Gandhari Fragments of the Arthapada

Below are two fragments of the Arthapada in Gandhari from The ‘Split’ Collection of Kharoṣṭhī Texts (Falk H. 2011). Scholars have reported that a full version of a Gandhari Arthapada has been discovered (Salomon R. 2018) and is now held in a private collection, perhaps one day it will be made available to be translated.

In the meantime we have the two fragments below, as I'm not versed in Gandhari I've not provided a translation of the verses. However, being an Indian Prakrit it is closely related to Pali and so I've included the Pali parallels with English translations of three of the verses as comparison. I've also provided a translation of the equivalent parallel verses appearing in the Chinese version (Yi Zu Jing) which would have been originally translated from a Gandhari Arthapada in around 229 CE by Zhi Qian. 

All the above is now available via the book, Selected Verses from the Chinese Arthapada - Yi Zu Jing : Including two parallel Gandhari fragments. It includes all the translation work published on this blog with the verses rearranged into there original order for ease of reading.

Gandhari Arthapada Fragment and Text Side 1.

Gandhari Arthapada Fragment and Text Side 2.

Bibliography

Verse 8. Sutra Five - The Mirror King

For himself there are no [doctrines] what doctrines could there [be left] to follow?

A performer of doctrines seeks truth by correct actions,

But an observer of precepts seeks for truth [also],

Having completely [gone] he does not return back to the multitudes.

自無有何法行？　

Zì wú yǒu hé fǎ xíng?　

本行法求義諦，

Běn háng fǎ qiú yì dì,

但守戒求為諦，　 

dàn shǒu jiè qiú wèi dì,　

度無極眾不還. 

dù wújí zhòng bù hái.

Parallel: The Pali Sutta Nipata, Atthakavagga, Chap. 5, Verse 801

Discussion: 法 (fǎ) in the 1st and 2nd line I've translated as doctrines, Sanskrt: dhárma.

Bibliography

Verse 6. Sutra Five - The Mirror King

Determinedly, not desiring to be depended on both sides,

From [one] beginning to [another] beginning he has given up worldly attachments,

For in both sides he does not dwell,

Comprehending the way of insight he obtains true calm abiding.

悉無願於兩面，
Xī wú yuàn yú liǎngmiàn, 　　
胎亦胎捨遠離，
tāi yì tāi shě yuǎnlí,
亦兩處無所住，　
yì liǎng chù wú suǒ zhù,　
悉觀法得正止。
xī guān fǎ dé zhèng zhǐ.

Parallel: The Pali Sutta Nipata, Atthakavagga, Chap. 5, Verse 801

Discussion: In the last line I have translated 觀法 (guān fǎ) as the way (or techniques) of insight, Sanskrit vipaśyanā and 止 (zhǐ) as calm abiding, Sanskrit equivalent: śamatha.

Bibliography

Verse 5. Sutra Five - The Mirror King

Already given up and discarded [views] he has gone beyond,

Abandoning views he is dependent on no one.

Not [pursuing] self-knowledge to appear as one as clever,

Although with what one sees and hears one still practices insight.

是已斷後亦盡，　　
shì yǐ duànhòu yì jǐn,
亦棄想獨行得
yì qì xiǎng dúxíng dé
莫自知以致黠，
Mò zì zhī yǐzhì xiá,　　
雖見聞但行觀。
suī jiànwén dàn xíng guān.

Parallel: The Pali Sutta Nipata, Atthakavagga, Chap. 5, Verse 800

Discussion: 觀 (guan) in the forth line I have translated as insight, the Sanskrit equivalent being vipaśyanā.

Bibliography

Verse 2. Sutra Five - The Mirror King

He is always conscious to attain the highest virtuous deeds,

The greatest in what he sees and hears.

Already sunken and bound by the five life dwellings,

Can he really in his supreme conduct surpass another.

常自覺得尊行，
Cháng zì juédé zūn xíng.　　
自聞見行無比。
zì wén jiàn xíng wúbǐ.
已墮繫世五宅，　　
Yǐ duò xì shì wǔ zhái,
自可奇行勝彼。
zì kě qíxíng shèng bǐ.

Parallel: The Pali Sutta Nipata, Atthakavagga, Chap. 5, Verse 797

Discussion: 世五宅 (shì wǔ zhái) in the 3rd line translated as the five life dwellings, could possibly be understood as the five skandhas (Sanskrit).

Bibliography

Verse 1. Sutra Five - The Mirror King

Finding himself in darkness yet [declaring] those other [views] inferior,

Grasping in confusion with outflows exposed when will he [ever] have insight?

He is without a path himself yet speaks of much learning and knowledge,

But in confusion and laking effort when will he [ever] be liberated?

自冥言是彼不及，　　
Zì míng yán shì bǐ bùjí,
著癡日漏何時明？
 zhe chī rì lòu héshí míng?
自無道謂學悉爾，　　
 Zì wúdào wèi xué xī ěr,
但亂無行何時解
 dàn luàn wú xíng héshí jiě?

Parallel: The Pali Sutta Nipata, Atthakavagga, Chap. 5, Verse 796

Discussion: 漏 (lòu) in the second line translated as outflows is the Sanskrit equivalent of āsrava and in Pāli as āsava.

Bibliography

Verse 6. Sutra 4 - Makara Brahman

He has no doubt regarding any dharma,

To what one sees and hears or thinks,

Practicing with complete understanding he exerts his faculties thoroughly,

Who here can act as one in the world possessing the five spiritual faculties?

一切法無有疑，

Yīqiè fǎ wú yǒu yí,　　
至見聞亦所念，

zhì jiànwén yì suǒ niàn,
諦見聞行力根，　　 

dì jiànwén xíng lì gēn,
誰作世是六衰？
shuí zuò shì shì liù shuāi?

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 4, Verse 793

Discussion: 六衰 (liù shuāi) in the last line is the Sanskrit equivalent of ṣaḍ-indriya. Which can be translated as the five spiritual faculties. In the Pali canon these are: faith, energy, mindfulness, concentration and wisdom. 

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Verse 5. Sutra 4 - Makara Brahman

Constantly seeking awakening by means of observing precepts,

Those suffer when in servitude to apperceptions,

The reciter of knowledge even a little enters a path, 

Not correcting their doctrines,  the wise possess understanding.

常覺意守戒行，　　
Cháng jué yì shǒu jiè xíng,
在上行想彼苦，
zài shàngxíng xiǎng bǐ kǔ,
念本念稍入行，　　
niàn běn niàn shāo rùxíng,
不矯言審有黠。
bù jiǎo yán shěn yǒu xiá.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 4, Verse 792

Discussion: The Pali parallel verse could be read as indicating Brahmanic knowledge in the 3rd line.

Bibliography

Verse 4. Sutra 4 - Makara Brahman

For knowledge he goes forward to [another] teacher, unmindful he abandons [the former],

Those existing [in this way] are [unable] to cross the four seas,

Giving up in going forward they remember not their [past] suffering,

After only some consideration they are easy bond too ideas.

悉棄上莫念後，

Xī qì shàng mò niàn hòu,　　
有是行度四海，

yǒu shì xíng dù sìhǎi,
直行去莫念苦，　　 

zhíxíng qù mò niàn kǔ,
有所念意便縛
yǒu suǒ niàn yì biàn fù.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 4, Verse 791

Discussion: 四海 (sìhǎi) translated as the four seas in the second line, refers to the flood of cravings, existences, dogmas and ignorance, as described in other buddhist texts. The second line in the Pali parallel is given in the negative, I've followed this lead which gives a better fit in the context of the whole verse.

Bibliography

Verse 3. Sutra 4 - Makara Brahman

One following different doctrines there is no attainment [of purity], they have departed,

From what one sees and hears, the clinging to precepts and conduct [the true brahman] goes beyond,

Neither himself tainted by fault or merit,

With expounding [of self-view] brought to an end and given up, no self praise [remains].

從異道無得脫，
Cóng yì dào wú dé tuō,　　
見聞持戒行度 
jiànwén chí jiè xíng dù,
身不污罪亦福，　 
shēn bù wū zuì yì fú,　
悉已斷不自譽. 
xī yǐ duàn bù zì yù.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 4, Verse 790

Discussion: In the Pali parallel of this verse the Brahman is stated.

Bibliography

Verse 1. Sutra 4 - Makara Brahman

Cleansed from self-view there is no sickness [remaining],

Trusting this one sees clearly and comprehends the purity of oneself,

Understanding this to be so he knows it to be the [highest] perfection, 

Cutting off suffering by practice he comes to realisation by [means of] under takings.

我見淨無有病，　
Wǒ jiàn jìng wú yǒu bìng,　

信見諦及自淨，
xìn jiàn dì jí zìjìng,
有知是悉可度， 
yǒu zhī shì xī kě dù, 
苦斷習證前服。
kǔ duàn xí zhèng qián fú.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 4, Verse 788

Discussion: 我見 (wǒ jiàn) in the first line translated as self-view is the Sanskrit equivalent of ātmadṛṣṭi. Can mean: belief in a permanent, independent existing self etc.

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Verse 7. Sutra Three - Sundari

The [wise] seize onto nothing, not anywhere do [doctrines] remain, 

With no desire to go on being born in the three realms,

[Though some] act ignorantly, the wise have completely ceased,

Why go on existing in this place?

不著餘無所有，　
Bùzháo yú wú suǒyǒu,　
行不願三界生,
xíng bù yuàn sānjiè shēng,

可瞑冥悉已斷，　

kě míng míng xī yǐ duàn,　
云何行有處所？
yún hé xíng yǒu chùsuǒ?

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 3, Verse 786

Discussion: 瞑 míng in the 3rd line can literally be translated as, close the eyes. I've translated it as ignorantly.

Bibliography

Verse 6. Sutra Three - Sundari

If having been grasped by [teachings]
[it is difficult] to turn around and abandon them,

One holds on to new teachings [after] considering them,

Seeking to gain the correct [understanding], other [teachings] must be voided,

Therefore they speculate [others to be] empty, baseless and void.

所我有以轉捨，
Suǒ wǒ yǒu yǐ zhuǎn shě,
鱻明法正著持，
xiān míng fǎ zhèngzháo chí,

求正利得必空，
qiú zhèng lìdé bì kōng,
以想空法本空.
yǐ xiǎng kōng fǎ běn kōng.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 3, Verse 785

Discussion: This verse varies somewhat to the Pali in the last two lines.
I've translated 空法 kōng fǎ, in the 4th line as empty, Sanskrit equivalent: sūnyatā.

Bibliography

Verse 5. Sutra Three - Sundari

Not withdrawing [some] declare whatever dharma [that is preferred],

Slandering the noble they are fearful themselves of not being liked,

[Free] from views the noble act without guilt or outflows,

With no need of speculation how can one be angry or pleased?

法不匿不朽言，　
Fǎ bù nì bùxiǔ yán,
毀尊我不喜恐，
huǐ zūn wǒ bù xǐ kǒng,
自見行無邪漏，　　
zì jiàn xíng wú xié lòu,
不著想何瞋憙？
bù zháo xiǎng hé chēn xī?

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 3, Verse 784

Discussion: This verse varies somewhat to the Pali. I've translated 漏 lòu, in the 3rd line as outflows, Sanskrit equivalent: āsrava.

Bibliography

Verse 1. Sutra Three - Sundari

Some wrong thinking ones teach deficiently,

Confident, truth minded ones speak virtuously,

When arguments come-around the noble one does [not] get involved,

Having given up good and evil, the [sage] is not concerned.


亦毀於少言，
Yì huǐ yú shǎo yán,
多言亦得毀，
duō yán yì dé huǐ,
亦毀於忠言，　
yì huǐ yú zhōngyán, 　
世惡無不毀。
shì è wú bù huǐ.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 3, Verse 780

Discussion: The negative is used in the Pali in the third line. Muni (sage) appears in the fourth line in the Pali parallel.

Bibliography

Verse 8. Sutra Two - King Udayana

Having understood perception with insight one crosses over the flood,

Attachment to the self the noble one does not estimate,

Having not done so [already], determined remove the [arrow] abandon [possessions],

That without doubt [will] cause you to indulge in [this world or another].

覺想觀度海，　　
Jué xiǎng guān dù hǎi,
有我尊不計，
yǒu wǒ zūn bùjì,

力行拔未出，　
lìxíng bá wèi chū,
致使乃無疑

zhì shǐ nǎi wúyí.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 2, Verse 779

Discussion: The noble one in the second line reads muni in the Pali parallel. I've ended with, this world or another as found in the Pali to help complete the verse.

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Verse 6. Sutra Two - King Udayana

They act in ways as to endure anguish upon themselves,

Like fish floundering in a dried up river,

Being able you should act as an unselfish person,

[Not] one who continually accumulates rounds of existences.

自可受痛身，　　
Zì kě shòu tòng shēn,
流斷少水魚，
liú duàn shǎo shuǐyú,
以見斷身可
yǐ jiàn duàn shēn kě
三世復何增
sānshì fù hé zēng

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 2, Verse 777

Discussion: Jiàn-見 has the connotation of being and acting kindly or receiving (as in a guest) etc. I've translated it here as unselfish in the 3rd line, due to the emphasis placed on it. Sānshì - 三世 can function as a phrase referring to the Three Realms of past, present, future. Here I've translated it as rounds of existences in the last line.

Bibliography

Verse 5. Sutra Two - King Udayana

They roam [around] in the world of sorrow,

Craving the continuous stream of birth and death,

At the time of their death they are fretful and resentful,

Berating they follow craving for existences-after-existences. 

展轉是世苦，　　
Zhǎnzhuǎn shì shì kǔ,
生死欲溪流，
shēngsǐ yù xīliú,
死時乃念怨，　　
sǐ shí nǎi niàn yuàn,
從欲詆胎極。
cóng yù dǐ tāi jí.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 2, Verse 776

Discusion: I've translated  tāi - 胎 (English, origin) and jí - 極 - (English, end, utmost, extremity etc) as   becoming-after-becoming or existence-after-existence, as the Pali parallel of the same verse uses bhavābhavesu (bhavābhava) in the forth line. Bhava having the connotation of: origin, birth, becoming, existence etc 

Bibliography

Verse 1. Sutra Two - King Udayana

Bound to their hut from where one has many cravings,

Dwelling where they are covered over by their evil,

Because of being covered over they are far away from the right path,

With desiring thoughts, it's difficult to act wise.

繫舍多所願，
Xì shě duō suǒ yuàn,　　
住其邪所遮，
zhù qí xié suǒ zhē,
以遮遠正道，
yǐ zhē yuǎn zhèng dào,
欲念難可慧。
yùniàn nán kě huì.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 2, Verse 772

Discussion: In the Pail parallel the zhèng dào -正道 (right path) reads as solitude.

Bibliography

Verse 6. from Sutra One - Jié, Greedy King

Therefore, the reciter with attentive mind,

Far away from craving, not having committed them,

Determined, seeks to crossover the [flood],

Like one rowing a boat until it reaches the far shore.

故說攝意，
Gù shuō shè yì,
遠欲勿犯，
yuǎn yù wù fàn,
精進求度，　
jīng jìn qiú dù,
載船至岸。
zài chuán zhì àn.

Parallel: The Pali Sutta Nipata, Atthakavagga - Chap. 1 Verse 771

Discussion: I’ve used the word flood in the 3rd line as it appears in the Pali parallel to complete the sentence in english.

Bibliography