A100.Nagarjuna's.prajnadanda - Sacs-4 Michael Hahn

The Tibetan Shes rab sdong bu and its Indian Sources (I)
University of Marburg Michael Hahn

In the commemoration volume for the late professor Watanabe I gave the following brief description of a short work on worldly wisdom called Staff of Wisdom (Shes rab sdong bu) and attributed to Ngrjuna, which can be found in the Tibetan Tanjur:1
Ngrjuna, Prajda daa 2) Ngrjuna, author of the Prajdaa (PD) The PD is a text that consists of 260 Nti stanzas. The work too is available only in its Tibetan translation that was prepared at the end of the eighth or beginning of the ninth century AD. The original work was composed in a variety of metres. I was able to trace 165 of its verses in other extant Sanskrit texts. According to the colophon of the Tibetan translation the 260 stanzas form only the second chapter of a bigger work. It is well nigh possible that this statement is true as there is neither an introductory nor a concluding portion. The work would then have consisted of at least three chapters. Judging from its content, style and arrangement it seems to be a forerunner of later anthologies like the rgadharapaddhati and Vallabhadevas Subhitval. In the case of the PD the authorship of Ngrjuna the Mdhyamika can be positively excluded. The PD, which is obviously a compilation from anonymous as well as literary works, quotes from the following texts composed by individual authors: a) Ngrjunas Ratnval 4.8 = PD 196 b) ryaras Jtakaml 5.10 = PD 116 c) Bhartharis atakatray 157 = PD 1012 d) Mghas iuplavadha 16.26 = PD 67 e) Gopadattas Matsaranandvadna 60 = PD 1033
Notes on Buddhist Sanskrit Literature. Chronology and related topics, Studies in Original Buddhism and Mahyna Buddhism in Commemoration of late Prof. Dr. Fumimaro Watanabe [= Watanabe Fumimaro hakushi tsuit ronsh. Genshi bukky to daij bukky], ed. Egaku MAYEDA, Kyoto 1993, pp. 31-58. 2 See D. D. KOSAMBIs edition, atakatraydisubhitasagraha: The Epigrams Attributed to Bharthari Including the Three Centuries. For the first time collected and critically edited, Bombay 1948 (Singhi Jain Series. 23.). There are more parallels between this work and the Prajdaa, however none belonging to the first 200 stanzas, which KOSAMBI regards as undoubtedly authentic.
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The Tibetan Shes rab sdong bu and its Indian sources

Since it is very unlikely that the five authors mentioned above quoted from the PD, we can safely assume that the unknown compiler of the PD borrowed from their works. Mgha is generally held to have lived not earlier than the beginning of the seventh century4. Therefore the compiler of the PD is later than Ngrjuna the Mdhyamika by half a millennium and cannot be identified with him. He must have lived in the seventh or eighth century AD. The PD has been edited twice5 and translated into English twice6. My own critical edition and translation of the PD will appear in the series Indica et Tibetica.
Due to other more urgent projects, the announced critical edition and translation could not be published. In the meantime, I revised and published the original German translation of PD in my book Vom rechten Leben, which contains annotated German translations of Udnavarga (Sanskrit) and, additionally, five works on worldly wisdom by (or attributed to) Ngrjuna, Ravigupta and Sa-skya Paita: *Prajataka, *Prajdaa, *Janapoaabindu, and Legs-par bshad-pa rin-po-chei gter. 7 These translations address general readers, and are therefore accompanied neither by the original texts nor by detailed philological notes. The number of stanzas of PD for which the presumable Sanskrit original wording could be identified has now been increased to 172. In my paper Cry for Help,8 I have presented texts and translations of those 88 stanzas that have so far resisted all efforts to trace them in the extant Sanskrit nti and subhita literature. My hope that this might result in new identifications has so far not been fulfilled, although I strongly believe that at least some more Sanskrit original can be found. Two stanzas among those identified only recently have to be singled out: the Indian originals of PD 11 and 195. They are in Prakrit, not in SanFor Gopadatta, see my paper Gopadattas Jtakaml. On the first complete edition of its 16 extant legends, in Indogakubukkygakukenky (= Journal of Indian and Buddhist Studies), Vol. 55, No. 3, March 2007, pp. 1043-1051 [= (15)-(23)]. The parallel is discussed in the introduction to my book Der groe Legendenkranz (Mahajjtakaml), Wiesbaden 1985 (Asiatische Forschungen. 88.), pp. 14-15. 4 See Siegfried LIENHARD, A History of Classical Poetry, Sanskrit Pali Prakrit, Wiesbaden 1984 (A History of Indian Literature. Vol. 3, fasc. 1), pp. 187-188. 5 She-rab Dong-bu or Prajnya Danda by Lu-trub (Nagarjuna). Ed. and tr. W[illiam] L[achlan] CAMPBELL, Calcutta 1919, and Dpal mgon klu sgrub kyis mdzad pai chos dbyings bstod pa dang es rab sdong bu bzhugs so, Gong gsal par, 1981 (no place), 1, 49 pp. (lithographed). None of these two editions is a critical one. 6 In CAMPBELLs book and in the book Elegant Sayings. The Staff of Wisdom ..... by Nagarjuna [and] A Precious Treasury of Elegant Sayings ..... by Sakya Pandit. Dharma Publishing 1977. The second translation (which omits stanzas 52, 61, 90, 125cd, 126, 127 and 222) is basically a polished version of the first translation, with a few improvements and several new mistakes. Both translations abound in gross errors and are, as a whole, not reliable. 7 Vom rechten Leben. Buddhistische Lehren aus Indien und Tibet, Frankfurt, Leipzig 2007, 480 pp. 8 Cry for Help. The Unidentified Stanzas of Ngrjunas Prajdaa, Archiv Orientln, 71 (2003), pp. 517-540.
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skrit, which makes PD the first known mixed anthology. I have presented this discovery in my paper Prakrit Stanzas in an Early Anthology of Sanskrit Verses.9 By my previous studies, it has become clear that the Staff of Wisdom is neither authored by Ngrjuna, the famous founder of the Madhyamaka system, nor that it can claim to be an original work, like the nti stanzas by Ravigupta. Nevertheless, as one of the earliest anthologies of verses on worldly wisdom it nevertheless deserves to be presented in a better and more reliable form than before. Major W. L. CAMPBELL, the first editor and translator of the Tibetan text, merits our respect for stating quite clearly that despite the mostly simple content, many of the stanzas were not easy to understand for him and that he had found only one single Tibetan lama who felt confident enough to explain the first one hundred stanzas to him.10 In the preface to the second English translation we do not find such honesty. The reason for these difficulties is, as I have shown earlier, that several stanzas have suffered severely in the course of their transmission in Tibet. Thus, what we find in the 18th century editions of the Tibetan Tanjur is not necessarily identical with what the translators wrote down at the beginning of the 9th century. Moreover, there are also some stanzas that were not correctly understood by the translators. I would like to give a few illustrations: PDtib 195 runs as follows: bsod nams yongs su dman pai mis || longs spyod thob kyang spyod mi shes ||
Prakrit Stanzas in an Early Anthology of Sanskrit Verses, Bulletin dtudes indiennes, 11-12 (1993-94), pp. 355-368. 10 This is what CAMPBELL writes in his preface: The poem is known by name to the educated classes in Tibet but few laymen appear to have read it and fewer still to understand the many obscure passages. In the course of two years spent in Tibet I sought the assistance of monks and laymen in and around Gyantse but only succeeded in finding one elderly scholar who had read the poem. The Abbot of the Palkor Monastery was good enough to make enquiries at Trashi Lhunpo regarding the possible existence of a commentary on this work, but without success. [..] All that can be claimed for the present edition is that it is more correct than the earlier printed text. A number of emendations have been suggested in the foot-notes. [..] The present translation was made at Gyantse, but the number of passages to which no clear meaning could be assigned by the Tibetans was so great that I was in doubt whether it would be possible to proceed with publication, until I came to Gangtok and obtained the invaluable assistance of Kazi Dawa Samdup, Head Master, Bhutia Boarding School. Kazi Dawa Samdup had the advantage of receiving a scholarly explanation of the first 102 verses from a learned Lama, Ge-she Kachen Tundrup of Shigatse, who studies the book some years ago and was accordingly able to give the meaning assigned by tradition to some passages which appear quite incomprehensible at first sight. The latter part of the translation was done without this special advantage and some of the more difficult passages remain to be properly explained. The extreme baldness of the translation is intentional. (pp. iii-iv)
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The Tibetan Shes rab sdong bu and its Indian sources gangs chen mtsho la khyi bzhin du || skom naang lce yis ldags par byed || 195 || A man, who is completely lacking merit does not know to enjoy enjoyable things even if he has obtained them. [He is] like a dog at a lake full of ice that licks [at it only] with his tongue even if it is thirsty.
The original Prakrit stanza as contained in Hemavijayas Kathratnkara has the following wording:11 uvabhujiu a ai riddhim patto vi puapariho | bhariammi sare tisio vi maalo lihai jhe || A man, who is completely lacking merit does not know to enjoy enjoyable things, even if he has obtained them. [He is] like a dog at a full lake that licks [at it only] with his tongue even if it is thirsty. Since the Prakrit has only at a full lake (bhariammi sare), there can be little doubt that Tibetan gangs chen (with) much (great) ice is only a corruption of an original gang bai full. It is very logical that for a Tibetan, the image of a frozen lake pops up almost automatically when hearing the two syllables gang(s) and mtsho. The following two stanzas represent cases of particularly gross corruption. This is the canonical text of PDtib 72: rnyog med chu dang zla tshes snang gyur pa || padmai rtsa ba len par khyod byed gyur || ngang pa chu dang o ma byed shes pai || khyod kyi blo gros de ring gang du song || 72 || You took the moon that was shining together with the clear water for the root of a lotus. O Hasa, where has your mind gone, which knows to separate milk from water?12
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For the details see Hahn 1993-1994.
The Sanskrit original of this stanza is preserved as stanza 697 of Vallabhadevas Subh itval. It runs as follows: he hasa melitapaya salilam vivektu aktasya saprati mati kva nu te dya yt | ksravrii kal patit yad indor dtum icchasi biskuravchay tvam || O Hasa, who are able to separate water that has been mixed with milk, where has your mind gone today, that in your desire for lotus stalks you wish to take the digit of the moon out of the water of the pond into which it fell? There can be little doubt that the translators of PD 72 had the very same stanza in front of them. They only replaced ksra pond (which would have been *rdzing bui) by rnyog med free of turbulence, non-turbid. In lines ab, three serious mistakes of transmission occurred, which made the text unintelligible. All we have to do is to read chu *nang (for chu dang), *lhung gyur pa (for snang gyur pa), and *dod gyur for (byed gyur). The translation would then be in perfect agreement with the Sanskrit original. All the three corruptions can easily be explained by the assumption of a somewhat carelessly written manuscript in dbu med script. Note that despite the three mistakes, the general idea of the stanza was maintained. The next case is PDtib 106: grogs po di naa nor de yod legs pas || yid bzhin nor khyodb rdor gyur nor ma byed || sbur long rgyan gyi dam par byed gyur bac || der nid di drai nor bu jig rten phung || 106 ||
a dis nor N b khyed CD c gyur pa NQ d de ni N, der ni CDQ e phung CD, phung NQ
A literal translation would run: O friend, since it is good that wealth is available in this [world], O wishfulfilling gem, turning into an [ordinary] stone, you should not produce (make) wealth! In that [place] where one makes amber13 (?) the best of ornaments a jewel of that king is ruined in the world.
Or: who know to separate milk from water. Literally the chaff-attracting (gem). sbur len or sbur long = takucaka (Mvy 5972) bending grass (electrically when rubbed). This is obviously a variant of tagrhin attracting grass, sapphire or another gem, perhaps amber.
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The Sanskrit original of this stanza is again preserved in Vallabhadevas Subhitvali (stanza 900): asmin sakhe nanu maitvamahsubhike cintmae tvam upalo bhava m mair bh | adyed maaya prabhavanti loke ye tagrahaakaualam eva bh || Friend Cintmai gem, in these times when gems are plentiful, may you remain only a stone and not become a gem. Nowadays, only those kinds of gems prevail in the world whose main decorative power is their efficiency in attracting grass.14 There can be no doubt that the translators had the very same Sanskrit text in front of them. Only the two imperatives sakhe and cintmae in lines a and b were separated and line d was translated somewhat freely, but nevertheless very aptly. And even there we find equivalents for all but one of the Sanskrit terms: sbur long = tagrahaa, rgyan = bh, dam par byed gyur ba ~ kauala; ye is contained in the construction, and only eva has not been rendered separately. The degree of corruption of the Tibetan text is similar to that of stanza 72. In my opinion, the original translation read as follows: grogs po di na nor *bu *lo legs pas || yid bzhin nor khyod rdor *gyur nor ma byed || sbur long rgyan gyi dam par byed gyur ba || *da ni di drai nor bu jig rten *byung || 106 || *bu *lo legs pas would render Skt. maitva[mah]subhike, rdor *gyur Skt. upalo bhava, and *da ni Skt. adya. Without the Sanskrit text, none of the mistakes could have been mended. The reader of the Staff of Wisdom has to bear in mind that the work is an anthology, that it is most likely incomplete, that its stanzas were borrowed from quite different places including literary works, and that in quite a few places they require some additional information, e.g., familiarity with the story it is taken from, or alludes to. The topics are only loosely connected and not organized according to a clear and easily recognizable pattern. The original stanzas were written in various metres among which the vaktra metre (also called anuubh or loka) is predominant. The following edition presents the Tibetan text of the Staff of Wisdom on the basis of the four blockprints from Chone (C), Derge (D), Narthang (N), and the Qianlong edition from Peking (Q). The bibliography and
14
See tagrhin sapphire or another gem (Rjanighau 13,183).
a list of abbreviations (they follows Sternbachs publications on the Indian nti literature and his editions of the sayings of Cakya) will be given at the end of this paper. A table of concordance, listing the most important parallels, will be given at the end of the last sequel of this edition. In all those cases where the presumable original Sanskrit wording could be identified, it is presented after the Tibetan text and its English translation. Whenever the Indian original points to a corruption in the 18th century block prints of the Tibetan text, I have tried to restore the original wording of the two translators. Reconstructed words and forms are always marked by an asterisk. The Tibetan translation was done by lendrabodhi and Ye shes sde. This is the location of the Tibetan text in the four block print editions of the Tibetan Tanjur: Chone, section Mdo grel, subsection Thun mong ba lugs kyi bstan bcos, vol. Ngo, folios 99b7-109a3 Derge, section Mdo grel, subsection Thun mong ba lugs kyi bstan bcos, vol. Ngo, folios 103a7-113b4 Narthang, section Mdo grel, subsection Thun mong ba lugs kyi bstan bcos, vol. Go, folios 165b5-176b4 Peking, section Mdo grel, subsection Thun mong ba lugs kyi bstan bcos, vol. Go, folios 145a4-156b7 Underlining marks the first syllable of a new folio and the folio number is given in the right margin.
The Shes rab sdong bu attributed to Ngrjuna Text, translation, and notes
praj daa rgya gar skad du | n ti stra praj daa n ma | bod skad du | lugs kyi bstan bcos shes rab sdong bu zhes bya ba | In Sanskrit: Ntistra Prajdaanma In Tibetan: Lugs kyi bstan bcos shes rab sdong bu zhes bya ba | dkon mchog gsum la phyag tshal lo || Homage to the Three Jewels! mi srun skye bo gdul bar bya || yon tan can ni bkur bar bya || drang poi spyod pas dkor mdzod dgang || rang gi yul khor bskyang bar bya || 1 ||
0 Title only in Q; n t NQ; tshalo N
D103b
Mischievous people are to be converted, the virtuous are to be honoured, the treasure-house is to be filled in a righteous manner, ones own country is to be protected.
This is obviously an instruction for a king. No variant readings, no extant Sanskrit parallel found. This is also stanza 31 (BETHLENFALVY wrongly 32) of G where Q reads mi bsrun in line a and DNQ yon tan can dag kun tu (D du) bkur in line b. kun tu points to a prefix or sam in the Sanskrit original.
bdag gi gsang dang gzhan gyi gsang || rang gi bu gces bzhin bsrungs na || sa rnams la ni snyoms gyur pai || mi ni gces pas rab gces gyur || 2 || gyur
2b bsrungs nas CD 2d gces pa rab CD
C100a
The Tibetan Shes rab sdong bu and its Indian sources If ones own secrets and those of others are protected like ones own dear child, then such a man, who has become impartial towards the earth will become dearer than the dearest.15
The ablative particle nas (CD) in 2b looks like a dittography. In 2d the comparative gces pas (GNQ) is much easier to construe. The expression (sa rnams la ni) snyoms gyur pai in 2c is not fully clear to me. It could also be translated as: (then such a man) who has become impartial [towards everything] (will become dearer than the dearest) on earth. No extant Sanskrit parallel found, however, the stanza is also stanza 2.1 of MNtib: bdag gi [gis CD] gsang dang gzhan gyi [gyis CD] gsang || bu gcig [bu bzhin N] gces bhin bsrung bya ste || sa bzhin kun la snyoms byas nas [snyoms par bya NQ(?)] || mi rnams dga bas rab tu dga ||. FLICK translates the second half as: considering everything as if it were dirt men become very happy with joy. The translation of line c is doubtful, that of line d certainly wrong.
chung ma ngan dang mdza bo ngan || rgyal po ngan dang nye du ngan || khyim mtshes ngan dang yul ngan rnams || thag ring du ni spang bar bya || 3 || Bad wives, bad friends, bad kings, bad relatives, bad neighbours and bad countries one should stay as far away as possible from them.
This well-known stanza is attested in MBh, GP and CNTT and also in the Pli Nti tradition. For the numerous variant readings see MSS 10714. Among the Tibetan Nti texts we have two parallels. The first is P 68: yul ngan bshes ni ngan pa dang || chung ma ngan dang khor ngan dang || rgyal po skye bo ngan spong ba || de dag rtag tu bde ba thob || Those who avoid bad countries, bad friends, bad wives, bad attendants, bad kings and villains will attain ever-lasting happiness. Although this is very similar to MSS 10671 (kudea ca kumitra ca kurjya ca kubndhavam | kubhry ca kurra ca drata parivarjayet ||), the stanza seems to be Ngrjunas own wording. The second is CRN 8.1: chung ma ngan dang mdza bo dang || rgyal po ngan dang bshes ngan dang || brel pa ngan la brten pa ni || ring du yongs su spang bar bya || One should avoid by all means to rely on a bad wife, a bad friend, a bad king, bad relatives and bad alliances. This represents a hitherto unknown variant of line c: kubhry ca kumitra ca kurjna kusauhdam | *kusabandhasamraya drata parivarjayet ||. The stanza can also be found in the Pli Nti tradition. Very similar to PDtib is Dhammanti 233: kudesa ca kumitta ca kusambandha kubndhava | kudra ca kurjna drato parivajjaye ||. It contains equivalents for each Tibetan term. The second parallel is Lokanti 91: kudesa ca
Or: then such a man who has become impartial [towards everything] will become dearest than the dearest on earth.
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kumitta ca kukula ca kubandhava | kudra ca kudsa ca drato parivajjaye ||. PDtib seems to presuppose the following wording: *kubhrya ca kumitra ca kurjna kusauhdamb | kusabandha kudea ca drata parivarjayet ||*
a Or: kudra b Or: kubndhava
A bad wife, a bad friend, a bad king, a bad relative, a bad neighbour and a bad country one should stay as far away as possible from them.
grogs po nor dad che ba spongs || chung ma log g.yem dad che spongs || bkur dka gso mi mkhas pa yi || de lta bu yi sman pa spongs || 4 ||
4a spang CD, spong P 4b spang CD 4c so mi CD 4d spang CD
Avoid friends who are greedy for wealth! Avoid a wife who is eager to commit adultery! Avoid a doctor without reputation (difficult to honour), who is inexperienced in the art of healing!
The only parallel to this stanza is G 49ab in combination with 50cd (BETHLENwrongly 50ab and 51cd): grogs po nor la brkam pa spang || chung ma log g.yem che ba spang || [rgyal po chos min spyod pa spang || blun po rab gtum dbyen smra spang | 49 || yul ngan tsho ba ngan pa spang || bshes gnyen ngan pa spang bar bya ||] bkur dka gso dpyad mi shes pa || de lta bu yi sman pa spang || 50 || I cannot decide whether the short or the expanded form is original.
FALVY
bye brag phyed pai blo ldan yang || bya bya ba gros kyis bsgrub par bya || grub gyur kho nar ma zad kyi || grub gyur ma grub na yang mdzes pa yin || 5 ||
5d grub CD
Even if one is wise enough to distinguish [things] one should do [ones] tasks [only] after proper deliberation. Not only in the case of success but even in the case of failure, [this procedure] is commendable (brilliant).
The Sanskrit original belongs to the genuine part of CNTT. It can be found in MSS 9739 where the following sources are given: (a) Cr. 253 (CR 3.19, CPS 77.69; See GP
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1.110.24) (A) VS 2717, SRHt 104.6 (a. Bhoja), SSSN 114.6 (a. Bhoja). There is only one variant reading. kryam locitpya matimadbhir viceitama | na kevala hi sapattau vipattv api obhate ||
a v.l. vivecitam.
A task done by the wise, after having considered the possible pitfalls, is commendable not only when it succeeds, but also when it fails. In my opinion, PD 5 is a free, but nonetheless correct rendering of the Sanskrit stanza quoted above. Gros kyis bsgrub par bya seems to correspond to locitpyam after having considered the [possible] pitfalls, whereas bye brag phyed pai distinguishing the differences seems to go back to the variant reading vivecitam discriminated, distinguished. The same stanza reoccurs as PD 86, but there the Sanskrit Ms obviously read locitopya in line a. Moreover, the stanza seems to o be marred by additional mistakes of transmission. See the discussion there. Dmar ston, in his commentary on the Sa skya legs bshad, quotes a version of the stanza that corresponds with PDtib 86. See Michael HAHN, On some old corruptions in the Tibetan Tanjur, pp. 361-363. CRT has the following wording: blo ldan mkhas par gyur kyang16 ni || bya ba gros kyis bsgrub par bya || byor gyur kho na ma zad kyi17 || rgud par gyur kyang mdzes pa yin || 20 ||. This seems to be a variation of PD 5.
nyung brtan zhing jam la tshig nyung gang yin pa || jam de la mis ni shin tu bag bya ste || nyi ma sprin bug nang nas byung ba yi || od zer shin tu tsha bar gyur pa bzhin || 6 || od
6a bstan zhing NQ 6b de la shin tu shin tu CD 6c sprin stug GT 99 6d gyur ba GT 99
N166a
Q145b
One should be extremely cautious with regard to him who is firm (?), mild and taciturn. When the sun shines forth from cloud holes, its rays become extremely hot.
The Sanskrit original of this stanza can be found in CNTT 793, which goes back to CR 7.45. It is also G 99 and runs as follows: ya eva rjana mdumandabh sa eva drtb parivarjanyac | abhrd vimuktasya divkarasya marcayas tkatard bhavanti ||
16 17
par gyur kyang D, pa rnams dang Q. byor gyur kho nar ma zad kyis D, byor gyur kho na ma zad kyi Q.
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a Read *rj! b yatnt CR (var.), SuM c pariakanya CR, SuM d tvratar SuM
The only real problem is brtan zhing being firm for the vocative rjan o king! Even if rjan was erroneously interpreted as the present participle of rj, which is actually rjamna, neither brtan (CD) nor bstan (NQ) are suitable equivalents. Moreover, it seems as if the Tibetan translators had separated (rjan) rdu from the following mandabh. Only the unmetrical reading (rjan) mdur would have justified this rendering. I am very doubtful whether the vocative is correct. Either rjan is to be interpreted as an unusual nominative form or we have to emend it as *rj. My main argument is the inherent comparison of the king with the sun, which makes the stanza more coherent. I translate accordingly. In line b shin tu seems to be closer to drt than to yatnt, however, this is not certain. The situation is similar with regard to bag bya ste as equivalent of pariakanya or parivarjanya. In NEGI (p. 3706a) we find niaka as equivalent of bag tsha med pa. That very *king who speaks soft and slowly should particularly be suspected. When the sun is not hidden behind the clouds its rays become particularly hot.
brtan rnams sdug bsngal myong gyur kyang || yid ni gdung bar mi byed de || zla ba sgra gcan khar zhugs nas || char bar ci ga mi byed dam || 7 ||
7a bstan rnams NQ 7b zhum par GT 18; byede N 7c zhugs kyang GT 18 (NQ) 7d char ba
The steadfast do not grieve even after having experienced sorrow. Does not the moon rise again after having entered Rhus mouth?
The Sanskrit original of this stanza can be found in CNTT 522, which goes back to CR 4.18. It is also G 18 and runs as follows: dhr kcchram apia prptb na bhavanti vidina | praviya vadana rho ki nodeti puna a ||
a kaam anu CTR, CRCa II, GP b prpya CRCa II, GP
The steadfast do not become despondent, even if experiencing hardships. Does not the moon rise again after having entered Rhus mouth? kyang confirms the variant reading api. As a free rendering, sdug bsngal can represent both kaam and kcchram. The latter is attested in LC2.
The Tibetan Shes rab sdong bu and its Indian sources kun dga ra bai phreng rgyud ltar || me tog rgyas pa btu bya yi || ji ltar sol ba mkhan bzhin du || rtsad nas gcad par mi byao || 8 ||
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8a brgyud GT 36 (NQ); bzhin CRT 3.3 8b me tog me tog tsam btu yi CRT 3.3 8c sol ba mkhan ni ji (D, ci Q) bzhin du CRT 3.3 8d rtsa nas CDQ; bcad par NQ, gdon par CRT 3.3
One should pluck the flowers in full blossom, like the wreath-maker in the garden; one should not cut them off at their root in the manner of a coal-miner.
The Sanskrit original of this stanza can be found in CNTT 675, which goes back to CR4.3 and CS 2.17. It is also MBh 5.34.18, GP 1.111.3. and G 36 and runs as follows: pupa pupa vicinvta mlaccheda na krayet | mlkra ivrme na yathgrakraka ||
There are many minor variant readings. Only mloccheda for mlaccheda is noteworthy, because the prefix ud- may be reflected in rtsad nas.
One should collect flowers individually, one should not cut them off at their roots like the wreath-maker in the garden, not like the coal-miner. me tog rgyas pa flowers in full blossom is a free but suitable rendering of pupa pupa. Otherwise the two stanzas are in full agreement.
gsug dang rgyal poi bka drin dang || smad tshong gla dang legs brjod dang || gru yi gla dang gnas kyi skal || de nyid du ni blang bya ste || drug po yun ring thob mi gyur || 9 ||
9c kyis bskal NQ 9d di nyid CD; glang bya Q
Rewards and favours of a king, the remunerations for a harlot or an epigram, a boatmans fee and the rent of a house these six are to be collected immediately; it is impossible to get them after a long time.
I know no parallel to this stanza.
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The Tibetan Shes rab sdong bu and its Indian sources rig sngags log par shes pa dug || nad la btang snyoms byas pa dug || rgan pos gzhon nu bsten pa dug || dbul po nyin par nyal ba dug || 10 ||
10d nyin pa C
The incorrect knowledge of magic spells is poison. To be careless against diseases is poison. The infatuation of an old man with a young woman is poison. And it is poison for a poor man to sleep during daytime.
The Sanskrit original of this stanza can be found in CNTT 463, which goes back to CV 4.15, CN 96 CS 1.15 and CS 2.17. It is also PM 4.31 and runs as follows: duradht via vidy via vydhir upekita | via goh daridrasya vddhasya taru viam || Inadequately studied knowledge is poison. A disease, which is ignored, is poison. A meeting (at the kings court?) is poison for a poor man. A young woman is poison for an old man. The Tibetan translators understood vidy in its specific tantric meaning. The fourth line of the Tibetan text is different from the corresponding third line of the Sanskrit text, which has no genuine variant reading.
dam pa mang po khas ches mi byed la || gal te dka bas khas ni blangs gyur na || rdo la ri mo bris pa lta bur ni || shi yang gzhan du byed par mi gyur ro || 11 ||
11a dang por khas che GT 93 11c ji lta bar GT 93 11d gyuro N; khas blangs de ni nges par sgrub par byed GT 93
A good one does not promise much, but once he has [been convinced], with great effort, to make a promise, he will not deviate from it, even at the cost of his life, like a line made into a rock.
The Indian original of this stanza can be found in Vajjlaggam 46. It is also G 93 and runs as follows: paivajjati na suya aha paivajjati kaha vi dukkhehi | pattharareha vva sam marae vi na annah hoi ||

Good people do not promise much, but once they havesomehowunder great pains made a promise, they will not deviate from it, even at the cost of their lives similar to a line made into a rock.
15
Apart from the (suitable) addition of mang po (for stylistical and/or metrical reasons?) in line a and the omission of kaha vi (metri causa?) in line b, the Tibetan text is absolutely identical with the Prakrit stanza.
dus su dgra dang dum par bya || dus su bshes dang thab par bya || bya dang mi byai tshod shes pas || mkhas pas dus ni da bar byed || 12 || At times, one has to make an alliance with an enemy, at times, one has to fight with a friend. With the knowledge of what should be done and what not the wise spends his time.
The Sanskrit original of this stanza can be found in CNTT 260, which goes back to Cv 260, Cs 3.1 CL E and CR 1.10. It is also GP 1.108.6 and runs as follows: klena ripu sadhi kle mitrea vigraha | kryakraam ritya kla kipati paita || At the proper time an alliance with the enemy, at the proper time war [even] with the ally depending on the reason of what is to be done, the wise one spends his time. Line c of the Tibetan text is either a very free rendering or it goes back to a variant reading like *krykryasya mtraja knowing the extent of what should be done and what not. This is, in my opinion, slightly better than the transmitted Sanskrit text. CRT 1.7 offers a text that seems to be based on CNTT 260: bya dang byed pa la brten te || dus su dgra dang mdza ba dang || dus su mdza dang thab pa yis || mkhas pas dus ni da bar bya || Relying on what is to be done and who is the agent (doer), at times, he loves the enemy and at times he fights with a friend; thus the wise should spend his time. The interpretation of kryakraam is, however, hardly correct.
kha yi nyes pas phung gyur te || ne tso ri skyegs ti ti ra || mi smra chu skyar mis mi dzin || thams cad grub byed mi smra yin || 13 ||
13a kha yis Q; phung CD 13b skegs CD
16
The Tibetan Shes rab sdong bu and its Indian sources By the fault of their mouths they perish the parrot, the partridge and the [female] crane; the heron which does not speak is not caught by men not to speak is that which accomplishes everything.
The Sanskrit original of this stanza can be found in CNTT 135 and 1795, which goes back to CL II.3 and CNT IV, 226 respectively. It is also Pts 4.44 and runs as follows: mukhadoea badhyante ukatittirasrik | baks tatra na badhyante mauna sarvrthasdhanam ||
This is CNNT 1795. CNNT 135 has tmano mukhadoea badhyante ukasrik in the first half.
The parrot, the partridge and the [female] crane are caught (bound) by the fault of their mouths; the herons are not caught for that reason18 silence accomplishes everything. The Tibetan translates *vadhyante are killed in line a, which is much better, and *janair instead of tatra, which is also preferable.
chas bzhag bstar bas dgra bo gdul || gos ngan gyis ni chung ma gdul || smyung ba byas pas nad rnams gdul || goms pa yis ni ma rig gdul || 14 ||
14a chos N 14c bsnyung ba NQ
D104a
The enemy is to be tamed by being prepared and armed, a wife is to be tamed by a poor garment, diseases are to be tamed by fasting, ignorance is to be tamed by persistent studies.
rang gi spyod pa sba bar bya || dam gyi nang du lus bcug pai || gal te myu gus ma bos na || padmai rtsa ba su yis rnyed || 15 ||
18
Thus with Bthlingk, IS2 4879.
The Tibetan Shes rab sdong bu and its Indian sources Ones own conduct is to be concealed. If a lotus, whose main part is hidden in the mud, would not call for attention by its shoot, who would then get its root?
17
There can be little doubt that the following stanza, whose source is CNTT 652 (= CR 7.14cd) and GP 1.114.16, is quite close to PDtib 15: ptlatalavsa caa vriprkrat gatamb | yadi na svkurodbhedo bisa kenopalabhyate ||
a vsa ca CR, vs ca CR (var.), CPS, GP b vri prkrat gatam CNTT, uccaprkracchdit GP (vraprkranirmit GPy), vriprkranihnuta CR (var.), CPS c no cikurodbheda CP, svkurd bheda CR (var.) d bisa CNTT, via CR (va.), visa or vsa CR (var.), striya GP; kenopapadyate CR (var.)
Who would find a lotus-root, which resides at the bottom of a lake and is protected by water [forming its roof], if its shoot would not stick out? I have changed vsa ca to vsa ca, vri prkrat to vriprkrat, and (the incorrect) bisa to bisam. PDtib 15a may be re-translated as tmana carita guhya or svacritri guhyni, replacing vriprkrat gatam. There can be little doubt that dam gyi nang du lus bcug pai is an attribute of myu gus in the following line, despite the intervening conjunction gal te. Obviously, the translators were keen on maintaining the word order of the Indian original.
gal te mngon sum gyur kyang ni || mi srid dngos po smra mi bya || ri mo la gnas rma bya yis || ji ltar nor bu za bar byed || 16 || Even if it seems to be manifest, do not mention things which are impossible; as, for example, a peacock in a painting [coming forth and] eating jewels.
The first half of this stanza is preserved in CNTT 111ab. The primary sources are CN 87ab and Vet. 11.5; see MSS 3631. It runs as follows: asabhvya na vaktavya pratyakam api dyate | il tarati pnya gta gyati vnara || Though actually seen with our own eyes, we ought not to talk seriously of absurd things,
18

such as of a stone floating on water and monkey singing songs. (Translation quoted from MSS 3631)
The second line is very clumsy. There are two variant readings, which are slightly better: pratyakam avalokitam (CN var.) and pratyaka yadi dyate (CN var.; Vet). The problem is that the Tibetan points to both api and yadi, which makes the decision difficult.
gang zhig yid la gnod byed dod || de la rtag tu snyan tshig brjod || rngon pa ri dags gsod mthong tshe || yid ong glu snyan len pa bzhin || 17 || To whom one wishes to do harm one should always speak in a sweet manner like the hunter who sings sweet songs when he sees an occasion to kill the deer.
C100b
The Sanskrit original of this stanza can be found in CNTT 825, which goes back to CV 14.10. It runs as follows: yasya cpriyam anvicchet tasya bryt sad priyam | vydho mgavadhrth tu gta gyati susvaram ||
a yasmc ca priyam icchet [!] CV, yasmt tu IS2; our reading is that of the secondary sources P, VS and SRHt c vydh mgavadha kartu CV (var.) d samyag SRBh, hdya VS, ramya SRHt (for gta); gyanti CV (var.)
For whom one wishes something unpleasant, to him one should always speak pleasant things. In order to kill the deer, the hunters sing particularly sweet songs. I suspect that mthong in line c is an old corruption of dod, because dod would be a very good translation of arth, while the Sanskrit versions have no word corresponding with mthong. Because of bzhin in line d, it is tempting to read mgavadhrthva, however, this would be more difficult to construe than the Tibetan. The particle tu is not very elegant and would better be replaced by hi.
bsam pa gang dang gang gis ni || mi rnams yid ni yang dag sbyor || des na de yi dbang du gyur || sna tshogs nor bu ji bzhin no || 18 ||
18d bzhino N
N166b Q146a
The Tibetan Shes rab sdong bu and its Indian sources With whatever kind of thoughts human beings connect their hearts they will become dominated by them, as if they were jewels of various kinds.
19
gzhan gyi khur khur tsho ba sla || nags na shing shun gyon pa sla || mi rnams shi bar gyur kyang sla || nyin re bzhin du brnyas thabs min || 19 ||
19a khu tshur CD 19abc bla (i.o. sla) CD
It is easy to carry the load19 of others, it is easy to wear [a garment made of] the bark of trees, even to die is easy for men, but is it hard [to endure] humiliation every day.
I know no parallel to this stanza. From the point of view of textual criticism, khu tshur (CD) is the lectio difficilior. The following Sanskrit equivalents can be found for khu tshur: khaaka (Mvy 3984), mui (Mvy 3983), muik (Mvy 7072), mui-sandhi (SCD), neither of which suits the context. The ZHD has the following expression: khu tshur gyis tsho | [mngon gser bzo ba. The meaning goldsmith does mngon] mngon not suit the context either.
ma brnyas mi yi rtsa ba yin || brnyas pai nor gyis ci zhig bya || pa[ nga rgyal dregs pa[s] rab bcom pai || nor dang srog gis ci zhig bya || 20 ||
20c dregs pas CDNQ
Not to be despised is the fundament of human [dignity]. What is the use of wealth for him who is despised? What is the use of life and wealth for him who has ruined his haughtiness and pride?
The Sanskrit original of this stanza can be found in CNTT 773, which goes back to CR 8.10. It is also GP 1.115.12 and runs as follows:
NEGI (p. 342b) gives two Sanskrit equivalents for khur khur ba: bhrodvahanam (devadatto bhrodvahanasamartho na bhavati) and bhranirvhanam (ynasamacittena gurubhranirvhanatay).
19
20

mno hi mlam arthasya mne mlnea dhanena kim | prabhraamnadarpasyab ki dhanena kim yuc ||
a sati mne GP b mahato mnahnasya CR c jvitn maraa varam CR
For reputation is the foundation of wealth; what is the use of wealth if ones reputation is gone? What is the use of wealth, what of life if reputation and pride are ruined?20 It is surprising that in line c, mna was incorrectly translated in its negative meaning arrogance, whereas it was correctly rendered by ma brnyas lack of contempt in the two preceding lines. Since it is unlikely that Ye shes sde did not understand correctly the bahuvrhi compound in line c, it is necessary to emend dregs pas as dregs pa. dregs pas is the typical case of a lectio facilior because rab bcom pai is much more likely to be understood as a passive past participle than in its active meaning. The use of the two genitives brnyas pai and rab bcom pai in the la don function is noteworthy. It may be a kind of Sanskritism.
bya ba mi lcogs rtsom par byed pa dang || tshogs dang khon zhing stobs ldan dag la rgol || bud med la ni yid brtan byed pa ste || chi bdag bzhi po sgo yi drung na sdod || 21 ||
21b tsho N; rgal Q
He who begins a work which he is not capable to do, who hates the crowds [of relatives], who contends with the strong, who places confidence in women resides near to the entrance-gate of the four Gods of Death.21
The Sanskrit original of this stanza can be found in CNTT 1150, which goes back to CNP II 164. It is also HK 2.149 and runs as follows: anucitakryrambha svajanavirodho balyas spardh | pramadjanavivso mtyor dvri catvri ||
No genuine variant readings are recorded.
This is BHTLINGKS translation: Das Selbstgefhl ist ja die Wurzel des Reichthums; was ntzt uns das Geld, wenn das Selbstgefhl dahinging? Was fngt der, der um Selbstgefhl und Stolz kam, mit Geld und Leben an? 21 Or: resides near *the four-fold entrance-gate* (to the residence) of the God of Death if one emends the Tibetan text as discussed in the commentary on the following page.
20

To begin a work one is not suited to, to quarrel with ones relatives, to rival with one who is stronger, to place confidence in women these are the four entrance-gates to death.
21
The Tibetan translation of line d is difficult to account for. Again, I find it very unlikely that Ye shes sde and lendrabodhi misunderstood such a simple text. Should one emend the Tibetan text as sgo bzhi po yi? This is easier than to interpret bzhi po sgo as sgo bzhi po.
rgyal po ngan pa yong ma mthong || mdza bo g.yon can yong ma mthong || dod ldan chung ma yong ma mthong || skye bo sdig can yong ma mthong || 22 ||
22abcd yod ma C
Never look at a bad king, never look at a deceitful friend, never look at lustful women, never look at an evil-doer!
gang zhig kun tu bgrod bya yod pa de || rang yul chags pas brlag par ci phyir byed || skye bo ngan pa bdag gi khron pa ni || di yin zer zhing ba tshwa can chu thung || 23 ||
23a kun du CD 23c bdag gis NP
He who has [the opportunity] to go everywhere, why does he destroy [himself] by his patriotism? [Only] a bad person drinks saline water, saying This is my well!
The Sanskrit original of this stanza can be found only in Pts 1.322 (and VS 2902). It runs as follows: yasysti sarvatra gati sa kasmt svadeargea hi yti nam | ttasya kpo yam iti bruv kra jala kpuru pibanti || He who has [the opportunity] to go everywhere, why does he perish by his patriotism?
22

[Only] silly (bad) people drink brackish water, saying This is my fathers well!
bdag gi for ttasya in line d is either a free rendering or it goes back to an unattested variant reading *mamsti. kra can mean caustic, biting, corrosive, acid pungent, saline. So tshwa can salty, saline is a possible translation of kra.
skye bo blo dpangs mtho ba la || di na bde skyid gnyis yod de || du dzi thams cad spangs pa am || byor pa shin tu rgya che bao || 24 || For men whose mind is loft, there are [only] two [types of] happiness: having abandoned all [kinds of] wordly attractions or extremely excessive prosperity.
The Sanskrit original of this stanza can be found only in JS 7.5 (where it is attributed to Vysa; not to be found in MBh!) and in the unedited Subhitrava, see IS2 4093. It runs as follows: pusm unnatacittn sukham tem ida dvayam | sarvasaganivttir v vibhtir v suvistar || For men whose mind is loft, there are [only] two [types of] happiness: the abstainment from all [kind of] attachment or extremely excessive prosperity. di na in line b signalizes that the PD manuscript seems to have read *iha instead of ida. The same idea is expressed in a slightly more refined manner in the ry stanza k 105: dvv eva jagati sukhinau dvv eva mnam *anavarata (ha avahita) vahata | uparatasarveccho v yo v sapannasarvepsa || Only those two in the world are happy, only those two are held in great esteem incessantly: he who has abandoned all kinds of desire and he who enjoys the complete fulfilment of all his wishes.
dpal ni rgyab kyis phyogs gyur cing || rtsol ba don med nyid gyur pai || dam pa dbul por gyur pa la || nags las gzhan du bde ba med || 25 || A good man who has become poor, after fate has turned its back toward him,
The Tibetan Shes rab sdong bu and its Indian sources and all his efforts remained futile will find happiness nowhere else than in the forest.
23
The Sanskrit original of this stanza can be found in the Hitopodea (HK 1.132 HP 1.99) and JS 56.4. It runs as follows: atyantavimukhe daive vyarthayatne ca paurue | manasvino daridrasya vand anyat kuta sukham ||
a vyarthe yatne ca paurue H, vyarthayaty eva pauruam [!] JS, vyarthayatne ca paurue IS2 169
When fate is extremely adverse and all ones efforts prove to be futile then what other happiness is there than the forest for an intelligent but poor man? Does the use of nyid in line b indicate that the PD manuscript read vyarthayaty eva paurue? puruam, the reading of JS, is unlikely because of the particle cing connecting lines a and b. Otherwise there is full agreement.
dam pai gro ba gnyis yin te || me tog dag gi mgo lcogs bzhin || jig rten kun gyis spyir bkur baam || nags nyid du ni dengs par bya || 26 ||
26ab are transposed in GT 16 26a tshul ni (for gro ba) CRT 3.9 26b gi ni GT 16, me tog dri dang kha dog ltar CRT 3.9 26c kun gyi spyi GT 16 26d dengs pao CRT 3.9
The conduct of a good man is of two kinds it resembles that of a wreath of flowers: either he should be adored at the top by everybody or he should wither away in the forest.
The Sanskrit original of this stanza can be found in CNTT 293, which goes back to CR 3.12. It is also HK 1.134, Bh 34, CRT 3.9 and G 16 and runs as follows: kusumastabakasyeva dvay vttir manasvinaa | mrdhni v sarvalokasya viryate vane thav ||
a dve vtt tu H, dve gat tu GP Many other minor variant readings none of which matters here.
Like that of a bunch of flowers the conduct of a good man is of two kinds: either he stands at the top of everybody or he withers away in the forest.
24
gro ba seems to go back to gat. See CRT 3.9, which has tshul = vtt.
rang gis skad cig jig pa yi || yin tshe yi snying po di yin te || mdza dang mkhas dang shed ma bye || lhan cig bag yangs gnas pao || 27 ||
27a slad (?) cig N 27b yin de (?) N 27c mdzad dang N 27cd bye | lhan Q
This is the essence of ones span of life which by itself perishes every moment: to stay leisurely together with those who are dear, wise and who possess the charms of youthfulness.
The Sanskrit original of this stanza can be found in CNTT 219, which goes back to CR 7.67cdab. It is also GP 1.194.52 and runs as follows: etad evyua sra nisargakaabhagina | snigdhair mugdhair vidagdhai ca yad ayantritam syate || This is the essence of life, which by nature perishes every moment: that one stays leisurely together with those who are dear, innocent and clever.22 I think that the translation of mugdha by shed ma bye he whose strength is not [yet] developed, has not [yet] unfolded is very suitable. mugdha is used here in its positive connotation inexperienced, simple, innocent; artless, attractive or charming (from youthfulness); lovely, beautiful, tender, young, not silly as in the translation of MSS 7824.
bsags na *grog mkhar phel gyur la || spyad na mig sman zad gyur ltar || du las god pa chung gyur ba || de nyid kho na mkhas pa yin || 28 ||
28a srog mkhar NQ, grogs khar CD 28b spyad CD 28c dus las CD
D104b
The anthill grows by collecting, collyrium is used up by applying [it]; only he is a wise man who first collects and then spends moderately.
I think that the translation of MSS 7824 does not fully grasp the meaning of the stanza: This is the essence of a [happy] life which is, by nature, liable to end shortly, that one remains unrestrained by people who may be affectionate, silly or clever.
22
25
The Sanskrit original of the first half of this stanza can be found in CNTT 15, which goes back to CV 6.15 and CR 5.39. It is also GP 1.113.8, HK and HP 2.10ab and runs as follows: ajanasya kaya dv valmkasya ca sacayam | avandhya divasa kuryd dndhyayanakarmabhi ||
There are no important variant readings. The second half of the stanza can also be found in CNTT 1009.
Seeing the [gradual] consumption of eye-collyrium and the [gradual] piling-up of an ant-hill, one should make ones days fruitful by donations, studies and religious acts. The Prajdaa stanza is also stanza 4.2 of Masurkas Ntistra: mig sman spyad na zad snang bzhin (NQ, zhing CD) || grog ma yis ni bsags pa ltar (NQ, dang CD) || de bzhin du ni mkhas pa yis || bsags pa nyung du spyad par bya || In the manner of eyecollyrium which visibly disappears when it is used and like that which is piled up by ants the wise should spend only in small portions what he has accumulated. The first two lines seem to be a clumsy rendering of the first half of the Sanskrit stanza, perhaps further marred in the course of the transmission. If we take snang bzhin as equivalent of dv and emend grog ma yis ni as *grog mkhar gyi ni, we would have an almost perfect correspondence. The syntax, of course, would be unidiomatic. The last two lines undoubtedly go back to the same Sanskrit text from which PD 28 was translated.
grog mkhar dang ni sbrang rtsi dang || zla ba tshes pa yar gyi ngo || rgyal poi nor dang sprang poi nor || cung zad cung zad bsags pas phel || 29 ||
29a grogs CDP; khar CD; sa dang (for dang ni) GT 37 29b tshes kyi GT 37 (NQ; CD = PDtib), yar ngo yi ni zla ba dang CRT 7.3 29d tsam gyis (for bsags pas) CRT 7.3
An ant-hill, honey the bright half of the moon, the wealth of a king and that of a beggar, increase by accumulation in small portions.
The Sanskrit original of the first half of this stanza can be found in CNTT 916, which goes back to Cv 6.13 and CR 5.38. It is also G 36, CRT 7.3 and GP 1.113.7 and runs as follows: valmka madhujla ca uklapake ca candram | bhikdravya npadravyaa stoka stokena vardhate ||
a rjadravya ca bhaika ca GP
26
In line a, none of the Tibetan versions translates jla. In line b, only CRT renders the Sanskrit literally. Line c may also go back to the wording of GP:
ha cang sred par mi bya ste || sred pa che las nyes pa byung || ha cang sred pas rmongs byas na || ce spyang gzhu mchog gtsug tor bzhin || 30 ||
30b che la CD 30c srid (?) pas N
Q146b
One should not practice excessive greed, since strong greed results in bad consequences (deeds) as in the case of the jackal [on whose head] a bow-crest [grew], when it was confused by excessive greed.
A related Sanskrit stanza is HJ 1.175 and Pts 2.73. It runs as follows: atit na kartavy t naiva parityajet | atitbhibhtasya ikh bhavati mastake || The stanza is also transmitted with lobha for t (Pts 5.22). In this case, the fourth line runs: cakra bhramati mastake. A second variant (PTu 68.5-6) runs: atilobho na kartavya kartavyas tu pramata | atilobhajadoea jambuko nidhana gata ||. Indulge in no excessive greed a little help in time of need but one by greed excessive led perceived a top knot on his head. (A. W. Ryder) In the PD manuscript the second line was different, something like *doodbhavo tilobhata. This reading sounds more logical. See, however, the expanded version of the Syrian Kalila wa Dimna: All sorrows come from greed and exigence. It is difficult to save oneself and it is also difficult to abandon greed. For greed, however, it is easy to create for the greedy many temptations in the desert and to place all kinds of sorrow upon him.23 In line c, the translators obviously read *atitvimhasya and in line d something like *cpaco hi jambuka.
This is my translation of SCHULTHESSs German rendering (Kalila und Dimna. Syrisch und Deutsch. Von Friedrich SCHULTHESS. II. bersetzung. Berlin 1911, pp. 65-66): Alle Nte kommen von der Gier und Bedrftigkeit her. Schwer ists fr einen, sich aus den Nten zu erretten, und schwer auch, die Gier zu lassen. Der Gier aber ist es leicht, den Gierigen in viele Versuchungen in der Wste zu versetzen und ihm alle mglichen Leiden aufzuladen. In a footnote SCHULTHESS conjectures that in the desert might be an addition of the Syrian translator.
23
The Tibetan Shes rab sdong bu and its Indian sources bya bai don du rjes su brang || byas zin pa la rten mi byed || blo ngan zho yi rna ba can || bsrung bar bya ba khyod kyis bcom || 31 ||
31a rjesu N
27
N167a
He who wishes something to be done [for him] keeps contact; when the goal is accomplished, there will be no [more] contact. Your mind is poor, O Dadhikara you have destroyed what you should have protected!
The Sanskrit original of the first half of this stanza can be found in CNTT 255, which goes back to CR 5.36. It is also GP 1.113.4 and runs as follows: kryrth sagati yti ktrthe nsti sagati | tasmt sarvi kryi svaei krayet || He who wishes to have something done for him keeps contact, but as soon as [he] has reached his goal, there is no [more] contact. Therefore one should see to it that in all tasks there remains a rest still to be done. There are two other versions of the stanza, however their wording is even more different from PDtib. The first is MSS 9759: kryrth bhajate loke yvat krya na sidhyati | uttre ca pare pre nauky ki prayojanam || In this world, one who has to get something done will be devoted to his patron only till his purpose is achieved. When one has crossed to the other bank, why to have the boat any more? (K. V. Sharma). The second is MSS 9758: kryrth bhajate loko na priya pramrthika | vatsa krakaya dv parityajati mtaram || People adhere [to somebody only] because they wish to get something done; they are not affectionate with no aim in mind. The calf abandons its mother on seeing that its milk is dried up. This stanza is found as PD 57! The PD stanza refers to the third story of the second book of the Hitopadea. This is PETERSONs summary of the story. The lion Mahvikrama dwelt on the Arbuda-ikhara Mountain (Mount Abu). He was much plagued by a mouse, who gnawed the tips of his mane, and whom he never succeeded in catching. At last, reflecting that the proper way to deal with an enemy of this kind is to match him with one of his own sort, he went into the village, and got a cat, whom he took care to feed well. The mouse now kept in his hole, and, whenever the lion heard him stirring, he redoubled his attention to the cat. Thus he was able to sleep without damage to his mane. But one day the mouse, no longer able to bear the pangs of hunger, came out of his hole. The cat caught him and ate him, and from that day the lion took no more trouble about the cat, who soon wasted away for hunger: No: a Masters fear must not be over lightly relieved. (The Hitopadea by Nryaa. Ed. by Peter PETERSON. Bombay 1887. Bombay Sanskrit Series. 33, pp. 23-24). The concluding stanza of the story (2.75) runs as follows: nirapeko na kartavya svm bhtyai kadcana | nirapeka prabhu ktv bhtya syd dadhikaravat || Servants should never allow their
28
masters to become neglectful; a servant who permits his master to become neglectful is like [the cat] Dadhikara. This story belongs to those which Nryaa, the author of the Hitopadea, took not from the Pacatantra but from another text (anyasmd granthd kya Hit. 1.9). Most likely it was this text from which the PD stanza was quoted because so far no other version of the story of the lion Mahvikrama and the cat Dadhikara could be found. It is somewhat amusing (and saddening) to see what kind of speculations the two previous translators, who were unaware of the context, took resort to. CAMPBELL translated the stanza as follows: He who always pursues the man who can do something for him And pays no heed to the man who has done something Is like the wicked man whose ear was filled with curds. Such one has stolen that which was guarded. He adds the following note to his translation: The last two lines of this verse are very obscure. They are possibly a reference to some story. The Ge shes explanation is to the effect that the curds are a reference to churning and that the lines mean that a man who churns pays no heed to the butter already produced, but thinks of the butter to come. A correction slip attached to the preface says that for lines 3 and 4 the following translation should be substituted: O, Karna, evil-minded like curdled milk, You have conquered what you should have protected. So CAMPBELL was already quite close to the correct interpretation of the stanza. The revisors of CAMPBELLS translation unfortunately overlooked the correction slip and, basing their translation solely on CAMPBELLS footnote, arrived at the following improved interpretation: He who pursues people for what they can give. And yet pays no heed to those who have offered much, Is like the man who thinks only of the butter to come, And pays no heed to what has already been churned. It is obvious that the wording of the Tibetan text, correctly edited by CAMPBELL, was not taken into consideration at all when inventing this fanciful interpretation of the stanza. One sees that, at least in the case of translated texts, one cannot always rely on the explanation of an indigenous scholar, no matter how learned he is.
rab tu grags pas gro mi bya || bdag nyid kyis ni mngon sum bya || bilba chu nang lhung ba yis || nags tshal stongs par gyur la ltos || 32 ||
32a grags pa CD 32c bil ba CD; chu ngan NP 32d stong par CD
C101a
The Tibetan Shes rab sdong bu and its Indian sources One should not go [only] because of a rumour, one should assure oneself [beforehand]. Look, the whole forest was vacated [only] because a Bilva fruit had dropped into the water.
29
The underlying storyall the animals of the forest flee, because six timid hares have heard a bilva fruit dropping into the wateris available in various versions and modifications: Jtaka 322, CCCA No. 399, Vinayavibhaga of the MSV (= Tibetan Tales xxii, Peking Kanjur, dul ba, vol. Nye 182a) and Hitopadea 2.3 (see stanza 2.79). The direct source is the Vinayavibhaga.
gnad du phog pai tshig mi brjod || shin tu gnod paang brjod mi bya || skyes bu dang ni mtshon cha yi || pha rol dag ni shes par bya || 33 ||
33b rjod N 33d Read *gnad phog* instead of dag ni? See MNtib 2.2
One should not speak words which hurt the soft spots of others and one should not say anything which might do too much harm. Of both human beings and weapons one know their limitations.
This stanza is also stanza 2.2 of Masurkas Ntistra: gnad kyi tshig rnams mi brjod cing || gnad du phog [phog CD] gyur mi bsgrag ste [bsgrags te NQ] || gzhan gyi gnad rnams smra ba ni || skyes bus mtshon cha bzhin shes [zhes CD] bya || One should not speak words [which hurt] the soft spots [of others] and one should not proclaim anything which might do harm. Men should know that a speech [which hurts] the soft spots of others is like a weapon. (?) Neither the PDtib nor the MNtib stanzas are clear to me although they undoubtedly go back to the same Sanskrit source. FLICK quotes a Sanskrit stanza that has nothing to do with the Tibetan verse.
dgra boi bu ni snyan par smra na yang || mkhas pa yis ni btang snyoms mi bya ste || dug lo shin tu mi bzad yin pas na || pa de nyid dus gzhan dag tu gnod pa skyed || 34 || The wise should not be careless with regard to their enemys children, no matter how sweet they speak: poisonous leaves are painful; therefore they will do harm at another time.
The Sanskrit original of the first half of this stanza can be found in CNTT 978, which goes back to CR 3.40. It is also GP 1.110.20 and runs as follows:
30

atror apatyni priyavadni nopekitavyni budhair manuyai | tny eu kleu vipatkari viasya pattry api druni ||
a vaa gatni CR b nopekayi CR c tny eva CR d batsipattrd api CR
The sweet speaking children of the enemy should not be ignored by wise people; when their time has come, they will create trouble. Even the leaves of a poisonous [tree] have a terrible effect. In line d, Pdtib de nyid translates tny eva. It is not clear why the translators changed the order of the last two lines, thus obscuring the relationship between the two halves of the stanza. There is no doubt that they had the same Sanskrit text in front of them.
gang zhig dgra bo dag la yang || g.yo med sems kyis phan byed pa || thams de la dgra bo thams cad kyang || thal mo sbyar ba nyid du byed || 35 ||
35d sbyor ba CD
They who with a heart free of cunning help even [their] enemies will be praised and honoured by all [their] enemies.
I know no Indian parallel of this stanza.
gnon dgra bo zil gnon dod pa yis || bdag nyid yon tan gyis bstod kyi || gnod sems ngan pas ci zhig bya || des ni bdag gnod dgra la min || 36 || He who wishes to defeat his enemies must elevate himself by his virtues. Of what use is a bad and harmful heart? It harms oneself, not the enemy.
A loose parallel is stanza PT 88: jig rten dir ni mkhas pa ga || dgra rnams snying nar jug dod pa || des kyang bdag nyid rtag par ni || yon tan rnams dang ldan par bya || The wise one who in this world wishes to torment the hearts of his enemies must always equip his own heart with virtues.
The Tibetan Shes rab sdong bu and its Indian sources mi srun skye bo zhi bas min || de dang tsham pai rtsub pas bsten || bu ni mi bsgrungs pa dag la || phan dogs pa yis mi sdigs sam || 37 ||
37d phan dod CD; bsdigs sam CD
31
Bad people should not be approached calmly, but harshly which is [more] appropriate to them. Is it not necessary to threaten ones son in order to help him when he is not *diligent (intelligent)?
I know no Indian parallel of this stanza. The form mi bsgrungs pa is strange, both grammatically and semantically. Formally bsgrungs is the perfect of sgrung ba to mix; to invent; to feign. Therefore, one would expect the negative adverb ma, not mi. As for the meaning of the verb, we have the equivalent (ma) sgrungs pa for vacaka cheater in the Amarakoa (3.47) which confirms the entry in J. ZHD, however, circumscribes the meaning as chu sogs kyi nang du sbangs nas ju bar byed pa the dissolving [of something] after it has been soaked in water. The Chinese has rngji to dissolve, which does not suit the context at all. CAMPBELL (1919) suggested taking bsgrungs (pa) as a variant spelling (or mistake) of grung (po) very intelligent; clever, wise, prudent; meek; mild; gentle. If we allow the semantic extension from intelligent to diligent, the line indeed becomes meaningful. For the time being I accept CAMPBELLs suggestion, which most likely goes back to his Tibetan authority Kazi Dawa Samdup; see the introduction to this paper.
ji srid lam ni mthong ba dang || ji srid rkang pa brtan pa dang || ji srid shes rab ma nyams pa || de srid rang gi phan pa gyis || 38 ||
38b bstan pa NQ
As long as one sees the path, as long as ones foot finds a hold, as long as ones wisdom is not impaired, one should pursue ones own benefit.
rnam pa kun tu rang phan spyad bya yi || gro mang nang du *smras pas ci zhig bya || skye bo thams cad yongs su mgu gyur ba || de drai thabs ni gang yang yod ma yin || 39 ||
39a kun du CD; bya yis Q 39b khor mang GT 28; gnas pas CDNQ 39c yongsu N 39d gang naang GT
32
The Tibetan Shes rab sdong bu and its Indian sources Under all circumstances one should foster ones own advantage, what is the use of talking among many people [in order to win them over]? That which satisfies everybody in every respect such a means is found nowhere.
The Sanskrit original of this stanza is preserved in P 1434 and VS 2905. It is also G 28 and runs as follows: sarvath svahitam caraya ki kariyati jano bahujalpa | vidyate na hi sa ka cid upya sarvalokaparitoakaro ya || Under all circumstances one should foster ones own advantage, what can a person achieve that talks lot (in order to win over others)? No such a means is found anywhere that satisfies everybody in every respect. Both the extant Sanskrit text and GT 28 make it clear beyond doubt that the transmitted gnas pas in line b is nothing but a corruption of an original *smras pas. With gnas pas the translation would run: what is the use of remaining among the multitude?, as CAMPBELL translated the line. I am even doubtful about the preceding syllables, which are not in agreement with the Sanskrit text. I suspect that the translation of this line originally ran: gro ba mang du smras pas ci zhig bya, which would have been the exact rendering of the Sanskrit. The change to gro (or khor) mang nang du can easily be explained graphically, but not from the point of view of meaning.
gzhan las tshol zhing zas zhim dod || slong mos tsho zhing khengs pa che || bstan bcos shes med rtsod par dod || khyod kyi de gsum bzhad gad rgyu || 40 ||
40c mi shes GT 69 40d khyod kyis Q, di gsum jig rten gzhad gad rgyu GT 69
To beg from others, but still demand sweet food, to live on alms, but still be very haughty, not to understand the sciences, but yearn for discussions these three things are the reason for making a fool of yourself.
The stanza is also G 69. A close Sanskrit parallel is stanza 26.1 of Syaas Subhitasudhnidhi (composed in the 14th century), which runs as follows: nirdhana cpi kmrth daridra kalahapriya | mandastro vivdrth trividha mrkhalakaam ||

To have no money and yet to be keen on having sexual intercourse, to be poor and [still] fond of quarrelling, to be lazy in ones studies and [still] long for scholarly debates this is the triple characteristic of a fool.
33
Only line c is completely identical with PDtib. In line d, the Sanskrit original of PDtib 40 must have read something like: tisra pus viamban.
nags sreg pa yi me la ni || rlung rlung gis grogs su gyur ba yin || de nyid mar me jig byed pas || nyam chung ba la bshes yod min || 41 ||
41a bsregs pa CD 41b rlung langs GT 20 (better!), grogsu N 41c de nyid med par gsod byed pai GT 20
The wind becomes the friend of the fire that destroys the forests; the very same extinguishes the lamp the weak have no allies!
The Sanskrit original of this stanza is preserved Pts 3.57 and Bh 728. It is also CNTT 1911, P 488, VS 2682 and runs as follows: vanni dahato vahne sakh bhavati mruta | sa eva dpanya ke kasysti sauhdama ||
a ke the majority of the Cakya stanzas (except CNPN) and Bh (kuta keu sauhdam); gauravam the majority of the Cakya stanzas (except CNPN)
The wind becomes the friend of the fire that destroys the forests; the very same extinguishes the lamp how can the weak have friends? While rlung langs, the reading of GT, is much better in line b, line c is heavily corrupted in GT. A more refined version of the stanza can be found in k 132. It runs as follows: bandhur aya suhd iti vivso nevare kamo vidua | mitram api vyur agner dpaikhm utthito hanti || 132 || (= Lsp 247) A wise person should not place [too much] confidence in a lord, thinking He is a relative, he is a friend. Although the wind is a friend of the fire, when it has risen, it extinguishes the flame of a lamp. Subhitaratnanidhi 113 is clearly modelled upon this stanza: che la gnod byed grogs su gyur || dman la gnod byed gnod byed gyur || nags me rlung gis spor mod kyi || de yis sgron ma chung nguang gsod || The great can become friend to those who have done them harm, [but] the base become harmful to those who have done them mischief. While the wind, to be sure, inflames the forest fire, it extinguishes the small lamp. (BOSSON)
34
The Tibetan Shes rab sdong bu and its Indian sources gzhan la gnod pa ma byas dang || dman la dud pa ma byas shing || dam pai lam ni ma spangs gang || nyung ba de ni mang po yin || 42 ||
42a byas pa dang CD
Q147a D105a
Not having done harm to others, not having bowed before mean people, not having abandoned the path of the noble this [seems to be] little, but is [in fact] much.
The Sanskrit original of this stanza can be found in P 307, VS 2660 and CNTT 1123 and runs as follows: aktv parasatpama agatv khalanamratm | anutsjya sat vartmab yat svalpam api tad bahu ||
a khala sapatam VS (var.) b mrga VS, SRBh
Not having done harm to others, not having bowed before mean people, not having abandoned the path of the noble what [seems to be] very little, is [in fact] much.
nad kyis jigs pa ma byung zhing || dam pa dag dang grogs par brtson || dman pai tshig ni ma smras pai || nyin gcig lo brgya bas mchog yin || 43 || For him who is not afraid of illness, who makes an effort to associate himself with the good and never speaks mean words, a single day is worth more than a hundred years.
N167b
dman pas gang tshe nor ni cung zad rnyed || gro ba thams cad brnyas pai nga rgyal ldan || dam pa nor gyi byor pa thob gyur kyang || s lu smin pa lta bur shin tu dud || 44 ||
44b gzhan la instead of thams cad G 94 44d sa lu NQ; bzhin du instead of lta bur G 94
The Tibetan Shes rab sdong bu and its Indian sources When a low person acquires only little wealth, in his arrogance he shows contempt towards all beings; a good person, even he has acquired a [great] fortune, bows deeply, like ripened rice.
The only parallel known to me is G 94.
35
rigs dma ba yi sems can dag || nor ram rig pa rnyed gyur na || gro ba kun la rtswa snyam sems || pags pa sngon poi wa bzhin no || 45 ||
45a rigs rus dma bai CD 45c rtsa NQ
When beings of low descent have obtained wealth or knowledge, they consider all beings to be straw as in the case of the fox with the blue skin.
A similar stanza is JPBT 41: de lta bu yi dman zhing ngan pa de || mthon poi sar ni drang zhing der mi bzhag || sa der bzhag kyang dregs dang khengs mi thub || dper na pags pa sngon poi wa dang dra || One should not lead anyone who is so low and bad into a high position and establish him there. Even when he has been placed in that position he remains unsurpassed in his pride and arrogance, as in the case of the blue-skinned jackal.
nor ram rig par ldan gyur na || dman pa rnams ni dregs par gyur || go phang gnyis po de dag gis || mkhas pa shin tu dul bar gyur || 46 || Mean people become arrogant, when they possess wealth or knowledge; the wise become very modest by these two distinctions. *bag med tshong dang *khur ldan *nga rgyal che* || slong slong zhing gying la nor med dod la dga || bud med gzhon la tshig rtsub smra ba ste || skyes bu log par spyod pa de lngao || 47 ||
C101b
47a bogs (pogs C) med tshong dang khor ldan dag la tshe CDNQ, bogs med tshong dang stobs ldan dag la tshe GT 65 47b gyid (?) CN 47c na chung sdug la tshig rtsub smra byed pa GT 65 47d di lnga log par byed pai skye buo GT 65
36
The Tibetan Shes rab sdong bu and its Indian sources A careless merchant, an arrogant carrier of burdens, a boasting beggar, a poor longing for sexual enjoyments, a woman, young and [nevertheless] speaking harsh words these are the five [kinds of] human beings behaving wrongly.
The Sanskrit original of this stanza can be found in CNTT 897, which goes back to CR 8.14. It is also GP 1.115.16 and G 65 and runs as follows: vaik pramd bhtaka ca mn bhikur vils vidhana ca km | vargana cpriyavdinb ca prajpater ducaritni paca ||
a veygan CR; vpriyavdin CR (var.)
The first line of PDtib was heavily corrupted in the course of transmission. The result makes sense as well: Trade without profit and to do harm to those who have [strong] attendants. Since all the mistakes can be explained palaeographically, there can be no doubt that the original wording was that of our reconstruction, which is in perfect agreement with the extant Sanskrit text. The wording of GT indicates that it is based (by way of revision?) on the corrupted text of PDtib. Did the translators read *yuvgan or *navgan in line c? The latter reading would presuppose only a transposition of va and ra and a misreading of ra as na, which occurs quite frequently in the older manuscripts. The two cas in line c can be explained only if we have two attributes of agan, e.g., var and apriyavdin.
rma bya so gai tsha bas gdungs gyur kyang || mkha dkyil char gyi rgyun la re bla yi || rdzing rdzing bu rnyog pa can gyi chu ngan la || dregs pas bstod pai mgrin pa ma btud cig || 48 ||
48a gdungs kyang ni GT 39 48b sla yi NQ 48c chu dman la GT 39 48d gdud CD, bdud Q, btud N, dud GT 39
Although tormented by the heat of the sun, the peacock rather waits for a shower from the sky than to lower his proudly erected neck into the muddy water of a turbid pool.
ti ti ra ni zil pa yi || thigs pas srog ni dzin byed kyang || jigs bslangs na gtugs pai jigs pa yis || brgya byin la yang mi slong ngo || 49 ||
37
49b thig Q, thigs pa tsam gyis srog dzin byed GT 38 49c bslang CD, bslangs pas thob par mi gyur na GT 38 49d mi bslang ngo GT 38
Although the francolin partridge supports its life [only] by drops of dew, it does not even beg from Indra, fearing that it might have to bend down after having begged.
The Sanskrit original of this stanza can be found in CNTT 97, which goes back to CR 8.85. It is also G 38 and runs as follows: avayyakaai prn sadhrayati tittiri | ycbhagabhayd bhto daivam api na ycate || The francolin partridge supports its life [only] by drops of dew, it does not even beg a deity, afraid of the risk that its request might be put down. The translators seem to have read *dhrayaty eva tittiri in line b, *prrthanbhagabhto pi in line c, and *akrd api in line d.
de nyid shes na slob dpon ci || nad sos sman pa ga la dgos || chu bo brgal nas gru pas ci || chags bral byad mas ci zhig bya || 50 ||
50b nad dang bral la sman pas ci GT 77 50c gru ba CNQ, brgal la GT 77 50d mdzes mas GT 77
Of what use is a teacher, if one knows the truth? Wherefore is a doctor necessary after the recovery from illness? Of what use is a ferryman, after one has crossed a river? Of what use is a beautiful woman for him who is passionless?
ngan pa ji srid nyam chung ba || de srid bar du rang bzhin bzang || ston ka yi ni chu boi chu || skye bo kun gyis bgrod pa sla || 51 ||
51a ji ltar GT 56 51c chu bo dag GT 56 51d bla CD, skyes bu kun gyis brgal bar sla GT 56
38
The Tibetan Shes rab sdong bu and its Indian sources As long as a bad person is weak he will display good character; in autumn the water of a river can easily be crossed by everybody.
gang du byi bas mdzod pa byed || byi las mar ni bsrung ba dang || khwa yis phyag tshang byed pa yi || dngos pa de la smos ci dgos || 52 ||
52a gang na GT 35 52c kha yis Q, bya rog GT 35; tshad (?) N 52d de yi dngos de smos ci dgos GT 35
Where the mouse is the keeper of the storage-room, where the cat is the guardian of butter, and where the crow has to take care of cleanliness what can one say about such a situation!
gang na zhal ta byed pa mang || thams cad mkhas par nga rgyal che || kun kyang gtso bo byed dod pa || de yi tshogs rnams jig par gyur || 53 ||
53c jigs CD
Where there are many supervisors, where everybody arrogantly believes himself to be wise, and where everybody wishes to be the best, the assemblies of such [people] will [necessarily] perish.
The Sanskrit original of this stanza can be found in VS 2724 and P 1467, corresponding with CNTT 1732 and 2053 respectively. It is also G 34 and runs as follows: bahavo yatra netra sarve paitamnina | sarve mahattvama icchanti tad vndam avasdati ||
a sarve yatra vinetra CNB (= CNTT 2053 and P 1467) c prabhutvam pnoti CNI
Where there are many leaders, where everybody believes himself to be wise,

where everybody desires greatness, that group perishes. The translators interpreted tad vndam as bahuvrhi compound tadvndam.
39
nyin par khrig dang nyin nyal dang || chang gsar zho ni gzhon nu thung || sha skam bud med rgan nyal te || di drug lus kyi stobs phrog pao || 54 ||
Q147b
54b chang sar NQ; gzhon nur C GT 62 has the following order of lines: cbad. The translation is also slightly different and closer to the Sanskrit: | sha skam dang ni bud med rgan || chang gsar zho ni chags ma thag || nyin phyed gnyid dang nam phyed zas || di drug phral du srog phrog pao |. CRT 7.18 is almost identical; it has the following wording of cd: | nang par khrig spyod nyin gnyid log || drug po phral du srog phrog yin |.
Sexual intercourse at daytime, sleeping at daytime, to drink fresh[-brewed] alcohol and fresh curd, [to eat] dry meat and to sleep with old women these six [acts] take ones strength away.
The Sanskrit original of this stanza can be found in CNTT 998, which goes back to CN 62, CS 3.95 and CR 7.23. It is also GP 1.114.30, G 62 and CRT 7.18 and runs as follows: uka msa striyo vddh madya ca tarua dadhi | prabhte maithuna nidr sadya prahari aa ||
a Or: sadyaprahari a; a ete balananam CN (var.)
Dry meat, an old woman, alcohol and fresh curd, sexual intercourse and sleep in the morning these six take ones life away immediately. While GT 62 and CRT 7.18 follow the word order of the Sanskrit text (with a euphemistic replacement of maithuma in line c in GT), the text of PDtib points to the following Sanskrit original: *prabhte maithuna nidr madya ca tarua dadhi | uka msa striyo vddh ete balahari a ||*
gang zhig khro naang jigs med la || dga naang phan dogs mi nus pa || tshar gcod bsdu ba med gyur bai || de khros pas ni ci byar yod || 55 ||
N168a
40
The Tibetan Shes rab sdong bu and its Indian sources Who, even when he is angry, does not represent any danger and, even when he rejoices, is not able to do any favour, of what use is his anger, when he neither punishes nor reconciliates (unites)?
The Sanskrit original of this stanza can be found in CNTT 827A, which goes back CV 9.9. It runs as follows: yasmin rue bhaya nsti tue naiva dhangama | nigrahnugrahau na staa sa rua ki kariyati || 55 ||
a nigraho nugraho nsti CNTT, yadi tuo si ruto si CNP II, nigrahnugraho CV (var.), CNM, CNP I, SRBh, SRK; nigrahonugrahau na sta CV (var.), CNP I, SRBh, SRK, grahe sakta CNM [thus STERNBACH!]
Where there is no danger when he is angry and no increase of wealth when he is content, where there is neither punishment nor reward what can he achieve when he is angry?
nad dang phongs dus byung ba dang || mu gei tshe dang grags jigs dang || rgyal poi sgo dang gshin rjei gnas || de rnams kun gyi gnyen por gyur || 56 ||
56a phangs CD
D105b
[Those who are present] at the time of sickness and exigency, when a famine occurs and ones reputation is destroyed, at the door of a king[s palace] and at the place of the God of Death they become the friends of everybody.
The Sanskrit original of this stanza can be found in CNTT 174, which goes back to CV 1.12, Cv 1.13, CN 15, CS 1.84 and CR 2.27. It is also HK 1.74, HK 4.67, Pts 5.41 and CRT 2.27 and runs as follows: turea vyasane prpte durbhike atrusakae | rjadvre mane ca yas tihati sa bndhava ||
a utsave (for tura) CNTT, patkle mahnrthe CR (but CRT as CV, Cv and CS); ture CV, Cv, CS, Pts, PD, VCbr, SRBh, SuM, have J 4.66, HN, HK, ... c atruvigrahe Cv, CN (but CNL as above), CS, CR (but atrusagrahe CRC, CRT), PD, VC, SuM; rraviplave H ([but rjavigrahe A in HP; atruvigrahe HJ 4.66] sapla HS), SRBh, atrusagrahe IS; atrupate SRHt d ye tiheyus te bndhav HN
He who stays with one when one is sick or in need, during a famine or the attack of an enemy, at the door[step] of a king[s palace] or at the cemetery, [only] he is a friend.
41
In the second half of line c, the translators obviously had a different text in front of them, something like *yaasa kaye. This reading is nowhere attested. The Tibetan text is incomprehensible without the additions given in parentheses. However, they can be supplemented only from the Sanskrit text. Since kun gyi in line d has no equivalent in the Sanskrit text, I suspect that some kind of corruption has taken place.
dgos pai don du jig rten sgrub || dam pai don du de dag min || beus o ma zad mthong nas || ba ni ring du spong ba bzhin || 57 ||
57d spang ba CD
Only out of necessity people accomplish something, not for a noble purpose. When the calf notices that the milk has dried up, it leaves the cow, its mother, far behind.
The Sanskrit original of this stanza can be found in CNTT 254, which goes back CS 1.78. It is also Pts 2.47cd and runs as follows: kryrth bhajate loko na priya pramrthika | vatsa krakaya dv parityajati mtaram || 57 ||
None of the numerous minor variants is of any importance for the Tibetan text.
People adhere [to somebody only] because they wish to get something done; they are not affectionate with no aim in mind. The calf abandons its mother on seeing that its milk is dried up. The Tibetan translates the Sanskrit original very faithfully.
sdug pa dang bral rang mis brnyas pa dang || bu lon mang zhing ngan pa dag la brten || dbul por mthong nas mdza bos spangs pa ste || me ma yin pas lus sreg de lngao || 58 ||
58b sten NP 58c dbul por gyur nas mdza bos ring du spangs GT 64 58d mi ma CDNQ, di lnga me med par ni sreg pao GT 64
To be without dear persons, to be despised by ones relatives to have many debts, to rely on bad people, to be ejected by friends, after they have noticed ones poverty not being fire, these five nevertheless burn ones body.
42
The Sanskrit original of this stanza can be found in CNTT 249, which goes back to CV 2.14 and CR 8.16. It is also G 64 and runs as follows: kntviyoga svajanpamna asya ea kujanasya sev | daridrabhvd vimukha ca mitra vingnin paca dahanti kyam || 58 || Separation from ones beloved one, contempt of ones relatives, the remainder of a debt, the adherence of bad people, a friend turning his face away because of ones poverty these five burn the body without fire. The translators deliberately translated the asya ea and daridrabhvd somewhat freely. The wording of GT 64 seems to be based on that of PDtib see the addition of ring du and the omission of lus.
mi mthun chung ngu phel ba la || mi gang zhi bar mi byed pa || sbrang rtsii thigs pa dzag pa dang || yul khor jig par gyur ba bzhin || 59 ||
59a chung du N 59c sbrang rtsi NQ; dzags pa NQ
A man who does not settle minor discords before they grow [into big ones] can be compared to the country which was [eventually] destroyed after [initially] drops of honey had [started to] fall down.
I know no Indian parallel of this stanza. The event to which the second half of this stanza refers to is also unknown to me. The exact syntax of the phrase *phel ba la mi gang not being full in its growth (?) is not clear to me.
gang zhig rig ldan de bzhin brtan pa dang || dam pa phongs kyang yon tan gtong mi byed || nyi mai rang bzhin tsha bas gdungs kyang ni || kha ba grang bai rang bzhin gtong mi byed || 60 ||
60a rigs CDQ; brten CD, bstan NQ 60b phangs CD
He who is of noble family, steadfast and good does not abandon virtue, even when he is in calamities. Even when it is tormented by sun-like heat, the snow does not abandon its natural coolness.
The Sanskrit original of this stanza can be found only in VS 273. It runs as follows:

siddha sa eva kulaja ca sa eva dhra lghyo vipatsv api na mucati ya svabhvam | tapta yath dinakarasya marcijlair deha tyajed api hima na tu talatvam || Only he is successful, of noble family, steadfast and wise24 and praiseworthy who does not abandon his nature even in calamities in the same manner as the snow, when it is heated by the rays of the sun, abandons its form, but not its coolness.
43
The translators slightly simplified the stanza. siddha and lghya are represented by only one equivalent, dam pa good. dinakarasya mrcijlai by the net of the rays of the sun is rendered freely as nyi mai rang bzhin tsha bas by heat of the nature of the sun. deha remained untranslated. P 482 is a simplified version of VS 273: sa eva dhanyo vipadi svarpa yo na mucati | tyajaty arkakarais tapta hima deha na tatm || Only he is blessed who in calamities does not abandon his nature. Heated by the rays of the sun, the snow abandons its form but not its coolness.
sdig pa zad dod bde bar gshegs la dad || skal ba zad dod skye bo ngan dang bsten || rigs rgyud zad dod glen zhing lkugs pa skye || bru rnams zad dod pho bai me drod skye || 61 ||
61b skal pa NQ 61c glan CD; lkug NQ
C102a
Those who wish to end their evil deeds believe in the Buddha; those who wish to destroy their good fortune adhere to bad people; those who wish to destroy their family procreate25 fools and idiots; those who wish to destroy their crop produce26 the fire of digestion.
No Indian parallel of this stanza known to me.
dod pas long bas sdig mi mthong || dmus long gis ni gzugs mi mthong || dregs pa yis ni skyon mi mthong || bdag ltas de nyid mi mthong ngo || 62 || He who is blind with lust does see [his] evil deeds, he [who is blind] by birth does not see forms,
24 25
Skt. dhra means both. The Tibetan has the intransitive verb to be born! 26 The Tibetan has the intransitive verb to be born!
44
The Tibetan Shes rab sdong bu and its Indian sources he [who is blind] with arrogance does not see [his] faults he [who is blind] by his belief in a self does not see the truth.
This is a variation of CNTT 549, which goes back to CV 6.7 and CS 2.78 and runs as follows: na payati ca jtyandhaa kmndho naiva payati | na payati madonmatto [!] arth don na payati ||
a naiva payati jtyandha CS, CV (var.) b na ca payati kmndho CS (var.) d hy arth CV et al.; doa CS (var.), CV (var.); hy *arthino naiva payanti CS (var.) (plural also attested for the first three lines) There are many other minor variants which are irrelevant in this connection.
He does not see who is blind by birth; he does not see who is blind with lust; he does not see who is maddened with pride; he does not see [his] faults who desires wealth. One can only speculate where the Sanskrit text used by the translators was divergent and where they rendered it freely. Apart from the additions sdig in a, gzugs in b and skyon in c, the Tibetan translation is identical with the Sanskrit. These three additions may have been derivedby way of interpretationfrom doa or don in d. As for bdag lta he who holds the view of a self, I think that it either goes back to the misreading *tm or *tmyo for arth or a deliberate and elegant change of the original wording by the compiler of the PD or the translators. de nyid seems to point to *tattva: tm tattva na payati. However, it can also be interpreted as the very same, referring to the preceding skyon. In this case, the text might have been nothing but *tm doa na payati, i.e. more or less the text of CNTT. The wording as given by STERNBACH is very clumsy. I believe that the original stanza was composed in better and more consistent Sanskrit. Personally I would prefer the following text: *naiva payati jtyandha kmndho naiva payati | na payati madonmatto doam arth na payati ||*
rgyal po yur chu khri shing dang || bud med dmus long lnga po ni || g.yon can blo yis ji ltar khrid || khrid rnams gzhan gyi dbang du gyur || 63 ||
63a mkhri NQ
Kings, channels, creepers, women, and those who are born blindhow much are these five guided by the minds of cunning people! Guided by others, they are [totally] dependent [on them].
The Tibetan Shes rab sdong bu and its Indian sources bde bai rjes la sdug bsngal te || sdug bsngal rjes la bde ba yin || mi rnams kyi ni bde sdug dag || khor lo bzhin du khor bar byed || 64 ||
45
64a sdug bsngal zhing CRT 6.24 64b rjes laang bde ba ste CRT 6.24 64d yongs su khor CRT 6.24
After happiness follows sorrow, after sorrow happiness; happiness and sorrow of men revolve like a wheel.
The Sanskrit original of this stanza can be found in CNTT 1081, which goes back to CS 2.48 and CR 6.51. It is also MBh 12.168.18 and CRT 6.24 and runs as follows: sukhasynantara dukha dukhasynantara sukham | sukhadukhe manuy cakravat parivartata || CRT renders the prefix pari- by yongs su.
ma mthong ba dag mdun du lhags || slar yang ma mthong ba ru song || khyod kyi de ci khyod kyang ci || la de la mya ngan su zhig byed || 65 || Those who had left ones range of vision appear and then they disappear again. Are they yours and are you [theirs]? Who would grieve about it?
Q148a
The Sanskrit original can be found in VS 3268. It is a variation of MBh 12.168.17 and runs as follows: adarand patit puna cdarana gat | na te tava na te tva tatra k paridevan || They appear from the realm of invisibility and again they become invisible: they are not yours, nor you theirs who would lament about such a situation The MBh stanza is part of a Brahmins consolation of King Senajit about the loss of his son. There the stanza runs: adarand patita puna cdarana gata | na tvsau veda na tvam ta ka san kam anuocasi || He came from the invisible region and has again become invisible. He did not know you nor did you know him. Who are you and for whom do you grieve? In VS, the stanza belongs to the Anityat-
46
paddhati and is altered into a more generalized form, independent of the specific context of the MBh. PDtib 65 clearly represent the VS wording. If we read ma mthong ba *las mdun du lhags in line a, or interpret ma mthong ba dag as a metrical shortening of ma mthong ba dag las, the Tibetan would be completely identical with the Sanskrit. In line c the expression khyod kyang ci is too short to be comprehensible. Either one has to emend khyod *de ci or one has to supplement de from the preceding question khyod kyi de ci. Note that PD 64 is MBh 12.168.18 and PD 66 MBh 12.168.15.
ji lta ji ltar shing dag ni || rgya rgya mtsho che la mnyam gro ba || dba rlabs kyis ni so sor phye || de la mya ngan su zhig byed || 66 ||
66b nyams groN
N168b
In the same manner as logs of wood drive together in the great ocean and are then separated by the waves; who would lament about such a situation?
The Sanskrit original is CNTT 802, which goes back to CR N and HK 4.74. It is also MBh 1 12.28.36 and VS 3287 and runs as follows: yath kha ca kha ca sameyt mahodadhau | sametya ca vyapeyt *tatra k paridevan* ||
d tadvad bhtasamgama CNNT, MBh
The compiler of PD repeated the text of 65d in line d.
blo gros che ldan khro bai shugs las rgyal || skye bo ngan pa khro bas mod la pham || pham pas pham par byas pai blo ngan dag || blo ldan dag dang lhan cig ci phyir gran || 67 ||
67a khro bas CDNQ 67d dran NP
Wise people defeat the attack of wrath, while bad people are instantly defeated by anger. How can people of poor intelligence, defeated by a defeated one, rival with the wise?
The Sanskrit original of the stanza is i. 16.26. It is also quoted P 216 and runs as follows: jitaroaray mahdhiya sapadi krodhajito laghur jana |

vijitena jitasya durmater matimadbhi saha k virodhit || Wise people defeat the attack of wrath, while weak people are instantly defeated by anger. How can someone of poor intelligence, defeated by a defeated one, rival with the wise?
47
The defeated one in line c is anger. The inclusion of a stanza from a mahkvya is remarkable. Since it is also quoted in P, it might have been taken from an older anthology, now lost.
pha bong bad pa chen po yis || ri yi rtse mor degs par nus || cung zad tsam gyis de skyur ba || rang gi skyon yon de dang mtshungs || 68 ||
68b debs NQ 68c skur CD, skyar NQ
One can transport a big stone with great effort to the top of a mountain and with very little [effort, it can be] pushed down ones own faults and virtues are exactly like this.
The Sanskrit original of this stanza can be found in the Pacatantra and Hitopadea traditions, e.g., PT 1.15 and HK 2.47. It is also quoted in VS 3006 and runs as follows: ropyate m ailgra yath yatnena bhyas | niptyate sukhendhas tathtm guadoayo || In the same manner as a stone is transported to the top of a mountain with very great effort, and made to fall down easily, in the same manner ones self [is transported] towards virtues and faults. In line d, rang gi skyon yon seems to point to *tmaguadoayo, which would be an inferior reading, both metrically27 and for reasons of content. Thereforeand because of the insertion of de, which has no equivalent in the Sanskrit text, I believe that it was a deliberate stylistical change.
mi gang bya ba ma yin pai || bya ba la ni sbyor byed pa ||
27
See Pigalas Chandastra 5.10-11: na prathamt snau || 10 || dvicaturthayo ra ca || 11 ||.
48
The Tibetan Shes rab sdong bu and its Indian sources de ni nges par phung gyur te || ke ru byin pai spreu bzhin || 69 ||
69b byed pai NQ 69c phung CD 69d khyiu CD, khyeu NQ
A man who engages himself in a task that should not be done will necessarily perish, like the monkey who released the wedge.
The Sanskrit original of this stanza can be found in the Pacatantra and Hitopadea traditions, e.g., PT 1.5, Pts 1.21 and HK 2.30. It is also quoted in Subh, fol. 199 (according to IS2 707) and runs as follows: avypreu vypra yo nara kartum icchati | sa eva nidhana yti klotpva vnara || The stanza refers to the well-known story of the monkey who dragged out the wedge from a tree, left there by the carpenter when he had a break. Not noticing that his scrotum was hanging down in the cleft, the monkey involuntarily got them crushed and died.
rang gi phyogs ni yongs spangs nas || gzhan gyi phyogs la dga ba gang || de ni nges par brlag gyur te || rgyal po rab dmar ji bzhin no || 70 || He who entirely abandons his own party and finds pleasure [only] with the party of others will certainly be destroyed, like King CaaravaRava the Fierce.
D106a
There are at least four parallel stanzas in Sanskrit, none of which is fully identical with the Tibetan translation: a) yasya vbhyantar bhy bhy vbhyantarkt | sa eva nidhana yti hastin krouko yath || (from The Gilgit Manuscript of the Saghabhedavastu, ed. GNOLI, Part II, p. 213). b) tyakt bhyantar yena bhy cbhyantarkt | sa bhmau nihata ete mrkha caaravo yath || (from Tantrkhyyika ed. HERTEL, 1.86). c) tyakt cbhyantar yena bhy cbhyantarkt | sa eva mtyum pnoti yath rj kakuddruma || (from Pacatantra ed. BHLER, 1.259) d) tmapakaparitygt1 parapakeu yo2 rata | sa parair hanyate mho3 nlavaraglavat || (from Mahsubhitasagraha, ed. STERNBACH, No. 4588; source: Hitopadea); the three variant readings are (1) tmapaka parityajya, (2) ca and (3) mrkho. The four parallels have been discussed in details in my paper HAHN 1989 in which also the idiosyncratic translation rab dmar (of caarava) is explained. From the parallels one can reconstruct the stanza, which seems to have been the text of PD 70:

*tmapaka parityajya parapakeu yo rata | sa eva nidhana yti rj caaravo yath ||
49
mkha la skar mkhan dag gis rtsis byas na || zla ba dang ni skar mai lam rnams shes || khyim na mi dang khyim thab log pa dag || sna tshogs spyod pa de ni mthong ma gyur || 71 ||
c khyim na chung ma log g.yem byed pa dang GT 76 d ngan spyod (for spyod pa) GT 76
The astronomer makes calculations about the heaven and he know the course of the moon and the stars, however he does not see how at home his wife and [another] man do all kinds of indecent practices.
The Sanskrit original of this stanza is preserved VS 2302. It is also G 76 and runs as follows: gaayati gagane gaaka candrea samgama vikhy | vividhabhujagakrsakt ghi na jnti || The astronomer makes calculations about the heaven and he know when the moon enters the constellation Vikh, however, he does not know that his wife is addicted to play with various lovers. There are too many correspondences to presuppose a different Sanskrit text. All the discrepancies can be explained as a free translation in order to make the text more palpable for Tibetan readers, especially line b. In lines cd, GT seems to be closer to the Sanskrit text: khyim na chung ma = ghi, log g.yem byed pa = bhujaga, sna tshogs = vividha, ngan spyod ~ krsakt, mthong ma gyur ~na jnti. I cannot account for the perfect form mthong ma gyur instead of the present form mthong *mi gyur*.
rnyog med chu *nang zla tshes *lhung gyur pa || padmai rtsa ba len par khyod *dod gyur || ngang pa chu dang o ma byed shes pai || khyod kyi blo gros de ring gang du song || 72 ||
72a chu dang CDNQ; snang gyur pa CDNQ 72b byed gyur CDNQ
You wished to take the moon which had fallen into the clear water, [wrongly thinking] that it is the root of a lotus.
50
The Tibetan Shes rab sdong bu and its Indian sources O Hasa, where has your mind gone, which knows to separate milk from water?28
The Sanskrit original of this stanza is preserved only as VS 697. It runs as follows: he hasa melitapaya salilam vivektu aktasya saprati mati kva nu te dya yt | ksravrii kal patit yad indor dtum icchasi biskuravchay tvam || 72 || O Hasa, who are able to separate water that has been mixed with milk, where has your mind gone today, that in your desire for lotus stalks you wish to take the digit of the moon out of the water of the pond into which it fell? There can be little doubt that the translators had the VS stanza in front of them. They only replaced ksra pond (which would have been *rdzing bui) by rnyog med free of turbulence, non-turbid. In lines ab, three serious mistakes of transmission occurred, which made the text unintelligible. They could be mended only on the basis of the Sanskrit original. The simultaneous occurrence of saprati and adya is somewhat puzzling.
bya mi gang bya ba chen po am || cung zad byed par dod na yang || de ni bsgrims nas rab bya ste || seng gei las gcig yin par bshad || 73 ||
73a chen po gang CD
The person who wishes to accomplish a task, be it a big or a small one, should do that with full concentration this is said to be the one [characteristic] act of the lion.
The Sanskrit original is CNTT 691, which goes back to CV 6.15, Cv 5.4 CN 65 and CS 2.22. It is also MN 2.9 and runs as follows: prabhta kryam alpa v yoa nara kartum icchati | sarvrambheab tat kuryt sihd eka prakrtitam ||
a yan CV (var.) b samyag yatnena CN (var.)
The person who wishes to accomplish a task, be it a big or a small one, should do that with all effort this is said to be the one act [to be learned] from the lion.
28
Or: who know to separate milk from water.
51
The translation in MNtib is completely independent: bya ba mang nyung gang yang rung || skyes bu gang zhig byed dod pa || rtog med bya ba kun brtsams te || seng gei gcig ces grags pa yin ||. Both PD and MN read yo in line b, not yan. In line c PDtib seems to have read rather samrambhena (see rab and bsgrims nas), while MNtib points to sarvrambhea (kun!).
ji srid rgyal srid bskyang ba dang || sdo bai dgra rnams dul ba dag || bangs la re ba ma jog par || zhal bzhugs tshe na smyur te mdzod || 74 ||
74d zhal zhugs N
[O King], as long as you are still alive, without putting to much hope in your servants, strive to protect your kingdom and subdue your dauntless enemies!
I know no Indian parallel to this stanza. For the meaning of smyur te see the Tibetan Mahrjakanikalekha, stanza 58: chi bdag su dang mi bshes pa || glo bur dag tu bab gyur bas || sang dag bya zhes ma bzhes par || dam pai chos la bsnyur te mdzod || 58 || The Lord of Death, who is no ones friend, will descend upon you suddenly. Therefore, turn earnestly to the holy Dharma, and do not say, I will do it tomorrow.
snying du sdug paam gzhan gang zhes || sems yang ba dag rtsi bar byed || spyod pa rgya chen ldan pa dag || sa yi dkyil khor thams cad gnyer || 75 ||
75b rtse bar CD, brtse bar NQ
C102b
He is dear to my heart or He is a stranger [only] people with a superficial mind count like this. People of noble conduct care for the whole world.
The Sanskrit original of this stanza is Pts 5.38, Bh 376, HK 1.71and HK 4.133. It is also CNTT 1180, VS 498 and P 273 and runs as follows: aya nija paro veti gaan laghucetasm | udracaritn tu vasudhaiva kuumbakam || He is relative or He is a stranger [only] people with a superficial mind count like this.
52

For people of noble conduct, however, the whole world is their family.
rtag tu snyan tshig smra ba yi || rgyal po skyes bu *rnyed par sla || phan tshig sman dang dra ba de || nyan pa bas kyang smra ba dkon || 76 ||
76b skyes bu N, skyes dgu Q, skye dgu CD; brid par CDNQ
O King, those people can be easily found who always speak sweet words. More rarely to find than one who listens is one who speaks wholesome words that are like medicine.
The Sanskrit original of this stanza is PK 2.171, PPet 2.160, PPet 3.6, MBh 5.37.14, R 3.35.2 and R 6.10.10. It is also VS 2838 and P 1360 and runs as follows: sulabh puru rjan satata priyavdina | apriyasya ca pathyasya vakt rot ca durlabha || O King, those people can be easily found who always speak pleasantly. Difficult to find, however, are those who speak or listen to what is unpleasant but wholesome. The second half of the stanza seems to presuppose the following Sanskrit text: *bheajasyeva pathyasya vakt rotus tu durlabha. It may, however, be a free rendering. Stanza 2.41 of Ngrjunas Ratnval expresses a related idea: durlabh pathyavaktra rotras tv atidurlabh | tebhyo pi durlabhatam ye pathyasyukria || Difficult to find are people who speak wholesome words; more difficult to find are those who listen to them; but even more difficult to find than those are they who quickly execute wholesome [advice].
gal te chos don rtogs pa yis || zhal che lam srang skyon na ni || gro ba blo ldan gcig gyur kyang || de las bdag ni rnam par rgyal || 77 || If through understanding of law affairs one passes a judgement immediately, an intelligent being, even if alone, will surpass that [by himself].
148b
53
The meaning of this stanza, both in part and as a whole, is completely unclear to me. What is the meaning of zhal che lam srang, of skyon na, and how is bdag in line d to be construed? Most likely the text is corrupt. Lam sang immediately. Skyon pa = rgyag pa (GOLDSTEIN), verbalizer of nouns.
nor mnyam nus pa mnyam pa dang || gnad shes bad rtsol che ba yi || khor gyis nges par gnod gyur gyi || dgra[ gang dgra[s] mi phung de yis phung || 78 ||
78d mi phung de yis phung CD
Being of equal wealth, of equal capability, and knowing [his] weak spots[such] attendants, endowed with great energy will inevitably harm [their lord]; he who does not kill such an enemy will be killed by him.
The Sanskrit original is CNTT 420, which goes back to CR 5.21 and Pts 1.248. It is also MN 6.16 and P 1367 and runs as follows: tulyrtha tulyasmarthya marmaja vyavasyinam | ardharjyahara bhtya yo na hanyt sa hanyate || He who does not kill a servant of equal wealth, of equal capabilities, who know the weak spots and is determined to take away one half of the kingdom29, will himself be killed. MNtib 6.16 is closer to the Sanskrit: nor mnyam nus pa mnyam pa dang || gnad la mkhas shing brtson grus che || rgyal srid phyed ni phrog pai mi || gal te ma bsad de gsod gyur ||. In PD 78, line c seems to have been different. Its syntax is not quite clear, so that the text may be corrupt.
chu yi nang nas me bar na || me de gang gis zhi bar byed || skyob pa las ni jigs pa byung || jigs pa de las su yis srung || 79 ||
79b me de gang gang NQ
N169a
If fire burns [even] in water, who will then [be able to] extinguish this fire? When danger threatens from the protector, who will guard [us] against that danger?
29
Lit.: who is determined, who takes away one half of the kingdom.
54
ma bskul mi snyan sgra ston pa || bskul nas snyan pa mi sgrogs pa || jig rten rnga zlum dang dra la || de ltar bskul zhing sgra snyan sgrogs || 80 ||
80a snyan dgra CD 80b sgrogs la CD
If [someone] has not been beaten, he does [not] emit sweet sounds, but when he has been beaten, he sounds sweet; men are like kettle-drums: having been beaten like them, they emit sweet sounds.
I know no Indian parallel of this stanza. In order to arrive at a meaningful interpretation of the first half of the stanza, the following hypothetical text has been translated: *ma bskul snyan sgra mi ston pa || bskul nas snyan pai sgra sgrogs pa ||*.
sa bdag dod la chags pas phan dang gnod pa shes mi gyur || myos ji ltar rang dgar rang spyod myos pai glang chen bzhin du spyod || de og *gying bas* rab *brdungs nyam *ngai mya ngan g.yang sar lhung || de yis khor la nyes pa bgod byed rang gi skyon ma rig || 81 ||
81b nyam pai CDNQ 81c gyod pas rab gdungs CDNQ 81d rgod byed NQ
A king who yearns for sexual enjoyments does not see what is useful and harmful [for him]; acting [only] according to his own wishes, he behaves like an elephant in a rut. When thereafter, terribly hit by arrogance, he has fallen into the frightful abyss of grief, he places the fault upon his attendants, and does not acknowledge his own misbehaviour.
The Sanskrit original of this stanza is preserved as HS 2.135. It is also P 1390 and runs as follows: npa kmsakto na gaayati krya na ca hita yathea svacchanda pravicarati matto gaja iva | tato mndhmta patati tu yad okagahane tad bhtye don kipati na nija vetty avinayam || 81 || A king who clings to sexual enjoyments neglects both his duties and own advantage; like an elephant, in a rut, he roams around

according to his own wishes and desires. When then, swelling with arrogance, he falls into the abyss of grief, he places the fault upon his servant and does not acknowledge his own misbehaviour.
55
In line a, krya has been replaced by *ahita, the opposite of hita. In line b, rang spyod seems to point to *svacea, however this is unmetrical. So it may be just a free translation of svacchanda. The transmitted text gyod pas rab gdungs terribly tormented by repentance in line c has no relationship whatsoever with the underlying Sanskrit mndhmta and moreover it is not very meaningful. Palaeographically (and in the second half also phonetically) it is very close to *gying bas rab brdungs terribly hit by arrogance, which would be a very suitable translation of mndhmta. Note that gying (ba) occurs also in 47b and 139b. By this emendation an almost perfect agreement with the Sanskrit is established.
rtsod dus rgyal po nor tshogs thob pa las || gi srog ni bsrung gi nor ni gtang bar bya || ji ltar bshan pas lug gi bal bregs nas || srog thar byas pa rnyed pa che ba bzhin || 82 ||
82b srung gi CD; btang bar NQ 82c shan pas CD; bral bregs Q
At the time of quarrel (or: in the Kali age), a king who has acquired masses of wealth should protect his life and give his wealth away. Likewise, for a sheep that has been sheared by a slaughter the spared life is a great profit.
rtsa ba brang gro rtse mo mkha lding dang || yal ga spre dzeg me tog bung bas bskor || gang zhig gdug pai sems can gnas bcas pa || tsandan shing de la ni bsnyen du med || 83 ||
83b dzegs CD 83d tsan dan CDQ
D106b
Its root [is crowded] with snakes, its top with birds, monkeys climb on its branches, its flowers are surrounded by bees on that sandal tree inhabited by harmful beings there is no acceptable place.
The Sanskrit original of this stanza can be found in HH 2.149, HS 2.153 and HJ 2.162. It is also P 999 and runs as follows:
56

mla bhujagai ikhara vihagai kh plavagai kusumni bhrgai | nsty eva tac candanapdapasya yan nrita duatarai ca hisraia ||
a duatarai kupakai H (var.), sattvabharai samantt P
Its root by snakes, its top by birds, its branches by monkeys, its flowers by bees there is not a [single place] on a sandal tree that is not inhabited by bad beings. It is not quite clear what PD read in line d. gdug pai points to duai or hisrai, sems can to sattva or *janai (*duajanai instead of duatarai, see below). Both gnas bcas pa and bsnyen seem to translate rita. There is no trace of bharai (P). There are two closely related stanzas: a) The corrupt text of the Subhitrava MS as quoted in IS2 4929: mle bhgai kh lavagai ire vihagai kusumeu bhgai | saveito duajanai ca nitya na mucati candanatalatva || and b) the slightly better text of CNTT 1802 (= CNN 10): mle bhujagai ikhare vihagai kh kapn [!] kusumni bhgai | veito duajanai samastair na mucyate candanatalatvam ||. This can easily be emended as *mle bhujagai ikhare vihagai khsu kai (?) kusumeu bhgai | veito duajanai samantn na candano mucati talatvam ||*. It is noteworthy that we find here duajanai which might have been the text of PD.
gang gis thabs kyis pha rol gnon || nus pas ma yin thabs kyis de || bya rog gis ni gser phreng gis || sbrul dag bsad par gyur la ltos || 84 ||
84c phreng gi CD 84d gsad CD
[If] someone was successful (defeated the enemy) by [using] a trick, this was [possible] not because of [his] ability, but [just] because of the trick. Look, how the crow killed the snake by [using] a golden necklace!
The Sanskrit original of this stanza can be found in PT 1.59, Pts 1.207, PP 1.159, HK 2.118 and HK 2.199ab. It runs as follows: upyena hi yac chakya na tac chakya parkramai | kk kanakastrea kasarpam amrayat ||
There are several variant readings, none of which really matters here, see MSS 7174. Some texts read aghtayat for amrayat and several texts have a passive construction in cd: kky (v.l. kkai) kanakastrea kasarpo vinita (or niptita).

For what is possible by [using] a trick is not [always] possible through valour. By using a golden thread, a hen crow caused a black serpent to be put to death.
57
The first half of the Tibetan text seems to be corrupt. gang gis (for gang phyir) could be an equivalent of hi but more likely it represents yat. Therefore, it should be emended to gang *ni. The twofold occurrence of thabs arouses suspicion. Why should the translators misunderstand such a simple Sanskrit text? Otherwise all the words of the Sanskrit text have their Tibetan equivalent. It is tempting to reconstruct the following Tibetan text: *gang ni thabs kyis nus pa yin || de ni pha rol gnon pas min ||. The story alluded to here is that of a crow whose children were killed by a snake. The crow then stole a golden chain from the kings palace and placed it in the hole of the tree where the snake was living. In pursuit of the crow the Kings servant were led to the snakes dwelling-place and, in order to retrieve the golden chain, they killed the snake. See the references given above.
gang la blo yod de stobs ldan || blo med stobs kyis ci zhig bya || ci zhig seng ge stobs dang ldan || ri bong gis ni srog dang phral || 85 || He is strong who possesses an intelligent mind. What can one do by force alone, if intelligence is lacking? Was not the lion strong who was killed by a hare?
The Sanskrit original is CNTT 720, which goes back to CV 10.16, PT 1.92, PTem 1.55, PS 1.54, PN 2.39, PP 1.172, Pts 1.214 and HP 2.108 and others. It is also JPB 22 and runs as follows: yasya buddhir bala tasya nirbuddhes tu kuto balam | payaa siho balonmattab aakena niptita ||
a vane CV b balonmatta only CNW and CNPN, the other texts mostly read madonmatta.
He who possesses a bright mind also possesses strength, how can a dull person possess strength? Look, the lion, proud of his strength, was killed by a small hare. A loose parallel is JPB 22: shes rab ldan pa lus chung yang || dor thabs can gyis brnyas mi bya || dper na blo gsal ri bong gis || seng ge srog dang phral ba bzhin || Someone endowed with wisdom, even if his body is small, should not be despised by someone possessing valour. A lion, for instance, was killed by a sharp-minded hare. The wording shows a certain resemblance with PT 6, although the story alluded
58
to is different. In both stanzas, dor thabs is an old equivalent of Skt. vikrama valour. The underlying story is that of the hare who made a lion jump into a well, mistaking his reflection in the water for an enemy.
bya bai thabs *ni gros byed na || blo ldan dag la dri bar bya || phun sum tshogs pas smos ci dgos || phung gyur na yang mdzes pa yin || 86 ||
86a thabs kyis grogs CDNQ, thabs kyis gros Dmar ston ad Sa skya Legs bshad 375 (= 8.71) 86c tshogs pa NQ tshogs na Dmar ston; smros C 86d phung CD; naang Q, phung bar gyur kyang Dmar ston
When deliberating the suitable means for a task to be accomplished, one should ask the wise ones. [The usefulness of this maxim] is self-evident in the case of success, But even in the case of failure [this procedure] is commendable.
The Sanskrit original can be found in CNTT 253, which goes back to CR 3.19 and CPS 77.69. It is also GP 1.110.24 and VS 2717 and runs as follows: kryam *locitopyaa matimadbhir vivecitamb | na kevala hi sapattau vipattv api obhate ||
a locitopaya e.c., only locitpaya is attested. b viceitam CR (var.), CPS
This stanza is only a minor variation of PDtib 5. All the relevant details are discussed there. It is noteworthy that Dmar ston has the correct reading gros where the editions of the canon wrongly read grogs.
yon tan tshul spyod rang bzhin gsal ba yis || skye bo ngan pa bcos su ga la rung || bsgrubs tsha zhing drod che rtsub pas bsgrubs pa yi || bad kan nad bzhin shin tu phel bar gyur || 87 ||
The stanza is completely identical with GT 57.
Q149a
How could he who practices virtuous conduct and whose character is pure change bad people? It is like the phlegm disease which becomes particularly aggressive when it is treated with something warm, very hot or rough.
Except G 57, I know no other Indian parallel of this stanza.
The Tibetan Shes rab sdong bu and its Indian sources snying la khon du gzung bya yi || de la tshig gis ma *bsgul bar || dgra boi rkang pa nas gzung zhing || tshig *gam mtshon chas bsnun par bya || 88 ||
88b ma bskul bar CDNQ 88d tshig gis CDNQ, ngag gam MNtib
59
Conceal30 your hatred in your heart and do not *stir up the [enemy] with words; having seized the enemys foot, hit him with words or weapons.
MNtib 2.3 is obviously another rendering of the lost Sanskrit original of this stanza: snying la tsham tshom med byas nas || bu ram chu bzhin kha nas brjod || zhe gras yid ches byas nas ni || de nas ngag gam mtshon gyis gzhom || Put away the doubts (?) in your heart and speak as sweet as the juice of sugar-cane; gain the confidence of your enemy and then defeat him with words or weapons! In line b CDNQ read de la ... ma bskul bar without having exhorted, admonished him. This does not suit the context. I propose reading de la ... ma bsgul bar without having stirred him up. The second half of the following Sanskrit stanza seems to be closely related to the second half of the Tibetan stanza: vivsayitv tu para tattvabhtena hetun | athsya praharet kle ki cid vicalite pade || Having gained the confidence of the enemy (dgra bai) by a true reason, one should attack (bsnun par bya) him at the right time, when his position (rkang pa = pada) is somewhat shaken. The source of the stanza is MBh 12.138.44.
ji srid jigs pa ma byung ba || de srid jigs la jigs par bya || jigs jigs pa mngon du byung bai tshe || jigs med lta bur gzhom par bya || 89 ||
C103a
89b de srid bar du MNtib 2.6 89c mngon sum byung na ni MNtib 2.6 89d gzhon par Q, jigs pa btang ste brdeg par bya MNtib 2.6
As long as a danger has not arisen, one has to be afraid of the danger, but when the danger is there, one should destroy it as if there were no danger.
The Sanskrit original can be found in CNTT 418, which goes back to CV 5.3, CR 8.42, MBh 2.138.33, PP 1.170, HK 1.57 and HK 4.17. It is also P1306, VS 2755 and MN 2.6 and runs as follows: tvad bhayt tu bhetavya yvad bhayam angatam | gata tu bhaya dv prahartavyam abhtavat ||
30
Lit. seize, grasp!
60

As long as a danger has not arisen one has to be afraid of the danger, but one when sees that the danger is there one should destroy it fearlessly.
MNtib 2.6 brdeg par bya is more literal for prahartavyam than gzhom par bya.
bden la zhugs par gyur pa la || slu byed mkhas pa yin nam ci || pang par brten te nyal ba la || gsod pa de ci dpa boam || 90 ||
N169b
90a drang zhing bden par smra ba la GT 85 90c spa [196b] bar N (< pang par!); nyal ba dang NQ
How can he be wise, who cheats those who abide by the truth? What can he be a hero who kill after having rested on ones lap?
The Sanskrit original can be found in HJ 4.56 and HS 2.166. It is also G 85 and runs as follows: vivsapratipannn vacane k vidagdhat | akam ruhya supta hi hatv ki nma pauruam ||
a sadbhva v.l.
What kind of shrewdness is it to cheat those who are confident? What prowess is it to kill someone who sleeps on ones lap? nyal bai mi (GT) is better than nyal ba la PDtib (NQ).
gzhon yang rgan pai nye bar zhi la dga || mkhas par gyur kyang shes pai nga rgyal med || gzi brjid che yang bzod cing des pai ngang || ji mthor phyin yang nga rgyal dregs pa med || 91 ||
91a na tshod gzhon yang GT 100 (omitting rgan pai!) 91c des pa yi GT 100, gzi brjid che yang bzod cing *bde bai31 ngang JMtib 9.3c 91d dgra las rgyal byed de ni rnyed par dka GT 100, dpal dang ldan zhing byor kyang32 dregs pa med JMtib 9.3d
CDNQ des pai instead of bde bai, however, see JM(Dh). knti und sukha are coordinated in Tibetan, not subordinated. 32 CD yang.
31
The Tibetan Shes rab sdong bu and its Indian sources To be young and yet rejoice at the tranquillity of an aged person, to have become wise and yet to be without pride about ones knowledge, to possess great splendour and still have a patient and friendly character, to have reached the highest possible rank and yet be without pride and arrogance.
The Sanskrit original is JM 9.3. It is also G 100 and runs as follows: yuvpi vddhopaambhirmas tejasvy api kntisukhasvabhva | vidvn api jnamadnabhija riy samddho py avalepanya || [He was] young and yet rejoiced at the tranquillity of an aged person, [he] possessed great splendour and still had a character pleasant by forbearance, [he was] wise and yet ignorant of the pride of knowledge, [he was] endowed with riches and welfare and yet without arrogance.
61
The relatively free translation of riy samddho pi although he was endowed with wealth by ji mthor phyin yang no matter how high [a position] he has attained is noteworthy. At this point, JMtib is more literal: dpal dang ldan zhing byor kyang. JMtib does not subordinate riy to samddho py, but coordinates the two terms. The translators obviously tried to maintain the two aspects of samddha, endowed with and rich, well-to-do. Moreover, avalepa is translated only by dregs pa in JMtib, whereas PDtib has nga rgyal dregs pa. GT replaces line d by a completely different text, obviously intending to make the stanza independent of its specific context in JM.
rtag tu sems can phan dga rnams || rin chen sgron ltar mchog yin te || snum la bltos par mi byed cing || snod snod dang sdong bu la bltos min || 92 ||
92c snun N, bsnun Q; ltos CD
Those who find pleasure in constantly helping [other] beings are as excellent as lamps made of jewels: they do not pay any regard for oil, nor for a vessel, nor for a wick.
The Sanskrit original of this stanza can be found in Bh 372, P 235, VS 224, SRK 1230 and CNTT 1165, representing CnT 1.33. It runs as follows:
62

apekantea na ca sneha na ptra na dantaram | sad lokahite sakt ratnadp ivottam ||
a apekate CnT, IS2 455 ab na ptri na sneha Bh c yukt P, VS, rakt Bh (var.), sad paropakrya CnT, IS2 455 d ratnadpa ivottama CnT, IS2 455
Those who are devoted to helping [other] beings act so not because of their love (sneha) for them, not because they are worthy persons (ptra), not because of the different situation (dantara)33, thus, they are like excellent lamps made of jewels which do not need any oil (sneha), nor a vessel (ptra), nor another (?) wick (dantara).
sman pa zas ni ma zhu dang || rgyal po brdzun du smra ba dang || ldan rigs ldan sdig pa spyod pa ste || di gsum shin tu mi rigs pao || 93 ||
93a sman pa kha zas GT 68 93c sdug pa CD
A physician who is not able to digest his food, a king who speaks lies, a man of noble descent who commits evil deeds these three behave completely inappropriately.
The only parallel known to me is G 68. See also Bharata 32: rgyal po brdzun du smra ba dang || sman pa gsud dang dge slong khrug || blo dang ldan pa kun rmongs pa || bzhi ni tsham pa ma yin no || A king who speaks lies, a physician suffering from indigestion, a monk (or: beggar) who is perturbed and a wise man who is completely confusedthese four are inappropriate.
mthu che ba dang grogs gyur na || mthon po nyid du su mi gyur || me tog phreng bar brel pa yi || skud skud pa mgo la dogs par byed || 94 ||
94a gyur na CDQ 94c brel ba C
By associating oneself with a person of great power, who would not attain high status?
Where they might receive a reward. This expression is not quite clear to me. INGALLS, following BHTLINGK, translates: They depend not on (others) love [or, on oil] nor on their fitness [or, on a dish] nor on difference of status [or, on a wick]. Ever attached to others good, good men are like jewel lamps. (INGALLS, 1965, pp. 551-552.)
33
The Tibetan Shes rab sdong bu and its Indian sources The thread that is part of a garland of flowers is placed on ones head.
63
The Sanskrit original of this stanza can be found partly in CNTT 168 (representing CS 2.52) and CNTT 1428 (representing CvTb 7.26). CNTT 1428 is also P 291, VS 216, G 84. The reconstructed stanza runs as follows: *uttamai saha sagena ko na yti samunnatim | pupamlnuagea stra irasi dhryate ||*
[= CNTT 168ab] [= CNTT 1428cd]
ab guavajjanasasargd yti svalpo pi gauravam CvTb 7.26ab cd mrdhni tni dhryante grathitai kusumai saha CS 2.52cd
Who will not be able to attain a high status through contact with the best? The thread is carried on the head because of its connection with a garland of flowers.
dus la bab par ston pa dang || gnas skabs bcas par smra ba dang || shin tu ngo mtshar gyur la god || jig rten chen po nyid thob gyur || 95 ||
95b bcos par C
He will assume a great rank in the world who teaches [only] when the right time has come, who speaks [only] when it is appropriate and gives a great surprise [to everybody].
grus brtson grus rtul phod brtan pa dang || stobs dang blo gros pha rol gnon || bad rtsol yon tan drug ldan pa || de la lha yang jigs pa skye || 96 ||
96a brtul CD; brten C
D107a
Energy, boldness, firmness, strength, intelligence and valour of him who is endowed with these six qualities of earnest endeavour even the gods are afraid.
The Sanskrit original of this stanza can be found in CNTT 180, which goes back to CR 4.28 (see also CS 2.3). It is also GP 1.111.32 and runs as follows:
64

udyama shasa dhairya bala buddhi parkrama | utsha avidho yasya tasya devo pi akate ||
There are only a few minor variants, which are of no importance here.
sngon chad dgra bo pham par byas pa dag || mdza bor dod ongs pa la yid mi brtan || brag phug ug pai tshogs kyis gang ba la || bya rog gis ni me btang bsregs la ltos || 97 ||
97a skyon chad CD
One should not trust a formerly defeated enemy when he has come with the desire to make friendship. Look how a crow has kindled and burnt a cave filled with many owls!
The Sanskrit original of this stanza can be found in CNTT 564, which goes back to CR 7.43 . It is also PT, PS, PN, PP and Pts 3.1 and runs as follows: na vivaset prvaparjitasya atro ca mitratvam upgatasya | dagdh guhm payata ghkapr kkapratena hutanena ||
There are only a few minor variants, which are of no importance here.
One should not trust a formerly defeated enemy, when he has come as a friend. Look at the cave filled with many owls that was burnt by a fire brought by a crow!
za dang gnyid log jigs dang khrig pa spyod || jigs khrig mi dang phyugs rnams de dag mnyam pa yin || chos spyod pa yis mi rnams khyad par phags || phags chos mi shes na phyugs dang cis mi mnyam || 98 ||
98c pa yi mi CD 98d ci mi CD
Q149b
To eat, to sleep, to have fear and to have sexual intercourse these actions are the same of men and animals. Men are distinguished by their righteous conduct; if they knew no right, how would they be different from animals?
The Sanskrit original of this stanza can be found in CNTT 156, which goes back to CV 17.17 CR 8.31. It is also Pts 3.100, HK 25 (et al.) and Bh 407 and runs as follows:

hranidrbhayamaithuna ca smnyam etat paubhir narm | dharmo narm adhiko vieo dharmea hn paubhi samn ||
cd dharmo and dharmea only in H. The others have jna and jnena.
65
Food, sleep, fear and sexual intercourse are common to men and animals. Righteous conduct is the distinguishing feature of men, without righteous conduct they would equal animals.
gang zhig chos la smod pa rnams || nyi mar gro dang ong na yang || de ni mgar bai sbud pa bzhin || dbugs byin kyang ni gson ma yin || 99 ||
99c sbud pa bzhin N, sbud bzhin pa Q, sbud pa yin CD
Even if they who slander the dharma go and come during day-time, they are like the blacksmiths bellows; they breathe but they do not really live.
The Sanskrit original of this stanza can be found in CNTT 831, which goes back to CR 8.35. It is also VS 2956, P 666, Pts 3.96 and GP 1.115.36 and runs as follows: yasya dharmavihnnia dinny ynti ynti cab | sa lohakrabhastreva vasann api na jvati ||
a trivarganyni CR b dinni ynti dehina CR (var.; metre!)
He for whom the days come and go without righteous conduct resembles the bellows of the blacksmith: he breathes but he does not live. The first half of the stanza was translated somewhat freely as if it read *dharma dayato.
sangs rgyas mgon po yongs spangs te || lha gzhan la ni phyag byed pa || gi blo ngan gang gi gram du ni || skom nas khron pa byed dang mtshungs || 100 ||
100c gang gai Q
66
The Tibetan Shes rab sdong bu and its Indian sources He who abandons Buddha the protector and pays homage to other gods resembles the fool who digs a well at the banks of the Ganges, when he is thirsty.
The Sanskrit original of this stanza can be found in MT 2.18 (?). It runs as follows: vivantara parityajya devntaram upsate | tito jhnavtre kpa khanati durmati || He abandons Buddha the protector and pays homage to another god. [Only] a fool digs a well at the banks of the Ganges when he is thirsty. The translators seem to have read *buddha ntha in line a.
yul ni shin tu yun ring gnas kyang nges pa kho nar gro bar gyur || bral la khyad par ci zhig yod na gro ba rang nyid spong mi byed || dbang med bral bas yid la yongs su gdung ba mtha yas skyed par byed || N170a di dag rang gis spangs na zhi bai bde ba mtha yas thob par gyur || 101 ||
101b yod la CD 101d spong na CD
The objects of the senses will necessarily disappear, even if they have been there for a long time. What sort of difference is there in the separation [from them], that human beings do not abandon them voluntarily? The forced separation [from them] causes endless torments in ones mind, but if one has abandoned them voluntarily one will be rewarded by the endless happiness of tranquillity.
The Sanskrit original of this stanza can be found in Bh 157. It is also VS 3386 and runs as follows: avaya ytra cirataram uitvpi viay viyoge ko bhedas tyajati na jano yat svayam amn | vrajanta svtantryd tmaparitpya manasa svaya tyakts tv ete amasukham anantam vidadhati || The objects of the senses will necessarily disappear, even if they have been there for a long time. What sort of difference is there in the separation [from them]. that human beings do not abandon them voluntarily? If they leave one on their own accord this causes endless torments in ones mind,

but if one has abandoned them voluntarily they will procure the endless happiness of tranquillity. The Tibetan is a very faithful translation of the Sanskrit original.
67
dod pa yid ong yin pa *bden || kyi byor pa nyams dga yin mod kyi || on kyang tsho bai jig rten di || *bud med chang thung khud par mtshungs || 102 ||
102a bde CDNQ 102b mnyam dga CD 102d nad med CDNQ; thungs khur bar NQ
C103b
It is true that desires are pleasant, and wealth is of course enjoyable, but all these living people resemble the *side-glance (?) of a drunk woman.
The Sanskrit original of this stanza can be found in CNTT 1029, which goes back to CR H. It is also Bh 776, GP 1.119.9 and VS 3266 and runs as follows: satya manoram km satya ramy vibhtaya | ki tu mattganpgabhagalola hi jvitam || 102 ||
The only noteworthy variant readings are bhag and bhagi for bhaga.
It is true that desires are pleasant and it is true that wealth is enjoyable, however life is as fickle as the split of the side-glance of a drunk woman. The greatest problem in the Tibetan translation is the rendition of apgabhaga by khud par (CD). In ZHD 234b, we find for khud pa, usually pocket, pouch; anything sent; a dowry; an article presented (skt. yautaka), the entry (3) (rnying) zur dang sger individually, privately, which does not help very much except for the fact that zur reminds one of zur mig, the usual translation of kaka or apga side-glance. Should one emend *zur mig* for khud par? This is, however, highly speculative. mtshungs resembles might go back to a variant reading llam for lolam, translated freely.
gro bai dri ma chags pa dra ba med || gzhan gzhan la gnod pa phrag dog dra ba med || mdza bo slongs mo pa dra yod min te || gtong dang mnyam pai gnyen bshes gang yang med || 103 ||
103c slong mo CD
68
The Tibetan Shes rab sdong bu and its Indian sources As for the defilements of men, nothing resembles desire; as for harm done to others, nothing resembles jealousy; as for a dear person, no one resembles a beggar; and there is no friend at all who equals charity.
The Sanskrit original of this stanza can be found as stanza 60 of Gopadattas Matsarananda. It is also G 25 and runs as follows: na janasya malo sti lobhatulyo na ca mtsaryasama paropaghta | na ca ycakatulyam asti mitra jagat tygasamo na bandhur anya || 103 || As for the defilements of men nothing resembles desire; as for harm done to others nothing resembles stinginess; as for a friend no one resembles a beggar; and there is no relative in the world who equals charity. The wording of GT 25 is independent of PDtib 103: chags pa dang drai dri ma gro na med || phrag dog dang drai gnod pa gzhan yod min || slong ba dang drai mdza bo yod min te || gtong ba dang mnyam gnyen ni gro na med ||. gro na in lines a and d points to jagaty in line d of the Sanskrit text. Line a seems to have been altered on the basis of line d. See also line b, where gnod pa gzhan can be explained only as a redactional change made in Tibet, not from the extant Sanskrit. This quotation determines the upper limit of Gopadattas lifetime!
shes rab dang mnyam mig med de || mnyam rmongs pa dang mnyam mun pa med || nad dang dra bai dgra med de || chi ba dang mnyam jigs pa med || 104 ||
104a shes rab dra bai GT 95 104c dgra med | N ( < dgra mede?)
There is no eye equal to wisdom, there is no darkness equal to stupidity, there is no enemy equal to illness, there is no danger equal to death.
The Sanskrit original of this stanza is available in many variations, e.g. CNTT 600a, 597b and 531b, which go back to stanzas like CN U, CV 5.12, CN 73, and CS 1.13. See also MBh 12.169.33 and R 7.10.16c. The stanza is also G 95 and the Sanskrit original of PD 104 might have run as follows: *nsti prajsama cakur nsti mohasama tama | nsti vydhisama atrur nsti mtyusama bhayam* || 104 || There is no eye equal to wisdom, there is no darkness equal to obscuration,

there is no enemy equal to illness, there is no danger equal to death.
69
shin de bas shin tu mi bzad pai || chi ba nges par byung gyur bas || la< dod pa rnams la<s> sems bzlog la || dam pai chos la dga bar gyis || 105 ||
105a mi zad NQ 106b gyur gyis GT 96 105c rnams la CDNQ, rnams las GT 96; zlog la NQ, bzlog la CD, GT 96
Therefore, because the most intolerable death will inevitably approach you, guard your heart against lustfulness, and rejoice in the holy doctrine!
The only Indian parallel known to me is G 96.
grogs po di na nor *bu *lo legs pas || khyod yid bzhin nor khyod rdor *gyur nor ma byed || sbur long rgyan gyi dam par byed gyur ba || *da ni di drai nor bu jig rten *byung || 106 ||
106a dis nor N; nor de yod legs pas CDNQ 106b khyed D, khyer (?) C; gyur CDNQ 106c gyur pa NQ 106d de ni N, der ni CDQ; phung CD, phung NQ
O friend, since jewels are plentiful in these [times] turn into a stone, o wish-fulfilling gem, do not act as a jewel! Nowadays [only] such jewels appear in the world by which amber (?)34 is made the best among all ornaments.
The Sanskrit original of this stanza can be found in VS 900. It runs as follows: asmin sakhe nanu maitvamahsubhike cintmae tvam upalo bhava m mair bh | adyed maaya prabhavanti loke ye tagrahaakaualam eva bh || Friend Cintmai gem, in these times when gems are plentiful, may you remain only a stone and become not a gem. Nowadays, only those kinds of gems prevail in the world whose main decorative power is their efficiency in attracting grass.35
Literally the chaff-attracting (gem). sbur len or sbur long = takucaka (Mvy 5972) bending grass (electrically when rubbed). This is obviously a variant of tagrhin attracting grass, sapphire or another gem, perhaps amber.
34
70
There can be no doubt that the translators had the very same Sanskrit text in front of them. Only the two imperatives sakhe and cintmae in lines a and b were separated and line d was translated somewhat freely, but nevertheless very aptly. And even there we find equivalents for all but one of the Sanskrit terms: sbur long ~tagrahaa, rgyan = bh, dam par byed gyur ba ~kauala, ye is contained in the construction; only eva has not been rendered separately. The degree of corruption of the Tibetan text is similar to that of stanza 72. Without the Sanskrit text, none of the mistakes could have been mended. Thus, the task was rather hopeless for CAMPBELL and THARTHANG TULKU. This is CAMPBELLs translation: It is well to have this friend [CAMPBELL read dis with N instead of di na] and that gem. [Note: Here generosity is the friend and religion the gem.] The wishing gem is realstones are not gems. The topaz being treated as the best (of gems), such a gem (causes) the ruin of the world. [Note: This verse was referred to a learned incarnation in Tibet who considered that there was a reference to some story.] This was improved by THARTHANG TULKU as: Generosity is the best friend, and the Dharma is the most precious gem. When the common topaz is valued highly, this will cause the ruin of the world. Unfortunately, this example is typical of the quality of the Elegant Sayings.
gang zhig sa stengs bru rnams dang || gser dang phyugs dang bud med rnams || de dag kun gyis gcig mi ngoms || de ltar shes nas zhi bar gyis || 107 ||
107a sa steng Q 107b gsar Q; nad med CDNQ
Whatever there is on earth, grain, gold, cattle and women, all this is not enough to satiate a single person being aware of this one should turn to tranquillity.
The Sanskrit original of this stanza can be found in MBh 13.94.27. It runs as follows: yat pthivy vrhiyava hiraya paava striya | sarva tan nlam ekasya tasmd vidv chama vrajet || 107 ||
There are no significant variant readings.
Whatever there is on earth, grain, gold, cattle and women, all this is not enough to satiate a single person therefore a wise person should turn to tranquillity.
35
See tagrhin sapphire or another gem (Rjanighau 13,183).
71
It is not necessary to assume a different Sanskrit text for PD 107d, e.g. *eva jna (or vida). It is perhaps just a stylistically smoothening on the part of the translators.
bad pas bsags pai nor la ni || yang yang dang yang du nyug par byed || bkren *pai byi *bai ji bzhin du || nor rnams sdug bsngal kho nar zad || 108 ||
108b nyugs par CD 108c bkren pas CDNQ; byi ba CDNQ
D107b Q150a
Again and again, he fondles the wealth he accumulated with great effort; like those of a rat, the possessions of a stingy person create only sorrow.
The Sanskrit original can be found in GP 1.109.23. It is also CRT 2.27 and runs as follows: sacita nihita dravya parmya muhur muhu | khor iva kadaryasya dhana dukhya kevalam || 108 || The wealth of a miser, who again and again fondles the material possessions he has accumulated and stored, like that of a rat creates only sorrow. The wording of CRT 2.27 is quite different and much closer to the Sanskrit text: rdzas gang bsags shin sbas gyur la || yang dang yang du [nas Q] reg [rig Q] gyur ba [gyur pa D] || jungs [jums Q] pai nor ni byi bai [bye ba D] ltar || sdug bsngal skyed pa kho nar zad ||. PD 108 seems to have read *yatnena sacitam dravya in line a. The emendations made in line c are justified by the wording of CRT 2.27c. The syntax nevertheless remains noteworthy.
jig rten tsho ba brtan ma yin || nor dang *lang tsho* brtan ma yin || min bu dang chung ma brtan min gyi || chos dang grags pa snyan pa brtan || 109 ||
109b longs spyod CDNQ 109c min gyis NQ 109d bstan NQ
The life of beings is fickle, wealth and youth are fickle, children and wives are fickle; the Dharma and fame, on the other hand, are stable.
The Sanskrit original of this stanza can be found in CNTT 120, which goes back to CR 824. It is also GP 1.115.26 and G 106 and runs as follows:
72

asthira jvita lokea yauvana dhanam asthiram | asthira putradrdi dharma krtir yaa sthiram ||
a pus CR (var.)
In this world, life is fickle, wealth and youth are fickle, children, wives etc. are fickle; the Dharma, fame and reputation are stable. The Tibetan translation leaves the syntactical relation of jig rten unclear. What is the difference between krti and yaas? See Aptes dictionary, where we find the following definition (without source): khagdiprabhav krtir vidydiprabhava yaa.
rgyal po nor sogs ngoms pa med || mkhas pa legs bshad kyis mi ngoms || rgya mtsho chu yis ngoms pa med || jig rten sdug la bltas mi ngoms || 110 ||
110b ma ngoms CD
A king is never satiated by accumulating wealth, a wise man is never satiated by beautiful sayings, the ocean is never satiated by water, human beings are never satiated by seeing those who are dear to them
The Sanskrit original of the stanza can be found in CNTT 424: tpyen na rj dhanasacayena na sgaro bhrijalgamena | na paita sdhusubhitena tpyen na caku priyadaranena || The stanza is also cited in Subh; see IS2 2595.
me la shing gis ngoms pa med || byis pa dod pas ngoms pa med || .................................................. .................................................. || ........................................................ || 110A ||
110Aa Read me ni?
Fire is never satiated by wood, the fool is never satiated by lust,
73
The first line of this incomplete stanza can be found in CNTT 577, in the Pacatantra (Pts 1.137) and in the Hitopedea (HK 2.113). ngnis tpyati khnm
........................................... ||
Bibliography
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Hahn, Michael 1982 See Ngrjuna: Ratnval 1985a See Mahajjtakaml 1985b Die indischen Ntistras im tibetischen Tanjur, Zeitschrift der Deutschen Morgenlndischen Gesellschaft. Supplement VI. XXII Deutscher Orientalistentag vom 21. bis 25. Mrz 1983. Ausgewhlte Vortrge, hrsg. von Wolfgang Rllig, Wiesbaden, pp. 227-237. 1989 On some old corruptions in the Tibetan Tanjur, Acta Orientalia Academiae Scientiarum Hungaricae, Tom. xliii (1989), pp. 359-367. 1990 See Ngrjuna: Prajataka 1990 1993 Notes on Buddhist Sanskrit Literature. Chronology and related topics, Studies in Original Buddhism and Mahyna Buddhism in Commemoration of late Prof. Dr. Fumimaro Watanabe [= Watanabe Fumimaro hakushi tsuit ronsh. Genshi bukky to daij bukky], ed. Egaku MAYEDA, Kyoto, pp. 31-58. 1993-1994 Prakrit Stanzas in an Early Anthology of Sanskrit Verses, Bulletin dtudes indiennes, 11-12 (1993-94), pp. 355-368. 1999 Invitation to Enlightenment. Letter to the Great King Kanika by Mtcea. Letter to a Disciple by Candragomin. Berkeley 1999. 2003 Cry for Help. The Unidentified Stanzas of Ngrjunas Prajdaa, Archiv Orientln, 71, pp. 517-540. 2007a Gopadattas Jtakaml. On the first complete edition of its 16 extant legends, Indogakubukkygakukenky (= Journal of Indian and Buddhist Studies), Vol. 55, No. 3, March 2007, pp. 1043-1051 [= (15)-(23)] 2007b Vom rechten Leben. Buddhistische Lehren aus Indien und Tibet, Frankfurt, Leipzig 2007c Ravigupta and his Nti Stanzas (I), Minami Ajia Kotengaku (= South Asian Classical Studies) 2 (2007), pp. 303-355. 2008a Ravigupta and his Nti Stanzas (II), Minami Ajia Kotengaku (= South Asian Classical Studies) 3 (2008), pp. 1-38. Handurukande, Ratna 1983 Five Buddhist Legends in the Camp Style. From a Collection Named Avadnasrasamuccaya. Bonn. (Indica et Tibetica. 4.) Jalhaa: Sktimuktval 1938 The Sktimuktval of Bhagadatta Jalhaa. Ed. by Embar Krishnamchrya. Baroda. (Gaekwads Oriental Series. 82) Jtaka 1877-1897 The Jtaka Together with its Commentary. Being Tales of the Anterior Births of Gotama Buddha. For the first time edited in the original Pli by V. Fausbll. Vol. 1-7. London. 1895-1913 The Jtaka or Stories of the Buddhas Former Births. Tr. from the Pli by various hands under the editorship of Prof. E. B. Cowell. 6 Vols. London. Jayavallabha: Vajjlaggam 1969 Jayavallabhas Vajjlaggam with the Sanskrit Commentary of Ratnadeva, with Introduction, English Translation, Notes and Glossary, by M. V. Patwardhan. Ahmedabad. (Prakrit Text Society. 14.) Kalila wa Dimna. 1911 Kalila und Dimna. Syrisch und Deutsch. Von Friedrich Schulthess. [Teil] II. bersetzung. Berlin. Lienhard, Siegfried 1984 A History of Classical Poetry, Sanskrit - Pali - Prakrit, Wiesbaden. (A History of Indian Literature. Vol. 3, fasc. 1) Mgha: iuplavadha 1957 The iuplavadha. [Ed. by] Pait Durgprasda [et al.]. [12th ed.] Mubai.
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Mahajjtakaml 1985a Der groe Legendenkranz (Mahajjtakaml), hrsg. und eingeleitet von Michael Hahn. Wiesbaden 1985 (Asiatische Forschungen. 88.) Masurka: Ntistra 1961 The Ntistra of Masurka, ed. by Suniti Kumar Pathak, Vishvabharati Annals X (1961), pp. 1-52. 1996 See Flick 1996 Ngrjuna: *Janapoaabindu (or: *Jantupoaabindu) 1981 A Drop of Nourishment for People by Ngrjuna & The Jewel Ornament: A omen tary. Trsl. from the Mongolian by Stanley Frye. (Dharamsala). 2007 See Hahn 2007b o.J. Skye bo gso thigs. Mi rigs dpe skrun khang Ngrjuna: Prajdaa 1919 She-rab Dong-bu or Prajnya Danda by Lu-trub (Nagarjuna). Ed. and tr. W[illiam] L[achlan] Campbell, Calcutta. 1977 Elegant Sayings. The Staff of Wisdom ..... by Nagarjuna [and] A Precious Treasury of Elegant Sayings ..... by Sakya Pandit. Berkeley, Dharma Publishing. 1981 Dpal mgon klu sgrub kyis mdzad pai chos dbyings bstod pa dang es rab sdong bu bzhugs so, Gong gsal par. (no place) Ngrjuna: Prajataka 1990 Hundert Strophen von der Lebensklugheit. Ngrjunas Prajataka tibetisch und deutsch. Eingel., hrsg. und bers. von Michael Hahn. Bonn (Indica et Tibetica. 18.) Ngrjuna: Ratnval 1982 Ngrjuna's Ratnval. Vol. 1. The basic texts (Sanskrit, Tibetan, Chinese). Ed. by Michael Hahn. Bonn. (Indica et Tibetica. 1.) Nryaa: Hitopadea 1887 The Hitopadea by Nryaa. Ed. by Peter Peterson. Bombay 1887. Bombay Sanskrit Series. 33 Pacatantra 1904 ber das Tantrkhyika, die kamrische Rezension des Pacatantra ..., hrsg. von Johannes Hertel, Leipzig. (Abh. d. phil.-hist. Klasse d. knigl. schs. Ges. d. Wiss. XXII. 5.). [= PT] 1891-1896 Pachatantra (textus simplicior). Ed. with notes by Franz Kielhorn (I) and Georg Bhler (II-IV). Bombay. (Bombay Sanskrit Series. 1, 3, 4.). [= Pts] 1908-1912 The Pacatantra. A Collection of Ancient Hindu Tales. In the recension, called Packhynaka ... ... of Prabhadra. By Johannes Hertel. Cambridge, Mass. (Harvard Oriental Series. 11-12.). [= PP] 1915 The Pacatantra. A Collection of Ancient Hindu Tales. In its oldest recension, the Kashmirian, entitled Tantrkhyika. The original Sanskrit text, editio minor ... by Johannes Hertel. Cambridge, Massachusetts. (Harvard Oriental Series. 14.). [= Ptem] Pigala: Chandastra 1938 The Chhandas stra by r Pigalanga. With the commentary Mtasajvan, by Halyudha Bhaa ed. vy Kedranth. Revised with notes by Vidy lakr Anant Yajevar str Dhupkar. 3rd ed. Bombay. (Kvyaml. 91.) Ralston, W. R. S. 1882 Tibetan Tales derived from Indian Sources. Translated from the Tibetan Kah Gyur by F. Anton von Schiefner and from the German into English by W. R. S. Ralston. London. Ravigupta: Lokasavyavahrapravtti See Hahn 2007v and 2008a Sa skya Paita: Legs par bshad pa rin po chei gter (alias Subhitaratnanidhi) See Bosson 1969
76
1983
Legs par bad pa rin po chei gter da dei grel [sic] pa. The Subhitaratnanidhi of Sa-skya Paita with its commentary by Dmar-ston Chos-rgyal. Gangtok Saghabhedavastu 1977 The Gilgit Manuscript of the Saghabhedavastu, Pts 1 and 2, ed. Raniero Gnoli, Roma (Serie Orientale Roma. 49.1 and 2.) rgadhara: rgadharapaddhati The Paddhati of rgadhara. ... Vol. I. Ed. by Peter Peterson. Bombay, 1888. (Bombay Sanskrit Series. 37.) Syaa: Subhitasudhnidhi 1968 Syaas Subhitasudhnidhi (An anthology). Crit. ed. with introd. by K Krishnamoorthy. Dharwar. Ludwik Sternbach 1963-1968 Cakya-Nti-Text-Tradition, by Ludwik STERNBACH, Vol. I, Parts i, ii; Vol. II, Parts i, ii, iii. Hoshiarpur, 1963-1968 (Vishveshvarand Indological Series 2, 28, 29, 29(a), 29(b)). 1974-1999 Mah-subhita-sagraha (Anthology of delightful verses). Vol. I-VII, Delhi 1974, Hoshiarpur 1976-1999. (Vishveshvaranand Indological Series. 69, 71, 73, 75, 80, 83). Subhitaratnabhgra 1952 Subhita-ratna-bhgra. Enlarged and re-edited by Nryaa Rma chrya. 8th ed., Bombay. Srya: Sktiratnahra 1938 Sktiratnahra of Srya. Ed. by K. Smbaiva str. Trivandrum. (Trivandrum Sanskrit Series. 141.) Tantrkhyyika See Pacatantra Vallabhadeva: Subhitval 1886 The Subhitval of Vallabhadeva. Ed. by Peter Peterson. Bombay. (Bombay Sanskrit Series. 31.) Vararuci: Gthataka 1984 See Bethlenfalvy 1984 Vidykara: Subhitaratnakoa 1957 The Subhitaratnakoa Compiled by Vidykara. E. by D. D. Kosambi and V. V, Gokhale. Cambridge, Mass. (Harvard Oriental Series. 42.) 1965 An Anthology of Sanskrit Court Poetry. Vidykaras Subhitaratnakoa trsl. by Daniel H. H.Ingalls. Cambridge, Mass. (Harvard Oriental Series. 44.)
The Tibetan Shes rab sdong bu and its Indian sources Abbreviations
77
ryara, Jtakaml, Tibetan translation, TT 5650 Jtakamlk by Dharmakrti, Tibetan translation, TT 5651 Ravigupta, ryakoa, unpublished as a separate text, but contained in Lsp Bh Bharthari: atakatray C The Chone edition of the Tibetan Tanjur CCCA See Chavannes 1919-1935. CL Laghu-Cnakya, as contained in CNTT CN Cakya-nti-stra, as contained in CNTT CNTT Cakya-Nti-Text-Tradition; see Ludwik Sternbach 1963-1968 CPS Vddha-Cakya, ed. by r Rma str, Calcutta 1777 (as cited in CNTT) CR Cakya-rja-nti-stra, as contained in CNTT CS Cakya-sra-sagraha, as contained in CNTT Cv Vddha Cakya, textus simplicior version, as contained in CNTT CV Vddha Cakya, textus ornatior version, as contained in CNTT D The Derge edition of the Tibetan Tanjur Dhammanti See Bechert/Braun 1981 Dmar ston See Sa-skya Paita 1983 Goldstein Melvyn C. Goldstein, The New Dictionary of Modern Tibetan, Berkeley 2001 GP Garuapura G Vararucis Gthataka; see Bethlenfalvy 1984 Gtib See Bethlenfalvy 1984 H Nryaa: Hitopadea HP Nryaa: Hitopadea 1887 Ingalls See Vidykara: Subhitaratnakoa 1965 IS2 Bhtlingk 1870-1873 JPBtib See Ngrjuna: *Janapoaabindu (or: *Jantupoaabindu) o.J. JS Jalhaas Sktimuktval Lokanti See Bechert/Braun 1981 Lsp Ravigupta: Lokasavyavahrapravtti Mahrjakanikalekha Mtceas Mahrjakanikalekha; see Hahn 1999 Mbh Mahbhrata (the critical edition, Poona) MN Masurka: Ntistra MNtib Masurka: Ntistra, the Tibetan translation; see Flick 1996 MSS Mahsubhitasagraha; see Sternbach 1974-1999 N The Narthang edition of the Tibetan Tanjur PD Ngrjuna: Prajdaa Pdtib Ngrjuna: Prajdaa; the Tibetan translation Q The Peking (Qianlong) edition of the Tibetan Tanjur R Rmyaa (the critical edition, Baroda) Sa skya Legs bshad Sa skya Paita: Legs par bshad pa rin po chei gter (alias Subhitaratnanidhi) P rgadhara: rgadharapaddhati SRBh Subhitaratnabhgra SRHt Srya: Sktiratnahra SRK Vidykara: Subhitaratnakoa SRN Sa skya Paita: Legs par bshad pa rin po chei gter (alias Subhitaratnanidhi) See Bosson 1969 SSSN Syaa: Subhitasudhnidhi
JMtib JM(Dh) k
78
Subh The unpublished Subhitrava as quoted in IS2 Subhitaratnanidhi Sa skya Paita: Legs par bshad pa rin po chei gter (alias Subhitaratnanidhi) Tibetan Tales See Ralston, W. R. S. 1882 TT The Tibetan Tripitaka. Peking Edition. Kept in the library of the Otani University, Kyoto. Reprinted under the Supervision of the Otani University, Kyoto. Edited by Daisetz T. Suzuki. 168 vols. TokyoKyoto 1955-1961. VS Vallabhadeva: Subhitval Vajjlaggam Jayavallabha: Vajjlaggam Vet Die Vetlapacaviatik in den Recensionen des ivadsa und eines Ungenannten ... Hrsg. von Heinrich Uhle, Leipzig 1881 (Abhandlungen fr die Kunde des Morgenlandes. 8.1.) For the specific abbreviations CL E, CNM, CNN, CNP, CNPN, CNL, CnT, CNT, CNW, Cr, CRC, CRN, CPS, CRT, Cs, CvTb, HJ, HK, MT, PM, PN, PP, Ppet, PS, Ptem, Pts, Ptu, SR, SuM see the bibliography in CNTT I, i., pp. xiii-xxvi.

A100.Nagarjuna's.prajnadanda - Sacs-4 Michael Hahn

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The Tibetan Shes rab sdong bu and its Indian Sources (I)

University of Marburg Michael Hahn

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

For the details see Hahn 1993-1994.

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

See tagrhin sapphire or another gem (Rjanighau 13,183).

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

Thus with Bthlingk, IS2 4879.

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The only parallel known to me is G 56.

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The compiler of PD repeated the text of 65d in line d.

The Tibetan Shes rab sdong bu and its Indian sources

mi gang bya ba ma yin pai || bya ba la ni sbyor byed pa ||

See Pigalas Chandastra 5.10-11: na prathamt snau || 10 || dvicaturthayo ra ca || 11 ||.

The Tibetan Shes rab sdong bu and its Indian sources

Or: who know to separate milk from water.

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

I know no Indian parallel of this stanza.

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

Lit. seize, grasp!

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

See tagrhin sapphire or another gem (Rjanighau 13,183).

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

Fire is never satiated by wood, the fool is never satiated by lust,

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources

The Tibetan Shes rab sdong bu and its Indian sources