_Our Buddha_ in an Aśokan inscription

7/28/2019 _Our Buddha_ in an Aokan inscription

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THE JOURNAL

OF THE INTERNATIONAL ASSOCIATION OF

BUDDHIST STUDIES

EDITOR-IN-CHIEF

A . K. Narain

EDITORS

Heinz Bechert Leon Hurvitz

Lewis Lancaster A.W. MacDonald

B. J. Stavisky A lex Waym an

ASSOCIATE EDITOR

Stephen Beyer

Volume 1 Number 1 1978c/o Department of South Asian Studies, University of Wisconsin, Madison,

Wiscons in 53706


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CONTENTS

I . A R T I C L E S1. B udd hism and Pol i t i ca l Po w er in K ore an H is to ry , 9

by S. Keel2 . M a h a m a u d g a l y a y a n a ' s S e r m o n o n t h e L e t ti n g -i n a n d N o t 2 5

Let t ing- in (of Sens i t ive Inf luences ) , by E. Waldschmidt3 . T h e M a h a s a m g h i k a a n d t h e T a t h a g a t a g a r b h a , 3 5

by A . Way man

I I . S H O R T P A P E R S1. Va j rayana in G os tan a-de sa , by H. W. Bailey 5 32 . " O u r B u d d h a " i n a n A s o k a n I n s c r i p t i o n , by A. K. Narain 5 73 . The Story of Vyasa and KasTsundarT, by L. Zwilling 654 . New Areas of Rese arch for Arc haeo logi s t s and 71

B u d d h o l o g i s t s , by G. Tucci

I I I . B O O K R E V I E W S1 . A n A n t h o l o gy o f Bu ddh i s t Ta n t r i c Song s : a S t u dy o f 77

the CaryagTti , by Per Kvaerne2 . Ti b e t an M ed i c i ne : Wi t h Spec ia l Re fe r ence t o Yo gasa t aka , 81

by Vaidya Bhagwan Dash

I V . N O T E S A N D N E W SOn Bud dh i s t Te x t I n fo rm a t i on (B .T . I. ) o f t he In s t i t u t e 87

for Advanced Studies of Wor ld Rel ig ions ( IASWR),N e w Y o r k , by R. A . Gard

V . O B I T U A R YP. L. Va i dya , by P. V. Bapat 9 1


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"Our Buddha" i n an Asokan Insc r ip t i onby A. K. Narain

A new version of the Minor Rock Edict I was discovered at Ahrau-ra village in th e M irzapur District of U ttar Pradesh in 1 9 6 1 . Th ediscovery was announced in a daily newspaper report of 11thNovember 1961 1 and a critical edition of the inscription was published by me in Bhara ti, Research Bulletin of the College oflndo-logy, Banaras Hindu University, Varanasi.2 Later other editions ofthis epigraph were also published.8 It is inscribed on the upper surface of a boulder, about a hundred yards from a temple of thegoddess BhandandevT situated on the same hill. The inscription isengraved in a roughly rectangular space measuring 3' 10" x 2' 9",and it consists of eleven lines containing 25 to 27 letters each. Thewriting is in a fairly satisfactory state of preservation. The first sixlines have been damaged and are only partly extant but the lastfive lines are complete. The characters of the inscription are earlyBrahml as found in the Asokan edicts. Its language is the Magadhiform of Prak rit, close to Pali. More than a do zen versions of thisMinor Rock Edict of Asoka have been found from various parts ofIndia. The significance of this Ahraura version lies in the fact thatit begins and ends differently from the other known versions andbecause of a reference to the Buddha. The text of the epigraph asedited by me and my translation are given below:57


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TEXT1 ya \ja] ta2 dhika . . .3 [na] cha badham palakamte4 cha palakamte [1 ] etena5. arhtala misam deva kata [ 1 ]6 . palakama [sa] . . . . tvana va sakya papotave khudakena pi7. palakama minena vipule pi svg [sa] kye aladhetave [ I ]

etaye athdye8 . iyam savane [ I ] khudaka cha [o r ya] udala cha palaka-mamtu [ I ] arhta pi cha janarhtu [ I ]9 . chila thitike cha palakame hotu [ I ] iyam cha athe vadhi-

sati vipulam pi cha10 . vadhisati [ I ] diyadhiyam [a ] valadhiya vadhisati [ I ] esa

savane vivuthena [ I ]ll.duve sapamna lati sati amm am (mham) [? cha] Budhasa

salile alodhe [ti]

T R A N S L A T I O N 4

1. (Thus says the k ing , the Beloved of Gods2 . Fo r mo re tha n t w o an d a hal f years I have b ee n a lay d is

cip le; )3 . (bu t I have no t i ndeed) made any exer t ion g rea t ly ( i . e .

have not led the re l ig ious l i fe v igorously) .4 . ( It is on ly fo r ab ou t m or e th an a yea r t ha t I have en te re d

the order and) have led the re l ig ious l i fe v igorously .5 . D u r i n g t h is p e r i o d (in J a m b u d i p a t h e g o d s , w h o w er e u n

f av o u r ab l e t o men ) h av e b een mad e f av o u r ab l e .6 . (This is ind ee d the resu l t ) of lea ding a t ru ly v igoro us re

l ig ious l i fe . Nor i s th i s to be a t ta ined only by great (or r ich) menb u t ev en b y t h e h u mb l e ( o r l o w l y ) .

7 . T he g rea t he aven can be ob ta in ed by l ead ing a t ru ly v igor ous re l ig ious l i fe . For th i s purpose8 . is t h is p r o c l am a t i o n . M ay ( t h e r e f o r e ) b o t h t h e h u m b l e an d

the great (or r ich) lead a t ru ly v igorous re l ig ious l i fe . Let thosedwel l ing on the ou t sk i r t s a l so know th i s .

9 . A nd m ay the t ru ly v igoro us re l ig ious l ife be en du r in g . (Iam su re) t h i s ob jec t wi l l g row, wi l l i ndeed immense ly5 8


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1 0 . grow (and , wha t i s more , ) the in i t ia t ive energy wi l l g rowon e and a ha l f fo ld . (No w) th is pr oc lam at i on ( is m ad e) pub l ic ly( o r o p e n l y ) .

1 1 . T w o (h un dr ed an d) fi fty -s ix n ig hts (days) a f te r having enshr in ed th e re l ic s of ou r B ud dh a or T w o h u n dr ed an d f if ty- sixnights ( i .e . days) are over s ince the re l ics of our Buddha were ensh r ine d (by m e ) .

La te r ed i to rs of th is ep igraph hav e d i ffe red f rom m e in som eof the i r r e a d ings a nd in t e rp r e ta t ions . M os t ly the se d i f f e r e nc e s a r eof a minor na ture and may be ignored . But some a re of v i ta l l in gu i s t i c a nd h i s to r i c a l im por ta nc e . 5 I am tak in g up o nly o ne ofthe m he re , i. e. t he r e a d ing a nd m e a n in g o f the w ord s ammam(mham ) (? cha) Budhasa salile.

All agree on the reading Bud has a . Bu t th e re is a d isa gree m enton the r e a d ing , a n d / o r the m e a n in g , o f the p r e c e d ing tw o o r th r e ele t ter s . V. V . M irashi read i t as samvamsam , and pre f ix in g i t w i thBudhasa fou nd in it a re fe ren ce to th e Samyaksambuddha.6 S.S a n k a r a n a r a y a n a n r e a d i t n o d o u b t a s ammam b u t to ok i t a s s t a nding for Skt . asmarh, a n d i n t e r p r e t e d asmam Budhasa salile t o m e a nB u d d h a ' s i m a g e i n s t o n e . 7 D . C. Sircar rea d t he w or ds as am mam-[ch]e Buddhasa salile and t rans la ted the re levant pa r t o f the sentenc e as "s inc e t he re l ic s of the B ud dh a asc end ed ( i . e . w ere caus edto be in s t a l l e d by m e on) the p la t fo rm ( fo r wor sh ip ) . " 8

In the case of Mirash i 's r eadin g , wh i le h is in te rp re ta t io n m ak esi t c l e a r tha t t he in sc r ip t ion doe s r e f e r to the S a m ya k S a m buddhai .e . G a u ta m a B u dd ha , a nd th a t the r e is n o wo rd o r l e t t e r l ike amt o m e a n " s inc e " , h i s r e a d ing o f sa in p lace of a is un ac ce pt ab le onpa le ogra ph ic a l g r ou nd s . S a nk a ra n a ra y a n a n ' s r e a d ing o f the in i ti a lle tt er a as 5 in ammam, a ls o is u n w a r r a n t e d p a l e o g r a p h i c a l l y ;and h is de r ived meaning of the word , i f accepted , wi l l take theo r ig in a nd h i s to ry o f the B u dd ha im a ge ba c k to the t im e o f Aso kafor w hic h th e r e is ha rd ly any ev id enc e . D . C . S i rca r ' s r ead ing ,tho ug h pa la e og ra ph ic a l ly c o r r e c t , unne c e ssa r i ly t a ke s r e c ou r se tothe b r e a k ing o f am f rom the word ammam a n d j o i n i n g mam t othe fo l lowing che, which i s no t a t a l l d is t inc t , in order to have twose pa ra te word fo rm a t ions a s am mamche. D . C. Sircar , w h o is fon dof Sanskr i t i s ing a Magadhl -Pa l i o r Prakr i t tex t of an insc r ip t ion be fore in te rpre t ing i t , does so in th is case a lso , and Sanskr i t i ses h isreading of the 11 th l ine of the insc r ip t ion as : etat sravanam vyu-5 9


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shitena [maya sravitam] dve shatpahchasadratri-sate yat (=yatah)mancham Buddhasya sanram [=deh-avaseshah] arudhamiti, a n dt r ans la te s the who le sen tence a s " th i s dec la ra t ion i s (made by meas I am ) a wa y (on a to ur o f p i lg r image) fo r 2 56 n igh ts since t h ere lics o f th e Bu dd ha rose to ( i .e . w ere caused by m e to be in s ta l ledo n ) t h e p l a t f o r m . " 9 He argues tha t the use of the w or d am forS k t . yat i n the sense o f " s ince" i s "o f t en me t wi th in Asokan r e co rd s , " b u t gives on ly one exa m ple f rom Sahas ram ve r s ion o fM R E I : 1 0 am upasake sumi " ( S k t . yat (ahath) upasakah asmi),' s ince I am (have been ) a lay fo l lowe r (of the Bu d d ha ) . ' " T he amof Sahasram version of MRE I is in l ieu of yam of o the r ve r s ions .Obv ious ly S i r ca r has been t empted to t ake the am of the 11th l ineof Ahraura in the same sense as the am of the 1s t l ine of Sahasram.G eograp h ica l ly , a l so , A hrau ra and Sahas ram seem to be lo ng to thesam e l inguis t ic zo ne . But we mu st n o t e the d i f fe rence in b o th thecon ten t and the con tex t o f these two wide ly sepa ra ted l ines o f thetw o vers ions of the M RE I . We m us t a lso n o t fo rge t th a t t heA hra u ra ve rs ion make s a ve ry sign if ican t de pa r tu re f rom o th e rvers ions in i ts 11 th l ine, ju s t as M aski an d Gu jarra vers ions do inm ak in g a r e f e rence to t he pe r son a l nam e of As oka . I do n o t seeany necess i ty o f u s ing the Sahas ram example . The syn tax o f onenee d n o t be app l i ed to an o th e r . M oreover , I do no t r ead sata b u tsati i n the Ahrau ra ve r s ion ( fo r hundred ) and in te rp re t i t acco rd ing ly . In Ahrau ra the med ia l i in sati is very cle ar an d , in m y op inion , i t can be so read a lso in Sahasram. Duve Sapamna (= two fif ty-s ix ) is a se l f -co nta ine d co l loq uia l exp ress io n for " tw o (h un dr edand) f i f ty s ix ." Sati, i f i t must be read as sata for whic h I d o n o tsee any jus t i f ica t ion , co m ing as i t doe s a f te r lati, is no t r igh t lyp laced fo r u sua l co ns t ru c t io n in the sense o f ' hu nd re d . '

I f Sircar 's am i s syn tac t ica l ly i r re levant , and h is read ing satafor sati i s unusual ly p laced , h is des i red meaning , the read ing ofmahcha, i s a l so seman t i ca l ly p rob lemat ic . The word mancha i s no tve ry co m m on in Pali o r P rak r i t , an d , m ore ove r , i t m ean s gene ra l ly' b e d ' o r ' c o u c h , ' 1 2 and n o t 'p la t fo rm . ' I t is on ly in San skr i t tha t i tm ean s a 'p la t fo rm ' , and i t s usage in the req ui r ed sense is ha rd l ye v e r a t t e s t e d . 1 3 Also , the whole idea , and the express ion of i t inthe manner o f D.C. Si rcar ' s t rans la t ion , tha t the re l ics o f theB ud dh a ' r o se t o ' o r ' a sc en de d ' a p la t fo rm seem ra the r pe cu l i a r .The r e l i c s , to the bes t o f ou r knowledge , were ' en sh r ined ' in as tupa , and on ly in some cases l a t e r they cou ld be ' kep t ' f o r wor -6 0


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ship in a C ha i tya , or pe rha ps ev en in a V ihara . T he idea of havingrel ics on or in (?) a 'p la t f o rm ' is s t ran ge to say th e least . Th is isw h y, pe rh ap s , D.C . S i rca r has a l so som e d i f f icu l ty in exp la in in g i twhen he re fe r s t o t he Buddh i s t t r ad i t i on accord ing to which , a s heq u o t e s , " A s o k a b u i l t t h e A s o k a r a m a a t P a t a l i p u t r a a n d n o le sst h a n 8 4 , 0 0 0 B u d d h i s t monasteries [ i t a l i c s m i n e ] 1 4 in various c i t iesw i th in h i s em pi re . I t i s , o f co ur se , d i f f icu lt to say w h e t he r th e re lics of th e B ud dh a s ta ted to have be en ins ta l led b y A so ka in th ee d i c t u n d e r s t u d y w e r e e n s h r i n e d i n t h e A s o k a r a m a ; b u t t h e possibility [ it a li c s m ine ] is t h e r e . " 1 5 In the same con tex t l a t e r , S i rca rno te s abou t Hs i i an Tsang ' s r e fe rence to Asoka ' s da i ly p rac t i c e o fo f fer ing w orsh ip a t t he s to ne bea r ing th e Bu dd ha ' s foo tp r in t s i n s t a ll ed a t Pa t a l ipu t ra , and rem ark s "w h e t h e r t h i s was ensh r ined inthe A sok a ram a can no t be de t e rm ine d . I t is a lso d i ff icu l t t o s aywhether i t i s the same s tone which has been re fe r red to in theed ic t unde r s tudy a s t he mancha> on w hich t he re l ic s of the B ud dh aw e r e i n s t a l l e d f o r w o r s h i p . " 1 6 Sircar has given an incorrect reference he re , and makes an unnecessa ry tour de force in his use ofHs i ian Tsan g ' s i n fo rm a t io n .

W e a r e n o w l e f t w i t h " O u r B u d d h a , " m y r e a d i n g ammam chaBudhasa. I f ind in th i s a re fe ren ce to "o u r Bu d d h a , " i .e . th e Sak ya-m u n i G o t a m a B u d d h a , as d i s ti n g u i s h e d f ro m a n y o t h e r B u d d h akn o w n in As oka ' s t im e , e .g . K on aga m ana , one o f t he p rev iousBuddhas , men t ioned in t he Nig l i s aga r i n sc r ip t ion o f Asoka . 1 7

In c r i ti c is ing m e , S i rca r ha s no te d t ha t " i t is ex t rem e ly do ub t fu l whe the r a devo tee o f t he Buddha would re fe r t o t he ob jec t o fh is venera t ion in an endear ing fashion as 'our Buddha ' in the ageof Asoka when he was be ing worsh ipped a s a g rea t d iv in i ty . " 1 8S . S a n k a r a n a r a y a n a n r e m a r k s t h a t " t o d i s ti n g u is h G a u t a m a B u d d h af rom the o th e r Bu dd has , l i ke B ud dh a K an ak am a (s ic ) o f t h e Niga liSagar p i l l a r insc r ip t ion Asoka uses , a s fa r a s we know, e i the r Sakya-muni o r Bhagavat as ep i th e ts of th e form er . We have ye t to k n o wthe use of amhath i n t he Asokan insc r ip t ions fo r t he above pur p o s e . " 1 9

I ha d a l rea dy n o te d in m y or ig ina l a r t ic le th a t ammam =amham (Pa l i ) i s a form of the pronoun of the f i rs t pe rson , asmad(Sk t . ) amha (Pa l i ) , in th e geni t ive p l ur a l ; th e o th er fo rm is amhakam.In su pp or t o f t he se fo rms I have q uo te d a ru l e f rom th e g ram m aro f M o g g a l a n a . 2 0 Th ere is n o jus t i f i c a t io n fo r sp l i t t i ng th e w or d andregro up in g the l e t t e r s a s S i rca r ha s d on e . Sa nk a ran a ra yan an does6 1


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n o t do th a t , and th e re is no d i f fe rence be tw ee n h i s r e ad ing andm ine so far as t he w or d fo r m a t io n is co nc e rn ed ; he on ly adds anon-ex i s t i ng med ia l s t roke and reads a ins tead of a . I t seems thep r o b l e m f o r t h e m h a s n o t b e e n s o m u c h r e l a t e d t o p a l a e o g r a p h y ,o r t h o g r a p h y o r g r a m m a r a s t o t h e u s ag e o f t h e p h r a s e ' o u r B u d d h a , 'w h i c h I t h o u g h t w a s k n o w n t o P a l i . 2 1 I t is t ru e th a t t he B ud dh aw a s m o s t c o m m o n l y r e f e r r e d t o a s amhakam Bhagva in early Pal i , 2 2but i t i s s ignif icant that i t i s precise ly in the Sariradhatuvibhajanamsec t ion of the Mahaparinibbanasuttam of the Dighanikaya t h a tG o t a m a B u d d h a is re fe r red to as amhakam Buddho. In t e rven ing inin the s t ruggle for the d i s t r ibut ion of the re l ic s of the Buddha ,D o n a , t h e B r a h m a n , s a i d : Sunantu bhonto ma ma eka-vacham, amhakam Buddho ahu khantivado. Na hi sadhu yam uttampuggalassa,sarirabhage sty a sampaharo^ What be t t e r r e fe rence and wha t be t t e r c o n t e x t a r e n e e d e d i n s u p p o r t o f t h e e x p r e s s i o n ' o u r B u d d h a '( in t he Aso kan insc r ip t ion a t A hra ura )? On such spec ia l occa s ion sa posse s s ive expre s s ion deno t ing a t once a fe e l ing o f endea rmen tan d resp ec t i s ce r ta in ly n o t o ut of p lace . In th e case of As ok a ' suse of th e exp ress ion th e re is , in fac t , th e add i t ion a l ju s t i f ic a t io ntha t he was ob l iged to ma ke a d i s t i n c t ion b e tw een the p rev iousB u d d h a K o n a g a m a n a , w h o s e s t u p a w a s e n l a rg e d b y h i m , a n dG o t a m a B u d d h a , in w h o m h e h a d t a k e n re f u g e , a n d all o f w h o s esay ings he cons ide red a s "we l l s a id" (subhasite).24 , S t u p a s w e r ehis tor ica l markers as we l l a s objec ts of worship , and re l ic enshr in-m en t was an occa s ion w hen A sok a cou ld n o t have he lped be ingp e r s o n a l a n d e m o t i o n a l . H e w a s g e n e ra l ly r e l u c t a n t in m e n t i o n ing the B ud dh a , a s he w as in g iv ing h is ow n p ers on a l n am e, in h i se p i g r a p h s , b u t h e m a d e e x c e p t i o n s t o t h e r u le w h e n h e w a n t e d t oor when he fe l t i t necessa ry . 2 5

N O T E S

1. The Leader, A l lahabad , 11 th N ovem ber , 1961 .2 . No. 5, Part I , 1961-62, pp. 1-9.3 . V.V . Mirashi, Bharatt, No. 5 , Par t I , 1961-62 , pp . 135-40; S .

Sankarana rayanan , Indian Historical Quarterly, vol . XX XV I, pp . 23 9 ff.4 . This includ es also a tran slat ion of the first 6 lines of the in scr iptio n,

which are damaged, based on the readings from the other versions of theM R E I .62


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5 . e.g. the words palakama, avaladhiya, vivuthena e t c .6. Mirashi , op. ci t .7. Sankaranarayanan, op . c i t . , pp . 2 2 0 - 2 2 1 .8. Si rcar , op. ci t . , pp. 248, ear l ier on page 244 ins tead of 'ascended' heuses the express ion ' rose to. '9 . Si rcar , op. ci t . , p . 244.

10. Sircar op. ci t . , for the te xt of Sa hasram version of MRE I see E.Hul tzsch , Corp us Inscriptionum Indicarum, vol. 1, Inscription of Asoka(Delhi /Varan as i , Re pr int , 1 96 9) , p p . 169 ff.

11 . I t is interest ing to note B.M. Barua's remark in his Asoka and hisInscriptions, pt 11 , 96 (Calcut ta , 19 68 ) . "In m any an ins tance the sys tem ofspel ling and gram m atical forms have bee n d eterm ined by the law of R hy thmand Cadences or the l aw of Eu pho ny governing the con s t ruc t ion of senten ces ."12 . T.W. Rhys Davids and Will iam Stede, ed. The Pali Text Society'sPali-English Dictionary, (London, PTS, 1921) p . 139 . q . v . manca. Earliestuse of the word is in Vinaya Pitaka, (PTS) IV.39.40 where four kinds of beda re men t i one d . Pali Sadda Mahannavo.

13 . Monier Will iams, Sanskrit-English Dictionary.14. Tradi t ion does not kno w a bou t con s t ruc t ion of 84 ,0 00 monasteries.

Th e refe rence as given by Sircar in his fn. 2 of p . 24 5 does no t me nti on monasteries but ' t opes . ' I do not know of any o ther source of h i s informat ion .

15. Sircar , op . ci t . , p. 2 4 5 . Th ere is n o eviden ce for this 'pos sibil i ty , ' imagined by Sircar . The source he has ci ted does not give any indicat ion to i t .16. According to Hsiian Tsang the stone was near the rel ic tope ( i .e. one

of the 84,000 stupas) not far south from the Prison of Asoka, and this wasnot par t of the Asokarama which was s i tuated in a di f ferent par t of Pata-l iput ra , and so the qu es t ion of rel ics , m en t ion ed in our inscr ipt ion , beingenshr ined in Asokarama does not ar ise.

17 . E. Hul tzsch , op . c i t. , p . 16 5.18 . Sircar , op. ci t . , p . 241.19 . Sankaranrayanan, op . c i t . , p . 220 .2 0 . Narain, op. ci t . , p . 6 . According to the rule nga hga kam namhi, of

Moggalana, 2 .2 3 2. See Bhikshu Jagad ish Kasy ap, Pali Mahavyakarana (Delhi /Varanas i , Mot i lal Banaras i Das , 2nd edn. 1963) pp. 55-56.

2 1 . Narain, op. ci t . , p. 6, fn. 1. At the t ime of the edit ing of the inscription I had collected some references for the expression amhakam Buddhain the T ip i t aka an d the A t thak atha . When I took up wr i ting the presentpaper I thought my relevant notes were here but I found later that they hadbeen left b ehin d in India. Ins tead of fur ther p os tp on ing doin g this no te I w roteto Miss I . B. Horner if she remembered some references off hand. I am verygrateful to her that she, in consul tat ion wi th Dr . W. Rahula, even though Igave her very shor t not ice, sent me one of the most impor tant references Ihad. My thanks are due both to her and to Dr . Rahula for thei r kindness andpr om pt h elp . I am sure there are oth er references bu t to which I can retu rnonly later in a sup plem enta ry pa per af ter my no tes are ret r ieved.

2 2 . Miss Ho rner has r ightly po int ed ou t in her let ter da ted 1s t Ju n e 197 8that " i t was more usual to speak about amhakam bhagavat, as at Dtgha, vol .63


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I l l , p. 211, top l ine. I do n ' t t h i nk Got am e was of ten spoken of as B u d d h ab y his c o n t e m p o r a r i e s . "

2 3 . Bhi kkhu J. Kashyap (ed) , The Dtghanikaya , (Nalanda-Devanagari-Paliser ies , Pal i Publ icat ion Board, Bihar Govt . 1958) , II p . 1 2 7 .2 4 . Hul tzsch , op. cit., p. 172.

2 5 . I am glad to acknowledge wi th thanks a communi ca t i on f r om Prof.K.R. Nor man , da t ed 2 2 nd J u ne , wh i ch r eached me af ter this shor t paper wasd o n e . It was very kind of Miss Horner to refer my enqui ry to Prof. N o r m a nalso. I am now i n f o r med of two more references to amhdkam Buddha, one inBuddhavamsa-Atthakatha, 252, and a n o t h e r in Theragatha-A tthakathd, I p .166-7 . Prof. N o r m a n has also drawn my a t t en t i on to one more edi t ion ofAhraura inscr ip t ion by J a n e r t (Abstdnde und Schlussyokalverzeichnungen ,p p . 267 ff), who also reads l ike me ammaih=ca=budhasa=salile=alodhe , buthe does not give a t r ans la t ion . I have not been able to see Janer t ' s a r t i c l e .Prof. N o r m a n has al so made some usefu l comments on other i ssues to whi ch Iwill refer hopefully in a la ter ar t icle .

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_Our Buddha_ in an Aśokan inscription