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    A Note on Dhammapada 60 and the Length of the Yojana 1. Dhammapada 60 and its counterparts Dhammapada 60 is the first verse of the Bala-vagga, “The Chapter on Fools”. It may be rendered as follows: Long is the night for one who is sleepless; long is the league for one who is weary. Long is samsara for the fool who does not understand the Good Dhamma In the Pali and Patna Dhammapadas the verse isin the Balavagga; in the Udanavarga itis in the Anityavarga.' The first part of the Anityavarga of the Udanavarga from Subasi, which should have contained the verse, is lost,? as is the entire Balavarga of the “Gindhari Dharmapada”, which might have contained the verse.’ A perfect equivalent to the U. verse is cited in the Mahdkarmavibhanga as “a gatha spoken by the Lord”,“ and lines cand d are cited in Bhavya’s Tarkajvald, as preserved in Tibetan translation. The verse is not included in the Fa chié p'i ii ching (Taish® 211): see Samuel Beal, Texts from the Buddhist Canon, Commonly known as Dhammapada with accompanying Narratives, (Boston, 1878] San Francisco, 1977, p. 77, and Charles Willemen, Dharmapada: 4 Concordance 1 Udanavarga Dharmapada, and the Chinese Dharmapada Literature, Brussels, 1974, p. 10. °Cf. H. Nakatani (ed.), Udanavarga de Subasi, Paris, 1987, p. 13. Cf. John Brough, The Gandhari Dharmapada, London, 1962, pp. 10-12. * phagavata gatha bhasit@: Sylvain Lévi, Mahdkarmavibkanga (La grande classification des actes) et Karmavibhaigopadesa (Discussion sur le Maha Karmavibhanga), Paris, 1932, p.46.4; LL. Vaidya, Mahdvana-sitra-samgraha | (Buddhist Sanskrit Texts 17), Darbhanga, 1961, p. 18739. Journal of the Pali Text Society, Vol. XXIV. 1998, pp.149-170 150 Peter Skilling Dhp 60 (V,1) PDhp 185 (XI,12b) Uv 119; Mkv 46.4 digha jagarato rani drighd assupato rari dirghd jagarato ratrir digham santassa—_drigham Santassa dirgham Srantasya yojanam yojanam yojanam digho balanam drigho balana samsarodirgho balasya samsaro samsarah saddhammam saddhammam saddharmam avijanatam. avijanatam.* avijanatah.® UvT 119 Mkv 189.8 ‘mel tshe byed la mtshan mo rit// mel tshe byed na nam yan rin// Jam gyis dub la rgyan grags rinl/ nal ba dag la dpag tshad rin// dam chos ram par mi es pa’ dam pa'i chos na ses gyur kyat// byis pa rnams la ‘khor ba rin//” —_ byis pa rmams la ‘thor ba ritv/* * Margaret Cone, “Patna Dharmapada’’ JPTS XIII (1989), p. 185; Gustav Roth, “Tent of the Patna Dharmapada”, in Heinz Bechert (ed), The Language of the Earliest Buddhist Tradition, Gattingen, 1980, p. 114. I prefer “Patna Dhamma- pada” to “Patna Dharma-pada”, since dhamma is so spelt inthe body of the tex: Dharmmapada occurs only inthe Sanskrit colophon. Ihave proposed elsewhere that the Pp might be a recension of the Simmatiya school: see Peter Skilling, “Theiavddin Literate in Tibetan Translation”, JPTS XIX (1993), p. 152, 1 “Franz Bernhard (ed.), Udanavarga, Vol. 1, Gottingen, 1965, p. 102. Siglinde Dietz and Champa Thupten Zongtse, Udinavarga, Vol. Il, Gottingen, 1990, p. 34 * Léw’s text is based on the Narang blockprint, compared with the Peking (. 183,n. 1). Lassume that Narthang reads na, as given by Lévi. Peking reads here 1 (QUOOS, Vol. 39, mdo su, 2912). The reading, should rather be the negative mi A Note on Dhammapada 60 and the Length of the Yojana 15) Tarkajvala 167.28 dam chos ram par mises pa'i/byis pa la ni ‘Khor ba ri!” Chinese Udanavarga 118 To him who does not sleep soundly the night seems long, To him who is tired the road seems long. For the fool birth and death are longlasting. Few hear the good law. ° Both the Pali and Pata Dhammapadas give bala in the plural, as does the Tibetan of the Udanavarga and the Mahakarmavibhaniga (in both byis pa rnams). The Sanskrit Udanavarga (and the Chinese Udénavarga in English translation), the Sanskrit Mahakarmavibhanga, and the Tibetan Tarkajvald citation give bla in the singular. The Tibetan Udanavarga has reyai grags = krosa in place of yojana; this is probably a slip of the translators. The Udanavargavivarana and the Tibetan Mahakarma-vibhariga have dpag tshad = yojana Il. The setting (nidéna) of the verse Prajfvarman, in his Uddnavargavivarana. gives three nidénas for the Udanavarga verse: * Shotaro lida, Reason and Emptiness: A Study in Logie and Mysticism, Tokyo, 1980, p, 167.28. Taisho 213, t. by Charles Willemen, The Chinese Udanavarga: A Collection of Important Odes of the Law, Fa Chi Yao Sung Ching (Mélanges chinois e bouddhiques XIX), Brussels, 1978, p.2 " UvViv 1 98.15-99.10. For the altemate nidanas given by Prajfivarman, see Michael Balk, Uncersuchungen zum Udanavarga, Bonn, 1988, pp. 205-12 and Skilling, “Theravadin Literature”, pp. 143-53. 152 Peter Skilling (1) When the monks were gathered, seated together in the assembly hall (bsti gnas kyi Khari pa), this chance discussion arose: “What, venerable cones, is that which is called ‘long’ (dirgha)?" Some said, “The night is long for one who is awake”. Others said, “The yojana is long for the weary traveller”. Overhearing [their discussion], the Lord spoke this verse. (2) According to others: A deity (deva) came and asked the Lord: “What is long for one who is awake? What is long for the weary traveller? "CE. the stock introduction at Sayandsanavastu (Raniero Gnoli, The Gilgit Manuscript of the Sayandsanavastu and the Adhikaranavastu, Rome, 1978, p.3.9 sambahulénam —bhiksindm —upasthdnaédlaydm — samnisannanam ‘sannipatitnam ayam evamriipo ‘bhiad antarakathasamudaharah ; Kosavyakhya (ed. Swami Dwarikadas Shastri, IV 1066, antepenult; introductions to MN 119 and 123 (III 88.18, 118.12) sambahulénam bhikkhinam...upatthdnasalayam sannisinndnam sannipatiténam ayam antardkathd udapadi; Karmaprajhapti, Upaviké-tika (see below). It seems that here Asti gnas hyd Khan pa upasthanasaila (Pali uparthanasala): bsti stan frequently translates forms of sat- Je, which is one of the senses of upasthdna. upasthdnasala is frequently rendered as rim gro't gnas, the form sanctioned by the Mahdvyutpatti (Mvy 5565; MPS 2.1-4; Vinayavastu, Samghabhedavastu, Q1030, Vol. 42, ‘dul ba ce, 15567, 156al, 2 = Raniero Gnoli (ed.), The Gilgit Manuscript of the Sanghabhedavastu, Part 11, Rome, 1978, p.75.25 foll. ). But there are, for Tibetan, a surprising number of altemates: rim ‘gro't khan pa (Karmaprajfiapti, Q5589, Vol. 115, mnon pa Khu, 11283); pon sai Khare pa Vinayavibhanga, QUO32, Vol. 42, ‘dul baje, 193, 5,7,8 = Sanghabhedavasta, loc. cit. kad sa (MPS 19.1, 2, 4, 5; at Mvy 5562 bkad sa™= mandapa), “dun khan (Kosavyakhya, Q5593, Vol. 117, mton pa chu, 30367; ‘mdun ma (Samathadeva, Abhidharmakosopayikd-1id, Q5595, Vol. 118, ‘mnon pa thu, S86, 59a); bstien bkur gyi gnas (Sayandsanavastu, Q1030, Vol. 41, ‘dul ba ne, 17985, DS (dkur for bkur A Note on Dhammapada 60 and the Length of the Yojana 153 ‘What is long for the fool? I beg your answer to these riddles.” The Lord replied, “Night is long for the wide-awake”, and so on (3) Others say that this verse was spoken [by the Lord] with reference to (Grabhya) the sleepless King Prasenajit and a weary traveller. ‘The first niddna, which I will call the “official” one—the nidana transmitted by Prajiiavarman’s school, the (Miila)Sarvastivadins—is a summarized version of a stock opening employed in _both (Mita)Sarvastivadin and Theravadin sitra literature. The niddna might therefore be drawn from a canonical text. The second nidana, attributed to “others” (géan dag = anye}—that is, another school—may also be canonical, since it resembles the short sitras in which a deity or other figure approaches the Buddha and asks a riddle in verse, to which the Buddha replies in verse. Such siitras are common in the Deva- and Devard-samyuttas of the Sagatha-vagga of the Samyutta-nikay although no counterpart to Prajiiévarman’s citation is found there or elsewhere in Pali. The third nidana, also attributed to “others”, resembles the short niddnas given at the head of the stories in the Dhammapada- aithakathd. For the present verse that text gives the following nidana:'* imam dhammadesanam — sattha —_jetavane _viharanto pasenadikosalai c’ eva afthatarai ca purisam arabbha kathesi The Teacher gave this religious instruction when he was staying in the Jetavana, with reference to [King] Pasenadi of Kosala and a certain man. jatarapurisa-vasthu, (Mm) Hl 100.3; (PTS) I ° Dhammapada-atthakatha, 13 134 Peter Skilling The Dhammapada-atthakathd gives a long story"* in which King Pasenadi of Kosala, out touring the city, glimpses the wife of “a certain poor man’ becomes infatuated with her, and spends a sleepless night."* ‘The reference to “the sleepless King Prasenajt” of the UvViv fits the Dhammapada-atthakatha story, but the “weary travellee” does not, since the “certain poor man of the later is a resident of the city, and is taken by the King into his service (with a sinister motive). Nonetheless, Prajfidvarman’s reference suggests that, as in other cases, he knew an exegetical tradition on the Udanavarga/Dharmapada that was related to that of the Theravadins III, The length of the yojana The Dhammapada-atthakatha, commenting on the line “long is the league to him that is weary” (digham santassa yojanam), defines a yojana as equal to four gdvwa: yojanan ti yojanam pi catuggdvutamattam eva."” The Vibhanga-atthakathé states that 80 usabha are a gdvuta, and four gavuta a yojana: asiti usabhani gdvutam, cattéri gavutdni yojanam."* The Abhidhdnappadipikd adds one more measurement: (PTS) II 1-19; (Mm) III 100-114; Eugene Watson Burlingame (tr.), Buddhist Legends, Pan 2 ((1921} London 1979), Pat 2, pp. 100-111 ° (Mm) Ml 1009: (PTS) I 1.12 amatarassgpi (PTS aiifiartarassapi) duggatapurisassa bhariva (PTS) IL 5.10, rari pi tam rattim niddam alabhantassa; 5.20, raja middam alabhanto. (Mm) III 109.20; (PTS) If 13.4 * Sammohavinodani nama Vibhangathakatha, Nalanda ed, p. 346.19 = PTS ed, ps3. 4 Note on Dhammapada 60 and the Length of the Yojana gdvutam usabhasiti yojanam catugavutam dhanupaitcasatam koso.” A gavuta is 80 usabha, a yojana four gavuta; a kosa is 500 dhanu. ‘The Pali Text Society's Dictionary (p. 250a) defines gavua as “a linear measure, a quarter of a yojana = 80 usabhas, a litle less than two miles, a league”. For yojana (p. 559) ithas “a measure of length: as much as can be travelled with one yoke (of oxen), a distance of about 7 miles, which is given by Buddhaghosa as equal t0 4 gdvutas”, referring to the Dhammapada-atthakatha definition given above. It does not give kosa (p. 230ab) or dhanu (p. 335) in the sense of measurements. Medhamkara’s Lokadipakasdra gives the relation between kosa and gavui.” dhanu pafcasatam kosam kosam cattari gavuram gavutdni ca cattari yojanan ti pavuccatit. 500 dhanw are a kosa, four kosa are a gavuta; four gavuta are called a yojana. * Phra gambhir abhidhinappadipika ru bacandnukram bhasdpali plae pen that (Mahémakutarijavidyilaya, Bangkok, 2508 [1965)), p. 53, vv. 196cd, 197 * National Library-Fine Ants Deparment, Lokadipakasara, Bangkok, [1986}, Chap. 7, p. 544.18. 156 Peter Skilling A similar verse is found in the Samkhydpakasaka-pakarana” and Cakkaviladipani ?* dhanu paficasatam kosam catukosaii ca gavutam _gavutdni pi cattari yojanan ti pavuccati The same figures are given by Dasabalasrimitra in Chapter 5 of his Samskrrdsamskrta-viniscaya, “Analysis of Matter and Time” (*Rapa-kala-viniicaya).”* The chapter gives a brief account of the components of atoms (paramdnu) and of measurements of size from the atom up to the yojana, according to the Vaibhasikas. To this the author appends three lines of verse “from the tradition (Ggama) of the Arya Sthavira nikaya”: gu ‘dom la breya reyan grags tel/ rgyan grags béi la ba lan ‘grosi/ balan ‘gros bsi dpag tshad do// Zes sol! Boonna Sonchai, Sambhypakdsakapakaranam and Commentary: An Edition and Critical Seay, Thesis submited in Partal Fulfilment of the Requirements for the Degree of Master of Arts, Department of Eastem Languages, Graduate School, Chulalongkorn University, 1980, Chap. 1, Addha-samkhya, v. 8 (p. 40) For this text see Abstracts of M.A. PaliSanskrit Theses (Pali and Sanskrit Section, Department of Eastem Languages, Faculty of Ans, Chulalongkom University 2531), pp. 39 Thai and 123 (English) and Supaphan na Bangchang, Vivadhandkir varmagati sai phra sutantapitak a daeng nai prades thai, Bangkok, 2533 (1990), pp. 325-33. ® National Library-Fine Arts Department, Cakkavdladipani, Bangkok, 2523 {1980}, p. 208.7, with te sole variant cu for i ine © (- Lodadpukasa). The Cakkaviladipant is citing the Lokadipakaséra: the source is given at the beginning of the section (202.11, wustam loladipakasdre) after which Sirimangala introduces his citations with vuttam faith’ eva. For this text see Supaphan, op. cit, 405-18, * For Daiabala and his Samskrtdsamskrta-vinicaya see Peter Skilling, “The Samskrtisamskrta-viniscaya of Dasabalasrimtra", Buddhist Studies Review 4/1 (1987), pp. 3-23. A Note on Dhammapada 60 and the Length of the Yojana 1ST 500 dhanu are one kosa; four kasa are one gavua; four gavuta are one yojana Although the measurements are the same, the citation does not exactly correspond to any of our sources, since it gives all three measures in three lines. It is closest to the Lokadipakasara and Samkhyapakasaka versions, Medhamkara wrote the former at Muttamanagara (Martaban) in Ramafifiadesa in the 14th century. Nanavilasa, author of the latter, was probably a Northen Thai monk from Chiang Saen of the late 15th to early 16th century,” while Sirimafgala (a student of the preceding, who wrote a commentary on the Samkhydpakasaka) compiled the Cakkavaladipant in the kingdom of Lanna (Chiang Mai) in BE 2063 (CE 1520). Since DaSabalasrimitra probably lived in the 12th or 13th century, his citation is the earliest known source that includes the equation 4 kosa = 1 gavua?* The equation is not found in the Abhidhdnappadipika, composed by Moggallina in the Jetavana ‘Monastery at Pulatthipura towards the end of the 12th century.”” Non-Theravadin sources give different definitions. Prajfvarman’s Udanavarga-vivarana has: “in this case a yojana equals a distance of four krosa” (dpag tshad ni ‘dir rgyan grags bii'i lam ‘mo)."* The same figure is given in the Sardilakarndvadana and the * Supaphan, op. cit, pp. 325-26 ® Supaphan, op. cit, p. 405. * T would not be astonished if more on measurements, including perhaps the figure in question, occurs inthe Tika Ieranure "For the date see KR. Norman, Pali Literature (Jan Gonda [ed], 4 History of Indian Literature, Vol. Vil, Fase. 2), Wiesbaden, 1983, pp. 166-67; Claus Vogel, Indian Lexicography,, (Jan Gonda [ed.], 4 History of Indian Literature, Vol. V, Fase. 4), Wiesbaden, 1979, p. 313; Jinadasa Liyanaratne, “South Asian flora as reflected inthe twelfth-century Pali lexicon Abhidhdnappadipik”, JPTS XX (1994), p43 11005 158 Peter Skilling Lalitavistara; the former refers to a “Magadhan yojana™, the latter to. a “Magadhan Arosa’. In both texts 1000 dhanu = 1 kroga. The Vaibhasika definition given by Dasabalasrimitra (D 1196S, Q 18a3) is “500 dhanu are one krosa; eight krosa are one yojana”. This agrees with the Abhidharmakosa (III,87ed, 88a). (Yasomitra does not add any comments.) Hsian-tsang (second quarter of the Tih century) gives the same figures.” The Sanskrit-Tibetan lexicon Mahavyutpatti (beginning of the 9th century) gives only one measurement, dhanuh paiica Satdni Jaosah.” In sum: > EB. Cowell & RA. Neil (eds), The Divydvaddna, repr. Delhi, 1987, 1. 645.15 dhanuh sahasram ekakrosah, carsirak kroia eko magadho yojanah Q1027, sTag rea’i rogs pa briod pa, Vol. 40, mdo ke, 2644 géu sion la ri rayan grags geig go: rgyan grags bz la ni ma ga dha’idoag tshad gcig go; PL. Vaidya (ed,), Lalitavistara, Darbhange, 1958, p. 1045 dhanuh sahasram ‘magadha (miirgadhvaji, tex rosah, cancrah krosa yojanam = Q763, Vol. 27, ‘do ku, 89b4 gu ston la ni yul ma ga dha'i ryan grags gcigo: rapan grags bit Jani dpag thad gc go. *'p. Pradhan (ed.), Abhidharmakosabhasyam of Vasubandhun, Patna, 1975, 1774, paticasatiny esd kroio ‘ranyam ca tan matam: dhanusiim paca Satani Jrosah, lroiamatram ca grdmadi‘ranyam istam, te ‘sau yojanam ity duh. See also Wiliam Edward Soothll and Lewis Hodous, 4 Dictionary of Chinese Buddhist Terms, (London, 1937] Delhi, 1987: krosa, pp. 92b-93a, 2616, 304a, 322a; yojana, 197, and L. Petech, Northern India according 10 the Shui-ching- ‘hu, Rome, 1950, p. 29. For a complete list of measurements, see William Montgomery McGovern, A Manual of Buddhist Philosophy, [London, 1923] Lucknow 1976, pp. 41-8. » Swami Dwarikadas Shastri (ed.), ABhidharmakoia & Bhisya of Acharva Vasubandh vith Sphutdrtha Commentary of Acirya Yasomivra, Part Ul, Varanasi, 1971, p. 36.19. ® Samuel Beal, Si-ywki. Buddhist Records of the Western World, London, 1884 (iept. Delhi 1981) 170-71; Thomas Watters, On Yuan Ciwang's Travels i India (A.D. 629-645), London, 1904-S (repr. New Delhi, 1973) 141-43 ® Muy 8205, A Note on Dhammapada 60 and the Length of the Yojana 159 500 dhanw = 1 krosa (Theravada, Vaibhasika, Hsiian-tsang, Mahavyutpatti 1000 dhanu = 1 krosa (Sardalakarndvadana, Lalitavistara 4 krosa = 1 yojana (Prajitivarman, Sardiilakarndvadana, Lalitavistara) 8 krosa = | yojana (Vaibhasika, Hslan-tsang) 16 krosa | yojana (Theravada. Monier-Williams defines a krosa as “the range of the voice in calling or hallooing’, a measure of distance (an Indian league, commonly called a Kos = 1000 Dandas = 4000 Hastas = 1/4 Yojana; according to others = 2000 Dandas = 8000 Hastas = 1/2 Gavyati.* He defines a yojana as “a stage or Yojana (ie. a distance traversed in one hamessing or without unyoking; esp. a particular measure of distance, sometimes regarded as equal to 4 or 5 English mites, but more comectly = 4 Krosas or about 9 miles; according to other calculations = 2 1/2 English miles, ‘and according to some = 8 Krogas”.* His sources thus give some of the definitions used by the Buddhists, but as part of different systems of measurement. Evidently, and naturally enough, a number of systems coexisted, and the definition of the yojana varied with time, place, tradition, and context.* It could hardly have been @ matter of sectarian ispute for the Buddhists, although it may have had some significance in the interpretation of the Vinaya.*” » Sir Monier Monier-Williams, A Sanshrit English Dictionary, [Oxford, 1899] Delhi, 1976, p. 3226. * ibid, p. 8582 * See AL. Basham, The Wonder that was India, (1967) Calewta, 1971, pp. 505-6 "See eg. The Entrance 10 the Vinza, Vinayamukha, Vol. 1, Bangkok, 2512/1969, pp. 235-36. The Lokadipakasara (544.7 fall. = Cakkaviladipani 207.21 foll) mentions two types of yojana: brahmadi-vojana and bhiimyad- ojana. The first, used for cosmic measurements such as the size of the moon, Contes 160 Peter Skilling In Section IV I give a translation, in Section V the Tibetan text, of Chapter 5 of the Samskrtdsamskrta-viniscaya. Dasabalasrimitra’s description of atoms agrees with that of the Jndriyanirdesa (Chap. 2) of the Abhidharmakosa.™ His enumeration of measurements of size and units of time, both given in ascending order, agrees on the whole with that of the Lokanirdesa (Chap. 3) of the Abhidharmakosa.” The relative antiquity of the enumerations of size and time is shown by the fact that they are given in the Lokaprajfiapti, a “canonical” text of the (Mila)Sarvastivadin Abhidharma. The Vibhaiiga-atthakatha gives a series of ascending measurements of size, starting from the atom.*! The same figures are sun, and vimdinas, is that of DaSabalasrimitra’s verse. The second, used for the ‘measurement of land, mountains, and physical distance, will be described below. * Cf. Louis de La Vallée Poussin, L'Abhidharmakosa de Vasubandhu, Tome I. repr. Brussels, 1971, pp. 143-47. Cf. Padmanabh S. Jaini ed.), Abhidharmadipa with Vibhasdprabhdvreii, Patna, 1977, (text) pp. 65-66, and Y. Karunadasa, Buddhist Analysis of Matter, Colombo, 1967, Chapter 8, “Atomism’” ” See L'Abkidharmakosa de Vasubandhu, Tome Il, pp. 177-80. I am indebted to La Vallée Poussin’s valuable notes. Unfortunately the sections of the third chapter of the Abhidharmadipa and its Vibhdsaprabhavrii, in which the information might have occurred, are lost: see Jain p.115,. 1 “Louis de La Vallée Poussin, Bouddhisme. Etudes et matériaux. Cosmologie: Le monde des étres et le monde-réceptacle. — Vasubandhu et Yagomitra Troisiéme chapitre de l'Abkidharmakoca: Kavika, Bhasya et Vyakhya. Avec we analyse de la Lokaprajiapti et de la Kéranaprajiapti de Maudgalyayana, in Académie Royale de Belgique, Classe des Lettres et des Sciences morales et politiques et Classe des Beaux-Arts, Mémoires, deuxiéme série, tome VI, fase. II, Brussels, January, 1919, p. 309, For size see Lokaprajiapti, Q5587, Vol. 115, ‘non pa Khu V1a7-b2; for time see S484, * Vibhanga-atthakatha (Nalanda ed.) 3465-19 = PTS ed. p. 343; Bhikkhu Nanamoli (t.), The Dispeller of Delusion (Sammohavinodani), Part Il, Oxford, 1991, p. 67. 4 Note on Dhammapada 60 and the Length of the Yojana 161 given in the Abhidhdnappadipikd, Lokadipakasara, Samkhydpakisaka, and Cakkavailadipant * 36 paramanu = | anu 36 amu = | tajiari 36 tajjari = 1 ratharenw 36 ratharemu = | likkha 7 likkha = 1 aka Taka = | dhaniamasa 7 dhaiiniamasa angula 12arigula = 1 vidatthi 2 vidatthi = 1 ratana 7 ratana ~ \ yarthi 20 yarthi = 1 usabha 80 usabha = | gavuta 4 gavuta =| yojana ‘The figures and names are quite different from those of the ‘Vaibhisikas, with the exception of the equations 7 likkhd = 1 aka; 7 wka = 1 dhaiiiamasa; 7 dhaiiiamasa = \ angula, which may be compared with the 7 liksd = 1 yitka; 7 yitka = 1 yaw; 7 yava = 1 ariguli-parvan of the Vaibhasika system (see below), ‘The Abhidhanappadipika does not enumerate the units of time For these we may tum to Medhamkara's Lokadipakasara ® © Abhidhinappadipik w. 194-96; Lokadipakasira p. S44.10-15; Samihydpakisaka Ch. 1, wy. 2~S; Cakkaviladipant 207,penult-2084. CF Y¥.Karunadasa, op. cit, pp. 150-S1. According to the Lokadipakasara and Catkavdladipani this isthe bhtmvadi-yojana * Lokadipakasira $46.1. | quote the verse fiom the Cabkavdladipani (see following note) because it appears tobe comupt inthe Lokadipakasara 162 Peter Stalling dasakkhard ekapranam chapranan ca vinddikam vindd? paficadasa padam catupadah ca nadika saithi nddi ahorattam timsarattekamasakam dvadasamasakam vassam evam kélam vijaniva. 10 akkhara are | préna; 6 préina are | vinadikd: 15 vind? are 1 pada; 4 pada are | nadika; 60 nad are 1 day-and-night (ahoratta), 30 nights are 1 month (isa 12 months are 1 year (vassa). The verses are cited by Sirimangalacariya in his Cakkaviladipani, with a prose commentary. The terms akkhara, prana (or pana), vinddt / vinddika, pada, and nddi | nédika (or nalika) are not listed by the PED in the sense of units of time. Some of the terms are found in non-Buddhist texts.‘® ‘The study of Buddhist systems of measurements is complex, and we still have much to lea. [ hope that further Buddhist sources whether in Pali, Sanskrit, Tibetan, or Chinese, will one day throw more light on the subject, in comparison with Jaina and Brahmanical systems.“ ‘The present article shows that, while Dasabalasrimitra followed the Vaibhisika system of measurement, he was aware that the Sthaviras defined the yojana differently. * Cakkavaladipani 208.15-209.14. ® See Louis Renou & Jean Filliozat, Linde classique, Manuel des études indiennes, II, Hanoi, 1953, p. 735; Basham, op. cit, $06. * See, for example, the measurements listed by the 19th century Tibetan polymath Jamgn Kongtrul Lodré Tayé (Koi sprul Blo gros mtha’ yas, 1813~ 99), in Myriad Worlds: Buddhist Cosmology in Abhidharma, Kalacakra, and Dzog:chen, Ithaca, 1995, pp. 158-59 (time); 166-69 (space. A Note on Dhammapada 60 and the Length of the Yojana 163 IV. “Analysis of Matter and Time”: Chapter 5 of the Samskrtasamkrta-vinigcaya [1. The components of the atom] Herein, the sublest aggregation of matter (sarvasitksmo hi ‘ripasamghatah) in the world of sentient beings and the receptacle world (sattva-bhajana-loka) is called the atom (paramanu), That beyond which nothing smaller can be known is the atom. [1.1 The atom in the Sensual Realm (kdmadhai)] In the Sensual Realm (kdmadhétu), without sound and without faculty (kdmadhatav asabdako ‘nindrivah), an eight-substance-atom arises (astadravyaka wipadyate). Therein, these are the eight substances (astau dravyani): earth (prihivi), water (qp), fire (tejas), wind (vdu), visible-form (riipa), odour (gandha), taste (rasa), and touchables (sprastavya). When sound is adéed to these, there is a nine-substance- atom (navadravyaka), ‘The atom of the body-faculty (kdyendriya) comprises nine substances. Therein, the nine substances are the aforementioned eight substances and the body-faculty-substance, When endowed with sound, there is a ten-substance-atom (dasadravwaka), The atoms of the other faculties comprise ten substances. Therein, the ten substances are the aforementioned nine substances and the substance of ch individual faculty. When endowed with sound, it becomes an eleven-substance-atom (ekddasadravyaka)."” This is taught: ** "The Sans given in parentheses up to this point is for the most part draven fiom Kosabhdsya, Indrivanirdesa, pp. 52.24-S38. “The verse is Kosakarika 1122 kame ‘stadravyako ‘sabdah paramanur anindrivah; kiyendriyinavadravyah dasadravyo ‘parendrivah. 1 cannot explain (and for now ignore) the double negatives of the Tibetan, which do not fit the prose or the Kosa verse 164 Peter Skilling In the Sensual [Realm] the atom has eight substances without sound and without faculty, With the body-faculty there are nine substances; with the other faculties there are ten substances. (1.2. The atom in the Form Realm (riipadhatw)} Because it is taught that in the Form Realm (rijpadhatw) there is neither scent nor taste, the atoms there are made up of six, seven, or eight substances respectively, according 1 the above-mentioned system nothing more needs to be explained (ripadhitau gandharasayor abhava uktas tena tatratyah paraminavah satsaptastadravyaka ity uktariparvat na punar ueyante).? (2. Measurements of size] In this way, the form that is reached in order of decreasing size, is the atom (ripasya apaciyamdnasya paryantah paramanuk).® The first eleven categories of atom, etc. are [multiples of] seven, as follows:*" 7 paramanu are | am (rdul phran = Kosa) Mvy rdul phra mo Tamu are | loha-rajas (Ieags) The Sanskrit given in parentheses is from Kosabhdsya, Indrivanirdesa, p. 5317-18. © The Sanskrit given in parentheses is ftom Koiabhdsya, Lokanirdesa, p. 176.11 ® See Kosabhdsya, Lokanirdesa, 176.14-177.7, ad Kosakdrika 1,8Sd-88a; Tibetan equivalents (“Kosa”) from Kosabhdsya Tibetan, Q5591, Vol. 115, mion pa gu, 17706 fall, Mvy § CLI, nos. 8190-8206. See also La Vallée Poussin, Cosmologie, pp. 262-63. The list is given in English translation from the Tibetan at Jamgin Kongtrul, op. cit, p. 168. Note on Dhammapada 60 and the Length of the Yojana 165 Mvy, Kosa leags raul T loha-rajas are 1 Sasa-rajas (ri bon ) Mvy, Kosa ri bon rdul 7 Sasa-rajas are | edaka-rajas® (lug) Mvy, Kosa lug rdul 7 edaka-rajas are | go-rajas (gla) Mvy, Kosa glan raul 7 go-rajas are | vatdyanacchidra-rajas (fii zer) Mvy, Kosa iif zer (gyi) rdul 7 vatayanacchidra-rajas are | rajas (raul) Mvy, Kosa — 7 rajas are | liksa (sro ma) Mvy, Kosa idem 7 ks are | ytka (sig)* Mvy, Kosa idem 1 yiika are 1 yava (nas) Mvy, Kosa idem 7 yava are | ariguli-parvan (sor mo tshigs) Kosa sor mot ishigs, Mvy sor mo, sor 3 anguli-parvan are | aigult (mdzub mo) Kosa sor mo; Mvy — ® Kogabhasya and Kongtrul add bere 7 loha-rajas = 1 ab-rajas (Mvy 8193 Kosa chu rdul, 7 ab-rajas = | Sasa-rajas, not given by Dasabalstimitra > avivrajas, Mey 8195, * Also described in the Kosabhapya as tad-udbhava = de las byw ba: thats, he louse (ka ) comes from the louse-egg (lls) 166 Peter Skilling As for surface measurements: 24 arigull are 1 full hasta (khru gan = Mvy) Kosa khru 4 hasta are | fall dhanu (géu gan = Kosa) Mvy ‘dom’ 500 dhanu are | krosa (rgvan grags) Mvy, Kosa idem” 8 krosa are | yojana (dpag tshad) Mvy, Kosa idem, According to the tradition (dgama) of the Arya Sthavira nikaya, however: 500 dhanu are one kosa; 4 kosa are one gavuta; 4 gavuta are one yojana {3. Time (kala )]** The limit of time (Kala-paryanta) is the moment (ksana). A ‘moment is described as the time it takes for one atom to pass to another * logs la geal bas: ef. Kosabhasya p. \76,ut parsvikytds w; Kosabhasya Tib, 178a2 nos su bya na ni * Kosabhasva 171.2 dhanuh, xydsenery arthah (Kosabhasya Tib, 17842 kr 4 la géw gan vo. ‘dom gan no dee bya ba's tha wshig go ©"Thisis the distance of an aranya: Kaiakarika IL87ed kroso ranyam ca tan rmatam (Kosabhasya Tib. 17832 rgyan grags de la dgon par ‘dod. "Cf Divydvadana (Sardilakarndvadina) p. 644, Hstantsang in Beal 1 71 Watters 1 143-44; La Vallée Poussin, Cosmologie, p. 263; Jamgon Kongtrul, op. cit, pp. 168-69. Mvy § CCLIIL, Dus hi min, gives a long list of terms related to time ® Kosabhasya 176.11 kalasya paryantah ksano, A Note on Dhammapada 60 and the Length of the Yojana 167 atom, Alternately, fora strong man to snap his fingers is 6S moments,”! fof, some say, 37. 120 moments are called one rarksana; 60 tatksana are one lava; 30 lava are one muhiirta, which is also called a naliké:® ‘muhiirta are one day-and-night (ahordtra); 30 days are one month (masa); 12 months are one year (samvatsara)."* [4. Chapter colophon} “Analysis of Matter and Time” (*Rijpa-kéla-viniicaya), Chapter 5 of The Analysis of the Conditioned and the Unconditioned, compiled by Mahapandita Dagabalasrimitra, V. Tibetan text of Chapter 5 of the Samskrtasamkrta vinigcaya® [1] “dir sems can dah snod kyi ‘jig ren dag gzugs “dus pa thams cad kyi pphra ba ni rdul phra rab ces (D: Zes Q) brjod dov/ gai las ches chun ba ses par bya ba med pa de ni rdul phra rab po‘! [1.1] “dod pa’i khams su sgra dai bral ba dan dbaf po spaiis pa’i rdzas brgyad Idan skye bar “gyur ro\/ de la rdzas breyad ni “di Ita ste! sa dat’ chu dai’ me dati rlua dai’ gzugs dai’ dri dai! 10 dail reg bya’ol! “di ™ Kosabhasya 176.13, yaivatd paramdnoh paramdnvantaram gacchatl © Kogabhasya 176.13 balavar purusdcchatasamghatamatrena paiicasasthih sand atikrdmantity abhidharmikah. For purusdechatasamghitamatrena see Mey 8226 and L'4Bhidharmakoéa I 178, 9.1 ©The term is transliterated as na-l-ka © See Kosabhasya 177.720. Stobs beu dpal bSes giien, ‘Dus byas dan ‘dus ma byas rmam par nes pa. Q5865, Vol. 146, no mishar bsian beos fio, 1703-1847; D3897, dbw ma ha 139a6-120a2, Al variants are recorded except for the use of the sad (danda), in which there are only two variants—the omission of the éad in Q after dan in dri dar ro dan/, as given by D. 168 Peter Skilling mams su sgra rab t boug pas rdzas dgu Idan “gyurroi/ lus kyi dbait po't ‘dul phre rab ni rdzas dgu (D119b) Idan de/ de la rdzas dgu ni ‘di Ita ste rdzas brgyad po de iid dan lus kyi dba po'i rdzas so// sera dah bcas pa na rdzas beu’o!/ dbah po géan mams kyi rdul phra rab nit rdzas beu Idan noi! de la rdzas beu ni ‘di lta ste! rdzas dgu po de iid dat dbaf po raf rat i rdzas sov/ sgra dan beas pa na rdzas beu geig tu “gyur rol! gsuis te! “dod na phra rab rdzas breyad de (D: & Q) /! sgra med pa min

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