃghika-Loko... more Prologue The Mahāvastu (hereafter "Mv") is one of only three large texts of the Mahāsāṃghika-Lokottaravādin school surviving in the original Sanskrit. It is part of its legal texts (Vinaya) and is built around the biography of the Buddha. In it, the life of the Buddha is described in detail in a particular language called Buddhist Hybrid Sanskrit. We can compare stories in this text with parallels in the literature of other schools transmitted in other languages, such as Pāli and Sanskrit, as well as a Chinese translation of the Buddha's biography, named the Fobenxingji jing , T. 3, no. 190, translated by Jñānagupta in 591 C.E. The editio princeps of Mv was prepared between 1882-1897 by Émile Senart on the basis of six late manuscripts of the text, of which the oldest one is dated from 1800 C.E. (Ms. B). The edition, which was made in the 19 th century, based on the 19 th century manuscripts (!), has become the basis for all research on the text, its content and composition, as well as the language, which it represents. It was in the 1960s and '70s that the situation dramatically changed. Thanks to the activities of the Nepal-German Manuscript Preservation Project, much older and more valuable manuscripts of Mv than those, which had been used by Senart in his edition, were discovered in Nepal, photographed and subsequently catalogued by the Nepalese German Manuscript Cataloguing Project. Amongst them, the following two manuscripts are the most important, namely: (1) The sole extant palm-leaf manuscript, consisting of 427 folios, dating back to the 12 th~1 3 th century, on palaeographical evidence; the original is lost; its microfilms are available at the National Archives of Nepal in Kathmandu and the Staatsbibliothek zu Berlin (abbr. Sa) (2) The oldest extant paper manuscript, consisting of 238 folios, completed in 1657 C.E. by an eminent scribe named Jayamuni Vajrācārya. The original is kept at the National Archives of Nepal in Kathmandu; its microfilms are available at the Staatsbibliothek zu Berlin and the National Archives of Nepal (abbr. Na) * We very grateful to Peter Lait and Susan Roach, who went to great trouble to check our English and to Aneesah Nishaat and Li Cheng-Jung, who read through our draft and offered many useful suggestions.
Studia Indologiczne 23-24, 2017
In order to improve the meter, one short syllable needs to be supplied here. 6 Sa tāvatāni (s.e.;... more In order to improve the meter, one short syllable needs to be supplied here. 6 Sa tāvatāni (s.e.; the akṣaras ta , na and bha are similar in Sa); corr. Na. 7 We should read Masakkasāraiva for Masakkasāravat (m.c.). 8 The metre is Āryā Pathyā, with the caesura after the third gaṇa; additionally, pāda b is
ARIRIAB, 2017
The text of the Padumāvatī-jātaka analysed in the present article has been preserved in the oldes... more The text of the Padumāvatī-jātaka analysed in the present article has been preserved in the oldest palm-leaf manuscript of the Buddhist Sanskrit text Mahāvastu (hereafter: Mv), i.e., the Manuscript Sa (hereafter: Ms. Sa). Interestingly, we do not find this chapter in any other extant copy of the text 1. In Ms. Sa of the Mv we find three chapters telling the story of a girl named Padumāvatī, called by Lüders (1939: 69) "ein weiblicher Ṛṣyaśṛṅga", i.e., Padumāvatīye parikalpaḥ (Ms. Sa 318r2-325r3), Padumāvatīye jātakaṃ (Ms. Sa 325r3-327r4) and Padumāvatīye pūrvayogaṃ (Ms. Sa 327r4-327v6), whereas in all later copies of the text, as well as in Senart's editio princeps, we find only two of the chapters, i.e., the Parikalpa and the Pūrvayoga. After careful examination and comparison of the content of both the Parikalpa and the Jātaka, we arrive at the conclusion that the Parikalpa constitutes an extended and a much more detailed version, or an interpretation, of the story outlined in the metrical Jātaka. We find the same scheme consisting of a parikalpa followed by a jātaka in a few other places in the Mv, e.g., Śyāmakajātakasya parikalpa (184r)-Śyāmaka-jātaka (187r); Campakasya nāgarājasya jātakasya parikalpapadā (172v)-Campakanāgarājasya jātaka (174v); Hastinikā-jātakasya parikalpa (309v)-Hastinī-jātaka (310v). As mentioned earlier, the Jātaka about Padumāvatī has been preserved in only one of the extant manuscripts of the Mv, i.e., the palm-leaf Ms. Sa. We do not find it in the oldest paper copy of the text (Ms. Na) which was produced in 1657 C.E. by a prominent Nepalese scribe Jayamuni Vajrācārya, nor is it included in any of the numerous later manuscripts preserved to the present day. The circumstances in which the Jātaka was either removed from the text or accidentally lost, are unknown. Since the story constitutes an element of a scheme consisting of parikalpa, jātaka and pūrvayoga, we can be certain that it originally belonged to the text and therefore it should be retained. The text below 2 aims to present and compare the content of the two stories, i.e., Padumāvatī-parikalpa and Padumāvatī-jātaka, as well as highlighting the similarities and differences as far as the language applied in both chapters is concerned. I would like to thank Prof. Seishi Karashima for important remarks and suggestions regarding the present article. I am grateful also to Susan Roach for checking my English. 1 For the description of the preserved Mss. of the Mahāvastu see Yuyama 2001 and Marciniak 2014. 2 The text of the Parikalpa presented in the article is a critical edition prepared by the author. As there is only one Ms. in which the text of the Jātaka is preserved, I limit myself to emending only obvious scribal errors. The other corrections and remarks are given in the footnotes. 107 Ms. apanaṣṭo tadā (unmetr.). 108 Ms. riṣivanāśrayaṃ (unmetr.). 109 3. sg. aor.; cf. BHSG § 32.25. 110 Cf. Fausbøll V 155 kā nu vijju-r-ivâbhāsi osadhī viya tārakā (Alaṃbusajātaka); "Who are you, shining like a lightning, or like a healing star?" (see Cowell V 81 "morning star"; and PED "osadhī-tārakā 'star of healing'. Childers calls it Venus but gives no evidence, other translators render it 'morning star'"; Dutoit V 158 "wer strahlt hier glänzend wie der Blitz und wie der helle Morgenstern". The same verse is found also in Campeyya-jātaka (506), Fausbøll IV 459. 111 3. sg. aor.; cf. BHSG § § 32.63, 32.64. 112 = klānta-madhyā "having a thin waist". 113 Cf. Fausbøll V 155 mahāmāyā. 114 3. sg. aor.; cf. BHSG § 32.62. 115 The meter is Āryā, but in pāda a the 6th gaṇa is unmetrical (−⏑−). 276 "your thighs, like trunk of an elephant". Here bāhu means trunk of elephant; cf. Fausbøll V 155 te ūrū nāganāsasamūpamā; Cowell V 81 "thy thighs, like trunk of elephant"; Dutoit V 158 "deine Schenkel gleich einem Elefantenrüssel". 277 The meter is Vaitālīya, but pāda c is unmetrical. 278 "having broad, solid ankles". The meter indicates that this is the second pāda of the Vaitālīya, which means that the first pāda is wanting here. 279 "(You stand on your) feet firmly"; cf. Fausbøll V 155 pādā te suppatiṭṭitā; Cowell V 81 "firmly springing gait"; Dutoit V 158 "fest stehst du da auf deinen Füßen". 280 Ms. śobhate (s.e.); the signs for nand tare similar in Sa. 281 The meter is Vaitālīya. 282 CDIAL 703 vēṣṭáyati "wraps up, encloses, surrounds"; cf. Abhis II § 45.4 "vermutlich sind āvellayitavya~…uvvel(l)ayitavya~ von Skt ā-veṣṭayati ("umhüllen, bekleiden, bedecken") abzuleiten: veṣṭayati > *veṭṭheti > veṭheti (= BHS, Pā) > veḍheti (vgl. Pkt-veḍhai,-veḍhei) > *veḷheti (vgl. Pischel § 304 am Ende) > vel(l)eti, vel(l)ayati". 283 Saṃdhi-consonant-r-(cf. BHSG § 4.61)? 284 The meter is Vaitālīya. 285 This pāda is unmetrical. 286 Unmetrical, perhaps it should be read agniṃ ca praveṣṭum icchasi.
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Books by Katarzyna Marciniak
Papers by Katarzyna Marciniak