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HANDBOUND

AT THE

UNIVERSITY OF

TORONTO PRESS

MANUSCRIPT REMAINS OF

BUDDHIST LITERATURE
FOUND

IN

EASTERN TURKESTAN

FACSIMILES
WITH TRANSCRIPTS TRANSLATIONS AND NOTES
EDITED IN CONJUNCTION WITH OTHER SCHOLARS
,

A>

F.

C.I.E.

BY

RUDOLF HOERNLE
M.A..OXON. PH.D. TUBINGEN

VOLUME
PABTS

AND

MANUSCRIPTS IN SANSKRIT KHOTANESE


KUCHEAN TIBETAN AND CHINESE
II

WITH TWENTY-TWO PLATES

OXFORD
AT THE CLARENDON PRESS
1916

BL

SSI

OXFORD UNIVERSITY PRESS


EDINBURGH GLASGOW NEW YORK
BOMBAY
TORONTO
MELBOURNE

a o

l\l

=951

HUMPHREY MILFORD

PRINTED IN ENGLAND
AT THE OXFORD UNIVERSITY

LIST OF CONTRIBUTORS
BARNETT, Lionel D., M.A., Litt.D. (Cambridge), Keeper of Department
of Oriental Printed Books and
Manuscripts, British Museum,
Professor of Sanskrit at
University College,

fx>ndou:

Tibetan

Document.

CHAVANNES, Emmanuel-fidouard, Membre de


College de France

Inetitut, Professeur

au

Chinese Fragment.

KONOW,

Sten, Ph.D., Professor in the University of Kristifuiia, Norway:


Khofanese Manuscripts.

LE>I,

Sylvain, Professeur au College de France

LUDERS, Heinrich, Ph.D., Professor


of the Royal Prussian

Kuchean Fragments.

in the
University of Berlin,

Academy

of Sciences, Berlin, Ac.

Member
Sanskrit

Fragments.

PARGITER, F. E., M. A. (Oxford), late Judge of the High Court, Calcutta:


Sanskrit Vajracckedika.
F. W., M.A. (Cambridge), Hon. Ph.D.
(Munich), Librarian,
India Office, Reader in Tibetan in the
University of London,
Lecturer in Comparative Philology at
University College,

THOMAS,

London

Sanskrit Fragments.

a3

CONTENTS
PART

I
PAOl

LIST OF CONTRIBUTORS

GENERAL INTRODUCTION
LIST OF

i*

MANUSCRIPT REMAINS IN VOLUME

METHOD OF TRANSCRIPTION

ABBREVIATIONS

xvi

SANSKRIT TEXTS

VOCABULARY TO SANSKRIT TEXTS


PART

196

II

KHOTANESE TEXTS

214

VOCABULARY TO KHOTANESE TEXTS

330

KUCHEAN TEXTS

357

VOCABULARY TO KUCHEAN TEXTS


BILINGUAL FRAGMENT, CHINESE-KHOTANESE
BILINGUAL FRAGMENT, TIBETAN-KHOTANESE

.377
.387

...

VOCABULARY TO THE KHOTANESE OF BILINGUAL TEXTS

400
405

ADDENDA

410

ERRATA

412

VI

PART

GENERAL INTRODUCTION AND

SANSJCflJT

TEXTS

GENERAL INTRODUCTION
BY

A. F.

RUDOLF HOERNLE

first volume of this Series was to have been issued some years
Changes in the staff of Contributors, and other caus-ja over which
the Editor had no control have occasioned the delay. On the other hand,
the delay has enabled him to offer now what is practically a double

THE

ago.

volume.

A complete list of the Contributors is given on page v. To every


one of these scholars the Editor is under great obligation for their
valuable assistance, so patiently and ably rendered, often n the midst of
;

other exacting professional duties, towards the execution of a task, the


difficulties of which can be fully appreciated only by those who have
been actually engaged in it.
Especially is this so in the case of
Professors

Konow and

Ldvi,

who very kindly agreed

to deal with those

texts, or fragments of texts, which are written in what till quite recently
were known only as the unknown languages of Eastern Turkestan.

In that portion of Central Asia, as is now well known, there once


the early centuries of the Christian era, two distinct

prevailed, in

languages, which now are quite extinct, and have to be laboriously


recovered from oblivion. 1
Broadly speaking one was spoken in the
The northern language has been named
north, tlie other in the south.

Tokharl

by Dr.

F W.

K. Muller, 2 and the southern,

Northaryan by

unknown lan
succinct account of the discovery and identification of the two
guages is given in Professor Geiger s Inaugural Lecture (1912) as Prorector of the University
of Erlangen on Die archaeologischen und literarischen Funde in Chinesisch Turkestan und
1

ihre

P>edeutung

fur dieorientalische Wissenschaft, pp. 11, 12. where all needful references

will be found.
a

Tocharisch in Sitzungsberichte der Kgl. Preussischen Akademie derWissenschaften,


960. Also Prof. Siegand Dr. Siegling.tfuf., 1908, p. 916. See also Prof. Meillet,
Tokhwien in Indogermanisches Jahrbuch, 1913, rol. i, pp. 1, 9. Two other etilUwrn
,

1907,
1

Le

p.

Kasgamch used by Prof. Leumnnn, Ueber eine von den uubekannten


Mitt, lusiuns
in Memoires de 1 Academic Imperiale des Science* de
Literatursprachen
St. Petersboarg, 1900 (8er. VIII, vol. iv, No. 8), and
Shulespraohe , Buggerted by
Mr. Emil Smith, Die neuentdeckte Indo-germanische Sprache Mittejasiens in Videnskabs-

names are

Selskabet Skrifter (Claw II, 1910, No.

5).

GENERAL INTRODUCTION

aka language by Professor H. Liiders. 4


None of these names, however, based as they are on more or less dis
ethnic or historical considerations, has met with general

Professor E.

Leumann,

and

putable

In the

acceptance.
guggestion,

first

circumstances

seems

it

thrown out by Professor

preferable to adopt a
6
and to denominate

J. Kirste,

after the centre of the geographical areas, in which undoubtedly


were spoken, and from which most of their manuscript remains
once
they
In two masterly essays, recently published by
have been recovered.
Professors Sylvain LeVi and Sten Konow, it has been shown quite

them

of the territories in which


convincingly that the centres, or capitals,
the northern and wouthern languages once prevailed were Kuchar (or
7
Professor Ldvi did this service for
Kuche) and Khotan respectively.
the northern language in the Journal Asiatique for 1913 (Sev. XI,
vol. ii, pp. 311 ff.), while Professor Konow did it for the southern

language in the Journal of the Royal Asiatic Society for 1914 (pp. 339 ff.).
Professor Kirste had originally suggested the names Turfanisch and
Khotanisch but Turfan appears to be not so much the centre of the
,

as of a subordinate dialect of
territory of the northern language,

Professor Ldvi

uses the

name Kuchean (Koutche en)

it.

and following

name has been adopted in the present publication.


preferable to the alternative form Kuchari, adopted elsewhere,
because the latter might suggest not so much the dead language of

his

It

example, that

is

Zur nordarischen Sprache und Literatur

schaftlichen Gesellschaft in Stratsburg,

0.

1912,

29

p.

in Schriften der

Wisseu-

Heft.

Sitzungsberichte der Kgl. Preussischen Akadcmie der Wissenschaften, Berlin, 1913,


pp. 406 ff. It was first suggested by Dr. A. von Le Coq in Journal RAS., 1 909, p. 318. See
also Prof.Reichelt, Das Nordarische , in Indogermanisches Jahrbuch, vol. i, 1 i) 1 3, pp. 20ff.
*
See, e.g., Prof. Meillet, Les nouvelles langues indo-europeennes trouve cs en Asie
Centrale
pp. 5, 17, 18 (in Revue du Mois, 1912, vol. xiv, pp. 137, 149, 150); also
Prof. 8. Levi, in Journal BAS., 1914, pp. 958-9.
The first objection to Tokharl was made
in the Bulletin de 1 Academic
de
Baron
Statil-HolBtein, Tocharisch und die Spracbe I
by
Imperiale des Sciences de St. Petersbourg, 1909, pp. 479 ff., supported by Mr. E. Smith,
See
Prof. Konow, Vedic dasyu , &c., in Festschrift Vilhelm Thomson,
above, note 2.
1912, and Khotan Studies in Journal HAS., 1914, p. 343.
*
Also Prof. Konow in Gb ttinVienna Oriental Journal, vol.
vi, 1912, pp. 395-6.
gische Gelehrte Anzeitcen, 1912, pp. 532 ff., and in Journal RAS., 1914, p. 343.
7
Kuchar lies 41 42 N. lat., and 80 33 E. long. Khotan, 37 5 N. lat., and
80 I E. long. See my edition of the Bower Manuscript, Introd., p. i, footnote 2.
,

alw>

GENERAL INTRODUCTION
old Kuche, as the current language of modern

Kuchar/

xi

For similar

reasons of convenience the term Khotanese, rather than Khotani, has


been chosen to mark the dead language of Khotan.
9
Kuchean, as Professor Meillet and other scholars have shown, is an
Indo-European language of extremely early affinities with the two hitherto
known great western and eastern groups of that family of languages, its

affinity, curiously enough, being rather closer with the European than
the Indo-Iranian group.
In the present volume it is represented by
three detached folios from two manuscripts of the Buddhist Canon of the

Sarvastivadins, which are edited by Professor Sylvain l^evi (pp. 357 ff.).
The territory of Kuchar, 10 as Professor S. Ldvi has shown in (he

essay above referred to, was colonized by an Indo-European people at


some unknown date before the commencement of the Christian era. It
first emerges into history in the second century B.C., when it came into
contact with the Chinese Empire and its Annalists. It was then already
a flourishing and highly cultured little state under a dynasty which in

received from the Chinese the significant name of


had also already adopted the Buddhist religion,
which enjoyed a particularly flourishing period in the fourth century
A.D.
The state and its white dynasty lasted down towards the end

the

first

century

White

the

A. D.

It

(Po).

of the eighth century A.D., when both utterly disappeared from history
in the course of the political and racial convulsions caused
by the inroads

of Tibetans, Uigurs, and Arabs


About A.D. 1000 Turkish barbarism
had finished by triumphing over Aryan culture (JA. XI, ii, 380). But
the Kuchean language which is now totally extinct, and till recently was
utterly forgotten, is shown by recovered fragments of documents, dated
.

in years of the reign of King Swamate (Chinese Su-fa-tie) of Kuchar, to


still flourished as a
spoken language in the middle of the seventh

have

century.
8

old name is Kuche, as shown by Chinese transcriptions, in which there is no


the latter seems to be a late Turkish addition. See Prof. Levi in Journal KAS. for
ff. For the same
958
1914, pp.
reason, Mr. E. Smith had suggested his Shulesprache note 2.
9
Le Tokharien
in Indogermanisches Jahrbuch, 1913, rol. i,
Alto
pp. 12 ff.
Profs. Levi and Meillet, Etu les linguistiques sur les documents de la Mission Pelliot,
1912-13, fasc. i, iii, v. Also Prof. Levi in Journal RAS., 1914, p. 959.
10
Apparently including those of Uch Turfan and Aksu, both to the west of Kuchar.

final

The

GENERAL INTRODUCTION

xii

Khotanese, the other till recently utterly forgotten language of*


Eastern Turkestan, must be classed with the Iranian languages. The
study of it has the great advantage of being facilitated through the
recovery of several complete texts by Sir Aurel Stein in the immured
of Tun huang.
Two of these, being translations from the
Sanskrit of the Buddhist canonical texts of the Vajracchedika and the

library

Aparimitayuh Sutra, are edited


214 and p. 289).
(p.

in the present

volume by Professor Sten

JConow

As regards the territory of Khotan, Professor Konow, in the essay


already referred to, shows that during the time of the T ang dynasty of
China, it was known under the name of Huan-na, and was ruled by
a dynasty which bore the

Bidzaya.
official

He

also

documents,

name

of Wei-chih,

or, in its

shows that those two names occur


discovered

within

the

Khotan

Tibetan form,
dated

in certain

territory,

in

the

Khotanese form of Hvamna, and Vi6a. Those documents refer themselves


to various regnal years of a king of Hvamna, called Vi^a-Vuham, who is
identical with the Khotanese king Bidzaya Bohan of the Tibetan records,

and who reigned in the second half of the eighth century (JRAS., 1915,
p. 487). It is evident that the Khotanese language was still flourishing,
as a spoken language, in the territory of Khotan as late as that century.
There is yet much to be discovered about the structure of this

Khotanese language but so much seems already apparent that in the


recovered manuscript remains it is presented in two stages, an earlier and
a later. The latter stage of it occurs in the official documents of the eighth
;

century.

where

In

its earlier

stage

it is

found in Buddhist canonical literature, 11

was first observed by Professor Leumann. This is readily explic


able if it is remembered that Buddhism was introduced from north-western
India into Khotan as early as the beginning of the Christian era. Transla
it

tions of its
principal canonical texts from the original Sanskrit, or the
Indian vernacular of those days, into the language of the native people
jf Khotan must have fosi- ^ed soon
upon its introduction, and continued
f

from time to time with

tiic?

growth of Sanskrit Buddhist

11
See pp. 220-1 and pp. 396-7 of this volume
chen Sprache and Lite ratur , pp. 57 ff.
,

also Prof.

literature.

Leumann s Zur

nordaris-

GENERAL INTRODUCTION

xiii

A somewhat

similar phenomenon appears to have been observed in


It has been attributed by
northern Kuchean language.
12
to a difference of
its discoverers, Professor Sieg and Dr. Siegling,
But whether that is the real cause, or whether it likewise be
dialects.

{he case of

tl e

due to

difference in age,

owing

to the

is

for the present impossible of determination,

extreme scarcity and fragmentariness of the available

manuscript material.
Either of the two languages, Kuchean and Khotnnese, possessed its
own peculiar style of writing. Both styles, however, were varieties of the
Indian Gupta script. That script with its upright ditctua,a& it prevailed in

Gupta period, and was imported into Eastern Turkestan


from
India, may be seen in the Vinaya fragment, No. 149^,
by immigrants
shown on Plate IV, No. 1, which was found in the vicinity of Bai, west
India during the

In that area, in
of Kuchar, in the northern area of Eastern Turkestan.
the hands probably of the natives of the country, the. upright type of
Indian Gupta developed a more or less slanting ductus, which may be seen

fragments shown in Plates I and III, Plate II, Nos. 1-3, Plate IV,
$o. 2,Plate XI, No. 2, and Plate XIX. This northern, or Kuchean, slanting
13
must hnve originated at a very early period, for
type of Gupta script

in the

some of the fragments exhibiting it, when dug out of the ruins of ancient
atupas, were mixed up with other fragments which exhibit the true
Indian upright Gupta of the fourth or fifth century A.D. 14 The easiest
test to distinguish the slanting from the upright
type is furnished by
the form of the letter y, which in the Indian script is written with three

open prongs (as in yadi, Plate JV, No. 1, line 7), but in the Kuchean
pcript with three closetl slanting prongs (as in yada, Plate IV, No. 2,
linel).

Sitzungsberichte der Kgl. Preuse. Akademje der Wissenschaften, 1908, pp. 916 ff.
See also Prof. Meillet s Le Tokharien in Ipdogermanisches Jahrbuch, 1913, pp. 1-3.
13
It was deciphered by myself in 1893, in my article on the Weber MSS. in the
Journal ASB., vol. Ixii, Pt. I, p. 4, Plate IV, in which it was called by me Central Asian
In my article on the Macartney MSS. Jn the Journal ASB., vol. bcvi, Pt. I, 1897,
Nagarl
it was called by me
Central Asian IjtahmJ . Both name* are rather too vague.
p. 242,
See also Pischel in Sitzungsberichte, 1904, p. 809, footnote 3.
14
e.g. the Weber and Macartney MSS. fragments, recovered from the great stupa
of Qutluq Urda. See my edition of the Bower Manuscript, Introd., pp. xiii if.
"

GENERAL INTRODUCTION

xiv

The development of the southern, or Khotanese, type of Gupta script


In that part of Eastern
probably did not commence quite as early.
Turkestan the slanting type never came into vogue at all. It was the
Indian upright Gupta which continued to prevail, and only very
gradually came to modify the shape of some of its letters, notably those
There were, however,
for the initial vowels or vocalic radicals (see p. xvi).

two types of the modified Gupta

script in use in the southern portion


The former served
of Eastern Turkestan, a calligraphic and a cursive.
literary purposes generally. Thus we have it in the Stem MS., Ch. ii, 002,

which

is

a large medical

treatise.

But

it

would seem exclusively,

was employed

specially,

and

copying sacred works of


the Buddhist Canon, such as the Vajracchedika and Aparimitayuh Sutra
manuscripts, above referred to (see Plates V XVII), also the Saddharma-

in that case as it

in

pundarika manuscript (Plate XVIII), and many others (Plates II,


No. 4, XX, XXI). The cursive type 18 was in common use in public and
private letters and documents, and for those purposes had superseded
the Kharoshthi script which had previously prevailed throughout the
southern portion of Eastern Turkestan during the earlier centuries of
our era, and the generally elongated ductus of which it imitated.
The
cursive type, however, was employed also in writing literary works of
a secular character, such as the Stein MS., Ch. 003, which also is a large
medical treatise; 15 or in writing works of a religious, but not canonical

which is a stotra, or hymn,


Of this cursive type of the Khotanese Gupta script
two specimens are shown in the present volume in Plate XVII, No. 2,
obverse, and Plate XXII.

character, such as the Stein MS., Ch. 00277,


in praise of

There

Buddha.

is

one point in which the Khotanese language strikingly differs


The latter possesses a considerable number of sounds

from the Kuchean.

wliich cannot be expressed by


any of the letters of the ordinary Sanskrit
alphabet ; and for the expression of which, consequently, new graphic

Most of these peculiar Kuchean sounds are


signs had to be invented.
supposed to be modifications, or a sort of attenuations, of certain
It will be published in a subsequent volume.
It was deciphered by myself, and published in 1897 in
in the Journal ASR, vol. Ixvi, Pt, I, pp. 229, 234 ff.

11

M88.

my

article

on the Godfrey

GENERAL INTRODUCTION

xv

Sanskrit sounds, though their exact phonetic value is not known at


The Sanskrit sounds in question are the three surd consonants
The
k, t, p, the three sibilants a, ft, s, and the four sonants n, m, r, I.

present.

new Kuchean graphic

signs expressing the corresponding attenuated


rounds are accordingly indicated by those letters underlined, k, .t, p,
In addition to these ten peculiar signs, the Kuchean alphabet
&c.

two other peculiar signs, expressing the sounds of w and o,


some way differ from Sanskrit. 17 With the
of
the
and n, all the others occur in the
exceptions
graphic signs for
Kuchean fragments, included in the present volume, and may be seen in
Plates XI, No. 2, and XIX, Nos. 2 and 3.
In the Khotanese language there is only one sound which is foreign
to the Sanskrit, and which was thought by the scribes of Khotan to require

possesses

which

also probably in

a new graphic sign

for its designation.


This is a peculiar modification
of the ?*-sound which occasionally occurs at the beginning of a word, or
in conjunction with a consonant, and which is supposed to suffer a sort

of syllabication, being sounded as rr or rr, 18 though its actual value is not


known. Its occurrence is indicated in the Khotanese script by a slight
modification of the Sanskrit graphic sign for r, and is transcribed in the
text-editions

by

rr.

It

may

be seen particularly well on Plate

II,

No.

4,

Besides this rr the Khotanese language has


other sounds of its own, for which, however, it was not felt necessary to
invent new graphic signs. For example, its sonant sibilant 8 the
Plate V,

fols.

2a, 3a, &c.

Khotanese alphabet indicates by a ligature of the ordinary Sanskrit signs


and what is of particular interest, this conjunct sign ys
for y and s
;

actually takes its place in the Khotanese alphabet, or rather syllabary,


among the simple alphabetic radicals exactly like the conjunct k$, which,
being treated already by the Indian scribes as a simple radical, is made

by them to
"

pp. 6

close the Sanskrit table of alphabetic radicals. 19

See Prof. Meillet,

Le Tokharien

in Indogermanisches Jahrlmch, vol.

i,

1913,

ff.

18

This

is

und Literatur
"

Biihler,

See

the explanation of the sound hy Prof. Leumann,


But see infra, p. 228.
pp. 41 and 66-7.

Zur nordarischen Spmche

my

article in the

Origin of the Indian

Journal HAS., 1911,

p.

Brahma Alphabet (2nd

459, and Plate IV,


ed.), p. 28.

11.

4,

5; also

xvi

GENERAL INTRODUCTION

In this connection a sign remains to be mentioned which

is

used in

both scripts, of Khotan as well as of Kuchar, to denote the neutral


It consists in two dots, resembling the mark of diaeresis, which
vowel.
are placed over the consonant in which the neutral vowel is taken to be
It may be seen, e. g., on Plate V, fol. 2, Plate XI, No. 2.
inherent.

This neutral vowel, however,

languages

it

languages of India.

Kuchean

is

also in

exists

What

scripts, it enjoys

is

nothing peculiar to either of those two


mediaeval and modern Sanskritic

the

new

is

a mark of

only that in the Khotanese and


own to distinguish it from the

its

ordinary short vowels.


There is one circumstance in the Khotanese script which has a con
The Sanskrit sciipt, as is well known,
siderable historical interest.
possesses distinct characters for the denotation of the five radical vowels
20
While these characters are conserved
t, u, e, o; see Fig. 1, line 3.
,

Kuchean script, they had a tendency in the Khotanese script to


be abandoned in favour of retaining only the character for the vowel a,

in the

and to adapt the application of that character to the vowels i, u, e, o by


adding to it the well-known diacritical marks by which in the Sanskrit
syllabary those vowels are denoted when they occur in a post-consonantal

The forms of the five vowels resulting from this


position (Fig. 1, 1. 1).
tendency are shown in the subjoined Khotanese syllabary (Fig. 1, 1. 2).

What

interesting to note is that it is in these forms of the ultimate


script that the vowels appear in the alphabet of the IJ-chan,
or ordinary, script of Tibet.
It should be added that the Sanskrit vocalic
is

Khotanese

radicals (mtttrka) originally signified the vocalic sounds a, i, u, e, o, with


When, later on, it was found necessary
to distinguish their length, it was done by adding to them the same

out any reference to quantity.

marks as those by which their length was distinguished when


they held a post-consonantal position (Fig. 1,1. 3). The same practice
was observed by the Khotanese script in its reformed alphabet and it
diacritical

21
reappears in the U-chan script of Tibet.

M On

the occurrence of the form

^jjt

o in the

modem

Nagarl

script, see below, foot

note 26.

See,

practice

e.g., i in

*Aa,

and a inorta,

PI.

PI. V.

XI. 2a in the Knchean

56 Ui ,

in PI.

V.

1
2&"

in

script, which conserves the Sanskrit


the Khotanese script. Of course the

GENERAL INTRODUCTION
With regard to the introduction of the alphabet into
Tibet, the
traditional Tibetan account, as
usually understood, says that it was
Thon-mi
imported from Magadha in Eastern India
by

Pig.

Sambhota, during

1.

KHOTANESE SYLLABARY,
ka ka

ocalic!*-

ki

**
** V
a

ki

ku

ku

ke

kai

ko

kau

**-***
I

ai

au

ko

kau

Khotanese

San 8 krit

TIBETAN SYLLABARY,
ka ki

ka

the reign of

ku

ku

ke

kai

King Sron-tsan Gampo, about the middle of the seventh


H. Francke, in an excellent article in the
has shown that, so far as the
country of origin of
concerned, that understanding is erroneous, and that the
Dr. A.

century A.D.

Epigraphia Indica,
the alphabet

ki

is

22

country from which Sambhota brought the knowledge of the alphabet


exact form of the diacritical marks of
length varied according to the period the country
and possibly the fancy of the scribe. Thus we find t
a of
expressed by .1. in
a Sanskrit Vinaya text, in PI. IV. la
in the same text, a
i, and
by a curve attached to
the foot of the character for a, in axtna,
It is this curve
agacchaii, in PI. IV. 1 a*. vii.
which reappears in the Tibetan
script in the form of
^ the so-called a-chun, or little a,
and which, when appended to a syllabic character, serves to indicate the
length of its vowel.
The Tibetan Alphabet , vol. xi, pp. 266 ff., where all net-dful references to
previous
writers on the subject will be found.
I may add that bvfore I had seen Dr. Francke s article
I had reached the same conclusion,
on the
set out on
xviii
lryaj>a<h

<^

mainly

grounds

pp.

ff.,

which

GENERAL INTRODUCTION

xviii

Kashmir, and, further, that there he had florae into


a Brahman from Khotan, whom the Tibetan tradition
Li-byin or Blessing of Khotan and that that Brahman taught

to Tibet

was

contact

with

calls

really

him the alphabet of

his

own

This, in effect,

country.

means that the

alphabet, as introduced into Tibet, is the alphabet of Khotan, Li being


the well-known Tibetan name of Khotan. It is not the alphabet of India.
23
Khotan fell under the domination of
According to Tibetan tradition
under
Sroh-tsan Gampo. There could be
the
seventh
in
Tibet,
century,

no direct communication, across the Himalaya, between Lhassa in Tibet


and Khotan. It could be effected only by way of Kashmir and the
that country into Eastern Turkestan.
Thon-mi s
passes leading from
mission, to procure the alphabet from Khotan, had necessarily to take
that circuitous route and to judge by the Tibetan tradition he was
;

the completion of his journey through the lucky accident of


a learned Brahman from Khotan,
meeting, on his way in Kashmir, with

saved

who

could supply him with the information he was in search of,


introduction of the alphabet from Khotan is capable of a quite

The

Stimblu^ ft is salt! to have brought baok with him


ifttbfuofcory proof,
from Kashmir an alphabet conaiHting of thirty radloulN, twenty^lbur of
which he is said to have received from his Khotanese instructor Li-byiri,
while he himself added six

new

certain sound.* peculiar to Tibet.

radicals for the purpose of expressing


The twenty-four radicals (see Fig. 2)

taken over from the Khotanese alphabet were those denoting the con
sonants k, A7i, g, n
t, tli, d, n
c, ch,j n
p, ph, b,m; w,y,r,l; & 8 li, a.
:

new

added by Sambhota, and formed by modifications


of certain Khotanese radicals, were the consonants ts, tsh, 6z; z, z
h.
Two points must be noted in this Tibetan classification of the letters

The

six

radicals,

of their alphabet. In the first place, the sign for w is classed among those
consonants which are said to have been taken over from the Khotanese

alphabet, but in the actual order of the Tibetan alphabetical table/ it is


placed right in the middle of the newly constructed signs as denoting
are not specially noticed

by him.

See also Dr. Francke

s article in

the

Memoirs

Asiatic Society of Bengal, vol. i, pp. 43 ff., and his article on The kingdom of
See also the Note on p. xzxi.
btiaupo in JASH. (N.S.), vol. vi, pp. 97-9.
Sec Bock hill s Life of the Buddha, p. 211.

of the

gNya

khri

GENERAL INTRODUCTION

six

a peculiar Tibetan sound, whence in that table these


particular Tibetan
There is here an apparent
signs corae to number seven.
inconsistency ;
but it is susceptible of a
The Tibetan sign for
simple explanation.
w (2J) is really the Khotanese (i. e. Sanskrit) sign for the cerebral sibilant
s (M), with a leftward curve added on to the
top of its left vertical stroke.
Exactly in the same way, the new Tibetan sign for z (9() is formed by
a leftward curve added to the
top of the Khotanese (i. e. Sanskrit) sign
for the dental n
One might expect, therefore, that the two signs,
(fy
for w and 2, since both denote
peculiar Tibetan sounds, would be
Pig.

2.

KHOTANESE AND TIBETAN ALPHABET.

kkhg

ts

tsh

da

oh

&

nltthd nipph bmi

i-

treated alike in relation to the alphabet.


But though, as a matter of
fact, they are both alike, and side by side, placed among the new signs
in the alphabetic table, they are classified
differently, viz. w among

the consonants received from Khotan, and

z
among those constructed by
and they are so classified simply because the latter sign (z),
unmodified Khotanese form, occurs also in the Tibetan alphabet

Sambhota
in its

as the sign for the dental n,

modified Khotanese form

(viz.

while the former sign (w) in its un


for cerebral s) does not occur in the

On precisely the same principle of classification, the


signs for the peculiar Tibetan sounds, is, tsh, dz, z, are classed as
newly constructed ones, because their unmodified Khotanese (i.e. Sanskrit)
forme occur also in the Tibetan alphabet as the signs for c, ch, j. In
Tibetan alphabet.
four

new

fact,

the only sign which

is really

new, that

is,

not a mere modification

GENERAL INTRODUCTION

XX

of an existing Khotanese

and

this sign, therefore,

(i.

e.

Sanskrit) consonantal sign, is that for h


The sign
is classed as a new sign.
;

most properly

stated already in footnote 21, is really a modification of


//, namely, as
the Khotanese (i. e. Sanskrit) curve which serves to indicate the length
The true origin of the sign is seen clearly from its import
of a vowel.
for

which

as an appendix to a syllable the vowel of


4
as beibg long.-

it is

desired to indicate

The second point to be noted is that in the Tibetan alphabetical table,


the sign for the radical a is not placed, as in the Sanskrit alphabetical
table, separately and in advance of the consonantal radicals, but takes its
consonantal radicals, which were
place right at the end of the twenty-four
taken over from the Sanskrit (Khotanese), and the series of which it con
Further, that the framer of the Tibetan alphabet understood it to
be of the nature of a consonantal radical is evident from the fact that it is
treated like any other consonantal radical for the vowel a is taken to be
cludes.

inherent in

it,

and the vowels

i,

u,e, o are indicated

by attaching

diacritical

radical sign for a by #, the Tibetan


table
or
rather
presents the syllabic radicals xa, xi, xit,
syllabic,
alphabetic,
,w, &c., precisely in the same way as it presents the radicals ka, ki,ku, kejio^
&c. (see Fig. 1). In short the Tibetan apparently vocalic radical for a really
functions as a consonantal radical, 25 and in that respect is reminiscent of

marks

to

it.

If

we were to transcribe the

x<>,

the function of consonantal radicals, such as ale/and ay in, in Semitic


and that is a fashion which is altogether foreign to any
alphabets
;

This is a noteworthy fact; and by itself it points to


Indian alphabet.
the conclusion that the Tibetan alphabet is not an importation from
20
but from some country the alphabet of which must have come
India,

24
and h, iu Epigraph ia
Dr. Francke s explanation ot the origin of the signs for
Indies, vol. xi, p. 270, is different, and, in my opinion, very fanciful.
16
In confirmation, I may refer to a Tibetan tradition (which however I am just now

me in 1893 from Baboo Sarat Chandra Das,


He (Thon-mi) based the four vowels, called a-li

unable to verify) quoted by

in Journal

vol. Ixii, Pt. I, p. 6,


i. e.
on a.
, e, o, tt)

(or

ASB.,
o

series of

modern Nagari script has the forms ^t o and


of writing those two vowels with the radical ^f is very modern

It is interesting to observe that the

ou.
But the practice
It appears, e.g., in
indeed it dates no further back than the early eighteenth century.
the medical M8S. of the India Office, Nos. 2644 and 2638, dated respectively A.D. 1720
and 1733 ; bat not in No. 2637, which is of about the same date. The practice arose
^fit

GENEKAL INTRODUCTION

xxi

some way under the influence of a Semitic faaliion of writing. Jt has


been stated already that Tibetan tradition distinctly refers to Li-yul,
the land of Li i. e. to Khotan, as the country of origin of its alphabet;
and modern archaeological discoveries have shown abundantly that
in

Semitic influences were at work in Eastern Turkestan for some time


before the traditional date of that importation.
have now to examine the manuscript remains recovered frorn the

We

to see whether, and how far, the Khotanese alphabet and


Khotanese writing preserved in them supply evidence in corroboration of
the Tibetan tradition. The examination will have to. take two things
into account: first, Khotanese texts as written either in the Upright

Khotan area

or the Cursive Gupta


type of the Khotanese script secondly,
Khotanese writing as preserved in older literary texts, or as presented in
later official or private documents.
The evidence, resulting from this
examination, and quoted in the sequel, will be taken so far as possible

Gupta

from the manuscript remains included


that source

fails,

reference will be

made

When

in the present volume.


to earlier publications of

such

remains in the Journal of the Asiatic Society of Bengal, as well as to,


as yet, unpublished remains in Sir Aurel Stein s and my own collections.
Accordingly the witnesses will be the following
I.

In Upright Gupta script


(1)

(2)

myajn^edik(V*X^>^
The Aparirmtayuh Sutra (Ap.),
20

(3)

inchlded in the present


}

fols.

Stein MS., Ch.

work, 65
(4)

ii.

002, Siddbasara 6astra (Siddli.), a medical

fols.

Stein MS., Ch. 00274, an unidentified Buddhist religious work


Neither No. 3 nor No. 4 is published as
(Buddh.), 39 fols.
yet.

from the gradual blending of the characters for the vowels a and au, from the tenth
century onwards, aa may be seen by referring to Table V of Bilhler s Indian Balneography,
and comparing Nt s. ix, xii, xvii in traverses 1 and 9. That this is fo is eviilent from
the fact that the v wels
and a have always been, and are to the present day, written
with the
radical H which could not blend with the radical ^f
.

special

tit

GENERAL INTRODUCTION

xxii
(5)

(Fr.) in the

Frngments

cal literature;

In Cursive Gupta script

II.

(1)

The two

(2)

The Khotanese

XVII

and 8 of the Aparimitayuh Sutra (above men

(Tib., Chin.),

published in the present volume, Plates

and XXII.

Documents

(Doc.), published in the Journal ASB., vol. Ixvi,


and in the Report in the same
1897, Plates V-VII
Journal, Ex. No., vol. Ixx, Pt. I, 1901, Plates VI, VII.

Pt.

(4)

folios 7

tioned, No. 2), included in the present volume, Plate XV.


texts of the Tibetan and Chinese bilingual frag

ments

(3)

Hoernle Collection, of Buddhist canoni

139 pieces; not published.

I,

Text Rolls (T.R.) of the Stein Collection, Ch. 0041, Mahapratin the Journal RAS., 1911,
yan<iira, Dlianmi, partly published
Plate V.
Also, Ch. 0044, Kaus akl Prajiiaparamita, 70 lines of
writing; and Ch. 002GG with 382 lines of writing; neither
published.
Stein MS., Ch.

ii. 003, an
anonymous medical work (Med.), in
not yet published.
(6) Syllabary Rolls (S.R.) of the Stein Collection, published in the
Journal RAS., 1911, Plates I-IV.

(5)

71

fols.

The evidence of

these witnesses

is

as follows

(1) In the Upright Gupta script, all vowels (a, a, i, i, e, ai o, au)


-are
The only exceptions are the
ordinarily written with the radical ^.
vowels u and ii, which are ordinarily written with the special radical ^3,

there being only a single, perhaps doubtful,


27
with the radical ^r, in Plate VI, 6

example of short

written

a".

As

to the other vowels, short

(as

an

initial) is

a vowel of rather

With

the special three-dotted radical (v), it never


occurs in secular, and very exceptionally in canonical literature.
rare occurrence.

The

v)

details are as follows.

in Vaj., Plate XIII, 41

"

It occurs iu the

PI. VI, 6 &

7&W.

word

and only once (with the radical


occurs only eleven times, and always

It never occurs in Ap.,

i".

t/Au,

In Siddh.

it

which ordinarily

Bee alto footnote 29.

is

written with the radical ^J; e.g.

GENERAL INTRODUCTION
^

with the radical


In Fr.
T

1-

A-

A"

7 V*

xxiii

(Aw) 102

10*"

a"

v, No. VT^

three times, always with radical

it occurs
Q

No.

fols. 1

|T

140
1.

3,

147 a*
!
No.

A"

4,

V/>

2.

The long vowel I is of rather more frequent occurrence but with


it is found
the radical
very exceptionally, both in canonical and
secular Buddhist literature, though the exceptions are more frequent in
;

A p. and

canonical literature, especially in

The

details nre as follows.

Fr.

In Vaj. it occurs altogether 20 times; viz. 19 times with


iU
A
17
19 a 111 V* 21 V* 22 a 30
32 a 35 *

radical *, Pis. V fT., fols. 2 A


37 A iT 39a 41 V* 42 a iT and only once with the radical v, Plate V 3
36 a
In Ap. it occurs only three times, always with the radical v, PI. XIV 2 a lr 3 n
In Siddh. it occurs 37 times with radical 1 fols. 2 A T 4 rt 5 lr
PI. XV 10 a ir
1

"

1 -

A"

"

A"

11 -

"

A".

"

7 A

122 a 111
A1

155

fols. 1

it

(Aw)*

123 a

tv

A"

In Fr.

9a

A 11

11

11

126

14

"

128

"

never v ith radical

fl

9*

"

o 1 A1

"-

<*

18

18

2
No.
1. No -VV.
8 -.
No. ftf 11. 3, 4, No. 1 |
No. V/. n ! 2 No.
No. V/. 1- 4 No. i$t 1.
]

No

1.

-,

6
]-

->,V-.

very old radical

-|.

The vowels

it

4,

No. ^J,

"

).

1.

Nf>

Yi

A>*

Yg
4
V*

136

1-

A"

37

138

121 a*

A>

144a"-

/""

No. 1,4/,

1-

NO-

>

6,

v.

never with radical

"

2,

104 a* 107

1
A"

1.

2 5

"

No.
2,

XO

occurs 10 times with radical^;

it

No.

No.

(*

M34A"

27 a 32

a"

Vfl*.

(his),

a"

A"-

In Buddh.

15

19

131 a* 133

occurs 15 times with radical


]

"

VV.

2 No.

VV

] -

5 No.

and 13 times with

I-

2,

4
,

>

radical

v,

l
No. V/, 1- 2, No. V/.
With the
3, No. /B, H- 3, 4.

No. |*|, 1.
1. 4
(see footnote 21).

occurs once in No. -JgJ,

and ai are of very rare occurrence

and written with

the special radical TJ, they are still more exceptional, though the excep
tions again are more frequent in canonical literature, especially in Ap.

and Buddh.
The

details are as follows.

Neither

nor ai

is

occurs twice, and both times with the radical U, Plate


Siddh., e occurs seven times with radical

In Ap. e
ever found in Vaj.
In
XIV 1
ai never.
2
1

A"

a";

foK 16 a 128
1

"-

lT

152

!r
(Aw) 155 A

but only once with radical TJ, fol. 11 aT while ai occurs only once, and then
111
with radical V, fol. 100 a ir In Buddh., e occurs six times with radical Tl
1 A
7b* 9 A 18 6 31 A 38 A , and only three times with radical TJ, fole. 6
9
17 a ;

156 a

f>ls.

a"

A"

while ai occurs only twice, both times with radical


neither e nor at occurs.

T[,

fols.

10

tr

35

A1 .

In Fr.,

As to the vowels o and aw, neither very frequent, both may be


written in two ways, either with the radical ^f, or with a special radical

b2

GENERAL INTRODUCTION

xxiv

Kliotanese script, 28 though the latter is practically


restricted to canonical literature, the radical ^T being ordinarily used in
non-canonical writing.

2, peculiar to the

The
radical
PI.

IX 32 a

2a

In the canonical texts Vaj. and Ap., the special


Thus o 24 times in Vaj. (e.g. Plate V 3 i u
Tl.

details are as follows.

always used, never radical

2. is

PI.

(bit),

XVI

and

&c., see Vocabulary, pp. 345-6),


1

13 a 14

16

a"

iv
)

V><>),

canonical text, radical

ngain an
3 o ui

XIV

and throe times in Ap., Plates

five

XV

five

iy

a"

"

# T 30 V 32 a 33
35
12a iT 15rt 26 u 24 a 25

29

lil

rt

36 a u 37

In

4".

6"

all

Fr.,

U with radical
,

38

i"

used more often than the special radical

^JJ is

with either o

2,

with radical

ten times,

fols.

2.

six

28 a u

iy
six times, fols. 7 a

of canonical texts, radical


2

iil

38 b (trit)
times in Vaj., PI.
XVI 13 a In Buddh., also a

9a

thus o with radical If four times, fols. 27 6 iy 3U 34


iT
26
24 a iy 26 a i{ and an with radical
times, fols. 19
or an

XIV

times in Ap. (Plate

2. is

always

No. Y/. 1- 7 No. YsS N- 3 4


2
2
15 (six times ,\ No.
No.
11. 1, 2, 3, No.
Yx 1- 3 No. *f, 1. 4, No. Y*r8
3
2
h 3
1. 4, No.
1- 2
I- 1
No.
1No. |g|, 1. 3, No.
No.
Ys
Yo
Y/
(^x times),
No. Y/. 1- *, No. Yo4-. 1- 6, No. Y/i I- 6, No. Yr- 1- 2 No. iff. 1. 3, No. -J-f *-, 1. 1,
used, never TT

thus with o 33 times, No.

Yr

>

>

>

W>

>

-,

>

YA

*>

>

No. Yi-.

6 and with a, three times, No.

U- 3,

Yr,

4 No.
,

Y/

On

4.

the other

hund, in the non-canonical, medical Siddh., both vowels o and an are always written
with radical ^f, never with the special radical 2
thus o twice, fol. 3 b ili iy and an 21
v
iil
104 6 iv 107 a1 123 a 11 4 U ul
7 i 9 i 10 T 19 a lT 100
times, fols. 2 b 3
-

a"

4"

(/>/*)

128

1
a"

138 a 139 a 140 a u 149

In the Cursive

(2)

151

Gupta

155

a".

script, all

vowels

(a, a,

i,

e, ai, o,

i,

aw),

with the exception of u and u, are invariably written with the radical
^1 a.
The vowels u and u are equally invariably written with the special
radical ^3.
The three special radicals for i, e, o never occur at all. In
so far
the whole extensive mass of
cursively written manuscript remains,
examine it, two of those three special radicals,

as I have been able to

namely those for i and o, occur only in the concluding passage of the
Kausakl Prajnaparamita Roll, Ch. 0044 once i in 1. 67, and twice au in
lines 64 and 65.
And with regard to this singular exception it is to be
;

M Sec
fourth or

3 aiil

XX

In order to signify au, the murk of length is added, either in its


form (see infra, p. 140); usually the former (see, e.g., Plates ,X 38 &, XIV
but once the fifth form (as in. no, Plate XVIII 3 a**). The latter its the

below, p. xxviii.

fifth
3"),

usual one in the

Kuchean

slanting

Gupta

script, as in onolme, Plate

XI

2 a

GENERAL INTRODUCTION

xxv

noted that the passage consists of a short charm (mantra} in the Sanskrit,
not in the Khotanese language.

The vowel

The

details are as follows

XVII

written with radical 1, occurs once in Tib., Plate

/,

2 a 1*

and 27 times in Mcd., fols. 54 i


three times in Doc., JASB., 1897, Plate V, 1. 6
v
v
iy
iv
m
92 a T 93 a 1
72 iv 73 a u v 74 a iv 77 a i 80 6 81 b 88 a 89 a 90
67 o v b i{ 68
;

a"

b"

96

iv

97

1
a"

101

102

a"

103 a iv

(bit)

4 HI

104 a

"-

iv

115

A"

twice in
with radical ^, occurs twice in Tib., Plate XVII a
xvii
five times in Doc., JASB., 1897, Plates V, 1. 5, VI,
Chin., Plate
No. 9, 1. 4, No. 10, 11. 6 and 7 Report, Plate VI, 1. 4 and 25 times in Med., foil.
m * 69 a iil 73 fl v 76
iv
v
99 a v
47 a v i 52 a 56 a 57 a 61 V 63 V 67 b
46
(bit)

The vowel

vi

"

/;

il

a"

4"

a"

(bit)

100 a 103
1

i!

jii

104 a

with
The vowel
fols. 46 a

iv

109

radical

<,

11

in Med.,

65 a

vil

I,

XXII

47a<

In Doc.

The vowel

it

at,

50a

i!

Hi

(W).

^, occurs once in Tib., Plate


v
59
58
55
51

XVII
iv

</7

a"

/,>

/>

iv

and 16 times

60 i

fil

ii!

62 a-

does not occur.

with radical

TI,

occurs once in the Text Roll of the Mahiiprntyah-

48
and four times in Med., fols. 47
1. 15
^ira Dha., JRAS., 1911, Plato V,
58 m 62 b\ In Tib., Chin., Doc. it docs not occur.
The vowel o, with radical ^!, does not occur in any of the cursively written
b"

b"

with the exception of the Syllabary Rolls, the evidence


manuscripts of the witness list,
of which is given below.
The vowel au, with radical H, occurs three times in fols. 7 and 8 of Ap., Plate
111
lu
iv
also JASB., 1901, PI. VI); once in Tib., Plate XVII a
i m 8a

XV7a

(see

twice in Doc., Report, Plate VII, 11. 2 and 5


v
81 b 106 i 116 b\
62 o l 03 i iv 66 a iv 72

and nine times

in

Med.,

fols.

44

(bis)

4"

(3)

As

to the Cursive

Gupta

script,

the evidence of the Alphabetical

These Rolls, as explained


is
particularly important.
450 ff.,
in the Journal of the Royal Asiatic Society for 1911, pp.

and Syllabary Rolls

by me

of writing by masters and pupils in the


evidently exhibit the usages
Eastern Turkestan in the eighth century
of
schools
Buddhist monastic
to utilize the
A.D. In these schools it appears to have been the practice
inscribed with
blank reverse of paper rolls, the obverse of which was
the
Chinese Buddhist texts, for the purpose of teaching and exercising
With this object the reverse
Khotanese
the
of
script.
ordinary
writing
radicals as well as
side is covered with tables of the Khotanese alphabetic
well-formed
in
a
hand,
inscribed
fine,
apparently by
of
tables
syllabaries

the schoolmaster.

Now

in the alphabetic table, inscribed

on Roll Ch.

xl,

GENERAL INTRODUCTION

xxvi
003,

shown on page 455 of the Journal, only the two

radicals

and

are prescribed for the whole of the ten vowels of the alphabet.
That
shows that all vowels, except u and u, were to be written with the

The

alphabet, in this form, with the solitary vocalic radicals


repeated on the reverse side of Roll Cli. 0042 (shown ilid. t

radical ^,
fH

and

^,

is

Plate III,

two other

1.

13) apparently by a pupil, in a very ill-formed hand.


Iviii, 007 and Cli. 0046 (shown ibid., Plate I,

Rolls, Cli.

and Plate IV,

17), the alphabetic table is given in

much

1,

fuller detail.

is shown in them, written with the


But two points are particularly noteworthy first, it
only the long u which is written with the radical ^, while all the

The complete
radicals
is

1.

On
1.

and

series of ten vowels


^f.

other nine vowels, including the short u, are written with the radical ir.
Secondly, tho diacritical mark indicating the sound of short u is not
attached to the bottom of the radical ^, in the form of a wedge, or
a curve, or an angle, as it is usual with other consonantal radicals (e. g.
the wedge in khu and k$u, Plate I, 11. 10 and 42 the curve in ku, ibid.,
;

the angle in kyu, khyu, ibid., 11. 43 and 44), but is mounted on the
in the form of a curve or angle (the former in
the radical
of
top
The reason for this position
Plate I, 1. 1, the latter in Plate IV, 1. 17).
1.

is that the foot of the radical TI was


already
furnished with a wedge, with which the diacritical mark of short u would
have interfered, if it had been attached to the foot. 29 The same facts

of the mark, no doubt,

are suggested by the abbreviated form of the alphabet in Roll Ch. xl,
Here the characters are given for only the
002, ibid., Plate II, 1. 42.

three vowels a, u,u\ but while the long u is written with the radical ^5,
the vowels a and short u are written with the radical sjj.
Moreover,

here too the character for the short u

Plate

I,

1.

sound

shows

its

diacritical

mark,

the form of a curve (similar to that in


attached
to
the
head
of the radical ^. 30
1)

indicative of the

u, in

This reason will be


if the shape of the character for the vowel t* is
appreciated
examined in the word uhu in Plate VI 6 a 1 where the position of the diacritical mark
at the foot of the radical ^R has resulted in an exHgperated wedge.
In my remarks in JRA3. for 1911, pp. 456, 459, some of the features of the alphabet
in these tables were not yet understood.
Thup, the character for the short yowel u was
read as o, owing to its similarity to the real character for the rowel a ; but the fact that
,

"

GENERAL INTRODUCTION

xxvii

to be drawn from the facts set out in the foregoing


that in the seventh and eighth centuries A.D., if not even
earlier, the practice arose in the Khotanese area of Eastern Turkestan,
the cursive script of ordinary daily intercourse, to
especially when using
write all vowels, except u and u with the radical ^ a; and fuither that

The conclusion

evidence

is

perhaps according to the locality or in


extended to the vowel w. It seems
even
the
of
writer,
dividuality
Brahman
Khotanese
the
that
Li-byin, from whom the Tibetan
probable

this practice optionally, varying

said to have learned his alphabet, was one of those


to write the vowel u with the radical

scholar

Thon-mi

scribes

who were accustomed

is

be suggested that Thon-mi, in adapting the alphabet


of his teacher to his own purposes, with logical consistency extended the
UPC of the radical n to the long vowel w, so as to obtain a complete

and further

it

may

series of vowels, all

framed with the radical ^; and that he

facilitated

his object by the removal of the wedge which marks the foot of the
radicals in the Khotanese script, but which is absent from the Tibetan

grounds it cannot be doubted that it WHS the cursive


to which Thon-mi was introduced by Li-byin.
script
In Khotan, as we have seen, two types of script were in use, the
in writing texts of a.
Upright Gupta, which was uted principally
character, and the Cursive Gupta, which was employed in

On

script.

all

of Khotan

religious

and generally in the ordinary


writing anything of a secular character,
latter arose gradually from the former
writing of daily intercourse. The
in many other coun
by a process of modification such as is observable
In the same way, e. g., arose the so-called headless (u-me) type of
tries.
the Tibetan script from out of the original headed (u-chan) type framed
In the same way, also, arose the Indian cursive Kaithl
of the literary Devanagari
Mahajani type of Nagarl from out
Moreover, everywhere that process of modification is marked by the
common feature that the formal literary type of script has a tendency to

by Thon-mi.
or

This characteristic explains the fact that


conserve old ways of writing.
in the use of the old Indian vocalic
more
tenacious
is
the Upright Gupta
the character for u ia written in this way in three entirely distinct and independent Uble*.
hows that no scribal error is to be thought of. See also the Note on p. xxxii.

GENERAL INTRODUCTION

xxviii

u, e, and o.
Indeed, in the case of the radical z o, the con
of the Knotanese Upright Gupta is particularly
striking ;
for it conserves that radical in a form in which it had
disappeared at
an early date from India itself. Originally the inferior curve of the

radicals of

i,

servatism

radical took a rightward turn in India, as

may

be seen in Biihler

Indian Palaeography, Table III, traverse


Nos. viii and xiv ; but as
early as the Gupta period it began to turn leftward, ibid., Table VI,
(>,

But in the Khotan area the rightward turn persists, in


vowels o and an, whether in Sanskrit or Khotanese texts. 32
both
writing
Another graphic feature of the Khotanese Upright
be
trav.

13. 31

Gupta may

noticed in this connexion.

The

mark

diacritical

of the medial short

i,

as Professor Lliders has pointed out in his introduction to the Sanskrit

Saddharma-pumlarika (pp. 141, 168), is written in three different ways,


iv
viii
which may be seen, e.g. in Plate XVIII, 3 a
U.
di, 3 a
ci, 3 i
A somewhat similar difference occurs in the Kuchean Slanting Gupta
{-

script.

It

is

shown

"

in the inset figure to the medical text of the

Weber

MSS., Part IX. published by me in the Journal of the Asiatic Society


of Bengal, vol. Ixx, Pt. I, Extra No., 1901, p. 1.
The reason of this

whether it is due to a mere whim of the writer, 33 or to


exigencies of writing, or to different phonetic values, is not known at
Though it occurs also in manuscripts containing a Sanskrit
present.
text, it has no foundation in the phonetic system of that language.
In

difference,

such cases the fact of

its

occurrence indicates only that the


manuscript
and that if it has

was written by a native of Eastern Turkestan


a phonetic implication,

it

points to a phonetic peculiarity of the languages

31

See also Table I in my edition of the Bower Manuscript.


2
6 iji
A character, practically identical
E.g., in the Sanskrit text on Plate
with the Khotanese radical for o, exists also in the Kuchean
script, where, however, it is
taken to signify the consonant w, as in wasampat (Date XI
2^). It may be added that
the Kuchean character, at present understood
o
signify
(as in vnolme, Plate XI 2a) is
identical with one of the alternative forms of the Khotanese character for au
footnote

XX

to"

(sec

so that possibly it may really signify au. Whether any, and what, relation between the
scripts is indicated by this graphic coincidence remains to be discovered.

M A mere

scribal

whim seems

28),

two

indicated by the fact that the difference may occur in


XVIII 36 U paiyati and jxi<y(tti; Plate XXI 1*

the same Sanskrit word, e.g. Plate


iXUadhard, ciltadhara.

GENEKAL INTRODUCTION
of that country, primarily in the Khotanese language

xxix
;

for it occurs

mainly in Khotanese, rarely in Kuchean texts.


Another obvious indication of the nationality of the writer of a manu
script

is

the occurrence in

it

of the peculiar modification of the r sound,

That letter, as above explained (p. xv), is peculiar to the


Khotanese language, and is entirely foreign to Sanskrit. An immigrant
from India, settled in Khotan, might acquire the Khotanese sound rr, but
it is
hardly conceivable that he would introduce it when copying a text
composed in his own native Sanskrit language, while it would be almost
unavoidable for a native of Khotan, who had acquired a knowledge of
transcribed by rr.

Sanskrit, to

make an

occasional mistake, and,

when copying a Sanskrit

write rr where r should have been written; e.g. to write


iv
prmlhti for pmlhd (Plate II 4 ) or prraj&nitwh for prajilnituih (Plate
it
is
XXI
practically certain that any Sanskrit manu
Accordingly
text, to

3").

which rr appears was written by a native of the Khotanese


area of Eastern Turkestan.
Moreover the frequency of the occurrence
script in

of rr in a Sanskrit manuscript may serve as a measure of the proficiency


Thus the manu
of the Khotanese scribe in the knowledge of Sanskrit.
in Plate XX, No. 3, must
script of which a fragmentary page is shown

be the handiwork of an illiterate scribe for every Sanskrit r (it occurs


nineteen times in the figured page) is replaced by the Khotanese rr.
And this inference is confirmed by the fact that the language of the
fragment, as its editor Dr. Thomas rightly observes (p. 121), is a curiously
;

debased dialect of Sanskrit. Very possibly the text is the scribe s own
Of course, if in
composition, and the manuscript may be his autograph.
addition to a characteristically Khotanese script, a manuscript is written in
the Khotanese language, the presumption of its being the production of a
native of Khotan is overwhelming. Similarly, the appearance of the slant

ing type of Gupta characters in a manuscript is an unfailing indication of


if
should be a Sanskrit
its being the
production of a Kuchean scribe, even it

The Khotanese language, so far as my present experience


found in any manuscript written in Slanting Gupta
never
extends,
characters; nor the Kuchean language, in any manuscript written in
the Upright Gupta and Cursive Gupta scripts,
manuscript.
is

GENERAL INTRODUCTION

xxx

Glancing over the Plates accompanying this volume,

it

will

be

noticed that they illustrate manuscripts written in two varieties of the


Gupta script, one stiff and formal, the other free and easy.

Upright

Thev may be described as the calligraphic and ordinary literary varieties.


The former is seen, e.g., in the manuscripts of the Vajracchedika and
Aparimitayuh

both in the Khotanese language, in Plates

texts,

V-XVII

also in the manuscripts of the Mahapratyangira Dharani and Saddharmapundarika texts, both in the Sanskrit language, in Plate II, No. 4, and

On the other hand, the remaining manuscripts of


Plate XVIII, No. 1.
Sanskrit texts, such as the Chandrngarbha and other Sutras, in Plates
and XXI, show the ordinary literary script in various degrees of

XX

excellence or the reverse.

The

peculiarities of the calligraphic style of

writing have been carefully noticed in Professor Liider s introduction to


his edition of the Saddharma-pundarika fragment (pp. 140-2).
The

form of the letter Ih

may

serve as the most convenient test for distin

In the calligraphic style it is made with a fine


i!i
tangential stroke crossing the left limb (well shown in Plate II 4 Ihdra),
while in the ordinary literary style there is a mere angle or curve (see,

guishing the two

styles.

XX

3
garlhA, PI.
gamlhira, PI. XXI 3").
Besides the linguistic and graphic conditions prevailing in Eastern
Turkestan at the time when the manuscripts discovered in that country
were written, these manuscripts throw light on the original language of

e.g.,

",

the imported Buddhist sacred literature.


That the texts written in
Khotanese and Kuchean were translated from a Sanskrit original seems

obvious from the fact of other texts found along with them which are
written in Sanskrit.
Tliat by the side of the Pali Canon, existing
among the southern Buddhists of Ceylon, there once existed a corre

sponding Sanskrit Canon among the northern Buddhists was well known
from certain surviving portions, e. g. the Vajracchedika and Suvarnaprabhasa Sutra long published (see pp. 109, 176), though the exact
relation as a whole between the two Canons was a matter of uncertainty
and dispute. 34
It was also well known that the existence of the

See,

e. g., Pi-of.

Oiient*l Society, vol.

s Buddhistiache Studien
(1898), pp. 613-94.

Oldenberg

lii

in the Journal of the

German

GENERAL INTRODUCTION

xxxi

Sanskrit Canon must date back to a fairly early date

but most of

it,

indeed the most important parts of it, were believed to have entirely
35
As a result of the modern archaeological explorations,
perished.

fragments of the lost Sanskrit Canon are coming to light. The present
volume contains fragments of not less than twenty-six religious texts
(see pp. xxxiii-xxxiv), of which twenty -one belong to the C^anon of the
Vinaya Pitaka, on Discipline, and the Sutra Pitaka, on Doctrine,
while two others are non-canonical religious poems, and the identity
of three more

is

still

uncertain.

Among them

there are only three

texts (viz. Nos. 12, 18, 19) which were previously known, 30 all the
others are new discoveries, among which the fragments of the Stotras,
or hymns, of the celebrated ancient poet Matricheta are
interesting.

Among

the

numerous

fragments,

which

particularly
are not vet

identified, and which await publication in subsequent volumes, additional


canonical texts will no doubt be forthcoming, so that ultimately we may
hope to possess, at least in fragments, a considerable portion of the lost

northern Sanskrit Canon.


These fragments of that Canon will afford
the settlement of two

much

assistance towards

debated questions, namely the relation of the


northern to the southern Canon, and the identity of the original language
to agree with
On both questions I am
of the northern Canon.
still

disposed
Jt seems
the views of Pischel and Professors Oldenberg and Liiders. 37
to me that the fragments favour the view of an essential identity of the

two Canons, and of the language of

tfiis

original identical

Canon having

vernacular language of Magadha (roughly modern Bihar) in


northern India, which was the theatre of Buddha s activity.

been

tlie

NOTE.
To

p.

xviii.

The

crucial basis of the Tibetan tradition

on the construction

of the thirty radicals of its alphabet is a sentence in its Annul*, the rgyl rabs gsal
bahi me . Ion, or Bright mirror of the lift- of Kings which runs as follows:
.

**

See, e.g., Pischel s Bruchstilcke de| Sanskritkanpnfc der Buddhisten tins IdykutSare,
ChineBiBch-Turkestan , in Sitzungs-berichte der Kgl. Frcupp. Akademie der Wissensthaften,
1904, vol. xxv, pp. 807-9 ; and Suzuki, Afvaghosha s The Awakening of Faith , p. xi.

That is, wholly known, and now published. Of two others (No*. 13 and 21) detached
passages were known from quotations in the pubjjshed text of the Siksa-samuccaya.
See Pischel, I. c., p. 807; and Oldenberg, I.e., pp. 673 ff.
"

"

GENERAL INTRODUCTION

xxxii
bod

ska//

fotun

clan

nas

^sal

byed

su

ni

rtsa

Izi

drug

rins

Icos

rias

sum -cu- wdsaJl


This has been translated by Dr. Francke (Ep. Ind., xi, p. 267) to mean :
Bringing them into agreement with the Tibetan language, they formed 24 gSal bycd
And commenting on this translation he
and 6 Bins, altogether 30 characters.
The Tibetans themselves distinguish between two types of
remarks (I.e., p. 269)
1

characters in their alphabet.

One type was taken directly from the Indian alphabet,


by Thonmi Sambhota, or his forerunners. The first

whilst the other was invented

type

called gSal-byed (consonants),

is

and the second, Hint.


is that he seems

to take gsal It/ed and


names of the Sanskrit (Khotanese) consonants, and the Tibetan supple
mentary consonants respectively. But gsal bycd is the Tibetan term for all the
and rins, according to S. Ch. Das Tibetan-English
consonants of its alphabet
Hence, in conformity with
speedily, quickly
Dictionary, means hurry, haste
Col. Waddell a view who (in a letter to me, dated llth March, 1915) translates the
words drug rins Icot nas by hurriedly composing, or contriving, six , I would

The

riiut

objection to Dr. Franckc s translation

as the

Comparing [the
suggest the following as a more exact rendering of the sentence
Sanskrit] with the Tibetan language, [and] quickly remedying [the deficiency
:

twenty and four consonants with

in] the

To bring out

thirty [consonants].

thus paraphrased

and

On

six [others],

clearly the

they framed [an alphabet of]


sentence, it may be

meaning of the

comparing the Sanskrit with the Tibetan language, Thonmi


Sanskrit supplied them only with 24 suitable con

his associates found that the

sonants, while the Tibetan required 30 consonants to express all its sounds ; but
way quickly (rins) occurred to them to remedy the deficiency of 6 consonants,

This quick remedy (rins),


to frame the required alphabet of 30 consonants.
be seen from Fig. 2 on p. xix, consisted in simply adding a hook to three
also
Sanskrit (Khotancse) consonants (ts, tsh, dz) and a curve to two others (w, z)

and thus
as

may

by inverting and slightly modifying two more

(z

and

h).

The point to be noted, however, is that the Tibetan alphabet really possesses
seven supplementary consonants (fs, tsh, dz, w, z, z, A), shown in Fig. 2, while the
sentence in question speaks of only six (Is, Ith, dz, z, z, h). An explanation of this
apparent inconsistency

To

p. xxvi.

The

head of the radical

any

radical.

script,
p.

487.

is

In fact

is

given on pp. xviii-xx.

transfer of the diacritical

mark

not restricted to the radical ^.


it is

a general, though optional,

whether cursive or upright.

See

my

Note

of short u from the foot to the


It may be made
mode of writing

in the Journal

in the case of
in Khotanese

HAS.

for 1915,

OF MANUSCRIPT REMAINS

LIST

LIST OF

xxxiii

MANUSCRIPT REMAINS IN VOLUME

at in Nanjio a Catalogue of the Chinese Buddhitt Tripifafat)


(Classified

SANSKRIT TEXTS

I.

A.

VlNAYA.
PAGE

2.

Monastic Regulations
do.
do

3.

Technical Terms

4.

Not

1.

8.

.166

identified text

Samglti Sutra (Nanjio


Atanatiya Sutra

SUTRAS OF THE HIXAYANA.

Dlrgh&gama.

Catalogue, No. 545

(9), col.

(c)

Pravarana Sutra (Nanjio


10. Candropama Sutra ( do.

col.

131)

col.

132)

Samyuktagama.

Catalogue, No. 544,

do.
C.

col.

135)

do.

do.

do.

do.

do.

do.

....27
...

46

36
40

-44

SUTRAS OF THE MAIIAYANA.


(a)

Prajnaparamita Class.

12. Vajracchedika (Nanjio s Catalogue,


(V)

No. 10,

Ratnakuta

col.

176

5)

Class.

13. RatnarSsi Sutra (Nanjio s Catalogue, No. 23 (44),

col.

19)

Mahasannipata Class (Mahavaipulya).


14. Ratnadhvaja Sutra (Nanjio s Catalogue, No. 61, col. 27)
No. 63, col. 29)
do.
do.
15. Candragarbha Sutra (
No. 76, col. 31)
do.
16. Bhadrapala Sutra
do.
(
(c)

16

24

9.

136)

Madhyamagama.

Upali Sutra (Nanjio s Catalogue, No. 542 (133),


No. 542 (170),
do.
do.
Suka Sutra (

11. Sakti Sutra

4
8

(6)

7.

12

(a)

6.

B.

5.

.116

...
...
...

100
103

88

MANUSCRIPT REMAINS

LIST OF

XXXIV

Nirvana

(iJ)

17. Mahfiparinirvana

Sotra (Nanjio
(e)

PAGE

Class.

Catalogue, No. 113,

col.

39)

Sutras of Duplicate Translation.

139

18a. Saddharma-pundarlka (Nanjio s Catalogue, Nos. 134, 6, 8, 9, cols. 44-5)


18. Another fragment of the same text
18<r.

19fl.

third fragment of the

same text

Suvarnaprabhiisottema Sutra (Nanjio

19. Another fragment

93

of the

Catalogue, Nos. 126-7, cols. 41-2)

162
132
108
112

same text

(/) Sutras of Single Translation.


20.

Anantamukha DharanI (Nanjio

Catalogue, No. 360,

21. Suramgama-siimadhi Sutra (Nanjio


22. SitaUpatra

23.

24.

Another

col. 90)
Catalogue, No. 399, coU98)

Mahupratyangiru Dharani (Nanjio

s Cat.,

No. 1016,

86

125

col.

text,

D.

STOTRAS.

58
75

KIIOTANESE TEXTS

II.

214

27. Vajracchedika (see No. 12)


28.

AparimitAyuh Sutra (Nanjio

29.

Catalogue, No. 27,

col.

III.

21)

.289
395
400

fragment, not identified

30. Another fragment, not identified

KUCHEAN TEXTS
.357

31. Pratimoksa

32. Prayascittika and Pratidesanlya.

Two

fragments

33. Satasahasrika PrajnaparamitS

V.

365

CHINESE TEXT

IV.

Document

52
121

not identified

Five fragments
25. Satapaficilsatika Stotra.
Three fragments
26. CatuhSataka Stotra.

84. Official

223)

97

text, not identified

390

TIBETAN TEXT
402

METHOD OF TRANSCRIPTION

xxxv

METHOD OF TRANSCRIPTION
Restorations are

made

A. In the case of

letter?, or passages,

which are extant

in a

damaged

state, or

obliterated, but can be obviously restored.

B. In the case of

letters, or passages, which are lost through breakage, but


which can be supplied wilh more or less certainty.

Restorations are indicated as follows


(1)

Both

(2)

and

letters or passages are printed in italic


type.

letters or passages are printed in large italic


type, and, if badly damaged,
are placed within round brackets, but, if obliterated, within square brackets.

letters or passages are printed in small italic type, and indicated by


the breakage mark H.
or in a B passage, are
(4) Letters which cannot be restored, whether in an
indicated by an equal number of crosses (**).
(3)

(5)

Letters which stood on lost portions of a folio are indicated by an equal


number of dots.

Use of hyphen
(1)

A
e.

(2)

single

hyphen

(for ca iyam), (Iharmdfitcfiunydn (for

insertion,

e.

g. yakseb/iyotm (p. 26, rev.

Sandhi between two words

When
e.

two words

in a

compound,

double hyphen indicates the sequence of two words in a sentence, e.g.

cieyam

(1)

indicates the combination of

g. (lera-dafta, mdrg-opadesa.

two vowels

is

indicated thus

coalesce, the

g. ctejam (for ca

1.

dharmdu

Suiiydit);

or an euphonic

2).

compound vowel

is

marked by a circumflex,

mdrg-fipadeSa (for mdrga-upafhfa).


(2) When two consonants combine in a compound word, they are separated by
a single hyphen, e.g. samyak-tam1iodhi\ but when they do so between two
iyarri),

words in a sentence, they are placed upart without any sign, unless they
have suffered some change, in which case their separation i* indicated by
a double hyphen, e. g. tat *arvc, but dharmdnicliunydn (for dhartndn Stnydn).
(3)

When

a consonant and a vowel combine between words in a sentence, they

are simply placed apart, without a sign, e. g. evam era.


Avagraha, not written in the original, is indicated by an inverted apostrophe
e. g., p.

19, reverse,

1.

8,

vydkaraniyah for avydkaranlyak.

METHOD OF TRANSCRIPTION

xxxvi
V\rana

is indicated by a slanting stroke, which, in the case of Sanskrit texts, is


placed to the right, but in Kuchean texts, to the left of the foot of the

consonant;

e.g., p. 5, obverse,

1.

1,

bhokfavyam^ but

p.

358, obverse,

1.

2, wa\t.

Interpunctions, marked by dots in the original, are represented, as the case


be, by large single or double dots: see, e.g., p. 6.

may

Typographical distinctions, adopted to mark differences in the original characters


o are explained on p. 178.
for the vowels ;
,

ABBREVIATIONS
Anc. Khot.

Sir Aurel Stein s Ancient Khotan, Detailed

Report of Archaeo

Chinese Turkestan.

logical Exploration in

= Mrs. Rhys Davids Buddhist Manual of Psychological Ethicg.


= Cullavagga, vols. xvii and xx in Sacred Books of the Eaat.
D.N. = Dlffha-nikiiya, ed. Pali Text Society.
Part V.
Dh.S. = Dharma-Satiigraha, in Anecdota Oxoniensia, vol.
Dvy. = DivyAvadana, ed. Cowell.
JA. = Journal Asiatique.
JASB. = Journal of the Asiatic Society of Bengal.
B. Psch.

Cv.

i,

JRAS.

L.V.

M.N.

M.W.
Mst.

Mv.

Journal of the Royal Asiatic Society.

Lefmann.

Lalita-Vistara, ed.

Majjhima-nikaya, ed. Pali Text Society.


Sir Monier Williams Sanskrit Dictionary.
Dy.

^=

= Mahlivastu, cd. Senart.


= MahSvoggn, vols. xiii and

Mvy.
P.Dy.

PTS.
SBE.

=B

Muhiivyntpntti, ed,

xvii in Sacred

Minmow,

Books of the East.

in Bibliotheca Baddhica, xiii,

Childew Pali Dictionary.


Text Society.

ss Pali

= Sacred Books of the East.


= Saddliarma-pundarlka, cd. Kern and Nanjio in Bibliotheca Buddhika,
S.S. = Siksii-samuccaya, cd. Bendall, in Bibliotheca Buddhika,
Suz.AF. = Suzuki s Awakening of Faith.
Suz OMB. = Suzuki s Outlines of Mahayana Buddhism.
VOJ. s Vienna Oriental Journal.

S.P.

x.

i.

"W.GIL.

ZDMG. =

Prof. Winternitz

Zeitschrift der

Geschichte der Indischen Litteratur.

Deutschen Morgenlandischen

Gesellttchaft.

Others explain themselves.

a = obverse, 6
In references raised numerals always refer to lines
=t Plate XI, No. 2, obverse, line 2.
as, e. g., PL XI 2
;

a"

reverse

MISCELLANEOUS FKAGMENTS
EDITED BY A.

F.

RUDOLF HOERNLE

MOST of the fragments of manuscripts dealt with in this section belong to two
consignments, marked by me as Nos. 149 and 150. They were transmitted by
Sir G. Macartney, K.C.I.E., British Consul-General in Kashgar, to the Government
of India in Simla, who forwarded them to me in 1907.
1

The consignment No. 149 comprised seventeen separate packets, of which those
marked V-XIII contained a very large number of paper manuscript fragments.
The fragments, now edited, belong to packet X. There was also a packet XIV,
which contained two pieces of wood inscribed with, letters.
From Mr. Macartney s
letter accompanying the consignment to the Government of India (No. 903/15 of
October 10, 1906), it appears that packets V-XIV were given to him by Sahib
With reference to the provenance of those
Ali, the Indian Aksakal at Kuchar.
packets, the letter gave the following information, which was communicated to me

by the Archaeological Department in Simla


1907:

in their

D.O. No. 422, dated April 11,

Nos. V-XIV have been found in Jigdalik and Kaya, near Kuchar. In a letter
left Kuchar on the
dated 15. R;yab 1324 H. (September 4, 1906) Sahib Ali says:
26th Jamtidiulsnni for Bai with a letter of recommendation from the Amban of
Knchar to the Amban of Bni. I reached Jigdalik in one day from Bat, and proceeded
On the llth day, \\ lot of
to tho lulls the next dny and worked, there for ton days.
old mumwcrtptsi wore round from a houso,
Tho npxt day I returned t* Bai with
"I

these

things."

It should be noticed that the manuscripts are said to have been recovered from

That word appears to be usually employed by the natives of Eastern


house
Turkestan to indicate a stupa see, c. g. Sir Aurel Stein s Ancient Khotan, vol. i, p. 483.

The Bower MS., the Weber MSS., and others, as is now well known (see the Intro
duction to my edition of the Bower MS., chap, i), were similarly recovered from the
In India, e. g. in Benares, it is the prac
interior relic chamber of an ancient stupa.
tice, when manuscripts have become old and damaged, to prepare a fresh copy, and
consign the old one to the waters of the sacred river Ganges. In Eastern Turkestan
an analogous practice seems to have obtained, of giving to old and damaged manu
scripts an honoured burial in the relic chamber of a stupa.

MISCELLANEOUS FRAGMENTS

With regard to the


M. Pelliot, who,

inquiry,

position of Jigdalik I may quote what, in response to my


as leader of the recent French expedition to those parts,

possesses an exceptionally accurate

on January 4, 1912

knowledge of the

oasis of

Kuchar, wrote to

me

L oasis

de Bai est assez loin dc Koutchar, et ni mes notes, ni les cartes chinoises
Le nom est assez repandu
connaitre un Djigdalyq snr son territoire.
Le
en Turkestan Chinois puisqu il signifie seulement 1 endroit des oleasters
stupa en question doit faire partie d une ligne de stupa qui se poursuit d ouest en
est au sud de Ba i et an nord de la chaine du Tchb 1-Tagh.

ne

m ont

fait

"

".

The consignment, No. 150, comprised eight sets, of which Set VII consisted
The single specimen (DharanI
of rather better preserved manuscript fragments.
The whole consign
set.
fol.
p. 52) edited in the present section belongs to that
ment was transmitted to me from Simla on April 17, 1907, and in the accompanying
,

letter I

was informed that

Nos. 7 and 8 [the latter set consisted of wooden tablets with letters] were
trader in Khotan, and forwarded to us by
purchased from Badar-ud-din, an Afghan
Mr. Macartney with his No. 790/15 of the 25th August, 1900. No information is
forthcoming about the findplaces of Nos. 7 and 8. Mr. Macartney is of opinion that
they have been picked up in the Khotan Bazar, and that they have been found in
the neighbourhood of Khotan.
Sir G. Macartney s surmise is fully corroborated by the character of the script of
It exhibits the peculiar marks of the Indian Upright Gupta script
Most probably it came
as developed in the literary usage of Southern Turkestan.

that fragment.

from the ruins of the ancient Buddhist settlement at Khadalik, near Domoko, about
seventy miles due east of Khotan. These ruins, as Sir Aurel Stein tells us in his
Ruins of Desert Cathay, vol. i, pp. 236-7, used to be visited by an old village official,
Mullah Khwajah, for the purpose of searching for manuscript fragments, by the sale
of which he hoped to make good the arrears of revenue due by him to the Ya-men.
The marketable value of such buried things had been realized in the country as
a result of Sir Aurel Stein
fact, it

was his old guide

In
excavations during his first expedition in 1901.
Dandan Uilik that had put up Mullah

to the ruins of

The fragments which the MullaL found, he used to


Khwajah to his scheme.
sell in Khotan to the trader Badruddin, from whom they were purchased" by
Sir G. Macartney.
In addition to the fragments of the Hoerale Collection, the present section
deals also with a few manuscript fragments of the Stein Collection.
These are,
(1) three folios, Ch. vii, 001 B, recovered from the immured library in one of the
Ch ien-fo-tung, or Caves of the Thousand Bnddhas, in the neighbourhood of the town

of Tun-huang, as described

by Sir Aurel Stein

in his

Ruins of Desert Cathay,

vol.

ii,

INTRODUCTORY REMARKS
159

179

and

fragments of two folios, dug out from the ruins of an ancient


Buddhist structure at Khora, near Karashahar, referred to ibidem,
p. 372.
For the identification of the fragments edited in thin section, I am under
great
obligation to the distinguished Japanese scholar, Professor J)r, Kaikioku Watanabe.
With the kind intermediation of Professor E. Leumann of
Strassburg these, and
other, fragments were transmitted by me to him during his residence in
Strassburg
pp.

ff.,

(2)

1908-9.
It is solely due to his thorough
familiarity with the Buddhist
Canonical Scriptures that the identity of the fragments has been
In
recognized.
June 1909 he submitted to me a Preliminary Report on Studies of Khotan
Frag

in

ments , containing his identifications, and collations with the Chinese Canon.
In the following pages these Studies have been, as far as
The
possible, utilized.
paragraphs based on them have been indicated by being placed within square
brackets.
For the remaining paragraphs, especially the Roman
and
transcripts

English translations,
I.

1.

3.

solely responsible,

of the fragments

list

Monastic Regulations.
do.

2.

II.

am

The following is a
Vinaya Fragments.

Hoernle

MB. No. 149

do.

No. 149

.do.

No. 149

do.

Technical Terms.

PAGE

(PI.

IV, No. 1)

No.

(PI. I,

No.

(PI. Ill,

5)

12

1)

Sutra Fragments. (Illnayana).


A. Dlrgha Nikaya.
1.

Sarhglti Sutra.

Hoernle

Nos. 1 and 2)
2.

B.

C.

Nos. 149

MSS,

and 149

a9

(PI. Ill,

16

Hoernle

Atanatiya Sutra.

MS, No. 149 1

(PI. I,

No.

2)

.24

Madhyama Nikaya.
3.

Upali Sutra.

Hoernle

4.

Suka Sutra.

Hoernle

MS. No, 149 (PI. I, No.


MSS. Nps. 149 \ and 149 \
-

3)

.27

(PI. IJ,

No. 3)

46

Samyukta

Nikfiya.
5. Pravurana Sutra.

6.

Candropama

7.

Sakti Sutra.

Hoernle

Sutra.

MS. No. 149 1

(PI. II,

do.

No.

do.

No. 149 T\

149^

No.

(PI. II,
.

I)

No.

2)
.

.36
.

40

.44

III. Sutra

Fragment. (Mahiiyana).
Sitatapatra Mahapratyangira Dharanl.

No. 4)
IV. Stotra Fragments.
1.

Hoernle
.

MS. No. 150


.

Hoernle MS. No. 149


Satapancas atika Stotra.
Stein MSS. Ch. vii. 001 B 1 3 and Khora 005 b

&

(P|.

2.

Catuh&taka Stotra. Hoernle MSS. Nos. 149 and


and 4), and Stein MS. Khora 005 (PI. XIX, No.

B2

JV, No.
.

/p], JJJ,

})

(PI. II,
.

2),
.

.52

and
.

58

Nog. 3
.

.75

MISCELLANEOUS FRAGMENTS

VINAYA TEXTS
149
and 149 JL.
To this class belong the three Hoernle MSS., Nos. 149
Judging from their contents, Dr. Watanabe considers that they must belong- to some
Vinaya text, though he is unable, either from the Chinese or the Pali, to determine
the particular text to which they may belong.
,

1.

MONASTIC REGULATIONS

Hoernle MS., No.


This
edge.

is

149^

(Plate IV, No. 1, Obverse).

a complete folio with the exception of a slight

mea nres 290 x 86mm.

It

x 3|

(11

inches),

damage on

and bears eight

its

lower

lines

of

writing in the Indian Upright Gupta characters, some letters of which, however,
have become more or less illegible owing to the ink being rubbed off. For the

number is lost.
Gupta characters of our fragment much resembles that of the
astronomical treatise of the Weber Manuscripts, published by me in Journal ASB.,
It belongs to the western division of the
vol. Ixii, 1893, p. 9, and Plate I, fig. 1.
Northern Gupta script, as shown by the form of its cerebral sibilant #, and to that
variety of it which used the flat-topped form of the palatal sibilant 6; see the
The early Gupta
Introduction to my edition of the Bower Manuscript, chapter iii.
form of the letter ni with its serpentine left limb, shows that our fragment must be
game reason

all

The type

trace of the folio

of the

Attention may
in the late fourth or early fifth century A. D.
be drawn to the peculiar way in which the numeral 12 is written on rev. line 3,
with the two strokes, which indicate 2, placed one above, the other below the sign for
It occurs also in
10, the usual practice being to place both strokes below that sign.
referred to

the

some date

Sknting Gupta

script, see e.g. PI. I,

No.

2,

1.

6.

[The text treats of some monastic rules concerning begging of food and meals.
In general these rules agree with the tenth chapter of the Dharmagupta Vinaya,
fasc,

56 (Tokyo,

9-14, see Nanjio, Nos. 1128 and 1131); but there are
below

xvi, 7, 1*,

differences in details, as

Chinese.

Sanskrit.
10.

Bhakta-vrtta

18.

11. Bbakta-visarjana-vrtta

14. SjtL

12. Pindapata-vrtta

15.

13. Pindacarika-vrtta

16.

/J

Rule

for eating.

Rule

for declining food.

Rule
^ fe
Rule
^^XH
}

for

for

begging

food.

one who begs food.]

MONASTIC REGULATIONS
With
vagga,

the text of our fragment

viii, 4,

may be compared

the regulations in Culla-

Vinaya Pitaka, vol. ii, p. 214, translated in Sacred


also the Suttavibhahga, pp. 185 ff., in Vinaya
xx, pp. 286-8
translated in SEE., vol. xiii, Part i, Patimokkha, pp. 59 ff.

clauses 3-5, in

Books of the East, vol.

Pitaka, vol. iv, Part ii,


The text reads as follows

Obverse.
1

sawii.slditavyam

vynrn

samprajanena

samprajanena

\ipasthita-8Wirtina

gantavyam samprajanena

sthata-

samprajanena

nislditavyam

blioktavyamx

avi-

iryapatha-sarhpannena su-saihvrtena su4


praticchannena alpa-Sabdena utksipta -caksusa yugantara-pr^wfl
\sa\-ga n ra (v)c[na\

2 ksipia-cittc

prasiidikena

3 (sa-prat}lsena (?) a-&/mya-vau-vartinrt nica-manasa rajoharana-samacittena sthaviresu madhyesu navakesu maitra-cittena hita-ciVtena

anukampaftsana-kus alena
upasthapya
Bluikta-wsaidam
bhakta-vrttam\
10))
ucyate
nisadyii-ku&ilena

4 [nena]
5

piif-blbr&r-putra-swnyfiam

[r/cma]-vrtta(>)

katara# x

(^/t/)ksuna

agr/tltba

pindapato

visarjayi-

na ca ynsya va tasya va visarjayitavyah ka6 sya piydapato ddt&vyah matur datavyah pitur bhratur bhagin^a
tavya/i

rfatavyah

jnatikasya

f7rttavyah

adliyarama-<7a^asya

gr/nno

dci(ta)vy&h
it occurs at all, is indicated either by a single dot, or a double
double dot twice in rev. 1. 6.
single dot in rev. 11. 2 and 7, and the
The double dot, however, occurs also very frequently in its more usual way as visarga.
Aa the first of a conjunct consonant, r is written always upon the line, never above it ;
1

Interpunction,

when

Thus we have the

dot.

1.
1. 3, vartina;
5, visarjayitavyah; 1. 6, bhraturWuiginyd (PI. IV, No. 1).
the second of a conjunct, v is always spelled b; as in obv. 1. %,krtba; rev. 1. 6, urdhbam;
The quantity of vowels is not carefully observed ; see below notes 2, 5.
1. 8, dbdre, &c.
The virama, when it occurs with the letters and t as the final of a word, is indicated by two
marks ; viz. by a sort of prone comma placed above the slightly lowered letter, and also by

see, e.g. obv.

AB

head of the letter sweeping in a curving line outward end downward (see PI. IV,
and 5). In the Slanting Gupta script this downward carving line is replaced
by a straight line sloping upwards from the head of the lowered letter to the side, or head,
of the preceding one (see, e.g. PL II, No. 3, 1. 2, XI, No. 2 a, 1. 2).
the

No.

left

1, 11. 1

s
1
4

Read tannisiditavyam.
Head here, and elsewhere, tamprnjiianena.

Read avatyipta. See footnote


Read bhaginya, grMno, tiryag

See footnote

8.

8.
,

indriyair, bhagini-matrikam, duhitr, and vithi.

MISCELLANEOUS FRAGMENTS

6
7

\}[pakti](r)ino

kasya

datavyah a/rakarino datavyah vyasana-p? apasya glanadatavyah yadi sin kuksi?nati agacchatt

l>anc//mna-6addhasya

8 \ta\(sya ap\

upasthapya datavyaA ^ryagyoni -gatasya a&opo


Ma/ai^[A]xx jya-preksasya datavyah tac ca A Aawcfo-krtba ucchesi-kr??ir)tim

Reverse.
1

fba

(idam

ucyate)

5Aa/tfa-w sa?*jana-vrttam\ 11))

Pindapata-vrttam

katarat\ tsa(t)kr(tya bki)k$und pindapatah pratigr/i^a]y?/a/i [s]dva-

danain

a[?a]-

3
2 tikt\(kam)
fama-sQpikaih 8a?prajanena upasthita-smrtina avik^iptacittena av^kirata* tavaWakafi
ca pratigrhi^avi/afm] yava^ake

(srt)w?/a[k-pu-

3 rti\r

11i avati

idam

vrttaiii katarat\
_pra[*. ]i[]tV

ucyate

pindapata-vrttara\

pindaaTr^ena bhiksuna,

12))

Pindacarika3

sariiprajd?2e?m

gr[amam ]

vyam

3
4 [tam^prajdnena
yantavya(m sam)prajanena sth^avyam x upasthitasmrtina aviksipta-ciUena prasadike;m
irya,p&tha-8am(pa)nn[ena su-]
5
[8amvr](tc)na w-j;? aticchannena alpa-^abdena w^ksipta-caksusa yugan-

tara-preksina antargatair Zndri?/air alahirg&tena md6 (na^)na


patcat-pur&h sariijfima tirdhbam-adhah sariijaina : matrmatrikaiii c/rstbii matr-sariijnam
Ujjasthapayitavya S bhagiwt-wa^r5
kaiii
drstba bha7

8
gini -8amjmuh upasthapayitavya duhitri -matriA-;/i drstbd duhitr-samu

jiia

?6pasthapayitavya

5pmdaciirikena \Mksuna rathya-vithl [ca-]


nimittam udgrhitavyam

8 (tvara-)
&rm[gata]1iexu dbare dbara-6alayaw

^rha-dtaram upasariikramya \Mtl-6ab[da]m krtba

mandam argadam

rfanair (mandarii

a-)

TRANSLATION.
(Clause 10.) .... he (the monk) should sit down, he should walk with circum
8
he should stand with circumspection ; he should sit down with cir;

spection

Head tamjnam, as

in the beginning of the

same

line,

and

see samjiiam in

1.

6.

It is

the accusative of manner.


T

Head upcuthdpayitavya,

as in the beginning of the line, and in I. 6.


The spelling tamjtrajanena and utJqipta, for correct Sanskrit samprajiianena and
is based
arakfipta, seems to indicate clearly that the Sanskrit version of our

fragment

MONASTIC REGULATIONS
cumspection

he should eat with circumspection, with fixed attention

(to

the

four subjects of meditation), 9 with unbewildered mind, with agreeable,


becominghis
deportment, well-guarded (from soiling his hands and feet), well-covered

(with

making little noise, with downcast eyes, looking in front of him to a distance
of (no more than) a yuga (about six feet), with gravity, with reverence,
being under
the influence of fear (lest he should commit a fault), with lowly
thoughts, with
robes),

steadfast intent to suppress evil passions, with friendly


to old, middle-aged/and young (monks), with kindliness,

and benevolent disposition

attending to them consider

ately as to a father, brother, or son, behaving with propriety in (choosing) his own
seat as well as towards the assembly of the (other) seated (monks). 10
Thus runs the
rule about eating food.

What is the rule about declining food ?


(Clause 11.)
monk, should decline
alms-food by (merely) not accepting it
but he may not decline any one s (alms-food)
;

indiscriminately.
not declined) ?

Whose

alms-food (then)
s may be given

mother

may
;

be (properly) given (and therefore


s, brother s, sister s may be

a father

s may be given
a householder who has gone to the monastery,
be given
one who has done a service, his may be given
one who
has done a disservice, his may be given
one who has met with a misfortune,
who is invalid, who is bound with bonds, his may be given if a pregnant

given
his

a relative

may

woman

comes, her s also, fixedly attending (the while to the four subjects of medi
one who has intercourse with an animal
tation ), may be given
his may
9

n his
not be given
may be given moreover (what is given) should consist
of broken foodstuff or of the leavings (of the food of the giver).
Thus runs the rule
about declining food.
;

on a vernacular original. The spelling ulksipta is probably a scribal error for otkfipta,
for o and u are written very nearly alike, and otksipta is a barbarous sanskritizing of the
The writer of utkfipta in our
vernacular okkhitta, for Sanskrit avaksipta, downcast.
fragment perhaps meant to correct the mongrel form otksipta for utkfipta is a correct
it is out of
Sanskrit word but as it means upraised
place in the context which requires
ft word
meaning downcast
9
On the four subjects of meditation (smrty-upastJidna), sec Siksasamuccaya (ed.
Bendall), chap. 13, p. xxxvi; Mahavyutpatti (ed. Mironow), No. 38, p. 16; Dharmasamgraha (in Anec. Oxon.), No. 44, pp. 9, 44, wher* other references are giveu. Only
but four in
three are mentioned in Divyavadana (ed. Cowell), p. 126, 1. 13 p. 182, 1. 20
1. 7.
The Pali term ia ati-patthdna, Cullavagga (ed. Oldenberg), ix, 1,4 (vol. ii,
p. 208,
;

p. 240), transl. in
p.

466

6,

SBE.,

Dhammapada

18

in

vol. xx, p.

SBE.,

305.

On

the peculiar meaning of

smjrti, see P.

Dy.,

vol. x, p. 27, footnote.

See Cullavagga, in Sacred Books of the East, vol. xx, p. 287, clause 3, where it is
said that the monk is to take his seat without encroaching on (the space intended for) the
senior monks, or ejecting the junior monks from the seats, or spreading his upper robe out
(M a11mat)
Translation uncertain, the text being mutilated and illegible.
.

MISCELLANEOUS FRAGMENTS

What

(Clause 12.)

With duo

bowl)?

is

care the

the rule concerning alms- food (placed in the monk s


monk should receive alms-food into his bowl, item by

item (without rejecting any), with the proper amount of condiments, and the
12
with circumspection, with fixed attention (to
proper amount of cooked split pulse,
9
the four subject* of meditation ), with nnbewildered mind, not dropping about (the
So much only should bo received (by the monk) as will satisfy his need.

alms-food).

Thus runs the

rule about alms-food (placed in the

What

monk s

bowl).

concerning the collection of alms-food ?


A monk, collecting alms-food, should proceed to a village with circumspection, walk
with circumspection, stand with circumspection, with fixed attention (to the four
1 3.)

(Clause

is

the

rule

with unbewildered mind, with agreeable, becoming deport


hands and feet), well covered (with his

principles of conduct),
ment, well guarded (against soiling his

with down-cast eyes, looking in front no further than


turned inwards, with his thoughts not turned outwards,
conscious of thingH behind and before, conscious of things above and below seeing
a woman, old enough to be his mother, he should address her by the name of

robes),

with

little

a yuga, with

noise,

his senses

sister, he should address her by


name of sister seeing a woman, old enongh to be his daughter, he should address
her by the name of daughter, 13 A monk, collecting alms-food on a high road,

mother; seeing a woman, old enough to bo his


the

a market-street, a square, a crossway, at a doorway, 14 in the porch before a door,


should take note of any encouraging sign having approached the door of a house,
and having made noise on the post 15 (to announce his presence), he should slowly,
;

softly softly, (withdraw) the bolt

2.

MONASTIC REGULATIONS

Iloernle

This

is

a complete

213x71 mm. (8fx2


11

MS., No. 149/3 (Plate

I,

No.

1,

Reverse).

with only slight damages round the margins, measuring


It bears six lines of writing in Slanting Gupta
inches).

folio,

Regarding the meaning of the words sama-tiktikam, with the proper amount of
condiments, and sdvadanam, item by item, not rejecting any, see Journal HAS. for
1912, p. 736, also for 1913, p. 681.
11
Regarding the mode of address to women, there is au example in Sacred Books
of the East. vol. xx, p. 345.
14
Regarding the exact meaning of dvara, doorway, see ibidem, p. 1 60, footnote 3.
Meaning uncertain ; perhaps doorpost ; not a walking-stick, which is usually called
kattara-<landa, stick of a weak or old man, Mahavagga, v, 6, 2 (p. 188, 1. 18), Cullavagga,
iv, 4, 4 (p. 76, 1. 30), viii, 1, 2 (p. 208, 1. 25); 2, 2 (p. 210, 1. 36); 6, 3 (p. 217,1. 32).
See the following fragment.
"

MONASTIC REGULATIONS

It also bears the


characters, which, being in deep black ink, are perfectly legible.
folio number 90 on the left margin of the reverse side, facing the third

damaged

line of writing,

within

and showing the very early form of a

see Biihler s Indian Palaeography, Plate

circle

with a cross inscribed

This, so far as

it

goes, tends

Slanting Gupta script; see Journal RAS., 1911,

to confirm the early date of the


p,

IX.

448,

[The text refers to two monastic practices (karma) one relating to the monks bed
the other to the permission given to a feeble old monk to carry a stick and string.
The latter practice has many parallel passages in the Pali and Chinese Vinaya ; see
,

Dharmagupta-vinaya, Nanjio, No. 1128, Tokyo, xv, 7, 39, Sarvastiviida-vinaya,


Nanjio, No. 1131, Tokyo, xviii, 634.]
As regards the regulation concerning the bedstead of the monks, a fragment of
side of our folio, no parallel appears to exist in the
nearest parallel to the regulation concerning the use of a stall and
etring in carrying the almsbowl, which commences on tho reverse side, occurs in the
Cullavagga, v, 24 (in Vinaya Pi^aka, vol. ii, pp. 131-2, translated in Sacred Books

which stands on the obverse

Pali Vinaya,

The

Here the Pali version speaks only of a certain


of the East, vol. xx, pp. 134-5).
monk (ailftataro IJtikkJtu), while the Sanskrit version in our fragment refers the

The former
occasion of the regulation to a particular monk, named Ary a80ma
version also speaks of three distinct permissions, (1) to nse a staff, (2) to use a string,
and

(3) to use

both a staff and a string.

In the Sanskrit version, perhaps, there

may

be an indication of the same threefold permission in the fact that in 1. 6 only the staff
(dawla) is spoken of, while 11. 2 and 4 mention both staff and string (danria-xikya),

though, of course, the omission of the string (Sikya) in

The text

reads as follows

1.

6 may be a

clerical error.

Obverse.
1

fica6arh

ca tn pafica8am

pafic[rt]sa[m]

trayopaiica6arh

var[a]narh

dvapanca&im ekapaficilwam

^aiyyd-"]

2 sanarh grahayami tatah pascad ekonapaftca6ad

varanam atacatvarim-

6ad yavatarh
3 catvariiiSad

varanm

pauca ek6na-

Saiyyasanarh grahayami tatah

catvari1
Complement [paiicapa \ncatam ; also read catitfpaiicdsam, and tee footnote 2. As
a cariosity it may be noted that throughout this first line (but not in 1. 2, paiicatad) ium is
placed slightly lower than the preceding nca, and attached to it by a slanting Hoe, exactly
fifies
in the way in which virama is indicated in Kuchean texts; see e.g. wa/ x
lyik % in
,

PI.

XI, No. 2a, 1.2.

10

MISCELLANEOUS FRAGMENTS

iifiad

sana[w] grahay&fttt

yavataiii trinsati-var^anam

tatah

anena paryayena avarikanam 6aiyya2

pa^cac

chrama^nde^anam

6aiyyasanam

grahayami sarvea?/t
6

yathavrdc///ika[wV]

astu

ii

sayyasanaw graha?/iYavyam tat earvesam viditam

te(a)
Reverse.

antaru-va(^x)x xyx(nx)cx rxt yama.slo[wa]


ayu?ma[n]ta[^

2 ha[?]

samatva

(tfr)[nof]u

me

a-]

Aryasomo&ya

bhik^ur glano

ma/iallakaA

gamghan marge

danda-6ikya-sanwirt-

3 tim

acami soihgho

me Aryasomasya

bhik^o

glanasya mahal[r|aka-

(aya)

4 marge danda-Hikya-sa[wi]raatim
sanmanyatu anukampam upadaya
8
5 evaiii dvir
api trir api u te-sa ?pikiye yaska?salya n Srnotu bhadantah
sarii-

6 gbah ayarii Aryasomosva


danda-sammatirii

bhiksur glano mahallakah saiiighan marge

TRANSLATION.
Obtene.

(Monks

of the standing) of fifty-five, fifty-four, fifty-three, fifty-two,

years I allow to have a bedstead ; (1. 2) after that, (monks of the


standing) of forty-nine years, of forty-eight, &c., down to (1. 3) forty years I allow
to have a bedstead after that, (monks of the
standing) of thirty-nine, (1. 4) &c., down
fifty-one,

fifty

Road chramanoddeianam; the scribe had written originally chramandeianam,


which he correcl ed by inserting no below the line, and indicating the point of insertion by
a cross above the line
but he forgot to replace ndc by dde. There is a similar correction
;

in

1.

1.

The

first

similarly below,
4

half of the line, only partially legible,


1.

is

a remark in Kuchean, and

5.

The

original writing was Aryatomasyar which was afterwards corrected aryatomo,


and the syllable sya was cancelled by two strokes placed above it. Precisely the same
correction was made in 1. 6.
In the latter case the whole of yam aryawmo bhi was rubbed
out, and re-written in slightly smaller and slenderer letters.

The
in

clause in the middle of the line, between the double bars, is not in Sanskrit but
See note to Translation.

Kuchean.

MONASTIC REGULATIONS
to thirty years

in this order

have a bedstead

(down to monks) of no year s standing


have a bedstead by all

after that, novices 7 1 allow to

11

(I.

5) I allow to

(1.

6),

according

Let that be understood by all.


to their standing a bedstead may be taken.
Reverse. [ 8 An aged monk is to go respectfully to the Samgha, and explaining
that, being sick, he cannot go on his rounds for begging food (piniUya carifum), he
1

9
to say :]
Graciously let the venerable (Samgha) hear me. (1. 2) I, Aryasoma,
a feeble and aged monk, beg from the Samgha in the regular way the permission (to
make use) of a staff and string (to carry my bowl). (1. 3) May the Sariigha agree to

is

grant to me, Aryasoma, a feeble and aged monk,


(to

make

Thus
able

is

(he

and

(1.

4) in the regular

way permission

and string (to carry my bowl), taking pity (on me).


He is to beg for a staff. 10
a second and a third time.

use) of a staff

to say)

discreet

the reverend

monk

Samgha

now

is

to lay the case before the

listen.

(1.

6) This

Aryasoma, a

from the Samgha, in the regular way, permission

(to

(1.
8

5)

An

Suthghu and to say] May


and aged monk, begs

feoblo

make

use) of a staff.

NOTE BY PROFESSOR SYLVAIN LEVI ON THE KUCHEAN CLAUSES.


Les deux phrases, intercalees sont bien en koutcbe*en. La premi&re est en trop
mauvais 6tut pour admettre une interpretation. Les seul mots surs sont au de*but
Skr. krlyani, part, futur pussif au nomin.
te, demonstratif, et a la fin yama*lo(na)
Le mot antara
plnr. non-mnsculin (nom. sing. masc. yamatle) du verbeyaw fuire
.... couvre la transcription approximative d un mot Sanscrit quo je ne decrire pas.
:

La

seconde phrase est plus clnire.


te-ga gpikiye yaskagsalya
Skr. tena danf/o(?) bhikntavyah
te
demonstratif masc. sing.
sa
suffix de 1 i instrumental.

=
=

splkii/e

baton

(?)

mendier, demander
Je pense que nous avons ici un morceau de karmavuca. J ai retrouve dans les
documents de Pelliot plusieurs fragments analogues ou les formules sanscrites sont
introduites par des indications en koutche en. Le kontcbeen 6tait sans aucun doute la
langue pratique des moines, tout au moins dans la region du Koutcha.
yatkasxalya

part, futur passif de yask

See Sacred Books of the East,

Novice, JramanodJfta, syn. tramanera.

vol. xiii,

p. 48, n. 4.
8

The two clauses, enclosed within square


The text has samaiva, which may be

brackets, are added to explain the situation.

prakritic for samutrat (compare paica, for


or incorrect for sathmatva (compare rev. 1.
patcat, in^obverse,
3),
4).
10
This clause, between the dashes, {a sort of rubrical direction, which in the original
is in the Kuchean language.
See Professor S. Livi s note ; also his article in Journal
1.

Asiatique,

XI

Serie,

Tome

II, pp.

311

if.

0913).

MISCELLANEOUS FRAGMENTS

12

TECHNICAL TERMS

3.

Hoernle MS., No. 149 5X5 (Plate III, No.

5, Reverse).

being short on the left side by about one third,


Its extant size is about 230 x 78 mm.
as shown by the absence of the string-hole.
(9x3 inches). It bears seven lines of rather faded writing in Slanting Gupta
This

is

characters,
line 1

an incomplete

on

on the

The
sections.

of which,

reverse), has

however
become

(line

7 on the obverse, and the corresponding

by fraying.
of technical terms of the Buddhist Vinaya, divided into
section ends on the fourth line of the reverse, and is followed by

text contains a

One

folio,

illegible

list

another section commencing with an enumeration of the various ways in which


It reads as
a Buddhist monk might be initiated into his order (upasampadd).
follows

Obverse. 1
1

8MHY1M i

2
<i(pika)ya

clrstya \iikse\w(nl)yam

karma

Q?arf]i?asaxxx

xxxxxxxxxx
2 !|kn/ikaranam\ 3 miiwrtpyam kimanudaiii8am\ dvra(ha)nam* puna(/i kirn-)

karanam x 3
3

tat-svablulv-ai.sn/aw

danaw x

duAlul-apattih adustdl-apattih 8rt-pra/i&arm-apaftiVi apratika rm-apatti h sapatti-prati ka ( rm-d-)

|f[2tff]ttih

4 Usavacaniyaifa karma * sakill-karma * anovadah

anovada-visthapana

*>

auov&da-prasthapana,

(a-)

5 g^[r]avaranri-stliapanam x anto-vustam x 6
7

6^tk9U-pakvam\ udgrlmftm x apra-

an(/i)-pakvam v 8vo-pakvam\

6 gn-asthi/,-ni * pu(?kara?u * asta(ra/i) anastarah uddharah anuddharah

guruka(/ ^ri^karah
7 lost

la-

by fraying, except a few superscript vowel marks.

1
Interpunction is marked throughout this fragment by means of a prone comma.
*
With n (not n) as in Pali.
See Note, infra, p. 62.
1
The original apparently lias kiinkivranam^ ka being written as in kani obv. 1. 6, and
in kanam rev. 1. 5 ; but the apparent a is a mere scribal flourish as in the apparent pa
and sdi n of upasampadd, rev. 11. 4, 5.
4
For dvarhanam; Mahavyutpatti, No. 265, 18, has abarhana.
1
Skr. anavai-adah, Pali anuvado.
*
sanakritization of Pali anto-vuttham, see Mv. vi, 17, 3, p. 211, 1. 10.
7
Head udyrldlam.
Probably read ajratigrhltam ; and Uyhukah parifkarah.
Bar>>arou8

TECHNICAL TERMS

18

Reverse.

through fraying, except a few traces of subscript vowels and

1 lost

consonants.
2 ((srt^)

pamca-iSata-vinaya-fiarngitih

sapta-Sata-vinaya-sariigltih

vi-

naya-8amuddanam v
9

3 ||lpa

vana-kalpah paryana -kalpaA deita-kalpah diSa-kalpah janapada-

kalpah civara-ka4 (a tu

Famaptam x

sarhpada
5

ii

*
Upasarhpada katama

\\

|pflnam x upasariipada pancakanam

na upasaihpada

malia-(A-o-)

pras na-vyakaranena upasarhprrda

.la

pa-

jiian-r#>/t/rtmayt

10

ayusmato
6 Uyinah

upetyrt sariipiidavat/iti upa-

^ ax-

trai-vaci(<ve)[fa]

n ^ sam

vi[a?/rt](lhara-i)amcamena

^[f7]e,^?/

xxxxxxxxx

xrxe

TRANSLATION.
(Obverse,

1.

1)

.... the act of suspension on account of

false doctrine

probation

punishment work degradation punishment lesson; tearing off;


.... grave
(1. 3)
gift sought by one s own nature (?)
repeated punishment work
offence (done) with atonement
offence
pffence (done) without
not-grave offence

(1.

2)

atonement

offence (done) with

atonement and (subsequent) offence

act of issuing a

command

censure

.... inhibiting pravfirana ceremony


s own accord, cooked at the wish of a monk

5)

(1.

fid of taklll

(?)

4)

(1.

censure; initiating censure

.... the

preventing
(food) kept indoors, cooked

indoors, cooked of one

(fruits) picked up
without stones (or seed) (plants) growing in ponds
spreading out (and) not spreading out (of robes) taking up (and) nqt taking up (of

(and) not received

....

(1.

6)

robes)

important requisites (and unimportant requisites)

(Reverse, 1. 2) .... rehearsal of the Vinaya by the Five-hundred (monks) ;


rehearsal of the Vinaya by the Seven-hundred (monks) ; table of contents of the

Vinaya

(1.

3)

.... chapter on groves chapter on circurnambulations (or formulas?);


chapter on directions chapter on countries chapter on robes

chapter on regions

(I 4)

....

he

initiated (into

is

is

What

upasampada ? Having approached (as a candidate)


That is (the meaning of the word)
the status of a full monk).

finished

\\

\\

is

Read
10

and paryayana or paryaya.


[ka]l]>ah,
Probably supply mahakd\iyapa8ya panca-jatila-^atct-na]yina^.
For the restoration see Divyuvadana, p. 21, 1. 1 7 ; pratyantimtfM jaHajadtint, vtnaya
>,

11

MISCELLANEOUS FRAGMENTS

14
npasampada

(or initiation)

(1.

5) initiation of

of the

comprehension

(their)

(true)

knowledge

initiation of the Five

of

initiation

the

through

venerable

Mahnkiifsyapa] (1. 6) .... through the explanation of his queries initiation with the
formula
Come, O monk
[initiation] upon the threefold declaration (of taking
;

(1.
7) initiation by the Sarhgha .... consisting [in outlying localities]
refuge)
of five members, one versed in the Law and four others,
;

NOTE.
On

uiksepaniya-karma (Pali ukkhejMHlya-kamma), act of suspension, see SEE.,


On parivdso,
vol. xiii, p. 236, n. 2; vol. xvii, p. 274, n. 2 ; also Mvy., No. 265, 8.
mdnapya (Pali
probation, see SUE., xvii, p. 384, n. 1, and Mvy., No. 265,11.

On

a sort of social boycott, or degradation, for one or more days, see SEE., xvii,
The etymology of the word is obscure. It may be
fF., and Mvy., No. 265, 14.

iiidnatta},

pp. 397
suggested, however, that it is a compound of mdna, respect, and apya, irregularly
The Pali mdnaf/a (wrongly identified with mdtiafva
short for apyaya, disappearance.
in P. Py.) is probably Skr. intina-ufta, withdrawn, or mana-tirta, injured.
On
duft&laj/atti, see SEE., xvii, p. 316, n. 2. The word is spelled with ?t, while Pali has

paid with

(hiitji it! (d

The Sanskrit form suggests

tfh.

its

real

derivation (not as

and that it is a barbarous Sanskrit transcript


of the vernacular diittfmfla, from ditWia with the suffix ntla, sec Pischcl s Pr. Gr.,
On apratikarmapatfi, see SEE., xvii,
595, pp. 402 fP. also S. S., p. 116, note 5.
n. 6, p. 386, n. 2.
Saklll-karma
p. 376, No. 31. On tavacrtnlya, see SEE., xvii, p. 338,
is not intelligible at present.
On anovdda-pratthdpand (Pali anuvddo patthapctabbo),
On pravdrand-tl/idjiana and xdpatli, see Mv. i, pp. 170-1, SEE., xiii,
see Cv. i, 5. 6.
pp. 340 fF. On the terms anlo-vmla, down to pvskarani, see Mv. vi, 17, 3 vi, 20, 2
from

in P. ])y.)

(httta,

corrupt

32, 1. 2 seo also Prof, de la Vallee Poussin in Ind. Ant., xxxvii (1908), pp. 5,6,
On Uttdra (Pali allJidra) and nddhdra, the spreading out and taking up of
28.
robes (kathina), see SEE., xiii, pp. 18 fF., xvii, p. 148, n. 1, p. 157, n. 2. ThcyurnhM
parifkardti apparently refer to the eight requisites of a monk, see P. Dy., p. 342 b also
vi,

n.

Mvy., No. 233, 1. On the two iamylti, or rehearsals, before the two synods of the
500 and 700 monks, see the llth and 12th divisions of the Cv. in SEE., xx,
pp. 370 fi:, 386 fF.
Regarding the terms of the initiation ceremony, it would seem that our
fragment enumerates them in two sets, and in either of them in chronological
order, those of the first set, in rev. 11. 4-6, referring to Buddha himself and his
earliest converts, while those of the second set (rev. 11. 6, 7) refer to the successive
modes of initiation.
both points the first Book of the Mahftvagga gives
As to Buddha
information ; see also note 1, on pp. 73-4 in SBE., vol. xiii.

On

may be said to have initiated himself, upon attaining


ho himself explains Mv. i, 6, 28. 29. This self-initiation (ivdmaiipasampadd, Mahavastu, vol. i, p. 2, 1. 15) probably stood on 11. 4, 5. The surviving
letter a at the end of 1. 4 might be the initial of avidyd, the first term of the chain
himself, he, of course,

saiiilodhi, as

i, 1,2), the insight into which initiated Buddha in his


enlightconverts were the five ascetics in the deer park at Benares (Mv. i,
their initiation comes on rev. 1. 5.
The next converts, in importance, were

of causation

(Mv.

ment

first

6, 6.

47)

His
:

TECHNICAL TERMS

15
!

the three brothers Kasyapa, the heads of three Jalila ascetic communities in Uruvilvu
(Uwdt, Mv. i, 15, 1 cf. i, 23,;4). The oldest of them was the so-called Urnvilvfi
Kasyapa, who was converted after a series of wonderful tests and questions put to
;

Buddha (Mv.

of. Mst. iii, 424 ff.).


It is he in all probability who is referred
i, 15-21
5, 6, as having- got his initiation in consequence of pratna-rt/dkarana, or
of
No.
244, 48), and the jiernnant of whose name
questions (Mvy,,
explanation
must be completed as Mahfikfisyapa.
There is a celebrated monk of that name,

to,

in rev.

11.

who after Buddha s death succeeded to the headship of the Orcjer. There is no record
of the circumstances of his conversion in the Buddhist records
and this otherwise
inexplicable fact is explained if he is identical with the Kusyapa of Uruvilva.
By
reason of his being- the eldest of the three brothers he would naturally come to
be called Mahakfisyapa, or the Greut Kasyapa.
Regarding the modes of initiation, it was originally conferred by Buddha
himself with the formula cfii hhikklnt, Come, O monk (Mv. i, 6, 32). Afterwards,
when the number of applicants grew unwieldy, the power of initiation was delegated
by him to his Bhikshus individually, who might confer initiation on any applicant on
his simple declaration of the three xarana-ffamana, i.e. the declaration of his desire to
take refuge with the Buddha, the Doctrine, and the Congregation (Hadd/ia, D/iarma,
Saiiir/fia] (Mv. i, 12, 4)- Still later, to provide against abuses, the power of initiation
was withdrawn from the individual Bhikshu, and restricted to the Sarhgha, i.e. the
Bhikshus assembled in Session, to be carried out by a regular prescribed process
(Mv.. i, 28, 3 ff.). It may be noted that the second form of initiation, upon the
simple declaration of taking refuge, was originally employed by the Buddha himself
in the case of the admission of an Upiisaka, or lay-adherent
and in that case it was
not called vpasawpadd. Moreover, before the rise of the Sarhgha, while Buddha was
the solitary professor of his doctrine, the lay-applicant was required only to declare
his taking refuge with two, viz. the Buddha and the Doctrine
and in this case (of
the two merchants Tapussa and Bhallika) the; admitted ones were called dvetdcika
(Mv. i, 4, 5). It was only after the rise of the Sarhgha, in consequence of the con
version of the first five (pancavtygiya) Bhikshus (Mv..i, 6, 32 H .), that the declaration
of taking refuge with three was required, and the initiated were now called tccdcika
(for the first time, in the case of the Setthi, the father of Yasa, Mv. i, 7, 10). There
were, thus, two methods, a higher for the initiation of Bhikshus, and a lower for the
admission of Upfisakas,both employed by the Buddha himself. It was the lower method
alone which Buddha delegated to his Bhikshus, and which they were now permitted
to use for the initiation of a new Bhikshu. But while thus delegating to them the lower
method, for himself he retained and continued the use of both methods for the initia
tion of Bhikshus and the admission of Upasakas respectively. Thus, at a later time,
he initiated by the ehi-bhikkhu formula the fifty friends of \asa, and the five hundred
Jatila followers of Uruvela Kassapa (Mv. i, 10, 4, and i, 20, 19 ff.), and admitted by
;

the tevdcika formula two female Upiisikas, the mother and wife of Yasa (Mv. i, 8,
3^.
At a still later time Buddha withdrew the delegation from the Bhikshus in their
individual capacity, and vested the power of initiation, by means of a regular process,
in the Sarhgha, i. e. the whole body of Bhikshus at any local centre assembled in
solemn session, though he still left the power of admission of Siimaneras, or novices, to
the individual Bhikshus (Mv. i, 54, 3). The quorum at such a Sarhgha was not to be
less than ten (Mv. i, 31 , 2 v, 13, 2 ; ix, 4, 1), except in very outlying localities, where
;

MISCELLANEOUS FRAGMENTS

16

the quorum might be vinayadhara-pancama, that is, consist of only five members,
a Bhikshu vera-d in the disciplinary law, and four others (Mv. v, 13, 2 ix, 4, 1 see also
Divyavadana, p. 21 1. 17). Thus counting the two possibilities of a Sarhgha separately,
there result four varieties of initiation. These are enumerated in Mahavastu, vol. i,
;

p. 2,

15,

11.

.6.

as (1) svdnia-itpatampaiJd (for svayam-upasampada), or self-initiation

(2) ehibtiihvkaya ftpa, or initiation

by the formula

Come,

O monk

(3) data-

and (4) panca-vargetia


vargena ganena upa, or initiation by a chapter of ten monks
ganena iipa, or initiation by a chapter of five monks. In our fragment, with the
exception of the first, all the above-mentioned kinds of initiation are named only
for the more tuiial form eftibhiksukd (as in Mahavastu, vol. i, p. 2, 1. 15
Divyavadana,
p. 48, 11. 19, 20, &c.) we have ehibhihukaid, and for the threefold declaration before
the Samgha wo have traivdcitva.
The name ivdma-upasawpadd does not occur but,
as above suggested, the nature of that initiation was probably described earlier,
;

in rev.

11.

5.

4,

4.

SAttGlTI

Hoenile MSS., No. 149^ and

SUTRA
(Plate III, Nos. 1

and

2).

These two pieces belong to the Saihglti Sutra of the Dlrgha Nikaya. They are
fragments of two folios, which, moreover, probably belong to two different pothis, as
shown by their difference in width.
Fol.
measures about 145 x 75 mm., or

5| x 3 inches, and

fol.

about 180-225 x 85 mm., or 7-8f x

3-| inches.

In their

complete state thoy would have measured about 310-325 mm., or 12-13 inches.
The writing consists of six lines on either side, in the Slanting Gupta character.
It is, however, especially in the top and bottom lines, imperfectly legible
The
smaller fragment, 2 s which formed the left side of the folio, originally bore the folionumber on its reverse side, facing the fourth line of writing but it is now quite
illegible, being almost entirely obliterated, together with the four adjacent syllables of
"

The folio-number of the

larger piece, ^, which formed the right side of the


with the broken-off portion.
[The Samglti Sutra contains an enumeration of the Buddhist Dharmas, or
technical terms, us divided into ten classes according to the number of items

the text.

folio, i* lost

The
(from 1 to 10) which constitute each dharma.
*
contains a portion of the third, or threefold
aB

No.

larger of
,

class, i.e.

our fragments,
the class which

The smaller fragment,


comprises the dhurmas, consisting each of three items.
*
No. a a similarly contains a portion of the fourth, or fourfold class.
From the
-

-,

be seen that the Sanskrit text of our fragments


differs not
inconsiderably from the Pali. The latter, the Sariiglti Suttanta, forms the
thirty-third Sutra of tho Dlgha Nikaya, in volume iii, pp. 207-71 of the Pali Text
subjoined parallel transcripts

Society

s edition.

BuddhayasaH,
9,

41

b.

is

There

it will

In the Chinese Dlrgha Agama, the Samglti Sutra, translated by


the ninth, as given in Nanjio, No. 545, col 136, and Tokyo,

exists,

xii,

however, also a separate Chinese translation by Danapala,

SAMGlTI SUTRA

17

The subjoined comparative table shows the


Nanjio, No. 938, and Tokyo, xii, 10, 85 a.
order of the dharmas of our fragments, in the three versions, Sanskrit, Pali, and Chinese.
THREEFOLD DHARMAS,
Sanskrit.

in No.

149f9

MISCELLANEOUS FRAGMENTS

18

It will be seen from the foregoing table that


neither with the Pali, nor the Chinese, though there
1

the Sanskrit version agrees


more agreement with the

is

On the other hand, there is a similar amount of agreement


latter.
between the two Chinese versions. The case of the Atunatiya Sutra, which is noticed
after this, points in the same direction
for it is entirely absent from the Chinese
former than the

Dirgha Agama, while the Pali and Sanskrit versions of it differ very considerably.
Dr. \Vatanabe would explain these differences by the suggestion that the Chinese
version of the Dirgha probably belonged to the Dharmagupta School, because the
Buddhayasas, propagated the Vinaya of that School (see Chu-san-tsan-ci-tsi,

translator,

Nanjio, No. 1476, fasc. 4, and Tokyo, xxxviii, 1, 83 b also Nanjio, No. 1117) ; while
the Eastern Turkestani Sanskrit text may perhaps belong to the Sarvastivada School,
because in the Vinaya of that School (Nanjio, No. 1115, fasc. 24, and Tokyo, xvi,4, 53a)
;

we find the Atfmiitiya Sutra mentioned among the Scriptures, mostly belonging to
the Dlgha Nikuya, which are appointed for the consolation of sick persons ; thus we
have

No.

7,

No.

8,

|* Jg

fpf

Maktoanuyika.

In the Chinese translation of the Samanta Pasadika, which has been identified
by Dr. Takakusu with Nanjio, No. 1125, the same appointments are mentioned
(fasc. 11, and Tokyo, xvii, 8, 63a)

^HI^^^^tSM^^*,*

m A M % m & &, fa m

?e>

&&

na>

ft

w & m n& **

the king of the country, or any of the great alms-givers (mahd-ddnapali) of the
Iccality are sick, they send to the tomple and request the Bhikshus to recite incan
tations for them
the Bhikshus recite for them the Atanatika Sutra. ]
;

The Sanskrit

text of our fragments is given below, in parallel columns with the

Pali text, extracted from the Pali

Text Society

s edition, vol.

iii,

pp. 217-18, and

224, 228-32.

(1)

No, 149,V

PALI, pp. 224-32.

SANSKRIT.
1

xeka,

dharmS

prat[t](ct;a)t(e)

sa(w)khyai/a eka

dharm&pra^

Obverse.

viii

ekarh patisevati saihkhay ekarh


[adhivaseti]

tivusayati

2 dhurmapidam avyapadaA sam-

yaA -srnrtih

xxiiidhammapadarh,avyapado[dlia]
samma-sati samma-samadhi

SAMGITI SUTRA

19

SANSKRIT.

PALI, pp. 224-32.

3 cak?usa: samti prajiiayaS s&k?!-

xxx [pubbe-nivaso] satiya [s., cutupapato] cakkhuna [s., attha


vimokka kayena s., asavanam

kartavya

pannaya

khayo]
4 xa (adfyisthdnani skandbaS c*a-

ranlyo
xxvii adhitthanani

paSrayas ca pa{|

sacchika-

xxv,

ma-]kkhanda

[dham-

viii,

apassa-

yani(?)
5 l-dhatus

xvi apo-dhatu,

tejodbatur vayu-dliatu*

dhatu

catvara||dAdrdA

vayo-

tcjo-dhatu,

xvii, cattaro [ahara]

6 (y?irt)naih caturtbab catasro vij-

vinnanarii catuttham

fiaiia-sthitayab Tup6(pa) H
7 xr bhik[.s]or va bhiA-.?wn[?/]a

xx civara-hetu va bhikkhuno

xviii, catasso

vifiiiana-tthitiyo, rup^payarii

va

tr^na utpadyamana u

tanhil

uppajjamana uppajjati
Reverse.

[8a](na)-\\eior iti-bbv[(i]tibhava-

hetos

tr^na

utpaprfycmdnd

xx [sena]sana-betu
uppa uppa]
lietu [va

utpadyate

mana
2 rc/jandad
agatirii gacchati dve^an

cchati

vyakaraniyah sthapaniyah pra^uah caj/wro

xx((/)fl7/ftkatalj asti n^a^iva claya-

5 voatftni danaiti
priyavaditft artha-

cn|ryd
6 nib catvarah
larhbbah

ta

bbi]tanba uppaQjagaccbati

ga

gatiih

inoliagatirii

dosa-

ga

bbayagatirii ga
xxviii vyakarani yo tbapanlyo pa-

xxxix, Ca[tasso]

ftlio

xxxix [visujjbati no]dayakatx)j atthi


[dakkbipa] n#6va dayaka[to]
xl vattliOni,

dttnarii

peyyavajjarh

attba-ca[riya]

atmabbava-pratiasty

xxxvi

bhak para Saxhceta[n&]

kramzti

[} o]ni

xxxviii,

attabbava - patilabba,

atraajAAdrfl-

pratilarh

bbi

uppajjati]

xix cbandagatirh

mohad bhayad agatim ga|

[va

iti-bbavjibbava-

CnttHro
atthi

atta[bbava-patilabho]
xxxviii para-sarhcetana kamati no

iKsatma-sariicetana alU/t

atta-sarhcetana, a[ttbi]

c2

MISCELLANEOUS FKAGMENTS

20

NOTE. The text does not seem to be in good order. Thus in obv., 1. 1, one
In
expects to read ekam dharmam, but the reading ekd dharmd is distinctly legible.
obv., 1. 3, the reading tamti makes no sense ; it suggests a reminiscence of the Pali
Also
of
the apparent Sanskrit order
the
ta/iyd, and set ms to be intended for xmrtyii.
four terms, kaycna, caktusa, smrtyd, prajnayd, differs from the Pali, which has statiyd,
of
In obv., 1. 4, there appear only the key-words
three
cakkhtnia, kaywa, panndya.
classes of terms, one of which (apdsraya), moreover, should be already enumerated in
rc/ta
1.
the
akshara
is
a
1.
In
read
formed
line
2,
niv.,
eckanddd\
badly
apparent
and footnote 4 on p. 61. In rev., 1. 6, the
ccAa, gee below, footnote 5 on p. 29
nih
[
the
last
of
the
last
item of the
upapddnka-yonih,
syllable
syllable
evidently
;

36th

class.

TRANSLATION.
(The monk) provides himself with a necessary thing he bears
[Obverse, 1. 1.]
with a necessary thing 4
[1-2] the virtue [of the absence of covetousness],
the absence of malice, perfect recollection (of duties), perfect concentration (of mind); 5
the need of realization by sight, by recollection, by wisdom
[1. 3]
;

7
4] [four] resolves, bodies of doctrine,

and observances, 9 and


element
[1. 5]
of water, element of fire, element of air. 10 There are four [nutriments]
11
is the fourth.
There are four foundations of intelligence, con
[1. 6] consciousness
[1.

stituted

by form

12
[1.

7]

whether

in a

monk

or in a

nun

desire tends to

arise

[Reverse, 1.1] for the sake of lodging, for the sake of continued existence desire
tends to arise, 13
from lust one passes into an evil course ; from
[1. 2]
u
hatred, from infatuation, from fear one passes into an evil course
0-3]
(there

side,

is

such a thing

as) a

question which

may

15

There are four [parities in gift]


but not] on the giver s side (when)

aside.

it is

not be answered, but must be set


P- 4] [when it is on the receiver s

neither on the giver

s side

[nor on

The reference here is to the apafoayas, see P. Dy. 49a; Mvy., No. 19, 80. The two
necessaries in the text are (1) the four requisites of a monk, and (2) heat and cold.
Skr.
Pali adhivaseti.
praticdtayati

*
P. Dy., p. 1 18 a, where the first term is anabhidhyd-dliarmapada, For another set of
four dharraapada, see Dh. 8., No. 55.
T
P. Dy., p. 136; Mvy., No. 80.
Cf. Mvy., No. 70, 3.
P. Dy., p. 1176.
10
See footnote 4.
P. Dy., p. 1216
Mvy., No. 101.
11
P. Dy., p. 20a ; Mvy., No. US.
P. Dy., p. 579a.
;

13

P. Dy., p. 4,960.
The four causes of trm& are dress, food, lodging, and continued
Skr. bbav/ltibhava
Pali bhavdbhava.
The Pali texts ignore the nuns.
P. Dy., p. 17 a.
18
P. Dy., p. 3286. From Childers s explanation it follows that vyakaraniyah of our
text mast be understood to stand for avyakaranlyah, and to be preceded by jiratno ; BO
also in the Pali version.

jexiatence.
14

SAMGITI SUTRA
the receiver

18

side]

5]

[1.

liberality/affability, beneficent rule

"

21

[There are four] elements [of popularity],


birth. 18 There are four re-obtain[1. 6]

19
s personality ;
there is a re-obtainment of personality
[1. 7]
of
others arises, but not consciousness of self; there is
consciousness
(by which)

ments of one

No. 149,V

(2)

Obverse.

PALI, pp. 217

SANSKRIT.
1

Trcrfjyo rafiayah ?mV/ii/atva-myato

rasV/i

r#||

*s

samyaktva myatoH
a(n/)||ya/o

ratify

Tayo

rasi,

parisuddhakaya-samacaru Tathagato, nattlii

trpm]
3 U(ttia) paris uddha-kaya-samudacaratayarh Tathagatah pra?r

me

micchatta-niyato

xxx arakkheyyani,

caritarii

cchadayet kaccin

ff.

sammatta-niyato

rasi,

na wf|;af|nyufo &atam[a]n[t]

xxxxxx

rasi,

ani[yato rasi]

2 arahanjjjy&m Tathagato na pratikaccin me pare


cchadayati

xxviii

Tathagatassa kaya-duc-

kheyya

yam Tathagato
ma me idarh

rak-

paro

(pa-)

j9flgriSuddha-vak-[8]anm-

dacaratilyaih Tathagatah
cchadavet ka-

pra-

parisuddha-vacl-samacaro

Ta

thagato, n-atthi Tathagatassa


vaci-duccaritarh yam Tathagato

rakkheyya
xxx xx TaMgagata

suddha

nama

pari-

manah - samudacara

tayarii rasi^
\\

idam, &c. parisuddhamano-samaciiro Tathagato, n;

atthi Tathagatassa, &c.

tayarh Tathagatah
xxxxxg(2;i<)dgalah

ma rne

sthavira-tri-

codana c^apy arak-

trao

xxxvi puggaliixxxvii,Tayothera
xxxix, Codanaxxviii, rasi
vatthuni

xxxiii,

[Apare

pi]

tayo aggi

tnni punr/a-knya-vastuni

danamayam

Sila-

Tini
xxxviii,
[mo]haggi
pmlfia kiriya vatthuni, dana

mayam [p-k-va],
[p-k.va
"

11
"

r. Dy., p.
P. Dy., p.

],

silamayarii

bhavana, &c.

noa.

447a; Dh. 8., No. 19 ; L. V., p. 35, 1. 9


P. Dy., p. 605 a ; Dh. 8., No. 90.
Cf. Dvy., p. 70, 1. 3 ; B. Psych., pp. Ix, 175, 207.

Mst., vol.

i,

p. 3,

11.

11, 12.

MISCELLANEOUS FRAGMENTS

22

Reverse
PALI, pp. 217

SANSKRIT.
1

A [a]mp]A;-

xxxxxxgsM[i]^[a]/t

[?]svary[e]

2 xxxxxg(r^/e)

va[r]ta-

vas"[e]

tadyatha
ek[e] ny[c] ca

yantp]

vas"e

manusy[tt]

vartayanti tad

ff.

[paccupa]tthita-kama, te paccupatthitcsu karaesu vasarh vattenti seyyatha pi


ekacce ca

kamesu vasarh

manussa

vattenti

eey-

nirmana-ratayah

yatha pi deva nimmana-ratl,

vartayanti tadyatha
deva parinirmita - vaaa - varti-

[va]saih vattenti seyyatha pi

deva

yatha
idaiii

dvitiya

3 xxxxx|l(

nah

ayaiii

?)

iyaiii tr-

dutiya

deva paranimmita-vasa-vatti,
ayaiii ta[tiya]

4 xxxxxng(w)kajenapri[^"]-sukhe-

ca

abhisyandayamti
yandayamti pa-

paris-

xli [Tisso

satta

sukhupapattiyo

uppadetva

santi

uppadetva

sukharii viharanti, seyyatha pi

deva Brahma-]
5

j|bliavati

spharaniyaih

yaduta

vivekajena prlti-sukliena
tena sukhena xx
6

gka

iyaiii

tti santi

yam

te

prathama sukh-6papasa/m ya i||x||(xe)vakav;&sty

sukh-

abhisanna parisunna paripura

samae//<t

7 @5j)Aaramti

[kayi]ka ay am pathama
upapatti, santi satta [sukhena

esarh

kincit

sarvatah kayad asj^tarii bha-

paripphuta te kadiici karaha.ci


udanam udanenti aho sukharii

aho sukhan

ti,

seyyatha, &c.]

NOTE. The Sanskrit text, as will be seen, differs very considerably, especially
with regard to tho 4lst dharma, rev. 11. 4-7. In obv. 1. 6, there is a similar case to
that noticed in the preceding fragment, obv. 1. 4
only the key-words sthavira and
;

codana are mentioned, as well as rdSi and araksita which are already enumerated
in lines 1 and 2.
The two cases are so much alike, that, after all, the two fragments
may belong to the same pothl. The Pali version enumerates two classes of agni,

Nos. xxii and xxxiii.

It is the former class which the surviving traces, obvTrrr4seem to indicate as mentioned in our fragment. As to the class, called arc,kfanlya or araktila in our fragment (obv. 11. 2, 6), the Sanskrit reading, with the
negative prefix a, is supported by the Pali reading arakkheyydni (see footnote 3, in
PTS. edition, p. 217), which gives a very good sense (see the translation below).
Attention may be called to the scribe s correction in 11. 3 and 4 of the obverse, wh^re

and

7,

SAMGITI SUTRA

23

the syllable fi had been inadvertently omitted ; it was afterwards inserted below the
With the help
line, and the place of insertion indicated by a cross above the line.
of collating- the extant traces and allowing for the probable number (38-40) of
syllables in a line as well as for the string-holes, it is possible practically to reconstitute
the Sanskrit text of classes xxx and xl, which do not materially differ from the
Pali
but that of class xli, which difiers considerably from the Pali, cannot be
;

though some phrases of it occur in the Mahiivastu (vols. i,


see also Childors s Pali
228, 11. 4, 5, and ii, p. 13 J, 1. 17, p. 132, 1. 1
Dictionary,
under jhdna, p. 161), and Samyukta Nikaya, vol. ii, p. 211). The reconstituted text
would run as follows
Obverse, II. 2-5, xxx. Trmi Tathilgatasya araksam[l. 2]yuni
Tathiigato na
praticchadayati kaccin me pare na vijanlyuh katamani trlni [somo words missing ]

satisfactorily restored,
p.

tasmat Tathagata nama

parisuddha-kaya-samudacaratayiiih Tathagatah
na vijanlyuh tasmat Tathagata nama parisuddha-vak-samudacaratayarh Tathagatah praticchadayet ka[l. 5]ccin me pare na
vijiinTyuh tasmat Tathiigata nama
parisuddha-manah-samudacaratayarh Tathagatah
ah pudgalah, &c.
(1. 6) Tray
praticchadayet kaccin me pare na vijfmlyuh.
11.
xl.
Tisrah
1-3,
Reverse,
kam-opapattayah santi sattvah kam-6pa[l. Ijsthitflh
kamik-alsvarye vase vartayanti, tadyatha manusya eke nync ca [1. 2] devil eke
santi sattvuh kum-opnsthituh kamikVinipiitika, iyam prathama kam-opapattih
aisvarve vase vartayanti, tadyatha deva nirmana-ratuyah, iyarh [orig. idarh] dvitlyu
santi sattvah kam-opasthitah kamik-alsvarye vase vartayanti,
[I. 3] kam-opapattih
praticchiidayet kaccin

me

[1.

3]

pa[l. 4]re

tadyatha deva para-nirmita-vasa-vartinah [orig. parinirmita ], iyarh trifl. 3]tlya


II xli.Tisrah
sukh-opapattayah santi sattva ye vivekajena
[orig. trtlya] kam-opapattih
priti-sukhena abhisyandayarhti parisyandayarhti pa[l. 5]ripuryamte 8J>haramti (yesarii
kiriicit ?) bhavati spharanlyarh yaduta vivekajena priti-sukhena te tena sukhena
sukhe viharanti ?), tadyatha deva brahma-kayika iyarh prathama
(u[l. 6]tp;ldya
Santi sattva ya ix(se)vakayam samadhi[l. 7]jena priti-sukhena
sukh-opapattih.
abhisyandayarhti parisyandayarhti sphararhti (v^asty) esarii kincit sarvatah kayad
asphutarh bhavati Bpharanlyarh yaduta, &c.
;

TRANSLATION. 20
[Obverse,

1.

1.]

xxx.

There are three masses

mass of absolute or undoubted

mass of absolute truth, and accumulation which is neither one nor the
2|
There are three things that
other, but a congeries of truth and falsehood
[11. 2-5]
need not be guarded by a Tathagata. 22 A Tathagata docs not hide (any wrong,
falsehood,

What are the three things ? [1. 3]


thinking) let s hope others did not observe me
His conduct being altogether pure in act, how should a Tathagata have to hide (any
That is why they are
wrong, thinking) let s hope others did not observe me
.

called Tathagatas.

[1.

4] His conduct being altogether pare in word,

how

should

80

Based on the re-constituted text see preceding Note.


11
P. Dy., p. 4016; Mat., vol. iii, p. 318, 1. 5, and vol.
No. 95, 11-13.
See Note on p. 23.
P. Dy., p. 646.
;

"

i,

p.

517, note;

Mvy.,

MISCELLANEOUS FRAGMENTS

24

a Tathfigata hsive to hide (any wrong-, thinking) let


Tiat is why they are called Tathagatas.
me
[1. 5]

hope others did not observe


His conduct being altogether
6] have to hide (any wrong, thinking)

pure in thought,

bow

should a Tathfigata

There are three kinds of individuals; 23 there


hope others did not observe me
a triad of elders, 2* and (similarly triads of) masses, 21 causes of accusation, 25 aad

let s
is

[1.

22
There are three kinds of fire 26 [1. 7] fire of passion,
things that an; not guarded.
of hatred, fire of infatuation.
There are three ways of acquiring religious merit
:

fire

that which consists in almsgiving, that which consists in virtuous living, that which
consists in spiritual meditation. 27

There are three kinds of sensuous existence


there are
[Revere?, 1. L] xl.
beings, subject to sensuous desires, that live under the impulse of the power of
Some of them are human beings, others [1. 2] are those devas that
sensuous desire.
:

are not in
existence.

any of the states of penal existence.


There are beings, subject to sensuous

This

is

the

first

desires, that live

kind of sensuous

under the impulse

of the power of sensuous desire.


These are those devas that enjoy extra-pleasures of
This is the second [1. 3] kind of sensuous existence. There are
their own devising.
beings, subject to sensuous desire, that live under the impulse of the power of

sensuous desire.

These are those devas that

live

under the influence of (pleasures)

devised by others.
This is the third [1. 4] kind of sensuous existence. 28 xli. There
are three kinds of blissful existence there are beings that are merged, plunged, and
:

thrilled in the bliss of pleasurable sensation


is

to say,

is

through the

born with that bliss live in that


the Brahma-world.

[1.

bom

of reason, whose

bliss.

6] This is the

[1.

born of reason

bliss of pleasurable sensation

5] thrill, that

they being
These are the devas endowed with bodies of
first

kind of

blissful

existence.

There are

beings that are merged, plunged, and thrilled in the bliss of pleasurable sensation
born of meditation, [1. 7] in whose case there is some thrill altogether unaffected by
a body, that is to say, &c. 29 [These are the Abhdevara, or Shining Devas.
second kind of blissful existence, &c.]

5.

This is the

ATANATIYA SUTRA

Hoernle MS., No. 149| (Plate

I,

No.

2, Reverse).

This fragment comprises nearly the whole of the right half of a folio. In its
Its lines
present condition it measures 185-210 x 80 mm., or 7f-8 x 3 inches.

8
85
"

"

- r.
P. uy.,
Dy.,

f Dy.,
P.
o.
>yua.
is); p. 390
P. Dy., p. 1076.
P. Dy., p. 393 a;
P. Dy., p. 182a.

504 a.
p. o

P. Dy., p. 18
1
a.
cf.

L.V., p. 10,1. 6

Mvy., No. 93

S.. 8.,
., p.
138, note 2.

P. Dy., p. 4
488a.

ATANATIYA SUTRA

25

comprise from 22 to 27 syllables (aksam), and from the foot of its text containing
some sloka verses, it can be calculated that about as many syllables are missing on
the left side of the fragment.
The entire folio, accordingly, must have had a length
of about 15 or 16 inches (or 385-410 mm.), the lines
comprising from 4B to 48
The folio-number has disappeared with the left side and it is, therefore,
syllables.
There are, on
impossible to say to what size of pothi the folio may have belonged.
;

either side, ~six lines of writing in

the Slanting Gupta characters


but it is,
sand-rubbed, and hence very imperfectly legible.
To judge from the occurrence of the word dtdndfi (rev. 11, 2 and 4), the text would
seem to belong to the AtTinfitiya Sutra, which is the thirty-second in the Pali Dlgha

especially on the obverse side,

Nikaya.

much

The conventional conclusion of the Sutra can be recognized in the third


whence it is followed by twelve 61oka verses, 1-3 on the
and 4-12 on the reverse, containing a series of names of Yakshas. But the

line of the obverse side,

obverse,

extant text differs very materially from the Pali text of the Atiinutiya Suttanta as
it is
Of the Sanskrit
printed in the Pali Text Society s edition, vol. iii, pp. 194 ff.
text the present fragment is, as yet, the only known survival.
translation of the

Pali AtanStiya Suttanta

is

given in Grimblot

Sept Suttas

Palis, pp.

321

if.

[In the Chinese Dirgha Agama the Atanutiya Sutra does not occur at all see
A separate translation of the Sutra was made by Punya
Nanjio, No. 545, col. 138.
;

Yardhana

in A.D.

663; but

this,

is

unfortunately,

76 a),

the Khai-yuen-lu
9 (Tokyo, xxxviii, 4,

see

lost;

Catalogue (Nanjio, No. 1485), completed in A.D. 730,

fasc.

There is, however, a Sutra bearing


JgH |{J a-ta-nil-tiya-king.
of Vaisravana (Nanjio, No. 849), which appears to be a combination of
1
portions of the Atanutiya Sutra, Mahasannipata Sutra, and Mahamayiirl. Tantra.
The absence of the Atanfltiya Sutra from the Chinese Dirgha Agama seems to point

the

|Jflf

pj %$

name

to a late date for the compilation of that Sutra and this is supported by certain
points of contact between it and the Mahasamaya Sutra, which is the twentieth in
the Pali Digha Nikaya, and the nineteenth in the Chinese Dirgha Agama (Nanjio,
;

1
See Dr. Watanabe s article in the
#jf
$| f for May-June, Tokyo, 1906,
where the structure of the VaiSravana Sutra is shown as follows
:

Group

I.

Vaisr.

Atin.

sections

veries

2
3
4
5
7

14(1)

=
=
=
=
=
=
a

10-15
18-23
27-32
50-55
33-35
36-48
1-5

Group II.
VaUr. Maha&an.
sections

10
12

=
=

Group

III.

section
xii,
xii,
xji,

11
12
13

14

Group IV.
sections

(2)=Mb*may.
9
[ Newly

13

14J

added

MISCELLANEOUS FRAGMENTS

26

No. 545, col. 136). Thug we have in both the refrain putld pi tataa bahavo ....
Intla-numa maJiabbatd, and the same list of names of Mahiiyakshas, from Candano to
Janeiablo (PTS. ed., vol. ii, p. 257 ; iii, pp. 198, 204).
The transfer of names
from one class of supernatural beings to another points in the same direction. Thus
Datlldnukha (rev. 1. 1), who is really a Naga (see Bower MS., vi, 6, p. 224), appears
as aYaksha in the list of the Atanatiya Suttanta (PTS., vol. iii,
p.
205).]

The

text of the

fragment reads as follows

Obverse.
1

jj-(modtja

mamapddau

&ira)sa vandi(tv)a tatr*aiv#antarh(z)tah udgrhni-

(dhnnii bhik$a-)
2

H^Miryavapn in yrtvad eva &nabhi(pra8am)na nam \y&(ddndm) yaksal

(nfim)

i[J]m

j|x?x<7vaya

avoca^

W^ ksavo

te

apta-manas

(Bhaga)van

lfhaga(va)

4 ||xx[wff.](A)c7rajiia Indro
ca
5 xA

)tarah (sa)

(ft

x [inrtjliayak^o
(?/)a/r(.s

>

Vaiuravano (I a)ma-Kuberau Dhrtirastraw


n

(IIi)mavamt<i-\s.rtd1aysi

2 Jayariito vijayariitaS

ca

V(H (Yf

xxxxxr(?/)rr

3/l)a(/.-fl)rno jvali(t)o (da)pya,

na

r>

8a(c7a):

Vidya-vlra

mahayakxa
Reverse.
1
H(/W<)

efta(m)

Himavata

xxxxx(/,-ws /o)tha

yafi ca

2
^xa!>^7ff(rZ>/ia)

?/rtksa-Z)ac?//(i)mi<kha

5 Satagirir

Ax-

^ Siirii

Atanati

maliayasrt^

yaksebhyo^m

abhy-

anujiiatah putranaih (j)ivi3 x tlxx(rj>? ) ^)resitah surve Buddha-satv-ahitas tatba 8

ksasa
4

Kumbhanda

ra-

glio>*a

xxx^aada 9 HrdayaTn Atanatisya sarva-karma-prasadaTiali pravartayi1

Norn. sing, of the base

aptamana ; but in the Pravarana Sutra, rev. 1. 6 (p. 39)


To the former base belongs the abstract attamanata

aplamawasas of the base aptamanas.

the Suka Sutra, fol. 56a


(p. 48), as well as the regular Pali attamano (P. Dy.,
66 a). Both bases occur side by side in Mst, vol. ii, p. 54, 11. 19, 20, attamanah and
nttawano but attamanah seems to be the more common nom. sing. e.g. Mvy., No. 145, 3
Dvy., p. 2, 1. 11. The form with apta might very well be the original.
*
*
Read krtaJayah; rev. 1. 1, dadhlmukftah ; 1. 6, cdrinah.
Read vijayamtaf.
*
Double dot as mark of interpunction at end of half-verse.
*
T
insertion
m.
of
Bead
Euphonic
putranaih.
in
p.

ATANATIYA SUTRA
5

samagaUh sarva rak^am

xxxg(ga)makulah t*&pi
sada 11 Cimba- 9

6 xxx jjga jala-mrina 3 12

27

Apalalo mahanaga Elabhadro

11

kurvathtu

me

mahabalah (ma)

TRANSLATION. 12
(Obverse, 1. 1) .... to-day, having reverenced my feet with his head, he too
ye monks (1. 2) .... (this charm) and apply it always
Keep,
disappeared there.
this
(1. 3) To ....
protection) from ill-disposed, mischievous Yakshas.
(for

your

With receptive minds those monks (welcomed what was


spake the Blessed One.
by the Blessed One. (1. 4) .... the great Rajas, Indra, Vaisravana, Yama,

said)

.... the great Yaksha, who has


Kubera, and Dhritirashtra, the saviours
(1. 5)
made his abode in the Himalayas. (End of verse) 2. The victorious and the con
;

13
Yaksha, (1. 6) .... Mahakarna, the ardent, may he never cause injury (?)
quering
the mighty in magic, 13 the great Yaksba, ....
(End of
(Reverse, 1. 1) .... among them .... also the Yaksha Dadhimukha.
;

Himavantn, and ... (1. 2) .... among them Atanati, the much
the Yaksha.s favoured, of the sons (1. 3) .... they arc sent all also
pledged to the truth of the Buddha. (End of verse) 8. Kumbhandas, Riikshasas,
terrible beings ; (1. 4) .... always.
(End of verse) 9. The heart (or essence) of
Atanati, furthering all acts, promoting, (1. 5) .... they arc very much agitated ;
verse) 5. Satagiri,

renowned.

By

and may they all, coming together, give me protection always. (End of verse) 11.
Bimba (1. 6) .... (beings) living in water. (End of verse) 12. Apalala, the great
Naga, Elabhadra, the very powerful ....

6.

UPALI SUTRA

Hoernle MS., No.

149^

(Plate

I,

No.

3,

Obverse).

This fragment is only a comparatively small portion of the original folio, which
must have been about three times as large. The lines of writing on the extant
As the text is written in arya verses, and as
portion consist of 22 or 23 syllables.
8

10

Read rdktam.
Note the position of the figure

So

orig.,

for 1 above

but probably read vimba (bimbo).


and below the figure for 1 0, and see

p. 4.
11

Apparently

for

Eldpatra;

cf.

Bower MS., Ft. VI, 10, p. 224.


11
Owing to the very mutilated

Divyavadana,

p. 61, footnote;

for Skr. Elajxttra, see

condition of the text, only a tentative translation can

be given.
"

Possibly jayania. and vijayanla are proper names


80 also perhaps vidyavira.
p. 366, 1. 7.

Divyavadana,

compare Jaya and Vijaya

in

MISCELLANEOUS FRAGMENTS

28
we have

the corresponding Pali text to restore the

full text

of the mutilated verses,

easy to calculate that, in their complete state, the lines must have had 53 or 54
And as the extant fragment measures about 192 X 78 mm. (7^ x 3 inches),
syllables.
it is

For an
the complete folio must have had a length of about 480 mm. (18 inches).
Eastern Turkestan! Pothi this is a rather unusual length in proportion to its width of
about 3 inches

(or

writing- in Slanting

There

78 mm.).

are,

characters, but

on either

side of the folio, six lines of

on the reverse side the ink

is considerably
The folio-number, having
writing rather difficult to decipher.
and it is impossible, therefore, to say
stood
the missing portion, is not known
whether the Pothi to which the folio belonged contained only one Sutra or a collec

making

nbraded,

Gupta

the-

<>n

tion of Sutras.

[The text of our fragment belongs to the Upfili Sutra of the Madhyama Agama,
where, in the Chinese translation, it is the 133rd, fasc. 32, in Nnnjio, No. 542, col.
1
In the Pali Majjhima Nikaya it is the 56th
131, in Tokyo, xii, 6, 59a, l-ll.
There is a French
Sutra, in the Pali Text Society s edition, vol. i, pp. 371-87.
it, by Leon Feer, in the Journal Asiatique, vol. ix, 1887, pp. 309 ff.,

translation of

Reden des Gautamo


free translation by K. E. Neumann in his
Buddho vol. ii, pp. 74 fT.]
The Upali Sutra concludes with a poem by Upfili in honour of Buddha. That
poem consists often stanzas, each of which is made up of three urya verses; and

and a German
,

Of him, the Blessed One, Upali is a disciple.


wanting, having stood on the preceding folio. The
folio, to which our fragment belongs, appears to have commenced with the second
The whole,
stanza, though this point is not quite certain see below, note (1) (p. 31).
or rather fragments of the whole, of the remainder of the poem, as well as a final

each stanza ends with the refrain:

The beginning of the poem

is

short clause in prose, are comprised in our folio.


It contains, moreover, an eleventh
The
stanza, to which there is no counterpart in the Pali version (PTS., i, p. 386).
latter, though in the main identical with the Sanskrit version, differs considerably
also in other details.

Thus

it differs

in the consecutive order of the stanzas,

and in

Occasionally even the


or the reading of such a com

the distribution of the verses which constitute the stanzas.

component parts of the verses are differently allotted


ponent part may differ. In all these respects, the Chinese translation, according to
See
Dr. Watanabe, accords very closely with the Sanskrit version of our fragment
;

the Comparative Columns, pp. 30-1.


The text reads as follows
:

1
On the authors and dates of the Chinese translation of the Madhyama Agama see
Nanjio, No. 542, col. 127. [On the comparison of the Chinese and Pali versions, there is
an article by Anesaki, entitled Corresponding Texts in the Pali Majjhima Nikaya and the

Chines*

Madhyama Agama

in

=gf

& $! f&

for June,

Tokyo, 1904.

W.]

UPALI SUTRA

29

Obverse.
1

2
jKp^-praptasya vyakaranesw ~ smrtimato vipagyasya anabhma[fo-]
~
|j(s?/a) aprameyasya garhWtlrasya mauua-przlptasya
ksemam-karasya

vedi3

JUpali

vis"aradasya nipunasya Bhagavatas tasya Sravaka Upali 6


^(ddhaaya) s*amita-vairasya vlrasya vyra^annasya) Bhagavatas tasya

4 Nagasya pr&ntafiayanasya ksma-sariiyojanasya mu4 !|(a) sy a Sakrasya Bhagava/as


tasya Sravaka Upall 5 Samyag-gatasya

dhya6

J!(pta)sya

s>a[va-]

Reverse. 4
jUpraiymdgSilasya a^ulaaya * samg&tyigasya) padakasya Bhagavata2
~ maya-rchido 6
ama|j[n/]c? rasya niskariiksai/a prabhasakarasya
1

hy

ynsya Bha^
3
f|(pfa)sya
Tathagatasya su^atasya uttama-pudgalasya amamasya ^
yas(o-)

4 (pfi)rvam

av/tarkitam

avac/ncZ

Upalt ^ purato

nigrantha -parixaJaA

varnam varnam
5

|pa ^ tadyathrt bhadanta

5(v)

tasya,

c?rt/r.s[o]

malakaro va malakrZr-an^emsi vd

Bhagavatas Tathagatasy^drha#rt/j,

vici-

a??/A--sambudcM8?/^

dnandax.
The

relation of the Sanskrit version of our

Chinese translation

fragment to the Puli version and the

be seen from the subjoined parallel columns. The missing


portions of the Sanskrit text may be conjecturally restored from the corresponding
but for obvious reasons no
portions of the Pali text, and are shown in italic type

may

attempt

is

are

parallels

numbers

made

to reconstitute the actual scansion of the verses.

taken

their

from Dr. Watanabe

component

verses,

by

notes.

The stanzas

The Chinese

are indicated

by

letters.

The reading vyakaranffu ie quite distinct ; and it might be correct ; but it does not
accord with the general structure of the verses, and is more
probably a clerical error for
vyakaranasya, or rather vaiyakaranasya,
*
Here there is a vacant space in the line showing traces of a wrong syllable
having
been washed out by the scribe, see p. 54, footnote 8.
4

On

the reverse side the numbering of the verses is neglected.


For maya-cchido see Note on p. 20, and footnote 4 on p. 61.
For nirgrantha ; apparently conforming to the Pali niganfha.
;

MISCELLANEOUS FRAGMENTS

30

la-c

PALI.

SANSKRIT.

CHINESE.

a-c stood on the_preccding folio.


2 a [Obv., 1. 1] Aryasya bhdvitdtmanah ///Y/ptipraptasya vyakaranesu
2b Smrtimato vipasyasya anabhi1

!-<!

7 a Ariyassa bhavitattassa pattipattassa veyyakaranassa


i

no apanatatya
natajM. 2].yfl

Satlmato

Am jjassa

40

Aninjyasya vaSiprdptanya lihagavafa* lasya Sravaka Upall 2 II


3 a-c A pparently missed out.
4 a Nijabhavf* aprameyasya gam-

4$

4 b

4c

4c Bdnfasya

5 c

5a

5 a Na{jrasya prantasayfmasyakslnasaihyqjanasya mu[l. 4e\kiaya


5 b Pratimantrakatya
dnaufatya
prajnd-dkvaja*ya rlfaraganya

5 a Nagassa

5c

3o-c

bhlrasya mannapraptasya
Kscmaihkarasya veainah [1. 3]
dharmasthattya xafnrrtdtmanah
nifprapancast/a Jlfiagarafax taxya Srdraka Upall 4

bhirassa monapattassa
Khcmarhkarassa vedassa dhammatthassa sarhvutattassa
Dantassa nippapancassa Bhagavato tassa savako ham nsmi

II

pantapcnassa khlnasamyojanassa muttassa


I

5 b Patimantakassa

6a

animigaldniarafya 6u<ldhaxi/a
6 b AsnifO iya alpahlnattya pravivik\

dhonassa

pnnnadhajassa vltarflgassa
Pnrindadassa Sakkassa Bhagavato tassa savoko ham asmi
I

SakrasyaBhagavatas tasya srlvaka Upill 5


6 a Samyaggatogya dhyfi [1, 5]yinak
n.

ham asmi

Aii(ivrtta]\Q,s\

vasippattassa Bhaga-

vato tassa slvako

50

2a-c
4 a Nisabhassa appameyyassa gam-

52

anabhi-

vipassissa

natassa no apanatassa

8 a Sammaggatassa jhriyissa ananugatantarassa suddhassa


8i Asitassa appahTnassa pavivittassa aggapattassa
9 c Visaradassa nipunassa Bhagavato tassa savako ham asmi II
6 b Nahiitakassa padakassa passaddhassa viditavcdassa
1 b or 6 a (sec note below)
vndI

7a

Visaradasya nipunasya Bha^avatas tasya sravaka Upall 6


7 a 1. f\ Siidtakaiya pradlpatya pra$ralidha*ya vidifavedatya

7b xxxxxxxxx

(W.

8a

/i/afrrfdhapya sa-

mita-vairasya
7 c Vlrasya viprasannasya Bhacravatas tasya srava[Rev., 1. \~\ka
Upall 7 II
8 a Sdttfaya Ihuripraj na*ya mahd-

prajnasya vltalobhasya

8i

Ahararrtyatya akfatya.
ptidgalasya atulasya

dhasllassa susamacit tassa

Or

c Saibg-iitipasyapadakasyaBhag-a-

9a

Srdvaka Upall 8
vata[l. 2]- tasya
9 a Asandayatya kuSalatya vainayi-

9*

10

katya tdralhivarasya
Anutfaratya
dAarmarucinsy*
prabhasakaraniskamksasya
py a
I

maha-

Ahuneyyassa yakkhassa uttamapuggalassa atulassa


Samgatigassa muttassa Bhagavato tassa silvako ham asmi
I

4e

II

3 a Asamsayassa kusalassa venayi-

(?)

pannassa vltalobhassa

8c

9fl Santassa bhuripannassa

o/>rati-

Manacchidassa vlrassa Bhagavato tassa savako ham asmi II

c (?)

kassa sarathivarassa
Anuttarassa ruciradhammassa
I

nikkamkhassa
s sal

pabhasakara-

UPALI SUTRA
CHINESE.

SANSKRIT.

9c

PALI.

Mayacchido hy amayasya Bha$\fjavata

fl.

Updll 9
10 a Trsndcchido

10*

jsrdvaka

tasya

hi

buddhcuya

10 b

10

10

10

11

a,

tamarmclgalasya amamasya
mahalo
[1. 4] graprdpiaya
Srdvaka
Htiarjavatat
tatya

Tathagatassa sugatassa appatipuggalassa asamassa

10

Mahato yasaggapattassa Bhatns8a

silvako

ham

II

\\a-c Probably representing the

Missing.
avitar-

[xxxxxxxx] purvam
I

nigranthaparisadah
varnarh varnarh [1. 5] Bud-

dhasya 11
(Prose about 17 syllables missing)
mala
tadyatha bhadanta
dakso malakiiro v(l malfika;

rantevasl

vil vici-

mdldni grathrilydt ndndpntpdndth mahdpufpardtim evam

6, truth

eva,

gavnto
as mi

lie Purato

1.

Yaso

kitam avadad Upall

lie

Bha-

10

Updll 10
11 b

vlrassa

ham
gavato tassa savako
asmi
10 a Tanhacchidassa
buddhassa
vltadhumassa anupalittassa

lla
lib

Mfmacchidassa
II

vltadhiimasya anupraliipta8y&
b
Tathagatasya sugatasya ut-

31

tasya Bhagavatas Tathil-

Pali prose passage, kadu ean-

nulhu pana

to

gahapnti ime

sainanasaa Gotamassa vanna


ti

II

bhanto nanilpupphamahapuppharasi, tam


enam dakkho
mSlakarp va
malakarantevas! va vicitrarh
malam gantheyya evam eva
kho bhante so Bhogava anekavanno nnekasatavnnno

Seyyatha

pi

nam

II

gatasy^arhatah samyak-sam-

baddhasy^ananda

The
follows

results of the

comparison of the two versions

may

summed up

be

as

(1)

The whole of the

third stanza appears to be missed out in the Sanskrit text

of our fragment, possibly by the scribe

s inadvertence.
That stanza might conceivably
have occupied an earlier position, so that the two initial stanzas of the
eulogium
may have stood on the preceding folio. But in view of the position of the corre

sponding third stanza in the Chinese translation, and of the fact that the order of the
stanzas in that translation

is
throughout the same as in the Sanskrit text, that hypo
seem probable.
(2) Fourteen verses, viz. 2 a and 2 b, 4 a and 4 i, 5 a and 5 c, 6 a and 6 c, 8 b and
9 b and 9 10 b and 10 can be definitely identified with certain Pali verses from

thesis does not

8
<?,

<?,

<?,

the extant remains, of the Sanskrit text.

But, at the same time, the order of many of these verses differs from the
Thus Sanskrit 2 a and 2 b are identical with Pali 7 a and 7 b Sanskrit 5 c is
the same as Pali
Sanskrit
and 6(? are identical respectively with Pali
8 a and 9c ; similarly Sanskrit 86 and 8c with Pali 10 b and 4c Sanskrit 9* and
(3)

Pali.

6<?;

6<r

MISCELLANEOUS FRAGMENTS

32
9

c are

the same as Pali 3 b and 3

c,

and Sanskrit 10

b is

the same as Pali 9

I.

Only

Sanskrit 4ab,5a, and 10 c stand in the same order ns in the Pali version.
For some
other differences of order see below, note (5).
(4 ) The position of some verses, of which the text has not survived, relative to
the Pali text, can bo determined from certain words in the Chinese translation

Thus he observes that

which have been noted by Dr. Watanabe.


the Pali word paitiladhajassa
wisdom",

translated in

is

which seems to show that

reading prajnddfidyatya
the Chinese words

it is

Again verse 6 b

^^

|HE

that

#p

fjJJ

of

"layer

always smiling, has no anger

is

is,

^jjji

Similarly verso 7 a

by the Chinese words ffi Jgi

in verse 5

or

based on the slightly different Sanskrit


is identified with the Pali verse 8 b
by

though the second Chinese word would seem to point to a


from the Pali appahlnaua,

^^

Chinese by

that
<Jgf,

different Sanskrit reading

identified with the Pali verse 6 b

is
is,

has cleanly bathed himself,

is

as

where, however, the second Chinese word points to a Sanskrit reading


In connexion with these
pradlpaxya instead of the Pali padakaxxa (see below, note (6)).
identifications, it may be noted that the identity of two verses, which are included above
a bright

lamp

in note (2),

is

corroborated by certain Chinese words.

In verse 5

a,

as Dr.

Watanabe

observes, the Chinese renders the Sanskrit prantasaydnatya, Pali pantasenassa, by


a word which signifies who delights to sit on an elevated seat
and which rather
,

points to the Sanskrit reading

has

iiffi
"pj*

jjjji]

J^ 0^,

that

Similarly in verse

pfllaSaydn<uya.

is,

who

is

deserving of an

ofl ering,

8^ the Chinese

who has

highest

which obviously renders the missing Sanskrit dhavanlyasya aksaxya, and the
corresponding Pali dhuneyyaaa yakkhanta (see below, note (G)).
(5) There remain seven verses, viz. 2c 4?, 7 be, 8 a, 9 a, 10 a, the identity of
which with Piili verses remains uncertain. According to Dr. Watanabe s arrangement

eyes

of the Chinese identities, as

shown

2c

c,

are identical with Pali 7

Pali

9,

in the preceding columns, Sanskrit

similarly

4c with

9 a with Pali 3 a, and 10 a with Pali 10

alone the order

is

the same in

till

three versions

a.

and

and Chinese

with Pali 6b, 8 a with


In the last case (verse 10 a)

Pali 5c, 7

ii

this is confirmed

by the

fact

that the mutilated ending of the verse,


ptaxya, which is all that is preserved of the
Sanskrit text, agrees with the ending of the final Pali word anupalittassa (Skr.
In the case of Sanskrit and Chinese 7c, Dr. Watanabe appears to
annpralipfaxya).

have recognized no Pali parallel. The only Pali verse, as yet unaccounted for, is 8 c.
This verse, however, commences with tinnassa tdrayantassa
(Skr. tlrnasya tdrayatah),

and

is

obviously not identifiable with the commencement of Sanskrit 7 c, vlrarya


On the other hand the latter verse has the word vlrasya in common

viprasannatya.

with the Pali vorse 3c

(vlragga),

while this Pali veree, again, has some similarity

(nanacchidatta) with the Sanskrit verse

9<?

(mdydcchido),

which

is

recognized by

UPALI SUTRA
Dr. Watanabe.

With

33

the materials at present available the complication cannot

be disentangled.
(6) In the case of some verses, the Sanskrit and Pali readings differ considerably.
Thus in the constant refrain of the stanzas the Sanskrit version has Srdvaka Vpdli

ami. Again in Sanskrit 5 c, which corresjwmds to


the counterpart of Pali purindadaxxa is not preserved in our fragment ; but
according to Dr. Watanabe, the Chinese translation has here a word which signifies
instead of the Pali Savako //am
Pali

c,

who never returns to existence , and this suggests some such Sanskrit original as
andvrttakaxya.
Again in verse 7 a, the Chinese translation shows (above, note (4))
that the Sanskrit original must have read some such word as pradipatya, for which the
reads padakaata.
With regard to this discrepancy it
corresponding Pali verse
should be noted that the Sanskrit version actually lias that reading
padakaiya in
verse 8c of our fragment (rev. 1. 1), where the corresponding Pali verse 40 has
6!>

and this reading mittta*a occurs also in the Pali vere 5u. It is rather
improbable that the same epithet of Buddha would be repeated within the enme
hymn and it seems probable, therefore, that the Sanskrit version i.s correct with
muttatta

regard to pradlpasya in verse 7 a (= Pali 6 i), and padakasya in verse 8 c


and on the other hand, that the Pali is incorrect in reading muttaxxa in

= Pali

4c)

verse 4c,

its

but correct in reading it in its verse 5 a, where it is corroborated bv the corresponding


Sanskrit verse 7 a.
The point is important inasmuch as it tends to show that, in
matter at

this

original

least,

the Sanskrit version rather than the Pali has preserved the
We have a somewhat similar case, when the

wording of the eulogy.

Sanskrit version reads

aprafipii<lf/atasya

in verse 8

b,

and niiamapydijala^ya

in verse

while the Pali version has apatipuggalaftsa in verse 9, and ittttimapitggalasm in


verse 10 b.
Again the Sanskrit version reads umamatya in verse 106, while the

10

Here, however, the differ


corresponding verse 9 b in the Pali version has axamasxa.
ence may be due to a mere confusion of the graphic signs for ma and ta.
Again in
the mutilated Sanskrit verse 7 b, the fragment d<lhaya familavairaxya suggests some

connexion with the words su*amacittax*a vitddha-xilatsa of the Pali verse

1 1.

The

Sanskrit text would seem to have read fllavfddha*ya with a similar transposition
within the compound to Sanskrit dharma-rucirasya in verse 9 b for Pali rucira-dliamt

ma**a in verse 3

b.

Some

other cases in which the Chinese translation points to

between the Sanskrit and Pali versions have been already


and (5).

differences of reading

noticed in notes (4)

striking point of difference between the two versions is the absence of the
(7)
eleventh stanza in the Pali version, and its presence in the Sanskrit, where it is
That stanza
corroborated, according to Dr. Watanabe, by the Chinese translation.

would seem to represent the short prose clause (from kadd to vannd

ti,

see p. 81, 3rd

column) which immediately follows on the tenth stanza in the Pali version.
Ml

MISCELLANEOUS FRAGMENTS

34

The presence of the epithet. yakkhasn in verse 10 b of the Pali version is


Buddha could not, with any propriety, be called a Yaksha, particularly
The Chinese translation which snys who has highest
in a hymn in his praise.
Its Sanskrit original must have had the
(note (4)) supplies the solution.
eyes
word ahirsya, eye. Buddha is called the eye, the seer, or overlooker, just as he~i*_
(8)

puzzling.

called (in verse 7 a, note (4)) prafapa, the lamp, or enlightener,

Incand

obv.

is

1.

and as the synonymous

applied to the female Bodhisattva Tara (see the Mahapratyangirii DhSranf,


4, p. 54).
Compare also the name Avalokita, which is traditionally

mean who sees with the eyes


The Pali yakkJiawa,
p. 128).
euphonic y, just as we have it in na

Griinwedel

understood to

(see Professor

of Buddhism,

therefore, is clearly akkhasxa

initial

Mythology
with an

yimassa, ydci yeva, kind yittjiam, &c.

nixabhatga, of which the Sanskrit equivalent is not preserved in our


salh or sa/i) power
fragment, appears to represent a Sanskrit nimbhagya (from the root
ful , which is not noticed in any dictionary, but which is analogous to prasabha and
praxalia,, and the Vedic nisnfi.

Again the Pali

TRANSLATION.
Of him who is noble, who has trained his soul, who has attained
who delivers religious instructions, 7 who possesses a recollection (of
who perceives everything," who feels neither inclination towards,
all happenings)
nor disinclination against anything, who is untouched by any passion, who has
attained master}- (over his senses), of that Blessed One Upali is a disciple.
4. Of him who is powerful, who is unlimited, who is profound, who has attained
the state of a Muni (or holy sage), who keeps himself in (perfect) peace, who possesses
who is established in the Law, who has control over himself, who
(true) knowledge,
has subdued (his appetites), who is without any swerving (from the right path), of
that Blessed One Upali is a disciple.
10
9
5. Of him who is the (white) elephant, who has his lodgings in the outskirts,
in whom the (ten) bonds are decayed, who delivered (from transmigration), who is
facile in argumentation, who is cleansed (from evil), who bears the banner of wisdom,
Stanza

2.

the highest goal,

vol.

i,
1

On vyakarana, see M. Senart s note on p. 627 of his edition of the Mahavastu,


where it is used as a synonym of autra, vol. ii, p. 257, 1. 13 j p. 293, 11. 13, 15.
For the original vipaiyasya one would expect vipatyinah, as the equivalent of the

Pali vipamtsa.

of Buddha.
elephant apparently in allusion to the story of the conception
snake; but in that sense the word would be as inappropriate of
Buddha as the epithet Yaksha in the Pali verse 106 see above, note (8).
Outskirts refers to the Buddhist sangharama settlements, in which Buddha
raided, and which lay on the borders or outskirts of towns.
"White

Naga means

also a

"

UPALI SUTRA
who
is

void of

is

(all)

passions,

who has never

the (true sovereign) Sakra, of that Blessed


6. Of him who walks blamelessly, who

35

to return to

One Upali

is

(mundane) existence, who


a disciple.

given to meditation, who is not the


follower of any other, who is pure, who does not smile, who is not abandoned, 11 who
is detached (from the
world), who has attained the highest (goal), who is learned,

who

is skilled,

of that Blessed

Of him who

7.

is tranquil, to

One

has taken his

M-hom

(all)

Upflli is a disciple.
final

knowledge

is

bath,

Of him who

8.

is

at peace,

13

who

the lamp (of the world), who


who is advanced in the (ten)
appeased, who is a hero, who is serene,
is

known,

duties (of a monk), in whom (all) animosity


of that Blessed One Upali is a disciple.

who

is

is

whose wisdom

is

manifold, whose

wisdom

is

great,

who is worshipful, who is the eye (of the world), who has no
rival, who has no equal, who has outgone the (five) attachments, who is familiar with
the words (of holy writ), of that Blessed One Upali is a disciple.
9. Of him who has no uncertainties, who is meritorious, who is versed in the
rules of discipline, who is the best of (religious) guides, to whom none is
superior,
who is brilliant in the Law, who is free from doubts, who causes enlightenment, who
destroys illusion (in others), who has no illusion (himself), of that Blessed Ono
is

Upali

is

void of desire,

the disciple.

10.
is

void of

Of him who quenches


13
sm<

ke,

welcome-one, .vho

who
is

attained the height of glory,


is a disciple.

11

the thirst for re-birth,

who

is

the Buddha,

who

unsoiled (with evil), who is the Tathiigata, who is the


the best possible person, who is not sejf-conceited, who ban
is

who

is

the great-one, of that Blessed

undisputed, Upali spoke before the Nirgraptha

One Upali

community the

several praises (of Buddha).

Line 5

Just as, Reverend Sir, a clever maker of garlands, or the matt!


maker of garlands, may knit a variegated garland of many flowers, forming
a long row of flowers, [line 6] even so of the Blessed One, the
Tethftgata, the
:

of a

Arhat, the perfect Buddha, joyfully (Upali spoke a long neries of praises).

11
According to Dr. Watanabe, the Chinese translation has who has no anger , which
points to a Sanskrit reading akrodhanatya.
11
The final bath was symbolic of having completed one s training in sciences
(brahmanic) or morals (buddhistic).

11

The meaning of the metaphor is not quite clear; smoke may signify something
The
unsubstantial, such as idle talk (cf. verse 40 on p. 82), or something that obscures.
meaning may be that Buddha does not indulge in idle talk, or in darkening counsel.
II. Feer s translation
qui a cart la racine (du m*l) seems to be based on a reading
vita-mulatsa, which

is

not noticed in the PTS. edition,

D2

p.

562.

MISCELLANEOUS FRAGMENTS

36

7.

PRAVARANA SUTRA

Hoernle MS., No.

1 49 1 (Plate II,

No.

1,

Reverse).

This is a complete folio in almost perfect condition. It measures 205 x 50 mm.


8 X 2 inches). It bears on either page five lines of writing in Slanting Gupta
On the left margin of the reverse side, it
characters, in well-preserved black ink.
(or

what appears to be a double reckoning, consisting of the four figures 2, 100,


30, 2. arranged in column, and apparently to be read as 2 and 132 ; or possibly as 134
if 4 may be taken to be indicated in the same way as 2 in the verse number 12 in the

bears

In any case, the folio


Atanatiya Sntrs PI. I, No. 2, 1. 6 (see p. 27, footnote 10; also p. 4).
must have belonged to an extensive pothl, numbering upwards of 132 leaves. The
text of our folio is a portion of the Pravarana Sutra, which is one of the sutras of the
In Feer s edition of the Pali Text
in the Sutta Pitaka.
Pali
,

Sarhyutta Nikaya

It there forms the 7th paragraph


Society, that sitra occurs in Part I, pp. 190-2.
It is a very small sutra,
of the VHIth Book, entitled Vahglsa Thera Samyuttam.
of tvelve clauses, of which three, the 10th, llth, and 12th, are preserved

consisting
in our fragment

It would seem, therefore, that the figure 132 may refer to the total
Samyutta, whre the figure 2 may refer to the Pravarana Sutra, that sutra being
written on two folios of which the second alone is preserved.
The Sanskrit version of the sutra which is contained in our fragment, agrees,
on the whole, closely with the Pali original, as may be seen from the transcript

below.

one important difference. The Sanskrit text, as extant in our


hymn of seven verses, while the Pali text consists of only
Diese four verses are found also in the Mahanipato, of the Thera

But there

is

concludes with a

folio,

four verses.

Gatha, p. Ill, Nos. 1234-7, of the PTS. edition by Oldenberg and Pischel. They
Sanskrit text.
correspond to the Is1;, 5th, 6th, and 7th verses of the
Pnnarana Sutra is found in both Chinese translations of the Samyukta;

[The

fasc. 45 (T. xiii,


namely, in the older, fasc. 12 (T. xiii, 4, 63 d, 9-14), and in the later,
The name of the sutra does not occur in these Chinese texts but
5, 7 5A, 14-19).
in a verse of resume* (udddna) in fasc. 13 (T. xiii, 5, 82 a, 1) of the older version, we
;

read the nam-3 of the eutra clearly as

word

out the faults of others, in

making

confession of them.

ceremony, reference

may

be

j^J,

which

is

the accustomed Chinese

and means self-indulgence that is to say, pointing


view to
compliance with the latter s own wish, with a

for the Sanskrit pravdrana,

In order to understand the procedure at the pravarana


to the IVth chapter of the Mahfivagga in SBE.,

made

PRAVAJUNA SUTRA j^ V
vol. xiii, pp. 325-55 (text in Vinaya Pj^ka, vol.
translation of I-tsing, ch. xv, pp. 8&-9Q. 1

i,

pp. 157-7&),

37
ttn d

to

Takakusu

There exist also two separate Chinese translations of the Pravarana Sutra one
by Dharmaraksha (T. xiv, 8, 26 b, 18-17), and the other by pharmabhadra (T. xiv,
s
8, 6 a ff., N. 923,
j^). Dharmaraksha translation has some introductory
;

^W

concluding verses number only four, the same as in the Pali version.
not included in Nanjio s Catalogue, because it is preserved only in the Corean

verses
It is

and

its

Dharmabhadra s translation agrees very closely with the


Its concluding verses
sutra in the later Chinese translation of the Samyukta.
number seven, the same as in our fragment. The shorter version of the hymn,

edition of the Tripitaka.

consisting of only four verses,

Agama, named

is

also quoted

in

a commentary on the Ekottara

T. xxiv,
$|J JJJ fg fgf Fan-pieh-kun-toh-tmi (N. 1290,
translated under the later Han dynasty (A. D. 25-200).

4,

594),

Thus of the five Chinese versions, three, namely the two of the Saihyukta, and
that of Dharmabhadra, agree with the Sanskrit version in having seven verses, while
the other two, those of Dbarmaraksha and of the Fan-pieh-kuh-toh-lun, have only the
four verses of the Pali version,

From

the subjoined parallel transcripts, it will be seen that there are certain
between the Sanskrit and Pali versions of the hymn. With

differences of reading

reference to this point, it may be observed that Dharmaraksha and the Fan-pieh-kuhtoh-lun in their translations follow the Pali version and so does, on the whole, the
;

older of the

The

version.

and

two Samyukta

in that of

adopts the seven verses of the Sanskrit


adopted in the later translation of the Samyukta
Three periods, accordingly, may be distinguished.

versions,

latter version

is

Dharmabhadra.

though

it

To the first period belong the Pali version, and its translation by Dharmaraksha
and Fan-pieh-kuh-toh-lun. Then comes a transition period, marked by the incoming
of the enlarged Sanskrit version, and represented by the older Samyukta translation.

we have

the third period t in which the Sanskrit version is fully established,


represented by the later Samyukta and the Dharmabhadra translations.
This arrangement of periods is supported by known dates. The Fan-pieh-kuh-toh-lun
Lastly,

and which

is

In Dbarmaraksha s
[I-tsing transcribes the word prav&rana by
^|j |2.
jjjfe
translation of another Pravarana Sutra (N. 763), the word is repeatedly transcribed by
1

$fc

3 II

(T.xiv, 8, 286, 8,

9, 10,

11, 17, &c.)].

[Thus in the fifth verse, the older Samyukta version, As a universal emperor, followed
and surrounded by his ministers, wanders through the world up to the great ocean ,
while the later
represents the PSli reading amaeca-parivarito tamanta anvpariycti,
Samyukta version, As a universal emperor, getting the faithful heart of his followers,
rather
with a merciful mind gives instruction, which the world reverentially accepts
1

points to the Sanskrit reading tacivaih].

MISCELLANEOUS FRAGMENTS

38

was translated before


between

A. D.

A. D.

The

220.

S566-317 (San-pao-ki,

separate translation

by Dharmaraksha was made

6, in

T. xxxv, 6, 43 ; see also N.,


App.
About half a century later the older version of the
II, 23, col. 391).
Saihyukta
under
the
three
Tshin
A.D.
350-431 (N. 546, col. 138). The
appeared
dynasties,
complete collection of the Saihyukta was first translated, under the earlier Sun
fasc.

dynasty (A.D. 420-479), by Gurunarman, who worked from A.D. 435-443 (Sanfasc. 14-, in T. xxxviii, 1, 68 a
see also N.,
App., Nos. 78-9, col. 415).]
The Sanskrit text of the fragment is given below, in
columns with the

tan-ki,

parallel

Pali text, extracted from the Pali

Text Society s edition, pp. 190 ff.


verse with an unusual scansion.
There are

apparently, is
giti
tither line, wh:ch scan as follows
>.

The

first verse,

thirty instants in

The

last four feefc in both lines are


exactly alike, the third and seventh feet are,
The other verses are regular slokas.
contrary to the usual role, amphibrachs.

TEXT.

Obverse.

SANSKRIT.
1

Sugata- pratibha()

PALI.
te

Bhagav in avocat x

Va^tfa

ath*dyu$-

maiii ViigiiSas tasyarii


gatham ba-

velayam

i-iavah

ti

patibhatu tarii Vanglsa


Bhagava avoca atha kho
ayasma Vangiso Bhagavantarii
i

ti

sammukha

2 bbu^eii Ihs,
paiiicacfait visuddhika

samitai paiiicaata

Sugata

ca bhik-

sjirhyojana-ba-

ncMana
cchidah 4 sarve k^mabhava mahar^ayah 1 Buddha
i

abhitthavi

sarupahi gathahi
Ajja pannarase visud-

dhiya bhikkhu paficasata sa-

magata

samyojana-banJhana-cchida anlgha khina-puTiab-

bhava

isi

ti

1 u

upasa/e auddhaiii vipramuktapunarblia-

initial
4

Note the occurrence of the upadhmaniya in rev. 1. 2,


tacivafyparivaritah, and of
au in obv. 1. 4, auddhatya.On the system of
interpunction, see the note on p. 62.
Read bardhana-cchidah. The visarga, as well aa the usual doable dot of
interpunc

and throughout this fragment,


After bandhana
replaced by a eingle stroke.
might bo a mark of junction. See Note 2 on p. 51, and the Note on pp. 62-3.

tion, is here,
it

PRAVARANA SUTRA
SANSKRIT.
4 va

*>

prahina-jati-maranah krta-

krtya nirasravah 2 Auddhatyaviciki^-eccha-mana-^m5

n^a-bhava-cchidah
hartaro

yasya

punarbhavah

trsna-sal-

cita-trsna-

Simho

si

nirupadaiiam prahina-

Reverse.
1

6
bhay a-bhairava upadhim saraatikrantah 9 zsravd nihatasHvaya

4Cakravarti 8 yatliaraja8acivai2

1)

Cakkavatti yatha raja aiuaccasamanta anupariyeti


parivarito

parivaritah sarnariitaJ anusast-

*imam sagar-amtarii vasuudharam x 5 Tatha vijlta -sam-

sagarantaih maliiiii imaih

gramarii
3 sarthavaham anuttaram x upasate

vidyate

* hartaram

payirupasanti tevijja
hayino n 3 n Sabbe

dhavam s 12

dam

avocad

vijjati

taram

nan

[7] I-

Bhagavan

apta-

savaka

maccu-

Bhagavato putta palap-dttha na

sarva-^al-

yanam vande tv#4ditya-ban5

anuttaram

satthavaham

8ravakastva I0 traividya-mrtyu5
u te
hayina 6 Putras
4 sarva ev^aite plavl hy atra na

Evaih vijita-sahgamarii

tanha-sallassa

vande

han-

adicca-bandhu-

ti

raanasas 13 te bhiksavo Bhaga-

vato bhasitam abhyauandam 14 u

Pravarana-sutram

II
11

rev.

I.

Read
Read

Read tamatikrdnta.

bhairavah, and btlowr, /wymoA.


cakravaril.

10

Bead

vijita.
if it were

Read nihaiat.

Read tvdm.

has an imperfect stroke attached, as


pd ; cf. u in tutram in 1. 5.
TvAditya? is an anomalous contraction for (ram aditija ; similarly tvAnvpaivyo
The original omits 7.
3 on p. 78.

Pu

u See

footnote 2, p. 26.

"

Read abhyanandan.

MISCELLANEOUS FRAGMENTS

40

TRANSLATION.
[Vfiglsa,

approaching the Buddha, said

are welcome, Vaglsa, said the Blessed One.


spoke the (following) hymn

Am I welcome,] O Sugata?
You
Then the reverend Vaglsa, at that time,

Merc

the fifteenth, the day of purification and assembled are the


five hundred monks, every one of them severed from engrossing ties, great sages,
(Verse)

1.

is

having done with the continuity of existence

Pure, they pursue the pure, delivered from

2.

the

necessity of re-birth

no

longer arc they liable to birth and death, having attained their ideal, and being
unswayed by the action of the senses
;

Severe! are fhey from the bondage of arrogance, unsettledness, covetousness,


removed have they the thorn of worldliness, nor are they liable any
self-conceit
3.

longer to

its

nnascence.

with no attachment to life, having done with fears and


overcome hast thou the (attraction of the) Appearance
and the impulses
of the senses have boen suppressed by thee.
4.

terrors

5.

lion art thou,

Just as a world-wide sovereign, surrounded by trusty friends,


everywhere

directs this sea -bounded earth

So upon thee, the victorious champion, the incomparable leader, thy


disciples
wait, having abandoned the deadweight of Brahmanic theology.
7. All tlu se are but thy sons
there is here no (other) ferryman. 15
I extol thee,
the remover of all troubles, the friend of the sun.
6.

This spoke the Blessed One. 18 With receptive minds the monks welcomed
said by the Blessed One.
(Here ends) the Pravarana Sutra.

what was

8.

CANDR6PAMA SUTRA

Hoernle MS., No. 149^ (Plate


This

II,

No.

2,

Reverse).

mutilated, about one-third of its length, on the right side, being


In its present condition it measures about 203 x 62 mm.
(or 8 x

folio is

broken away.

2| inches). Its full length may have been about 284 mm. (or 11 inches). It bears,
on either side, six lines of writing in Slanting Gupta character^ and on the left
margin of the reveroe

side,

the

folio

numlwr

23.

It contains portions of

two

sutras,

to
men across the sea, or rivtr, of mundane existence.
;
ferry
logical sequence ii not quite clear; for the hymn which immediately procedei ii
not
the
Bleteed
by
spoken,
One, but by his disciple Vaglsa. It may refer to the preceding
main clauses of the But, which contain the Buddha s declaration of
Sariputra s and the
other 6re hundred monks innocence of all offence.
"

Figuratively

"

Tho

CANDR6PAMA SUTRA

41

fifth line of the obverse side, the other, which is named the
As
Candropama Sutra, beginning on that line and continuing on the reverse.
the Candropama is a small sutra, the high folio number shows that the folio must

one ending on the

have belonged to a pothl which contained a selected collection of sutras.


[The Candropama is one of the sutras of the Samyukta Nikuya. In the Pali
Text Society s edition of the Samyukta Nikuya, it is found as the third Sutta of the

Kassapa Section, in

vol.

ii,

pp.

197-200.

In the Chinese Samyukta

Agama

it

occurs in Fasc. 41, Nanjio, No. 544, and Tokyo, xiii, 4, 37 6, 24.
There is, how
ever, also an older Chinese translation in Fasc. 6, and Tokyo, xiii, 5, 37 1, 15-18.
There exists, moreover, a separate Chinese translation of the sutra by Dfinapfila, in

and noticed in Nanjio, No. 948. It may be


xiv, 8, fol. 37 b, 16-38 a, 1
noted that there exists a shorter collection of twenty-five selected sutras of the
Samyukta Agama in Chinese (see Nanjio, No. 547). Our folio may belong to

Tokyo,

As may be seen from the subjoined parallel transcripts,


the Sanskrit version of the Candropama Sutra is much longer than the Pali ; and in
this respect the Chinese translation agrees closely with the Sanskrit version
e. g. the
a similar shorter collection.

term cahnxmdn, and the clause repeating the praise of Kiisyapa (rev., 11. 1 4), are
not found in the Pali version, but occur in the Chinese translation, which, therefore,
clearly, was made from a Sanskrit text, such as in our fragment.]
,

The

text of the fragment reads as follows

Obverse.
1

mana

sam

ram na labhate alambanam nnyatra

va brahmana va stoka-stokam muhurta-muhurtam sarva-satva-

prana-bhutesu maitram cittaih bhaj


sa cet kascid upasaiiikramati 8 vyado va yakso va amanusyo va
naivasiko 3 va avatara-^rt H
sa vyado va yakso va

amanusyo

va naivasi J
4 syat\ tasmat tarhi bhiksava

stoka-stokam muhurta-muhurttarii

pfir-

vavad yavat v go-f?og


1

IJead iramana.

Read upaiarhkramati, aa in rev. 11. 4, 6 ; so also ujxuamJcramala, in rev. 11. 1, 3.


naiv&tika means ingulfer, swallower, an epithet of ajagara, python ; see Mah&vastu,
iii,
p. 33, 1. 4 ; compare also the Vedic niv&iita, killed, in M. W, Dy., under
Vvcu 3 and 7 (pp, 838, 933). It might also be a confusion with nairv&tika, from
Vnir-ra; and might account for the obscure Pali nipmaika, r.l. nilbetika, in D.N. I,
1

vol.

1,

20, vol.
4

i,

p, 8,

for bhikfawu or bhikfavah


with reference to the dropping of the final
or vigarga, see Whitney s Sanskrit Grammar (lit ed.), paragr. 173, p. 00, and
Professor Macdondl s Vedio Grammar, paragr, 78, *, 2, p. 71.

bhkfava

flibilant

MISCELLANEOUS FRAGMENTS

42
5

vyam s

grhe
6 ksun

Evam maya
De *ff

samaye Bhagavam

candr6pama bhiksavo viharata

armmtrayati

iva

ekasmim

firutam

Raja-

viharati

navaka

riityam

hrn>ian/a|!

Reverse.
1

sya eittaih

tadyatha caksusmarii

sya cittari vyavalokayed evam eva candropama viharata


navaka iva hiima j

kulany upasamkramata
jarodapanaiii va nadi-dur^a J

3 krsya cittaiii kulany upasamkramata


pamo viharati ni(^)g

vakrsya

Kasyapo

hi bhiksu^

kayam avakrsya cittam kulany upasamkramati


s
purusog

puruso
nityaih

candr6-

tadyatha

caksusnarii

va avakrsya kayam avakrsya cittam vyavalokayed evam eva


hi bhiksua jj

5 maiii

Kasyapo
6 hrlmaih

The
columns

kayam avakrsya cittam kulany

kulesv apragalbhah avakrsya


2 ~
kiih ma

upasaihkramati

relation of the Sanskrit text to the Pali

SANSKHIT.
Obv.,

1.

5.

ekasmim
Rajagrhe

shown

in the subjoined parallel

PALI.

Evam maya arutam


saraaye
viharati

labha-sutkcra-slokam

Bhagavam
8

Savatthiyaih
viharati

Dcvadattaih

arabhya

bhi-

candupama bhikkha-

amantrayati candropama bhiksavo viharata nityaiii


navaka iva hrlmata# kule?v apra-

[1.

is

6]k.?un

ve kulani upasamkamatha
apakasse va kayam apakasse va cittam
i

galbha avakrfya kayam avakf-

nicca
\

navaka kulesu appagabbha

Final n in sandhi invariably changes to anugvara. instead of remaining unchanged


read ekamnin, bhagavdn, cakxufmcm, hrlmdn.
according to ordinary practice
The lin 3 is probably to be completed by Devadatlam labha-satkara-ilokam Arabhya
bhikftin, Ac., as in Samyutta Nikaya, ii, p. 241.
7
Read viiMrata, as in obv. 1. 6. The mark of interpunction (a dot) has, by a Bcribal
error, got attached to the preceding t, thus producing td.
;

CANDROPAMA SUTRA
SANSKRIT.
Rev.,

1.

1,

PlLI.

cittarii

sya

kulany
cak-

seyyathapi

susmarii puru^o jarodapanarii va


nadidur^awt va parvata-vi?amam vd

bhikkhave puriso jarudapanarh va


olokeyya pabbata-visamam va nadiduggarh va apakasse va kayam
evam eva
apakasse va cittaiii

upasariikramata

tadyatha

avakr?ya kdyam avakr\\. 2]sya cit


tarii

evam eva

vyavalokayed

viharata

candropama
navaka iva
aprayalbha

nityarh

hriman/a/i

kule?v

kayam

avakf?ya

ava-

3]krsya cittaiii kulany upasaihkramata [i]


KaSyapo hi
[1.

bhiksus
\\ltyath

viharati

candropamo
navaka

apragalbho

[1.

iva

hriman

kulesv

vakrya kayam

4]

avakr^ya cittarii kulany upasaiiikramati


tadyatlia cak^u^maiii

kho bhikkhave candupama kulani


upagaihkamatha apakasse va kayam
apakasse va cittarii nicca navaka
kulesu appagabbha

Kassapo bhik
khave candupamo kulani u pasarhkamati apakasse va kayam apakasse
va cittarii nicca navako kulesu

appagabbho

pUTU^OJartidapdnam vd nadl-durgam
va ava-

vd parvata-vifa^l. 5]marii

kayam avakr^ya cittarii


vyavalokayed evam eva Kasyapo
kr?ya

hi bhik^us eandr6pamo viharati


nityam navaka iva [1. 6] hrlmaiii

kulev

apragalbhah

avakr^ya

kayam avakr^ya

cittarii

upasarhkramati

kirii

kulany

manyatha,

tarii kirii

mannatha, &c.

&c.

TRANSLATION.
Thus

has been heard by me. At one time the Blessed One was staying in
Referring to Devadatte, who boasted of his gain and honour, he said to
his disciples, Ye monks should resemble the moon, always be like the new moon,
it

Rftjagriba.

modest, unassuming

among the people, controlling your body,


among the people. Just as a man with

mind, (while you) move

controlling

your

eyes would keep

MISCELLANEOUS FRAGMENTS

44
a look-out for old

disused) wells, or impassable holes in a river, or dangerous


on a mountain, controlling his body and mind even so do ye, resembling
the moon, be always like the new moon, modest, unassuming among the people,
For Kasyapa
controlling- your body and mind (while ye) move among the people.
was a monk, resembling the moon, always like the new moon, modest, unassuming
(

precipices

among
]>eople.

the people, controlling his body and his mind (while he) moved among the
Just an a man with eyes keeps a look-out for old (disused) wells, or impassable

holes in a river, or dangerous precipices on a mountain, controlling his body and his
mind, even so Kasyapa lived a monk, resembling the moon, always like the new

moon, modest, unassuming among the people, controlling his body and his mind
(while he)

NOTE

moved

Piili

of Diinapfila

it is

rendered by

ty
an

What

Jar&lapdna and

Sanskrit or

is

about.

Dictionary.
rendered by

think ye

&c.

Pali equivalent jarudapdna is not noticed in any


Dr. Watanabe states that in the Chinese translation

its

and great water while nadldurga


Jj^, deep
-fa.
and parvata-vitama
dangerous rivers and streams
But it really signifies
mountains and cliffs, up and down
,

ffif J^JQ |jj^ J5L,

(Jj
^jy ~jt ,
old, disused well.

In India such wells are

a source of danger to any

unwary wanderer

9.

still,

and were much more so formerly,

in the country.

&AKTI SUTRA

Hoernle MS., No. 149^, Obverse.

The conclusion
has been

des<

a transcript
the obverse,

ol

of this sfitra stands on the

obverse of the fragment which

ribed in the preceding article on the Candropama Sutra.


Its text,
which has been given in that article, occupies the initial four lines of

M hile the rest of the fragment is occupied with the Candropama Sutra.
[According to Dr. Watanabe, the sutra of which we have here the conclusion,
corresponds to the Satti Sutta which is the fifth of the Opamma Samyutta in the
Pali Sarhyuttii Nikiiya, in the Pali Text Society s edition, Part II, p. 265.
There is,
however, as may be seen from the subjoined comparative table, no actual textual

agreement be tween the Sanskrit and Pali versions.

Chinese version of the sutra

occurs in the later translation, Fasc. 47, Tokyo, xiii, 4, 75 a, 12-14, where, however,
it bears no name.
In the older Chinese translation it is not found.
As the com
parative table: shows, the Chinese version is a translation, supplied by Dr. Watanabe,
of a rather shorter Sanskrit version than that of our fragment.]

6AKTI SUTRA

SANSKRIT.

PALI.

[Clause

eva

Evam

5.]

bhikkhave

klio

1.

1.

Obv.,

Ye &ra-

mana va brahmana va
muhu-

yassa kassaci metta


bhavita
cetovimutti

stoka-Btokam

bahulikata

satv a-prana - bhute?u


maitram cittam bha-

yanikata
vatthukata anutthita
paricita

ddha

susaraa

va-

Tassa ce ama-

rta-muhurtam sarva-

vayeyuh
9ara

sa

cet

te-[\.

2]

kacid

nusso cittarh khipitabbam mafmeyya n atha

upasanikramati vyado
va yak^o va amanu-

kho svedha amanusso

syo va naivasiko va
avatara -preksi

kilamathassa

vigha-

tassa bhagi assa

it

3] ram na labhate
alambanam anyatra sa
[1.

If

CHINESE (W.).
oramanas or Brah-

manas, [moment after


moment, minute after
minute ] practise a mer
ciful mind towards all
1

living beings, (up to the

time of milking a cow),


then all malignant spirits

who

are

seeking

the

weakness of others can


not find a chance, (and
they shall destroy them
selves on the contrary.)

vyado va

yako va
amanuyo va naivasiko va
[Clause 6.] Tasmat
iha bhikkhave evarii

sikkhitabbam

Metta

4] syat v
tarhi blii-

[1.

Tasmat
ksava

etoka-stokam

muhurta

muhurttam

no ceto vimutti bha


vita
bhavissati
ba

purvavad yavat x godohana-matram mai-

hulikata yanikata vat


thukata anutthita pa

tra-cittam
[1.

bhavayita-

Therefore
learn

shall

all

Bhiksus

to

have a

merciful mind, and prac


tise it

at

all

repeatedly always
times up to the

time of milking cows.

5]vyam\n

susama vaddha
hi kho
bhikkhave sikkhitabban ti n
ricita
ti

Evam

These words are omitted in the Chinese translation of

in a preceding sutra (Tokyo, xiii, 4, 75 a,


thought, in the same construction with another simile/

B$ ft ^H $l
same

1.

this sutra,

4),

W.]

but they occur,

where they express the

MISCELLANEOUS FKAGMENTS

46

TRANSLATION.
If

Sramanas and Briihmanas


mind toward

will,

moment

after

moment, minute

after minute,

existing, living- beings, [line 2] then if any


2
mischievous be.ng, or Yaksha, or superhuman being, or devouring spirit, desire to

exercise a mernful

all

descend to make an attack upon them,

that mischievous being, or Yaksha,


[1. 3]
or superhuman being, or swallowing spirit shall not find any opportunity to do so.
[1.

4] Therefore,

Bhikshus, do ye, from

3
up to the time of milking cows,

10.

moment

to

exercise a merciful

moment, from minute to minute,


mind towards, &c., as before.

&UKA SUTRA

Hocrnle MS., Nos. 149

and

\ (Plate II,

No.

3, Reverse).

an excellent state of preservation. They are complete


and consecutive folios, measuring about 260 x 60 mm. (10| x 2f inches), and bearing,
on the left sido of the reverse margin, the folio-numbers 56 and 57. To judge from

These two

folios are in

these high numbers, the two folios must have belonged to a large pothl, containing
several suti as, possibly a pothl of one of the sections of the Madhyama Agama.

Each

of their lour pages bears six lines of writing in Slanting

Gnpta

characters.

are inscribed with a small portion of the Suka Sutra, which is one of the
In the Chinese translation of that Agama it is
sutras of the Madhyama Agama.

They

the 170th
to

sponds

siitia (Nanjio,

thj

135th

No. 542, col. 132). In the Pali Majjhima Nikfiya


Ciila-kammavibhai iga Sutta (PTS. ed., vol.

sutra,

it

corre

pp.
It will be seen, however, from the subjoined parallel transcripts, that
though the general tenour of the Sanskrit and Pali versions is the same, their
correspondence, in ]K>int of wording, is of a very loose character ; neither version
iii,

202-6).

can be called exactly a translation, or transcription, of the other. The Suka Sutra
explains the doctrine of Karma, or Retribution, by way of enumerating a series of good
or bad retribu jve effects, in a future existence, of varieties of

human conduct

in the

In the two versions the sequence of the retributive conditions


present existence.
does not quite agree.
In the Sanskrit version the (ixth and xth) paragraphs on
the causes of being re-bora in a low or high family precede the (xith and xiith)
In the Pali
paragraphs referring to re-birth in a state of penury or affluence.
version that sequence

the Sanskrit
1

On

t ?xt

is

just the reverse.

In both

respects,

wording and sequence,


There are, how-

very closely accords with the Chinese translation.

naivasika

tee footnote

3 on page 41.

superhuman beings, inimical to men.


1
The completion of the mutilated

clause,

All four terms refer to classes of

which docs not occur in the Pali Satti

Sutta, is Hupplied from the preceding TJkka Sutta (p. 264, clause 2): gadduhana-mattam
pi metta-citlam bhactyya.

SUKA SUTRA
ever, according to Dr.

Watanabe

47

notes, five Chinese translations of the

sutra,

which, in extent, differ from one another but from the indications in our fragment
of the Sanskrit version regarding the order of the retributive states (see below), it is
the translation of which it must be the original.
possible to determine
;

{-The five Chinese translations are those noted in Nanjio s Catalogue as Nos.

Of

and 783.

(sutra 170, in col. 132), 610, 611, 739,

these No.

542

is

542

an integral

part of the Madhyama Agama ; all the others are separate translations of the sutra.
In the case of No. 739, the textual extent of the sutra accords, as Dr. Watanabe
observes,

much more

nearly with the

Pfili

version.

The

latter, after

a general

remark, at once proceeds to the exposition of the above-mentioned series of retributive


All the
states, after which it finishes with a summary, and a concluding remark.

Chinese translation*, with the exception of No, 739, insert, after the opening remark,
an introductory story of a white dog in the house of a grhapati, or householder,
named Suka in Srftvastl, a precis of which is given in No. 611. In these transla
tions, accordingly, the sutra is represented as having been spoken in reply to a query

by the grhapati Suka, while in the Fuji version it is represented as addressed to


a manava, or young man Subha of tjje Todeyya family, who in the Subha Sutta
(PTS., vol.

No. 739,

ii,

p.

196)

as well as

series of retributive

included in the

No. 739

is

described /.as a

No. 783, agree


states.

In

fche.

Madhyama Agama,

Brahman

grhapati.

On

the other hand,

very considerably augmenting the original


Pftli version, and in the Chinese translation

ip

|fte

number of those

states is fourteen, but in

increased to sixty-two, and in No. 783 even to seventy -one. 1


regard to the question , of which of the five Chinese translations our

it is

With

fragment of the Sanskrit text


comparative table of the

if>"Jfehe

original, Dr.

serial order of
I

State.

Watanabe

the retributive states.


Order.

supplies the subjoined

MISCELLANEOUS FRAGMENTS

48

This table shows that our Sanskrit text

No. 739

for in

is

the basis of the Chinese translation.

The order in the

both the retributive states stand in the same order.

No. 542, which is included in the Madhyama Agama, agrees with that
in the Pali veision, while No. 783 has a peculiar order of its own.]
The Sanskrit text of the two folios is given below in parallel columns, with
translation,

the Pali text,

<!xtrac*;ed

from the Pali Text Society

Folio 56.

s edition, vol.

Obverse.

PALI.

SANSKRIT.
1

[vii]

sak vat kusala-mulad vicchan-

danam x alpa-sakyaniim pudgaparibbavah ime

lanaih

pp. 204-5.

ii,

daSa

dharma alpa-6akya-

Page 204.

[vii]

Idba manavaekacco

va puriso va issamanako

ittbl

&c.

boti,

so

samattena,

kammena

&c.,

evarh

appcsakkbo

hoti
appe-sakkba-samvattanika esa &c.
;

2 samvartaniyah

Das"a

[viii]

Idha pana manava

ekacco ittbl va puriso va anis-

labha-satka-

kara - garukava - manana - van-

:i

yukah

parasya

ra-

3 filokair attamanata parasya kirtiattamanata :


6abda slokair
4

ryatra -pradanam x

bodhicitt-

4 Tathagata

samanako

boti para-labha-sak-

dana-pujanasu na issati na upaso


dussati na issam bandbati
;

kammena evam sama


samadinnena
evam

tena
ttena

kayassa bbeda param marana

otpadah
:

bimba-karanam x ma-

sugatim saggarh lokam uppajno ce kayassa bbeda

tapitniarh

pratyudgamanain x

jati

aryanilrii

pratyudgamanarh x

pararii

alpa-s^kyat ku^a5 la-mulad viocbandanam x maba-

[viii]

maha-s akyiV-samvaranirstaruyah katame dasa

dharma,

Page 205.

marana sugatim saggam


lokam paccajayati mabesakkbo
mabesakkba - sarhvatboti
;

6akye ku^ila-mule samadapanam x ime dafia dharma maha-

tanika esa manava patipada

6aky a -sam vartan i-

issam bandbati

Read iakya.
Read yatra, the

yadidam anissamanako

Read anirgyukah.
y being a clerical error

sign of r above

>

&c.,

for the sign of length.

na

&UKA SUTRA
Fol. 56.

Reverse.

SANSKRIT.
1

das*a
tii

PALI.

dharma nlcakatame
kula-samvartaniyah
[ix] Dafia

yah

amatrjnata
asramanyata ~

[xi]

abhivadetabbam na abhivadeti

apitrjiia-

paccutthatabbnm na paccuttheti asanarahassa asanam


na
deti maggaraliassa na
maggaih

abrahmanyata ~ kule na jyesth8


anupalakatvam x asanadi na
asane
na
pratyutthanam x
nimantranam v
fi

matapitror
as us rusa

as"us*rusa

deti

garukatabbarii na garukaroti manetabbarii na maueti

pujetabbarh na pujeti so, &c.,


nicakullno hoti
mcakulina-

mca-kula-jatiinam

pudgalanam antike pari4 bhavah ime dasa dharma nica9

[x]

DaSa

dharma ucca-kula-samvartanlyah katame dasa :


5

samvattanika
[xii]

esa, &c. n

Idha pana manava ekacco itthl


va puriso va atthadho hoti anatimani abhivadetabbam abhi

^ ^ramanyata * brahmanyata * kulc


jye?th-anupalakatvam x asanat

vadeti paccutthatabbarii paccuttheti asanarahassa asanam


deti

maggarahassa

maggaih

pratyut//ia-

deti

sakkatabbarii

sakkaroti

matrjfiata

pitrjnata

Fol. 57.

nam

asanen^abliinimamtranam x

matapitroh ^u^rusa

aryanam

guSrusa nlca-kula-jatanam pu2

sakkatabbarh na sakka-

roti

aryanam

kula-sariivartaniya

Idha manava ekacco itthl va


puriso va thaddho hoti atimanl

dgalanam aparibliavah ime da^a


dharma ucca-kula-samvartanl-

Obverse.

garukatabbam garukaroti manetabbam maneti pujetabbam


pujeti

so tena

karnmena ucca-

kulinohoti uccakulina-samva;

ttanika esa, &c.

Read abrdhmanyald.
Read asandd. The vowel mark for i over d is really meant for the
superscript
curve which marks the virama ; and d should have been written below the
line, exactly as
in the case of the final

of the following word.


as below in tutrtlact, fol. 67, obv. 1. 1.
antike
looks
like andhihe, on account of the
ibid.,
slovenly written nt.

Read aiuinua,,

And

Read aamvartanlyah.

MISCELLANEOUS FRAGMENTS

60

PALI.

SANSKRIT.

yah n [xi] Das*a dharma alpabhoga-samva3 rtaniyah katame daa * adattadanarii

~ adattadana

samadapa-

nam v ^dattadanasya
4 ca

varna-vadita

adattadanena

attains; Jiata matapitrnarh vrtty-

upacchedah aryanarii

vrty

10 -

upa5 cchedah parasya alabhena attamanata

">arasya

labhena n^atta-

manata ~ parasya labh-antaraFol. 57.


1

~
yo durbl ,2&.sji-yacana ca ime da6a dbarma alpa-bhoga-earhvar-

taniyLh

[xii] Da,4a

dharma

mahabho^a-sarhvarta-

danam
da.4a
2 niyah
katame
adadattjidana-vairamanarii

[ix]

Idhamanava ekacco itthl vapuva na data hoti samanassa


va bralimanassa va annarh pariso

nam vattbam yanam

mala-

gandha-vilepanam seyyavasathapadipeyyam so tena kam;

mena

evaiii

samattena

evaiii

samiidinnena kayassabheda pa-

ram marana apayam duggatim


vinipataih

m rayaiii

uppajjati

no ce kiiyassa bhedaparam,

&c.,

yattha yattlia paccajaReverse.


yati

appabhogo boti

appa-

bhoga-samvattanika esa, &c.


x Idha pana manava ekacco itthl
va puriso va data hoti sama
va bralimanassa va
nassa
annarii

panam vattham yanam

attad;ina-vairamanasya varna-

mala-gandha-vilepanam

vaditii

yavasatbapadipeyyarh so te
na kammena evaiii samattena

3 adattadiina-vairamanena attama-

nata

sey-

parasya alabhena anat-

samadinnena kayassa
bheda param marana sugatirii
saggam lokaiii uppajjati no ce

evaiii

tamanata parasya
4 labhena attamanata parasya labh-

6dyogah

danam x

kayassa bheda

danasy^abhyanumodan - adhimuktanam

pudga5 Ianarasampra-harariara x 8ubhik8a-

yacaiia ca

ime da&i dharma

mahabhoga

samvartanlyah

saggam lokarh uppaj

jati, &c.,

yattha yattha paccar

bhogarsamva >tanika

vrtiy-.

marana

sugatiiii

jayati mahabliogo hoti

Read

pararii

maha-

esa, &c. n

6UKA SUTRA

51

NOTES.
The

words are not noticed in any Sanskrit


fol. 66 **,
dictionary
m
fol. 56
viccAandana, contentment with
amrsyuka, freedom from envy fol. 56 a
d passim, dUamanatd, ready-mindedness, readiness (see footnote 2 on p. 26) fol.
566", aniipalakah-a,
cherishing, supporting; fol. 57 a*, alj/nnimanlrana inviting;
lT
fol. 57a
and fol. 574", varna-vddi/d, speaking in praise of; fol. 57i iT
abJiyanulu
vairamatia with the general
modana, approval. Nor, fol. 57
meaning of abstain
l;T
ing from
nor, fol. 56
ilurbhikxi and
ydfra, journey, as a neuter
nor, fol. 57i
luMikfd as feminines. Nor, buddhist terms such as bod/iicitto/pdda, fol. 56 a 11 .
2. Regarding the
system of interpunction, see the Note on p. 62. The double
iij
dot is sometimes found, (1) to mark
interpunction, as in fol. 56a (after attauianafd),
lv
and fol. 56
(after katamc dafa), or (2) to mark composition, as in fol. 56a tT
(in
iM
v
fol. 57a
fol. 57
(in
TttMaffata-limba)
(in mahdMiogatai/n-artan
iydli), also (in this case a bar) in No. 7, obv. 1. 3 (p. 38), bandltana-cckiilah,
though the double dot, or bar, thus used, may be a mere scribal error.
1.

following-

a",

A"-

a"

ad(ttfdd<nta-<tn>dddj>ana)

fj

TRANSLATION.
56

contentment with a position (only of great) power,


contempt of persons of small power these ten ways of conduct needs lead to re
(Fol.

a.)

[vii.]

birth in a state of small


power.
[viii.] Ten are the ways of conduct that needs lead to re-birth in a state of

great power.

Which

are these ten

ways

They

are,

to congratulate another on his success, a


ready

freedom from envy, a ready mind

mind

to praise another, gifts for a


journey, fostering a mind for the truth, making images of the Tathagata, advancing
to meet one s parents,
advancing to meet respectable people, contentment with
a position of great power,
taking the cost of (religious) enterprises on one s self
when in a position of great power these are the ten ways of conduct that needs
:

lead to re-birth in a state of


great power.
(Fol. 566.)
[ix.j Ten are the
a low family.
Which are those ten

ways of conduct that needs lead to re-birth in


ways ? They are, not honouring one s mother,

not honouring one s father, not


living like a Sramana, not living like a Brahmana,"
not cherishing the elders in one s
community, not rising from one s seat to receive
them, not inviting them to a seat, not caring to listen to one s father and mother, not
caring to listen to respectable people, contemptuousness in the presence of persons born
of a low family these are the ten
of conduct that needs lead to re-birth in a low
:

ways

family.
[x.]

Which

Ten ways of conduct there are that needs lead to re-birth in a high
family.
ways of conduct ? They are, honouring one s mother, honouring

are those ten

"

According to Dr. Watanabe, the Chinese translation has not honouring the
Sramanas, not honouring the Brahmanas which presupposes the textual reading atramanajftatd, abrahmanajnata.
,

E2

MISCELLANEOUS FRAGMENTS

62

11

like a Bruhmana, cherishing the eldera in


Ining like a Sramana, living
57 a) inviting them to
community, rising from one s seat to receive them, (Fol.
a seat, caring to listen to one s father and mother,caring to listen to respectable people,

one

s father,

one

not being contemptuous towards persons born of a low family these are the ten
in a high family.
ways that needs lead to re-birth
Ten are the ways of conduct that needs lead to re-birth in a state of small
:

[xi.]

Which

means.

taking the cos

are those ten

ways of conduct

of enterprises on one

;s

s self

? They are, taking things wrongfully,


with things taken wrongfully, speaking in

favour of taking things wrongfully, rejoicing in taking things wrongfully, cutting


off the livelihood of parents, cutting off the livelihood of respectable people, rejoicing
in the ill-success of another, not rejoicing in the success of another, interfering with

these are the


the success of another, (Fol. 57 b) and begging at a time of famine
ten ways of conduct that needs lead to re-birth in a state of small means.
Ten are the ways of conduct that needs lead to re-birth in a state of large
[lii.]
:

means. Which arc those teu ways of conduct ? They are, giving largesse*, abstaining
from taking tning* wrongfully, speaking in favour of the abstention from taking
not
things wrongfully, rejoicing in the abstention of taking things wrongfully,
the

rejoicing in

ill

-success of another, rejoicing in the

of another, pro

success

of another, approving the giving of largesses, encouraging persons


to giving Largesses, and begging in a time of plenty: these are the

moting the success

who are disposed


ten ways of conduct that needs lead to re-birth in a condition of large means.

THE MAHAPRATYANGIRA DHARANl

11.

Hoernle MS., No. 150^ (Plate


This
is

folio

a complete

each
left

folio,

side, foui lines

margin of the obverse

script

is,

II,

No.

4,

Obverse).

It
Mahapratyangira Dharanl.
7
It bears, on
measuring 245 x 46 mm. (9 T x If inches).
of calligraphic writing in Upright Gupta characters, and on the

contains a small portion

side,

of the

the folio-number

in the main, of exactly the

6.

The character

of the calligraphic

same type as that of the Saddharma-pundarika

manuscripts, shown on Plate XVIII,and fully discussed by Professor Liiders (pp. 140ff.).
For the present purpose, it will suffice to point out that the peculiar Khotanese rr
occurs regula

-ly

in vajrra (obv. 11. 2, 4) and bhadrra (rev. 1. 2), and optionally in the
but not
1.
1), or prra (prrabhd, obv. 1. 4, prraSattds, rev. 1. 2) ;

prefix pro. (prablid, rev.

mundra (rev. 1. 1) and graftdndm (rev. L 4), nor ever in Irum (rev. 11. 3, 4). Also,
the occurrence of the peculiar prone \ in mdllkd (obv. 1. 3) may be noted.
To judge from the number of the folio, the pothl to which it belonged

in

commenced with the Mahapratyangira Dbaranl; and in all probability, as may


be inferred from the insertion of the name of the writer, or owner, of the pothl (see

THE MAHAPRATYANGIRA DHARANl


footnote 15),

it

contained no more than that Dharanl.

53

Pothls of that content were

the Nepalese manuscripts, Nos. 61 and 77, of the


Royal Asiatic Society Collection (Cat, pp. 43, 49), Add. 1348 and 1358 of the
Cambridge Collection (Cat., pp. 63, 68), and No. 46, of the Bengal Asiatic Society

not uncommon.

There

are, e. g.

There is also the Roll, Ch. 0041, from the


Library near Tun-huang, in the Stein Collection, which is noticed
Journal RAS., 1911, pp. 460 ff., and which contains the Dharanl in the
The
corrupt Sanskrit current in certain parts of Eastern Turkestan.
Collection (Cat., p. 227).

Temple
in

the

peculiar
text of

There are, further, two Chinese


our fragment occupies 11. 36-43 of that Roll. 1
translations, one of which (Tokyo, xxvii, 6, 19 a, 11-16) is noticed in Nanjio,

No. 1016.

[With regard to these Chinese translations, Dr. Watanabe notes that both were
made under the Yuen dynasty (A.D. 1280-1368). The other translation (Tokyo, xxvii,
6, 21 i -22fl ), which is not noticed in Nanjio s Catalogue, was made by ShlMo-pa,
who died A.D. 1314 (see Nanjio, No. IfO, col. 458). The whole of the Sanskrit text
1fl

of the MahflpratyaYiffirft DhilronT was transcribed in Chinese characters (Tokyo, xiv,


by the famous mygtio toncher Amotflwvnjra (A.n, 704-7H) *ee Nunjio,

lfl
6, 60fi*- )

n ft stone tablet,
No, 155, col. 444), and incised by the court chaplain
J^
which was set up in the court monastery
$J ^jp, or Blue-dragon-temple
It may be added that the Dharanl exists also in the Japanese Tripiin Chan-fin.
fl

taka.]

The portion
main, a

or less corrupt.

is comprised in our fragment, contains, in the


goddess Tara, written in Sanskrit sloka verses, more

of the Dharanl, which

series of epithets of the

It runs as follows

Obverse.
5
4
6 ca Santa vaidai6a -pujita sauma-rupa maha-Sveta arya-tara maha2 bala ~ apara vajrra-Samkala c^aiva vajrra-kauworl kularhdhari vajrra3 hasta ca vidya karhcana-mallka kusurhbha-ratana Vairaucana-kurya

The DharanT
471-3.

pp. 470,

Dh&rani

is

is

included also in the Gigantic Roll, noticed in the eame Journal,


In both Rolls the full name of the
it occupies 11. 46-55.
ncma apariljila mahapratyaiigird,. Translated

There

Tathagat^l^a-titataj^tram

it is found, as Col. Wadtlell informs me, in Kagyur, Tantra section, Vol. Ph


212-24, and in a shorter recension, in fols. 224-9; also in the Dharanl section,
Vol.IKo, fols. 133-8 (Schmidt s Catalogue of Kagyur, p. 163).
not known. W.]
[The life of this chaplain, pij $t 3$;,
1
i is written in small size aboye ca.
4
vaideia ; for the upper curve indicative of at is partially nibbed off,
Or

into Tibetan,
(14),

fols.

possibly

and may be cancelled.


ru is badly formed, as

if it

were rtha or

ttha.

MISCELLANEOUS FRAGMENTS

54

fl

4 rth-aufjnlsa vajrreiiibhamana
ndl *
vajrra-

ca vajrra-kanaka-prrabha lauvana

ina!

Reverse.

kamal-aku

ca 6veta ca

6aSi-prabha

ete

ity

mundra-gana

sarve

raksarii kurvarii-

timama Kumara-bhadrrasya n Om x ri^i-gana-prra^astas Tathagat-o^nitrfirii j ambbana hum trurh stambhana hum trurh para-vidya-

3 $a hurii

hum

sarhbhaksana-kara

hurh trurh sarva-yaki?a-raki?asa-

4 triim earva-dutanarh starhbhana-kara


vi-

grahanaiii
i

Chinese

Amoghaviijra

Dr. Watnnabe,

with

transcript,

its

Watanabe

Dr.

given below.

is

combines two ideograms represents the words


indicating a Sanskrit conjunct consonant
~".

edition,

the

of

right

romanization

supplied by
hyphen which

or
two together in the
and the asterisk placed on

^,
;

ideogram represents the original word

an

as

explains that the

indicating a long

ijj|,

represents the Japanese pronunciation, which


the Sanskrit sound ft an the Chinese.

The romani?;ation

vowel.

is closer

to

n* @ tt it m
n $$ & mya
ma
a#s-#e &* w* w-w &* a* ^ 8J * ff w K a
ma
mffimm m m n a -a m m m ft m st m n H-K fj* ^ m% % % ma m- JiffiMi fa ^ Ji * ft Jg
ma

M^m% m %^nm
slm

\>i

shi

bei

ra

sho

sa

ta

ta

ka

ra

eci

ta

sen

slia

riv

ri

ya

ba

ba

ka

dei

bei

flj

pu

ka ma(ba)

ra

ta

ra

ji

ko

raa

ri

ro

BO

ta

ni(ji)

ra

ku ran da

pa

ri

ba

ka

pa

ra

ffl
ba

ji

ra

ji

ka

is;

ra

ka

sha

ta

For

na

sei

bi

ni

ba bei ro

The

vijri nbhamana.

ta

ta

eha na

ku

ya

Vajracchetlika MS., fol.


footnotes, pp. 179, 182.
*
After vajrra

2a

th<;re

Probably they were

false

stitute the correct ones.

being txyrra-teiwft.

iij

and

it.

fol.

na

ri

to

ri

shi

ni

ka

ku

so

sha bi jya rin

on

ba

na had been

syllable

cancelled by a circle of dots around

ken sha na

inadvertently duplicated, and is


similar cancellations occur in the Sanskrit
and have been noticed by Mr. Pargiter, in his

Two

7a v

7
Read laucand (for locana).
a vacant space showing marks of the obliteration of two aksaras.
aksaras which the scribe deleted, but for which he forgot to sub
As the parallel texts show, only one is wanted, the required word

is

Cf. p. 29, footnote 3.

Apparently for mndra.

THE MAHAPKATYAJIGIKA DHARANI

* * m B-K mmm tt-m


*
ma
na

ba

elm

ji

ka

ra

na

K*#i$ $***
sba

shi

Fol.

6 a,

ni(ji)

bei

til

ka

siia

ma

ka

pa

ra

*
ba

i&-x
ki
sha

ra

56

* a m B-H e

t-

sha

ro

na

ba

ra

ji

ton

*-*i
sha

se

ra

pa

ba

TRANSLATION.
1

and

placid, worshipped by foreigners (or people of


of benign aspect, of great whiteness (is) noble Tara, 11 (1. 2) very mighty,
unrivalled, and verily (girdled) with a chain of thunderbolts, the thunderbolt maid, the

Videha),

1.

[large-eyed]

10

family-prop (?), (1. 3) with thunderbolt in hand, magic (personified), with a golden
12
garland, with the jewel of safllower, (1. 4) with the diadem of Vairocbana s race,
with knitted brows, 13 of the golden hue of the thunderbolt, with (observant) eyes, with

thunderbolt at the navel, 14 and white, lotus-eyed, and of the

moon

These

brightness.

1S
mystic marks may they all give protection to me, Kumiira-bhadra
Hail to the lauded of all the Rishis, the crown of the Tathagalha
Hum truth,

are her

many

hum truth, paralyser hum trurii, devourer of the


the Yakshas, Rakshasas, and (evil) planets.

crusher
of

all
tn

enemy

Tlic epithet vaideta-(or vaideha-)jriijila has a very strange look.

magic, demolisher

According

to Col.

53) the Tibetan version has lha rnams kyis mcltod-ma. adored by
This points to a different original, perhaps rihadem, or vaiivadeva.
all the gods.
Note,
in this connexion, the Nepalese reading void-era.

Waddell

(see footnote

1, p.

11
On Tara, see Col. Waddell s article in the Journal of the Koyal Asiatic Society for
1894, pp. 51 ff., and his Lamaism, pp. 358 tf. also Professor Griinwedel s Mythologic dc8
63 ff.,
Buddhismus, pp. 142 ff., and especially M. Foucher s L Iconographic Bouddhiquc,
80 ff., 86 ff., 101 ff. also M. Blonay s Materiaux pour servir a 1 histoire do la deesfce Tara.
;

]>p.

12

The reading kuryaraumisu or

rvpa, obv. 1. 1) is puzzling.


The Chinese transcript kunaritnshinisha is equally puzzling.
The Eastern Turkestani
vajrausnlsa seems to point to an altogether different reading, but the Nepalese reading
kulosnlsa suggests that kuryu might be intended for kulya.
13
Vijprhbhamana, syn. Wirkutl lara, a well-known name of the goddess.
14
It can hardly mean with a thunder
Vajratundl is an epithet not found elsewhere.
That would be a strange epithet of Tara. It is a well-known epithet of the
bolt beak
mythic bird Garuda. But tunda has also the occult meaning navel (cf. titnda), and
Col. Waddell, referring to M. Senart s Legend of Buddha, pp. 33, 35, suggests that
Vishnu s epithet ratna-nabha points to vajra-nabfia. In the Tibetan Kilgyur there is a
kuryartltaiitnlsa

(cf.

Vojratunda Dharani, a charm intended to protect the harvest-fields againfet the ruin-causing
Nagas, or mythic serpents. This Dharani, as Col. Waddell states, nevertheless does not
mention Garuda, but is associated with a brahman, called Vishnu, and with Vnjrapani,
who, according to Prof. Gninwedel s Mythology of Buddhism, p. 160, is in the main
a weather-god and protector of the Nagas. Hence it seems probable that vajratunda in
the title of the Dharani does not allude to Garuda, but is really a synonym of vajrannbha.
And vajratundl, meaning vajranabhika, would thus be explained in its application to the
It would seem that the Buddhists, in adopting the Vishnu
female counterpart Tara.
and hence the ambiguity.
legend, substituted tunda for ndbha
A umdra-bhadra was the name of the writer of this manuscript of the Dharani, or of
;

1(1

On this practice of inserting the name of the writer,


the patron for whom it was written.
or the patron, see Dr. Watanabe s remarks in the Journal HAS. for 1907, p. 263.

MISCELLANEOUS FRAGMENTS

56

For the pirpose of comparison, the corresponding portions of the Chinese,


Eastern Turkestani, and Nepalese texts are given in the subjoined
transcript in

columns

parallel

No.
Fol. 6 a,

will be seen that

Amoghavajra

15(C
&

1.

It

ca 6ftnt&

Yaidai6a-pujit& sauma-rupu
Ktah&ivetl
arya-tfira

mahabala

Transcript.

[biahara] eha eenta


bcideika-pujita ooiuya-ropa
tnakashibeita
ariya-tara

Amoghavajra s Chinese and the Eastern

makabara

apara vajrra-Samkala cfTtvu


vajrra-kaumarl kulnmdhari
vajrra-hasta ca vidya
kamcana-mallkft kusumbbaratana
Viiraucana-

bajira-kaeata

apara bajira-shakara seiba


bajira-komari kurandari

ha makabiniya tata
kenshana-manka kusoonbarataiw

eciba Beiroshana-

Eastern Turkestani Roll Ch. 004

line 36,
[vai&lla] ca fiflnta

vaidaha-pujanta samya-rupri
mahfttaijft

arya-ntarya mahabala
aparajanta vajrra-^akala caiva
vajrra-kumarl kuladharal_____
vnjrra-hasta ca vaidyai (1. 38)
kiicanau-malika kusumarahna vavl caiva Vairficana-

kuryaniusmsa vajrrembhama-

kuiiaritoBhinieha bijyarinbama-

na ca

na sha

vajrrausnifa klrtta ca vajrrabamana la ca

vajrra-kannka-prrabha

bajira-kanaka-paraba

vajrra-kanaka-prraba

roshana bajira-tonji eha

lacana vajrra-ntundl ca
sniuta ca kamalaksa

lauvanil vajrra-tundl ca

ca kamalaksa

svetii

fihibeita slia
f

Ity ete

a^i-prubha

Om

Kumfira-bliadrrasya

hum

hum

truiii

etambhana-kara

II

Ama

raBa-jrana-prraSastayas

tathagataugmsa Saidhantapattai
hu dru
jabana-kara
hu dru
etabana-kara
hu dru mohana-kara
hu dru mah&vaidya-sabaksaiiakara hu dru astavl^atta-naksadrana prasadhana-karl hu dru cattui
II

jnihlihana
starbbhaiia

truiii

hum trum para-vidya-saiabhakfanakara

sase-prral

Inty attai mudra-gun5


sarve raksa kurventu

II

risi-gana-prrafiaetaa

thigat-ofnfy*
huih truth

ehase-paraba
(the remainder not supplied)

mundra-gana
sarve raksant kurvamti

mama

kamarakieha

sarva-diuitaD&m
I

satlna nakfadranft
prasadhana-ka

hum trum

narva- yakRa-riiksasa-

hu dru cattura-6antana

grah&nam

vi-

grahana vai[dhvasana-kari]

THE MAHAPRATYANGIRA DHARANl

67

Turkestani texts are practically identical with the text of our fragment, while the

Nepalese text shows considerable differences and expansions.

Eastern Turkeetani Gigantic Roll.


line 46, [vi6ala] ca 6ant8

vaideha-pujita

RAS., No. 77.

Nepalese.

fol.

eaunw-rupa

4 a, I 4, [viflalAJkRl

vaidcva-pfijita

mahateja

mnhrnivcta

arya-tarii-mahabala

arya-tara mahabala

jviilii

6antft

somyn-rupa
pamsula-vilsiiil

II

aparii vajrra-Samkala ceva


vajrra-kaumarl kulamdharlm
vajrra-hasta ca vidya
kamcina-malika kusumbharatna varttl calva VeraucanavajrraliBnlearh kirtta ca vajrramana ca

amala vajra-5rihkha[4 6]ra6 ca^va


kaumarl vajra-kulaiiigana

vajrra-kanaka-prabha

^veta ca kanaka-prabha 6rl-bddharocanl mata tatha vajra-dhara ni ca

vajra-hastfi maliavidya

kamcana-malika kusumaptabha vatta Vairocana calva


II

Tatliagata-kul6sniKrih.il vi^ruta ca

vikrtika vajraka-suprabha
locana vajra-tundl ca
I

II

vajra-mala mahaya dcvl ca kaka-prabha


su-rocana ca
6vcta ca deviniiJi kamalaksana vinlta
I

locana

vajrra-hundi ca

Sveta ca kamalaksa

foti-prabbft

Ity eta

mudra-gana
sarve raksarii

kurvamtu

II

II

6anta-citta ca

atma-guiia sasl-prabha II
Ity eta maha-mudra-ganilh sarvaca
kurvantu I
earva-raksaiii
matr-ganas
mama Barvva-satvanan ca II te ca (5 a)
|

sarvva-buddlia-bodhisatva mabarddhikfth
na ina 1st ulhiib sa pi a day ant u sarvai thaf

siddliin ca

Om

Om

tathagatanff am Sittamtapatre
hum trum
jabhana-kara
hum trum
stambhana-kara
hum trum mauhana-karam
hum trum mahavidya-sarnbhaksanakara hum trum sarva-duBtanam
I

stambhana-kara

dadantu

II

II

sarvvarsi-gana-pra^astebhyah
A

tathagat<

)8nTsa-Sitatapatro

hum In am brim brain jambhaiil


hum hram brim biam stambhani

II

huni brain hrini hrana mohnna-karl II


braiTi &c. j ara-vidya-snmbbakfana-

hum
karl

I)

hum bram

stambhana-kari

II

&c. sarva-dus^ahuifi briiii

hrlm

hram sarvva-vidya-cchedapa-kart

hum trum

sarva-yaksa-raksasa-

grahanaiii vi[dhvamBaua-kara]

hum

hraili

II

&c. sanra-yakf^-riktaia-

grahanam vi[dbvamsftiia-karl

ll]

MISCELLANEOUS FRAGMENTS

68

SATAPANCA&ATIKA STOTRA

12.

Hoemie MS., 149^


These
Stotra, or

five

hymn

Stein MSS., Ch.

contain

folios

vii.

of the

portions
of one hundred verses, which

is

001

"

3
,

Khora 005

b.

same work, the Satapaucasatika


ascribed to Matricheta.

The

fact

that they were found in three different localities


(Jigdalik-Bai, Tun Huang-, and
Khora). as well as the fact that the folios are of different sizes, show that
to three different pothis.

of Matricheta

"

hymns

in

they belonged
suggestive of the popularity
Buddhist settlements in Eastern Turkestan (see

The

latter fact, again,

the

is

also below, pp. 60, 77).

The

earliest notice of the Satapaficasatika

hymn, and of

its

author, occurs in the

Chinese pilgrird 1-tsi.ng s Record of the Buddhist Religion


(Takakusu s translation,
Therj I-tsing says that Mutricheta composed first a hymn
p. 157).
consisting of
four hundred si okas, and afterwards another of one hundred and
These
fifty

charming com positions are equal in beauty to the heavenly flowers, and the high
Con
principles which they contain rival in dignity the lofty peaks of a mountain.
sequently in India till
father of literature.

who compose hymns imitate his style, considering him the


Even men like the Bodhisattvas Asanga and Vasubandhu
Throughout India every one who becomes a monk is taught

admired him greatly.


Matricheta s two hymns as soon as he can

recite the five and ten


This
precepts.
After one
adopted by both the Mahuyiinu and Illnayuna Schools
is able to recite them, one
There are many who
proceeds to learn other Sutras
have written commentaries on them, nor arc the imitations of them few

course

is

All those

who compose

his experiences in

poems take these for their pattern. In relating


monastery of Nulauda, where he spent ten years

religious

the Indian

675-685 MM., p. xxxiii), I-tsing tells us (ibid., p. 156) how


delightful it is to
hear a skilful person recite the
that in
Hymn in one hundred and fifty verses
four hundred verses
or any other song of praise at
night, when the assembled

(A.D.

"

"

",

priests

",

remain very qaiet on a fasting night.


In India
he adds, numerous hymns of
praise to be tung at worship have been most carefully handed down; for every
talented man of letters has praised in verse whatever
person he deemed most worthy
of worship. Such a man was the venerable
his
talent
Mutricheta, who,
,

and

virtue?, excelled all learned

translated the -jelebrated


lation to his fr ends in

men

by
great literary
During that stay in Nulanda, I-tsing
into Chinese, and transmitted his trans

of his age.

Hymn of 150 verses

China (ibid.,

p. 166 also p. 1 56, n. 3, p. 158, n. 1). It is included,


No. 1456, in Nanjio s Catalogue of Chinese Translations of the Buddhist
Tripitaka
where (col. 321) it is stated that I-teing revised his translation in A.D. 708. The next
;

as

notice

we have

of Matricheta and his

hymn

is

found in the Tibetan Taranatha

&ATAPAftCA6ATIKA STOTRA
History of

59

Buddhism

pp. 88-93.

(A.D. 1573-1608)
(transl. by Schiefner),chap. xviii,
Taranatha agrees with I-taing in the latter s high estimate of the excellence and
He says (ibid., p. 91) that Miitricheta s
popularity of Matricheta p religious poems.

hymns

in honour of the Buddha, of

and he adds that


comprises 150 slokas
all

lands

he composed a hundred are known in


among them is the hymn which

which

the most excellent

Tibetan tradition, however, is not altogether consistent with respect to the


authorship of the Satapaficasatika Stotra. In the colophon to the Tibetan translation,
the composition of that hymn is ascribed to Asvaghosa (Ind. Ant., vol. xxxii, p. 349,
Journal RAS., 1911, p. 763), while in the colophon to ^he translation of the
Misraka Stotra, or Mixed Jlymn which is made up of the Hymn of 150 verses
plus 250 verses added by Djgniiga, the former hymn is ascribed to Mutricheta (Ind.
,

The discrepancy can be harmonized only by the


Ant.; vol. xxxii, pp. 347, 349).
This hypothesis is dis
hypothesis of the identity of Mutricheta with Asvaghosa,.
cussed for and against

Dr.

Thomas

by

Prof. Sylvain

Levi (JA., Se rie IX,

345

vol. viii, pp.

444

fl .,

vol. ix,

Wintcmitz (V. O. J.,


fT.),
.),
vol.xxvii,pp. 43 ff.). Tarfmiitha supports the identity in a passage in which he mentions
also five other identities (loc.
That mention, however, is quite incidental,
cit.,.p. 90).
having no essential connexion with the story in which it occurs. As to the Chinese
pp. 1

tradition,

it

(Ind. Ant., vol. xxxii, pp.

and

ff

Prof.

rather discountenances the identity.


In Nanjio s Catalogue of Chinese
two authors are kept quite apart and this attitude is obviously

translations the

In the xxxiind chapter of his Record


hymns; and in connexion therewith he

supported by I-tsing s treatment of them.


he explains the Ceremony of Chanting

proceeds to speak of the three most eminent hymn-writers in the following order

Mutricheta (pp. 156-8), Nugurjuna (pp.


"Whatever

the intention of the order

may

158-64), and Asvaghosa (pp. 165-6).


have been, chronological or merely with

is certain, that for


I-tsing Mutricheta
and Asvaghosa cannot have been the same person.
If the identity could be accepted, it would supply some indication of the date of
Matricheta. For Asvaghosa is generally accepted, on the authority of Chinese

reference to literary excellence, one thing

tradition (see Watters s Yuan Chwang


vol. i, p. 278, et pa*gim), to have been
a contemporary of King Kanishka, and that king may be placed in the first
founder
of the Vikrama Era.
On the other hand, if
century B.C. as the
,

Taranatha, in this particular, may be trusted, Matricheta was a contemporary


of Chandraguptft s son, King Bindusara (297-273 B.C.), and of his minister

Chanakya

(loc.

cit,,

p.

88).

This

tradition

would place him in the third cen

tury B.C. The only certain dates are supplied by the co-operation of Dignaga,
in the sixth century A.D., in \ the. production of the above-mentioned Misraka
Stotra; and by the translation of the Satapancas atika Stotra by I-tsing in

MISCELLANEOUS FRAGMENTS

60
A. D.

675-685.

It

seems probable, however, that Matricheta really lived

earlier

by many centuries.
For centuries aftor

its composition the hymn was held- in very


high esteem, and
was very popular in Buddhist India. As we have seen, I-tsing speaks of many com
mentators and imitators
Among the latter he may have reckoned Dignaga s
These additions are noticed also by Taranatha
additions in the Mis raka Stotra.
.

cif., p. 14!.), who mentions also a commentary by Nandapriya, who is said


have lived afler Dignaga (/., p. 102). According to the game authority (ib. p. 152)
the hymn was known to Chandragomin in the sixth century A.D. (Journal HAS., 1909,

(loe.

to

pp.

142

f.).

It

is

Stotra was well

certain, therefore, that the Sanskrit text of the Satapancasatika


in India down to the seventh century A.D.
Since then, no

known

doubt, along with the decline of Buddhism,

it has utterly disappeared in that


country;
rediscovery in Eastern Turkestan is, therefore, of the greatest interest. Even
though, for the present, we have only fragments of the hymn, they may suffice to

and

its

give us an idea of

its anciently so highly rated excellence.


portions of the Satapancasatika Stotra, preserved
fragments, are the following four

The

the present five

in

The

(2)

Verses 23-38, in the Hoernle MS., No. 149 T


48-74, in the Stein MSS., Ch. vii, 001

(3)

117-131, in the Stein MS., Ch.

(4)

146-150, in the Stein MS., Khora 005

(1)

last

fragment

illustrates

vii,

B 2
B3
1

001

b.

There were in use two

an interesting point.

counting the verses of the hymn. According to one mode, they


were numbered, consecutively through the whole hymn. This mode, which is seen

different modei; of

MS. from

Jigdalik and in the Stein MSS. from Tun Huang, appears


more prevalent one in Eastern Turkestan. According to the other
mode, the hymn was divided into thirteen sections, and the verses were numbered

in the Hoernle

to have been the

separately in each section.

This mode

is

followed in the Tibetan translation of the

Khora fragment, in which the concluding verses of


the hymn, 146-150, are numbered 10-14.
In the Khora pothi of the hymn, there
fore, the thirteenth, or last, section must have commenced with the 137th verse.

hymn and
;

it

cbtainw also in the

No

1.

Hoernle MS., No. 149

This fragment, at
It hears,

on either

its

(Plate IV,

side, six lines

2, Obverse).

mm. (or

11$ x 8 inches).
On the

of writing in Slanting Gupta characters,


length is broken away. As the text is

made up
number of missing syllables can be
and the full number of syllables on the com-

right about one quarter of its


of lloka verscti, of sixteen syllables each, the
readily calculated.

No.

extreme point, measures 290 x 78

It is about twelve

SATAPANCA&ATIKA STOTRA
plete line

would have been from 48 to 50.

There

are,

ei

however, also minor defects on

the loss of the folio-number, and along the lower edge of the
fragment. The missing portions of the text are conjecturally supplied, in smaller
italic type, almost entirely from the suggestions kindly supplied by Dr. Thomas, on
the basis of his reading of the Tibetan version in the Tanjur. Including these comple

the

left side entailing

ments the

text,

which comprises verses 23-38 of the hymn, runs as follows

Obverse.
1

*dhate n^otjjva

n^anugrhnati tat sukbam v pramtam api sad-vrtta yad


2
23 Viniisrat sara(?/i ef^v^dpi nirdotam manas*

asadharanam parai

dhrtam\ ksane
2 [fi-^]ktam [d]ur-uktarh tu

viavat parivarjitam N 24 Knnata ratnapranair api su-bhaitam\ Tpwc&jJAramyata lodhy-artham tdsu

sarajnah
tdsu hi jdli-

25

asamkhyeyair evarn udyarnata tvaya vyavasaya-dvltlyena praptam pa(c/rt)f|t artuttaram^ 26 Anlrsyitvd prakjteu hman anavamatya ca agatva sadraai 2 spardliaiii tvam loke
2
^re^tbatam gata 27 Hetu.s(t/) j samabhivyaktir gundndm na phaleu te tena sarnyak-pratipada tvayi nithaih ga(^a) guna a 28 Tath*
u

Iti

tribhir
8

atmap/?raA:rawa^m

ndm

[?i]ltas

tvaya su-caritair y&j^thd^ufpudakdnipunyd-

eva pd~
2

6 da-rajariisi te 29

Karsayitv^odh^a] rfo^a [va\r[dhaiji]t\^ visodhita


7
gu^na bhadraman^o nena param siddhim^/faw* dgatah 30 Tathd tarva-

prakdrena

The wliole passage would coujecturally run tvat-same badhate n*aiva.


Read paraih, sadriaih, gatah, gundh, vijodhildh, dmbhasah.
In this fragment the
visarga is invariably omitted, except in v. 25, fdrajnah, where it is wrong.
Read tdrajna, vocative, for sdrajnak, nominative.
4
Or vdyarchatA but read udyacchata the letters n and ch are very similar. S ee
Note on p. 20, and footnote 5 on p. 29.
*
Read dvitlyena, and rev. 1. 6 malinatvam.
Read fiddhrt&.
T
The reading ia conjectural. The original has tena with a trace of a preceding long
The Tibetan version, examined by Dr. Thomas, indicates for the lacuna
vowel, d or i or o.
A word in the vocative case (0 good-principled-one); but the only possible Sanskrit
vocative is one ending in o, by sandbi for as, and such a sandhi necessitates the correction
of tena into nena (for anena).
Even so, the result is not quite satisfactory.
1

MISCELLANEOUS FRAGMENTS

62

Reverse.
1

do?esu

gunah
2 py

tvaya

pralirtarii

e?i|f/a 3

a]tma-samg/dne vjasan^api na

sambhrtya tva?/Ja hy atmani

sathcita

sud\ sijam a-

esiirii

yatliii

n^anyatra drSyate 32

Upaghat-awranavam

mita-

ggulabh-atisayaih sarva(??i)j| upamd-vastu

lauki-

dv/nam agamyanarh dhruvanam anivartinam x anuttariinarh ka

tarhi

kalarii [jj]ri;|arcdaara/ x

kain^ 33

yath*ai[.sa?>t

Tatha ja/nf|bhrtya

Advam-

upa(ma)| j bhavet^ 34 Masl-malam ivtdttanam


4 gariibhiryarit lavan-dmbhasa - yada te buddhi-gaiiibhlryam agadhaparam ilcsyate 35 SirIsa-pak.sa-||AH A:?e/?e prthivl-sthirata bhavet\

gimarhnacn

(rt)kariipc

bhimukhlkrte 36 Ajnana-

sirva-dharmanarii tvat-sthairye

timz ra-ghnasya

jnan-alokasya

te

mujne

pratispardhitum

akdnksl

surya eva

6 na

si(!hyaJH(ti)

sam x na ca
38 [xxxx

37 Malmatvam

ev^ayanti

vag-b[w]d(fZ/i)i-dehanam

sarac-candr-ambar-ambha-

HiidcZ/nm

prdij$krtayas

tatha

.,]

NOTE.
regard to the marks of interpunction, generally used in texts written in
Slanting Gupta, it mny be noted that the place of the modern Indian bar is taken
by a dot, which may or may not have a sort of tail added to its top, though this
distinction is not al\\ays very noticeable.
The dot with a tail resembles a prone
comma, and in Dhe transcripts it is represented as such. As a rule, the single dot,
or prone comma is used to indicate the end of a half-verse (in poetry), or a half-clause
(in prose, as in the Prav&rana Sutra, obv. 1. 1, p. 38, and in the Suka Sutra, pp.
48-51), while the double dot (corresponding to the modern double bur) indicates the
end of a full verse or a full clause. In the double dot, the two dots are arranged
vertically (as in the symbol of the visarga), and cursively run together, so as to make
10
In
up a bar of doti, or even an actual bar (as in the Catuhsataka Stotra, p. 77).
the transcripts it is represented by two dots, or two prone commas, or a bar, as the
case may be.
Both signs single dot (prone comma) and double dot (bar) are
11
regularly omittod, if they would come to stand after a visarga or after a virama.
A few very raro exceptions do occur; e.g. in the Vinaya Text, No. 149^, rev. 1. 2

"

*
Read c draranavan.
Read gunanam.
The same kind of cursive double dot, or bar, is also used

to indicate the visarga, of

which a vertical double dot is the well-known technical mark. See Pravarana Sutra, rev.
2
1. 2 (
pnrivaritah p. 38), and PI. II, I
11
The viram i itself has the shape of a prone comma, on which see footnote 1 on p. 5.
.

SATAPANCA^ATIKA STOTRA

63

we have a prone comma written immediately after the visarga


similarly in the fragments, Khora, 005 b, obv. 1. 3 (p. 74), and Khora, 005 a, obv.
5 (p. 78), the double dot and the bar respectively occur after
1. 4 and rev. 1.
a virama
on the other hand, in the present fragment, the visarga is omitted, instead
of the dot, in verses 30 and 35, and BO also in the Catuhsataka Stotra (p.
81), obv.
1. 5, in
the 37th verse. The use of the single dot (or prone comma), is
practically
invariable, though there occur very rare exceptions, as in the Khora fragment (p. 74),
obv. 1. 2, where it is omitted after fvayd at the end of the half-verse 11.
On the
other hand, the use of the double dot is not obligatory, probably because the end of
(p. 13),

full verse is sufficiently indicated by its number.


Thus in the present fragment,
and in the fragments of the Catuhsataka Stotra (p. 83) and of the Pravarana
Sutra (pp. 38-9) it is invariably omitted.
In the fragments, Ch. vii, 001 B 1 - 3
where it does occur as a rule, it nevertheless is omitted at the end of verses 63, 66,
and 119 (pp. 67, 71). Anomalously, and exceptionally, the double dot appears to be
used for the purpose of marking the junction of two words in a compound see the
examples noted in the Pravurana and Suka Sutras (Note 2, p. 51), also the example
on p. 104, footnote 4. On another somewhat peculiar system of interpunction in the
Khora fragment 005 a, see below (p. 79, Note 2).
It may be added that a large-sized double bar is used, singly or in
duplicate,
to mark the end of a section, as in the Pravarana Sutra, obv. 1. 2
(p. 38), or of a
chapter, as in the Catuhsataka Stotra, rev. 1. 3 (p. 81), or of a text, as in obv. 11. 1 and
2 (pp. 77-8), and rev. 11. 3 and 5 (p. 83), and in the Pravarana Sutra, rev. 1. 5

(p. 39).

On
note

the system of interpunction in texts written in Upright Gupta, see foot


and footnote 1, p. 93.

1, p. 5,

TRANSLATION. 12
To one like thee, oh well-conducted one, though it be
[Obverse.] Verse 23.
given, a good which is not shared by others, is not indeed harmful, (but) neither is it
helpful.

Verse 24.
the well-said

Verse 25.

what was well

From
but the

By

the mingled, only


ill-said, like

thee, oh

the faultless essence

poison,

was taken

into the

mind

at once,

was avoided.

knower of the worth of

jewels, purchasing with

life

said, heroism was shown for the sake ofbodhi in a variety of births.

Verse 26.
So, by thee, through three incalculable periods exerting thyself,
seconded by thy resolution, the highest dignity was attained.
Verse 27. Xot envying the high, nor disdaining the low, nor going into competi
tion with equals, thou attainedst pre-eminence in the world.
Verse 28. Thy distinction was with regard to causes, not to effects
complete success the virtues reached in thee their highest point.

hence by thy

12
This is based substantially on a translation, kindly furnished by Dr. Thomas, of the
Tibetan version of the hymn in the Tanjur. Those portions of the translation, which are
not represented in the Sanskrit text, are
printed in small italic type.

MISCELLANEOUS FRAGMENTS

64

Verse 29. [n such a

way was

progress of self attained

by thee through good

works, that the very dust of thy feet caused religious merit to arise.
Verse 30. !3vils were pulled up and removed, virtues were increased and purified:
thereby, oh good-minded one, thou hast attained the highest success.

Verse 31. So much,

even a

proj>ensi1y

to

a blow was struck by thee, that not

in every way, at vices

them was

left in

thy

own

race.

Verse 32. So much, by thee collecting, collecting,


even the like of them is not seen elsewhere.

that

virtues were gathered in thyself,

Verse 33. Every comparable

thing in the world, being full of injury and ob


temporary and perishable, is easy to surpass.
Verse 34. What pattern, then, can be found of thy virtues, unequalled,
unapproach
able, immovable, irresistible, unrivalled ?
Verse 35. When the depth of thy wisdom, unfathomable, unbounded, is con

struction,

sidered, the

depth of he salt sea appears as shallow as an inkblot.


Verse 36. When thy firmness, unshakable, is set against that of

(natural)

laics,

Sirlsha tree.

ewn

the firmness

of the earth has

to

take

its

by the

place

side

all

the

of the

13

Verse 37.

Desirous of rivalling thee,

oh Mnni, who destroyest the darkness of

ignorance and bast the light of knowledge, even the sun does not succeed.
Verse 38. And even the natural conditions of the celestial waters
surrounding
the autumnal moon fall into dirtiness, and those of the
body, intelligence, and voice
(of

men) do not

(attain) purity.

No.

2.

Stein MSS., Ch. VII, 001

a
.

These are two nearly complete folios of the same


pothi, on hard brittle paper,
inscribed on either side with six lines of
writing in Slanting Gupta characters. On their
right side a small portion, about 43 and 55 mm. (or If and 2 inches) respectively,
has broken awiy, their extant
length being about 328 and 313 mm. (or 12f and

12 inches) respectively.

Their breadth

The

mm.

45

string-hole

mm.

complete, about 88 mm. (or 3 inches).


left edge, within a blank square of
The folio-numbers stood on the reverse side, facing the fourth line

is at

95

(or

3|")

is

from the

1| ).
but the traces of them, remaining on the damaged left margin, are not
From the total
distinctly legible, though they seem to suggest the numbers 6 and 7.
(or

of writing

This is the Albizzia Lebbek


(Benth.) or Mimosa sirissa (Koxb.), and the reference is
to the restlessness of its
leaves, which is indicated also by its other names kapltana,
the
and bhandila or bhandila,
monkey-offspring (for
long I, cf. kapi-kacchu, kaplvat,
"

&c.),

small buffoon
to the

(dim. of bhanda}.
Compare the similar implication, in the
as mini icing sensibility.

movements of the leaves

name mimosa,

6ATAPANCA&ATIKA STOTRA
number of

65

on the two fragmentary folios, together with the number


of the first extant verse, the number of folios which must have
preceded the present
two folios can readily be calculated. As the number of verses on the two
fragmentary
folios are 14 and 13 respectively, and as the first extant verse is the 48th, it follows
verses written

that the missing 47 verses would have occupied three and one-half folios
that is to
say, three fully inscribed folios, and a fourth, of which only one side was inscribed.
;

latter, of course, would be the initial folio of the pothl, which according to the
usual practice would be inscribed only on its reverse side, the obverse
being blank,
or bearing only the name of the work, and possibly other odd remarks, as,
e.g.
in the Vajracchedika MS., Ch. 00275
On this basis the
(see Plate V, fol. 1 a).

This

If the existing traces of


present two folios should bear the numbers 5 and 6.
numbers 6 and 7 can be trusted, the actual number of missing folios must be five.
The difficulty is susceptible of a variety of solutions bu the most plausible appears
;

to be that, as is not unfrequently the case, one or

adorned with

two of the

initial

folios

were

of Buddha, and inscribed only with one or two lines of


In the same Vajracchedika manuscript
writing above and below those figures.
(see Plate V, fol. 1 1) the reverse side of the first folio is adorned with a large
figures

figure of the sitting Buddha, which takes up a considerable portion of the inscribable
space of that side.
Similarly in the old (c. A.D. 1095) Nopalo^e palm-leaf manuscript

of the Astasahasrika Prajnaparamita, No. 1428 of the Bodleian


Library Catalogue
(vol. ii, p. 250), two folios, viz. the reverse of the first, and the second, are ornamented

with pictures of various Buddhas.

It

is

happened that the 48th verse could come

thus quite possible to conceive how it


on the sixth leaf of the

to be written only

pothl.

From

the fact that the text

is

four to seven syllables are broken

written in sloka verses,

away

it is

easy to see that from

at the right yidc of cither folio.

These are

conjecturally supplied, in smaller italic type, mostly according to the suggestions of


Professor de la Vallee Poussin, who published a preliminary reading of the two
frag

ments in the Journal of the Royal Asiatic Society for 1911, pp. 764-7.
1
complements the text, which comprises verses 48-74, reads as follows
1

The text

With

these

Thus in lour places a number of


disfigured by numerous clerical errors.
see footnotes 9, 12, 20, 25. For instances of blundered letters, see
;
footnotes 4-8, 10, 11, 14-18, 21-24. In some cases the apparent blunder
maj be duo to the
ink having become rubbed off; e.g. in cases of a missing anusvura (footnote 3), or in aomya for
is

syllables are missed out

saumya, kala for kola, &c. There are also indications of the text having been tampered
with by a later hand, as in fol. 6, obv. 1. 1, go of cetaso. In other places the text is
obscured by smudges produced by some accident (footnotes 13, 19), or apparently, as
suggested by Professor de la Vallde Poussin, by the impress of the wet writing of the
superincumbent folio, as in fol. 6, rer. It. 3, 4, left edge. On the system of interpunction
see the Note on
p. 62.

MISCELLANEOUS FKAGMENTS

66

Fol. 6. Obverse.
1

(ti)yli

3
4
yasya te cetaso nyatva tasya te ka statir
na
na
sti
gunasango
api
(f?)rg^o

-anu nayaih prati

l)havet v 48

Gunesv

aho te auprasannasya tvasya 6 pariiSuddhata 49 Indri~


yanarh prasadena nitya-kalan apa||yid ce3 (to m)tya?u prasannarh te pratyaksam eva drayate 50 Abalebhyah
2 (v)atsu pi

"

~
prasiddhy ante mati-smrti-vis*uddhayaf|A uttamasuvyahrta-sucestitaih 51 Upasantam ca kantam ca
diptam iiprat/gliati ca ~ nibhr J/e sva-6riyd
7
5
kam iva n^aksipet x 52 Yen^dpi ^ata^o dr^tam
(cte)\dam~\ rupaih
4

(fc/w)va-/>is"unaih

yo

tat

pi

ubhnyor

6 53

-idc

piirvam iksate

rupam

prlnati te

cak^uh samarhg/arf

.m^

dh\

/iseca(m/iY )-bl)avaf?

somya

-lJiiiv^c

w x](na)varii nava(i N ) 54 x

^>i

ca

te

vapwh
-

Y.I

dar&ine
XXX

Reverse.
1

x{f/mia stli)\tah

xxxx ^

x](s/ya)[xx
Su||Mt/o bhuyud ayam Tathagato gunah

^](r?7pa?/rt 5)[5

kvtdn](ya-

2 [r#e
tav#Jiiv^a8??iaZ laksana-vyarijan-6jvalat x 10 56
rw]pa<
10
asm^iti ti
rupam vadat^iv^asritam guna||n x gu-vinyeuta

Dhanyam

^?*)

11
pratyahur iva
tad-gunah 57 Sarvam ev^esena
kle&iir Daddliam idarh jagat v tvam ja(^a)
^t-klesa-mok^d-

3 (vayain

12

api)

4 (rMe yafahy 3

]<arunaya

ciram x 58

Kan nu prathamato vande tvam

maha-k;irunam uta ^
n

Complcrieiit
4

s
.

]>ratigh

Read ka stntir.
Read Tupa.m.

Read nyatvarh,
Jtcad

tvath,

evcm, vakyam, chlaksnam.


*

ra<v

api.

Head

balasya.

Read saumya.
It is short by four

After prltiih there


This half-verse is very puzzling.
syllables.
are three illegible syllables ; but, including these, the existing half-verse has only twelve
number
full
of
four
to
the
sixteen, are missed out.
syllables ;
syllables, therefore,
complete
But it is difficult to see how exactly they are to come in to produce a correctly scanning
verse.
The Tibetan translation, as Dr. Thomas informs me, affords no assistance, as it

would seem that the text of this verse was corrupt already
was made.
Read 0jjvaldt, and te, and "diritan, a mixed Sanskrit form [Dr. Thomas].
Read Aviiesena.
Read era.
the original is badly smirched, but there appears to be
Dr. Thomas suggests dhrta

simply says
at the time
10
11

II

produce love

when

It

that translation

"

trace of ya.

6ATAPANCA6ATIKA STOTRA

samsare dhrtaS ciram x 59


Viveka-sukha-satmyasya yad

5 (jnas) tvaih

14
akirnasya te gatah kala labdha-prasaraya

6 (ya ma)tam\
x

67

60 Sandad

14

JftaAw karuna-

15

aranyad gram-an^am tvarh hi naga iva


le
viney-artharh karunaya vidyay*ev<?a!JAr/aA
punafy 61
Fol. 7. Obverse.

17

18

)
karuna-paravattaya karitas tvarh padarh
natha ku^ilava-kalasv api s 62 J/WrfA^ ca simha-na18
2 del ya
ca yah vant-cch-6pavicarasva
sva-^Mw-^dbh^aupana^
sa
te
63
Pararth-aika
karunya-nikaah
jw/a/o bhadra svdrthe
* 10 tvayy^e\ a kevalam natha karuna 20 bhavet
3 (
(Jfy/rt^rt)ya-ni8thura

Param-tipasama-sthoJj-Cin

64 Tatha 21 hi krtva baJ/m^Md


4

m
,

baliddna-

iva kvacit v parepam 22 artha-sidc|hy-arthaiti tvarh


vik^iptavati di^ah
65 Tvad-icchay^aiva tu vya^am^xxxx

5 vartate *
ia(th)a

badhaman

hi

api

6 [rdrtha-sphiif]^th]a[n]{

sy&d

upa[Vw]/?/a

tva

3
8ft,ti

ma jc?AMrn$

Supadani maharthani tathyani

[n*^]paradhyate

66

cq ~ gambhl-

[5a](wi)a[a]-vyasavan[^]i
eva- 3 vidhani $G ~

ca

67 Kasya na

vakyany

Reverse,

niscuyam^QS Pra[7/o w] madhuraw i sarvaiii [svadu /]


21
3
anyatha ~ vakya tavg#ar/Aa-*irfrfAe* tu san-a2 i^ .,c[va] (s)[Wi].sitam x 69 Yac chlaksna 3
(yac ca) paru?aih yad
va <a(?-ubhay-a?ivjVam v sarvam evf&ikajj^rasatdm vicurya
1

pi sarvajna

iti

kiucifZ

3 ya//

te

vacah 70

Aho supariSuddhanam karmanarh

naipunarh param x

yair

Head kola, and jrrasaraya.


suitable, offends the metre.
"

18

Read fantad.

18

Ahrtah

is

Dr. Thomas

Dr. Thomas suggests prasarayti which, though more

s suggestion,

as

it

renders the Tibetan drans better than

fyatah.
17

"

The mark of division is misplaced


Read karitas, and fidWSnanaA.
The original has only a single

"

it

should come after paravattaya.

curve, beipg the mark of division.


only a smudge ; there is no double dot, or visarga.
The original omits three syllables. Head k&runAkaruna.

apparent dot below


20

Read

tatha,

flat

it is

and

rev.

1.

1,

n Read

anyatha.

F2

The

MISCELLANEOUS FEAGMENTS

68

4 (dr&am] [lhaja]nam krtam x 71 Aemad 23 dhi netra-subhagad idarh


6ruti-m,noharam x mukha||rf vacanam utpannam

candrad clra(vad i)v;m[r]tam x 72 Raga-renurh pra^amayad varh24


^
kyarh te jaladayate Vainateyayate dvej?a-*arpaw evtapasara6 ya/ N 7|J3 Madhydh^(na)yate Ihuyo
hy a/nana-timirarh nudat x Sakra5

yudhayate wiana-ginn.

ablrivid||draya/ x

74

TRANSLATION.
48
towards conciliation of an adversary what
[Fol. 6. Cbvcrse] Verse
praise should there be on thy part of him, between whoso and thy mind there is
:

a difference

Verso 49. Neither in the qualities is there seen any community, nor in the
owners of the qualities ah the supreme purity of thy exceeding power
Verse 50. Through the calmness of (thy) senses (which is) at no time absent, thy
mind is seen to be ever calm by the veiy evidence of the eyes.
:

Verse 51.
evinced by

From
;hy)

26
(thy) infancies
pure conditions of thought and memory are
good sayings and good endeavours which betray an excellent

nature.

Verse 52. Being serene, and lovely, and bright, and non-contentious, and by
bein>
in a humble-one, whom, I wonder, should this (thy) form not put

its

glory

to

shame

Verse 53.
first

it is

time

By whomsoever

it is

seen a hundred times, whosoever sees

thy form pleases equally the eye of either.


Verse 54. For by reason of its charm and of its placidity thy
seen, excites love ever anew.

it for

the

figure, as

soon as

Verso 55. Seeing that the qualities which repose in thee, and the qualities of
their receptacle, harmonize with each other, thy figure possesses the best wealth of
qualities."

Where else should this quality of being a Tathagata be so


[Reverse] Verse 56.
well placed but in this thy form, brilliant with signs and tokens ?
Verse 57 . Blessed I am thus says, as it were, thy form with reference to the
,

Read nimnd.
Read M.uyo ja.
M The
plural infancies
"

M Read
vakyam.

"

perhaps refers to the Baddba in his previous births.

See

below, footnote 29.

The original text of this verse is almost illegible.


Tibetan and French of Professor de la Vallee Poussin.
"

The

translation

is

from the

6ATAPANCA&ATIKA STOTRA
qualities possessed (by it)

We

too are well placed

69

so reply, as it were, those

qualities.

Verse 58. The whole world, without any distinction at

all, is

caught in troubles

thou, for the sake of relieving the troubles of the world, wast stirred with pity
1

so long.

Verse 59.

How

should I not,

great Compassion, by which thou,


existence so long ?

Verse 60. (The

fact)

first

of

all,

knowing

praise thce, the very

its ills,

that the times of thee to

embodiment of
mundane

hast been detained in

whom

the comfort of isolation

crowded world, was highly esteemed by thee,


the (embodiment of) Compassion, as an opportunity for its wide manifestation.
Verse 61. For from the peaceful forest to the border of a village thou wast
is

natural were spent in the midst of

ft

drawn, like a Naga from the lake, for the sake of being trained by Compassion, as
it were by science.
[Fol. 7. Obverse] Verse 62. Though dwelling in supreme peace, yet through
obedience to (the call of) pity thou wast made to set foot, oh Lord, indeed in the
arts of an actor.

Verse 63. Magical power, and lion

own

roars

qualities, these were, in the case of thee

which are the proclamations of one s


hadst eschewed the seductions of

who

desire, the touchstone of compassion.

Verse 64. Solely in the interest of others favourable, in one s own interest hard
in thy case indeed alone, oh Lord, compassion might become its

of disposition

opposite.

Verse 65. For thus, making thee in many ways, as it were, an offering sotoeother, in order to secure the interest of others, she (i.e. Compassion) cast,

where or

thee out to the four winds.

Verse 66. But indeed to thy own desire she is distinctly (in this matter con
for thus, even though she is always harassing thee, she does not
?)

forming

offend thee.

Verse 67. Good words, of great import, truthful, and sweet, of meaning pro
found and yet clear ; (spoken) with conciseness as well as with details
Verse 68. To whom, having heard such words of thine, even if he were thy
adversary, would there not be the certainty that thou art all-knowing ?
;

sweet is other
[Reverse] Verse 69. On the whole not all is sweet but some
thy speech, on account of accomplishing its object, is, all of it indeed, well
;

wise
said.

28

M The Tibetan
all is

sweet

On the whole not


me by Dr. Thomas, says
thy words, though in sense successful, are well

translation, as rendered to

some sweet

is fictitious

all

MISCELLANEOUS FRAGMENTS

70

all

Verse 70. V hether smooth, or whether rough, or whether partaking" of both,


thy speech indeed, on reflection, tends to have but one character (i.e. of sweetness).
29
Verse 71. Ah the exceeding skill in supremely good deeds,
by which this
!

made

suitable for jewel-like speeches.


Verse 72. I or this ear-ravishing speech,

vessel is

well-pleasing to

eye, drops like nectar

:.he

coming from that mouth, which

is

from the moon.

Verse 73. la laying the dust of passion thy speech acts as a raincloud

it

acts

30

Vainateya in expelling the serpent of enmity.


Verse 74. It actis also regularly as the midday 3l in dispelling the darkness of
39
ignorance it acts an Sakra s bow in mutilating the mountains of self-conceit.
like

No.
This
Stein

is

3.

Stein MS., Ch. VII, 001

practically a complete folio of the

MSS. VH, 001 B

363 x 88mm.

(or 14 T o

X 3

B3

same pothl

to

which the preceding

The full size of the pothl is thus shown to be


The left margin has suffered slight damage,
inches).

belong.

of the folio-number. Of the text, 1 which


comprises verses
a
annotated
117-131,
preliminary,
reading, together with a reduced facsimile, was
published by Professor de la Vallee Poussin in the Journal HAS. for 1911,

which has caused the

pp. 767-9.

It

is

loss

utilized in the subjoined transcript

In accordance with

said.

it

and translation.

the missing portion of the text

is

conjecturally supplied by
this does not eeem to
give
indicated by verse 70, the idea of it seems to be,
Some words of Buddha are not sweet ; but not all that is sweet is profitable
; anyhow,
whether sweet or not, all his words are well said.
If that is the idea of the verse, the

him and Professor de

la Vallee Poussin as
arthasiddhyapi.

to the verse a satisfactory


meaning.

But

As

complement suggested by me seems more to the point. The extant portion of the text,
though very mu^h worn, is fairly certain, except the two syllables yo no, which are broken
away; also sratlu might be madhu. Cf. W.GIL., vol. ii, pp. 50, 57-8; M.N. i, 395, sutra 58.
The reference is to the Buddha s deeds (karma) in
birth?, which made him
"

previous
a vessel of sweet, speeches [Dr.
Thomas]. See above, footnote 26.
80
Vainateya, or non of Vinata, an epithet of Garuda, the mythical bird and enemy of
the serpent race.
51

The existing

alternative

reading

traces of the original text show that Professor de la Vallee Poussin s


madhyahnayate is correct; and therefore pi was missing in the

original.

Reference to the Vedic

by Indra, or Salcra.
See footnote
1

the text of this

folio.

myth

of the mutilation and destruction of the

to No. 2, p. 65.

demon Vrtra

There are similar blunders and peculiarities in

STOTRA

71

Obverse.
1

xxxx||(wa

m a)

aksepa vrta

ksunnah supt[o]

gro&rtntakesv

api

117

Pra^ ?/-)

seva visa 4 -bhas-antaraw i krtam x natha v&i(ne)ya-vafsa-

lyatf

pra-

6
118 Prabhutvam api te natha sada n*atbhumdpi sata tvaya
mani vidyate * vaktavya iva sarvair hi svairarii svdrthe niyujyase
1003 10-9 Yens,
kenacid eva tvarii yatra tatra yatha tatha ~ coditah svaiii

pratipadarii kalyanhii n^ativartase R 120 Nsfopakara-pare


4 py evam 6 upakara-paro janah apakara-pare pi tvam upakara-paro
7
yatha s 121 Ahit-avahite 4atrau tvai hit-dv&hi5

8
suhrt\ dos-advesana -nitye pi gun-anvesana-tatparah 122 Yato
nimaritranam te bhut sa-visarh sa-hutasanam x tatr^dbhurf abliisam-

to/;,

6 yanarii sa-dayam s-araiian ca te R 123 Akrostharo" jitah ksantya


drugdhah svastyayanena ca satyena c^apavaktaras tvaya .mswttrya

Reverse.

iOO^-^0 -4 Anad[/]-k[rt]la-prahata bahvyah prakrtayo nrnam v tvaya


vibhat 10-apayah ksanena parivar/ita(^) 125 Yat-sora///ari 10 -(7a2 ids tflksnfih 6 kadaryas ca vadarimutam x krurah pesalataiii yatas tat tav#
12
n
mana-stabdhe ca
6paya -kau^alam v 126 Indriy-6pasamo nanto
G

sam13

kan ua vismayara anayet x 127


Babavas trna-sayyasu hitva sayya hirawnwa- u

3 [na]tih

ksamitvarii

c^Angulimalam

The apparent syllables ma ma are blurred ; and the second ma stands bolow the line.
*
Read vatsalyat.
Read krte.
Possibly read vesa.
The two or three initial syllables are partially washed out.
*
T
Read dnvesana.
Rad akrotaro, and jighamsavah.
Read dvahite.
10
Read vibhavild sauralyan.
11
The syllable v6 is a correction eecunda manu.
11
Read nandt. In the words y(o)paiam(o} na(nto) (md)nas(t)ab(dhe), all the bracketed
The original writing seems to have been yapasame.
letters are written secunda manu.
Head dngullmale.
14
Read hiranma, and 1. 4 m ktmn, without the superfluous anusvara.
9

"

"

"

MISCELLANEOUS FRAGMENTS

72
4 ya[h]*

afaata"

Pr$ten*ai
5 racoff

sukharh

tvacin

15

dhiras

n^oktarhm

l6

kal-a6aya-vida

(ri)ktam

cetasy utpadya
adyabhihi
18
19
vestre
ranga
i[v*d-]

14

128
dharma-rasasya te
15
~
katha
krta
tar^ayitva
upetyoapi
trpta

Purvam dana-kath-

tvaya R 129

sauthavam v

tato

dharmo gata-male

hilab^ 100-30" Na kop[y u]\&ya& 6akyo[ 8t]i vena na vyayatam


*
uddhartu 21 krpanam jagat v 131
tvaya ghorat sarhsara-patalad
Bahuni bab[x]

TRANSLATION.
(over broken

[Obverse] ^ erse 117


difficult cattle-paths.

ground he passes?) asleep even on

22

Verse 118. Service replete with insults is done, (mode of) speech is changed to
23
oh Lord, by thee, though being the master, for the sake of

that of a servnct,

tenderness to be taught.
Verse 119. Though mastership is thine, oh Lord, it is never manifested in thy
own CBUPC for like one who may be spoken to thou art employed by every one at
:

will in bin

own

liwincn.

Hy whomsoever, whowioeyer, howsoever thou art ordered, thou never


tnmnffreiwM thj own noble puth of duty,
Verse 121, Not even towtmlw the frlendly-diipoted nro people no disposed to Vte

Vvwo

ISO,

even to the unfriendly disposed thou art disposed to be friendly.


Verse 122. Towards an enemy intent on injury, thou art a friend intent on

friendly, as

Head aferati, and kvacin, and tarpayitva.


The complement vaco riktam is a mere conjecture, ad sensum. The Tibetan, testc
The two syllables riktam are faintly legible.
Dr. Thomas, pives iid assistance.
17
One expect! the masculine danakatMdyait the feminine is apparently taken from
Kead vtutre.
katha.
19
The original seems to have rahga; but the vowel a, if it in uot a mere smudge, is
written secunda mmu, and apparently crossed out.
30
The complemcMit tihitafr is Dr. Thomas s suggestion.
11
Read uddhartum.
16

16

"

n On
gokantaka

see Mahavagga, v, 13, 6, footnote 2, in Sacred Books of the East, vol.


The commentary
where it is rendered by trampled by the feet of cattle
quoted there, and in Childers s Pali Dictionary, explains it by spoilt with sharp clods
hoofs of cattle
See also Divyavadana,
[thorns?] risen up from places trodden by the
p. 19, 1. 19, and p 704.
.

xvii, p. 34,

* The Sangki it

text of the Tibetan translation apparently reads vesa, clothes.

text has visa, servant, which yields good sense, though, of course,

it

may be

Our

a clerical

6ATAPANCA6ATIKA STOTRA
beneficence

ing

towards one perpetually searching for

faults,

78

thou art bent upon search

for merits.

When there was an invitation to thee accompanied with poison (and)


then there was visiting on thy part, with kindliness and with nectar.
Verse 124. Revilers are conquered by thee with forbearance, and injurers with

Verse 123.
with

fire

blessing

and with veracity detractors, with

friendliness the revengeful.

from bcginless time,


[Reverse] Verse 125. Numerous classes of men, depraved
are converted by thee in an instant, being made to perceive their evil state.

Verse 126. That the hot have turned to kindliness, the miserly to liberality
that the fierce have taken to tenderness,

that

is

the happy result of thy skill in

expedients.

Ver*e 127. Calmness of senses towards the elated, and towards the stuck-up
M to whom should it
forbearance towards an Angnlimiila

with pride complaisance


not cause astonishment ?

Verse 128. Many, having relinquished couches of gold, rest in comfort on


couches of grass, contented, satiated with the elixir of thy Law,
Verse 129. By thee who knowest the right time and disposition, sometimes,
though asked, nothing is said having accosted, converse ia made having satisfied,
;

speech

is

relinquished.

Verse 180. Having


condition, thereupon the

Vcrno 181. Thuro

li

first

by

Law

i*

g-ifte

nwl conversations raised in the mind a hojvlthy

on Moth olennscd. of dirt


impressed, juit DB colour
no possible mount whereby thou did*t not oxcrt thyielf to

rescue the miserable world from the fenrful hell of rnumlano existence,

No.

4.

Stein MS., Khora 005

b.

a small fragment, 108x45 mm. (or 4|x If inches), bearing on cither


side the remains of three, rather sand-worn, lines of writing in Slanting Gupta
The string-hole is at 55 mm. (or 2J inches) off the left edge, within
characters.

This

is

The left margin is damaged,


a blank square of about 30 mm. (or 1| inches).
the
rendering illegible the folio-number, which however appears to have stood on
14
tradition.
Angulimala, the converted robber, is a well-known figure in Buddhist
received his name from his habit of cutting off the fingers of his victims and wearing
them as a necklace. The Angulimallya Sutta, No. 86 in the Majjhinm Nikilyn, vol. ii, p. 97,
See also Mahavagga, i, 41, in SBE., vol. xiii,
relates the story of hia conversion by Buddha.

Ho

55 in vol. i, p. 139, No. 537 in vol. v, p. 246, No. 546 in


Eastern Monachistn, p. 36, Manual, pp. 249 ft, Oldcnberg s
and
Mrs.
Buddha, p. 262, n. 4,
Rhys David s Psalms of the Early Buddhists, vol. ii, p. 318.
The Angulimallya Sutra is mentioned id 8. 8., p. 133, 1. 4, Mvy., No. 65, 74. It was trans
lated into Chinese (Nanjio, No. 434) by Gunabhadra (A.D. 420-479).
p. 196, and Jfttaka (transl.), No.
rol. vi. p. 156 ; also Sp. Hardy s

MISCELLANEOUS FRAGMENTS

74

reverse side, facing the middle line.


scribed below, the extant fragment

As may be
is

calculated from the context, tran

just below one-half of the folio, the full

dimensions of which, accordingly, would have been about 233x45 mm. (or 9 X l
It mu*;t have belonged to a fine small-sized
The text consists of
inches).
pothl.
the remnants of five verses of the Satapaficasatika Stotra, numbered 10 to 14. The
identity of the vinies was first discerned by Dr. Thomas, who noticed other remains
of the same vcnes in the fragment of the Pel Hot Collection which is
republished by
Professor de la Vallee Poussin in the Journal of the
Royal Asiatic Society for 1911,
That fragment had been published originally by Professor Sylvain Le"vi,
p. 769.

with a reduced facsimile, in the Journal Asiatique (1910), vol. xvi, pp. 450-6. In it
and this apparent discrepancy is explained

the verses are r.umbcred 147 to 150

due

fact that the Satapaucusatika Stotra was


divided into sections, the verses of which might be numbered either continuously
or separately, ths latter mode
being observed in the Tibetan version of the hymn.

by

Profensor

Le*vi

S,

In that version the

as

hymn

is

to

the

divided into thirteen sections, and the verses of our

fragment belong to its last section, which, seeing that our verse 11 is identical with
verse 147 of tho Pelliot fragment, must in our
pothl have begun with verse 137.
In combination with the portions of the Pelliot text,
printed in italics, and with
a few conjectural complements suggested by Professor de la Valle c Poussin, shown
1

in smaller italicn, the text of the

Khora fragment runs

as follows

Obverse.
1

xxdiiHkara-karitva xrhma

xxxxx||

O tvaya duskubayUdya

2 kayav ivi 1
3 r$itam x
l:i
tila&o

Tatha

hi

satsu

10

Pardrtham eva me dharma-rilpa-

lokuya nirvdnam upada-

sarhga||/m/a

dharma-kdyam

atemtah

n qtaReverse.

kayaii ca hitwaui parinirvrtah 10||-2 Aho

2 ho

3 13

gunah

nllir

aho sthanam aho rupam a-

O na nama Buddha-dha||rwdnam asti kascid aviamayab

Upakarini

cak^u^e

6&ntar\a.j^k-kaya-karniani

ivayy

api prati-

hanyantt

TRANSLATION.
(Verse 10.) .... by doing acts difficult to do, he does not eliminate them.
Veree 11. For the purpose simply of advantaging others (it is that) my spiritual

and physical body

(exists)

so saying, thou didst declare


1

Read

iti.

Nirvana to an apathetic world.

6ATAPANCA6ATIKA STOTRA

75

Verse 12. Then communicating thy spiritual


body to the faithful without
reserve, and abandoning thy physical body in bits like sesame seed, thou didst enter
Parinirvana.

Verse 13. Ah, the rule


surely, there is

Verse 14.

ah, the place

ah, the

body

ah, the virtues

None,

among the conditions of the Buddha which does not cause wonderment
PVom thee, helpful, comely, gracious in speech and action, even

(the

passions of thy enemies) were turned away.

NOTES,
Verse 10. The text of the verse

is
incomplete and of its extant portion, tho
the others are too faint and
only syllables which are certain are dufkara-karitva
sand-worn to be identified. According to Professor S. Le*vi, the Tibetan version of
the extant portion reads dkak *pyad yal bar ma dor ro, which he renders il n e carte
pas en les diminuant les actes difficiles a faire .
Verse 11. Dutknhaka, apathetic , in the Tibetan version
yid che-dkah or qui
croit difficilement (S. Le\i), occurs in the
Divyavadilna, p. 7, 1. 29, and signifies one
whoso attention it is difficult to rouse
who is slow to believe
from Vknh,
mirationem movere (Westergaard s Radices L. S.).
Verse 12. The text of the Pelliot fragment has
ganikrnmya for the reading
iaiiigamya of our
fragment. Both words have the same meaning of communicating,
There
is
another
difference
of
bestowing.
reading with regard to our hitvd,
According to Professor Levi, the Tibetan version has bfayt, which
abandoning.
an
Sanskrit
Lhitvd
e.
original
presupposes
(i.
bhittva), breaking up, dispersing.
Verse 14. Ctihuxa, comely, corresponds to the Tibetan Ufa na
tduy, charmant a
and might be rendered by the obsolete English eyeful
voir
;

13.

CATUH&ATAKA STOTRA

Stein MS., Khora 005 a

Hoernle MSS., No. 149/f and 149


3, 4, and XIX, No. 1).

(Plates III,

Nos.

As already stated in the introductory remarks on the Satapaficasatika Stotra,


the Catuhsataka, or Hymn of 400 verses, is the second of the two famous
hymns of
Matricheta. Though, as the discovery of these three
fragments shows, it was well
known in Central Asia, there exists no Chinese translation of it (see Takakusn s
I-tsing, p. 156, footnote 3).
I-tsing (in the latter half of the seventh century) to
both this and the hymn of 150 verses
appear to have been well known (ibid.,

whom

and who translated the

hymn into Chinese, did not do the same


There exists a Tibetan version which has been
noticed by Dr. Thomas in his account of Matricheta in the Indian
Antiquary, vol. xxxii,
pp. 346 ff., and four chapters of which have been published by him, ibid., vol. xxxiv,
p.

157),

service to the

hymn

of 400 verses.

latter

MISCELLANEOUS FRAGMENTS

76
pp.

145

In jhat translation the

ff.

hymn

is

called Varnandrha-varnana Stolra, or

This name, in the slightly altered form


Varndrha-varnn, occurs in the third line of the reverse of the two fragments Nos. 2, 3
The Tibetan historian Tfminutha, when speaking, in his History of
(pp. 81, 83).

Hymn

of Praiso of the

Worthy

of Praise

transl., p. 91), of Matricheta s activity as a hymn-writer,


mentions only his hymn of 150 verses, but the hymn of 400 verses is no doubt
the composition of which
included in the one hundred hymns in praise of Buddha

Buddhism (Schiofner

ft

specifically

n commentary on the hymn


of 400 verses written by the Acharya Chandraklrti, whom he apparently identifies
with Chandraklrti, the contemporary and rival of Chandragomin (p. 137) in the

he ascribes to Miitrichcta

and

Hid., p. 83,

he

refers to

earlier half of tre sixth century

(JRAS., 1909, p. 144).


Like the Sutapaficasatika, the Catuhsataka hymn is written in the sloka measure,
und as the Tibetan translation shows it is divided into twelve chapters. A comparison
with it, made by Dr. Thomas, shows that the piece, Khora 005 a, contains the initial
eleven verses of the

first

chapter, while the second piece, No. 149^, contains the final

portion, verses o2-40. of the sixth chapter, and the first two verses of the seventh
chapter, and tho third piece, No. 149^, contains the latter half, verses 6-15, of tke_

some por
twelfth chapter. Unfortunately, however the text is sadly mutilated
tions of the lost text (printed in smaller italic type) have been conjecturally restored,
:

The third
in the subjoined transcript, on the basis of the Tibetan translation.
It
piece, in rev. 11. 4 and 5 (p. 83), supplies the final colophon of the whole hymn.
is there named CatuMatakam (scl. s(ofrct> ) or the 400-versed hymn, and is described
t

as a XT//, or art -work, of the

syllable

mil

of the

name

Acharya

is

preserved.

inspiration, afterwards confirmed

to identify

it

3Id[frce(d].

Dr.

In the original fragment, only the


was the first, by a happy

"Watanabe

by a comparison with the Tibetan translation,


In our fragments the verses are

as the initial syllable of Mafrccfa,

numbered separately in each chapter; but in the Tibetan translation, they are
numbered consecutively through the whole hymn. There the sixth chapter com
mences with verse 183, and accordingly the verses 32-40 are there numbered
214-222. The two initial verses of the seventh chapter are there numbered 223
and 224.

The three fragmentary folios come from two different localities. The Stein MS.
was recovered from the ruins at Khora, near Karashahar (see Sir Aurel Stein s Ruins
of Desert Cathiy, vol. ii, p. 372), while the two Hoernle MSS. came from Jigdalik,
near BaY. Thuy obviously belong to two, if not three, different pothls. The two
Jigdalik fragments, which have the

same number

(five)

of lines on the page,

and show strikingly similar handwriting, might belong to a single pothl, though
their somewhat different width (about 23 mm. or I inch) makes that conclusion
rather doubtful.

CATUHATAKA STOTRA

77

The three fragments are written in the slanting type of the Gupta script. It is
worth noting in this connexion that all the fragments of the Satapaiiciisatika Stotra
Thut type of the Gupta script
likewise are written in Slanting Gupta characters.
1

prevailed in the northern portion of Eastern Turkestan. So far as known at present,


no fragment of either hymn has been discovered written in either of the types

(upright and cursive) of Gupta current in its southern portion. Such fragments may
yet come to light but in the meantime the available evidence points to the popularity
of the Matricheta hymns, at least in their original Sanskrit version, having boon
;

restricted to the northern

Buddhist settlements.

The

portions of the Catuhsataka Stotra, preserved


accordingly are the following

in the

three

fragments,

Verses 1-11 of the

(1)

first

chapter, in Stein MS.,

Khora 005 a.

,T
, ro
. ._
Verses 32-40 of the sixth chapter,
)
XT
L.
.
[in Hoernle MS., No. 149 3 T
(Verses 1 and 2 of the seventh chapter,

n\
v
(2)
,

"

*
Verses 6-15 of the twelfth chapter, in Hocrnle MS., No. 149, T

(4)

No.

1.

Stein MS.,

Khora 005 a

(Plate

XIX, No.

1,

Obverse).

This fragment measures 238 X 72 mm. (or 9| x 2f inches), portions being broken
off at either end of the folio.
Seeing that the fracture at the left side took place at
the string-hole, and allowing for the vacant space around that hole, it follows that, as
the text

is

written in slokas of 32 aksaras, about 8 nksaras arc missing at either end, or,
go to the inch, that between 64 and 77 mm. (or 2 and 3 inches) of

as about 3 aksaras

mm. (or 5-6 inches) are broken off.


must have measured about 380 mm. (or
but the occurrence of the number 100 in the

the folio at either end, or a total of about 128-154

In

original state, therefore, the folio

its

15 inches).

The folio-number

is

lost;

of the obverse side seems to indicate that the folio belonged to a larger pothl
containing a collection of stotras (see; Note 1, p. 78). The upper and lower margins
first line

of the folio are badly damaged, causing one of the five lines of writing, viz. the last
on the obverse and the first on the reverse side, to be almost wholly illegible.

Otherwise, the writing, which is in the Slanting Gupta character, though in some
places a little r-and-rubbed, is very fairly legible.

The
follows

text with conjectural complements

printed in smaller italic type, reads as

Obverse.
1

xxxxxxxxjxrh prayatu

citto

jagaU"

x(dhayu)x(maiih)

100

n
!

Suggested by Dr. Thomas, on the basis of the Tibetan version.

(ffloka)

11

MISCELLANEOUS FRAGMENTS

78

2 xxxxxxxx||n
Ksetr-aksetr-anabhijiiena 6mti- matr-dmi8drma,\ yad
avarn-ar la-varna wiej|| varnitd mohatah purah
it

tirtharh tva

4 mudhasya

krtai.i

arabliy^arabhyate

/n ra/na^-ra^isu
i

tasy^edarh papwano
3 A-nirodha wmg- - xxxxx

na
xxxxfl^
XXXX v - - XXXXX
-

in

rt<7/m-marsjinam x

praksalanam idam maya janga(??ia)-punyamugne 2 Yad andhakara-

Vdn-malenf6paltjjipas\a,

me

(nmhi)xx ^ ^ - ^4 xxxx

stu

- -

pavi[/?Yi]w

xxxxx

w -

Reverse.
-

vxpx?K,

c Evfl/H

mija (tuatfyxx
sarv-dttama dharmd
\

2 Buddhasya wuipradhdrita
i(va)

Na

sti

te

wg-

:J

adhiArag^a
i

nayaka

xxxx

yati se.su ca

||bliavanti

sadrsah kascidd

3 mutrena hlno pi nfaivajj ka canj\ vidyate 8 Sa


si

xxxxx

v - -

i astv-ai askarataw

kathtdstu ka alpa

ken*6panayaw*i tvd

6
\

nupaneyo
hrt-dp&m-iivajjtkdsdya nirupamdya
namah 9 /Virfana||-samanya-gatai s 2 tato nyair api pudga)aih tav#

te

atulair
5 sddrsydd

Buddha-dharmair
ycdi

ntddhitcyatd

pratibi^ 6ayet x

11

anUiraiii

su-mahamagAcm x

10 Sunyatd-rndtrac

lhajj^vet\

romak27p-anj<ka-cc7</c/ren

Kah samkhyasyaty

^A-6am

asarhkye(?/a?n)gxxxx

NOTES.
1. In thr first line of the obverse we have the conclusion and
colophon of
a work which preceded the text of the Catuhsataka in the pothl, from which our

folio is derived.
Its colophon gives its name as Prasdda-prafibhaRise of the Splendour of Graciousness and describes it as a Buddha
fotra ; for so, no doubt, the mutilated term must be completed.
The name is
followed by the clearly legible numeral figure 100, and two blurred aksaras
which may be read as Sloka. Anyhow the numeral 100 indicates that the etofcm
must have confuted of one hundred verses; and as its text precedes that of the
400-vereed hymn of Miitriclieta in the pothl, it seems probable that it likewise
was a composition of that poet. Among his works, however, as enumerated by

fragmentary

udbhava, or

See Note

2, p.

79.

anomalously duplicated ; perhaps by way of marking the end of the pada, which
is marked by the interpunction bar.
sa used emphatically, with the omission of a/tarn ; for so ham.
is

in other cases
4

For tram anujwntyo, similar to tvtdditya-bandhavam in rev.


Here the usual caesura, at the end of the pada, is neglected.
\

1.

4, p. 39.

CATUHSATAKA STOTRA

79

Thomas in Indian Antiquary, vol. xxxii (1903), pp. 346-7, there occurs no hymn
with the name of Prasada-pratibhodbhava. At the same time it is also noticeable that
the list does not contain the Satapancasatika and Catuhsataka or 150-versed and
s
400- versed hymns, and that the Varnamirha-varnana (Hid., p. 346) is desc. bed
Dr.

as lhagavato Buddkaii/a slolra-iraya, or

three

in praise of the blessed Buddha


was the name of a collection of three

hymns

This can only mean that the Varnanurha-varnana


separate hymns, and the conclusion is supported by the fact that in the third frag
ment (rev. 11. 3, 4, p. 83) the Catuhsataka or 400-versed hymn is apparently
indicated as a component part of the Varnanfirha-varnana hymn. It may bo suggested
thftt the three hymns which constituted the Varnanarha-varnana are three hymns
consisting of 400, 150, and 100 verses respectively and that the 100-vcrscd hymn is
the one which bore the specific name of Prasada-pratibhodbhava.
2. With regard to
interpvmction, jour fragment shows two peculiarities in
which it differs from the general system explained in the Note on pp. 62-3.
The first is that, instead of the usual dot, we have a bar and further that this bar
is used to mark the end of the half-verse as well as of the full verse.
The second
is that the bar is used almost
jnvariably to mark also the end of a pfida, or
There are only two exceptions, (1) at the end of the first piida,
quarter-verse.
and (2) at the end of the third pfida, in
in verse 1, obv. 1. 2, after a/ut^ijiteua
1

verse 10, rev. 1. 4, after dfiarmair.


third exception, naturally caused by the
absence of caesura, occurs in rev. I. 5, chidrcndkdSam. In this connexion, it may
be noted that, when a case of sandhi interferes with the mark of interpunction,
the latter is placed in advance of the sand,hi, which, from our modern point of

view, produces an
for

tvdm

drabhya

we have

nupaneyo,

awkward

situation.

Thus

in obv.

1.

3 we have tvd

mdrabhya

4, gatai ttaio for yataig fa(o.


Similarly in rev.
the bar in the anomalous contraction ivtdnupaneyo.
rev.

1.

TRANSLATION.

1.

3, tvd

[Obverse] Verse 1. Whereas formerly, not knowing what is and what is not
a theme, following merely in the track of speech, I sinfully celebrated what should
not be celebrated ;

Verse
8

approach

2.

(To rid myself) of that smearing with the

this cleaning, approaching thee,

living beings.

Muni,

filth

of utterance I (now)
ghat of

as the holy bathing

Verse 3.
hat, blinded with darkness, I sinfully committed against the Precioiw
Ones, of that sin may this be the sanctifying effacement.
Verses 4, 5, and 6, illegible.
all

Verse 7. Thus, the dharmas of Buddha, when considered, have surpassed


the rest has become, as it were, the off-scouring of the real thing.

all

and

7
This is Dr. Thomas s version from Indian Antiquary, vol. xxxii, p. 348, and rol. xxxiv,
pp. 145-6, with some slight modifications to conform to the now discovered Sanskrit
See footnote 9.
original text.
"

MISCELLANEOUS FRAGMENTS

80
Verse

8.

Since none

is

equal to thee, of a superior

what need

to speak ?

Even

by a slight difference from thee there is none.


Verse 9. So then, with whom can I compare thee ? Incomparable art thou,
9
O thou who has left behind the possibility of comparison, to thee, the
Guide.

inferiority

Incomparable, hail!
Verse 10. Eence, though other individuals may have won the same liberation,
(yet) by reason of thy unequalled Buddha-conditions, the distance (between thee and

them)

is

altogetler great.

Verse 11. If merely by reason of similarity in void there be


(thought to be) no
superiority, one mi^ht (as well) compare a minute hair-cavity to the heaven s vault.
Verse 12. The incomputable who can compute ?
[Remainder
lost.]

No.

Hoernle MS., No. 149^ (Plate III, No.

2.

3,

Obverse).

This fragment measures 165 x 82 mm. (or 6$ X 3


inches). A large portion of the
folio, about two-thirds, is missing on the left side, carrying with it the folio-number.
The writing, five lines on each page, is in Slanting Gupta characters, very well done

and well preserved.

The extant lines comprise 15-18 aksaras. As the text is


written in slokas of 32 aksaras each, it can
easily be calculated that, when complete,
there must havo been about 42-44 aksaras on each line
and as on the average
three aksaras go to 25 mm., or an inch, it follows that about 200
mm., or 8 inches
;

are broken ofF.


The folio, in its entire state, accordingly, must have measured about
365 mm., or alxmt 14$ inches.
The text, 1 logether with the conjectural complements, reads as follows
:

Obverse.
1

xixxxx

putimuk

tvadvada-paravadayok 31 Svarga-narakayor ntaivaj^ nasudha2


3
:ayoh viduram antararh ya-

2 d dhi
tvadvdila-paravddayob 32 xxxx

- - x

xxxx

xg * vyakhyatam

antaram tena
tvadvada-paravadayoh
3

xxxx

xxxxv-wx

vadayoh 34 Aparhpradharyarn

tad*uttam-6dhamajjtvenB, tadvada-parae-

The play on the words upanayami,


anupaneyo, and nayaka in verse 9 is hardly
An attempt to do BO has been made with the pan on arabhya and arabhvatc

translatable.
in verse 2.

An attempt has been made by Dr. Thomas and myself to


supply conjecturally such
portions of the text, outside the fragment, as were more or less readily buggested by the
Tibetan literal translation. These are
printed in small italic type.
1

K*ad

j.HtimuJctayok.
-liSerent form of long

Note the

in the syllables pii

and

rfw t

CATUH&ATAKA STOTRA
4

vtdsti

yavad

rimukti-jlvayoh

*>

tdvad

ect

mtaram

81

vlra

tvadvada-paravadajj^

4
yoh 35 Yat pravrtti-nivrtyor yat sarhkle6a-vyavadana-

yofr

tad

evtdsti

antarain

evtdsty

vira

Tathatvam

36

tvadvdda-paravddayoh

5
mo$a-dliarmah sa kevala

etad

kim anyad astu nanatvam

Reverse.
1

tvadvdda-paravddayoh 37 Punydya kevalarh ctaitat tat tu nirodha-karanam


astu k^afo nya tvadvada-paravadayoh
vifffttiatrat

2 38 Elena, dosa-lipto

visudd/iim tena gacchuti * etad er*aw/opra[m]

sli

natha

tvadvada-paravadayoh 39 Asat-prala3 pa etad dhi kcvalatn

taf

sxxxx--

subhnsitam

40 u Varnarha-varne Buddha-stotre
4 xxxxxxxx nama sctsfho dhydyah n Pravrttau
sya ya
5 rtante

x<ffl^d(^)nda-paravadayoh

ca nivrjj^ttctM ca prakrtir jagato

r
yaiii sar\ e n^ativa-

>

sa-devaknh

satlva-lokah

dharma-savitad

xxxxu-x

xxxxv--x

ad-

dharma-savitri samprakasita [2]

TRANSLATION.
[Obv.] VorrfC 32. Neither

befireen heaven

foul discharges (of the body), is there such a

and

hell,

nor between ambrosia and the

wide difference

as letieeen thy teaching

and

the te^chin(J of others.

V. 33.

Tliis

has for

its

essence only words

that has both irords

and meaning

thus

be expressed the difference between thy teaching and the teaching of others.
V. 34. What difference there is beticeen thee,
Suyata, and thote teachers, that,

and low

respects,

there

is

between thy teaching and the teaching of

V. 35. Inconceivable, indeed, as


life, even

such

V. 36.

is the difference,

What

between moral
teaching

and

difference there

evil

is the difference

and (mundane)

the teaching of others.

between worldliness and unworldliness, what

is

and purification

and

in high

others*.

between delirerance

hero, beticeen thy teaching

may

that

same

difference there

hero, bettceen thy

it,

the teaching of others.

V. 37. That

is

purely truth, this

is

only the design of a deceiver

difference could there be bettreen thy teaching and the teaching of othen

what other

*
Read nivrtlyor.
See footnote 8, p. 82.
Read kevalah.
The translation follows quite closely the Tibetan version furnished by Dr. Thoma.
Those portions, of which the Sanskrit text is wanting in the fragment, are printed in small
4

italic type.

MISCELLANEOUS FRAGMENTS

82
V.

That

38.
solely for religious merit ; but this is cause of impediment
what other
inequality than this could there be between thy teaching- and the teaching of others ?
V. 39. By f,i. one is smeand with defilement ; by that one attains purity
Lord,
that,
indted, is the difference Itetween thy teaching- and the
teaching- of others.
:

V. 40.

Idle talk

is

thin verily; only that is well-said:


therefore, certainly

might are the marks of thy teaching- and the teaching- of others.
In the hynr n to Buddha (called) The Praise of the

Praiseworthy

chapter

named

Verse

1.

Celebration of Indisputability

th><

It

regard

world, that from which

V.
the

2.

to

might and not-

this is the sixth

life and unworldly, that which is the nature of this


worlds of living beings, together with the
gods, cannot escape;

worldly

all the

Conformable and not confonnable, of twelve words, (and) ttco


8
is
proclaimed as the Savitrl of the Law.

syllables

Sun of

that,

Good Law,

No.

The

case

Hoernle MS., No.

3.

o!"

this frag-ment

left side.

149^

(Plate III, No. 4, Reverse).

similar to that of No. 2, No.

149^. The fragment


6 x 2| inches). About two-thirds of the folio are broken off
There are five lines on either
page in well-written and

measures 154 x 60

on the

is

mm.

(or

Slanting Gupta characters, 17-19 aksaras on each

line.

The

well-preserved
text being in slokas,

and three aksaras going to 25 mm.


(or one inch), it follows that a complete line
would comprise about 42-44 aksaras, and that the
folio, when entire, must have
measured about 300 mm. or 14 inches.

The original text has csaintadd)uirma, which

nor is the Tibetan


yields no sense
obviously gome clerical error in the text
9
and so I translate. Dr. Thomas
sing.) dharma
sing.), rendering the Tibetan version doubtfully:
Con-

sufficiently pcrsjncuouH at this place.


i

There

emend savitar (voc.


emeid samtur (gen.

propose to

is

prefers to
forraable and not conformable
(equal and non-equal? i.e. equal in meaning, not equal
sound), (instead) of twelve words two syllables, that is
taught as the proper way
Of
the sun in regard to the sun of the
worshiping
The phrase
good religion.
dharma-steitrl would seem to refer to some formula of the
Buddhists.
See footnote 2
in the Introduce ion to the
Suttanipiita in Sacred Books of the East, vol. x, p. xiii.
The
Buddhists took their formula of the Trisarana
(Mahavagga, I, 38, 2, in Vinayapitaka, vol. i,
p. 69, buddham saranam gacchami dhammam sa
ga samgham sa ga) to be the counter
part of the Brnhmanist Savilrl (or
Gayatrl) which consists of three clauses (tri-pada) and
twenty-four sy lables (catiirvimiad-aksara) (SEE, vol. x,
Mfitricheta
p. 75, verse 456).
here seems to descnbe the Buddhist dhanna-savitrt
as consisting of twelve words

(d^ada^

two

syllables (rfry-a^ara).
The phrase two syllables might refer to
dharma,
rfl
w
but the Buddhnt
formula m question
comprises only nine words, unless a fourth clause
****** w 9* be
There
also the other well-known Buddhist
as

(say^

m Mahavaggn,

I, _23,
1

,^ded
5

(vol.

formula,

i,

pp. 40, 41), ye

given

c/Aamma httuppabhava tesam hetum


tatMgato
WhicH

*-

CATUH^ATAKA STOTRA
The

text

-x

reads as follows

88

Obverse.
1

xxxx

Aho

xxxx

*x*xxxxu

-j|te

tvayy api prahrtam

yaya/j,

sa(w)8ara-dra<ra-

2 tmyam oho nirvana-cantata

**

ndtho pi son tatra gatah karun-dtmn tvayn jorffllk


netri na pravartita * na

jNWnagata-bhayam n#6ktam na

7
3

Na Mahdkasyap-^nanda-^
na
kasamadi9t1,h
pramuAVirt Arfa-buddhayah guptaye
3
4 xxxw-wx9 Lok-afka-cakfur vimalo yadi syas tvath
*
nimllita^
saty aloko
a
loko
10
pi
yam tama8#ev*avaguntlnta
a
x ^ xxxxw - -x xxxx
5 xxxxw - -x xxxxw 11 Tvad-rte
sariisaras

gamito ntdbhayatvam caturvidhafr 8

ca

/fflgd-awrasa

tu Jagamnatha

gaiam

arth-ataraiii

Reverse.
1

satyam * yata-candra

2 x

ivtdkase

graha-tara-gan-dmkite

12 xxxx

x
/>ri||

yamana-gun-owjasah janita-vrana-dosasya kalp-anto


- vx 13 xxxxw - -x
4
xxxxv - x ^ x
jjda -nagasya sarasah

^rir

iv#

acira-na^inlh 14

3 Khadg-dpama-samsdre

vai

kasya

anam Buddhanam

na bhaved

va&i-vartinam

iti

4 Buddha-stotre xxxxxxxx ndma dvadasamo

6atakam x
5 tfcetasya

a ka

bhayam ~ dhyayatdm
n VarnJirha-varne

parinirvjj^

15

dhyayaf/t

8
^opmaptaa ca

Catuh-

krtir acarya-bhadanta-Ma7

xxxxxxxxxxxxxxxxxxxxgx pai yka


1/,-a :

\\

tsi

pa-na-kti pe

me

$e(m)

\\

TRANSLATION. 8
[Obv.] Verse

7.

Ah!

peace of Nirvana! though he

the misery of Sarhsara (mundane exiftence)

it

lord, he

went there

(i.e. into

Aht

the

Samsfim), hating a *oul of pity

like thine.

See footnote

The

1, p.

80.

For

clerical errors, see footnotes 2-6.

original omits the visarga

read pramukhah, avagvnthitah, aurasah.

Eeadaloke.

Apparently

clerical error for ta, for the

Tibetan translation suggests gata-n&gaiya.

Bead Buddhanam.
Read eamdptan ca eatuhSatakam, transferring the interpunction to adhyayah.
The following remark is not in Sanskrit, but in Kuchean.

Se

footnote

7, p.

81.

02

MISCELLANEOUS FRAGMENTS

84

Verse 8. Future fears were certainly told ; guidance was certainly promoted
mundane existence of four kinds* teas certainly made to attain fearlessness.
Verse

men

Though Mahakajyapa, Ananda, and others,

9.

were certainly appointed for the protection of this path


Verse 10. if Oiou, the sole eye of the world, the pure one,

of enlightened

10

mind,

there be light,

Verse 11.

Strata, though there be this Late of the Sngata

sons, excellent sins, whether teachers or ttot-teachers;

(i.

e.

be closed, this

Lord of the world, the

interpretation of the

is

gone, just as tchen

star*, is without the

evil of a

own

though there be thy

true ferry

the sky,

of the

meaning

marked with planets and

moon.

whom

the

without essence, just as

the

of one bright with pleasing qualities

13."

wound has

Verse 14

Law)

11

Verse 12. yet without thee,

Verse

world, though

verily veiled in darkness.

is

of one in

arisen

If thou art not there, this excellent teaching

is

beauty of a pool, from which its Niiga has departed, is not long in perishing.
Verse 15. Who is not afraid of mundane existence, which is like a sword, when the

Buddhas who

arc

In the hyinti
chapter, twined

endowed with power

to

Buddha, (called)

the Celebration

hare thought of deliverance

from

the Praise of the Praiseworthy

of the Sariny from Transitory Existence \

it.

this is the twelfth

Here

also ends

the Chatuhsai aka (or the 400-versed) poetic composition of the Acharya, the revered

Matricheta
a

Perhaps referring to the four sights met by the young Gautama, of an old man,
a sick man, a dead body, a monk.
10
The Tibetan version lias purified mind [Dr. Thomas]. This points to a reading

kfta-iuddhuyah
11

11

in tlie original Sanskrit.

The reference apparently is to not-teaching Pratyekabuddhas, and teaching Buddhas.


The Tibetan version transposes verses 13 and 14.
It is also not sufficiently

perspicuous to assist in understanding the original text [Dr. Thomas].

ADDITIONAL NOTE
THE

surmise, expressed

now been

on

p. 2,

(16ra AUGUST, 1915).

regarding the find-place of Hoernle MS.

150y

While registering and writing descriptive slips of


the manuscript fragments of the collection of Sir A. Stein s second expedition, I discovered
another complete folio, No. 4, of the identical pothl of tbe Mahapratyarigira Dharani (Stein

has

fully

proved to be true.

Kha. i. 156, Reg. No. 319), of which fol. 6 is edited on p. 52, and of which fol. 4
was excavated by Sir A. Stein on the site of Khadalik. That site is, thus, conclusively

Coll.,

proved to be tbe find-place of

fol. 6.

MISCELLANEOUS FRAGMENTS
EDITED BY DR.

F.

W. THOMAS

[THE manuscript fragments dealt with in this section belong- to three con
signments, marked by me Nos. 142, 143-143 a, 144 respectively, transmitted by
Lieutenant- Colonel P. J. Miles, acting temporarily as Special Assistant for Chinese

A Hairs

at

Kashgar

forwarded to

me

to

the

Government of India

in Simla,

whence they were

in 1903-4.

Government of India with reference to these consignments


or
obtained
from
manuscript fragments were
purchased
Badruddin, Aksakal at Khotan, and they are said to have been found in the Takla
Makan Desert, not far from Khotan. In no case is the exact locality of the find

The

letters of the

that

stated

mentioned
Cathay,

on

p.

vol.

2,

Khwajah

the

but from the remarks made by Sir Aurel Stein in his Ruins of Desert
pp. 236-7, it appears to be. probable that they, like the one mentioned

i,

belong to the proceeds of the diggings carried on by a certain Mullah


at the mined site of Khadalik in the vicinity of Domoko oasis
Thoae
.

intermittingly carried on by the Mullah for the last three years


Their object
or so before Sir Aurel Stein s visit to Khadalik in September 1906.
was to provide him with the means of paying off his arrears of revenue due to the

diggings had been

Chinese Government, and for that purpose he used to sell his finds of manuscript
fragments in Khotan to Badruddin Khan. From the latter they passed on into the
hands of the British Agency in Kashgar. R. II.]
All the Sutras of which fragments are here edited belong to the Mahuyfma
division of Buddhists.
(1)

They are
Anantamukha Dharani.

(2)

Bhadrapala Sutra.

the following

Hoernle MS., No. 144, SA.


Hoernle MS., No. 143, SA. 3.

1 (Inset).

Hoernle MS., No. 143, SA. 4 (PI.


Sutra.
(3) Mahaparinirvana
Sutra.
Hoernle MS., No. 144, SA. 5 (PI. XX,
(4) Unidentified

XXI, No.
No.

2).

5).

Ratnadhvaja Sutra. Hoernle MS., No. 143, SA. 7 (PL XX, No. 6).
Candragarbha Satra. Hoernle MS., No. 143 a, SA. 10 (PL XX, No. 1).
Hoernle MSS., No. 143 a, SB. 9, and
(7) Suvarnaprabhasottama Sutra.
No. 143, SA. 16 (PI. XXI, No. 3).
(5)
(6)

(8) Ratnarosi Sutra.

Hoernle MS., No. 143, SA. 17

(PI.

IV,

Jfo. 3).

MISCELLANEOUS FRAGMENTS

86

(9) Unidentified Sutra.

(10) Saramgamft-aunfidhi

No.

The notes

Hoernle MS., No. 143 a, SB. 2 (PI. XX, No. 3).


Sutra.
Hoernle MS., No. 144, SB. 87 (PI.

XX

4).

nre not at

all

intended as a complete commentary, but deal merely


Those to which L. is attached are due to Professor

with the most obvious problems.

Leumann,

to

whom

am

indebted also for a considerable number of corrections

Watanabe. The English


have been supplied by Dr. Hoernle, and he
moreover has kindly revised the texts and introductions, and given to them their
in the reading s, and for the valuable assistance of Dr.

translations,

and

present form.

also a part of the notes,

It will therefore be seen that the parts of this contribution for

I could not claim the sole


responsibility include the introductions, the texts,

notes: in the translation I have co-operated for the most part merely

which

and the

by way of

suggestion.

1.

ANANTAMUKHA DHARANl

Hoernle MS., No. 144, SA.


This

is a

1.

(Reverse.)

a miniature pothl (Fig. 1), measuring 122 x 29


string-hole is in the middle of the left half, at 27

folio of

complete
4 T^ X 1| inches). The
from the left ed^e. There are three
(or

mm.
mm.

lines to the page, written in very early Upright


nearly everywhere legible, except in a few places
where some letters are slightly sand-rubbed. The folio number 4, only faintly visible,
stands on the left margin of the obverse side, facing the second line of
writing.

Gxipta characters, of small

size,

^^
"

-^iV

"*

"

K*

FIG. 1

The

by Professor Watanabe as part of the Anantarnukha Dhfirani, of which the Chinese Tripitaka includes eight translations
(Nanjio,
??o. 353-60), tie earliest, No. 355, being by C Chien, whose date is A.D. 222-80.
text las been identified

ANANTAMUKHA DHARANI

87

The

translation (No. 360) exhibits the


passage in xxvii. 9, fol. 19 a of the Tokyo
edition of the Tripitaka.
The Tibetan version, which is found in the Bkah-hgynr,

Mdo. q, fol. 475 a-b, does not present any


The text of the folio reads as follows

differences of reading.
:

Obverse.
1

ddhy-aWi/mwgA-aren^abhisarhskrtena yavad-eva-bhiksavo

janapada-

prade^e3

.s^panigsraya

yam samnipatayeyarh-ath^iyusni.an^ChJlriputras

viharanti tan sarvan

mahavane kutagara-dala(2)alAc?rfipam rddhy-a-

Reverse.
r

bliisamskaram abhisamskarod V.yathariipena rddhy -abhisarhskaren#


dbhisnrhskrtena

2 yavaf?-eva-bhiksavo

janapada-pradeSesu viliarnriiti-tan sarvan ma-

havane kutagara-^alayarii eartinipatayamasa-tena ca samayena


i

TRANSLATION.
[Obv.]

.... by

the pcrfpnjaance of a feat of supernatural power, as

many

monks

as there arc living- in th.fi parts of the country around, them all I wish to
bring together in the hall of the Mahavana pagoda. Then the venerable Sariputra

performed such [Rev.] a

feat of supernatural power as that by the performance of


that feat of supernatural power, as many monks as were residing in the parts of the
country around, them all he brought together in the hall of the Mahuvana pagoda.
And at that time

see

For the phrase rddhy-althiiaintkdra, miracle (before which suppl)

Divyavadana (Index)

also Childers* Pali Dictionary, s.v.

yathdrui>end),

aihitawtkdra, and

elsewhere.
2

of the interpolation of eva within a


(L.). [Similar examples
(ydvad-bhikxavo), as also of a(7ta, ca, catra, tathaiva, ydt, occur not in
R. H.]
frequently in the Navanltalia treatise of the Bower MS.
J B\\ upanistdya, cf. Divyavadana, upaniiritya viAaraufi (Index),
f v]wnis6raya

Yai-ad=ydvantak

compound

and Siksasamuccaya,
4

>

p. 32,

1.

4, upanisraya-vihdrino.

abhitarnxkarnd^abhitawakarod (L.).
Note the peculiar form of the initial vowel r. [Precisely the same peculiar
form occurs in the Bower MS., Part IV; eee Introduction, p. xxvi, Table of
Alphabet R. H.]

MISCELLANEOUS FRAGMENTS

88

2.

BHADRAPALA SUTRA
Hoernle MS., No. 143, SA.

3.

measuring about 393x118 mm. (or


practically complete
15J x 4 inches). The right-hand half, however, has suffered damage and loss of
The latter shows the
text, from which even the left has not been entirely free.
This

is

folio,

1
customary hole for the string within a circle of about 27 mm. (or Ij ^ inches)
diameter, and at the distance of 103 mm. (or 3 inches) from the left edge. The
folio has practically nothing of the usual margins on the left and right
and its
;

number, 28, now rather defaced, is placed at the left edge of the reverse side. The
paper is soft, and has a brownish colour. There are ten lines of writing on the

Upright Gupta characters, originally good, but now much defaced by


sand-rubbing, especially on the extreme right quarter of both sides, where some
of the letters have become entirely illegible.
page, in

The

text has been identified by Dr.

In
75, 76).
13i"-14a" of the

(Nanjio, Nos. 72
III. 9,

fol.

The

text

Watanabe

as from the

Jnanagupta s translation (No. 75)


Tokyo edition of the Tripitaka.

of the folio reads as follows

Bhadrapala Sutra
it

corresponds to

[The composition of the text exhibits all the irregularities which usually mark
the early Buddhist mixed Sanskrit
Thus we have, e.g., the double sandhi in derdpi,
nagdpi, etc. (obv. 1. 1 ff ., i.e. devdh api=detd api
devdpi, etc.) ; modified spelling in
for
krtvd (rev. 11. 5, 8); kantdra, for kdnfdra (rev. 1. 7);
krtva,
caktvendriya, for
rl
also in No. 7 a , p. 110)
cahrindni/a (rev. 1. 2
sing, for plur., in manusya for
nominal for pronom. declension in (dydiii, for tasydm (obv. 1. 7) ;
manttgyd (rev. 1. 2)
masc. for neut. in sutrd, for sutrdni (rev. 1. 10), vdkyati, for vdkyam
(rev. 1. 3); neut. for
masc. in yCn-ant;. (rev. 1. 9)
omission of inflexion in prdvarlta (obv. 1. 10, rev. 1.
7),
daurrarnnika (rev. 1. 3), &c.; omission of anusvura in tdntd, tor Sdnldm
1.
.

(obv.

and parem

8),

(rev.
7), etc. ; use of Prakrit (or Pali) forms in tujnna for svapna
for tugataih ; vatlkd for rdlitkd
for kdye
4)
(rev. 1. 8)
kdyami(>ti),
(rev. 11. 3, 9); maw, for iutata (obv. 1. 8), similarly eta (claw), toretdtk (rev. 11. 3, 4);
yahetfa, for yathtya (rev. 1. 5); kaddci, for kaddcit (rev. 1. 6); rdjdna, for

riijdna

(obv.

1.

1.

nffc fe/ii

rajiidtit

new

rare words prdvartta, apparently for pratarta


7),
(rev. 11. 4, 5,
7, 8), also prnva-.-ttayattta (rev. 1. 8). See also below, notes 2, 6, 7.
Semi-prukriticisms
are pariklrtfayiiyam for Pruk. "uata and Skr.
(obv. 1. 8), and paresa for Pali
"tye
pare*ai,i, Skr. jnredtn (rev. 11. 6, 7); hasti (rev. 1. 10), for Skr. loc. haste (tf. loki in
(rev.

1.

<fcc.

or

Some other irregularities are scribal errors, such as, obv. 1. 5,


3, obv. 1. 5).
abd/id for iabdd, and lodhita
ya for (/odhiaatvan tatya ; obv. 1. 10, prafydrthikd for
prafyar"; rev. 1. 1, vydgrdt for vydghrd* ; 1. 3, jdmtu for jdtu; 1. 10, tattutd for sam\
and pnratt,hapitd for purafthdpayittd.
Single dot and double dot, as marks of
No.

punctuation, ocour in obv.

11.

2 and

4.

R. H.]

BHADRAPALA SUTRA

89

Obverse.

de(v^)p? raksaw karonti nag^api y&kstdpi gandbarvb^ap/


maborag^api raksdm karonti manusy^tpj amanusy^api
Sa/tro pi Brahmid^j-pi catvdro pi roa||haraj||dnd|| bu-

1 (tvasya)

]s.(inna)rtdpi

2 ddh^api bhagav&utas
tasya bodhisatvasya

raksam

&sam-

A-aronti ye te

kh(i/)eyasii loka-dhatusu
punar apararii yrhapate (tasya bodhisa
tvasya) d(e)v*api H XXXX !J ksanti I nag^api

yaksidpi A-mnar*api mah6rag*api manusy^api amanusy^? Sakkro


pi Brahm^api catvaro pi maharajana [tasya
xxxx
tafi

4 sya

buddhdpi

bha(ga)vanta,
3

supin-dntara-gatasy^api muklianama-pariA;irtana ca karonti buddha-dbarmaih (c*dya 6mva)yanti


&odhisrttvasy^ar?<amaHaA

tasya feodhisatvasya Q;)jr apararii (^r/ir()||/)a/e^ tas//a


bodhisatva sya anuddist^ippratilabdha 2 dharma-sabdlia srotr-avaMa-

sam agaccliati ppratilabhati a ca sa bodhisa sya sama(rf/ier


bhavena tarn (dharmdm) $rn(oti kalpam) aj)y ajjjliani
grhapate tasya 6odliisatvasya guna-pariklrttanarh kuryyam x imam
dliaraya^^asya na ca te.w guna,nd(m paryya intern Saktjam
1

?<)-

mama va (pratibhana)sy& kah 4 pra[vo-]


do yo IW/r/satval imam samadhim pratilablutva tathatvaya sikseya
tatha^mya pra^ padyeya atha lhaga(van td)ydin (vela) yam imd yath*

mam

i][ yo bodhisa j/r


udditeya samdd\\i santa sugatehi desitdm tasy^aiiU8ii?sa

adhbabhasitv

jwri-

in appra[The duplication of / preceding r in obv., 1. 3, xakkro, and similiirly


lilaldha and ppratilaMiali, \. 5,
may be noted. See Whitney s Skr. (ir., 229, p. 72.
It occurs only in these three instances.
Thus we have, obv. 1. 1, takrn, 11. 6, 7,prafi",
rev. 11. 3, 9, kramanti, &c. When following r, the consonant is
usually doubled but
dfianiia is
always spelled with a single /, obv. 11. 4, 5, rev. 1. 6 ; and is duplicated
by I, as -in obv. 1. 1, gandhurvbd, 1. 9. nirvbisah, rev. 1. 3 t ffattrvfjar>inika. The same
1

o(j>

in the Bower MS., Introd., II, 3, p. Ixxiii.


R. H.]
Antainayah=autaSah, even as in Mahavastu (Index) and Pali anfamato.
Here, in 1. 8, and in rev. 1. 3, we have the upadhmfmlya, on the top of p, in
the form of a cross within a circlet
In rev. 11. 5 and 8, the jihvamullya, set upon
kr in the form, apparently, of two curves 3.
8
Read ddhi/wka^t^ and see footnote 15 on p. 114.
6
Ta*y*dnutdthsd[m], ace. sing, feminine, of anuSdmsd (with anusvSra dropped, see

phenomena may be observed


3

footnote

1),

benediction

blessing

as in

MahSvastu,

vol.

ii,

p.

373,

1.

18.

The

Pali

MISCELLANEOUS FRAGMENTS

90

Gahgaytiva vaMa [enu grhna]io xxxx(gw?7i kra-)


na iasi/a (glior)ali* pariUJxx
9 ryyah na tasya rajana karonti
vipriyam yo uddiseyafo imam samadhi
H

kirttayi.?//a//>

x tena

rts?rarh

2 A&i-v!f$, ghora-visa mahaft/ia^a

sukaro

yam |lxxx
10 (itasytaixa) pravartta lliavet

ft/tavanti mrvfei^ah

>m

p>-a,v,irf5//a

8a|fd</Aty

SgPratyartbik^asya

xxxxxxxxxxxxxxxxxx

bhayana ka, manusifa


sa

xexxxxexx

lieta-llia

bhavet samd*

Reverse.
1

(lhi(h)

4 Aianynkii vyacla-mrffjM

xgmnta sirhlirti? ca v\&gr86 ca


rnnydya pxxxpxxx ha xxxxxxxx nas ca 5
xxx^xxx

vr(kil) srg ilah te tasya

ca

f^yfl^/. -sVfpi

AyT

pravartta bhavet samaJ/i//t

isii

vakyalj

ha*

hctenti pradusta-eittal.i te

wnmsya

taya
tejena lhavanti j/hma
T
j\

[^>

a /rt^/a royo na ca a

pratibhanavanto ya uddise eta sainadlii -Areytham 7

Na

with an

initial lonjj rt, and this Pali


so does, also once, ii, 37Ji, 1.

form appears once also


10, the corresponding
Sanskrit form un-txaitixa ; but, on theothor hand, the regular Sanskrit form anitxaw*o
with iuitiul H|JOI";I, oet ur irt Mst. ii, 81, 1. 2, The synonymous word iiiitMri*/-i with
initial
occurs in MnhilvaMtii, ii, 323, 1. ai.
In the SiksftajimuccRya the
occur-* once \vitl
i ihnrt
1. 2, and once with
lonjy d in p, 1S21, 1,
p, 124.
But, aa a rule, in our text ns well an in other*, tmch as the Mahiivastu, DivyAvadnnn,
BikflUamuccaya, the word is found ulwnyH in sandhi, which .does not allow of deter
mining the quantity of the initial vowel, The truth seems to bo that, with the
masculine form of the word, both quantities were used optionally at all periods of
Buddhist Sanskiit writing-, the initial long a being- used in
sympathy with the Pali
As to the feminine form of the word, there exists no indisputable case of the
nsage.
nuisc.

tlic

ut;i*a>a*o

in Mtihilvnstu,

ii,

3^4,

1.

lonj,"

"",

*,

use of the initial long- a.


7
(jaiif)(iyii<

itaGaiigoyd

anomalous double sandhi (footnote

iri).

The blundered vd of

Gangay iva (i.e. Gaiigfiyilh


due to the following vd of

1) for

ivd is probably

VdKkd.
8
Note the form of the vowel t, which is restricted to the aksara //, and the
attachment of the superscript r (also found in Sarada and Nepalese MSS.) to the side
(not at the top) of the aksara in rthi (obv. 1. 10), which has been observed with the
letters tk (us hei, and in No. 5, obv. 1.
2), dk (No. 3, obv. 1. 6, rev. 1. 4, and No. 6, rev.
1.
7), y (No. 3, rev. 1. 1 No. 9, obv. 1. 6, and No. 1 1, obv. 1. 1), v and f (No. 6, obv. 11. 4, 9).
See Plate XX, No. V durgaiifl* marga. [See also footnotes 4, p. 168, 18, p. 183.
R. H.]
,

BHADRAPALA SUTRA

91

na duig&tim na tasya k(aya8m)i krama(nti)


na tasya daurvbarnmka 10 j&m[tti Ihonti ya uddi]||e eta samadhi santam x 8 Leva na raksanti tath*aYva naga
manu$ya-naga
atha yakm-rdkHiifSih pradu^ta-cifta na pra(bhonti) [la]dhitum ya8//#
kadacin niramyaih

R.I

\rogCi]

ai.sYt
prdrartta lilia^vet samadliih 9 Dev^asya bliasanti tathiaiva

varnnam manu^ya-naga

atlia

4
yaksa-raksasah buddhas ca (iaimanii) y&\\&$ta-putram yah krtva

6 resa de6ayet\ 10 Na tasya bodhaya kadaci hiini na


tasya dharmequ
kadaci /.amksa (na tasya r?7)pena sa?/?o (lhave)ya yafp *||r7 tva
pravartta paresa dewayet^ 11 Raj.ana k^oWic atha f-atva-//.<W;/je
f?i<rWi?

ka-kantara-bliayo

na

1/pafcthi^e

fasya

xxx

na

ko/>/<o

lodhi yaH

h*krtm

pravarttn, parcel desayet x 12 Marena va sa/m adhi?/ut&


bhaveyw/i na tasya (/m)so na pi \o(ma-ha)r$anaih mncixi xxxxx
lhavanti pravartta-

9 yanfasya,

imam samadhim 13

Yiivanti

kecit pari/, Irtti/a nia^/a adltiav-

6]iar/rava-sariikileah (na hisya kilyasmi) kr(t)na(ntf) etc

rx na (pwrSna)kena
10 J-/ Prammsitii varnnita sastuta
yesilm ime

tt

lias^i

udara-suti H

cujntraslhajpitvH

)|j

xxx

ime jcstlia-]H\trah

gacclianti kale carif|w*

XXX

ra

THAN8UTION,
[Obv,

aho the

1,

1,]

Pevns

... of the Bodhittattva the

nlso undrrtnkc the protection,


i\\*o the Kinnanin, nlso tho

Nflgos, also the Yakshaa, also the (iandhnrvue,

Mah6ragaB undertake the protection


BrahmS, also the four Maharajas also
;

protection of the Bodhisattva, as

many

also

men,

also

not-men, also Sakru, also

the
2] the blessed Buddhos undertake
of them as there are in the innumerable
[1.

Once again, O householder, of that Bodhisattva the Devas also


world-systems.
undertake the protection, also the NSgas, [1. 3] also the Yakshas, also the Kinnaros,
also the Mahoragas, also men, also not-men, also Sakra, also Brahma, also the four
Maharajas undertake the protection of that Bodhisattva
*

10

also finally the blessed

Read flirayam.
Danrvbarnnifa,

bad mark

disgrace

as in Divyavaduno, p. 411,

1.

14.

MISCELLANEOUS FRAGMENTS

92

Buddhas, with regard to that [I. 4] Bodhisattva, even when he is gone a-dreaming,
their faces to him and announce their names, and proclaim the Buddha-Law to

show

Once again,
householder, as to that [1. 5] Bodhisattva, the
undeclared, unoltained words of the noumenal world come within the range of his
that Bodhisattv;i.

and that Bodhisattva obtains them and hears (about the things of the) noumenal
world through the efficacy of that Samadhi.
Through a Kalpa period also, [1. 6]
O householder, I might announce the excellences of that Bodhisattva who holds that

ear,

Samadhi

nor

if

me

it

possible to find

an end to those excellences, while what utterance

how

a Bodhisattva, having attained that Samadhi, may


learn the ultimate na.ture of things 11 and may enter into it?
Here the Blessed

is

there for

to describe

moment spoke the following Gatha verses:


(I) The BoJhisattva who [1. 8] may exhibit this quiet Samadhi, shown by
Sugatas, his praises I shall proclaim, as many as there are grains of sand in

One

at that

Ganges

(2)

this

the
the

[1.

9] nor do kings act unfriendly

(towards him),

who

exhibits

Samadhi.

Snakes with dreadful poison,

(3)

a hog offer any risk of injury to him

become innocuous, nor does

terrible

[1.

10] whose Samadhi

His adversaries, angry and terrifying men


(by him) whose Samadhi is in progress.
(4)

is

in progress.

are overcome certainly

[Rev.] (5) Wild animals, beasts of prey, lions and tigers, and wolves, jackals,
they for his delectation (serve ?).
men of depraved mind are intent on doing injury, they
(6) (When)

become defeated by the power of him whose SamSdhi should be in progress.


his organ of sight can never be
(7) For hi n there is no disease, nor obstacle
i

destroyed

as to speech,

He

(8)

doos not

fall

he

is

eloquent

who

exhibits that best of Samadhis.

into hell or evil birth

nor do diseases attack his body

nor does disgrace ever attach to him who exhibits that quiet Samadhi.
(9) (Though) Devas do not protect him, neither Niigas and men yet Yakshas and
;

Rakt-hasas,

(if)

evil-minded, are not able to harass

him whose Samadhi

Doves speak his praises, so also men and Nagas;


Rakshasas
and the Buddhas praise him as a son according
(10)

keeping [Samudhi] in progress shows

it

also

is

in progress.

Yakshas and

to their wish,

who

to others.

(II) As to his insight (into the absolute) there is never any failing; as to his
conditions (past, present, and future) there is never
any doubt ; as to his form there
is

no equal to him, who keeping


[Samadhi] in progress shows
11

Tattatm, short

nature of

all

pp. 57, 59,

existence.

13i>,

139.

it

to others.

for bhuta-tathalva or Uitita-falhald, the absolute or ultimate


it, and on Samadhi, see Suz.OMB., ch. v : also Suz.AF.,

On

BHADRAPALA SUTRA
(12)

When among

when danger
is

is

Bodhi of him, who

(or death) indeed living beings may be subjected, (but) for him
nor bristling of hair; [the anxieties are removed?] of him who

By Mara

(13)
is

agitation, and agitation among living beings,


is present, there is no agitation in him, nor
keeping [Samadhi] in progress shows it to others.

kings there

of famine or difficult road

[affected] the

there

93

no

terror,

has this Samadhi in progress.

However many

(14)

evils, afflictions, sufferings

have been mentioned by me,

they do not attack his body,


(15) Praised, lauded and celebrated, having net [Samiidhi] before them, these
eldest sons in whose hands are these grand Sutras go at the last

3.

MAHAPARINIRVANA SUTRA

Hoernle MS., No. 143, SA.


This

is

practically

complete

4.

XXI, No.

(Plate

folio,

2,

Reverse.)

315x93 mm.

alxmt

measuring

(or

the usual string-hole, surrounded by


a circle of about 23 mm. (or T9 inch) in diameter.
The paper is discoloured by age,
and round the edges also by moisture. The folio has practically no margins. Its

12x3f

inches).

In the

left

half there

is

number, rather worn, appears to be 162, and stands on the left edge of the obverse,
There are seven lines of writing on the page,
facing the fourth line of writing.
in Upright Gupta characters, originallv good, but owing to wear less black than
usual,

and

The

in places, especially

on the

reverse, faint

and

illegible.

by Dr. Watanabe as from the Mahaparinirvana


Sutra (Nanjio, Nos. 113-15, 120).
In Dharmaraksha s translation (No. 113,
m
A.D. 416-23) the passage is found in XI, 5, fols. 49 i -50
(Tokyo edition) in that
text has been identified

a"

of Fa-hian (No. 120, A. D. 417) it occurs in XI, 9,


The text 1 reads as follows:

fols.

35

XT

-36 a iu (Tokyo

edition).

[The composition of this fragmentary text is disfigured by many defects.


There are also numerous scribal errors, which are noted below. Occasionally
an unsuccessful attempt at correcting such errors has been made see notes 2 and 18.
A small flat curve (*), resembling the sign for the numeral one, serves for various
;

purposes.
anusviira.

It regularly represents the virdtna, and, as a rule, the single dot of the
It serves also as a mark of punctuation in cases where other manuscripts

have a single dot (thus after karaniya, obv. 1.


some places it seems uncalled for; e.g. obv.

aha ma, obv. 1. 2, &c.) though in


5 and 7. The visarga is, as a rule,
omitted altogether (thus karamya, obv. 1. 1 bodtiigatrai, rev. 1. 4, &c.); but it occurs, as
the usual double dot, in rev. 1. 5 (talhagatah) and four times in rev. 1. 7. A double
bar appears twice in a j>eculiar large form to mark the end of a paragraph, in obv.
11. 4 and 6 ; also in the
fragment No. 5, obv. 1. 2 IP1. XX, No. 6). Some examples
of the usual grammatical peculiarities of the Buddhist mixed Sanskrit are noticed
below in the notes. R. H.]
,

11.

MISCELLANEOUS FRAGMENTS

94

Obverse.
1

mahasdtra(ff

tatliagata-garbha-Bamr7ipa&atvat

kipra(/n)

sth&nnm adhigantu-kamena kula-putrena va kula-traya


*
karanlya
eva d3 Bhagavm^ 4 evam evad
~
*
garbha-bliavanarh

siitra-

va tatha-

d ^i

gata-()M\)\\e

2 aha

blii?/oga

smaevam

Bhagavan x tathagata-

rt

pauruijarh prave&ta

yiidyahaih
* aha ^
^rti/w7//?tas c^asmi
3

(ma * )dhu
alia snia
sadh?<

tavyam v
5 (pijaf)C

ir-

bki n
* maparame

ha-prtliivl-<7a^??i. v

maiii niuiittaiii

jnatan/a
7

evam

a^iWaZpatvS,t\ eva

siitra 10

:2

The

10

maha-

kale ^ sad-dharma-vinaSa-

anagate

10
*
(??7^a)ka-mutravat x ksayarh yasyati ida
saptaa&mni-u
un itidni
sad-dharm-amntardhanasy^dse^ani

A-?/la-ptra

(i/athd

ity ucyate

dhvastasu

vari}d)su

prathamo

10

Parody upavrttrtyo^

tasya

tvarita-tvaritam

syllable ild/ii (for dhi) is inserted interlinearly below the syllable /a,
reading- dJtitriiya, corresponding- to Mtlg-adhi Pr. instr. dfiKlde (Pischel, Pr.

Gr., p. 274)
3

ma5aka-mutravat x svalparn ida

pracarisyati

hemanta-miisa ^ sarad

meha

10

kus- ialena ][

aparam

(Ptt)nar

8
vrksa-pupp#ahara -Wn-amara-vat x dharm-aliarena bhaviPunar
][
aparam kula-putra yatha ?na^aka-mutre?ia mahd-

prth\vl ntuiva
*>

siidhu kula-pu/ra evam eva drastavyaw


-anuvrttya
no h^ldam Bhagavan v lok-(Jnuvartana 7 aha swia * sadhu

kiila-ptttra

4 gamlhtren^,

"-prabhavita

ace.

<llri

,aram in Mnhfivastn, vol.

i,

ISO 17 from nom.

p.

d/tlfd.

the d is added interlinearly, above the syllable b/ia,


It is repeated
apparently as ati afterthought, the scribe thinking of evam etad.
immediately afterwards, in the same line, and only there ; the correct form evam eva
occurs in 1. 3.

Krad

n curious form

is

nom.

for voc. Mac/nrau, as in 1. 3.


probably read yii-vad adyidhain, Puli ydvajja Aat//, by to-day, by
JMamftiDM, ace., in regard to impregnating
6
Or perhaps emend praveSiMyam prabhdvifah.
7
8
LokaKHVartiand,MG MahSvastu, vol. i,p. 168
8
Read pitsndltdra the aksaras pa and fa differ only by a cross-line.
Trpyafe the letters are not fully legible, and the word might be vrtyaie,
10
Anuevura omitted in the original BO also d in rev. 1. 1, va for vail.
11
For loke, locatives in i being common in Buddhist Sanskrit e. g. hasti in

Bharjarji,,

Yadi/ahaiii,

now

No.

10, p. 91.
Jndtaryv, and below, rev.

2. rev.
12

1.

1.

3, fttra, sing, for plur.,

jndtavydni and tufrdni.

MAHAPARINIRVANA SUTRA

95

Reverse.
1

\varttaijanty

u*mam cvam idam

?ttegha-nirgamanavfl!

dakfinb-patham pravtiya M/wparinirvbanarii

sarvle 8a(ndh)ft~vacana
2

ra]hasutrarh /varita-varHana-laran-

10

dharmal

"

r/a/.-.s/na-pathakana

(w<?<7/m)xxxxxx

bodhisatvflna

10

mahilsatvanflrh

Kadml3 (raw
pra)vi(6ya prthivyfym antardhasyate aan fca-rnahavfina-Mltra la
14
vaitulya -param4mrta-saddharm*antardliam7w \)ham$]fani*tii * tad

iddnlm ayarh
4 8titra-la(bha ~ )
Taihagat-dfa&yam agata sad-dharm^antardhanfiv 1
bodhisatvai
mahasatvai
v
bodhavyam
aha

"

iti

nara-kumjarai*
sma ~ akhydtu l *bha,awm8
Tathagatahpratyekabuddha-6ravaka-bodhisatva-db5tu-nirnna(wa)karanarii

1T

10

vifoda-vitpatf-faika

(sajrvla-

satvdndm
6 Bukha-v
ifi&n&ya

bhagava:n

18

avocat x tadyatha
kula-putra grhapatir

vba grhapati-putro va
Ihutasya vrajaaya ?2?i-varnana 10 gavafn
svami syat x 19 tatm ca nila gavah
syuh ta ga(r) eko go/w/t palayet x
bhatah 20 sa grhapati ^ kadacit 20 atmano devata-niinittam
13

Concerning *atnMdvacaua and Ma*ya, see Sadclharma-pundarlka (ed Kern)


*
4; 60, 1. 12 62, 1. 11 64, 1. 7 70, 1. 5. Cf. No. foi*
p. 126
des Koninklijk Akademie
Concerning tmVu/jia, see Kern, Versla^en
te
Afdeelmg Letterknnde, 4 Reeks, Deel viii, pp. 312-19.
Th new form auta
(for ;w) has been traced already by Dr. Woffiham
,
in Indies, fasc. 6, p. 18
(L.).SaM&armd, nom. plur., with double eandhi as in 1 3
pp. 59,
J

1.

refers to the

of mrgamana.
16

Read

17

Note also the peculiar lateral ponition of the


super
It occurs also in obv. 1. 6, in the same
word, and in rev. 1. 1 in raa
See footnote 8, p. 90.

akhyiilu.

not distinguishing
the verb mndkarofi is known to
the absolute part,
ndndkrtya or *<lnakdram (III 4 62)
The
diffCrenCe
222 l 2 ( ) See also Mvv -. ki,n

Nirnndndkaranam,

anmi, who

^7

Vaitulya Sutras.

script r in rdfid.

rMi

"

^^
[8

The

g-ives for

L<

P>

nanakaranam,

was bkagavan a
the scribe has inserted intevlinearly
below rana the syllable ra, and indicated the
place of insertion above by two dote
in
the space between the letters va and
placed high up
ua, so that
word would
now read bfagavardna but clearly the intention was to substitute va for
pa, so that
the word shdnld be read
the
context requires) bhagavan.
(as
19
Bead *yat\ probably damaged
by rubbing.
80
Re$fefej and taddcid.
o

original reading

tht>

MISCELLANEOUS FRAGMENTS

96

TRANSLATION. 21
1.
[OV>v.

(He,

1.]

i.e.

the Blessed One, said

O noble youth, this Mahaparinirvana) 22 Grand


Womb of the Tathiigata. By any noble youth or
is

Endowed with innumerable


Sutra because of

its

merits,

stimulating the

noble maiden, who desires quickly to


understand the doctrinal principles of the Sutra, an endeavour should be made on the
Womb of the Tathiigata. [1.2] He (i.e. Kasyapa) 23 said: Even so, Blessed One,
Blessed One as regards the impregnation of the Womb of the Tathagata, by
have booome strong and proficient in the introduction of seed. 24 [1. 3] He (i.e.
the Blessed One) said: True, true, noble youth; even so it must be conceived,

even

so,

now

speaking

Blessed

He

manner of the vulgar world. He (Kasyapa) said: Not so.


do not (mean to) speak after the manner of the vulgar world.
One) said True, true, noble youth, [1. 4] it must be done bv pene

the

after
On<?,

(the Blesse:!

trating deeply into the Absolute as one food, even as a bee takes its food from (the
depth of) the flowers of a tree. Once again, O noble youth, just as by mosquitoes urine
the great earth is in no wise [1. 5] satiated (with moisture) by reason of its extreme
s,

sparseness, even so, like mosquitoes urine, this

world

in the

coming

period, characterized

Grand Sutra

will spread sparsely in the

by the destruction of the Good Law,

it will go to waste, just as mosquitoes urine oozes into the great earth.
This is
[1. 6]
the seventh sign. All the numerous depressive 25 signs of the disappearance of the Good
Law should be known by a good man. [1. 7] Once again, O noble youth, just as upon
the passing away of the rainy season (comes) the first winter-month (which) is called

autumn

(farad), (and) on the arrival of that autumn (*arad) t the clouds, giving quick
20
short showers, [Rev. 1. 1] (cause warmth
disappear), even so this Mahaparinirvana
if>

21

The Mahaparinirvana Sutra, a portion

of which is here translated, is that


It is a very large Sutra, quite different from the Mahuparinirof the Mahayanists.
vana Sutra of the Hlnayfmists which corresponds to the MahFiparinibbana Sutta of

the Pali Canon.


[The translation is based on translations, made by Dr. Watanabe,
of the two Chinese versions, which Prof. Leumann was good enough to furnish to

They arc referred to below in the footnotes. R. II.]


Supplied from the Chinese versions, and restored by Prof. Leumann, afia
taia anamkliycya-rjioiain kulaputra elan Mahaparinirtdna-mahusutram.
23
As the Chinese versions show, the text is in the form of a dialogue between
Dr. Thonii:s.
22

Buddha and Kasyapa.

On the Mahayanist doctrine of the Tathagata Garbha, or Tathagata s Womb,


Suz.OMB., p. 126, n. 1, and Suz.AF., p. 54, n. 2. Tathilgato-fiarbha is practically
eynonymous with Miuta-taf/tatva and dharma-hdya; see Suz.OMB., pp. 125 ff., 145,
and Suz.AF., pp. 96, 98. (Cf. footnote 11 on p. 92.) It is treated of at length in the
Tathagata-garbba-sutra, on which see Suz.OMB., p. 243, note 1, and S.S., p. 407,
note 171. 13 also Wassilyew s Buddhism (German), p. 190.
24

see

25

Thetooctha*ai-JnVte

(for

M. W.

*anni,

Dy., p. 1139), signs of depres

bad signs opp. fannimitta, good sign


Restored according to Fabian s Chinese version
as at the end of summer
and in the lginning of winter autumnal rains regularly fall, and warmth hides
itself.
The text may be restored apavaritayanti utmam.

sion

26

MAHAPARINIRVANA SUTRA
Grand Sutra,

97

like the departure of the quick

showery mi turn mil clouds, having entered


the mysterious sayings 2T [1. 2] (contained

the southern region, will rain down all


in) the cloud of the Law (through the activity) of the southern Bodhisattvas, Mahiieattvas. 28
On perceiving the destruction of the Law, having after the manner of
clouds, at the approach of the winter,

earth.

Good

entered Kashmir, it will become hid in the


[1. 3]
All the Mahfiyana Sutras, the vast 29 and exceedingly nectar-like texts of the
Law, will become hid. Hence now, this is [1. 4] the advantage of (this Maha-

parinirvana) Sutra that it may be understood by the Bodhisattvas, Mahfisattvas,


eminent men that this is the permission of the Tathagata that the texts of the Good

Law have gone into hiding. He (Kasyapa) said May the blessed Tathagata declare
the absence of distinction between the states of a Pratyekabuddha, a Sravaka, and
:

a Bodhisattva,

explaining it clearly and manifestly [1. 6] for the easy understanding


The Blessed One spoke It is as if,
noble youth, a householder or
beings.
a son of a householder, should be the owner of a fit cattle-shed, and of cattle of various
of

all

and there should be Nilgais

colours,

tend these
(tutelar}

31

(among them), and a


Then that householder on some occasion

cattle.

deity (should cause

4.

Iloernle

all

single cowherd should


for the

sake of his

own

the cows to be milked into a single vessel). 38

AN UNIDENTIFIED SUTRA

MS., No. 144, SA.

5.

(Plate

XX, No.

5,

Reverse.)

a complete folio, measuring 236 x 96 mm. (or 9 T3 x


3| inches) very
well preserved
with the usual circle (19 mm. or
diameter) and hole for the string.
The folio-number 75 or 45 (in some forms hardly distinguishable, see Biihler,

This

is

27

On

28

The

|"

sanil/id-nicana, see footnote 4, p. 126.

is here too defective to admit


any but a conjectural translation.
version of Dharmaraksha has in the southern regions it (the Mahaparinirvana Sutra) will be spread by all Bodhisattvas ; they cause the Dharmamegha
to rain and to fill (the south)

text

The Chinese

29

The

text has \\aitulya-tutra.


The nsual term is vaipulya-xutra.
a Vaitulya Sntra, see S. S., p. 354, note 4.
80
The text from which the two Chinese versions were made

Regarding

appears to have
for ,they translate
omitted the visarga after Tathagata
there is no difference
between the state of Buddhas, Bodhisattvas, Sravakas, Pratyekabuddhas.
Regarding
the difference of the three classes of Buddha s followers, and their respective Yfinas,
:

see S.P., p. 79,


31

1.

6,

The Nilgai

Dh

S.

No.

2, p.

35

Suz.OMB.,

pp. 8, 9,

277

ff.

blue cattle, Botelaphus tragocameltu] of India,


The general
colour of the old bulls is bluish grey, but younger bulls and cowg are browner (Enc.
(lit.

Brit.).
88

Supplied from Dharmaraksha

Chinese version.

MISCELLANEOUS FRAGMENTS

98

Table IX) stanls on the left edge of the reverse side. There are, on either page, ten
lines of very clear and good black writing, in Upright Gupta characters.
The text :.s a fragment of a Sutra, the identity of which it has not yet been

The extant fragment treats of the progress of a Bodhisattva


possible to discover.
or one in whom the desire to
through the three stages of praikama-cilt6tpddika
become a Buddha is first awakened, bodhicaryd-pratipanna, or one who has entered
on the life of a Bodhisattva, and anu{pa((ika-(Uiartna-kxdnti-]>ratitah(1ha> or one who has
attained to that spiritual peace which precludes further rebirth. These three stages
t

are referred tc in the passage from the

Siksasamuccaya

(ed.

fragment belonging

The

Bendall,

p.

to a rather

212,

11.

Aksayamati Sutra which

quoted in the
to the

extended Sutra.

of the folio reads as follows

text

is

The folio-number points

12-14).

Obverse.
1

laputro

kuladuhita va:

vii

sa-sapta/iena

suviSuddha-cittena aranye

pratyutpanna-buddha-manasi6
buddha-surya-ma -manasikarena ra^mibhih

2 karena viharati ev^asya

sarvba-skaiidha-dhfitv-ayatanesu
7
3 dana-dama-sariivania-9atparamita -vivrddhih yavat paripurirh gacchanti

tadyatha kulaputra grlsme pa4 Bcime mase siirya-ra^mibhih pu?pa vikasanti phala-dhany-6adha
vardanti
5

yavat pacanti satvasaihkhyaih gacchanti evam eva kulaputra

"

nam upabhoga-paribhogah 11
l2

prathama-cittotpadiko

kulapu-

Thus for cases of the


written in markedly mixed Sanskrit .
of inflection, note 9, of concord, note 14 ; and for
neglect of sar.dhi see below note 12,
a case of prilliritism, note 16. There arc also numerous clerical errors, see notes 4-7,
I

[The text

is

R. H.]
Double dot, or visarga, as a mark of interpunction.
and below, rev. 1. 5, yavat.
Read
in 1. 7.
For ev tin asya, as

10, 13, 14.


3

<ta(-saj>(<i\

Complete kulaputro.

Mow

Read mrya-yama cf. rev. 1. 3, sarya-vimdna also manasikdrena.os in I. 1 cf.


7
4
20
Read "paramitd.
and Mvy., No. 85
Dvy., p. 236
8
The sul ject of gacchanti is some plural indicated by yavat. As regards pdripiri,
;

see Mst., vol.


9

i,

p.

373.

Neglect of inflection

tarvdni, aSegcni, avipdkdni,


*

II

12

read putpdni,

"osadhdni,

"vimdnam, "dndhakdram,

anvprekrt, samtdnd(h),

Read vardfwnti, and rev. 1. 1, vivardhanti.


Read "jiarifihoga-taikkJtydm, omitting visarga.
Neglect of sandhi ; read *6tpddikah "rnaya, dvipa,
t

muldm,

priyo, udlhanlyah, prasdntak.

nat/anair,

"Slpddiko

nutta.

AN UNIDENTIFIED SUTRA
6 tro va kuladuhita va
bodhaya

da&ibhir
7

14

cittarii

13

99

tr-saptahena suvisuddha-cittena

diksu pratyutpa-

nna-samukha15 -buddha-ma,nasannpreki

!)

viharati

evam asya buddha-

manasikara-ra^mibhih samadhi-puspaReverse.
1

9
18
vivardanti 10
sya samtiina viknsantisarvba-kusalamula bodhicaryiiya
sary&a 9 aku.salamula 8 dharmasya

2 vipacyanti
uSusyanti

"

asea

IJ

avipaka

naSyanti sarvba-paramita

7-

bhumisu suparipakv-endriyo bha3 vati


sarvba-satva-paripiicaka upajlvyo

bhavati tad

yatliil

kulaputra

surya-mahavimana purvbalma-sa4 maye 12 ilia Jambudvlpe 12 udayati sarvba-tam-andhakara 9


vidhamayati
sarvbesam ca priya 9
5

12
nayauai
udlksaniya
pujanl7/o bhavati k?atriya-brahmana-vaisya^7dranaih yiiva 4 tlryagyo-

6 ni-gatanariim 1

api

evam eva kulaputra yah kulaputro va kuladuhita

va prathama-cittotpadiko 12
14
15
7
anuttarayam
sammyak -sambodhaya
vivikte prasanta

cittani

utpadayati tr-saptdhe

sayyasana-pra-

TRANSLATION.
a noble youth or a noble maiden abides, for the space of six
[Obverse]
weeks, with well-purified mind, in the forest, in mental vision of realized (pratyut-

Thus by

panna) Buddhahood.
rays, with respect to

all (four)

his meditation on the sun-chariot of Buddha, by its


departments of the mind (dfiarma-gkandha), the (two)

18
his growth in charity, temperance, selfelements, and the (two) spheres of sense
it is just as,
restraint, the six perfections (and so forth down to) reaches fullness
,

noble youth, in the summer, in


13

Here ittpadya
Read dasasu

its last

month, by the rays of the sun, flowers

missed out ; cf. rev. 1, 7.


another neglect of concord see below, rev. 1. 7, where read
The fern. loc. anutlarayam would
annltaraya, dat. sing., agreeing with "bodkdya.
agree with "bodkau, as in S.S., p. 278, 1. 5.
15
Read "tafnmukhcf ; but rev. 11. 6, 7, yafdndm, samyak.
10
Prakritic, or Pali, gen. sing., for Skr. caryayd(Ji).
17
Read uccJiusyanii (ut-fu*yanti\ similarly utrasta and auutrasita (for uttf and
in Nos. 6i iu 10a T .
Skr. Vajra., p. 186, footnote 11.
R. H.]
anuttr")
[See
18
On these terms see B. Psch., pp. 26, 125, et pataim.
14

is

for

H2

MISCELLANEOUS FRAGMENTS

100

open out, fruitf, grain, and medical herbs grow up (and so forth down to) ripen and
Even so, noble youth,
are counted fit for the use and enjoyment of living- beings.
a noble youth or a noble maiden, being one in whom the first thought (of reaching

Buddhahood) lias sprang up, turns his thought upon (attaining) enlightenment
and alides, Tor the space of three weeks, with well-purified mind, mentally
envisaging in the ten quarters (the spot where he might become) a realized, face-to-

(loilha),

Buddha. Thus by the rays of the mental vision of Buddha, [Reverse] his chain of
Samadhi thoughts 19 opens out like a flower, all the stock of merit of Bodhisattvaship
grows up, all the stock of demerit (obstructive) of the Absolute mature and dry up
face

and without remainder, without consequences 40 perish in all the


21
he becomes one whose senses are fully matured, in all the ways of
maturing of living beings he becomes one who can be depended upon it is just as,

(like

an

ulcert,

periods of paramita

noble youth the great chariot of the sun, here in Jambudvlpa rises in the forenoon
time, dispersed all darkness, and is the beloved of all, to be gazed at with the eyes, and
to be worship icd by Kshatriyas, Briihmanas, Vaisyas, Sudras, (and so forth down to)
,

Even so, O noble youth, the noble youth or noble maiden who, from
springing up of the thought (of Buddhahood), turns his thought to the final
perfect enlightenment, (and) within the space of three weeks, in solitude, calmly
abiding (j>rafyvifa) on his seat
brute animals.

the

first

6.

RATNADHVAJA, IN THE MAHASAMNIPATA SUTRA


Hoernle MS., No. 143, SA.

7.

(Plate

XX, No.

f),

Obverse.)

complete but for the loss of the upper left corner, measuring
830 x 97 mir. (or 13 x 3| inches); with the usual circle (25 mm. or l T*ff inch diameter)
and string-hole in the left half. The folio-number 94 is at the left edge of the obverse.
The paper is discoloured by age. The number of lines is seven on either side. The
This

folio is

writing, in Upright Gupta characters, is good ; less elegant, larger, and more
than that of No. 4, but nearly everywhere quite legible.

The

text

ha-i

worn

been identified by Dr. Watanabe as from the second chapter,


Mahasarhniputa Sutra (Nanjio,

called Pun-a, of the second part, Ratnadhvaja, of the

No. 84,

ZDMG.

Ixii,

p. 100).

It

was translated into Chinese by Dharmaraksha,

a native of Central India, between 414 and 421 A.D., under the Northern Lian

On wntana, see Petersburg Dy., .v. Bendall s explanation in S.S., p. 23, n. 4,


360, n. 3, is incorrect, as shown even by the Tibetan rgyud chain (of thought)
Aviirikam, lit. without maturing refers to the doctrine of karma when there
no longer any rebirth as the result of actions, good or bad.
81 On
pdramitd-b/iumi, stage of paramita see P.Dy., p. 335 a.
19

and

p.

10

is

RATNADHVAJA, IN THE MAHASAMNIPATA SUTRA


dynasty (Nanjio, App.

II,

No.

passage corresponds to III, 2

In the Tokyo edition of the Tripitaka the

67).

fol.

101

4 o8

"

1
".

It reads as follows

Obverse.

bhagavan aha karma-pratyayam eva dra$tavya /rouhala-praj)tanam satlanam bhagava sarhsaya-

xxgawmnnsi&ara
2

ft/tavanti

purvba-yoga udaharati smaiii ][ bhuta-purvbarh


4
kulaputr-atlte dhvani aparimiinebhin mahakalpebliih
3 adhikkrantebhi asmirh coalva catu-dvipikayarh yad^asmim tena kalena

2 cched-ar//a

imarii

tena samayena Jyotisuryagandhaobhasanama abhusis tatbilgata arha samyak-sarhbuddho yilva buddho


5
bhagawlw kliijte pancaka-siide loke vartta-

6ri

mane catumam

parisanarh sata-trmi
tena ca kfila-samayena I raja- 7

abhu^i Utpalavaktro

nama

yaniini

dharman de&iyati

catu-rfttpika-cakkravartti

smiirh

atlia

raja

Utpalavaktro aparena samayena s-antahpu1


[The text is written in very irregular Sanskrit. Thus we have instances
false number, rev. 1. 6, kulajmtrdh
of false concord in obv. 1. 3, asmuii dvlpUsdydth
false gender, obv. 1. 6, db~ipika (but 1. 3, dvlpii(iydtk), rev. 1. 2, galJiebhi ;
for "putrah
false spelling obv. 1. 5,ydn<~tni ; false sandhi, obv. 1. 2, "kalpebtiih adhikknlntebhi asmith,
raktro aparena^ rev. 1. 2, Ihagarafo Sirasa, and
1. 4, Sri nama, and tathiirjato ar/ia, 1. 6,
omission of final
imebhi gdthclhi, 1. 5, trapdya, and so ca, 1. 6, samanvayato safpnriim
;

consonant, obv. 1. 4, yava, of visargn, rev. 1. 1, gaiidhelhya^ 11. 4, 5, nara, 1. 5,


pathai, of annsvura, obv. 1. 1, draffavyu, and bJiagava (for prftkritic bfiagavaiiii}, 1. 2,
artha, yoga, rev, 11. 4, 5, kalfia, though in all these cases the anusviira may be
only rubbed off; on the other hand, there is a wrong nnusvura in rev. 1. 2, krfvdm, and
insertion of euphonic m in obv. 1. 6, rtija-m-abtiuxi
1. 4, abhihit-aih
prfikritic con
Curiosities of
traction in obv. 11. 3, 7, rev. 1. 6, "gandhaobhdsa for fjandhdrabtiasa.
;

1. 3
dvlpispelling are the subscript b for v, e.g., in obv. 1. 2,piirvba, 1. 6, dblpika (but
Also the
kaydm), kotuhala, obv. 1. 1 (for kaut,^, abhistavinsu, rev. 1. 3 (for a?j/ii#(a).
dots as marks of punctuation may be noticed, and the peculiar shape of the interR. H.]
double bar, obv. 1. 2, rev. 11. 3, 5 ; see footnote 1, p. 93.

punctional
2

Note the anomalous attachment of the

instead of above
8
4

superscript r to the side of tha in arlAa,

See footnote 8, p. 90, footnote 15, p. 95.


Here, and in 1. 5, tmdih reminds us of some Vedic nasalizations (L.).
bkir mahd.
"bhin make? is a clerical error for
it.

Apparently syn. panca-katdya ; see Dh.S., No, 91, Mvy., No. 124, L.V.,
1. 13.
But see also SBE., vol. xlix, Part ii, p. 169, footnote 2.
a
On the three ydna see
Compare the similar dve-taia, M.W.Dy., p. 507
17
8
260 13 Mat., II, p. 362", Dh.S., No. 2.
&.S., p. 328 L.V., pp. 257
7
Rajdm, ace. sing., for Skr. rdjdnam ; cf. Pali rdjam, and footnote 7, p. 105.

p.

248,
6

MISCELLANEOUS FRAGMENTS

102

7 ra-parivaWi sa-bala-kayo

yena Jyotisomyagandbaobbasa-6ris

tatlia-

gato tei)#opaa?jjM:rami upctya tasya


Reverse.
1

bbagarata/i

^adau

tfirasa

vanditva

6Aa^avanta(w) nana-pu?pe6/tya
nana-vadyeWtyo/i nflna-gandhebhya jwjam kifva sard-

oki(rt)?i.iu

dha(m)
2 aparimitcna bhik?u-sarhghena pradakini-krtvam punar api bbagavato Sirasa pidau vanditva I imebhi gatbebhi Wmga3 van tarn abhistavinsu ][ Sura-ftara-bhujaga-pujaniya pra^ama-kara kall-

kalu?am aram v sapta-dhana-rabita-sprti8


bbaai katba bbavati nara suksma-matih

4 kara

8pbuta-]^radipa-kara
5

[1] Sarvba-jagati

tama-

jara-maran-abliibitam-

10
pramoksa-kara : tr-apaya-jaga pramo(ca?/a)8C Wiam
n
2
nara mrin^-mara-pathai
If So ca ku-

10

katha mucyati
12

\JtpalaJyotisomyagandhaobbfisa^rls tatbagato riija


vaktrani etad avocat\ ?raya-(?/tarma-samanvagato 13
7
sa||tpurui?a sukma-matir bhavati ! addbyasayena sarvba-sa^e(^w)
(/a)put>fi/i

karunayati

s&r(vba-8atvanam f7w/i)kba-pra6aman-artba

TRANSLATION.
inattentive. The Blessed One spake, the doctrine
of Karma, verily, must be considered.
To beings taken with curiosity the Blessed
One, for the rurposo of removing their doubts, related the following old-time story.

(Obverse.)

.... they become

In a long by -gone age, a man of noble family (having been such a one) in times
past, and countless Great Periods of time having passed, (was born again) in this
world of four dvlpas. 14 At that time, on that occasion, there was a Tathagata
8
Sprii . . 9jj/iitta
help , touched (of. Jaina Prakrit ph ttf/a) are from spr win ,
touch whence comes also the E. Turkestan! word p/iara obtainment used
reach
of the four stages trota-dpanna, &c. (L.).
The of the vocative corresponds to the
9
Vedic and Sanskrit pluti (L.).
Probably read dbhi/iafa-pramoksa.
10
On the three apaya, see L.V., p. 89 U et passim. The Southern Buddhists have
four apat/a ; sue P.Dy., p. 49 b.
With bhani compare lhanc in Mv.VI, 20, 2, p. 214.
11
Marti god
marut (LA Compare L.V., p. 257 17 , deva-manuydndM, with
*

p,260

14

12

14

text

is

marv-nianvtdf ; and S.P., p. 12,


Read rdj dm. See footnote 7.
,

Here

the original reads yaddmim,


corrupt or mutilated. One expects

1.

13.
13

Note traya-dharma for tri-dharma (L.).


which is not intelligible. Apparently the
some phrase like nirvrttah.

RATNADHVAJA, IN THE MAHASAMNIPATA SUTRA


15

named Jyotisuryagandhuvablmsusrl, an Arhat, thoroughly enlightened, (and


down to) the blessed Buddha, while the world was being afllicted by the

103
so forth
fivefold

defects, declared to his four classes of disciples the three equal Vehicles (and) the

At

Law.

15

that time, on that occasion, there was a

(who was) the sovereign of

all

Utpalavaktra

King"

Now King

the four dvlpas.

by name,

Utpalavaktra, at another

time, accompanied by his wives and courtiers and his bodyguard, proceeded to
where the Tathagata Jyotisomyagandhavabhasasrl (was staying). Having arrived
(Reverse) and having respectfully touched the feet of the Blessed One with the
head, they besprinkled the Blessed One with various flowers; and having done
worship to him with various forms of music and various scents, and having circum

ambulated him together with his countless community of monks, and having once
more respectfully touched the feet of the Blessed One with the head, they eulogized
the following Gatha verses
thou that art worthy to be worshipped by gods, men, and Niigas, that
art the complete remover of the impurity of the Kali age, that art the supplier of those
1
that are destitute of the seven kinds of treasure
say, how does a man become

him with
(1)

":

subtle-minded

thou that in

(2)

all

the world art the illuminator of those that are touched

with darkness, that art the deliverer of those that are afllicted with old age and death,
that deliverest the world of its three places of suffering
say, how is a man delivered
:

17
from the paths of the Maruts and Mara?

Then that man


spake thus to

of noble family, Jyotisomyagandhavabhusasrl, the Tathagata,


good man, who satisfies the (following)

King Utpalavaktra,

three conditions, becomes subtle-minded

compassionate towards

all

creatures

(namely,

first,

that) he becomes purposely

(secondly, that) for the sake of allaying the

sufferings of all creatures

6.

CANDRAGARBHA, IN THE MAHASAMNIPATA SUTRA


Hoernle MS., No. 143
This

folio,

a,

SA.

10.

measuring 402x118 mm.

(Plate
(or

XX, No.

15$x4f

called

otherwise
and his world would be Sugandhdvabhdta (L.).)
18
On the seven kinds of treasure, see Mvy., No. 78.
17

That

is,

Obverse.)
is

very

fairly pre

gap in the right half, and loss of the right lower corner with
In the left half there is the usual circle (25 mm., or 1 in.

served, except for a small

a portion of the text.

1,

inches)

gods (deva) and

devils.

MISCELLANEOUS FRAGMENTS

104

diameter) and hole for the string. The folio-number 20


The numl^r of lines is nine on either side.
obverse.

Tie

at the left edge of the

is

The paper

is

dark with

large and clear, though


not very elegant, a little rubbed and smudged, especially on the reverse.
The text has been identified by Dr. Watanabe, as from the sixth part, Candra-

age or

use.

writing, in Upright

Gupta

characters,

is

gnrbha, of the Mahusarhnipiita Sutra (Nanjio, No. 63). It was translated into
Chinese by Narendrayasas, a native of Udyana, A.D. 566, under the Northern Tsi

dynasty see Professor S. Levi s Notes chinoises sur 1 Inde, p. 9, also JA., 1913, II,
The passage corresponds to III, 4, foil. 7 20-8&16 of the Tokyo edition of
p. 343.
the Tripitaka.
The work is not found in the Bkah-hgyur, which has, however,
a short work entitled Camlragarbha-prajnd-pdramiid-mahdydna-sutra (6er. phyin
;

foil.

176-7).
It reads as follows

1
:

Obverse.
1

(stlta)

saiii^ainya sama(j7a)mya paraspara

bhavisy.xrhti

evam ahuh kim

(e)tad ih^adya

yad bayam imarhny adpjta-piirvbani rupani pafyam*

aBruta-piirvbassJCrt sa-

na ca ka^ciyanite yatba Mara pcaplmarh sva-bhavanad


2
avatlrya Wmf/a varhtarh vandanajy^<Jgpasamkkranta^ caturu-r dbi-

2 bdfih (r)noniali

pesu puspam
3

k.si-

pravararhta,h yani ca puspani catur^v dsura*^u }w&(varfiitcinitaih) pu?pai sajrr^g by asura-purah parama I *

(pamtal;)

p<.sj)a-varaarh

4 ritah
parama-papa-dbuma-rajas-driisu -dbutZibbir apurita darh^ama^aka2
sarifg^fl/tr/ -va^c/A-a-^vi^amaA-.szkabhir apurita i3ok-akula-m ancdhi5

ramya-t

tam-avrta sarvbe by asura-purah samvrttah sarvbe c^asurab

[The text exhibits the same irregularities as No. 5. Thus, in obv. 1. 1, plur. for
sing., in bhavisyamh ; obv. 1. 2, irnomah for irnnmah ; anomalous sandhi in paSi/dmdIruta for pttfydNtrftritta , also rev. I. 3, rail iha for ratir iha ;
superfluous anusvkra in
;
single and double dot as punctuation
ore noticed in the following notes.
R. H.]

imdfnnf
8

Euphonic

also

and

in

11.

b for v in
yadbayam, &c.

4 and

Others

5.

Pitfpdii, irreg. masc. ace. plur., for puspani, as in 1. 3.


caturttdtura, and the double dot after jxirama are clerical errors

The d ii

and parama-durgandhe*
[But see also the Note on pp. 62-8.
^ajat-dmSu" and
*rpdhi-*rfaka- (see footnote 6).

caturgv atvra,
5

insertion of r

Read

read

R H

CANDRAGARBHA, IN THE MAHASAMNIPATA SUTRA


strl - purusa-daraka-diirikah

2^

aram -^P a d rav 6p a drutah

105

Bok-akula-

a-

nabhiramyah samsthitah te svaka-svakasu vlthisu samgamya samaxxxx


gamy*asura-nljnoh purata sthitbil pasVamty asura-rajanam ||

upadrutam yavat\ Vai?nacitro sura -raja sarvb(a/)h

sva-rat tra-niva-sibhi

xxxxx
etri-purusa-daraka-darikabhir asuraih saha sa-pari guard
8 di Vairocanas" c^asura-raja sarvbaih sva-rastra-nivasibhi sM-purusadaraka-darikabhir asurai saha sa-parivara igxxxxxx sath: drijtba ca Rahur asur-endro Vaimacitro

9 ethan dar^ayamasa

rajanam prcchati sa aha

vikrtfl

sarvbe as^wra

xxxxx

asura-

sa-

Reverse.

vayava usna agata jvalana-sadr^ah ime ca parfapci ph^jlli k^iti8


tala-patitah ^nsk^eha padmani jaladhara-sa||rflj*M rajasdmiu-dhu-

dr^Jlh

pena spbuta hy asmakam asura-bhavanilh mak^lka-darii^ama^aka6alabham 9 bahu-vividha-krmayah etat papa-svara srnomi vi S xxx

kam n^asti rati


6/mka 10-pidita

xxxxx

ya

bahu-duhkha-vihatali sarvbe trea-

ih^aiva asurii

asarana-duhkhitah sarvbe utrasta

11

suska-brrfap

xxxxx

4 bhayaih kasy^ayam prabhava idrso deva-niisa asuraih kena upaya 18


5

Sakya Samitum ima idr^a-bhayam N ma iha nagaksipraprgaxxxx


ya asuraih Rahur asur-endrah praha I bho 6ruyatam mama vacanam
sa .aha: sarvbe Iho asum bhusi 13 sukhitarii kama-gunaih paiiicabhir"
Tclclhya
9

position of the superscript r here and in I. 4, tffdkirvateikA \


with an anomalous insertion of t. See footnote 8, p. 90.
Vaimacitram ;
a clerical error, due to the preceding- aturendro.

Note the peculiar


also in rev.
7
8

1.

Read

7, vuf-pardfana,

probably

for padminl, unless it is a clerical error for padmdni.


Superfluous anusvara ; also in tukkitdm, 1. 5, ktayatdm, 11. 7, 8, 9.

Padmanl,

10
B/iuha, hunger, for Skr. Inbfnthd apparently a hitherto unexampled form ;
but Mahavasitu, II, p. 202 s has IkuJctita, hungry.
11
Read uttragfa ; correctly ultrattah, qualifying a*urdh. For another example
of omission of see footnote 17, p. 99.
;

l%

18

Upaya for updyena.


Read aturd alhisi.

Compare panca kama-guna in J&taka, II, p. 60,


The text is here rather smudged by interfering

1.

6.

traces of

MISCELLANEOUS FRAGMENTS

106
f

virya-balena saurya-dhanusa asi-prdsa-tomaraih spbitah karvbataraccha 14 -grama-nigama akirna-nari-naraih aaurya-dhairya-surupa-

sthama balaviin^
"

vebhi vistpardhina

1:>

de-

Ea

kala-k^ayas tath^ayu-k^ayatarii

wkla-ksayah dharma-pudfo
vidba 18 -ksayah panditaih 10
H

16

s&tvebhya

17

-k?a(7/a)

kusala-carya-ksaya kalyana-kayatam

hry-a(pa)trapya

-k$ayataih

aryebhya jnana-ksayah sasya-

mim kaya pu.yj;a-au9adhi-ksaya phalft Jndmg

rasa-ksayah 5

ailanarh

ksa^/a ratna-ka!>

ma-gimataih

20

turya-syaranarh ksayah vastranarii


22

htirga-pramoda

k^ayataiii

ksayam

21

anna-pana-

-ksa?/ali devanarii k^aya yakfja-manusa-

ksaya ^ndharvb-asuranaiii

TRANSLATION.
(Obverse)
having assembled (and) congregated they to one another
thus spoke
What is this (that) here to-day is going to happen ; that we see these
forms not seen before, and hear sounds not heard before, and that no one knows,
:

(namely) that Mara, the Evil One, descending from his abode, has come forward
to pay his resects to the Blessed One, throwing flowers over the four
dvlpas,

And those flowers which were rained over the


(and) raining ;i rain of flowers?
four settlements of the Asmras, by those flowers every one of the Asura settlements
was

filled

letters

apparently impressed

incumbent
14
15

with extreme malodour, was

filled

with extremely inauspicious, smoky,

from the insufficiently dry writing on the super

folio.

Apparently

Piili rctcc/td,

Skr. ratJiyd.

Read

^alavad-devebhi.
fni(h-r is either a blundered or a

damaged reading for


seo Mahavastu, III, p. 53, 1. 1, hrl cidpatrapyam.
Vidla for vidra, unless, more probably, it is a clerical error for vidya (vidya).
19
Pandiiaik, instr. for dat. pan<]itelJiyah cf. dat. tafvebfy/a in the same line, and
The vernacular original probably had pawjilebhi (tattebhi, ariyebhi),
dryelfiya in 1. 3.
which would l)e both instr. and dative.
20
read
the error being due to the occurrence of the
Perhaps
kama-k*ayatdiii
17

"budd/ti".

But

18

phrase above,
21

5.

K*tiya,, anomalous neuter, unless

dtuld-m, obv.
23

1.

11.

4, 5.

Read pramoda,

to suit the metre.

n>

is

meant

as

an euphonic insertion, as in

CANDRAGARBHA, IN THE MAHASAMNIPATA SUTRA


dirty particles of dust, was infested with stinging-

flics,

107

creeping snakes, scorpions,

23

poisonous
Agitated with grief, incapable of joy, overcome with gloom, was
every one of the Asura settlements and all the Asuras, women, men, hoys, girls
were crowding together, afflicted with (these) extreme afflictions, agitated with grief,
fleas.

and incapable of joy.

Standing together, assembled and congregated in their respec

tive streets, they, standing before their two Asnra kings, sec the Asura king ....
and so forth down to Vaimacitra, 24 the Asura king, with all the Asura
afflicted

inhabitants of his dominion, women, men, boys, girls, and with his courtiers ......
and Vairocana, the Asura king, with all the Asura inhabitants of his dominion, wo nen,
He (Rahu) saw them standing togt llior,
men, I )ys, girls, and his courtiers
an<f

seeing (them), Rahu, the overlord of the Asuras, questioned Vaimacitra, the
He (i.e. Vaimacitra) said, Upset arc all the Asuras
(Reverse)
-like
hot winds are come flame-like and these fruits of the trees are fallen

Asnra king.
.

to the

up here arc the lotuses


our Asura dwellings
there arc

ground

are filled

a3

dried

variety of insects

ment: here

with thirst and hunger

(all

these)

the injury (caused) by the Devas

Asuras to

much

relieve this so dire

alarm

flies,
;

with dust and smoke


locusts,

verily there

discomfort; they

they are in pain without escape

their hearts are dry through


is

and ponds

stinging

fleas,

this inauspicious sound I hear

the Asuras are afflicted with

in lakes

Whose

alarms.

they
is

all

and a great
no enjoy

is

arc tormented

all are

this

power

alarmed

Such

by what contrivance is it possible for the


here Nagas quickly come to eject them,

May not

23
Listen let my
Rahu, the overlord of the Asuras, replied
vying with the Asuras ?
word be heard
He (then) said (verse 4). Listen, all ye Asuras! (formerly) there
used to be happiness through pleasurable exercise of the five senses, of magic power, of
energetic strength, of prowess in wielding bow, sword, arrow, and lance prosperous
were the capitals, highroads, villages, (and) market-places, crowded with women and
!

men, vying with the powerful Devas in prowess, courage, beauty, and strength.
of time there is decay of life among (all)
(Verse 5) This (now) is the decay
creatures ; decay of fecundity
decay of order and intelligence ; decay of shame
;

decay of learning among the savants ; decay of becoming conduct ;


decay of well-being among the respectable people ; decay of knowledge decay of the
crop of the fields decay of flowers and medicinal herbs decay of juice in the fruits ;
(verse 6) decay of minerals
decay of the enjoyment of gems ; decay of the sounds of

and modesty

83 The
text, which is here defective, is restored and translated on the basis of
the Chinese version, supplied by Prof. Leumann.
a4
Vaimacitra is Vemacitra in Mvy. No. 172 2 Vejnacitra or Vemacitri in Dvy.
8
20
Vemacitri in Mst., Ill, pp. I38 2 254", and Vepacitti in Dlgha and
J26 , 148
and in the Jataka (see Indexes).
Nikaya,
ISamyutta
,

MISCELLANEOUS FRAGMENTS

108

decay of garments decay of food and drink decay of joy


and gladness; decay of Devas, decay of Yaksas and men decay of Gandharvas and
Asuras
musical instruments

ar>

NOTE.
[The two speeches, beginning in obv. 1. 9, are in verse. That of Vaimacitra s
inquiry (obv. 1. 9 and rev. 11. 1-4) consists of three verses, as shown by the number 4
Their metre, however, cannot
(rev. 1. 7) which marks the first verse of Rahu s reply.
be determined with certainty, owing to the mutilation of the text. The number of the
surviving aksaras in the five lines is 174, to which must be added 35 aksaras (i.e. seven

on the average, *ost in each line), making a total of 209. The three verses in question
would comprise twelve paclas, or quarter verses hence dividing 209 by 12, we obtain
;

17 as the numlxr of aksaras in each puda, leaving over four aksaras which are required
to complete the beginning of the prose sentence after the third verse.
It follows,
therefore, that the undetermined verses should be some kind of the Atyasti class, which

contains metres consisting of 17 aksaras in each piida. On the other hand, there is no
difficulty in determining the metre of the three verses of the reply of Rahu, the text

of which

is

preserved in

well-known Sarduiavikrldita, which

It is the

its entirety.

19 aksaras in each pada, with the caesura at the twelfth. The scansion of
the metre, however, is not quite correct in some of the piidas, owing partly to evident
scribal errors, but mostly to the fact that the Sanskrit text is an
imperfect translation

consists of

from some vernacular original.


to the vernacular

7.

Forms

like Sukla, for Sukra, in rev.

having been that of Magadha

1.

7,

(see Introd., p. xxxi).

would point
R. H.]

SUVARNAPRABHAS6TTAMA SUTRA

Hoernle MSS., No. 143

These are two

a,

SB.

9,

and No. 143, SA.

16.

of the same manuscript pothi.


short notice of them
was published by Dr. Hoernle in the Journal of the Royal Asiatic Society, for 1906,
pp. 696-8.

x3

folios

The second (SA. 16)


The first (SB. 9)

inches).

is
is

complete, measuring 410 x 93


a fragment, measuring about

mm. (or 16^


180x93 mm.

7x

3{j inches), and therefore being about three-sevenths of a complete folio.


from the right side of that folio, and hence bears no number.
Its right
margin is marked off by an inked line, which, however, is not regarded by
the lines of writing.
The latter are on the obverse very clear, but on the reverse

(or

It

is

much

defaced by sand- rubbing.


The other folio (SA. 16) displays along the edge
of one of the long sides a few irregular gaps, which have entailed, on the obv. 11. 5
86

The

original text has turya,

i.

e.

Skr. tirya

Mat,

III, p.

12i"

has turiya.

SUVARNAPRABHASOTTAMA SUTRA

109

and rev. 11. 1, 2, some loss of text. Irrespective of these gaps, the text is on the
whole very well preserved. In the middle of the left half there is the nsual circle,
of about 29 mm. (or 1| inches) in diameter, with the hole for the string
Nearly
vis-a-vis on the light half of the obverse side there is a double circle, with an inner

6,

>

diameter of 30

mm.

If inches), and with slanting spokes in the intercircum-

(or

ferential space, perhaps intended to enclose a

drawing or miniature, which however

The folio number 98 is on the left margin of the obverse side. The
the two folios is fairly fresh
and there are, on either page, six lines of

was omitted.
paper of

writing in the Upright Gupta character, and in a rather ornamental hand.


The text of the two folios is from the Suvarna-bh5s-6ttama Sntra, perhaps more

commonly known
are

in the

a third

is

as the Suvarna-prabhas-ottama

Two

Sntra.

manuscripts of

it

of Nepalese MSS. (Add. 875 and Add. 1342) ;


Collection of the Royal Asiatic Society (No. 8) and a fourth

Cambridge Collection

in the

Hodgson

Collection of the Asiatic Society of Bengal (No. B. 9).


From the
latter an edition has been published in the Buddhist, Texts of the Buddhist Text
Society

in the

Hodgson

Two

of India (Calcutta, 1898).

passages from the Sntra are quoted in the Siksuthe Bibliotheca Buddhica), pp. 100 and 216, where
both elements of the name, blidsa and prabhaxa, occur. An abstract of the contents
of the Sntra is given in R. L. Mitra s Sanskrit Buddhist Literature in Nepal

samuccaya

in

(ed. Bendall,

There exist translations


(Catalogue of the ASB., Hodgson Collection), pp. 241-8.
into Chinese (Nanjio, NOB. 127, 130), Tibetan (Rockhill, Life of Buddha, p. 218) and
Mongol (I. J. Schmidt, Geschichte der Ostmongolen). Fragments of a translation
into Khotanesc havo been published

by M.

P. Pelliot (Etudes Linguisti(jues, fasc. iv,

1913), and into Uiguri, by Professor F. W. K. Muller (Uigurica, pp. 10-35, 1908).
Fragments of the former are mentioned by Professor Lcumann (Zur nordarischeu

Sprache, &c.,

p. 10,

1912).
(1)

Hoernle MS., No. 143

a,

SB.

9.

This fragment comprises portions of the colophon of the fifth chapter (pariFrom the fact of the
vorfa), and of the nine initial verses of the sixth chapter.
text being written in verse (upajuti variety of tristubh) it can readily be seen that,
allowing for the vacant space of the string-hole, from 21 to 26 aksanis are lost from

the several lines of writing. In the subjoined transcript these lost syllables are
supplied from the text of the manuscript of the Royal Asiatic Society (fol. 17),
which is more correct than the printed text of the Indian Buddhist Text Society. 1

Neither of these texts

is

seems out of place here.

satisfactory,

but a discussion of their variations and defects

Some of the more

relevant ones are noticed in the footnotes.

and
For the collation of the Cambridge MSS., Add. 875, foil. 18*, 19
Add. 1342, foil. 15
16 a, the readings of which also are referred to in the footnotes
,

/>,

MISCELLANEOUS FRAGMENTS

110

Obverse.
1

Suvarna Msrff|ttarnatah

Iti

Hiranyavatt-dharam-

sutru[ne?]ra-rajiie

p&rivarito (nd-)
2

ma

pnncamch

4
II

*ar7/ti-MaIt x

Atha

II

]]

khafu

Anyesu

3 staram dcsita sfmya-dharmdh


dcfiita

fihagavan

vddydm imd gu ||th

tasyath

sutresu acintikc-sw (ativi-)


tasmad ime sutra-var-6ttame ca

safiik?epajjj^a

6iinya-dharma(/i 1) Satl-d(Ipa-lud)dhl (av)i(jdna)md(n)d :


4 na sakya jiiatum khalu sarva-dharmdm yasmad dha sutr&ndra-var-6ttamena^
sarhksepato de^ita uunya-dharmah 2 Anyair upayai ca nayai5

ca hetubhi salvana

Jcurnnya-ras-6dayad dha

prakasitam sutra-var-cndram

ha sarvba-satbah 3 A.(yam) ca kayo yatha 9

ftadQ [yatha] (v)i(j)di\sni\ii


6 sunya-grdmab fad-rjrama, ln -caur-6pama
tarvejj^na (te vijdna)iiiti

indriyuni
tuny eva grdme nivasamti
11
parasparena 4 Cak^y-endriyam rupa-gate^u
\

Reverse.
1

dhavati irotr-dndriyam
rl lz

sabda-vicaranena

^jikv-endmyKtin nitya

2 rba-gutcsu

ghran-cndriyam gandha-vicitra-hajj^
rasesu dhavate 5 Kay-endrriyarh spa\

man-cndriyam dharma-vicdranena sad indriydntiti


u
~ svakarii svakarh
viayam anatikkranta 6

diidvati

rasparev\\

pa^

to the text, the Editor is indebted to the kindness of Miss C. M. Ridding-.


In the
old palm leaf MS., Add. 2831, the passage appears to be missing.
2
(prakritic) abl., common in colophons, but awkwardly associated with the

Read raje.
following locative.
4
All three MSS. and the Calc. print have ftuvarna-pialhcwoUama-sutreiidra-rdje
kamalakaro ndma sarva-fathuyata-stava-parivarUah.
Read "ddfyabftaxlt, and see note 15 on p. 114. The three MSS. read abhdsata.
So all three MSS. ; but, with Calc. print, read deSitdh, m.c.
Read, whh all three MSS., buddhiravi ; sandhi as if from buddhik ravf , but a
better construction is given by reading tattvd atya-buddhl, nom. plur., niasc. or neut.
For tatvilndm, gen. plur., m.c.
For yathd, m.c. ; so also in rev. 1. 5, tathd.
The two Cambridge MSS. and the Calcutta print have a?/iffrdma, the RAS.
MS. aagrdma ; but no doubt *ad-grdma is intended, as below, rev. 1. 3, where, however,
all the MSS.
repeat tamgrama.
1

12

Read cakw-wlriyam

gee footnote 1, p. 88.

Read, with all three MSS., hdri, neat. they too have nilya, but read nityam,
Note the Khotanese rr here, but the ordinary r in 1. 5.
The three MSS. read
Apparently for anatikkrawtdn^ not overstepping
;

13
14

abhidhdvali.

SUVARNAPRABHASOTTAMA SUTRA
3 Cittath

hi

ca $ad-indriyam

may-6pama-cancnlam

111
[f

viftaya-vic(irajji(n)?(&

ca

*>

^
yath*&va naro dhavati Stfnya-grilme ^Htl-grawia-caurcbhi
4 samasritaS

ca7 u Citiath

yatha

ca

sad-visay-d/iilam

prajdnatc

inrfn

Hya-

ca riipas ca 18 &ibda ca tathi&va gandho rasoS caspurffodharma-gocaram 8 Cittam ca sarvatra sad-indriycfti sakwiir iva calarn
17

gaucararh
9

5 * tatha

19

igndriya-sapravi?ta,m x

23

yamtraiii ca yaiiitr

Ha ctcndriyain kurvatu jniinain ntmakam


efl||(rt)sarakah prra[<ya]ya-saiiibhava

80

ai

#undriya-saiii6rtaiii

Kdya
ca

ca nisccsta

cat
3

nivyuparath*

abhuta-parikalpa-sa/nu-

TRANSLATION.
chapter, named Hiranyilvatt DharnnI, in the Suvarof foremost Sntrns.
Thereupon the Blessed One on that

[Obverse.] Here ends the

nabhasdt tama, the

kin<^

fifth

occasion spoke the following gatha verses


Verse 1. In other Sntras unthinkable (in
:

number) the principles of the Snnya


are set forth at great length; hence in this most
excellent Sutra the principles of the Snnya doctrine are set forth succinctly.
Verse 2. Beings are of small power of apprehending (and) are without under
doctrine (of

Phenomenalism 24 )

standing they cannot comprehend forsooth all the principles hence by means of
most excellent Sntra the principles of the Snnya doctrine are set forth succinctly.
2
Verse 3. By other expedients, arguments, and reasons, from an uprising of the
;

this

15

feeling of pity for living beings, this


all

living beings

Verse
15
in

4.

might apprehend

This body

Read
Here

all

Read

gocaraf*.

most excellent Sntra

(the

Snnya

like a deserted village

is

is

published, in order that

doctrine).
20
;

the six senses resemble free-

i-icaranan.

the MSS. and Calc. print inadvertently repeat the pada prajanafe
indriyfffocaranaM ca ; its superfluity is shown by the fact that its retention would
increase the missing aksaras in line 4 to the impossible number 34, while its omission
The RAS. MS. similarly repeats verse 2.
yields the suitable number 23.
17
1!)

20
ai

22

ls

Read

rtpaii ca,

Read, with the three MSS., sainpravif^am.


The three MSS. read yatra yafrendriya.
R*ad, with the MSS., tawSritam.
All the three MSS. agree with this reading of the

pada, against the

Calc. print.

So the three MSS. but read ninyapdra*.


See B. Psch., pp. xxxv, xxxvi.
That is, figures of speech, such as freebooters in verse 4, bird in veree 9.
28
Deserted houses or villages are proverbially in India, from the time of the
Artha&stra, a resort for thieves.
23

24

25

MISCELLANEOUS FRAGMENTS

112

booters in the village

they

all

indeed reside in the village, (but) they do not

recognize one ar other.

with form
[Reverse.] Verso 5. The sense of sight makes for things endowed
the sense of smelling grasps the
the sense of hearing is concerned with sounds
manifold odours the sense of the tongue continually makes for the tastes.
27
makes for things amenable to touch ; the sense
Verse G. The body-sense
;

2*

of ideation

is

concerned with the mental objects. 28

These are called the

six senses

they do not mutually overstep their own particular spheres.


Verse 7. Thought, again, unsteady like Maya, and concerned with the objects
of the six senses, runs about like a man in the deserted village, and is taken up
entirely with the six freebooters of the village.
Verse 8. According to which of the six

conscious of the objects of the senses


and tactilily, fuitherrnore mental objects.
it is

objects thought is occupied with,


form, and sound, moreover smell, taste,

9. And thought is flitting everywhere like a bird over the six senses, and
on a sen^e as an instrument, and becomes a combined instrument-sense for

Verse
settles

(without such combination) a sense cannot produce a knowledge of its own (object)
Verse 10. And the body is without motor impulse or activity, and there is no
;

real basis for th? rise of consciousness.

(2)

This

Roomie MS., No.

143, SA. 16.

(Plate

XXI, No.

3,

Reverse.)

comprises a portion of the final verse (upt-ndravajra variety of


triftubh) and the colophon of the fourteenth chapter, and the prose introduction and
the six initial verses (sloka), together with a portion of the seventh, of the fifteenth
folio

In cur folio the former chapter is numbered the fifteenth, which is


probably a clerical error; otherwise it would indicate that the Satra, as it stood in
the manuscript to which our folio belonged, included a chapter which is not now
chapter.

found in nny other existing manuscript,

Tho obvono

text of our folio occurs

aUo

in

one of the fro^menti of the Mnnncrheim MSB,, und in edited by Profewor Reuter
on pp. 7 ff. of the Jouitial of the Finno-Ugrian Society, xxx. In the Hodgson MS, of
the Royal Asiatic Society the text of our folio stands on folio 55, and in the Calcutta
1
It reads as transcribed below
the missing portions, in smaller
print on pp. 69, 70.
;

italics,
27

are supplied from the

RAS. MS.

see B. Psch., pp. 172 and lii, note 1.


skin-sensibility
See B. Psch., pp. 18 and xxxii; manendriya is the faculty of ideation or
representative imagination , and d karma, when related to manat, is as a visual
is, namelv, mental object in general
object to visual perception
1
See footnote 1 on p. 109. The passage stands in Add. 875, fol. 59 ab, and
Add. 1342, foil. 50 b, 51 a. In Add 2831 it is missing.
i.e.

28

SUVARNAPRABHASOTTAMA SUTRA

118

Obverse.
1

me

prf

*
3
gumoc?itam ca ~ yath-abhiprayena mi bodlii
*
sa-dharma-kayam hi maya ca labdham 32 ][ Suvarna-

Srutaiii sii/r

pr&ptarii

bhas-ottamatah
2 trendru-r&jiie

su-

namna

Su-samfc/mm-prtrivartto

Atha khalu Bhagavam 7

samsiptah 15
3 traT/amasa

jn

yat kaScic chri-mahadevate

6riyo

pariica(f7a&i)mah

mahadevaM^dwwm-)

6raddhah kulaputro va kula-

duhita va

atft-ana^ata-pratyw^c^nncZBuddha?iarh bhagav&i&nftm 9 acintya msJiati

4 narii

sarvb-o^jakaranaih piijam karttu-kamena


5

gata

pratyut^awjanfim

ipul& vistrlrna

&(tl)t-hna~

bha^rtva/?

^[M](7f//ianam

10

gs\ttibhl(ram

n -^5wo

Ihavet^ temdvaiyaiii iatra


Biiddha-go[ca]ra)m prajani^w
*
pra&e&Q va vihare va
6 I8 ara?nya 13 -de^e va * yatrayorii Suv&rna, bha8~6(ttamah sutregrfra-ra
<?

vislarena s

Reverse.
1

trentkyam Suvarna-bbas-6ttamah 8trundra-v7(/tt footavyah


lu Bhayavan imam sarv-tlrtham
Mw//a*pya mill tray a^j

pay am a-

half-formed m, cancelled by a vertical line passed through it


similarly in
From the Cambridge MSS.
5 a badly formed th cancelled by cross-lines.
supply the complement Tat ha pramfinam bahu-punya^kawlham yan, and amend, with
ca
Add. 875 has, al*o
Cambridge MS., Add. 1342, me Srutafo.
rev.

1.

ctdbhyauumoditaw

faultily! ctdniiniodifaii ca.


}iti

m,c,, prflkritic for

[bw/M socm
No, 8
but i

,.p, 00,
,

we (mama),

twntrd as neuter

see Pischel u Prakrit

so also rev.

1,

6,

Grnmmar,

itlmik

The Cnmlii SdjLfe MS, Add. 875 alo hns

cf.

the nent.

$ 4J8, n, 294,
* J- J

MwdMi
"htyaih

lalilkaw

Add, 1342, rend bwHiprtlaM, R.II.J


See footnotes 2 and 3 on p. 110.
Apparently an error for catnrdaxamah as in all the MSS.
Prakritic for bhagavan^ and below, rev. 1. 6, for asmin.
Originally m&hddevl bad been written, but the long I sign is deleted.
Read bhagavatdik, as in 1. 5 also read, with the three MSS., acint>/d)h,
10
Read vitflrndrii.
rndm.

rind

ldm,
11

Prakritic for prajndtum.

12

This line

tltii,

is much smudged by impressions of letters on the superjacent folio.


Read aranya so also in rev. 1. 6, dntare.
The three MSS. and the Calc. print read differently ndvihipla-cittendvirahita
but the reading ndvydksipta-cittendvahita is confirmed by the Mannerheim MS.
13

14

MISCELLANEOUS FRAGMENTS

114
2 nas

velayam

tasyjirh

[sarvla-]

imarii

sarvba-Buddhanam gocaram
3 janiturii 10 1 tain

15

adhvabha.s7/ v

gatham

Buddhanam pujam

][

(A-a)rtum ac[i]nt[i]kd[m ]
ca prra-

Ya((J!

i)ccJie

gamlhlra(m)

ca des#6pasariikkramya 18 vihararii lenaw eva ca


siitram Suvarna-bhas-ottamam 10 nv idam 2 Acinti-

17

>

17

yatra desiyate
kain idnrfi

4 siitram anaihta-gunam akaram x inocakarii sarvba-satvanam anekair


duhkha-sagaraih 3 Adiiii sutrasya pasSyami maddhy-anta-nidhanarh ta2
~ 4 Na
5
tlia
atigawblilra-sutr-endram upam^asya na vidyate
20
na
c^ambarana
ca
na
ca
sagaram
GaiiigiVrajasam
dharanyaih

kirhcic cha-

tata-sthasyu

6 ky-6.!,makrtuiii
aiimtare 1rs *
tiiiii

21

22

tath[Z?/ia]rma-dhatu-prave6e ca pravestavyas
dharm-atmakaiii
stupam* gaihbhirarh su-pratistliiyatra

smim 7 pa-

6 Tatra ca stupa-marW/iye

15

The curiously misshapen form of the aksara dhya occurs


[Rcail uflhyaMumt.
also in the preceding- fragment, obv. 1. 2 (p. 110), and in the fragment of the BhaThe verb ad/iyab/idf is very commonly used in
drapula Sntia, obv. 1. 7
89).
(p.

5
connexion with gattia, see e. -. L.V., pp. 118 20 124 14 132 , 140 22 &c., Mst., I, 55 7
12
34 :!7
34 13 &c. In fact it is used as
31
56 13 &c., II 66 li; 84 8
&c., Ill, 28
The verb abhyabhdf also occurs, though rarely
frequently as the simple verb abMf.
4
78 3 97 4 ), and the aksara l/tya does not so easily account for
(e. g. L.V.. pp. 47*, 49
the misshaj^n dhra.
There is possibly a similar clerical error in No. 6, rev. 1. 7,
.

lr>

vulva for vio ya.


The three MSS. read here simply abhd*af<a. R.H.]
16
Xotij the Khotanese rr in prrajdnitum, and see footnote 13 on p. 110.
17

Priikritic for tat (tac), conj.

and

for defyaie, pass, causal.

18

Correctly dcSam upatamkramya, which, however, would not have suited the
metre.
Tin? aksara mya is a correction by a later hand ; originally it seems to have
been myi.
The three MSS. have a different reading which avoids the grammatical
difficulty, y.i icchet
19

sa carec c*6patamkratnya.

Read ffarna m.c.


Read rajasani the
,

20

final

is

m.c.

and omit the second

na.

The MSS. read

rajatd culva.
21
Th( aksara pa had been missed out, and is written in the margin, below 1. 6,
and the place where it should be inserted is marked by a small cross above the line.
Prakrit ic for tiakyam upamdkartum.
22
Read pravetfavycu (scl. dharmadhdtu) and anta.ro. The RAS. MS. has
pravetfarya ladantaro\ the two Cambridge MSS. have pravesfavyam tadantaram.
Moreover all three MSS. read pravei-.n*. The Calc. print, apparently quoting the

ASB. MS., i&adM prakdtcna.


23
The complement of the
jinam

ida. n tut ram


\

verse

in the

three

prakdiantam manojnena tvarena

ca.

MSS.

is

patyet Sdkyamunitk

SUVARNAPRABHAS6TTAMA SUTRA

115

TRANSLATION.
merits (punya[Obverse.] Verse 32. As being the earnest of a great store of
and, according to its
skand/ia) this Sntra has been heard by me and approved
intention, absolute knowledge (lodhi) has been obtained by me, and with it the
;

absolute body

24

(dharma-kdya) by

Here ends the

me

fifteenth chapter,

has been acquired.

named Susambhava,

in the

Suvarnabhasuttama

most royal Sutra.

Thereupon then the Blessed One addressed the excellent MahadevI,

any believing noble youth

devi,

if,

Mahii-

or noble maiden, from a desire to render incon

ceivable, great, abundant, extensive worship with every means (in his power) to the
past, future, and present blessed Buddhas, be desirous to know the profound Buddha-

sphere of the past, future, and present blessed Buddhas, he must necessarily, wherever
this Suvarnabhasottama most royal Sutra is proclaimed in full detail, whether it be
in the country, or in a monastery, or in the forest, [Reverse] listen to this Suvarna
bhasottama most royal Sutra with an undisturbed mind and an attentive ear. There
upon then the Blessed One, illuminating this whole subject in an increasing measure,
35
spoke on that occasion the following gatha verses
:

Since I desire to render unthinkable worship to


the profound sphere of all the Buddhas,

Verse

know

1.

all

Buddhas, and to

Verse 2. therefore I betake myself to a country, or a monastery, or even a cave,


where this Suvarnabhasuttama Sutra is taught.
Verse 3. Unthinkable is this Sntra, infinitely good, precious, and liberating
all

living beings from

Verse
end

in

many

oceans of pain.

The beginning of the Sntra

4.

I see, (but) it has neither a

middle nor an

a very profound Sntra like it there exists nothing.


Verse 5. Neither the sands of the river Gangs, nor the ocean on the earth, nor

(i.e., it is

heaven
24

(lit.

On

illimitable)

it is

what stands on the

surface of the sky) can

anything be likened to

it ?

dhannakdya, and dharmadhatu, see Suz.OMB.,


ff.
also SEE., xlix, p. 178, and Prof, de la Vallee
See
Poussin in JRAS. for 1906, pp. 946 ff., where other references will bo found.
The idea in verses 6 and 7 seems to be that the study of the
also p. 96, footnote 24.
Sutra serves as the entrance to the noumenal, or absolute world (dharntadhdtu), and
enables one to realize the absolute (dharma). In the Sutra the Jina, or Buddha, in his
saiiMoga-kaya, speaks, as it were, to the human bodhisattva (see Suz.OMB., pp. 267-8,
of the
272), and therewith agrees the reading (see note 22) prakdtena, for the sake
proclamation of the dharmadhatu, let its interior be entered, where the stop* exists
from which the Jina proclaims
26
See for a very similar phrase L.V., p. 36, 1. 12.
pp. 199,

294

punyaskandha, bodhi
ff.,

256

ff.

and 115, 193

12

MISCELLANEOUS FRAGMENTS

116
Verse

6.

And by

interior be enrered,
is

the entrance of the noumenal world (dharmadhatu)

let

thus

its

where a profound stQpa, representing the noumenal (dharma),


1

well set up. 14

Verse

7.

And

there in the middle of the Stnpa one may behold the Jina (sage)
this Sutra with a pleasing voice.

Sdkynmuni proclaiming

8.

RATNARA&I SUTRA

Hcernle MS., No. 143, SA. 17.

(Plate IV,

No.

3,

Obverse.)

nearly complete folio, measuring about 290x65 mm. (or llf x2i
inches), which had
inches), but on the right side a narrow slip, about 30 mm. (or 1
been glued on, has come off, and is now missing. The blank place of junction

This

is

i,

mm.

wide) can be seen on the Plate ; beyond it the slip projected about
f inch), and, allowing for the usual blank margin, carried on the
reverse side about one to three aksaras, while, on the obverse side, on the whole
(about 8

22

mm.

(or

width of the
folio,

clip,

there stood about

two

to four aksaras.

including the projecting portion of the glucd-on

312 mm.

The entire length of the


must have been about

slip,

transcript,

12| inches). The missing syllables are conjecturally supplied in the


and shown in smaller italic type. The folio is also slightly damaged

along the

rig-ht

indistinct

through

(or

It

preserved.

is

and on that right half also the writing is


Otherwise the writing is black and well
sand-rubbing.
in a small, but very neat calligraphic hand, in Upright Gupta

half of the bottom,

five lines on either side.


The folio number 5 is on the left
margin of the obverse.
The text is from the Ratnarasi Sutra, of which a Tibetan version is to be found
in the Bkah-hgyur (Dkon. brtgegs, vol. * (vi), foil. 261fl-298
of the India Office

characters,

and in

copy). The part contained in our fragment corresponds to foil. 265-6a.


was translated into Chinese in A. D. 397-439 (Nanjio, No. 23 (44), col. 19).

The Satra

Passages
from the Sdtra, outside our fragment, are cited in the Siksasamuccaya of Santideva ;
see the Indei: to the edition by the late Professor Bendall.
____

The
follows

text of our folio with the Tibetan version in parallel columns, runs as

Obverse.
Sanskrit.
1

saihmohaih
Kas*yapa

Tibetan.

nigacchati

astau

dharm-avaranas

ime

s*ramanate

pravra-

jitena parivarjayitavyah

][

N*

Ituh

ba

ste

po hdi dag
chos

byuh

Hod

srun

ni

dge

kyi sgrib
bas
de

pa
dag

brgyad

sbyoh
ste

gi

rab tu

yons

su

RATNARA&I SUTRA

117

Sanskrit.

aharh

Tibetan.

KaSyapa

tra(mana)~

llnga-Kimstl)a||/>onow

vadami

iti

Ida-

guna-dharmarti

pratipatyo&haih KaSyapa

manam

vadami

iti

Kas"yapa

s*ra-

gramanena

kiiye emirii

ksaya

dhdra (ya m)anena


3

na

3 na

kasmad

tat

bhavitavyarii

kas*-

cit

Kas~yapa sa-kasayaA kaye


smith 4 A:.sap//a?w dharaya-

anyatr^asay^adhimuktya
varhs
iti

sar-

tarn

kfisaya-dagdhan

vadami

tat

kasmad dhetoh

aryanariim esa Kasyapa dhva6


j&h up&&amm. -d(nuku)lo maitrc

d(mi)Jlyukta
6

ti

i-

viraga caritauamm

tatra

vastra(7i)i

etani

KaSyapa ya

sbyon

rtags

kyi

sbyoh

zee

dbyibs
mi

na

dan

kyis

dge

hchad

kyi

\\

med pahi sems kyis a lus la


dur smrig dag bcah bar byaho
de cihi phyir ze na Hod sruh
riiog pa med pa la has dur
smrig gnah gi Hod sruh riiog
3
dur
pa dan bcas pahi lus la
smrig dag hchah
\

dag thams cad dur smrig


de bsam
paho zes
pas mos pa rnams ni ma-gtogs

de

bs"ad

tshig
so

de

\\

cihi

p^yir

fie

bar

zi

fan.

See P. Dy.,

v. mctta.

s.

vpasam

carltdndm.

bahi

Tib. inserts tarna (kha

iramana and
3

rjes

pa byams pahi

hdi

rjes

su
su

dog) between

lihga.

Tib. reads nixkatdyena mantud (rnog

med pahi terns kyit).


Tib. has fa-kaxaya-kdyc (rnog pa
dan bcas .pahi . lu . la).
4
Tib. inserts either soka or vpaldjfo

pa

Read Aryanam

na

ze

?;]ni

ni

PrSkritic for cumin

hphags pa rnams kyi


rgyal mtshan yin- pahi phyir ie\
*
skyo zih
hdod chags dah bral bar spyod
pa rnams kyis gos hdi dag
[265

mtliun

nixkaxdyena.

\\

dvada^^eme Ka^yapa aryanam

Read

srun

yon tan gyi clios la nan tan


byed pahi dge sbyon ni dge
do Hod
sbyoh zes has

4
arytlnam dhvajas tarn 6rnusva

1
Read pratipadya, and note the cnrious
position of the anusvara in dharmam.
2
was omitted, and is supplied above
the aksara dha.

dge

byaho Hod
kha dog
gi

bs"ad

kasayam anujiiatam x yah

ti

bar

sruh dge sbyoh gis ni riiog pa

te-

dhetoh niskasayasya Kas*yapa

span

(kyo) before viraga.

MISCELLANEOUS FRAGMENTS

:U8

Tibetan.

Sanskrit.

(katam)e (dv)a(da-)l
tn-

paho iv Hod srun de la


hphags pa rnams kyi rgyal
mtshan gah ze na Hod srun
iiis
bcu
po hdi dag ni hphagsrnams
pa
kyi rgyal mtshan te
5

zugs

Reverse.
I

paaryanarii dhvajam

aryanarh

7
x

dhvajah

pamadhir
2

prajiia

aryanarh dhvajah 3 vimuktir


aryanarh dhvajah 4 vimukti-

jnana-davsanam aryanar/i dhva


5 8i,ty-avatara

jah

dhvajah 6

bcu

gfiis

srun

tshul

gari

ze

na

6
i

Hod

khrims

hphags pa
rnams kyi rgyal mtshan dan
tin he hdzin hphags pa rnams
rab
kyi rgyal mtshan dan
hphags pa rnams
kyi
rgyal
mtshan dan rnam par grol ba
hphags pa rnams kyi rgyal
mtshan dan rnam par grol bahi
i

s"es

mthoh

ba hphags pa
rnams kyi rgyal mtshan dan
bden pa la hjug pa hphags pa
rnams kyi rgyal mtshan dan
ses

ye

2 pratitya

samutpad anubuddhy-

Neuter, to suit fapcu; otherwise


masculine as neut., dhvaja is exceedingly
;

see M. Williams s Skr. Dy.


The
;
curve, or prono comma, placed over the
aksara
does duty for both the numeral
rare

one and the si^n of virama.

rten

hbrel

cih

bar

hbyun ba

5
Tib. has upaGawdnnkulo maitrdnvyukto (ne bar zi lahi rjeg su mfhun
pa byams pahi rjes su zugs). It has
ke drydndmdfivajd*, and omits tan *rnu.<tva.
6
Tib. has
what twelve? Morality,
(Slta in place of tapah), Kasyapa, is a

banner of the Aryas.


7

Tib. here differs considerably,


giving

as successive dhvajas, rten

hbyun

cin

hbrel -bar-

la

hjug pa (pratityasamutpdfldvaIzi (catvdri


tdra), biam glan
dhydndni),
Ishad

gzvgs

med pa bzi (catvdri apramdndni ?),


med pahi tgoma -par hjug pa I/Si
.

(catvdro

rupalhavandvatdrdh ?), skyon


la hjug pa (adosdvatdra
?), zag

med -pa
pa zad pa
.

(dsravaksaya).

RATNARA&I SUTRA

119
Tibetan.

Sanskrit.

anata

aryanam

dhvajah
brahma-vihara arya

catbaro

nam

dhvajah

catbari

dhyanani aryanam dhvajah 9

la

pa hphags pa rnams
mtshan dan bsam

hjug

kyi

rgyal

gtan bzi; hphngs P a rriams kyi


rgyal mtshan dan tshad med
i

pa rnams
rgyal mtshan dan

caiasra arupya-|j*awd-

pa bzi

hpiiags

kyi

niyam

dhvajah 10
avakkrantir aryanam

aryanam

pattaya
-

dhvajah

ime

12

Kafiyapa

dvadas*arya

yo

KfiSyapa

dhvajal? tatra
bhi&swr ebhir

dharraair a

med

sgoms par
hphags pa rnams
kyi rgyal mtshan dan skyon
med pa la hjug pa hphags
pa rnams kyi rgyal mtshan
dan zag pa zad pa hphags
pa rnams kyi rgyal mtshan
te Hod srun bcu giiis po hdi
dag ni hphags pa rnams kyi

zugs

pahi

pa bzi

hjug

vastram kaye dharayati tarn

aham

vitatha

pannam

iti

dharma - prati -

vadami

dharma-viharinara

uddaro,
iti

10 -

vadami

iti

vadami

nirvana-pak^a-vi^ak^a-s

thi tarn

8amskara 10 -pakf? anukulam iti vadami mara-

iti

Bead

vadami

ndtk,

bar

hgal
9

zes

hdas

pa

las

bsad

do

mthun
8

pa

zes

gSegs

pahi

gnas
bzin

de

bstan

8.

which had been omitted, is


added above the line, and the place of
insertion indicated by three dots.
10
Probably read tanudra with the
Tibetan, which has hkhor ba.
9

la

la

bs"ad

do
5 Sasana-du-sthitam

Hod[266 a]
rgyal mtshan
gah
hdi dag dan Idan par
dur
rigs
gos
pahi
hphags
ni
de
ba
hchan
dag
smrig
nor bahi chos la zugs paho
do n chos dan
has
es

srun

4 gatah aryanam dhvajam kasaya-

no

mtshan

rgyal

pahi

rin
10

du gnas pa

mya

nan

phyogs

kyi

pahi

Tib. hzsyatra

bs"ad

phyogs

la

KdSyapaya

las

mi
gnas

ebhir dkva-

jair (sic) upeta dryakulavattrakdtdyani


dharayati.
Tib. gives dharma-virodha-tthitam (?)
for uddaradharmavihdrinam.
10

Tib. has buddha-*d*ana-dAra-tthit,am

for tathdgata-id9ana.d* tthitam.

MISCELLANEOUS FKAGMENTS

120

Sanskrit.

Tibetan.

bac/I6a "-grastam

iti

vadaH

ia-d

dan
do n na

P^yg s

">

bsad
bas
11

zes

pa

Read

tadifa.

zin

pa

hkhor

bahi
zes

pa

mthil

rgyal gyi
zes bsad do

Tib. replaces
varliya)

do

mthun

mara-bofllfa

by mdnakaratala

"

= mcra-

(?).

TRANSLATION.
falls into infatuation.
These, O Kasyapa, are the eight
[Obverse.]
hindrances 12 to observing the principles of a Sramana: they must be abandoned
Nor do I, O Kasyapa, speak as setting up
by one who has abaodoned the world.

Sramana. By his practising the principles of virtue, O Kasyapa,


do I judge any one to be a Sramana. A Sramana, O Kasyapa, who wears the
For what reason ?
yellow robe on bis body, must be free from (moral) stain.
To the stainless, O Kasyapa, the yellow robe has been allowed.
Whoever,
O Kasyapa, (boing soiled) with stains, wears the yellow robe on his body, save
a

mark

of a

with a steady rosolve (to keep his duties), all such, I say, are burned by those robes.
For what reason ? For the Elect, O Kasyapa, it is their banner 13
they are the
garments of those that practise renunciation (symbolizing) that they are disposed to
are devoted to
friendliness.
calmness, that the)
Now, O Kasyapa, listen
;

to

what

are the banners of the Elect.

What

Elect.

concentration

twelve
14

is

Twelve,

Kasyapa, are these banners of the

(1) Asceticism is a banner of the Elect ; (2) self[Reverse.]


a banner of the Elect;
(3) wisdom is a banner of the Elect;
?

emancipation is a banner of the Elect


(5) knowledge of and insight into
emancipation in a banner of the Elect (6) incarnation of truth is a banner of the
Elect (7) firm. 18 recollection of the chain of causation le is a
flag of the Elect ;
(4)

(8)

the four perfect states

12

p. 90,

1.

13
iii,

Mv.,

I,
15
"

are a banner of the Elect

(9)

the four (kinds of) mystic

Five dmrana, or hindrances, are mentioned in Dvy., p. 378, 1. 4, and in


S.S.,
C and note 2.
twofold division is mentioned in Dh.S., No. 115.
For the metaphorical use of dAvaja, banner, see S.S., p. 134, 1. 6, and Mst., vol.

p. 65,
14

1T

1.

On

4.
this,

36, 2

and the three following items, see Dh.S., No. 23

also

Mvy., No.

62, transl. pp. 182-3).


The word anatd is obscure; perhaps a false reading for avatdra.
See Dh.S., No. 42.
See P.Dy., p. 95 a, also
70 a.
(j).

"

p.

4,

RATNARASl SUTRA
meditation
19

18

are a banner of the Elect

are a banner of the Elect;

20

121

(10) the attainments of the four incorporeal

21

ia
upon a course of asceticism
Kasyapa, are the twelve banners of the Elect.
Now, O Kasyapa, that monk who, not observing- his principles, wears on his body
the yellow robe which is the banner of the Elect, him I declare to be devoted to false

states

a banner of the Elect.

These,

(12) entrance

22
principles ; him I declare to be practising heretical
principles ; him I declare
to be badly observing the commandments of the Tathugata; 23 him I declare to

be taking a stand with the partisans opposed to the party of Nirvana ; him I declare
him I declare to be seized
to be well-disposed towards the partisans of Samsara
;

by the hook of the Evil One

9.

AN UNIDENTIFIED FRAGMENT

Hoernle MS., No. 143


This

an incomplete

a,

SB.

2.

(Plate

XX, No.

measuring 270x120 mm.

3,

Obverse.)
7

10fx4T 5 inches),
being short, to judge by its similarity to No. 6 (ante, p. 103), by about one-third on
In the left half, about 88 mm. (3f inches) from the left edge, there is
the right side.
is

mm.

folio,

(or

in diameter) and hole for the string.


There
consequently the folio-number 106, on the left edge of
The writing,
the obverse side, trenches on the space of the fifth line of writing.
nine lines on either page, in Upright Gupta characters, is clear, though not elegant,

the usual circle (27

or

are practically no margins

l^g inches

very similar to that of fragment No. 143

SA. 10 (No.

a,

6, p. 103),

apparently by the

same hand.

The text, written in a curiously debased dialect, is astrological. It names


a Rishi Kharusta, with reference to whom we may take note of the researches of
Professor Sylvain
vol. iv, pp.

Levi in the Bulletin de ffccole Franfaixe d Extreme


As will be seen, the mixed dialect
p. 565.

543-79, especially

Orient,
is

here

18

See Dh.S., No. 72.


In the four brahmalokas, P.Dy., p. 58 a. See Dh.S., No. 82.
The eleventh banner is missing in the text; compare the Tibetan version.
21
Cf. S.S., p. 270, 1. 4
also p. 374.
22
The text has nddara, an otherwise unknown word. The context requires
with
a
bad
such
a word
as heretical
sense,
Perhaps derived from uddara oravadara
from Vuddf or avadf, split ; cf. Prakrit dara for Skr. dara. There is also trdara,
19

20

rfiksasa.
28

The

text has du-*thilam t which

error for d&ra-ttMtam,


footnote 10.

far

may

removed from

but it might be a clerical


;
suggested by the Tibetan; see

be correct

which

is

MISCELLANEOUS FRAGMENTS

122

very corrupt, and in some places the meaning is obscure.


fragment r in replaced by the Khotanese n\

Also note that throughout

this

[The greater part of the text

is

metrical

there are considerable parts of the

Dandnka stanzas numbered 85-95. Up to the present the Dandaka metro also
has been traced only in Jain literature, and in a few
called Skandhako or Vestaka
There are many varieties
texts of the Northern Buddhists and of the Briihmans.
either the lines may be of separate and varying length, or there
be stanzas containing tetrads of lines of some particular type. The varieties of
the first kind huve been discovered in the Jaina canon by Professor Jacobi (see

of the metre

may

Weber s
(or

rlanrfa]

I
\

wv./

II
II

pracuksuras ca

both by

are,

however,

&

karma

p
c

ra citra

ilia

There

mrgnsiri

sata varj

many

sravanam
|

jayatam

irregularities.

But

||

||

87V/ verse

88th verse

to discuss these here is scarcely

for a full insight into the metrical structure of our

extensive lacunas and by


text rends as follow

its

The

line consists of a series

In the stanzas of our


of feet, each foot having four morae.
line comprises four such feet, and their general scansion is

fragment each
WWl/W V wWW^^

possible

Any Dandaka

Inclischo Studien, pp. 389-441).

stick,

its

fragment

ungrammatical language.

is

prevented

L.]

Obverse.
1

Purvba-bha lrravati

Rsi-brrate gandharvba-devati Asvini trrl^i

ta-caritrrautai-iis tvarh

mulmr-

5 Ma/sa-kumarh||

prranavati sukha f&llsatarh yo tu dba caramana jayarhti


6
prraja
Atisata-yoga-viH
3 la tasya gfirbh-iidhanarfa iha prracura Citrra MrgaSiri ^rravanam 7
Nidlianarh Punarvbasi Svata oata(6A)i?d
2

ra(fr.s)itva

4 vivati-kalaha-ksuras ca karma-sata varjayatarn 8 Vipa-kara Kirttiya

Phalguni

A J*drfa

5 k^na-karmiini niaga krtva

drdham

sariijjakara

Purvba-phalguni iha

Purvba-iada-Bharfrrawa/t
6

yu guhya-raarga-vrrajana-sadhana Ardrra-Dhani?tha-yota 90 Kurya


atrra sarvba-rudrra-karmajn*

7 atrra
drdha-parama-mitrra Asle-sa Ji^ta

bhave kurya

so(6A)f|

cam 91

Uttara-bhadrra(varf)i

AN UNIDENTIFIED FRAGMENT

123

8 tva-hiti yatha-karmarh jilatva vivitaa ca vidu 92 Yama-devati


caturdif3a vrraje

puna

yatha purvba-kr(7/at)p

trrlrhti
9 hitena
kry*lyarii yatba-nirdista purvba sura-maniija-rsayarii

rdtrrau masa purna sama di||va*a


Reverse.
1

cchaya parivartati ea iha AsVini ratrri ?iyati


tu duksina-d/sa a|f

Anuradba Suryam a(^rra)

2 trra sura-risi pr6tsabita tvarh ca eta masa, ksitrra raksa. nrna blmjaga
7/aksa 94 Bhracika ditxxr

3 gi stbapita

hauiattaya samanugrraha-cai I desi

4 nukula 95

Atlia Kliarugtam

7/ati

][

stbapita karmi

desSi

sarvba prrariijall-krtva par.ja vijndpa-

risi

aha|

5 trra-hora-rasi-sthana-krrama-parivarta-cari dr^ta-^rnifa-vijuata evarh ca

()^

etarhi

6 pti naksatrra-grraba-cari tusti anumodata ut^abo n^alti atba tavarh


c^otva sarvbag
7

jali-prranamya

evam

iibus

bbo sarvba-deva-giiru sa-sur-asure

tvarii

jagati 8rr? ?to asadrsa-v/(c/ia)

Jw

8 tva-hit-alrsi sarvba-^rya sampanno sarvba-guna-paraga sarvba-tr-adbva


samata-yukto si na ca ka^saV
9 jfiana eva-rupa ratrri

divasa-ksana-naksatrra-grraba-masarddba-masa

prrajnapayitu yatha-s tvariig

NOTES.

Obverse. Line 1. Bhadrravafi


bhadrapada, as devati for devoid, and in 1. 2
ausata for autadha.
Muhurta for muhurta long vowels are mostly shortened in our
fragment; so 1. 2 raktiiva, 11. 6, 7 kurya, 1. Syatfia &c., and e becomes * as in 1. 7
Matta matsya, 12th sign of zodiac kumdm = kwndfl (? kanya), 6th sign.
Jisfa, &c.
Verse number 5 for 85 the decade figure for 80 is omitted down to 1. 6, where we
;

have 90.
Line

2.

Au*a1a-yoga

Line
fvdfa

3.

Rak*itva for

= autadha-yoga.

tvd

so in

Cilrra, mrgaiiri, Sravaiiam

punarrasu,

tvdfi.

1.

8, jndlva, rev.

citrd,

1.

krtva.

mrgahrd, Sravand

Dba

as dvau,

go also pvnarvbaii,

MISCELLANEOUS FEAGMENTS

124

vivdda ; Kirttiya
Krttikd.
Read vipat-kara.
tikxna-karmdni and tampat-kara ;
was omitted originally, and
afterwards inserted above ka, though wrongly in the. form of
mdrgam (?) ;
Maga

Line
Line

4.

5.

-dfi

rf

R<-ad

aa

aMdha.
Line 6. Murga

hanitfha

&rdrd*<l

Line
Lino
as in

7. //* /a

mdrga, note the position of r, see footnote 8, p. 90


yotram or yoktratii, at end of compound ;
rya

==

ardrra

sr

.yofo

**jye*{ld

Maarravati as in

8.

Road Mf4M*4ftf (?),

9.

K^yaiyam

1,

kurydt.

1,

Vivitfa ca vidu

vividhafca vifawj

(?)

yamafovati

1,

1.

Line
^

r/y

zyow

= trimSydth ralra(?);

(?); ^rrlw^t ra^ratt

rjfl^^ SB

Line

Reverse.

1.

asvinl

ilia

Cchdyd parivartiaii

rdtrim

nayati anurddhd

turyam.

Line

tradfiva

Apparently read dan-mdsa ksctra rdksasa nara Ihvjaga yakta\ and


No. 5, rev. 1. & t 9ura-nara-bhujaga (p. 102). BhrScika = vrScika.

2.

compare the
Line 3.
Line 4.
Line 5.
Line 6.
Line 7.
Line 8.

clause in

haurattiya

hord-traya

Lead anukula

(?)

</m

rfe/i

rf<?e

</e*^.

kharuxtam rsim sarvvd prdnjallkrtya parsad vijndpayati.

k*etra-hord-rd$i, &c.

anttmodanam uidha na Hi

(?)

tdvam

tdvat.

Read pranjall Srritfo = Srestho vrWda = vidvdn (?).


Read saUra-hit-aitl sarvva-Sriyd tampanno; sarvva-lry-adhta.
f
compare rapnya in No. 5, rev. 1. 5, p. 102.
;

TRANSLATION.

With

Obverse.

[Line

2,

Verse 87.]

are (the lunar

A formula of medical

herbs

in this respect effective

ai

terisms) Citra, Mrigasira, Sravana, [Verse 88], Nidhana, Punarvasu,


of those who abandon disputes, quarrels, knives (?) and
Svati, Satabhi&a
.
rites.
[Verse 89] Causers of misfortune are (the lunar asterisms) Krittika,
made a firm path. Causers
Phalguni, Asiidha,
[1. 5] rough works, having
of success in this respect are (the lunar asterisms)
Purva-phalgunl, Purva-asadha,
Verse 90]
Porva-bhadrapada
arrangers to go on a secret path are
[1. 6,
.

(the lunar asterisms)

do here

[Verse 91] One may


here firm, foremost friends are (the lunar asterisms)
[Verse 92] If (the lunar asterism) Uttara-bhadrapada be here
do
for the benefit of living beings, according to
[1. 8]

Ardra and Dhanistha in combination.

all fierce rites,

Aslesa and Jyestha.


the third (?), let him

circumstance}, having known, and various wise men.


[Verse 93] The fourteenth
he should proceed to act as in the former
day, again, has Yama for its deity
case
:

The

translation.

text

ia

in

too bad condition to

adroit of a complete or satisfactory

AN UNIDENTIFIED FRAGMENT

125

Reverse.

[Line 1, Verse 94.] The shadow turns round, and here (the asterism) Asvinl
leads the night, but (the asterism) Anuradha the sun towards the southern
quarter
2] by Suras (and) Rishis thou art encouraged, and in this month
[1.
(and) field by Rakshasas, men, serpents (and) Yakshas,
[Verse 95.] (The asteriam)
Vri&sika (or scorpion)
[Line 4,] Now the Riehi Kharusta
stood with folded hands, and

the (astrological)

iftid

[1,

addressed the whole con^ro|jftijon, which


you have seen, heard (and) nndewiood

B]

hours, signs, positions, progrcn*08, (and) revolutions ; an I


and planets are you satisfied and

fields,

likewise

[1.6] the motions of asterisms

content, or not

Now

folded hands, spoke thus

then,

all

(the congregation),

thou art the preceptor of

[1.

all

the world of Suras and Asuras, unlike any other,


living beings, possessed of all eminences, pastmaster in

7]

bowing

(to

him) with

the Devas, the best sage in


a well-wisher of all
[1. 8]

all virtues,

endowed with an

equal range (of knowledge) of the three periods of time (past, present, and future),
nor has any other (person) [1. 9] such knowledge as thou, to give instruction with

regard to nights, days, moments, asterisms, planets, half-months, months

6URA&GAMA-SAMADIII SUTRA

10.

Hoernle MS., No. 144, SB. 87.

(Plate

XX, No.

4, Reverse.)

a part, between one-half and two-thirds of a folio, imperfect on the left,


and therefore lacking a number. But for one small gap near the right lower corner,

This

is

the existing part, measuring 258 x 121 mm. (or 10


writing, eight lines on either side, in Upright
formal, black,

and

clear

little

rubbed at the

x 4f inches), is undamaged.
Gupta characters, is fine,

left

The
bold,

lower corner of the obverse and

but the reverse lines 6-8, with con


corresponding upper corner of the reverse
tinuation 8 a, are in a different, smaller, thinner, distinctly cursive hand, and
probably by another scribe (footnote 13, p. 127), and contain a different text.
;

The

text

is

the conclusion

of a

Suramgama-samadhi Satra, followed by

a DhSram, or charm (in the cursive hand).


Tibetan version, with, however, an
amplified ending, may be seen in the Bkah-hgyur, Mdo. vol. ^ (ix), foil. 407i-510a
of the India Office edition.

It was translated into Chinese in A.D.

384-417

(Nanjio,

3
The reputed inventor of the Kharoshthi script, whose
is related in the
etpry
Sttryagarbha Satra see Professor S. Le"vi s article referred to in the introductory
remarks.
;

MISCELLANEOUS FRAGMENTS

126

For some passages, cited in the Siksasamuccaya, see the Index I to


col. 98).
For convenience in following the drift
the edition by the late Professor Bendall.
of the passage n conjwtural Sanskrit rendering of the corresponding portion of the
Tibetan text is appended in parallel columns.

No. 399,

The

existing Sanskrit text reads as follows

Obverse.
1

va kuladuhituna
fjkulaputrena
~

va imaaya $uramg0aroo*yaf| samadhau

llklii-

ho puimr Drdhamate bodh-arthikah kulaputro va kuladuhita


va kalpa-sata-sal
na sarhtrasen na
3 j|uraiiigarae samadhau saha aravanena na oliyen
samtrasam apadye4 J!(j>rafa)puh niryanaih 2 vadami sarvba-jnatayam kah punar upayo
2 |?/as ca

yah grmva uddi^et pra5

6rutv#anutrasitu 2 -kamena pratyaksa-jnanam gantu-

g^ata-cintikatarii
kauiena, * ilia sa-

6 gapliksi])itu-karaena

sandha-vacanam

anugantu-kamena pratyaksa-

jiiana-darSa7

ho

firotavyah (t)iasmiih
nirdiSamane aprame-

gx(c?/i)ih

8 |?/a?!i/a(7;az7;art)ka-5/iMmau

puna4

Bamadhau

6uramgame

ca ye^aih

pratithitani apramanatarani

Reverse.
1

|yarii

Hura%ama-samadliih pratilabdhah astavimSatmara

ca sahas-

ranara
2

gx&xxtom

sadvlma<inam

c#6pdsak-6pasika-sahasranam

dharma-

caksur vi^ucldhah sa1

Prakril/ic forais for dukitrd, avaliyet, imasmin.


Read i.iryancm, nnd 1. 5, dnuttrarilu ; see footnote 17, p. 99.

8
4

For aparikxipiiu-kdmena

Saddharma-pundarika
8

p.

127,
6
7

through desire not to leave*

Sandhd-vacanam, enigmatic speech


(in

Ai-aivartiifa-bkumi,
11.

19, &c.

Apramanatardni

Rad

see

Prof.

Kern

see the Tibetan.


translation of the

SUE., vol. xxi), p. 59, footnote 3.


cf. Karuna-pundarika, ed. Buddhist Text Society of India,
very countless

cifdvitkf, tadviinf.

see the Tibetan tin

tu

tthad

med.

6URAMGAMA-SAMADHI SUTRA
yo Mwsit x

idarn avocad

127
9

Bhagavan attaraana

kumaraka-

Manyus"rih

bhuto dr-

(m)s

te ca sarvbe

mahas ravakah sa-deva-gandliarvba-manus-asuras

ca loko bhagavad-bha10

[i/i]iruiii

6ubham

bodbi-tray-avahani x

^urarhgama-mahasutrarh

12

llkliitam

"

mayat v
13
(ta)mah
saptanarh samyak-sambuddhanam sa-sravakanarh
u
namaskrtva imarii
bodhy-artbam

nesarii

14

vidya

(f/7j)i-gandhari-malini

dvltiyaka

trltl-

prayojagacchahi ekahika n^asti te iha vasam gacchalii

15

stddhyaiiitu marhtra-pada taratu vidya taiii Braliin^anumannyatu


svaha ^ ime(/i)ip padehi na||cfc-tire sthitva vaila-sa-

la-nada[m] ag/tarnya

The Tibetan

prdptajj^vya, e?a siddhi

version runs as follows

Tibetan Version.
\

bio

gros

brtari

pa

de

Ita

"

Sanskrit conjectural rendering. 18

[Evaih

bas na

sati

para jatau

Drdhanmte
va

guna

iha-jatau

parigralia

kamena]
8

10

Read Wfit.
Note the curious

>

s])elling

Manyuvrlh

for

ManjuSnh.

Plainly part of a versified colophon, in sloka metre

xxxxw gambhlram Subham


xuraMgama-ma/idtulra>//.
11

lodAi-tray-avaAam\
lodhy-artham likhitani mayd

II

ls
Read bodhy-artham.
Read mayd.
The lines 6-8a plainly contain a mantra added,

13
in cursive letters and mixed
The characteristically dili erent tracing of the sub
Sanskrit, after the colophon.
scribed r seems to point to a different writer. In the appendix we have the ordinary
Indian r, while in the sutra it looks suspiciously like the Khotanese rr.
14
Read te*dm ; vidydin prayojaydtni.
18

16

18

Read dcitlyaka, trtyaka.


Read anumanyatu.
The parts missing from the

feasible the original Sanskrit

is

inconsistent with Buddhist Sanskrit,

the sense.

"

See footnote 35,

p.

132.

leaf are enclosed in square brackets.


Where
In respect of sandhi, &c., no strict rule,
followed.
is

followed, the object being merely to indicate

MISCELLANEOUS FRAGMENTS

128

Sanskrit conjectural rendering.

Tibetan Version.
1.

[Obv.

ham
ham

bu

kyi

1] rigs

kyi bu mo tshe hdi


rabs
1she
gzan la yon
yohs su hd/:in par hdod
i

igs

hdzin

dan

h*ro

bar

dpah

hdi

dan

jyaho

yah
kyi

pa

gros

brtan

pa

ham

bu

mo byah

bu

bskal

pas
stoh

par

kyi

rigs
.

brtson

2] bio

[1.

yatnah

nod
bya ba

la

pa

vacayitvji

nirdifiya

luh

ton

klia

bsad

likhi[tva

udgrhya pathitva
karyah i]

ba

bri

ger

dan

]>a

dan

samadhau

tan

pas
tin
he

bahi

yi

bklag- pa

[Obv. 1. 1] kulaputrena va kuladuhituna va imasya s*uramgamasya

du
drug

phyiu

bas

pa

spyod

va kalpa-^ata-sa[hasre
sat-paramitas caritva imasmiii]
kuladuhita

phrag

tu

rol

plia

rigs

hdod

chub

brgya

pa

ca ho 19 punar Dhrdha[1. 2] ya^


mate bodh-arthikah kulaputro va

gah

gig*
[1.

tin

hdzin

tu

thag

rni

skrag

bar

dpah

3]

he

samadhau saha
[]. 3] sTiramgame
sravanena na oliyen na samtrasen

bahi

hgro

hdi

thos

ma

sems ma zum la mi
c hah dhah
bar mi

hgyur 2ih

na saiiitrasam apadye[d adhimuucet


sa ksi-]

mos

pas

byed

ua

de ni
[1.

med
pahi

4] ches

myur du

bla

na

4] prataraih

niryaty

anut>l

pa yaii dog par hdzogs


byah chub tu hes par

hbyuh bar hgyur na gah gis


thos nas luh hbog* paham gzan
la hchad
par hgyur ba Ita
ci

20
[1.

tarayam samyak-sambodhayam
kim punar 22 yah ^rutva uddiSet
a3
pa [rebhyo va nirdiaet Tatha-]

-smoside-bzin

19
21

ho not in the Tibetan.


Sfcr.

80
22

tarvajnatdydm.

Skr. nirydnani vaddmi.


Skr. kah punar updyo.

SURAMGAMA-SAMADHI SUTRA
Tibetan Version.

mi

khyab

Sanskrit conjectural
rendering.

bsam gyis
thob nas
mi

[1. 5] gata-cintikatam lalxlhv* *


anuttrasitu-kamena 25 idam 26 [s urain-

pahi

5] giSegs

[I.

pa

par hdod pas dpah bar


bahi tin he hdzin dkon

hjigs

hgro

ma

tlios

nas

mi
6]

[1.

mnan

hdi

mohog

hdod pa dan

bar

spoh

byaho
rnams tlios

par

clios

pahi

garaa-samadhi-ratnam Srotavyam
alruta-dharman srutva na]
11

[1.

Idem

po nag rtogs par hdod


dan ye ses mnon sum du

pa

dhi

7]

dpah

byaho

par

bahi

502 a

hdi

do

la

gah dag
gyur pa

6in

tu

ba

tshad

gcig

tshad

24

M
28
28

30

bzod
ni

med

gis

par

pa

de

med

pa
bas

do

thogs

gyur to

bodhayaii) samvjstani

[1.

de

ni

tshad

tu

sin

par

ii

gnas

7]

apramefyani asamkhyeyani sattvany anuttarayilm samyak-sarh-

bla na med pa yah dag par


hdzogs pahi byah chub la yah
dag par zugs so
[1. 8] gah
byah chub sems

dpahi sa
bas kyah

adhimoktavyam i] imasmifi
6uramgama-samadhau nirdis"yamane
[1.

he

tin

abhisan6] ksipitu-kamena
-vacanam
anugantu-karnena

pratyaksa-jfiana darsa[na-kamena
imasmifi surariigatna-samadhau

hgro
bsad pahi tshe sems
grans med tshad med pa

hdzin

can

mos

bar

-7

gyur pa rtogs pa hdod pas


dpah asbar hgro bahi tin he
hdzh hdi la
[1.

129

8] yani hodhisattva

30

-bhumau

apramanatarani

pratistbit&ni

yesam

thob

manatarani eka-jati-dhrtani punar

[ksantir labdha tani ca apra


i

kyah

apramanam a6itinam

ekye

sahasranam

bodhisattva-

pahah
u

Skr. irutvd.
Skr. inserts pratyaha-jndnam oantv&dmena.

Skr. ika.
Skr. inserts ho punar.
Skr. avaivarttika.

ca

med

37

89
,

Skr. tandhd.
Skr. much briefer here.

MISCELLANEOUS FRAGMENTS

130

Sanskrit conjectural rendering.

Tibeton Version.

byah chub sems


khri brgyad ston gis ni

[Rev.

dpah
dpah

1.

[Rev. 1. 1] i]yam 6uramganiasamadhih pratilabdhah 31 [sadasiti

1]

bar

bahi

hgro
thob

he

tin

jiva

do

stoh

khri

samyak
utpannam asta-

ranam

alabdh

virnuktih

a^ravatas

citta

sadasltmam]

dan

sloh

iii

len

anuttara

brgyad

med pa zag

pa

las

pa
[1.

lo

ni

l>o

dge

ma

sloii

dge

sahasrair

sambodhi-cittam
vimsatinam bhiksu-bhiksum-sahas-

n
hdzin hdi
srog chags
brgyad kbri drug ston gis ni
bla na med pa yah dag par
hdzogs pahi byan chub sems

bskyed

sems rnam
dge bsnen dan

hgrol

par

2]

ma
chos

la

ctios

ni

nam

ma dan bral ba
dag go lha khrag
khrig phrag sum cu rtsa drug
mi ion par rtogs
gis ni chos
med

ciri

rnam

dri

par

[dharme]

opasika sahasdharma-caksur

[nlraja-nirmala]-vi6uddham

rhul

mig

kyi

2] c*6pasak

[1.

ranam

bsfien

dge
brgyad khri drug ston

[deva-

sattririi&xd-adhika-niyutanam

abhisama-]

par
[1.

Idan

to

3] gyi.r

hdas

kyis

509

de

bcom

skad

32
idam avocat
yo bhusit
attamana
Bhagavan
[ayusman
kumarakaAnando]
Manjusrlh
[1.

ces

3]

bkah stsal nas tshe dan Idan


pa kun dgah bo dan hjam
dpal gzon nur gyur pa dan
byan chub sems dpah -bio grosbrtan pa dan byah chub sems
dpah byams pa dan de ma
chub sems
yin
pahi
byah
i

bhuto

Pr[dhamatir

bodhisattvo

Maitreyo bodhisattvas tad-anye ca


bodhisattva mahasa-]

dpah

31

From

82

Here the Tibetan

thig

j>oint

the Sanskrit is much divergent, and much briefer.


inserts a long passage, foil. 602a-509 A*.

SURAMGAMA-SAMADHI SUTRA
Tibetan Version.

sems

dpah chen
gzan dag dan nan thos
dan thams
po de dag
dan Idan pa hi hkhor de
lha dan mi dan lha ma
dan dri zas bcas pahi
4]

[1.

rten

yi

hdas

(51

mrion

rans

par

te

bcom

kyis gsuris
bstod do
>)

Sanskrit conjectural rendering.


ttvas te ca sarve maha[1. 4]

po
chen

6ravakas [tac ca Sarvavac cakram]


sa-deva-man u -asura-gand harva ca

cad

dan

131

lokoBhagavad-blia[9itamabhyanan33

dann

yin

iti]

hjig

Idan

pa

la

TRANSLATION. 34
This being so, Dridhauiati, [1. 1] a youth or maiden of good family, desiring in
this or another birth the acquisition of merit, should be
energetic in regard to thin
1

SQrnriigama meditation,writing it, reading it, receiving it, repenting it, expounding it.
[1. 2] Moreover, Dridhamati, a youth or maiden of good family who, aiming at absolute

knowledge, has during 100,000 kalpas practised the six pfiramitas [1. 3] and who,
to this Sfiramgama meditation, as soon as he has heard it, does not slacken,
nor apprehend, nor fall into apprehension, but devotes himself to it,
[1.
;

m regard

4] quickly

emerges into supreme perfect illumination. Again, whosoever, having heard it,
should teach it, or expound it to others one who desires, [1. 5] having attained to
the way of thinking of the Tathagata, to have no apprehension, should hear this
;

of a Sru-arhgama meditation
one who, having heard unheard-of dharmas, desires
not to abandon them, who desires to understand enigmatic speech, who desires to
realize manifest knowledge, should devote himself [1. 7] to this Suramgama meditation.

gem

This Snrarhgama meditation being expounded, countless, numberless beings have


established thcmselven in supreme perfect illumination
those who have risen
[1. 8]
:

who have obtained patience


those again who are detained only by a single life are countless.
won ;
80,000 Bodhisattvas [Reverse, 1. 1] this Suramgama meditation has

to the stage of Bodhisattva are likewise countless

are also countless

By

those

l>een

in 86,000 living creatures the thought of supreme perfect illumination has been
engendered ; to 28,000 monks and nuns has come, in consequence of not admitting
sinfulness,

[1.

2] liberation of

For these

mind

in 86,000 lay adherents, male

and female, the

words and the whole passage cf. the conclusion of the Karunupundarika, in the Catalogue of Buddhist Sanskrit MSS. of the Royal Asiatic
Society, p. 18, and R. Mitra s Nepalese Buddhist Literature, p. 290.
34
The translation follows the Tibetan Version.
3:1

last

K2

MISCELLANEOUS FRAGMENTS

132

from dust, free from defilement, pure ; to


eye for the Absolute has been made free
a myriad and thirty-six devas [1. 3] there has been right discernment.
This spake the Blessed One. With attentive mind the venerable Ananda, Mafijusrl
in his condition of youth, Dridhamati the Bodhisattva, Maitre^a the Bodhisattva,
and the other Bodhhattvas, great beings, and all those great Sravakas, the world
with its devas, men, asuras, gandharvas, welcomed the speech of the Blessed One.

which conveys the three


profound, auspicious, great Surarhgama Sutra,
me
for the sake of absolute knowledge.
has
been
by
copied
supreme knowledge,
having made obeisance to the seven perfectly Enlightened
This

fold

0]

[1.

... I apply ... [1. 7]


Gindhari, O Malinl, may (the fever) depart which comes every day;
may it have no lodgement here (i.e. in this body) may (the fever) depart which
comes every o;her day, or which comes every third day
may the
[1. 8]
words of the mantra be effective may the magic prevail may Brahma grant it.
With these words, standing on the brink of the river, listening to the
Svaha
Ones, together with their Sravakas, this magic formula

noise of the water in the cavern, this

11.

(i.e.

the desired) success

may

be attained. 35

SADDHARMA-PUNDARIKA SUTRA

Hoernle MS., No. 142, SB. 53.

(Plate

XX, No.

2,

Obverse.)

fragment of a folio which is mutilated on both sides. It measures


180 x 118 mm., or 7 T15 x 4| inches. The larger loss seems to be on the left-hand
The writing is in Upright Gupta
side; and with it the folio number is lost.
This

is

characters, and

No.

though not elegant, it is clear; it much resembles that of No. 9 (PI. XX,
rr seems not unfrequently to replace the ordinary ;.

3).

The Khotanese hard

The

text of the fragment

is

from the Saddharma-pundarlka Sutra, of which

it

comprises tho end of the 15th (obv. 11. 1, 2) and beginning of the 16th chapters
The complete text of the Sutra has been edited, from Nepalcsc Manu
(parivarta).
scripts,

by Professor

II.

Kern, in conjunction with Professor Bunyiu Nanjio, in the


An English translation of the Sntra, also by Professor

Bibliothcca Buddhica X.

Kern, has been published in the Sacred Books of the East, vol. xxi. There exist
On these, as well as on other points connected

several translation)) into Chinese.

with the text of the Sutra, Professor Kern


35

Introduction to his Translation, and

The :ext and translation of this clause is conjectural. The restoration of the
is fairly certain ; and the subsequent reading
phrase nadl-* lrt, on the river s bank
and interpretation of the phrase vailasalandda is suggested by it. The mantra would
seem to havo l)een pronounced in a rocky cave on a river s bank. The two aksaras,
which have been read nada, admit also the reading fdo ; but this reading, in com
bination with railcuala, yields no sense.
,

SADDHARMA-PUNDARIKA SUTRA
Professor Nanjio s Preface to the Edition
Catalogue, Nos. 134, 136, 138, 139.

The

text of our fragment

Bibliotheca Buddhica edition

is

may

be consulted.

See nlso the latter

given below in parallel columns with that of the


326,

1.
10-p. 329,
printed in smaller italic type and within brackets.

(p.

133

1.

4).

the missing portions being

Obverse.

Nepalese MSS.
22
dnrgatim

Hoernle MS.
1
durgati 22 Cari acari janiya
nitya-kalam vadami satbana

[nti

tatha tathl

\\

\jprapntn\i\i\

Cariih

\\

carim juaniya nitya-kalam vadami sattvana tatbil tath[dAam

katham nu bodhav iipanameyam kntha


Buddha-dharmdna bhaveyu liibhinah
\\

23
2 Jrike sutrre Tathagata-ayu-prra-

\\

Ity drya-Saddharma-punda-]

dharma

rike

paryaye Tatliagat

mana-nirde6a-parivartto narnah

dyu? pramana parivarto

paiicada&unajl

pancadasama[A \\Asmin

nama

khalu punas

Tathagat-ayuf-pramana-nirdesc^

gbhaslyamane apprrameyanarh
asamkhyeyanam satbanam arttharh abhu^i

khyeyanam
krto bbut\

jirameyanam asam
sattvanam artbah

nirdiSyamane

Maitreyam

\atha khalu Bhagavfin

bodhisattvam

mahasatt

vani\

fetad avocat\ imasmirh

kho puna

AjitaTatbagata-ayu-prraraananirdese (dha) |J

bodlnsatba
fvallka samamim
koti - nayuta-6atasahasrani an-

amantrayate

sma asmin

khalu

punar Ajita Tathiigat-ayu^-pramana - nirde^a - d\\&[rma-paryuye


nirdisyamane tfafaffi-Ganganadi-]
bodhisattva-kotl-

valuka-samanarh

anutpa-

nayuta-6atasahasranam

ttika -[dharma~k$antir utpannu

6 Hdhisatbanam

mahasatbanarh

dharam-pratilabha
1

See footnote 8 on
Read ydndm and

abhuslt v

e-

bhyak sahasra-gunena yefdth 60-]


dhisattvanarii mahasattvanam dha-

ram - pratilambho

bhutv

[anyc-

p. 90.
al/i&fit.

Note the apparent hard

rr in apprra

elsewhere, compared with the ordinary r in prati 1. 6.


3
For this varia lectio comp. B. B. edition, p. 437, footnote 1.
,

here and

MISCELLANEOUS FRAGMENTS

134

Nepalese MSS.

Hoernle MS.
lokadhal: u -parama!!

fdm ca

soA<wn

A:fl-]lokadhatu-para-

mdnu-[r/aA samunaih bodhisattvanain mahasattranam imam dharmaparyayam

srutvtasanf/a-pratibhanata-

prati-]

|pabha abhu^I aparesam ca lokadhatu-paramanu-raja-samanam


bodhisa^baH

lambho bhut x
-

stihasrika

rajab

anyesarii

]lokadhatu
kotl

raja-sama Ixxlhisatba mahasatba iclam dliarma-pa|

bhfit^

nayuta

dhdranyah

hasra-parivartaya

8 ||8rthasrika-lokadhatu-paramanu-

ca

\dvi-

paramanu-

samanarh bodhisattva[ndrft

tnahtisattvandih

lamlho

anye ca

satasa*

prati-

/ri-]

sahasrika -lokadluitu -param;inu-rajah-sama bodhisattva mahasattva

imam

dliarma

tivaivartya

yamasuh

pa[rydyowi

srutvt

dharmacakram pravartaanye ca madhyama-hka-

dhatu-paramdnu-rojah-sa-^}
4
|ma bodbisatba mahasatba vima-

la-nirbhasa-cakkrram prravartr
tayinsn anye ca cut?

ma

bodhisattva mahasattva [imam


dharma-paryayam irutvu} vimalanirbhasa - cakram pravartayam-

asuh

anye

ca

dhalu -paramdnu

eattva mahasattva

yayam
10 gti prrs,tibaddha abhii9it x anut<arayaiii

ya

ar ye

se-mmyak-saihbodhaeft catbara
ea||

kudraka-[/oA:arajal.i-sama bodhi

imam dharma-par-

srulv*a?ta-jd-]

ti-baddha abhuvann anuttarayam

samyak

sarhbodhau
-

\turdvlpaka
rajafy

tamd

lokadhatu

bodhisattvft

imam dharma-pary&ya^

anye

The

final

is

partially rubbed out.

mahasattva
irutv& catvr-

jati-]

ca-

paramdnu

Read tamyak-gaModhdyatii.

SADDHARMA-PUNDARIKA SUTRA

135

Reverse.

Nepalese MSS.

Hoernle MS.

pmtibaddha
taraya"

anut-

abhuslt v

samyak-sarhbodhayarh

pratibaddliii

abhuvann anuttaniyaiii
anye ca tri-

samyak-sariibodliau
Caturdvipa[A a

anye ca tri-catudbipi||

>

hkadhiitu

para
manu-rajah-samu bodhlsattva maha-

imam dharma-paryayam

sattva

^rutva

tri-jdti-pratibaddhu a-

ohuslt x anuttarayarii

sariibodhayarh

anye

samyakca

dbi-

bbuvann anuttarayarii samyak-sariibodhau


ane ca dvi-caturdvi\

catudbaipika-parama(?iw)j
samd bodhisattva mahdsattvd
dharma - parydyuih srutva

imaiii

dvi-jdti-

pratitxiddhd ablwvnnii]

|anuttarayam samyak-sariibodbayarh anye ca catudbipikaparam an u-raj a -sa H

anuttarayarii

anye

samyak eaihbodbau

c^f<a]-caturdvipaka-[/o/(:a-

rfAd/u-]paramanu-rajah-Ba[mdiorfAsattvd

mahCisattvd

imam

dhanna-

parydyain srutvtaika-jtiti-pratibaddhd

abhuvann anuttard-]

4 Hyarii

samyak sarhbodhayarh
-

ata-lokadhatu-paramanu
7
raebbis ca satbebhi (wm)l

sa-

yarn samyak -saihbodhau aata-[/rsdhasra - mahdsahasra -]lokadliatu\

paramanu[- nyaA-]samai6 ca
rfAi]sattvair

ms^hdsattvair

[bo-

imafa

dharma-parydyam srutvtdnuttardydrh
samyak-8ambodhau citt&ny utpddit&ni
\\

At/in
sa-"\

^raanantaro-nirdi^ta

vata

irae^a

ca

Bbaga-

bodhisatbanarh

manantara-nirdi^teBhagavat^ai^arii
mabasattva bodhisattvanarh

dbarm-d|
atha tovad evedpari vaiHSyatAd anta-

6 gwandarava-divyana

Read annttardyam.

mandarava-mahatnand&rav&Q&ih pu7

Read

bodhiatbehl,i.

MISCELLANEOUS FRAGMENTS

136

Hcernle MS.

Nepalese MSS.
8

mahavar^a abhiprravar^i te?u

^paniim

puspa-varsam abhipratesu ca lokadhatu-[*o/i-

vr^tarii
-

nayuta\

Buddha -

&dfa[sahasrcfu
kotl

nayuta

tani

yani

satasahasrany

ugatya ratna-vrksa-mule$u simhdsan-

.**
- sarvbani abhyava\ni6rtam
kiranti abhipi-rakiranti Bhagavantaii ca oaka

vistani

sarvani

tani

c^avakiranti

sm ^abl y a vak i ran ti sm ;abh prakiranti sma


Bhagavantam ca
i

Sakya-fwMwim Tathagatam arhantaih


samyak-sambttddham tarn ca Rhagavantam Prabhiltaralnaih Tathdgatain
arh intam samyak-sambuddtiam pari-

ninrtaih siihhdsan-6pa-]
9

j(rt)na-ni!janam abhyavakiranti

abhiprakiranti

tarii

ca sarvba-

vanta

vi^tam

avakiranti

sm^abhyava-

kiranti sni^abliiprakiranti sma \


tarn ca sarvavantam bodhisattva-

[yanam

tas

catasra/i

par$ado

vakl-

ranti smidbhyavakiranti smidbhiprakiranti

sma

divyani

ca

candan-

dyuru curnany antarik?at pravarfanti


amt\

ca

vai/wyflse

antarike

maha - dundubhayah prradur bhavinsu te


al
<3a

6paritac

c^antarik^o

vaihayasam

mahaduudubhayo ghattitah pmnedur \nianojna-madhura-gambhlranirgho?afy

divyani ca dusya-yuyma-

satasahturany"]

10 f|(vat)hflyase antarik^ato prrapat i nsu h ar-sl rddhahara-muk t i1

iara-ma,nlrat natti

text in
9

upari^tad antariksat prapatanti sma


har-ardhaliara-muktahara-ma\

niratna-[wtaAdra/nd]ni, &c.

Road MMiflurava-divya-putpancim ma/tdrarsam abhiprravarjilam.


11. 6-10 differs not
inconsiderably in places.
Read nifannaih.

The Nepalese

SADDHARMA-PUNDARlKA SUTRA

137

TRANSLATION. 10
Verse 23. Knowing the moving and not-moving (of living beings), I say
unceasingly in this way or thsit [ How then may I load (them) to tho knowledge of
the Absolute, how may they become recipients of the Buddha-doctrines ? ]

Thus ends the

fifteenth chapter in [the noble

Saddharma-pundarlka Satru],
of the Duration of Life of the Tathfigata
while this exposition of the duration of life of the Tathagata] was being

named the Exposition

[Now

spoken, innumerable, countless living beings profited by it. [Then the Blessed One]
Ajita, while this exposition
spoke thus [to the Bodhisattva Mahiisattva Maitreya:]
of the duration of life of the Tathagata was being given, hundred myriads of kotis of
Bodhisattvas, comparable to the sands [of sixty-eight Gahga rivers, have acquired the
11
peace of the existence] which involves no liability to rebirth.
(A thousand times more
than these] arc the Bodhisattvas Mahilsattvas who have obtained Dlmranl [and other
Bodhisattvas Mahasattvas, equal] to the [dust] atoms of a [one-thousand-]\vorld system,
;

[have by hearing this sermon of the Law] obtained [the condition of unhampered in
Bodhisattvas [Mahfisattvas], equal to the dust atoms of
telligence]. [1. 7] Again, other
a [t\vo-thousand-]world system, [have obtained the Dharani that makes hundred thou
sand myriads of kotis of revolutions. Again other] Bodhisattvas Mahasattvas, equal to
the dust atoms of a [three]-thousand-world system, [have by hearing] this sermon
Law [moved forward the wheel that never rolls back. Again other] Bodhi
sattvas Mahasattvas [equal to the dust atoms of a mean wc;-ld system have by

of the

hearing this sermon of the Law] moved forward the wheel of spotless radiance.
Again other [Bodlmattvas Mahasattvas, equal to the dust atoms of] a small [world
system, have by hearing this sermon of the Law], after being entangled [in eight
reached supreme perfect enlightenment.
Again other [Bodhisattvau
Mahasattvas, equal to the dust atoms of a four-continental world system, hove by

rebirths],

hearing this sermon of the Law,] [Reverse, 1. 1] after being entangled [in (only)
four rebirths,] reached supreme perfect enlightenment.
Again other [Bodhisattvas
Mahasattvas, equal to the dust atoms] of three four-continental [world systems, have
this sermon of the Law, after being entangled in (only) three rebirths,]

by heaving

Again other [Bodhisattvas Mahasattvas,


equal to the dust] atoms of two four-continental [world systems, have by hearing
this sermon of the Law, after being entangled in (only) two rebirths, reached]

reached supreme perfect enlightenment.

10

With a few alterations based on the fresh Sanskrit texts, the translation follows
Kern s translation in the Sacred Books of the East, vol. xxi, pp. 310 ff. Passages

Professor

outside the fragment are enclosed in square brackets.


11
Less accurately in 8BE., vol. xxi, pp. 254, 311

and

vol. xlix, Pt. II, pp. 40, 169.

MISCELLANEOUS FRAGMENTS

138

supreme perfect enlightenment. Again other [Bodhisattvas Mahasattvas,] equal to


the dust atoms oi [one four-continental [world system, have by hearing this sermon
|

of the Law, nfte

enlightenment.

being entangled in (only) one rebirth, reached supremo] perfect


And by Bodhisattvas [Mahftaattvas], equal to the [dust] atoms of

eight [tri-millenary, grand-millenary] world systems, [having heard this sermon


Law, the idea of supreme perfect enlightenment has been conceived. Now]

of the
[1.

[a

5] no sooner had the

well-founded

Blessed

One given

to those Bodhisattvas

undemanding] of the Law, [when

at

Mnhusattvas

once there rained

down

from the upper sky] a great rain of Mflndavaro celestial flowers; and in those
hundred [thousand myriad kotis of] world systems [as many hundred thousand
myriad kotis of Buddhas as had come and were] seated [on thrones at the foot of
all those they covered and overwhelmed.
Also the Blessed One, the
Sakya[muni, the Tathfigata, the Arhat, the Perfectly-enlightened One, yea and the
Blessed One, the Prabhutaratna, the Tathagata, the Arhat, the Perfectly-enlightened
One, who, having entered Nirvana,] was seated on his throne, they covered and

jewel trees],

overwhelmed.

Also

l,he

entire [host] of Bodhisattvas, [and the four classes of the


Also (a ruin) of celestial powder of sandal

uudience they covered and overwhelmed.

and ngallochum rained down,] and also above, in the upper sky, great drums became
audible, and that without being struck, [with a pleasant, sweet, deep resonance.
Also double pieces of celestial cloth, 12 by hundreds of
thousands,]
Necklace* half-necklaces, pearl necklaces excellent jewels,
sky.

fell

from the upper

13

Such pieces
Ditti/a (also dursa) is pimply a piece, or length, of (white cotton) cloth.
were used for va-. ious purposes as wrappers
(dress of laymen, opp. monks, JRAS., 1915,
xvii
of men,
xi. 122, note, as well ns of women,
of
p. Ill
;
Dvy. 614
corpse, SEE.,
xi. 92)
as spreads over chairs (8.S. 353 ), or floors, stairs, &c.
SBE., xx. 128,
(Cv.v, 21, 2
xii
note); us curtains for v/omen s apartments (S.8. 76
Yvgma refers to two length.", not
).
to two kinds of material (linen and
cotton), as apparently in Dr. Otto Franke s Pighanikaya,
note
bat
also
see
n.
n.
1
the alternation of linen and cotton
p. 247,
7,
ibid., pp. 227,
4, 228,
:

>1>E.,

applies only to t3e preparation of a corpse for cremation, ibid., pp. 233, 249.

NOTE

ADDITIONAL
(OCTOBER, 1915).
confirmation of the surmise, regarding the find-place being Kliaclalik,
expressed on p. 85, is afforded by two fragments in the Stein Collection, viz. one (Kha. i. 301 6,
Reg. No. 398) of another folio of the Suvarnaprabhasottama MS., of which folio 98 is edited
on p. 113 ; and the other (Kha. i. 304, Reg. No. 403) of another folio of the Ratnaraft MS.,
of which folio 5 is edited on p. 116.
See also the Additional Note on p. 84.
[R. H.]
ANOTHER

MISCELLANEOUS FRAGMENTS
EDITED BY H. LUDERK.
with in this section belong to two con
[THK manuscript fragments dealt
Sir G.
signments, marked by me Nos. 142 and 148. Both were transmitted by
Macartney, K.C.I.E., British Consul- General in Kashgur, to the Government of

who forwarded them to me


The fragments are stated by

May, 1903, and January, 1900, respectively.


Macartney to have been purchased by him
Khotan, who had himself bought them from treasure

India,

in

Sir G.

from Badrnddin, Aksakal of


but could give no information regarding their precise find-place. On the
whole it is probable that they belong to the proceeds from the diggings by treasure
R. H.]
seekers in the ruins of Khadalik, which are referred to on pp. 2 and 85.
seekers

1.

SADDHAIWA-PUNDAIIIKA

Hoernle MSS., No. 148, SA. 22-25.

(Plate

XVJII, No.

1,

Fol. 253, Obverse,)

A preliminary notice of this fragment was published in the Journal of the


Royal Asiatic Society for 1906, pp. 695 fT., by Dr. Hoernle, who from the mentioning
of the Bodhisattva PrajMkuta was enabled to identify the leaves as having belonged
to a manuscript of the Saddharma-pundarTka and containing portions from the end of
chapter xi and the middle of chapter xii of that work.
The fragment consists of four leaves of strong and ratner smooth dun-coloured
the
paper measuring about 567 x 180 mm. (or 22 x 7\ inches), and numbered on
left-hand margin of the obverse 253, 254, 259, 260, the hundreds, tens, and unit*
being placed one below the other as commonly done in Central-Asian manuscripts.

Each page contains seven lines. In order to make the lines quite straight and
equally distant from one another, the scribe has used an instrument like the modem
Indian ruler, the impressions still being clearly visible. On the left side a circle
measuring about 40 mm. (or 1") in diameter was drawn before the writing wan
commenced, and its centre was pierced with a large hole for the passage of the
The aksara?, (e. g.
string which was to hold the leaves of the manuscript together.
yd and 9yd, fol. 253, obv. 11. 1, 2,) measure 22-30 mm. (or 1-1|").

HO

MISCELLANEOUS FRAGMENTS
The

leaves nre perfect, although small holes, apparently due to the corrosive

action of the ink are found in

have been more or

this account

many
less

In the transcript all letters that on


are printed in italic type.
Gupta script of the calligraphic type.

places.

damaged

The characters belong to the Upright


The most striking feature of this alphabet is the variety of signs

for

medial

In

a.

oar fragment there are no less than four distinct forms.


There exists, however,
eren a fifth form in this species of script, though no example of it happens to
o;cur in our fragment; but an example is found in the third fragment described
below (p. 108), and may be seen in nd at the end of line 4 on PL XVIII, No. 3,
obv. 1. 4.
The most frequent form is an acute-angular rightward prolongation of
It is regularly used in kd, khd,
tie head-line of the miltrka (see e. g. fja 253 a T1 ).
T
or Ufid trd, tvd), dd (253 a vii or d//d,(lrd,
ffl (yryd), cd (25o rt ), itcchd, td (253 a
t

",

nd

civd),

2, or rtyd, ryii,

el

(xcd, svd),

No. 3

Ma

(PL XVIII, No. 3 a, 1. 7), rd (PL XVIII, No. 3 4,


Id (PL XVIII, No. 2, 1. 5), vd (PL XVIII, No. 3 a, 1. 1, or ryd),
added also to the sign for initial a to form initial d (PL XVIII,

253rt

(/,

isi

),

b<l/,d,

r!<d},

and

is

Once only the second form

is used in kd (260
and the fourth form
T
(260 a ), but in both cases the aksara stands at the end of the line, and
the regular sign would have protruded on the margin. The second form, a vertical

ia

1.

7).

I")

I vd

stroke resembling the modern Nagarl eign, occurs regularly in tncl (e.g. 253 T1 ),
nd dhd there being only one case where
shows the first form (259a Til ). The
thd sometimes shows the first form, but sometimes also a form which "might be called

<Utd

intermediate bet.veen the


i.

first

and second (253 a Ti ). The third form


miitrkft, and turning to the right.

curve, rising above the head of the

of

consists

It

used

is

or prd 254a T ), yd (PL XVIII, No. 3 a, 1. 8), *md, *yd (254 a ), td,
pd (254
sthd 254 a*, tyd, PL XVIII, No. 3 a, 1. 6,
XVIII, No. 3 a, 1. 7, or tfd 254
In the latter cases, there
.r), and lid bv.t never in jd (or jiid) and nd (or nyd).
I

in

A"

PI.

a",

always in use a fourth form, which is a strong exaggeration of the third form,
;ind which appears to have originated in Central Asia, though the germs of it are
:

.ilready

apparent in the Northern Indian script of the seventh century (see Biihler s
Ti *
iT xir
XT
viii xiT
nd, 27
(d, 21
nd, 26

Indian Palaeography, table IV, 14"- * u jd, 17 XTi


viii XT
od, 37
*). In tliis form the original curve

is

made

to rise, in

two

parallel lines,

So we have it always in jd (253 a ut , and


and PL XVIII, No. 3 a, 1. 5), and in nd (253 a ),
or nyd (PL XVIIE, No. 2, 1. 5), and optionally interchanging with the third form, in fpd
but with the third form 254 a i ), ?md
(253 a ), pd (254, l , or ptd, orprd), yd (253
but with third form 254 a ), or *td or sthd, or tmd, or syd
(254
yd, sd (254 A
Til
or *rd (254 a T), and ha (253 aTil ).
Sometimes,
(253 a but with third form 254
),
indeed, these two forms are found to alternate in the same letter in the same line, as
and in tthd (254 aTl twice with the third, and once with the fourth
e.g. in pa (254
)
nigh above the head of the matrka.

PL XVIII, No. 3

6,

1.

4),

orjnd (253 a

11

r,

ili

11

",

*"

a",

a"),

SADDHARMA-PUNDARIKA
a fact which shows

form)

them

mere

to be

141

an essentially identical form.

varieties of

Ti
in which the down-stroke
modification of the fourth form appears injiia (253
),
of the two parallels is~eo reduced as to form a mere hook at the top of the up-stroke.

Medial v is
similar variety of forms exists in the case of medial u and u.
generally expressed by a sort of wedge added at the foot of the matrka (see e. g. ju,
253 *). This form is found in cu,ju, fffl/m, nu (253 rt , or MUM), pu (253 T ), bu (PI.
1

XVIII, No. 2, 1. 4), mu (253


gn (PI. XVIII, No. 2, 1. 2, or

a"),

yu

tuu),

XVIII, No. 3
But in other

(PI.

hit.

ir

yi

b,

1.

8),

(253 a

lit

cases medial u

Ti

T
),

frn, *u (t*n),

denoted by a

is

Ti

i )and ru (259
In ku (253 a ), dit (254 a
the sign exactly
)
In gu (253 a n iif ) and su (253 a ii! ) the n is ex
resembles the modern Nagari sign.
pressed by an upward curve attached to the lower part or the middle of the second

curve or a hook.

vertical of the
ii

(259//

Ti
)

The same sign


tu (254aTil b

matrka.

and 260 a iT
for medial

is

{ -

and mostly in

added below to the foot of the

259

i ir

260

iT

in

letter in

dbhu

Main), but in tu (254

in taniprakaSayitum) the w-sign has the shape of the

"

modern Nagari sign

which are apparently nothing but the


The wedge-shaped form is doubled in pu (e.g. 253
mu (260 A iT ), *u (253 6 Ti ), and fiu (253 4 1H ), the two wedges being placed one before
the other and the first one being connected by an ascendant line with the foot of
a ir ) is the doubled M-sign used in ku with
the miitrka.
(2) The sign for u in ku (253
shortening of the second sign. (3) The sign used in sit is doubled to denote the long
For medial

we

find four different forms,

forms for medial u doubled.

(1)

"),

vowel in $u (253rt Tii ), and (4) the sign found in dbhu


lower sign in bhu (253 a ri ).

The ordinary form of medial

is

doubled with enlarging of the

takes the form of an erect acute angle, seen

111
(253 a ). Twice, however, it occurs in a modified form, in which the
be laid on one of its sides, viz. on the right side in ll (260 A )
to
angle appears
and on the left in bhi (253 Tii ). The former prone alternative seems to be restricted

e.

g. in

ti

to combination with

/,

while the latter does not seem to be subject to any par


p. 168.

All the three forms occur in the third fragment, see


1
T T
modified form of medial o is found in lo (e. g. 253 6 259

ticular restriction.

the right
part of the ordinary sign being attached to the upper end of the vertical bar of the
la and drawn out into a long downward straight line, exactly as in the fourth form
of the medial d. 1
,

"),

The rest of the medial vowels appears in one form only.


As regards consonantal signs, it will be observed that the wedge at the foot of
the second vertical of ga (e. g. 253 aY ) and /a (PI. XVIII, No. 3 a, 1. 1), and mostly
also the faint side-stroke of /a, disappear whenever another consonant is joined to
1

p. 178.

[Most of these vowel signs occur also in the Sanskrit Vajracchedika MS., see
H.]

MISCELLANEOUS FRAGMENTS

H2

those letters at the bottom


PI.

XVIII, No.

ils

side-stroke, a:id

m;

1.

lib,

gra (253

iy

Tii
,

254/>

),

Sri

Under the same condition the

1).

(253

iT
),

tci

(253

//,

fa also generally loses

such cases the sign for ta does not differ from that for
ir
tra (253 a v ), tva (253 a ); also fr (253d ).
Occasionally
thus in fa Ira (253 a ),
the side-stroke is optionally retained
in

see e.g. tta (253 a

in the case of tn.

see e.g.

),

with the side-stroke; but fa tra (254 a )


See also the introductory remarks to the second
Saddharma-pundarika fragment (infra, p. 162). If ka is combined with another
onsonant, or with the vowels it, u, or r, its lower portion is dropped altogether,
(254

pttni

a",

),

and jmfra (253 a

and yatra
without

(2534")

it.

tie ka again closely resembling the na ; see e. g. ha, ksl (PI. XVIII, No. 3 a,
iil
kn (253 Ti ), ku (253 a ri ), kr (253 T). In this case, however,
),
4), Icya (253
a confusion with na cnn rarely arise, as in ligatures with ka the subscript letter
1.

\\ generally attached to the left (e.g. km 253 a\ PI. XVIII, No. 2, 1. 4), not to the
Hi
nsa PI. XVIII, No. 2,
right side of the etter as in ligatures with na (e. g. nyd 253
1
also the forms for medial u and u, used in ku and ku, are quite different from those
4)
,

cccuiring in combination with na (comp. kit, 253


The superscript r is placed above the line

253

.g. rna
(

ia,yti,

tia,

na 253

a"\

rti

254a Tii
and

ra, ?a

la,

with nu 253 a

).

added to ka, na,

ta,

and bha

254 a
and upon the line if added
rya PL XVIII, No.
e.g. rma 253

rtya

Tl

if

(see

to

Ifui,

"),

/ta

(see

a"

2,

1.

1,

connexion, it may be noted that the peculiar sign which


indicates the special r of the Khotanese and Kuchcan languages of Eastern
1
Turkestan, and which in the sequel is transcribed by rr, occurs seven times in our
a"

lour folios.
:>54

In this

).

As a rule it is found in the subscript position, with k (e.g. in Sakrra


254a Til 260 vi vpasainkrraminsu 2604 ), gli (in slghrra 254 fr- Ti Tii ),

a Ti , cakrra

occurs also in the superscript position with I, in durrlabham (254 a T ). 3


[ts shape
may be seen in PI. XVIII, No. 2, 1. 5 prra, and 1. 6 srre. See also the introluctory remarks to the second Saddharma-pundarlka fragment (infra, p. 163).
nit

once

The
yi

253

),

it

subscript v

259

1
a"

is

260c-,

sometimes written
v - vt
;

trulba

259

It

1
A"

thus with

with A in

tllii

in satba

253

253 a T (but

satva

Ti
.

/ (253
and PI. XVIII, No. 2, 1. 3), (253 *
254a T T
is indicated by writing a half-sized letter
(253
without the serif below the line and placing a curve above it. The letters t and *
can hardly be distinguished.

Absence of vowel in the case of

259 a Ti ), and

f -

57

a",

")

for

by a dot placed on the

[See Profossor

Leumann

by the punctuation.
253 a lT

line (e. g.

dissertation

The

lii

full

also PI.

stop

is

generally

XVIII, No. 3

Zur nordarischen Sprache and

R. H.]
also infra, p. 217.
[For an instance of superscript rr in Khotanese writing, see p. 397.

pp. 41,
1

4"

few remarks are called

indicated

6,

Literutur,

R. H.]

SADDHARMA-PUNDARIKA
r
11.

7,

Four times, after ganuJrsyale in 253


259 Tii and after parivrtd in 259

8).

lokatUidfau in

Tl
,

6 ir

143

after abhaxala

we

in

253

find the double dot,

after

which

5
4
In 253 T it is followed by
occurs also in inscriptions and in the Bower MS.
a double vertical stroke, which appears also alone to mark the end of a sentence in

259

Tii
,

260 a

Tii

1 -

In 253 V, 260 a

lower ends by a slanting line


these signs

is

rather arbitrary.

in

259

Tii

?/

They

the two vertical strokes are joined at their


The use of all
they are not connected.

Til

are frequently

wanting where we should

v
expect them, while once (259 a ) it is found in a place where
also the remarks on blundered dots on p. 156.

it is

superfluous.

See

Before entering into a discussion of the contents of the fragment, I give the
text of the four leaves, with the text of the Nepalese manuscripts printed opposite,
and a translation. For the Nepaleso text I beg to offer my sincerest thanks to

when I showed him the fragment, at once promised to copy


the corresponding passages from the edition of the Saddharma-pundarTka,
which he had ready for publication. Of the manuscripts used by Professor Kern, A

Professor Kern, who,

out for

me

belongs to the Royal Asiatic Society, B to the British Museum,


to M-. Watters.
to Mr. Kawaguchi,
University of Cambridge,
[Note.

It is

due

Nepalese text, printed

to

Ca C b

to

the

Professor Liiders to explain that his quotation of the


was completed before the Bibliothcca Buddhica

be-low,

appeared in print, and that after a delay, for which he is in no wise


it is now, for considered reasons, published exactly as it was originally
Professor Liiders states that his Nepalese text reads exactly
written out by him.
edition

responsible,

was copied for him by Professor Kern, but that the text which is now
published in the Bibliotheca Buddhica shows several discrepancies which he is unable
If the readings of the text in the Bibliotheca Buddhica should be
to account for.
as it

would affect more or less his remarks on tamjananli (253 a ui p. 159),


Mihyrifatdn (253 a vii p. 161), the missing aititlfanim (253
p. 157), gainprakiisayaf.y
Ti
iv
p. 161), but not the general results arrived
(254 a , p. \6\), pravartikdnin (260 a
But the fact is that the Bibliotheca Buddhica print does not present a pure
at.
correct, that

i"

it.

8
I think it highly probable that this dot occurs also in the fragments of a blockder
print from Idytkutsari, edited by Pischel (Sitzungsberichte der Kgl. Preuss. Akademie
In these fragments the virama is generally expressed
Wissenschnften, 1904, p. 807 ff.).
to
the
semicircle
dot
in
such
cases
the
the
dot
above
a
letter,
corresponding
placed
by
iv
employed in our fragment. Three times, however, after avocat in 161 a and after du^kftam
two dots appear, one above and the other after the last letter. Pischel
in 171 a v 171
1

6"

considered this to be the original designation of the virama, but as avocat stands at the eud
of a sentence and asti duskrtam apparently are the last words of a verse, I feel almost
sure that the second dot is the sign of punctuation.
4
Biihler, Indische Palaeographie, p. 84.
*
See e.g. Part V, fol. 2 a, 1. 4 ; fol. 3 6, 11. 1, 3, &c.

MISCELLANEOUS FRAGMENTS

144

Nepalese text, but incorporates a number of Eastern Turkestani readings (denoted


O see Pro: Kern s Add. Note, p. v), such as tratnsayaty (p. 264, 1. 9) for sampra-

by

p. 261,

in that print on

The two portions of text preserved in our fragment are


14- r 265, 1. 3, and on p. 269, 1. 7-p. 271, 1. 3. R. H.]

kdiayaly.
1.

TEXT
HOERNLK MS. No.
Fol 253
1

(arv)e ca

(ft)

TBrbhuten&>
l

sya

NEPALESE MSS.

148.

Olv.

Marhju3rit/a
vi(?i)l(#)a

Kuma-

bodhisattvas

ca

ca

otlia

/i7miu

m ara -bhu/aA

A*

Mamjusrih

-Praj nakutaih

todhisatvam etad arocat, sarvo


A zds.putra maya samudra-

yam

madbyiirgatena satba-vinayah
krtah ta c^ayam sarhdr6 Byatel
f-atvo

aiha Prajnakuto bo^hi-

Mamju

bhutarii

ri?/am

gath-abhi^Kena pari-

prccha1

Rea<t

te
\\

\ye sravaka-purva

srdvaka-yanam eva

sarve ca te sarva-

dharman cliunyan iti samjanate


sma niahayana-gunam"

caiatha khalu Manjusrih kumarabhutah Prajnakutaiii bodhisatt-

vam etad avocat x sarvo


yam kulaputra maya samudra
i

dharmdh banyan.

4-

madhya-gatenasariivinayah krtah
sa c^ayarh sariidr-

atha khalu Prajfiakuto


6yate
bodhieattvo Manju6riyam kumara-bhutarh gath-abhigltena parii

prccha-

Read anuffaragydm.
Read gundn.

kumara-

samvarnayanti

garwi-dhannah sSunyan 3 iti


samjanunti maluiyiina-gunam

te

4s

bo

purvam abhuvariis te maliayanagiman x satrparamitah sariivarnayauti

sarve

tatra ye

dhisattva l mahayana-samprasthital.i

Manjusriya kumara-

myak-sambodhau

abhuvaihs te rnahaya-

na-gunL sat-paramiah sarhra rnayarhti

te

bliiitena vinita anuttarayarh sa-

samyak-saihbodhau latra

ye bo2 dhwatvd wahayiina-samprasthi/ah

ca

sarve

anuttara-

Cb

adds mafidfaitvd.

AW
BK tarvdn dha.
AW mahd-tamv.

"ptrva-bodh?.

SADDHARMA-PUNDARIKA
HOERNLE MS. No.
7

t^

NEPALESE MSS.

148.

mahasamudra mahaprajna mahaSura ma&abala asamkhyeya


l

145

sma

ti

mahabhadra

ii

suru-rulmann

prajfiaya

asamkhyeya

ye
vimtas [tvaytddya sattvd ami kasija
ctdyam prabhdvas tad bruhi prsto

vimta

naradeva tvam

dharmam

ctat^

II

47

Kam

va

desitavdn asi tvam kirn va

sutraih

yac
bodhi-mdrg-tipadescyaih
chrutviumi bodhayc jdla-cittdh sarvai

jnaive

labdha-ndthdh

niscite

48

Manjusrir aha \samudra-madhye Fad4

Ihdsidharma-pundarikam sutraih
tavdn na ctdnyat^ Prajndku(a aha
idam sutraih gambhiraih sftksniam
\

durdriam

na ctanena sutrena kimcid

samam

anyat sutraih
sattvo

asti

asti kascit

ya idam siitra-ralnam

satku-

rydd avaboddhum anuttardm samyaksa/ iibotlhim abhuaihboddhwn


Mailju\

aha

srtr

asti

ndga-rdjfio

kulaputra Fagarasya

duhitidsta-varsd

mahd-prajiid

tiksn-tndriyfi

jdtyd
jnitna-

purvamgamena kdya-vdii-manas-karmand samanvdgatd sarva-tatlwgatabhdmta-vyanjan-drth-6dgrahane

dha-

rani-pralilabd/id sarva-dharma-sattva-

tamtidhdna- samddhi
sana-pratildbhint
1

Read makdbhadra,

KW

tahasr-a\ka-lak-

C b paryaprcchata, K p&ryapfcfkat.

bodhicitt-dvinivar-

khyat/it.

*gti,

BC"K

la!jhdh t

om.

W durdaSanai

u.

BK

rat/ta-ufram.

Cb

"nabhdh,

MISCELLANEOUS FRAGMENTS

146

HOERNLE MS. No.

NEPALESE MSS.

148.
tin!

sarva-satt"

ristlrna-pranidhana

vesv

dane

(itma-prem-dnugata gun-6tpaca samartha na ca tebhyah part-

hlyate

smita-mnkhl paramaya mbha-

varna-pnjkarataya samanvagatA maitra-citta

karunum ca vacam bhasate

samyak-sambodhim abhisamboddhum samartha Prajnakufo bodhi-

s<i

11

aha

sattva

dr^o

maya

bhagavaii

Sakyamnnis tathagato bodhaya ghafamdno bndhixattva-bhuto nekdni punyani krtavdn anekani ca kaJpa-sahasrdni n~\

kadficid viryaih srariiFol.


1

sitavaX nraahjisra-mahasahasrayarh

lo/.-.vdhato

sritavan

n*asti sa ka-

yarii

niksiji>tam

Acad

b<xlhim

aatva-hetoh pa-

abhisam^uddha

tro [ pi ^r^a-z-]pradeso yatr^anena


jsarlram na niksiptam sattva-

[Ai/a-]hetoh

pascad bodhim abhii

3 farh (^m)ddadhaRyati yah i5akya

varh

muhurten*aTiutta(ra) samyak-

sarhbodhim abhisamboddhum,

vclayaih

Read Sakyam.
Read \utlaram.

Sagara naga-raja duhit*

agratah sthita[*aw]dr6yate[roa]

6/>a-

sa bhagavata-

gavafci-

Read dhdfau.

yad [anayd]

tasam

/Sagara-na^a-raja-du/ii<a

atha tasyam
sa
agratfih gthita dr^yate

e-

nraddadhyad

Sakyam muhurtena samyak-saihbodhim abliisaraboddhum, n atha

sambuddhah ka

A-a e-

4 ve?a7/am

tri-saliasra-maliasahasra-

loka-dhatau n^asti ka^cid

antasah sarsapa-ma-

scid ai ..tamnlah sarsapa-ma-

2 tro pradc&ih yatr*i\nena Sarlram

na

kadacid viryam sam-

253 Rev.

BK

enaik,

efdth.

Srandhasyati,
traddadhdt.
4

BK yat

A\V om.

fayd,

C yadd

Sraddhadhydt,
nayd.

SADDHARMA-PUNDARlKA
HOERNLE MS. No.
5

NEPALESE MSS.

148.

h j?adau sirasa variidy^aikariite


sthal tasyarii velHi/Hrnm

abhasata

gatha

147

h piidau 6iras^abliivaridy
sthat tasyarii velayam ima gatha

iraa

abhafsata

punyarh

punyaih punyaifa

punya6

ca disah spharati sarsQkstnarh


(^ar)frarfi

(gra&/t)Iraih

va(4a)h

dbatririis a-laksanais

gambhiraiii ca disal i sphurati sarva6ah Buk^marfa Sarirarii dvatrirht

samalarii-

fcil-laksanaih

krtam, anuvyam7

ca sarv-asataa-na-

^Vt7zrt)-?/t(ktam
3

wrtskr

8amalathkrtamn40 n

anuvyanjana-yuktarii ca sarva-sattva-nama-

ca

tv -abh!(j7rtm?/a)m

skr[/w

jart?a-sa]ttv-abhigamyarii

ca antarapanavad yatha

yam

antarapanavad yatlia

50

ya-

Fol 254 06y.


1

ya(u) sambodhim

me

saksl

tatra

vistlrnam deHayita//*agata
ayami sarva-dut klia^pramoca-

nam
2 tha

[M-ccc/m]ya me sariibodhih saksl mo


tra tathagatah vistirnarii dcsai

dharmarii

yisyiimi

inocanam v

a-

tasyarii

veZayam

ayu.s??iilii

tha

51

duhkha-pra-

n a-

tasyarii velayam ayusoariputras tarh [So^rtra-]naga-raja-duhitaram etad avocat^


[kfialu]

mau

nagaraja-duTc/iariputras
liitaram etad avocat, kevalarh
<arh

kevalarii

3 kula-duhite

c^asi

bodhaya cittam utpannam

bhagini

aprameya-prajfia c*4si
samyak-sariibuddhatvarii tu dunvivarty

avit;ar(<?/)^aprameya-

j>anwam

prajfta

l)odhaya cittam ut-

sainyak-sarhtttd-

dhatvarh tu du4 rrlabham, asti kula-duhite stri na

ca

vlrT/aih

rlabham

Originally vedytai was written, but


the scribe seems to bave corrected ve into
vam by effacing the down-stroke of the
tf-sign.
3

See

The visarga

Read
4

p. 156.

in

3
4

veldt/dm.

Read

duhklta

added afterwards above the

gatak.

has

asti

bhagini

stri

viryarh sariipraka^ayaty

na ca

sramsayati anekani

AW

,T

BC b K
BC b K
C

ben

line.

L2

te kulaputri.

kulaputri.

janayati,

prasayati.

[anekani

vanditvd.

BK

taihmayati,

MISCELLANEOUS FRAGMENTS

148

HOERFLE MS. No.

NEPALESE MSS.

148.

ca kalpa-satdny] anekani ca kalpa-

ca kalpa-Nihasra-

sahasra5 ni

puny &ui

karoti sat-paramitah

na c*ady*api

paripurayate

buddhatvara praptobhi l
6

dhatvarh prapnoti
kirii-karanam panca sthanani stry

na prap?ioti prathamaiii brahma-sthanarh dvi-

[katamdni
ady^api na prapnoti
panca i] prathamarh brahma-stha-

tlyarii

nam

maharaja-sthanarimv caturthamcafrrmvarti.-tfyaiii

narh

maharaja-sthanam

trtlyam

cakravarti sthanarh

caturtliam

sthanaiii pancainani avaivaifi-

pancama m avai var tika bodhi sa-

ka-bodliisatva-

ttva-

0f/ianam x atha,

Rev.

tasyam velayara

Sagara-nfigamja-f?uhitur ekarii

mani-ra/nani asti ya
2

narh dvitlyarii 6akra-stha-

bakrra-sthaf

FoL 254
1

paripurayati

(a)ianaiii paiiica sthanani

kirii

arfy^api stri

pimyani karoti ^at-paramitah


na c^ady^api bud-

ni

trahasra-masaKasram

tum

niulyarii

krtsnaiii

lokadha-

kf?ama/i ea ca

atha [khalu] tasyam velaSagara-nagaraja-duhitur eko

sthanam,

yam

manir

yah krtsnam

asti

trisahasram

mahasaliasram

dhatum mulyam kfjamate

lokai

sa ca

manis taya niigaraja-duhitra

manis taya [S%flm-]nagaraja-du-

bha-

hitra bha-

8 gava/o

datio bhagavata

c^dnu-

kariipLm upadaya pratigrhlta


atha 8agara-nagaraja-

4 duhita Prajiiakutam bo^isatvam


sthavirarh ca Sariputram etad
avocal/ x

yo

yam maya

bha-

Read prdpnoti.
or stMnam.

Read mahdsdhatram.
Read mulyam, and grhUah.

gavate dattah

[sa]

bhagavata c*

anukampam upadaya

pratigrhi-

atha Sagara-nagarajaduhita Prajnakutam bodhisattvam


sthaviram ca ^ariputram etad
tah

avocatj yo
1

Cb

BK

yam manir maya bha-

"rajika".

"ka-mani-ratnam.

"Udnukampdm

updddya.

SADDHARMA-PUNDARIKA
HOERNLE MS.
5

gavata

149

NEPALESE MSS.

No. 148.

raanir dattah sa ca bha-

dattah sa ca bhagavata
6ighram pratigrliito n^uti tvaya

gavato

^)lghrram
n^eti Bthavira alia tvaya ca 616 ghrram datto bliagavata ca 61-

^ra^ grhltah Sagaranagaraja-duhit^aha bhadamta

ca

ghram datto bliagavata

ghrrarh

^aripu7 tra
7/ady aharh

6ighrrata? a

mardhini

syarii

samyak-sarhbo-

dh im abhisambuddhyeyarii na
c^dsya

maneh

61-

pratigrhitah

duhit^aha

Sagara-nagarajayady aliam bhodanta

oariputra niaharddliiki

syam 6ighratararii
samy ak sarhbodhim abhisiirhbudhyeyam na c^asya maneh pratigra-

pratigra-

\hakah sydt^

Fol 259

ca biglirarb

li]

Obv.
[Atha khalu Ifiaycvdn Yasodharaya bhik?unyas cetastfiiva

prafo vitar&am

ram

jynaya Yasodha-

bliik^unirn

etad

2 i^as c&vitva 8tri-bhavarii vivarta-

yitva da(8)anarh buddha-kotinayuta-6ata-sa^asranaiii


3 sAntike lodlns&tvo (?/iarma-bha-

anupurvena

ca bodhiBatba-caryam pari-

ce/a/i-]

fijuaya

Ya^odhararii

bhik^unim etad avocat

avocat,

arocayami te Ya^odhare

nako bhavisyasi

parivitarkam

yami

aroca

te Yaaodliare

[frativedayiimi te

tvam api] dasanam

buddlia-koti-saliasranam

antike \satkaram gurukaram mdnandth


pujandm arcanum apacdyandth* kftva\

dharma - blianako

bodhisattvo
bhavisyasi

bodhisattva-caryara

c^anupurvena pari4 pwrayi^a pa^cirae samucchraye


Ra^mi-Sata-sahasra-paripurna-

dhvajo
1

8
3

purya

Rami-6ata-sahasra-paripurna-dhvajo naraa

nama

Read
Read
Read

bhagavato.
matiarddhinl.

iighrataram.

uta
*
3

K to utteti
A *la.

(a utareti

arcandm apacayandm only in K.

AC bW pariptrayitva.

la

MISCELLANEOUS FRAGMENTS

150

NEPALESE MSS.

HOERIJLE MS. No. 148.


5 tfatbiiga/o

dho

rhaw.

Icke

samyak-sarhbud-

bliavisj/asi

vidya-

carana-sniiipannah 8u</ato lo6 A-a-vid anuttarah purusa-damyasarathi

na

6ai/a

buddho

deva-manusyabha 2 -

Maavan

tatbagato rhan samyak- sambuddho


loke l bbavi^yasi vidya-carana-

sampannah sugato loka-vid anuttarah purusa^lamrft-earatbih asta devanaiii ca manuca

syanarii

buddbo

bbagavan

bha7 drayarii loka-dlia/aulaparimitaih

ca

tasya

bhagavato

Ra^mi-

6ata-saliasra -pari-

drayarii loka-dhatau aparimitarh ca


i

tasya

bbagavato Rasmi-sata-sa-

basra-pari-

Fol 259 Rev.


1

tathagatasy*

purna-dbvajasya tatbagatasy^[drAa-

bhavisyatl n
ayua-pi amanarii
atha klialu Mahaprajapati bhi-

tah saiHyak-sambuddhrtsyifiyus-pra-

j>iirna-dlivaj^ya

2 A ^uni

./ bbiksuni-sahasrai

sa-

manarh bhavi^yati n atba kbalu


Mabaprajapatl \Gautaml\ bliiksunl^ad-bbiksuni-sabasra-parivara

parivara bhagavatah santikad


atniano vyaka :
3

rar?arii

aru/

yak-6a:;iibodliau

ta

abbud adbhuta-prapta Ya-

aodharl

Yasodliara ca

4 Wiz A-.sunl.fiahula-mata catur-bbik-

catur-bbikimi-sabasra-

bhikfjuni

^uni-sabasrai parivr/a : pum5 skrta lh Ag&\ rdfa}\ santikat sam-

mukh.fn atwano vyakaranaiii


srutv^ilnuttarai/am
6 Bamyak-sambodhau.
aacarya-prapta ai/mHi ti(?6^wta-pr^ptas ta-

syara velayaifa ta bliiA-^Mnya


1

n.
Read
Read Vfltf
"ndi

Read

(aee p. 156).

i-

parivara
ntikat svakam vyakaranam ^rutv^anuttarayam

bbagavato

samyak sambodbav

ta

velayam
1

bha".

aacarya-prap-

adbhuta-prdptas ca

ACVV

om.

tasyam

SADDHARMA-PUNDARIKA
HOERNLE MS. No.
7

ma

vam

net^asi

si

NEPALESE MSS.

148.

gratham Masimsu

bhaga-

it

vinayako

si

kasya
2

jiti

2(50

2 khalu ta W/iksunya

paryayarh

kasya avasa-data uaia-deva-pujito


vayarii pi samtosita adya natha
i

atha

etad

dharma-

ucuh vayam api bhagavan samutsahamaha a imaiii dhar-

vayam ap

3 vann utsahama

bhagasi 8*ast*

khalu ta bhiksunya iinarii gatham


etad
bhasitva
bhagavantam

ima gatha

6/taavanta,m

bha.sili-(l

avocu

lokasya sa-deva-

u 1 u

atlm

gatham abha^anta
van vinet^asi vinayako

01 v.

asi asa-diita nara-deva-puvayarii ti sarhtosita adya

naya&a

marii

asi

s*asUasi lokasya sa-deva-

Fol

151

imaiii

A file tatha-

pasci;/ie
3

gate parinivrte ilia Sa4 heloka-dhii/au sarhpraka^ayi^uw


atha
ap?/ anyesu loka-dlia/usu

ma-paryay am sarhi .raka^ayituih


pa^cime kale \jtasdme samaye]
u
pi [/y^]anyesu loka-dhatusv [/i]
atha khiilu bhagavan^ye-

khalu ljhagaym?i 4 ye5|

1 i

tdny aslti-bodhisatba-koti-napratilabyuta- ata-sahasrani


dhanaih lodh isatba-

narii

ma/tasatbana

avaivartika;a

7 kayati

sma atha khalu

satva

it

bo-

te bodhi-

sa?anamtar-ai-a/okita

evarh fc/iaacata sart-e wttha-

Read imdi

/t,

~Rea,djjijito t

and imam gaiham.


and for the earne blunder

see the third fragment, re.v. 1. 8, saili for


Sai o t p. 171, and Notes, p. 173.

Read parinirvrte.
Read bhagavan.
Read maAdtattvandm.
Read bodhitattvah (see

Read

p. 156).

na.

na

tany ai5iti-bodhisattva-koi)l-

[dftdrani-]
uayuta-sata-sahasrarii
pratilabdhanam bodhisattva-

nam

avaivartika

dharma - cakra-

pravartikanarh

kayamasa atha khalu


i

te

bodhi-

sattva [malidsaUvdh] samanantaravalokite bhagavata utthaVf fataA;


BCb K om.

AB
tarn.

MISCELLANEOUS FRAGMENTS

162

HOEKNLE MS. No.


Fil
1

NEFALESE MSS.

148.

2(10 llev.

y#asaneM?/oyenabhagavaiiis ten*
l
a bhagaa?<ama?/i#i
ariijall

y^asanebhyo yena bhagavams ten*


anjaliiii

j)>

v&nfam i.ijmsamkrratfunsu e2 varii cintayaty 2 asmiikam api bha-

2
cintayamasuh asman bbaga3
van adbyesayaty asya dliarmaparyayasya sampraka-

varii

gavan adliyesyaty asya dharja-pary lyasy

<-

ana</a/e

pranamy^i-

dhvani

sampraka3

atha khalu te sarve

nnn(fr7)ya

evam anuvicintayitva samprakampa?/iu (pa)4


rasparasy alvam ucuh katliarh

sanatayai

te khalv

evam anuvi-

bodliisatva

<

cintya samprakampitah pa-

msparam ucuh katham


i

karisyii?a kulaputraAo ayarii


blia^arann
5

anagate
5

6 satva bhagavata 4
gaiu aven^atmanas ca purua-cari/a-praiiidha-

7 Bthitva

sirhAa-nadarh

asya d harma-paryayasy *
dhvani samprakas ana-

^ayaty

gate dhvani saiiipraA-fisanataya athf khalu te sarve bodhi-

samagiya bhagavatau
bhiwmkha

ku-

van adhye-

asmaA:aw ndhye-

aty asy ad harma-paryayasy ^ana-

nena

[vayani]

laputrah kari?yamo yad bhaga-

tayai

atha khalu te kula-

putra bhagavato gauraven^atmana^


ca purva-carya-pranidhanena

nadinsu*

bliagavato

bhimukharh
eimha-nadarii nadante

sma vayam
i

vayarii

bhagavann imam dharma-paryayam tatliagate pari-

bhagavann [anagate <Mran*]imam


dharma-pary ayam tathagate pari-

nirvrte dala-

nirvrte da^a[su dikfu ffatvu

fydmah

sarva-sattval lekkayi-

pafhayisydmas

cintapayi

?yamaliprakasayi?y<imo bhagavata cvt

dnubhavena]
1

3
4

Head

dttyafllth.
2

llead cintayathti.
l.lead bkagavdn,

Read

bhagavato.

K pranamyiat

ABOK asmakam.

AW
BK

andyetit
tanayeti,

K adhyesaly.

B
C b *anayali.
"Sanaya.

SADDHARMA-PUNDARIKA

TRANSLATION.

153

And all these had been instructed by Mnnjusrl, the royal prince,
(Fol. 253 fl.)
so that they had reached the highest perfect enlightenment.
The Bodhisattvaa
among them, who had

previously set out in the Great Vehicle, praised the virtues


of the Great Vehicle, the six perfections. 2
And all of them recognized the voidness
of all objects and the virtues of the Great Vehicle.
Thereupon Mafyusrl, the royal

Noble youth, all this instruction


prince, spoke thus to the Bodhisattva Prajiiakuta
of beings has been done by me while I was slaying in the midst of the ocean, and
this is seen (as the result
Thereupon the Bodhisattva PrajiliikiitA asked
thereof).
:

Manjusri, the royal prince, by chanting the (following) Gathas


Most excellent one, 3 most wise one, great hero, most mighty one, innumerable
:

(beings) have been instructed

[The Bodhisattva Prnjiiakuta said

T have seen the

Lord Sukyamuni, the

He did many meritorious works, when


Tathfigata, striving after enlightenment.
he had become a Bodhisattva, and during many thousands of ages] he never slackened
in his energy.
(Fol. 253 b.) In the Trisuhasra-Mahnsahasra world there is not even
a spot as large as a grain of mustard-seed where he has not sacrificed his body for
the sake of beings.
Afterwards he has attained enlightenment. Who will believe

that

Now

r>

it will be possible to attain the


highest perfect enlightenment in one moment?
at that instant the daughter of Sagara, the King of Nagas, appeared standing

Having bowed her head to the feet of the Lord, she stood aside.
that time she spoke the following Gathas
The holy, subtle body, gifted with profound virtues, adorned with the thirtytwo signs, pervades the regions in all directions
in front (of them).

At

(The body,) provided with the secondary signs, worshipped by

all

beings,

accessible to [all] beings like a market-place.

According to

my

wishes was (Fol. 254

my

enlightenment

the Tathfigata

1
All passages in square brackets have been supplied from the Nepaleee text ; those
round brackets are explanatory.
*
Here the Nepalese text adds Those of the Bodhisattvas who had been formerly
Sravakas praised the Vehicle of Sravakas. [See Index, p. 210. R. H.]
8
Afahdtamudra must be n clerical error for maJiabhadra.
*
After this there is a long gap; see the remarks below, p. 156.
6
I have translated yat instead of yah
see footnote 1 on p. 1 59.
*
I have followed the Nepalese text, as the passage is corrupt in the fragment.

in

MISCELLANEOUS FRAGMENTS

154
is

my

witness to

it.

I shall

make known the

great (Law) that delivers from

all

sufferance.

Now at that time the exalted Sariputra said to the daughter of the King of Nfigas:
Noble maid, thou bast only conceived the idea of enlightenment without turning back,
and thou art of unfathomable wisdom, but perfect enlightenment is difficult to attain.
There may be, noblo maid, a woman that does not slacken in energy and performs
meritorious acts and

fulfils

the six perfections during

Why ?
yet until now no:ie reaches Buddhaship.
a woman until now cannot attain firstly, the rank of
:

of Sakra
fifthly,

thirdly, the rank of a

Maharaja

many

Brahman

fourthly, the

the rank of a Bodhisattva unable to turn back.

thousands of ages, and


five ranks that

There are
;

secondly, the rank

rank of a Cakravartin

(Fol. 2546.)

Now

at that

time the daughter of Sfigara, the King of Nagas, possessed an excellent jewel that
equalled in value the whole Trisahasra-Mahasfihasra world, and this jewel was given
by the daughter of the King of Nagas to the Lord, and the Lord mercifully accepted
it.

Then the daughter of

Sfigara, the

Prajiiakiita a id tho Sthavira Sariputra

King

of Nagas, said to the Bodhisattva

Was

the jewel which I gave to the Lord


Sthavira said, It was promptly given

The
promptly accepted by the Lord or not ?
The daughter of Sfigara, the King of
by thee and promptly accepted by the Lord.
Venerable Sariputra, if I were gifted with great magic power, I should
Nagas, said
have attained perfect enlightenment sooner, and [there would have been] no one to
:

receive this jewel.


(Fol. 259 a.) [Then the Lord,] recognizing [in his mind] the thoughts [in the
I announce to
mind of the nun Yasodhara], spoke thus to the nun Yasodhara
thec Yasodharii: Having left this world, you will give up the nature of woman and
in the presence of ten hundred thousands of myriads of millions of Buddhas become
a Bodhisattva, a preacher of the Law. And in due course, having accomplished the
course of a Bodhisattva, thou shalt in thy last existence become in the world
a Tathugatsi named Rasmisatasahasraparipurnadhvaja, an Arhat, perfectly en
lightened, endowed with knowledge and conduct, a Sugata, knowing the world,
:

supreme, a driver of the unbroken bulls of men, a teacher of gods and men, a Buddha,
a Lord in the Blvidra world.
And boundless shall be the measure of life of that
Lord, the Tt.thiigata Rasmisataeahasraparipurnadhvaja.
(Fol. 259 i.) Then the nun
Mahaprajaputl, surrounded by six thousand nuns, having heard from the Lord the
prophecy whh regard to her attaining the highest perfect enlightenment, was struck

with wonder and amazement. The nun Yasodhara, the mother of Rahula, surrounded,

accompanied by four thousand nuns, having heard from the Lord the prophecy
referring to her attaining the highest perfect enlightenment, was struck with
wonder.

Gatha:

Struck with amazement, those nuns at that time spoke the following

SADDHARMA-PUNDARIKA

155

Thou art the Lord, thou art a leader, thou art an instructor, thou art a teacher
of the world including the gods, (Fol. 260 a) a giver of comfort, worshipped by men
1

and gods.

To-day we have been gladdened by

thee,

leader.

Then, having spoken this Gatha, those nuns spoke thus to the Lord

We

also,

Lord, will exert ourselves to proclaim this Dharmaparyaya in the last time, when
the Tathagjita has become wholly extinct, in this Saha world and also in other worlds.

Then the Lord looked towards the eighty hundred thousands of myriads of millions
of Bodhisattvas Mahasattvas, who had obtained [magical spells], the Bodhisattvas
Mahasattvas who made roll on the wheel of the Law that never rolls back. As
soon as those Bodhisattvas had thus been looked at by the Lord, all of them rose
from

their

seats, (Fol.

260 b)

raised their folded

Lord, and

hands towards the

We also are invited by the Lord to


They reflected thus
When they had thus reflected, all those
proclaim this Dharmaparyaya in future.
What shall we do, noble
Bodhisattvas trembled.
They asked one another thus
youths ? the Lord here invites us to proclaim this Dharmaparyaya in future.
Thereupon, out of respect for the Lord and on account of their own vows in their
approached the Lord.

previous course, all those


Lord, roared a lion s roar

Bodhisattvas together, turning their faces towards the


When the Tathfigata has become wholly extinct, we,

Lord, [want to go in the] ten [directions and make all beings write, read,
think over and proclaim] this Dharmaparyaya [by the power of the Lord].

NOTES.
The orthography of the fragment calls for few remarks. After r a consonant is
nor after rr (in durrlabham 254 T ). As the first letter in a group
never doubled
;

a consonant
CcJiariputra*

is

doubled only once in abhisambuddhyeyam (254 4 Tli ).


cha is doubled after ii against the common
) the

(2540

other hand, the etymological double consonant

is

In

dyit*miiii

On

rule.

the

simplified in the word talm


in !254 Tii
The jihvamullya

Yi
253
and in ma\ha\fdhin\
(e. g.
)
and upadlimanlya do not occur, and a sibilant before anothe" sibilant appears as
ri
i ).
Before * followed by a con
visarga, except in lahanai* tamalamkrtam (253
iT<

everywhere

T<

o"-

is
dropped once in bJtimukha tthilvd (260 i^). As frequently in
Clerical
manuscripts and inscriptions, r is written for ri in trsahasra (253 A 254
In 254 a* we find prdptobhi for prdpnoli, and in 260 o r yefa
errors seem to abound.

sonant, visarga

for yena.

Twice the

syllable ha or ha is missed out, viz. in

254

A").

b li

matdhatraih

Til
mardhinl for maharddhinl. The short vowel is
maAdsd/iasram, and in 254 i
ul
written instead of the long one in "dharitMh (253 a ), funydn (253 a
mulyam

for

"),

Tl
and the long vowel instead of the short one in bhddrdydm
).
takes the place of au in loka-d/mto (253 6 ), and an the place of o in bhayaralan

(254

(259<

4"),

MISCELLANEOUS FRAGMENTS

156
(260

and

T:

Instead of o

).

in

"fiijifi

(260

Ti
find a in bJtagavata (254 4 T ), a in bhayavatd (260 6 ),
hl
is missing in amtttarasyd (253a
i ),
),*rt^ya (253

we

Anusvara

).

rii
m
Ti
zma (259 Tii ), * tta
),
tlghrratara (254i ), taanii*ydnd (259
),
mahatatldHd (260 a Tl ), aw>/T (260 4), cintayaty (260 4 11 ), and on the
T
other hand superfluously added in velaydmm (253 4 ), slhdnamm (254a rii ), bJiagavdmn
1
abhisambuddfm
a
in
is
omitted
Visarga
(253
).
tathdgata (2J40 ),
(260

(253

"dnuUard

^//a (260

a"),

m
pratigrhlta (251 4 ), "tafiasrai (259
observed that in nil those cases the word

4"),

4"),

and bodhisalvd (260 o yli ), but it is to be


is followed
by a single dot which appears to

be a blunder fcr the double dot of the visarga, 1 while in the case of 8ahasrai (259 i fr)
is misplaced after parivrtd.
Final n is missing in gnna
final t in ya (2544"), and medial superscribed r in parinirrte (260
(253
).*

that double dot (or visarga)

a"

a"),

In 260

we have bhagavann

for bhagavdn,

Considerirg the limited extent of the fragment, this is rather a long list, but
bo:.ne in mind that it is not quite sure that in all these cases we

must be
really have

it

#"?*

/"!/

to

mere clerical errors.


Some of those forms, such as
y a ^tcr all be Prakrit, and others, such as tunytin, mufyaih,
m:iy be imperfect and incorrect Sanskrit renderings of Prakrit forms,

&->

bhddriiyuth, &c.,

assume
nili

due, not to a mistake of the scribe, but to the ignorance of the author of the text.
certain want of care on the part of the scribe, however, is

undoubtedly
3
The largest
proved by a number of omissions, especially on the first two leaves.
lacuna occurs ii 253 a Tii where the text suddenly breaks ofFafter vinild in the middle
of a (ifttha.
The Nepalese text shows that about 420 aksaras are omitted, so that
,

it

becomes almost certain that a whole

or overlooked ly the scribe.

leaf of the original

In 253 c iil the Nepalese

manuscript was missing

MSS. add

after samvarnayanti
ye Srdvaka-jturvd borffrisatlvdx tc xrdvaka-ydnam eva tamvarnayanti, and the context shows
that such a
supplementary sentence is absolutely necessary. It is highly probable,
therefore, that the scribe of our manuscript inadvertently omitted it by passing from
the word wthvaruayanti of the preceding sentence to the same word in the next one.
11
Similarly in 2.53 A the words pi prthivl seem to have been left out between iar*apamdfro and pradeiaii, which would account for the o of tarsapa-mdlro.
In 253 b^ four

aksaras (tain

yam ydmi
In 260

In 2534 Til 254^ two aksaras are missing in


which the Nepalese MSS. read yath-ecchayd me tambodhih.

sarram) are omitted.

tamiiwlAiih, for

the wori dlidranl

is

omitted before pratilabd/idndiii, probably because the


ni.
For a similar reason a&lfy is probably omitted

word preceding dldranl ended in

to2504*,

in ihe Nopaleie text, before adbhuta-prdptM.

[80 also rrobithly in the cuse of the prakritie, or wmi-Siuukrit, formi avocu (800 a"),
upaaatnkrramnju (260 61 ), nadintu (260 b^) with a single dot, for avoeub, Ac. ; hut see the

remarks on pp. 15(MJO.


1

The

Shown

11.

H.]

correct form parinirvrtt

is

found in 2606Til

in italic type within square brackets, in the


transcript of the Nepalese text.

SADDHARMA-PUNDARIKA
In spite of these inaccuracies the fragment

is

157

of the highest importance for the

history of the Saddharma-pundarlka. Even a cursory comparison with the text of the
Nepalese MSS. reveals the fact that there are numerous passages where one or more

words have been added either in the fragment or in the Nepalese MSS. The fragment
253 b sa, 253 b M aHut/ard[ih], 254 1 ratnam (in ekain maniratnam instead of eko

adds

manir),

254

b r ni/iavira aha,

259 a 11

itaS cavifid slrl-bJuivaih virartayitvd,

"niyufa-tafa

and sahaxrandin) 259 iv paScime samucchrat/r, 259 i T Ralntlam lr tathdgate


Ti
I*
259
mdtd,
gammvkham, 260 a
parini[r\rrtc iha Sahe loka-d/idtan, 260
ril
cvnih, sarre, 2GO W bhagatantam
mafidgatvdnd[th], bodhixatva mahdatvdt 260 a
111
ir
af/ta, tone bodhisafni, 260
apt, andgate d/tvani, 260 A
npasamkrraminsit, 260
(between

buddha-koti"

<x

i"

evam

/>

asmdkam, 260

(in parasparagytaivam),

i T sarre,

2CO

Tl

sdmagryd,

2606 Tli

alfiitrd.

iil
iT
The Nepalese MSS. add 1 253
hila, 253i
aMaya (or tayd), klialu, 253 4 *aw,
254 a khalu, Sdgara t 254 a ir anekdni ca kalpa$aldny 254 a Ti kutamdni jxiiica,
ia
H1
6
254 i klialu, 254
*a, 259 a
Sdgara", 254
pratiredtiyami te tvam
satkiiraih rjurvkaram mananam pujanam arcandm apacdyandrii krtvd, 259 i arftatali
iu
ir
Tii
?//fl//rt8awyak-sambnddJia*i/a Gautamt, 260 a pa&cime samaye, 260 a tv, iti, 260 a
iT
Tii
i
i
dhrani.
260
260
tativiit,
andgafc
rayam,
These divergences sufficiently show that we have to acknowledge two different
:

i"

11

st/ia,

11

b"

</X

259<

versions of the Saddharma-pundarlka, the one represented by the fragment, the other
by the Nepalese MSS. The number of additions being about the pnme in cither

of the two versions, it cannot be said that the one is cither an amplification or an
abridgement of the other ; both must have developed from a common source. The
tnani-raftiatu
original certainly bad one of the readings preserved in the fragment, viz.
in

254 i

the sma

which
in

original, as it is

BK

of the Nepalese version, while


supported also by the MSS.
omitted in the fragment, probably was missing also in the
omitted also in some of the Nepalese MSS. (AW). As for the rest
is

253

it seems to me impossible to decide whether it was already


contained in the original or added afterwards.
The existence of two recensions is further proved by occasional differences in the
In 254 6 Ti the fragment reads WiadaiMa Sdrijintra yady uhath, the
order of words.

of the additional matter,

Nepaleso

MSS. yady

ca bodhigatva-caryam,

m the
ahaih btiadanta fariputra, in 259 a
fragment aiiu/iuivena
MSS. bodhi*attva-carydm ctdnvpiin ena, in 260 a m
the

Nepalese
MSS. tamprakatoyituw
the fragment patcime kale
8amprakd$ayitu>h,i}iQ Nepalese
M
MSS. te khalu, in 260
pa&cime kale, in 260 b the fragment khalu fc, the Nepalese
.

b"

the fragment karityama kulaputrako, the Nepalese MSS, kulapntrdh kariiydno.


Of even greater importance are the differences in Gftthft 47 of chapter xi
xii

(850 V

Bee footnote 3 on

p. 156.

11
(258 a* ) and in a proie passage in chapter
Gatha 47 is in the Triftubh metre
:

").

In the Nep&lese

MSS,

MISCELLANEOUS FRAGMENTS

158

.nahdl/iadra prajiiayd sura-ndmann

asamkfiyeyd ye vinltds tvaytddya

ami kasya ctdyaih prabhdvas


tcul bruhl pr\o nara-deva tvam

.lattvd

is sufficient

to sho

.v

mafiaprajiia mahdsiira maliabala

x
ataihkfiyeyd vinltd

In 259

rf>

II

first

mahasawwlra

etat

portion of the Gatha is preserved, but this


that the stanza was composed in the Anustubh metre

In the fragment only the

hw

said that the

xxxx w

v^x

nuns Mahfiprajapati and Yasodhara were struck

with wonder and nmazcment when they heard the Lord

prophecy concerning their

What is said conjointly of the two nuns


attaining supreme perfect enlightenment.
in the Nepalese MSS. is narrated first of Mahaprajapati and then repeated once
In these cases it seema to me
reg-ard to Yasodhara in the fragment.
impossible to say what was the original reading.
As was to be expected, there are also numerous various readings. Only a very
more with

small portion of fiem can be accounted for as blunders on the part of the copyists.
Thus in the fragment, maltasammlra in 253 a Tli is certainly a mistake for mahdbhadra,
i if for

me tatra in 254 a for me tra, which


254 a for dharmam dvhkJia-pramoT
T
On the
canam.
hand, satva-vinayah in 253 a punya-gabJilram in 253 6 and ti
whicli represents ta (=Skt tvayd) in 260 a
seem to be better readings than
.m gambhlraih and j)i, found in the Nepalese MSS., and there can
*a>}n-inayah,pi<nyt
no doubt 1;ha ; asmdkam and adhyexaty (ad/iyetyaty) in 260 6 U iT are the correct
readings instead of atmdn and adhyesayaty, as they are supported by some of the
Nepalese MSK. themselves (ABC*K). But in most cases both readings, shown in
Hagavann

in

260

suits the metre, andl

bhagavdn, perhaps also

tarva-duhkha-pramocanam in

oth<?r

l>e

the subjoined

lint,

are equally justifiable.

NEPALESE MSS.

FRAGMENT.

253 1
anlamatah
253 i Tli yam .... ydmi ambodhiw
254 a r parijiirayate
1

antaiah
3

t/ath-ecchayd

me tamlodhih

paripurayafi

Read nuthfibhadra.
1
Antamalah agrees with Pali antamaso, while antajahis found also iu other Buddhist
works in mixed diftlect.
1
The correctness of this reading is doubtful, as I am unable to restore the missing
syllable*.

SADDHARMA-PUNDARIKA
NEPALESE MSS.

FRAGMENT.

254 i

"

159

krtsnam

trahanra-ma\ha\mha9ram lokadhdtmh

254 m lhagavato
254i T
wa\Jid\rdJiirii
254 i*11 pratigra\klta\
259 a
prativitarkam
260a T /to/
259
259 fl rl
259 //
259 i iT
260 a
ndyaka
260 a vi "dvalokayati sma
260 a yil "dvalokita
260 i

krtsndih trisahatraih

mahdiahatram

lokadhdtum
lhagavate
maJiarddhikl

"

pratigrahakah

parivilarkam

kotf
devdnaih ca manntydnam ca

a",

svakam
"tahasra-parivdrd
11

a f ha

"dvalokayHmdna
"dvalokile

11

cinfaydmafuh
kulapulra

260 i vl

Ihimukhaiii

Uiimuktid

This list, however, is not complete. There is still another group of various
interest and, on that account, require to be treated
readings which are of peculiar
As will appear from the following list, there arc numerous passages
separately.

where the fragment exhibits either pure Prakrit or bad Sanskrit forms instead of
the correct Sanskrit forms appearing in the Nepalese

MSS.
NEPALESE MSS.

FRAGMENT.

253

flt

*amj \anti

smiijdnate (Pan.

253 a Tl jMriprcchat

imiprcchati

I. 3,

ma

46)
b

(C

paryajrccAata,

pan/aprcchat)

253

cvai tt

(BK

eudi/i,

SratldatUiydt

*rcultladha*yati

dhtulhy&t,

253 ir v
253 i Ti spharati (compare

(B

\V cHni)
traddtidtyati,

frad-

xraddadhdt)

dbh ivandytaikdiite
Piili

pharati)

*phurati

1
The fragment reads ka etath iraddadlutnynli yah iakya, mukiirtendnuit&r& gamyaksambodhim abhixamboddhum, the Nepalese MSS. ka evarh (enarii, etatn) iraddadhyad yad
the
abhisamboddhum. Etam apparently
anaya iakyam muhurtena samyak-sambodhim
Prakrit form of the accusative of the neuter (= Skt. etatl which, when no longer understood,
:

was changed intomiro (enam, etdm)in the Nepalese MSS., while in the fragment it caused
sentence became perfectly unintelligible.
yah to be substituted for yat, whereby the

MISCELLANEOUS FRAGMENTS

160

FRAGMENT.

NEPALESE MSS.

254a

ii! -

lT

254 i

kxantati

ksamafc

259a
259

iil

*dn1ike

antike

anu pur vena (compare Pali anu-

ctdnupurvena

a"

259
259

kHlafakitc

parip

259

"

paripurya
rhan

rtdn

<>"

T
"tab

tanti&eul (tdntikdf)

a"

iu

AC b W paripurayitvd)

AB

atah,

gatu)

avocu

bhagavdn
ucuh

itf*a/idwa

tamulsa/idiiiaha

(BC

prandmyiaf (K

pranamytai")

"

abhdsanfa (\V

pranriniayitvd

260

kulaputri)

"tontikdf

259 Tii IhtWMin


2594
MagaMM*

260
260
260

sat

260 i anuvicintayifr
260
titt
iiprakawpcy
260 // T karitydma
iT
260
kulaputrdho
260i Til

utsa")

(AWK

nprakdxanatdyai

*sandyeti

and sandy a

isanuyeti,

Cb

(andyati)

ilj

anuvicinfya
fa upra ka mp itdh

//"

karitydmo

/,

kulaputrdh
nadanfe gjna

Similarly inste.id of faulty or clumsy constructions in the fragment the correct


ones appear in the Nepalese MSS.
In 253 a iu we read in the fragment sarve ca ie
iti
the Nepalese MSS. have correctly sarvatarva-dharm\d\ft S[u\nydn
savtjdnanfi
:

dfiarun tn.

The words

iad-lhiksunl-8ahasrai\K] xaparivdrd in

tful bJiiktunl-titJtatra-paritdrd in

the Nepalese

paratparatytdivam ucuh, the Nepalese

MSS.

259

In 260

i"

are replaced

by

4 iT

MSS.joar<i*jocrflz ucith.

the fragment has


In 260 a Ti the words

avaivartika-dhirma-cakvra-pravarlakd Iodhi9a\(\tvd mahdsa\f\lvds stand quite unconnectedly in the fragment, as if added by an afterthought ; in the Nepalese MSS.

they are incorporated into the period by putting the first epithet into the genitive
and dropping boflhiwtlvd mahdtaltvdt altogether. In the same way the words ayam
iT T
are connected with the preceding sentence in
tawprakaSanataya in 260&
-

the Nepalese
1

substituting yad for ayam.

Provide! that this is to be dissolved into ca unupurrena.


This form is found ulso in the Mahavastu and in the
fragments edited by Pischel

see Pischol, loc


*

MSS. by

cit.,

j).

but seem to be foreign to the language of that recension,


abhOfi (259 &*), upasamkrramiruu (260 6).
(259
a"),

6.

To the*; may be added a few forms which have no equivalents


viz. cavitva

in the

(259 a

Nepalese MSS.,
i!

),

vivariayitva

SADDHAKMA-PUNDARIKA

161

my opinion there can be no doubt that, us regards single forms, at any


the fragment has preserved the older readings.
There is no reason conceivable
as alliiisanta, uciifi, samprakampHah, nadanfe swa, should have
e.
g. sncli forms

In
rate,

why

been altered into bhdiinisu^ avocit, tamprakampayixu, and naf/intn, whereas the reverse
is easily intelligible as an attempt at sanskritizing the text.
But 1 am far from
There are
believing that the fragment exhibits the text in its original state.

which tend to show that to a certain extent the process of sanskritizaIn 253 a we find annttaraityd\jh], for
tion has taken place also in the fragment.
which the Nepalese MSS. road anuttardyaih,? arid the readings "Jura in 253 a ril

certain facts

pravartakd in 260

Ti

which must be compared with xiira* and


2
Nepalese MSS., arc perhaps to bo judge(J iti the same way.
of the

Buddha

(hat during

many thousands
For

[ua] kaddcid viryniii sraitisitavdn.

o,f

ftges

gra>ittitdydn

"jjravarti&audih

In 253

Tii

in the

it is

said

he never slackened in his energy

the Nei)alcse

MSS.

read xainxritai-ait.

undoubtedly is xraiiixit-avdii, but it is difficult to understand how


have been replaced by satHxritavdn, unless we assume that the original
This has been correct! v
reading was a Prakrit form, such as e. g. MHisi/avd.
sanskritized into frai/uitavdn in the fragment, whereas in the Nepalese version it was

The

correct reading

this should

wrongly rendered by saiiiSrifavan. The root xrainx occurs once more in connexion
y
in 254
na ca rlrym sraiiixuyati.
Here the Nepalese MSS. offer the

with

fl

ii

viry<iM

readings safiiprakdsayati, pra*ayati (W),janayali (C ), xatinnnyati (BK). all of which


are wrong, but the last-mentioned one makes it probable that the original reading

was

Sdi usayati,

In the

which has been sanskritized

Gsithas,

where naturally

it

in the fragment into fraititayafi.


was often impossible on account of the metre

to replace the Pnikrit forms by Sanskrit forms, the text itself appears to liave been
changed occasionally in the Nepalese MSS. to avoid the Prakrit forms. In the
Tii
ii
i
first Gfitha of chapter xii (250
vimtyako
) begins: Uniyarai
with the second person sing, of the present of aft preserved in its true Prakrit
form after Uiagavdiii.. In the Nepalese MSS. we read b hag a van rin<:/tdxi v uutyuko si.

fragment the

n<"t<d*i

si,

Here

#/

has been altered into

ri

without regard to the perfect tautology which

aro>e

in this way.

From

these facts

we may

safely conclude

that the text of the Saddharma-

pundarlka to which both the Central-Asian and the Nepalese MSS. go back, was
written in a language that ha,d far more prfikritisms than either of the two versions.

am even inclined to believe that the original was written in a pure Prakrit dialect
which was afterwards gradually put into Sanskrit. But I admit that the materials
I

In 259 i v both versions have anuttarayarii.


The form 6ura, however, may. have been the original Magadhi form which was
wrongly rendered into sura in the Nepalese MSS. (see the remarks below), and "praoartikdnam may be a simple corruption due to the influence of the preceding avtiivartika".
1

MISCELLANEOUS FRAGMENTS

162

which arc at present at our disposal are not

how

not see
version

it

sufficient to

ever could be proved definitely except

prove this

in fact, I do

by discovering that Prakrit

itself.

apart from this question, we can, with the help of the fragment, determine
the Prakrit dialect which must be at the bottom of the language of the Saddharma-

But

In

pundarlka.

2fi() i

we

find a vocative

original text of the Saddharma-pundarlka

a mixed Sanskrit

We may

was written,

which was based on that

Vocatives in -dho

plur. knlaputraho.

from bases in a are found only in Magadhi. 1

therefore assert that the

not in pure Magadhi, in

if

dialect.

ANOTHER FRAGMENT OF THE SADDHARMAPUNDAIUKA

2.

Hoernle MSS., No. 142, SB. 12.

XVIII, No.

(Plate

2,

Reverse.)

This fragment, one of the smaller of the Hoernle Collection, is the right side
The pre
of a leaf belonging to another manuscript of the Saddharma-pundarika.
served portion of the text is found in the beginning of chapter xxii.

The fragment, measuring 170x132 mm.


one-third of the whole
line,

leaf,

6^x5^

(or
inches), is only about
as it contains on an average eleven aksaras in each

whereas about twenty-four aksaras are missing in the beginning of each


six lines on either side.

line.

There are

The

character!? are of the

same type

as those of the larger fragment, Hoernle

No. 148, SA. 22-5.

There are only four points of


o f medial a are reduced here to three, ma and

difference.

combined with the second form, here showing the

first

<Unl

the

first

forms

is

employed (obv. 1. 4). With


the same as in the larger fragment.
form

is

which

MS.,

First, the four varieties

in the larger

form (obv.

11. 1,

fragment are

5).

In rJm also

this exception the use of the different

The

third form

is

found once only, in

Secondly, of the two forma of medial i, the prone never occurs,


but only the erect (e.g.
//, obv. 1. 2).
Thirdly, the sign placed above the
small letter to denote absence of vowel is not a semicircle, but a dot with a tail
*ydni (rev.

1.

4).

slanting down to the right (obv. 1. 3, rev. 1. 2).


Fourthly, the retention of the
side-stroke in conjunct t appears to be almost regular.
There are altogether
seven cases.
Among them there is only one in which the side-stroke is clearly
1
*

See Pischel, Grammatik der Prakrit-Sprachen,


372.
Thin etimate is based on line 4 of the obverse and
.

11.

into account such divergences from the text of the Nepalese


certain.

5,

6 of the reverse, taking


as appear absolutely

MSS.

SADDHARMA-PUNDARlKA
omitted, viz. in

obv.

1.

Ua

2 and rev.

The remaining

1.

in obv.
4,

"satva

1.

3,

In four cases

dattam.

in (a, rev.

1.

2, latsdd/tu

163
retained, viz. in tva,

it is

and in

tv\o cases are indistinct, viz. tva in obv.

1.

fra, rev.

and

rev.

1.

1.

3, talra.

6.

Below

3 and the lyd in obv. 1. 5 there is a small sign, apparently added


The
afterwards, which looks like sa, but the meaning of which is unknown to me.
peculiar sign of the special Khotanese r occurs thrico in the subscript position, in

the^a

in obv.

1.

obv. 1. 5 prrati^ 1. 6 gahasrrebhik, and in rev. 1. 6 prradakti^ while we have the


ordinary r in obv. 1. 2 priya, rev. 1. 1 "trebhia.
The text, with that of the Nepalese manuscripts printed opposite, runs as
follows:

TEXT
HOERNLE MS.

NEPALESE MSS.

Obverse.
\

j[tva (8ama)clhi Za&dhah


drdharh hy ara-

[ayaih

mama

min

inayii

vlryarh

dhah
[bhilaih

caiikrama raja-sresfha yas

*Mt]tva samadhi

mahavrataiii parity ajitv a

dtma-bhdvam\
Isarh/i-wsumita

sa

\\

\\

At/ia

priyam

khalu Nak-

Sarvasatva-

priya-

Sarvasattvapriya[darsano

janarh Vimaladattam etad avo-

bodhisattva

bhdntvti]

tau

etad avocat v

cat.

imt nh

gdthai n

sva-mata-pitarav
\

ainba

tdta

\_<t(lijtupll

sa

bhagardihs

Can lrasuryavimalaprabhttsasris
fagato

dhah

lab-

vlryarii drdliaih ara-

rhan

samyak-sarhbud-

ti?tha-

/o/A-]

agato

rhan samyak-sariibuddha

[etarhi]

titha-

dhriyate yapayati dharmaih desayati

[/

yasya mayd bhagavalas Candrasurya~

vimalaprabhasasriyai
1

v.l. tain

Some

tathagatatya

team Htdtd-pitaram.
omit Candra -tatha-

MSS.

yatasya.
1

For the text of the Nepaleee MSS. my thanks are again due to Professor Kern. [See
also the Note on p. 143.
The corresponding text of the Bibliotheca Buddhica edition
is on
R. H.]
p. 408, 1. 14-p. 409, 1. 12.

M 2

MISCELLANEOUS FKAGMENTS

164

HOERNLE MS.
5 jjpyava

NEPALESE MSS.

dharanyah prratilabho

pujam krtva sarva-ruta-kausay&dharani pratilabdh*

yam

ca

Haddharma-puntfariko dharsitibhir

ma-paryayo

6 jjnayuta-teita-sahasrrebhih

gdthd-ko(i-]nar

yuta-^ata-sahasraih

Reverse.
1

Ifsrebhis tasya

2 j|cat

bhagavatah

santi-

ca vivarais ctdk$obhyais
ca]

[kaiikarais

tasya bhagavato nti-

sadhu maharaja

ga-

misya-

\kac chruto

bhutj] tat sadliv


tata gami^ya-

[my
3 gtatra giitva bhuyas
tasya bha-

aham

taxya

tasmiriia ca

bhagavapujam

gava-

amba

[tah

bhagavato

ntikatii\

gatva bliuyas tasya

karisyamtti

atha

Naksatrariijasainkusumitnlihijiia

[sapta

tala

tasyaiii
mdtraih

abhyudgamya
5

gbhyudgamya

tasya

bhagava

tah saka-

velavam

wa]hasattvas
-

ta-ra-

sa

bodhisattvo

Sarvasattvapriyadafsano

4 ghasatvfs tasyaiii velayam


sap-

khalu

vaihayasam\

sapta-ra-

[tnamaye kutuyiire paryaiikain abhvjyd\


tasya bhagavatah sakal

tasya

6 gtoih bliagavarfatam
sapta-krtva

vpasaihkramya

upasaiitkrdnta

[sam

vandya

bhagavatah.
3

tarn

pddau

sirastabhi-

bhagavantam sapta-

krtvah pradaksi\iiikrtya

yena

pranamya

bhagavams ten*&njalim
bhagavantam namaskftvt

anayd gdthaytdbhitfauti sma


1

a
*

v.i.

upagamkrdmad.

Some MSS. omit


v.l. "vanditvd.

tasya,

It]

SADDHARMA-PUNDARIKA
TRANSLATION.

166

(Obv.)
[This, O excellent king, is my walk] standing [in which] I have
I have
acquired meditation.
strenuously accomplished an act of heroism, [a great
vow, by giving up my own dear body].
this

[After having spoken


stanza], Naksatrarajasamkusiimita, [the Bodhisattva]
Sarvasattvapriyadarsana spoke thus to the great King Vimaladatta
[Even now,
great king, the Lord Candrasuryavimalaprabhasasri], the Tathagata, the Arhat,
the perfectly enlightened one, it living,
[staying, existing, by worshipping whom]
I have obtained the DharanI
Sarvarutakausalya [and this Dharmaparyaya of the
:

Saddharma-pundarlka, consisting
of thousands

hundred thousands of myriads ....


from that Lord.

of]

(Rev.) [of stanzas, which I have heard]

[Then the Bodhisattva Sarvasattvapriyadarsana] spoke [thus]


Therefore, great
king, I should like to go [to that Lord, and] having gone there, [worship] that Lord
again/ At that instant [the Bodhisattva] Mahasattva [Sarvasattvupriyadarsana,
:

sat

having

down

cross-legged on a tower consisting] of seven precious substances,


sky and went] to the presence of that Lord.

rose [seven talas into the

gone

there,

[Having

he bowed his head to the

feet of that
Lord],

circumambulated that Lord

seven times, [stretched his joined hands towards the Lord, and
having thus paid his
homage, praised him with the following stanza].

NOTES.
The

between the two texts are of the same kind as those existing
between the larger fragment and the Nepalese MSS. Instead of the correct forms
rhan, ga//nsrai//, anli&dt, we find in the fragment the incorrect, but certainly more
original
(rev.

may

differences

forms *rkdn (obv.

1.

4),

Perhaps also "Arlva


be merely a clerical error.
1.

1).

$ahanrrebhili (obv.

(rev.

On

1.

6) for

"krivak

1.

is

6, rev. 1. 1) and
dnli\_kd\
to be added to these, but it

the other hand drtlkam drab/iilam in the Gath

has been changed into flrtlhain hy dra\bhitani\ in the fragment, as in Sanskrit the
anusvara cannot stand before a vowel, and yet a long syllable was required by
the metre.

The words [sarva-ruta-kavsa^lydyd dhdranydh prratildbho (obv. 1. 5) compared


with sarva-rula-kauyalya-dhdranl pratilaldhd in the Nepalese MSS. show that the
construction of the sentence was different in. the fragment.

difference in the order of words occurs in

ends taptara, line 5 begins lliywlgamya.


1

The

11.

4 and 5 of the

text therefore

is

reverse.

Line 4

to be restored to

All words in square brackets have been supplied from the Nepalese version or from

the context

MISCELLANEOUS FRAGMENTS

166
*apla-ra\inaH>aye

k&fayare jxiryahkatn dbhujya sapta-tala-matram vaifiiiyasam a\bhyud-

gawya, twenty -four nkfcaraH being missing- at the beginning of line 5, just as twentyIn the Nepalese MSS. the
five aksaras are missing at the beginning of line 6.

two gerunds together with the words dependent on them are reversed, but the
reading of the fragment is undoubtedly the correct one.
Sarvasattvapriyadars ana
first sits r own on the tower and from thence rises seven talas into the sky to meet
the Lord CandrasiiryavimalaprabhFisasrl.

In the Nepalese version the story

is

quite

unintelligible.

rather indiflerent various reading is tatra (rev. 1. 3) for tasmlmS ca in the


MSS.
Larger differences affecting the sense occur in rev. 1. 1, where

Nepalese

[*akd\relhih shows that

the-

number of

Go"

thus ascribed to the Saddharmn-pundaiika

Nepalese version, and in obv. 1. 3, rev. 1. 2, where


from the readings [malard]jdnaih Fimaladattam and makaraja instead of tan
nva-mafiijiitaran and amba ttila it appears that in the Central- Asian version

was not the tsame

as in the

Sarvasattvupriyadarsana addressed his speech not to his parents, but to his father,

King Vimaladatta,

alone.

Additions in the Nepalese MSS, are cfarhi in obv. 1. 4 and aWijna at the end
of the name of NiikHatwrnjiiwuitkiwimitii in obv, 1, 2, both of which arc quite
superfluous, although

the

name
/>f

the Bodhipftttva seems to bo used always in

In the fragment the rest of an additional


the longer form in the Nepalese version.
sentence is fcmnd in rev. 1. 2, where cat apparently is to be restored to something
Other and considerable
like at/ta a Sarvatattvajiriyadariano bodhisattva etad avocaf.
additions in either version

may

be inferred from the fact that the number of aksaras

corresponding to the missing aksaras of the fragment varies from ten (rev.
5) in a line in the Nepalese MSS.
This little frag-ment thus tends to confirm the conclusions

forty-nine (obv.

1.

3) to

1.

we have drawn from

the larger fragment with regard to the existence and character of the two versions
of the Saddharma-pundarlka, and it would be interesting to know in what relation
these

two versions stand

to

the Tibetan and the several Chinese translations of

the work.

3.

A FRAGMENT OF THE SANSKRIT CANON OF THE


BUDDHISTS
Hoernlo MSS., No. 142, SB. 35.

(Plate

XVIII, No.

3,

Obv. and Rev.)

Traditioa assorts that the Buddhist school of the Mulasarvastivadins, who


traced their origin back to Rahula, the son of the Master, used Sanskrit as the

language of their holy scriptures. Until recently this Sanskrit canon seemed to
have been lost, but the archaeological exploration of Central Asia so vigorously

SANSKRIT CANON OF THE BUDDHISTS

167

carried on during recent years has shown that fortunately this is not the case.
After Professor d Oldenbourg had first pointed out, in fragments originating from
1
Kashgar, single verses that had their parallels in the Pali Suttapitaka, Pischel,
8
Academy, was
by Professor Griinwedel at

in an excellent paper in the Transactions of the Royal Prussian

able to

show that fragments of

a block-print purchased

Idykutsari contained portions, both in prose and in verse, of the Sarhyuktugama,


a division of that part of the ancient Sanskrit canon which was concerned with
matters of Dharma and corresponded to the Suttapitaka of the VibhajyavudinH.
A supplement to these discoveries is the fragment which I now lay before the
It

public.

is

the Sanskrit version of a text which in the Pali canon

in the Vinayapitaka, as well as in the Suttapitaka,

and therefore

is

found

in all probability

a fragment of the Sanskrit canon.

The fragment, measuring about 313 x 135 mm. (or 12 x a* inches), is the left
3
The missing portion contained about sixteen aksaras in each

side of a single leaf.

Unfortunately on the

line.

left side also

a piece has been torn

off,

which has caused

the loss of one or two aksaras in the last three lines of the obverse and the

first

In a few places, especially on the reverse, the writing


has become indistinct by the rubbing off of the ink, bu). on tho whole the reading
About 130 mm. from the left margin i the string-hole,
proBent* no tUflloultio*.
There nre oijfht lint * on
(surrounded by a circle, 27 mm. (or IjV ) to (Hnrnotcr,
four lines of the reverse.

The number

either side.

of the

folio,

unfortunately,

is

obliterated on the

damaged

left-hand margin.
The characters are of the same type as those of the preceding two fragments of
the Saddharma-pun larlka, but, as may be seen from Plate XVIII, they are somewhat

more rounded and cursive. There are besides some special points of difference.
of which there is no trace in the two fragments
IJta, here shows a distinct loop
of the Saddharma-pundarlkn, compare bha and Uid in PI. XVIII, No. 3 a, 11, 4 and 6,
with bhu and bid in No. 1, 1. 6, and Iho and bhi in No. 2, 11. 5 and 6. The same loop

The

appears,

e.

the variety of the alphabet used in the block-print from


the four forms of medial d appearing in the fiwt fragment of the

g., also in
4

Idykutsari.

Of

Saddharma-pundarika.only three are found here, the second form being absent.and their
is quite regular. The first form is employed in cd (obv. 1. 5), tpd (rev. 1. 7),

distribution

1
3anncKn Bocroinaro OTsGuienia HsraepaTOpCKaro PyccKaro ApxoojionnocKaro OCmecrna
VIII, 59f.; 151 f. As this publication is not accessible to me, I quote it from Piuchel B
paper mentioned below.

S.
Sitzungsberichte der Kgl. Preussischen Akademie der Wissenschaften, 1904, p. 807
Only a portion of the fragment, being rather more than the right half, is shown
in Plate XVIII, No. 3.
b
4
See, e.g., I.e. Plate VII, fol. 158 , 11. 1, 2.
1
*

MISCELLANEOUS FRAGMENTS

168
1.

fyd (rev.
(obv.
t

1.

(obv.

1.

occurs in
tivd (obv.

4), Iva, thd (obv.

bha (obv.

6),

vyd rev.

1,

1.

(obv.

yfirii
1.

1.

The

7).

7),
1.

1),

1.

d/iti

1),

wd

(obv.

6),

and

yd

1.

(rev.

(obv.
is

3, d/iyd, rev.

1.

7),

>ui

1.

3,

1.

(rev.

1.

nd

6),

mid obv.

d (obv.

in initial

also

fourth form

1.

6), rd (rgd rev.

1.

(rev.

1.

4),

1.

1.

(rev.
8,

5), Iffd

rid rev.

The

7).

6), sd (obv.

found only injd

1.

1.

4),

third form

obv.

1.

1),

(obv.

1.

5).

7, *ya

and jnd

In addition to these forms we find here a new and quite peculiar one in fid
(obv. 1. 4).
wing of the letter turning rightward and upward in a long

It consists in the right

leftward sweeping curve.

Indian

The beginnings of

from the

this

form

be seen in Northern

may

century onward, especially in Mahaniiman s


Bodhgaya Inscription of A.D. 588-9, 1. 3, nirvana, 1. 5, ffund L 7, sarana (see
inscriptions

fifth

Dr. Fleet
in

Giinta Inscriptions, PI.

which

XLI).

Medial

also appears in all three forms

found in the

first fragment of the


Saddharma-pundarlka. Thus the
be seen, e.g., in di (obv. 1. 1), kli (obv. 1. 5), ni
(rev. 1. 3), did
the two prone forms, the rightward occurs only in /*
(rev. 1. 6).
(rev. 1. 8),
while the leftward is found, e.g., in *ft (obv. 1.
c? (obv. 1.
1.
it is

erect form

may
Of

4), ft (obv.

2),

But
in

in

fi

fi

11.

(rev.

form

is

(rev.
].

11.

and

more usual

and

7)

we have both the prone and

erect forms

7).

so also

and r (obv. 11. 5 and 6)


in fact with ti and ri the erect
so that it is quite clear that the use of the two forms
depended

3)

not on any fixed principle, but on the momentary whim of the scribe. 2 The
signs
medial v and u call for no remarks with the
exception of the u in lliu (obv. 1. 1),
which is quite! different from the angular sign found in the same aksara in the

for

3
fragments of the Saddharma-pundarTka.

Superscript r is always written above the


except in rit (rev. 1. 3), where it is added behind the a to avoid its running
into the tya (if the line above
a regular rxl is found a little further on in the

line,

same

The virarna in ( of vepayet in obv. 1. 2 (not seen


shows the same form as in the larger fragment of the
line.

in PI.

XVIII, No. 3)
The

Saddharma-pundarlka.

sign for the upadhrniinlya occurs in


a sign of punctuation (rev. 11. 7, 8).

"manah-pralya

(rev.

1.

4).

The dot

serves as

The Pali text corresponding to the fragment is found in the


Mahavagga of
the Vinayapiika, V, 1, 26-7, and in the
Anguttara-nikaya, VI, 55, 11. To
1

See also the Mandasor inscription of the time of


Kumaragupta I, ibid., Plate XI, 11.
and l.uhlcr, Indigene
Palaeographie, Plate IV, transverse 21, cola, xii, xiv, xxii.
[The same two forms are found also in the Sanskrit Vnjracchedika MS., and may
be feen on PI. XXI, No. 1, 1. 5, the
prone form in the first, and the erect form in the second
3, 4, &c.,
1

of the

two

ci in ctttchlhard cittadJiara.

R. H.]
however, found not infrequently in the Sanskrit Vajracchediki MS., and may
be seen on Plale XXI, No. 1, 1. 2, in Subhuta.
R. H.]
4
[The same peculiar sideward position of r is found also in other manuscripts coming
from the Khotmese area, in connexion with 4 as well as other consonants: see
footnote
8 on p. 90, and footnote 18 on
R. H.]
p. 183.
3

[It is,

SANSKRIT CANON OF THE BUDDFISTS

169

facilitate a

comparison, the text of the Mahuvagga is printed opposite to that of


the fragment, with the few various readings of the
Anguttara-nikfiya added below.
Conjectural restorations of lost portions of the text are shown in small italic
type.

TEXT
HOERNLE MS.

MAHAVAOOA.

Diverse.

bhantc

seyyatbapi
1

same blmmY-bbage

pratistbitah
ath^agaccliet purvasya disah
mghra vata-vr(.s<T)pr na ct

d\nam kampaycn na saiiiprakampa2

yen na sampravepayet pasctmaya


di&ih slghra vata-vrstTr na
x

selo

pabbato

accliiddo asusiro eka,gliano


puratthirnaya ce pi disaya iigacclieyya bhiisa vatavutthi n eva
i

sarhkainpeyya na sampakampeyya na sampavedheyya


paccbinarii

maya

ce pi disiiya

-la-

c^ciinarh k&jjiMpaycn na saiiipra-

kampaycn na sampra3 vipayed uttarasya diaah dakinasya disah Sighra vata-vrtTr

na

c^iinara

4 j?mvepayed

na

pi disaya agaccheyya bbusa


vatavutthi n eva narii sarhkam-

ev^aivara vi-

peyyanasani[)akanipeyyana sam*
pavedheyya evain eva kbo bhante

A:a^/w/?aytw

samprakampayen na

evam

uttarayacepidisaya-la- dakkbina-

sain-

ya co

evam

mukta-cYttasya bhadarhta arhatah ksm-a(8rrt)^t?a.ya bhrsath


cakfur vijiicyd rupds ca5

^\s(w)a abbasam agaccbamti na

[*/;]vimuttacittas,sa
ce pi cakkhu-

bhikkhuno bbusa

vifmeyya rupa cakkhussa


apatbarii

c^asya ceto-vimuktim prajfia-

n ev assa cittam

vimuktim

amisaikatarii

(j)a)^ryaharanti

amisrlkrtam eva tac-ciltaw bhavati

agaccbanti

pariyadiyanti
ev assa cittam hoti
i

[fhitam anejjappattaih] vaya-

vyayain

6 cagsaraanupa^yati
bhrfiarh
c*
aiva
^rotra-v^fieyah .sabdah

The

syllable ryd is doubtful.

c assanupassati n bluisa ce pi sota-

vinneyya sadda gbana


gandba
1

Ang. inserts atha.


Ahg. amitrtkatam.

vififleyya

MISCELLANEOUS FRAGMENTS

170

HOERXLE MSS.
nli

bhrsai n

citiiva

MAHAVAGGA.

ghrana-vijneya

yand/ia gf .rdnasyidbhd-

taj^m tfgaccbarhti bhrsam c^Civa


rasa
jfbva-vijiieya
jthvaya

abbasam

jivhavinneyya rasa kayaviuneyya


phottliabba

bhrsam

aga,ccbaf|tt^

ciaiva kd /a-viji~ieydh sparsuh ka-

8 ya!|s^abbi,sam
agaccharhti bhr2
tSaiii c ^ iiiva inano vijnaiya

dharma manasa abhasa? ^^acchanti

manassa
n ev assa

cittarii

ceto-wmuktiih

c Asya

\ia

manovifmeyya dhamma
apatbam agacchanti

prajiid-vi, mtkl uh

Reverse.
1

/wryriMJliaramti amisrlkrta??t eva


taB-ctttarii

bhavafo

sama?z?roa)5yatt

tag

vyayam

ca

pariyadiyanti amissikatam

cittamboti

vayan
eva

xg^rtd-vyaya-dhannain

\\hitam,

c assanupassatiti

sa-

eva samanupaxyati pratinihsarga

"

m cQva

samanupaHyati
vyayanudar^l nirodh-anudarbi prar>

tinihsarg-anuf?a||rt
7
4 [tra]syatc
aparitasyamanah pratyatma:Ti

2
3
4

Read

eva

nirvati

ksma-

3
vijii<>yd.

Ifead ta
I

am

unable to supply the missing


line, and at the

words at the end of this


beginning of line
1

The gap

is

2.

here

filled

up con-

jecturally.
e

See footnstes 2 and 3,

Read

"tratyamanah.

p.

172.

Ang.

ev assa

dnejjappattarii]

manupaayati vinlga-dharmam
eva sanuinu])aayatt ni||rorf/mw
3

anritflkalam.

\\

SANSKRIT CANON OF THE BUDDHISTS


HOERNLE MSS.
5

171

MAHAVAGGA.

swmd-bhavam

idam
prajanati
avocad ayu?man &rona idam
a
vadig^rd
nekkhaminarh

6 dhimukfasva

a\va ca

tath*

pravTvekarh

a-

dhimuttassa jtavivekafi ca cctaso

avyavadhy-adhimuk-

avyapajjhadliinmttassa
upadanakkhayassa ca 11 tanhakkhayii-

8
tasya tr^na-k^ava-ra^ j*ya ca

dhimuttassa asammohan ca
7 cetasah jYiatva
tata3 cittam

vimukta- J

cetasoi disvaayataiuipprulam pamma


cittam vimuccati n tassa samma-

ayatan-6tpadarh

vimucyate

tato

vimuttassa
khurio

ya

n*iisit
Saill

karaniyain na vtdyate*

yatha

eka-ghano

santacittassa

bhik-

katassa patica- 4

yo n atthi karaniyaii ca na vijjati n


selo yatha ekaghano vatena nu
samirati evam rupa rasa sadda

va-

yuna||

gandha phassa ca kevalii n ittha


dhamma anittha cana pavedhenti
8
9

tadino
See footnotes 4-6, p. 172.
Read Sailo. See footnote 2,

p.

151.

A&g.patictf.

TRANSLATION.
O Lord, a rocky
1

(Obv.) [Just as if there be,

mountain without

holes, nrtt

even ground, and a swift rain- wind should conio


it would not make it quake, or shake,] or t/,mbl..
swift rain-wind (should come) from the western quarter, yet it would not make
or
or tremble, a swift rain-wind (should come) from the northern

on
perforated, solid,] standing
l
om the eastern quarter, [yet
v>

4
it

shake,]
[quake,
it
quarter, from the southern quarter, yet

would not make it [quake, or shake,]


Lord, though [shapes perceptible by the eye should frequently]
come within reach of the eye of the Arhat, whose mind has thus become emanci
do not [change] the emancipation of his
pated, whose [passions] are extinct, they
mind, the emancipation of his intellect [undefiled is his mind, and] he perceives

or tremble

just so,

[the passing

away]

though sounds perceptible by the ear should frequently come

in square brackets.
Paisagei restored on the basis of the Pali text are enclosed

MISCELLANEOUS FKAGMENTS

172

within roach of his car, [though smells perceptible by the nose should frequently]
come [within reach of his nose], though tastes perceptible by the tongue should
frequently come within reach of his tongue, [though touches perceptible by the
body should frequently] come within reach [of his body], though thoughts per
intellect should frequently [come] within reach of his intellect,
[they do not change the emancipation of his mind, the emancipation of his intellect] ;
l
;
(Rev.) linden* led is his mind, and he perceives the passing away,

ceptible by the

he perceives the condition of the passing away of those (impressions), he perceives


the condition of absence of desire, [he perceives annihilation], he perceives [renuncia
tion]

perceiving the passing away, perceiving annihilation, perceiving renunciation,


2
not being in fear, he is individually extin
[he is not in fear]

3
he ncognizes that his rebirth is cut off
his existence
Thus spoke tho venerable Srona. Having thus spoken, [he said further
*
4
He] who is t-et upon [renunciation] and solitude, who is set upon kindness

guished

and delights in the rooting-out of


he recognizes the

thirst,

6
[who has attained to the absence of delusions] from the mind,
source of sensations and then his mind is set free.

Then, after [his mind]

has been set

free,

there

is

no

6
nothing to be done remains.
done]
not shaken] 7 by the wind, [just so shapes and tastes
[is
and sounds and smells and touches the whole of them things wished for and

[gathering up of what
As a solid reck

is

unwished, cannot make tremble such a one].

NOTES.
There can be no doubt, 1 think, that the language of the fragment is not
the so-culled mixed dialect, but Sanskrit.
There are indeed a few mistakes, but

See footnote

As regards

4, p.

70.

the gap at the end of rev. 1. 3 and the beginning of rev. 1. 4,


only the
vords pratinihiarg-dnudartl and na paritrasyate can be restored with certainty.
3
The general tenor of this passage may be inferred from the corresponding Pali passage
quoted on p. 174, but the restoring of the exact text is difficult. Kslnajati would seem to
a bahavrihi compound kflna-jatih. Smad in rev. 1. 5 I am unable to complete.
to
point
4
the
Among the syllables missing at the end of rev. 1. 5 the first was tva
(vaditva),

a (adhimtktatyv); the rest is uncertain. For the general sense compare the
passage
quoted on p. 174.
8
Hestore at the end of rev. 1. 6 trsna-keaya-ratatya ca.
The rest is quite uncertain.
The exf.ct woi-ds at the end of rev. 1. 7 cannot be restored. The ya at the beginning
last

of rev.
T

8 suggests

jwicayo or tamcayo.
These void* rest entirely on the Pali text.
1.

SANSKRIT CANON OF THE BUDDHISTS


they are for the most part only due to the
stands for mano*vijneydt taS-ciffaih (rev,

1.

Thus mano-i ijnaiyd

scribe.

1)

178
(obv.

for fac-ciffnih, aparitasyamdiiafa

1.

8)

(rev.

for aparitrasyamfinah, ya (rev. 1. 8), which seems to be the rest of


4)
pancaya
1
xaiti (rev. 1. 8) for xailo.
or gamcaya, for [paricttyo or
There occur,
[saiiica]yo,
as far as I see, only two genuine irregularities.
In rev. 1. 5 we have radi, which
1.

undoubtedly is the rest of radif.vd, while the correct form would be mlifrd (Pfin. I, 2, 7).
In rev. 1. 4 we find twice Atmanepada forms of fras, viz. [i)aritra]ya/-e and aparitffla*

According to Pfmini (I, 3, 78 and III, 1, 70)


gyamdnaJi, mentioned already above.
the verb is conjugated only in Parasmaipada, but Atmanepada forms arc found also
in the epic language. 2

aynsman Srona
but this rule

and yafJm

is

In a few cases the rules of sandhi are not observed.

5) the

1.

(rev.

n ought

to have been

changed into

ii

In

before the *a,

often neglected in manuscripts.


Injndfvd ayatan-utptidam (rev. I. 7)
I.
8) the vowel combination has not taken place on account

eka-rjliano (rev.

of the metre.

In pralisfhitah fflM (obv.

I.

1),

Mittdanita vrliatah (obv.

1.

4),

"harawti

anriSnkrtam (rev. 1. 1), [paritra]yafe apar f (rev. 1. 4), ccfa*ali jndtvd (rev. 1. 7), the
suppression of the sandhi, of course, is perfectly justified, as in all these cases
first word is either the
concluding word of a sentence or a verse, or a vocative
which, in the spoken language at any rate, cannot enter into sandhi with the
following word. From the absence of sandhi between dixdh and dakxinasyd in obv. 1. 3
we may infer that the words sighrd
prarepayet were meant to be repeated

the

after (Utah.
1.

Before

but before

4),

/;

we

the upadhmiinlya appears

in

aparifraxi/amdnati praty

find not the jihviimiiliya, but the visarga in arhalah

(rev.

nid"

3
1.

(obv.

4).

From an examination

fragments Pischel had come to the


Canon was perfectly independent from the Pali Canon
and composed in a much more condensed language.
In the present fragment
also there is nothing to show that the Sanskrit text is a translation from the Pali.
of the Idykutsari

conclusion that the Sanskrit

In this respect

it

is

remarkable that several times the

Sanskrit text has not

exact equivalents of words used in the Pali, but different terms.


Instances
are tlyhrd (obv. 11. 1, 2, 3) instead of b/iusd,
sampravepayet (obv. 11. 2, 3, 4) instead
of tampav&lhcyya, arhatah (obv. 1. 4) instead ot bbikk/umo, dbhdsam (obv. 11. 5, 6, 7,
8)
tike

instead of apdtbtm.

In the Gfithas

(rev.

11.

6ff.) the divergences

from the Pali

The Sanskrit

text has faf/niva ca for ca cetaso, trtna-

It is not impossible that the


o-sign

was originally written and has only become

version are even greater.

rubbed

off.

See the St. Petersburg Dictionary.


8
This difference is strictly in accordance with the rules of the phonologists of the
Taittirlya school (Taitt. Pr. IX, 3
Vyasasiksa 158), but the scantiness of the materials
makes it impossible to decide whether it is so by accident or intentionally.
;

MISCELLANEOUS FKAGMENTS

174
k*(iya-rala\*ya

two

c(i\

seem

pdda-t

for

to

upuddnakkhayassa ca or rather tanJiakkftdyddhiiiniilassa, as the


have changed their places in the Sanskrit version, jndtvd for

tammd and

ditrd, tatuh for

tassa,

Bnt

for vdfeita.

vdyund

cannot be maintained

it

that the Sanskrit text of our fragment is shorter than the Pali text.
The only
Pali words omitted 1 in the fragment are samina
(obv. 1. 4) and (Aitam jungjappatfarii
a number
(obv. 1. 5, rev. 1. 1). But these omissions are more than counterbalanced

by

of additions.
The epithets of the mountain (obv. 1. 1) are here augmented by the
addition of fame (i/itimi-WtdgcpratitfJiilaJi, those of the Arhat (obv. 1.
4) by the addition
of kx\n-dtru\vwyd\, Instead of cUtain pariyddiyanfi we find here cclo-vimukfim
prajiidriimiktim pa[tjd]/iantni(i (obv.
from
to radi (rev. 11. 2-5).

5, rev.

1.

There

fa"

1.

is

The

1).

largest addition

nothing corresponding to

is

it

the passage
in the Pali

have I found its exact counterpart anywhere else in the Canon, though
contains nothing but familiar thoughts, and single portions of it are met with

text, nor
it

With ryay-dnndartl

frequently.

compare,

e.

Sarhyutta-nikiiya

g.,

vJiarati

VtydnupeuuH

gdnvjiasxi

eca

viJia<

ati\.

nirodh-dnudarSl pratinihsarg-dnitda\rSl\ in rev.

XXXVI,

6.

7,

riharati

virdgdnupatti
To the words:

\_>ia

7.

8.

8,

nirodtidiiupasti

pariir<t~\xy<tfe

ri/mrafi

3
I

pafinisKag-

prnfydfmam
4 and 5 corresponds,

aparit^r^asyaiiidna/t

sn/dd-l/iavamjirajdnafi in rev.

nin-iiHk#~i>,ojHi[h~\

1.

aniccdnitpassl riharati

11.

XXXV, 90, 11; 193, 11: na


aparihuiam jxtccattanneva parinilbdi/ati klnndjdti vusifai n Ira/iwacariyam
kafain ka rainy un ndparani
And the last
idam avocad
itt/iatdytUi pajdndlUi.
e.g.,Sariiyutti-nikriyaXXII,53, 11; 54, 18; 55, 30;

parifattuti

phrase
the Pali Canon, where it
forms the transition from the prose to the Gathas
just as in our passage
compare,
e.g., Majjhim i-nikliya 82: idam awe dyafi/id Ihifffiapdfo id am vatvd athaparam etad
:

dyitf>i/(7n

Srontt idarii

radi\tva] ....

is

well

known from

word, and Dljjhu-nikSya XVI, 3, 51 XVII, 2, 17; &c.


As the leaf itself bears no mark indicating its origin, and as the
corresponding
Pali text is practically identical in the
Vinaya-pitnka and the Anguttava-nikaya,
it is at
present impossible to decide whether the fragment belongs to the
or
;

Vinaya
EkuttarAgama of the Sanskrit Canon. And even a third possibility must be
taken into consideration.
It is a well-known fact that later Buddhist Sanskrit
works have frequently taken over long passages from the older canonical
to the

scriptures.

need refer only to the Divyavadana, where we find


many quotations from the
Canon, especially from the Vinaya, embodied in the legends. It is therefore
a priori not impossible that our leaf
belonged to a later work, in which the
I

passage preserved to us was only a quotation.


However, there is nothing to
prove this hypothesis and even if it should be correct, this would detract but
little from the value of the
fragment, as, considering the archaic style and the
;

Shown

in small italics within


square brackets in the transcript.

SANSKRIT CANON OF THE BUDDHISTS

175

agreement with the Pali text, we might rest assured, I think, that the passage
was taken literally from the Canon. Perhaps a comparison with the corresponding
passages in the Chinese and Tibetan Canons will enable us to assign a definite
close

place to this fragment, which testifies again to the original unity of the Buddhist
doctrine in spirit and letter in the North as well as in the South. 1

1
This question has been 1 rented at length and with thoroughly convincing results by
Professor Oldenberg in ZD.MG., vol. Hi, pp. G13ff.

ADDITIONAL NOTE TO

144.

P.

the Stein MSS., recovered by him from the old Buddhist site nt Farhnd Beg
also ante, p. 2), there is
(about eight miles north of Khadalik, Anc. Khot., II, 413-14
a rather extensive fragment of a pothl of the Saddharma-pundarika, consisting of thirty-

[AMONG

a specimen of which has been published by Prof, de la Vallee Poussin in the


Journal RAS., 1011, pp. 1069-77. This specimen comprises the ending of the eleventh
and the beginning and ending of the twelfth chapter (fola. 10o vi(fols. 7 t^i-lOo^),
11 6^1 and fols. 13& iL-14 Z v ), corresponding to the Kern edition, pp. 250*-256 vi
also
four

folios,

and pp. 271 vi -274 xi

The middle portion of the twelfth chapter which


12 ai -lSa
and which corresponds to the text of fols. 259 and 260,
,
on pp. 149-52 of the present volume, is omitted in Prof, de la Vallee Poussin s publication.
A collation of this portion, made by me (August 1915), shows that the text of the Stein
MS. completely agrees with the text edited by Professor Liiders, the agreement including
even the curious reading kulajwtraho in fol. 260 v (Stein MS. fol. 13av ). There are
1
only two small differences for prativitarkam 259 a the Stein MS. has parivitarkam,
it has strlblidve, fol. 12a iv
fol. 12 a sii and for stribhavam 259
Moreover before itaf
cavitvd 259a the Stein MS. inserts prativcdha [sic] yami tvamapi YaJodharcJol. I2a ir ;

pp.
is

267i-2(>9i

ii

contained in

fols.

6>

before pratilabdhanam
*;rve, fol. 1 3 a*.

a"

260 av

it

inserts dharani, fol

13o

and

after te

260

6V

it

omits

As regards the first excerpt, in fols. 253 and 254 on pp. 144-49 of the present volume,
iv
111
its equivalent is entirely missing in the Stein
printed in the Kern ed., pp. 261* -265
MS. In fact, the whole of the text, printed in the Kern ed. on pp. 266 U-266 U , is missing
in that MS., apparently due to tome inadvertence by its scribe.
R.H.]
,

VAJRACCHEDIKA
IN THE ORIGINAL SANSKRIT
Stein MS., No. D. III. 13

6.

EDITED BY
THIS

is

published by

(Plate

XXI, No.

],

Fol.

14, Rev.)

F. E. PARGITER.

u fresh manuscript of the Vajracchedika.


The text of that work was
Mux Miiller, from manuscripts discovered in Japan, in the Anecdota

Oxoniensia (Aryan Series), vol. i, part i, in 1881. The manuscript, now published,
was discovered by Sir Aurel Stein in his first expedition to Eastern Turkestan in the

As related by him in his Ancient Khotan, vol. i, p. 258, it was


years 1900-1.
dug out on tre 23r;l of December, 1900, from the ruins of a small dwelling-place
see also iff.,
256) talonging to the ancient settlement of Dandfm Uiliq
and the same author s Sand-buried Ruins of Khotan, p. 300. It was identified
by Dr. Hoernle as containing the text of the Vajracchedika and a notice of the
identification was published by him in the Journal of the
Royal Asiatic Society for
(/>/.

]>.

p. 295,

1903, p. 364.
This manuscript

is

written on nineteen

folios, long-

and narrow, of coarse country

paper, and each folio is about 39 cm. (15 inches) in length and 75 mm. (2|f inches)
It is in fairly good preservation,
in width.
except that parts have perished or
The folios are numbered on the left margin of the obverse side, and
decayed.

are

all

present except nos.

1,

3-5, and 12, which are wanting.

are nearly whole (nos. 11, 17, and 18),

and

some have

lost

few of the

folios

one or both ends (nos.

7, 8,

but most have perished more or less within the page, and present
gaps
revering the paper in two, partially or completely (nos. 2, 6, 9, 10, 13-15, and 19).
In the transcript these gaps are enclosed within the mark
p. Where the paper
16),

ha* not periiihcd, the writing has suffered injury in


many places, so as to show
The
every stage of decay from merely slight defacement to total obliteration.
folios which have suffered least are nos. 17 and 18, which are
reproduced in
Plate

CVIII

volume

fol.

in vol.

ii

of Sir Aurel Stein s Ancient Khotan, while for the


present
XXI) has been selected, in order to give an idea

14 b (shown in Plate

more common condition of the leaves of the manuscript.


The margin on the left
pi ge contains six lines of writing.
generally about 10 mm. (f inch) broad, and on the right aide about 7 mm. (
of the

Each

side is

inch).

VAJRACCIIEDIKA IN THE ORIGINAL SANSKRIT


The

177

37 cm. (14i inches). In every third


on each page, at about 77 mm. (3 inches) from the left margin
of the writing, a blank space has been left about 2 cm. ( inch) long, so as to
make altogether an open place of that length and of about the same height, for
writing- thus occupies a length of nbdut

and fourth

line

the hole through which the string would pass which would hold the folios together.
space is of very great help in determining the position of the writing that

This

oj>en

remains in

folios in

which both ends have perished.

The

letters

have been written

with a broad reed pen and are large and well made.
The largest such as Md
and yd may be 13 mm. (^ inch) broad, and the smallest such as ra and ra about

6 mm. ( inch) broad.


The size of ordinary letters is about 8 mm. (| inch), so
that on an average three letters go to every 25 mm. (1 inch) of space.
It is thus possible to calculate the number of letters that have been obliterated
in a decayed passage by carefully measuring its length, and to restore the text in
most places with the aid of the printed text with some degree of confidence. In all
such cases the restored text is printed in italics. These cases are of two kinds, those
in which the writing onlv has suffered damage, and those in which the paper and

Passages of the first kind arc dealt with according to


writing have both perished.
the degree of obliteration, thus
first, where the letters arc but slightly defaced and
can be read, italics are used secondly, where the traces remaining of the letters
:

make out what they were with the aid of the printed text, the italics
are enclosed within round brackets; and thirdly, where the letters have disappeared
completely, if their number tallies with that in the printed text, the italics are
enclosed within square brackets but, if the two do not tally, the number of lost letters
enable one to

crosses. Passages of the second kind, where both


paper and writing have perished, are enclosed within the mark |J and, if the gap can
be definitely filled up from the printed text, the restored text is printed in small
is

indicated by an equal

number of

the gap and the printed text do not tally, the number of lost letters
by an equal number of email crosses. The printed text has been an
invaluable aid throughout, and without it very little could have been done towards
reading the many passages where the MS. has suffered injury.
The MS. has been well written and contains very few errors that are merely
italics
is

but

if

indicated

clerical,

but

irregularities

its

and

language

is

Sanskrit of poor literary quality and abounds with


both grammar and sandhi and even in

peculiarities of all kinds in

the forms of words, that indicate a strong Prakrit or vernacular element and
These will be obvious on perusal, and it is unnecessary for me to
A very few of the most striking instances may be just
discuss them here.
influence.

mentioned

pratitfhihitvd

Childers Pali Diet.


for

vythd
7t

(fol.

13

p.
Tl

F>

for

j>rati*{haya,

370 a), ugrahetyati


and pratyupatthdhe

(fol.

cf.

Pali

pati\(hah\tva

for udgralieyati (fol. 11 a,

for praty upal^hat (fol.

1.

iv),

in

viyubhd

19 a if ). Avagraha

VAJKACCHEDIKA

178

is never indicated, and is definitely suggested


only where final
ah appears a) o before an initial tennis or by the appearance of the following
Virilma is expressed in the
word it is indicated here by an inverted apostrophe
MS. by a circumflex placed over the letter, which is written small and placed a little

occurs often but

indicated here by the sign x placed below the letter.


The only
in the MS. is a large dot, and it is so rendered here
but
a double dot, the usual sign of visarga, is used once as a mark of punctuation, after

below the lino

it is

mark of punctuation

bhCty/ate in fol.

b*

The datu of

and perhaps

in ntih in

fol.

15

v[
.

MS. may

be estimated approximately by means of the


copper-plate which was found inside the Nirvana stupa at Kasiii and which I have
1
That plate may bo assigned to the third
deciphered a; Dr. Hoernle s request.
this

The writing
century A.D. because of the coins found with it.
much like that on the plate, though the characters here are
more squat and wider. The letters here are written with rather more flourish and
present a greater variety of form, thus the vowel-marks for a, i and u are made in

quarter of the

MS.

in this

for c

and

XXI, No.

CVHI)

1),

14

may

also the

vowel o in

be seen in ydvafd, in

and the third in mahdsahare

ihe three forms of

two ways

ai in

of the 1hrec forms for a

Plate
PI.

very

and those

three,

Two

fifth

is

and

i,

distinguished as

14

*
,

and

fol.

in
1

fol.

boillii

14i
18

has two shapes.

(reproduced on
(Anc. Khot.,

respectively, in

ci/ta-<l/t(trd,

and those of M distinguished as


5,
and u respectively, in Subli&te fol. 14i iv Siibhfite fol. 14
paripunwiu fol. 17//"
2
The two forms of e may be seen in ucyale fol. 14- 4 T and
(Anc. Khot., PL CVIII).

citta-dlidrd,

fjl.

If.

rdfikdA,

fol.

i",

vi
those of ai differing similarly from each
rpalabhyate, fol. 14i
iT
other; while those of o will be seen in the word do/l/ii, in fol. 17i and liodlu in

just below
vi

17

fol.

it,

in

(Anc. Khot., PI. CVIII), being distinguished as o and o respectively.


two quite different shapes, one of which occurs only once clearly,

Initial e also has

in eram in

18a ri

varieties

17 a r

fol.

144 m while the other


,

of frequent occurrence, as in fol. 17a fli


and / display each at least two slight
e.g. compare b/i in Uiavixyat, in fol. 17 a and in fol.

AI-*) the letters a, a, kli,

in their forms;

and

bli,

is

y,

Ti

and "yena in fol. 18a


These features suggest that this MS.
than the copper-plate. Yet it cannot be much later, because
both the shapes of y (which is a test letter as regards the script) are of the tripartite
character.
It seems therefore that this MS. may be
assigned to about the end of

is

tho

later

the beginning of the sixth century A.D.


MS. agrees of course in the main with the printed text, but
less fall.
Sometimes there is close agreement, but at other times it varies
fifth or

In

is

y, in yclia

somewhat

its

matter the

See JF:AS.,

912, pp. 123, 125.

of India, 1910-11, pp. 73

ff.

Annual Report, Arch. Survey


R. H.j
[See Note, on p. 195.

It is published in the

IN

THE ORIGINAL SANSKRIT

179

considerably, omitting sentences, or abbreviating them by the reduction of several


cumulative expressions to one or two only, as will be seen from the first sentence.

In only one or two places docs it seem to contain additional matter. It would
have been waste of labour and space to point out all the differences or even many of
them, and only passages where there are hvrgo variations have been noticed in the
footnotes.

For convenient use each page is printed as one paragraph, numbered with the
folio and the addition of a for the obverse and b for the reverse; and

number of the

the beginning of each line in the page has been marked by a small roman numeral.
No translation is necessary here because there exists a translation of the

Vajracchedika prepared by
Part II, pp. 109 H 1

Max

Books of the East,

Miiller, in the Sacred

vol. xlix,

TEXT
tad

(2o)

(na

avocat x Ascaryam Bhagava yii[ya]d [e]va (2o//t)gate-

bo)dhisatvd

Tathdgatena

paramrri^dnuyrahena

anupariyrhltah

fj^Yuvad
4

iogi dliisatva

parinditah

paratna//a

Qparindaj^iKiyd

eva

Tat

katham BUaga)\&m bodhisa/ya-yana-sarhprastliitena sthatavyarh katharii


5
*
Sudhu
(\\iu Bliagava
Sublmte anupa||O |f
pra^grahc/Mvyaih
fi

cittaiii

sd"

Jathagatena

rigrliltds

bodhisatvah

jjaramen *amigrahena

tas

T dthdgate(na M/mo) iv tvah paramaya parindanagO

hi

Subhute

parindi4

|3(yrt

rnu Sadhu ca susthn ca nianasi kuru Blulsisye


v

(6of//</a)<rft-yana-

8arhprastliitena ethatavyarii

ya//<(o)

Tcna)
Yatlia

prayrahe^

||ci//fl>/t

Evarh Bhagavan 8 ity ayuaman Subhutir Bhagavatah pravi


/ihagavan avocatj llia Subhute bodbi||#a/fww cittam utpa-

7
<avyarh

There is also, in the present volume, pp. 1276 fl ., a translation from the
Khotanese, prepared by Professor Sten Konow.
*
2
Not
Begins at p. 20, 1. 1, of the printed text.
4
Much more condensed than the printed text, cumulative expressions being
reduced to a single one, and several words omitted. The form jjarigrahehivya is
used here compare fol. 18
6
Bhagava is marked with 4 dots above and 5 beneath. It dos not occur in
the printed text. These dots apparently indicate that it is an error here. Compare
v
in Khotanese
footnote 7, p. 182.
fol. 7a
[See p. 397 for a similar practice
R. H.]
writing.
8
The circlet indicates where, in the original folios, stood the blank space
1

containing the string-hole, and interrupting lines iii and iv.


Probably omitting yatkd jfratipatlavyam of the printed text.
"

Read Bhagavaw.

N2

See note 4 above.

VAJRACCHEDIKA

180

Yavamtah satvah- andnja va jarayty a vd samsvcdajd vd

ffeyif ftavyaiii

va
3

va

rfipmo

(21)

arfipino gt d

asamjjjnino va

sanijnino vd

n^diva

sarhjiianopaka vaYavarhtah satvah

prajiiapyam(rtMa/i) prajnapyante*

mayd a rve anupadhisese nirvUna-dhdtau jjiparinirvdpayitaj^vy&li


Evam apariuuinarh ca satvarh parinirvapayitva na kaacirf satvah
jl

te

"

pari?Vi

/>ito

boclliisatvasya
T

^/Vm T te

i\

(lid)oh

Tat kasya hetoh Satva-JO^aw/gnahi Subhute


pravarteta na so bodhisatva iti vaktavyah Tat kasya
bhavati

satva-sarhjna

gO

budhisatvo yasy^atma-samjna e
jjpravarteta
jlva-samjna va jwcfyala-sarhjfia vaApi tu Subhute

va,

(bolhisatventdvastu-Jvpratipattito danaiii datavyaih (na

kva)^cit

dd}nam ddtavyam^ Na fa6c/-^ant7/m-rasa-sprastavyeu

prajjj^

<

ti$t\ii(tena
f?tLihitvii

danarh

datavyara x

gEra/;/ hi Subhutcjji

data(v?/a?/j)

vi

(to)dhia<i;cna

atisthi)jj^to

ddnarii daddli

danarh

Tut kasya hetoh

ya[M]a (na nimitta) 8amjnciyd (pratistriihe)

(la/t Subhute) bodhisnti O (pi

prati-

Folios Nos. 3-5 wanting.

(6)

^aw^/m-

praj^tisthitam

cittam

d](/ma)-l>havn

7 at kin maryase
Jietn^r

SubhuOte Ma ham

abhava

The printed

utpddaQyitavyam

10

Na

sabda-jj^

cittam

utnadayitavyam x [xxxxxxxx
sy/ x tad yatli^a[p/]||wdwa j $Mmeru-parvbata-wl raja *

irasa-sparsa-pratistliitarii

xx

(Tadu)cyaie k*etr&-\iyu(bh)ii iti(Tasma) ^Subhute

bhiimtal.i

botlkuatventdi;am

text

13

sas

sa(/i

dtma-)jjbhdvo bhavet^jj [Tat

Ta///r7||#G/<?rta||

bliasi^as)

ta iy^

t/cyate

has (jotUnttatvii-ydna-oamprayf/titen^aivam cittam

tavyai n.
2

More condensed than the

Begins at

4
"

printed text.

18, of the printed text.


printed text haa nidti a samjnino ntd
p. 20,

The
The printed

1.

text has the singular.

This agrees with the note in the printed text.


8
That is ajiratitfhite.
27, 1. 3, of the printed text.
Begins at
n
1
and vii/u/j/ia in fol. 13/y T
yuha is written viyii/ia in fol. 13
Two seiitiinccs of the printed text are omitted after this.
11
About ^en letters are wanting here. The printed text is longer and reads
Tad yafAtapi ndnia Sub/iule pitruto bhaved npela-kdyo maha-kdyo yat
lasyiaivaihriipa.
Two sentences of the printed text are omitted after this.
13
The fin;t letter is like ra it does not suggest df,ma. After this is a farther
\>.

6",

msson.

THE ORIGINAL SANSKRIT

IN

181

Na hi sa bha fi-o ntdtma-lhavah ] flKdranto / ||


(rt)tma-bhava iti
v
[Su](bhu)te Gamga?/ jfnrtrfyd viiluk gas tavanto Garhga-nadyo bhave?//i
4
kin
id
Tat
manyase Subhilte Api [nu
bahvyo Wiavcyuh Alia jPa]c*ev
2

y
tava (tthaga)jjvath xx
AaAyyop Gam(ffd-na)dyo (lha) veyi .h pra(f/ c)va
tatra v&\ukdh
A[roe](//rmi te Subhiite) [pra^tivedayd^mi te\ H x *||
l

(X

te

X) ||xxxxxx7||>(7](/N&)
i

(66)

x"?nasu

\olukdh tn(vato loka-dhd)fu ra ||7urci strl

va

^ (puru)^o

"Aha
Evarii Bhagavarh balm t-ah
xxxxxxxxxxxxxxxxxxxxj! xx
n
kula-puiro va kula-((7w/iz/(Z va) xxxxxxxxxxxx ^xxxxxxxx p[,u](JAM-)

10

t-a

iji

te tavata loka-dhaturh

saptaO-ratna-paripurnrtwi [dd](nam da)[<lydd


iv
xxx
(ifdm api
kida-putro] vd kula-dv^hitd va
|| catuspa
13
xxxxxxxxxx
(/atliam udgrliya paraOsya dcsaye|j/
J \kiiy.a-putrena knla14
^
c?MgAt/rnd j vd \xthntaram puyya-skandharii prasaveta Api tu Subhute
ya]s ca

[xxx

12

prthivl-pradese

ya(s?/iz)|l
I

tena sah

6Aasyate
xxx va x [xx g

it,

After

dharma-paryaya

vi
j>rtliivl-prade8al.i

xxx

1T

a email

(pd)

letter,

as if it were a mistake

ya xx

15

na
cdtVf}^iuld

coitya-bhuto

(ija)

pi

bhavi.s-7/ati

jj^**^ (?/) jt/nd>g

16

gdthdm

()

xxx

dharma-

apparently ^, appears which hns a line through

and were struck

out.

Three sentences of the printed text tire wanting here.


Read probably ydi-anto /ii, to correspond to tavanto which follows.
4
This sentence occurs a little earlier in the printed text.
5
Read perhaps yatra.
These two letters are more than the printed text has.
This letter looks like fit, so far as one can see from the traces of it.
7
For all this breakage the printed text reads yavaiyat fasti Gaihgd-naduu, but
the reading here seems to be different.
8
Begins at p. 27, 1. 20, of the printed text. This letter may be a.
This letter seems quite clear, though it does not appear to make sense.
10
Some 22 or 23 letters have been obliterated here, but the printed text is
:)

f>

much

longer.

11

There are some 20 aksaras wanting ; they


tkanilhum prasaveta Bfiagavdn aha Yay ca ho puitah.
12
Read perhaps ho pnnah, or Subhufe.
13

Read perhaps mihprakdSayet^ ayam


are two letters broken away
.

H There

instrumental case of
18

17

In the

first

perhaps be tato punya-

Compare

fo\.

7i T and 10 a m

era.

here, and they rriust be composed of ^he


Its instrumental form here would eeem to be duhitfijM,

This form fills the gap


Compare fol. 7 1.
The aksara ma had been Omitted, and has been

compare
16

du/titr.
r
pifrnd in fol. 19 i .

may

exactly.

inserted interline arly above

part of this gap read perhaps dev-dsuranya lokatya.

d<l.

VAJRACCHEDIKA

182
1

dhdrayisyanti

(7a) jjjpwydyam

"iiyataro

Pajj^ramcna*

[Tasmim prthivl-pradese]

vagata Mavt^yanft
rd

^sastd viharaty anyatard

||sMc7niyah

vtjiia-fjuru

satv 4 *as car?/ena saman-

te

yl</t*ayusmaiii

Subhutir Bhrgavantara

Ko ndm*d^jiyam Bhagavam dharma-parydyah jji"Katham ctainam


Evam nkte Bhagavan ayusmantarii Subhutim etad avocat\

etad avoca^ x

dhdraydmifj^Q

Prajna-paramita

innam

A rtma:rri

(hhd)

Ta^/<gatewa

Jpi nu

Sujf bhute dharma-parydyah -E|jOvam c#


Tat kasya hetoh Ya c^eyam prajna-paramita
7
puramita Tat kij^ h[e]to n manyase Subhute

nam*dyam

dharayata

|JV

dharmas Tatliagatena bhdsiiah Aha No

kasci

dharmas Tathdgatena^ bhdsitah* Ydvat ^Subhute


Klhasrc loka-dhatau prthi(v)l-rsija}\ kincit s
kasci

llp

(7i)

|^/iw

iti

/r 9

vi

Bhaga ||vam

na

.j^a/iasra-maha-

lahu hhavei^ Aha Bahu Bhajjiycivcitn prtlii\i-YQ.^Q bha[i/ C^ v yai


Tdthdg&tefyia bh)^dfitam
a-ra^^ as tad

tad JK/trtlgatrtw prtJiivi-raj&s

Bhagavam}

"\\lJbhtisitam

a-dhatu sas
kin
"H

bhasi<a

12
jj<gavam

rliirii

Tad

u(cyate

so loka-dhatuh
iti

Ta-

n
^/?z^Onu dvatrihsar
mahapumsa-laksanais
samyak-sambuddho (dra$tavyah) A(ha No) iti Blia-

bhasitany alakfla(nd)nt

2>rs(

Tathd(gatena)

(tdni)

r/i-dlltrtnisa-rnahapu^H.s^-laksanan^iti

vd

Yo

loka-dhdtu)r

Tat kasya hetoh Ydnijj,Ota,m dvatrimaa-mahapurusa-laksanani

Tathtu/a#en
xxx 13
stri

iti

//r/Aipvi-raja

manyase Subhufe

Tathagato
lv

Tad ucyate

Tathagateria

va (Gamgd-nadl-vdlikd-)^**

v
jj^bhdsitdni

Yas ca ho puna/i Subhute


l4

vi

xxxxxxxx

15

paj

(ritya)-

Begins a-, p. 28, 1. 13, of the printed text.


Dhdrayixyanli or tdcayityanti or paryavapsyauii would fit this gap.
4
iil
Not apparently.
Compare fol. 8a
r
This is the reading in the printed text and fits this gap.
Or perhaps ttaiva hlid*ita.
7
There is a cnrve of three dots around the top and right side of Jieto. It seems
clear that the scribe first wrote tat kasya heto, but discovering his mistake enclosed
helo with the dots and then wrote
manyate and this implies that he must have
altered fat kav/c to tat ki.
Dots around a word therefore indicate a mistake.
8
Two sentences of the printed text are omitted after this.
v
9
Compare fol. 16 A and fol. 18 a
10
Begins
p. 29, 1. 7, of the printed text.
11
Read perhaps trintair but cf. satdnir in fol. 9a ir
11
A sentence of the printed text is omitted after this.
13
Tad ucjafe ie too much for this space apparently.
14
Read probably wind, n being in the next line.
16
Read probably ntdtmalliavan dine dine.
2
:t

IN
jty\

parasya

Ya6

c *eto

THE ORIGINAL SANSKRIT

dharma-paryaya* catuspadikaw apt jjgatham

Ayam

desayet\

eva

(8rt)

|po

183
udgr/tya

ta-jj^

punya-skandham prasave^to, AthtdyusmHih SuSo sritni pramrjya Hhagavantam etad

b<(hutrarii

trrijj^ni prdimincat^

Ascaryam ]Jhayavain *l^(pa)r(tm-d(4caryam Sugata) ydrad ayarii


7

Tatliagatena

dharma-p<\,(rydyo 1)k(l?i)jj:tah

na mci}ljjya

evam-rtipo

Katv-ascaryena samanvagata bhavi^yanfa


b/iuta-saiiijiiajlOm

Yato mel^(j ndnam

utpannam

*
dharma-pafiOrydyak sn/ta-purvah Paramena te

utpadayisyanti

Y#aiAr

ye ( )[^ia ] (stitre)
Bha^avarh bhuta-sarhjna
i

asamjna Tasina Tathaga^o lhd(sate Bhuta~)*ypqmjna bhuta-samjliCi iti Najjj^


mama Bhagavam duskararii yad a/mwi t mam dliarma-parya?/rtm Ihasyamsinam 8 nu avakalpaydm.?/ a(ty lo a)dhimucydm\ v ^Ye pi xxxxxxxx"|^
13
u
imam
xxx 12

dharma-paryayam a)vaka]payi$yanti

j;a?/tca5a(fywi
16

11

xxxxxxxxxxg nt(i) T(
visyanti) Api tu hopwa/i (SuMin)[fe na teydm djj^lma-fnm^jnd prava(rti)
Aw satva-saihjila najivaQ-samjiia, pravartisyati na 18 pudgala-a?/t/na
"JUsyati
(Si) ||

sentence of the printed text is omitted after this.


final consonants being often omitted here.

For parydi/dc,

Compare fol. 10 /A
Read probably prakilSayet-^on Ayam

cva.

Begins at p. 30, 1. ~ of the printed text.


All this long double gap is exactly filled by what
Two clauses of the printed text are omitted after
,

is

in the printed text.

this.

Not

The printed

text bhdsi/amdnc Snttvii is a little too long for this space. Probably
omit Srutva, compare fol. 8i v and read Ithiityamanc.
10
lldmy a is clear and also d/ii, but the letter between them is far from clear.
;

It appears to be a preposition containing a small consonant, prefixed to ad/ii, such

as

afi,

ami or perhaps

11

The printed

12

What

\pa\6cimdyd.

ablii.

text is far longer than this space.


remains of these three letters looks like viinayd, but might possibly be
13
All this is more condensed than the printed text.

14

This varies from the printed text.

18

Read probably adAimucyi^attti

vistarena ; this agrees with the traces that


Puli has the future form mucc usati.
four letters.
10
Begins at p. 30, 1. 17, of the printed text.
17
Read perhaps ca parasya samprakdSayifyanti ; compare fol. 10 i1 .
18
[The superscript ri of rii has a peculiar sideward position, apparently to avoid
R. H.]
collision with fya of bhavityali in the line above. See footnote 4, p. 168.

remain of the

first

VAJRACCHEDIKA

184

Tat kasya heioh (Yd sd dtma)-[samjna]


yd jiva-^Osamjud ya pudgala-samjna s^aiv^asamjna

satva-i athjna

fjra

Tat kasya hetoh


iv

||J&t

ukte

a/

Sar\\)Si-samjn^d(pagatd) hi Bu,(ddlui bhagavantah)


Bhagavan ayw||Osmantam Subhutim etad avocat x Evara

te
Subhfite evam eta Subhute Param-d8ca() ya-samanvd) v
xxxxx3 jw/reQ bhasyamane 4 n^^rsisyanti na samtrasisyanti na sarh-

etat

jj<yata8

triisam upatiij inti

Ya
(9a) i(Ap\*
<2j>aramita

til)

(Tat

Parama- Vl ^{jdramitieyam

[Ta](t kasya) lietoh


?ia
Tatlia<7a#t

Subhute

j;7 aw-|i/?aramt/d Ihdsitd* lam

Subhute ya Tath||a^o/a*ya^ kxdnti-paramitd s^aiv*

kcC)sija

hetohr

Yada (me Ka}\limga-rajd

amga-Jjjpra-

me tasmim saniaye ||a/wa||-(sawyna


na me kaci sarhjna n^asarhjiia babhuva
vil saiva-jlva-pv.<lyala-sam}jnd vd
iH
Trt)|]/ katya hetofi
a|| cen me Subhute tasmim sa(O?a?/e) d(tmatyathffa-maiiii inn

ticchai

lo

n^asl

^isi

a-samjnametasmim samaye

b}]avi8ya(# v )

[xxxx

bhav^
namaye

^7<fivii?yat x

saidni)r

7/oJ<rt

aharii Subhute atlte dhvani


pam(ca-jdtik^anti-vadi rsir babhu^t-rt Tatra me n^ii(tma-samjnd

Abliijanamy

v haiii

iabhuva na) satva-samjna


tarhi

tiuWiiitv

na pudgala-samjna

na jlva-samjna

bodhisa^tv&no,

Barvba-samjna

t3

tamyak
^[tat fi\(lodhait) ci(tfam utpada)yitavyam^
cittam utpculayitavyaih (Na sa)lda-(ga-)
1

Tasmd

viv&rjajj^yitvidnuttardyam

Na

rup

sentence of the printed text is omitted after this.


These nkKaraa do not seem quite to fill up the space, and perhaps ca should
be read after ;hc first yd.
3
4
lload perhaps afvd Ye i/ut, see fol. 8 a ul
Not n.
6
A sentence of the printed text is omitted here.
The construction here differs from that of the printed text.
2

The

printed text aparimdnd api


8

for this gap.


9

Buddha Bhagavanto

Begins at

p. 31,

lhatante is too long


of the printed text.
footnote 9, p. 188.
9,

The h is \\ scribal blunder see similarly fol. 13 b,


The piin^d text exactly fits the gap.
The printed text tacet taUva-samjndjiva- is too long
:

10
11

1.

following the analogy of line


would suit thu space.

ii

above,

we might

for this space. Perhaps,


read tacet satva-jiva- which

18

These uy] tables would ordinarily be a little too much for this space, but might
ait it, if written closely as many letters in this line are written.
The r appears to
be euphonic between

and the semi-vowel y

but

cf.

"irirwar

in

fol.

7 b iil .

THE ORIGINAL SANSKRIT

IN

185

(06) ^(ndha -ra)[sa-sj)ra.^tavija]-(pratisthi)^t(im

xxx

(pra}[ti~\(sthitant)
3

Tathdgato bhdsa(\i
4

(ddfa)vyam^

Api

(w)f|

tu,

[no] (c*div*dpra)ti$thanam* Tasmd[d eva

f| "rupa-pratistliitena

bodhisatve^na rfdna^||

Subhute bodhisatven^alvarh dana-parityagarh

pari-

Ya c^aiva sa satva-samjfia s^ctlv^J


tyajya 8a(rvba-$a)tvd(nilm arthaya)
ete sarvLa-satva Tathagatena bliafitas ta ev^asatvilh
(sai)i)jiid (Ya)
"

pOp

(bhtlta-vddyt (SuWurie) [T(fe^]

a-vitatha-vadi

(<7)tah

Api

iv

gatah satya-vadl

(na ta)tra
bhisam[lu(l<]hd]
jjpjj^ndhakara-pravistah evarii vastu-patito

danarh

vastu-patito
(crt)[A-.s-(/.s7H]am

Tatha-

bodhisatvo vaktavyah

Yo

danam

yatha~\

||//rcs/a-yo yo avastn-jj^
tu

paxiiyti(jaii)

|l///>i

Suiy>h/rte

ye

te

kula(putrd

*
dhdraima(m dharma-paryd)jjlyam udyrahesyanti
vacnyisyanti (par?/av)^dpsya^(ntf) jndtiis te TaMagatena

Jtw)la-duhitaro va

ytVyc^"

drstds

ya

^(Subhute) intnixo
nana-vividhani rupani
||x ^ra||bhatayam surye bhyudgate

(lOa) psitito

vd

Tad

p a[rityajati

cvam bodhisatvo]

pasye^ x

Ta(//<a)ta-va

Subhute yatha Tathagatena dhamio


v
[s] tyaiii na mrsa Tdd 7/atha Subhute
tu

nti

tc
"

/||

Subhute

Tatluagatena

buddhas

Tathaga^e(a)

punya-skandham prasavisyanti
va purufjo va piarvahna

strl

saman 11 a] vtina-bhavarh
say.ahna-samaye
12

parity ajet s
1

te

^O
10

Top

@*re

te

satva apramt-

i/am ca

lio

f)unoi\\

-eamaye

parityagarii pafJOrt/yogje

Gariiga-nadi-vallka-sa?Hatt

A?ie^axxx

13

(dtma)bhdvam

>

Ara|pj?rt-Z o[^]/-^r<a-ahasram

atmubhava-pari-

p. 32, 1. 2, of the printed text.


All this is very much more condensed than the printed text, and it is not
easy to fill in the blanks with any certainty.
3
Bhds is used here in the parasmaipada, see fol. 13fl T and apparently in
and 18 A u

Begins at

foil. 11^,134",
4

6
"

More condensed than the printed text.


These letters may be a mistake for tathd-vadi, as the printed text has.
There appears to be room here requiring another aksnra.

Begins at p. 32, 1. 19, of the printed text.


Hi
llo lr, and 11 6 ul
This is the probable form here, see foil. 104
10
9
Not
More condensed than the printed text.
11
See the next line where this expression occurs again. These two passages
supplement each other clearly.
12
Much more condensed than the printed text.
18
The printed text parydyena //a/nini is longer than suits this gap, and here
the construction is in the singular and not the plural.
8

VAJRACCHEDIKA

186

tyagaw

par. tyaje^

v
tf//.sij>e[V

//"111"*

(jwnar a xxx

c^emaiii

? va

bahutaratii

>ubhute

)
a

(106)

Yas

dha(rma-parydyam srutvd na pra-}

punya-skandham
prasaveta (Ka)h
yo \\k\ntv ibd(grh?wjat^ dhdra)ye vd-

paryai jpHH||y/ parasya* vistarena

"cave

8ariiprakajjJI(sa)ye

ca)

dharma-

pai yayah ^Tathfigateoa bhasitah j^Agrayana-8amprajj:[sthitdndm

8(i](tvd-

A>i

tu tiubhi te (aciniyo Vu)lyo yaiii

ndm arthaya)
imam

dharma-paryiiyah

^r^ha-yana-sjiiiipiastliitanarh
iil

rf/ta)rmrt-2>

ryayam ud^raliesyanti

(.4v/a?Ji

satvanam artha^a (Ye


f/e^-

dhara||of|>//.s?/fw^

yi^yanti vaoayisyanti paryavapsyanti*jnata(s ie) T&thdgatena (flr)$tds


l
4
tc 2 tAd T
Sarve to satva prame|^a- 5 o||p"w//rt-sA a?idh(en)
ga.tena
>

/>Avisyanti

/leintyen^atulyena

aprameye(na

;^//n-skandhena samanvilgata &/mt


lr?/u n dharayisyanti Tat kasya hetoh

mtvfih

xxyei,,(t

xxx

[amd-

(Sarve

|ji>yajfn<i

Na

hi

f|

te]

xxx

^idharMO [h]l[n^d }L\\umtil-ti^(iik &ro(tum) jjinfdj^tn\&-d rstikaih na


na jiva-rfr^ikaih na pudgala-drstikaik xx ^xxxxxxxxx 9 ^

"0

.(!!) x

xxxxxx

turn

va wZcayitujiivH paryavaptuw

vil

n^aulam

s?^rp^Aivf-prad[eJJe a(ya?h)
Ha-dovad
wi
d(uto) jf^wA ^tfynte
pi ijtuilynh
pfthivl-pnvdelo bluivi^yuti
maniiHy-aHurasya/o/irtST/ff mndaiilyah pro,da,}s.&\nl-(karantya)ti ca (s prthi-)
te

Api

Sitlhilfa

yntm

vi-pradeso llmvisyati caityaOsn prtlu vi-pradeso bhavi^yatt Ye te


Sublit^c A ^la-putrft vd kulct-duJiitaro vil imdn cvrtm- iv rQpa-siitr-antan
"

12

12

ugrahuHyaOti
paryavapdesayisyati
vacayisyati
dhftmyi^yati
Tc pfu ibhutd Uiavi*yu v Hti su-paribhuta5 ca bhavisyanti* Yam
1

The reading

here differs from the printed text.


33, 1. 12, of the printed text.
3
The printed text has parellyas here and elsewhere, but this MS. reads para*ya
in some cases, compare fol. 6i iv
and parebliyah later in other cases, compare
u.
fol. 16
Either word might be read here.
A sent-.-nce of the printed text is omitted after this.
6
The printed text has aprameycna.
So probably.
The printed text has sawdmSeHa, but the word here is different.
2

Begins at

p.

//

Read perhaps xakyam Subfi&te ayai n.


In this and the following gap the printed text has nearly twice as
Begins at p. 34, 1. 7, of the printed text.
1

).
1

The d

much

mattei.

is omitted,
fol. 8
just as f in otratifyau/i for 6(tra
[See footnote
R. H.]
The verb is in the singular.
The verb is in the singular. A line of the printed text is omitted after this

99.

IN
iemfn

satvanarh

ydni)

THE ORIGINAL SANSKRIT

piirva-janmikani
v \eva

kwmdm

dharme

187

krtUny fipdya.-sam(vartanl~

pdrva-janmikftny
a&ubhdni karmdni xx ||xxxxxxxxxxxxxxi|| (Abhfjdud-)
2
Sulhute (a)tlte tlhvany a(samkhyeyaih kalpaiK
(lib) *[m]y (iham
td(ni

drsta)

paril)liii(tataya)

asam^khyeyaiarai^r Dlpamkarasya] jj^Tathagatasya samyak-aambuddha^/a


Buddba-koti-m yMta-f^rtJ-sa/tasrani babhuvaYe mayu

parena caturaslti^

wradhita 5

Yam

ca

yam ca maya (Subh/l)[te] ||xxxxxxxx|| [xxx*?i]


7
carimiOkayam pa^cimikaya vartamajiayam imam

udgrahesyanti dhdrayixyanti

i rtcyi ivsyanti

"

vlradhitii

si itr-antam
8

AsyaO

paryavapsyanti

Subhute punya-skandhasy^antikad esa purvakah punya-skandhah satimam api kalam n^6(x 10 ) v tT sahasrimarn api sata-sahasritamam api
koti-^ata-saliaaritamam api 11

samkhyam

api

kala?u api

**(upari)i(8adam ap)i (na k$ama)ie Sace Subhute


kula-duhitrlnam vd jJunya-sA andhaiii bhasd^ y&vat

team
te

ganandm api
kula-putraniiiii

kula-pu-

Folio 12 wanting,

13) m

13

a[6A/sa?n&!(]ddhn[ T(ts]n\(d) Dlpamf^nrena raptbagatena


tvawt mftiiiw-iinllgate dhvnni &mkya\n\\(ni)r nftnw

bhavi/jyuHi
1

is

two

The printed text has ktapayijyanti Uitdtl/Ht-bwi/iiih ctihiujinljityiniti


or three aksaros too short to fill the gap.

Begins at

The bottom portions only of these

p.

34,

1,

but thil

20, of the printed text.


four akfanut ore discernible, but they agree

with the reading knyeyafatai,


*
These wordy fill the gap exactly.
6
This MS. has rddA in this and the following sentences.

The

printed text

has *rdg.

Read probably

te

Buddha Bltayavanta

arddfiitd,

except that these words seem

to be one aksara too little.


7

More condensed than the

printed text.
sentence of the printed text is omitted after this.
Sic the printed text has sola fat/tint
10
The character is a consonant without any trace of a vowel-mark. It resembles
pa or sa, and must apparently be pa of the preposition vpa. The reading is not
There is room for a small letter after this character,
npaiti as in the printed text.
such as mil if the d is superscript. Perhaps the full reading may be vpamdti, and
iipawd occurs in the next sentence of the printed text.
11
More abbreviated than the printed text.
18
The character does not appear to be pytu.
13
Begins at p. 36, 1. 21, of the printed text.
fl

VAJRACCHEDIKA

188
rhan
iti

efji

aw

rade

H
oig(yaJk-o>)

hilfa

Subhu[fc

buddhaJ. Tat kasya hetoh


eva l
Yah ka&ci

}-t(ithat(iyt dd\nva,can&m

Tathnga^ien^

i[

T\\&i&

jamyak-sambodhira abhia(m)buddhah
yas Tathagaten(dn}ttftaram

Subhute

saniyak-sambuddhen*anu||O//ar||a
2

N^asti Subhute sa kasci dharmo

iv

samyak-sarhbodhim abhisaih||OAu||ddhah
Yah Subhute Tathagatena dharmo bhisambuddhah na tatra satyam na
mrsa Tasini! Tathagato v bhasati sarvba-dliar[?n]a jjxxxxxx^ rf/<agr[w]a
sarvba-dharma
xx

iti

Tad

dharraa

Subhute Sarve
Sulhute

ya//i

^Igyf/.s-mii Sublifitir

aha

>

Yo

te

so

Tad ucyante

a *-dharma

vi ruso

bhaved

sarvba-

uj;cta-p/5-yo maha-kayah

Bliagav&m Tathagatena

g^sgi[/A

u]p&(ta-kdyo ma-)
/ii-kayah Ayus[?w]amgxxxxxxx || (Bhagavam) Tathagatena
tipa-k&yo mah a-kaya ||//t a-kuyah *gs Tatha(#a)"tena bha>itaA
Evam etat Subhute Yo bodhiTa[rf] u\c]ya |/e vpvtakayo wagAa-kaya
satvah evam vadc Ahawt satvam parinirva
^payisye Na sa bodhisa-^
O tvo tv/yktavyah Tat kasya hetoh Asti hi Subhfite kasci dharmo yo
(13?>)

bhd.?itah

Aha* No iti Bha gavam Tasma Tathagato bhagog


sarvba-dharmah nirjiva nihspudgalah Yah Subhute bodhisatvo evam vade
Aham ^etra-viyiiham nispildayisye Jf*pta^a[?7i
bodhisatvo nfima*

iT

sat i ?ii/isatva

e]wew kartavyah Tat kasya hetoh Ksetra-viyubha ksetra-viyiibha iti


Subhute l^gviyiivibha sa
Tathagatena bh|a*i/| Tad ucyate ksetraYah Subhute booVusatvo [?i]aim^ma-dharma nai(rd/moviyiibha iti
dharmah sa^

[Ta-~]

(14o) thagate^^arf/to^S sa]myak-sambuddhena bodhisatoo bodhisatva iti vaktavyahTat kin


rnanya(se Su)jj^bhute Samvidjjyatc jjTathagatasyaJI
1

Three

lines of the printed text are

obviously vari
*

omitted after

this.

and a quarter of the printed text are omitted after this.


The printed text reads here Buddlui-dharma iti Tat kasya hetoh, but
line

?s

this

MS.

here.

This lei.ter is not clear it might be tvta or (u.


There are two more letters here than the printed text has.
Begins at p. 37, 1. 17, of the printed text.
The scribe seems to repeat himself here, and the words
;

would exactly
8

Two

The

10

fill

all this
space.

lines of the printed text are omitted after this.


is a scribal blunder; see fol. 9
a, footnote 9,

Begins at

p.

p. 38,

1.

10, of the printed text.

184.

SitbAiitir

aha Yo so

THE ORIGINAL SANSKRIT

IN

189

Aha samvidyate Bhagavam Tathdgafasya mawsa-caksuh


Tat kin manyase Subhute S irhvir7yafa Tathiigatasya divya[w] ^ca/t/rM^/t
yf Hha
Evam cva Bhagavam j|o|f samvidyate Tathagatasya divyaih
cakauh Tat kin manyase Subhfite Sarhvidyate Tathrtgatasya pra ivjfiii-

mam"sa-caksuh

Aha EvaJO jin eva ~B\mgavam samvidyate Tathagatasya prajfiiicaksuh Tat kin manyase Subhute amvidyate Tathavgatasya dharmacaksuh Aha jEra||m eva Bhagavam samvidyate Tathagatasya dharmaTat k J (w ?na)nyase Subhu/e Saifat idyate TathagataT sya buddhacalJjfoM/i

caksuh

caksuh
Tat

^z

(14i)
JBAa 3

Evam

A||Art

eva

Bhagavam

Qn manyase Su^Mw/e
vallka^

^gavam

apt nn J/d

bliasip/

saiiividyate

Tafhtigalasya buddha-cakwh

FarH/||a Cariigaya nad?/a


vulikas Tathtiyntena bhaxitah

Tathayatena^jjl sd

Aha

(mJZP kah Tat kin

Evam

eva

manyase

Yavantd Gamgaya nadya va^j.(liikds) tavanta Gawga nady||o


ya va^/i {JA /ogvatah loka-dhata^ vo bhaveyuh Kici
Evam cva
ta
loka-dhaMuo fe/mveyuh Aha
bahavapo^s

Su6Afit||e

bhaveyitjlh

Trttra

bsJiavas td /oka-dhatavo

bhaveyuh

iv

Aha

Yavata Subhute

tesam aham nana-bhava-citta-dharam prajdnami Tat


T Cftta-dhara citta-dhara iti Subhute kdhdrd csa
hetoh
Tathagatena
kasya
bhasita Tad ucyate citta-dhara iti Ta(t kaBya) he vi toh Atitam Sulhiite

?o/i a-dluTtusu

sati ii

cittam n^opalabliyate Anagatarii cittam n^opiilabhyate


(cittam

7i^6)||y;a/a^%a<ep

15a

Jxxxxxxx

i//

Tat kin

This long- gap can be restored with confidence according to the analogy of the
preceding sentences and the printed text.
2
Begins at p. 39, 1. 4, of the printed text.
3
Some of the letters that filled this gap have become impressed on the lower
margin of fol. 15r, and can be discerned there upside down and reversed, namely,
MX x xbhatitdfi. A/tax vamc. The text has been thus restored.
4
See note 3 all these letters can be discerned on the lower margin of fol.
5
This letter looks more like sd than td.
This ends with line 14 on p. 39 of the printed text. For the following blank
letter, see next note.
7
The following words Tat kin manyate agree and begin with 1. 15 on p. 39
of the printed text, but these preceding words and the email gap at the end of
fol. 146 seem to contain either additional matter which comes between H. 14 and 15
of that text but does not appear there, or the words in the latter part of 1. 15,
those words coming first and taf kin manyate being inserted parenthetically after
them. The latter supposition is improbable, because such a construction ocean
;

15<i.

VAJRACCHEDIKA

190

loka-dhatum sa^a-ratna-paripurnam jxxxxxxx


tato nidiinarh baA|j j9w||??ya-sA:ndharh

Alia

xxxxxxx

||

duhitii

va

H evam

eva

pra^m e(

Su"^bhute Bahujj^

sa kula-putroOva

niddnam punya-skandharh prasaveta

tato

jjjSace

(kii)la-

ho punahjj^

Sulhute skandho bhavi iv !f*ya na Ta jjjthagato bhdsiOsy&piinya-^kandha)


punya-skandha iti Tat kin manyase Subhiite jJiRupa-kdyajj--parini3p3iiy&
v
Tatlia/7a f!/o

rfra!|.stovyah

No

Aha

iti

Na

Bhagai rtih

rupa-kdy&-

parinigpatya Tathagato dra^taljrya/j Tat kasya Ae!|to/i /fopa-kaya-parim spaVI

ryQpa kaya-parii[.sjxi#]ir i^i ||.4-/7ar||ini.sfpattir esa Tathagatena


H"
bhasitah yrc:rf ucyate RupaJH-k&ya^anmspattir iti
4

(156) ||7o/

magnyase Sulhute I dftsanaYsatiqiadajjiyds* jHajtha-

f^n

Tat kasya hetoh Ya sa ^/aA.sana-5aw/?arfa^ Tatbagatena


8
7
Tathagatena bhasitab Tad uc(yate
bhajttga /a,t.?a rtrt -a?nj9arf^4I
nu Tathagatasvi?
Tat
kin
iti
manyase Q-SwiAw/e
?a)ksana-saiiipada
6

gato drnstavyah
i

?"

-<4ffpi

mvarii bbava

dbarmo desito 9 Yo O ma?na Su6/i[t7fe] cvam


dharmo gxxxx aMygacakseta marii sah Subliu-

3/crgv/a

!!/!

vade Tathagatena ka&ci

nowhere

elec in this

MS. and the word

discussion.
prece<lin<^

"

Tat kasya

ifi

negatives

it.

Ifi indicates

Hence the former supposition seems

right,

the close of the


and the gaps

contain additional matter not in the printed text.


I
and judging from the printed text should be
This letter looks like (a, vti or
da.
The following gap can contain six average-sized or seven small letters. The
whole passage should probably run thus, krtvd arliadh/tyah taniyak-tambwldhebhyo
ddnaih dndydd // nu /.
It is more abbreviated than the printed text.
J
This gup would contain the mark of punctuation (which always follows aha)
Read perhaps Eram tlat Sulhiite, the phrase of assent being
and seven letters.
<ld,

iT
It occura doubled thus in fol. 8 6
doubled in thu printed text.
3
Two lines of the printed text are omitted after this.
4
Begins at p. 40, 1. 13, of the printed text.
5
Samjiadd is treated as the nomin. singular, see line ii. There are traces of the
m iv
y compare the same sentence in fol. 17a
A line of the printed text is omitted after this.
7
According to the printed text these words should be read lhdsittdlak*ana.
*
Or peihapa aixci, as it should be with sampadd. Compare a-sa/hjn^etd in
.

"

fol.

19a T

A
10

too

line

and a half of the printed text are omitted after thig.


iti are suggested by the printed text here, but seem rather

Tiie words deiita

much for the apace unless we read ity aJjhyd*.


II
The prefix u*i seems here to be superfluously

repeated.

THE ORIGINAL SANSKRIT

IN

191

T
d[e]sana iti Subhute jjA *a*/i jajj knsci dharmo yo dharma-desaT Jnd xxx
xxx *4 1
Byu9mifa Subhf<jj/i|jr Bhagavani&m etad avocat v Santi Bhaga-

vam kea sam jj-tva xxxxxx


ntih jjxx sraddh jasyanti

(16)

?/

g ime evarh-

S;u*va 4 -satva sarvba satva

tena bhimta

Tad ucyate

vi
||rM;>a-</Artr/Mdn

Na

Bhagavan aha

te

iti
Sul>hfit[c]

XXXX |J

Subhute

Asa(tvd8

mana gxff
JXXXXXXXXX

tc)

Tathaga-

Tat kin manyase Su

[s&]rvba-satvd Ji/i

j ibhiite

Api nu ka,sci dharmas Tathagaten^anuttararii s&n\yfik-8ambodhim abhisambuddhah Aijusmiim Subliug/ir aha No iti ]ihar/ajji
kaaci dharnia yah
TathaOgaten^anuttararh samyak-sanilodhim abhisambuddhah Bliagavan aha ^ xxxxxxxxg >yevam eta Subhute anuOr api tatra dharmo
na samvidyate n^opalabhyate
Tad ucyate nuttara samyak-sambo[[

:>

v<m\

samah

grfAiA Api tu Subhvjlfte

sa

dharmah na

tatra kimcid bisamarii

Tad

ucyate nuttara samyak-sambodhih (n)airatme(na nzr)jivatvena nihsa7


vi
8
Jxxxxxxx j na Sarna s^dnuttar.a sam//ak-am6odhih sarv^e &t<:ilair

dharmair ablnsnmbuclhyate

dharma kusala dharmd

Kusa?

iti

Su-

bhrite [A-]

dharma c^eva te Tathagatena bha?/tah Tad ucyante ku&ila


Ye khalu 5bhutc yavantah tr-saha,sm-maha-sahasre lokaSumeravah parvbata-rajanah tavantan rasim saptanaih ratnS-

(166)

dharma
rf/ta"t-au

nam

iti

abhisamharitva danarii

c/ftdyful

"

c^a^itah

yas

prajfta-parag/ni/dyd

There is room for six aksnms here, of which the last has the vowel a
apparently*
N&mttipalalhyale of the printed text does not suit.
2
All this is much abbreviated, and it is difficult to offer more
suggestions for
filling up the gaps.
3

Read probably talvii ntdnatva Tat kagya


spaces for aksaras, which are uncertain.
4
Begins at p. 41, 1. 8. of the printed text

/>etoh

\ei there

still

remain three more

Compare fol. 13 A
The printed t^xt in doubling the phrase of assrnt suggests that we should ri?iid
here Evam etat 8vbAtUe }mt this seems to be one letter too s^ort for tlift spMe.
Cc npare the doubled phraso in fol. 8i \
7
The printed text suggests the reading here should be (vatvena
but this seems to be one letter too much for the space.
1

".

f>

8
9

19

Kor tarvbaih.
Begins at p, 41,

1.

20, of the printed text.

More abbreviated than the

printed text.

VAJRACCHEDIKA

192
xxxx

asya
api gatham uOdgrhya parebhyo desaye
pnnya-skandhasya csa piirvakah punya-fJbAanrfAo^ satatamiiiijj^
n^opeti
wpanif&Om api ria ksamate Tat kin manyase Sulhiltv
"icatnspadlm

Sublifltc
iv kalfi

v
x 2
mayd *aQ tva mocitali Na ho
Api [NW] Tthagatasy*cii||twM bhavati
punah Sublttite evam drastavyam Tat kasya \\etoh Na Subhute l\a\ci
vi
,w]tvo sti yafj* Tathagatena parimocitatij^ Yadi punah Subliutc kascit satvo
bliavet^ yas Tathgatena parimocito 6Avisyat v sa [e]ra Tatha^a/a*?/^
iitnia-yrahn

bhavify(U\M
3

(170)
iti

graha

jiva-grahah pudgala-graho bhavisya^

(a(va)-graho

Subhute agriiha

esa

Tathagatena

Sa

6/ioaitah

irt/rt-pr

Atmaithag-

janair udgrliWah bala-prthag-jana iti Subhute a-janas te Tathagatena


Tat kin manyase Subhute
bhiw?Vah Tod uevan^e bala-prthag-jana iti
"

LaOksana-Bampaf/ayas Tathagato drastavyah Aha


gava?/<

Evam

eva Bha-

Aha

OSacct

iv

/a/,-.sY(ra-saihjK(day(c7 ls

Ta) thagato drastavyah

punah Subhute laksana-sampadayas Tathagato drastavyo


v

ro||j^api cakrivart/ 2

bhavi||*yarf
thrigato bhavi9v;^ x Tasimid alaksana-sam}>adayas

xxx
Tathagato drastavyah Ayusmam Sulh/ltir iiha YaQthidhaih
7?Aa||gav
^artham
na
bhasitasy
la&wma-iampadayas Tathagato
ajanami
xxxx
drastary/i ^ll.ha Bhagavawt ^asyarh 1 cQ.laydm imam gathiim
g
>

vato

"

(171)

sit v

1J

\e mam rupena

mithya-praliuna-prasrta na
manyase Subtitle

I>^y

The

So the printed

Ye mam

(ghosena) anvayuln
Tat kin

te (n.)||/*a/i

dra[ksiia](nti)

ki5ana-sampadaya Tathagaten^anu(^a)ra samyak-

sarabodhi(?/i abhisai n)bi((l(lh<lk

adraks(i)

mam

prin ed text has


text,

Na

lio

punah Subhute evam) drastavya||w

d/iarma-pari/dyd<1,

but there

is

room

but that is too long for this gap.


one more aksara.

for

Hcyinn ai, p. 42, 1. 12, of the printed text.


This senfence dillers altogether from the printed text

and three

lines of that

text are omitted after this.


8

There an; three more

The prinledtext has ime gdthe

alisarns here

than the printed text has.

ab/idxafa, but here only one verse is quoted, and


(reading on- into fol. 17A) some irregular form like

the verb would seem to be


BJid* is used here in the parasmaipada, see fol. 13 a r
Still one aksara
would remain blank.
7
logins a; p. 43, 1. 5, of the printed text.
8
The k* has a vowel-mark above but none beneath. Adrdktit seems to be
intended.
Grammatical irregularities occur here frequently.
9
The letter seems to be mam or md, but not mam.

abha*i*U,

IN
Na

THE ORIGINAL SANSKRIT


iii

Subhule

/a^sana-5aw||(pa)

sarhbodhim zbhisambuddhah
(samprasthi)teTi&

sa iv tvena

Na

ho punas

ucchedo va

193

dayas Tathagaten^anuOttara samyakkhalu cvam asya 1 Bodhisatva-ya/jal|-

syafc

dharmasya viniiOsah prajiiaptah


Subhute evarh drastavyam Na bo^rf/||-

kasyaci
te

v
8am-7/rtna-samprasthi tena satvena kasyaci dharmasya vinasah prajna
Yah khalu punah Subhute Gamga-n.ar7i-i Ztt/Yiva
ri^occhedam
ptah

samdm

vi

loka-dbaturh

sapta-ratna-paripiirnfim

danarh dadyad

krtva

dh&rmcm

yas ca bodhisatvo nairatmesu anutpattikesu


bheta Ay am eva te (da)[nam] 3
4
(18) ^ahutaraiii punya-skandham prasaveta*

Aha
aha
Bhagavan

la]>ra^

Na ho punah Subhute
Xanu

bodhifsfttfyel^Ha punya-xkandhah pariyrahetavynh

A-.sdn//m

llhagavarii

/>M

Parigi-ahetavyah Su
(ni/a)-skandhah parigrahetavyo
bhute (n*6grd)\]ietavyah Tad i(cya^te parijj^grahetai tjak Api tu 6 ]Sulhute
kascif? evarh vade
[?/]/*,
TathagaOto gacchati v^agacchati va tisthati
"

va

(ntyldati vd

ajanati

TaOt

a-kvacid gatah

Yah khalu

kasya

pun.-.h

kurya

(186) Ue

km
8

TaMiigata

iti

Subhute kula-putro va

yfiva

sanic&yah Tat

/<etoh

Tasmad ucyate Tatha v gato

frnsahasra-mahasahasre
wrtsirh

na

[$ai/yd) u] v(d kalpaya)ti

loka-dhatau

vi

ev^asarhkhveycna

me

sah bhas/ iT tasy^artliaiii

Subhute ca

kvac\d agatah

rharii

samyak-sarhbuddhah
kula-duhita va
yavanti

prthivi-rajarhsi

sa

evam-rttpaifa

Tad yatha iiama

pararadnte-

manya[se] Subhu-

Api tu sa paramanu-sarhcayo bhavet x

Aha

Evam

eva

Bliagavarh Bahu sa paranianu-sarhcayo bhavet x T;it kasya hetoh Sace


Bhagavam (5a)[w]"(ca)yo bhavisya na Bhagavarii bhdsiqy&m parami\riuTat kasya heto Yo BO Magavata paramanu-sariicayo
sarhcaya iti
1

18

This seems

to

beintendeU for a negative verb a-tvdf; compare

a-gacc/tafi in fol.

".

2
a
4

5
6

More abbreviated than the -printed text.


The printed text has Ay am eva Mo niddnam.
Begins at p. 44, 1. 1, of the printed text.
These words which nearly agree with the printed text exactly fit this long gap.
These words fit this gap and agree with the printed text, except that

tad ucyate always stands in this MS. for tentocyate of the printed text, and iti
omitted as it is often in this MS.
7
The printed text has na, but the letter here resembles ca or da and not na.
8
Begins at p. 44, 1. 15, of the printed text.

is

VAJRACCHEDIKA

194

sa Bhagavata bhasiOtah Tad ucyate paraca Tathtigato bbasati ma\\&sa[ha]sro (loka-)


iv
dhatul.i a-dbitu sas TatbagaOtena bhasitah Tad ucyate mahfisabasro
rt-f.-

ma nu-sarhcay^

awp cayah
Yam
iti

loka-dbatuh Tat kasya betoh Sace Bhaga\yd\m dhdtur a v bbavisyat x sa


YaS c^aiva Tathagatena pinda-griiho
c*c.va pinda-grabo bhavisya
bha.sitah ()-Q^ra]ha sas T^/jiigatena bhasitah
iti

Tavi rf wcyate pinda-graha

Bhagavan aba Pinda-graha6 c^aiva vyavabaro


dhurmo itddtiarmah Sa ca bdla-

No, sa

nabhilapyali

||<SMAwte

^
3

j;rtbag -janir dgr(/ii)ta gxxxxxxxxx


Tathagatena bbasi^7b 8&tva-dr?tih jlva-drstih
(39rt)

vade

Atma-drstis

pudgala-drj?/;/*

Ta-J
6

bbasi||/a Api nu *otnyag vadapmagno vade Subbutir aha


sa Bha^avatn atma-drstis Tatba[^ra]tena
bbpasi/dAxg a-drstih sa

"thagatena

Ya

"

Tatba-7rt^eJO;ia|! Wiasitil

^TVtgd ucyate atma-drstir

kasya beto

(Yrt)tha

])htirm<\,-(8amjna)

Evaih Subbute

jiiiitavya drastavya

na dbarma-samjna pratyupastbahe

fi

adhi|jog(^iyrt)vya

iti

iv

bodliisatva-yii,na-sarhj)ras///? tena sarvba-QrfAar/^ta^

jj.dharma-sa>

njnd

iti

Subhujjjvte

Tat

a-sarhjn^esa

Yab kbalu
Tatbaga(^??) |^A^g(<) Tad ucyate dharma-samjn^eti
Subhute bodhisatvo (mahdsa)^tvo xxxxxx loka-dhatumj^ vi sapta-(m^wa8
9
par) \p(iirnan ) || xxxx J parityaje d yas ca kula-putro va
va (i):^A prijiiu-pdramitaya dharma-parydyd caiuspa-^Wi
n

(196) [rti]m

api ^rttbam

[paryavdpnuyat parebhyad

udgr(/<?/fl)

JrfAaraye

kula-dubita

[de&aye

w](ca)ye

lz

(ca

bahutaram pu,iya-^(sT\a}nd1iam

vistar)^ena

saniprakasayed

at/am

tato

prasavet^ Katba[w] ca 8am/?raA:a^a-p

The wo -ds

of the printed text fill the gap exactly.


It also reads avyava/idro.
Bog-ins at p. 45, 1. 7, of the printed text.
Judg in ; from the printed text the words in this blank might be either yah
katci SuUiu/e raw, or Tat kasya hetoli Ya evam.
The latter seems less probable
because tat katya hetolt is omitted in the Japan MS. as noted in the printed text.
.

There seems to be one more syllable here than in the printed


A line Df the printed text is omitted after this.
So the word appears to be.

Read perhaps pramey-diamkhyeydm.


Read perhaps parilydgam see fol. 9
The punctuation here is out of place.
;

10
11

18

For cdiiitpadim, see

16 bM

and

fol.

10 a lT

T
.

at p. 46, 1. 1, of the printed text.


traces of the letters as remain agree with this reading.

Begim
Such

fol.

4",

text.

IN

THE ORIGINAL SANSKRIT

195

Tad ucyate sarhpm&asamyetx Tdm[kd


abhram ca
Idam
avoca
8arhs(/irtow)
Bhagava[n
1

(yed ya)tha ntdkafave

f|ram dlpo may-avasyaya-budbudam svapajjjnam vidyud

te]

j^ca

bMkfu-bhik?uny-vpdsak-^p!if^(8ikd)

sa-deva-

gandharvba-jOwdnMg.y-asuras ca [ZJoko Bhagavato bha?ztam abhyanandur iti


1J Addhyastowrt jj^Bhagavatl Arya-Vajracchedijjvka, prajfijiparamita g*amaj9/axg (ya) siddhix yd* saha bhartari Nandimbalena
vi rxxxl
saha pitrna
e 3 xxxxxxxx pxxxxP
Galena
(a)P/iaxxxxxxxil
i
iw
Sw
L
J
\
/
-S^
i$

(w)ena

saha

xxxx]

xx

(iS

e)salena

ea/ta

Samcax^o

sa(/ja

x 8arvla-8atv)[aih

The printed

text puts this after the verse quoted here.


These letters must apparently contain some woman s name, because the word
husband follows.
3
This letter is not like the c always used in this MS. but resembles that in evam
2

in

fol.

14

!ii
.

and u occur only with Ih (in the proportion oi


[Note to pL 178. The forms
12); and M, in a slightly modified form, occurs also with r (see, e.g., riipwa,
fol. 17 tf, in Ancient Khotan, Plate
occurs with p, *, and
CVIII) ; while the form
All three forms are found also in the manuscript of the Saddharina-pundarika,
y.
edited by Professor Liidere, pp. 144 ff.
In that manuscript, indeed, nil, or most of
the other varieties of vowel signs have been noticed ; see pp. 140-2. The forms v, n
(in the ru variety), and u are the fourth, second, and first, respectively, of Professor
Liiders enumeration.
Of his third form there is no example in the Vajracchedikfl.
103

-R H.]

o2

VOCABULARY TO ALL SANSKRIT TEXTS*


BY
(//.

A. F. RUDOLF HOERNLK.

Hoernlc, L.

Liiders, P.

Pargitcr, Th.

Thomas.)

adhimukta, (whose mind) is set upon (some


thing), L. 3
adhimuktika, P. 10 &vi.
adhimukti, steady resolve, Th. 8 a iv
adhivacana, designation, epithet, P. 13 a
&";

1
*a-kufialamula, stock of demerit, Th. 4 6 .
n
a-gacchaii, IK docs not go, P. 18 a

come, H.

4 (1)6
three kinds of fire,

a-gati, evil

agni-traya,
*a-graha, biis"less notion,

Angulimala,

pr.

adhisthana,

H. 4 (2)a vi

P. 17 a 1

18 6V

*a-cintika, unthought
(2) &

lln

of,

.
I

Th. 7 (1)

7
|

P.

a vi

*adhynsayena, purposely, Th.


*adhycsyati,

".

a-cintya, inouceivable, Th. 7 (2) n

106

a,

v.

12

II. 1

*a-cari, not-noving, Th.

4 (1) a

adhisthita, subjected, Th. 2 6vi.


*adhisthitavya, to be held fast, P. 19a v
*adhyarama-gata, gone to a monastery,

H.

of a robber,

n.

H.

resolve,

5 a ij

time, Th.

adhvan,

5 6 vii

260

invites, L.

lie

6 !i lv .
-

sec attte,

and-

gata.

*adhvabhasit

iv.

a-jana, insignificant person, P. 17


Ajita, pr. n. of a person, Th. 11 iv
anuka-cchid ra, minute hole, H. 13 (1)6 V
anda-ja, born from an egg, P. 2 a vi
a".

a";

6".

*atigambhlru, very profound, Th.

(for adhya ). he pronounced,


Th. 2vii, 7(1)
7 (2)4.
a-nata, firm, Th. 8
*an-atikranta, not overstepping, Th. 7 ( 1 )6.
an-anta-guna, infinitely good, Th. 7 (2) b.
*an-anugata, not practising, Th. 8 b * v

7 (2) 6 V .

*ativistararh, at great length, Th. 7(1)a ij


atita-buddht,, a past Buddha, Th. 7 (2)

*an-abhinata, feeling no inclination to


wards, H. 6 a
*an-abhiprasanna, ill-disposed, H. 5

atlto dhvani, in time past, Th. 5 a

*an-abhiramya, incapable

a".

*MU

P. 9

aiv.

*atisvalpatv i, extreme sparseness, Th. 3 a^.


a-datt-adaca, taking things wrongfully,
H. 10(57)r. iv 6 i-iii.
,

*a-duatul-apatti, not-grave offence, II. 3a jii


a-drsta-purva, not seen before, Th. 6 a
a-drsti, baseless theory, P. 19 a 1
*adbhuta-prapta, struck with wonder, L.
.

".

adrakI(t), he

sees, P.

vi.

an-agata, not-come, future, with adhvan


v
P. 13 a or kala, time,
time, L. 260 6Th. 3av, or cifta, thoughts, P. 146 vi or
,

buddha, Th. 7

(2)

aiii- iv.

*an-attamanata, not rejoicing, H.10(57)6 Hi


*an-astara, not spreading-out of robes, H.
.

3 a vi

P.

13ov

*a-dhatu, net a dhatu, P. 76".


*a-dhara, not a flow, P. 146*.
adhigantu-i ama, desiring to understand,
Th. 3oi.
*

of joy, Th. 6

a-niyato rail, mass of what is neither truth


nor falsehood, H. 4 (2) a
*a-niT9yuka, freedom from envy, H. 10 (56)

176.

*a-dvandva, unequalled, H.
a-dharma, baseless dharma,

v.

Including rnly selected words

anukampa,
an-uttara,
11 a x
,

P.

iv
mercy, L. 254 6i ; H. 2 6 .
Th. 4 6 vil ; supreme, Th.

final,

6i-"i;

13a {ii

16

L. 253

a*,

6{

"

259 a^,

6i

a"

those not recorded elsewhere are

marked with an

asterisk.

VOCABULARY TO ALL SANSKRIT TEXTS

197

*an-ut[t,]rasitu-kama, desirous to have no


v
apprehension, Th. 10 o
an-utpattika, not liable to rebirth, P. 17
Th. 11 av.

*a-pratipudgala, who has no

*anudars in,

vi
apratisthita, not relying on. P. 2 i
*a-pramanatara, countless, Th. 10o viii
a-bahirgatona (manascna), without out-

ft

6"

3 bm

perceiving, L.
r
*an-uddista, undeclared, Th. 2 a .
an-uddhara,not-taking-up of robes,

a-pratilabdha, nnobtained, Th. 2a v


a-pratisthana, having no reliance, P. 9 6
.

H.3aTi

ward-tuincd

2a

iii
.

*anupalakatva, cherishing, H. 10 (56)6


vii
*anupreksin, searching, Th. 4 a

HV

anumanyatu, may

it

grant, Th.

6 viii

Anuradha,

pr. n. of

v
;

interference,
obstacle, Th. 2

H.

v
(57) a

10

it mined down, Th. 11 6*1.


*abhimantrana, invitation, H. 10 (57) a
abhimukhl-krta, set against, H. 12 (1)1 T
abhiyoga, endeavour, Th. 3 a

*abhipravarsi,

H. 12 (3)a

*abhisarayana, visiting,
abhisarhskarot (nbhisamakurot], he per
formed, Th. 1 6*
abhisarhskrta, performi-d, Th. 1 a
-

vi.

abhisarhskara, jierfonnance, Th. 1 n\ W.


*abhisarhharitva, having collected, P. 166

abhisamaya,

vii
antarapana, market-place, L. 253 6
antargata (indriyd), inward turned (senses),
H. 1
iH
vi
antardhana, disappearance, Th. 3 a , 6
iv
*antardhani, id., Th. 3 6
antardhasyate, it will be hid, Th. 3

comprehension,

sec

1
.

jfiiina,

(Iharmn.

enlightened, L. 253 6
96 iv 13 --v, 16a"-i, 176U. iii.
abhisambodhi, enlightenment, L. 2536

abhisambuddha,
P.

l>\

251

6"

b".

i!
;

",

fcvii.

iu

abhistavinsu, they eulogized, Th. 5 6


abhihita (abhihatal), afflicted, Th. 5 6 iv

bv .

antevasin, mate of a tradesman, H. 6


v
antovusta, (food) kept indoors, H. 3 o
andhakara-pravis^a, entered into a dark

with

v
place, P. 9 b

1 1

a -visthapana, prevent

iv
ing censure, H. 3 n .
antamaSas, even, L. 253 6 ; Th. 2 a*.
v
*antah-pakva, food cooked indoors, H. 3 a

antaraya,

H. 3n

6V

jvii. viii.

sure,

7 (2) a
an asterism, Th. 9 6
T
anuvyafijana, secondary sign, L. 253 6
viii
*ami6arhsa, praise, Th. 2 a
*an-ovada-prasthapana, initiating cen

anumodita, upproved, Th.

H.

living as a briihman,

abhigita, clinntcd, L. 253 a*


*abhiprakiranti, they overwhelm, Th.

(thotifjhts),

*a-brahmanyata, not
H. 10(5G)y.

P.

26.
*anuparigrhita, received,

un-npadhisosa, absence of individuality, P.


i -

H.

rival,

jr/,m,

<].v.

abhuBit (abhuai),
aiii. vi. vii. x ^i. ii.

it

Th.

happened,

11

*apatrapya, modesty, Th. 6 &*.


*a-paritrasyamana, not being

*abhyanumodana, approval, II. 10(57)6iT


abhyanumodita, approved, Th. 7 (2) o

in fear, L.

vii

3 6*.

*a-paribhava, not-contemptuousness, H. 10

abhyavakiranti, they cover, Tb. 1 1 6


iU
abhra, cloud, P. 19i
*a-manas!-kara, inattentive, Th. 5 a
a-manusya, not-human, Th. 2a iii
a-maraa, having no self-conceit, H. 66

vlii

(57)a.
vi
Apalala, pr. n. of a Niiga, H. 5 6
apavaktr, detractor, H. 12 (3) o*.
r
P.
apaya, place of suffering, Th. 5 6

11 o v

*a-matrjfiata, not honouring one

^.

mother,

H. 10(56)6*.

see tr-apAya.

*a-parimita, not a perfection, P. 9 o.


ap&Sraya, observance (four), H. 4 (l)a^.
*a-pitrjfiata, not honouring one s father, H.
10 (56)6
1
a-pragalbha, unassuming, H. 8 6*
*a-pratikarm-apatti, offence without sub
iu
sequent atonement, H. 3 o
*a-pratigrhita, not received, H. 3 a*.
*a-pratighati, not-contentious, H. 1 2(2)a
.

a-muya, having no

illusion,

H. 66 11

*a-mi6ri-krta, undefiled, L. 3 6
f
*ambara-tata-stha, lieaven, Th. 7 (2)6 .
*a-raksaniya, not needing to be guarded, H.
4 (2) a,
a-rak?ita, not guarded, H. 4
.

(2)

vi.

aranya, forest, Th. 4 o, 7 ( 2) o*.


aram, completely, Th. 56*".
a-rupin, formless, P. 2

6*.

VOCABULARY TO

198

*artha-carya, beneficent rule, H.


arth-atara, ferry of the meaning (interpre
tation), H.
(3)ov.

Asvini, pr. n. of an ntterism, Th. 9 a 6


il
a-saihkliyoya, innumerable, Th. 2 a
,

arcldha-hara, half-necklace, Th.


Ardrii, pr. n. (fan asterism, Th.
pr. u. of

*Aryasoma,
2

6*.

1 1

9avi

yi .

"

b"-

a-laksana, bad sign, P. 7


wealth of bad sign, P. 17

V";

a-labha,

want

ill-success,

Vsampada,

a*.

of success,

H. 10

v.

(57)

little

understanding,
alpa-buddhi, having
Th. 7 (l)aui *alpa-bhoga, hnving little

H.

means,

10

(57)

a";

*alpa-6akya,

1
power, H. 10 (56) a
Hi
avakranti, ent ranee upon, Th. 8 6
iv
avagunthita, veiled, H. 13 (3) a

having

little

Th. 2

(tro rasya),

*a-sarhpradharya, inconceivable, H. 13(2)


a i!i
.

*a-saraka, not real, Th.


asi, sword, Th. 6 &*

of praise, H. 13

asura, a class of mythological beings, P. 11


19/A; Th. 6a^ii ^iv.v; *asura,

as as-raja, Asura
asurendra, Asura over
king,Th. 6 fc"
iv 6 V
with ksaya, Th. 6 &**.
lord, Th. 6 a
a-secanaka, charming, with bhdva, H. 12
Th. 6 b

id.,

a"

of less than a year

(2>*.

it

*a-sya(t),

(!)

monk

7 (l)6 vl

range (of hearing),

*a-varn-arha, unworthy

",

v.

*a-varsika, a

[i
*asat-pralapa, idle talk, H. 13 (2)b
1
16a j
a-sattva, not a being, P. 96

bhavana,

9 a11 ,

pura, Asura settlement, Th. 6

avabhdsa

1 1

186"".

Buddhist monk, H.

jx

ii; P. 18ari.
*a-sarhcaya, not an aggregate, P.
a-samjfia, baseless idea, P. 8 a v, 6
6 U1 19a^.
rt

may

not be, P.

176 Hi

iv .

standing, H. 2 a
he looks

avalokayati,
a vi. vii.

L.

towards,

260
akara, precious, Th. 7 (2) 6 iv

*avaskarata, cff-scouring, H. 13 (1)6.


*a-vastu-pratipattita, without relying on
iv
anything, P. 2 6

avahita, atten

Th. 7 (2) a.
dropping about (alrasfood),

*a-vikirat, nol

H.

ive,

*akasaye(t), he shows, P. 196".


akirna, crowded, H. 12(2")6v.
akrostr, reviler, H. 12(3)avi.
should put to shame, H. 1 2 (2) a v
it may be spoken, P. 156
*Atan ati, pr. n. of a Mahiiyaksha, H. 5 6 1
*at tamanata, ready-mindedness, H. 10 (56)

aksip et,

it

*acakseta,

".

".

a-viksipta,
iv
1 a
&

ui disturbed,

Th.

7(2)o;

H.

ai, ^aiv-v^h.iv.

*a-vijanaman!i, not understanding, Th. 7


(l)Hi.
not-untruth

*a-vitatha-va<lin,

speaking,

P. 9 b*.

*atma-graha, positing of self, P. 1 6 6^, 1 7 a

5
;

*a-drsti, belief in self, P. I9ovi


*a-dr9tika, P. 1 6
a-bhava, one sown
P. 6 a
self, personality, H. 4 (1) 6^
10 a iv v *u-sarhcetana, consciousness of
c
*a -saifajfia, conception
self, H. 4 ( 1) ftvii
;

a-vipaka, witliout result, Th. 46".


a vyuha, no display, P. 1 3 6 V
*a-viy ubha,
n<

<t

*a-vaivartika, unable to turn back, L.


254 a vii 260 a
av-bhumi, a stage of
bodhisattvalood, Th. 10
*a-vyakaramya, not to be explained or
;

answered,

attamanas, with attentive mind, Th. 10 6 iu


P. 196 {ii
see aptamanas.

a.

4(l)6

i
.

*a-vyapada, absence of malice, H.


*a-vyavadhy- idhimukta, who is
kindness, L. 3 6 vi

(l)a.
upon

set

of

P. 2

b,

8&

a-

addhyastama
Ananda, pr. n.

T.
(?), P. 196

of Buddhist

monk, H. 13

(3)

a-6uru?a(for
H. 10(56)
*a-Bramanyati, not

living as a

Sramana,
9<t

Tii .

abhasa, reach of perception (by the


L.

an asterism, Th.

1:i
receptive mind, H. 5 o ,
See atlamanas.

*aptamanas, with
7 bv

#".

>f

self,

iv
*adi-sutra, aboriginal sutra, Th. 7 (2)6
adinava, evil, Th. 2 & *.

o"

i.fu*rj*d),not caring to listen,

H. 10(56)0
Ailesa, pr. n.

sense;-),

3a*-*.

ayatana, sensation, Th. 4

a"

L. 3 6 vii

ALL SANSKRIT TEXTS


duration of life, Th.

ayu-pram&^a,

la 1

Th. 4

a 11

136

1 -

venerable, Th.
Ac.

a 111

P, 2 a*, 7

*&rupyo, incorporeal state, Th. 8


*argada, bolt (of door), H. 1

place of drinkitig water, well,

8 b

Sec jarwla-pana.

udara, preat, grand, Th. 2A X


udiksanlya, to bo ga/.ed at, Th. 4& v

&".

&.

arya, the Elect, epithet of Buddhist monks,


-1 also of a
Tli. 8 a* v ft
;
book, P. 19
,

ii!
alarhbana, opportunity, H. 9a
aloka, Ik ht (opp. iamaa), H. 12

6 iv

&,

13 (3) a*,

106

17

avrta, encompassed, overcome, with tamn,

up,

196

",

19

a*

H. 3 a*

off,

H.

be

to

*u(d]grahetavya,
udgrhltavya,
H. 1 6 V

18

to be

a";

taken note of,


uddiSet, he should expound, exhibit, Th.
10 aiv; uddiSe, Th. 2
uddileyati,

asi, fan^ of a snake, sting of an insect ;


in usi-visa, having poison in its fang,

snake, Th. 2 a

P. 6

udgrhita,
156^,
*udgrhnlta. (fruit) picked

rejected, P.

q.v.

3 a 11

106, 11&; udgrhya,

yanti, P.

(1)

he should preserve, P. 10 a 71
iv
u[djgrahesyati, P. 1 1 a
udgrahef

udgrhmyat,

&".

*&vrahana (avarhann), tearing

uda-puna,

ftranyaka, wild animal, Th. 26

&"

Th. 2 aix

*.

uddi^oya, Th. 2

aviii.

uddhara, the tuking-up of robes, H. 3a vi


udbhavana, proclamation, H. 12(2 )a
upakarana, expedient, means, Th. 7 (2) a vi
*upaccheda, cuttii.g off, with vrtti, q.v.
upajlvya, who can be depended on.Th.
x
upadrava, affliction, Th.
upadhi, a])pearance, phenomenal, H. 76

*as carya-prapta, struck with wonder, L.

259 6^-*.

Asadha,

to,
avii,
utpadayi^yanti, P. 8
a iv utpadayitavyam, I 6 a jl 9 a^
utfiahamas, we ex-rt ourselves, L. 260 a lif

-^;

L. 259 6.

ayueman,

199
fcvii

ii

pr. n. of

an asterism, Th.

9a

iv .

*asana-ku6alena, with propriety in (choos


v
ing) a seat, H. 1 a
vi
astara, Rpreading-out of robes, H. 3 a
iv
asrava, passion, with Xwna, L. 3 a
ahara, nutriment (four kinds of), H.
.

46"

*upani66raya,

residing, Th.

(tlie

duration of) a musical

*upanisa, P. lGtt v
upapatti, existence, see

ed., p. 35),
V
note, P. 1 1 6 ;

H.

desire,

a li

M. M.

"upanisada (v.l. nisada,

4(l)av.

*icch-Apavicara, seduction by
7
12(2 )a.
iv
Indra, pr. n. of a deva, H. 5 a

2&>

falnvtyaiMlli, fukho-

papatti.
.

upapaduka, effecting, P. 2a vii


upabhoga, use, Th. 4 a v

ij
iv
iryapatha, becoming deportment, H. 1 a ,6

T
*upavicara, seduction, H. 12 (2 )a Ji
.

*upasamanukula,
Th. 8 a

to

disposed

upasarhkkrami, ho proceeded, Th.


*uddara,
*utksipta

heretical

(1),

Th.

(o//b?;>to)-caksu9a,

cast eyes,

H.

la",

&v

npasampada,

86".

with

down

*uttama-pudgala, the best possible person,


H. 6 6!ii
Uttara-bhadravati ^bhadrapada), pr. n. of
an asterism, Th. 9 avii

],<ra{na,

vinaya-

H. 1 6vi vi
See tmrtim.
*upa8thita-smrti, fixed attention, H.
.

6 ii.iv.

upaya,

upasthapya, attending considerately (to


some one), H. 1 a iv upasthapayitavya,

arising, H. 4 (1)0^, 6
*Utpalavaktra, pr. n. of a king, Th. 5a^,6^.
utpada, source, L. 3 6^.
utpadayati (ciUam), he turns (his thoughts)

utpadyamana,

jfiandbhisa-,

ryakarana

upadaya,

See ehibhikm

v.

traivacitta

will be frightened, P.
*u[tltrasisyanti, they
8 6* u[t]traata, frightened, Th. 6 6 .
;

vii

ft

monkhood),

H. 3 6^
,

initiation (into

maya,
d/iara

*utksepamya (-karma), (rite of) suspension,

calmness,

iv

L. 25

evincing

H.

(feeUng),

6 iv

bi.

expedient, Th. 7 (l)a.


1
*upavytta, arriving, Th. 3 a*
upasak-fipasika, male and female layadherent of Buddha, Tli. 106i{ P. 19 b^.
.

VOCABULARY TO

200

6 fr

1
upeta-kaya, taken a body, P. ISa* tf-U.
uiusyanti (ut-tufyanti), they dry up, Th.
,

*k-gunata,

*kam-6papatti,

4&H.

C
urdhvam adhah,

state of perf. enj., Th.

re-birth in a state of sen

suous existence, H. 4 (2)6

above and below, H.

6*

kaya, body, H. 4

1
.

o,

(2)

a- ii,

a"

ftiv

p.

#*-*
1

Th. 2 b*-

3 avi

g ee

Ji. ii.
>

dharma-k&ya, rupa-kaya.
-al

rddhi, supernntu

power, Th.

*kay-endriya, body-sense, Th. 7 (1)6*.


Kafiyapa, pr. n. of a Buddhist monk, H.

al-

Th. 8ai-*,fti.

Si"*-*;

kasaya, monk

solid (rock), L.

*eka-ghana,
*ek-ahika, quotidian

i iv

Th.
(fever),

ft

5n

v
aurasa, son, H. 13 (3)
See ausadhi,
ausata (ausudhi], Th. 9 a
ausadhi, medical herb, medicament, with
11

ft"

Th.

of a pagoda, Th.

1 1

1 1

&;

a\

*kotuhala, curiosity, Th. 5 a1 .

krama, astrological progression, Th. 9


kramanti, they attack, Th. 2 &

1
ft .

6 iv .

doubt, Th. 2ft


kama (at end of compound), desirous
adhitjuntu, ar Utragitu, kartu.

liall

koti-niyuta, many tens of millions, P.


;

doctrine, regulations,

of a country, Th. 3
jii
ttain, Th. 8 a

Th. 4

see akusalamula.

Keet vara.

*kriyava8tu,raeansofacquiring,H.4(2)a

*keamati mulyam, equals

sot iety,

(plur.), stock of merit,

61 .

7 a v
krtalaya, who has made his abode, H. 5 av
krti, poetic composition, H. 1 3 (3) 6 iv

a"

kama-guna,

*>,

krta-krtya, having attained one s ideal, H.

a".

kamksa,

&>.

".

a iji b vi , &c.

ku^agara-6ala,
.

kusaia-mula

utksepaniyb, rudra.

3ft

iv
kalaha, <juarrel Th. 9 a
kala, n fraction jf time, P. 11 b"-*, IGft*^.
Kali, the Kali t.ge, Th. 5
Kalinga, pr. n. of a country, P. 9
kalusa, impurit;-, Th. 5 ft
kalpa, (a) a period of time, Th. 2 ov , 10

H.

kuKula, pood, proper, with asana, H.


viii
cfirya, Th. 6 t
dharma, P. 16

Kasmira, pr. n
kasaya, (moral)

(ft)

a person, H.

kartu-kama, dtiiirous of doing, Th. 7 (2)a iv


karma, karma or the moral Law of Causa
vi
karmani (pi.),
tion, Th. 5o. 7 (l)ft

of

logical beings, H. 5 fti.


kula-putra, noble youth, and kula-duhitr,
noble maiden, Th. 7 (2) a i{i 10 a
P. 10

56*".

lift-

n.

pr.

ft".

10a v

god of wealth, H.

f-

kad-arya, miserly, H. 12 (3)


*kantara (for /.-i ), difficult road, Th. 26^
karunayati, he xcomes compassionate, Th.

P.

of the

*kumara-bhuta, royal prince, L.253o iv vi


kumaraka-bhuta, in the condition of
Hi
youth, Tli. 106
Kumbhanda, pi-, n. of a class of mytho

Ti

n.

see (,c-kantaka.

pr.

*Kumarabhadra,
1 1 &.

v
actions, P. 11 3
karma, rite ; se

Da".

Kubera,

Au

*kirti-sabda-sloka, verse of praise, H. 10


{ii
(50) a

kantaka

a".

Th.

Th. 5
}, they besprinkled,
111
ollyet (mvfF), he slackens, Th. lOa

*kim-anu^amsa, punishment lesson, H. 3


Kirttiya (Krttika), pr. n. of an asterism,

O
okirinsu (avnki

i>r.

Th. 2 a

bi-inpp,

a class of mythological

n. of

Kinnara,

ftvi.

kxayn, q.v.

a".

II. 3

iv

yellow robe, Th. 8

*kirhkarana, punishment work, H. 3

*Elabhadra (Elapaira), pr. n., H. 5 vi


*ehibhiksukataya (ujMgampadd), (initiawith the formula come (.) monk
ti
in)
ft

see

perfect enjoyment, Th.

in

value,

vii .

L.

2546".
|

*ksayat&,
1

k^anti,

state of decay, Th. 6

patience,

P.

6*- **.

176^; k9 -p&ra-

ALL SANSKRIT TEXTS


9 a ;
p., P.
v
p., P. 9 a
with
(israva, jdti, bhava, q.v.
ksina, extinct,
iv
k?ura, knife (?), Th. 9a
k^etra, sphere, subject, with vyuha, array,
P. Ga
13 6^^; ksetr-aksetra, what is
and what is not a theme, H. 13 (l)o u

mita, perfect exercise of

k8-vadin, upholding

106"

with indriya, anom. in caksvendriya,

Th. 2

7 (1) avi.
ncut., id., H.

6",

oaksus,
with

(|.v.

201

dhanna,

cakRusman,

lii

4(1)

<i

P.

H o-

buddha, mdinsa,

projfia,

sieing person,

II.

86

*Catuh6ataka,

in

broken pieces (of food),

n. of

9# v

a Rishi, Th.

hymn, H.

oatvara, square. H. 1 fcvH.viU.


*Candra-8urya-vimala-prabhfisa-6ri, pr.
iv
n. of an Aihnt, L. 2
(transl.).
*candr-6pama, resembling the moon, H.

khandl-krtva,
H. ia v
Khanista, pr.

pr. n. of n

Kh

2r>9n

Gafiga,

pr.

n.

P.

iv
14 v: & H 17 6 V ;
10
sand of G., Th. 7 (2)6 V
{
gandha, smell, Th. 7 (!)& *; P. 2b*, 6 a
9 vi

iv

7& v

"-

G c-rajas,

pr. n. of

being*, Th. 2 a

with k?aya, Th. 6

class of mythological

ft

9 a

6 ix

106 iv

19& iv

P.

Th. 11 &

(yfilJta),

four parts, P. 7

Gandhari, pr. n. of a fern, deity, Th. 10 6.


vi
v
gambhira, profound, Th. 7 (2)
&"

".

catuspadika

6"

Gandharba,

20

of n river, Th.

carana, conduct, L.
cari, moving, Th. 1 1 a
*carima-kala, last time, Th. 26*.
carimika, last time, P. 1 1
u
cavitva, having left, L. 259
m
(4)i
caksusa, comely, II. 12
c
*catu- dvipika (dbai ), four continental.

1G6"

catuspada,

of
(verse) consisting
id., P.

catufpadl,

56

id., P.

v
.

vil1
carya, conduct, with A-w-ya/a, Th. 6
l i{ iv
citta, mind, thoughts, H. 1

106*.

garbhadana, impregnation,
gatha,

a",

Tli.

>

*.

2 t

kind of verse, Th. 2 a vii , 5 &

P. 2

.^.vi.

G o

*Cimba, pr. n.
monk s

H. 12

difficult cattle-path,

v vi

ft

t vi

7 (2)
9 a^, 1 4 t vi
.

Tli.

L. 3 a iv

go-kantaka,

;i

iv
/

grhapati, householder, Th. 2ai

oitta-dhara,
flow of thoughts, P. 14
; Cittdtpada,
see
see botlhi
prathama.
cittdtpadika,
Citra, pr. n. of an asterism, Tli. 9aM.
of
the
thinking, Tli. 10 a*.
*cintikata,
way

7 (2)t fi : P. 66 iv v , 16^, 19#.


v viii ix
guna, excellence, virtue, Th. 2 a* , 6i
gu-dharma, principles of virtue, Th.Sa".
v
*guhya-marga, secret path, Th. 9 a

vi

(3)

civara,

of a person,
robes, II. 3

H. 5
ft"

bv.

with

kal}>a t

a*.

q.v.

of milking cows, H. 9 a iv .
object (of sense or mind), Th. 7 (2)

go-dohana, time

gocara,
a v, 4; gaucara, Th.

11 a*,
*cuti[ka], small, Th.
v
cetas, mind, L. 3 a with vitMtkti, q.v.
1
P.
1
*o-bhuta, P.
;
caitya, shrine,
,

7(1)6^

a"

vi
gaurava, respect, L. 260 6
v
*grantha-bhava, bondage, H. 7 a
ix
graha, planet, Th. 9 &*
ii5
grama-caura,
grama, village, Th. 7 (1 ) 6

66".

*codana-vastu,

cause

caura, thief

grama.

of accusation,

H.

thieves (living) ill a deserted village, Th.


7 ( 1 )& .
See sunya-grama.

graha,

(logical) positing of something,

atma, jlva, pinda,

with

pudijala, sattva, q. v.

Oh
ghora, dreadful, Th. 2 a"- *.
gho?a, sound (of words), P. 17 6V

see

Oh
1

chanda, lust, desire, H. 4


chaya, shadow, Th. 9 R
chid, severed, H.

7a-"-

(1)6".

v
;

with grantha-

bfiava, fariiyojana, q.v.

ohidra,

hole, cavity,

H. 13(1)6*.

cakravartin, emperor, P. 1 7 o^.


cak^u, maec,, eye, sight, with dharma, Tb.

Jagarimfitha, lord of the world, epithet of


Buddha, H.
*""*

VOCABULARY TO

202
jangama

mr-ing

(lit.

13(1)

H.

man,

being),

ii.
|

part of a country, Th.

janapada-pradeta,
1

a\

fc

*tiryag-yoni-gata, brute animal, Th. 46*-^.


bank (of a river), Th. 106*.

tira,

tirtha, bathing ghat, place of pilgrimage,


H. 13(l)rt iu see jninya.
(turya)-Bva,T&, sound of music, Th.

i.

jara-maran-abhihita, afflicted with old


age and death, Th. 56^.
*jar-6da-pana, old disused well, H. 8 &

turya

jarayu-ja, vivipar JUF, l\ 2 a.


*jaladuyate, it r.c s as u rnincloud,

12(2

6*.
)

9a iv

Mna,

36iv with

L.

desires, L. 3

the rooting out

in

rata, delighting

jati, birth, re-birth, with


taia, l\

*tr-apaya, three places of suffering, Th. 5 b\


trpyate, is satisfied, Th. 3 a iv v
vii
6 ; trsna-ksayatrsna, desire, H. 4(l)a
-

H.

of

6".

254
"tj-sahasra, three thousand, L. 2536
P. 16 6 { 18 a v with mahdsdhasrn,
q.v.
teja (tfjat), power, Th. 2 6{i
tejas, tire, in tejo-dhatu, element of fire,

jatu, certainly, Th. I a*,


*janiya, knowing, Th. 11 a\
jigharhsu, revengeful, H. 12 (3)
Jina, concjii ror, e])ithet of Buddha,
-

6>

l>"

a".

Jista (Jytftha),

Th.

H. 4(l)av.

tomara,
an asterism, Th.

pr. n. of

9ii*ii.

jihma,

unsuccessful, defeated, Th. 26".


*jihv-endriya, seme of the tongue, taste.

vi
lance, Th. 6 6

viii

trasa, terror, Th. 2 6


*trai-vacitva (uj>asamj,add\
.

(initiation)

upon the threefold declaration


H.

refuge),

(of taking

6.

Th. 7(1)6*.
jiva, living being, in *jlva-graha, P. 17 a
*jiva-drsti, P. 192*; "jiva-drstika, P. 10

*trai-vidya, lit. threefold science, brahmanic


iii
theology, H. 7 6

9 o
jiva-sarhjfm, P. 2 6 \ 8 6
*jestha-putra, eh.est s-on, Th. 26 s
viii
Jh.
G 6
86 , lOav
jfiana, knowledge,

darhsa-masaka, stinging

6";

"

-v.

vi
;

fly,

*daksina-di8a, southern
patha, id., Th. 36 96

Th. 6 a iv

quarter

6".

da-

P.8<j";*jnan-abb.i3amaya,coinprel]ension

v
of true
knowledge, H. 3 b ; *jfian-aloka,
having the light of knowledge, H. 12 (1)6 V

*Jyoti-surya-gaEd:ia-obhasa-8rI,
oi an
Arhat, Th. Sa -^ 6^

pr.

n.

*daksina-pathaka, southern, Th. 3

dagd ha,

Tli.

8 a

stuff

and

burnt,

danda-sikya,

;
.

^.

string,

H. 2

6 ji iv
-

Dadhimukha, pr. n. of a Yaksha, H. 5 6


dama, temperance, Th. 4
damya, young unbroken bull, L. 259 a vi

a"

*tathata, the truth of things, in ta-vadin,


P. 9 l iv
See bi iu a-tcthata.
.

*tathatva, same as bhuta-tathata,


2

q. v.,

Th.

P.

2 6V

vi
,

avii.

P. 2

aiii,

the

womb

lit.

po-come, epithet of Buddha,

iv.v, (ic

Tathagata-garbha,
Tathagataayupramana-nirde^a, pr. n. of a chapter.
of T.. lh. 3 a

Th. llaii-iv.
,

Sfci";

touched by

*tam-avrta, over-

tome with

v
gloora, Th. 6a .
taratu, may it be effective as

gifts, P.

96".

danamaya, won by liberality, H. 4 (2) a,


dayakatas, on the giver s side, H. 4 (1) 6**.
celestial, Th. 11 6^; with caksus,
u u.
heavenly vision, P. 1 4 a
Diparhkara, pr. n. of a former Buddha,
P. 11 6 13 a
duhkha-sagara, ocean of pain, Th. 7 (2) 6^.
durgati, misfortune, Th. 2 6

divya,

ft.
.

>

".

protection,

taraka, btar, P. 19^


timira, complete blindness (third stage of
cataract), P.

tapas, asceticism, Th. 8 a v &


tama (lamutf), in *tama-sphuta,
darknes-s, Th.

giving away of

16 61
176^; with
10 a 1 duna-parityaga,

6"

V
pariti/aj, P. 96 ,

Tathagata,

Th. 10

darsana, insight, Th. 86


dana, gift, charity, H. 4(l)6v; Th. 4 a il!

O
durbhiksa, famine, H. 10(57)6*; bhik9a,
Th. 2 6^.
dufkuhaka, apathetic, H. 12 (4)o".
*duf tul-apatti, grave offence, H. 3 a*.

duhitr,

daughter;

see

kula,

ndgaraja;

ALL SANSKRIT TEXTS


Muhitr-matrika, woman
of a daughter, H.
name of daughter
ix

category, H. 4 (l)a.
(2) body of
dhist principles (disciplinary and

of the aspect

6.

ksaya, loss,Th. 6 6

transl.

thita, badly standing on or observing,


Th. 8 fiv.
*Drdhamati, pr. n. of a person, Th. 10
*i .\u-i

P.

&c.,

tyaya, Th.

f>6;

devata, tutelary

4 (2)

the

in

manusya,

pt>

6V

11

/>""

196

a",

Th.

*;

iv

9 6 vii

with punt, Th.

v vi

2 av

(trrtnsl.);

li

condition, practice, order, H. 10


,

4a;

1
*devati, divinity, Th. 9 a
dohana, milking, H. 9 a iv fee go-doftana.
*dauratmya, misery, H. 13 (3) a
*daurvbarnnika, bad mark, Th. 2

loka.

vl
charm, Th. 1 1 a
dhavati, it makes for, Th. 7 (1) 6 ;
dhavate, Th. 7 (1)6*.
*dhudi (Skr.
dust, Th. 6 a v.
*Dhrtira8tra, pr. n. of a LokapUla, H. 5a iv

dharam,

6"

6 viii
1

vi

ji
12 (4)5", 13(1)
(56)o-ii-v, b\ (57) a
Th. 2 b*,
13(2)av; L. 3 avi, i
vi
56
G b**.
v
Th.
3
b
relic, Th.
dhatu, condition, state,
7(2)ivi element, H. 4(1) a*; Th.
iv
P.
18&
8ee
dharma,
nirvana,
system,

vii
deity, Th. 3 6 .

dvara (dbara), doorway, H. 1


sala, porch before door, H.

6-

i!i

tfv,

with

8 ov

sa-deva-

phrase

2GOa

"

dharma,

6 iv v

coira.whccl, ^. 20!)
P. 15 65v ;
yayu,
e&/ana,cxpof<ition,
;

106 ; blulwika,
;
preacher, L. 259
megha, cloud, Th. 3
iv T.
&
vinas
;
a, destruction, P. 17ft

gala, saliva.

a>

P.

a",

vi

sermon, L.

drsti, drstika, belief in, positing of; the


same as t/raka, q. v. ; gee atma, jiva, jrud-

deva, a deva, galling, H.

dvara-

6 viii

Bud

doc
trinal), Buddhist Luw, Norm, Rule ; with
V
abhisamayrt, understanding, Th. 11 6

*du-8amjfla,

H.

double-piece of cloth, Th.

dusya-yugma,
11

203

<lhuli),

vii
dvitlyaka, fever of every other day,Th. 10 6
dvipika (dbi), continent, Th. 11 #"

H
meditation, Th. 86
~ iv
iv v 6
dhvaja, banner, Th. 8 a
dhvasta, passing away (of the rains), Th, 3

dhyana, mystic

dvesa, hatred, H. 4(1)6".


dvaipika (dbai), continental, Th.

1 1

?>

a^ii.

Dh
dhana, treasure
Dhanistha, pr.

dharma

naksatra, lunar asterism, Th. 96


Naksatra-raja-sarhkusumita, pr.
vi

Mahayanist ontology), norm of

(in

existence

see snpta-dhana.
n. of an asterism, Th. 9 a vi

person, L. 2 a

86".

*Nandimbala (1),

17^,

(plur.)

P.

13av,

19a iT

dharma

v.

Buddhist ethics), (1) doctrine,

(in

principle,

duty,Th.7(l)oW-^;

P.

9^,10

o ;
(technical term for), H. 4 ( 1)
with avarana, hindrance, Th. 8 o1 ; pada,
6*.

#"

L. 259 a i!

260

for niyuta, q.v.

*nara-kumjara,
nara, man, Th. 7
eminent man, Th. 3 6 iv
navaka, new moon, H. 8o vi
naga, a class of mythological beings, ser
Th. 2 a
*nagapents, H. 6
;

6"

a"

13eiH-i, I6a-*,

a*

1 1

196 V

ni

vi
with
It ; L. 253 o lu 3 a^
b^, 16 o
;
sarhjiid, notion of phenomenal things, P.

u. of a person, P.
7 (l)a iv .

(l)/>

a v 2 a vi
,

oj>p.

6"

i>r.

naya, argument, Th.


*nayuta, myriad, Th.

and
rupakaya, q. v.),
H. 12 (4)a-i; Th. 7 (2) a
caksus, the
eye to recognize the noumenal, Th. 10
v
P. 14 a ; dhdtu, the noumenal world,
the Absolute, Th. 7 (2) 6 vi ; fabda, word
v
expressive of the noumeual, Th. 2 a
(2) the conditioned, particular, pheno
menal a thing, an object; (sing.) P. 7 a v

of a

n.

noumenal, (sing.) Th. 4 b\ (plur.) Th. 2 a*;


with atmaka, representing the Absolute,
Th. 7 (2) 6
ahara, the Absolute as one s
iv
food, Th. 3 a
kaya, noumenal body (one
of the trikaya

ix .

viii
nadinadi-tira, bank of river, Th. 10 6
durga, impassable hole in a river, H.

(1) the unconditioned, absolute,

V;

raja-duhitr, daughter of a king of them,


L. 253
254&i-i-rf.
nada, noise, Th. 106^.
b",

nana-bhava, of various conditions, P. 14 6 *;


nana-varna, of various colours, Th. 3 6 T
1

*nasthika,
H. 3 a*

(fruit)

without stones (or seed),

nihsattva, without being, P. 13^, 16


T
nikasa, touchstone, H. 12(2 )o
nigacohati, he falls into, Th. 8 a
.

a*.

VOCABULARY TO

204
*Nigrantha

pr. n. of a sect,

n/m/),

(for

H.

66K
.

Nidhana, pr. n. of an isterism, Th. 9


nimantrana, invitatiot, H. 12(3)av

a"

sarhjfia, P.

niyama,

6i;

nimitta,onien,si<:n,H.

H.

nim

Th. 3avi;

niyuta, myriad, P. 11
niraya, he ll, Th. 2 0.
nirasrava, unswayed
v
senses, H. 7 a

to

36"

annihila

rerceiving

life,

136 iv nirjivatva,

P.

HittV.

*nirdisamana, beinjreipounded,
nirdista, expounded, Th.

1 1

nirdes a, exposition,

Tli.

bv

10a v

Tli.

".

Th. 3

&v.

H. 4

(1)6.
a",

P.

distributes,

nirvana-dhatu, state of Nirvana, P. 2


c
nirvvisa (nirvb ), inrocuoue, Th. 2 a ix

6".

b.

19a vi

to be received, P. 18

a iv

(for ni*annai, seated, Th. 11 fcviii.


jii
nisidati, he sits, P. J 8 a
nisiditavya,
;

9 bv

\v\i\\

moral

stain,

Th. 8

iii

from doubt, H. 6
niskumksa,
*nispudgala, without individuality, P.I 3 6.
mla gavah, Nilgais, Th. 3 b.
n. o:: a person, P. 19 6 vi .
*Nesala(?j,
nairatma, without s!lf, P. 13 6 vi ; with
free

6".

P. 9 6 U ,

parityayam,

*parityaga, giving away, with ddna,


See parityajati.
m
parinirmita, created, H. 4 (2) t

10

q. v.

parinirvapayisye,

cause to attain
parinirvapita, P. 2 IP,
I shall

Nirvana,
136";
Hi
parinirvrta, wholly extinct, L. 200 a
parinispatti, actualucss, existence in
P.

~
15oiv vi

6 vii .
fact,

*parindana, favour,

i ai.

free fron

a",

parityajya and

P.

nisana

*niskasaya,

jii.iii.iv;

6-ii.iii.

parikirtana, laudatory announcement, with


with nama, Th. 2 a^.
guna, Th. 2
*parikirtayi8yarh (Pali future), 1 shall
chant the praises, Th. 2 viii

iv v

I".

a ii.

18a vi

P.

7
*paravatta, obedience, H. 12 (2 ) a
*parasarhcetana, consciousness of others,

parityajet,
x
radiance, Tli. 11 a .

nirmana-rati, enjoying extra pleasures of


their own devising, H. 4 (2)

H.

IA.

parityajati, with *danam, he gives away,

>".

*nisrta, seated on, Th. 1 1


nisadya, session of monks, H.

atom, Th. 11 a vi.vii.viii

*parigrahetavya,

>

nirnnana-karana, nuking no distinction,


nirbhasa

6 vii

life,

H. 7v.
tion. L.

paramanu,

p-saihcaya,

nirupadana, without attachment

nirjiva, without

H. 6

writ),

the action of the

\>j

nirodh-anudars in,

pandita, savant, Th. 6


,

&*".

see nayuta.

(>

five,

3&vii.

padarh karita, made to set foot, H. 12


(2) a
padaka, familiar with the words (of holy

26".

course of aeceiicism, Th. 8

of

*pancama-sarhgha, congregation

a";

a",

nidana, cause of existence, P. 15 ".


nidhana, defect, absence, Th. 7 (2)6 iv

pafica-dasama, fifteenth, Tli. 11


paficasata, five hundred (monks), H. 7
paficadafii, fifteenth day, H. 7 a.
*pancaka-sada, five kinds of decay, Th. 5a iv .

P. 2

a iv

*parindita, favoured, P. 2
*paripak-endriya, having matured senses,
Th. 4
*paripacaka, maturing, Th. 4 6 iH
paribhava, contemptuousness, H. 10(56)a ,
a"-

6".

6iii.lv.

i>r.

P.

16a v

Jhamu(,
*naivasika, devouring
,

17

6".

spirit,

H.

go"-

".

paribhuta, overcome, P. 1 1 a v
bhutata, P. 1 1 a,
paribhoga, enjoyment, Th. 4 av
parimocita, emancipated, P. 166 vi
parivarta, chapter, Th. 7 (1) a 7
iv -

psri-

V
(astrological) revolution, Th. 9 6

pakva,

cook. d food I.. 3

av

(2)

u"

parivartati, it turns round, Th. 9 6 .


parivasa, probation, H. 3a.
5
.
pari&iddha, perfectly pure, H. 4 (2) o
pariad, community, H. 6 6 iv see parfa.
pariskara, requisite of monk, H. 3 a*.
*paryavapnuyat, he should study, P. 10 J,
1

paksa, parly of, (artisan, in paksavipaksa-s ,hita, being in opposition to


the partisans, and Jaks-anukula, wellT
disposed tcwarda partisans, Th. 86
pacanti, they mature Th. 4
a>\

"-^-

ALL SANSKRIT TEXTS


19 &; paryavapayati,
vapsyanti, P. 10

P. 11

P. 11 a

vaptum,

6 iv

11

b"\

a iv

paryaparya-

Purva-phalguni,

*Piirva-bhadravati,
Th. 9 a.

~
,

virtues, Th. 9

8 6V

6",

prakrti,

all

kama,
&

bhrimi.

paripuri, fullness, Th. 4 a jii


pinda, morsel, as almsfood with carikavrtta, rule about collecting, H. 1
;

6"

(56)

Th.

ft

6",

*prajfia-vimukti, emancipation
a<".

233 a

pr. n. of a person, L.

^,

234 /A.
of

H. 4 (2) a

merit,

religious

acquiring
;

punya-

tirtha, place of pilgrimage for acquiring


religious merit, H. 13 (l)a
punya";

skandha, store of religious merit, P.


Gb\ 10ai,#v.v nfciv.vi, i5all.iii.iv,
166i, 18
pudgala, individual, person, H. 4 (2) vi
a",

6 6i, 13 (1)
drsti, P. 19
P. 2 6^, 8
&>

Funarbasi

tfv
;

with

graha, P. 17 a
samjna,

9 a i!

pranidhana, vow,

],.

260

6 vi

*pratigrhltavya, to be received, II.


v
*pratigrahotavya, P.
pratinihsarga, renunciation, L. 3

iv v.
-

"

&"

ij
pratipatya
practising, Th. 8 a
pratipadyoya, lie should possess, Th. 2 a vii
pratibaddha, entangled, Th. 11 a x 6
pratibimbayet, one may compare, H.
.

(>"(/y)>

pratibodhita, proficient, Th. 3


bhauapratibhana, utterance, Th. 2 a vi
vanto, eloquent, Th. 2 &
v
*pratilabhati(parnsm.),he obtains, TIi. 2 o
pratilabhitva, having attained, Th. 2
vl
a^i
pratilabheta, P. 176
prati".

of

an

set in front,

Th.

(^MTian a^w),

n.

pr.

".

purasthapitva, having
26*.

puranaka, old, Th. 2 #*.


purusa-damya, unbroken-bull-like
L. 239 o^i.
puskara, (plant) growing

man,

pratilabha, obtuinment, Th. 11 a^-"


*prativitarka, thoughts in mind, L. 259 a
pratisthihe (Skr. pratitisthef), he relies on,
P. 2
*pratif thihitv, P. 2 &* ; pravl
tifthita, firmly standing on, P. 2 6 , 6 a*,
9 a*i, 6
L. 3 a*.
See rupa.
pratisevate, he provides himself with, H.
.

a pond, H. 3

foul discharge (of the body),

*putimukti,
H. 13 (2) a*.

an asterism,

pr. n. of

*purva-carya, previous course


260 b*.

*purva-janmika (karma),
a previous existence, P.

labdha, Th. 2 av.


pratilambha, re-obtainment, H. 4(1)6^.
1

in

vl .

Purva-asada (dfM),

bl

2<;i

vi
*Jr?fika, P. 10 b ;

asterism, Th. 9 a iij

Th. 9 av

prajanitu-

prajna-cakaus, eye to recognize wisdom,


iv
P. 1 4
prajSa-paramita, perfect
exercise of wisdom, P. 7 a m iv
16

Prajnakuta,

I,-.

*punya-kriya-vastu, way

wisdom, H. 4 (l)a !ii

of intelleet, L. 3

196 V

&i-iii.

pinda, matter, with graha, P. 18 6 v vi


*pitrjnata, honouring one s father, H. 10

desirous of knowing, Th. 7 (2)

a"

with pata-vrtta, rule concerning uh-ns-

H.

Th. 3 a u

prajfia,

foocl,

virile,

H. 12(3)6

a"

with

class,

pracura, effective, Th. 9


prajaaami, I know, P. 146iv

i.

/>

&i.

paurusa, semen

perfect exercise (of virtue), P.


See
ksanti, prajna, q.v.

v*

asterisin,

P. 7 avi,

paramita,

an

Th. 6 ft.
in

pr. n. of

prthivl-pradefia, part of the earth, P. 6


11 a
prthivl-rajas, dust of the earth,

".

vi

astcrism,

old time story, Th. 5 a 1 .


prthag-jana, commou people, P. 17 a fi ,

19 a

paScat-purah, behind and before, H. J fr^.


*pascimika, last, final, P. 116
papa, inauspicious, Th. 6o iv with svara,
drsti, false doctrine, H; 3 a
puraga, with *yuna, past master

of an

n.

purva-yoga,

9/>

papika

pr.

v.

Th. 9

paryaya, sermon, exposition; see dharma.


iv
see
parsa (jxtrttad), congregation, Th.
pariaad.

205

1 1

(of life), L.

b"

4(l)ai.

pratltya-samutpada, chain of causation,

(acts)
v
-

".

done in

Th. 8 &

pratisena

(?),

with reverence, H.

a"

VOCABULARY TO

200
nanifest

pratyaksa-jQana,

pranavati, living (?), Th. 9 a 11

knowledge,

1
*pratyayapratyaya, doctrine, Th. 5 a
Nambhuva, rise of consciousness, Th. 7 (1)
;

H. G iii.
pramuficat, he sheds, P. 8

6*.
v
pratyaSrausit, be listened, P. 2 a

pratyatmam

nirvfrti,

extinguished, L. 3 b

he

is

pradurbhavinsu, they appeared, Th. 1 1 & *.


*pranta-sayana, who lodges in the outskirts,

Th. lOrtv.vi.

.
|

individually

v.

iv

vii

2 a*,

pravartayanta, Th.

viii;

prasa, arrows, Th. 6

6".

prasadika, agreeable, H.

u
any one, H. 10(56)6 -,
*pratyutpanna-bucl(lha, realized Buddha,
Th. 4a* vi, 7 (2)
*; P. 146".
pratyudgamana, advancing to meet any
iv
H.
10
one,
(56)o

Th.

being in progress,

*pravarta,
6"-

*pratyarthika, adversary, Th. 2 a*.


pratyutthana, rising from seat to receive

a*.

ix
gladness, Th. 6 6 .

*pramoda,

a"

priya-vadita, affability, H. 4
pr6tsahita, encouraged, Th. 9

&".

Ph

"

Phalguni,

pr. n. of

an asterism, Th. 9 a iv

*pratyupasthahe
he should rely on,

pratyeka-buddha,
Th. 3

(Skr.
1

19a iv

pratyupatistlwt),
"badlSa

sjlf-contained

Buddha,

prathama-citt6tpadika, one in whom the


first thought (of reaching
Buddhahood) has
6 vi
sprung up. Th. 4

bisama (vimmn\

a";

to be

respectfully

rircumumbulnted, P. 11
*pradusta-citta, hjning a depraved mind,

Th. 2

&X

*prabhatayam

(fern

),

6.

pr&bhonti( bharanti they are


),

duration (Df

life),

iv
able, Th. 2 6

Th. 11

a"-*.

i.

H. 7 6*
H. 3 a v

text,
of,

solitude, L. 3 6^.

pravrajita,

who

10a.

bodhi, knowledge of the Absolute, Th. 7(2)


a
I06v
bodhi-citt6pada, fostering
a mind for tuch knowledge, H. 10 (56)
bodhitraya, threefold such know
;

ledge, Th. 106v.


i

bodliisattvaship, Th.

bodhicarya,

46

see

bodhisattva-carya.

has abandoned the world,

bodhisattva, a Mahayanist monk, L. 260

prasamsita, praised, Th. 2 i*.


praSanta, calm, Tk 4 6vii
prasna, question, H. 4 (1) 6 iu

6V

vyukarana,
6".

11 6

"

with

praviveka,

P.

insight into the Absolute, Th. 26";


"bodharthika, aiming at such insight,

Th.
j

of

B.,

pravada, utterance, Th. 2 a*1


*pravarana, the Pn.vaiana ceremony, with
n.

!i

bodha,

sthajmna, inhibition

(3)6"

*buddha-

a"

11 ai*.

pr.

13
;

buddha-dharma, law of B., H. 12


*buddha(4) 6, 13 (1) 6iv; Th. 2
stotra, hymn on B., H. 13 (2)6i.

6".

H.

See asat.
pralapa, talk, H. 13 (2)
pravartayinsu, they moved forward, Th.

8 a

(plur.),

vi

b".

Tli.

n.

6v, 7 (2) aiv- v, &ii

at daybreak, P. 9

*prabhasa-kara, causing enlightenment, H.

sutra,

iii,

buddha-gocara, perception of B., Th.


7 (2) v buddha-caksus, eye of B., P. 1 4

6*.

".

pramana,

pr.
ii

koti-niyuta, myriads of

prapatinsu, they fell, Th. 11


prabhavita, strong. Th. 3

diverse, particular, P. 16

See sarna.

Buddha,

a".

(of Tathii-

iv .

H. lo (5G)

gata),

a,

Th. 2 6iv.

making images

"bimba-karana,
j

pradsksim-karamya,

Th. 2

to harass,

badhitum,

&v.

V
hook, Th. 8 6 .

(bculita),

bala-kaya, bodyguard, Th. 5

See upasariipada.

of

Stotra, H. 13(l)c:.
i

a"

n.

pr.

prasthapana, spreading, H. 3 a iv
pri\fljall-krtva, wit

a"*

praena-

explanation of queries, H.

*Frasada-pratibhAdbhava,

65ii

P.
6, &c. ; bodhisattyacarya, course of a bodhisattva, L. 259
*bodhisattva-yana, id., P. 2o iv , 17 6^,
190"
See iravaka.
Brahma, pr. n. of a god, Th. 2 a iu 106^";
with vihdra, perfect state, Th. 8
with
;
sttiana, rank of Brahma, L. 254 a*.
*brahmanyata, living as a brahman, H. 10

folded hands, Th.

96".

6"

(56) b

ALL SANSKRIT TEXTS


Bh

207

manas, mind, thought, H.


4 vii
manasi - kara,

4 (2)

bhakta-visarjana, de
v
*bhaktaod, H. 1 oiv.
clining of
iv
rule
about
vrtta,
eating food, H. 1 n
in

mental vision, Th. 4 a

kuru, imp., comtemplate, P. 2 a iv


mantra-pada, words of a charm, Th. 10
.

"bhagim-matrika, woman of the aspect of


a sister, H. 1 6 vi bhagim-sarhjua, name

Mandarava,
Th.

of

sister

H.

manasi-

f<

Th.

contemplation,

bhakta, food

ov

1 &vi. vii.

6 viii .

of celestial coral-tree.

pr. n.

i".

marana, death, Th. 56 iv Seejara.


*Maru-mara, pr. n., Marut and Mara,
.

I say, for bhnne, Th. 5 6 iv v


*Bhadra, pr. n. of a world system,
-

"bhani,

259 vi vii
*Bhadravati,

L.

Th.

5 6 V.

pr. n. of

*ma^aka, mosquito, Th.Ga iv i *ma6akamutra, urinr; of mcisquito, Th. 3 a iv v vi.


,

an asterism, Th. 9a
4 (1) & ; Th. 2 a ix ,
.

6V

gifted with gieat


vii
power. L. 25 1 i
mahallaka, aged monk, H. 26 ii iii

maharddhin,

terrifying, Th. 2 a*.

mahakaruna,

1 1

".

Mahaparinirvana,

of

#
-

mahabhaya, great danger, Th. 2 ix


mahabhoga, large means, H. 10(57)6" v
with
Mahayana, great vehicle, L 253
.

(Skr. vrfcika), pr. n. of an as6".

iv
bee, Th. 3 a

mahaprthivl, the great earth, Th. 3 iv vi


Mahaprajapati, pr. n. of a nun, L. 259 6 1 .

iv
sarhjna, concept of being, P. 8 a
bhuta, proper, Th. 3 6.
bhumi, stage, state; with avaivartika, q.v.;
*paramita-bhumi, stage of the peifect
exercise of virtue, Th. 4 6*1
bhumi, earth, ground with bluiga, a part

Th. 9

"

name

a"

terisni,

*.

bhramara,

great decease,

a Sutra, Th. 3 6
mahapurusa, gi eat personality, P. 7

Bhrscika

L. 3 a

),

bhujaga, serpent, Th. 5 6iij


bhuta, being, existence *bhuta-tathata,
true nature of being, P. 13
bhutavadin, positingexistence, P. 9 & m bhuta-

of,

12 (2

*mahadundubhi, large drum, Th. 11 &


*mahadevata, Mahadevf, Th. 7 (2) a ij

hunger, Th. 6 &

11.

of a Yaksha, H. 5 o vi
Mahakarna,
mahakaya, with a lai-ge body, P. 13 6
pr. n.

bhiksu, monk, H. 4 (1) a


*bhik$upakva, food cooked at the wish of a monk,
H. 3 v
bhiksum, nun, H. 4 (1) a.
"bhuksa,

great compassion,

vi .

7A.

".

*bhasiyamana, being spoken, Th.

magic

bhava, existence; with kslna, extinct, H.


7
"bhavatibhava, continued exis
tence, H. 4 (1)6*.
bhava, nature, condition ; with alma,
See utri.
nsecnnaka, ndnd, q.v.
bhuvana, impregnation, Th. 3
a"

vi .

18

ink, P.

masi,

".

bhayanaka,

bhaya, alarm, danger, H.

";

253

(juna, L.
!

a"

Mahuvana,
Tli.

6"

".

pr. n. of a monastic settlement.


6iii.

*mahavarsa, great

*mahavimana,

rain, Th.

6 vi

1 1

great chariot (of the sun),

Th. 4 6i.

mahusravaka,
Th.

with sutra, Th. 3

maharaja, great king, Th. 2 a

10&K

great disciple of Buddha,

Scesravaka.

mahasattva, great being (epithet of bodhiv


Th. 3 &
1 1 a vi.
sattvas), L. 260 a
;

fly, Th. 6 a^.


Maujueri, pr. n. of a bodhisattva,
253 a* -iv-vi; Th. 106^.

maksika,

mani-ratna, excellent jewel, L. 254

6>,

106 V

Mahoraga,

*madhyahnayatQ,

it

acts

as

midday, H.

)&*i.

&.

pr. n. of a class of mythological

beings, Th. 2

marhsa

madhyanta-nidhana, wanting middle and


end, Th. 7 (2)

consisting of many thou


sands. P. 7 avi, 15 a*, 16
18 o, V*.
mahasutra, grand sutra, Th. 3 a v , 61 ,

*mahasahasra,

L.

Th. 116*.

12(2

6^.

0^".

(plur.),
,

9 a
mamsa14 o u
of a poet, H. 13 (3) &* .
flesh,

n.

P.

fleshly eye, P.

VOCABULARY TO

208

vi

*matr-matrika, wDiuan of the aspect of a


vi
*matrjfiat&, honouring
mother, H. \ 6
*matrone s mother, B. 10 (56) 6 V
vi
samjna, name ol mother H. 1 6

ranya,

6-

II. 1
sispect, position,

degradation, H. 3

manapya,

ii -

female divinity,

pr. n. of a

vi .
j

16 a^

dirty

H.

a"

iv vii .

259

iv
P. 2 6^,
;
rasa, taste, Th. 6 ftviii, 7 (1) 66
Baksasa, a class of mythological beings,
H. 5 6 iij Th. 2 6*. v
Eajan, king (of Kalinpa), P. 9
(of
Mount Meru), P. 6
166; rajana
.

Tli.

10

/A".

mityatva, falsehood, H. 4 (2) a


*mithya-prahana, false effort, P. 176
*muktihara, pear! necklace, Th. 1 1 6*.

pi.),

pr. n. of a
rasi, mass, collection,

Rajagrha,

.
[

the face, Th.

*mukha-darsana, beholding

Th. 2 a*, 6 vii


v
town, H. 8 o
H. 4(2)a; P. 166".
rasi, astrological sign, Th. 9
ix
Rahu, pr. u. of Asura chief, Th. G a ftv.
(gen.

I" .

2 a*v.

muhurta

(mu&vr&i), moment, Th. 9 a


e maiaka.
mutra, urine;

mulya,

value, L. l!54

*Mrgasiri,

pr. n.

*".

nn asterism, Th. 9

H
death, deadening influence, H. 7 6

mrtyu,
muitra,

8a iv

friendliness, Th.

rt

Muni,

P.

vi
"rupa-pratisfhita, P. 9 n . 6
having form, P. 2 &

roga, disease, Th. 2 &

romakupa,

Imir

"

H. 13 (1)6 V

follicle,

(1H,

*mauna-prapta, rue who nas attained


.-fate ol

rupin,
!

H,

v. vi

menal, corporeal body, H. 1 2 (4) n

mfatuntion,

6",

6>

mocaka, liberating, Th. 7 (2)6 *.


*moHa-dharma, n-ay* of a deceiver, H.
13 (2) a

v.

Rahula, pr. n. of Ikiddlia s son, L. 259 t


vi
rudra-karma, fierce rites, Th. 9a
7 (l) vi
rupa, form, H. 4 (!)"; Th. 2
iv
vi
6
17
P. 9 6
*rupa-kaya, pheno
.

s<.

moha,

a".

1>*.

iv
marge, in the regular way, H. 2&
V
malakara, maker of Airlands, H. 66

Malini,

pr. n. of a person, L.

evil passion,
delectation, Th. 2 &
;

Rasmi-^atasahasra-paripurna-dhvaja,

6,

Th. 6 o v

li

5i
*maya-cchid, destroying illusion, H. 6 6
5 6 V,
Mara, pr. n., the Evil One, Th. 2

vi
dust, P. 7 a

ratna, jewel with mani and sapta, q.v.


rathya, highroad, II. \b^.

matrika,

6ii

i,

particle,

tlic

6 a*.

!ii
lv v
laksana, mark, P. 7 6
sarhpada, wealth of marks, P.
-

"l

Yaksn,

pr.

n,

of a

beings, Th. 2 a*

yantra, instrument,

Yama,
5

rc

pr.

iv
;

n.

class

lavan&mbhas,

linga, mark, Th. So

*,

Tli.

of mythological
G 6*.

7(1)6

V.

H.

of pod of netherworld,

with deva j, Th. 9 a v

iii
nun, L. 259 a\ 6
*yastl-sabda, noie made with a stick, H.

Yasodhara,

pr. n. of a

T;ished-for son, Th. 2 6 V .

*yahesta-putra,
yatra, journey, pi grimage, H. 10(56)o
v
yana, vehicle, Th 5a ; with bodhisattva,
".

srestha, q v.
vehicle, cln viot

1
.

lena (Skr. layana), cave, Th. 7


16ka-dhatu, world system,
254 6 1 259 a vii 260 a lv
,

H.

salt sea,

vi. vii. viii

1 1

14

ftii.

6 iv

iii.

iv

Jiv. vi

5a

p.

fi

lG6i-ii,

*lokanuvartana
a"

Th. 2

iii
;

7 a vi,

&
ft

11
,

fcii,

I8 av,

176v,

*lokanumanner of the

and

vrttya, speaking after the


vulgar world, Th. 3

loma-harsana,

l\.

ifi
(2) 6
L.
253

bristling of hair, Th.

maha,

yama,

see surya.

*yugantara-prek jin, looking in front


the distance of a yuga, H. 1 a fi , 6T

to

*vajra-tundi, having a thunderbolt at the


iv
navel, an epithet of Tara, H. 1 1 a
*vadamnuta, liberality, H. 12(3)6"
.

varna,

*raccha (Skr.

rat) yd), highroad, Th.

rajas, sand (of Ganges), Th. 7 (2)

b\

6 6 vi
1 1

a*i.

praise,

V
H.66iv; Th. 26

*varna-

vadita, speaking in praise of, H.


n.
10 (57) a 1
; *Var9arha-var9a, pr.
,

6"

ALL SANSKRIT TEXTS


*viveka-sukha, comfort
v
12(2 )6

of a Stotra, praise of the praiseworthy,

H.

H.

isolatun,

V
vi^ada, clearness, Th. 3 6

maksika, poiaonrus

iij

vallka,

Th.

s.ind,

10a

iv
,

valuka,

a,

(l)a

&

a,

viharin, practising, Th. 8 6 iv


vlthl, mnrket-street, l.axaar, H.
vrka, wolf, Th. 2 b\

II.

10(5G)a

Th. 8 6 iv

namwhlfinn)

(?),

H. 5 a vi

13(3 ) 6
*Vaimaoitri,

*",

<|.

spotless,

Th.

one

If.

0*11.

in cavern,

5 ov
pr, n, of a YaMm, H,
vaihftyasa, lirnmrnt-nt, sky, Th. 11 & *-*,
vyafljana, secondary sign, H, 12 (2 )b^.
vyaya, patsing away (of impressions), L.
.

a*.

pr. n. of a king-, L. 2

arrangement,

136 V

Th.

Vaisravana,

s evil
|

vimukti, emancipation, L.
P.

acts as Vainuteyii,

Th. lo&viil.

viyuha,

it

ir. n, of n king,

*vaila8ala-nada, noise of water

alu .
*vimatrata, inequality, H. 13(2)6>.
"vimukta-citta, having an emancipated
mind, L. 3 a iv
"viyubha,

to perceive

1 1

of Maliayat.n

"

u^

6".

Vimaladatta,

pr. n. of a class

*vairamar^tt, ubitii5iiing, II, lu(fi7)4".


vaira, animosity, II. 0vi.
Vairooana, pr. n. of Asura kin^, Th.
111
Vairauoana, pr. n,, H, 1 1 a

vibhavit-apaya, made
state, H. 12(3)6*.

livelihood,

H. 3
vinafia, dostruftioit, with dliarma, P. 17
l\\: v
with aaddharma,
v.
vipacyanti, they mature, Th. 4
*vipalya, who j)ercptves, H. 6 a*,

vipula, abundant, Th. 7 (2) at*.


ix
vipriya, unfriendliness, 11), 2 rt

"vainateyayate,

"vinaya-dhara, versed in

off

iv

*vaidela-pujita, worshipped by foreigners,


H. Uai.

)v
disperses, Th. 4 i .
6 li (see
discipline, H. 3

rulf B of discipline,

Vaitulya, vast

literature, Th. 3 &

6".

n.

see pinda, bhakta.

mngic, pr.

vrscika, scorpion, Th. 6


vii
vela, time, Th. 2 rt

v
vidy&i knowledge, learning, magic, L. 259 a
viii
Tli. G 6, 10
*vidy&vlra, mighty

*vidhamayati, it
vinaya, rules of

6^*.

false,

a v v

vptty-upaccheda, cutting
H. 10(57)olv

*vijfiana-8thiti, foundation of intelligence,


H. 4 (2) vi

vimala,

II. 1

vrtta, rule,

*vicchandana, contentment,

vitatha,

See

also lirahma.

6, 146 !i 17

vasa, lodgement, Th. 106.


vikasanti, they blow, open (flowers), Th.
iv

P. 7 6 V

11 a*;

14^-".

sand, P. 6

&u

vistirna, extensive, Th. 7 (2) a iv


*vistpardhin (vip), vying, Th. G6 vil
vispasta, manifest, Th. 36 V
vihara, monastery, Th. 7 (2) o v 6

pavicara.
4

6a iv

H.

Th.

7(1)
*visthapana, maintaining, H. 3a lv
iv v
H.
1
a
See bhakta.
visarjana, declining,

of air,

fly,

object, Th.

visaya, sphere,

vadya, music, musical instrument, Th.5 6


7
ii
See icchovanta, eschewed, H. 12(2 )a

vayu-dhatu, clement

**.

a".

3a ui

*vi^uddhika, (day of) purification, H. 7


vi?a, poison, H. 12(3)av; Th. 2a *; yifa-

vata-vrsti, rainy squall, L.

visuddha-citta, puiified mind, Th. 4 a

in

of

13(3)6i.

13(2)6"i,

varnita, praised, Th. 2 6*.


varsa (plur.), rains, rainy season, Th. 3 a vii
V
vastu-patita, relying on anything, P. 9 6
v
vastra, garment, Th. fi & *, 8 o fr*.
fii
vakya, speech, Th. 2 6
Vagina, pr. n. of a Buddhist monk, H. 7 a

209

3a v

P. 6

Th. 8 6{

a 1 13 6 v
,

vl
;

*viraga-carita, practising renunciation, Th.


*
8 a v ; viraga-dharma, condition of ab
sence of desire, L. 3 bil
*viradhita, displeased, P. 11 b&.
*vivati (vivada 1), dispute, Th. 9 a^.
rivikte, in solitude, Th. 4 6*i.
.

*vyaya-dharma, ccndition of pass


ing away, L. 3
"vyay-anudarAin,
perceiving the passing away, L. 36
lv
vyavadana, purification, H. 13 (2)a .
3 6

6"

".

vyavasaya-dvitiya, seconded by resolution,


H. 12(l)ai.
*vyasana-prapta, who has met with an
accident, H. 1 a^.
1
yyakarana, explanation, H. 3 6^, 6 a (see
jyraina); prophecy, L. 259 fci
*vyakrta, unfolded, predicted,

ryaghra,

1
tiger, Th. 2 6 .

111

-*.

P. 13 a*,

VOCABULARY TO

210

aH

9 a1 Ui
Th. 2 &
evil intent

H. 5
us,
apt of prey,

vyada, mischievi
vyada-mrga, b
-

vyapada-samjfia, notion of
P. 9 a jii

a".

V
Sarhsanti, they priise, Th. 2 6
Sakra, epithet of I ndra, H. 6 iv Th. 2 a 1 ;
Sakra-sthana, rank of 6akra, L. 254
a vi *sakrayudhayate, it acts as 6akra s
.

-"

bow, II. 12(2 )


i5i
Satabhisa, pr. n. if an asterism, Th. 9a
v
sabda, word, Th. 2
(sec klrti, tftarma) ;
P. 26,9a.
sound, Th. 7(1
;
"Samita-vaira, with appeased animosities,
>"

)>

Gvi.

goes to sleep, P. 18

takes to his bed,

lie

saiyydsana.
vii
,

tin

Sakya

P.uddha, Th. 7-;2)6


13ai.

epithet

sacre,

116^;

(note),

of

a"

"h.

Sastr, teacher, L. 259avi,

rt"*.

firestha-yana,

V
pr. n. of a person, L. 3 6

6rotra, ear,Th. 7 (2) a*i *^rotr-ftvabhasa,


v
range of hearing, Th. 2 a
iij
sloka, a kind of verse, H. 10 (56) a
;

silamaya, involving virtuous conduct, H.

grama - oaura,

six

thieves

village

iij
(senses), Th. 7 (l)5
|iat-paramita, six perfections,
254 a v

253 a lj

L.

8
(dem. pron., as in fo ham), emphatic, H.

ii{
sarhyama, pelf-restraint, Th. 4 a
*samyojana-bandhana, engrossing ties, H.
.

ji
.

10(56)a"-v,

P. 1

6"-^,

10 (57)

*,

b^-^

1 riv.

6V.

vii.

loss

!<X;r(()-kfiuya,

of

fecundity,

sam^rta, combined, Th. 7(1)


sarhskara (false for samsara), mundane
existence, Th. 8

ftvii.

fiu^rusa, caring io listen, H. 10 (57) a


6unya, (void
phenomenal,
reality),
L. 253 n iji
6unya-dharma. doctrine
.

<:

phenomenal^
people),

H.

n,

Th. 7 (l)a

iij -

sunyu- grama,

village, Th. 7 (!)&


Surarhgama-sariadhi,

iv

(void
deserted
;

!>*

*sarhskrta

pr. n. of a Sutra,

v.

firmga^aka, croEsway. H. 1
*6aiyyasana or liayyasana, bedstead, H.
6>.

Th. 4 irU.

*6aurya-dhanusa, prowess

in wielding the

Th. 6 b*.

6raraana, ascetic, juddhist monk, Th. 8 a


sramana-linijiv, mark of a Sramana, Th.
-";

b"\

the well-made, world, cosmos,

P. 19&iU.

samstuta, celebrated, Th. 2 6 X


1
sarhsthapana, setting up, Th. 8 a
samsveda-ja, moisture-born (insects, worms,
.

&c.), P. 2

Th. 10ai-iii-^,

IKJW,

*^rona,

Th. 2 6
106".

samvartaniya, necessn rilyleadi ng to rebirth,

best,

best path, P.

7a

fevii.

iv
see danda.
6ikya, string, H. 2^"6iksoya, lie may learn, Th. 2 a

ai-vi

6restha,

SB,

6ravayanti, they proclaim, Th. 2


6ruta-purva, previously heard, P. 8

P.

6ariputra, pr. n. of a Buddhist monk, L.


6 iv vi ;
251
1
V
fiasana, commandiaent, Th. 86

Sakya-muni,

of

a iv.

ad

6*.

6".

of

6"

sayy&sana., see

"

sarad, autumn, Th. 3 cr


salabha, locust, Th. G
astra, wcaj)on, T i. 2 a

(.s

*6ayyam kalpayiti,

4 (2)

(56)6^.
iv
firavaka, a disci pie of Buddha, H. 6a
Th. 106"; (later) a monk of the Hinayanist section (as distinguished from the
V
Mahiiyanist bodhisattva, q. v.), Th. 36
106^; L., p. 1 53, n. 2. See maluisravaka.
-

Th. 6

a"

firaddha, believing, Th. 7 (2)


*6ramanyata, living likeaSrainana, H. }0

"

vraja, cattle-shod, Tb. 36^.

4ukla

II.

8a
6raman-6dde6a, a buddhist novice,
H. 2 a v
6ravana, pr. n. of an astorism, Th. 9
j

o^.

iv
*8aklli-karma(0, H. 3a

*sarhkilesa ( A7
samkle^a , moral

a), suffering,

Th. 2

fc

ix .

H. 13(2)a iv
iv
Barhk^epata^i, succinctly, Th. 7 (l)a
*8arhkhyarh gacohanti, they are counted
evil,

among (the things fit for), Th. 4 a*.


*samgatiga,who has outgone the five attach
ments, H. 6 6*.
samgiti, reheareal of Vinaya, H. 3 6.

ALL SANSKRIT TEXTS

211

sarhgha, buddhist congregation, H. 3 b^.


M.
samcaya, collection, mass, P. 18 a, 6
See parnnuinu,
See
sarhjfia, name, notion, H. 1 6- vil.

samadapana, taking

pud/jala, vyapada, sattva.


*sarhjnin6paka (?), P/2 l\

vii g fti.
Th. llav vii.
samapatti, attainment, Th. 8 6 H

fitmn,

satkara-sloka, congratulatory verse, H. 10


(56)

Seeklrti.

satkrtya, with

sattva, living being, Th. 2


1 1

6v

",

P.

b&

a",

viii

7 (1) o",
a*, &c.

1 1

self-concentration, Th.

v-ix, 4

iii.

rt

cijuiil,

jii

samucchraya, existence, L. 259 a iv


samutpada, chain of causation, Th. 8 &
*samuddana, table of contents, H. 3 6
samudra, ocean, L. 2.53 o v
sampada, wealth, with lakmna, (j.v.
.

ij

*sarhparidipayamana,

illuminating,

Th.

7(2)61.

*sattva-drsti,
*sattva-graha, P. 1 7 n
vi
19 a
*satva-drstika, P. 10i
iv
8 69 a i! v
*sattva-sarhjSa, P. 2 i
6
*sattv-ascarya, P. 7 a 8
iv
*satysatya-vadin, truth-speaking, P. 9&
P.

H. 10(56)u v

self,

H.

care,

v-x

samana,

sarhjfiin, conscious of, H. 1 6.


*sata-trini yanani, three equal vehicles,
Th. 5 av.

"

10(o7)ai.
samadhi, religious
2

)~iva,

the cost of religious

enterprises on one s

"

sarhprakarhpayisu,

L.

trembled,

they

sarhprakasayet, he should proclaim,

P.

*8arhprajanena, with circumspection,

H.

"

a"

avatara, incarnation of truth,

Saddharma-vinafia,
Good Law, Th. 3 a v

Tli.

&

8 6

the

of

destruction

with antardhana

V.

sarhpravista, settling on, Th. 7(1)6


sarhprasthita, with yana, advancing on

or antardhdni, q.v.

(tho

sarhtana, chain of thought, Th. 4 tf.


*saihti (*mrli\\ recolh-ction, H. 4 (l) iji
samtrasisamtraset, he linis, Th. lOa"
syanti, 1 8 ftv.
V
sarhtrasa, fear, Th. 10a i; P. 86
*sarhdipakatva, stimulating nature, Th. 3 a
.

P.

path).

19rt"

iv

a"

106",

176 iij

iv
,

sarhpraharsana, encouragement, H.I 0(57)

Baradha-vacana, enigmatic speech, mys


10
tery, Th. 3
vi
*sarhni-nimitta, depressive sign, Th. 3 a
sarhnipatayeyam, I wish to In ing together,
Th. 1 a
8arhnipatayamasa,he hronght
together, Th. 1 & .
a".

l>\

sarhbuddha, sarhbodhi, &c., sec tamyak,


sarhmukha, present, L. 259 b v
saminoha, infatuation, Th. 8 a*.
*samyak-pratipad, complete success, H.
2 1 ) v samy ak-samadhi, perfect con.

sarhbuddha,

hearsal hy) the

15a

P. 1 3

(re

7 I*
a"

amount

of

cooked

tho

>

sama-

Th.

18;

a";

truth,

iij -

a*, 6

a"-",

"

6"

recollection

H. 4 (2)

samyak-

(of duties),

who walks

"samyag-gata,
v

H. G a

samyak-

254 b^, 2596ii! -;

L.

id.,

perfect

blamelessly,

1 1

samyaktva-niyato

proper amount of
1 6
with dfarma
;
split pulse,
and tambodhi, the same, universal, F. 16
a*-*1 eeebigama.

eupikam, witb

>

a"

H. 4(1)

1 a ^, 6*
P.
sama-citta, steadfast mind, H.
sama-tiktitam, with the proper

condiments, H.

smrti,

".

),

sarhbodhi,

saptama-nimitta, seveutli sign, Th. 3 a^.


sa-pratikarm-apatti, offence with sub
sequent atonement, H. 3 a
sama, equal to, Th. 26", 1

rt i^

166",

sapta-sata (samglti\
700 monks, II. 3 6 is

14

6"

j
,

samyak-

G&i

13

7/,iii,

bodha (fein.

"

P.

am
1

H.4(l)a";

jx-ifectly enlightened,

*8amyak-sanibuddhatva, perfect en
samyak-sarhlightenment, L. 254 a
or sambodha, id. (ma^c.), Th. 4

sannisiditavya, to he sat down, H. 1


*Bapta-dhana, seven kinds of treasure, Th.
5 6
sapta-ratna, f-even precious sub
stances, L. 2i
vi
1 7 6
19 a"

p.

106";

";

iv

centration (of mind),

rasi, mass of absolute

a*.

lv
sarlsrpahi, creeping snake, Th. 6 a
Sarva-ruta-kausalya, pr. n. of a Dbarani,
L. 2 o v (transl.).
Sarva-sattva-priyadarsana, pr. n. of a
.

H.

person, L. 2

sarvavanta,

a".

entire,

sala(1), water, Th.

r 2

Th.

1 1

106^".

6 viii

VOCABULARY TO ALL SANSKRIT TEXTS

212

savacamya,

act of sening a

command, H.

iv .

*Saha(masc.),
-

a"

world system, L. 260

pr. n of a

v.

sahanti, they arc overcome, Th. 2 a*.


pasya, crop of cereals, with Avw/a, Th. 6 6
eaksi-kartavya, to be rcali/.ed, H. 4 (1)
.

iv v.
ocean, Th. 7 (2) 6
Sagara, pr. n. of a Nagarfija, L.
-

2546*

6 iv

253

Vaksha, H. 5

n. of a

jir.

ft

sada, decay.
*8apattI-pratikatTiapatti, offence done
with atonement and subsequent offence,
H. 3ai.

*samukha (snmm dha

?),

face to face, Th.

vii.
.

see riveka

;
"sukhdpapatti, blissful
4 (2 6 vi

existence H.
Sugata, AVclcome One, epithet of Buddha,
L. 259 av; H. 6 &
Th. 2
7 a*
P.
.

ai

fully matured, Th. 4

6v.

ii,

su-pratisthita, \vdl

*Subhuta (Skr.
2

P.

Sumoru,
166"

sun chariot, Th. 4

a",

srgala, jackal, Th. 2 6


V
sausthava, healthy condition, H. 12 (3) 6
.

skandha, body of doctrine (dharmii), H.


4 (l)a iv
department of the mind, Th.
;

a";

7 (2)

5
with punya, q.v.
mass, P. 15
a kind of buddhist shrine, Th.
a"

6".

*8tri-bhava, nature of woman, L. 259


hthavira, a buddlii>t elder, P. 19 #;
*sthavira-tritaya, three kinds of elders,
a"

H. 4(2)a*i.
vi
stliana, rank, L. 254 a
astrological place,
Tli. 9 b v
subject, sec sutra,
;

H. 3 a v

inhibition,

sthapana,

see pra~

rnrnnn.

sthapaniya, to be
H. 4(1)6*".
sthiti,

set a^ide, nut answered,

foundation, H.

4 (l)avi.

P. (J a u .
Th. 7 (1) b
ui iv
*sprti-kara, supplier, Th. 5 6
vi
spharati, it pervades, L. 253 6
vi
sphita, prosperous, Th. 6 6
touched by
*sphuta, infested, Th. 6
spars"a,

tactility,

set up,

vi .

Th. 7 (2) 6
of an Arhat,

&tlj, iuti), pr. n.

*smad-bhava, (akasrnadl}, accidetaLejdi.


v
to translation.
see note
tenet-, L. 3i
*8mrtim upasthapya, remembering fixedly,
.

P.

mountain,

a",

(plur.).

tt

vi
.

*sva-pakva, food cooked of one


H. 3

et

pastiii:
pr. u. nf a

6"

taina, q.v.

i".

*supina (Skr. srat m i\ dreaming, Th. 2 iv


su-praticchanna, veil covered (with robes),
1

sutra-sthana,

a".

su-pftripakv-endriya, whose senses are

H.

fc

sarathi, driver, guii e, L. 259 6 V


"tavadanam, item by hem, H. 1 &
siti-.ha, lion, Th. J: L
simha-nada, lion s
7
re ar, L. 2GO ftvii
8Pe H. 12 (2
(transl.).
*BUkara (for #uka*c hog, Th. 2 a ix

eukha,

7(2)a-^,

(l)a\

stupa,

5 a ^.

Tli.

subject of a Siitra, Th. 3 a ,


{
surya, sun.Th. 9 b ; P. 9 6^; *surya-yama,

i.".

Satagiri,

iv
Sutra, Th. 3 6 ; sutrendra, or sutrendra-raja, chief of Sutras, Th. 7 (2) fr,

own

accord,

ov.

svara, sound, with pa^a, q.v.


ii!
*Svata, pr. n. of au asterism, Th. 9 o .

surasura, with jigit, world of Suras and


Asuras, Th. 9

14
ft"

*8U-labhatisaya,
6 ji

H. 12 (1)

ei.sy to surpass,

harana, suppressing, H.

".

hani, decay, Th. 2 ft*


hayin, abandoning, H. 7
hara, necklace, Th. 11 6*.
.

*8uvarna-bhasdttiima,
Th. 7(2)ai-vi,

su-samvrta,
H. 1 o,

pr. n.

of a Sutra,

,)!.!".

well

guarded (from soiling),

6".

*Susnmbhava,

*Hiranyavati,

pr.

n.

6"

of a Dharani, Th.

7(l)ai.
pr.

n.

of a chapter,

Th.

*HImavanta
tain,

7(2)aii.

suksma-mati, sublle-minded, Th. 55^-^


sutra, a religious text, Th. 36 iji 7 (2)
P. gaiii; Sutranta, id., P. 11
bUi.";
L iv
sfit:^ -l&bha, advantage of a
t
jiiij
.

a>,

of a
(for hinuf), pr. n.

moun

of a Yakshft, H. 5 6.
;
risk of injury, Th. 2 a* 1

H. 5 a*

he^a-bhaya,

heienti, they do injury, Th. 2 &


hora, hour, Th. 9
hri, shame, Th.
b".

PART

II

KHOTANESE, KUCHEAN, CHINESE, AND TIBETAN


TEXTS

THE VAJRACCHEDIKA
IN THE

OLD KHOTANESE VERSION OK EASTERN TURKESTAN


Stein M., Ch. 00275.

(Plates

EDITED HY STKN

V-XIV)

KONOW

INTRODUCTION
THIS edition cf the Vajracchcdika is based on a complete manuscript which
belongs to the treasures brought back by Sir Anrel Stein from the cave temples at the
Halls of the Thousand Buddhas

The manuscript was


follows

first

to the south-east of

brought

to notice

Tunhnang.

by Dr. Hoernle,

who

describes

it

as

2
:

The manuscript of the Vajracchedikil consists of forty-four leaves, measuring


about 26-0 x 7-3 cm. (or 10 x 2^ inches), with four lines of large writing in the
It is, however, not quite
upright Gupta type o; Eastern Turkcstani characters.
complete: only thirty-three leaves survive; fols. 11-14, 10-19, 39, 41 and 43,
The folio numbers are on the obverse sides. The
altogether eleven, are missing.
text commences, on the reverse of the first folio, with a circlet in the upper right
The centre of the page is occupied by a large figure
corner, followed by sitiid/tam.
of the seated Buddha within two concentric circles.
The obverse of the first folio
s filled with a disorderly mass of
writing in cursive characters of varying sixes,
among which the words Kutjia-rdja-xufra and r<tj<ira-chai<laki-)imji
The reverse of the last folio has three lines, and in the centre another
are legible.
:

i<lp(lr<~i-*a.<l(l/>am

1
See M. Ansel Stein, Explorations in Central Asia, 1906-8. Reprinted from the
Geographical Join n,l for July and September, 1909, pp. 39 and ff. Also, his Ruins of
Desert Cat bay, Veil, ii, pp. 24 and ff. It appears to have been found separated into two
portions, which wen; placed by Sir Aurel Stein in two bundles, one marked Ch. 00275 and
containing fols. 1-10, 15, 20-38, 40, 42, 44, the other marked Ch. xlvi. 0012 A, and com
The fact that the two bundles contained portions of
prising fol. 11-14, 1G-19, 39, 41, 43.
the same text was recognized by Dr. Hoernle only in the course of a
lengthy examination
of the manuscript*; recovered by Sir Aurel Stein.
When this took place, the contents of
the first bundle had already been reproduced in Plates V-XI.
Consequently the folios of
the second bundh sould not be made to appear in their proper places, but are shown

in Plates

XII-XIV.

own

Journal of the Royal Asiatic Society, 1910, pp. 836 and


reading of the text words.

f.

I have introduced

my

VAJRACCHEDIKA
large

fig-tire

of the seated

IN

THE OLD KFIOTANESE VERSION

Buddha within

The

concentric circles.

first

215

line gives the

Then, after
colophon harti Vajrrackedaka tlrSayd Prajndpdrdmma xamtixye n
a broad intervening lilank apace, follow the other two linen, which read ttad/lfiam
The manuscript, commences with a long introduction in
ftdt/i, &C.
Vajrracliiilakyi
the "unknown langnage", of which there is no Sanskrit equivalent in Max Miiller l
2
edition.
The text itself of the Vajracchedika begins only with the second line
of the reverse of the third folio, where its beginning is indicated by a circlet followed
by xaflflAam, exactly like that at the commencement of the whole manuscript.
.

Jil>/a

To this description I have only to add that fol. 38 is not in the same hand
writing as the rest, and that the missing leaves, 11-14, 16-19, 39, 41 and 43 have
After my edition of the text and my translation and
subsequently turned up.
vocabulary had been ready in proof for some time, I received from Dr. Hocrnle
eleven manuscript leaves, which had likewise been found in the Tnnhnang cave*,
T)r. Hoornle thought
but not in the same place as the Vajracchedika manuscript.
When examining
that they might belong to another manuscript of the same text.

them, however, I soon realized that they were the missing leaves of the old manu
in a position to publish the first complete text in the
script, and I am accordingly

language of Eastern Turkestan.

old Iranian

The beginning of the text was published by Dr. Hocmle shortly after it had
3
The same scholar subsequently published a transcript of the
been discovered.
lH
-33
together with
portion of the text contained in fols. SA^-IO// and 31
11

"

a"

some

notes.

An

edition of that port/ion, based on

Leumann

published by Professor

early in

1912

Dr. Hoernle s transcript, wa.s

an exhaustive study on our

in

language.

My own connexion with the


Hoemle asked me to publish

unknown language

dates back to 1906,

when

those fragments of his Central Asian collection


which arc written in that form of speech. About the same time, however, I accepted
Dr.

Government Epigraphist for India, and I could not, therefore, devote


more than two or three weeks to the work. The only result was the discovery
In other respects the conclusions I arrived at have proved
of the word ffyf*/a, god.
to be wrong.
The materials were then handed over to Professor Leumann, who
the position of

In the left-hand

mnrgin

ia

another small seated Buddha within

two concentric

circles.
1

Anecdota Oxoniensiii.

edited by F.
8

I.e.,

Max

Miiller,

Aryan

Series, Vol.

i,

Part

1.

Buddhist Texta from Japan,

M.A., Oxford, 1881.

p. 838.

pp.1284 andff.
Leumann, Zur nordariechen Sprache and Literatiir
bemerkungen und vier Aufsiitze mit Oloeear. Straasburg, 1912.
l.e\,

Prof.

schaftlichen Gesellechaft in StraSBburg, 10. Heft.

(pp. 75,

77-8 1).

fck-hriften

Vorder \Vi8en-

VAJRACCHEDIKA

216

unknown language V

The

results of his inquiries, contained in the exhaustive study above-mentioned, in

which

had already devoted some time to the study of the

he had the pood fcrtune of being able to use translations of the Chinese and Tibetan
versions of works represented among the manuscript fragments, had not been
published when the bulk of the present work was finished.
1

When

Sir

on Dr. Hoernle

Aurd
s

Stein returned from his last successful expedition, he asked me,


advice, to undertake the edition of that portion of his manuscripts

which belongs to our language.


The sorting of his manuscript treasures was
entrusted to the skilled care of Dr. Hoernle, whose important contributions have
already been mentioned.
By the end of April, 1911, the Vajracchedika manuscript
was then transmitted to me.
I thought it to be my duty to lay a careful edition of the whole
manuscript
before the learned \\orld with as little delav as possible.
A solution of the various

problems connected with the


tion of

which

many

schema

s.

More

unknown language can only be given by


espcciallv, a

a collabora

thorough knowledge of Iranian languages,

do not possess,

is a
necessary condition. I therefore resisted the temptation
nnnuscript till I could interpret the whole of it to my own
satisfaction, and contented myself with the more modest task of editing it with
a list of words and some few remarks. This edition was transmitted to Dr. Hoernle

of keeping

the

days of July, 1911. Various circumstances have delayed the publishing


work.
Professor Leumann s excellent study, which has appeared in the
meantime, has muce h necessary to revise the manuscript in some few places. To

in the first

of the

these I have al\va;-s drawn attention; but I have not entered into a discussion
of such details as ID which I am unable to accept Professor Leumann s explanation.
What I have aiir.ed at; is to give an edition of the Vajracchedika manuscript, and
not a detailed stu-dv of the language.

ALPHABET.
signs of the alphabet are now well known, owing to the careful
I shall therefore not discuss
investigations of Dr. Hoernle and his successors.

The various

them,

but,

only briefly notice those cases in which

whose incessant care we


whole matter.
to

One

all

venture to differ from Dr. Hoernle,

are so largely indebted for the elucidation of the

of the signs of u has, in our manuscript, a form which differs somewhat


it other texts.
The full form of the matra will be seen in bit, the

from that in use


1

See his papers, Dber die einheimischen Sprachen von Obtturkestan im frilhern
in the Zeitechrift der Deutscheii
MorgenlaiuUschen Gesellschaft (ZDMG),
vol. xli, pp. 648 am ff. ; xlii,
pp. 83 and ff.
Mittelalter,

IN
fourth syllable of the

THE OLD KHOTANESE VERSION


first

line of fol.

149a

in Sir Aurel Stcin

217

sAnciont Khotan.platecxi.

In
It consists of the sign for n with an angular line enclosing it from the left.
our manuscript the w-miitrii has been dropped, and the angular line has been
continued towards the right and joins the bottom of the letter to which it is
Sec e.g. in siifra 1
The whole sign
added, thus producing a lineal triangle.
has therefore become much like the opaque triangle of the ordinary 7f-matra, as
1

i"

in Sultltuta

(fol.

T
)

noticed as they occur.

and there are some instances of confusion, which


On this point Dr. Hocrnle now agrees with me.

will be

The sign which Dr. Iloernle transliterated as w is practically identical with


1
the letter o in other connected alphabets.
Exactly the same letter as that in use
in our manuscript I

which
o,

and

my

examined

in

have found
Simla.

for

in

Sanskrit manuscripts from Turkestan,

do so with some confidence because the

Professor

therefore follow

common word

Lcumann
o,

in

and, or

writing
must, in
added to

When tlie J-m8tra is


opinion, be related to the conjunction it, and
we get the letter an.* I may add that Dr. Iloernle himself subsequently
.

this sign

admitted the correctness of the transcription of the sign as o. 3


My next remark refers to the sign which Dr. Iloernle originally transliterated
if but later nf, and which Professor Leumann writes If.
Dr. Iloernle s present
position, as I understand,

is

that the evidence at present available

is

too limited to

decision as to the exact phonetic valur- of the sign in


For myself, I am disposed to agree with Professor
in which it occurs.

warrant a

final

even

case

Leumann,

and accordingly I transliterate the sign by If, unless where it occurs in Sanskritic
words, and represents Sanskrit nt, as in k*antavddd> for Sanskrit fount ivadin in 2fifl
A full statement of my view I may postpone for another, more appropriate occasion. 4
There are two different signs of r in our texts, one which is the same as the
which
ordinary BrFihmi r-sign, and another which is identical with the sign
1

Messrs. Sieg and Siegling transliterate rr in the non-Aryan language of Turkestan.


This latter one has been written r by Dr. Iloernle and rr by Professor Leumann.
I have adopted the latter transliteration in order to avoid complicating matters
unnecessarily.
I have followed Dr. Iloernle in retaining the semicircular curve under the line
to indicate the curve which appears in the original under some syllables, such as ba

See Dr. Stunner, Sitzunpsberichte der Koniglich Premsischen Akademie der Wiesen-

schaften, 1904, pp. 1288 and ff.; Prof. Sieg, ibidem, 1907, p. 468.
1
Compare Prof. Sieg, I. c.
8

Journal EAS., January, 1911, p. 202.


See now my paper Zwei Hamlschriftenblatter in der alten arischen Literatursprache
aus Chinesisch-Turkistan in Sitzungsberichte der Koniglich PreuBiischen Akademie der
WiBBenschaften, 1912, p. 1129.
4

VAJRACCHEDIKA

218

in hiyxii. old hifysa., because I do not know anything about the


phonctical significance
of the sign. I thiiik that Professor Leumann is right in explaining the curve as

a sign that some sound has been dropped.


The signs of interpunction which occur in our manuscript are of two kinds.
The double bar, wlrch indicates a full stop in Indian scripts, is used in the same
a-s

way,
an in

in

1 //

3
2

lv

41

//

a"

2 b

and 44
3

"

au

ii!

and

3 // 38

especially at the end of a complete verse,


41 * iji 42 a 42 V43 i!i
But more
1

"

a"

frequently (altogether eighty-eight times) we find another sign, consisting of a dot


with or without a ail, and used either singly or doubly. The single dot
variety
iT
iT
10
35 a
usually (forty-eight times) marks the end of a clause, as in 4
&c.,
1 -

"

a"-

or (eight times) the end of a half-verse, as in 2

dot variety (resembling the visarga)


m
complete verse, as in 2 / 42a 42

"

iT

3 u iil

marks the end of a

L"

iT

42

".

42

clause, as in

once exceptionally, in 44

1
",

it

{[
.

31

The double
a"

or of a

seems to mark

the end of a half-verse.


Almost equally frequently (thirty-five times), however, the
single dot has no other function than to fill up a vacant space at the end of a line,

3i 40 &c., or in the middle of a line (usually at the vacant


space con
111
&c.
All such cases of a superfluous mark to
taining the string-hole), MS in Si
interpunction are noticed in the footnotes.
lf

as in

11

The writing is, in most cases, quite distinct, and there are very few
places
where the reading can be doubtful.
The orthography on the other hand is
inconsistent, and thero are numerous instances where the writer proves to have been
Thus a long passage has been repeated on fols. 7-8 ; words have been
written twice over, 9 ?P 37 a iT &c.
syllables have been left out or, sometimes,

careless.

wrongly added, and so

forth.

AFFILIATION- OF THE LANGUAGE.


Professor

Loumann 1 and

Messrs. Sieg and Siegling


have independently
our language is identical with the speech represented by the
documents published by Dr. Hoernle, 3 and which that latter scholar considered to be

recognized

that

most closely related to the Iranian dialects of the Pamir.


Professor Leumann 4
it as an
independent branch of the Aryan family, which can neither be

classes

1
1

ZDMG., vol. Ixi, pp. 651 ff.


Tocliarisch, die Sprache der Indoekythen.

unbekanntc indogormanische Literatursprache.


Bchen Akademie

Bemerkungen iibereine bisher


Sitzungsberichte der Koniglich Preussi-

Vorliiufige

AVissenschaften, 1908, pp. 915 ff.


8
lU-port o the British Collection of Antiquities from Central Asia.
to the Journal of the Asiatic
Society of Bengal, Vol. Ixx, Part 1, 1901.
<ii-r

Braluni
4

Documet

ZU1LG.,

ts

v:l.

pp. 30
Ixii,

Extra Number

Calcutta, 1902,

Also, Journal RAS., 1910, pp. 1299 ff.


He calls it North-aryan in his new book
pp. 88 ff.
if.

nordarischen Sprache und Literatur.

Zur

IN

THE OLD KHOTANESE VERSION

characterized as Indian nor Iranian, but simply as Aryan.


North-aryan. On the other hand, Professor Meillet classes
dialect.

219

Accordingly, he calls it
a specifically Iranian

it as

Baron Stael-IIolstein 2 has maintained that our language is Iranian,


and that the term foyri found in an Uigur colophon from Central Asia refers to it,
and not to the language called Tocharisch by Messrs. F. W. K. Miiller, 3 Sieg, and
Finally,

4
I feel convinced that Baron Stael-IIolstein, whoso opinion has been
Siegling.
endorsed by Mr. Emil Smith, 5 is right in these statements. He argues that fo^ri must
be the language of the Tukhdras, who cannot, according to Chinese tradition, be

located in that part of Central Asia where the so-called Tocharisch must have been
spoken, but who were, from ancient times, settled in the neighbourhood of Khotan,

where the Aryan language of Turkestan also seems to have been spoken.
he reminds us of the fact that the Kusanas were Tukhfiras, and that the
borne by their kings shows that their language was of thetongue here under consideration. Finally, he draws attention to
1
Ibn al Muqaffa that the language of Balkh, which belonged
was
very similar to the Persian court language, which
empire,
sd/ii

make

Moreover,
sahana

title

same kind

as the

the statement by
to the Tukhara,

remark seems

to

On the other hand, the


impossible to think of the so-called Tocharisch.
language of Turkestan is, as I hope to show, closely related to Persian.

it

Aryan

There are also other indications which point in the direction that the people
the language into which the Vajracchcdika was translated, was of the

who spoke

same stock as the Indo-Scythian invaders of India. The word urmai/ziliiin in the
where Max Miillcr s Sanskrit text has surya, is evidently
Vajracchedika 28 a
a rendering of Sanskrit ad tfya, which is often used in parallel passages. It is clearly
,

The people must,


word as Old Persian aitra/az(f<t, Persian onna:<l.
have known the Zoroastrian god as the deity corresponding to the Indian
of
Similarly, representations of the deities of the Avesta occur on the coins

the same
therefore,

ddiiya.

the Kusana kings. 8


The position of our language

w ithin the Aryan family cannot be

finally settled

have been made available and the etymological explanation of the


vocabulary has proceeded further than is now the case. Though a great number of
words can be satisfactorily explained as Iranian, there remain some few which cannot

before

more

as yet be

texts

identified.

So

far as

see,

however,

nothing militates against the

Les Nouvelles langues indo-europeennes trouvees en Asie Centrale, pp. 17, 18.
1
Tocharisch und die Sprache II. Bulletin de TAcad^mie Impiriale des Sciences de
ff.
St.-Pditersbourg, 1908, pp. 1367 ff.; Tocharisch und die Sprache I.; ibidem, 1909, pp. 479
1
Sitzuiigsberichte der Kbniglich Preussischen Akaderaie der WiBBenschaften, 1907,
pp. 958
1

ff.

I.

c.

Videnskaha-Selskabets Skrifter. II. Hist.-filos. Klasse, 1910. No. 5. Christiania, 191


Compare Dr. (now Sir Aurel) Stein, Indian Antiquary, 1888, p. 89.

1.

VAJRACCHEDIKA

220

is nn Iranian speech, though there seem to be eomo


show that one of two things has been the case. Either the
borrowed, and the tribe has once used a different form of speech, or,
my opinion the only likely explanation, it has come under the influence

conclusion that our language


foreign elements which

language itwhat is in

of alien tongues, which have, to some extent, modified

For-M OF THE

The

They

which may prove

are based,

not, however, PO

is

In the

it.

first

this

place,

grammar do not aim

at

anything

The

it.

Vajracchedikfl manuscript, on whicli they

good that we can base absolutely certain conclusions


is far from being particularly correct or careful, and,

of our language.
represents a later stage in the development
will be sufficient to compare a short passage from the Sarhghutasutra as

in the second place,

To show

OUR MANUSCRIPT.

are only offered as an attempt at a classification of some


of interest for the question about the position of our

language within the Aryan family.


on

IN

remark;* which follow on phonology and

like exhaust ivenejs.

features

LANGUAGE

it,

it

it

a ({
, with a corre
published in Pla x: CX of Sir Aurol Stein s Ancient Khotan, fol. 8
iv
I give the two texts in parallel lines,
sponding one from the Vajracchedikft, fol. 5 #~
~" {

the Saiiighatusfitra text being printed al>ove in ordinary type and the Vajraechedika
Such
paragraph below in italics, so that the two can be compared word for word.

words as

differ materially in the

(San-bns ura mastii balysufia vuysai) uysan-na panatii syandai suti-viita


five
San
l&iri
(I
(lyxa/h-na pafata
Sulttiifa)

til- tii

Hi

(prahonu) prahoste
(cirara)

two texts have been printed within parentheses:

jiraha\;*ti

hvarnndau ysilnu sando (viistate)


u Itroramdai ytti nnnu *adya (pdrautti)

kamu hiilau
blmmd hdtai

gyasta balysa
gyastd

bay*ci

ustJi hsilsto.

It will

be

wen

that in the Vujracchedika dialect final vowels are confounded


Sometimes even
(civarjd, where the older text has (prahon]u.

compare the accusative


a final

vowel

i.

dropped altogether

thus hiysdmnn, baysdmnd and

bftysdin,

of the

buddhas.
Further,
hatfa.

some consonants

are dropped

compare balytd and

It will be seen that, in guch cases, the peculiar semicircle is

underneath the syllable.


An anusvara is commonly added before a nasal

t^ayta

hdlsto

On

thus ysdnv, ytdinnu.

often dropped before a d ; compare farulo, Sadya.


Dentals aru sometimes replaced by cerebrals ; thus yttdiiu, ysdmnu

other hand, a nasal

and

sometimes added
the

is

kdltto, hdtfii.

In the latter eiample the cerebralization is due to the disappearance of an


former no reason for the change is apparent.

/,

in the

THE OLD KHOTANESE VERSION

IN

221

It will be seen that the Vnjrncchedikil forms are, on the whole, later and less
1
In such circumstances it would bo unsafe to base a detailed analysis of the
whole phonetic and grammatical system on the forms occurring in the Vajracchedika
It is only possible to discover certain tendencies and lows, and to
manuscript.

original.

sa"

something about the inflexion of nouns and verbs, which may help us to define the
philological position of the language.

PIIONKTICAL SYSTEM.

Vowels.
wo turn

If

to the treatment of vowels

we

are at once faced

by gr?at

difficulties,

the different vowels being, to all appearances, continually interchanged.


The short a is apparently liable to being dropped in the beginning of preprwitions and also of some other words; compare ritfilfci, placed, ^kr. (ivatftHijt; hi, Skr.
api, and, also

Ityata, recollection, Piiz.

aiwi and rdz

ailri,

The

short

ayxa, Zd.

a:,->m,

Zd. fiatora, Phi.

that an old

ft

Aryan
I

is

rtydd*

bird by a

>

Skr. tniiiprakaSaytt, from YA,

niffa for ni a$/ii, is not.

quite commonly retained as ft in radical syllables


Phi. (last, hand ; fjyasftt, Zd. yfi:afa, Phi. ymd, god

is

f?a*?a,

thus

liar,

The preceding examples will have shown


sometimes represented by a sound indicated by two dots ulwn
tiar,

all,

and

so

on.

The nature of this sound has been discussed by Messrs Lou m (inn 1 and
4
who have shown that it must have come very near to that of
Stiiel-IIolstein,

the

miltrfi.

a short

when

It

/.

it

seems therefore natural to compare the treatment of a jn Persian,


;
The sound a, for which we often find i, also

becomes a and, often,

thus /idffd, //if/a and


occurs in radical syllables
gives (Aryan v/*rtr, cf. English
max/a and niixfd, Zd. wazaf, great ; ffaddrd, dddira, i/it/ira, so great na, a,
telt)
;

///>/?,

ni, not,

and

so forth.

In older texts the termination am becomes


n becomes a

final

u.
In the Vjijraechedika, however,
thus yyastd, god, occurs both as a nominative and as an

accusative.

Other changes are apparently due to special causes. Thus the vowel is often
Pers. ask. \Va\I
lengthened by way of compensation for lost sounds. Compare
<i*ki

now be found in Prof. Leumann s Zur


57 ff.
Compare Grumlriss der irnnischen Philologic, I. i, p. 309. The word begins with
a ligature which usually corresponds to Zd. aiwi.
In the Iranian documents discovered in
Tuifan the word sounds abyad cf. Professor Clir. Bartholomae, Zum nltirauitcheii Wiirter1

fuller

discussion of the question will

iiordarisclien Sprache, pp.


8

buch.

Straseburg, 1906, p. 25, footnote


ZDMO., Ixi, p. 656, note 1.

1;
*

Bulletin, 1908, p. 1367, note 2.

VAJRACCHEDIKA

222

ahya, in an egg, cf. English egg from an old alia ;


ya$k, Skr. axru, tear
The diphthong ai of tcaimamna, eyes, cf. Zd.
ysdrd, thousand, Zd. (ha);anra.
of hawlyan, seven, Zd. hnpta, are due to a similar com
caxman, and the
;

pensation.

Con: pare

^session.

The

first

hada,

haura, gift, but

also

due to the disappearance of an old

thee, is perhaps

given,

me

u in forms such as muJiu,

Old
by me

with

Irish

selb,

by
compare Zd. maibyd, ntdvaya,

mtihu-jta,

uhu-jsa,

It is also possible that the u properly belongs to the pronoun of


;
tailyti, thec.
ihe second person and lias been transferred to that of the first, while the opposite has
the case in Zend.
The form tiA/t, however, is, on the whole, difficult to explain,

rne

l>ecn

and

it

would be unsafe to base any conclusions on

it.

In some few ca-en a short a has been dropped altogether thus baysana, baysana
and bfiysna, by the lord jtaram, parsa and pdrsa, marvellous gyastu, Zd. yazata,
;

god

matfu, Zd. wazat, great

nrmayzde, Old Pers. auramazda, Pers. ormazd, and so

forth.

The long a
l/ycita,
<ldfa

lias,

know,

paytCtni, 1

In

Zd. mala.

final

manuscript this
Tlvo short

Zd. vi*pa

baxg- t

in the garden,

Zd. paitizdnenti

syllables

we

cf.

Pers. bay

Compare

syllables.
;

data, dd, law, Zd,

ysdmnu, knee, Zd. zanu ; mdta, mother,


thus mdta, mother.
In our

regularly find a

further interchanges with a.

c.

cf.

has been well preserved in


compare Zd.

bitlvrra, family,

German

heuer Old Norse

compare Skr.
the

on the whole, been well preserved in radical

Pers. ytid, recollection

(fai,

of an old a that

pronunciation

wo

many words
;

d-irsd,

such as

biva, bisd, bi&i, all,

thirty, Zd. Qrisatam

sira, well,

a natural consequence of
sometimes find a, a used instead. Thus
Jiyrr.

It

is

*/, is, and so forth.


The long I has apparently been preserved in strlya, woman. The use of this
word in several dialects of the Pamirs and of the borderland between India and

ba&triina, of all

Iran

as well as its occurrence in the Avesta

sider it as a
aiii<i,

noble

genuine word in onr language.


girl,

It
It

may

are

It

it,

I think, possible to con

seems to become a

compare

represents an old ai

thus

cl, if,

Sanskrit

ccfl.

Compare

also

cittya, Skr. caitya.

which sound is meant by ai, which occurs in many words.


more probably an ai, where the two vowels are pronounced
often owes its existence to the addition of the pronoun 1.
Examples

denote an

numerous

und forms such as

is difficult

separately.

makes
final

Zd. \widnl.

In some cases
Jit d, Skr. Jela,

to decide
e,

or

We

in the Vajracchedika manuscript.


find this pronoun added with
the meaning of an accusative, thus nai prrahlvl, does not repudiate it, 286 lT
.

1
See Sir George Oriereon, The PUaca Languages of North-Western India.
190G, p. 79.

London,

THE OLD KHOTANESE VERSION

IN
In numerous cases

stands for a genitive thus njafuld ilasfd


yitflai, he folded his hands
ul
such its name, 22 tt vydranai, his
and
preaching, 27a
This pronoun I is probably derived from Old Pers. ai/a, Zd. acta. In

for him, 5 3 iT

so forth.

it

ttattai ndtna,

other cases a final ai

That

must be traced back

an old

to

aa, in

which the

the case in words such as baysuiia ruysai, a bodhisattva ;


famdai-M, by the world Aathjtaihdai-ua, by one who has entered
i.

is

suffix

223

nun,

and probably

a became

final

a teacher

jiitai,

also in participles such as bvdiiai, Skr.


bodhatriya

Skr. vaklarya ; tcerai, Skr. kariatya


tsunai, Skr. gantarya, and so forth.
When the adjective suffixes inai and ijd are added to bases
to ai or

thus auStaijd and

ffuvfiji,

Avanai,

in a, this

ending

a coalesces with

final

in the adjective

consisting of meat

ddtinai, consisting in law.

The
it

or e

final ai is

may

Pehlevi. 2

Thus

Jivanai, after this

Forms such
are

now

perhaps sometimes derived from an old ai or ae, where the final


the same termination which forms the oblique base in

represent

Avan/ti,

bifivrrdtaiiid

said

iT

In

aia

lislvrrdxai,

is

of a

striyai,

tT
woman, 21a

and so

tti/e

firayc

forth.

pamcdxai, five hundred, Skr. paHca&all,


son of a noble family, the ai is perhaps
;

in the corresponding feminine


%xai (a
perhaps due to the dropping of an old dental

compare Zd.

the diphthong ai

compare Zd.
In verbs such as

Adfai, in the direction of,

as drrai, three, Zd. Ordyo

easily explained.

derived from an old

spirant

of the word, 22

word had been

\S5idnl.
daittd, sees, Zd. dfbditi

gai/la,

seems, Zd.

we

ttabayei/i,

find ai

instead of an old aya, and the case is probably similar in unidentified words such as
cc/tajta, 2tt, and so forth.
praifld, fear; bajaitti, 2 la
;

It will thus be seen that ai always results from a secondary combination of


a vowel and a following i or i, whether these sounds represent an old z -sound or an
old a-sound, while the old ai regularly becomes

The treatment of the vowels

?/,

u and au

and M apparently retain their character as


understood, Zd. lutta

dream,
meat,

I.

is

parallel to that of

and au becomes

({-sounds,

ustania, utmost, Zd.

ngfy/i/a

purci,

son,

and

ai.

thus

Zd. puQra

bntd

Aiinti,

Zd. \*afna, Pali wjrina; drritja, lie, Zd. drvjo\ gustaija, consifting of
Phi. yoit gund, qualities, Zd! gaoua, and so forth.
If buli, 27fl n has any

cf.
cf.

thing to do with the base Zd.


Latin fio, &c.

The

fact that

bit,

Skr.

an old a and an old

bhii,

we must compare

Persian b ul, become,

are shortened in final syllables

makes

it

certain that the final u in ysdmnu, knee, is not identical with the
in Zd. zdnu, but
is derived from an older ua.
The base would then be zdtiua or zdnuka. I have no

other materials which allow us to follow the history of a final

See Prof. Leumann,

ZDMQ.,

Ixii, p.

109.

See GrundrisB,

I.

i,

pp.

276

ff.

VAJBACCHEDIKA

224

I am
The diphthong- nl in gnticyau, with the sand;-, is derived from an old
inclined to identify the suffix of this word with the PehlevT suffix cak^ leak, and the
The base of the word is probably the
f- of grui- would then find its explanation.
.

same

as in English grit, groat-, grout,

sound written an

Lithuanian grudas, Latin

rutlus.

sometimes used in loanwords in order to represent a Skr.


In words such as hattrii, gift; tcuhaura,
o; thus baiMisaiva, j/royanrjana, sabhaugi.
If
four; skauinald and tkam&vam, tangible thing-s, it perhaps represents an old d.
is

the spoiling an would indicate that the broad pronunciation of it, which we
know from Persian, had already set in in our language. Where the history of the
sound ait can be traced, however, it always turns out to be a secondary product. Its
this

is so,

most common occurrence

is in the oblique plural


compnre forms such as gyasfyau
by the buddlias. This suffix is no doubt identical with the suffixes aw,
which form an oblique plural in the Pamirs, 1 and which Professor Geiger
;

baysyau-jtc,
eic,

ii

\ cf,

justly derives from the old plural suffixes


tcaimauilu,

having eyes

the

the

tin

is

Skr.

j)rati*t/ti(-a,

words such as

of a

result of coalescence

Pt has become nd

,<,

in

It

rap.

au, and, or,

where the etymology

byd,

wyo,

ryo.

In words such as

cf.

is certain,

being enduring (Skr. ksamdvaf),


a with a form of the suffix rant.

final

and perhaps in piirautta, which renders


possible that au represents an old au in

seven,

Jtandyau,

Zd.

cf.

bis,

IksamautitljQ, consisting in

is

Or. av

however,

cf.

auau, without,
ait

is

Gr. avtv. z

In

regular representative of the old diphthong an is it.


The old r-vowel only occurs in some few words in my materials.
apparently retained its ^-element, and has then been treated as an ordinary
it

It

coalesces with a following

becomes

bere:(tnl

I l;eforo

to

compare kldna,

^-sounds in word such ns

all

cases

a secondary development, and the

baytii,

for the sake of,

It has
r.

Thus

Skr. krtcna.

older balysa, the Lord,

cf.

Zd.

."

The preceding remarks

will

have shown that the main principles according to


in Iranian tongues.
The examination

which vowels have developed are the same as

of the further history of Aryan vowels in the Aryan language of Turkestan I shall
In order to do so it would be necessary to compare texts
not attempt in this place.
in the older and

more original orthography.

The

various rules according to which

Sec Grundriss, I. ii, p. 315.


Sec Mr. E. Smith, 1. c., p. 3.
The word balyta is apparently an old a-lmse, and not tv
Professor Lcumann,
Zur nordtirischeii Sprache, pp. 62 ff., identifies balysii with Skr. brahmd and compares Latin
In that case it would be necessary to
flamen.
separate balysti from German berg, and
to suppose that brahma, priest, was an Indo-European word and there would still remain
the
of explaining the disappearance of the
I think the
difficulty
~
guttural in Latin Jlamen.
2

n<-l>ase.

late
biota, to Hacrifk

?,

is

much

preferable.

IN

THE OLD KHOTANESE VERSION

225

vowels modify each other or are influenced by preceding or


following sounds, the
development of final vowels, and numerous other interesting questions must be left
to be settled in future.

Consonants.
we may

to consonants,

Turning

note at once that soft aspirates only occur


respects, shared the fate of

In indigenous words they have, in most

in loanwords.

unaspirated voiced stops.

Another
that

all final
k

pnsiti

which numerous examples have already been given,

peculiarity, of

ome few remarks must


>ns,

so

is

consonants are dropped.

show how consonants

suffice to

matter

far as the

are treated in other

of interest for settling the


relationship

is

c j

oui

language within the Aryan family.


Voiceless unaspirated stops are comparatively well
preserved as uncompound
Thus kSntvja, any one cainda, Phi. can/?, how much ; tcaiinnihita,
Zd.

initials.

caiman

Phi. tar
old c

pa, pa, foot, Zd. paba

becomes both

Instead of an
so great

eyes,

tca/iaura, four, Zd. caQrdro

old

and

we regularly
an

initial t

thus, Zd. fa-

tfa,

tidra, darkness,

Zd. faQra,

Zd. puQra.
It will be seen that an
seems to be used before Indo-European e.
II.
In some few cases such as didira,

son,

piira,

The

fe.

latter
find

has become d

compare the treatment of old fr.


Between vowels and apparently also after nasals all these consonants are often
modified.
The general tendency seems to have been as in PehlevI to pronounce
them with voice, and both languages agree in retaining an intervocalic k longer
;

than the

-(Ursa, thirty,

rest.

is

also often retained in

must have been weak,

Its pronunciation, however,


writing.
often dropped, or also replaced
by y or f. It seems
has had the same pronunciation as in Persian, viz. that of

as it

is

therefore likely that it


a soft spirant. Com pa re plmriika and pliard,

many fova, Skr. lokn paiiijw^ait, with


but also pantcdsai, probably pronounced paiHJtdtai, five hundred
jxy-ia, five
Ida (in older texts Inda), are data and (lit, law, Zd. data
Aaihjgaihdaina, going on
;

fifty,

Pers. ydd, recollection


yiita t ysdya and yxa, born, Zd. :dta; pay sd in da, known,
7A. paitizanfa ; Subliutu and Sub/iura, Subhuti It, and, also, Zd. aipi ; hamberi,
filling,
Zd. ham-par ; tavi, night, Zd. \ap, and so forth.
In the case of intervocalic p,
lyiita,

the rule seems to be that

it is

changed to

thus avamdta, unmeasured, but jiamdka;

avdrantta, not attached, but pdrautta ; avdyvd, in the apayas, and so forth.
The
whole state of affairs seems to show that at least t and p between vowels were liable

to be pronounced as soft spirants.

Such spirants were perhaps also developed in consonantal compounds. The


disappearance of an old t in words such as piira, son, Zd. puQra, Persian p*r\ taina,
a noble lady, Zd. %di0nl, and other similar features point in that direction. It is
a well-known fact that this use of spirants is a characteristic feature of most
tn

VAJKACCHEDIKA

226

though the spirants may be subsequently changed to other

Iranian language,

sounds as in Bal

ici.

Among com pound consonants we can here abstract from


They
Zd.

well preserved

{ire

ai- ixtd

as/a,

sits,

compare duskara,

stays, Skr. dsle

difficult,

striya,

snch as begin with an

marvellous

woman, Zd.

vittdld, placed, cf.

become

St has

strl.

under the influence of a following t in aStd, is, &c. The forms ta stands;
to the disappearance
xtdna, Afr7, standing, being, on the other hand, owe their
of an old gutlur il cf. Zd. y*td.
${ remains in words such as riff and, Skr. ithdlavya;
t

</

from ri ind A/ vas Iiastd, eighty, Zd. atiditim, and so forth. It becomes
as hlSta sits
baysu*ta,
perhaps under the influence of an i, in words such
The suffix
buddhahood mtt. /ii, destruction
gusta, meat, etc.
yaniyfd, moisture
the same iU which is used in
occurring in the last four of these words is probably
Persian dialects.
If we turn to other compounds we shall find that ks becomes ks in ksird, in the

byusteye,

l,

town, cf. Zd. yxaOsa


hasawye, sixteenth, cf. Zd. \sraJi,
*
thus *avi, night, Zd. \*aj)
*ai, a noble man,
;

of affairs seems

to

six.

In other cases

i?on,

Zd. ^saeta.

it

becomes

This state

The same result


point to the existence of a guttural spirant.
from the use of a kh in words such as khit, how, as. This

also seen; lo follow

would

to Skr. katfiam, TA.kaQa,


apparently derived from some form corresponding
of course .mpossible to state with certainty which sound is meant by kh.
iiJ
kh is substituted for a Skr. hkh, while the
Still the fact thut in tuhadukha, 42 6

word
It

is

is

replaces a kh, seems to

It

simple

show that the sound intended was not the

voiceless

this kf; further occurs in


aspimted stop. In the manuscript of the Vajracchedikfi
the loanword winkJiyprtna, Skr. tamghdrdm^ and in words such as khdysd, food;

khuymZld, 424"; gark/ia, 24"; Iiamkhlysd, used


j.repai ation
iv
which
anainkhiitii, untold, and hamkhlfa-ygiiya, 9a
namkhyd
Com
concerned
in reckoning
corresponds to ftingrhUa and means produced
9
the documents published by Dr. Hoernle.
pare the use of the word in one of
be
and
must
all
and anamkhitfa
belong together
Hamkhii/sii, Jici

kkaywa-klra, food
to

translate Sxi.

ikhlfa-yxdya

It is then
compared with Zd. ahamyst-a, where we again find a guttural spirant.
with khdysd, food, whether this word is connected
possible that the same is the case
with Skr. khdti, Pert., ^dyldan, or with Skr. ghat.
I have no certain examples of the treatment of an old c in compounds.

Cy becomes
an old

fa

in the base

tsit,

to go,

and the same compound apparently represents

between vowels in words such as hamtta, with,

pyaj ntsa, in froc t, used to translate Skr. pratimukha,


1

See Grundriss,

Report,
passage.

p. 38.

I. ii,

cf.

cf.

Zd. haca, Skr. sacd

Zd. paityy*.

p. 182.

Prof.

Lcumann, Zur nordarischen Sprache,

p. 69,

has overlooked this

IN

THE OLD KHOTANESE VERSION

227

No conclusion as to the existence of spirants can be drawn from the treatment


of the compounds tt and rt.
The former becomes st as in Zd. and other Iranian
tongues, and the latter becomes ft, compare Afghan r thus hastamd, best, Zd.
;

hasLtma

kidna, for the sake

Skr. krlena.

of,

In other compounds beginning with

The

of the

compound

(,

the state of affairs seems to be as follows.

disappears in taifia, a noble woman, a daughter, Zd.


in //at//a, true, Zd. haidya.
Tr becomes drr when it is
In

Ty becomes \li
and r between vowels; compare drrni,
TV apparently becomes th when initinl and

\soiQnl.
initial,

Compare

thou, Zd. Bvam

tint,

after a nasal,
cf.

ysamlAa, birth,

The disappearance of

three, Zd. 6rdyo\ pura, son, Zd. puOra.

and h between vowels.

Zd. zantn

four,

tcaftaurd,

Zd.

change to d
in others point to the conclusion that, as the first part of a compound, / became
the dental spirant 0, the sound of English M, and that this d became voiced in
words such as drrai, three. Th and th probably only note various modifications of

caOvdrO.

in

some of these compounds and

its

this 6.

The sign
town,

4a

pr

tfia,

2rt

ii!

some other words such


thyau, quickly, 30 a
1

to judge about these cases.

is difficult

becomes

th occurs in

iii>iv

thus

So

as kltha^ in the town, from kanlha,

1
,

far as

and the loanword

we can

see,

latliiigala.

an intervocalic old

It
th

a verse, Zd. giWa.


Of compounds containing a p as first component, I have only found pt,ji, and
compare Jiaudyau, seven, Zd. Impta ; sttti, sve, shoulder, Zd. supti /tuna, dream,
//

ffd/ia,

Zd. x T V" a

I^i

It will be seen that, in all these cases, the old/* has

become
which coalesces with a preceding a to an and with a preceding u to
or n.
It
seems probable that we have here to do with a change from p to./, and a secondary
>

tvpina.

u,

to w, it.
At all events, the forms just cited add strength to
softening of this
the supposition that the dialect possesses spirants of the same kind as those found

in

most Iranian tongues.


The sound written pit in hainjphva, endowed with

separated from
in reality any.

naxpftaHu, I

might produce

ptdxdiid,

pharuka and

pliara,

that

many,

should be
is

perhaps

Pr becomes Irr in lirratfe, asked


in the morning.
here probably
denotes the soft spirant w compare the parallel development of the compound tr.
I am unable to say anything about the sound of ch in words such as cchalta,
;

lrruha<l<l,

pach iysda, vajrracheddka, vyachl, ryachdmnci, and others. Most of them are probably
loanwords.
The word biche, lies down, is probably connected with Hindustani
biehnd.

Turning now to voiced

stops, whether they were originally aspirated or not,


that they are fairly well preserved as initials.
Compare gara,
mountain, Zd. gairi ; gund, qualities, Zd. gaona ; jtdti, goes, cf. Zd. jot ; jdri, i. e.
it

will be seen

Q2

VAJRACCHEDIKA

228

Zd. jyii ; dasau, ten, Zd.


jiydri, they disappear,
r/a&i ; htstii, known, realized, Zd. lutfa, and so forth.
cf.

r/a#

da,

f/tf&r,

When

law,

Zd.

between

occurring-

vowels, the soft guttural and dental are apparently dropped, the palatal remains or
becomes *, /, i. e. :, z, and the labial becomes w, written b or v ; thus drruja, lie,
Zd. drijo ; pa, pn, loot. Zd. pdba ; dvdfi, i. e. dvds-si, twelve hundred, cf. Zd. dvddasa ;
bve,

I understand, Zd. banbe

(tyrtfa,

recollection, cf. Zd. aiwi

and Pers.

ydrl,

and

so

forth.

The compounds containing- voiced stops do not teach us anything- more about
The words just cited will have shown that the compounds dv and dr
Most of the
Zd remains in nrmayxde, sun, Old Pers. anramazdd.
remain.

the mntter.

compound? occurring in the

text,

however, consist of an old voiced consonant

followed by a voiceless stop, and in such cases the former

is,

as usual, treated as if it

were voiceless.

With regard
y or

influence of a

we may

to nasals
i

note the

and the disappearance of n

palatalization

in the conjunct

of an n under
nft,

old nt

the

thus ana,

anya\ saidii, old saindi, they appear; compare also kttha, in the town,
from kanlha, town.
The letter y vhen initial becomes yy in (jyasta, god, TA.yazata, This gy is, in
1
and there cannot, I think, be much doubt that it was
later texts, written j,

other, Zd.

pronounced as the Indian j, and that we are here face to face with the same tendency
After consonants a y apparently disappears
as in Persian, to change an initial y to j.
after causing various changes in the preceding sounds.
Compare iiaxta, he sat

down;

business,

kirii,

Zd. kairya;

mahftydmnd, in the mahdydna; hatha, true, Zd.

haiQya, and so f?r h.


1

As has

already (p. 217) been remarked, there are two different forms of r, one
probably the Indian r, and another, which I follow Professor Leumann in
We find the latter used as an initial in rri, king rrastii, right
transliterating T.

which

is

between vowel? in pirrii*ka and frequently in compounds after fj, c, d,j, in, v, and
sometimes /; thus brfiya, brru and bru, crrd, drrai, didrrdma, drruja, vajrra, liamrra$(ii,
;

biirrrd and

the ordinary

common

also

After g there are only examples of


prrabhdvana, and so forth.
hus haihgri, present grmcyau, with the sands. The ordinary r is
between vowels and after p and /. I am unable to make anything out

ft/sin d,

of this state of

afiairs.

It will be sjen from

many

of the words quoted above that an r which forms

part of consonantal compounds is largely preserved, just as is the case in Persian


and other Iranian tongues. Compare also d*ki, Pers. aik, WaxI yak, but Zd. asru,

See Dr. Hoernle, JBAS., 1911,

p.

473, and two further inttances,

ibid., p.

469.

IN
tear

and Phi.

Pers.

/tar,

THE OLD KHOTANESE VERSION


but Zd. Aaurva,

fan;

all

229

kamala, Phi. kamdl, but Zd.

head, in all which words there is a marked correspondence with Persian.


in Persian, an initial v often becomes b ; thus l/isa, all, Zd. vi*pa
bi/tt, much,

A-atitzrria,

As
cf.

Zd.

vafy/att,

Pers.

&c.

bi/i,

As

bilabiar voiced spirant.


Si

becomes

in Lisa,

It

probable that

we

in Persian,

and

all,

is

such cases

I in

often also find v

pfill

thus

denotes a
reads.

i d(ii,

sv has developed to hv in hranai, in the saying,

cf.

It is therefore diflicnlt to compare ytvathiid,


Zd. y^an firatlii, eaten, cf. Zd. r(ir.
that can be tasted, with Skr. tvddarilya otherwise than by assuming it to l)e an early
;

loanword.

In the treatment of sibilants our language mainly agrees with Old Iranian.
S becomes * or, before i or y, * thus sa, c, hundred, Zd. satsm ; sve, shoulder,
;

Zd. *npti

jHiti/jxrisan,

with

fifty,

Zd. jiancdtal

cf.

Sirii,

well, cf. Skr. tira.

Similarly

we sometimes find 5 in Persian. 1


S is, as we have already seen, usually retained in compounds. It is difficult to
The curious pronoun */, M, fern. */,
ascertain how it is treated in other positions.
or else it may be the windhi form which the
he, is perhaps connected with Zd. ami
;

Aryan base

#a-

would assume

after

In tcaimaihnd, eyes, Zd. caiman, an

or u.*

has

3
Similar forms occur in many Iranian tongues.
apparently been dropped.
The old Aryan dental remains in compound letters before stops. Numerous
.v

I need not repeat them in this place.


examples have been given of this feature, and
In other positions we find the common Iranian change of * to h, and this h is,

further,

often dropped.

Compare

/tat;

all,

Zd. /ianrva

la{lia,

true,

Zd.

haiQya\

Before an n the dental * remains


anai iikfiixta, untold, but hatiikhlys& enumeration.
as in Zd., but is softened to z, written ys\ thus ysniifu, washed, Zd. sna. I am
t

how * is treated before m.


The common tendency to pronounce single consonants with

unable to state

voice between vowels


by the word harlysiiri, would get frightened. This word is clearly
connected with Persian hirdgldan, but I doubt that the derivation of this word from
a noun corresponding to Skr. trata is correct.
The preceding remarks will have shown that words such as naiitatuiumd, I do
obeisance to aytaiii, seat aysnra, Skr. asura navaytye, cf. Skr. nivdfya, must be loan

is

illustrated

words.

The regular treatment of an

intervocalic * is seen in the examples given

4
above and in the locative plural drrayvd avdyvd, in the three apayas.
The soft palatal sibilants become y, i. e. z, as in Zd. and not./ as in Skr.

Grundriss,

I. ii, p.

thus,

87.

Compare the treatment of the

reflexive

pronoun

te

and the demonstrative

in

Old

i, p. 184.
Persian, Grundriss,
8
Compare Professor Paul Horn, Grundriss der neupersischen Etymologic, No. 440.
4
Three apayas are mentioned in the Lalitavistara, ed. Lefmann, p. 196*.

I.

VAJRACCHEDIKA

230
Vamf/td, birth, Zd

zftntti

The

not zasia as in Zd.


it

knee, Zd. zanu

Zd. fl^ra ; ysard, thousand,


dastd as in Old Persian, and
wide distribution of this form in Iranian tongues 1 makes

ygaunt,

It it notable that the

Zd. hiizanra.

improbable thai

it

has been

word

antara

may

eig ity. Phi. fiaxtaf,


be seen that, on the whole, our

which

h,
;

is

well

known

in PehlevI

thus fiaMara, another,

cf.

Skr.

//axtd,

It will

In this connexion

tongues in phonology.
not, 1o

language agrees with

it is also

the

Iranian

of interest to note that there are

Such as exist, are found in the


appearances, any old cerebral stops.
in such cases where an old rt has become /, but never, so far as my

all

compound

ft ancl

materials go, as initials.


alphabet, in wo: d( suoh as
-

ysanit

I,

is

from Standard Persian.

l>orrowed

note that the use of a prefixed


and liter dialects is also found in our language
Finally I

aysa,

hand

for

where them

is

cerebral n

is

written, after the fashion of the Sanskrit

but al^o in words such as ytdkinu, knee, older


no reason for using it. I suppose it to be nothing else than
JtaimJardnu,

a semi-learned orthography.

INFLEXIONAL SYSTEM.

Nouns.
It

has been

shown above that

vowels are commonly

final

shortened, and

further that they are, in the Vnjracchedikfi manuscript, to n great extent confounded.
Throigh the dropping of final consonants many vowels have become final, which, at

an older stage, vere followed by consonants. It is therefore evident that the


inflexion of nouns and verbs must differ widely from that which we know from Old
Persian and Zend,

The distinction between the genders is apparently the same as in Old Iranian.
Thus we have masculines such as yyaxta, god feminines such as md/a, mother, and
neuter nouns sack as tcema, eye.
The feminine is apparently formed, as in Old
;

Iranian,

by

meuni<

noble family

which must

of the suffixes d and

a son of
>

There are no certain traces of the dual


between

In cases such as bi*lvrrd~{ai

l.

Itovrnl-faind, daughter of noble family, we find a feminine suffix na,


be derived from an older nl compare Zd. \at ta, \s6idul.
;

nnd, as a consequence of the confusion

vowok

prevailing in our mnnuscript, it is often difficult to distinguish


between the singular and the plural. Thus we find avamdla gyat& Igyga, untold
buddlias,

give

linnl

25a lT where we should expect gyatta ifly*a,and where


Most of the nouns occurring in our materials
balyta.
,

>>ya*ta

them the

older texts would


ore a-bases,

and in

would rarely be noticeable in our manuscript. The only


consonantal banes which occur in the Vajracchedika are five, a man, gen. hvanutA
difference

See Professor Paul Horn,

/.

c.,

No. 667.

IN

THE OLD KHOTANESE VERSION

icema, eye, Zd. caiman, of which the plural is tcemamnci, teaimatkiia


rri, king, gen. rrnmda, and iirmayzd?, the sun, gen. urmaytdam.

The number of cases has necessarily become

limited.

231
mala, mother;

1
According to Dr. Salemann,

Old Middle Persian, have been a time when the inflexion of nouns, at
least in the singular, was restricted to two cases, a casus rectus or nominative, and
an oblique case, the old genitive. The state of affairs in our language represents an
there must, in

older

stage

of development.

Professor

Leumann 2

has put together some facts

He
of bases ending in a and aa.
bearing on the question about the declension
an accusative ending in
distinguishes a nominative ending in a, ai, respectively
a nominative plural
v, OH, respectively, a locative ending in d, ai, respectively
;

ending in

and a genitive plural ending in tnn. Thus from the


ddtinaa, belonging to the law, he gives the following forms

a, d, respectively,

bases data, law

VAJRACCHEDIKA

232

vlrich can bo used as u genitive, dative, instrumental

bjyxa, of the Buddha,

30a

the Bodhisattvas, 31 a lr

the last

five

T
;

baudfiixatvai/dtiinl,

nxfamdjtrl bdfjd, vslamcntyxyc pat/icdxai, in the last time, in

hundred years, 30^

It will be seen that the termination of this case

the same as vhat of the nominative.

i.

It must, however, have a different


origin.

priori it is probable that it is the old genitive,

make such an

and locative; thus

by one who wanders on the path of

and there

not, I think,

is

anything

It is possible that the oblique form


impossible.
contains, not the old suffix hya, but a different termination, identical with that
t3

explanation

sed in Zd. genitives such as dahdkdi.

The meaning
which look
and

of this oblique form

like postpositions.

is

often strengthened

The most common ones

by means of additions

in the Vnjracchedika &rejga

both of which are used with the meaning of an instrumental or an ablative

tia,

thus mi(xfd -jga, with killing, 25 i T


gyasfa l^aysd-na, by the Buddha; dysam-na,
from the seat. So far as we can judge from the Vajracchedika
manuscript, both
tdditions usually have the meaning of an instrumental, and it would be
tempting to
;

(xplain them as instrumental suffixes, the more so as it would be easy to find


1 ranian
Such an explanation is, however, scarcely possible. If we
parallels to nn.

compare forms such as gyuttdmnd baygdmna, of the Buddhas; gyaxfyau baysyait-jsa,


by the Buddluis (jyastd bayta-na, by the Buddha, it will be seen that the additions
j*a and nn are not of the same kind as the real suffixes dmnu,y(iH, which are added
;

and b^fiysa, while jsa and na are suffixed only to the last.
jta and na were real suffixes, we should certainly sometimes find forms such as
vagfa-iia bjiysii-na.
Moreover, as has already been remarked, the oblique case alone

lo both the words ffy#/a


>f

is sometimes used
as an instrumental.
I therefore think that
jga and na are
and
intensifying partioles, a kind of postpositions, of the same kind as tin, fa, vl,
other additions vhich we find used with the meaning of a locative
compare

ma

au

und

one place

ltdlai ml, in

so forth.

It

xc xtye-td, at

one time; pndgala

vl, or,

wra, in the pudgala,

possible that this tendency to use such additions

is due to some
on the language. The state of affairs in the Vajracchedika
makes it impossible to decide to which cases such postpositions were added. It
:?eems as if some ure added to the accusative and others to the
oblique base.
It has already been remarked that the
oblique base is derived from an old
is

ilien influence exercised

The

genitive.
,18

we can

see,

old dative seems to have disappeared as in Old Persian, and, so far


there are no traces of the Old Iranian ablative.
The case is perhaps

with the old locative.

A little different

an egg

and Zend yd.


same is perhaps
the big vehicle

It

also the case


;

Forms such

as fadya, on the earth

dfiya, in

the mind, seem to contain a suffix corresponding to Old Persian


is
The
possible that all these forms are originally feminines.

in

aysmya,

with forms such as

bd*a, in the

AathMlfy, in enumeration, and so forth.

garden ; mahdydmnii, in
is, however, allowable

It

THE OLD KHOTANESE VERSION

IN

to infer from such instances that the old locative

where the oblique base is used


an old locative and not a genitive.

cases

233

had not been dropped.

as a locative,

it,

In such

therefore, perhaps represents

In the Old Iranian dialects the vocative


The
singular of -bases ended in
in our language would be a.
Forms such as gyashi
It is
bgyxa, O Buddha aSirya, O monk, are accordingly just what we would expect.
.

regular representative of this


;

a consequence of the general confusion of final vowels in the


Vajracchedikii that we
also find vocatives such as gyaxta bjiysa,
and even f/ya*fti Igyxii,.
gyagfa
If we turn to the plural of a-bases the regular termination of the nominative
tj<iysa,

and accusative

is a,

corresponding to Old Persian

vvytd, bodhisattvas

ligysuinna

axjrya,

monks.

Of

Zd.

a,

other cases

thus

we

tiara,

find

tilings

an instru

mental-ablative, a genitive and a locative.


The instrumental-ablative ends in ycm, with or without the addition jsn thus
It has already been remarked that this
gyasfyan fyytyait-jsa, by the Buddhas.
;

termination can

bo directly derived from such as were in use in Old Iranian

dialects.

The same
and

is

the case with the genitive plural, which ends in dnu in older texts,
even d in the Vajracchcdikil manuscript; compare gyaitdinna,

in dmtia, din, or

gyasldm and gyaxtd, of the venerable ones.


The locative plural ends in vd, corresponding to Old Persian imt, Zd. lira
thus drrayvd avdyrd, in the three
It seems as if the # in Old Persian
npuyas.
-amivd regularly disappeared in such forms.

There are very few forms at


inflected.

a-bases

Loanwords such
saifiii,

disposal to show how other vocalic buses were


as dd/a, Skr. ilhdlu, dint, countrv, arc apparently female

a noble woman,

is

my

an old

i-ba&e.

to be a X-a-base derived from

an

female a-bases ends in

The genitive ends

Some of the
The curious

a.

old

Slhya, gen. ttriyai, a woman, seems


nom. sing, of

It will be seen that the

<-base.

in e

thus carye, of the conduct.

ya mentioned above perhaps properly belong to old -bases.


locatives ending in iia, ii forms such as kdmna (U*aiia, in what countrv
ttiiia pargaita, in that
assembly, have perhaps received their termination by trans
ference from pronouns.
The form lyutfeye (fzn ),(when the night) has become light,
locatives in

does not, I think, contain the locative suffix of an -base, corresponding to Old Persian
but stands for byMye and is the ordinary gen. sing, of adjectives. The
dyd, Zd.
aya>

nominative and accusative plural end in


as from a-bases.

An

old tt-base seema to be dahd,

belonging to good men.


and once hudihuna.

With regard

thus baxle,

man,

if this

sins.

word

is

This latter form occurs twice, and

to consonantal bases

we

Other cases are formed

connected with hudihnna,


is once written hudihuna

are as yet very unsatisfactorily informed.

VAJRACCHEDIKA

2:J4

a man, and

lire,

ow

s!

a king-, are old W-bases, and the genitives hi-awda, rrumda,


is used in all cases.

/,

that the strong base

The preceding remarks about the

inflexion of nouns are far from being complete.


1

however, be seen that, on the whole, the declension


that occurring in Old Iranian languages.
I

will,

with

fairly well agrees

Pronouns.
The nominative singular of the pronoun of the first person is aysa, older aysn,
vhich corresponds to Zd. a:sin. That same form is also the base of the nominative
of this pronoun in 1 he modern languages of the Kurds and Afghans, and in the Pamir

The
mariitna, warn, of me, seem to correspond to Skr. mama.
It seems to have some
used as an accusative ind as an oblique base.
m 44 a
thing to do with Zd. maihyd. An enclitic ma, iai my, occurs in 184"; 41
An
Zd.
enclitic
cf.
Old
Persian
Thou is tint, which corresponds to
tin-am,
Or^m.
The forms

dialects.

firm mn/ni

is

<J

common cu-e saiftd,


oblique form of this pronoun is apparently contained in the
what-to-thee seems, what do you think, for which other texts have cu-fd *ailtd.
The word was accordingly reduced to a, e on account of its being used enclitically.
t

is

then perhaps possible to derive

ulin,

you, which

is

used as an oblique base in

same way as mihn, me, from a form corresponding to Zd. tattyo. We should
of the first person was made to
only have to suppose that in our dialect the pronoun
has been the case in Zd.
i that of the second, while the
form
wit
in
opposite
agree
;,he

We should probably read nhn instead.


The form afni, fm is not certain.
The nominal, vc singular of the demonstrative pronoun, si, m, fern, *a, has
The oblique case.s are, as usual, formed from the base ta,
ilrcady been mentioned.
which in our dialect is written Ua. The form tta, thus, so, and the reduplicated
1

thus,

tta-tla,

sing.

sing.
tii,

II

it,

Ifu,
cf.

ffy<\

perl aps correspond to Zd. tat, Skr. tdt.


t-f.
/r<7,

Zd.

tarn

Zd. aetahe;

they, Zd. te

instr. sing, ttina

loc. sing,

ttina, cf.

tfydm, ttydmnii, their,

and

liana,

Other forms are accusative


cf.

Zd. aelanhd.

Old Persian tyand gen.


In the plural we find
;

which seem to have been formed

after the

analogy of nouns, &c.

The

interrogative base ku, cu,

ce, ci,

corresponding to Old Iranian ^oTTTris-ftlso,

Middle Persian, used as a relative, and there are no traces of the relative base ya,
which is common in Zd. and Skr.
On the whol we again find a close agreement with Old Iranian.

as in

Verbs.

The conjugation of verbs is as yet very


make nome few remarks.

unsatisfactorily

known, and

it is

only

possible to

Of

the verb substantive the only forms which occur in the Vajracchedika are

THE OLD KHOTANESE VERSION

IN
axtfi, is

Ida (older texts

lurid), are,

235

which can be easily derived from Old Iranian. The

optative forms I and dya, might be, are less perspicuous. / is evidently connected with
Zd. Jiydt, Latin if, while at/a looks like the optative of the base i, to go, preceded by d.

The conjugation of ordinary verbs seems

to comprise a long series of different


middle voice, and a passive. The present comprises an
As in all Iranian tongues,
indicative, a conjunctive, an optative, and an imperative.
the past tense is formed from thi, past participle.

There

forms.

With
active,

is

an

active, a

regard to personal terminations we have ma in the first person singular


i in the second
e or i in the corresponding form of the middle
person

and

tta, middle i
dri,
singular ; fa, t!, middle fe, in the third person singular ;
in the third person plural.
Other terminations do not occur in the Vajracchedika
manuscript. Those that are in use are easily explained as Iranian.
md<i,

n<1e,

Of

the indicative of the present the following type-! occur.


first
person singular of the active we find forms such asyanumti, yanuin,
I do, and hvunlma, I say.
It will be seen that the vowel preceding the personal

In the

termination

and em

in

is,

The termination
reads

former of these,

in the

i7,

Middle Persian, the former in

in the latter

?.

Similarly

of the third person singular of the active

is

fa or

In bases ending in
appears rajiw/i, sees.
the result of the combination of r and f thus /tif/ti, gives.
;

(faiffd, sees

gaif/a,

we

find 6m, urn,

a-bases, the latter in oya-bases.

//
r,

thus

we

viitla,

find

as

The termination of the


such

they obtain

lyefilila,

wla/ildd, they believe

It will be seen that the termination

vdxidd, they read.

in

third person plural of the active will be seen from forms

as jn-aida, they are afraid

the Indo-European nti

is

which the n has been dropped.


Several forms belong to the middle voice.
The termination of the first pen-on
is here e, i
In the third
thus bvc, I understand
bydia yani, I remember.

singular

thus battle, he knows


kaxle,
fiame/e, he goes
person singular we find fe
endures.
The termination of the third person plural is dri, are thus bvdri, they
understand Jiamdri, thev are manure, they view.
;

Of

the passive I have only noted the forms

The

hridii,

hvlde, is said

hvandri,

ya as in Old Iranian.
Of the conjunctive, only forms of the second and third persons occur in

they are spoken.


materials. 1
dialects,

The

dijtdti,

in yandmde, 8

tribution

first

Un

is

characteristic element of the conjunctive

Compare Aama, thou

d.

as a future

passive suffix

he keeps

wilt become,

dijgddi,

33

they keep.

1
a"

is,

as in other old

where the conjunctive

my

Aryan
is

used

middle form apparently occurs

fr.

person singular hamamne, let

me

be, occurs in

M.

P. Pelliot s valuable

con

fragment du Suvarnnprabh&sasQtra en Iranien oriental, Paris, 1913, p. 12.

VAJRACCHEDIKA

36
The

mark of the optative is an I or a y. Of the first person


apparently one example in uaxphdiiu, 20 a which is used to translate
If this form is really an optative, it shows that the termination

characteristic

singular there

is

tifpadayitydiHi.

inns

an/, i.e. the optative takes the suffixes of secondary tenses.


of affairs in the third person singular points in the same direction.

have been

ftate

The
The

thus vdfi, he might read; Atdne, he


is I, for which we also find e and a
would say hamd, he would become. Such forms are comparable with Old Persian
smd Avestan optatives ending in yd, yut respectively. The third person optative
Hometimes occurs in a fuller form ; thus rdxiyd, he would read. I agree with
l
from the primary Aryan
in explaining the termination
Professor Leumann

termination

y<i

hi diilye, he would say, seems to belong to the middle and to


Contain the middle termination of primary tenses.

suffix

The form

fi.

The

in all Iranian
past has been replaced by the past participle, as
In intransitive verbs the participle is apparently used alone, and
so as to agree with the subject in number.
Compare ttaxfd, he sat down
old

languages.
inflected

Also in the case of transitive verbs we often find purely


have been
passive constructions, such as pyu*tti, it was heard; ttaiitddda, they
favoured. It seems however as if transitive verbs, and also some active intransitives,

down.

nasfa, they sat

commonlv form their past tense by adding personal suffixes to the past participle.
The only suffixes which occur in the Vajracchedikil are e in the third person singular
din f/a in the third person plural
tlmsyude, he did pyu^e, he heard naniagyddu,
It is tempting to compare the
tsitdmda, they went.
they did obeisance to
termination c in the third person singular with Wa\I
Sxiynl i, i which
2
derives from the pronominal base ai, Old Persian ai-la, Zd. acla.
Professor Geiger
It is probably
I do not know anything about the origin of the termination dindii.

and

<?/,

a participial suffix.
In the present participle we find both the Old Iranian suffix nt and the Middle
Persian uka. Compare hamjsanulai, going ; vitramda, going into ftu&a, going ; vama;

meaning
middle

A
and

The

understanding.

*<ikd,

dka apparently also forms a participle with a passive


measurable ; stdka, that should be obtained. The

suffix

compare pamdka,

suffix

ana

is

also used

thus gfdna,

participle of necessity is

diia;

compare

tcerai,

*(d,

that should be

dydmiia, that should be seen.


perhaps be compared with the

standing, being.

formed by adding either of the

The
i

suffix

which

is

made;

Jtvdnai,

suffixes yai, i.e. yaa,


that should be called;

yai is the Old Iranian ya, and aria can


added to the infinitive in order to form

similar participles in Neo-Persian.


1

Professor

Leumann, Zur nordarischen Sprache,

GnmdriBs,

ii,

p. 319.

p. 108.
It is curious that the suffixed

third persons plural in those languages are identical.

pronouns of the second and

IN

THE OLD KHOTANESE VERSION

There seems to be a gerund ending in

older ya.

i.e.

i,

237

Compare

hamberi,

filled.

Of

infinitives I

to write.

plf/e,

tvaka

5 am

is

have noted tvathdana, to do obeisance to

Compare the terminations fancy

in

not simply miswritten for tvaniddna,

it

fa/Me, to

Old Persian and

realize

tee in

Zd.

If

contains a suffix corresponding

to Zd. ndi.

The

verbal forms mentioned above are not, of course,

all

that are in use in the

language. They only represent the different types which can be inferred from
a study of the Vajracehedikil.
It is not, at the present
stage of my knowledge of the ancient Arvan language
of Turkestan, possible to
lay down rules about the formation of the various bases oj
the present or of secondary verbs, and so forth.
I shall
only mention the cnriom,

formation of causal verbs which

we

find in forms such as

AN

iia*ph<~tnu,

There cannot be any doubt that we have here the same


causal verbs in Middle and Neo-Persian. 1

might produce.

an which formii

suffix

IRANIAN LANOTAGE.

All the facts mentioned above


In
point in one and the same direction.
phonology, we find the same state of affairs as in Old Iranian.
The vowels arc,
broadly, the same, there are distinct traces of the influence exercised on a preceding
vowel by a following i which is indicated
the
in
the voiceless
stops

seem

by
/-epenthcsis
Zd.;
the
changed to spirants

to be, in certain circumstances,

old aspirated
voiced stops have lost their aspiration; the soft
palatal sibilants have been kept

as sibilants,

respectively.

and have not become palatals as in Indian * and


So far as we can judge, the inflexion of nouns,

become

and

/,

pronouns, and verbs

with

that

prevailing in Old Iranian, even in minor details.


extent of our materials this correspondence is often
If we add that the
astonishingly close.
vocabulary is, so far as it can be analysed,
practically identical, as will be seen from the explanations given above and
from the list of words, we are, I think, forced to the conclusion that our

closely agrees

Considering the

small

language

does not constitute a separate


group within the Aryan family, but is simply a form
of Old Iranian, younger than Zd. and Old
Persian, but considerably older than
Pehlevl.
As might be expected, it is generally more
connected with Zend
closely

than with Old Persian

compare the treatment of fy, tr, and


vis, Old Persian vie, and so forth.
dagta, hand, as in Old Persian.
;

bitlvrrd, noble family, Zd.

we

find

See Grundriss,

I.

ii,

p. 305.

*v,

and forms such us


the other hand

On

VAJRACCHEDIKA

288

Our language is much older than the various modern Iranian dialects with which
been remarked, Dr. Hoernle was of opinion
might be compaied. As has already
that it has its nearest congeners in the so-called Ghalchah dialects of the Pamir,
So far as I can see, this
the Sarlq-qoll, Shlghnl, WakhT, Munjam, Sangllchi/
In addition to the important corre
still remains the most likely one.
i

theory

1
the word Iidmd, is, and Wa\I Aumiiin, to be, attention might be
spondence between
and I*. That is however
tear
to the correspondence in the words for
Indian philology.
j question to be solved by Iranian and not by

crawn

THE EDITION OF THE MANUSCRIPT.

liere

2
that the version of the Vajracchedika
It has been observed by Dr. Hoernle
nnder consideration is not a simple translation of the text as published by

?vfax Miiller.

The correspondence

by Dr. Hoernle.

is

rarely so close as in the passages published

no wonder that

It is therefore

many

points

still

remain unsettled,

do not doubt that they will all, in time, be elucidated. My own experi
and I feel
ence is that almost every day spent on the study brings fresh light
I were to
confident that I should be able to arrive at a fuller understanding if

hough

ilc vote

lot

I have, however, already stated

more time to the work.

delaying the publishing

of this important

my

reasons for

document more than absolutely

iccessary.

The

transcript

of the Vajracchedika manuscript

which follows

is,

hope,

have not made any attempt at correcting


and I do not think that our understanding of the
scribal errors in the latter
allow us to do so.
language it- sufficiently far advanced to
Turkestani text have been placed,
Immediately below the words of the East
is
possible for me, at
in smaller type, their Sanskrit equivalents, so far as it
and between them, of course, the rules of sandhi have
them
to
i

reliable reproduction of the original.

present,

give

neglected.

i>een

For convenient use, the prose text of each folio is printed as a separate
with the number of the folio to which is added a for the
paragraph, numbered
and the beginning of each line in the page is
obverse, and b for the reverse
;

marked with a (raised) small roman numeral.


For the purpose of ready comparison, with reference to the occasionally very
wide divergence of the two texts, the Sanskrit text of Max Miiller s edition, in
the Anecdotn Oxoniensia, Aryan Series, vol.

ii,

part

T.

is

added at the foot of the

See Dr. Hoernle, Report, p. 34. It is explained by Tomaschek as a compound of the


with the prefix ham. See Grundriss, I. ii, p. 327. This explanation becomes consider
38 & , actually means goes , wanders
ably strengthened by our text, where hameU,
1
JRAS., 1910, p. 1283.
1

base

THE OLD KHOTANESE VERSION

IN

239

The introductory and concluding verses of the Eastern Turkestan! text


have no counterpart in the Sanskrit text.

pages.

TEXT.
Saddham.

Drrai

nainasuihma
drbadva sadi-jsa tva"ra
baysii
namasyami bhagavatah trikalesu sraddhaya
data
tti-va drrai padya
n i
ttryamnl naniasuihmii
bi-sariiga
triyanikam
namasyami dharmam atha-vai trin prakaran bhiksu-samgham
Ttu
padl riamasummii sutrii prajMpairraiiima
baysarimii

padya

Trln prakariln

"

Tarn prakaram

sutram

namasyami

mata bisamnii parammarii


visvasam

niiit a

gabhi[2 a ]ra

parasa

uvara

siinta

gambhim

prusudika

udSra

prathama

parama

bi ^iina

paramarthii yaugii ni jsviika


dharmftnani visvesam paramarthah yoge (?) nu

Kusta na
Yatra
tta

aliibye

Prajnaparamma tva
tva ttrraSayii [2 &
bisii

karma
karmani

jii

evam

vastii

yavSn

syat

cu

ra

avara"nii

tathft

nabusda

naman

Vajrrachediika
^

^ ajracchcdik^lm

vira
upari

cu tva
saji
dijsati
yah etam udgrhniyat dhamyet

[r>]

nama

basde garkbil
samyak

avaranasya piipani

ttina
tena

Vajrrachediika

nama

Vajracchedika

nama

data
va ttramma bisii
ttina
baysarh
buddhanam dharmah vai
tiivan
sarvah tasmin

ttye Vajrra^chedakyi
tasyah
Vajracchedikayah

[4]

dharmakayam

baysii*
bhagavfrn

sarvajnah

bira^te

cchaisa

parruska

klm ddharmaka iv van


yathii

sarvarhna

liambistii

yatha

cu-bura

ttatta

vacayati praka^ayati yah eva

manarndii

vajrah

raysl

etam samkalitavan

tarn tri^atikam

sarvani

oskii

tathii-vai

sada

Prajiiaparamitam

tta-va

liiyau ^scii

na-asti

evam

vasarii

ni-stii

kila

tta

tlia

evam

kama

karii

na

padauysa pirmiittama

caryayah

ddharma

bhagavatam

livaRtii

paramitanum

carye

baysufie
Bodhi-

prnjnuparamitHm

ttina dadiirii
tena

u
athava

etavat
[3a>]

para

uvara n

prasadika

udfirii

vafii

pidii-parl

vScayet

HkhSpayet

[(}]

sutrii

sutre
[7]

VAJRACCHEDIKA

240

husa
elyil
pachiysdit
ndgrhltah pratisthapitah-bhavati

dcatii

bis"!

sarvah-asya dharmah

bista

jsati
yati

ante
[s]

sirii-jsa

sivena
rl

ci

ttana

prajnena

harhjsve

aysii

ahum

ma

baysii

a[3/->

ttina
tena

hvaua m ri

sutrii
siitrani

asa

sutrii

pathyante

sutrena asa

tcairan

(?)

karya

[9]

(?)

sada-jsa vana
dabrrlya
iha
vyuhe dharmaprltya (?) sraddhaya

byiihii

sarhpratisthe

me bhagavantah

samyak

purusena

(?)

iv

ttinai

tena-asya

ka

hvada-na hamrrastha

hajva

tena

yadi

hamari tta-va tta


bbavanti tathfi-vai atha

mistil

puna

nu punvani mahanti

yasya

khvai

]ysdii yanaiiide

raksam

kurvanti

(?)

hva

tta

evam bhasitam
stakan

yat.ba-vai-etat

[10]
yanurii klm
karomi yathu titpfulayitavyam
"Saddham

Siddbam
baudhisatvfuh
^e

styc-tii

samaye

vyii

abhut

sarvesum

syat

hrilai-yastii

bodhisattvanam

ekasmin

harbisariinii

Orga
Namah

ioapinuikasya

hamtsa
stlrdham

baysii

bhagavan

mamma
me

pyiistii

iv
Sravasta
baysii
bhagavan Sru vasty lm
i

ksirii

astii

nagare

aslnab

Ana-

samkhyerma

mistii-na

Barhgharame

mahata

nil

stye
samaye

Ana-

sresthinal)

dvasi-parhjsa

u
tathii
*

6c

srutam Ekasmin

haru

sau

dvadasasata-paiicasndbhih

brru-hada navaysye
purvalme

bbagavatam

Evam
gyastii
yajatah

bfiHfi
Jivii
rrispurii
Jetasya rajaputrasya vane

[4( ] tliaj^inili

baysamnii

yajatanfim

Ttatta

disi

gyastanii
yajacanam

gyastiimnii

nvavasta

asiryau-jsa

Ttl

acaryaib

Atba

"pattarii

pfitram

bil-saga-na
bhiksu-samghena

o-yastanii

gyasta

yajatanam

yajatah

nati
clvaram puratah adadau

civara

pana

Sriivasta

Sravastyam

Ekasmin samaye bhagavaii SrSvastyflm viharati sma


(1.) Evam may a srutam.
Jetavane nritbapindadasy^arame mahata bbiksu-samgbena sardham ardhatrayodaAtha khalu
subliir bbiksu-sataih sui nliahnlais ca bodbisattvair mabasattvaih.
bhagavan purvribna-kala-samaye nivasya patra-clvaram adaya

Srilvastlrh

mahSna-

1
To the right of each of the two first lines of fol. 3a we find the syllable jva
written in the margin, of a smaller size, and in an apparently different handwriting.
3
2
Read hantrratfa, as in 44 a u
Superfluous sign of interpunction.
8
4
Read -sainga-na.
Se tfye repeated by mistake.
*
Five syllables tfl pi ta (?) ka sa in cursive writing added interlinearly after tli.
.

IN
mis"tii

mahati

kitha

pinva

nagare

pindaya

kii

baysii

^Tti
Atha

traiiida
pravistah

maSta kitha

jSravastii

Sravastyam mahati nag-are

bhagavan yada

ku

THE OLD KHOTANESE VERSION

khaysna-kira

yada bhakta-karyam

yudii

yude

krtam

caka ra

241
2

gyasta

baysii

ttl

yajatah

bhagavan

atha

pinda [4

?>

va tsuta hamyetii
vai

pindaya

gyastii
yajatah

hvadii khaysii kii


bhukte bhnkte yadu

sametah

gatah

"see-tit

kale

paryeta
pratikrantah

hamye

pattara

clvarii

eamctah

piitram

clvaram

pajsiryi
prat}

asamayat

pa

haysnatii

padau

praksillnyat

"

pranavyi
prajnaptasya

aysarh vlra nastii bastii palamgii iTcOtii ttarariidaiv ra-na


vistatii
asanasya upari nisannah baddbe paryahke rjuna
kayena
upasthaitayat
pyariitsii

pratimukhlm

ttusattetli

javae

vyctii

Tti-ta

eva-sah

bhutab

Atba

byata

sunyatayab smrtim

[5a] pharaka
asirya kiimma halai gyastiinii gyasta
sarhbnbulab acfiryah
disam yajatanam yajatah
yam
vyeta hastii tsuaih^dii ku vara hamya gyastanil gyasta

bhutah

tatra

agacchan

tatra

yada

namasya da
i

pa

ttirii-jsa
sirasa

padau

hvaraiiicaifiii

daksinena

tvanii

fl

baysii

samctah ynjatanSm yajatasya bbagavatal;

gyastii
yajatam

anamasyan
tsuariidii

agacehan

tatba

vanditurn

baysii
bbngavflr.

baysii
bhag-^vantam

sau
ekam

drrai

tcira

trin

varan

ha iv lai-ml
disam

nasta
nisknnah

Ttye

sce-ra

vatcii

asiri

Subliuta

vara

ttiiia

Tasmin

par?a [5

gamaye

punah

acaryah

Subhutih

tatra

tasyam

parsadi

garim pindaya praviksat.

Atba kbalu bhagavcia

Sravastlrii

na
?/>]

mahanaganrh pindayu

caritva krta-bhakta-krtyah
pascadbbakta-pindapata-pratikrantah patraclvaram pra-

ti&imya padau praksalya nyasldat prajuapta ev^asane paiyaiikam fibhujya rjurii


kayam pranidhaya pratimukhlm smrtim upasthapya. Atha khalu isambahulii
bhiksavo yena bhagavams ten^opasarhkraman
uj)asamkramya bhagavatah padau
sirobhir abhivandya bhagavantam tris
pradaksinlkrty^kante nyasldan. (2.) Term
khalu punah samayen^ayusman Snbhutis
tasyam eva pareadi samnipatito bhut

Cf. pindd,

4 a iT

The three

first

words of 1. iv repeated by mistake.


not quite certain about the
Dr. Hoernle has
reading.
ir
B. H.].
[Perhaps pajrieyi, compare e \n javae, 4i
I

am

Read namafydmda.
Compare tvzmdan&, 29

VAJRACCHEDIKA

242
hnriigri

vyita

eamnipatitah

bhiitah

patata

"San

utthitah

ekftn

&idya

suptim

clvaram

sii

cluskarii

nQnam

duskartitn

[Co

pajsa

ci.-ttira

^miinii,

pujfinUm

bau dhisatvu
i

bodbisattvab
iv

ttamye

[Gt

hirfimnii

artbunam

livaramdai

nyavasayat

tatha

daksinam

halai*
disam

baysa
baysii-na
bbagavata

ttahirau-hvariaka-iia 3
tatbag-atena
4

rra^tii

bisii

lifila

biysadii

ahu-jaa

nrhatJl

fjn

visvilb

disab

buddbena

tvayH

mistil

baysQriifia
mahantab
bodhicu-ttarii

anugrahcna

na

hariidaila

vuysa
sattvuh

yfivat

Imysii-na
bha^avalu

sfinariinii

tvisii

yanakii-na

arlnam(?)

tavisl

bisa-pinruV
visva-paramena

nu

anugrhltab

gyastii
yajatena

ttahara-tsuka-na

karakcna

mista
ve-niasuka-na uhu-jsa baudhisatvii
bodhisattviih mabantah
xxlhakena
tvayfi

nlya-liaudi

aste

tta hve
gyastii
baysii
yajatam bbiigavantam evam avocat

bbagavan

gyastit
yajatena

hariidarii-jsa

pfirlnditab

ilstii

baysii
bbag-avan

gyastii
yajatah

bisa-pirmilttamyc
visva-paramaya

tatbugatena

samna

biBilmna

samena

visvesfim

b<iysumna

vuysa

bodbi-

Battvah

ysmiya-hanrariime-jsa

Tta

partndanaya

Tat

"

ysi

ysiirhnu
janu

asan-na

[klai\Mii(lmn(l
Klcsa:nayanam

yajata

gyastanit
yajatunam

bastam akarot-asya tatha

midhvab

asaniit

prahausti

yudai

Subhutih

ayusman

midfimna gyasta

}fivat
1

iy

Subhuta aysaih-na

airi

Ttl
Atha

karhma
yam

ui tti

dastii

ajamlii
anjaleh

tena

civaril*

pratyasthapayat
-

liH^tii

nastii
nisannalj

sve

parau

prtbivyam

u
tathii

khu

katharn

Atha kbalv ayusman Subhutir uttbay^asanad ekamsam uttarasangam


krtvH daksinain janu-mandalam prthivyam pratistbapya ycna bhagavaihs ten^ufijalim
pranamya bbrgavantam etad avocat, ascaryam bhagavan param-ascaryam sugata
pamnisannab.

yavad cva talhagaten^arhata samyak-sambuddhena bodhisattva mabusattva anuAscaryarii bbagavan yavad eva tatbagatcn^
parigrhltab jaramen^unugrabena.
arbati eamyak-sambuddbcna bodbisattva mahusattvab parlnditab paramaya parlndanaya. Tat katbaih bhagavan bodbisattva-yana-samprastbitena kulaputrena va kula-

Superfluous eign of interpunction.


3
Kead -na.
Probably read aiijalii.
Read tAu-j*a ; the first aksara of ahu-jsa is perhaps an a with a subscribed u.
5
Dr. Hoernle reads tkhaislndmna ; the initial aksara of the word has dis
appeared, on Fol. 66, owing to the fact that the upper corner of fol. 6b had stuck to
8
4

THE OLD KHOTANESE VERSION

IN
iv va

midarhna gyasta
mldhvah

vai

[7a

yajata

baysuiia

viiysai-na

bodhi-

sattvena

mara rnahiiyarhna

hamjsadai-na

baysit

bhagavan
iha

samprasthitena

aysmil

baysaiiijaiiiiiii

cittara

pragrahltavyam

iiSiri

Subhiiva

Scaryam

Subhiitim

i!i

hve

6irii

avocat

sfidhu

tta

evam

iv

Subhuta

hamdadii

Snbhute

anupari^rhltuh

ukte

gyasta

gyastiinii

vacano
s"irii

birarii

baysii
yajatah bhagavan

ttatta

si

hiirii

Subhute

evam

pati

arthab.

baudhisatva

[liaystirhiu

bodhisattvuh

vuysai-na bi&i-plrmatta[7^]mye hamclara-jsa


tsiika-na klai^i^narhnii sfmamnit

baHfuinm

gyasta

Subhuva

eadhu

ttabirau-

lil

khvai

ynjatfmam

baysii-na
bhagavata

yajatcna

bodhisattvayane

vistafia

hvaye hvanai

"Ttyc

baudhisatvayfuhfia

sthatavyam tatha katham-vai-asya

mahayfino

Tasmin

243

cu-ttirit
tvl^il

gyasta

baysii-nci,

samna

yanakii-n;i

nH vamaeakii-na ubu-jsa baudhisatva

mistii Imysurhfui,

iv
vQysai- na yslniya-haiulit biHii-pirmattamye ysInlvil-lmunliUmo-jsa

tta khu va midfuiinii gyastit Imysii KaysQua vuysai-na bau]


dhisatvayam Tia barhjsadai-na mara maliayruiiua vistaua u khuai aysmti
na^ sriria Ttye bvaye hvanai gyasta bayHa fusiri Subhuta tta hvo Iv 6irit

[8 a

8*irii

Subhuta

ttatta ^i hirii

Subhuta haihdfula

Ijaysa-na bau[8Z/ ]dhisatvii]

biisit-pirmattamii

hamdiirii-jsa

yslni-haudii

gyasta

baysa-na

bau"dhi-

visva-paramena

anugrahena

parindituh

yajatona

bhagavata

bodhi-

satva

bisii-pIrmattaraU ysml-haurfiriiuie-jsa

sattvab

duhitra

parlnclanaya

visvn-]>aramaya

Ta Evam

va sthiitavyarii katharh ])ratipattavyarii katharii

ttina

Subhuta

tena

Subliutc

cittarii

pyu

srnu

pragrahltavyan:

Evam

ukte bhagaviln aynsmantam Subhutim etad avocat, sadhu sadlm Subhute


evam etat Subbutc evam etad yathii vadasi. Anuparig rhttas tathfigatena bodhisattva

mahasattvah paramen^anngrahena

paramaya parlndanaya.

Tena

paiinditiis

tathagatena bodhisattva mahasattva li

Subhute srnu sadhu ca susthu ca manasi

hi

kurii,

the superimposed lower corner of fol. la


but a sufficiently distinct inky impression
of the vowel ai, reversed, is still discernible in the latter corner, and clearly
There are also traces of the consonant ;
distinguishable when reflected in a mirror.
but being overlaid by the syllable gya of fol. 7a iT they do not admit of satisfactory
;

identification.

repeated on
1

fol.

Fortunately, however, the word occurs in the passage, erroneously


76 l .

The manuscript here goes on with a

ui
repetition of 6a

fT.,

enclosed within

square brackets.
2

Read

tta.

Superfluous

R2

ign of interpunction.

VAJRACCHEDIKA

244

iv

vu

manasi

stisthu-oa-etat

kuru

hvanimii

khu

bhase

yatha

Iiadai-na

ysai-na baudhisatvayamna

sattvena

ayse
aham-te

yam

aysmya

subi-jl

sadhu

bodhi-

mara mahayamna

iha

samgacchata

bodhisattvayane

baysuiia
vistaiia

mahayane sthiitavyam

khui

tathii

yatha- asya

[9 a

mara aysmu

ttii

tad

cittam

iba
niijsadii

^"ri

vyakhyatam

acaryah

nasaila

Ttatta

slra

gyasta

Evam

baysa

pragrahltavyam

sadhu

yajata

bhagavan

Subhuta

gyasta

baysa-na

pyuste

Gyasta

Subhutih

yajatat

bha^avatah

asrausit

Yajatah

bays!

tta

hve

bhappavan-asya

evam

avocat

mara

"

iha

Subhuva

baysuiia

vuysai-na

Subhute

bodhi-

eattvcna

baiulhisatvayi.mna

hamjsamdai- na

ttatta

aysmu

bodhisattvayr.ne

sarhg-acchata

evam

cittam

satvam

cu-burii

satva

yavantah

sattviih

jatah

tathil

jarayau

ruvaaa

jatah

anau
vinii

rupena

syame-jsa cu

va

tti

ye

vai

te

samjna}Ti

ku-burii

satvadiita

yilvatl

gattvFxlhatuh

bhasifiye

ham

pattavyam

nasame-jsa

Le

upevamna
ntpadayitavyam
*

ham[9^][A7iz^a

y]saya

samkhyayarii

jatah

tatha

sattvanam sarhgrahcna

piramna ysata cu ganis ta ysa

ysata
ruvi-na

iv

"cu

uvava

cu hamtsii
eaha

ye sariisvede jatah ye aupapadukah ye


ruvii-na

cu

rupena

ye

satva cu ni
eattvah ye

na

ham

jii

tsa
saha

ham iv /sa
saha

iihya
ande

syame-jsa

cu

anau

sarhjnaya

ye

vina

sya[wie]-J5a
eariijnaya

auau syami-jsa
vina

sariijnaya

pranaviifia
prajnapaniya

yatha bodhisattva-yana-samprasthitena sthatavyam yatha pratiEvarh bhagavann, ity aynsman Subhutir

yathii cittarii pragrahltavyam.

bhagavatah pral yasrausit. (3.) Bhagaviln asy^aitad avocat, iha Subhute bodhisattvayaDa-sarhprasth ien^alvarh cittam utpadayitavyarh yavantah Subhute sattvah sattva;

dhatau sattva-sj rhgrahena samgrhlta andaja va jarayuja va sarhsvedaja v^aupapaduka


vS rupino v^ariipino va samjnino v^asaifajnino va n^aiva samjnino n^asarhjnino va
yiivan kascit sattvadbatuh prajiiapyamanah prajfiapyate te ca maya sarve nupadhi^ese

a
Eead hamjsaiiidaina.
Superfluous sign of interpunction.
Read aysmu as in fol. 7 a 1 and elsewhere ; see Vocabulary.
The first three defaced aksaras of 9^ legible from reverse impression on 10 a
Cancel the superfluous rvvana.
.

THE OLD KHOTANESE VERSION

IN
[10a

mata

mata

nirvana

Tta

satva

te

sattvah

na hadi kamujii

?ai

na

api

eva

harii

ci

karhcid

kidna

sarve-visvo anupadhisese

satva

ku

ni

sii

6au satva
ekam sattvam

parinirvaye*

Subhutc

iv /Ktmii

paranirvaye

bodhisattvasya

sariina

hii-[10&
bha-

sarhjnn,

baudhisatva

hvaiiai

Tta

ci

luira

kidna

ni

bodhisattvah

vaktavyah

Evam

kasya

arthasya

krtcna

na

na sah

bhavet

parinirvapitavan

Subhuta baudhisatva

Cl

kasya arthasya krtena Sacet

vet

aharlna

har-bisa

muhu-jsa
maya

avamata

Diidira

pa^ranirvana

(&tt)mati
bhavet

Evam

tti

parinirvapayitavyah Tavatah aparimanan sattvan yada parinirvapitavan

nirviine
ui

iiapiya
juapyeta

245

s=ah

Subhuta bau u <?^zsa^va hvanai

vlra sarhfia hamiltii


o
ci
satvii
bodhisattvah vaktavyah yasya sattvasya upari saihjna bhavati athava

Subhutc
j vakil

vira

"

vatca

tti

punah atha

sariina

sarhjna

jlvasya upari

Su iv bhuta
Subhute

o
pudgalii vlra
athava pudgalasya upari
ni
na

siimna

hiime

sai

sariijna

bhavet

api

baudhisatva-na atmabhavlnai

vastii

hada
ova

vlra

utmabhavikasya vastunah upari

bodhisattvena

parauttiipratisthite-

haurU hauramnil kuta-ja prattikaril vira parauttil-na hau ril


kutra-cit pratikarasya
pratisthitcna danam

na danam datavyam

haurarhna
datavyam

ni

riiva

vlra

uj>ari

parauttil

haurii hauraiiinil

na rupaniim upari pratisthitena danam

datavyam

nil

na

"^ktjjasa

salidanam

bu^ana
na ysvarhnfim ni skaurnatarii 3 ni dharmam- iv [na ?;i]ra
dharmanam
na
na
rasanam
na gandhanam na
upari
sparsanam
l ][tva] haurii
Ttatta
hauranil
Subhuta
haura
baudliisa[ll
parautta-na
danam
Subhotc
bodhisattvena
pratisthitena danam datavyam Evam

nil

Evam aparimfman api eattvan parinirvapya


na kascit sattvah parinirvapito bhavati. Tat kasya hetoh. Sacot Subhute bodhiTat kasya
iti vaktavyah.
sattvasya sattva-sarhjua pravarteta na sa bodhisattva

nirvana-dhatau parinirvapayitavyah.

Na sa Subhute bodhisattvo vaktavyo yasya sattva-samjna pravarteta jlvaSubhute na


(4.) Api tu khalu punah
samjna va pudgala-sarhjna va pravarteta.
bodhisattvena va*tu-pratisthitena danam datavyam na kvacit pratiftbitena danam

hetoh.

datavyam na rupa-pratisthitena danam datavyam na sabda-gandha-rasa-spraf^vyadharmesu pratisthitena danam datavyam. Evam hi Subhate bodhisattvena mahfisat1

Superfluous sign of interpunction.

Read perhaps taudhitatvii


Looks like ttvauinatdm.

talvatamiia.

VAJRACCHEDIKA

210
haurfuima
dalsvysim
"va

samfia vira hi
kliu ni
gunii
yathi na laksaniinam sariijnam upari api

grnhltfi

atl.a

vii

baudhisatva
cue

avarautta

yali

apratisthitah
iv nai

]>unyamayah

Subhntc

data

gtiina
san

hiril

hve

Subhutil tta
Subhutih cvam

hve

ttatta

cvam

Subhute

sah

hidi

ttye

Subhuta

dunam

dadfiti

tasya

Subhntc

liaiiibisil

na hu-yudii

pamaka

na-ti

Tta

samnhah

na

praraeyah

nu-te

Evam

sukarah

suka-

pamaka na-tuA5i.ri

disJi
halai
a^j
rah udgacchuntyuh disayfih fisayfim akasah

avocat

atha

asti

Subhuta

si

haurii

sarbamdii

[12a ]dii

"nil

r,

baysa

Gyasta

bfiysl

tta

yajata

bhag-avan

Yajatah

bhagavan-asya

cvam

avyipatani-liujsadii- nyuvij.sa-nrista-uskyasUi dasva


dasasu
daksina-pascima-uttara-adhah-ui^dhvam
iii

atasa

iv
pama ka

gukurah

akasah

j)ramcyah

ni-tii

A^iri
Acaryah

nu-tc

hve

tta

Baysl

baysft

prameyah nu-te Acaryah

gyasta

na

avocat

huyudi

Bhagavan-asya cvam

bhagavan

cu

Siubhuta hau-yu-

saittii

kim-tc bhfisate
i

va diinam

puiil

bodhis=attvasya

hauraka

kidna Ci
Evani kasya avthasya krtena Yah

cu

baudhisa^ tva
bodhisuttvah

Tta

va hauril

nasiiku

sii

nQnam

si

hirii

cu

si

baudhisatvii

cvam

satx

arthah

yat

^ah

bodhisattvah

hi(]ii
dadr.ti

ttyc

tnsya puiyamayah

ci

sukarah

diksu

ni gyasta
avocat na yajata
live

si

hilrii

Subhuva

sah

arthah

Subhntc

avarautta

stana
san

yah apratisthitah

na huyiuli

samnhah na

evam
1

evam

avocat

haiiibisii

tta

Subhutih

ttatta [12 1

ttatta

])uiiinai

Subhuta

di.^va

u haura

dunam

ul
pamaka Cu ha dil vatca

prameyah Kali

cva

punah

lijlrii

Subhuta

baudhisatva

haura

hauramiiU

Tta

cue

sai iv ttii

arthah

Subhute

bodhisattvena

dfinam

datavyam

Evam

kim-te

bhasatc

dftavyam yatha na nimitta-sariijnayam api pratitisthet. Tat kasya


Yah Subhnte bodhisattvo pratisthito dfmarh dadati tasya Subhnte punyahetoh.
skandhasya na sukararii pramanam ud^rahltum. Tat kim manyase Subhntc, sukararh
pnrvasyarh disy ukusasya pramanam udgrahltum. Subhntir aha, no h^idarh bhag-avan.
tver.a cianam

Bhaga v un

aha,

evam

daksina-pascim-ottariisv adha nrdhvarii dig-vidiksu samantad

caram aka^asya pramanam udgrahltum. Subhotir aha, no h^idarh


Bbi^avSn aha, evam eva Subhnte yo bodhisattvo pratisthito dftnam

dasc-su diksu su

bha^avan.

daditi tasya Sushnte punyaskandhasya na sukaram

pramanam udgrahltum.

Evam

Subhate bodbisattva-ySna-samprasthitena danam datavyam yatha na nimittasamjnfiyum api pratitisthet.


(5.) Tat kim manyase Subhute, laksanasampada tathagato
hi

Read Subhuta.

THE OLD KHOTANESE VERSION

IN

laksanljil pyfdye-jsa
laksapasampadfi

na

gyasta
ynjatah

baysii

dyarhiitt

247

Subhuta

lie

tta

live

Subhatih evam avocat

bhagavan dras^avyab nu

Kusta-

Ya-

na

ttu
[ISaiJburil Subhupa] lak?:uimii vara-buril drruja

laksanam

Subhute

vat
laksariinii

alak^am^nil

gyastil

laksanam

alaksanam

yajatasya
2

hvanai

baysil
asirl

"

bbag-a van tarn

ucfiryah

tat

inrsii

ttivat

bhagavatah

baysii

gyastil
yajatam

vacane

najsadil
vyiikhyfitam

hvaye

Ttye

dyamfiii

Tasmin

drnstiivyam

ukte

Subhuta

tta

live

asta

ni

Subhntih

evam

avocat

asti

nu

iv
satva cu ttyaih didrraihmaiil
baysii kamujii U8ta maJ8l [^a],dil
tesTim
tfidrsanam
uttamam
kccit
kjllatn sattvuh yc

gyasta

bhagavan

yajata

sutrfim

vlra

kura

saihna

sutriinam upari vitatbam

samjnam

upevfi[l3 ^^rj Gyasta


utpadayanti

tta

biiysi

Yajatab bhagoviln-asya

hve

ma

tlm

Subhuva

ttatta

hvana

liamari

ustamajsl

rtvocit

ma

tvam

Subhnte

evam

vada

bbavanti

uttamam

evani
ba"a|

kfila

haiiida saha ulya


ust inye
saddbanpa bijevariidai
pariicasai
a kalam sarvada gunavantab
Uttamayam paucasatyfun saddharmawya }a]>yamfina}
llj

bfulil

hajva

na

prajnavantah

na

drastavyab.

ha(li tti

eva

te

6au
^lysii
gyasta
ekam yajatam bhagavantam

parsadii

ni

paryupi\sata

na

f5i

ekasya

Subhntir aha, no h^idam bhagavan, na laksanasampadu tathiigato drasta-

Ya

sa bhagavan laksanasampat tathagatcna bhasita


ukte bbagavan ayusmantam SubliQtim ctad avocat,
tavan mrsa yavad alaksanasaiiipat tavan na mrs^cti
yavat Subliutc laksanasnmpat
(6.) Evam ukta uyusmfin Subhotir
bi laksanalaksanatas tathagato drastavyab.

Tat kasya hetob.

vyab.

B*Av*alaksanasampat.

Evam

sattvii bhavisyanti anagatc dbvani


bbagavantam etad avocat, asti bhagavan kccit
pascime kale pascime samaye pascimayfuii paacasatyfuii saddbarma-vipraloi)a-kale
vartamiine ya imesv evamrnpesu sntHintapadcsu bbasyamunesu bhotasamjoam
Bhagavan aha, ma Subhnte tvam evam vocab, asti kecit sattvu
utpadayisyanti.
kale pascime samaye pascimuyfirh pancasatyarii
bbavisyanty anagate dhvani pascime
saddharma-vipralope vartamane ya imesv evamrQpesu BQtrantapadesu bhasyamanefu
Subhute bhavisyanty anagate
bbatasamjnSm utpadayisyanti. Api tu khalu punah
dhvani bodhisattva mabasattvah pascime kale pascime samaye pafcimSyam paficavartamane gunavantab sllavantah prajnavantai ca
satyam saddharmavipralope
1

The manuscript has

fa.

at end of line
Superfluous sign of ioterpnnction

read atiri Sulhiita gyatib

VAJKACCHEDIKA

248
iv

yajatasya

baysil
bbaga^ atah

sutririi

vi-

gya.stil

vira

puna

kusalil

mula

piradarhda

upari

punyani

kusalasya

molani

avaropayan

ttyarh
tesam

sntranain upaJ

[14

ra

hamari

ksamnii
vasve
ksanam visuddham

s"au

ekam

ri

baysa-i na
bhavanti yajatenj, bhagavata

gyasta

puiiinai

haiiiblsU-na

punyamaycna

samuhcna

"

na

atmasaiiijna

baysa-na

drstfih

bbavanti

yajatena

bhagavata

hamphva hamari
bhavanti

iv

pravarteta

Subliuta
Subhute

pravarteta

jnatah

avaraata

gyasta

sarhbbotah

Tta
cue
Evam kim-te

Su-

satvasarhna

ni

jlvasamila

ni

atha

na

sattvasamjna

na

jlvasariijna

na

Yajatah

kaulopariimil

kolopamam

hve
saittil
tta]
evam avocat bhasate

feysi
bhag-aNTin-asya

dharmaparyayii
dharmaparyayam

busta
buddhah

bustil

liama

datl

si

hamada

pasarhmi

buddliah

syat

dhavmah-asya

sah

sarvada

prahatavyah

cu
kim

acla ^ta
Khu si hve
cu ttaratcacil kiril khu-bura
adharmah Yatha sah purnsah yada
karma
yavat

imesv

Su-

bhasate

net]

ku-ye

utpaclayisyanti.

aprameyena
saittii

[o

yada-xascit

bhavisyanti ya

paysamda

byehidi
labhante

hamari

pudgalasariina pravarttU Gyasta [14^]


pudj^laBaihjna

cittam

dya

bliuva ni atrnasarhna pravarttii


bhut-e

aysmu

"li^Jm^)

syat

nara

va

punah

vai

ttajil

ni ra
na jatu

evamrQpcsu sQtrantapadesu bhasyamanestt bhQtasariijfiam


te Subhate bodhisattva mahasattva ekabuddha-

NT a khalu punas

parj-upasita bhavisyanti n^aikabuddhavaropitakusalamala bhavisyanti, api tu khalu

punah Subhate unekabuddhasatasahasraparyupasita auekabuddhasatasahasravaropitakusalaiQQlas te lodhisattva mahasattva


bhavisyanti ya imesv evamrQpesu sQtrantapadefu bhasyamfuiesv ekacittaprasadam api pratilapsyante. Jnatas te Subhate tathagatena luddhajniinena drstas te Subhate tathagatena buddhacaksusa buddhas te
Subhate tathagatona. Sarve te Subhato
prameyam asamkhyeyam punyaskandham
prasavisy anti pratigrahlsyanti. Tat kasya hetoh. Na hi Subhate tesam bodhisattvSnam
mahasattvanam iitmasamjna pravartate na sattvasamjna na jlvasamjna na
pudgalasamjna pravartate; n^api tesam Subhate bodhisattvanam mahasattvanam dharmaevam
samjfia pravartate
n^adhannasamjna n^api tesam Subhate samjna nj-asarhjiia
pravartate. Tat l^sya hetoh. Sacet Subhate tesam bodhisattvanam mahasattvanam
;

dharmasnmjna pravarteta
1

sa eva

te?am atmograho bhavet sattvagrfiho jlvagrahah

Read aytmA.
Superfluous sign of interpunction at end of line.

bvtta hama.

Cancel the redundant

THE OLD KHOTANESE VERSION

IN

ha iv mati na vanadrraysa pusa

tramdil

bhavet

na

hamada

bi-

pravistah

nai-na

[ISa

da

ttatta

vaiiasara

avamrsati

(?)

Ta
Evam

cue
2

gyasta

baysii-na
bhagavata

ku

sattvah

yada

saittii

kim-te

vuysai

bhasate

Su*i(bhuta)
Subhute

hvata

aya

bhasitah

syat

Bi iv (

hva

aya

ttina

cu

aryapudgalii

syat

tena

yat

aryapudgalnh

tta

hve

evam avocat

lovadata hau dyau


lokadhatum saptiibhih
ij

nj

Sarvaih

bhasitah

bays!
bhagavan-asya

nara
Sira
butti
punah sivakani bodhate

nai-na
hamada
da
vlra
na-anena-na sarvada dharmasya npari

vama^stil

iha-asivakani

yajatena

baysiifia
bodhi-

evam

rati

tcairai

khu tramdil hamil


yada pravistah bhavet

pnse
prajahyat

yarvada bba-

na-et*id-na

kartavyah

249

yat

Subhute

da

si

yi/(i)sti/au

yajataih

nyaparhda

Subhuta

hlyaustyai

cu

nu sah dharmah yah

asti

jfiapyamanah

en

Imysyau-jsa
bhagavadbhih

[15?; ]

(Gi/astii)

Yajatah

(?)

trisahasrrye

mahasahasrrye

trisahasryiih

mahasahasryah

ramnyan-jsa hamberi
ratnaih

nai

aStii

ni

na

sariipfirya

hauraih hid it tta


cue
danam dad ati evam kim-te

pudgalagruho bhavet. Saced adharmasarhjna pravarteta sa eva tesilm fitmagraho


bhavet sattvagraho jivagrahah pudgnlagruha iti.
Tat kasya hetoh. Na khala
punah Subhote bodhisattvena mahasattvena dharma ndgrahltavyo n^adbarmah.

Tasmad iyam tathUgatena sarhdhiiya vag bhasita. Kolopamaih


dhaimaparyriyam
ajanadbhir dharma eva prahatavyah prag ev^adharma iti.
(7.) Punar aparam
bhagavan ayusmantarh Subhutim etad avocat, tat kim manyase Subhute asti sa
kascid dharmo yas tathagaten^antittara
samyak-sambodhir ity abhisambuddhah
kascid va dharmas tathagatena desitah. Evam ukta
fiyusman Subhutir bhagavantam etai avocat, yath^iharh bhagavan bhagavato
bhasitasy^artham

ajanami

dharmo yas tathagaten^anuttara samyak-sambodhir ity abhisam


n.Jasti dharmo yas
Tat kasya hetob.
Yo sau
tathagatena desitah.
Na
tathagatena dharmo bhisambuddho desito va agrahyah s*o nabhilapyah.
sa dharmo n^adharmah.
Tat kasya hetoh.
Asariiskrta-prabhavitSL hy firyan^asti sa kus cid

buddhah

pudgalah. (8.) Bhagavan aha, tat kim manyase Snbhiite, yah kascit kulaputro
va kuladuhita va trisahnsra-mahasahasram loka-dhatum
saptaratna-paripurnam krtva
tathagatebhyo rhadbhyah samyak-sambuddhebhyo dUnarh dadyfit api nu sa kula-

Superfluous sign of interpunction at end of line.


texts is here very small.

The correspondence between the two

VAJRACCHEDIKA

250

Subhuta cu mani

saitta
bhasatc

kim

Snbhute

nu

puna

ysyarhne

^if^bhuti

janayet

Subhutir-asyn

yajata

bihi

live

tta

bislvrriisaina
kuladuhitu

athava

kulaputrah

punyani

gyasta

ova

"bislvrrasai

sj

sah

evam avocat

ysy[flHj]ii[e]

Cu

prasnnuyat

Kali

midariina
mldhvah

^ af][] h[ ( i]
arthnh

cva

hai.iibisll nhaiiibP sii gyasta


l)aysna
puninai
punyamayah earuohah asamnhah yajatena bhagavata

piir.nysdil

punah

kliu
yathfi

sil

punlnai

kina gyasta
data
ttye
dhannah tasya krtcna yajatah

hamblsii

Cu

trasa

iv

[7ms)Te]

trisahasryuh

cu Mbarma

vatca iiya
si
liaiimm
dfmam dadati dvitiyah punah syat yah
bi<lii

6au

gabil

nfisati

kam

pplthfim

grlmlyfit

si

Th

sajlya

tena

baysa

yajata

bhag-avan

hvata cu

baysuf5tii

va

avamata

biiysil

bhoj^avfin

live

mahasahasryah lokadhatun

flG^jparyayil tcuraiiipatil

parcbhyah
"

tta

cvam avocat

mabasahasrre lovadata

hariidiryaiii

puna

bodhim

uktah yat

dharmaparyayasya

udgrhnlyat, atha va

hade ttina puna-na


ev a

gyasta

"

nfmam punyamayah samuhah Yat

mldhvah

hambisii
puiiinai
baysa
bhagavan punyamayam samuham

[16 a

nan

bahukani

midiiihna

pharaka
bahukam

ati

pharaka

ysyano

catuspadikam

"vistarna

binislya

vistarcna prakasayet

anamkhista

Tta

Evam
punyena apramcyani punyani prasunuyut asamkhyeyani

Subhutir
putro va kuladuhitti vu tato nidanam bahu punya-skandharii ])rasunuyat.
va tato nidanam
aha, Imhu bhagavan bahu sugata sa kulaputro va kuladuhita

Tat kasya hetoh. Yo sau bharjavan punyaskanprasnnuyat.


dhas tathagatcna bhasitah askandhah sa tathagatcna bhasitah. Tasmat tathagato
iti.
Bhagavan ilha, yas ca khalu punah
bhuwxto,

punya-skandham

punyaskandhah punyaskandha
SubhQte kulaputro va kuladuhita v^Omarii trisahaHrn-mahusahasrarh lokndhfitum
Kaptaratna-paripnrnaih kftva tatlulgatcbhyo rhadbhya^t Hamyuksarhbuddhebhyo
datiarii dadyat yas c^oto dharmaparySyad antasa catuspadikJlm api gilthttm udgfhya
tato nidanam bahutaram punparebhyo vistarcna desayot saihprakasaycd ayam cva
Tat
kasya hetoh. Ato nirjata
asamkhyeyam.
aprameyam
prasunuyad
yaskandham

Superfluous sign of interpnnction at end of line.


before ringhole.
Superfluous sign of interpunction in space

THE OLD KHOTANESE VERSION

IN
cu

hara

kina

kasya

arthasya

krtena

baysuSta

Tta

bodhih

Evam

[17 a

Ttattika
Atah

cue

vanii

pannasya evam
pharrll

byaudil
praptam

phalam

ca

yadi

gyasta
yajata

lv

srrauttavami)il
srotaapannah

sil

hi

srrautta-

sil

srotaii-

nanu

nunam

sa

hilrna
haiiipbve
arthena BaihbliOtah-asti

nnnam

(?)

Ttina
Tcna

hvidii

ruvyau-jsa

haiiiplive

ni

bajasyau

ucyatc

na

rnpaih

sariibhutah-asti

na

sabdaih

[17Z>

ni

na

Ttina sakrttagamil
Tena
sakfdagSml

skvauinajau

hvidii

Cu

ucyate

Kim

Subhntc tatha^atanam

arhatarii

ni
na

na

dliannyan-jsa

haiiiplive

na

dharniaib

saniblmtah-ajiti

sparsaih

muhu-jsa sakrttagama
sakrda^aminam
maya

nnnam

api

Subliu ni ti
tta
live
ni
liaihphye
sambhntah-asti Sublmtih-asya cvarn avocat na

bhagavan alpena

busaiiau-jsa
gandhaih

nil

ttinka

baysa

nu

"1

vai

namasa(?)

rnani

kirn

baysa
baysanii
bhagavan bhagavatfim

mulm-jsa srrautavamna
maya
srotaapannanHm
ni
sii
kfima
da
ttil
na syat nunam katamah dharmah tc:aa

bhavct

tcamna ra va

aryiistahg-amurgikena

midhvah

yajata

Subhnte

aryastagamiirglnai namaysll-na
miclaiiina

gyastil

nirgata

hilme

tta

iv

naraiiiaa

Subhuta cu

saittil

kim-te bhasate

2M

mani

"sai

nu

snkrttagama

aja sakrda^aminah

"

pbarrU
phalam

byaudU

praptam

tta hamii
evam bhavet

tcamna

ra

va

ni

yadi

ca

vai

:na

s-amyaks-arhbuddhanam anuttara samyoksambodhir

ato nirjatas ca buddha bhagavantah.


Tat kasya hctoh. Buddhadhamia buddhadharma iti SubliQtc buddhadharmiis c^aiva to tathag-atcna bhasituh. Tcn*(A)cyantc
buddhadharma iti. (9.) Tat kim man vase Snbhnte, api n\i srotaapannasy<aivarii
bhavati,

maya

srotaapattij)halaiii

praptam

iti.

SubhiUir aha, no

h^idaiii bhajjavan.

Na

srotaapannasy^alvarh bhavati, maya srotaapattiphalarii praptam iti. Tat kasya


Na hi sa bhagavan kamcid dharmam apannah. Tcn^ocyato srotaapanna
hetoh.
iti,
Na rQpam apanno na sabdan na gnndhan na rasan na sprastavyan dharman

Saced bhagnvan srotnapannasy^a^varh


Ten*6cyate srotaapanna iti.
bhaven, mayft BrotaSpnttiphalnm praptnm iti, sa cvn tnny^Atmagrilho bhavot

Bpannal?.

gattvograho jivayraho pudgalograho bhaved

iti,

Bhagavan aha,

tat kirn

manyiwo

Snbhute, api nu sakrdilgamina evam bhavati, mayil Mkrdfigilmiphalarii prilptAm iti,


SubhQtir aha, no holdarh bhagavan, na sakrdfigamina evnrii bhavati, mayR Bakfdagtt-

miphalam praptam iti. Tat kasya hetoh. Na hi sa kascid dharmo yah sakrdagamitvam apannah. Ten^cyate sakrdagSm^iti. Bhagavan aha, tat kirii manyasc
1

Read ttana (?).


Read tkaumavyau.

Superfluous sign of interpunction at end of


*

Read

trrautdvana.

line.

VAJRACCHEDIKA

252
i

ay fit

tta
Subhuvi
data ttana
kariima
sil
nnnam katamah dharmah tena Subhutih-asya evam

midilmna gyasta
mldhvah

baysa
bhagavan

na-asti

Ba

nQnam

kiimu-ja

dharma cu

sakrtta-

kascit

sah

dharmah yah

sakrda-

Bhaga-

[18 a

Subhuva cu mani

saittii
tta
cue
hve
tta
ysl
vai-asya evam avocat evam kim-te bhasate

araliamdii

hania

nil

arbatah

bhavet

nu

sana
klesamayiln arm
klai4Jna

sil

muhu-^jsa

nOnam

mayii

ttu?a

yanuma

tavisl

karomi

gyasta

Imysa

nista

si

yajata

bhagavan

na-asti

sah

"iSubliCivi

Subhntih-asya

byauda tcamna

eah

ev a

fitinn^rahah

dharmah yah

bi^il-plrrniittama

visvaparama

bhavet atha

nasilma Gyasia baysil-na


^rahah Yajatena bha^avata

yena

prdptam

tta

hve

ua

midana

evam

avocat

na

mldhvah

dharma cu araham iv dauna nama aya

hama

hadii uysaiill-nasaraa

nu

kim

Subhate

arahamdaufiii
arhattvam

arhattvam

numa

syat
l

si
hama
araliamda tta
muhu-jsa arahamdau[18 ti]n&
arhattvam
evam bhavet nQnam
arhatah
maya

si

na

si

Ba-

garh Tui

gaml

yaja a

nista

iv ni

hve
avocat

cl

sacet

byauda
praptam

satva-nasama jlva-nasaH ma pudgalajlvogruhah

sattvn^rahah

klai^Ina

klesamayanam

sanarh jauni
arlnam hanih

hvata

aysil

arahamjiiam

pahausta

uktfi

aham

arhajjnanam

nyavasi

sj,

sa

pudgala-

mil

a !ii nada

me

ujjvala(?)
iv

brriyai- j&a
ragena

ni

na

Subhute api nv aniigamina evam bhavati, may^iinagumiphalaih praptam iti.


Subhutir aha, no h^idam bhagavan, n^anagamina evam bhavati, may ^nagamiphalam
praptam iti. Tat kasya hetoh. Na hi sa bhagavan kascid dharmo yo nagamitvam
Ten^ocyate nagam^iti. Bhagavan aha,
nv arhata evam bhavati, may^arhattvam pruptam

ujonnah.

tat
iti.

kim manyase Subhate,

api

Subhutir aha, no h^idam

bhagavan, n^arhata evam bhavati, may^arhattvaiii praptam iti. Tat kasya hetoh.
Na hi sa bhagavan kascid dharmo yo rhan nama. Ten^ocyate rhann iti. Saced
bhagavann arhata evam bhaven, may^arhattvam praptam iti sa eva tasy^atmagraho
bhavet eattvagraho jlvagrahah pudgalagraho bhavet. Tat kasya hetoh.
asmi bhagavams tathagaten^arhata samyaksambuddhen^aranaviharinam

Aham

agryo
Na ca me bhagavann evam
asmi bhagavann arhan vltaragah.
Sacen mama bhagavann evam bhaven,
bhavati, arhann asmy aham vltarflga iti.
may*arbattvam pruptam iti, na mam tathfigato vyakoriByad, aranavihfirinam agryaV
nirdistah.

Aham

Superflnoug sign of interpunction.

THE OLD KHOTANESE VERSION

IN

muhu
mSm

vyirasil
baysa
aranavyiharai
aranavihiirl
yajatnh bhagavfm vyiikarisyat

gyasta

cu

1
[19 a ] rarhna

samahaiia
yah samadhane

rane

klai^Inai jauni

hanim

klesakam

Gyasta

a"spasde

iksatc

Subhuva

asta

nai

Subhute

asti

nu

gi

baysa

Inaka

na

antikat

udgrhltah

bama

na

ni

ba[19 ^]ysa ni^ta

aycd

hama

syfit

syah

tena

tta

baysa

niSti

kamuja

sj

bhagavan

na-asti

kascit

sah

na

Inaka

aya

antikat udgrhitavan

syah

saihtane

cue

tta

saittii

jii

hu-jsa Dipariikaril

mayil

aya

gyasta
ynjata^ya

Dipariiknrasya

aivdbigama-svabliavi
adhigama-svabhavikah

syat

bhasat<?

da
dharmah

midamua gyasta

nnnam

mldhvah

yajata

da
cu
tbu Dipariigara gyasta
sah dharmah yam tvam
Dlpamkarut yaja.at
"ttana
cu adbigamasubhava 3
data
na

bhavet Subhutih-asya

ndg-rhltah

anyasmin

Subhuvi

bhag-avatah udgrhitavan

saiiittaiia

hve

tta
hve
Subhuvi
SubhQtih-asya evam avocat

kascit

na

na

aya

kamuja

na-asti

bhag-avan

baysa-na

a-

harhdarye

yah

(?)

tta

mu

da
cu
dharmah yah

bhag-avatah

nanu udgrhltah bhavet

a-

visva-paramah

Yajatah bhagavun evam avoi-at evam kim-tc

(?)

sah

ujjvalah

baysa

bi&i-plrmattama

cu

anadai

253

yat

dharmah

adhig-amasvabhavah

hve

sa

jii

evam avocat nunam

da
cu
dharmah yam

thu
tvam

mldhvah

na

DlparhknriU

Subhuva

tta

hum

Yah

Subhote

evam

vadet

yajnta

lm irysa na

Dlptikara

Cu

na

na midariina gyasta

bhaj^avatali

ay.4l

bud-

nnnam aham

bud-

sa

dhaksidhakse-

[20 a

tra padaihja piskalii


nasphafm
tranam santakan vyuhun nispadayeyam

Subhutih kulaputro

na

kvacid

viharati,

ten^ucyate

si

kura

pah vitatham

ranavihary

hvane Ci
vadet

Ye

araniiviliarviti.

Bhagavan aha, tat kim manyase Subhute, asti sa kascid dharmo yas tathag-atena Dlpamkaiasya tathagatasy^arhatah samyaksambuddhasy^antikad udgrhiuh.
Subhutir aha, no h^idam bhagavan n^asti sa kascid dharmo yas tathagatena DipmiBhagavfm
karasya tathagatasy^arhatah Bamyaksambuddhasy^S,ntikad udgrhltah.
aha, yah kascit Subhote bodhisattva ovam vaded, aham ksetravyohan nispadayisylim^
(10.)

Superfluous sign of interpunctioo in space before ringhole.


3
Read
Cancel the redundant aya.
Read dyai the whole postage has been wrongly repeated.
;

Read

hvdfti.

-tvaltuh-ti.

VAJRACCHEDIKA

254

avyulut
avyuhah

biiddhakfiitravyuliii
buddbakfetravyuhfih

"aviskastii

arupimi

gyasta

baysii-na

avyuhitah

arupinah

yajatena

bhagavatfi

hvata

Ttye

kina

Subhuta

uktah

Tasya

krtena

Subhutc

"

baudhisatva

bodhisattvena

avarauttii

aysmu

apratisthitam

cittam

*v
ni bajiisa ni bu&afiarh ni
vlra
ni
rfiva
parauttli
Otpadayitavyam na rupanam upari pratisthitam na sabdanam na g-andhilnam na

wtiika

ysvaiiina
rasunam

na skaumata na dharmam vlra hau[20^]ra h(a)fa[7]aa


danam
na sparsfinam
na dharmanatn upari
datavyam

Ttrfuiimil

niariinam

Subhuva

ci

jii

hve

aya

cu

didamdii

Evam

upamam

Subhute

sacet

kascit

purnsah

syat

yat

evamrupah

Subhuta

mistii

midamna

mahan

mldhvah

ttaraihda"rii

atmabhavah
mistit

na

kliu

Sumirii

yatha

Sumcruh

ttarariidarii

mahan nn
gyasta

aya
syat

%y

atmabliavah
[2 la

tta

cue

tat

kim-tc

suaittii

gam

Bilii

girih

Ati

abhava

Subhute

bhasate

ttana
evam avocat abhavah sah atinabhuvah tena
^ ta

si

vajata bliaguvan Bhag^avSn-asya

atmabhavii

Sumlrii

nu yatha Sumoruh

atmabhavah

Ixiysa

na khu

i!i

garii
girih

ivnve

si

ttarariidarii

ttasilbhaugl
baysaihnU
bhagtivatam sariibhog-ikah arariidarii
tra abhavah

anau

fikajsikana
bajaitti
vina sariiskaranam (?) lupyate (?)

Gyasta
Yajatah

bays!
bhagavSn-asya

sa vitatham vadct.
Tat kasya hetoh. Ksctra-vyuhah ksctra-vyuha iti Subhute
Tasmat tarhi
vyuhas te tathagatcna bhasitah.
Ten^ocyante ksctra-vyuha iti.
Subhutc bodhisattvena mahasattven^aivam apratisthitam cittam utpadayitavyam

iti

van na kvacit

])ratisthitam cittam utpadayitavyam na rupa-pratisthitam cittam


utpadayitavyam na sabda-gandha-rasa-sprastavya-dharma-pratisthitaiii cittam utpadayilavyam. Tad yath#api nama Subhutc puruso bhaved upeta-kayo mahakayo yat

tasy^aivamrupa atmabhavah syat

tadyath<api

nama Sumeruh

parvata-riijah

tat kirn

manyaee Subhute api nu mahan sa atmabhavo bhavet. Subhutir aha, mahan sa bhag-avan mahan sugata sa atmabhavo bhavet. Tat kasya hetoh. Atmabhava atmabhava
iti bliagavann abhavah sa,
tathugatona bhasitah. Ten^ocyata atmabhava iti. Na hi
ea bhavo n^abhavah ten^ocyata atmabhava iti.
(11.) Bhagavan aha, tat
manyase Subhute yavatyo Gangayarh mahanadyam valukas tavatya eva Garigfinadyo bhaveyuh. Tasu ya valuka api nu ta bahvyo bhaveyuh. Subhutir aha, tti eva

bhagavan

kirn

tavad bhagavan bahvyo Gamg5nadyo bhaveyuh prag eva


yas tasu Gamgairadf^Ti

THE OLD KHOTANESE VERSION

IN
tta

ttatta

live

Garhgii
nyiiya "gruicyau-sye
valukabhih
Gamgftyah nadyiih
kammuja dahii a-va str! ya hautlyau

evam avocat cvam

hamari
bhavanti

kascit

purusah athava

strl

hula

gyastiim

baysamnu

haurii

yajatiinam

bhagavatam

danam dadati

hamari ttye
dahii
o-va
bhavanti tasya purnsasya athava

striyai cu ttye
strlyah yah tasyah

vira

tcurampati

prajnaparamitayah

upari

catuspadikam

liariidaraihnii vistarna

anyesam

pu ^na

kusalii

punyani

kusalasya

da
dharmah

iv l

syat

mulii
mulani

vistarena

hamari
si

pujanlyah

sa

raiiiuyau-jsa harhbirii
ratnaih

sampurya
mulii

sau
ekam

mtilani

Vajrracliedakyi

[21 W]

Viijracchcdikavah

gahii

dijsati

vfialvii

guthum

dhurayct

vucayet

iiysdLslya ttye
pracainai
pliaraka
uddesayet tasya pratynycna-asya bahuni

bhavanti

pajsamaviya

lovadatu

tuvantah lokadhatavuh

*pufia kusalii
punyani kusalaaya

klyanti-asya

[j?rrty/Taj)rt]ra[m]ni[i]

sajl
udg-rhnlyat

didira-

wiptabhih

carhdl

255
1

Kamye

sadyi
piskalii vira
Yasya prthivyfih pradesasya ujiari

u
disji hiimii haiiitsa gyasta
disa bhavet
saha
devasya tntha

si

sah

hvamda
manusya t-ya

ysama-^amdai-na kaprthivl-lokcna
J

[22

ya-

m-fia

disa-na

da

syam

disayam

dharmah

cittye mfuhriamdii

syut caityasya

upama

sa

disa

sa

disTi

vulukah. Bbagaviin aha, arocayami tc Subhuto


prativedayami ic yavatyas tasu Gaihganadlsu valuka bhavcyus tavato lokadhatun kascid cva strl vfi pnruso va sapta-ratnaparipurnam krtva tathagatebhyo rhadbhyah samyak-sariibuddhebhyo danam dadyiit,
tat kirii manyase Subhute
api nu sii strl va pnruso va tato nidanam bahu punvaskandharii prasunuyat. Snbhutir aha, bahu
bhngavan bahu su<jfata stii vfi puruso vu
tato nidanarii punya-skandhaih
prnsunuyad aprameyam asamkhyeyam. Bha^ivan aha,
yas ca khalu punah Snbhute strl va puruso va tavato lokadh ritun sapta-ratna-pari-

purnarh krtva tathagatebhyo rhadbhyah samyak-sarhbuddhobhyo dunarii dadyat


yas ca kulaputro va kuladuhitu v^eto dharmaparyiiyad antasas catus]>adikam api

gatham udgrhya parebhyo desayet samprakasayed ayara eva tato nidanam bahutarum
punya-skandham prasnnuyad aprameyam asamkhyeyam. (12.) Api til khaln punah
Subhute yasmin prthivl-pradesa ito dharmaparyftyad antasas catuspadikam
api
gatham udgrhya bhayeta va sampraka^yeta va sa prthivl-pradesa^ caityabhiito
bhavet sa-deva-manus-asurasya lokasya kah punar vado ya imam
dharma-paryayam
pakala-samuplrtih dharayisyanti vacayisyanti paryavilpsyanti pnrebhya^ ca vistansna
1

of interpunction.
Superfluous sign

Read mute,

as in

21i 1H

VAJRACCHEDIKA

256
piir.sa

prasa lika

hamil

ttatta

bhavet

evam

maiiariiiiii

ha,

hastamii pirmattaihmii plsai*


sattamah
guruh
paramah
tta

baysa

gyaata

khuai

tatha katham-vai-asya

tta

live

evam

avocat

sastara

ttara

asti

u.

sasta

tatra

aste

tatha

Ttye hvaye
Tasmin

live

yajatam bhagavantam evam

"sii

mananlyah nunam

ii

nama

dijsi

nama

dhiiraye

asiri

Subhuta 1

vacane

acaryah

Subhutih

nama gyasta

ci

kah nama

avocat

m hvanai

ukte

yajata

iv

baysa

da

sj

bhagavan sah dharmah

Ttye hvayai hvanai gyasta


Tasmin

vacane

ukte

na]ma

prajria[22^][parrtmma

baysa
bhagavan

njatah

Sublmva

nama

prajnapriramita

data
dharmah

?i

Subhute

sah

si hadi gyasta lm i{ (ysa)-na aparamma


tta
dijsi
eva yajatena
^ah
evam
nama
bhagavala
aparamita
dharaya
evam-asya
cu gyasta
data
Tta cue saittii Subhuva aStii nai sj
hvata^

nama

ttattai

"

bhasita

kim-te bhasatc

Tat

hva

baysii-na
bhagavata bhasitah

aya

Subhute

Subhuvi

asti

tta

syat Subhutih-asya

sah dharmah yah

nu

khu

hve

evam avocat yatha

artha bve
ttye
l)tiysa
gyasta
artham bodhe
yaja a bhagavan tasya bhasitasya

hvanai

aysa
aham

yajatena

miclarii iv na

mldhvah

nista

kamuja

si

na-asti

kascit

sah

da
dharmab

cu bisau
yah visvaih
[2.3

hva

gyastyau baysyau-jsa
yajataih

Paramena te Subhuta
snmprakasayisyanti.
Tasmimss ca Subhute prlhivl-pradese sasta

Baysi

aya

bbagavadbhih bhasitah syat

tta

hve

Bhagavan-asya evam avooat

ascaryena samaavagata bhavisyanti.


viharaty anyatar-anyataro va vijna-

Subhutir bhagavantam etad avocat,


(13.) Evam ukta ayusman
ko nam^avarh bhagavan dharma-paryayah katham c^ainam dharayumi. Evam ukte
bhagavan ayusmantam Subhutim etad avocat, prajiiaparamita nam^ayam Subhute
Y^aiva Subhute
Tat kasya hetoh.
dharma-paryayah, evam c^ainam dhiiraya.
guru-sthanlyah.

prajn aparamita tathagatena bhasita s^aiv^aparamita tathagatena bhasita, ten^ocyate


Tat kim manyase Subhute api nv asti sa ka^cid dharmo

prajnaparamit^eti.
yas tathagatena bhasitah.

Subhutir aha, no beldam bhagavan n^asti sa kascid


dharmo yas tathagatena bhasitah. [II. 6-12, p. 29, are not translated in our manuscript.]
Bhagavan aha, tat kim manyase Subhute dvatrimsan-mahapurusa-laksanais tatha1

Read Subhuta.
The first four aharas of fol. 22
stuck to the subjacent fol. 23 a.
8

have peeled

off,

owing

to that corner having

THE OLD KHOTANESE VERSION

IN
tta
cue
evam kim-te

saittii

Subhuva

bhasate

Subhute

gyasta

baysii

yajatah

bhagavan

gyasta

baysa

yajata

bhagavan

dvaradi"rsau

guna

dvatrirhsat

supurusa-

laksanani

tena

yat

datinai ttaradarii
dharmakayah

hvanari

dvaradirsil

kayah

iena

ucyante

dvatririisat

hudihuna

Gamgii

nyaya

strl

Gan^ayah

nadyah

riifSlf/rt

kasayet
4

rii

asariikhyeyah

jatu

yude

a"

Cu

va

Yat

vai
iii

gruicyau- sye
valukabhih
sutrii iv vira

va aya cu ttye

paryatyajat dvitlyahcit vai syat yah tasya sutra^ya upari

kayan

anaihkhistye

jil

rfqiakayah

laksjmani

supurnsa-

striya
si

baysii-na
bhagavata

gfum

a-va

hamdaranu
anycbhyah

.vistarna bivisl

arena

jtra-

hame avauiata
puiiinai
bahutarah-asya punya- eamfihah-asya bhavet aprarneyah

"Tti

budari

ml

Atha

ska mi

kiranam akarot asruni

rhan

athava

tcurapatl
sajiyil
giiha
jati
catuspadikani gathain srnoti udgrhnlyut

gato

alaksanani

dahii

pasti

mTdhvah

na

agfma

purusah

upamitan

cira

iT

anuvyanjanavSn

ttina

maiiariida ttararhdara

na midamna

hve

avpqat

anavyamjam^. J/^nai rupakayU

ttararhdara

[24

evarn

hudihuna

bhasitani

iji

tta

dvavaradirsa

cu

Subhute

mahapurusalaksanaih

nai
Subhuti
drastavyah nn Subhutih-asya

ttana

Subhuva

mahapurasalaksanyau-jsa

dviitrirhsadbhih

dyamna

hvata

257

haiiibiaai

Subhuta ddharmaviga-na

ilsiri

acarvah

ustadi
pramfujat

Subhutih

gyasta

dhannavcgena
baysii

yajatam bliagavantnm

samyak-sarhbuddho drastavyah.

tta

aski

r>

nsrunah
live

evam avocat

hi hi
ati

Subhutir aha, no h^idarh bhagavan

dvatrirhsan-nuihripurusa-laksanais tathagato rhan gamvak-sathbuddho drastavyah.


Tat kasva hetoh. Yani hi tani bhagavan dvatrinisan-niahapurusa-laksanani tatha-

Ten^ocyante
gatena bhasitany alaksanani tani bhagavarhs tathagatena bhasitani.
dvatrirhsan-mahapurusa-laksanan^ifi.
Bhagavan aha, yas ca khalu punah Subhute
stri

va puruso vu dine dine Garhganadl-valuka-saman atmabhavan parityajet evam


Garhganadl-valuka-saman kalpams tan atmabhavan parityajet yas c^eto

jiarityajan

dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayet


sarhprakasayed ayam eva tato nidtlnam bahutararh punya-skandham prasunuyud
(14.) Atha khalv ayusman Subhutir dharma-vegen*
aprameyam asamkhyeyam.
So ^runi pramrjya bhagavantam etad avocat, a^caryarh bhagaasruni pramuncat.

See Vocabulary.

Read Subhvva,

2
Read perhaps kmlikvna.
6
Read anamkhit\a.
Read dharmaviyd-na.

VAJRACCHEDIKA

258
duskara midarhna gya
mldhvah

duskarah

Ni
Na

patata
utthitam

Cu

v s/a

da

si

ftysii

ra

miihu-jsa

didira

jatu

maya

evamrupah

gam[24 ^Jbhlra
gambhlrah

sa bhuttasamfia sa hadi abhutasamfia


sii
bhutasamjiia sfi eva
abhutasamjna

\a

saihiia

Cu

ttu

dil

sadahldii

satiijnri

Ye

tarn

dharmam

sraddadhati

ku-jsa
yatah

dharmah

bhagavan sah

yajata

Na

tea

Na

ca

lia

pira
likhati

mam

bvaiiima

me

jnanam
da
pyustii
dharmah srutah

sa^sam

bayfca

sji

bhagavatam sasanam

yanati

ni-ni

karoti

na-na

fi

sa

ttyaih
tesam

uvsaiiine vi

atmanah
iv

na

vi
saiiina prravarttii ni
eatva vira saihiia ni jvaka
npari samjnfi
pravarttet na sattvasya upari samjufi najlvasya upari
vi

pudgalii

na

sarima

na-na

ttyamnil

ni

tcarlraai

nasakii

saiiijna

na-na

tesam

na

caramah

grfihakah

pudg-ala?ya upari

vira

artliii

arthasya upari

[25

lianasil

astii

Ttye

hvay[at]

hvanai

gruhah

asti

Tasmin

ukte

vacane

gyastii
yajatah

bsiysii

bhagavan

van

param-iuscaryaiii sn^ata yavad ayaiii dharma-paryuyas tatbagatena bhasito


gra-yana-samprasthitanam sattvunam arthaya srestha-yana-sarhprasthitanam arthaya

me bhagavan jnanam utpannam. Na maya bhagavan

jatv evamrupo dharmasamanva^ata bodhisattva


bhavisyanti ya iha sutre bhasyamane srutva bhuta-sariijmim ntpadayisjanti. Tat
Ya c^alsft bhagavan bhuta-samjufi 8<alv#abhuta-eamjna. Tasmat
kasya hetoh.

yato

paryayah srutapurvah.

tathiif.

Paramona

te

bhagavann

fiscaryena

ato bhasate bhuta-gamjfia bhuto-samjn^eti.

Na mama

bhng-avann ascaryam

yad^aham imam dharma-paryayaih bhasyatnanam avakalpayamy adhimucye.


te

Ye

pi

dhvani pascime kale pascime samaye


vartamane ya imarii bhagavan
saddliarma-vij>ralope

bhagavan sattva bhavisyanty anag-ate

pascttnuyuih

]>ancasatyam

dharma-paryayam udgrahlsyanti dhiirayisyanti vucayisyanti paryavapsyanti parebhyas ca visturena saiiiprakasa} isyanti te param-uscaryena samanvagata bhavis3 anti.
Api tu khalu j)imar bhagavan na tesam atma-samjna pravartisyate na sattva-samjnil
na jlva-saihjiiana pudgala-samjna pravartisyate, n#a]i tesarii kacit samjna n^asamjna
Tat kasya hetoh. Ya sa bhagavann atma-samjna s^alv^asariijfia ya
pravartate.
;

sattva-samjna

jlva-sarnjiiii

pudgala-samjua

samiu-apagata hi buddha bhagavan tab.

space,

The

syllable

between

read pirdttd

11.

ltd,

2 and

s<alv^asamjna.

Evam

Tat kasya hetoh.

Sarva-

ukte bhagavan aynsmantam Subhu-

in small cursive characters, is inserted in the interlinear


below rdhd\ and the word appears to be intended to be

3,

we should probably

read p\rdti.

THE OLD KHOTANESE VERSION

IN

Subhuta

tta
hve
evam avocat

Subhutim

acaryam

duskare-jsa harhphva hvamari


sambnutah
duskarena
bhavanti
pvaidii
uttrasyanti

ni
ni
hariysari
na samtrasyanti na

pariiihma tva

paramma

tiim

paramitam

puramitS

"ttatta

bhagavan

yajata

cu

ttye

ye

asya

ana ni
sutrii
hvada
sutrasya bhiisitavantah uslnah na
"

iv

traysii

byehldil

triisam

fipadyante

avamata

gyastii
aparimanah yajatah

Pirmattama duskarii
Para ma-

baysii

me
stye
samaye

atma* 4

agaprattyaiiiga

paste

angapratyaiigam

acchaitslt

iu saihiia

mam
me

na

gulasaihjna

tarn

atmasamjnfi

api

[26

maiii

me

ni

ttu ba iv dii

sai ysurasaiiina

me

vya

babhuva na

atmasariijna

galiisamna na

mam

kalirajah

vya
abhavisyat

eumna

abhfisanta

ba Ma-na

Yasmin

samaye

inaiiinia

me

ttye
tasmin

na

pud-

na jlvasamjna

na

pnd-

vya

babhuva

tatha

mustii-jsa
vyapadcna

hamlya

MI

hvadii*

Kama

na-ni
na-na

Battvasamjna

saiiijna

stimjna abhavisvat

s_a

satvasariiiia ni jlvasariina

saihna

kalam

bhagavantah

tea paraaka hiimii


ksaniautitljii pariima
liivya
ksantiTen a
parftmita saihbandhinl ca parimita bhavct
kaliirri

duskara

[25 &

Ttana

maihraii

pirmattarna
paramena

baysii

gyastii

ovatn
2

259

ra
jiitu

aysii

Pnijane

aham

etat.

asaihna

na asamjna

C^u
Yadi

haiiiphva
sambhnta

Paysani

tim etad avocat, evam etat Subhute evam

ni

Subliuva byata yani


Snbhute

smrtim kurve

Param-ascarya-samanviigatas tc

sattva bhavifyanti ya iha Subhute siitre bhasyamane n^ottrasisyanti na sariitrasisyanti


na saiiitrusam apalsyante. Tat kasya hetoh. Paramaparamit^eyam Subhute tatha-

Yam ca Subhute tathagatah parama-paramitara


bhasate tilm aparimana api buddha bhagavanto bhilsante. Ten^ocyate paramaparamit^
eti.
Api tu khalu punah Subhute ya tathagatasya ksanti-paramita s^alv^aparamitri.
Tat kasya hetoh.
Yada me Subhute Kali(hga)-raJahga-pratyangamarai-any
gatena bhasita yadut^aparamita.

acchaitslt tasmin

samaya atma-samjna va sattva-samjna va jlva-samjna vu pudgalasamjna va n^api me kacit samjna v^asamjnil va babhuva. Tat kasya hetoh. Sacen
me Subhute tasmin samaya atma-samjn^abhavisyad vyapada-samjn^api me tasmin
samaye

bhavisyat.

vyapada-samjn^api

aham Subhute
1

2
8

tite

Sacet

sattva-samjna jlva-samjna pndgala-samjn^abhavisyad


tasmin samaye bhavisyat. Tat kasya hetoh. AbhijanSmy
dhvani pauca jati-satani yad aham KsantivadI rsir abhuvam.

me

Read Subfitta, instead of gyastii bay so,. Also superfluous sign of inter punction.
Head hamdri.
Superfluous sign of interptmction. Note also the misshaped ka.
Superfluous sign of interpunction.

82

VAJRACCHEDIKA

260

nama

Kfantivadl

nama

kama

badarhna

aysii

yesam

kalSnam

aham

pajsa-so

kalanilm

Ksiintavada

ysathii

panca-satini janmani

Mana

ba

padarhjsyarima
purvesam

Ttl

"

vyi
babhuva

rasiyii
rsih

ni satvasarima ni jlvasaih iv na ni
babhuva na eattvasamjiia na jlvasamjna na

vya

kina

Sulihuva

baudhisatva

krt-. na

Subhute

bodhisattvah

pliisanii*
varayitavyah

saiiifiau-jpa

upevariina
utj iidayitavyan
"

biijfisa

ni

na

kusUiijii

na

kasyacit

Avurautta

bigam

pud^alasamjna

Tasya arthasya

baysumna [26^]vu?/sai
eattvah visvabhyah

bodhi-

baysusta

aypmu

visva-paramayarh

bodhau

cittam

parautta

ysvariifiaih

rasanam

lv

ni

aysmu

cittam

skamavam na

na

sparsanarn

upcvariina
utpadayitavyam

ni
na

dliarmaih vira

na dharmanam

prattakarii

vira

parautta

aysmu

pratikarasya

upari

pmtisthitam

cittam

cittt

haurii

danam
vis .vesam

harii

Ttye

upari

upeviiiima
utpadayitavyam

a
-na
na

aysmn

Aj ratisthitcna

[27 a

atmasamjna

pudgalasamiia

na ruptinam npari pratistliitam

na busiinarii

atmasamfia

na

bisii-pirmattamye

vira

ialjdanum na gandlianam na

nil

tatha

ruvaih

ni

mistii
mahiin

me

yaiiijnilljhynh

mamma

At ha

satvana
mi vanam

hauramna khu
datavyam

nii
gunasariina vira ni
paralii
yatha nu laksanasamjuam upari na pratitisthet

^iri

ki"na

sivasya

krtena

sariiila

skaddhva*

Ti

earhjna

skandhcsu

na
na

bidi
bhavati

me n^atma-sarhjna babhuva na sattva-samjna na jlvr a-sarhjna na pudfjalababhuva. Tasmat tarhi Subhute bodhisattvena mahasiittvena sarva-samjna
Na rupavivarjayitv^anuttarayarh samyak-sarhbodhau cittam utpadayitavyam.

Tatr^api
6a:T>jiia

pratisthitam

cittam utpadayitavyam

na sabda-gandha-rasa-sprastavya-dharma-

pratisthitam cittam utpadayitavyam na dharma-pratisthitam cittam utpadayitavyarh


njadharma-pratisthitam cittam utpadnyitavyam na kvacit pratisthitam cittam

utpadayitavyam. Tat kasya hetoh. Yat pratisthitam tad ev^apratisthitam. Tasmad


e\& tathagato bhasate apratisthitena bodhisattvena danam datavyam, na rupa-

danam datavyam. Api tu khalu


punah Subhute bodhisattven^aivamriipo danaparityagah kartavyah sarva-sattvanSm
Babda-gandha-rasa-sparsa-dharma-pratisthitena

Superfluous sign of interpunction.

Read aytmu,

as in

26

/A

THE OLD KHOTANESE VERSION

IN

Subhuva gyasta

Rra$ta hvaiie
vadet
Rju

Subhute

ni

ana

ttana

cu

na

anynt

tena

yat

hatha

baysa

yajatah bhagavan

prajiiai
prajnah

"

hvafiii

vyaranai

vadet

satyam

261

rra?ta

Sravakayana

rju

sravakayane

Ttahara
i
ra
vyarana ni aiia
Tathilgatanam vyakaranam na anyat Sah jatu

vyakaranam-asya

ha

HhaQ

satyam

mahayarima

Subhuva

mahayane

Subhute

si
sail

dii
cu
dharmah yah

hva

Akaryau-jsa

busta
ni
bnddhah na

bjiysii-na
bhagavatii

artha

bi ^ii

bhusitam artham

Aksaraih

vara hatha

sarvam

tatra

eatyam

pan

lialai

parityajet disnm

ni

tathii

na

gitti

gantum

mamnaihda

Subliuva

khu

hve

ttarii

vitraihda

upamam

Snbhute

yatha

purusah

andlvakure

pruvistah

namuja

kaihcit

(?)

drruja
mrsS

Ttrama
Evam

^mii
bhavet

ni

lia

na

hiirii

vajisdi

ttu

najsadii

paraln-pastii

baudhisatva

arthnm

vicnste

tad

vyikhyatam

pratisthiipitah

bodhisattvah

iT

dyaiiinii

cu

pan

ni

daittii

drastavyah

yah

tyajet

na

pasyati

tcairaauda

hve

byuste-

caksusmiin

purusah

vyustii-

[28 a

3
ye savt

ytlm ksapi

najsadii
vyakhytitam

Ttrama mamnariidU Subhuva


Evam
Snbhute
upamam

kliu
yathu

saye

urmaysda??i

bi^una

ruva

daitta

prabhate

ftditye

visvavidhani

rupani

pasyati

baysumna

vu^ysai

bodhi-

sattvah

arthaya.

Tat kasya hetoh.

evam

sarva-sattvas

te

cu[27t>]

yah

Yu

dyafiii

cu

drastavyah yah

c^alsa

ni

namye

hiirii

ttu
tad

vira

na kasyacit arthasya upuri

Subhute sattva-samjfui

e^aiv^asiiiiijna.

Ya

Tat kasya hetoh.

tathagatena bhasitas ta ev^asattvah.

Bhuta-vsidl Subhute tathagatah satya-vadl tatha-vfidy ananyatha-vadi tathiigatah.


Na vitatha-vadi tathagatah. Api tu khalu punah Subhute yas tathagatena dharmo

bhisambuddho desito nidhyato na tatra satyam na mrsa. Tadyath^api nama


Subhute puruso ndhakara-pravisto na kimcid api pasyet evam vastu-patito bodhisattvo drastavyo yo vastu-patito danam parityajati. Tad yath^api nama Subhute
caksusman purusah prabhatayam ratrau surye bhyudgate nana-vidhani rupani
pasyet evam avastu-patito bodhisattvo dratavyo yo "vastu-patito danam parityajati.

This syllable

is

Perhaps wrong

damaged, and its reading uncertain.


and katnyt.

for icdmvja,

Read Am.

VAJRACCHEDIKA

262
parautta

stana

haurii

hiida

ni

pratisthitah

san

danam

dadati

na

bislvrasaiiia
kuladuhitarah

ci

ttu

ye

tarn

bislvrasai

ku

o-va
athavii

aputriih

ditta

"

par!

hamari

gyasta

bhavanti

yajatiinam

Avamiita,

punlnai haiiibisa-na harhphva hamari


pamuhena
saihbhutah bhavanti
punya-

d0ha bruhada
purvahne

Subhute
*

[rfa

prajnatah

purusah

Subhuva

iv

dharmam

paysarhda

Aparimitena

Cu
Yat

pasyati

tyajet

baysarh-jsa
bhagavatiim

dya
drstah

]ri

bhavanti

o-va

striya

Atha

athava

strl

ttaraiiidara

saman

viilukiibhih

viicayanti

hama[28

nyaya grmcyau-sye maiiaihda

Gaiiigii

Gangayah nadyflh

vasida

dijs]&di
dharayanti

tatha

kayan

svaba^ da pasarii didira ttararhdara pamsti ttana pacada-na


paiyatyajat madhyuhne eayahne tfivatah
kayan
paryatyajat tena j)aryayena
kiilii ka iv
vasta
a?za
haurii
hidii
ci
ttu sutrii
lpii
paiiiste

koi;im
rial

kalpan

yflvat

prrakaivl

na-etat pratikfipet

[29a

ti^hamtlnah

tasya

avamata

dadfiti

yah[-ca]

tat

gutram

pjiti
If^oti

ha

snda
rfmddhnm

[xxx tfy[e

dftnam

tl

j;m]c[rt/]na budarit punlnai haiiibisii ysy&iiifle


pratyayena bahutaram punya- snmuham
janayet

a^naiiikliistii

aprameyam asarhkhyeyam

Cu nara va*
Kim punah

vai

cuai

piridai
likhanti-etat

yadil-kecit

budarit
bahutaram

Api tu khalu punah Subhute ye kulaputra va kuladuhitaro v*emaih dharma-paryayam


ttdgrahlsyanti dhSrayisyanti vacayisyanti paryavapsyanti

parebhyas ca vistarena

Baihprakasayisyanti jnutus te Subhute tathag^atena buddha-jfunena drsias te Subhute

tathlgatena

buddha-caksas5

buddhas

te

Sarve te Subhute

tathagatena.

aprameyam asamkhyeyam punya-skandharii prasavisyanti prwgrahlsyanti.

sattvil

(15.)

Yas

ca khalu punah Subhute strl va puruso va


purvahna-kalasamaye Ganganadl-vulukasainan atmabhuvan parityajet evarii

madhyuhna-kalasamaye Gahganadl-valukrisaman atmabhavan parityajet sayahna-kslasamaye Gangunadl-valuka-saman atmabhavan parityajet anena paryayena bahuni
kalpa-koti-niyuta-sata-sahasrany atma
bhavan parityajet yas c^emnfh dharma-paryuyarh srutva na
eva
pratiksipet

ayam

nidanam bahutaram punya-skandharh prasunuyad aprameyam


asamkhyeyam.
Kah punar vado yo likhitv^odgrhnlyad dharayed vacayet paryavapnuyat parebhya^

tato

3
4
5

Superfluous sign of interpunction.


[Probably read bigivrd*d, as in 296".
The three first syllables have peeled

off.

The

off,

first

five syllables

have peeled

legible; read perhaps yanl ttye.

Read Subhuva.

R. H.]
only the

of [tf]y\e pra]caina being

IN

THE OLD KHOTANESE VERSION

punlnai

harhbisa

ysyane

punya-

samuham

janayet

"

avamata

anakhi^ta

aprameyam

ova harhdara u iv [?/8c7]i[8]e


saji
udgrhmyat athava anyesam
uddes*ayet

cue
yada-kascit

birasidi

pajsamaviya

prakasayanti

pujanlya

a disa
sa

hama

esiha

manariidii

ttye

disa

yathu

tasyah

disayah

bisi

^vrrasaina

kuladnhitarah
tti

iv

te

ci

vanditum

daksinena

vandanlya

prthivl-lokena

ci

diidrrama

ye

tadrsam

hvarhdii

manusyasya

tsunai

^Cittyft
Caityaaya

caritavya

tcerai

Cu

tti

bisivrraaa

o-va

kartavya

Ye

te

kalaputruh

atha-vfl

pajsarh
piijii

dharmam

tara

gyastii
devasya

ysama-^amdai-na vamnavlya hvaramcmii tvariidami

va

nara

Kim punah vai


K?7ta ttu
da
Yatra

harh[29 6 ]tsa

bhavet

disa

Cu

asarhkhyeyam

268

sutril

vasidi

dijs.adi

sutram dhiirayanti

vacayanti

paraiiimkli
paryavapnuvanti

parabhutta

hamari

Sirii

bndii

parabhutta

hamari

paribhutfth

bhavanti

sadhn

eva

paribhutah

bhavanti

Tta
Kvam

kidna

littrll

knsya arthanya kftenn

[30 a

Ttyfuhnil
I esilm

patvruiuiii

j)adaii)J8yaTiinU

sattvanilm

karmaya tcammna drrayva ava^ yva


karmata

yayil

prrabluiva-na
prabhftvena

tti

trisu

karma

tani karmani

ysaiiitliit

sarvani

didrrfunii

jantniiHU

tiUlp*!

ttye sutrii

nilsaniiyo

janma prupayitavyam-cva tasya sutraiya

apuyefii

harbidii*

ysnilitlivil
*

ntUftnllni

iji

jari
htyante

thyau
sigh ram

bi4ii-pirmattama
visvij-pammam

34. /. H, are not (raittlad i/ in


ca vist arena sampnikfisiiyet.
[Max Matter, p. 33, 1.
our manuscript.]
Api tu khalu pnnah Subhnte yatra prthivl-pradosa idaiii sutraih
sa prthivl-pradcso
bhavisvati sa-deva-manns-asiirasya
prakasayisyate pujanTyah
lokasva vandanivah })radaksinlyas ca sa prthivl-pradeso bhavisvati cuitya-bhutah sa
14-y>.

(16.) Api tu ye te Subhute kulapntra va kuladuhitaro


prthivi-pradeso bhavisyati.
v^eman evaihrupan sutrantan udgrahlsyanti dharayisyanti vacayisyanti paryavapsyanti yonisas ca manasi karisyanti parebhya* ca vistarena sarhprakasayisyanti te

paribhuta bbavisyanti suparibhutas ca bhavisyanti. Tat kasya hetoh. Yiini ca


Subhute sattvanam paurvajanmikany asubhani karmani krtany apaya-

tesarh

samvartanTyani

dj-sta

eva dharme paribhutataya tani

karmani ksapayisyanti buddha-bodhim c^anuprapsyanti.

paurvajanmikany asubhani
Abhijanamy aham Subhute

Read anamkhitta.
Part of the I and the whole e are legible there is room only for two
uytd\$e we must probably insert budar& punlnai, &c., as in 11. 2, 3.

after

Superfluous sign of interpunction.

syllables

Read/yari.

VAJR.ACCHEDIKA

26i
baysusta bvari*
bcdhim bodbante

Byata

yani

Smrtim

kurve

aiiitihkliistana, kalpariiuii

Su iv bhuva padamjsyamna
Subhute

tcahaura-hasta-kQla-naysa-sa-ysara

gyasta

cj.tur-aslti-koli-niyuta-sata-sahasrani

yajatan

ni

uttamfiyiim

paiiicasai
pancasatyfim

virfidbitah

di

ye

sail

nti [yah-]ca

"cu

vai

tti

Ida

te

santi

tat

Vajracchedikii-sutrarii

alo

pajsama

yam-

pujam

kurva-

ustamata

pujii

antasab

pnjfim

ekam slokam

harbis*ii

ye

sarve

u^ stamajsl bada"
uttamam kalam

cu tva Vajrrachedaka-su iv tra

paiidi-pldi
dijsadi
bunaspyau-jsai
liklmpayanti dharayanti dhupaih-[?]asya

[31 a

Ye

baysa-

bbag-avatah

Cu va

virahya

aradhitah tatbu na

inaya.

uslamanysye

kalanum

i Jstii baysii
pirmattammii
yajatasya bhagavatah
parena

Dipamkarii gya[30

asariikhyeyanilm kalpilnam Dlpamkarasya

mv.hu-jsa arahya

badariiuft

atltanam

vas"jdi

vticayanti

pajsam
pujiini

o
tatha

yani
ttye
knryat tasya

bisivrrasai pufii"nai
brru bi sataiiina
hariiblsai
sii
ysaraiiina
kulaputrasyapunyaniayah samuhah-asya purvabapi satatamam nunam sa liasratamam
3
sii
kulUna
sil
hamkhl^^ysa-masa usmamna-masi na-ni kaste :
nuram kotitamam nnnam
sarhkhya-matram
upanisad-matram na ksamate

Tti

va

fisiri

Sul)huta

Atba

vai

acaryah

Subhutih

atite

iv
gya sta

yajatam

tta
hve
khu
baysii
bhag-avantam evam avocat katbam

va
vai

dbvany asamkhyeyaib kalpair asarhkhyeyatarair Dlpamkarasya tathagatasy^

arhatah

saiiiyak-sariibuddhasya

sate.-sahasrany

parena

paratarena

abhuvan ye inay^aragita aragya na

caturasiti-buddha-koti-niyutaYac ca maya Subhute

viragituh.

buddha bhagavanta aragita aragya na viragita yac ca pascime kale pascime


pascimayam pancasatyarii saddharma-vipralopa-kale vartamana iman evam-

te

san-.aye

rupan sutnintan udgrablsyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas


istarena saihprakasayisyanti asya khalu punah Subhute punya-skandhasy^antikad

ca

>

asau paurvakah punya-skandhah satatamlm api kalarh n^Opaiti sahasratamlm


api
sats.-sahasratamlm api kotitamlm api kotisatatamTm api kotisatasahasratamlm
api

kotiniyutasatasahasratamlm api samkhy3m api kalam api gananam apy upamam


apy upanisadam api yavad aupamyam api na ksamate. [T//e following line*, Max
MuUtr^p. 35, //. 12-17, are not tranalatetl in our manuscript.] ( 1 7.) Atha khalv ayusman
Subhutir bhagavantam etad avocat, katham bhagavan
bodhisattva-yfina-samprasthi1

2
:!

Superfluous sign of interpunction.


Here the game loanword is used, side by side, in an older and a later form.
Full stop in the form of double dot or visarga.

THE OLD KHOTANESE VERSION

IN
midamna gyasta
mldhvah

baudhisatviiyarhni marii

baysli

bhagavan

yajata

c-ittam

miistii

bodhisattvena

mahata

visve sattviih

bodhi-

ahari^ na

paranirvayarhiia

anupadhisese

parinirvapayitavyah

satva

bisii

iv

paranirvana

banclhisatvii satvasariina
liodhisattvasya
]

Tta
Kvam

liama

l)havet

parinirvapayitavyali

[32 a

ci

cittam

utpiidayitavyam

Ni hadi
Na eva

satva

kascit

sattvah

kina

hiirit

kamujft
Cl

Subliuva

Yadi

Subhute

bhavet

sattvasaiiijnfi

ni

sa

banclhisatvii

hvanai

atmasaiiina

o-va

na

sah

bodhis<attvah

vaktavvab

Athava

atmasathjiia

atha-vii

pudgaliisamna

jlvasamjnfi

atha

pud^alasaiiijua

Tta

hiirti

kina

"hamati

bhavet

Nistii

si

ni
na

dharmii

hamjsedai

aya

saihprasthitah

syat

Astii
Asti

Dipamkarii

si

baudhisatva

hvanai

suh

bodhisattvah

vaktavyuh

kamnjii bandhisatvayariiiui

Tat kasya arthasya krtena Na-asti sah dharmah

baysii-na

npeviina

arthasva krtena

kasya

Subhute

iha

ayamu

hamati

jlvasariina
ci

vuysai-na ttatta
sattvena
evam

baysnrhfia

mahayiine

mara Snbhuva

live

evam avocat

Yajatah bhaguvan-asya

pragrahltavyam

baudhisatva

tta

baysl

rmihayaiia

iha

bodhisattvayiinikcna

aysmii biysarhjamna Gyasta

[31 t

265

kascit

nai

si

Snbhuva

nu

sail

Subhute

gyasta

baysii

iv

dharmah

bnstil

bodhim

buddhah

aya

Ttve

sysit

Tasmin

hvaye hvanai
nkte

en
yah

gyastii
yajatena

inaka biHil-pirmatta[32fc

bhai^avata Dlpariikarasya yajatasya bhagavatah antikat


bsiysnstii

bodhisattvayane

dharma

vacane

]ma

visva-paramiim
asirl

acaryah

Subhuta gyasta
Subhutih

yajatam

tena sthatavyarh katharii pratipattavyam katham cittam pragraliltavyum. Bhngavan


aha, iha Subhute bodhisattva-yana-sariiprasthiten^aivam cittam utpildayitavvam,
Evarii ca
may^anupadhisepe nirvana-dhatau parinirvapayitavyah.
parinirvapya na kascit sattvah parinirvapito bhavati. Tat kasya hetoh.
Sacet Subhute bodhisattvasya sattva sariijna pravarteta na Pa bodhisattva iti vakta-

sarve

sattva

sattvan

va yavat pudgala-saihjfiii va pravarteta na sa bodhisattva iti


Tat kasya hetoh. N^asti Subhute sa kascid dharmo yo bodhisattva-yanaTat kirn manyase Subhute asti sa kascid dharmo yas tathilsamprasthito nama.
vyah.

Jlva-saiiijna

vaktavyah.

gatena Dlpamkarasya tathagatasy^antikad anuttaram eamyak-sariibodhim abhisambuddhah. Evam ukta ayusman Subhutir bhagavantum etad avocat, yath^aharh
1

Read baywmna.

There

The distinguishing

is

a small meaningless hook to the right of satva,


line to the left of the aksara is half effaced.

VAJRACCHEDIKA

266
bavsa

live

"tta

sii

bhagavantam evum avocat nunam


sji

sab

dharmii cu
dharmah yah

Ttye
Tasmin
si

[33 a

bus til

hilrii

gyasta

biSa-plrmattama

bhagavatfi

visva-paramam

bodhim

bays-na
bhagavatn.

Dlpamkara gyasta

Ci

Snbhuva

"kamujii

Subhute

kascit

bustii
baysuSta
vya ni
bodbim
buddhah bhavet na

uttamam

badii

si

sah

Siikyamuna nama

kalam Sfikyamunih

Na

ra vara hatlia

yat bucchata

sa

bodhih

Na

jatu tatra satyam

miimiiamdii Subhiiva
Subhute
ujiamam

cl

live

jii

vyirasa

gya

liv

sta

yajatah

hve

evam

si

midamna
mldhvah

avoi-at sah

bhagavan bhagavato bhasitasy^urtham

gyasta

cue

thu
tvam

bhavisyasi

baysa*

Ttana

bhagavan

Tena

^ ]Ttramniii

Evam

mrsa

na

mistii ttaraiiulara

sacet [kas]cit purusah syat yat-asya

tta

cu

yah yajatena

na drrumja[33

aya

baysuSta
bodhim

liama

"

vyakarisyat

nama

baysufitii

bhagavatah

dharmii vya
dharmah bhavet

muhu
mam

si

syat Subhntih-asya

hve

tta,

evam avocat

baysa-na

yajata t

Dlparhkarat

Sacet

ti

busta
buddhah

Subliuta ni^ta kaiiimuja si dharmii cu


kascit
Bah dharmah yah
Subhute na-asti

g} asta

SubliQi

Subhuta

aSiri

yajatah bhagavan acaryam Subhutim

vacane

cu itusatta

aya

kascit

yajatena

manava ustamajsi
manuvaka

baysU kaiiimuja
bhagavan

baysus ta

yajatena

aya

bhagavatfi

yajata

buddhah syat

bay^a-na

gyasta

midhvah

m
baysa- na

ukte

pah arthah

evar.i

madamna

iv
hvaye hvariai gyasta ba ysa

aya
syat

ttatia

nistii

na-asti

mahun

kayah

gyasta

Imysa

ttaramdarii

yajata

bhagavan

kayah

iijanami n^iisti sa

bhagavan kascid

dharmo

yas tathagutena Dlpamkarasya tathagatasy^urhatah samyak-sariibuddhasy^ntikad


anuttarath t-amyak-saiiibodhim abhisambuddhah. Evam ukte bhagavan ayusmantam

Sabbutim etad avocat, evam etat Subhute evam etat n^usti Subhute sa kaseid
dharmo yas tatha Catena Dljiamkarasya tathligatasy^arhatah samyak-sambuddhasy^
antikad anuttaram samyak-sjimbodhim abhisambuddhah.
Sacet punah Subhute
kascid dharmas tathagaten^abhisambuddho bhavisyat na mam Dlpamkaras tathagaki vyakarisyad, bhavisyasi tvam manav^anagate dhvani Sakyamunir nama
;

tathagato

rhan samyak-sambuddha

iti.

[Max

Mutter, p. 36,

/.

19-;;. 37,

/.

2, are

not trantldied in our manmtcrip/,] Tat kasya hetos.


Tathagata iti Subhute bhutatatfcataya etad adhivacanam.
Tatliagata iti Subhute anutpada-dharmataya etad

adhwacanam. Tathagata iti Sabhute dharm^occhedasy^altad adbivacanam. Tathagatii iti Subhute atyant-anutpannasy^aitad adhivacannm.
[Max Mutter, p. 37,
//. 7-1 , not in our
manuscript. ] Yes* ca Subhute tathagatena dbarmo bhisambuddho
)

Superfluous sign of interpnnction.

THE OLD KHOTANESE VERSION

IN

ln

gyasta ba ysa-na

attaramdarii
akayah
nai

as*tii

yajatena

dharma

si

bhagavata

cu

hvata*

Tta

cue

saittii

Subhuta

bhasitah

Evam

kim-te

bhasate

Subhute

gyasta

iv

bays-na

nn sah dharmah yah yajatena bhagavatii

asti

267

bisa-plrmattama baysus ta
bodhim
visva-paramam

busta aya
SubhutI
tta
ni miclarhna
live
bnddhah syat Subhutih-asya evam avocat na mldhvah
nistU kariimuja si dharina cu baysuriifia
[34 a ] gyasta baysa
kascit
sah dharmah yah
bodhiyajata bhagavan na-asti
vuysai

nama aya

sattvah

nama

vina uysarhne vina satvil vina pudgala bi^il


Yah vina fitmanam vinu sattvam vinfi pudgnlam visve
buddhaksitra
nijsada
vyachl
sj
vyfilia niispliane
"Cu

syiit

hiira ttu
arthah tad vyfikhyfitam
RJ

na

eah

na

baysuna
l>odhi-

"

adhimucyeta sah

buddhaksetrfinam

hva iv nai

Cu

bisii

hiira

vina

uysfuiine

sattvah

vaktavyah

Yah

visve

arthah

vina

atmanam

vyachl

si

tvaharai

baudhisatva

adhimucyeta

sah

tathiigatena

bodhisattvah

Subhuva
Subhute

hva[iJ4t>]

uktah

byaudi

ni

gyasta

baysii

praptani

nu

yajatasya

bhagavatah

Su bhuvl
ji

tta

vyfiham nispfidayot

vuysai

live

Subhutih-asya evam avocat

Tta

cue saittii
Tat kim-k bhasate

guntiji
mariisamayani

tcaiinariinii

caksfuhsi

byaudai

gyastii

Kaysii

gustaijii

praptiini-asya

yajatasya

bhagnvatah

mumgamayoni

na satyaih na mrsa.
37, //. 12-14, not hi // man
[jl/,r filiiller,
Tadyath^upi niima Subhute puruso bhaved upctakilyo mahakayah. Ayusmiiu

desi o va tatra

>-

/>.

fc>

.]

Subhutir aha, yo sau l)hagavams tathagatena puruso

akayah sa bhaguvams tatliagatena bhasitah.

iti

bhiisita ujKJtakayo

mahakuya

Ten^oeyata npt-tukftyo mnh&kaya

Bhagavan aha. evam etat Subhute. Yo bodhisattva evam vaded, ahaiii sattvan
Asti
parinirvapayisyam*iti na sa bodhit-attva iti vaktavyah. Tat kasya hetoh.
Subhute sa kascid dharrao yo bodhisattvo nama, Subhutir aha, no h?idaih bluigavan,
n^asti sa kascid dharmo yo bodhisattvo nama.
Bhagavan aha, sattvah sattvu iti
iti.

Subhute asattvas

te

tathagatena bhasitas ten^ocyante sattva

iti.

Tasmut tathagato

bhasate, niratmanah sarva-dharmu nirjlvu nisix)sa nispudgalah sarva-dharmu iti.


Yah Subhute bodhisattva evam vaded, aharh ksetra-vyuhan nippadayisyam^iti sa

Tat kasya hetoh. Ksetra-vyuhii ksetra-vyuha iti Subhute avyuhfig


tathagatena bhasituh.
Ten^ocyante ksetra-vyuha iti. Yah Subhul-e bodhisattvo

vitatham vadet.
te

niratmano dharma niratmano dharma ity adhimucyate sa tathagaten^arhata Bamyaksambuddhena bodhisattvo mahasattva ity akhyatah. (18.) Bhagavan aha, tat kim

manyase Subhute samvidyate tathagatasya miimsa-caksuh. Subhutir aha, evam


Bhagavan aba, tat kim

etad bhagavan samvidyate tathagatasya ni&msa-caksuh.

VAJRACCHEDIKA

268

Tti va gya sta


asiri
Subhuta tta live
baysii
Atha vai
yajatah bhagavan acaryam Subhutim evam avocat

tcainiarimii

caksuriisi

byaudi

baysU

gyastii

gyasturh

praptuni yajatasyn bhagavatah

asjn

Subhuta

acary.ih

Subhutili

iv

iia

tcaimarhnii

Gyasta

caksuriisi

divyani

baysa

Yajatam bhagaVantam

tta
hve
babyaudai
gyastii
evam avocat praptfmi-asya yajatasya bhagaiisiri
[35 a ] ysii gyastumnii tcaimamnii - Tti va gyastii baysii
vatah
caksumsi
Atha vai yajatah bhagavan acuryam
divyani
Subliuta
tta
hve
"byaudai
gyasta
baysii
datljii
Subhutim evam avocat praptani-sya yajatasya bhagavatah
dharmamayani
j

hve "byaudai gyasta


A^iri Subhuta tta
baysii
Acaryah Subhutih evam avocat praptfmi-asya yajatasya bhagavatah
iv
teairnaiiiiia*
Tti va a4irl
Subliuta rryastii
datljii
baysii
caksumsi
Atha vai acfiryah Subhutih yajatam bhagaviint.im
dhannamayfini
tcairoariiuji.
caksuriisi

tta

hve

evam avocat

Gyasta

Ida

gyastarii

santi

yajatanam

Subhuta

aYiirl

baysii

baysarii
bhagavatilm

hajvattetljii
prajnfimayani

hve byaude

tta

[35^

tcai<miiiinii

caksuriisi
2

gyasta

baysii
\njatah bhagavan acacyam Subhutim evam avocat prfiptam yajatasya bhagavatah
"hajyattetinai

tcema*

Tti

va

asirl

caksuh

Atha

vai

acaryah

prajfiamayam

tta

!ii

hve

evam avocat
baysii
bha^;avan

Idii

santi

gyasta

baysarh

Subhata gyasta
Subhutih
datljii

yajatam

baysii

bhagavantam

tcemarhna

Gyasta

yajatanam bhagavatam dharmamayani caksuthsi

Yajatah

a iv sirl

Subhuta

tta

hve

Idii

gyastarii

acaryam

Subhutim

evam

baysarii

avocat

santi

yajatanam

bhagavatam

datljii

dharmamayani

tcemarimii*
caksurhsi

Tti

Atha

manyase Subliute sariividjate tathagatasya divyam caksuh.


etad bhagavan sarhvidyate tathagatasya
calcsuh.
divyarii

Subhiitir

Bhagavan

alia,

aha, tat

evam
kim
evam

manyase Subhute samvidyate tathagatasya prajna-caksuh. Subhutir aha,


etad bhagavan samvidyate tathagatasya
prajiia-caksuh.
Bhagavan aha, tat kirn
manyase Subhute earhvidyate tathagatasya dharma-caksnh. Subhutir aha, evam
etad bhagavan sarhvidyate
tathagatasya dharma-caksuh.
Bhagavan aha, tat kirn
Subhutir aha, evam
manyase Subhute samvidyate tathagatasya buddha-caksuh.
bhagavan sarhvidyate tathagatasya buddha-caksuh.
\There w nothing corrcTat kirh manyase
tpondlng to Max Miiller, p. 39, U. 3-13, in our manuscript.]
etad

Read dsirl SubhUta gyasta bgysa tta hve.


Superfluous sign of interpunction.

THE OLD KHOTANESE VERSION

IN
[36 a

vii

gyasta

vai

yajatah

bhagavan acaryam

baysumna

baysam

gyastam

yajatiinam bhagavatam
asiri

Subhuta

acaryam

Subhiitim

mahasahasryah

tcai

mamfia

iv
tta
ci
pastai
gu?te
amantrayata atha evam avadat-asya yah

si

bislvrrasai

dadati

klyanti

sah

kulaputrah

atha-va

_Asiri

janayet

Acaryah

"

gyasta
yajata

baysa

Subhute

tva

trsahasry;i

tarn

trisahasryiih

haurarh

ratnaih

cariidil

ysyarhfie

bubhuta

acarya

haudyau ramnyau-jsa harh[36 6 ]birti

lokadhutum saptabhih

dfinam

sarhpurya

bisivrras^aiuii
kuladuhita

kusalii
kusalasya

mularii

kusalii

puna
punyani

hve bihi pliarii


Sublmtii tta
Subhutih evam avocat ati bahum

puna

bhagavan punyanain

Ida
santi

Tti va gyasta baysii


Atha vai yajatah bhugavan

liidi

mulani

Ida asirya
santi

caksumsi

bauddhani

lovadatli

mahasahasrya

caksumsi

260

tta
hve
evam avocat

Subhiitim

2
baysam baysurhna tcaiHmamnariirjiana

gyastarh

yajatanam bhagavatiim bauddhani

"mulii

Subhuva

asiri

baysa

haskaraii

kusalasya

midariuul
mldhvah

ysyamnu

Cu

janayet

Kim

mulanam skandliam

tva
hamda iv rai
bislvrrasai cu
ustainiita
Vajrracliedaka-sutrii
antasaK
punah anugrahah-nsya kulaputrasya yah tasmin Vajracchedika-sutre
sau
tcurapati
gaha
ekam catuspadikam gatham
viltca

[37 a

.sjiya
vaslya
buspyau-jsai
dijsati
pajsaiii
vacayet
udgrhmyat dharayet
dhupaih-asya
pujam
yam- ttye bislvrra 4ii saina budaril pufiinai harhblsii hamii Sataiiina
kuladuhituh
bahutarah punya- eamuhah bhavet 6atatamam
kuryat tasyah

ea

nQnam

pirl
likhet

ysarariina
t-ahasratamam

sii

nftnam

"

ubmamna-masi La

npanisad-matram

ii

ni kastii
na ksamate

Tti

gyasta

Atha

yajatah

Subhute yah kascit kulaputro va kuladuhita v^emam trisahasra-mahasahasram


lokadhatum sapta-ratna-paripurnarh krtva tethagatebhyo rhadbhyah eamyak-sariibuddhebhyo danarh dadyat api nu sa kulaputro va kuladuhita va tato nidanam bahu

punya-skandham prasunuyat.
if

Subhutir aha, bahu bhagavan bahu sugata.

nothing in the text to correspond fo

Max

Mutter, p. 40,

I.

2-p. 42,

/.

4.]

[There

Yas ca

kulaputro va kuladuhita v^etah prajnaparamitaya dharma-paryayad antasas catus

padikam api gatham udgrhya parebhyo desayed asya Subhute punya-Bkandhasy^usau


paurvakah punya-skandhah satatamlm api kalarii n^opaiti yavad upanisadam api na
1
Read Subhuva. The text is here defective. There ought to be a question by
Subhuti and a reply by the Buddha, as in the preceding clauses.
3
2
Read tcaitnamM.
Read bunatpyau, see 30 6 iT.

Read

bitivrrdtai ova birivrrdtainti.

VAJRACCHEDIKA

270
asiri

aciiryam

saibhasale
KI

Subhuta tta
hve tta live
sii
tta
eve
Snbhutim evam avocat evam avocat nnnam evam kim-te
iv

iMiysii

bhagavfm

ci
hiirii
kidna
awirya Subhuta tta
Snbhute evam kasya arthasya krtena
ficarya

[37 #]

nnnam

sampada
laksanlji
laksana-

baysii

dyamiiii

nai

sariipada

yajatah

bhagavan

drastavyah

jatu

tta

na

live

evam avocat

gyasta

bjiysil

yujatah

bhagavan

gyasta

saihpada

yajatah

bhagavan abhavisyat tena

na

mam

ksamr.te.

rupcna

cedariima
cintanam

[There

is

deda

yajata

ni

baysa
bhag-avan

laksaniiii
laksana-

"

Ciyii
Sacet

jfttu

vyii
abhavisyat

cakravartinah

rrumda
rfijnah

gyasta

baysa

yajata

bhagavan

rri

sii

raja

sah

iv

ca k rravarfctil
cakravarti

laksana-Iji pyalyelaksana-

sampada

Tti gyasta
livebaysii tta gaha
Atha yajatah bhagavan te
gathe abhasata

muliu ruvane

kuni

aha,

mldhvah

baysii
})hagavan

[38 ai]jsa baysii dyamnii


bhagavan drastavyah

(26.)

midaiima gyasta

dyamfiSi
drastavyah

mithyfi

Subhute

laksanamayyfv

hamiya ttana cadrravarta

Ye

Subhuta

gyasta

pyalye-jsa

baywi

si

eah

pyiilye-jsa

Subhutih

pyalve-jsa

Ni
Nanu

laksanija

Subhuta

_Asiri
Acaryah

Cii

cu

pasyanti ye
ttyaiii

tta

tesam

te

ma
mam
Ji

salayau-jsa

manare

glfosaih

manyante

muliu herstaya na

nothing to correspond to

mam

Max

sarvada

deda

na pasyanti

Miiller, para. 25,;;. 42,

//.

8-16.]

Tat kim manyase Subhute


laksana-sampadii tathagato drastavyah.
Subhutir
no h^idarii bhagavan.
Yath^aham bhagavato bhasitasy^rtham
ajanami na

laksara-sampada

tathagato drastavyah.
Bhagavan aha, siidhu sadhu Subhute
evam etad yathii vadasi. Na
laksana-sampada tathagato drasta
vyah. Tat kasya hetoh. Sacet punah Subhiite laksana-sampada tathagato
drastavyo
bhavisyad rfij^api cakravarti tathagato bhavisyat,
Tasman na laksana-sam pada
Subhutir
tathagato drastavyah.
Ayusman
bhagavantam etad

evam

etat Subhfite

avocat, yath^aharii

bhagavato bhasitasy^artham ajanami na laksana-sariipada tathagato


drastavyah.
Atha khalu bhagavams taayam velayam ime
gathe abhusata,

mam rupena c^adraksur ye inarh ghosena c^anvaguh


mithya-prahana-prasrta na mam draksyanti te janah II 1 u

Ye

Cancel the second


Fol. 38,

the

which

rest.
5

Read

ruva-na.

is

tta

hve.
Read taifta.
Read cakrra-.
in a different hand, has been written with less
care than

THE OLD KHOTANESE VERSION

IN

271

baysil
dyaihiia diitidavine taraiiidara ttyamna
dharmataya bhagavantah drnstavyah dharmamayah
tesiim
kayah
du 2 iv sa busta darraaha rasta naiye kara tcaraiima bu6teu
Bah buddhah dharmnta
nu-ca
kila
boddhnm
rju
upayena
"

dharmahe-jsa

Tta

eve
setta
Tat kim-te bhasate

auva

Sul>huva

[38

6>]cu

tta hvaillye
vadet

ya evam

Subhute

au-va biche au-va biche

hiBtii

"an

Cu hada

baute

artham

bodhatc

Kah

eva

vat na

sas-vatam

sameti

dharma mukhau-jsa

snh dharmah

murkhaih

1
[39 a ]

kina
krtena

Cu

baysil

arthah

Subhute

bhagavan

npari

hada
eva

Jadfih

maiii livafiarhme

^i

Subhuva

sthitah

me

bhasitasya

hvide

"

tathiigata

sta
kura
santah mithya

tathiigatah
iv

nasare

ucyate

avyasta

g-rhnanti

udgrhltah

herii
jadau-prahajafiau-jsa Tta ce
Tat kasya arthasya
jada-prthag-janaih
si

Yah sah

u
uysariinai vira dyaih ma

utmanam

j.savc

atha g-acchati sah

hera

auskaujsl cu na hamete Jada

sta

baysii

atha-vfi sidati atha-vfi saylta atha-va


sayita

artlia

se

nnnam bhagavfin

Subhuta cu

syat,

adyariima

?a

adrstih

sS

dr?tih

tta

yah evam

Subhote

hvafil baysU-na
vadet bhagavatu

ukta

hvata ttina

gyasta luysil-na
ynjatena

hvata

ukta

bhagavatS

Dharmato buddho dnistavyo dharinakayu hi nfiyakiih


dharmata ca na (or c^usya) vijneya na sa sakysi vijanitum

tena

[There

is

nothing to correspond to

Max

Miiller, para.

27 and 28,

p. 43,

/.

II

II

44,

10-/>.

/.

6.]

Api tu khalu punah Subhiite yah kascid evarii vadet, tathaguto gucchati
v^iigticchati va tisthati va nisldati va sayyam va kalpayati na me Subhute bhasiTat kasya hetoh. Tathagata iti Sublmta r.cyate na kvacid
tasy^artham ajanati.

(29.)

gato na kutascid agatah.


[There

is

Ten^ocyate tathagato

rhan samyak-sambuddha

nothing in the text to correspond to nearly the whole of para.

Miiller, p. 44,

/.

30

in

iti.

Max

Bhagavan aha, pinda-grahas c^alva Subhute


dharmo n^adharmah. Sa ca bala-prthag-janair
Tat kasya hetoh. Yo hi kascit Subhuta evam vaded, atmadrstis

12-p. 45,

avyavaharo

nabhilapyah.

udgrhltah.

(31.)

/.

5.]

Na

(30.)

sa

tathagatena bhasiia sattvadrstir jivadj-stih pudgaladrstis tathagatena bhasita, api


nu sa Subhute samyag vadamano vadet. Subhutir aha, no h^idarii bhagavan, no
h^idarh sugata,

na samyag vadamano

vadet.

Tat kasya hetoh.

Read

After tfydmna comes a syllable which looks like du (see 42

f-a

bhagavann

ddtlnai or davlnai,

a cancelled du.
4

Ya

Au-rd biche has been written twice by mistake.

i 111 ),

Read

but

is

probably

SttbAica.

VAJKACCHEDIKA

272
cu nigtuja
yat naetika

uysamna

"klyamma

atmanam

drs^ih

iv
prahu janau-jsa hvata

dharrna
jadyau
dharmah jadaih
ev;un

dii&ma

ttu

sutra

Yasyam

disayam

tat

siitram

ma[39 ^Jnamiia Sastara ttara


sasta
tatra
munamyah

ii

tamma hamastamina
m;ih

Kamamna

uktah

prthagjanaih

ttatta ha

bira6idi
pralifisayanti

ttina gyasta baysa-na hvata


avyasta
tena yajatena bhagavata uktam udgrhltah

^attiimah

asti

aste

tatha

pisai

Ttye

livaye

hva"nai

guruh

Ta^min

ukte

vacane

plrmatpara-

a^iri

Subhuta

acaryah

Subhotih

cu narhma gyastU baysii 2


baysU
gyasta
nama
yajatam bhajfavantam evam avocat nnnam kah
yajata
bhagavan
tta

c .a
dha:

tatha

live

prrajnaparamma
prajnfipiiramita
!

Cu

[40 a

eva

nai

asti

nu

f?i

da

sah

dharmah

ku-jsa
yatah

h"\

mldhvah

Gyastil

atmadrptir

me

ovam

data
[tta]ttai
dharmah evam-asya

si

Tta

cue

Tat kim-te

in

the

nama

saittii

Subhuta
Subhute

patata Dvaradiradirsau
utthitnm

jnftnam

aguna

hve

bhasita

nama

bhasate

gyasta

tta

evam

baysa-na hvata
bhapitfini

bhagavata

ttatta

Subhuta

baudhisatvayarhna

evam

Subhute

bodhisattvayune

adrstih
i*

Sanskrit

iv

Dvatrirhsadbhih

Subhuvi
iysa dyamna
yajatah bhagavan drastavyah Subhutih-asya

[The cunning passage

corretpowling

tta

bhagavfin-asya

bvilma

"mam

gyasta

tta

tathagatena
iti.

bays!

Yajatah
sah

nktu

bhagavfm-asya evam avocat

atmadrstis

Gyasta

yajata bhagavan alaksanani y;ijatena

bjiysi

si

sal^

gyastil
sa yajatena

midamna gyasta baysa

e na
avocat na

iji

ai

aparamita

mahapurnpa-lakKanaih

nothing

Subhutc

aparamma hvata

mahapurasalaksanyau-jsa

Yajatah

ma Subhuta

nama

prajMpnrarnita

bjiysa-na
bhaguvatii

a^til

narii lv

hadi prrajnaparama

Ya

dharaya

dijsi

nama dharaye

katham-vai-asya

avocat
dijsil

sil

nama

khvai

11

mah

live

sa

text.]

tathagatena

rejjttifion

Ten^ocvate

bhasita.

of fol. 22a -22i

Bhagavan aha, evam

ii
.

hi

Tit f re

19

Subhute

bodhisattva-yrina-samprasthitena parva-dharma jnatavyu drastovyii adhimoktavyrih.


TalM ca jnatavya drastavj fi adhimoktavya yatha na dharma-samjiiayflm api
pra.tyupatisthen

Read

Tat
hetoh.
n^adharma-samjnayam.
kasya
Dharma-sariijna
Subhute asamjn^alsil tath5gatna bhS?it5. Ten6cyate dharma-

kattamft.

SuporHuouH iign of intorpunction

at

end of

line,

Read

dvarailirSan,

IN

THE OLD KHOTANESE VERSION

dharma vyachamfia

liajsam[40 6 ]dai-na baysurhiia vuysai-na harbi&i


sattvena

bodhi-

sarhgacchata

khu

dharmasamiia

vlra

na

yatha

dharmasamjnayah

upari

na

pa^ralii
pratyupatisthet

cu
vira

1
[41 a ]

sajl

harti[da]ryariinU

halai

udgrhniyat

anyesam

asayam

ham u bistl

sah

eva

tasya

punyamayam

na

gahil
catuspadikam ekam giltham

anta^ah

punmai

manah

budaril
bahutaram

samnham

ii{

Ttatta

liadi

birassjirimii

Evam

eva

prakasayitavyam

adaril

bajaitti
lupyate

adaram

birarhsjirima. u

Ttl

yanari

knn-anti

va gyastU

Khu[41 i]ja

ofia

Yatha-ca

tatra

byu^ta

stara

atha

baysR

turah dr^yante

earba

urmaysdc

yada prabhati udayet

samjn^eti.

(32.)

Yas

adityah

ca

khalu

avamata

prasunuyat

apraineyam

sattvanam

samyak
tti

(?)

gaha

rfvtrau

bliasnnto

"bifia

pun ah

ttatta

priiptam

evam

live

gathah avocat

tfih

brrufiari

visvah

hamrrasta
samyak

narabhasa

bamariii

punah-abhtisah

bhavanti

Subhute

bahu-

na

garklmsta

sivi

dyari

nddcssayet

ysyariifie

yatha
iv o

ha

uysdMlyil

khu ha uysnaurana buhu-

ucyate prakasayitavyam Atha vai yajatah bhagavan

cl

Vajracchedikayah

atha

ttye

ni

Vajrrachedakyi

labhet

hadi

asamkhyeyam

ttyo

nas.ati

si

anariikhistil

ratnaih

saptabhih
iv

cu

bodhisattvah

vai

haudyau ranyau-jsa

ustamata tcahaurapati sau

prajfiaparamitayah dharmasya upari

hvldi

lokadhatun

bislvrrasai

si

Yo

"vadata

yah sah kulaputrah yah lasyah

da

prajnaparamme

mamna

lo

sattvah aprameyan asamkhyeyan

bodhi-

hambiri haurarh hidi


danam dadati
sampurya

dharmah adhimoktavyah
Cu va baudhisatva

sarve

baysumiia vuysai avamata anamkhista

273

bodhisattvo

mahasattvo

prameyan asamkhyeyaml lokadhatun saptaiatna-paripurnarii krtva tathagatebhyo


rhadbhyah samyak-sarhbuddhebhyo danarii dadyBd yas ca kulaputro va knladhuhitil
v#t*tah

prajua-paramitaya

dharraa-paryayad

antasas

catuspadikam

api

gatham

udgrhya dharayed desayed vacayet paryavapnuyat parebhyas ca vistarena saiiiprakusayed ayam eva tato nidanam bahutaram pnnyaskandham praennuyad aprameyam

Katham ca samprakasayet. Tadyathiukuse


timimm dlpo mayava^yaya-budbudam
svapnam ca vidyud abhraih ca evam drnetavyam eamskftam

afamkhyeyam.

taraka

tathft prakfiiayet,

ten*6cyate sampraka&ycd

iti.

[But our

I)

text di/ert widely otciny

to the fact that the tingle vent of the Sanskrit text hat, in our text, been expanded into
a teriet of vertei, each of the topic* brought together in the Samfait ttanta having been

VAJRACCHEDIKA

274
ttu

padl

tarn prakiiram
ci

pana

sacet

puratah

bvamna tcema
indri
indriyam bodhanlyam caksuh
mi bvama
me bodhih

rragta

nijii

hve

cu

iv tcaina

kasa

purnsah

yat

caksusi

kacah

dyari

evam-asya-ca arthasya tattvani na santi drsyante

sujneyah(?)

ruva vajsegde

bteuiia
visvavidhani

na Ida

ttatva

hugvanan

ayari

nijah na pratibhfisante

rjvl

Yadrsam

hara

anityam

prabhrti

na

Crrarhma
ttai-ja

astamna ani^ci*

rupani

pa4yati

hadi
eva

[42 a

kasii

pracaina

kacasya pratyayena
saidii
bisuna
ruva yicitra
jadamna
pad!
prakaram rupani vicitrani visvavidhani pratibhasante jadcbhyah
"vina
aysmu gvana ni Ida snrh aysmu kiirii ha^ nasa
cittam jneyani(?) na santi samam cittam mithya
vinii
grab ah

ttu

tarn

II

Ora marhnamda
Ycna

uysnaura

sadrsam
l

ttu padl

aysmu

lam prakariim
Sarii

kliu

Samam

yatha

tta tta

sattvah

"cittat

dlpa-

(?)

Ina va^iyamna

iv na

vljsyari

pracai
pratyayena
:

[42

ti~\

caranti

bahu

kayah

Sam

khu khaysmula
budbudah

uca

5ii

bana

patati

pa^kauta

bvana

ttaiv va

suhadukha

vara4ama

evam

anubhavah bodhanlyah sukha-duhkhasya tatha-vai

Samam

khu husamda uysnaura huna 3


yatha

svapan

sattvah

asara
asarah

udakasya vatena(?)

ttatta

Sam

11

bodhaniya

11
pitta
prahaglsai riauhya baka buril asta
bahu aste tatha patati

ttaramdara bata dasti mii^a buri pitta

yatha

(?)

dyiimma bvamna
drstih

antikiit

evam

Samam

carau

daltta

upeksan
upeksa

khu va beyse- 4

svapnam pasyati yada

vai

prabudh-

parophrated, taraka and timira each in four lines, dlpa, mayavasyaya and budbuda
each in two lines, svapna and vidyut each apparently in four lines, while I am unable to
explain the correspondence in the four last lines, which would correspond to abhra.]

Superfluous sign of interpunction.


3
Read
Read aysm*.
The syllable y*e IB in a different handwriting, apparently the same as that on
/<>.

fol.38.

THE OLD KHOTANESE VERSION

IN

275

1
[43 a ]

dye
dhan-asti

vara bhavil ni drravyii samu byiita hamil ttii bada*


na iatra bhavasya na dravyasya samam smrtih bhavet tarn kalam

nii

nijii

nijasya

ttram"ma

tti

skauja

cu

mara

tadrsam

te

saiiiskarah (?)

yan

iha

samu

ra

samam

ca atha

tti

bhavet

smrtih

Ttramma mamnamdft khu pyaura


Evam

sadrsam

maiiaih

tti

kalam

(?)

baraberiim iv [na] ttu

bada

tarn

kalam

yatha

ha

diysdai

pracai

ttu bada n
tarn kalam

"hama

byata

bada

hauttii

ye

kascit sapati

atha matlnam(?) pratyayah dharayati-enam &

rvaidil pryaurii prabhfivaprabhave-

[43

&>]mi

na
ttatta ustamajsye

evam

uttamasya

bisumna
visvarOpfi

Ttu

?kauja

a vlpakajil bhranUl

samskarasya sarhskarasya ya sa

bhruntih

vipakaja

ha rvaidil pyaura prabhava-na


marimii
diysedil
matih (?) dharayati (?) a
prabhavena

"tti

atha
ii!

pad!

cu

skauja

nau

pamtsamna

kauja

padya

khu mara na

Tarn prakararn samskfirah pratyaksl-karyah(?) nava prakarfin yathu

iha

na

ju?ate

atha visuddhah

samtsira gvamntl
samsare

iv ril8il

vasve

tti

byehii
bhnyah

raja (?)
3

nijiyii

samtsaril si baudhisatvil
samsarasva sah bodhisattvah

ni

ni-

jfieyam(?) nihanyat

[44

hadi vara ni sj-mU


eva

tatra

Etavat

gvana

na etat-me jneyam

hve

Ttu-bura

gyasta

avocat yajatah

8
3

nirvana

yariidi

prayaugUna

nirvane

kurute

prayogena

ttatta a^varautta

evam

(?)

baysii

Iiamrrasta

apratisthitam
sirii

hamye

samyak
ii5

a4j

ri

Subhuta

bhagavan attamanas babhuva acaryah Sabhutih

Idam avocad bhagavan attamanah,


1

sthavira-Subhutis te ca bhiksu-bhik^uny-upasak-

Superfluous sign of intorpunction at end of line.


is a sign like a St. Andrew s cross after laudhiatv&.
The syllable ni has been repeated at the head of fol. 44.

There

T2

VAJRACCHEDIKA

270
av.^i>tau

avasistah-ca

asirya

a3i

acaryah

bhiksunyah

iivaysa
upasakah

uysye

gyasta-.

upasikah

*deva-

iv

divinana

inanusyanam

aysura- gamddharvarh astarima lovya parsa Gyasta baysa l [44


asaragandharvanfun
prabhrti laukika parsad
Yajatah bhagavan
hadi Vajrrachedaka ttrsaya
"Saddham
prajnaparariima samasye u
evatn Vajracchedikam trisatikam
Siddham
pny naparamitam samapayat

VajrracKidakyi

ttadi

hiya

Vajracchcdikfiyah sarhbandhinah granthiih

padamjsyarii

badam

atltanam

kalSnam

(?)

9 ta
santah

tta

ihvanari

evam

ucyante

Z>]

Sina
kIra sau lak?a
ekasmin nagare ekam laksam

opftsikas te ca

bodhisnttvah
Pa-deva-manus-asura-gandharvas ca loko bhagavato
bbasitam abh^-anandann iti.
Arya-vajracchedikft bhagavati prajfiaparamita samapta.

TRANSLATION.
2
[Verse 1] In three ways I bow down to the buddhas of the three
ages, with
bow down to the law of three
vehicles, and also, in three ways, to the
order of mendicants.

faith ... I

[Verse 2] In the same way I bow down to the sutra, the


prajnaparamita of
the buddhas, the mother of all the
paramitfis, well established, deep, pleasing

exalted.

all

[Verse 3] The first and highest of the


the dharmas, which ... in

yoga

life

of enlightenment, 3 the essence of

(?).

as the
[Verse 4] Where there is no
dliarmakaya.
[Verse 5] This prajnaparamita the omniscient Bnddha put
and
together
when one recites and explains this trisatika* called
Vujracchedika,
[Verse 6] It altogether clears away all particles (?) of karma and avarana eina
as a thunderbolt.
Therefore its name is
Vajracchedika (thunderbolt cutter).
[Verse 7] Whatever the law of the buddhas may be, all that is concentrated
in this sutra, in the
Vajracchedika therefore it is so pleasing and exalted.
;

Superfluous sign of interpunctiou.


Present, past, and future.
Loanword, meaning, consisting of

i.e.

bodhicarya.

300 granthas

IN

THE OLD KHOTANESE VERSION

277

[Verse 8] Whosoever learns and preserves and reads it, and causes it to ! e written,
Law will be grasped, and, after death, he goes ... in bliss.

by him the entire

He whose

[Verse 9]

man

merit

is

great,

when

these sutras are recited, by that

should be altogether made by this sutra,


[Verse 10] Therefore I start on the exposition of it, in love of the Law and
with faith, if the buddhas will give me protection so that I can preach it so that it

prudent

may

be grasped.
Hail
*]

Homage

[3

be done in the direction of

all

the buddhas and bodhi-

sattvas.

Thus it was heard by me At one time the Venerable Exalted One was staying
town of SriivastJ, in the grove of prince Jeta, in the sarighariima of the mer
:

in the

chant Anathapindika, with a large company of mendicants, with twelve hundred


and fifty monks. Then the Venerable among Venerables, the Exalted One, in the
forenoon put on his undergarment, took his bowl and cloak, went to the great town
of SravastI to collect alms, and, when the Venerable Exalted One had gone to the
great town of Sriivasti to collect alms, and

when he had

finished the food business,

and when he had returned, after eating his food, he put away his bowl and cloak,
washed his feet, and sat down on the seat ordered for him, his legs crossed, the body
straight

and he was then fixing the thought of emptiness before himself.

Then

many monks had come in the direction where the Venerable among Vencrables, the
Exalted One was when they had come there, they saluted the foot of the Venerable
;

among

Venerables, the Exalted, with their heads, went

three times

round the

Venerable Exalted One to the right to greet him, and sat down on one side.
iT
[5 a ] At that time again the monk Subhuti appeared there in that assembly

and

sat

Then the monk Subhuti

down.

rose

from his

shoulder, supported the right knee on the earth,

the direction where the Venerable Exalted

One

seat,

made an
sat,

put his robe over one


afijali-hand for

him

in

and said to the Venerable

One
It is extraordinary,
Merciful Venerable Exalted One, how much the
bodhisattvas, the great beings of exaltedness, have been favoured with the highest
favour by Thee, the Venerable among Venerables, the Exalted, the Ttuharau-preacher,

Exalted

worthy of worship, who is properly awake in all the quarters ; how much the
bodhisattvai, the great beings of exaltedness, have been gratified with the highest
gratification by thee, the Venerable, the Exalted, who wanderest amongst the
Tiilharai,

who

1
conquereet the foes which are the klesa*,

who

properly nnderstandest

Then, O Merciful, Venerable and Exalted, how should a being of


exaltedness, who wanders on the Iwxlhisattvayana, remain here on the mahayflna,
and how should he restrain his mind ?

all

matters.

Compare the common explanation of arhat

as ari-han

VAJRACCHEDIKA

278

the uttering of this utterance, the Venerable among Venerables,


[7 a ] Upon
the Exalted One, said to the monk Subhuti
Well, well, Subhuti, so is the matter,
Subhuti the bodhisattvas have been favoured by the Venerable Exalted One with
1

the highest favour, the bodhisattvas have been gratified by the Venerable Exalted
the highest gratification.
Therefore, O Subhuti, listen and take it to

One with

I shall tell thee how a being of exaltedness, who wanders


heart well and rightly.
on the bodhisattvayana, should remain here on the mahayfma and how he should
with those words
So it is good, O Venerable Exalted One
restrain his mind."
the monk Subhuti listened to the Venerable Exalted One.
;

[9

The Venerable Exalted One spoke thus

to

him

being of exaltedness,

here on the bodhisattvayana, must thus frame his mind, as


many beings as come under enumeration under the conception of beings, those born of
eggs and those born from the womb, those who are born in moisture, those who are

Subhuti,

who wanders

"

born miraculously, those with form and without form, those with intelligence and
without intelligence, and those beings which are not with nor without intelligence,

whichever world of beings might be known that

is considered as capable of being made


those beings must be delivered by me in the objectless nirvana." And after
he has thus delivered immeasurable beings, he would not have delivered a single being.
And because of what matter? If,
Subhuti, a bodhisattva had any idea [about

known,

all

And because of what matter ?


a being], he should not be called a bodhisattva.
He should not, Subhuti, be called a bodhisattva, for whom there might exist the

idea about a being, or the idea about a living being, or the idea about a person.
Thus further,
Subhuti, a bodhisattva should not give a gift while he is dependent
on any object of existence, or give a gift relying on any reward not relying on
forms should he give his gift, not on sounds, not on things that can be smelt,

Thus, O Subhuti,
tasted, or touched, not relying on dharmas should he give a gift.
should a gift be given by a bodhisattva, that there is no giver or receiver or gift
under the idea of qualities. And because of what matter ? The bodhisattva,

O Subhuti, who gives a gift without relying on anything, the stock pf merit of
that bodhisattva, O Subhati, cannot easily be measured.
lr
How does it appear to thee, Subhati? Can the space in the direction
[11 i ]
?
The monk Subhuti spoke thus
In
The Venerable Exalted One spoke to him thus

of the rising (eastern) quarter be easily measured

No, Venerable Exalted One.


like matter, can the space

be easily measured in the south, in the west, in the north,

below and above, in the ten quarters?


The monk Subhuti spoke thus: No,
O Venerable Exalted One. The Exalted One spoke to him thus Thus is this
The bodhisattva who gives a gift without
matter, O Subhuti, thus is this matter.
:

What is then
relying on anything, his stock of merit cannot easily be measured.
the matter, O Subhuti ? a gift should be given by a bodhieattva [in such a way].

THE OLD KHOTANESE VERSION

IN
How

does it appear to thee, Subhati ? Should the Venerable Exalted


the possession of signs? Subhuti spoke thus
No.
Wherever,
Subhuti, there is a sign, there is falsehood, hence the sign of the Venerable

[12

&

One be viewed from

279

Exalted

One

is

to be viewed as no-sign.

[13 a ] Upon the uttering of that utterance the monk Subhdti thus spoke to
Is it the case, O Venerable Exalted One, will there be
the Venerable Exalted One
some beings in the last time who will frame a wrong idea about such sutras?
:

Do not thou, O Subhnti, speak


to him thus
the last 500 years, in the time when the good law
events be good and wise beings.
They will not have served

The Venerable Exalted One spoke


thus.

In the

last time, in

decays, there will at

all

one Venerable Exalted One only, they will not have sown their meritorious roots of
In these sfitras they will in one moment
bliss on one Venerable Exalted One only.
obtain a pure mind. They are known by the Venerable Exalted One, they are seen
by the Venerable Exalted One. They are endowed with an immeasurable stock of
merit.

How

does

it

appear to thee,

Subhoti

There would not exist the idea

and not the idea of a being, not the idea of a living being, not the idea of
It appears,
The Venerable Exalted One spoke to him thus
a pudgala would exist.

of

self,

one realizes the teaching of the law as a raft. The right of


Just as a man when
it must altogether be abandoned, much more the unright.
there is some business on the other shore (?), does not abandon the raft (?) so long as
Subhuti, just as

if

he has not reached the shore (?), but does not carry it any more after he has arrived,
when he realizes bliss, does not reflect on inauspicious

thus a being of exaltedness,


things, and he should not

make any ...

at all in the law.

Therefore,

how

does

appear to thee, Subhuti? Is there any law which might have been preached
It has been preached by all the Venerable
by the Venerable Exalted One ?
it

l
Exalted Ones, because they are known as aryopodgalas.
O Subhuti,
The Venerable Exalted One spoke thus to him
:

{ill

the lokadhatus of the trisahasrl mahasabasrl with the seven

then how does

if

somebody would

gems of

treasures!

appear to thee, Subhuti would that noble son or


O Merciful
Subhuti spoke to him thus
daughter of a clan acquire great merit ?
Venerable Exalted One, a very great store of merit he would produce. What is

and give

gifts,

it

the matter, O Venerable Exalted One ? The stock of merit has been preached as
a no-stock by the Venerable Exalted One, because it leads to (?) buddhahood as the
law ; therefore the Venerable Exalted One spoke thus, a stock of merit indeed.
iH
[16 a ] When one gives the lokadhatns of the trisahasrl mahusaham as a gift,

1
and should
The translation is very uncertain, and the text it
probably incomplete
be restored as in 23 a there is not any such law as might hare been preached by all
the Venerable Exalted Ones.
:

VAJRACCHEDIKA

280

who would take a stanza of four padas of the


and explain it to others in full, he (the latter one) would
through this merit produce merit unmeasurable and untold. And because of what
matter ? The exaltedness of the Exalted Ones, O Venerable Exalted One, is
produced
from it.
and again

if

there were another one

treatise of the law, learn

# T]

[16
in this

How

does

it,

it

appear to thee,

Subhuti

Would

a srotaapanna think

"

the fruit of the srotafipannas has been realized


by me, because if that
were not the case, which law would then be connected with the obeisance
belonging

way

Subhuti spoke to him thus


aryastahgamarga ?
No, O Merciful Vener
able Exalted One, he would not have realized the smallest
Therefore h(!
(?) matter.
is called a
srotaapanna, and has not realized any form, nor sounds, nor smells, nor
"

to the

things that can be touched, nor dharmas. Therefore he


[17 i ] Would a sakrdagamin think in this way:

is

called a srotaapanna.

"the

fruit of the sakrdagfi-

mins has been realized by me, because if that were not the case, which law would
then be connected therewith ?
Subhuti spoke to him thus
No indeed, O
Merciful Venerable Exalted One, there is no such dharma as a
sakrdagamin.
lT
How does it appear to thee?
[17i ] The Exalted One spoke to him thus:
Would an arhat think in this way
arhatship has been realized
me, since I am
"

"

by

Subhuti spoke to him thus


overpowering the klesa enemies ?
No, O Merciful
Venerable Exalted One, there is no such dharma as
might be called arhatship. If
an arhat were to think in this way:
has been realized
there
"

by

"arhatship

would ensue a conception of a

self,

being, a conception of a pudgala.


klesa enemies has been declared in

me,"

a conception of a being, a
conception of a living
By the Venerable Exalted One the defeat of the

my case to be splendid, the foremost of all. If


had wrapped myself with affection in the arhatwisdom, the Venerable Exalted
One would not have prophesied of me
he is the highest aranuviharin of all,
I

"

who

in

the arana, resplendent in


absorption, reaches the defeat of the klesas in
a different train of thought."
u

The Venerable Exalted One spoke thus


How does it appear to thee,
any such law which might have been taken over by me from the
Venerable Exalted Dlpamkara ? Could such a law which must
naturally be realized,
be taken over?
Subhuti spoke to him thus:
Indeed, O Merciful Venerable
[19a

Subhuti

Is there

Exalted One, there is not any such law as thou


mightest have taken over from the
Venerable Exalted Dlpamkara, because the law which must
naturally be realized,
could not be taken over.
[19

V]

He,

Subhoti,

Th

who would speak thus

"

I will produce a
display of

text has,
apparently by mistake, takrltfyamd.

IN

THE OLD KHOTANESE VERSION

281

The buddhaksotravyuhas have been


he would speak untruth.
by the Venerable Exalted One to be avyuhas, non-displays, devoid of form.
Therefore, O Subhuti, a bodhisattva should frame his mind so that it is independent,
and he should give gifts not being bound up with visible things, sounds, or things
buddhaksetras",

declared

that can be smelt, tasted, or touched.

It

is,

if there

Subhuti, as

were a

man

How does it appear to thee, Subhuti,


a body as large as Mount Meru.
would that be a large body [which was as large] as Mount Meru ?
Very large,
O Merciful Venerable Exalted One. The Exalted One spoke to him thus This

who had

an abhava (non-existence), therefore it is called atmabhava the siimbhogika


body of the Exalted Ones disappears without the samskaras (?).
thus
Suppose there were as
[21 a ] The Venerable Exalted One spoke to him

body

is

lokadhatus as the sands in the river Ganges, and that some man or woman
were to fill them with the seven treasures, and give gifts to the Venerable Exalted

manv

Ones,

how great would

his

meritorious

roots

of bliss be

Now

man

to a

or

woman who

of thig Vajracchedikft prajfiaparamita would preserve one stanza of four


of
pada, read it, learn it, or explain it in full to others, there would, on account
And the individual country where
that, be large meritorious roots of bliss.
this

law were, that country would become worthy of worship by the world of gods
In which country that law might be, that country would become pleasant

and men.

And

the praised Lord stays there, and the best and highest preceptor.
the uttering of that utterance the monk Subhuti thus spoke to
What is the name of this law, O Venerable Exalted
the Venerable Exalted One

like a caitya.

22

a"]

Upon

Upon the uttering of this utterance the


One, and how shall I preserve its name ?
Venerable Exalted One spoke thus
PrajfiFipSramita, O Subhuti, is the name of this
Law, and so thou must preserve its name. And this indeed has been called an apfira:

How does it appear to thee, Subhuti, is there


mitfi by the Venerable Exalted One.
Snbhuti
any law which might have been preached by the Venerable Exalted One ?
As I understand the meaning of this word, O Merciful
epoke to him thus
Venerable Exalted One, there is not any such law as might have been preached
by all the Venerable Exalted Ones.
:

The Exalted One spoke to him thus: Then how does it appear to thee,
Subhuti, should the Venerable Exalted One be recognized by the thirty-two mahaSubhuti spoke to him thus
No, O
purusalaksanas (signs of a great person) ?
Merciful Venerable Exalted One the thirty-two characteristics of good men have
:

been declared by the Exalted One to be non-characteristics, because the body of the
law is the body rupakaya of the anuvyafyanas (secondary marks) ; therefore they
are called the thirty-two characteristics of good men.
When a man or woman, now,
Subhuti, has sacrificed his bodies, as

as the sands of the river Ganges,

and

if

there were another one

many
who would hear

VAJRACCHEDIKA

282

a stanza of four padas of this sQtra, grasp it and explain it in full to others, the stock
of merit of this (latter one) would be greater, unmeasured and untold.
H

Then the monk Subhuti, moved by the power of the Law, made a
tears.
Having wiped off his tears he thus spoke to the Venerable
Very difficult, O Merciful Venerable Exalted One, is this Law, from
which knowledge has come to me. Never has such a deep Law been heard by me.
[24

CT

shedding of
Exalted One

What

is

a bhutasarhjfui, that

is

indeed an abhotasamjiia.

And

that idea

is

not the

teaching of the Exalted Ones. Those who believe in this Law and he who writes it
or takes it over, they will not be possessed of any idea about self, or about a being,
or about a living being, or about a person
for them there will not be the slightest
;

grasping of an idea of an object.

Upon the uttering of that utterance the Venerable Exalted One spoke
monk Subhuti
So it is, O Venerable Exalted One, 1 those will be in
possession of something very difficult to achieve, who do not get frightened or
alarmed or into trembling at this sutra when they sit reading it. This paramita
[25 ]
thus to the

and immeasurable Venerable Exalted Ones have


exceedingly difficult to achieve
preached this paramita.
And again the pararnita of endurance connected with (the Tathfigata) is like to

is

At the time when the Kali-king cut me up limb


was not to me any idea of self, nor idea of a being, nor
idea of a person.
At that time there was not to me any
then had any notion of self, then I should have had a
that.

by limb, at that time there


idea of a living being, nor
If I had
idea or non-idea.

notion connected with

my

destruction.

[26 a
times,

when

know, O Subhuti, I do remember, five hundred births in the past


was the Rishi Ksantiviidin. Then I had no idea of a self, no idea of

a being, no idea of a living being, no idea of a person.


And on account of that
matter, O Subhuti, a bodhisattva, a great being of exaltedness, should keep back
all ideas and direct his mind towards the
highest enlightenment, and not make
mind dependent on visible objects, nor on things that can be heard, smelt, tasted,
or touched, and not on the dharmas, and not on a reward anywhere he should make
his mind dependent.
With independent mind he should give gifts, so that he does

from

his

not get tied up with the idea of qualities, for the sake of the weal of all beings.
This notion is not among the skandhas (?). The Venerable Exalted One would speak

what
the

is real,

wise

mahuyana.

would speak what is true. His preaching is nothing else, because


walks straight on the sruvakayana, he is truly (?) on the

man who

The preaching

Should be

of the Tathiigatas

.Subhuti

is

There

is

not otherwise.

a mistake in the text.

THE OLD KHOTANESE VERSION

IN

283

iT

it

Subhuti, as for the law which has been perceived by the Exalted One,
]
[27
matter which is propounded in letters
does not contain truth nor falsehood.

one might leave to go in every quarter (?). Just,


out into the dark and could not distinguish any
be considered,
does not see.

And,

who having been made

Subhati, just as a

light and the sun

is

to

Subhuti, as

if

man had gone

object, thus a bodhisattva should

depend on

objects,

would give away

he

man who

shining, sees

all

has got eyes, when the night has become


kinds of objects, in that way a bodhisattva

should be considered, who, without being dependent on any object, gives a


He would not (simply) give it away, he sees.

it,

gift.

m
of a clan who preserve this law and read
[28 a ] That noble son and daughter
thev are known and seen by the Venerable Exalted Ones, and they are endowed

with an unmeasured store of merit.


[28 /

And

if

woman

or

man

in the

morning would

sacrifice as

many

bodies

as there are grains of sand in the river Ganges, and would sacrifice as many at noon
and at night, and going on in that way for kotis of kalpas would give gifts, still the

man who

hears this sutra, does not reject

it

but believes in

it,

would

in

consequence

What again alwnit the men


acquire a larger store of merit, unmeasured and untold.
who write it ? he l would acquire a still greater store of merit, unmeasured and untold.
again [need be said] about the man who learns it or teaches it to others ?
of worship by
explain that law, that country would become an object
the worlds of gods and men, worthy of praise and of being perambulated towards the
The worship of that place should be made as if it were a
right in salutation.

What

Where they

caitya.

Those noble sons or daughters of clan?, who preserve such a sutra, recite
2
and well paribhota indeed. And that on account
it, are paribhuta,
Such acts done by those beings in former existences from which
of which matter ?
3
rebirth in the three apayas would be obtained, all those acts disappear through the
[29

it,

i{

and understand

sutra, and they soon obtain the highest enlightenment.


111
hundred thousand niyutas of
[30 a ] I do remember, O Subhuti, eighty-four
kotis of Venerable Exalted Ones, of earlier times, of untold kalpas, beyond the
Venerable and Exalted Dlpamkara, who all were pleased by me and not displeased.

power of that

Those now who will be in the

last time, in the last five

hundred

this Vajracchedika sutra, cause it to be written, preserve

incense
1

(cu

(?),

years,

who

and worship

it

recite

with

sloka, the former store of merit of

concord in the text.


[But see note 3 on p. 262
R. H. ]
&c.
those noble sons and daughters
The Skr. loanword has not been translated in the text.
Compare L.V., p. 89, 1. 14, &o.

Wrong

= yal)
s

and he who worships even a single

it,

hence perhaps At regardi

VAJRACCHEDIKA

284

that noble son of a clan will not reach a


hundredth, or a thousandth, or a ten
millionth, or so much as a number, or so much as an upanisad."
fii

[31 fl ] Then the monk Subhuti spoke thus to the Exalted Venerable One
Merciful Venerable Exalted One, how should he who wanders on the bodhisatt-

mind here on the mahayfma ?


The Venerable Exalted One
O Subhuti, a bodhisattva, a great being of exaltedness, should
spoke thus to him
here frame his mind thus
"all
nirvana."
beings should be delivered in the
vayiinr- restrain his
:

But not

a single

matter?

If,

objectless

being would have to be delivered. And that on account of which


Subhuti, a bodhisattva had any notion of a being, he ought not to

be called a bodhisattva, and if he had


any notion of a self or a notion of a living
being, or a notion of a person, he ought not to be called a bodhisattva.
And that

on account of which matter

There

is

no such dharma as one who wanders on the

bodhisattvayfina.
Is there now, O Subhuti,
]
any such dharma, as might have been
by the Venerable Exalted One, from (the month of) the Venerable Exalted
Dlpamkara, with regard to the highest enlightenment?
Upon the uttering of
iji

[32rt

realized

monk Subhuti spoke thus to the Venerable Exalted One


Merciful Venerable Exalted One, there ie no such dharma UH
might have been
realist] by the Voni mbta Knoltwl One with
regard to the highest <mli|rhtoninpnt..
[.12
Upon the uttering of thi uttemnoo tlio Venemblo Exulted Onti upoke
thus to the monk Subhuti
Thus is this matter,
Subhuti, there is no clharrnU
that utterance the

/>

"]

which might have been realized


by the Venerable Exalted One from the Venerable
Exalted Dlpamkara with regard to
enlightenment. If, O Subhuti, there had been
any such dharma as might have been realized by the Venerable Exalted One with
regard to enlightenment, he would not have prophesied of me
in the future time, a Venerable Exalted
One,

young man,
For

it

hood in

emptiness which

is

is

enlightenment.

There

is

"

thou wilt become,

Sfikyamuni by name."
no truth and no false

it.

[33 ] It is, O Subhuti, as if there were a man, whose body were great.
Subbuti spoke thus to him
O Merciful Venerable Exalted One, this body has been
:

called a

Then how does it appear to


non-body by the Venerable Exalted One.
thee, Subhuti, is there such a dharma, as might have been realized by the Venerable
Exalted One with regard to the highest
Subhuti spoke thus to
enlightenment ?
him
No, O Merciful Venerable Exalted One, there is no such dharma as a being
of enlightenment would be.
:

[34 a ] He who is confident that


without personality, he might effect a
lj

all objects are

vyaha

without

self,

without being,

(display) of buddhaksetras.

He

would

then not have to be called a


being of exaltedness. He who is (simply) confident that
all objects are without
self, he is called a bodhisattva by the Tathagata.

IN
[34 #]

One

THE OLD KHOTANESE VERSION

Then how

eyes of flesh

does

it

Subhuti spoke thus to him

285

appear to thee, Subhuti, has the Venerable Exalted


:

The Venerable Exalted One has

Then the Venerable Exalted One spoke thus to the monk Subhuti
Does the
One possess divine eyes
The monk Subhuti spoke thus to the
l
Venerable Exalted One
The Exalted Venerable One possesses divine eyes/
Then the Venerable Exalted One spoke thus to the monk Subhuti
Has the
Venerable Exalted One the eyes of the law ?
The monk Subhuti spoke thus
The
Venerable Exalted One has the eyes of the law.
Then the monk Subhuti spoke thus to the Venerable Exalted One:
[35
]
Have the Venerable Exalted Ones the eyes of knowledge ? The Venerable Exalted
One spoke thus to the monk Subhuti
The Venerable Exalted One
the
:

Venerable Exalted

"f

ifi

of knowledge.
Then the

possesses

monk Subhuti

eye

Have the
spoke thus to the Venerable Exalted One
Venerable Exalted Ones the eyes of the law ?
The Venerable Exalted One spoke
thus to the monk Subhuti
The Venerable Exalted Ones have the eyes of the
:

law.

Then the monk Subhuti spoke thus to the Venerable Exalted One
Have the
Venerubto Kxnlted Ones the eyes of exaltednosa ?
mpnk SubhJiti, the Venerable
I l*ltul Ones
Iwvo the eyi* of ejiftltednew*
!

Then the Venerable Kxalted One a*lt!w*ml the monk

[30
fHubhuti it ml
He who would fill the lokadhatu of this trisahasrT malmsahaprl
spoke to him thus
with the seven treasures and give gifts, how
many happy roots of bliss would that
*<"]

noble son or daughter of a clan be able to


The monk Subhuti spoke
produce ?
thus
very great collection of happy roots of bliss, O Merciful Venerable Exalted
:

One, he would produce.

But what about the favour shown by that noble son or


daughter of a clan who would write even a stanza of four padas of this Vajracchedika
sutra, learn it, preserve it, recite it, and worship it with incense ? The store of merit
of that noble
[son or] daughter of a clan would be greater. [The other one] does not
reach a hundredth, a thousandth, or as much as an
upanisad.
m
[37 a ] Then the Venerable Exalted One spoke thus to the monk Subhuti
How does it appear to thee, monk Subhuti, on account of which matter is that?
:

Should a Venerable Exalted One be


The
judged from the possession of signs ?
No, O Merciful Venerable Exalted One, the Venerable
recognized from the possession of signs. If, O Venerable

monk Subhuti spoke thus


Exalted One should not be

Exalted One, the Venerable Exalted

The

text has

One should be

recognized from the possession of

The Venerable Exalted One spoke thus

to the

monk Subhuti

VAJRACCHEDIKA

286

One would have become a king, an emperor. Therefore the


should be recognized from the possession of the signs of an emperor-

signs, the Exalted

Exalted

One

king.

One recited these stanzas


[38 a ] Then the Venerable Exalted
Those who see me in the body and think of me in words,
their way of thinking is false, they do not see me at all.
1

The Exalted Ones should be viewed


the

Law

as being the

Law

their

body

consists of

to be understood by
rightly understood as being the Law, and he is not
means of expedients.
iT
He who would say, the
[38 a ] Then how does it appear to thee, Subhuti ?
Exalted One stands, or sits, or he might lie down or walk," does he understand the
meaning of my words? What is the matter, Subhuti ? The Exalted One is called

he

is

"

a Tathfigata, because he never goes.

dharma
matter

is

Those who are

foolish conceive it falsely.

This

And that on account of which


perceived by fools and common people.
belief in a self has been
If any one were to speak thus,
Subhuti

"

as
preached by the Exalted One," then [the answer is that] it has been preached
Therefore it has been said by the
a no-belief, because the belief in self is unreal.
this dharma has been perceived by fools and common people."
The country where they explain this sutra, the praised Lord stays

Venerable Exalted One


lT

"

[39rt ]
there and the best and highest preceptor.
Upon the uttering of that utterance the
What is the name of this
monk Subhnti thus spoke to the Venerable Exalted One
:

Law,

O Venerable Exalted One, and how shall

I preserve

Exalted One spoke to him thus


Prajfifiparamita,
and so thou must preserve its name. And what
:

its

name ?

The Venerable
name of the Law,

Subhuti,

is

a prajnaparamita, that has been

is

the

by the Venerable Exalted One. How does it appear to thee,


Should
there now any Law from which knowledge has come to me?

called a non-paramitii

Subhuti,

is

One be viewed from [the possession of] the thirty-two mahiiSubhuti spoke to him thus
Merciful Venerable Exalted
No,
The
One, they have been called non-characteristics by the Venerable Exalted One.
Venerable Exalted One spoke to him thus
Thus, O Subhuti, are all dharmas to

the Venerable Exalted


puruRalakRanas ?

be perceived by a being of exaltedness who wanders on the bodhisattvayana that


he does not depend on the idea of dharma. And the bodhisattva, the being of
exaltedness, who would fill unmeasured and untold lokadhatus with the seven

and give gifts, and the noble son or daughter of a clan who would
take even a stanza of four pada within the Law of this VajracchedikS prajfwpiiratreasures

This

is

a repetition of the passage above, 22 a -22

/A

IN

THE OLD KHOTANESE VERSION

287

mita, learn it and explain it in the presence of others, the latter would from this
produce a larger stock of merit, unmeasured and untold. And it should be explained
in such a way that the high opinion of the
beings does not disappear and that they
pay respect to it and grasp it entirely. Thus, it is said, should it be explained.
iT
[41 a ] Then the Venerable Exalted One recited these stanzas
:

it

Just as the stars are seen yonder, and shine all


right at night
becomes bright, and the sun rises, then they all become

but when

non-refulgent,
so the organs of sense, beginning with the
eye, should be considered as perishable
;

if

however

my

view

they appear well recognizable (?) as not


who has a cataract 1 in his eye sees all sorts of
is

right,

my

own.

man
things, but the
things is not such, they appear to him in consequence of his cataract,
thus the forms appear to fools, manifold and of all kinds, without the mind
they
are not perceptible (?), that the mind is right is a false
conception.
Just as a

real state of

Just as the beings wander about with the help of lamps,


thus the view of the
should be realized from the mind.
.

Just as

sits

and

falls,

thus the body .... falls.


Just as worthless bubbles are raised in the water
by the wind,
thus the attainment of happiness and misery, and indifference should be
realized

[?].

Just as a person sees a dream while


sleeping, and when he awakes he does
not then remember his own condition or the object (of the dream) at that time, thus
the impressions whicli one receives in this time will be remembered in the same

way
of

at that time.

Like as when ....


him ... by the force

at that time, and then confidence in the notions takes hold

of ... thus the illusion which arises as a result of the last

him as a manifold notion by the force of ...


In this way the impressions should be realized
in nine manners, so that he
(?),
does not delight in them, then he would become ever more
purified, the king (?) of
the sarhsara, and that bodhisattva would conquer the ideas in the
sarhaura, and
impression, takes hold of

accomplish them in nirvana through application


1

Kaca

is

thus defined by Madhavakara, as quoted in the


Sabdakalpadruma,
candrddityau sanaksatrav antankse ca vidyutah
nirmalani ca tfjathri bhrajifnuntiva patyati II
\

And Vagbhata

say?,

aruna pajyaty dti/am anatikam


candradijxHdyanekalvath vakram rjv apt manyate II
Kaca is, according to SuSruta, the second stage of cataract, while limira, the word used in
the Sanskrit text, is the third.
kaclbhute drg

288

VAJRACCHEDIKA
Thus
This

the other

this is not

IN

THE OLD KHOTANESE VERSION

thus altogether independent.


Pleased was the

much the Venerable Exalted One said.


monks and nuns, the male and female

monk

Subhuti,

lay worshippers, the audience in

the world of gods, men, asuras, gandharvas, etc.


Thus the Venerable Exalted One completed the Vajracchedika, the prajftaparamitfi of three hundred [granthas].

Thus are spoken the passages belonging to the Vajracchedika


Hail.
days [were recited] one hundred thousand [granthas] in one place [?].

in

bygone

THE APARIMITlYUH SUTRA


THE OLD KHOTANESE VERSION TOGETHER WITH THE SANSKRIT TEXT AND THE
TIBETAN TRANSLATION.
Stein MS., Ch. xlvi. 0013.

1.

EDITED BY STEN

(Platea

XIV

XVII.)

KONOW

INTRODUCTION
THE Aparimitayuh Sntra is a Dliaram which has long been known to exist in
Sanskrit manuscripts and in Tibetan, but which has not hitherto attracted much
It has, however, enjoyed great fame in the Buddhist world, and
notice in Europe.
we now know

that

has been translated into Khotanese, the old Iranian dialect

it

of Eastern Turkestan.

complete manuscript of this version was found by Sir Aurel Stein in the
cave temples at the Halls of the Thousand Buddhas, the same place which yielded
A
the valuable manuscript of the Vajracchedikfi, published above pp. 214 fl
.

beginning wa
1
who has subsequently revised this text 2 and also 3
published by Dr. Hoernle,
An edition of Dr.
given an edition of fols. 7 and 8 with facsimile plates.
Hoerile s transcript of the beginning of the text was finally published by Professor
of

description

Iieui iann.

the

manuscript

and a transliteration

of

the

he manuscript is complete, but not uniform. The whole consists of tvfrenty


leaves, written on paper, and numbered, in the left-hand margin, on the reverse of
With the exception of fols. 7 and
fol. 1 and on the obverse of the remaining folios.
8,

which

(or

will be dealt with separately, the

13| x 2
1

The obverse of

manuscript leaves measure 350 x 63


fol. 1

and the reverse of

Journal of the Royal Asiatic Society, 1910, pp. 834 and


I.e., p. 1293.
I.e.,

inches).

1911, pp. 468 and

ff.

Zur nordarischen Sproche and Literatur, pp. 75, 82-3.

ff.

fol.

mm.

20 have

KHOTANESE APARIMITAYUH SUTRA

290
been

left

character

fol.

is

1,

the

opening word of the manuscript, in

the

Before
of

The remaining pages each carry four lines of writing. The


well-known calligraphic Upright Gupta of Eastern Turkestan.

blank.

there

line circlet.

is

the

a small coloured figure of the seated

upper

left-hand

corner

Buddha within a black

and 8 are of smaller

Fols. 7

Fol. 7 has four lines of writing

The alphabet

the reverse.

is

size,

and measure 310 x 63

on each

side, fol.

Cursive Gupta.

mm.

(or

12 X 2| inches).

8 four on the obverse and two on

There cannot be any doubt that these

leaves are of a later date than the bulk of the manuscript, and that they have been
It would
substituted for older leaves, of the same kind as the remaining ones.

seem that the original

fols.

7 and 8 had become damaged, and were therefore copied,

The matter contained


in another script, in order to keep the manuscript complete.
in the first three lines and part of the fourth of fol. 7 is also found on a detached
marked B in the footnotes, which was likewise found in the Tun-huang
and 8 are not therefore the only attempt at filling up the lacuna.

leaf,

caves.

Fols. 7

That

fols.

7 and 8 are later copies from an older original

is

not only inferred

from the difference in script and from the appearance of the leaves. It also follows
from the fact that the writer has, in some cases, evidently misread his original.

Thus he has confounded


yatta,

i.

e.

ait

samudgalta in the

and am.
first

line

Compare
of

fol.

tamatiidagatta instead of tamaud-

I think that

7.

we have here

to

do with simple miswritings and not with phonetical changes as suggested by


Professor Pelliot. 2

The bulk
This

one.

is

of the manuscript is evidently itself a leaf for leaf copy of an older


evident from the fact that the writer has not infrequently had to fill

up vacant space at the end of a folio. This he has done by means of superfluous
dots and lines.
Thus we find a dot at the end of fols. 4, 6, 10, 14, 15, and 18 ; two
dots and a double vertical line at the end of
line at the

end of

fols.

11 and 13

fol.

one dot followed by a double

a double line with one dot on each side at the end

um] tho sunn- ni%nn followed by a double line and a dot at the end of fols.
In other cases, at the end of fols. 9, 11, and 18, the writer has made the
intervals between the letters unusually wide, in order to fill up the empty space.

of

fol.

17,

9 and 16.

It is evident that the copyist has endeavoured to arrange that each folio of bis

transcript should

begin and end exactly as his original.

He

has

also, in

most

The colour scheme is: vermiliou on upper robe nud nimbus; light green on lower
and aureola; dull yellow on body, and blank area of the circlet; black on
hair and top-knot ; also black outlines of aureola and lotus geat ; a black spot on forehead ;
and two black collars on the breast.
1

robe, lotus seat,

les

*
Un fragment du Suvarnaprabhasasutra en iranieii oriental.
documents de la mission Pelliot, Fasc. IV, Paris, 1913, p. 19.

Etudes linguistiques sur

WITH SANSKRIT TEXT AND TIBETAN VERSION

Only once, at the end of fol. 13, in a formula which recurs


it must have become quite familiar, one aksara has been added

cases, succeeded.

so

many

which

is

291

times that

found at the head of

also

fol.

In this case there

14.

is

consequently an

overlapping.

There are also some mistakes which are due


sdMnd instead of #aitnii, para. 39; bajdfnath, 7,

Thus we

to careless copying.
bij<~<*nam,

9,

find

bajaxnii, 11, instead of

All this points to the conclusion that the


baja&dna; yarnam instead of gariina, 31.
manuscript is a quite mechanical apd not overcareful copy. In this connexion we

may

note that the long M has very

rrispitrii,

iMysuiia

commonly been

nti/syau in para. 1,

rqplaccd by a short
Compare
It seems probable that the
of the same kind as that occurring in the

and

so

forth.

original has used a form of the long it


1
It is however also possible that the distinction between
Vajracchedikfi manuscript.

long and short u had become less marked. In my transcript I have, in such
added the sign of length within brackets and written rrispuril, &c.
Several signs of interpunction occur in the manuscript, and

it

will

cases,

be seen

from the remarks made above that they are often used simply to fill up vacant space.
In addition to. the instances already quoted we may mention the dot at the end
of a line,

fol.

19 ^

in the middle of a line, 1 1

7a

before the circlet of the string-

and before the word


between the members in an enumeration, 15
In the last two instances the dot
12 a iv and 14
tadyathd in the Dhfiranl, 9
can of course also be considered as a sign of interpunction. A double dot is used to
ili
fill
up space at the end of a line in 7 b and 8 // and in the middle of a line in 8 /A
ui
hole, 16rt

a",

A"

i"

Thus
Usually, however, we find such signs used at the end of a sentence or pada.
we find the single dot used in this way in paras. 1, 3, 6, 9, 18, 34, 37, 38, 39 the
double dot in paras. 13, 14, 15, 16, 29, 32, 38, 39 the double line in paras. 7, 8, 9,
;

10, 11, 12, 17, 19, 21, 22, 23, 24, 25, 26, 27, 28, 30, 33, 36, 37,

and 40.

edition of the text has been prepared on the same principles as in the case
of the Vajracchediku.
Following indications in the manuscripts of the Sanskrit
The numbering of these
version I have, however, divided the text into paragraphs.

The

paragraphi!

in

my

own,

of the
interpretation of the text is based, primarily, on a comparison
Sanskrit original and the Tibetan translation. In order to make this comparison

The

have also subdivided these versions into paragraphs, in the same way as the
Khotanese text and with the same numbering-. The Khotanese text has been
will be found
printed on the left-hand pages, and, on the opposite right-hand pages,

easier I

the Sanskrit and Tibetan versions, so arranged that

all

See above, pp. 216-7.

u2

the existing versions of each

KHOTANESE APARIMITAYUH SUTRA

292

paragraph can be overlooked at a glance. A tentative English translation has


been added undei the Khotanese text. A complete analysis of the latter will be
found in the combined vocabulary of the Vajracchedika and the Aparimitayuh Sutra,

and forms taken from the

in which the words

latter

have been distinguished by the

addition of an A.

THE SANSKRIT VERSION.


The

edition of the Sanskrit text of the

Aparimitayuh Satra

is

based on the

following manuscripts
JB, a Nepalcse paper manuscript in the collection of the Asiatic Society of
Bengal, numbered No. B, 08 by Riijendraliila Mitra, The Sanskrit Buddhist Literature
:

of Nepal, Calcutta 1882,

p. 41,

where

it is

described as follows:

7x3

inches.
Substance, Nepalese paper of a yellow colour,
on each page, 5. Extent in Slokas, 190. Character, Newari.

Prose.

Folia 22.

Lines

Appearance,

old.

Generally correct.
Oiit

Begins

namah Srlbnddhdya

Ends Arya-Aitarimitdyur ndma dhdranl

II.

taniiljifd.

l
,

a paper manuscript, belonging to the Cambridge University Library.

See

Cecil Bendall, Catalogue of the Buddhist Sanskrit Manuscripts in the University

Library, Cambridge.
description

Cambridge 1883,

Paper (black, with gold


xviith-xviiith

p. 38,

Add. 1277, where we find the following

cent.

Buddha holding

On

letters)

leaf

20 leaves and cover, 5 lines, 6 x 2| in.


is
an elaborately-painted picture of
;

there

a flower in a vase on his clasped hands.

namah sn-Arydvalokitesvardya. Ends Arya-Apalimrldyu ndma


dhdlani mahdydiia&utraiii samdptah.
C 2 a paper manuscript in the Cambridge University Library, Add. 1385,
described by Bendall, p. 81, as follows
Begins

Oih

17 leaves, 5 lines, 9^x3 in.; dated N. S. 779 (A. D. 1659). The


leaves are numbered 54-70.
The work stood apparently fifth, from the No. 5 at

Paper;

the beginning, in a

series.

namo bhagavatyai drya-drya-ri-Arydvalokitesvardya


om namah
Ends Arya-Aparimitdyur ndma mahdydnawtram samtarvalmddhabodhitatvebfiyah.
ub/ia mamgaram bhavantu
subha
samvat
aptam M Ye dhannd heinprabhavd, &c.
Begins

Oih

II

II

779 kdrttikamdte Suklapaksa frayodatydn

II

tithau

Revatlnafaatre

II

yathd
karnnamuhurttarc Tfhaspalh-dfare lulyardsigate tavirttari mlnardsigate candramati II
etaddine idam *ri$ri6rlbhagai-atl vatuitidhdrdyd manitroddhdranl taptavdra aparamitddi
tudd/iiyoge

WITH SANSKRIT TEXT AND TIBETAN VERSION


sampurnna narocakdjnro

293

Mahdrdjddhirdja-Srl-sri-rdjarujendra-kavindra-jaya PratdII.
Then after various minor particulars

II.

pamanadevaprabhnthdkulasya vijayardjya

mahdvihdrdvasthita I ajrdcdrya
likhiteyam Sauvarnnaprandrimahdnagare Mailnpurc
Jinldeveneti II yudrsyain, puxtakam drxtrd, &c.
tubfta niafngaraiii bhavantu sarvvadd II
yulha II ye dharma hetuprab/tavd, &c. Snlha 2 ddnapatid 2 ga/int/vat 785 raiyaMa.il/itlaI

kuiiku ddtiapati Dorakhajindristitvarayd dayiirit Saxidcvaua


jhikhdcidhdyddesa&a xri 3 vajamna akxolhyeld.
3
C a paper manuscript in the Cambridge University Library, Add. 1623,
described by Bendall, p. 141, as follows :

purnmmdsi
,

100

15J x 4 in. dated N. S.


by the same scribe and con
I. Leaves 1-10
tinuous numbering.
(formerly marked Add. 1622).
AparimituyuThe text is equally barbarous with that of Add. 1277.
sntra.
Black paper with gold
This MS.
1700).

820

(A. D.

letters

is

Begins Oin namo ratnafrayaya.


trailt

leaves, 5 lines,

in three parts, written

Ends Arya-mahd-Apnrimitdyu ndma mahdydnaau-

namdplah.

These four manuscripts have been copied by Dr. Iloernlc, who has been good

enough to place

his transcript at

my

disposal.

They can be divided into two classes, one represented by B and the other by
the Cambridge manuscripts C 1 C 2 and C
They difl er from each other in
:!

numerous places

compare,

e.

g.,

the variants in paragraphs

2, 3, 4, 6,

16, 17, 23, 24,

26, &c.
If

we turn

seen that

to the

C and C 2
1

group represented by the Cambridge manuscripts,


are very closely related.

it

will be

of the Apparatus
Criticus with paragraphs 2, 3, 4, 6, 16, 17, 22, 26, 28, 30, 32, &c., will show that they
often agree with each other as against B, C 3 and also that they have, in many cases,
common mistakes. If we compare the readings C 1 Uiuto II paritd dixi, C 2 Uiupan{-

comparison

yan

diSi instead of upariffdydik, para. 2, it

represents an attempt at correcting the

seems probable that


latter.

is

comparison of

based on

C 2 and

-saniJjuddtulya,

C2

-sambuddhdsya instead of -sambnddfiasya in para. 3 leads to the same result.


1
2
Compare also C dasyanli, C duxyaikli instead of ddsyaii, para. 28. On the whole,
C is dependent on C a
1

It follows from this state of affairs that the reading of B will have to be
adopted in such cases where it agrees with any of the manuscripts of the other

group. In other cases, where the two groups differ from each other, I have consulted
the Tibetan translation, which can be considered as a third group.
I have then
preferred the readings of B if they agree with the Tibetan text, and, on the other

hand, I have followed C if its reading is in accordance with the Tibetan version.
The Sanskrit text has been printed in the form which can be derived from the
materials just described.

I have added a full Apparatus Criticus in order to

make

KHOTANESE APARIMITAYUH SUTRA

294

it superfluous in future to
compare the manuscripts of this dull text. The only
various reading s which I have not noticed are evident miswritings, and orthographic
peculiarities such as the consistent writing satva and the common doubling of con

sonants after an

;.

THE TIBETAN TRANSLATION.


The Sanskrit

text

the Kaujnr, where

208

b,

and 208 -2 15

these two,

the basis of the Tibetan translation, which

is

exists in

it

two slightly

respectively.

My

pp. 200-208.

Rgyud XIV,

differing recensions,

is

contained in

Rgyud XIV, 200 b-

quotations are taken from the former of

This Tibetan version seems to have been

very ]>opular in Eastern Turkestan, and Sir Aurel Stein has brought home several
manuscripts of it.
My edition is based on two such manuscripts.
T paper manuscript from Sir Aurel Stein s collection two sheets, measuring
1

92 x 31 cm.

x 11|

Each sheet has been divided into four


columns, each containing 18 lines of well-executed writing, except the last column
of the second sheet, which has only seven lines.
The beginning of the first ten
lines, and the eight last lines of the two first columns, and part of the last line of
mi fa- a- yur na ma ma ha ya na
the third column are missing. Begins .../
tn tra .... dn
c# t//ey pa chen poln mdo
t/iams
fans ryyas daii
pa
chad
httfial lo. Ends Ts/ie djiag
myed paid Ses liya la they pa often pohi
mdo rdzogs so. Bam staff sle/jg Irit*. There are several corrections made in a different
35

(or

inches).

II

mye<l

<hi

!n>Iiy<ifj

handwriting, in red pencil.


in red pencil,

and

du

d]xty

after

nhog

it,

so.

On

the middle of the last page there

is

a whole line

in a later handwriting, a repetition of the passage Tike


The back of the manuscript has a number of lines in

Cursive Gupta. 1
r

P, paper manuscript from Sir Aurel Stein s collection one folio, measuring
142 x 32 cm. (55^ x 12^ inches), and divided into six columns, five of which
contain 19 lines of well-executed writing, while the last column has nine detached
;

lines.

Begins

Rfji/a

<jar

si-ad

du -A pa

mi

fa

>ynr

na

ma ha ya na

gu

1
These lines, very coarsely written, parallel to the narrow side of the sheet, number
about twenty-five on the first, and six on the second sheet.
They are divided into a number
of paragraphs, each beginning a fresh line.
The first and second paragraphs on the first
sheet commence with a date.
The former has many sain sainlya cvainvajdm ma&ta the
latter has mauywm salya kaji matta miy/au ttye taihpam .... Here the sheet is broken
;

The two dates name the year mauysa, and its two months cvdvaja and kaja. Cf.
JRAS., 1910, pp. 469 ff. In addition there are interspersed some lines of large illegible
Kcrawln.
There is also half a column of four very large Chinese ideographs.

off.

WITH SANSKRIT TEXT AND TIBETAN VERSION


tra

II

Bod gkad

Tghe

flu

dpag

flu

es bya

myed pa

bah they

gems dpah- thamg chad


Ends on the fourth line of the sixth column with Tshe dpcifj flu
rgyas dan

sans

ba

b>/an

chen

they -pa

cub

pohi

sentg

mdo

dpah

rdzocjs

go

II.

Then

follow, in

two

pet

la

295

chen pohi mdoh


phyarj

mycd -pa

/if gal

e*

lines of a later

lo.

bya

hand

an interval, the half line


writing, the Sanskrit text of the Dharanl, and, after
mdo brlgan brig go. Finally, there are two more lines in a later handwriting,
one containing an invocation of Amitabha in barbaric Sanskrit, the other running
Ilffo

&in

T2

dar zux
is

ma

ston

yait

6us

chog

bdun

sum zuso

the separating ofT of the last of two finals

thus

The

n.

sail

chief peculiarity of
instead of gang.

The two manuscripts agree very closely with each other. Both omit the
Where the two dill er, T l has on the
paragraphs numbered 8-11, 16, 19, and 31.
whole the better reading.
My text is nothing more than a reproduction of the manuscripts. I have
not mentioned such various readings in T as only represent orthographic pecu
the writing into accord with
liarities, nor have I made any attempt at bringing
Standard Tibetan. Paragraphs 8-11, 16, 19, 31 which are missing in the Turkestan
2

The same is the case with some


manuscripts have been copied from the Kanjur.
short passages and single words, all of which have been taken from the Kanjur and
friend Dr. F. \V. Thomas has given me
are printed within square brackets.

My

much

assistance

marked

in

copying these passages.

When

necessary they

have been

in the footnotes.
at producing a critically satisfactory text of the
of the Khotanese
only printed as a help for the interpretation
Tibetan scholars will not experience any difficulty on account of the
Central Asian manuscript*.
peculiarities of the

I have not

Tibetan version.
translation.

orthographic

made any attempt


It

is

KHOTANESE APARIMITAYUH SUTRA

296

KHOTANESE VERSION.
[1

/>

Saddham Ttatta muhurh-jsa

Sravastil iista vye Jivil

pyustii fcfla beda gyastU baysa


rrispura biisa Anatha"pindi haru samkhyerrna
2

dvasse pamjsaSau

aSiryau-jsa u pharakyau
baudbisatvyau mistyau
vu
baysufia
iysyau-jsa hatsa
[1]
Ttinabeda mi gyastil baysii Marhju5ri eys[ariinai] gurste u ttai ptisti
Sa acil 3 ^lariiju^rya iv sarbamdU halai gunaaparamitta samcaya uamma
i

lovadava ra

lovadeva Aparamatta-

ttiiia

[2a] yujnanasuvini^cittaraja namma gyastii baysil asti rrasta tsukii


klesam hatcanakil rratil biysamda bvau^mai vara ona jsina
diysde u cida
o va satvaiii da uysdiSe [2]
TRANSLATION.

Thus

Hail.

it

At one time

was heard by me.

staying- in SravastI, in the grove of Jeta, the

king s
merchant Aniithapindika, with twelve hundred and
sattvas, great beings of exaltedness.

At
him

the Venerable Exalted

One was

son, in the

sarhgharama of the
monks and many bodhi-

fifty

[1]

that time the Venerable Exalted

One

Mamjusrl and spoke to

called prince

thus,

There is, O Mamjusri, in the rising direction, a world called Collection of


unmeasured Virtues. In that world lives a Venerable Exalted One,
Aparimitayujnfmasuviniscitaraja by name,

who wanders

rightly,

who

eradicates the Mefas,

rightly awake, possessing knowledge, there he thus leads his


preaches the law to the beings.
[2]

is

K.

Wrong

Uiagavaiu.

C Andtfiapinfjaty-, C 2 Andrt/ia-.
C 3 bhikxusataistirddhaMarddha ruyodatai.
*
B bkagavd.
C 3 -trtyaih.

11

ia

(!

laudfiisatvan.

10

Read

it,

who
and

^;

BC 3

SS>

astii.

$ra Va

*yd>h.

C -data.
MSS. mahdtatvaih.
8 8
C knmala-, C 3 -Ih&tom.
1

-dasabhi,

Mafijufo.

C
C1

conducts

sign of interpunction.

The manuscript has pharanyau

BC

life,

C Ihuparitfyan di$i C upariftdn diSir.


AparimitdyuffunataMcayo, C Aparimitdnditigunasamcayo.
J

bhiito \\paritddi6i,

C2 -dhdto,, C*

WITH SANSKRIT TEXT AND TIBETAN VERSION

297

SANSKRIT TEXT.

Evam maya
viharati

Ekasmin samaye Bhagaviin 6ravastyam 2


sma Jetavane Anathapindadasy 3 *arame mahata bhiksusamghena
1

6rutam.

sardham ardhatrayodasabhir4 bliiksunataih* sambahulais* ca bodhisattvair


maliasattvaih 6 [1]

Tatra khalu Bhagavan 7 Mafijusriyam" kumiirabhutam 9 amantrayate


sma. Asti Maiijusrlr 10 uparistayam 11 Aparimitagunasamcayo 12 naraa
14

13

lokadhatus,

tatr^Aparimitayu[r]jnanasuvini5citatejoraja

naraa 15 tatha-

16
17
eva 18 hi tisthati dhriyate 19 yapayati 20
gato rhan samyaksambuddha
21
sattvanam ca dharmarii de&iyati. [2]

TIBETAN VERSION.
Hdi skad bdag gis thos pa. Dus gcig na Bcom Idan hdas
Milan du -yod pa-na Hdzeh tahi l tsal -Mgon myed zas sbyin kirndgo hdun chen po dge slon brgya
dan byan chub gems dpah sems
du mail ba dan thabs gcig du bzugs so. [1]
Idan hdas kyis Hjam dpal gzo nur gyurd pa
Hjam-dpal,- steh gi phyogs na hjig rten khams-

dgahi ra ba na dge

phrag phyed dan


dpah chen po rab
De na Bcom
la 2 bkah stsald-pa, 3

slon

bcu

gi

gsum

4
yon tan dpag du myed pa htshogs pa zes bya ba zig yod de
de na de bzin
pa dgra bcom ba yan dag par rdzogs pahi
sans rgyas Tshe dan ye
dpag du myed pa s*in du rnam par
g>4egs

s"es

gdon myi za bahi [gzi brjid kyi ] rgyal po zes bya ba bzugs
htsho sons te sems chan rnams la chos kyah stond to. [2]
r<

14

EC 2

15

C1

10

tathdgato rhat,

17

-ianiJjuddko vidydcarana

-3

tatr-Apari-,

tatr-Aparamrtayuh-

-tejo,

-tejorajdya.

om. ndma.

tathagatdrhante,

C2

tathagataydrhanta,
3

(C caland) aam^ntiaA ugalo lokavid (C rokavid}


2
3
2
3
(C -ra) puruxadasyatdrathih (C -taraihih, C -tarathi) mstd (C a, C tdtta)
3
devdndm ca manufydndm ca (C om. ca) buddho bhagnvdn (C 1 -vam).

anuttarali
18

eta,

19

evaik,

80

Cjdjjayati.

T.

T
T

1
1

mdze

tahi.

ht*og -pa,

la- 9039 -pa.

om.

gyur

dhiyate,

Ca

dtoyate,

C3

dhfyante.

ca.

ba-la.
6

here

This word

is

hat)

a lacuna.

omitted in T.

KHOTANESE APARIMITAYUH SUTRA

298

KHOTANESE VERSION.

Pu
jmypga

ttii

vaiia

MajuSrya

ttadlyu

-jslnya

Jaiii"

eysaiima

bisa

bviya

Pharaka

jsina

ssa-sa[l]i

maranyau-jsa jsina pasidil KarhmJi ml Majusrya

tti

jsarii

si

satva

blhi

cu aka iv la-

cu ttye Apara-

mittayujnanasuvin5[2&i]scatarajUgyastJi baysii hlya bujsa bira&mimatlnai


sutrii u tva da Iriya dasa phi par! pl klc u naihmai pvate vasSI pustya
biSI

tiviScI

Imnaspyau bugaiiau graunyau sariikhalunyau-jsai


ml ja stilmna jsina paskyastil ssa-sall uskhariiysde

dljsate

yarii ttye

"pajsaih

Ttatta mi Marhju6ryam karhmii se himate cu ttye AparimittayujiianaBuvaniscitarajiigvastii bayBtl lilya nama ssa ha[3 n Jsta juna pvade ttyarii ml sa jsina byehil byeliil uskliaysde cu
iv

TRANSLATION.

Now

listen, prince

shortlived

MariijusrI, the

their lifetime is a

Whoever

by an untimely death.

beings

hundred years.
it

might

who

And
be,

here in Jambudvlpa are

live

those are

many who lose


who would

their life

Mamjusri,

write or

cause to be written the sntra expounding- the merits belonging- to that Venerable
Exalted One AparimitayujiVinasuviniscitaraja and the treatise connected with this
law, and

who would

and worship

hear

its

name and

read

it,

enter

in a

it

book and keep

it

all,

perfumes, garlands, and aromatic powders, his life


Thus also,
will, when being exhausted, afterwards increase a hundred years.
O Mamjusri, whoever it might be who would hear the name belonging to the
it

with incense

(?),

Venerable Exalted Aparimituyujuanasnvini^citaraja, one hundred and eightfold, their

K.
8.

"

Read Maiujmrya,
2

25
20

87
28

so
r2

C
C

Maiijuirlyaiii.

C
C
C3
1

3
iuidiit, C imam.
1

(C

Ijaliiiny,

-*(i)

iflr&ini,

ba/iundth,

B
C
B

-klrituno,

akcira-,

(C -yu*aS)

B mani*i/akJ, C 3 mauu*ydm.

ca 6/iavi*yafi

C3

29

(C

31

-klrftanaili,

-syaihti).

C3

C ye ca khalupunah.
C 2 3 om. 1ay.
-

;i

Parimi-.
-kirttamaiii.

Aparan>rtdi/n*a/i,

C1

nakdiri niarana.

niflr*(ani.

C2

(C

ba/iuni.

safvd.

ndmad/iyeya-,
iroxyanti

C2

C3

2*

2>3

ManjuSriya
liC 8 Apari- C 1

34

varsuSatriyni

kdlatmantnani,

33

ac

aljjdyitxo

HC a

35

Perhaps uiuysga-.
23

ndmadhyeyaiumantram,

2>8

ttdmadAyaya-.

slosyanli) dltdrayityanti vucnyisyanti.

grhe <1}tdrayi*yanli vdcayixyanti paryyavapzyanti parebhyaS ca vistdrena tarn2 3


37
C putpadhupadlpa-.
om. vdcayi*yanti.
prakuMyanti, C
38
1
8
C 1 -vikpito-, C 8 -vilepanaih-, C 3 -vilepanah-.
C om. -gandha-.
-

WITH SANSKRIT TEXT AND TIBETAN VERSION

299

SANSKRIT TEXT.
6rnu Manjus*rlh 22 kumilrabhuta, ime 23 Jambudvlpaka manusyii 24 alpa20
27
28
2
Ye
yuskfi varsasatayusas tesarii bahuny akiilamaranani nirdistani
1

khalu

29

Manjusrih

30

33

varnapariklrtana

namadheyamatram

sattvas tasy 31 *Aparimitayiisah 32 tathagatasya guna-

nama dharmaparyiiyam
35

34

api ^rosyanti

37

dharayisyanti

vacayisyanti

likhapayisyanti

likhisyanti

30
yavat pustakagatarn api krtva grhe
38

3!>

pu,spa-dhupa -gandha -mri]ya-vilepana

crirna 40-civara-cchattra-dhvaja-ghanta-patakablii8

41

ca samantiit pujabliih 42

4
45
43
pujayisyanti te parikslnayusah punar eva varsas"atayuso bhavisyariti.
Ye khalu punar 46 Manjusrih sattvas 47 tasy 48 *Aparimitayurjnanasuvinisci-

49

tatejorajasya tathagatasya namastottarasatanY srosyanti dharayisyanti


j2
53
51
avur"
vacayisvanti, tesam
ye pariksinayuaah sattva
vardhayisyati
;

TIBETAN VERSION.
nur
gyurd
pa non cig. Hdzain bu glih hdihi
Hjam dpal gzo
[mi rnanis ni tshe thuh ba las tshe lo brgya thub pa aa stag
de dag las kyaii phal cher dus ma via bar hchi bar brjod
ste]
do. Hjam dpal sems clian gah de dag de bzin gwegs pa Tshe
dpag du mycd pa dehi yon tan dan bstsags pa yohs su brjod
2
pa zes bya bahi cbos kyi main grans [yi ger hdriham yi ger]
hdrir hjug gam [min tsam yan nan tarn klog pa nas glegs bam
2
hclian liam 3 klog gam men tog dan bdug
la bris te kliyim na]
4
ma mains kyis mchod
dan
dan
hpbren ba- dan phye
spos
pa
hgyur ba de dag gi tshe yons su zad pa las tslie yan lo
de dag
brgya thub par hgyur ro. Hjam dpal sems clian gah
de bzin gsegs pa Tshe dpag du myed pa sin du rnam par gdon

par

r>

40
42
44

41
C
B -purnna-.
C om. ca samanfaf jiujdUiih.
BC 3 -satdyu*d.
1

4(1

C a ye

48

B
C

49

-d/tvajapalukdUnh f/anjaWi/i, C* -patakddibhi.


4a
B ye instead of te.
45
B nti instead of bAaviyanli.

63

tatvdslatvattatha*.

-2

-rdjaya tathdgatdydrhante

suwyahainljuddhdya (C

tatJtdgatatydrhata gamyahambitflflhaxya.
1
M
-attottarasatamta, C ^itfotefafaw,
81

Ca

47

C 3 om. ye klialii punar.


tasydstapari-, C tatyupali-,
ca Ma/i/,

B
C te*dm api.
BC \arddhayisyanti, C 2
1

-ddkdtya),
3

C
C a 3 dyu.
C om. the

-d*toitarala&,
62

rivarddhayi*yanti

C3

-rajatya

-dttottaratit tafatuMi

passage after varMa-

yityati.

Ta

T.

terns

chan

rnam

The words within

ni

tfJie

tlmh

la

tshe

brackets are missing in T.


begins again after the lacuna with -ham.

lo

brgya -pa
4

ze

dag
5

fye.

tike,

T2 yyan.

KHOTANESE APARIMITAYUH SUTRA

300

KHOTANESE VERSION.
patcil bista

ka jya-jsinya Ide u tva

bychil jslna uskhaysde

bislvrra?ai

iv

6cittaragya
ttai hiiva

jastil

anu[3

Namau

Z>

dijsamde

"ttyam

patcil

byeha

m
aylmariima kami u ham j8e
ml
bislvrrai?ainil ttye
Aparamittayujnanasuvini3
baysa hiya ssa hasta junauma pvate u pin parl plde

Ttatta mi Majugryam

ha yanave

nammam

[3]
1

cu buysye

jsiiii

au

]samsa himare

bbagavate

[4]

AparamitayajnanasuviDiscitatejaurajaya

tatba-

samyatsabuddhaya tadyatba aum sarvasarhskarapari^uddhadharmate gganasmudgate svabhavavisu ddbi mabanayaparivare


svaba [5]
rliite

gataya

Kammiisi hamate cu ttye

gyastil baysil hiya nariima ba?ta juna pirl


pide ttye jya staiiina jslna ssa-sali pasky ta?tU nskbaysde khu jsa
mara ana jslna pa^e ttye Aparamitta- n 4
iv

par!

TRANSLATION.
would increase more and more and
again on death, when they have exhausted
their life and preserve his name, their life would
again increase more and more. [3]

life

Marhjusri, the noble son or daughter of a clan who might wish for the
of long life, and who would make an effort and hear the name of the

Thus,
l>osses*ion

Venerable Exalted Aparimitfiyujfu~inasuviniscitar;lja one hundred and


eightfold,
it or cause it to be
written, to him would thus excellency and blessing

and write
accrue.

[4]
Salutation to the Lord, the sovereign of endless life,
knowledge, and unfailing
glory, the tathagata, the arhat, the perfect Buddha; thus, Hail to the possession
of a nature purified by all embellishments,
rising in the sky, the naturally pure,

surrounded by great wisdom, blessing.


[5]
Whoever it might be who would write or cause to be written the name belong
ing to that Venerable Exalted One eightfold, his life will, when being exhausted,
afterwards increase a hundred years

K.

S.

M
55
>T

Read MamjuSrya.

and when he being here gives up

Read

life,

he will

rt

-raja gyattii.
Read/ana ndma.
Superfluous signs of interpunction at the end of the folio.

om. apy.

IJ

B
B

vivarddhayityanti.
prdrthayitumkdtnd,

58

51

BC

6i

pntro.
1

1
II

kdtnd,

Apart-, C Aparimitdyu*.
3
tfotlaraSatam ndmarh, C tfoltarandmatatatii.
1

w MSS.
C -kdmd.

dlrghdyufkanatk.

:J

prdrlhayityati
9
C duhitd.

om.

taty

1 -8

tasydm.

WITH SANSKRIT TEXT AND TIBETAN VERSION

30}

SANSKRIT TEXT.

team apy 84 ayur

namadheyarii srosyariti dharayisyanti vacayisyanti


65

vivardhayisyati. [3]
Tasmat tarhi Manjus rlr

66

dirghayuskatvarii

prarthayitukamiir/

58

va Juiladuhitaro n9 va tasy 60 *Aparimitayusas 81 tathagatasya


kulaputra
namastottaras atam 62 s"rosyanti likhisyanti likhapayisyanti 03 tesam ime
gunannsarhsa bhavisyanti. [4]

Om

narao

bhagavate

64

Aparimitayurjnanasuvinis\;itatejorajaya

tathagatay Barbate samyaksaiiibuddhaya, tadyatha,

om punyanmhapunya-

aparimitapunyaaparimitayupunyajnanasambharopacite,

05

oiii

sarvasarh-

skaraparisuddhadharmate gaganasamudgate svabhavaparis*uddhe


67
nayaparivare svaha. [5]

Imam

60

muha-

MafyuSris tathagatasya namastottarasataiii yekecil likhisyanti


69
70
api krtva grhe
dharayisyanti vacayis?-

likhapayisyanti pustakagatam
yanti, te

pariksmdyusab

71

7
punar eva varsasatayii^o

bbavisyanti

ita

TIBETAN VEHSIOX.

myi zahi rgyal pohi mtsban [brgya rtsa brgyud tbos


par hgyur ba de dag gi tshe van hpbel bar bgyur

par]

hdzin

ro. [3]

de Ita bas na rigs kyi bu ham rigs kyi bu mo


Hjam df
tshe -fin bar hdod pas de bzin gsegs pa Tshe dpag du myed pa
l
hdri ham [yi
de|)i mtsban brgya rtsa brgyad nan tarn
[yi ger]
>al

hdrir bcug na de dag gi yoi

ger]

Tad

tya tba na

mo ba ga

ta- tba-ga-ta

bi-ni-s c.i-ta-ra-dza-ya

6ud dha dar

ma

te

ma

tan dan legs pa ni bdi dag go.


[4]
A pa- ri mi ta -a -y u gila na su

ba te

ya om sa-rba-san-ska-

ha na ya pa

ri

ra -pa-

ri

ba re sva hah. [5]

Hjam dpal snags kyi tshig 2 hdi dag gaii la la zig [yi ger]
ham [y iger] hdrir -hjug gam glegs bam la bris te khy im na hchah1
4
[ham -klog par -hgyur ^ba- dehi tshe zad pa- las kyah- lo brgya thubl

hdri

03
04
ic

58

89
71

T.

kyi

B
C

B
B
B
C

dkdrayuyanti vdcayuyanti instead of likhi*yunti likkdpayityanti.


C6
B -aparm\taintnyaajMrimitapunyajndna-,
bhagavatyai.
1
After 4^4 B adds 108 n
\. e. d/i<lran\.
-viSuddAa, C -viSwIdht.
2
C
C
idaih.
imdni,
imam,
<U,d,

70

pugtakalikhitdm.
7Z

parimitdynsah.

The words within brackets are

has de

biin

gtegt

paid

grfte krtvd,

C3

-salayutd,

om.

punar evdyu

krtva.

i-ivarddhayityanti.

missing" ifl *%,

tntthan

brgya

rta

brgyad

po instead of nags

tshig.
8

Ta

de.

has here a focuna

down

to

mdo

in para. 7.

KHOTANESE APARIMITAYUH SUTRA

302

KHOTANESE VERSION.
!

[4r<

yujiianasuvmiscitarajii

aparainittasarhcayil lovadeta ysatbii

baysa

gyasta
na"ste

buddbaksetra

guna-

[6]

Namau

tatha-

bbagavate Aparamittayujnanasuvini^cittatejaurajaya
sam ^myatsabuddhaya tadyatha aum sarvasamskaraparigaya
guddhadharmate gaganasamudgate svabhavavi^uddbe mabanayaparivare
Ttl va ttina beda nau-vara-nau nayutta gyasta baysa hamye
svaha
hvamdii [7]
aysmu[4 ?/]-na bamye bajasnam ttu Aparamittayusuttrii
Namau bbagavate AparamittJlyujnanasuvinii scitatejaiirajaya tatbagataya rliitc samyatsabuddbaya tadyatba aum sarvasamskarapari"teuddbadbarmate
mabanaya
gaganasamudgatte ^vabbavavisuddhe
rhatte

it

iv

bcda teihaura-bata nayutta gyasta


Abaysa bamye aysmu-na bamye bijasa-na ttu
hvamdii n [8]
[5 a ] paramittayusuttrii
parivare svaba Ttl va patca ttina

Namau

tathabbagavate Aparamittayujnanasuviniscitatejaurajaya
rhate sammyasambuddbaya tadyatha aum sarvasaskarapariTRANSLATION.

obtain rebirth in the buddhafield of the Venerable Exalted Aparimitaynjnilnasuviof unmeasured Virtues.
F6]
niscitaruja, in the world Collection

And then, at that time, ninety-nine


Salutation to the Lord [etc., at para. 5].
with united mind
myriads of Venerable Exalted Ones recited the Aparimitaynsutra,
and united voice. [7]
Salutation to the Lord

[etc.,

as para. 5].

And

then, at that time, eighty-four

mind
myriads of Venerable Exalted Ones recited the Aparimitayusutra, with united
and united voice. [H]
Salutation to the Lord

K.

8.

7:J

7>

[etc.,

as para. 5].

And

then, at that time, seventy-seven

of interpunction at the eud of the


Su]>erfluous sign
The./w of rdjdya has been added under the line.

BC 1 calvd, C 2 3 catrdro.
C upadyante C vpapadyafe.
B om. the words aparimitayuta*
-

74

folio.

-ksatrd,

C1

-kxatra,

C2

-k*atre.

2>3

76

lokad/idian,

and adds

II

II

after

ujMpadyanU

3
apalimrtayvtya and om. c, C^ aparimitdyui ca, C om. aparimitdyutas ca bhavixyanti.
77
C 1 aparimrtayunatawcayo, C 2 saihcaydmydm, C 8 aparimitdyugunatatiicayayam.
78
BC 1 omit the whole para.

WITH SANSKRIT TEXT AND TIBETAN VERSION

303

SANSKRIT TEXT.
cutva 73 Aparimitayusas tathagatasyabuddhaksetre 74 upapadyante, 75 apari70
77
raitayusas ca bhavisyanti Aparimitagunasariieaye lokadhatau. [6]
78

Orh narno bhagavate [etc., as para. 5]. Tena khalu punah samayena
navanavatinam buddhakotmam 79 ekamaten^alkasvarena idam Aparimi80

tayuhsutram

bhasitam. [7]

Om

namo bhagavate [etc., as para. 5]. Tena klialu punah samayena


catura&tinarii buddhakotmam 81 ekamaten^ikasvarena 82 idam Aparimi8n

tayuhsiitram
85

0m

bhasitam. 84 [8]

namo

bliagavate

[etc.,

Tena khalu punah sama-

as para. 5].

TIBETAN VERSION.
hphos nas de bzin gsegs pa Tshe dpag
du myed pahi sans rgyas kyi zih hjig- rten gyi khams yon tan
dpag du myed pa stsogs pa skye bar hgyur ro. [6]
bar hgy urd te

Na mo

-ba

de

nas

si

ga ba te

as para.

[etc.,

5].

Yan

dehi tshe sans rgyas

bye ba phrag dgu bcu rtsa dgus dgoiis pa-gcig-dan -dbyans-gcighdi gsuhs so. [7]
gis Tshe dpag du myed pahi mdo
2
Na mo ba ga ba te [etc., as para. 5]. Yah dehi tshe sans rgyas
bye ba phrag brgyad cu rtsa bzis dgons pa gcig dan dbyahs
gcig

Tshe dpag tu med pahi mdo sde hdi gsuha so. [8]
Yah dehi tshe sans
ba ga ba te [etc., as
5],

gis

Na mo
79
80
81

T.

C2
C2
C3

kolinam ekametennaika-,
-

MSS.

84

B
T

:l

-kofindm ekamatemaika-.

AparimitdyitsitraM.
here and in the following kotindinm.

83

82

>a?-a.

ekamatainaikaxvaro,

yakamyatcnaikagvalena,

C2

ekameten-.

Aparimitdyufi iitraM.

adds

8S

n after the para.

recommences with mdo.

T om.

C3

omita the whole para.

paras. 8-11,

paras.

8-12.

KHOTANESE APARIMITAYUH SUTRA

304

KHOTANESE VERSION.
uddhadharmate gaganasamudgaiu te svabhavaviSuddhe mahanayaparavare svaha n Tti va patcil ttina beda hau-para-hauda nayu iv tta gyasta
baysa hamye
hvamdil [9]

ayemu-na

hamye

bijasnarii

ttu

Aparamitayusuttrii

Namau bhagavate Aparami[5 ^jttayujnanasuviniscittatejaurajaya


tathagataya rhite sammyatsarhbudhaya tadyatha aufn sarva^sariiskaraparisuddhadharmette gaganasamudgate svabhavavis uddhe mahanayaparivare svalia

Tti va

"patcil

hamye

baysa hamye aysmu-na


hvamdii n [10]

Namau

ttina bida s-para-ksastii nayuta gyasta


iv
bajasil-na ttu
Apara mittayusuttrii

bhagavate Aparamittayujnanasuviniscitatejaurfijaya

ta-

thagattiya rhatc sainyasambuddliaya tadyatha au sarvasarhskarapari.suddhadharmate gaganasamudgate svabluV vavisuddhe maha[6 a

nayaparevare svaha
gyastaih Imysa ha

Tti va patcil ttina beda s-para-pamjsilsil nayutta


aysmu-na hamye bajfisnil ttu Aparamittayusuttril

"mye

hviirhdu [11]

Namau

iv
bliagavate Aparamitta,yu jnanasuviniscitatejaurajaya tatharhete sarnyatsabuddhaya tadyatha aum sarvasaiii[6 ^^skararii-

gatiiya

parisuddliadharmate gaganasamudgate svabhavisuddhe mahaiiayaparivare svaha n Tti va patcil ttiila "beda s-para-tcahausii nayutta gyasta
TRANSLATION.
myriads of Venerable Exalted Ones recited the AparimitayusQtra, with united mind

and united

voice.

[9]

Salutation to the Lord

[etc.,

as para. 5].

And

then, at that time, sixty-six

myriads of Venerable Exalted Ones recited the AparimitayusQtra, with united mind
and united voice. [10]
Salutation to the Lord

[e/c.,

as para. 5],

And

then, at that time, fifty-six

myriads of Venerable Exalted Ones recited the AparimitayusQtra, with united mind
and united voice. [11]
Salutation to the Lord \etc^ a

K.
8.

The manuscript has

para. 5].

And

then, at that time, forty-six

nd.

M C rkoti*dmm.
87
B ekanaikatvarem, C 1 ekamyatcnaikaxvalena, C*
**
C 1 Apalimitayutiiiram, C a Aparimitdyftxiitram.
1

ekametenaikasvarena.

WITH SANSKRIT TEXT AND TIBETAN VERSION

305

SANSKRIT TEXT.
yena saptasaptatlnam buddhakotlnam
S8
89
Aparimitayuhsutram bhasitam. [9]

80

ekamaten^aikasvarena

"

idam

Om

namo bhagavate [etc., as para. 6]. Tena kbalu punah samayena


pancasastlnam buddhakotlnam ekamaten^aikasvarena idam Aparimita
90
yuhsutram bhasitam. [10]
Om namo bhagavate [etc., as para. 5]. Tena khalu punah samayena
91

paficapafica^atinaih

buddhakotlnam ekamaten^aikasvarena idam Apari-

92
mitayuhsutram bhasitam. [11]

93

0m namo bhagavate [etc., as para. 5].

Tena khalu punah samayena

TIBKTAN VERSION.
cu rtsa bdun gyis dgoiis pa gcig dan
Tshe
dbyahs gcig gis
dpag tu mod pahi mdo sde hdi gsuhs so. [9]
Na mo ba ga ba te [etc., as para. 5]. Yah dehi -tshe- sans- rgyasbye -ba pbrag- drug cu rtsa-lnas dgons pa- gcig- dan dbyans gcig- gisTshe dpag tu med pahi mdo sde hdi gsuns so. [10]
Na-mo ba ga -ba -te[e/c., as para. 5]. Yah dei tshe sahs rgyasbye ba phrag lha bcu rtsa lhas dgohs pa gcig dan dbyans gcig
gis Tshe dpag tu med pahi mdo sde hdi gsuhs so. [11]
Na mo ba ga- ba te [etc., as para. 5]. Yah dehi tshe sahs- rgyas
rgyas bye

89
90
91
91

B
B

ba pbrag bdun

adds
adds

II

II

3 ufber the para.


4 n after the para.
II

Bjxtmcapamcasi/itidm, C pamcaxallnani,
B adds n 5 H after the para.
1

& jxttiica*afdnam, C
93

jjathncasatdndta .

omits the whole para.

KHOTANESE APARIMITAYUH SUTRA

306

KHOTANESE VERSION.
baysa hamye
hvftmda [12]

hamye

aysmu-na

bijaa-na

ttu

Aparimita^yusuttra

11

Namau

bhagavate Aparamittaynjnanasuvini^citatejaurajaya tatha-

samyatsambuddhaya tadyatha anm sarvasamskaripariSuddhadharmate gaganasa 5


3
2
subhavavasude *
samamdagatta
mahaniyaparivare
[7 a ]
8
7
svaha : Tti va patca s-piira-baista
nayu"tta jasta
beysa hammye

ir

gatiiya rliite

fl

aysmu-na

hamye

10

bija$na

Namau 13 bhagavatte

mahanlyaparvare

16

raliette

"

ttathagatayil

auma 8arvasaskaripa6umdedarmatte

va^ude

hvariida

[14]

Aparam^^Ittayujnamnanasuvanai^cittattejarii-

14

rajayil
iv

n ttu
12
Aparamittayasuttra

[
[7 1 ]

samyilsabaudhaya
IT

evaha

ttadyetha

gagiinesamamdagatta subhaTti va patca 18 Gaga nayli

TRANSLATION.

myriads of Venerable Exalted Ones recited the AparimitayusQtra, with united mind
and united voioo. [12]
[ftira,

13

is

missinff in the Khotanese text,]


at para. 5],
And then, at that time, twenty-six
[etc.,

Salutntion to the Lord

myriads of Venerable Exalted Ones recited the ApurimitayusQtra, with united mind
nd united voice, [14]
Salutation to the Lord

[*tc, t

at para. 5],

And

then, at that time, a

mny

Superfluous sign of interpunction at end of folio.


and 8 have been written in Cursive Gupta ; cf. p. 290. The text of 7 a
iv
so far as fjaganasamdiiida, 7 a , is also found in another cursive fragment, which has
been marked B, while the readings of the principal manuscript have been dis

K.

Fols. 7

Superfluous sign of interpunction ; 13 samadagiitta.


tinguished as A.
*
B adds superfluous sign of interpunction.
6
Read pdtcii.
A perhaps -paruvare B -po.ru. and omits rare.
7
The manuscripts have paratcabaita, but tea has been cancelled in both
read tparalittd
B adds superfluous sign of interpunction.
8
9
l\jaitam\ read gyatia liayta.
aytmwn-jta.
;

10
"

B kaikmyc.
B aparamutdyuutfra

Read
;

read Aparamitdyututtrii tvdwla.

bija^d-na.
"

namdin.

WITH SANSKRIT TEXT AND TIBETAN VERSION

307

SANSKRIT TEXT.
pancacatvarimSatmam

94

buddhakotinam

ekamatenoaikasvarena

idam

96
Aparimitayuhsutram bhasitam. [12]
narao bhagavate [etc., as para.

Om

sattrimSatinam

96

Tena khalu punah samayena


5].
buddhakotinam ekamaten^aikasvarena idam Aparirai97

tayuhsutrarh bhasitam. [13]


naino bhagavate [etc., as para. 5]. Tena khalu punah
samayena
98
buddhakotinam ekamaten*aikasvarena idam Apari
paflcavimsatlnarii

Om

08
mitayuhsutram bhasitam. [14]
Om narno bhagavate [etc., as para.

5].

Tena khalu punah samayena

TIBETAN VERSION,
bye ba phrag b&i bcu rtsa Inas dgons pa gcig dan dbyans gcig
gis Tshe dpag du myed pahi mdo bdi gsuns so. [12]

Na mo ba ga ba te [etc., as para. 5], Yan dejii tshe sans


rgyae bye -ba phrag sum cu rtsa drug gis dgons pa gcig dan dbyafw
-

dpag du myed pahi mdo


ba ga ba te [etc., as para. 5],

gis -Tsjie

gcig

Na mo

gsuiiH so. [13]


Yaft dolji tbhe sans

Ijdi

ba pi rag HI ^u rtaa Iftos dgons pa gcig tlan dbyans


Tshe
gcig gis
dj)ag du myed pain mdo b^i gsuftiNiO. [14]
Na-mo -ba-ga-ba- te [etc., as para. 5]. Yan-dehi tshe Sans-rgyas
rgyas byo

apdramUtut/uiiijiidnatutanaiycaUattcjdyaraJHya.
lfl
adds sign of interpunction
tt-atMgittdya.
siirvaiilskarapasudedarma a gagilnasamdmtla.

15

17

18

Read

pdtcii.Gaiiiga-naya gruicyau*ye-jta

hamye bijdxa-na
8.

94

sammyO-.

hamamgi gyafta lay*a hamye aymv-jta

tiu Aparinritaynsuttni hvdiiida.

B catvariimatdndih, C 2 pafncara%atlndm C 3 pamnccuatindm \iuddhako\inam.


B adds 6 n after the para.
B tarfvifaatlndM, C fa*tiMtt*ath C ^trifnSatlndm, C 3 aj(ifalindth.
B adds H 7 after the para., and then repeats the whole para, and adds
B pathcavi)k4atimd)h, C tt3 parkeaviMatinatii,
B adds 9 n after the para.
y

II

00

"

11

98
99

I)

II

x2

u.

KHOTANESE APARIMITAYUH SUTRA

308

KHOTANESE VERSION.
gritcesye-jsa hiimagi nayutta jasta beysarn
bijasna ttu Aparamlttayasuttra livada [15]

Namarh

bhagavatte
rahetta

ttathagattayii
pas*ude

"dharmatta

Namarii

Aparamittayujnanasuvanai^^cattatejaya

malianiyaparvare
mattaytisuttra

hastva ahaksa

plye

ttu Aparamlttayasuttra

ukha"ysde*

ttye

piri

[16]

ttadyetha

samyasilbaudhayil

Kauma

sa

hilmave

na brrlyva

sa naryajsavcfia

auma

subhavaiv va4ude

gaganasamrnamdagattatta

svaha [Si
!

Aparimittayajnamnasuvanai^cattattejaya

Hi rahette

saskiirapaSudedarmatte

tea
"nil

ttu

Aparana

ttraisuna

nva ra

[9 a*]

cil

paskyata

bhagavatta

ttathagattayu

rajayii

ha"hamye

samyasabaudhayil ttadyetha auma savaskaragaganasamarhdagatta subhavavasude mahiinl-

yaparvare svaha J
[8ai] Kariima sa hamave
3
ja starhna jslna sa -sall

hamye aysmu-jsa

ysaiiithil

byehe nai na

ni

varii

hamgujsil liame aud&

TRANSLATION.
myriads of Exalted Venerable Ones as the sands of the river Ganges recited the
Aparimitayusutra, with united mind and united voice.
[15]
Salutation to the Lord

the AparimitayusQtra, his


to a hundred years.
[16]
Salutation to the Lord

[efc.,

Whoever it might be who would write


when being exhausted, afterwards increase up

a* para. 5].

life will,

[etc.,

as para. 5].

Whoever

it

might be who would write

the AparimitayusQtra, he would not take rebirth in the hells, not among the ghosts,
not among animals, not in the eight aksanas, he would not transmigrate anywhere ;

K.

3
a

na trlyasuna
S.

Read ci.
Read *a-*atl.
Read Kama sa himdte cu
;

Read AparamilaymMra.
Read tiskhaysde.
ttu Aparimitayu*iiltra pin
nii tiaryajsdv&iia na
prlyvd
superfluous signs of interpunction after jnye, and at end of line.

10

B daia-Gatkgd-.

103

C
C

104
105

B adds u

10

II

after the para.

Apalimrfdyitfulram bhdtitam, C* Aparimitdyugutram bhdtitam.


tHAifyanii likhipayuyanti.

B gatdyvtd

vartdSatdyutd,

vartaxatdyu,

C2

varsayatdyus ca,

C 3 vartasatayusa.

WITH SANSKRIT TEXT AND TIBETAN VERSION


SANSKRIT TEXT.

10
buddhakotmam
Ganganadlvaluk6pamanam
idam Aparimitayuhsutram bhasitam. 101 [15]

Om

namo bhagavate

[etc.,

as para.
104

103

sutram

likhapayisyati

likhisyati

ekamaten * aikasvarena

Ya 102 idam Aparimitayuh

5].

sa

I0ft

gatayur api vari?a6atayur


107

106

bhavisyati
punar ev^ayur vivardhayisyati.
namo bhagavate [etc., 09 para. 5].

[16]

Om

Ya idam Aparimitayuh

lot
likhisyati likhapayisyati sa na kadacin narakes^upapadyate
112
111
no na
ca
kadacid api upapatyamaloke na aksanesu

108

sutram

309

na tiryagyonau

TIBETAN VERSION.
bye -ba phrag Gah gahi kluri- gi bye ma sned kyis dgons pa gcig
dan dbyahs gcig gis -Tslie dpag du myed pahi mdo hdi gsuiis so. [1 5]
2
Na mo
gi ba te [etc., as para. 5]. Gan zig Tshe dpag tu
med pai mdo sde hdi yi ger hdri ham y iger hdrir hjug na de
J

l>a

tshe zad pa
1

par hphel

Na mo
myed

tshe

las

hgyur.
ba te

ba- ga

mdo

pahi

hdi

Gah

zig Tshe dpag du


na de
yi ger] hdrir bcug

as para. 5].
ger hdri ham

[etc.,

[yi

sems -chan dmyal ba dan byol -son -gi- skye-gnas-dao -G&n


BQi.2 bhavi*yanli, C bhavanti.
B omits punar vivardhayityati C 1 punal api
B adds II 11 II after the para.
evdyn vivurdhayisyanti.
107

io3

C
C1
1

110

T.

-fiiiram bhdxitam.

-yonl,

reads na
>

-rjehi -hjig-

ioc

C,

mam

brgya thub par hgyur te tshe yan

lo

[1 6]

>ar

C8

cahu

has klun

-yoni.
\

1U Instead of

vhudhayi*yantt,

tupapadyanle,

no,

-2

which

m ak*ane*u,
B na instead of

C2

punar

tHjMpadyate.
omitted in
3
ca, C ca ta.
is

bcui.

Paragraph 16

in para. 18.

Sayepattau.

10

ayu,

is

missing in T, which here inserts the passage repeated below


3
The words within brackets are missing in T.

KHOTANESE APARIMITAYUH SUTRA

310

KHOTANESE VERSION.
i{
ustamariijsye tea cibure usta hacll ysyate jasma rii
bi&i byata himare n [17]

Namau

bhagavate

hame

piruyai ysarhtha

Aparamittayujnanasuvini^^citattejaurajaya

samyatsambuddhaya tadyatha aum sarvasamskaraiv


mahanapari s"uddhadharmate gaganasamudgate svabhavavisuddhe
yaparivare svaha Kam si hamate cu [9 b ] ttu Aparamettamyusumtra plri
ttye tcahaura-hasta ysara skandha bayr-am da bisil plda pachiysde
[18]
tathagattiiya rhite

Namau bhan gavate

Aparamittayujnanasuvini^citatejaurajaya tatha-

samyatsabuddhai^ya tadyatha aum sarvasamskaraiv


pari^uddhadharmate gaganasamudgate svabhavavii5uddl\e maha nayaKarii si himate cu ttu Aparamattan
n
paravari svaha

gataya

rhete

II

[10 a

yusutra

pamjsa anamttanarya kira vasusldji

plri ttye

Namau bhagavate

[20]

Aparamitayujriamnasuvini^cita^tejaurajaya tathaTRANSLATION.

and as many
all

one lives up to the last one, one will be birth-reffimberiag^,


his previous births will be remembered.
[17]
Salutation to the Lord [etc., aipara, 5].
Whoever it might be who would write
lives as

the AparimitiiyusGtra, by him the law of the Buddhas consisting of eighty-four


thousand ekandha would be completely written. [18]

[Para. 19

is

missing in the Khotanese

Salutation to the Lord

[etc.,

text.]

as para. 5].
Whoever it might be who would write
five acts that bring about endless hells become

the AparimitayusQtra, for him the


purified.

[20]
Salutation to the Lord

K.
8.

Superfluous signs to

114
115
116
18

us

[etc.,
fill

up

at para. 5].

Whoever it might be who would write

space at end of page.

B pratilapgyantc, C upatyate, C 3 upaparsyaie.


B yatra ya jafmani janmaiiy, C atmani, C*- 3 janmani.
B upapadyanle, C vpadyate, C 2 3 utpadyate.
m B om. sarvatra jdtait.
C ua om. tatra tatra.
B jdtittard, C3 jdtitmardt ca, C 3 jdti*mara.
BC.3 bAavigyanii, C bhavanti. B adds 12 after the para.
BCa ye C 3 yah.
C 1 ApalinrldyutHtram bhaptam.
1

II

"

"

II

WITH SANSKRIT TEXT AND TIBETAN VERSION

fiyate

117

jatau

SANSKRIT TEXT.
Yatra yatra janmany 1U upapadyate

jatau jatismaro

Om
sutrarh

118

Om

bhavisyati.
[17]
as para. 5].

[etc.,

likhisyati likhapayisyati tena

hasrani likhapitani

Butrarh

m pratisthapitani

Ya 125 idam

Aparimitayull-

126

catura^itidharmarajikasahasrani
128

bhavisyanti.
[19]
Ya
as para. 5].

129

idam Aparimitayuh13
karmava-

[etc.,

likhapayisyati

ranani pariksayam

Ya
idam AparimitayuhcaturaSitidharmaskandhasa-

bhavisyanti.
[18]
as para. 5].
[etc.,

namo bhagavate
likhisyati

tatra tatra UG sarvatra

124

123

8utrarh likhisyati likhapayisyati tena


Oiii

122

namo bhagavate

karapitani

119

namo bhagavate

121

311

tasya paiic^ananturyani

132

131

gacchanti.

[20]

TIBETAN VERSION.

du nam van

rten

khom

bar

myi hgyur te nam du hah myi


myi hgyurd to gah dan gah du skye ba

skye

skye bar

bar

thams chad du skye ba dran bar hgyur-ro. [17]


Na mo ba ga ba te [etc., as para. 5]. Gan la la zig -Tshe dpag d u
!
myed pahi mdo hdi [yi- ger hdri ham y igcr] hdrir bcug na des chos
kyi phuh po stoh phrag brgyad-cu-rtsa-bzi-hdrir-bcug-par-hgyur-ro. [18]
2
Na mo ba ga ba te [etc., as para. 5]. Gan zig Tshe dpag
tu

rned

mdo

pahi

sde hdi

yi

ger

hdri

am

ger

yi

na de chos kyi phun po brgyad khri bzi stoh


pa dan rab tu gnas par byas pa yin no. [19]

Na mo

ba

ga ba

te

hdrir

hjug

du

bcug

byed

Gah zig Tshe dpag


as para. 5].
ger hdri ham yi ger] hdrir bcug nfj
:i

[etc.,

du myed pahi mdo hdi [yi


dehi mtshams myed pa lha yohs su byah bar hgyur
-

Na mo
122
124
-

12C
128
13n

ga ba

C 2 te.
B bhavanti
C 3 te.
B bhavanti

13

II

\\

14

B iMthcdnaryani

tarydni.

T.

ba

131

II

[etc.,

as para.

5].

The bracketed words,

ro.

[20]

Tshe d]

kjapagaw.

T1

zig
3

1 -2

II.

Gan

likhdpitani pratitfkdpildni, C likkdpitdprati*lhdi)it<^


B ye V ya^,
repeats the whole passage.
127
C 1 kaldpitani, C 3 kaldpitdni and omits pYati-.

Jkarmdcaranani,

te

1M

C yah.

patiicdnantaryydni karmani,
adds II 15 II after the para.

C2 patkcdnan-

down to yah du in para. 17.


as well as the whole of paragraph 19, are omitted in T.

has here a lacuna from tkye

KHOTANESE APARIMITAYUH SUTRA

312

KHOTANESE VERSION.
gataya rhite

dharmate
Kiirii si

samyatsambuddhaya tadya aum sarvasarhskaraparisuddha-

"gaganasamudgate svabhavivis uddhe rnahanayaparivare

liimate cu ttu

iv
Apa rami

Surmra gara mase basde

ttye

Namau bhagavate

Ide

svaha u

ttu Aparamittayusuttra pire sai khvai

garkhye

bisl vasusldil

[10 l

n
~]

[21]

Aparamittayujnanasuviniscitatejaurajaya tatha-

gataya rhite samyatsariibuddha^ya tadyatha aum sarvasamskaraparisuddliadharmate gaganasamudgate svabhavavisauddhe mahana uiyaparivare svaha u Kfuiima se himate cu ttu Aparamettayusuttra pin
iv
ttye na Marji ni ma rma hina raksaysa-prritta-mahairdyam astariina vaSji
2

nara na satva bidastii ukalamaraiii


[11 a

vaski bidastji variiniha ni byehidil

11

[22]

Xamau

bhagavate Aparimettayujnanasuvinificitatejaurajaya "tathagataya rhite sammyatsaihbuddhaya tadyatha aum sarvasamskaraparisuddhadharmate garhganasaalu^dgate svabhavavi^uddhe mahanaya3
iv
parivare svaha n Kam si [hijmate cu ttu Aparamittayusuttra pl ri khu
sj

jsina pase maranakall ha nau-vara-nau nayutta gyasta baysa picliastil

dyaihma nijsamriare[ll frjysan jsam gyasta baysa dastU-na biysamjare


TRANSLATION.
the ApnrimitayusOtm, his sins will

all
get thoroughly purified, even if they are as
great as mount Meru.
[21]
Salutation to the Lord [etc., as para.
5]. Whoever it might be who would write
the AparimitayusQtra, against him neither Mara, nor the
army of Mara, nor the evil

beings such as Raksasas, pretas, and those possessing great magical power will get
to bring about
untimely death (?). [22]

any opportunity

Salutation to the Lord [etc., ai para.


5]. Whoever it might be who would write
the Aparimitiiyusutra, when he gives
up life, at the time of death, ninety-nine
myriads of Venerable Exalted Ones individually present themselves to his eyes, and
thousands of Venerable Exalted Ones
him
their hands ;
in this

by

support

K.

Cancel the superfluous ttu aparami.


8

of interpunction.
^Superfluous sign
8.

being

133
185
36

137

Cyah.
B mar a,

C
C

134

;J

The manuscript has

om.

maid da, C 2 mdro vd, C 3 indlo


C2 malakd, C 3 mdlakayikd.

vd,

ta*ya.

and

mdlakdm,
1

nakdramrtitpadravd,

C8

ndkdlamrlyiipadravd.

om

na

mate.

WITH SANSKRIT TEXT AND TIBETAN VERSION

318

SANSKRIT TEXT.
[Para. 21

Om

is

in the Sanskrit text.]

missing

namo bhagavate

[etc.,

as para. 5].

Ya 133

idani AparimitAyuh-

sutrarh likhisyati likhapayisyati, tasya 134 na miiro 138 na


marakayika
na yaksa na raksasa n^akalamrtyur 13T avatararh lapsyante. 138 [22]

18

Om namo bhagavate [etc., as para. 5]. Yu 139 idam Aparimitayuhsutram likhisyati likhapayisyati, tasya maranakiilasamaye
navanavatayo
buddhakotyah
hastena

142

sarhmukham darsaiuim dasyanti

liastam

143

M1
,

buddhasuhasraih

buddhaksetrad

tasy#dpanamayanti,

144

buddlia-

TIBETAN VERSION.
du-myed pahi mdo hdi- [yi ger- hdri-ham yi ger] hdrir -bcng na-dehi
sdig gi phuh po Ri rab tsam yah yohs su- byah bar hgyur ro. [21]
Na mo ba ga ba te [etc., as para. 5]. Gah zig Tshe dpag du
l

myed pahi mdo

hdi

ger

[yi

hdri

ham y i

ger] hdrir bcug na de

[bdud dan] bdud kyi ris -kyi lha dan gnod sbyin dan srin
po glags bltas kyah glags rned par myi hgyur ro. [22]
Na mo ba ga ba te [etc., as para. 5], Gah zig Tehe dpag du
la

myed

pahi

mdo

hdi

[yi

ger hdri

ham

yi ger] hdrir bcug na-dehi

hchi-bai-dus-kyi-tshe-sahs-rgyas-bye-ba-phrag-dgu-bcu rtsa dgus mhon


du ston bar mdzad de- sans rgyas stoh -gis de la phyag -brgyah bar
128

B adds 16 after the para.


14
3
C yah.
C
M, C -kotyatk.
3
C om. haxtena.
C hattdn, C* tturn
C om. buddkahetrad, C 2 3 buddhaktatrd.
li

39

II

-&o(l>H

142
144

T.

"

The words within brackets

are omitted in T.

talhdgataik

Ca

fyanti.

hattan.

KHOTANESE APAR1MITAYUH SUTRA

314

KHOTANESE VERSION.
buddhaksettra Rtamnai adaiia buddhaksettra bay Ida na
vlra sinauhya a asadina tcera iiapamdai ttatta n [23]
ttiiia

"ml

ttye

Namau bhagavate Aparamittayujna^nasuvini^citatejorajaya tathaiT


gataya rhite samyatsambuddhaya tadyatha auin sa rvasamskarapariluddhadharmate gaganasamudgate svabhavavisuddhe mahana- n l

Kam

fc

si himate cu ttu Aparamittayu[12 ] yapnrivare svaha u


uttru piri ttye tcahaura lokapala kustii i! tsi ni masi tsummamda himare

bum atvaSte vasu debisi janidii aysdai yanare u [24]


Namau bhaiHgavate Aparamittayujnanasuviniscitatejaurajaya tatbaiv
gataya rliate samyasam buddhaya tadyatha aum sarvasarhskarapari-

cu

suddhadliarmate gaganasamudgate svabhavavisuddhe maha[12 ^naya2


parivare svaha n Kam se hamate cu ttu Aparilmittayusuttra pire khu
i
jsina pase Suha^valovadeta, Armayilstil b.iysil buddhaksettra ysatha
naste

,i

[25]

Namau

bhagavatte Aparamittayu ^jrianaca^uviniscitatejaurajaya


iv
tathagataya rhate samyasaiiibuddhaya tadyatha au m sarvasaskarasvabhavisuddhe
mahanayaparasuddhadliarmate gamgilnasamudgate
parivare svaha Kaila
TRANSLATION.
buddhafield they take him to another buddhafield about that there should not be
entertained any doubt or disbelief, as it is known (?) in that way.
[23]
Salutation to the Lord [etc., as para. 5]. Whoever it might be who would write
;

him the

the AparimitayusQtra, after

four lokapalas will follow,

wander, and give him protection against all the evil


Salutation to the Lord [etc., as para. 5]. Whoever
.

who
it

where he might

hurt him.

[24]

might be who would write

the Aparimituyusutra, when he quits life, he obtains rebirth in the region Sukhavatl,
in the buddhafield of the Exalted Amitabha.
[25]
Salutation to the Lord

E.

2
3

[etc.,

a* para. 5].

That country in which they thus write

Superfluous si^ns of interpunction at end of page.


$e has been added in a later handwriting nnder the line.
The ca in -jndna-ca-su- appears to have been cancelled.

145

HO
147

(31.3

biutdkakwtram,
fyayaja

om. na

gaM(C 9a)krami*yanti

vicikilsd na.

us ci.a
vimaticdda,

Ca

Cl

vicikitd,

vifdnirtvdda.

C 2 tvayam kramityanti.
C 3 cikittd.
m B adds

II

17 U after the para.

WITH SANSKRIT TEXT AND TIBETAN VERSION

315

SANSKRIT TEXT.
ksetrarh

14G

sarhkramanti

146

n^atra kahksa na vicikitsa na

147

vimatir

148

149

utpadayitavya.
150

Om

[23]

namo bhagavate

[etc.,

as para.

Ya idam Aparimitayuh-

5].

sutrarh likhisyati likhapayisyati, tasya catvaro niaharajanah prsthatah


151
prgthatah samanubaddha raksavaranaguptirh karisyanti.
[24]

Om

namo bhagavate

as para.

[etc.,

Ya

5].

ir<

idam Aparimitayuh163
Amita-

Sukhavatyam lokadhatav

sfttrarh likhisyati likhapayisyati sa

"

154

bhasya tathagatasya buddhaksetre


[25]
upapadyate.
Om namo bhagavate [etc., as para. 5]. Yasmin prthivlpradese *
idam Aparimitayuhsiitram 157 likhisyanti likliiipayisyanti, sa 1 8 prthivipra
1

lr>

"

TIBETAN VERSION.

hgyur ro sans rgyas kyi zih-nas-sahs rgyas-kyi-zin-du-hgro-bar-mdzadpar- hgyur te hdi la- the tsom dah-som-ni-daiVyid-gnis-ma-za-Hig. [23]
Na mo ba ga ba te [etc., as para. 5]. Gah zig Tshe dpag da
myed pahi mdo hdi [yi ger hdri ham yi ger] hdrir bcug na
1

rgyal po chen po bzi dehi phyi bzin hbran zin bsrun


bskyab pa dan sbed pa byed par hgyur ro. [24]

Na mo
myed

pahi
de bzin

de

ba"-

ga -ba

mdo

hdi

Gah

te [etc., as para. 5].

ham

hdri

ger

[yi

yi

Hod dpag du myed

gSegs pahi

khams

zig
ger]

ba

dan

Tshe tlpag du
bcug na

hdrir

pahi sans rgyas kyi

Bde ba can du skye bar hgyur ro. [25]


Na rno ba ga ba te [etc., as para. 5]. Sa phyogs su dkon mchog
mdo sde hdi hdrir- bar hgyur bahi sa phyogs de yah mchod rten
ih

rten gyi

ajig

180

162

omits this para.


"

Cyah.

lokadhdio,

upapadyate after lota-.


168
C 2 repeats the whole passage
after the para.
187

158

T.

C
C

down
18

C8

gupti kariyanti II 18
a
lokadhal, C tokadkatum;
C -hatre.

to lokadhatav upaixidyate

II.

places

a>3

B pratleie, C

Aparimitdyuxiilram ratnardjam,
ta ca,

164

1 -2

adds n 19

3
prfhivipra<le&ya.

Aparimifdyusvtram bhdtitam ratna.

tarva.

The words within brackets

are omitted in T.

Ide-can-du.

KHOTANESE APARIMITAYUH SUTRA

316

KHOTANESE VERSION.
ona ttu Aparamittayusutra piiide

disifia

[13i]

si

diSa

caittya

marimadii hime aurgavlya tti khu sai damvau-mu^ram astamna triyasuiiam gvamiia hlsi tti patcii harbiSii napamdai pirmattama baysusta
bustil hi in mare n [26]

Namau bhagavate Aparamittayujnanasuvanisciteiaurajaya tathaiv


gatava rhi te sammyatsarhbuddhaya tadyatha aum sarvasamskaraparisuddliadliarrnate

nayaparivare svalia
suttril

pan pide

Namau

gaganasamudgate svabliavavisuflS^Jddhe mahaKammli patcil se hi mate cu ttu Aparamittayu-

si
]>ya"tsa9tii

staiuU ttaradarU ni byehe

[27]

bliagavatc

Aparamittayujiianasuviniscittatejaura^yaya
tathagataya rhite samyatsaihbuddhaya tadyatha aum sarvasamskaraiv

parii5uddhadliarina te gaganasamudgate
paravare svalia u Kiirhmil patcii si hi- u

[14 a

svabhavavi^uddhe mahanaya!

liamate cu ttye Aparamittayusu tril udisaya tarika masi haurii


TRANSLATION.

that country would become worthy of worship like a caitya;


Ai>arimitayusntra,
and even if it were to be sounded into the ears of animals, such as deer and birds,
the

then

those would become enlightened in the highest enlightenment which

all

known

ia

[26]
Salutation to the Lord
(?).

at para. 5].
And whoever it might be who would
[etc.,
cause the Aparimituyusutra to bo written, he would never in future obtain an
existence as a woman.
[27].

Salutation to the Lord

would make a

K.

[etc.,

And whoever

as para.
5].

gift as great as a farthing

it

might be who

on account of the AparimitayusQtra, by

Superfluous signs of interpunction at end of page.

Read himute instead of

hiJiamate.

8.

159

160

C
C

pithipadexya,

C2

pftkivlpradeie,

CJ

prtAivipradesya.

2
2
vandaniyai ca (C here adds bhavityanti) pradak-uniyaS (C -nlyaS) capuja-

ulya* ca btiariiyanti.
81

163

yanli,

C
C

C3

194

lca

tlryyarjyogatdndm.

mrgapafyidratfrindm.

api yculi farnnapufe tarvtd (C Sabdd, C yalra .tarva) nipatautii (C* nipaiifnipatite) tarvva adhovarttikd (C adhevattiko) bliavifyanti anutlardydtk.

BC

1 -3

*amyaktaikbodhm and omit abltitawbodkm.


t

WITH SANSKRIT TEXT AND TIBETAN VERSION

317

SANSKRIT TEXT.
"

deSah

100
caityabhuto vandaniyas ca bhavisyati.

182

161

karnapute
mrgapaksinam
rayarh samyaksambodhav abhisarhbodhim

183

gatanaih

namo bhagavate

Orii

sutrarh

[etc.,

as para.

likhapayisyati

likhisyati

184

Yesarii

tiryagyoninipatisyati te sarve anutta185

abhisambhotsyante.

[26]

Ya 16C idam

5].

taaya stribhavo

187

Aparimitayuhna kadacid api

188

[27]

bhavisyati.

Orh namo bhagavate


sutrarh

[etc.,

dharmaparyayam

Ya

as para. 5].

uddisya ekam

17

api

1C9

idam Aparimitayuh-

karsapanam

"

danarh

TIBETAN VERSION.

du hgyur

phyag hts[h]al bar hgyur ro gal te byol son gi skye


gnas su son bya dan ri dags gah dag gi rna lam du sgra grogs
par hgyur ba de dag thams chad bla na-myed-pa-yah-dag-par-rdzogs
pahi byah cub du mhon bar rdzogs parhtshah-rgya-bar-hgyur-ro. [26]
Na mo ba ga ba te [etc., as para. 5]. Gan zig Tshe dpag
du myed pahi mdo hdi [yi ger hdri ham yi ger] hdrir bcug na
de bud ined gyi dhos por nam du yah myi hgyur ro. [27]
te

Na mo
rnam grans
165

tyate

likhi.

Gah -la -la -zig -chos-kyi


-ba-ga-ba-tefete., as para. 5].
hdihi phyir kar sa pa ni hgah zig sbyin ba byin na

B atisaMdtsyante, C
B adds 20 after the

It

II

C2

167

Cl

188

B pratilapsate

tribhdve,

C alhitambhotC yat.
:|

abhitambitddhyate^* alhitambottyate.
loe

para.
3
ttdsrabhdvo, C strlbhdvi.

Yah idam Apari.


as para. 5],
II 21 II.
C adds omnamo
na kadacid ddvidrabhdvo (C 1 drdvidrabhdva) bkavixyati (C
("etc.,

1<s

likhdp.

tatya

bhavisyanti).

T.

169

yah.

171

kdtdyenam,

B -tiitram ratnardjam dharmmaparydyaih.


3
kdthdnd, C* kd*dyanan, C kdkhdyanam.
17

The words within brackets

are omitted in T.

KHOTANESE APARIMITAYUH SUTRA

318

KHOTANESE VERSION.
liaur! ttye bisil ttrrisahasrya mahasa"ha8rye

ona hauril haudil bimi

hartibadfl

lovada haudyau ramnyau

[28]

Namau
Aparamitta^ yujfianasuvinificitatejaurajaya
bhagavatte
iv
tathagataya rhite sarhmyatsabuddhaya tadyatha aum sarvasarhskaragaganasamudgate svabhavavi^uddhe mahanayasi himate cu
ttye Aparamittayusuttril
bhiijanibhuta pajsam. yam ttye bisii abarl"na baysarh da pajsamevye
hime : [29]
pariauddbadbarmate

Kammil

parivare[14 ^]svaba

Namau bbagavate Apararnittayujnanasuvini^cittate ^jaurajaya tatha


iv
gataya rbete samyatsariibuddbaya tadyatha aum sarvasamskarapa risuddbadbarmate gaganasamudgate Bvabbavavi^uddbe mabanayaparavare
svaba

mi

Si

[15 a

ttatta

kbu

VipasU gyastil baysa 6ikba gyastil bayeU Visvambhil gyastU

Knukasuda

baysii

gyastil

bjvysil

Kas*ava
gyastil Kaysil Kanakamunll "gyastii baysa
3
Sakyamuuil gyasta baysa astaihna gyastam bay^au

haudyam raihnyauJujsa

parhjsa

yarn

ttye

hamada

puiiinai

hnihbisft

TRANSLATION.

him

woul

thus have been given to the extent of filling the world of the
whole trisahasrl mahiisahasrl with the seven treasures. [28]
Salutation to the Lord [etc., as para. 5], Whoever it might be who, having
become a receptacle of the AparimitayusQtra, would do worship, by him the whole
gifts

entire law of the Exalted

Ones would have been honoured.

Salutation to the Lord

[etc.,

as pura. 5].

It

is

as if he

[29]

would do homage with

the seven treasures to the Venerable Exalted Ones, the Venerable Exalted Vipasyin,
the Venerable Exalted Sikhin, the Venerable Exalted Visvambhu, the Venerable

Exalted Krakucchanda, the Venerable Exalted Kanakamuni, the Venerable Exalted


Kiisyapa, the Venerable Exalted Sakyamuni, and so forth, his store of merit could at

K.

8.

Superfluous sign of interpunction.

Read

m
173

bai/tdiii

haudyau

ratnnyau-jsa pajgai/i.

C l tltuyanti,
B ina!ta*a!iare-, l)C -dhatu C 2 3 .(l/tdlau.
H rafnamayljiaripurnam.
B dadydt, C darttd bhavanti, C 2 dartta lHarafi, C 3
l

174

174

dattaik lhavityanti

adds ta*ya jiunyatkamdhatya pramdnata Hal-yam ganayitum na tv Aparimitdyvhttlraya


punyankandhatya pramanafn sakyam ganaytfum II 22 II.
170
C yah ifam Apart.- *a*krte (C 2 tagkrtya) pujayixyanti (C 3 pujayi*yati).
177

-samaptam,

-tavvdpta, C*-* -tamdpta.

WITH SANSKRIT TEXT AND TIBETAN VERSION

319

SANSKRIT TEXT.
dasyati

nam 174

m
,

tena trisahasramahasahasralokadhatum

danam dattarii bhavati. 7


namo bhagavate [etc,, as para,

Orfi

"

saptaratnaparipur-

"

krtvft

pujayisyati, tena sakalasamaptah

17T

[28]
5],

Ya

"

saddliarmal.1

idam Jharmabhaijakaih

pQjito

bhavati,"

[29]

Orh namo bhagavate [etc., as para. 5]. Yatha VipaSvi-&ikhi-Vi8vabhu 180 - Krakucchanda - Kanaka muni - Ka6yapa - Sakyamuni 181 - prabhrti-

nam 182 tathagatanam 183 eaptaratnamayah

pujah

183

krtva

186

tasya

187

TIBETAN VERSION.
des stoh

gsum gy

stori

sna bdun gyis yoris- su

chen pohi hjig rtcn gyi khams rin po che


stc sbyin ba byin bar hgyur ro. [28]

l>kah

Na-mo-ba-ga-ba-te [etc., as para. 5]. Gan la-la-^ig-chos kyi


rnam grans hdi la incbod pa byed par hgyur ba des dam pahi chos
mthah dag chub par mchod par hgy lir r [2^]
Na mo ba ga ba te [etc., as para. 5]. Hdi Ita ste de bzin
g^egs pa -Ilnam par gzigs pa dan Gtsug tor dan Thams chad skyob
dan Log par dad stel dan Gser thub dan Hod sruh dan bag kya
thub pa la stsogs pa la rin po che sna bdun gyis mchod pa mams
-

B faddharnia, C tad/iatua, C 2 tarrvarfltannddharmexa, C* tarratlAarma.


C 3 p&jayitath bJiavi*yali.
B pujitd bhavanti 23 C U2 jjujitaik
180
B -I tivantara; C* -Vfaabkuk-.
182
3
isi
C om. prabhrtlndni.
(31.1
.Sdkyatimha, C -^rlSakyamunis.
183
C tathagatat twin tathdtjatdnnw B tathdyaidndm taniyaktanthwMtidya.
8
114
C taptaratiiaparipurwam ajti, C Mittaratnamapipnwiain, C* tapfaratnajMri*
8
B ptiifM, C &**
ptrnnantayati.
180
B krtvM C krtvd rydrlat, C 2 Mvd yavan, C 3 krlvd ydvat, read kury&t (?).
178

170

II

II,

lhavi*yj>uti,

187

C3

tatya pUjdyd pvnyatkandfauya.

KHOTANESE APARIMITAYUH SUTRA

320

KHOTANESE VERSION.
pamaka hime Cu ttye Aparimsttayasu Htrii hlyai
pamaka ni yudi hime n [30]

puiiinai

harhbisa

Namau bhagavate Aparamittayu[15 ^]jfianasuvini6cittatejaurajaya


tathagataya rhete samyatsambuddhaya tadyatha aura sarvamsa^skarapariSuddhidharmate gaganaeamudgate svabhaviviSuddhe mahanayal

iH Ttatta mi khu
Sumira garnam 2 hamaihga ramnlnai
iT
padime u hauri-ye lieda ttye puiii nai hambisa hamada pamaka
hatne u ttye Aparamittayusuttrfi pufiinai hambisa 3

parivare svaha
hariibisft

[1C a

pamaka

Namau

ni yudil

Lame

[31]

bhagavate Aparamittayujnanasuvini^cetatejaurajaya tatha-

rhito saniyatsarabuddhaya
gata"ya
tadyatha aum samrva^amskaraparisuddliadharmate gaganasaniudgate svabha^vaviSuddhe mahana 4 yaparivare svaha ! Ttatta mi khu tcaliaura mahasamudrra
tare uca-jsa

hamba iv darii ttyam liamada uci hiyam kanam hakhlysa


ttye Aparamittayusuttrii pamaka ne haflG^me [32]

r>

pamaka hame

TRANSLATION.
events bo measured, but the store of merit resulting from the AparimitayusQtra
could not be made measured.
[30]
all

Salutation to the Lord [etc., as para. 5]. Thus if one would lay up a store
of treasures equal to mount Meru and give a gift of it, then his store of merit could
at all events be measured, but the store of merit resulting from the
AparimitayusQtra
could not be

made measured.

Salutation to the Lord


water, then the

[31]
an para. 5].

[etc.,

Thus

number of the drops contained

if

the four oceans were

measured, but that of the AparimitayusQtra could not be measured.

K.

3
4

full of

in their water could at all events be

The manuscript perhaps has

[32].

-nixcaitta-.
Head gard-na.
Superfluous sign of interpunction at end of page.
Superfluous sign of interpunction in vacant space in front of string-hole.

Read

8.
89
)0

191

/taiiikhlygii.

C 2 turn, C 3 no.
C Aparimrtdyuxntram, C 1 ParimifdyiigutraM.
RC 3 punyagkandha, and om. pramdnatn Sakyarh, C
B adds 24 n after the para.
m B ama, C 2 samdna.
C itarvvalaraja.
1

tn,

II

193

om. sakyam.
19a

C yetatk

Sumeru.
3
-ran*.

BO

WITH SANSKRIT TEXT AND TIBETAN VERSION

321

SANSKRIT TEXT.
18
punyaskandhasya pramanarh Sakyam ganayituiii, na tv
Aparimitayuh189
19
191
sutrasya
punyaskandhasya
pramanaiii sakyarh ganayitum.
[30]
Om namo bhagavate [etc., as para, 5]. Yatha Sumeroh 192 parva"

193

tarajasya

samanam 194 ratnaraSim 195 krtva danarh

196

dadyat, tasya
punyasakyarh
ganayitum, na tv Aparimitayuh198
sutrasya punyaskandhasya pramanam ganayitum.
[31]
197

skandhasya pramanaiii

Orh uamo bhagavate


udrii

[etc.,

as para.

20

201

Yatha

5].

udakaparipurrmii bhaveyuh,
ganayitum, n a tv Aparirnit ayuhsutrasya
20

ganayitum.

202

sakyaih

20 *

punyaskandhasya

nam

m catvaro maliasam-

tatra ekjukavinduni

205

203

prama

207

[32]

TIBETAN VERSION.

mchod par

-by as

pain bsod nams kyi

pluiii po dchi tshad rii


nus kyi Tshe dpag du myed pahi- mdo hdihi bsod namskyi phun pohi tsliad ni bgrafi bar myi nus so. [30]

kyis

bgrafi -bar
J

Na mo-ba

ga-ba-te[e#c.,8j;a? a.5]. Hdi-ltti sto-dper-na-rin-pocbehi-pbuiVpo -Hi rab tsam-spuns te sbyin -pa -byin pa dehi bsod nams
kyi phun pohi tshad ni bgrafi bar nus ky Tshe dpag tu med pahi
>

indo-sde-hdihi-bsod-nams-kyi-phun-poi-tshad-ni-bgraivbar-mi-nus-so. [31]
Na mo ba ga ba te [etc., as para. 5]. Adi Ita ste rgya mtsho

chen po bzihi chus yohs su gan bahi thigs pa re re uas bgrah bar
nus kyi Tshe dpag du myed pahi mdo hdihi bsod nams kyi- phun
pohi tshcid ni bgrafi bar myi nus so. [32]

196

Cddnam datla*ya^~

"

C ^ om!
1

108

199

200

B -samudra, C -tamudrodakaparipurnna, C samudrodakawparipurnnaik.


B Lhaveynr, and om. tatra C 3 bhtiveyu.
C ckaikatamudrodakavindn, C* ekaikasamudrodakdmvindum.C 3 ekaikldakavindu.
BC 3 om. Sakyan, C 2 ganayitum takyam.
m 1A punyaskantdham, C punyatkandha.
C 3 Par*, and omits rest.
* 07
BC om. pramdtiam.
B adds n 26 n after the para.

201

<>m.

na luganayititm, and adds

II

25

II

at the end of the para.

atha.
2

202

803
204
206

T.

Paragraph 31

is

omitted in T.

KHOTANESE APARIMITAYUH SUTRA

322

KHOTANESE VERSION.

Namau

bhagavate Aparamittayujnanamiviniscitatejaurajaya tathagataya


samyatsambuddhiV ya tadyatha aum sarvasamskarapariguddbadharmate gaganasamudgate svabhavavisuddhe mahariaya^^arivare
rliite

sviiha

ii

Kariimil

si

piitcil

iv

yam

pir! aysdarhrjai

hamave cu ttye Aparamittayusuttril pajsa


yanl ttye damsva disva bisa buddhak^ettra

gvastam baysiim orga yude hame


[17 a ] u mistii pujii pajsarii u [33]

biSarh

Namau

bhagavate Aparamittayujnanasuviniscitatejaurajaya tatharhite


gataya
samyatsariibuddhaya tadyatha aum sarvasamskarapari5uddhad harm ate gaganasamudgate svabhava^vifiuddhe mahanayaparavare sviiha

Damnabaliibhirata narasiha daiiinabalena samudgatam


daiiiiiabalasya drimiyata

ssabdarii

karunakasya

Haurijc hauva-jsa hayaram[17 //]da

buddha

iv

purarii prave^arhte

hvamdamna sarauva

haurlie
avsdadil stamna baysuiiistil bust!
hauvi-isa
J
J
*

haurije hauva
saunii

ttramdye

\)

pvama na vaysnam

bijfisil

tam

kitha.stii vastaiii u

pVisd^i

[34]

Sllambalabiratta narasiha silaba^ lena samudgata


<5!labalasya

buddha

drnniyata fSabdarh karunakasya pura pravesarhte

TRANSLATION.

Whoever again he might be who


[etc.,
would do homage to the ApariniitayusQtra, and write it and hallow it, by him
obeisance would be done to all the Venerable Exalted Ones in the buddhafields
Salutation to the Lord

at para. 5].

existing- in the ten quarters.

[33]

Salutation to the Lord

as para. 5],
the power of alms the lions amongst men are living
buddhahood
being- hallowed by the power of alms, thou acquiredest
[e(c.,

By

the hearing of the sound of the power of alms one does not hear here,
it is proclaimed to him who has entered into the city of the Merciful One.

K.

[34]

Superfluous signs of interpunction at end of page.

2 8
"

211

212

C yah.
B da*a.
C 2 tarvmlokadhdtau

20!)

214

taskrte,

buddhaa13

yat i.

C2

BC

C3

21

sakrte.

1 -2

-Jk*atre*u,

pijildi ca xinmdnito bhavityati.

piijayityanti.

-hatre likhityati likhdpayi^-

-tathdgatdn darxayati,
21t

C3

adds

-tathdgatdh.
II 27 II after the
para.

WITH SANSKRIT TEXT AND TIBETAN VERSION

32^

SANSKRIT TEXT.

Om

namo bhagavate

as para.

[etc.,

Ya 208

5].

sutram

likhisyati
likhapayisyati
sarhskrtya
da&isu 2n diksu sarvabuddhaksetresu 212
uj-

icjam Aparimitayuh-

209

21

pujayisyati

teiiii

213

sarvatathagat$l

214

Om

ca bhavisyanti. 215 [33]

namo bhagavate 21 *

[etc.,

as para.

5].

Danabalena 217 samudgata buddho danabaladhigatii 21R narasimhiih


219
22
Sabdah 221 karunikasya pure 222 pravidfuiabalasya ca
8*ruyati
bantam n [34]
i

TIBETAN VERSION.

Na mo

ba ga ba te

Gah

zig Tshe

dpag du
gam
byed par bgyur ba
des pbyogs bcuhi sans rgyas kyi tin thams chad du de bzin g^egs
pa thams chad lu phyag -byas pa dan mcliod pa byas pa yin no. [33]
Na mo ba ga ba te [etc., as para. 5].
Sbyin bahi stobs kyis -sans rgyas yan-dag hphags my ihi seri-ges

myed pahi mdo

hcli

as para. 5],

[ctc. t

hdrir

>cug

mcliod pa

sbyin bahi stobs rtog ste


sfrin

rjehi

groh khyer du yan hjug pa na

sbyin bahi stobs


210

After svdhd

imam gdthdm
217
218

adds atha khalu (C 1 om.

T.

"

kfialv)

[34]

li/utgatdn ta*ydm

velaydm

ablidxai.

C2

ddnabarena tawudgata huddho ddnabarafya ca sruyati Sabdd.


219
ftC 1 -* (Idmbarddfrgattii..
BC 2 danavarasya ca, C ddnabalaktatra.
821
C 1 sruyanli
B faMa, C faMii, and so also in the following.
C 1 pnryefit, C 3 here an^ in the following pnlyarii ; C 3 adds II 1 n after the para.
""

;l

kyi sgiu ni grags par hgyurd

220

sec.

man.,

T2

nin

rjt.

KHOTANESE APARIMITAYUH SUTRA

324

KHOTANESE VERSION.
lv

Parahije hauvi-jsa harhraiiiyada

parahlje liauvi-jsa aysdadii sta3

parahlje hauvi-jsa

sauna

hvariindariina sarauva
2

[18

na baysus ta bustl

pvarhma ni vaysfiarii puadi


kithastil vastam [35]

bljaaii

ttraiiidye starii

Ksantaba^labhiratta naraslhaiii ksaiiintabalena samudgata

buddham

iil
ksiliiintabalasya sruniyati sabda karu nikasya pure

bayaraihda hvamdamna

KHumauttevije hauva-jsa

iv
ksaniauteviji hauvi jsa tiysdariidii

ksamauttevlje hauvi

prave^amte
sarauva

stamna baysumstil bustl

ni vaysnarii pjpi6dU
l
^aitnU ttraiiidye starii ki[186 ]thasta vaata n [30]
bijasil

Viryabalabhirata narasiha
vlryal>alasya

pvamma

vlryabalcna samudgata buddha

aalxlarii
^ru"nlyata

karunakasya puri prave6amte

Vir^Jje hauvi-jsa hayararhda hvandariina sarauva


virsi je hauvi-jsa aysdadii stariina bjiysuatii buataiii
i

vir&je hauvi bajasU


4

?auna

ttradye

pvamma na

iv starh

vaysnarii puadi

kithastil vastarii n [37]

TRANSLATION.

By
By
By

K.

8.

the power of morality the lions amongst men are living, etc.
[35]
the power of forbearance the lions amongst men are living, etc.
[36]
the power of energy the lions amongst men are living, etc.
[37]

Read
Read

m
M5
217

hayaraiiidd.
f>nnvi

MSS.

bijdju.

Superfluous signs of interpunction at end of page.


*
Read gaun&itramdye.

buddho.

B tilevarddAi-, C* hlabaradhi-, C 3 filabaldlitand narasiniho.


BC illavaratya ca, C* Malaratya ca, C 3 filabalaktatra.
C a iruyanti.
M8 B
C a prafifdntaik, C 3 pravtfdnlam 2
-varenam, C -varena.
1

l-

II

II.

WITH SANSKRIT TEXT AND TIBETAN VERSION

325

SANSKRIT TEXT.
6ilabalena samudgata buddhah 223 s"ilabaladhigata 224 naraairhhah
ca 225 6ruyati
&ibdah karunikasya pure pravis ans"ilabalasya
i

22<J

tam

227
\\

[35]

228

Ksantibalena

simhah

231

ksantibalasya

tam 233

23

22

ksantibaladhigata

nara-

ca sruyati

232

sabdah karunikasya pure pravUan-

[36]

234

Vlryabalena

hah

samudgata buddhah

buddho

samudgata

23<i

viryabaladhigata

narasirh-

23fl
i

237
viryabalasya ca

23S

tam

232

sriiyati

Sabdah karunikasya pure pravi&in-

[37]

TIBETAN VERSION.
Tshul -khrims stobs -kyis sans- rgyas-yah-dag-hphags- my ihi -sen-gee
tshul khrims stobs rtog ste

sfiih

tshul

rjehi groh khyer du yah hjug pa na


khrims stobs kyi sgra ni grags par hgyurd
i

Bzod-pahi stobs kyis sans rgyas yaii


bzod pahi stobs rtog ste

[35]

dag hphags myihi sen ges

silih rjehi groh khyer du yan Kj ug pa na


bzod pahi stobs kyi sgra ni grags par hgyurd

[36]

Brtson-hgrus stobs-kyis-sahs-rgyas-yaiVdag-hphags-myihi-seh-ges
brtson hgrus stobs rtog ste

sfiih

gron khyer du yah hjug pa na


gmgs par hgyurd
i

rjehi

brtson hgrus stobs kyi sgra ni

231

233

MSS.

buddho.

*"

BC 2 k*dntivara*ya ca, C 3
234
B
C 3 aidds 3
Qi.a .varadhigata, C 1 -faldltiand.
3
.2
pc^ -varasya ca, C -balak*atra.
1-

T.

sec.

-varatlkigutd,

C3

23a

man.,

*/iin

-varcnan,

836
3S

-valena,
1

C
2

naruiw/n>.

Sruyanti.
-varena.

C 3 naratimko.
C 8 pratitdntam 4

nalaiitiihd,

praviSantdm
2

rjc.

BC

n [37]

-baldlUana

k*<intivalak*af.ra.

II.

23

S37

C*

brUo* lyrm

II

kyi.

II.

KHOTANESE APARIMITAYUH SUTRA

326

KHOTANESE VERSION.
l
Dhyarimabalabharata naraslha dhyamnabalea
na
[19 ]
samudgata budha
1

dhyamnabalasya
Dhyariinije

firuniyita subrlaiii

hauva-"jsa

karunikasya pure praviSamta


hayirarhda hvandamna sarauva

2
dhyamnije hauviba-jsa aysdarhdil starhna baysumsta, bustarh
ii{
dhyamnijc hau va bijasil pvaiiima na variinarii puadii

ttrariidye

?tam

kitba?til

vastam

[38]

iv
Pirajnabalabhirata narasiha pra jnabalena samudgata budha
Sabdaih
prrajnabalasya Sruniyatii
karunakasya pure prravi^amte

[191 ]!
Hajvattetije hauvi-jsa

bayaramda hvandamna sarauva


tamna baystirn^ta 3 "busta

hajvattetlje hauva-jsa aysdadil

hajvattetije hauvi bijasil pvaiiima ni

ttramdye ?ta

Namau
gataya

>

iv

vaysnam pu^di

kitha^til va?tii

[30]

bhagavate AparimitayujrianasuviniBcitatejarajaya tathasamyaksambudhaya tadyatha aum sarvasamskara-

rhete

pari^uddhadharmate ^agana-

TRANSLATION.

By
By

K.

8.

the power of contemplation the lions


amongst men are living, etc. [38]
the power of wisdom the lions amongst men are
living, etc.
[39]

Superfluous si#n of interpunction at end of page.

Read

fiauvi-jsa.

239
840

B -varenarii, C -balend, C 2 -varena.


B om. pada 2 C 3 -baldlitand.
BC 8 -varatya ca, C 3 -balaktalra.

Read found.

Superfluous sign of interpunction at end of line.

C2

-timho

WITH SANSKRIT TEXT AND TIBETAN VERSION

327

SANSKRIT TEXT.
239

Dhyanabalena
hah 241

24

samudgata buddho dhyanabaladhigata

narasim-

242
sruyati
dhyanabalasya ca

tam

843

sabdah karunikasya pure pravis an-

244
ii

[38]

248

samudgatabuddhah

Prajnabalena
h ah 248

240

247

narasim-

prajnabaladhigata

tam

26

24J

prajnabalasya ca

sabdah karunikasya pure

Sruyati

2S1

pravi&in-

[39]

TIBETAN VERSION.
Bsam-gtan stobs -kyis sans rgyas
bsam gtan stobs rtog ste

sen- ges

yah dag hphags myihi

suin rjehi gron khycr du yaii hjug pa na


stobs kyi sgra- ni grags par hgyurd n [38]
es rab stobs kyis sans rgyas yaii dag hphags myihi sen ges
rab stobs rtog ste
i

bsam gtan

s"es

snih rjehi gron khyer du yah hjug pa na


ses rab stobs kyi sgra ni grags par hgyurd
1

C
C

243

ci-2 Srtyanli,

245

247

48
249

181

T.

-varenaw,

Sr&yatu.
-ralend.

-valddhigald, C -mrddkigatd,
(M.3 nalagimho, C- nqratimho.
1

BC -varatya ca, C
B praviSantam.
1

sec.

man.,

T2

-valatya ca,

nin

rje.

[30]

B pratifattath, C 3 pravifanta
MSS.

C
C

II

II.

budflho.

-Malitana.
-balakgatra.

M0

**

irnyanti.

KHOTANESE APARIMITAYUH SUTRA

328

KHOTANESE VERSION.
[20 ] samudgate svabhavavisumdhe mahamyaparivare svaha n
Khu gyasta baysii ttu livanai hva yurle bi&l gyasta
hvanda aysurarh
{

"u

gandharvfuii iistaihna lovya parsji tta ttu gyasta baysii hivi hvanai thyau
naiiidii nilpamdai vi
hadi stitra samasye
"aysmya yudarhdil Gyasta baysa
H

[40]

Ttu Aparamitaytlsutrii Cfulipyaina

au iv krra8isil pasti plde bay-

suriista briyil [41]

TRANSLATION.
Salutation to the Lord

[etc.,

as para. 5].

When

the Venerable Exalted

One had

gods and men and the assembly in the world beginning


with asuras and gandharvas quickly embraced that saying of the Venerable Exalted
The Venerable
One, and when it became understood placed it in their mind.

made

this saying uttered, all

Exalted

One

thus completed the sutra.


[40]
aukrrasisa caused this AparimitilyusQtra to be written in love of
(for the sake of acquiring) buddhahood.
[41]

Cadipyaina

8.

a52
284
*

3
B avoca.
C Bhagavann, C- Jlhagavdnn, C 3 Bhagavan.
B lenilt, C atamanfa, O arltamandt, C 3 artta*.
2M MSS. bodkitalvd mahatatva.
C 8 ihiktavo, and om. te ca,
1

WITH SANSKRIT TEXT AND TIBETAN VERSION

329

SANSKRIT TEXT.
"

Orh namo bhagavate [etc., as para. 5], Idam avocad 2 2 Bbagavan 253
attamanas 254 te ca bbik^avas 285 te ca bodbisattva mabasattvah 259 sa ca
,

M8
85
sadevamanu^asuragandbarvas ca loko
Bhagavato
parat
bba^itam abbyanundann iti. [40]

sarvavati

2r>T

TIBETAN VERSION.

Na

ba

rao

ga

ba

te

[etc.,

bkah

as para.

5].

Bcom

Idan

hdas

nur
gyurd pa dan lha dan myi dan lha ma yin dan dri zar licas
pahi hjig rten gyi bkbor de thams cbad bcom Idan bds kyis
l
mnon bar dgabo. [40]
gsuns pa la

dgyes ^in hdi skad ces

887

258

loko.

T.

patya,

to.

Hjam

dpal

gio

C 3 j)a*at.

~ma HH *a*nra loko gatultmnvaS


2a9
B om. Bhagavato,

T* g*uk pa
f

stsald

lot.

en,

9jrlevam<iiw*auragaru(1agan(lharwa

ca

VOCABULARY TO VAJRACCHEDIKA
AND APARIMITAYUH SUTRA
(Quotations from the Aparimitayuh Sutra h:ive been marked A, and refer to the
paragraphs, not to the pages of the original.)

ah, to

fit,

ctsta,

56

3rd pers. sing. pres.


396
asti, 22
;
28
;
part, ana, 25

to stay

a, conj., or,
cf.o.

23; a-vd, or else,21

236";

a";

abhasa, loanword, Skr. abhasa, not shining,


41 o
.

41

past part, asta, 3

6 iv

6>>

dsto,

ahaksana, loanword, Skr. aksana, unfavour


able moment, unhappy rebirth loc. plur.

suhst., not right, unright,

adata,

ganifttvabltavika,

fit

to be acquired,

adhiyamasublidva, 19

19
">;

b".

iv
adrruysa, unidentified, 146

adyamma, subst., a no-belief, 39


agaprattyanga, loanword, Skr. afiyaprati/ui iyam, limb for limb, 256".
a",

non-marke,

non-characteristics,
400
see guna.
";

3rd pers. sing. pres. aitci, 116 ;


32 a
336 ilj ;
15ai; 226"; 25 a
40 a* ; asta, 1 3 ai ; 1 9 o
asca, A 2 ;
nistii, is not, 2
176*; 19 6* ; 22 6*v
32
-iv; 34 ai; nisti, 196*; nUta,
18 ai ; 3rd perg. plur. Ida, 30
35 a,
;

ah, to be

a",

6"

36ai-U; 4l6i>; 42
fcfc, A .3;
2nd pers. sing. opt. dyat, 196
dya,

jlil.iv;
;

a";

196>

18av; 19a^; 20

;
6i"

26i";
j
;

15a m

3rd pers. sing, dya,

16a*v
23 a 5

17.

32

iv

22
6*- W
33 a*, 61 ^ ; 34
17 a, 6iU
21 6* ; 22 a 1
6^"

a>

adj., not containing objects, used to


translate Skr. anupadhisesa, 10 a
316";
A 29 cf. hard.
;

ajamla, probably a

sing.),

96

cf.

English

clerical error for ariijald,


afijali, in ajamlti dasta,

loanword, Skr.
the folded hands, 56 ^.
akalamarana, Skr. loanword, untimely
death
22
gen. sing. nkalninaTam,

abl. plnr.

3.
akdlamaranyau-J8(i,
aksara, loanword, Skr. uksara; iustr. plur.
aksaryau jsa, by means of letters, 27 6 .
alabye, perhaps loanword, Skr. alambe, I

cling

to,

lean upon,

2a

alaksamna, loanword, Skr. alafyana, a


1
no-sign, 13 a

afia,

pron., other, different, Zd.

ana, nothing

ana, nee ah.


anadai, pres.

186".

see uhu.

effff

resplendent

aharma,

a"*,

36";

3.

#;

16 a

hnmblsii.

cf.

ahu, pron., thee,


ahya, in an egg (loc.

6".

Skr. adhi-

adhigamasvabhavi, loanword,

aguna,
23a iv

subst., a non-collection,

ahambisa,

G"

>.

39 a

a"

a*"

pres.

ahaksanva,

206 iv
abhutasarima, loanword, Skr. abhutasamjha,
not a true idea, 246
cf. bhuttatariiiia.
ada, pron., another; loc. sing, aclafta, A 23.
Skr.
adara, loanword,
adara, respect, care.
ence,

t,

abhava, loanword, Skr. abhava, non-exist

21

A 2
AG

426

iii

anarhkhistii,

else,

27a

anya

rui

iii<iv

perhaps refulgent,
19 a 1 gen. plur. (l)dnada,

part.,

(?),

adj.,

innumerable, Zd.

aham

x tto, 29a; 4 la"; anamkhisla, 166*";


40
anarnkhiffye.
anakhitfa, 29a
s

6"

VOCABULARY
24 a
cf.

pen. plur. anarkkhistana, 30 a iv

hamkhlysa.

anamttanarya,

20

a".

adj.,

causing endless

hells,

adapted from Skr. anantarya.


Anathapindi, nom. propr., Skr. Anathaiv
A 1 (gen. sing.).
pindika, 36
anau, prepos., without the governed noun
is put in the instr. with suffix
or
-na, 9
iv
or in the gen., 21 a
cf. avev.
-jsa, 9
anavyamjamnai, adj., connected with
anavyamjana, Skr. anuvyaitjana. the
secondary murks, 23 a iv
;

6"

&"

anici,

Skr.

loanword,

lasting, transient, 41

not

anitya,

ij

paramma.
;

Aparamattdyujiianasuvinifcittardja, A 2
gen.
AparimittdyujnanasuvanMdtaraja,
;

3
3

AparamittdyvjnanasuvinMcitaraja,

(-nisca(a-)

4 (-ttaragyii)

8;

ace. Aparamittui/usuttra,

9 (-mitai/u-);

10;

11;

Mciijasultra)

12 (Apari1 5 and

mi(d-) 1 4 (Aparamlttai/nsuttrci)
1G (Aparam
17

(-maltd-

ya suttra); 18 (Aparamettdmyusttmtrd)
20
(-matlayumtra); 21 22 (-mettayu-};
23; 24; 25 (Apard-) 26(-m/r); 27;
;

41

(-mitdydstUrd)

svttrii,

tayii-);

28

31

(-sw<ra);

gen. Aparamittayu-

29

30 (Aparimet-

32; 33.

arahamda,

loanword, Skr. arhant, nn arhat;


gen. arahamda, 18 a 1 -.
i
araharadauSa, subst., arhatship, 18 a
arahamjfiarh, loanword, Skr. arhajfiana,

the knowledge of an arhat, 186 1


arahya, loanword, Skr. aragita or aradhita,
".

11
pleased, 306 ; cf. virahya.
araifana, loanword, Skr. arana, 18 V*.
aranavyiharai, loanword, 8kr. aranaviharin, ISfc*.

artha, loanword, Skr. artha, (1) meaning,


sense; ace. artha, 226^; artha, 27
38 &; (2) object, matter, artha vira, about
v
matter, 24 6
6>;

a"

asadlna, subst., disbelief, A 23.


asamfia, loanword, Skr. asamjnd, a nonidea, 25 friv.

a|an,

worthy, deserving, Phi. arjdn;

adj.,

pajnamand asan-nu (instr.), by him who


worthy of worship, 6a

is

a^aru, uncertain, perhaps inauspicious, 15 a

asara, loanword, Skr. cuara, worthless, 42


a^i, subst., nun, 44 a
probably a loan
word, Skr. dryd ; the form is nom. plur.
a^i, see dias a.

#".

aiiri, subst., a

monk, an elder

o/irl,5avv,fei;9al;12a
32 6 34
24aH; 31

a;

376

366";

36
5 a
4rt f

a"

;
a"

"

14

396";

36 a

a"

ace.

sing.

32 6 iv
35 a ,
34 6
37 a iij voc. sing, aiirya,
iv
nom. plur. dfirya,
dtarya, 37 a
44 a
instr. plur. dtiryau-jga,

dtirl, 7

nom. sing.

13a; 22a
6iv; 35a.i,6;

1 -l

6.

Aparimittayusuttra, nom. propr., name


of a f-utra

adj., belonging to the


aryastancjamanja, 1 7 a
unidentified
asa,
word, perhaps Skr. afa,

see &ira.

Aparimittayujnanasuvini&jitaraja, nom.
nom.
propr., name of a bodhisattva

A
A

aryastagamargmai,

cf.

Skr. anvs amsa, profit,


nom. plur. aniisamm, A 4.
a
40 a
aparamma, non-paramita, 22 6
see

aryapudgala, loanword, Skr. aryapudgdla,


15a iv

&g&nikfi, an arhant, in the I naryan


Indo-european language of Turkestan;

ever

&>>.

anus arhsa, loanword,


blessing

331

arupina, loanword, Skr. arupinah, devoid


of form, 20

! -

"

"

>;

1.

Wa

aski, subst., a tear, Pers. aSk,


x i yask
aski cira, shedding of tears, 24 a
ace.
;

plur. dska, 24
aspas, to look forward to
a".

(?),

to reach,

cf.

Zd.

3rd pers. sing. prcs. aspas de, 19 a


spas
a6ta, see ah.
dh.
^ec
asta,
44a iv
astamna, beginning with, 41
;

6";

1
.

A 22 26 ; 30 ; 40 the word is prob


ably the ablatire of a noun astam, dstana;
cf. Zd. stana.
atasj,, loanword, Skr. akafa, the sky; nom.
;

loanword, Skr. atmalhnra,


atmabharlnai, belong
ing to, connected with, atmabhava, 106*^.
atmaearhfia, loanword. Skr. atmatamjnd,
idea of a self, 14o*; 25 6; 26a<U; 32 a*.

atmabhava,
existence,

206 iv

VOCABULARY TO

332
attararhdara, a non-body,

see tta-

336";

raihdard.
inf. of verb, to

atvaSte, uncertain, perhaps


overpower, A 24.

au, conj., or, 386";


38
cf. o.
6>

aysmu, 20 a
aysmu, 14a
aysmuna, A 14; aysmu-na,
26
A 7 8 9 10 1 1 1 2 aysmu1 5
A 40
loc. sing, aysmya, 8 6 !ii
jsa,
aysmu Ina, from in the mind, 42 a v
a
demon
Skr.
aysura, loanword,
asura,
nom. plur. aysura, 44 a iv
gen. plur.
{

ace. sing,

";

instr. sing,

au

vd, the same,

6 iv

auda, prepos., up to, till, A 17.


aurgaviya, adj., praiseworthy, that should

be worshipped, A 20 cf. orga.


auskaujsi, adv., eternally, ever, 386 in
avamata, part., unmeasured, unmeasurable,
1
14 a*!
24 a*
25
286
29 a
40 6
41 a
cf. pamaka and
Zd. a -f framata.

40.

a"

a"

Rvarana, loanword, Skr. avarana, covering,


blinding, hindrance; gen. sing, iivaranci,

subst., time. cf. Zd. base varft

bada,
33

a"

badam,

drbadva,

<

";

44 a

cf.

pdrautla.
avaya, loanword, Skr. ajulya, evil abode
Inc.
plur. drroyva avdyvd, in the three
;

apnyas, 30 a

aviskasta,

non-displayed, 20

part.,

cf.

a";

avyasta,

part., grasped,

38 6iv

39

aya, to

!<

35

3rd

".

nom. sing, bajasd, A


36 38 39
(6i-)
;

bajam-na. A 10; bijasd-na,


bajfanam, A 7 bijaenam, A 9;

All;

bljama,

20a

266

v
;

17aiv

bajasyau-jsa,

4
;

15; instr.

gen.

plur.

*.

baka, unidentified word, 426


bana, unidentified word, 426
perhaps
the abl.-instr. of bdta, wind
through the
wind
.

pres. nynri, 41

aylmamma,

6"

perhaps

possession

meaning
;

aysda,

ace.

subst., protection, support


with suffixed I, aysdol, A 24.
aytdd, 3
aysdarhrja, subst., embellishnu nt, hallow
ing (?) with suffixed I, aysdamrjai, A 33.
aysdar, to hallow, to embellish (?) patt part.
ayndada, A 34 ; 35 ; 37 39 dyndamdd,
A 36; 38.
186 ;
aysa, pron., I, Zd. azem, 3a iv
196iv
with suffixed ,
226iU; 26 a
:

thee, ayoe, 8 6

.";

iij

aysmu, sometimes

spelled aywnw, subst.,


mind; nom. sing, aygmu, 7 a 80"; 266
316*."; 42 a; aytmu, 9a.^; 26 6"-^;
1

bar, to carry; 3rd pers. sing. pres.

4.

"

the seat, 5 6

subst.,

aysarh, loanword, Skr. dtana, a seat aysam


vlra, on the seat, 4 6
;
aysam-na, from

a"

12

or adj.

the three

to,

l>elonging

A 34

37*; bijawi,
instr. King,

bajasa,

seen, to appeiir; 3rd pers. plur.

obtaining

loc. plur.

bajasii, sulist., pound;

plur.

bajnmii,

avyuha, loanword, Skr. avyuha, non-dis


play, 20 a
aya, FCC aft.

tiraen,

446"

or

in,

bajai, to disappear, to be annihilated


41 a
pers. sing. pres. bajaitti, 21 a

A8

piskalfi,

30a
avarautta, part., not attached, independent,
20
av ircmtta, 116"
12 6; 26 6 iv

ace.

13 av, fei.ii
2 56i; 306 ;
43aLILUI; 6^/a,43a v instr. sing.
loc. sing, befla, A 1; 2;
bada-na, 256
7; 8; 9; 11; 12; 6Wo, A 10; gen.
badamn/i, 26
plur. badanii, 26 a ;
sing, badfi,

bldii,

146iv.

baraberarhfla, unidentified word, 43 a


ba6ji, loc. sing, of a noun corresponding to
".

1 ers.

6y,

36";

bafida,

in the grove,

in the garden.

1.

t>ul)Bt.,

sin

ace. plur. bafdt, 2

nom. plur. batde,

21

6".

basta, past part, pass., bent, Zd. basta cf.


Engl. bend, 4 &.
bata, unidentified word, 42 6 {i
baudhisatva, loanword, Skr. bodhisatlva,
a bodhisattva; nom. sing, baudhisatva,
106; 126i; 32 a; 436^; baudhisatra,
ll&U;26^;276lii; 32 a; 34aiv ; 406;
;

instr.

20

a"

sing, baudhisatva,
;

31 61

lla^

baudhisatva-na,

126*";

106

*;

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


6 iv

gen. sing., baudfiitatvu, 31


satvii,

bawlhi-

baysd-na,

iv

satva, 10

22

noin. plur. 6ad/it116"*;


;
7 a iv ,
8 a iv ; baudhisatva, 6 a

66";

&i-

32

i"T

ba-ysa-na,

SSa
196

fci

33a

7a",W;

aiv,

14a":

a"

39 a ii.

333

gyasta bays-na,

-",6";

sattvaydna, the vehicle of a bodhisattva;


v
8 6 v
loc. sing, baudhisatvayd/ihna, 66*
9
40 a iv baudhisatraydrhnn, 32
baudhisatvayarhni, loanword, Skr. bodhi-

34 6~
19 aui

voc. sing, gyasta baysa, 5 61 *

196"

34 a

19

to translate Skr.

6"

10

baysii, 3

a iv

306
15a iv

A 25

ace. plur. baysd,

ace. plur.

15;

23 a

240"

*;

366

*;

39

All;

6"

i)

gyastd

A 11; jasta
gyasta baysd,

gyaslyan

Iffiyyyau-jsa,

gen. plur. yyastdmiid bay-

gyastdm bays&tnnu, 2 la
iv
6* v
36 a
gyastdi n buyxaih, 35 a
A 30 (miswrilten baysau) 33 gyastd
v
6
gyastd baytd/m-jsa, 28 a
bay&di/i, 35
saihnd,

nom. plur.

";

6"

23 yyaxtam baysa,
25 a v jasta btysa,
:

";

336";

a"

9a

18a

gyasta baysd,

";

instr. plur.

bni/sri,

12

beysaih,

6 iv

23a"

;
"

jasta bayad,

baysii,

pro

206"

27 6
baysd-na, 23 a
abl. baysd-na,
8 a v

38 a

suffixed

176 iv

iv

baysa-na,
gen. sing,

with

12a iv

instr. sing,

22
40 a

ba.y*l,

I,
;

",

6"

"

gen.

30 a iv

"

gyasta baynd,

17a"

16a>;

";

a",

40

13a

38a

6"-

~bhatjavat, as a designation of the Buddha,


iv
cf. 7A. berezat; nom. sing, bnysii, 2 a

376 iv

30
35

19a iv 22a
66"; 12a
31a iv 34 a gyastd bay*a, 166
25
32
gyastd baysd, 8
nom. plur. gyasta baysa, A 7

23.

baysa, high, exalted, used

noun
23 a
39 a*

206
37

iv

pres. bdi/ldti,

a"-

156";
;

32 a iv

12a";

sattvaydnika one who is on the bodhiiv


eattvayana, 31a
(instr. sing.).
baute, see bud.
to
3rd pcrs. plur.
take
to
bay,
bring,

abl.sing.yya#<a6ym-na,

";

gyasta baysa-na, 33 a

A3

iv

sing, gyastd baysii,

a"

a"

a";

a"

6".

(jyaitta

16
9

"

b"

1 ;
86 ; instr. plur. baudhisatvau,
;
gen. plur. baudhisatvdm, 3
baudhisatvayamna, loanword, Skr. bodhi-

iii

36";

";

"

"

plur. baysana, 1(56";


20 tfvT baytath, 26

gen.
1

6 iv

baysaihna,
A"

";

24

29

One
36

nom.

a"

6 a
5

<jya-

gyaxtdnd gi/astd baysd,


gyastdnd gyasla baysd,
instr. sing. c/7/artamr gyasta bfiyxa-na,
gen. sing, gyastdnd gyastii baysd,

5o

";

sing,
7 a ;

the gen. plur. gyustanii

a";

dropped and we
baysa,

56

4a";

346 v; 35 a
41a v 44o
126 v; 16

find

;
:

19a;

";

36 a

376

8a

iji

25a
40

a*;

a"

346";

baynuihna vuysai, a
being connected with exalteducss, a being
of exaltednesf, a bodhisattva, nom. sing.
iv
28a buysuihhd
baysuihna vuysai, 26 a
vuysai, 406 ; bai/siina vuysai, 15

baysuthnd vuysai-na,

39
21 a 1
13 a

fit"

o"

14a>v

40 a^; gyasta

156

baysl, 12

;
;

22a";

32 6

1
;

24ai;

Sla*";

a";

40 a

";

6* T

136^;

356r396*; instr.
8# Ho
6 o^
1

gyattd bayta-na,

39^;

baytsuna

sing,

9a

7 a iv ,

vuysai-na, 6

6"

6* T

baysuihna vuysai-na,,3 1
plur. baysumna vuysa, 6 a
plur. baysuna vuysyau-jsa, A 1.

;
6"

";

",

the

state

instr.

6"

13 61
5

a"

sing, gyasta baysa-na,


1

316

gyasta baysa, 5
35 a ; gyasta baysd,

a";

a;

ace. sing,

-";

";

a buddha, 36 a

a";

a"

of enlightenment, 2
baytcainwinnd, the eyes pertaining to
life

suj nnd

a";

gyasta bayri, 9

20

38

"

a"

ii.

of the

Al;

a>;

fci.

commonly

is

giaspcd,

baysufia, adj., connected with, belonging


~to the Exalted One, commonly added to
nouns, where the Sanskrit text has a com
pound with bodhi thus bayaufie carye,
bodhicurydydh, of the conduct of a buddha,

sing, gyaatri

22ai> ;

baysarhjarhna, that should be


see biysai nj.
7 a

2; 40; gyasta baysd,


23
32f6
18ft iv
36 a
37
35 6iii
42 ^ v ; 44 a^; gyasta baysa,
;
27
with suffixed pronoun t,
;
;

33

nom.

the full designation is


bftf/sd,
stdnd gyasta baysd, the venerable of the
venerubk-8 (the god of gods), the Exalted
6

6"

noin.

instr.

of

bay mi,
baysu^ta,
buddhahood ; nom. sing, baysuttd, 16 6iv ;
ace. fiing. baysuita, 30
33
33
;
;
32 6- * ; 33 a &** bky;
baysuita, 1 6
subst.,

"

a"

a"

a">;

a"

26; 35; 37; bayiwhftd,

34;

VOCABULARY TO

334
30

38

39

gen.

become a vessel

who

for,

Skr.

43rt

loanword,

condition.

state,

bhrtinli, delusion,

436*.

bhuttasamfla, loanword, Skr. bhutasamjua,


the idea of reality, 24
abhutasamna,
a non-idea of reality, 24 6*.
6>

bi, adv., and, also (I), 31a .


bi, to be, to become, Zd. bu
ji

b idi

pres. 3rd sing.


27
opt. 3rd pers. sing.
Old Per?, biyd), 25 6 iv
33

is,

(?),

rya

(cf.

a";

a";

376
past 1st pers. sing, vyi,
iv
3rd pers. sing, vye, A 1
vyd, 3 6

r>/ii,

26a

";

256

j "-

bich, to

386

200

v;
5a

vi/ela,

46iv

vyetd,

vyitd,

a",

32

86

a^

186^
266
33 #v. j/fo.p^ 6 6 !ii

-";

jiii.

opt. 3rd pers. sing, biche,

30a

->v;

!ii
;

bisivrrasai, subst., a noble male member


of a clan, used to translate Skr. kulajmtra ;
the first part of the word is probably a
gen. plur. bisii^rra, cf. Zd. via; the last
part sat should be compared with Zd.

nom.

Xsai la;

28

a>

(-vrd-)

sing,

6wrmw<7,,

296ii

31 a
;

bisivrrasai, 156
40 6 ;
4 ; gen.
";

366

sing, bls tvrrdfiai,

6 iv

36

nom. plur.

the corresponding femi


Zd. \8~>iBrii ; nom.

is bifUvrrasainii, cf.

156"

28 a

"

down,

24ai;
decay

bilsamga,

blhl,

366";
;

pres.

part,

the

order

subst.,

cants, or collection of
6

bi-samrjii,

3.

bijevamdai,

(-wo);

4; bislvrrasfiaiHa^Gbi; gen. sing. 6mvrrasainri, 3 7 a ; nom. plur. bislvrrasafnd, 296


A 3.
biSta, subst., death, the end (?), 3 n
bi^ufla, adj., of all kinds, manifold, 28 a ;
41 6 v 42
6*.
43
biSiimnd,
biysamj, to sei/ce, grasp, restrain ; 3rd pers.

"

monks;

instr.

sing.

])lur. pres.

ace. sing.

bil-8<<ga-na,

>

a"

expounding, propagation, A 3.
bisai, adj., staying, being (I); nom. plur.

bisa, adj.,

gen. plur. bisa, A 33.


every, Old Pcrs. visjxi

all,

biysan,

iv
bcysedyc, 42 6

sing. biM, 26
;
suffixed pronoun
biiii,

276*;

nom.

plur.

I,

18; 28; 29; with


3 a1

lift,

with suffixed
fetVrt,

316";

26

ace. sing.

I,

6o;

ttVi,

34a-v

17; 40; with suffixed


plnr. bifa,

t,

3;

41^

bill,

brriya,

instr.

21

23

future par-

3aiv

41

bay-

pers. sing, past

past part, biysddd, 6

a"

2.

love, affection

instr. sing, brrlyai-jsa,

law,

186"

(Leumann)
;

loc.

sing.

dd-brrlya, in love of the

brriyva, see pTritta.


brru, adj., earlier, former,

cf. Old
Pers.
jxtruva, 31 o"; brruhadd, in the earlier
of
the day, in the morning, 4
part
a"

6"

brrun,

(bru-).
to sliine;

3rd

pers.

plur,

pres.

brrufuiri, 41&1.

bud,

to know, to understand, to realize;

38 a {v ; 3rd pers. sing, present


15 a*; 1st pers. sing, present
middle bve, 22 6 T ; 3rd pera. sing, baule,
38 6 ; 3rd pers. plur. bvari, 30a iji ; 2nd

inf. butte,

act. butti,
ij

plur.

subst.,

brrlj/d,

28
nom.

wake np; 3rd

to

biysathda,

biysamjdre,

ticiplo passive, biysamjdrhnd, 31 6


8(i)
7 a*.
njdihn<i,

mendi

of

biras, to explain, propound 3rd pers. plur.


iv
39 a iv ; 3rd
present act. birtitjdi, 29a
pers. sing, middle, lira???,, 26"; optative
3rd pers. sing, biranyii, 10 6
23 fc v fut.
v
p:irt. pass, birculdmiui, 41
(-6i ram).
birusammatinai, adj., connected with the

sing, bislvrrdsainn,

136".

ace.

to

lisa,

vya,

206"*;

4a

6 6

56;

bida, see bar.


bidasta, probably an adverb, cf. Juistii, A 22.
bihi, adv., very, much, Zd. vahyaft, 156**;
bijev,

nine

lie

";

6 iv

";

6 iv

bhranta, loanword, Skr.

an intensifying prefix with jrirmdltama,


iij
7a iv
highest; bita-p., highest of all, 6 a

29.

bhava,

226^; 26

has obtained,

biSau,

btiamna,

beysedye, see biysan.


bhajanibhuta, Skr. loanword, one who has

ISa

6
gen. plur.
bUaah, 27 a ; A 33 ;
2 a"; harbi&a,
batarima, 76
bisiina,
all and every, 10a
6 H ; 40 6 1 ;
30
26 gen. liarbi&dmnii, 3 6 ; biSa, used as

baysumfta,

sing,

A41.

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


past

pers. sing,
bustarh,

33 a

34

276
v

6*<a,336

426

36

39; past
32 #
;
*

38 a iv future

participle passive bvdna, 42


416";

35

busta,

146-";

A 26

-";

38;

37;

bu*ta,

part,

bustl,

6"

bvamfid,

24 a

buddhafield
loc. sing, buddhaksetra,
6
23 (-ksettra) ; 25 (-ksettra) ; gen.
;

33 ; buddhaksitrd,
plur. bnsldluikfettra,
19 6 v
34 a
bwldhaksitravyuha, a dis
;

play of buddhaksetras, 20 a
buhumarhna, loanword, Skr. bahumana,
respect, esteem, 41
bujsa, subst., merit, virtue
gen. plur.
.

a"

fyujsa,

3.

";

35a"-*ii.

3rd pere. plur. present

to obtain;

bythtdi,

14^;

25a

bijfhl^i,

22

3rd pers. sing. opt. byehe, A 17 ; 27.


3.
byeha, adv., more, 436 iij ;
byuha, loanword, Skr. vyuJut, exposition,
loc. sing, byuhd, 3 a v ; cf.
explanation

vyufia.
byus, to

brcome

byii.(t<i,

sari,

41 6

when

light

3rd pcrs. sing. pres.

past part. gen. sing, by fist eye


tbe niglits have become light,
;

276iv perhaps borrowed or adapted from


Skr. vyusfa.
;

apparently used to trans


instr.-abl. plur.
late Skr. dhupa, incense
iv
bunaspyau, 30 6 ; A 3 (written bu-)
bnsjiyau, 37 a
bura, adj., great; seems to be used alone in
the forms burn, 426
buri, 426
where,
however, the meaning is uncertain ; often
used after pronouns ; thus ci-bure, as
many as, A 17 cu-burii, so much as, so
great as, used to translate Skr. ydvant;
nom. plur. cunom. sing, cu-bura, 2 &
iv
bura, 9
cu-bura, A 24
khu-bura, as
v
ku-burii, so great as, 9 6*
long as, 14 6
where the form is nom. sing. kuftiiburii,
iv
wherever, 12 6 ; ttubnrn, so much, used
to translate Skr. etavat, 44 a (ace. sing.)
vara-burii, there so far, so far, 1 3 a
bu6ana, subst., used to translate Skr. garulha,
a smell, a thing tliat can be smelt
cf. Zd.
baoiSi; instr. plur. busunau, A3; busanau-

bunaspa,

17;

make
a"

byauda, found, obtained nom. f-ing.6yaurfa,


17^,6
186; byauda, 18a ji byaude,
356 nom. plur. byaudi, 346
with
Y
suffixed pronoun I, byaudai, 346
byoh,

buddhaksetra, loanword, Skr.buddJiakfietra,

-";
sing,
ace. sing, bydta, 4 6iv ; byata yani, I
recollection, I remember, 26 a ; 30

-";

>\

335

bydta, 43 a

-"

budara, comparative ofbura, greater, larger,


37 a"; with suffixed pronoun I,
29(1
butlarl,

yad; nom.

subst.,

"

jsa,

aiv

gen. plur. butanaih, 20 a

266
busana,
buysya, adj., long
";

lla"
;

iv
;

buysyejslni ay tmarhma,

adj.,

possessing knowledge, wise,

2.

byata,

name

propr.,

of a

man,

41.

caittya, see cittya.

cakrravartta, loanword, Skr. cakravurtin,


an emperor
nom. sing, cakrravartta,
37 6 v
gen. sing. cadrra(\. e. cakrra);

376

varla,

camda,

iv .

how much,

pron.,

with suffixed

Phi. cand,

366

la .
3rd pers. sing. pres.
2.
The form is not certain.
cidn,
carai, subst., apparently used to translate
I,

cai ndl, 2

car, to walk, to live

Skr. dlpa, a lamp;


ting,

cf. Pers. ct
ray; ace.
carau pracaina, with the help of

a lamp, 42 o hi

carya,
life

loanword,

gen.

sing,

Ixxlhicaryii, 2

Skr. caryd, wandering,


baisune carye, of the

C6, which, of which; see

obtainment of long life, A 4.


bvama,8ubst., knowledge, understanding, cf.
bud; nom. sing, bvdma, 40a if ; 416Jtl
bvamma, 24 a lv

bvaumai,

Cadipyaina, nom.

cedarhma,

subst.,

ei.

thought, way of thinking,

38
C0hai6a, unidentified word see kanna.
oi, interrogative pronoun, Zd. 01, compare
cu ; nom. sing, cf, what 1 22 a 111 gen. sing,
# 2 96* ; 31^;
of, of which! 10
32
37a v ; ce, 386^; relative pro
H
1
28 #
noun, nom. sing, cf, 11 6 ; 12 6
fi".

a",

a";

subst., recollection,

memory,

Pers.

VOCABULARY TO

336

16 ; gen. sing, ci, whose, 3", 106";


noui. plur. ci, those who, 20 a; 28 a
;
1 7 ; com
29 6"; ci-bure, as many as,

pronoun, cue, when his, 336 ; when some


cuai, when now some one,
one, 29 a
;
29
cu-bura, as great as, used to
;

pare CM.

translate

cd,

"

"

31

37

33a

6>;

Skr.mf, 10a iv

cf.

Cl,conj.,if;

s
,

41 6

206

and

"*

a"

if,

6"

Skr.

yavant

nom.

sing,

cu-

iv
bura, 2 6 ; nom. plur. cu-bura, 9 a ; ace.
plur. cu-bura, A24; cu-ttira, how far, how
1
iv
much, 6 a
cu-ttira, 7 6 ; cu-ttara, G a
"

oira,

shedding,
shedding of tears, 24
cittya, loanword, Skr.
sub.-t.,

296" ;

cithjfi,

Skr. ir; dskicira,

cf.

cittye,

a".

caitya

22 a

gen. sing.
26.

eaiftya,

clvaru. loanword, Skr. clvara, a robe


sing, clvara, 4

"

clrarn,

what kind
crra, pron.,
like as, just as, 42

46

56

ace.

crrd mdihiiamda,
crraihma, as,

>t

a"

11 6
used as
on, interrogative-relative pronoun
tin interrogative, which, what; nom. ting.
en, 396"; cu hard, what matter 1 why
with kina
386"
10 a
126";
(Jxra)
iH
CM mani, a particle
added, 116"; 166
".

of interrogation,

lot

6*

7 6

cu nara vd, whut now then, used to


translate kah pnnar vculah, 146"; 29
CM patcii, the same, A3; CM rated, 36 6
cue (cn-f) saittd, what-to thee appears ?
iv
what doHt thou think?
126"*;
ii
ji
14a
15", 6
166";
18a*; I9 a
;
33 6
206"
(suaitk i); 226"; 23 a
iv
cce setta, the tame, 38a ;
346 40 a
eve yai, the same, 37a iv ; used as a re
lative particle or pronoun; nom. sing.
cu,2&i-iv; H6i; 15ai; 16 a"; 176iv;
21
Mb-";
18ai; i9aiH,6iv
24 6; 27a iv 6 iv 28o ; 32 a iv
236
iv
iv
38 6
fcii
33 a, 6
34 o36
;
39ai,6iv 406-"i; 43 It ;
4; 6;

18 a

""

"

H6

";

a";

! -

";

"

6"

A3;

18; 20; 21; 22; 23; 24; 25; 27;


28 29
33 tea, A 17 ace. sing.
30
196
nom. plur. cu, 96
13a";
24^; 25a; 306"-i"; 38 ai;
A3; in most of these instances it is
possible to explain cu as a conjunction, or
28 a 1
like Skr. yat, English as regards
in many cases cu is probably used as a con
;

-"-

cu,

";

";

"

junction, that, when,

12

20 6*
38

fr"

14 &Ui
23
39
;

a",
a"

15

&i

16

if,

because,

iu
a"

19

&"

33 a**
25 6U 27 a*
with enclitic
4 1 6 Wi ; 43 a

6"

a",

so that,

da,

law,

subst.,

religion,

sing, da, 15 a
21 6 iv ; 22 a iv

17

!i
;

6 iv

39 6

40 a

"

28a iv

246";

24
29

18

Zd. data; nom.


19
i.
:
"

a"

a"-

a",

276

ace. sing, da,

29 a iv

6>

;
;
2; 3; gen. sing.
in love of the law, 3 a iv ; da
406 iv ; the fuller
a";

da brrlya,

vlra, in the law, 15

sometimes used; nom. sing.


39 6^
data, 16
22 6*-"; with suffixed I,
196";

form data
d&tn,

26

176"i;

ddt t,

is

3 a

";

4 6

a";

ace. sin j. data,

dadara, see didira.


daha, subst., a man,
sing, daha, 21

a"

6".

?A. daliyu; nom.


28
gen. sing.
hu-dihuna,
cf.

23 6 U

6>

21a
cf.
1
darhvau, subst., wik animal, used
dah<i,

late nirya,

A 26

daihvam, gen.

darmaha,
dasa,

to trans
(probably miswritten for

plur.).

see dfiarmaha,

work

subst.,

used to trans

treatise,

paryaya, A 3.
dasau, numeral, ten;
late

darns vd,

dasta,

subst.,

23

das vd,

12

a"

33.

sing, dasta,

loc.

hand, Old Pers. dasta; ace.


5

6"

instr. sing, dasta-na,

uncertain, dasti, 42

6".

data, see da.


datinai, adj., belonging to, connected with,
the law; nom. sing, datinai, 23a T ; dollddvlne, i. e. ddtlnai or davlnai, 38 a ; nom.
6 iij
plur. ddtijci, 35 o"

".

",

debisi, unidentified,

deda,

24.

see di.

dharma, loanword, Skr. </Aarma,Law;

a con

ditioned thing; nom. sing, dharma, 32a"- iv ,


*v
iv
iji
33
;
dfiarma, 1 7 6 ; 1 8 a
38 V* ; 39 a iu ; nom. plur. dharma, 40 6 ;
6"-

instr.

a",

6"i;

dliarmyau-jsa, 176*; gen.


1
plur. ddharma, 2 a ; with a postposition,
plur.

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


dluirmdm

in the

vlra,

dharmdmnd lira, 11
266
dharmaha, subst., loanword,
;

the

matd,

1
a"

nom.

darmaha, 38aiv instr. sing, dharmahe-jm, 38 a


ddhar makay a, loanword Sk r dharmakaya,
sing,

".

the body of the law, 2


dhannaparyaya, Skr. loanword, a religious
a"

dharmaparyaycl, 146
v
dharmftp(ir>/(iyn, 16 ct
ace.

work;

gen.

dharmasamfla, loanword, Skr. dharmasarnjiln, idea of dharmn, 406


ddharmaviga, loanword, Skr. dharmavega,
.

the excitement of the law; instr. sing.


ddharmawga-na, 2 4
a".

dhyarhnije, ndj., belonging


with dhyana, A 38.
di, /A. day, to see

connected

to,

3rd pers.

sing, present
276 iv ; 28^; 426 iv ditta, 28
3rd pcrs. plur.
38
3rd pcrs.
v
plur. present middle dydri, 41 6
past
v
28a
future
part. pass, dya, 14 a ;
28
6 iv
12
part. pass, dydwf,
dyumnd,
13
23rt; 276 iv 376*"; 38 a 1
iij
40 a
dyaihna, 38 n
;

"

daitta,

de<1a,

ffl

a";

"

adj., such, of that


adj., so much, so

didarhda,

didira, 2

la";

adverb, so

10

kind, 20 6

ace.

much,

so,

iv
dadiirii, 2 6 .

a";

such, of that kind, nom.


sing, didrrama, 30a (the Skr. hay a.t nbha);

didrrama,

adj.,

dadrrdma,
13

a* v

cf.

296"

22a

436>

A3;

296i;

imper. dijsd,

Dipamkara,
;

396

30^;

dijmmde,

v
;

dijri,

3;

226*.

39 a ^;

12 n

22 a

loc.

A 26

diia,

diiifla,

plur. ditva,

diid,

29

6"

26

12a i!i

33.
ditva,
ditta, see di.

divina, subst., a human being, a mortal;


perhaps borrowed from Skr. dehin; cf.

however Old

Irish doe,

i.e.

*dhavio,

mortal; gen. plur. dlvindna, 44a T


diysdai, diyseda, see dijs.
drrai, numeral, three, Zd. Ordyij ace. drrai,
1 6
Srt
loc. drrayvd, 30a
;
drbddva,
in (or, belonging to) the three times, 16
drravya, loanword, Skr. dravya, substance,
.

"

43ai
drruja,
13 a

nom. drruja,
drrumjii, 33a v.
of accomplishment,

subst., lie, Zd. drujr,;

276

duskara,

1
;

adj., difficult

marvellous, probably borrowed from Skr.

duskara

nom.

du?kara, 24 a

2oa

iv

iv

;
sing. du*karci, 56 ; 25a
instr. sing, duskare-jsa,
;

i.

dvasse,

twelve hundred,

numeral,

drdai, 4 a

dvavaradirsa, numeral, thirty-two; nom.


dvdvaradirsa, 2 3
instr. dvdrailirsau

(i.e.

dvdradirsd, 236
sau\ 23 a ; 40 a

;
*

(written dvnradiradirsau).

dya,

seen, sec di.

dyarhma,
39a

Ix lief,

view,

subst.,

eysninnai,

42 6;

opinion,

23.

subst., a prince ;
2 ; voc. eysdrhnd,

ace.

sing.

3.

the

Dlpamgard,

a"

19 6*:

adj., loanword, Skr. gabhlra,


v
gambhird, 24 a

gabhira,

Dlpakara,

gaha,

subst., a stanza, Zd.

166i; 216*;

galut,

23 6iv

v
6"

gdOd

366v

ace. sing.

406^; gdha,

ace. plur. gdha, 38 a ; 41 o v .


n. pr., the river Garigii; gen.

sing, gathgd, 2 la
15.
gaga,
loc.

23 6

or

28 6 !i

gandharva, loanword, Skr. gandharva,


a Gandharva
gen. plur. gandharvarn,
A 40; gamddharvdm, 4 4 a
;

di^a, loanword, Skr. diia, a region, a country;

Garhga,

Buddha Dlpamkara;
30a lv
Dlpamkara, 19

n. pr.,

gen. or abl.

32 a1

diianfi,

rftVa,

337

28a

gen. sing.

sing, dtiaiia,

eysarhnai,

T
6 iji 3rd pers. sing, diysde,
; 39
perhaps miswritten diysedd,
\vith suffixed I, diysdai, 43a iv
conjunc
tive 3rd pers. sing, dijsati, 2 6 iv
216 ;
3rd
dljsdte,
pers. plur. dijsadi,

sing,

6>>;

loc.

29 a iv

gen. plur. didrrdrhmdih,

ttramma.

dijs, to keep, to preserve, used to translate


Skr. dharaya; present 1st pcrs. middle,
dijsi,

diia, 22 a

a"

nom. plur.
iji
plur. didira, 28 6
iv
24
a
didira,
dddird,

many

didira,

nom.
21

Skr. dhar-

law or right

being

20a iv

dharmas,

VOCABULARY TO

338

i!i
ha ni kaita, does
destroyed (?), 41 a
ha mandihila
not come up against, 37a

gani&ta, subst, moisture, translates samsveda; loc. sing, ganifta, 96


gara, subst., mountain, Zd. gairi

garii,

gara,

206";

inst r.

206*";

31 ; gen. sing, gara,


unidentified word, 26* ;

garnath,

garkha,

praiseworthy, 22

sing.

43a

sing.
21.

instr.
grauna, subst., a garland
yraunyau (perhaps yraittyau), A 3.
;

plur.

marks,
,

6"

gen. plur.
heap of un
;

gunaaparamitta samcaya,
measured virtues, name of a world, A 2
gunaaparamittasamcaya, the same, A 6.
gars, to address 3rd pers. sing, past gurte,
A 2 giifife, 36
;

a"

346";

is

made

guttiji, the

of flesh

cf.

same, 346

Phi. goit,
the form

nom. plur.

26.
subst., ear; loc. sing, graihna,
gvfina, perhaps part, of base corresponding

gva,

to Zd. gu,

that can be reali/ed, 42 a

cf. huyvana.
gvdjhna, 43 l*
gyasta, subst., a venerable one, a god, divine,
Zd. yatata , gen. sing. gyasta, 2$$; gyasta,

2l6

iv
;

nom. plur. gyasta,

40; used as

;
part of compounds, gyatta-, 44
common in the phrase gyattarvi gyasta
bayid, the venerable of venerables (the
god of gods), the exalted, used to denote
the Buddha ; see baytd.

first

a"

gyastumfia, adj., belonging to the gods,


Ui
divine, nom. plur. $ryo*<ttmnd,346 ; 35o

H
denoting the direction towards, cf.
Zd. A ; A 23
ha ni bajaitti, is not

lia, adv.,

adv., thus, so; used like

Ski

eva in
order to add emphasis, 386
hadi,
;
136i; 226 246*; 316" ; 396iv;
10a"i;
41 (ti- ,6 v; 41a, 6 s ;
40 hada, 106"
{i
18 6
126 ; 1 6
hade, 1 G 6

hada,

-"

hada,

subst.,

morning, 4

in

day,

o"

ivahada, at noon,

286";

the

in

brru-hadii,

286".

wise,

adj.,

see hamjsa.

instr.

knowing;
nom.
a"

s-ing.

plur. hajva,

hajvattetinai, adj., consisting of knownom. sing, hajvattetinai, 35 6 ;


ledge
obi. hajvattet ije, A 39
nom. plur. hajvat35
a iv
tetljii,
;

hdlai, subst., direction, quarter, place; ace.


276 ;
12 a
sing, lualai, 5 a
41 a ; A 2; ace. plur. hala, 6
halai-

6""

",

a";

Leumann instead of
36
united; Zd. hama\ ohl.

according to

yastii,

hdlai hastii, in the direction,

hama,

adj.,

same,

7; 8; 9;
hamye,
15 haihmye, A 14.

".

11

10;

12

14;

hamada,

adv.,

in

always, 14
hamiln, 136".
6"-

44

present,

&i.

136"i.

adj.,

effect,

17.

38

hlita,

hajva hvadfi-na, 3

"

haca, pron., somebody, anybody,


had, to sit, Zd. had 3rd pers. sing,

hajva,

Zd.

gunaaparamitta, loanword, Skr. aparimitaytina, unmeasured virtue

realize,
4.

hadaina, wandering

15.

27o ;
(jaona; nom. plur. grind, 230"
gen. plur. guna, 116 ; ayuna, non-murks,
23a iv ; 40rt

gu6taija,

Ad yan, to
41 a ^; A

ha rvaidd,

characteristics,

fcubst.,

6";

286iv

39aiv

yrltcesye-jsa,

a"

>

grulca, subst., sand, compare English grits,


Lithuanian griidas instr. plur. gruinyau236
286
tye, (like) the sands, 21
a";

iv

246";

perhaps
an adverb, altogether; garkhusla, 41a iv ;
garkhye, A 21.
gitti, apparently inf. of verb
perhaps corre
sponding to Zd. gattc; parl gltti, he might
cause togo[?] 276".

guna,

";

nom.

any way
15

hamamga, adj., like,


hamayi, A 5.

a"

at all

A 30

equal,

31

31

times,

32

written

hambar,
fill,
hampar; gerund ham6m, 156 \hambira, 21a iu 36a iv ham6m, 406iii past part, harhbadd, A 28
Zd.

to

haihbadam,

ham bis,

32.

to put together, to compose

iv
pers. sing, past hambittd, 2 a .
hambisa, subst., a heap, collection

blsai,

156iv

nom.

hambisa, Il61v ; 126"; IGa -"*;


31 ; with suffixed pronoun 7, haih24 a
3 la 1 ; ace. sing, hambisa,
1

sing,

A 30

3rd

blia-na,

29a

14a;

41a<;

286

instr. sing,

ham-

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


hamdar,

nom. plur.
6

a"

hamdara,

ij

harivlada,

favour

hariularai,

I,

haindara-jaa, 8 6

nom.

366"

G a

hai ndara-jsa,

with

sing,

instr. sing.

hariidara-jsa,

6*

19

King, hiiiidarye,

(laramnd,

216";

166

hrnhdiryaih,

29

haiiutara,

a"

a";

ham-

gen. plur.

4
hamdaryainnii, 4 la

23 6iv

Jiai udaranu,

hariigujsa, adv., anywhere, A 1 7.


haihjsa, to go along, to set out, cf. Zd. hamjam ; present 1 st pers. middle, hamjsye,
3 o v
present part, hai njscdai, i. e. ham*
instrumental, haihjsajsamdai, 32
8
thdai-na, 9
hamjsadui-na, 7 a
;

a"

a"

ftnjtaihdai-na,

40a

subst., start, effort,

hamkhiysa,

a";

v
hadai-tiu, 8 6

4.

nom.

v
enumerated, 9 o ; huihkJuyati inasci,
as much as can be counted, 31
harhphu, to be provided with, together
with; 3rd pers. sing, past hamphre,
ii. iii. iv
1 7 a
ji. p as t p ar t. lutiiiphva, 14 a
v
25
28 b\
iij
hamrrasta, adv., all right, altogether, 3 a

tion,

a".

";

6>

a",

4l6i;"44a.

preposition, with, together with,

haiiitsa,

the governed word


instrumental, 4 a ; 9 &

Zd. haca

the

29a iv
hanasa,

hamtsd,

hatsa,

96";

a",

put in

is

iv

2l6

40 61

gen. harbiidmnd, 3
hara, see hara.
hariys, to be frightened, to tremble,

a".

and
26
;

cf.

Pers.

25 a ji *.

haru,

sing, haru, 4

ha?kama,

subst., a

sing, luukamti,

36

cf.

haur

gen.

hatcanuka,

hum,

";

subduing, overpowering,

part.,

2.

33a

Zd. haiOya, 27 a 1

adj., true,

-"

v.

plur.

num., seven, Zd. hapta ; instr.-abl.


156
2 la
30 a iv ;
haiulyau,

40

6"

28

haur,
28

to give

seventy-seven,

3rd pers. sing, present

1 1

hidi,

a";

";

30 (miswritten hawlyarh).

hauparahauda, num.,
6"i

36 6

9.

hiidci,

406"

hidct,

!Ga v 21
286iv;
3rd pers. sing. opt. fuiurl,
A 28; pres. part, luiuraka, 116 past
v
fiaudd, 7 6 ; 8 6 ;
part, lunwli, 06
156";

126";

31

a"i

";

28

lla iv
2()6

27 a

rt

ii.

i.

pass,
6
11 a j

iii.

126";

iv

ii

y.

a"

haurl,

ace.

28

haurii,

sing,

6 iv

a"

306

Kia"-;

156";

Z,

20a iv
21

heap;

ace.

";

nom. sing, haunt,


A 28 haura,
27a

a gift
>

126

subst.,

126"

haurand,

participle

JtauraiHHii,

haura,
1 1

fut.

A 28

406"

116

hauram,

with sutHxed

31.

haurarama,^ubst., giving, bestowing; instr.7 6 v 8


abl. sing, haimnhme-jsa, 6 6
hautta, unidentified, perhaps 3rd pers. sing,
a
cf. Zd.
hap.
pres., keeps, has, 43
"

6".

subst., influence,
power, conse
34 ; 35;
quence; instr. sing, hauvi-jsa,

36; 38;
36; 37; 39; hauva-jsa, A 34
39 miswritten hauvila-jsa, A 38 ; gen.
39 ; hauva,
37
36
sing. Iiauvi,
35.
34 38 hauvi-jsa,
hauyuda, that can easily be done, 1 1 6^ ;
;

see huyudd.
subst., excellency

hava-anuJatiutt,

used to translate gunanuJamsa,

hayaramdai,

1.

collection,
6 !ii

written,

hasta, adv.,
cf. Zd. arxJa.

hava,
a merchant,

A 8;

there, in that place, 5

hiras; 3rd pers. plur. present harlytari,


subst.,

ha*tvd,

30 6

Zd. hattama;

adj., best, excellent,

nom. sing, hastamd, 22 a

6"

aitaiti,

hauva,
42

Jiar-bifa, all
;

1.

subst. , conception, idea, 25a

bar, pron., nil, Pers. /tar;


6 iJ
every, 10 a ; 30

339

loc.

subst, enumeration, counting,

32 ; loc.
sing, liakhlyaii,
Hing.JunhJchlfa ysaya, produced in enumera
Zd. \sd

cf.

hastama,

Jtedii,

18.

hauda,

561.

hamjse,

A3;

17.

hatha,

harhgri, part., assembled, arrived, present,

cf.

aslamiiu i, 39 6

pron., another, Zd. antara; obi.

hamdara,

hasta, num., eight,

hasta, num., eighty, Zd.

subst.,

suffixed

7a

hamdad/i,

8a

hamdar

to support, to favour, Zd.

4.

liv
part., reposing, dwelling,

ing; nom. plur. hayaramda, A 34; 36; 37;


39; hayiramda, A 38 hamramyada, A 35.
;

VOCABULARY TO

340
to

haysna,

3rd

wash;

haysnatii, 4

pere.

sing,

past

6".

herstaya, unidentified word, perhaps


all
38 a.

at

hiimiiin

Wa^I

3rd

Zd. ham-i,

cf.

pers.

present

sing,

"

a"

6>

10a>

a";

10a iT
31

6>*

176

37

hdme,
31

116

a"

196";
106"

32

19a iv

43
22 a
17 a

harniya, 26 a

376

hamye, 46"; 44
pern plur. hamya,
hara, hira, subst.,
nom. sing, hard,
v
126
hira, 8 a

iv

"

6"-

29a iv 43 a*;
;

hama, 18a

17;
-

iv
;

3rd pers. sing, past


46; 3rd

a";

6*

home, 24 a

hama, 186

256

iv

hama, 14

27

2l6

"

hamyeta,

thing, matter, object;


7 a ;
126 1
1G a ;
"

6"

6";

";

^;

27 6iij

hard,

hara

gen. sing, hard,

an

41 6iv

object,

o"

iT

&"

31ⅈ

Mna,

subst.,

29.

army,

his, to be sounded, to be heard


26.
sing. opt. hlsi,

3rd pers.

connected with, belonging to;


noua. sing, hlyai, A 30 fern, hivyd, 25 6 ;
ace. sing, hlvl,
40; nom; plur. hlya,
ace. plur. hlya, A3; 4 ; 6 ;
446";
geii.

hJvi,

adj.,

plur. hiydm,

A 32.

ddhd;

23

hudihuna,

236
hugvana, perhaps,

a1

men,
cf.

hudihuna,

";

realized, 4

hujsada,

"

that

12

western,

adj.,

can

be

easily

see gvdna.

(uncertain,

a"

perhaps nihujsdda).
Pali
subst., a dream, Zd.
j^ o/ha,
supina ; ace. sing, hund, 42 6 1T
bus, to sleep, Zd. ^afs ; pree. part, hutamdd, 42 V*.
husa, unidentified word, 3 a ; perhaps hu,
for .jg, he.
well, and
huynda, that can easily be done, 116" ;
cf. hauyudi.
huyudi, 1 2 a
hvadii, past part, of verb corresponding to
r
Zd. x ar, to eat ; hvada khdysd, after the
food had been eaten, 4 6

huna,

6"*

",

hvadana, see hve.


hvamari, they are sec hama.
hrarhda, sec hve.
hvan, to say, to speak, cf. Zd. \r an;
;

7a iv

sing,
hrv.li, 4

present
v

hvlde, 38 &

hvdna, 27 a

136"

386

8 a

3r<l

ii!

3rd

446

hvdne,20a*

hvdftlye,

sing, imper. hvdna,


v
past hve, 5 6i ; 7 a

236

hvdnl, 39 a

pers. sing. opt.


written hunt, 19 6 iv ;

6"

hvuld,

passive

pers. plur. hvaJidri, 3 a

3rd

1st

hrdfilmd, 8

act.

pers. sing, present

27

";

mis-

2nd

a";

pers.

pers. sing.
a"

12 a

17a"i,6iii;

22a
6

19a

18o<-;

6i; 23 o

326* -^;

ii.iyji.iii.iv;
395ii.iii ; 4o

24

336"-iv

36 a*,
a ui.iv

21o;
25a ;31a

^6";

o;

34 ftii.iii.iv
37 a\ 6
4i a v
44
1

6";

35 a t.

38o

a";

3rd

22.

to good

l>elonging

28
nom. plur.
;
gen. plur. hirdmnd, 6 6 ;
7
aAartna, devoid of objects, used
;
to translate Skr. anupadhiiesa, 10 a ;
vlra, in

hdra, 34 a

adj.,

3rd pers.

a".

cu hard, what matter]


1
cu hera, 38
1 G o
cu
why ? 1 2 6 1
;
hira kirfna, 11
cu hara kina, 166
ci hard kidna, 10 a iv 6 ; 296iv ; 31 6 v
ace. sing.
(kina); ce herd kina, 38
;

used to translate Skr. mahdpurusa,

middle hamdtd, 106"; hamete, 386 ;


3rd pers. plur. himare, A 4
17; 24;
26 ; h imari, 41 6 ; hamdri, 3
13
;
14 a i.ii. iii. 21a ii *,6
28a iv 6 ; 296 iv
2nd pcrs. sing, conjunc
hvam&ri, 25 a
tive hama, 33 a
(used with the meaning
of a future); 3rd pers. sing, himate, A 3
20; 21; 22; 24; 27; 29; miswritten
hihamdte, A. 28; and male, A 23
hamate,
AC; 18; 25; hamdve, A 16 hiimdve,
A 17; h imata, 10o iv ; hamdti,
;
146"
316 *; 32
3rd pers. sing. opt.
30 himi, A 28 ; hama,
hime, A 20 ; 29
-

hudihuna,

hi, emphatic particle, 11 6


hama, to becomp, to be;

hiyauSca, unidentified word, 2 a


hlyaustyai, subst., perhaps meaning at
tachment
nom. sing, hlyaustyai, 15 a

7; 8; 9; 10; 11;
pers. plur. hvdmdd,
12; hvamda, A 14; hvddd, 2 5 a
6;
hvdda, A 15; perf. part. pass, hva, 36 { ;
15 a"; 226i; 23 a*; 276*; 34 a^ ;
",

A40;
22
22

hvata,

6;

40a

15ai; 16a; 186i;

23 a*;

iv
;

336i;

gen. hvaye,

a; 326^;

39

7o";

6^;

39o
8aui

20a;
-^;
13aU;

Awayat, 22

ai

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


25 a

fut.

32o

i;

hvanai,
jii
;

A 40
13o;

iy

from, by means of, 42 a ;


Inaka, form with, 19a*; 32 a* ; inalrt,
19&iv.
indri, loanword, Skr. indriya, organ of
1
sense, 41 6
25.
Armayasta, n. pr., Skr. Amitabha,
ifia, postposition,

-";

ace.

words;

subst., saying,

hvanai,

8o
i;

iij

106

hvanai,

part. pass,

34a

sing.

gen. sing, hvanai, 7

22

a"

6*; 25

a*

a"

32 6-

341

39 6.

hvafiaka, part., preaching; ttahirau hvdcf. hvan


ndkd-nd, by the tathdgata, 6 a
and ttdharai.
hvaSamma, pubst., saying, words; gen.
sing, hvdndmme, 38 6

jada, loanword, Skr. jada, a fool;


30 a ii!
42 a

the right,
right ; hvarariicaind, to
hvaramcliid, 29 6 ; hvarariidai, adj.,
5 6H .

hraram,
fi

a"

ight,

x hv

.sta,

41^;

17.
bering one s previous births,
jasta, see gyasta.
defeat
;
jauni, subst., overpowering,

hvandamna, A3"; 38; 39;


hvamnddmna, A 35 hvathddriina, A 34

ace. jaiini,

186";

jrtimt,

gen. plur.

nom.

ja, indefinite particle, Zd. ciO, 4l6i

pa,

3rd pers.

jasmara, loanword, Skr. jatismara, remem

a!ii ; gen. sing, hvamdd,


sing, hvadd-na, 3
40
21 6 iv ; 29 6 ; nom. plur. hvandfi,

gen. plur.jarfdwuio,

jan, to slay, to hurt, to injure


24.
plur. pven.janldd,

v.

v
6"

noin.

plur. jatlyau,

Jambviya, loanword, Skr. Ja.nludv


name of a continent, A 3 (loc.).

I6
hvdxjlta, well established, peaceful,
1
hve, subst., a man; nom. sing, hve, 146" ;
instr.
27 &
20 6
*; 33 ft;
1

jadau, 38

instr.

";

Zd.
probably identical with

adj.,

386

jada,

]>lur.

iv

cf.

an
kamu-jd, kuttaijd, namu-jd; used as
cl jd hve, if
indefinite pronoun, 23 &
336 ; jd-rae, adds em
any man, 206

36.

"

I,

the
pronoun, usually with
meaning of an accus. or gen. of the de
It coalesces with
monstrative pronoun.
a preceding a or e to of and with a to I
aysdamrjai, A
compare Cn/sdai, A 24
14 6
13 6*
12 a- *
33 6oyrf, 9 a

an

enclitic

contains the particle

phasis, and perhaps


iv
cf. -jl in subijl, 8 6
rcT, 4 6
;

&"

iv
306Wv

i,n,,n,,-imni
ij
cum, 29 a

dall,

haurl-ye, A

31

146";

7 a*;

AArot, 36*;
"

raysi,

a"

19aiv
4l6iv

23

j
;

a>

pracainai, 21

5M6A^i,
^uftAuvi,

2; 4;
; yari,

34 #;

7 6

40a

aaf, 22

61

fe

17 a
18 o
iil
;

39

a*"

pers.

see ah.

jiva-nusama, eubst., conception of a living


see nasama.
being, 186
loanword, Skr. jlvasamjiia, the

23

Mat,
ft

26 a

1
;

32 a

14oiv

25 1

(-sarhiid).

jsa, a suffix of uncertain meaning, added to


nouns and pronouns in order to form an
The noun is
instrumental or ablative.
used in the singular oblique form in 1,6* ;

3aH
9a

iy

60^,6

a";

";

7& Uv

86*-";

25 a, 6 ;
37ti.ii.iii.iv
38ai; A 15; 32; 34;
in
it
is
the instr.
39
38
35 ; 36
put
u 15a*,&"; 17ai\&i ;21
plur. in 4 o
i

{
yudai, 5 6 *.
of verb subst, see ah.
5, 3rd pers. sing. opt.
verb subst.,
plur. present of
Ida, 3rd

fnaf, 3

1.

idea of a living being,

v
WiMm, 22
8a; 39 W u A 21;
nammai, A 3 ipastaf,
;

iv
Jeta; gen. sing. Jlvd, 3 6

jivasamfia,

&"*;

8 6iv ;

a"

pr.,

hamdarai 36

15^";

226Ui

6";

samkhalunyau-jsai,

^dmnat,
23 a ; 33 #

buna-

iij

maranakdll, A 23 ;
36 a ; plrldai, 29
1

budarl,

37<l

ArAtTt,

A3; 21
35 a-

AT)//7M-iflt. 37 a 1
bu$pyau-jtai,

5f>

n.

Jiva,

A
39 fciii 40 o iv bitl, 3 a
iv
24 o
byaudai, 34

".

3rd
decay, to disappear, Zd. jya; pres.
30 a iij ;
pers. plur. jdri, they disappear,
A 3 16.
past part, jya, A 6 ja,

ji, to

i26iv

jiii.iy;

v>

18 6s

";

a"i;

23a

ii
;

is

276*;

36a

38aii,^;

1; 3; 15; 30;
40a, &iK;
;
iT
with
put in the gen. plur. 28 a ;

39olv
it

2661

VOCABULARY TO

342

pronouns we find ku-jsa, wherefrom,


24
40 a
muhnjsa, by me, 10a;
19
24
17a.tfi; 18a
; 306";
Tmtlmrii-jsa, Al; vhu-jsa, by thce, 6
when followed by
(A->a),
;
the enclitic pronoun I, the suffix becomes
iv
jtai, 306 ; 37 a*
A3; 32.
a>*

-";

a"

a";

a"

76"

6";

jsa, to go, Zd. Jan;

conj.

3rd perp. sing.

3ai; jsfTre, 3 8
apparently n copulative particle,
Old J ers. ca,
6 jsam, A 3 23.

jsdti,

ft",

nom. j*lna, A3; 6;


2; 6; 23; 25; gen.

jsina, subst., life;


16; ncc. jsina,

jnni,

cf.

4.

43 6 !ii

jsvaka,nnideutifiedparticiple,2a >;cf.5rrana.
juna, Mihst.. turn, time, -fold; ncc. plur.
juna. A 3 4 (miswritten ju) 6 ; should
probably be written juna.
jvaka, subst., life, a living being, cf. Zd.
jra jrdka-rt, about a living being, 246 ;
;

>

jvaka

vira,

l>]nr.

jyajtlnya,

life is

3;

exhausted

nom.

cf.jl.

w jfi,

iv

rt iii.

into the town,

A 34

35

eing. I ttha,

J,asta t

36

A 32.

Kanakamuni,

loc.

Sl ]ffi xecl
;

kilJtatta,

37

a"

a"

karmaya, loanword,
30 a

n.

Skr. karmatd, activity

Skr. Kasyapa,

pr.,

a buddha,

g,

kaitri,

31ai";

37a"i.

kauloparhma, loanword,
like

ft

146

raft,

";

unidentified word, perhaps borrowed


from Skr. kama, 2

kama,

a".

Skr.

kolopama,

j
.

subst., food, cf. Skr.

khad; hvada

he had eaten his food, after


the meal, 4 6 ; khaysna-kira,
eating busi

kJidijsa, after

khu,

to the

subst.,

bubble

(?), lit.

belong

root of the water


(?);

nom.

6".

how, Zd. kaBa, Skr. katham,


8ni; with suffixed pronoun f, kliui,
with ra and the pronoun I added,

adv.,

66"

kalpa, loanword, Skr. kaJpi, a period ace.


plur. kalpa, 286
gen. plur. kalpamna,
30 aiv.

of

ka^to, 3rd pers. ping, present middle of


a verb used to translate Skr.
ksamate,

plur. kliaysmula, 42

name

30.

kasa, loanword, Skr. kaca, cataract; nom.


iv
kasa, 41 6
gen. kasa, 4 2 a

ing
;

ness, 4 6

256

Skr.

pr.,

38 39.
kara, according to Leumann n. particle;
compare Skr. kila 2
kara, 38 a v
;
karma, loanword, Skr. karma, work, action
nom. plur. karma, 30
in 26 we read
kanna-cchaisa, which I cannot explain.

khaysmulai,
ka, conjunction, when, if, 3a T A 3.
kalarri, subst., Skr. kaliraja, the kalikit

n.

khaysa,

6".

jyajsini, adj., whose

drop ; gen. plur. kanam,

name of a buddha, A 30.


kantha, subst., a town

Ka^ava,

jsus(?), to delight in; 3rd pcrs. ping. pres.


jtiifta,

subst., a

Kanakamuna,

jsa,

kana,

6 iv

khual, 22 n iv or khrai, 7 a* ; 8 a ; 396 ;


used us a particle of comparison, as, like,
,

2a

16 a"; 206
42
;
jn
^-"-iv;
subordinate sentences, how, 8 6 iu so that
27 o
406 ; 41ai; 436"i;
36i; 116
with va and ?, khvai, 36* as, so as, 146"
-

";

karhma, pronominal
kammfi, 5 6 Ui ;
28; 29; 33;
written kauma,

17a

256

which, 7A.katan\a;
176"
A3; 6; 22; 27;
kamma, 5 a*; A 16; misadj.,
;

17; kama, 26o ij ; kama,


kam, A 18; 20; 21; 23;

24; 25; gen. sing. *amye, 216


miswritten ndmye, 28 a ; loc.

perhaps

";

mamna, 39a

v
;

kamfia,

2l6

sing, kaT
;

*da

26.

226"

146iv

iT;

34 a.

a"

a";

276-iv

43

1
a"

as

when,

A 6;

if,

when]

23; 25; 26; 30;


31
32 40 ; with rd and I, khvai, A 21 ;
khu burd, as long as, 14
;

6".

past part. pass, of kar, to do ; instr.


sing, kid-na, for the sake of, 10 a *, 6 ;

ki4a

i1

";

39
;

41

116";

k6mu-ja, pronoun, any, lOa ii; 13a


17 ^; 196*; 27 b^ (written ndmu/a)
3 1 b& 32 ai 33
kammwa, 2 1 a

296^; 37o^; written kina, 16a S


26a^; 27 a*; 31^; 32 a^;

20o;

ai.

kira, subat., work, business, Zd. kairya, 4 6


;

nom. plur. kira,

20.

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


kitha, see kantha.
klai6inai, adj., connected with, consisting
theT kiefas;

ace.

klaiiinai,

sing,

fanlja ,376

lokapala, Skr. loanword, a


nom. plur. lokapala, A 24.

406

3rd pers. Bin?, opt. ksaml,

4.

adj., confuting in forbear


Zd. xSanmanc, and suffixes vat
and tat, literally therefore belonging to
the state of one who is in possession of
forbearance
25 6
kfamauttevljt, A 30

kBamautitija,
ance

k set mn utter iji,

36.

n.

Ksantaviidii,
20 a

36 a^

oc

16a iv

lovadeta,

lotadeca, A 2.
lovya, loanword, derived from Skr. loka,
belonging to the world ; the word is nom.

25

44n

sing, fern.,

v
;

40.

ksira, subst., lown,

36 iv

is loc. sing.,

A sdntiradin,

446

Zd

the form

the same, 4 o

40 a

where, 2

ku<!a,

/[

*/

kustai-ju\

rz

kuburii,

how

wherefrom,
A 24; kutta,
, where,
kusta-burii, wherever,
Jsu-jsa,

29 a iv
126 iv kufla-jd, anywhere, 11

a";

so far as,

96 iv

as far as,

10 a

206"

a>;

do not, 136

25

6 Hi

2G f

mam,

";

38 6

40

gen.

!i

a"

kula, numeral, a hundred

Skr.
Hi
306
ordinal kuliina, the
koti, 286
hundred millionth, 31 a
kura, adj., wrong, false, 1 3 a iv 20 a; 38 a
;

million*,

cf.

6 iu

;
kura, the same, 42 a"; cf. Skr./tara.
ku^ala, loanword, Ski kuiala, bliss ; gen.
6 iU
Sefc -iii; it is
sing, kufala, 2 la"
1

possible that kuialcimula should be con


sidered as one word ; cf.
a.

mu

la iv

md.

loanword,
maharddftika,
magical power
g U. plur.
mahairdyaih, A 22.
mahapura^alaksana, loanword, Skr. mahapossessing

pnrnsa;

23

jsa,

marks of

the

rnuhu-

40rt :i

ij
;

mahasaliasri, loanwoid, cf. Puli maliasahasn t, name of a world; gen. sing, mahdsahasrri
10a v mahdfahairi/p, A 28;
,

15

inahastdtasrrye,

30 a iv

mahasaliasrya,

Skr. loanword, great ocean


32.
mahatamudrra,

mahasamudra,

cf.

sing.

Skr.

iiTitfalakfana,

".

146
when,
with copulative or emphatic u, ku,

adv.,

24a iv

Zd. ,W0ra

cf.
;

ma, prohibitive particle, not,


38 n
ma, pi on., me, 3 a v
256
260
mamma, 3&
mahairdi,

Skr.

pr.,

moment;

far,

156

ace. lovadata,

28;

In-addta,

ace. sing, ksamnfi, 14 a

5 a5

ji

ii!

ksarhna, loanword, Skr. ksana,

gods

cf.

ku,

lorada,

Krrakusada, n. pr., Skr. Krakucchanda,


name of a buddha, A 30.
ksain, to wish

class of

lovadata, loanword, Skr. lokadhiitu, a world ;


nom. In-a ldta, 2 la"; lovadilva, A 2;

lukfanalji,

";

376^.

in

19a;

18 a"; gen. plur.


ace. plur. klaisina,
T 7 6
Mai sina, 186".
klaisjndmna, G 6
evil
Skr. loanword,
defilement,
klesa,
2.
pen. plur. klesam,
passion
;

lakmnlji, 376

343

norn. jilur.

mahiiyurhna, loanword, Skr. mahayana,


the great Vehicle

loc. King,

mahdyrimfia,
7 a
mahd-

27 a v mahayamfia,
ydiia, 316
Mamjusri, nom. propr., Skr.
6 iv ;

8a",

name

of a bodlnsattva

voc. Maihjnsrya,

2;

4.

Mamjusryam,

Afafijufrf,

ace.

Maihjuin,

2;

Afajusrya,

Majusryam,

Pers.

mdnand,
marhnarhda, part., like, a.-,
22 a 276 v 336 43a iij mdmnamda,
236
manamdd,
286";
26";
42a*;
29
mdmfiain, 20 6 ; mdtnnadd, A 26.
{

:i

lak^anija,

adj., consisting

fing. fern, lakfamjd,

12

of marks

6;

instr.

37 6; lak-

>

laksa, loanword, Skr. laksa, hundred


!ii
thousand, 44 6
laksamna, loanword, Skr. laksana, a mark,
a characteristic sign, 1 3 a

6"

marhfia,

unidentified,

Zd.

man

6"

meaning
ir .

gen. plur. manarii, 43 a


with hd, praise, worship,
3rd pers. plur. present, mafidrt,

notion 43
man, to consider
,

perhaps

VOCABULARY TO

344
38
39

fut.

manamnd, 22 a

part. pass,

mamnd.

maQarh,
manavai,

loanword, Skr. manavaka, a


young man voc. sing, manavd, 33
mani, a particle, now, indeed, 156"; 16 6 iv
17 6; 18 a.
.

a"

mara,
316
Mara,

43 a

7a;

here,

adj.,

1
#"

6iv

a",

Oo

mara, 31 a

Oue

Skr. loanword, the Evil


22.
Jfdra,

1
-";

death; ace. with suffixed

306; muhum-jsa,

loanword, Skr.

murkha, a fool;
38

instr. plur. muklutu-jsa,

6"

Skr. mtHa, a root; nom.


plur. ku$ala mula, or kuialdmuld, roots

mula, loanword,

of bliss, 21a iv , 6 iu ; ace. plur. k. muld,


iv
1 3 6
36 6* ; gen. plur. Jt. muldm, 36
;
mura, subst., a bird; gen. plur. murdth, 26.
6"

of

afterwards

mji^a, unidentified, perhaps


42f6"

inaSl.

cf.

musta, subst., death, destruction,


mar; imtr. sing. mu6td -jsa, 256iv

Zd.

cf.
.

maranaka.il,

I,

23.

masi, subst., quantity, Zd. masah, used in


compounds like Skr. mdtra with the
meaning so much as
gard mase, big
an a mountain, A 21
hamkhlysd-masa,
EO much as can be counted, 31 a
tanka
man, so much as a farthing, A 28
;

(1) na, na, ni, negative particle, Zd. na; na,


v
2 a"; 10 a 1
lla ,6 iv
136i
14o v , 6 iv ; 17
18
19
;
;

20

31ai; 37

much

as a

utmdmna,

ttl

"

226"

midarimii,

ddmna,
mista,

a,

23 a

merciful
b

336"-

iv
;

156v;

66";

fciii

a",

31a

366" ;

20

v
376";

400"

";

a"

",6

tnd-

iv

iij -

24

iv

6 iv

19

->v

a",

6"

25^",

o iv
-

iv
;

28
306";3l6i; 32 a330^,6^;
37 a iii.iv
4l a
42a";
43a*; 44a
A 17; 22; 27; 30; 31; 35; 36; 39;
32 nai (not it), 28 6iv naiye, and
ne,
iv
iv
not, 38a ; na-na, 246 ; na-ni, 25
31 a
nat -na, 146 iv ;
ni-ni, 246";
15
17.
"

o";

"i;

b"

";

a";

midana,

Zd. maxi/a; nom. sing.

26

a"

316";

4o iv

sing,

mdild,

plur.

mutt, 3

plur. mistyau,

muhu, pron., me,


;

(2)

na, na, ni, adv. or

20

Ui
6"-

na-ti,

17a; 18a;

now, namely,
J
7a iv 6i
;
na-td, 12
; nti,

particle,

especially in queries
1 1

6"

na, 6
;

27ai; ne,

a"

";

a>

12^

t,

2o";

346 376"; A24;


-*a,12a
mani, and Zd. nd, na.
(3) na, particle, perhaps connected with
(2) na ; commonly with the meaning of
an instrumental, 4 a 61
6a iUv 6 ii iv
7 a iv Ji. ii. iii g a
i, 6*; 9
10 a iv 6i1 1 a iv, fcii J
14 a ii
;
;
16 a
;
^-"i;
17aU-i; 18^;
23 a* V*;
;
;

13a>";

cf.

206-"i

-"

ml, then,
further

326".

sing, mdstd,

38 a

19

24a;

";

adj., great,

mitt*,

a"-

a"

cf.

voc. sing,

midamna, 56 iv
17

a"

1 5a
20

man,

adj.,

hdlai ml, in one place, 5 a


24
dska ml, tears, 24
;
2 ; 3 4 23 30.

";

6"

";

cf.

my, me, 186"; 4l6 (m);


ma.
mi, a particle which seems to add emphasis,
probably connected with Zd. ma; iau

18 a
1 6 a

6^"

";

pron.,

midana,

a";

>"

past part, of the base


considered, 10 a .
mata, subst., mother, Zd. mata, I6 v .

ft"i

a";

behind him

~A~24.
mata, probably

:
"

".

mall, unidentified, perhaps

44 a

6"-

25
26
v; 23"i; 24 633
34 a
376"; 38o,6";
40 a
6
4l6 iv 43
A 17; 22; 34;
37
38
1 2
26 a !ii
na, 1 1
41 6i 43 a
A 1 7 ;. ni, 9 6i 10 6
iu
11 aii.iii^i; 12>v; 136
14

27

main, so

a"

6>;

utmamna

126"->

";

"

ma,

24 a^;

a";

nom.

muriua, adj., belonging to Mara, A 22.


maranakala, Skr. loanword, the time

Al.
mukha,

see

18a-iv 19

iv

a";

336

A 33

instr.

mitta-na, 4 a 1 ;
miftd,
60^,6";

4a ui ;

loc.

nom.

76^;

inst.

1.

6iv

Zd. maibyd, 18
1
muhu-j#a, by me, 1 a ;

33

a 6s * ;
j

a";

";

"i-

>*

a"-

>,

"

6"

i.

i.

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


29ai,&i>v

33

39a

(-na);

43a lv

30
37

316-

a";

H, 6

i-

a"

32
38 a (-ne)
v
40ai

-->;

"

a"

\b

38 a*

426";

6>;

44 a
A7; 8; 9; 10; 11 ;
12 14 15 23 31
it is used with the
sense of an abl. in 56
19 6 {ii
na, to take 3rd pers. ping, past nali, 4 a
3rd pers. plur. ndnidii, A 40 past part.
6 ji

ai-v,

Ji.il.lv;

41

sweep away

a";

";

iji

a, &i

39

ndmmam, A

a*.

nama, name

loanword, Skr.

nama, 22

376*; 40

33b"i;

iv
;

nauma,

6>-

,#; 2Ga; 33a ;34a ndmma,


396-iii;A2.
namas, loanword, Skr. namasya, to bow
down to; 1st pers. sing. pres. nama3rd pers. plur. past
summa, 16
22

<

-"-

";

namasyddti, 5

navdysye, 4 o

nama,
28

any, 27 6 ; perhaps miswritten for kamn.


flap, loanword, Skr. jiiapya, to be made
known; 3rd pers. sing. opt. middle iidplya,
iji

10 a ; pres. part, napamdai, A 23; 26;


40 nom. plur. nyapamdd, 15 a iv
15 a ; 16 a u ;
nara, adv., again, now, 14 #
29
;
416"; A 22.
naram, to go out, to emanate from ; past
part, naramda, 16
.

naryajsave, loanword,
birth in hell

loc.

Skr>

pres. nijsdt nnare,

naryajsavena,

nasphan,

emphatic particle

ye, nasdnti-ye,

30 a

11

23.

cf.

ttu nijsada,

34

a.
;

loc.

sing.

to

produce; 1st pers. sing. opt.


nattphdnu, 20 a ; 3rd pers. sing, nasphdne,
!

34ai.
ni^ta,

is

not

see ah.

nifituja, adj., derived

from nit td,

ndsiika, not being, not real, 39

cf.

Skr.

a",

probably pres. part, of nydp,

nyaparhda,
to be made known
see nap.
nyaya, loanword, Skr. nadl, a
;

sing, nydya,
15.

21a

236*

river; gen.

286";

nyuvijsa,

adj., north,

12

a"

ndyd,

(uncertain).

b"

6"

3rd pcrs. plur.

28 a

";

power ; 3rd

41 o1
38

23;

15;

14;

nirvana, loanword, Skr. nirvana


nirvana, 10 a ; 44 a j .

1 7.

over
pers. sing. conj. ncuati, 16 # ;
3rd pers. plur. pres. middle, ndsdre,
24 6* ;
; pres. part, nataka, 116";
future part. pass, natahd, 8 aM ; 9 a ; with

nas,

12;

Zd. cat; the past


part, ntijsadd, explained, said, is used in
the idiom ttu ndjsada, that said, so, which
translates Skr. iti, 9 a ttu najsadii, 13 a ;

narakajdli, re

to seize, to receive, to conceive, to

11;

najsas, to explain,

&">.

10.

nijsan, to bestow, to grant

276
;

a"

9;

nija, loanword, Skr. nija, own(1), 41


43a*.

a".

pron., any one


gen. sing, ndmye,
with the indefinite ja in namvja,

8;

nihujsada, see Inijsadd, 13.


nijan(?), to destroy, to subdue; 3rd pers.
sing. opt. nijlyii, 436iv.

7;

nfiyula,

a".

naraaysa, subst., perhaps lx>rrowed from


Skr. namasya, reverence, worship instr.
naniaysa-na,

fiaya, see nydya.


naysa, numeral, translates Skr. nn/M?a,306i
nayutta, loanword, Skr. nayuta, a myriad,

ace.

nivas, to put on
3rd pers. sing, past,

navays, loanword, Skr.

ndmma,

A4

with
suffixed *, ndmmai, A 3
often used ad
18 a iv ;
verbially, by name, namely, 2
;
;

426

unidentified word,

nauhya,

nauvaranau,

23.

the under garment

nai, particle, now, related to (2) na and


perhaps derived from na-ti, used in
19
22 b [i ; 23 a";
queries, 15 a

43 6 i!i

num.,

nine,
7
ninety-nine,

Zd. buj, baofa.

cf.

nau,

6"

o>

rt iv.

nabusdsi, unidentified word, 2


probably
3rd pers. sing. pres. of a verb meaning to

32a
nama,

Zd. ni-dh, to sit down


used as a past
1
trnse, 3rd pers. sing, nasta, 4 & ; 5 fe ;
3rd pcrs. plur. iiasta, 5

";

na,

subst., seizing, comprehension, con


s
instr. ndsdme-jsa, 9 o iv .
;
ception, 18 6
nasta, adv., down, below, 12 a ili (uncertain),
nasta, past part, of verb corresponding to

nasama,

345

o,

coni.,

and, or, 9 6

106-;

1861; 28a", 6; 306*;


41ai iv
o va, and also,
;

32a;
or,

14 o^;
366*;

VOCABULARY TO
15 6

";

32

21a

ji

286

lG6i; 21 a*;

cf.

aw, 38

w, 386

6"

29ai,

o ra,

*;

a m,

O, pron., tliat, yonder; instr. ana, in that

way,
41

A2

tints,

2G; 28;

pamaka,

part., mensurable, commcasurable,


Zd. frama, 1 1 6 v ; 12 a*
6 H ; 25 6 ;
30; 31; 32.
parhctisai, subst., a period of five hundred
cf.

"

loc.

ona, vendor,

years, probably Iwrroweil from Skr. paiicatall; gen. sing. pamcdi;ri, 136"; 306
".

orga, subst., obeisance, worship, 36"; A 33.


cf.
oska, adv., always, 2
;
au*kaujs~i.
1

a"

paihjsa, num., five, A 20; pajsa se, five


hundred, 26
pamjsasa, num., fifty, Zd. pancdsatem ;
a"

instr. plur.

ace. plur. pa, 5 a ;


pa, 4
subst.. used to translate Skr.

pjl, subst., foot

pacadana,

in the way, in the

paryayena,

28&

6".

manner,

completed ; 3rd pcrs. sing.


is
completely written,
pathiygda, is completely

\Wf.ji~nla pachlygde,

alyf*

known, 3 a\
pot>.

sing. opt.

padamja,

up, to accumulate;
31.

padlme,
or

ndj.

3rd

perhaps

postposition,

moaning eonncctcd with or on account


of, 20 a
padurajsya, adj., bygone; gen. plnr. paddmjsyamna, 2Ga 30a iv paddmjsydm,
,

446
padauysa,

ordinal,

(1)

first,

>.

Zd. panti,
noc. sing, ttu padl, that
way, so,
cf.

16
42a iv ; 436"; ace. plur.
416";
drrai party a, in three
way?, threefold,
1 6
nan padya, in nine ways, 436
was
pahausta, part., 18 6i; perhaps
d reeled in
versed in ; cf, prahattfii.
;

";

".

pajsa, HCC jwiijta.

pajsam,

t-.

that

should

viewed

be

in front,

436

(I),

";

cf.

tji

41 6
pana, adv., before, in front, 4
par, to mitke over to another, to abandon,
to
with
the
infinitive
utter;
give away;
of other verbs it forms a kind of eausals
3rd pcrs. plur. pros, jxmf/i pidi, they
give to write, they cause to be written,
306 v 3rd pors. sing. opt. pan, he would
a"

narli/a, 21 6 iv

20
;

honour;

pafrt part,

fut. part. puss.

29a lv

paja-

pajiama.pajsam, loanword, Skr. pty&, with


indigenouB suffix, worship, honour; nom,

sing, pajsam, 296";


33; ace. sing.
iv
pajsama, 306 ; pajiam, 3 la ; 37 a
A3; 29 ; pamjta, A 30 pajta, A 33
gen. plur.pty>aman#, 6 a 1
1

pajslryi(?), translates Skr. pratitamya,


1
putting back, 4 6 ; the form is the 3rd
pere. sing, past of an unidentified verb,
palaraga, loanword, Skr. paryanka, squat
46"*.

iv
28
giveaway, 276
pan g~>tti,oi\f
might leave to go(!), 276"; part plde,
he would give to write, A3; 4
G
27
a"

5
parl, 3 a

3rd pors. sing, patt pasti,


pathste, he gave away,
1
286";
pasti, the same, 236
pamsti,
the same, 286
pasli plde, he gave to
write, A 41; with suffixed 1, pastai,]\e
said to him, 36 a
past part, parahi
pasta, caused to be attached, attached,

pld<i

";

"

27 6 !ii
forms

The explanation

some of these

of

uncertain.

is

parabhutta,

loanword,
overcome, 296 lv

Skr.

paribhuta,

xvor^hip, to

fxytamevye,

ting,

1.

";

way, manner (1),

subst.,

]>aQa

parhtsamSa, that should be placed

he uttered,

padi,

to build

padam,

4a

pyaihttd.
to bo

pachls,

pamjsdfau,

see par.

pamsti,

bccomo attached;

to

parah,

Infinitive (1)
par/thi pasta, caused to bo attached, 27 6
used to translate Skr. vattupatita ; 3rd
1

",

pers, sing. opt. p&rahi,

27a

406

3rd

({
pcrs. sing, past, parautti, 5 6 ; past part.
p draurt,used to translate f&r.praliffhita
nom.
20o iU
t

sing,

266

v
;

p&rauttti,

28a

rautia(1), 44 a
10 61 ; 1 1 a i
raulta,

266iv

parahlnai,

instr. sing,

p&rautld,

parautta,
ava~
a*";

parautta-na,
1 1
ava;
a"

adj.,

obi. pardhije,

param, aged

avdrautta, 20

{i

connected with morality

A 35.

to translate Skr. parydp, to

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


get at, to grasp

parammldi,

3rd pers. plur. pres.

296"".

pattara, loanword, Skr. patra, an alms


bowl ace. sing, pattara, 4
pattara,

the highest truth, the essence, 2

Skr. paramita, with


nom. sing, parcimma,
pRr&ma,25b^ , ace. sing.pdrdrma,
v
gen. plur. paraihmaih, I6

;n;

indigcixius suffix

26ri
28 a

25 a iv

paranirva, loanword, Skr. parinirvajy, to


3rd pers. sing. perf. conj.
3rd pcrs. sing.
paranirvaye haniati, 1
future
perf. opt. ^am/nVrflf/* hiimfi, lOra
316
part, pass, pnranirTafia, lOfl j
save, to deliver

a"

";

paranirvnyamnn, 316 *.
parasa,
pleasant, prohahly borrowed
from Skr. pratadika; nom. sing. fem.
a<lj.,

parasa, 2 a

parautta,

paraysda,

iv
parsa, 2 6

see pnrah.
unidentified

3rd

22 a

;>rga,

sing.

pcrg.

present, leads to (?), 16 a *,


parruska, unidentified, 2a iij
par6, to show obedience to ; 3rd pers. plur.
past parted*, 1 3 6*.
.

parsa, loanword, Skr. parifia, parfad, as


v
sembly, audience; nom. sing. parsa, 44 a ;
iv
parsa, A 40 loc. sing, par^ana, 5a
iv
22 a* (parta); see
parsai pleasant, 26
.

pdrasa.
.

3rd pers. sing. opt.


present pasida, A 3
G
23 25 future part.
pat e, 14 6v
;

pass, pafaihiia, 146*

^uhst., night,

i">.

hnbly perf. part, pas*., rJBcn, rising,


6
adv., atterwftrde, A 3

paekya^a,
kyfitfa,

PJite,

put

of verbal bnie, cut

off,

chopped

25 6,

/><$/[),

i";

&"

inslr.

pharakyau,

(written pharan-

yau),
pharrii, subst., fruit, result,

17n

6".

should
be brought away
pichasta, adj., manifest, A 23.
pindfi, loanword,
pindaija, in order

phiana,

jwss., that
from, 26 &

fut.

partieij>le

>Skr.

iv .
".

p ulc, A3; 4; 6j
v
3rd pcre.
pWi, 30 6
with nuftixed I,
plur. pres. plridf, A 26

pir, to write;

27

infinitive

41; fuJii, 3 a

plrldai, write

it,

29a

il
;

3rd pers. sing.


M

onj. pirn, i.e. probably pirdti, 24 6


3rd pers. sing. opt. pin, 37 a
A3; 4 ;
6; 16; 18; 20; 22; 23; 24; 33; plre,
A 21 25 jtlye, A 17 past part, pida,
I

18.

piran, to cause to grow, to plant 3id pers.


v
plur. past pimda mdn, 136
pTrmfittama, adj., highest, best nom. sing.
39 b pirmattama,
plrmattamma, 22 a

part.,

arisen,

56<;

24a

<v

40 a.
patca, adv., again, moreover, A3; 8
;
10; 11; 12; 26; 27; 28; 33; patca,
A 14; 15; vateii, 60^; 36 6"; v&tca,
;

piti, hears, 2301*;

2 ai

bitdpirm&Utima, 18

iv
6"

ncc. t-ing.

plnndttaina,A2G;bifa plrm(ittama, 30a


336 v; bittiflrmdUamti, 32 a |v
326
instr. sijip- plrmftttawa, 25
;
;

6a iT.
286

a"

inattmnd,

(Wn.)

86
j

biiii

-";

|v
fi

v
;

plrw&ttainye,
pen. ring,
lf

mfittntnye, 206 ; (itlv,jrtrwifl< <iia, 28 o ;


used ns a poit.pokition, jilrmAtjailimfl,

beyond, 30 &C

risen,

126*11;

plrOyai,

pasti, &ee far.

106^;

v.

pharii, adj., mueh, many, 36


pharaka,
the same, 5 a ; 15
21 6 U ;
3;
;

jw

10.

off (older texti

patata,

Ha

iji

evening (?) ace. sing.


at night, 28
pnj&rti,
paskauta, unidentified word, 426
pro-

payara,

past part. pass, paysariida,

paiti-

paysani,

part., returned, 4 6
to give up, to kave; 3rd pers. plur.

paryeta,
pa6,

know, to acknowledge, Zd.

to

1st pers. sing. pres. middle,

to collect alms, 4
pinva, the same, 4

46".

paysan,

a",

pararhma, loanword,

25a

a"

Skr. paramartha,

paramartha, loanword,

347

adj., previous,

preceding) former,

17.

pisai,
896*.

Bubst.,

pifkala,
tion,

subst.,

displny

33

teacher,

master,

placing

npait, distribu
dirision ; gen.

section,

sing, pitkalii vlra,

in a section (of

earth), 216*"; ace. plur. f ikala,


cf. avifkatta, not displayed, 20

a".

a";

the

20 a1 ;

VOCABULARY TO

348

pitta, according to Leumann, 3rd pers. sing.


pres. of pal, to fall, 42 6
.

Skr. prabhava, power,

prabhava, loanword,

43a iv

influence; instr. sing, prabfidva-na,

prrablMva-na, 30
pracai, loanword, Skr. pratyaya; used in
the instrumental, Mjfa pracaina, in con
1
sequence of the cataract, 42 a ; carat*
ui
pracaina, by means of a lamp, 42a ;
a",

6";

tfye
for

in

jtracainai,

him, 216

consequence of that

29

j
.

common, ignorant, people

instr.

plur.

1V

prahajanau, 38 6 ; prahujanau-jsa, 39a


prahausti, 3rd pers. sing, past of a verb
cf.
meaning to put on clothe?, 5
.

6"

pahaitfita,
adj.,

a"

Skr. prajna,

prajfiapararhma, loanword, Skr. prajnanom.


paramitd, transcendental wisdom
22 6 ; prrajnasing, prajnnparamma,
iv
pdrdmma, 39
prrajndpdrdma, 39 6
;

6>"

44

sing, prajtidpartimma,

6";

gen.

j/arinhmf,,

16"

prajndparammi, 21

406 iv

2o iv

6>;

prajnd-

pranavafia, loanword, Skr. prajnapyamana


with indigenous suffix, that can l)e known;
nom. sing. fern, pranavdna, 9 6 iv
.

prafiavyi, loanword, Skr.jyrajnapta, ordered,


.
arranged ; gen. sing, pranavyi, 4
prattikara, loanword, Skr. pratikara,
11
reward; gen. sing, prattik&rti,
;
6"

prattakdrii,

266 iv

ndsdma.

pudgalasamfia, loanword, Skr. pudgalasamjnd, the idea of a pudgala, 1 4 a iv

256; 26 aiv; 32 a i.
puja, loanword, Skr. pujd, worship; nom.
ace. sing, pujd, 3 la 1
sing, pujd, A 33
.

pufia, loanword, Skr. punya, lucky, meritorioiiB, merit ; instr. sing. puna~na, 166";
nom.
3 a"; 21a iv 6H ace.

plur. puna,
!ii
jmna, 136 v; 156 ; 166"; 366
gen. plur. puna, 36 6
iH
puninai, adj., consisting of merit,
14 a; 156 iv
16a
24 a
126";
28
29ai-; 31 a ; 37
41ai;A30;
,

".

H6

4 4 a*,

a";

6<;

31.

pusa, unidentified, 146 iv


pustai, loanword, Skr. pustaka, a book
.

loc. sing,

reject ;

3rd pers. sing. opt. prraknvi, 286


prravartt, loanword, Skr. pravart, to occur;
3rd pers. sing. opt. prmvarttii, 246iii ;
iy iv
pravarttd, 1 4 a
prritta, loanword, Skr.^rc<a, a ghost, A 22;
.

loc. plur. brrlyvd,

jmstya,

3.

puysga-jslni, adj., shortlived, having


short span of life; nom.
plur. puysgajslnya,

3.

to fear, to

pvai,

tremble; 3rd pers. plur.


cf. Zd. bl.
;

25 a

pies, pvaidd,

"

pvama, subst., hearing; ace. jn^dma,


pvdmma, A 36; 38; 39; pvdmma,

34;

A 35;

37.

pyala,

subst., fulfilment, attainment,

pos
126i v ;

session; instr. sing, pydlye-jsa,


37&i. ii.iii.iv.
adj., in

pyamtsa,
4 6 IV

with

front;

lidstd

cf.

added,

Zd. paitiank,
in

pya<sa<,

27.

pyaura, unidentified, 43 a ii! pyaurd, 43


iy
pryaurd, 43 a
;

6";

3rd pers. sing, present pusdi,


A 35; 37; 39; puMi, A 34; -gujdjlJtsG^
38; 3rd pers. sing, conj.pdti, 236 v; 28
pvdte, A3; 4 ; 3rd pers. plur. pvade,
3 ; 3rd pers. sing, past pytifte, 9 a is ;

pyu,

prrakslv, loanword, SSkr.pratiknp, to

-i";

puriirhna, subst., the womb, derived from


pura, son loc. sing, purdmiid, 9 6

future,

prayauga, loanword, Skr. prayoga; instr.


sing, prayaugd-na, by means of practice,

of a

subst., conception

see

186";

derived from
knowing, wise, 2 7

ace.

pudgala,

plur.

prahagisai, unidentified loanword. 42 6


prahajana, loanword, Skr. prtha-gjana,

prajflai,

pudgalanasama,

to hear

6>;

imper. 2nd pers. sing, pyu, 8


{
past part pyustd, 3
; 24 6

6"

6"

;
;

pu,
A^l.

A3

17.

pudgala, loanword, Skr. pudgala, a person ;


nom. sing. (drya)pudgald, 15
vina

a;

pudgald, without personality,


gold vira, lOfru-, 24 6
!

(t>).

ra, copulative adv. or particle, 2 61

34o Ji ; pud43 o

A2

17

ra,

24

ct*

rt,

5a *

a.

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


saddham,
16; 36;
saddharma,

instr.

treasure;

ramnyau-jsa,
ranyau-jsa,

ramninai,

406"

adj.,

A 28

ramnyau,

plur.

156";

21o iU 36 a

ligion,

sing. pres. taitlct,

436iv.
rsi,

a rishi

",

a"

rrasta,

60";

23 a
sai,

a";

";

A 21;
c f.

166";

south, 12

sat

26;

however,

106

(?),

15^.
amo;

";

i,

see6iIirrd-

adj.,

T
saj, to learn; 3rd pers. sing. opt. soy?, 26 ;
4 la ; wji, 29 a
216
sajlya, 166;
23 6 iv ; 37 a ; past part, sly a, 3

"

(uncertain).

king; nom. sing, rri, 256"


37 6 ; gen. sing, rrumda,

"

(kalarri)

19

sai.

rravyipatani,
;

14a

sai, subst., a noble, fern.

hamrrafta.
rri, subst., a

18 a

";

cf.

226";

256>T;

a"-"

126"

lib";

rrasta, 416" ; obi. sing, rrastd,


used as an adv. rrasfa, 27
;

";

";

a".

sakrttagama, loanword, Skr. sakrdagamm


sakrttdnom. sing. sakfUagama, 176

b".

rrispura,

sub^t., the son of a king, a prince

1.
36
rrispura,
Skr. rupakaya, 236*.
Skr.
ruva, loanword,
rupa, form, object ;
instr. sing, ruva-na, ruvi-na, ruva-na,
ruva-ne, 38 a*; nom. plur. ruva,
96";
42 a ace. plur. ruva, 28 a 41 6iv ; instr.

gen. sing, rrispura,

176*^ ; gen. sing, sakrtlaijama,


1
gen. plur. sakrtlagama, \7 6 .
Sakyamunii, loanword, Skr. Sakyamuni,
yaihmii,

rupakaya, loanword,

176";

plur. pres.,

43a iv

6^

loanword,

pers.

la
samu.

ing. ialo, 3

sain, see

particle

a".

sa.

sabhaugi, loanword, Skr. sambhogika, be


T
longing to enjoyment, 20 6
?ada, loanword, Skr. braddha; ace.
,

instr.

3a iT

sing,

1 6

3rd pers. plur. prea. fadaMda, 24 W.

to complete, to compile

sing, past, samdtye,

446

loc.

3rd pers.

A 40.

2.

subst., the earth


;

loc. sing,

iadya,

gen. sing, ladyi,


56";

cf.

ysama-

famdai.

aromatic powder;
plur. samkhalKnyau-jsai (luli/au 1),

sarakhaluna,
instr.

loanword, Skr. Sraddha, to beliere

Skr.
;

a*.

sarhcaya, Skr. loanword, heap, collection,

216"

fiing.

sadi-jsa,

samas,

sarhda,

sing, samahana, 19

1
sa, numeral, hundred, Zd. eahm, 30 6 ;
16 ; miswritten td,
16;
ssa, A 3 ; 4 j 6
pajta se, five hundred, 26

sada, 28 6

30.

samuhana, subst., borrowed from


samadMna, profound meditation

a.

see
|a, this, that;

a".

8
see

a"

Skr.

a"

a";

of the buddlia, 33

samldpa, word;
instr. plur. salayau-jta, 38
sail, subst., year
ssa-sall, a hundred years,
a century, A 3
6
sJ-sdll, A 16.
Skr.
iloka, a verse; ace.
6alo, loanword,

gen. plur. ruva,

11
20
ruvam, 266".
;
rvaida, unidentified, perhaps 3rd

name

salava,

v
plur. ruvyau-jsa, 17 a

3rd pers.

Zd. rdsta; nom.

adj., right, straight,

sing,

SB,,

virtuous,

tad

166>v;

6";

written

38o

raysa, unidentified word, perhaps Zd.razan;


with suffixed I, raysi, 2

37

faith,

336
346; 40a<; mis37 a v suaitta, 206";
etta,
3rd
;
pers. plur. taida, 42 a ; past
a
28
part, gaye,
1761
?ai, particle, even, also, 10 a

nom.

a,

15

tf;

rasiya, loanword, Skr.


sing, rasiya, 26 a

38 a

136".

sai, to appear, to shine, Zd.

ra6a, probably loanword, Skr. raja, king,

46

Skr. loanword, the true re

13 P.

consisting of gems, treasures,

31.

rrasta,

Al.

446";

6adya, fiadyi, see tamda.


sahaniya, adj., full of

A30;

349

loanword, Skr. tiddham, hail,

raksaysa, loanword, Skr. raksaea, a demon,


22.
rarana, loanword, Skr. ralna, a gem,

subst.,

A3.
sarhkhyarma, loanword, Skr. samgMrama,

VOCABULARY TO

350
n

monastery ; loc. sing, taihkhyerma,


4a*; Al.
sarhna, loanword, Skr. samena, exactly,
precisely, 6 b

,6"-

6"-

";

ace. sing, samna,


260*; 27
{
gen. tamiia v tra, 116 ; instr.a
plur. samnau-jsa, 26 6 ; asaihna,
a";

abl.

256

non-idea,

v.

sarhttana, loanword, Skr. samldna, con


templation; loc. sing, samttdfia, 19 a
samu, loanword, Skr. samam, in like
manner, 43 a*-"; sai n, 42"; gam khu,
iv
in like manner as, just as, 42 b
sana, sutat., an enemy, host; ace. plur.
.

"

pen. plur.

18";

idnam,

76";

tdndmnd, 66

186".

sarau, subst., a lion nom. plur. saroura,


A 34; 35; 36; 37; 38; 39.
3rd pers.
of the sun
sarb, to rite,
;

u>ed

sing. opt.

sarbii,

It

batiula, rising, eastern,

pres. part, sar-

12

ft

2.

satarhna,
37

a";

sdstdra,

22

a";

cf. sa.
;

1<

";

6"

lOa
10

";

sava, subst. night; gen. sing,


savi (1), 28 a

A3;

4
;

a";

316";

glvi,

6>

ace. plur. satva,


satvanfi, 27 a ; sat-

22;

gen. plur.,

iv
A 2.
satvam, 9o
vdmnd, 30 a
satvadata, loanword, Skr. sattradhdtu, the
iv
world of beings, 9 6 the word is feminine.
;

satva-nasama, subst., conception of a being,


186 see ndsdma.
;

satvasarhfia, loanword, Skr. sattvasamjfid,


the ideaofabeing, 14o j ; 256Ui ; 26
a*";

BCO, see stye.


v
23 6 jii
;
6i, num., second, another, 16 a
dem. prou., this, that, Zd. ha, atsa,
|a, si,
.

nom.

se;

376
17;
1

si,

32 a

176
20^,6^; 21

v;

li

(cf

166";

aiv

5 a ii! 6

8 o

7ai;

6""

326 ;
fa, 106
38o^,6 v A3; 16;
106 116"; 126*;

masc.

sing.

sa,

";

however,

65

18ai",

iv

"

6 6 T)

19a",6i-

22av,6i.ii.iv; 24 a
iv
6 v ; 33

1
";

27
b
32 a
;
39 a
34 a i.iii.iv; 366*; 37aiv
386";
v
a
44
43 6
40 a 6
41>;
tiii.ivj
A3; 6; 18; 20; 21; 23; 24; 25; 26;
A
3
22;
25;
27; 28; 29; 30; 33; se,
27; nom. sing. fern, sd, 186"; 22 a
29aiv 39a";
246i;25a iv ; 27
43 6i.
i! -

"

6"-

a"-

",

";

a";

16
22
se,

a*";

17 a

a";

31a

17
38

;i

326";

19 6

">

6-

-",

v
;

37 a

37 a
*
;

buddha,

6";

i!

-"-;

2;

si,

18 a

v
;

4jnauhya,

name

Skr. Sikhin,

of a

30.

slfia, see fan.

subst., doubt,

23;

lit.

second

cf. si.

6ira, subst., well being, luck;

German heuer
gen.

116
19o iv
396

5 6 iv
j

6*.

si, see fai.


&ikha, n. propr.,

mind,

18a

cf.

Skr. &iva,

instr. sing, iira-jta, 3


;
iiri, 27 a* ;
gen. plur. sira
a"

sing,
butti, realizes

good things, 15 a*; vafidfard vamattd, does reflect about unauspicious things, 15 a (1); often used as
nn exclamation or as an adverb, well,
8 a ; 9 a ; 29 6^ ; iiri,
;
good ; iira, 7
a"*

86*.

lib.
ili
Aau, num., one; nom. /au, 446

416

sa,

a".

ordinal, the hundredth, 31

anword, Skr. tattva, a being nom.


iv
ace. sing, satva,
sing, talva, 13 a ; 316
ij
lOa" ;
gen. sing, satva, 106"; 34 a ;
iv
24
nora.
;
satva,
;
plur. satva, 9 a

satva,

Saukra, A 41.
fauna, subst., the Lord, the Compassionate
One ; gen. sing, sauna, A 34 ; 35 36 ;
38
miswritten sauna, A 37
sdihnd,
A 39. The base is perhaps saun.
or, disciple of

sa, a particle of affirmation,

246*.

Bustara, subst., teacher, master, the Lord,


Zd. sdstar, or borrowed from Skr. sdstar;

39 6

sarvarhfia, loanword, Skr. sarvajiia, omni


iv
scient, 2
Sudani, loanword, Skr. idsana, teaching,

iioin. sdstdrii,

16 6

loc. sina,

samtsara, loanword, Skr. samsdra, the


iv
iv
loc. sing, smhtsira, 43 6
world, 136

sdna,

366lv

36"i;

7 6H .

";

31 a

6;

Jii

Bamiia, loanword, Skr. samjnd, idea, notion ;


ul iv
24
nom. sing, tatima, 10a iv
;

256
13a iv

14 o

406iv gen. te,


446
A 1.
5V, 136
6aukrra6isa, nom. propr., name of a man
21

ace. rfau,

sira, adj., pleased;

nom.

sing, sira,

44 a1

VAJRACCHEDIKA ANP APARIMITAYUH SUTRA


Biya, 5ee

aj.

iv 6
bhuta, 5 a

unidentified,

13

44

cf.
aufj&Vjfl.
haps read anaufkdjstkana,
ekandha, loanword, Skr. skandha] gen.
loc.
A
18
plur. skaddhva,
plur. skandhd,
*
among the skandhas, 27
used
9kauja, unidentified sub&t., perhaps
to translate Skr. samskara; nom. sing.
Hi
6
43
6 ; gen. sing, fkaitja,
skaitja, 43 a
Bkaumata, subst. or adj., things thnt can be

A 32

"

"

";

6";

iv

iv

27

30<

o"-

6 1 iv
-

6- * ;

32 a

";

subiji, adv., good, well, 8 6


suhadukha, loanword, Skr. svkhaduhkha,
".

426

luck and misery,

Suhava, loanword,
of bliss,

".

Skr. Sukhdvatl,ihe world

25.

Skr. Snmeru, name of


21; 31.
sutra, loanword, Skr. sutra, a sutra; ace.
iv
28 6 ; 29 6 ; tutra,
;
sing, sutra, 1

Sumira, loanword,
a mountain, 206

gen.

-"

6"

plur.

ef.

a";

>;

39 a iv
3 a
30

sutra t

A3;

40

instr. sing, sutrd,

25
;
gen. sing, sutra, 236
2 6 ; nom. plur.
iv 6 T
o
13
3
suirdm,
sutra,
;
gen. plur.
Svahada, adv., at noon, 286".
sve, su b&t., shoulder, Zd.supti; the form is
a"

";

";

6"-

a",

(Subhuva)
28a ii ( Su6/mva);
33 a*, 6 ; 316 ; 38 a

a"

27

a"

b"

";

female,

a"

"

26 a

37; 38; 39; stam, A 34 ; 35; 36; 37;


44 6 ; A 39 ; with
38
std, 38 b
;
suffixed I, fttdmnai, A 23
past part. pass.
sta, (is) standing, 38 6
adj.,

40 a
36

iv

"

gen.

";

$rota<~ipanna;

staina,

346

";

a",

3rd pers. plur. present


present part, middle, stdna,
28a ij
126
standing, being, 116*
A 35 ; ftamna, A 3 6 ; 16 34 ; 36

stare,

226

ssaj hundred, see sa.


sta, to stand, Zd.x*

";

6"

16/>

6";
6"

Sulhutl, 156
Subhuvl, 1 7

7 a

6*

31^";

6^

32
39
32

"

376

I),

v,6";

a",

a"

6"

skamavdih, 266
sparaksasta, num., sixty-six, A 10.
sparaparhjsasa, num., fifty-nix, All.
sparatcahausa, num., forty-six, A 12.
spiirabaista, num., twenty-six, A 14.
Sravakayana, loanword, Skr.iravakayana,
the vehicle of a irdvaka; loc. ?iiig. irdcakaydiia, 27

166^

19a

12

24

a"

a"

6";

12o

(with suffixed
33 6
23

srrauttavana,
sing,
srrauttdvamnd, 1 7 a

35a"-",

Subhulit,

"

touched, used to translate Skr. sprust.avija;


instr. plur. skaumayau, 176
gen. plur.
iv
skaumatd, 20a
skaumataih, 11 a

srrauttavana, loanword, Skr.


nom. sing, trrauttavamna,

a"

a"

(Subhuta)

35 a\ 6
;
Subhuta, 25 a
Subhuta, 32
Subhuva, 7
;
;
voc.
3*6
Subhuta, 7 a ;
(Subhuva)
iv
a
11
10 o v, 6 1
8 a v
;
13 a ; 14 6; 15
(Subhuta)^; 126"
iv
36
336
20a*i
;
ti.;
40 a ^; Sulhuva,
37 a * ; 39 a, 6 iv
u
18 a ;
136 ; 14 o
126
9a
7 a
23 a 6 il
22 6
6 v
20 6 ;
19
;

18

3.7

a"

"

ace.

a".

^ravasta, name of a town, Skr. tiravaati


v
A1
4 a v
pen. sing. SrdvasM, 3 6
Srdvasta, 4 a

a"

a"

366";

22 a

346"i-;

a"

t<>

perhaps used.
translate Skr. sai nskara, cf. skavja
gen.
We should per
21 a
plur. fkajsikana,

skaJBika,

351

a"

ace. sing.,

syama,

56".

consciousness,
1
iv
;
ycsydme-jsa, 9 6

subst., conception,

cf.sai; instr. sing,

96 iT

"-

mi-jsa,
eye, of uncertain

which

strlya.

"

loc. sing, sulrd,

meaning

in grulcyau-syt,

see.

3 6 ;
fitaka, part., that should be produced,
1
used to translate utpddayitavya.
20
;
a"

starai, subst., star; nom. plur. stdrd, 41

6>.

36
stye, subst., time; gen. sing, stye,
25 6 ; see, 4 6 ; 5
strlya, subst., a woman, Zd. strl ; nom. sing
iij

a".

ttrlya,

21a;

ttrlyai,

21a lY

Subhfcta,

236";

286

gen. sing

Subhuti

nom. Su-

see Ua.

tanka, subst., a small coin, a farthing


tanka masi, as much as a farthing, A 28.
tararhdara, see ttaramdard.
;

loanword, Skr. tathagata,


denomination of the Buddha, 38 &.

tathfigata,

n. pr., Skr.

U
ta, thus, 8 6

VOCABULARY TO

352
tea,

24

conjunction, and,
7 ; cf. also cu.

25 61

tea,

toahaura, immoral, four, Zd. caQvdrv nom.


tcahriura24 (ted-)
32
tcahaura,
;

hasfd, eighty-four, 306 ; tcahaurahasld,


1 8
8
tcihaurahastd,
tcahaurapall,
v
consisting of four jtdda, 40 6 ; tcurapatl,

236 iv ; 366iv ; tcuraihpatl, the


1
same, 21 6
tcurampala, the same, 16 6
nom.
tcairha, subst., eye, Zd. eaSman
*
4 1
loc. sing, tcaiiia,
sing, tcema, 35 6
;
41 6 iv
nom. plur. tctnmamnn, 346 ji
;
6 ; 36
35 a
tcaimamnammann,
v
i. e. tcaiinainTu i, 36 a
.
tcemathnn, 356
tcaimauda, ndj., possess iiig eyes, 27 6 iv .
tcairai, probably corresponding to Skr.
kdrya, that should be made; tcairai, 15
tcerd, A 23.
taiira, 3 a
tcerai, 29 6
;
toarhmna, abl.-instr. of a relative-interroga
tive base, wherewith, wherefrom, 30 a
18
because, if, 17 a
tcararh, subst., mean?, contrivance (?), cf.
Zd. card; instr.-abl. sing, tcdramna, 38a v
the same,

6"

"

gyonika, an animal loc. sing, ttraiiuna,


A 17; gen. plur. trlyasunam, A 26.
tau, to go, Zd. iu; 3rd pers. sing. opt.
;

A 24

3rd pers. sing, past tsuta,


3rd pers. plur. tsuarhda, So
; pres.
part, tsummamda (?), A. 24
tsuka, wan
tn,
46

-*"

dering, in rrasta tsuka, right wandering,


2
Skr. sugata,
ttahirau-tsuka-na, by
tlie tathagata, 7 61
ttdhard-tsuka-na, the

fame,

296

n";

"-

a";

"

a".

6">;

tcarimai, adj., uncertain, perhaps Skr. cara-

ma,

last, least,

24 6 iv

a"

tha, unidentified, 2
19 61
33 a
thu, pronoun, tliou, 136
thyau, adv., quickly (Professor Leumann),
30 a
A 40.
ta, suffix or postposition, used to form a kind
of locative
it stye ta, at one time, 3 6 iif ;
ttl tn, arid then, 4 t iv
perhaps connected
iv
with ti, la, 1 1 6 iv 12
used
to translate Skr.
tlviscl, unidentified,
.

".

";

nyasya, having put down,

3.

iv>

a"

sing, ttramdi/e,
ttradye,

37

34

traysa, loanword,

Skr.

ace. sing, traysii,

fear;

35

36

38

39

trasa,

25

a"

trembling,
.

trisahasri, loanword, cf. Pali tisaluissl, a


certain lokadhatu ; gen. sing, trisahasrrye,
156>;

A 28

trasahasrre,

16a lii

trsahatrya, 36 o
adj.,

11 6

17 a

tii- iv;

a- iv,

piss,

tttuiiai,

i-

&

12
15 a

ftii-

i,

20 &
24

;
j

a*,

a>

25

>v

IGn

->v

*,

iv

iij -

18

21

6 iif

iv,
-

Hi;

i"

a"

-";

tat,

a; 8 a; 9a;

>v

23 a

iv

,6i;

Skr.

cf.

then,
7

22 a- iv
29 6 iv ;

a>;

iv
33 ftii. iii. iv
31aiv,6i.iT; 32 ii, ftii.
34Ji.ii.iii.iv. 35 a U. iv, Ji. ii. iv
36a
T
37 a
38 a
6 iv ;
39 a
v, Ji
iii
i. iii. iv.
Jii.
40 a
44Jii ;
40
ta,
with I suffixed af, 4l6 v; A 2; 3;
86";
4 ; tta-tta, thus, so, 2 a ii;
3
7 a
8 a^ ; 9 a iv 11
12
1 3
iv, Ji
15 a*; 21 a* 22 a* ; 25a
31 6; 32 6 h ;
v
39 ai ; 4Qa v; 41a-iv 426 iii; 436
44 a
A 1 ; 3 ; 4 23; 30 31 32; with
I suffixed tta-ttai, 226 ;
tta vd,
39 6 lv
and so, likewise, 2 a
3 a i; ; 426 ii!
of
tho
base
demonstrative
(2) tta, oblique
.

i.

"-

b"

6"

a"

ttrisdhasrya,

iv .

derived from Skr. tirya-

a"-

6>;

"

ace. sing, ttu,


this, that
pronoun
8; 9; 10; 11; 12; 18; 20; 21;
23 24 25 2G 27 40 41 ttu,
,

13ai;

6 iv

29a

tva, 2

3;

a,

v
;

a"

366iv

23

aiv

376 iv

256

41 6

a";

25 a^

a"

iJiii

15;
;

6*;

27

ai

;
;

36

86";

236

39

by

196

*;

286"i;

17ai

166";

16;

apparently miswritten

\5a";

iv

a"

Ji
ttina, by that, therefore, 2 6

3o"i;

->,

42ai-

14;

176"

22;

28a

Ji

30 b&

instr. sing, ttana,

25

276"
";

39a>v;

44

b"

therefore,

20 6*;
1

la";

J";

tva,

that,

246

v; 3

43ai-iii->v,

33a

ritram.

cf.

b\. ii.iii;

to go; 3rd pers. sing, past tramdii,


trarnda, 4
;
past part. gen.

}4^iii.

13a,6i; 14o
19

part.

so,

5b-;6ti;

2aiii;3&i;

tram,

thus,

tcerai, see tcairai.


tclra, subst., turn, time; ace. plur. drrai
tclra, three times, 5
a"

(1) tta, adv.,


1

future

i",

G aiv

tta,
-

iv
;

6i;

with I suffixed ttinai,


3 a i{ gen. sing, ttye, 5 a iv ; 11 &
12 6 Si ;
25
16aiii; 20 a; 21 6; 22 b
j
31 a ; 37 ai;
26 av
29ai, 6; 30
41 ai; A3; 4; 6; 16; 18; 20; 21;
;

a"-

i";

";

a";

a",

6";

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


A

41 aiv;

22; 23; 24; 28; 29; 30; 31


32;
33
ttye hvaye (or hvayai} hvanai, when
that word, had been paid, 7 a ij
8 ai
25 a*; 326i-i"; 39 6*
13a; 22

ttina, see (2) tta.


ttifia, see (2) tta.

followed by the post -posit ion tiro, 2

ttinka,

o"

>v;

21o
2

236"

&i

5o

23; nom.
29

12;

136

406"

6"-

";

30 a

sing, ttina,

ttt,

plur.
;

loc.

6"

43

6";

a"

ttira,

10a;
A3;

tta,

a"

6";

A3;

32.

unidentified

ttadi,

passage, 4 4

ttadlyu,

ij
;

43

3.

word, perhaps

borrowed

probably

from

Skr.

ttarii,

cu

cu

ttira,

ttira

a;

39

6>

(q.6ra, Pehl. tar

23 6

ttatta, see (1)

28 611

#*;

tta.

u, conj., and, 2 V* ; 36"; 5ai,


7 a
6 iv
96 ; 216*; 22a
80",
;
256 iv ; 266 ; 27 61 ; 306 ij 31a ; 39 b -M,
426 A 1; 2; 3; 31 33; 40.
udisaya, loanword, Skr. ndditya, with
-

then, and

26ai; 37a"i; 38
A 26 ;
tti, 106^;
31
34 6 ; 35
;

reference to,
so,

a*;
tti

a*-

4a iLiv

6 iv

43a-\

56

6*-

u
ml, 24 a ; tti ra,
& 36 o jii
*,
6"-

tti, see (2) tta.

a"l

ttaradard,

ft"

adv.,

6".

27.

ttattika, adv., therefrom, thence; used to


1,
translate Skr. atah, 16
ttatva, loanword, Skr. taltva, true state or
condition nom. plur. ttatva, 41 6K
tti,

286"";

";

tvlm yanakd-na, by him who overpowers,


66
76";
ttu$a yanumd, I overpower,
18 a.

-";

23a iv

tvisa, subst., power, strength, Zd. tmji;

Itaramdard,

tramma mdmnamda,
mdmnam, 206

iiJ

"

ttaratcaca, unidentified, 14&


ttaramdara, subst., body nom. sing, tta42 &;
ramdard, 206 ii iv 236 33 6
tnramdara, 38a iji instr. sing, ttaramdara46
ace. plur. ttaramdara,
?<a,

336

{ii

ttrdiiiniti

ttyarh, ttyaihna, ttye, see (2) tta.


tva, see (2) tta.
tvaharai, see ttdharai.
tvan, to praise, to do homage to, cf. Zd.
van; inf. tvand, 5 a
tvaritdana, 296
1
tvara, unidentified, 1 6 perhaps connected
with tvan.

cu

see CM.

ttara, subst., darkness, Zd.


ace. sing. Hard, 276".

".

22

";

"

hard.

cf.

thni,

ttdhirau tsuka-na, 7 6 and ttdhard


;
iv
The forms
tsuka-na, 6 a (instr. sing.).
hvdndka and t*uka are participles of hvan
tsu, respectively

sing, ttird-jsa,

ttu, see (2) tta.


ttusa, see tvlsu.
ttuiiatta, subst, Skr. tucchatd, emptiness;
nom. sing, ttutdttd, 33 a iv
gen. sing.
iv
ttu&dt,tet<i, 4 6

and

instr.

ttaharai, uncertain word, seems to translate


Skr. Tathdgata, a designation of the
Buddha ; instr. sing, tvaharai, 34 a iv ;
iv
gen. plur. ltdhard, 27a ; fuller forms
are l&tiraii hrdndkii-na, 6 a
(instr.

ttaja, unidentified, 146


ttara, adv., so far, there,

ttrisahasri, see trisahasrl.


ttryariani, loanword, Skr. triydnika, con
sisting of three vehicles ; ace. sing, ttryd-

3.

sing.)

a"

ttrra^aya, loanword, Skr. tri&atikd, a book


consisting of three hundred granthus ;
iv
ace. sing,
ttrfai/a, 44 6
ttrraftayti, 2 a

verse,

6".

tadlya, his, their,

head

subst.,

17

insignificant,

tanka).

a".

276 iiiv
3a

cf.

43 o
adj., such, so much, 2 6
ttramd matiinaiiida, such like, just as,

38aii;

small,

adj.,

ttrarhma,

a>

tta, adv., then, now,

11; 12; 14;

ttraisuna, see trlyasuna.


ttramdye, see (ram.

38
ace. plur. tti, 41 a iv ;
a,
;
iv
gen. plur. ttydmna, 24 6 ; 30 a ;
iv
iv
tfi/dmna, 38 a
;
ttyam, 13 a , 6 ; 24

2G
38

10;

16".

(uncertain,

10; 11;

96>;

8; 9;

7;

im,

15;

353

A 28.

uhu, pronoun, thee ; instr. sing,


66 *; 76 ; apparently written
6

a",

ukhaysde,

A a

see uskhayi.

uhu-jsa,

ahu-jta,

VOCABULARY TO

354
upeksa, loan word, Skr. upeksd,
42 6

indifference,

upasiJca, a female lay

uysya, loanword, Skr.

worshipper; nom. plur. uysye,

v.

44a

iji
.

upev, loanword, Skr. ulpadaya-,\o produce;


3rd pers. plur. pres. uperdri,
future part.pass. upevdmnd, 9a iv

vpevand,

266!i

;
-

iv
;

316".

urmaysda,

corresponding
used to translate Skr.

it is

aditya, the BUU

nom.

wrmaysoV,

sing.

gen. urmaysddm, 28 a
uskhays, to rife, to increase

416";

pres.

kfiawysde,

Zd.

to

subst.,

ahuramazddh

sing.

13a
;

iv

3rd pers.
6 ; us-

6.
.

pres. part, middle or a gen. plur. ; seems


to translate Skr. upanisad in its proverbial

iifmdmna masi,
tndi nna; 3 la
37
sense

a"

";

much

so

f/,

ustama,

136*

least, even, 31

13

30

6>"

436
ustamauysye, 306
ustamdjsye,

uetar, to wipe

ace. plur.

Zd. ustema; gen.


vstamdta, in the
v

36

6>

40

33 a

gen. sing.

17;

3rd pers. sing.

6iv.

uvava, loanword, Skr. aupnpaduka,

self-

produced uom. plur. uvava, 9


uvaysai, loanword, Skr. upasaka, a lay
worshipper; nom. plur, uvdysa, 44
6".

o"

subst., self, reality; gen.

sing.

iv
34
nysdmne, 24
uysamnai,
if
39
gen. plur. uysamna, 39a
6"

a"

subst., conception of a
186*; see nasama.
uysdi6, to explain, Zd. uz-daeg; 3rd
ing. opt. uysdlilya, 21 W; uysdltlya,

uysafianasama,
self,

]>ers.

41a;

uytdlie,

29o

A 2.

a"

a"

";

a"

>,

cf.

Zd. ca

276"

pers. sing. pres. vajisdi,


41 6 v

3rd

vajsesde,

Vajrrachedaka, loanword, Skr. VajraccJi*dtka, the name of a text; nom. Vajrraflifduka, 26"; ace. Vajrraclirdaka, 446
s
Vajrrachedaka, 2 6
gen. Vajrrachedakyi,
21 a v; 40 6^
;
Vajrrachidakyi,
3G6iv
446";
Vajrrachedakasutrd, 30 6
to
reflect
cf.
Skr. avamrs;
vamas,
upon,
3rd pers. sing. pres. vamaftd, 15 a ; instr.
sing, of pres. part, vamasdkd-na, 6
;

26"

";

76

i
".

a"*.

Skr.

varhnaviya,

loanword,
that should be saluted,

296

vandaniya,

varhniha, subst., opportunity (?), A 22.


vana, adv., here, 3 a iv A3; vamnam, A 38;
;

probably also contained in vaiiddrrdysa,


14 6 v
cf. vaysnam.
vanasara, 15 a
vara, adv., there, then, 5a- iv ; 27 6;
iv
33 a
43 a ; 44 a ; A 2 ; vara, A 1 7
;

rara-burd, so far, 1 3 a*,


varasama, subst., obtainment, 42
va^ara, subst., a thunderbolt, Zd. vazra,
va^T, to recite, read, Zd. vac ; 3rd pers. sing.
l
39 ; vatifa,
36 ;
pres. vastd, 2 6 ;
3rd pers.
38
vdflarii, A 34 ; 35 ; 37
6"

26>i.

28
; va^ja t,
3rd pers. sing. opt. vafi, 3 a 1

plur. vaijdd,

nom. fcing.
gubet,, a being
1
uytnaura, 42 6 *; uom. plur. uymaura,
ilj
42a
gen. plur. vyn\aurana, 41

uyenaura,

uvara, loanword, Skr. vddra, exalted, 2 n\

a>

42 6 v o va,
and also, or, llfcH.Hi; 15tf; 166^; 21fliv
28 6
29a"i,6ii; 32 a*; ova, A 2; Ita va,
and so, 2
42 fc* tti va, and so,
; 3
ttl va, the same, 31 a
16";
346";
35 a
6- iv 36
41a iv A 7; 8;
9; 10; 11; 12; 14; 15.
;

6"

utca, subst., water; instr. sing, nca-jna,


A 32 ; gen. sing, vci, A 32; ilcii, 426".

uysamna,

"

ustamamj*ye,

base tars

off,

past, vftadi, 24 a

6 iv .

ace. sing, vstamajsi,

adj., last;

iv
jci-vae, 4 6

>";

6>

adj., last, least,

ustamajsi,

we say, 146"; 29a


khu va, how, 6 v 31 a

vajis, to see, to perceive,


(?)

1 7.

sing, ustamye,

a"

as an u$-

usta, subst., existence, birth

Hi

adv., up, above, 12


usmarhna, unidentified word, apparently a

uskyasta,

6"i;

6";

A3;

itskhaysde,
3 ; vkhaysde,

va, a particle adding emphasis or implying


an assertion, Zd. vo; used to add emphasis,
26"i;
46i; 17 a*,
236*"; a t-a, or,
2 la"; 236"; au va, the same, 38 6
cu va, and who, 9 6 }ii
30 6 *;
236";
40
cunaravd, what now, what should

216; 37 O

a*v

29 6i; 30 V*;
;

A3

l.

vasiyarhna, unidentified,

42aK

vatiyit,

VAJRACCHEDIKA AND APARIMITAYUH SUTRA


A

22.

vaski, postpos., for, towards,


vasta, loanword, Skr. vastu, a thing
v

106

sing, vastii,

A 22

vax u

phrase LayxHthfia

3rd

vyi,

"-

>

vicitra, loanword, Skr. ricitra, manifold

nom. plur. ricitra, 4 2 a


wander, to move (?),

v
236>

a"

vlra,

246iii-iv;

obi. virfije,

266";

a"

20 a

2G6iv

216";

"-"

27

ni

iv,

21
;

28

yan, to do
ynnumt i, 18

st

pers.

a";

v i^&na, 8

A 24

6"

1 st

"

pers.

30a

fii
;

3rd pers.
iji
3rd
yatwri, 41 a
;

6";

A 30

yasta. see

6>;

yudt,

sing, yauga, 2 a
ye, enclitic pronoun,
i{

43a; A

kr. Ft AwMfi,

A a 2

33.

hdstci.

yauga, probably loanword, Skr. yoga

ye,

a".

yam, 8 6
26 a

plur. yandre,
pers. w ng. conj. middle, yanaw, A 4 ;
3rd pers. plur. yandmde,
ynnati, 24
36
instr. sing, of present part, yanakfina, 66; 7
31;
past part, yuda, 4
yuA,i,

Vifvaifabha, nom. propr.,


name of a buddha, A 30.

pers. sing, imper.

sing, present middle, i/ani,


3rd pers. sing, yariidi, 14

37.

cf.

2nd

a";

in full,

a"

236K

&iv

"

sing, present act.


3rd pers.
ynnuni, 3 6
iv
3rd pers.
plur. present
yanldi, 30 6
act.
o
l
a
31
sing. opt.
yanl, [29
;
A3;
29 30 33 3rd pers. sing, past, ynde,
4 //i ; 24
A 40 with 7 suffixed, f/urfot,
;
o 6 IV
3rd pers. plur. ytufaindu, A 40;
;

"*

Skr. vyuha, distribution,


cf.
bitddhakfitra-

armngement, 34 a
vyuhti, and byiifui.

Skr. avaslhdjmya3rd
V
pers. sing, past, vistata, 4 61
future part. pews, viftanti,
vi^ta, to stand

7a

",

compare

n i-

vistarna, loanword, Skr. vistarena,


vista, to place,

6".

vyti,

39 d; 406i->V; A 23.
virahya, loanword, Skr. viragila, or vlrad/iila, displeased, 30
virSya, adj., connected with energy (Skr.
vlrya)

ryiM, was;

act.

loftii.iii.iv;

15

vifftti,

vlra, postposition, in, on, forms a kind of


locative.from ti,or perhaps connected with
Zd.vpairi; where the case of the preceding
noun can be identified, it is put in the

6>v;

plur. vnysyau-jta,

13rt iT f

nom. plur.

view, grasp,
/>

30.

ruvam

46iii;

instr.

6*

understand
3rd
vyach,
in iv
fut. part.
pors. sing. opt. vync/u, 34 a
pass, ryathathnd, 40
vyarana, loanword, Skr. vyakarana, ex
27o iv
with I
planation, preaching,
suffixed, vyaranai, his preaching, 27
Skr.
vyirasa, loanword,
ryaknrifiyat, he
would have prophesied, 33 a

ra>~,;(?) ;

vipakaja, loanword, Skr. i-ipakaja, result


ing from the ripening (of actions), 43 6
VipaJa, nom. propr., 8k r. Vipax yin, name

6"
",

2#v

28 a

1.

to

cf. Zd.
3rd pers. plur. pres. vljsyari, 42 o iv
vina, loanword, Skr. rind, without, used
with a genitive, 34 a iv 42 a
1

in the
a bodhisattva

406

b"

vyuha, loanword,

vijs, to

gen.; pee

31

i;

was; rya, rye,


might be see 67.

rilysa,

20 21.
436 ii!
vasve, part., purified, clean, 14 a
perhaps borrowed from Skr. nxnddha.
vatca, sec paica.
vaysflam, adv., here, A 34 35 36 37
39 cf. vnfia.
vi, postposition, added to the genitive in
v
order to form a kind of locative, 24 6
A 40 cf. vlra.

of a buddha,

9a

14

Sft

past,

commonly

i-iiysai,
;

dffjlSl, evil-

purified, cleansed

pers. plur. pres. vagitsidd,

sing,

nom. sing, viiynai, 15 a


266
40 6 ; instr. sing, ruyiai-na, 6 6 iv

vasus, to become

per*,

tram.

cf.

b";

subst., a being,

vuysai,

286".

adj., evil, bad,


24.
d~oers (?),

3rd

enter;

27

vitrariidti,

va^ta, accord ing to Professor Lenmann, post


position, extending over, during, for,

va6u,

to

vitram,
gen.

355

loc.

some one, one, 146*;

31.

Bcemi to add emphasis,


nd^afici-ue, 30 a ; nai-yt,

enclitic particle,

injfirw-e 4 6
38aiv.
,

v
;

VOCABULARY

356

ya, enclitic conjunction; ei-ya, and when,


376"

cf.

tit

ysa, to be born,

in

tfi-tii,

cf.

6K

Zd. can

A 17

3rd pers. sing.

past part, ysa, born,


ysdya, 9 6
ysania, according to Professor Leumann, the
earth, Zd. zem; ysama-fariidaina, by i\\e
1*
earth-ground, by the world, 216 ; 296 .
ysamnu, subst., a knee ; cf. Zd. ztinu, 5 6 U .
ysamt ha, subst., birth, existence, Zd. zantu ;
ace.
30 o u

present ysatt,
9 6 ; ysata, 9 6

A 17; ysatfui,
ysamtha,
25; nora. plur. yiamtltf, A 17;
26 a
loc. plur. ytamthvn,

sing,

A 6;

ace. plur.

?/a</wi,

in

compounds with the past participle


to give, and with the subnt.

of hour,

hauraihma,

gift

66

37

23; ytdramna, a thousandth, 31

a";

ysini, ysiniya, subst., gratification

occurs

ynnlya-haudd,
;

yslnlya-haudi,

iiJ
jsa, with a gratification, 6 6
yslnlyaiv
liauramme-jsa, 7 6 ; ytiinl-hauramme-wa,
;

86".

ysura,
self;

25

used to translate Skr. dtman,


ysuratamna, the notion of an ego,

subst.,

6iv.

ysvamSa, loanword,

Skr. gradaniya, that


can be tasted ; gen. plur.yworhnom, 266 ili ;
20 o^.
ysvamnd, 1 1
;

ysvise, unidentified and uncertain, 27a \


ysyan, to produce, Zd, oxn; 3rd pers. sing,
opt.

ysydmne,
41

366-i;

a".

thus

76 iv

1
ysinlhauda, 86 ysiniya-hauramme-

a"*

yi&ra, numeral, thousand cf. Zd. hazanra,


A 1 8 ysarci, 30 6 ; with suffixed I, yairi,

favoured, gratified,

yuda,

see yan.

a";

156
16ai;
y^y^^, 16 jiii
l

29

a;

2 9a.

KUCHEAN FRAGMENTS
EDITED BY SYLVAIN

Lfivi (October, 1912)

[These fragments belong to the consignment, No. 149, forwarded to me from


Simla, in April, 1907. In the forwarding letter it was stated that they had boon
found at Jigdalik and Kaya, near Kuchar, by a man of Kuchar, called Sahib Ali.
1

From Sahib

Ali

situated in

the hills

report
appears that Jigdalik
that the manuscript fragments were dug out by
s

it

483.

The term house

near Jigdalik.

Eastern Turkestan to what we

one day s march from BaV, and


him from what he calla a house

lies

call a xluj)a,or

The name

shrine

M.

is

applied

by the natives of

see Sir Aurel Stein s

Ancient

informs me, is not


uncommon in Chinese Turkestan, and signifies simply a place of oleasters. The
material of the fragments is stiffieh, whitish paper
R. H.]

Khotan,

vol.

i,

p.

1.

Jigdalik, as

Pelliot

PRATIMOKSA

Hocrnle MS., No. 149f.

(Plate XI, No.

2.)

O.N.O. dc Koutchar. Trouve par Sahib Ali dans le voisinage de


Bai.
Dimension*.
295 x 48 mm. Un fcuillet sans marges, a pen pres intact, sauf
une legere echancrurc au bas. Le trou pour la ficelle est pcrce* a 7 cm. du bord
Hauteur moyenne des caracteres, 2 mm. Lc chiflre de pagination qui
gauche.
probablement se trouvait au bord gauche du verso est perdu.
Provenance.

Stijet.

Fragment dn Pratimoksa de 1 ecole Sarvastivudin, section des fimtes


commence u la fin du payti 70: s arrete au

fdyti (correspondant au pdcittiya pali)


milieu du payti 85.

A
(intine

la suite

du texte koutcheen

et de la

reduction de chacun des articles,

j ai

[Sv.P.]

Le

texte corresjwndant du Chc-oung(!iv) pi k iu po-lo

i-wou-tch a

Ce fragment a
paru dans le Journal of the Royal Asiatic Society, January, 1918,
109-20; on a introduit ici quelques correctioni qu il est inutile de signaler en detail.
la
On a remplace
transcription dh, antcrieuretnent adoptee, par un t dans lea mots
koutcheMiB par symetrie avec les transcriptions k, m, n, etc.
on a toutefois maintenu
LOR signes du t et du dh, qui differaient sans doute 4 originc,
le dh dans les mots Banecrits.
1

de"ji

pp.

ont etc pins tard confondus dans

ecrit are

de Koutcha.

KUCHEAN FRAGMENTS

358

du Priitimoksa des Sarvustivadin due


404 (Nanjio 1160 ed. Tokyo, xvi, 7, p. 43 sq.).
2 La traduction du chinois.

kiai peti, version chinoise


A.D.

L article correspoudant du Pacittiya


[PAC.]
La traduction du pali.

4
5
tel

ft

Kumarajlva, vers

qn

il

pali.

[Mvv.] L article correspondent du Pratimoksa des Mula-Sarvastivadin,


est donne dans la Mahavyutpatti, e\l. Minayev-Mironov,
261.
Recto.

70

samane lykawarsem rapa plaki sa ynari vain payti 71 se samane


mcnkz ikampikwalamfie pi onolmettse wasampat yamagaaih payti
se

su mil wasariipaiii
2 samfuri ksalyi

72

watkasstuii

tak[m]

se

samane
73

payti

pudgalyi x k kako wil

sail

stwer

ar ea kerii rapanaiii rapatai

mentea

wa x t

amanettse

postafme^s

tumeih olya \viirpata\r payti 74 se gamane pratimokgasfitar


weskeniane uiamt we^sarii nia fii\s yesa v n aknatsaiii x s reki sa

3 nalle

yamasA-ati
4 preku se suta\r winai abhidha x rm aiykemane takarii payti 75 se
siimane Silnantaih (w)egxxxg samanem\ts klausa pilsi kaltr payti

7G

sc

samane
Verso.

gaiikattse

tsenketa x r payti 77

takam amplakante parra


*awdjne panaktettse massaH yamaggaih

wilttare

pelaiyknes.se

f|*e

wiltko

payti 78 se sagnmne
2

mo x t mala

trikelye *a sakse yokarh payti 79 se samane


katkog
preke amplakante kvvasai ne yitmaggam payti 80 se samane
:1

3 sa postaih
sitmalyne sa sa x nk miyigsaiii payti 81 se
5
sa
lante
yasi
kercyen ne yarn parna tuyknesa sarraa
Ituse samaiie

samane yaka

mem

payti 82

Erreur haplographique

corr. naksalyi.
;
Corr. warpanalle.
Le tcribe a omis 1 aksara rpa en passant a la ligne.
Sic MS.
Lire samane.

La Kyllabe ne

La

est restituee

d apres un fragment de

la collection Pelliot.

syllabe yn, d abord oraise, a ete retablie aptes coup au-detsous de la ligne.

PRATIMOK$A
4

mo x k

359

ma

klyausaiii payti 83 se ^amane aya??e keme^e


payti 84 se samane pir maiica x k yamaska
tsa yamasal/e ^ a x

po aiim sa

sucika x r yamasta x r

yarm

TRADUCTION
Lc bhiksu qui fait route par entente nvcc des voleurs, des brigands, ptiyti.
Le bhiksu qui fait 1 upasampad d une personnc qui a moins de vingt
il est
les bhiksus sont a blamer.
Celle-ci n est pas upasarhpanna
payti.
73. Le bhiksu qui de sa propre main creuse la terro on qni la fait creuser,
71.
72.

ans,

payti.

74. L invitation personnelle d un bhiksu pour la conclusion des qnatre mois


doit etre acceptee ; s il accepte en surplus de cela, payti.
75. Le bhiksu qui, en recitant le Priitimoksa-sutra, parle ainsi
Ce n est pas
J agis sur le dire des ignorants. Je veux interroger qnelqu un qui
clair pour moi
:

sait le Sntra, le

Vinaya,

Abhidharma,

payti.

76.

Le bhiksu qui

78.

Le bhiksu qui fait me pris dn Bouddha, payti.


Le bhiksu qui boit de 1 alcool, des spiritucux, du vin (?), payti.
Le bhiksu qui, le temps en etant passe, sans autorisation entre dana un

d oreille des bhiksus tandis qu ils prnf^rent


(w)e[gkemanerhts] ?) des propos violents, payti.
77. Le bhiksu qui, quand une affaire de loi du saihgha est en train d etre
re glee sans autorisation, se leve sans rien dire, payti.
se tient a portee

(?

79.

80.

village, payti.

81.

Le bhiksu

qui,

en

8.3.

84.
85.

avancc ou par infraction

se levant d

samgha, payti.
82. Le bhiksu qui, en mend ant,
d un motif conforme, pftyti.

la

nuit,

va dans

le

palais

aprfcs, fait tort

du

roi,

au

en dehora

Le bhikeu qui n ^coute pas le Prutimok^a de tout son cojur,


Le bhikfu qui se fait un etui & aiguilles en OB ou en corne, puyti.
Le bhik?u qui se fait un lit ou nn siege, il fatit le faire & la mesure
l>ayti.

LES PARALLfcLES
71.

SV.P.

Si un bhiksu, de propos delibere,

qu

il

va jusqu a un

village,

il

est po-ye-t

fait
i.

route avec une troupe de brigands, et

KUCHEAN FRAGMENTS

360

Yo pana bhikkfiu jduatn t/teyyasatthena xaddhim iainzidhdija ekapaftpajjeyya antamato gdmantaraiit pi pdcittiyam.
bhiksu, en connaissance de cause, se met en route apr&s entente prealable

PAC. 66.

i(lhdnamagg<iiii.

Si un

avec une troupe de brigands, et va en leur compagnie ne fut-ce qn au prochain


village, pacittiya.
(Cf.

Si
les

MVY. 261. 75^71* siksapada]

un bhiksu a un homrae qui n

Defenses,

il

est po-ye-t

sent a blanier.

no

Cet

i.

Telle est la regie

tteyagdrthagamanam.}

a pas vingt ans accomplis

homme
du

n a pas recu

donne integralement

Defenses, et les bhiksvfe

cas.

Yo pana bkikkhu jdnaik Unavlsativastam puggalam npafampntleyya


ca pitggalo ainipasanipanno fe ca Uiikkhu ydrayhd idaiii (asmiw pdciltiyaiii.
Si un bhiksu, en connaissance de cause, ordonne une personne de moins de
PAC. 65.

vingt ans, cette personne n est pas ordonnee, et


dans co cas le pacittiya,
(Cf.

MVY. 261. 76 [72 e siksapada]

73.

Sv.P.

Si
si

les

en

un bhiksu, de sa
main

proi>re

indi(juant de la

il

bhiksus sont a blamer.

les

Tel est

main, creuse la terre, s il la fait creuser par quelqu nn,


de la creuser, il asipo-ye-fi.

dit

Yo pana bhikkhu pathavitn kfianeyya vd khandpeyya rd pdcittiyaih.


un bhiksu ereuse la terre ou la fait creuser, pacittiya.

PAC. 10.

Si

(Cf.

MVY. 261. 77 [73 e siksapada]

khananam.)

74.

ft to Us
Si

% SI

IK

un bhiksu accepte une invitation de

mois, et qu

il

accepte encore au dela,

il

* SI; Kt

pleine-liberte

estpo-yg-t

2S il

(=

pravdrana)
sauf invitation de pleipe-Uberte

permanente, sauf invitation de pleine-liberte repetee, sauf invitation de pleine-jiberte


speciale.

PAC. 47. Agildnena bhikkhmid cdtumdjapaccayapavdrand ttdditabld ailiuifra


punapardraiulya annatra niccapardramtya . lato ce ttllari sddiyeyya pdciltiyam.
Un bhikeu qui n est pas malade doit accepter une invitation de fournitures

pour quatre mois, en dehorn d une invitation


permanente. S il accepte en surplus, pacittiya.
(Cf.

MVY. 261. 78 [74 e

re*pete*e,

en dehors d une invitation

^iksapadaj: pravdriiarthdtitevd.)

.,

PRATIMOKSA
SV.P.

75.

Jfc-

# a m -ft * **
tt
* IS in ft W A
?

Ift

ft

361

1ST

J*

Jfi ffi

ffi

& g? # fa 1

aw-un

Si
Moi, je n apprends
bhiksu, au moment de dire une Defense, parle ainsi
je veux d abord intorroger les bhiksus qui recitent le
pas encore cette Defense
Si nn bhiksu desire oj)tenir
Sntra, le Vinaya, 1 Abhidharma; il eat po-ye-fi.
:

de la Loi,

le profit

il

bhiksus qui recitent

Bhadantas

=
no,

le

doit apprendre ces Defenses, et aussi il doit interloper les


Sntra, le Vinaya, 1 Abhidharma, et il doit leur parler ainsi
:

Telle est la

cette expression, quel sens a-t-elle ?

Yo pana Ihikkhu Ihikk&hi sahadhammikam vnccamano

PAC. 71.

Idvdhat/i

(fi

r^le du

ttfo ctaxtnitit

aikkhiipmlo nikkfiixufiini

vinayadharaiii paripucc/i(iwi/i pacittiyaiii

ydra

tin

/t.

erai n vail

yya

UiikktiKiii Lyo.ttaAi

bhikkhave bhikkbitna

iikk/taindnena

aniia/

cas.

ciifid-

\abbaw paripucchitalbafii pQnpanfitiabbam ayain tatflto gdmiei.


Le bhiksu a qui des bhiksus disent une formule de la Loi et qui parle ainsi
instruirai pas
dans cotte prescription jusqu a ce que je
Je ne
longue vie!
.

questionne un
6 bhiksus qui
la la norme.
!

(Cf.

bhiksu
s instruit

Un bhiksu,
eclaire, porteur du
Vinaya!
pacittiya.
C est
doit apprendre, doit questionner, doit se demander.

MVY. 261. 80 [76 e

siksfipada]

&tksopagai <iJira}>rafikxcpafi.}

Si un bhiksu, alors que les bhiksns se quercllent et se disputent, se tient dans


silence et les e*coute en pensant ainsi
Les bhiksua, ce qn ils disent,

une cachet te en

me

je veux

le

PAC.

rappeler,

78.

il

est po-i/e-fi.

Yo pana

bhikkhu

vivudapanndnain upaxsuliih tittlteyya


paccayarn karitvd anannam pdcittiyani.

Un

bhiksu qui, tandis que

tombent en disaccord,
1

entendrai

MVY. 261. 79

77.

Sv.P.

et part,

[75"

bhanflaitajatanath

bhanisxanti

tarn

kalahajatanam

nottdunti

elad

evd

bhiksus sont en discussion, sont en querelle,


oreille en pensant: Ce qu ils dirontje

a por^ee d

ftksapada]

vpaSratagatam.)

^J:kj-ftHfB$iR^^*-jffiSti-

un bhiksu, quand
il

les

itne

avec ce motif, et sans autre motif, pacittiya.

(Cf.

Si

se tient

bhikkhunatii

yam

est po-ye-t

i.

]e

samgha tranche nne

affaire,

en gardant

le silence se leve

KUCHEAN FRAGMENTS

362

=
adalid

To pana Ihikkhu

PAC. 80.

vinicchayakathdya vartamdndya chandam

gat/ighe

pakkameyya pdciftiyarii.
Le bhiksu qai, alors qu nnc affaire a decider
/t((//(iyti9fiH((

donucr son consentement


(Cf.

MVY.

78.

SV.P.

pre"alable,

261. 81 [77

siksapada]

en cours devant

le samgha, sans
en va, pacittiya.

tii*nli

,iviprakraianam.)

% & & -a t, *t

un bhiksu manque de

Si

est

se leve de son siege et s

a ti-

jft

un autre bhiksu,

respect a

il

est po-ye-Ci.

PAC. 54. anddariye pdcittiyatu.


En cas dc manque de respect, pacittiya.
(Cf.

MVY. 261. 82 [78 e wksapada]

79.

Sv.P.

J;fe

Si un bhiksu boit de

PAC. 51.

J^
1

tfe

alcool,

JS
il

anatlararrtfam.)

ti

jft

estjw-ye-t

i.

fjtrditierayapdne pdcittiyain.

on boit des liqueurs alcooliques ou fermentees, pacittiya.


(Cf. MVY. 201. 83 [79* siksapada]
Mrdmaireyamadyapdnam.}
Si

SV.P

so.

Si un bhiksu hors temps entre dans


t, sauf raison*.

un

village sans informer

un bon bhiksu,

il

est po-ye-1

PAC. 85.

lo pana

bhikkftit

ianlam Ithikkhinii anapucchd vikale gdniam pari-

ftcyya aiiiiafra tafftdrupa

Le

accdyikd karanlyd pdcittiyaiu,


bhiksu qui sans demander 1 autorisation a un bon bhiksu entre hors temps

dans un village, a moins d


(Cf.

affsiire

urgente conforme, pacittiya.

MVY. 261. 84 [80 e siksapada]

akdlacaryd.}

SV.P.

si-

Si un bhiksu invite a un repae, avant

le

repas ou apres

le repas,

va en tournee

dans d autres maisons, il est po-ye-Ci.


= PAC. 46. Yo pana Ihikkhu niHiantilo sabhatlo samduo santaiit bftikkhum
andfiuccJtd purebliatfani
pacchdlhattafu vd kuletu cdrittam upajjeyya ahnalra tamaya

pdeittiyam

totthdyafn

tamayo

cii-araddnatamayo

clvarakdratamayo

ayaiu

tattlia

tatiiayo.

Le bhiksu
un bon

tion) a

tournee

qni 6tant invite, deja pourvu d

un

repas, sans

demander

bhiksu, soit avant le repas, soit apres le repas, se


dans les families
sauf le temps tegal,
pacittiya.

(Tautorisa-

met a faire une


Le temps legal,

363

PRATIMOK$A
c est le

temps

temps ou on donne

(Cf.

ne

la veture, le

temps

oil

on

C est

fait la veture.

ia

le

legal.

MVY. 261. 85 [81 siksapada]

tin

Si un bhiksu, chez un roi ksatriya qni a re 911 1 pnction du t-acre, quand la nuit
le seuil de
pas encore, quaiid on n a pas encore serre les joyaux, depasse

s eclaircit

la porte,

il

est po-ye-fi, sauf raisons.

Yo pana bhikkhu

PAC. 83.

raiiiio kliaffii/axga

iinif1<lhCira*ltta*va

anikkhanhtnl-

jake aniggataratanake pnbbc appatixai nv ulito inilakhllaiii atikkameyyta pueittiyaiit.


Le bhiksu qui, chez un roi ksatriya qui a recu 1 onction royale, quand

lc

roi

quand les joyaux [le comm. expli((ue la reine] ne sont pas eortif,
sans s etre annonce au prealable, depasse le seuil, pacittiya.
Mais nous possedona
rvjakularalricarya.
siksSpada]
(Cf. MVY. 261. 86 [82
ici le texte meme de la prescription du Mnla-Sarvastivada
inaya, conserv^e avec
son commentaire dans le Makandika du DivyuvadSna, p. 543 sq.
n

est pas sorti,

"\

Yah pvnar. bhiksnr


xaiiimaf.exu

vd rajiiah

rajanydm anmJyaie runt anirlirlcxn


1

anirgatdi/tii ii

kxafrii/ast/u

rahiexit

rafn<i-

)nurtlhabli\ikfa*ya indrakllaih nl inilrakllaxanutnlai

vd tamatikrdmed amjatra tadrupdt prolyayat payautika,


Lo bhiksu qui, quand la nuit n est pas encore pas^ee, (juand aurore n est pas
levee, quand ne sont pas encore retires les jovaux ou ce (ju on tient pour dcs joyaux,
chez nn roi ksatriya qui a recii 1 onction royale, depasse le seuil de la pork ou les
1

alentours du seuil, sauf motif con forme, puyantika.


La tradition variait done entie rdjaka, le roi, et
3-

SV.P.

m-m
iJc

^*

-"

&.

Sf

raja/ti, la nuit.)

D.

if
a /& m %$ a*
H * a* ^ jfi-7 ft

Si un bhiksu, an

moment de

reciter les Defenses, parle ainsi

C est

quo cette Loi est enoncee dans


premiere
que j apprends pour
Defenses, est reeitee tous les demi-mois dans le Livre des Defenses.
fois

la

savent que ce bhiksu a

pendant qu on

sie*ge

r^citait les

maint^nant

le

Livre den

Les bhiksns

dejA deux fois, trois fois, A plus forte raison da vantage,


ce bhiksu ne pent pas, A cause de son ignorance,
;

Defenses

KUCHEAN FRAGMENTS

364
obtenir d etre excuse.
Toi, bhadanto, toi

tit

Selon sa fautc, de la maniere qnc la


as failli, tu n anras pas de
profit,

loi

present,

tti

es pas

recite Ics Defenses, tu n honorcs


pas les Defenses;
il en est ainsi
tu ne les veneres
tu n
;

faut

le trailer

bien; quand on

tu ne penses pas que en verite


pas
y appliques pas ton coeur tu n y penses
tu n ecoutes pas et tn ne suis
Par
pas la Loi.
;

pas en concentrant ton esprit

il

consequent, po-yc-fi.
PAC. 73.
To pana lliikkltn amadflhamdxam pdlimokkhe uddissamdne evatu
V ini yya iddn eva klto a/tain
jdndnii ayaik pi kira dhannno suttdgato sntfapariydpanno

anvadd/iamdtam
pubbain

u<1<l.

sam

dgacc/iattti

fail ce

Unkklntm afine bldkkhv, jdneyyum nisinna-

blnkkhnna dvif/iWiaffuik pdtlmokkhe uddissamdne ko


pana vddo Ihiyyo
na ca fatxa bhikkhnno aiiiidtakcna mtif.fi attlii
yan ca laft/ta dpattim dpanno tan ca
yalfiiidfiammo kdretabbo uttari casxa motto dropctabbo
lawa te dvttso aldbha lagsa te
iniiitd

itnUailfUiaiit yai n tvutn,

pdtiw okkhe iiddissatndne na sdtUiukaiu atthikalvd manasikaronii

idai n taxHiii n iiiofiauake

Le
ainsi
le
si

bliiksti qui,

jidciffiyaM.

la lecture

du Prfitimoksa tons

les

C est

demi-mois, vient a parler

maintenant seulcmcnt que je sais que telle est la Loi qui se trouve dans
Sntra, qui est rccueillie dans le Sntra, qui revient en recitation tous les demi-mois :
les autres bhiksus savent
que ce bhiksu a deja sie^e deux fois, trois fois, a plus
:

forte raison davantiio-e,

du Prfitimoksa, ce bhiksu n est point


faut lui appliquer le traitement que la Loi
faut de plus 1 accuser de folie
Voila ce que tu as

pendant

la recitation

quitte a cause de son ignorance,

il

present pour sa faute, et il


manqnd a j^a^ner voila nn facheux
;

du Prfitimoksa tu ne

te

recucilles

profit

pour

toi,

parce que pendant la recitation

pas bien, tu ne

appliques pas.

C est

la

le

pacitliya en cas deg-arement.


(Cf.

84.

MVY. 261. 87 [83


sikwipada]
Sv.P.

thdpadailraryatdvyavacdrali.}

Si un bhiksu fait un etui a


aiguilles en
PAC. 86.
Yo pana bhlkkhu

os,

aft/iiinayaih

suciglinraiii

en ivoire, en corne, po-ye-fi


vd dantama,yam vd visatiamayaiit vd

kardpeyya Ihedanakain pdcittiyam.


fait faire un e*tui a
aiguilles en

Le bhiksu qui

os,

ou en

ivoire,

ou en corne,

pacittiya d infraction.
(Cf.

MVY. 261. 88 [84

85.

Sv.P.

Si

it

H>

un bhiksu veat

se faire

de huit doigts, sans compter


il

estpo-yt-t

i.

siksfipada]

&

lea

un siege ou un

lit, la hauteur doit etre exactement


marches pour y atteindre. S il d^passe cette mesure,

PRATIMOK$A
=

PAC. 87.

navaiii

bhikkhund

pana

365

mancani

vii

jn^ham

vd

kdrayamdnena

atfia-iirjulapadakaM karetalbam sitgafangitlena annatra hett/iitaya a tan /yd

mayato chedanakaiii pdcittiyaiii.


Si un bhiksu se fait faire un
doigts,

lam afikkd-

ou un siege nouf, il doit le faire fairc de huit


faito des marches posees au-dessous.
Si on

lit

en doigts du Sugata, deduction

depasse cette mesure, c est un piicittiya de coupure.


e
(Cf. MVY. 261. 89 [85 siksfipada]
pddakataihpdilanam.)
:

PRAYASCITTIKA ET PRATIDESANlYA

2.

Ilocrnle

MSS., Nos. 1493

et 149*.

(Plate

XIX, Nos.

2, 3.)

qui portent dans la collection de M. Hoernle les cotes


le trou destine an
149f et 149f mesurent 350 mm. x 77 mm.
passage de la
ficelle qui reliait tout 1 ouvrage est & 78 mm. du bord gauche
la hauteur des

Les deux

feuillets

caracteres sans prolongement (pa.ya, etc.) est d environ 3

marge du verso respectivement

les chiffres

mm.

Us portent a
de pagination 108 et 109, et en effet

la
ils

se font suite.

Us proviennent d une sorte dc commontairc historiquc sur le Pi-ritimoksa, analogue


au Sutta-vibhanga pali, et qui racontait, a propos de chaque prescription, 1 episode
L ouvrage sc rattache ccrtainement au Vinaya des
qui en avait provoque 1 origine.
Sarvastivadins j ai eu 1 occasion de le demontrer en detail dans le Journal Atiafiqne
;

(janv.-fevr. 1912, pp.

nombre

101

sqq.)

je

me

contenterai de rappcler brievement que le


aux pucittiyas palis ecartcnt

et le classement des peches qui correspondent

formellement tons

Lc

feuillot

les

108

un second episode

autres Vinayas connus.


s

ouvre au cours d un recit qui introduit

la

89"

prescription;
ce nouvel

vient, des la seconde ligne, so grelfer sur le recit initial

episode a pour scene Srfivastl, pour personnages le Bouddha (paniikte) et Kuloduyc.


En fait, le Vinaya des Sarvfistivadins, tel qu il nous est connn par la version chinoise
de Kumarajiva et Punyatrfita, datde de A.D. 404, rapporto deux episodes A propoa

du 89

d analyser le premier r^cit puisque nous n en avons que


texte koutcheen je donnerai la traduction
int^gralc du
second, que nous avons tout entier en koutcheen.
po-ye-t

i.

la deraiero ligne

II suffira

dans

le

Sv. V.
Po-ye-t i 89. (a) Le Bouddha est a Vai&ll. En ce temps-la les
bhiksus souillent leur lit de leur semence.
Le matin, au i-^veil, ils lavent la toche
et laissent la literie s^cher i la porte de leur logis.
sa veture, prend son vase, entre dans la ville pour
la literie souille
le

qu on a lav^e et qui scene a

Bouddha r&mit pour

la

Avant le repas, le Bouddha passe


y mendier sa nourriture. II voit
porte des logis.

cette affaire Tassembl^e des bhiksus.

Apreg

II leur dit ce

le repas,

qu

il

a vu

KUCHEAN FRAGMENTS

366
dans sa tournce en

ville et

conclamnc cette pratique inconvenante.

II

enonce

les

d&avantages qu on eprouve & s endormir 1 esprit en de"sordre, et les cinq


avantag-es qu on recueille a s endormir 1 esprit en ordre (= Ahguttara-Nikaya,

cinq

Puis il avitorise 1 emploi du nisldana, sans fixer de dimensions.


pancaka CCX).
Les bhiksns abusent de cette imprecision pour se faire des nisldanas long s et
Le Bouddha les re"unit, les tance encore, et fixe les dimensions permises.
larges.

Le Bouddha

(//)

midi

sa

passe
nourriture.

Apres manger,
an et

son

ni-c/ri-t

ecart de Bhag-avat,

Or

s asseoit.

et

terre

ses

il

L fiyusnoat

s asseoit.

non

loin,
le

corps tres long

deux mains tenaient

e tofFe.

faire

Commc

Et

cela, ce scrait sufTisant!

reunit

il

heurc du repas,

j ai

II

ma

scs deux g cnoux louchaient la


Quand done
forma ce souhait
;

un ni-rhi-Pan

alors

Bhagavat

assemblee des bhiksus, et

mis

il

long-

de sa meditation; pour
dit aux bhiksus
Aujourd hui,

se leva

pris

mon

pour y mendier la nourriture


An-t o; sous un arbre j y etcndis mon nl-clii-Van et
avoir nicndid sa nourriture vint aussi sous un arbre, et
;

d un empan de Bouddha

vase et je suis entre dans la


puis, apres manger, je suis entre dans le bois
j ai

veture,

ville

Bouddha

Bouddha avant

Kia-lou-fo-yi aussi entre dans le bois An-fo.


met sous un arbre, etcnd son ni-chi-t an et

se

il

Bhagavat nous permettra-t-il de


cette affaire

ce temps-la le

son vase, entre dans Che-wei pour y mendier sa


entre dans le bois An-fo ; sous un arbre, il etend

ftyusmat avait

En

est a Che-wei (Sravasti).

veture, prend

moment

m assis.
il fit

Kia-lou-fo-yi apres

cette reflexion

En

quel

veux y pratiquer la voie.


Et j etais alors entre dans le bois An-l o sous un arbre j y avais etendu un ni-chi-t an.
Et Kla-loH-fo-yi fit de mcmc. Or cet hommc a le corps grand ses deux genoux
lieu le

pratique-t-il en cc

la voie ?

je

touchaient

Et

lo sol.

il

fit

ce souhait

Quand done Bhagavat nous

permettra-t-il

un ni-cki-fan d un empan du Bouddha ? Commo cela, ce scrait suffisant


Le Bouddha dit aux bhiksus A partir d anjourd hui ceci est la regale et il faut
e noncer ainsi
Si un bhiksu veut faire un ni-r/d-f, an, il doit le faire a la mesure.

de

faire

La

mesure,

demie

est

la lieiere,

en longueur deux coudees de Bouddha; en larg-eur une coudee et


une coudee en plus. Passe cette mesure, c est po-ye-t i

TEXTE KOUTCHEEN.
Feuillet 108.
1

Redo.

~ sesuwer
* ce x u wUttare
(/,-)akauwa
postarii panUkte sun kraupate
naksate * xn kikraktsi sa ?ara[a]nettee ^ enatketse ma 1
ceppille

*
2 ra&
prastrarh yatka yamtfli ^ 11 pauivkte Sravasti no maawsaggallo
*
kitr ~ tsoiikai x k patrai waatsi kamate ^ravaati ne
pirhtwat yopsa
1

Lc

Byllobea

mu

et

lie

ont 6t6 fournies par

le

fragment Hoernle, MS, No. *tf.

PRAYASCITTIKA ET PRATIDESANlYA

367

3 seSuwer postarh ~ nisldarh kamate atirf/mxe wartto ne masa


ompalakoiiiie lamatsi - saulassu Kalodaye
panilkte o-

masa ~ panilkte alyeka kca stam no x r

4 mpostarii

raksane

nisularii

Kalodaye rano alyeka kca stam nor oppilarh* su no orotse kektsen tsa *
5 ttsa nisidarii raksane
lyaraa
annapi keni sa
kerii teksa * tumerh wefiawa ~ watka-ssi
pi panilkte nisidarii
6 fire 2 merh kalymi raso tsamtsi ~ n lamalle 3 sa samiinettsa
yamaskemane

lyama

sa ^ yarmaihssu yamasalle ^

omne

se yarmil
parkariie

Verso.
1

sa wirsoncft ^ panilktettse raso sa ~ pkaute sa sle y warcll ~ nre\ts raso


tumerii oriisap yamtr ^ o ra o passenca n pafiUkte Kapilava-

*
2 stu ne maskitr ^
ile x rn ^ krul san ne
x r Nande
pahaktettse
yapi
^
sklokacci samani ywarcil maskiyentr
panilkte wat yopsa
}>roce

Nande

mpa

wa x t

kisai

sa v

Stwara

meiii
Nandettse ineiimenkisai * panilktcttse wastsi
^
yamassitr panilkte kfyausa sah kraupate ^ ce

\vilaksanilncil

r<

panilkte

prarorii panilkte merii

~ wastsi

sanmya ^ n maksu no samane ^ paiiaktettse


yarm tsa wastsi yamatr * oiiissap wa N t panilktanne vvil^tsi
*
rnerii ^ ra
o
passenca omne ce panUktettse wastsittse yarmil ^
^
^
6 juarkarfme sa nu rsonta ~
paniiktanne raso sa pkante sa ska v s te
om[n]e panaktettse wastsit{f]e yarmil ^ 90 u vvewe^xwa \i&(sa)
siksapa v t

5 wastsittse

Feuillet 109.
1

saulassoncil

llcdo.

fmmka

^ ra
^ om ne fia x w ^ makte
o passencana jielaiknenta
o
cai nogsWffJJssoncil
*t\v[a]ra wrattsai aksasggxxx

n
nau{N) ii
2 laiknenta artsa

ywarca me s nil pratimoksasse

ecce katrnaskerh

* n

pa(nct)/,-/e

pi sutarttse ak.salne

^rava^ti ne maskitr *

3 statse jirekesai ^
Uppalavarna x nil asiyattse ^ yarke peti j*aka
*
ttitr * maka wwatsanma
kalpowi tu aarl
1

Lo fragment y/- porto


Sie

MS.

Lire nande.

kenltu

a.

>

fireih

V/-.
Sic M8.

ne

omne kg?

lamnlyn

por-

V/.

Lire ^(w
J ai deija publi6 l 6pi|ode de Nanda
(109^-^) nvoo une traduction ct lea texteu
10
dans
Journal Aaiatique, 1912, 1. 101-116. J ni pu rectifier ici quolcjue*
parall6le
orreurs quo j avftis commiees.
.

KUCHEAN FRAGMENTS

368

4 ne x ts past aissi swats! ~ tay no trite kaurhsai ~ eSuwacca maskitr ~


tumeih leswi ensanta ne * yaka ynemane nauttai ne &laya
5 karyorttau ksa lyakate ~ ista klautka ~ 6no yaksa ~ tumem sa s u 5e v m
kauc ersate ne ~ oskai wayate ne ~ swatsi wanksate ne panakte
>

ma

6 klyausa naksate n maksu no sarnane


twata N 8Ci ynemane * aletsai asiyai

alasmo enenka os ne
mem ^ .sa\iiii ar sa trasxa-

pirii-

Verso.
1

Ive

encltr

ce x u

samanettsa * amanetts^aksasalle * nak-

tsalnalye
* ma
ayato asalye sa fiaulassoncl kekntkau nesau
2 ksassalye * cew ike aksaskau * se pelaikne wrattsai

~
aksasjalle
^
ksa
samane
maskltr
Sravasti
tanapate
panakte
3 nem asiyana pa ^watsis kakate ~ tumem Sthulananda ce\u tanapateiii
\\

sarsilssi
samp araiiiie ste cwim nauga pete
4 cairn no agamadhari skente ^ sam no abhidharmike ste ~ sam winasare ~
tusa, tanapate krnsiyate ~ xwa pitkawe (w)a
5 mlama v
paiiakte klyausa naksate n samani no masar ostuwaiwenta
*

*>

ne kakakas takau di^atsi^co omne krui asiya ar(s)e6 manefma stmausa tako x ya ~ tane klu pete ~ tane smanne pete ^ tane
k pete ~ sawaxx samane x ts mantraA A tiiko(ya) jxg
(.s-)pa v

TBADUCTION. 1
1.1] ... apres manger, le Bouddha reunit Ie samgha ;
d un bhiksu ... [1. 2] il ne faut pas
le fait de
occupe de faire ^talage au grand air (prasfarana).

Puyfi 89. [Fol. 108


il

bl&mc cctte

afTaire

demcurer (avcc) qui

Le Bouddha

;.

est

tf,

par

a Sravasti.

resta dans le bois

il

fut apres le

nisidan
le

Bouddha.

il

coudee a partir de
1

La

prend son vetement, et

Andha pour s
Le Bouddha
[1. 4]

sous

il

il

entra dans

prend un nisldan

L ayusmat Kalodaye
un arbre quelconque etendant lo

s ussit.

Alors

le sol.

il

3] Apres lo repas
asseoir en meditation.
[1.

Kalodaye aussi sous un arbre quelconque a 1 ^cart [1. 5] etendant


Mais il avait le corps grand des deux genoux il touchait

s assit.

nisldan

Le matin

Sravastl pour mendicr la nourriture.


et

dit:

Puisse le

la frange.

a ajouter au nisldan une


[1. 6]
qui se fait de quoi s asseoir, il doit le faire

Bouddha

Le bhiksu

autoriscr

traduction en koutch6en, sans se piquer

d une

fid^lite litt^rnle,

r^sum<i

le recit

PRAYA^CITTIKA ET PRATIDESANIYA

Lft-dedans, la mesure est en longueur [Fol. 108 b, 1. 1] deux coudeos,


en largeur une et demie ; des franges, une coudee. Qui
;

mesure.

la

ft

869

en coudees du Bouddha
fait

etc., est

plus que cela,

PdytiW.
a un frere

passenca

1084,"l-

[Fol.

(=

piiyantika).

L C Bouddha

1]

est a Kapilavastu.

[1.

Lo Bouddha

2]

Quand il entre dans assemhlee, les religienx


ou bien
Est-ce le Bouddha qui est entre* ?
[1. 3]

nomme Nanda.

confus

est-ce
sont partages en deux
Nanda ? Nanda a deux laksana de moins qne le Bouddha il a quatre doigtn
II se (hit faire [1. 4] une
de taille en moins qne le Bonddha.
pnreille il la
:

rol>e

Le Bouddha, ayant appris, reunit la communaute cette pre


Le religieux quel qu il soil, [1. 5] qui se fait une robe
scription est proclamee
a la mesure de la robe du Bouddha, ou plus grande que la robe du Bouddha, il est
en faute. A ce snjet, voici la mesure de la robe du Bouddha: [1. 6] en longueur,
9 coudees des coudees du Bouddha
en largeur, 6. Telle est ft ce sujet la mesure
de la robe du Bouddha.
109 a, 1. 1] 6 vous qui avoz la
1.
[Fol. 108
6] Par moi ont etc dites, [Fol.
comme ci-des.sus.
vie (= (iyuxHiaf), les 90 lois de garde, etc.
La-dessus, je
robe du Bouddha.

fj,

Voici, 6 vous qui avcz la vie, les quatre lois

du demi-mois, dans
Prafidcxamya

ft

reciter

du Prdfiwokxa-xu/ar,
109 a, 1. 2] Le Bouddha

[Fol.

[I.

i\

la fin

alors

c est

2]

elles arrivent.

la recitation
1.

publiquement;
est

ft

SravastT

La nonne Uppalavarna a beaucoup de portions ;


3] une periode de famine.
beaucoup lui en fournissent ; elle re9oit beaucoup a manger, [1. 4] et ellc le donne
Or le troisieme jour, elle est aH amcc; ellc pen!
ensuite li manger aux moines.
counaissance en allant mendier, elle a un vertigo dans la rue. [1. 5] Un marchand
[1.

la vit

aussitot, se retournant,

il

appela sa femme.

Alors celle-ci vint

elle

la

Le
relive tant bicn que mal, la conduit dans sa maison, lui prepare A manger.
Bouddha [1. 6] 1 aynnt entendu blame Tout moine qui sans etre malade va mendier
:

sa nourriture dans une maison, et qui d une nonnc e trangere recoit dans sa propre
main [Fol. 109 b, 1. 1] & croquer on ft a valor, ce moine doit en faire la declaration

aux moines:
n

est pas bien

vous qui avez


[1.

2]

il

declarer publiquement.
Pratid. 2. [Fol. 109
pati) invite les

des ordres
[1.
ft

4]

celui-la

ft

moines

il

[I.

ce tandpate:

ceux-ci
s

ce

la

vieje

d une chose reprehensible; ce


C est une loi ft

suis affecte

Ce

faut le declarer.

point, jo le declare.

Un tanajMte (dfma2] Le Bouddba est ft SravastT.


Alore Sthulanandfi donne
3] et les religieuses ft manger.

b, 1.

Cehii-ci est

sont

des

emploie au culte.

un Aranyaka

agamadhari

Le

ft

1
;

lui la

ft

celui-lft

c est

tanapalc se fuche et dit

premiere portion.

un abhidharmika
Bavarde, ne

[I.

5]

Cette interpretation est garantie par la vuriante graphique da fragment


qui
Le p de la forme samp note simplement Texploaion labiale qni se
produit apres que la resonance nasale de I m a cesse.
1

36"

donne sama aramne.


T.

"B

KUCHEAN FRAGMENTS

370

m embrouille

Le Bouddha ayant entcndu blame: Moines! quand je suis


pas
manger dans les families, et que la-dessus une religieuse reste [1. 6] a donner
des ordres Ici une portion de riz
ici une portion de bouilliel ici une
portion de
1

invit4 a

condiments

les

moines ainsi

[le

texte

arrete

ici.]

LES PARALLELES.
Le Vinaya

pali a aussi, pour le pacittiya correspondant, le


double recit assez different:

En

Pacittiya 89.

ce temps-la

le

jardin d Anuthapindika.
nisldana aux moines.
Les moines de

Bouddha Bhagavat

Or en

est

89"

de

la

se"rie,

a Savatthi dans

un
le

Bhagavat a permis un
la Sixaine, disant
que Bhagavat a autorise
le nisldana,
ils
portent des nisldanas demesures
pendent en avant et en arriere des
banes et des supports.
Les moines qui ont peu de desirs grognent, protestent,
Jetavana,

le

ce temps-la

indignent

Et

Comment

les

moines de

la

Sixaine porteront-ils des nisldanas de mesure s ?


affaire a Bhagavat.
Et alors Bhagavat

moines communiquerent cette

alors ces

sur cette affaire, sur cette question, reunit

moines de

C est

vrai,

la

Sixaine

Bhagavat

vous des nisldanas

Est-il vrai, moines,

Le Bouddha

les

assemblee des moines et

il

interrogea les

que vous portez des nisldanas demesures ?


blame Comment done, 6 fous porterez1

Voila qui n cst pas, 6 fous


pour donner la foi aux
incredules ni pour augmenter la foi des fideles.
Et maintenant, 6 moines! voici
comment vous devrez re citer cette prescription
Si un moine se fait faire un nisldana,
demesure"s ?

fant le faire a la mesuro.

La-dessus, la mesure est en longueur deux coudees, en


eoudees du Sugata, en largeur une et demie.
Qui depasse cela. il y a pacittiya de
il

Et

cotipure (chedanaka).

par Bhagavat.
Or en ce temps-la

c est ainsi

que cette prescription est proclamee aux moines

le corps grand.
En presence de Bhagavat,
tout recroqueville.
Et alors Bhagavat dit a I ayasma
Udayi: Pourquoi done, Udayi, es-tu tout recroqueville sur ton nisldana? C est
Et alors Bhagavat
que Bhagavat a permis aux moines un nisldana tris petit.

e*talant le nisldana,

il

uyasma Udayi a

s asscoit

a cette occasion, sur cette question, fit un entretien sur la Loi, et, s adressant aux
Je permets, 6 moines, une frange d une coudee au nisldana. Et maintenant,

moines

6 moines, voici
faire

comment vous devez

un nisldana,

il

deux coudees, en coudees du Sugata

Qui de passe
Pour

cela,

Si

un moine

se fait

La-dessus, la mesure est en longueur


en largeur une et demie ; la frange, une coudee.

y a pacittiya de coupure (chedanaka).

lea proscriptions

Tordre suivant
t

il

reciter la prescription

faut lo faire a la mesure.

d abord

erme de comparaison,

suivantes et les re cits qui les

le

le pali.

Sarvastivadi-vinaya (version cbinoise)

puiB,

comme

PRAYA^CITTIKA ET PRATIDE^ANlYA

371

Le Bouddha residait a Kia-wei-lo-icei (= Kapilavastu).


Sv. V.
Po-ye-fi 90.
ce temps-la, 1 ayusmat Nan-Po, le fr&re cadet dn Bouddha, qu une soeur de sa
m&re avait enfante", avait le corps tout pareil au Bouddha, avec trente marques

En

moins que le Bouddha. Alors Nan~o se fit


Quand les bhikeus se
que celui du Bouddha.
heure du repas, soit apres-midi, s ils voyaient de loin

(lakxana) et quatre doigts de taille en

un v6tement de

meme mesure

la

trouvaient reunis soit a

Nan-Co

venir,

chef qui vient

ils

se levaient tons

Une

fois

sthaviras tout confus pensaient alors


Et
leveret aller au-devant de lui?

que

Bouddha

affaire allerent trouver le

rennit

affaire

interrogea Nan-t o:

C est

vrai,

le

signifie

de Nan-t

il

faut

Et

o.

je

si

et lui firent

qnclque

il

dit aux bhiksus

partir d aujourd hui,

il

Les bhiksus pour cctte


Le Bouddha
rapport tout an long.

Le Bouddha

partir d aujourd hui

lui,

sortes de

mume

mesure que
faut raccourcir ton vetement

il

Bhiksus

comme

fait

blama pour toutes

le

un vetement de

se fait

arroscr d eau.

homme

qui savait la cause il


chose ou non?
II repondit:

fait cette

Pour dix avantages

Voici notre grand

des bhiksus, et lui

ai faite.

etaler et

samgha

qu un bhiksu

vetement du Bouddha

ce kasaya,

As-tu veritablement

Bhagavat

Que

raisons:

le

lui

Les
apercevaient que ce n etait pas lui.
II est notrc inferieur: pourquoi done nous
J ai done fait
Nan-Co tout confus pcnsait

ils s

Invent et viennent au-devant de moi

les sthaviras se

pour cette

au-devant de

aller

pour

rapproches,

la

etalez et arroscz le

vetement

Et

vous dcvrez agir de mt-me.

donne aux bhiksus une prescription.


cette prescription
Si un bhiksu se fait

je

faut reciter ainsi

meme

mesure que le vetement du Bouddha ou de mesure plus


La mesure du vetement du Bouddha, c est en longueur
grande, il est po-ye-t i.
9 empans, en largeur 6 empans. C est la mesure du vetement du Bouddha.
En co temps le Bouddha Bhagavat est it Suvatthi, dans le
Pdctitiya 92.

un vetement de

la

Or en ce temps 1 ayasma Nanda, fils d une


jardin d Anathapindika.
mere de Bhagavat, est beau, remarquable, seduisant, il a quatre doigts
II porte une robe de la meme mesure que la robe
de taille de moins que Bhagavat.
du Sugata. Les Anciens, les Religieux virent de bien loin Nanda Tayasma qui
le

Jetavana,

soeur de la

arrival t

ayant vu

Arrives a proximite,

Comment done ?

Bhagavat arrive
ils le

reconnaissent

se disent-ils, et ils se Invent de leur siege.

ils

grognent,

ils

ayasma Nanda portera une robe de

ils s indignent
mesure que la robe
:

protestent,

la

meme

du Sugata?

Alors Bhagavat interrogea


Ils rapportfcrent la chose a Bhagavat.
Est-ce vrai, Nanda, que tu portes une robe de la meme mesure
ayaeina Nanda
Le Bouddha Bhagavat le
C est vrai, Bhagavat.
que la robe du Sugata ?
blama:
Comment done? Toi, Nanda, tu porteras une robe de la mesure de la
I

robe du Sugata

augmenter

un

Voila qui n est pas fait pour donner la foi aux incredules, ni pour
Ainsi done, 6 Religieux, recit ez cette prescription Si

la foi des fideles,

religieux fait faire une robe de la

meme

mesure que

Bb2

la robe

du Sugata, ou plus

KUCHEAN FRAGMENTS

372

ce sujet, voici la mesure de la


grande,
y a pficiftiya dc coupurc (c/icdanaka).
robe du Sugata
en longueur, 9 coudees
des coudees du Sugata ;
en largeur,
il

6 coudees.

Telle est la mesure de la robe

du Sugata.

La formule qui conclut les 90 pdyli et celle qui introduit les 4 peches suivants
nc se trouvent pas dans la version chinoise du Sarvastivadi-vinaya
elles sont
donnees dans le Prfitimoksa de cette ecole traduit par Kumarajiva
[Sv. P.].
;

Le Sutta-vibhanga a

com me

koutcheen, ccs formnles dans son texte.


(= Mail anta) j ai dit completement les
90 lois po-ye-t i. Maintenant je demande aux hommes de grande vertn En ceci
etes-vous purs on non ?
Une seconde fois, une troisieme fois meme question. Les
hommes de grande vertu sont purs en ceci, puisqu ils gardcnt le silence. Cettc
incorpore",

Hommes

Sv. PR.

le

de grande vertn

chose, c est ainsi

que je la tiens. Hommes de grande vertu! Voici les quatre lois


demi-mois par demi-mois, sont dites dans le Po-lo-fi-mo-tc& a.

pa-fo-f i-fi-che-ni qui,

On

P.

a ononcc, 6 ayasmas

les

lois pacitttya.

quatre-vingt-douze

Lit je

demande anx ayasmas: Est-ce qu en cela vous etes purs? Tine seconde fois
Et une troisieme foisjc demande:
jc demande: Est-ce qu en cela vous etes purs?
Est-ce qu en cela vous etes purs?

C est

taiscnt.

ainsi

que je

le tiens.

Les ayasmas sont purs en cela


done ils se
voici maintenant les quatre lois patvlctaniya
;

Or

qui arrivent en recitation.

Sv. V.
Le Bouddha est a Che-vei (SravastT). C etait une
PratideSanlya 1.
La bhiksunl Hoa-c/ie (Couleur de flour
periode de famine et de parcimonie.
Utpalavarna), en raison de son me rite, a beaacoup de connaissances, beaucoup de

pent obtenir en abondance vt-tements, nourriture, literie, rem^des,


Cctte bhiksunl de tres bonne heure se leve, passe sa veture,
son vase, entre dans la ville de C/ic-irei pour mendier sa nourriture.
Alors

relations

elle

qui sont des necessites.


j>rend

elle voit la foule

des bhiksus qui dans C Ae-wei mendient leur nourriture sans en

obtenir, elle en souffre et n est pas heurcuse.

dans

le

moitie, elle
la

Et cette bhiksunl, si elle voit que


manque un pen, leur donne un pen s il y manque la
donne une moitie s il manque tout, elle donne tout. Le premier jour,

vase des bhiksus

il

bhiksunl epuisa tout ce qu

De mome

aux bhiksns.

elle avait

le s-econd

recu de nourriture mendie e en

jonr, le troisieme jour.

Comme

elle

le

donnant

ne prenait

Un
pas de nourriture, dans la rue elle perdit connaissance et tomba par terre.
1 avait vne
appela sa femme et lui dit La bhiksunl Hoa-c/ic est tombe e
par terre dans la rue. Va la relever et am^ne-la. Elle alia la relever et la conduisit
marchand qui

Vite on lui fit nne bouillie qu on lui donna, et alors elle reprit ses
demanda: De quoi souffrez-vous ? Qnelle maladie voua tourmente
tombe e par terre dans la rue ? La bhiksuni dit Je n ai ni maladie ni

dans sa nmison.
sens.

On

lui

que vous etes

PRAYASCJTTIKA ET PJlATIDESANlYA

373

C est parce que je n avais pas pris de nourriture que j ai perdu


douleur ni peine.
On lui dcmanda Vous
connaissance et que je suia tombee par terre dans la rue.
avez done mendie de la tyforriture sans en obtenir? Elle repondit: J ai mendie de
Mais comme la foule mendiait de la nourriture dans
la nourriture et j en ai ve9U.
:

Quand je
Che-wei sans en obtenir, j en ai souHert et je n etais point heureuse.
le vase dee bhiksus il en manquait un pen, je leur en donnais un

voyais que dans

il
y manquait la moitie, je donnais la moitie s il manquait tout, je donnais
Et de meme le second jour et le troisieme jour. Comme je no prenais pas de
Les
nourriture, j ai perdu connaissance et je suis tombee par terrc dans la rue.

pen

tout.

maitres de maison ayant entendu cette aflairc ne furent pas heurcux dans leur cceur
Et ils blamerent ainsi Ces cha-ien (sramana) fils de Che (sakya) ils ne counaissent
!

Si celui qui donne ne sait pas la mcsure, il faut que cclui qui
ni temps ni mesure.
Cette bhiksuni Jloa-cfte a failli mourir faute de nourriture.
re9oit sache la mesure.

La-dessus
t

il

y eut des bhiksns de pen de

eou-t o (dhuta), qui entendant cette

ils

allercnt vers le

Que

bhiksus:

suffit,

pratiquant les

ne furent pas heureux dans leur cocur ;


Le Bouddha pour
mpport tout au long

et lui firent

assemblee des bhiksus; pour toutes sortes de raisons il bliima


Si
signifie un bhiksu qui ne connait ni la mesure ni le temps?

cette aflaire reunit


les

Bouddha

sacbant ce qui

desirs,

afl aire

celui qui

donne ne connait pas

mesure.

Cette bhiksuni

la

lloa-c/ie

mesnre, il faut que celui qui re?oit connaisse la


failli mourir faute de nourriture.
Ayant blame

Pour dix avantages je donne


pour toutes sortcs de causes les bhiksus, il leur dit
A partir d aujourd hui il faut reciter ainsi cette
aux bhiksus une prescription.
:

Si un bhiksu qui n est pas malade entre duns un village, et que de la


main d une bhiksuni qui n est pas sa parente il recoit de la nourriture, ce bhiksu doit
leur dire son peche
s adresser aux autres bhiksus
Venerables, je suis tomb^

prescription

}>our

dans une

loi

declare publiquement que je rcgrette


po-lo-i-1<

Cette

reprehensible et deplacee.

ma

loi

faute.

Maintenant

est regrettable.

est ce

qu on

une

apj)elle

je
loi

i-c/ie-ni,

En ce temps-la le Bouddha Bhagavat est a Savatthi dans le


Palid. 1.
Or en ce temps-Id, une des religieuses ayant
Jetavana, le jardin d Anfithapindika.
fait sa tourne e d aumones a Savatthi, au moment de s en retourner apereevant un
des moines lui dit: H^, seigneur! accepto 1 aumonel
Bien, ma sceur, dit-il,
f.

et elle lui remit tout.

d aumones, et

elle

jour, ayant fait

II

ne

sa tournee

apereevant un des moines

de temps pour fake une tournee

lui restait plus assez

resta sans

Ainsi

manger.

le

deuxieme jour

d aumones & Savatthi, au


elle lui dit

He"

moment de

et elle rest* cans

le

troisieme

en retourner

manger.

Un

Or,

eette religieuse le quatrifcme jour va frissonnante dans la rue.


Beth, maitre
de maison, qui arrivait en voiture dans le sens inverse dit 4 cette religieuse EcarteLe se(h, maitre de
toi, madame I En ae retirant, elle tomba sur la place meme.
:

KUCHEAN FRAGMENTS

374
maison,
tomber.

ses excuses a la religieuse

fit

Non, maitre de maison,

snis bien faible.

que je

raconta

afFaire

au

se^b,

Excuse-moi,

ce

madame

est pas toi qui

m as

moi qui

c est

fait

tomber

t ai fait

mais

c est

Pourquoi done, madame, es-tu si faible ? Alors la religieuse


Le se^b, maitre de maison, conduisit la
maitre de maison.

donna a manger il grogne, il proteste, il s indigne


bhadantas accepteront la nourriture de la main d une religieuse
Les moines entendirent ce se^h, maitre de
Los femmes ont grand peine a obtenir

religieuse dans sa demeure, lui

Comment done

les

maison, qui

Comment done
etc.

Les

indignait.

mcmes

un moine recevra

qui ont pen de desirs

C est

s indignent
de la main d une religieuse .
nonrriture de la main d une reli.

la nourriture

Est-ce vrai, moine, que tu re^ois la

Est-clle ta parente, moine, on etrang^re?


Etranger et etrang^re, 6 fou, on no sait pas ce qui convient,
ce qui ne va pas, ce qui est bien, ce qui n est pas bien.
Comment done, 6 fou,
recevras-tu la nourriture de la main d une religicuse etrangdre ?
Voila qui n est

gieuse?

vrai,

Bhagavat!

Etrangere, Bhagavat.

pns, 6 fou,

pour donner

la foi

reciter cette prescription

et

qu il
dans une

pali,

aux incre dules

Si

un moine, de

etc.
Et
main d une

la

reprehensible, di shonnete

loi

la

comment vous devez

religieuse

e"trangere

main a croquer on a

recit

mais

voici

inte rieur de la maison, accepte en sa propre


le croque on 1 avale, ce moine doit le declarer

entree dans

Le

qui est
avaler,

Venerables, je suis tombe

je le confesse.

du Dharmagupta-vinaya est, comme toujours, e"troitement rapproche du


religieuse qui motive la prescription est, comme chez les Sarvastivadins,

Utpalavarna.
Sv. V.
Pratiil. 2.
Le Bouddha est a Wang-che (Rajagrha). En ce temps-la
y a un maitre de maison qui invite le Bouddha et te clerge des deux sexes pour le
lendemain a dejeuner.
Le Bouddha accepte par le silence. Le maitre de maison
sait que le Bouddha a accepte" par son silence
il salue de la tete les
pieds du
il

Bouddha, tourne a droite autour de lui et


toutes sortes de mets excellents.
Au matin
informer

le

Bouddha que

le

moment

se retire.
il

Rentre chez

est venu,

que

le

connait par lui-meme le temps.


Le Bouddha et le
dans la maison du maitre de maison et ils s asseoient.

il

lui,

installe des sieges, envoie

prepare

un messager
Le Bouddha

repas est pret.


des deux sexes entrent

clerge"

Le maitre de maison, voyant


que le Bouddha et le clerge sont assis, de sa propre main fait circuler 1 eau pour
annoncer le moment dn repas. Et alors une bhiksuni du groupe de Tiao-ta (Devaen faveur des bhiksus de

datta),

(danapati)

tient les regies (vinayadliara)

da

riz

la Sixaine, se

Celui-ci est le premier sthavira

donne

& ce

bhiksu de

celui-ci est
la soupe.

mit a donner des ordres au Can-yue

celui-la est le second sthavira

un maitre de

la

Loi

celni-ci

donne a ce bhiksu

Les maitres de maison disent

savons pas qni est premier sthavira, qui est second sthavira, qui tient

Nous ne

les regies,

qui

PRAYACITTJKA ET PRATIDE^ANIYA

375

II y a ici beancoup de riz a manger, assez ponr en donner


on ne nous embronille pas avec des paroles. Si on nous donne des ordrcs
alors nous nous
allons, toi, de tea propres mains fais circuler les plats,

est maitrc de la Loi.

Qn

a tous.

confus

Le Bouddha reconnut que

arreterons.

la

bhiksuni embrouillait tout, et

il

entendit

maitres de maison qui blamaient.


Apres le repas, pour cette affaire, il reunit
assemble e des bhiksus; pour toutes sortes dc raisons, il blama les bhiksus de la

les
1

Sixaine: Que signifie, quand les bhiksus mangent, qu une bhiksuni ordonne de
donner a manger ? Ayant blame pour toutes sortes de raisons, il dit aux bhiksus
Pour dix avantages, je donne aux bhiksus une prescription. A partir d aujonrd hui,
S il arrive, o bhiksus, qu un maitro de maison
il faut reciter ainsi cette prescription
:

invite a

manger chez

Donne a

ce bhiksu

du

qu alors unc bhiksuni, montrant du doigt, ordonne


donne a ce bhiksu de la soupe, alors les bhiksus doivent

ct

lui,

riz

Attends un peu que les bhiksus aient


n y en a pas un pour dire a cette bhiksun!

de manger.
Si
Attends un peu que
an
les bhiksus aient fini de manger, alors tous ces bhiksus doivent s adre
nous sommes tombes dans unc loi
Vene"rables
reste des bhiksus et leur dire

dire a cette bhiksuni:


les

parmi

bhiksus

il

fini

<ser

reprehensible et de placee.

Cette

Maintenantje declare publiquequ on appelle une loi po-Io-fi-t i-c/ie-ni.


le Bouddha Bhagavat, est a Rujugnha au
P.
Pntid. 2.
Veluvana, dans le Kalandaka nivapa. Or en ce temps-la les moines sont invites
dans les families, et y mangent. Les religieuses dc la Sixaine sont la qui donnent
Donnez ici de la soupc donne/ ici de la
des ordres pour les moineg de la Sixaine

ment que

je regrette

loi est

ma faute. C est
En ce temps-la

regrettable.

ce

Sixaine mangent autant qu ils veulent les autres moines


s indignent:
ne mangent absolument rien. Les moines qui ont peu de de\sirs
Comment done! ces moines dc la Sixaine ne remettront pas a leur place les

Les moines de

bouillie.

la

religieuses qui

donnent des ordree

remettez pas a lenr place

les

etc.

religieuses qui

Est-il vrai, moines,

que vous ne

donnent des ordres?

C est

vrai,

Le Bouddha Bhagavat les blama Comment done, fous, vous ne


Bhagavat.
Et
Voila qui n est pas fait pour donner la foi
remettez pas a leur place
Les moines sont invites daiw
voici comment vous devrez reciter cette prescription
:

y mangent. Alors si une religieuse


Donnez ici de la soupe donnez ici de la

les families et

mander

ecarter cette religieuse en lui disant: Reste a


mangent. S il ne vient pas a l ide*e d un seul
lui

disant:

declarer

nous

Reste a

^cart

venerables, nous

.,

les

reste la avec des airs de


bouillie

ces

ecart, sceur, tant

moine d

moines mangent,

sommes tomb^s dans une

loi

e"carter

com

moines doivent
que

les

moines

cette religieuse en

alors ces

moines doivent

reprehensible, deshonnetc

le confessons.

Le Dharmagupta-vinaya donne, comme d ordinaire, un


presque identicelui du pali. Mais le lieu de la scene est a Sr&vasti, comme dans le koutche en,
re"cit

que a

KUCHEAN FRAGMENTS

376
tandis que

le

Le koutcheen

Sarvastivadi-vinaya et le pali placent tous les deux la scene a Rajagrha.


seul de signe nommement Sthulananda comme la religieuse coupable.

En somme,

le

koutcheen presente dans tous

les cas

une redaction

originale,

abregee et allegee, du Vinaya des Sarvastivadins. Evidemment le bouddhisme avait


atteint une vie propre et nne culture propre dans la region du parler koutcheen.

3.

PRATIDESANIYA.

Hoernle MS., No. 149, Add. 33.

Un

Add. 33, donne quelques restes d une redaction du


du 2 e pratidesaniya tres voisine, mais legerement diffe rente. Elle sert tout
au moins a completer quelques lectures.
1"

petit fragment, cote 149,

et

Eedo.
s^xente sa v sa ma lipitar ne eg
2 lleka ksa
karyorttau lyakate ista\k
3 marine ce x u ostassi naksante
ne|j
1

4 se saraane

()lamo enehka
Verso.

1
xQ>a]nakte

sama

6ravast[^]xx maskita x r ~ tanag


nau x pete ~

ararhiie ste cwi x

3 tanapate
kraiyate ot

wena

te x 8|

4 xa\r samani ostwaiwenta ne


swatsij
Note

additionnelle.
Pendant que ce texte ^tait en coure d impression, le texte
du Pratimoksa des Sarvastivudins a i\& publi^ par M. Finot dans le Journal
Asiatique, 1913, II. 465-557.
Sanscrit

VOCABULARY TO KUCHEAN FRAGMENTS


Foruie oblique

aletsai, Stranger, alienus.

feminine de

abhidharm,

transcription

abhidharma.

Fr.

Sanscrit

<lu

v.

emprunte

abhidharmika,

tenant do

au Sanscrit
ubhidharma.

Fr. 2, 109& iv
agamadhari, iiomin.

possede

les

plur. de agamadhare,
Sanscrit dgamadhara, qui

Fr. 2, 109 6 iv

agamas.

aissi,

de

pers. sing, frequent,


donner.
Fr. 1, 109a iv

moyen de

partic.

Fr.

savoir.

a iv

1,

at,

ay,

ais,

aik,

".

n devant

kndn,
(jnik

kn, et de kna-

(g)ndgco, etc.

lat.

kndnmdm

149.]
precede de la
de
an-,
plak, de-

Fr.

Cf.
,

cf. v. b. a.

sur

sarvuvidvdn

A. knanv. SS.

),

andha(ce), empruntf au >anscrit andha,


n. pr.
Fr. 2, 108 a.
Fr. l,6 iv (-sa lift rum.)
arlm, ame, esprit.
[Cf. lat. animus, animu, etc., et v.
onolme,~\

annapi, tous
108 v

deux

(=

ubhaya).

Fr. 2,

aranfie (= aranyaka).
etFr. 3,6".

Fr. 2,

les

MSL.

[v.

arurhuo

xvii.

28G.]

et

1096i

a&ya,

et les

109

a"

[Cf. peut-etre lat. aio,

ad-agium
mots apparent^, notammeut arm.
je dis, ar-ac

niaxinie

1"

pers.

enoncer

(=

<isei,

de6).

de oka,
Fr. 2, 109 611

pres.

<

id.
id.

alasmo, mnlode
Fr. 3,

(=

mm

),

a la

*.

= bhikfunl),

Fr. 2,

09 b v

a"i(Us).

Fr. 2, 109 vi
aSiyai, forme obli(iue.
ajiyana, cas regime plur. Fr. 2,
ayasse, d oa (= atthimaya), adj. derive, au
e, du mot ayd(), OB.
rnoyeu de 1 uffixe
.

ayato, convenable
agreable

1096

1096".

109a;

religieuse (

1090

Fr. l.&iv.

aksasjalle, part, futur passif de aks, oka,


reciter ,6noncer(=d/07it ya). Fr.2,109 o ,

aksawalye,

Fr. 2,

fin de.

1096"".

.]

sing.

[v. aksalne.~\

akaafalU,

pali

".

artsa, absolutif de ars, finir

931.]

aksaskau,

(=

plaJci

[v.pldki.]

aksalne, recitation, enonciation (=MtWjfa).


Fr. 2, 109
(ne, loc.).

reciter,

ii.

participe,

n3gative
couvenir.

particule

mander,

autre (anya).

3,0"),

v.

Journ. As., 1911,

[v.

cas oblique plur. de aknatse,


ignorant ; [d oii le derive aknatsarhne,
1
ignorance (= ajiidna)]. Fr. 1, a
[Compose d an-, negatif, qui a perdu

aknatsamg,

son

108a

anfipucclia).

aiykemane,

([a]llfka t Fr.

Fr. 2,

109 a vi

amplakante,

emprunte au

[v. alyeka.

alyeka

abhidharmike,

Fr. 2,

alecce.

Fr. 2, 1096
Fr. 2, 109 6 U

(=

Sanscrit

(=

pali

aj>]>aya)

ou

Fr. 2,

sanipreya).

(=

oK

pali

Fr. 2,

gilana).

cai, cas sujet plur.

109 a

Journ.
[Cf. alaskemant etant raalade
As., 1911,ii. 121, et MSL.xviii. 18.]
,

oaim,

[v.

de

ce,

Fr. 2,

cenx-ci.

!
.

id.

de

ce,

MSL.

Let raaurquM ^tjraologique., enferm^M entre crocheU, vent

deniongtr&tif.

duM

xviii.

M.

Fr. 2,

09

6 iv

414.]

Meillet.

Fr.

frtguient.

378

VOCABULARY TO
demonstr.

lj.

celui-ci.

Fr. 2, 108

b"

[cf. scr.

T(=//)..T

r6gime du der

C<

7\

nomm.

Fr.

"

^;.

-W-

I08.

2,

,ng.

///.,/

w&rttf<ma).

tya-1]

Fr. 2,
7, \

Fr. 2,

SSfkl^nJiSfe^^f^
I
enSmte

tratif r*

Fr 3
fl%

,.ar,),

(<*

Fr. 3

109fti;

fl iu

1
2>

a"

pi/cul

1096ii

109aT i

I *
[Cf. lat. statiml]

1096".

^v^^^rst

ka

cd

Kite TSLL rrrj


r

kakate, 3^

pere. sinrr

--

,.o.,

(k)akauwa.
ecce,

annees, plur. de
Fr. 1, a i.

p^.

Fr. 2,

Fr. 2,

de

de

nvite ^

1096i.

I08i.

advorbc,

on

[Cf. per. nti

efiatke,

tse.

lat.

Fr. 2,

30 perp.
sing. pr 6 8

efioitr,

enenka,
(

excopte.

ad,]

108 a

ratigrh*).

nibj. de die,
Fr. 2, 109fc

V,

v.

etc.;

au 8anecrit
2,

Postposition qui semble

5^fS?h^^S^^SM*-*w &

ensanta.

present

Fr. 2

de

109 aiv
enkdskau

v
Jcamat e

Pc

xvn

j ai
.

2,

108

TI.

29<i

-J

pers.

sing.
!

5?r^^"

^""4u,.

2r^,s!$~
p.im Sc.r^^""-

affamee;
-,
,-

I.

eht, de

.v.
,

v.

...

MSL. rttt

24.]

Jf

^,

Cr

^^

partie.

"Mt.,

paM , do
,

gr.

etc.]

kauo,enhul.

Jr.

2,

tWrirt de
iaiim, jour.

KUCHEAN FRAGMENTS
kca

(cf.

Jcsa),

particule d indefini (alyeka


Fr. 2, 108 o iv

kca=anyatama).

419.]
[v.MSL.
kekatkau, nomin. sing. masc. du

part.

Fr. 2, 108

Fr.

(= prthivl),

B irriter.

Fr. 2,

l,a";

kraupate,

v. si. zemlja, gr.


xa/W, av.
[Cf. lit. z?me,
stm-, et gr. -^Ow, scr. ham-, Int. humus.]

krui,

de corne

kemesjie,

au

derive

= visanamaya).

moycn de

W,

aff.

av.

lat.

k
knihpas, courL6

ken!, Rcnou

du mot

ksa

Fr. 2,

Fr.

palais.

1,

(n

"

ni6ine

v.

kikratsi,
stantif.

infinitif

Fr. 2,

commc

[repandre

[Cf. gr. Kcpawiyit, etc. ?J


ouie, portee d oreille(

klausa,

sub-

?].

doit

Fr.

o iv

v, si, kolo, etc,


i.

v,

cf,

klu,

108a

109 6*.

riz

(=

odarta).

Fr.

2,

s
".

[Cf. scr. lip, etc.]


e
lyakato, 3

[v.

sing. pres. do lyk, voir.


Fr. 3,

pi-rs.

109a v

Fr. 2,

a".

Journ. As., 1911,


3

lyama,

pers.

i.

462

et sunr.]

wr,(?)

sing.

Fr, 3, 108 a iv

i sBeeoir.

de

/aw,

[v. lup. lamalle.]

lykft,

plur.
1,

de

voleur (sscaura).

lyatc,

M
ma,

de

Fr. 2,

iij

e
lipitar, 3 pers. sing. prts. de Up, oindre.
Fr. 3, a.

guliii, gulti, Be

bouillie

v. inf.

etmausa.]
lamatsi, infinitif de lam, s upseoir.

Fr.

glayati.]

+ m;

cf. 8. v.

coucher, guliu, guleti,


etre couche, gr. (3dXX<a, et surtout ecr,

lit.

en ly

cst a analyser

[Lam

kaklau,

460; ou plutot

qui

(a). Var.

lamalye.

Journ. As,, 1911,

asseoir

lam,

Fr. 2, 108 a v

s usseoir.

lante, roi(=raja).
leswi.
Fr. 2,109 aK

[v. Myaufam,]
klautka, absolut. de klaut-k, tourner, retourner.
Fr, 2, lOOo*.
i.
460.]
[v, kaklau, Jonrn, A., 1011,
klaya, 3 pers. sing, aor. de W, tourner,
o v
Fr.
109
le
trouver
mal,
2,
tournoyer,
scr. cdrati, bom. irptrcAAo/icvo et
[Cf,
7rtptTrX<J/ivw,

dc

verbal

lamalle,

Fr. 1,6

^rw<i,^rofa),

derive de k1yau(s), entendre.

you,

wi.

li/ama et

manger?]

employ^

Fr. 2, 108 a

ossete

r6gion,

gawar, canton Burcetmoti,


Feist, Ktym. Wort, d, got. 8pr, (1909),

s.v,

durbhiksa).

rncine per. gJias-,


[Cf. la

Fr. l,6 ji (-n,

nt, loc.).

grhdh, maison, etc.]

(=

419.]
grftma),

gain,

got.
[Cf.
ngo, arm.

08 a v (*a).
;

(=

loc.).

etc, 1]

xviii,

kwasfti, village

[Cf. got. gards, maison, v.angl. geard,


enclos, v. si. yradil, enclos, ville, scr.

kesta, faim, famine

un quelconque. Indefini masc.


109 av6i. Fr. 3,a.

MSL.

[v.

kamara-, ceinture,
camurus, cameras

gr. Kd/iirno

Fr. 2,

kca},

(cf.

Fr. 2,

krnlnc ta
[Cf. gr. voVv, etc. Vnr.
forme au duel e ieeu de o.l

kercye,

quand (= yadi, yada),

si,

Adj.

(= finu),

3* pers. sing, prt-s. de kravp,


Fr. 2, 108 a t iv

reunir.

un groupo do mots qui indiquent

dcs objeta courbes


pa, vofite,
gr, xa
lit,

Fr. l,6 tv

kerne, corne.

cf.

3 C pers. sing, prd-s. de Arcwi y,


Fr. 2, 109 V* , Fr. 3, 6 li{

krasiyato,

terre

et

113;

i.

klauta,]

108av.

[Cf.

(ntsa).

kem,

Fr. l,6
Journ. As., 1912,

[v.

knya).

.]

iv

entendre.

[Cf. lat. cado, etc.]

(=

appuierait

u de gins est un ancien

kektse[fi], corps

de klyau(s), entendre.
klyavsa,
Fr. 2, 1086 iv 109avi6v.
klyausam, 3 e pers. sing. pr^s. de klyau(),

tomber dans

parfait de kat-k, arriver a,


Fr. 2, 1096 .

?,

<jlus

hypotbese que

ceci

absol.

xviii.

(=apad).

lat.

[Cf.
1

379
et

negation

Fr. 2, 108

(= no, an *).
109 6

1,

a-

Fr. 3,

a*.

Fr.

a",

lil

6 *

en indo-euro[Generalisation, unique

VOCABULARY TO

380

peeu, de la negation prohibitive, indo-iran.

md,

gr.

arm.

fir),

tni.]

maka, beaucoup (=
[Cf. gr.

maksu,
109

bahu).

".

/ic yai, etc.]

jron. et

tnlamam

de

imper.

pers.

s. v.
lamulle), embrouiller
Fr. 2, 1096 V .
mot, alcool (= madhu). Fr. 1,

1).

6".

indefmi, quiconque
Fr. 2, 108 6 iv

ailj.

noni.

ka$cit),

(>/ak

109 a

Fr. 2,

mlamam (2 e
(ml + ml cf,

sing.

mpa,

[La seule particule a laquclle on puisse


penser pour reiulre coinpte de la particule

mddhu,

scr.

[Cf.

gr.

h. a.

v.

0v,

/t

metu, etc.]

du

postpos.

Fr.

(=

sociatif

sardfiam).

qui precede rindefini duns rna-ksu, ma-kt6


se retrouve dans inasdr, et sans

et qui

doute dans mantraJca, est gr.


scr. sma. v. MSL. xviii.
419.]

makte, commc (=
Fr.

mala(/).

pd,

fiiv,

(=

adverbe, ainsi

(tnant),
Fr. l.a*.

evam).

.-auscrit

inaneaka,

109
mantraka, aiusi (= evatn).
masa, 3 e pers. sing, aor., probablement
memc racine quc le verbema( = v7ir ).
iv
Fr. 2, 108a
iij

masar, quiconque, qnand.


maskitr, 3 \W9. sing,
mask, etre.

108
naasklyentr,

Fr. 2,

108

109

iv

6",

3e

a"-

pers.

Fr. 2,
pit
a"

fc

1
;

plur.

s,

(=

109 6 V
du verbe
.

l",

Naudo

[Cf.

jrr.

Fr.

ablatif.

mole

^i<,

\n-es. (?)

1,

a jii

Fr. 2,

(=

ia*a).

Fr. 1, a

ji

iMi,

adj.,

anterieur, premier.

Fr. 2,

[Cf. ?ki, un.]


iv
nauttai, rue(=ra//tya). Fr. 2, 109 a (V;).
ne, postposition indiquant le lieu. P. ex.
Fr. 1,
kwasai iie, dans uu village.

b *.

Fr. 3,

MSL.

fiem, noni

nesau,

etc.]

(cf. nw/i),
a* 1 (ytttwea).

moi*

(=

Fr. 2,

nw7w).

[Cf. gr. /i^v, etc.]

oi -o/Ki,

Fr.

6*".

mein, faux, trompeur, v. isl.


dommage, scr. maya, tromperie,

[Cf. v. h. a.
illusion, etc.]

10

Fr. 2,

>.

etc.]

ning.

pcrs.

= a).

403.]
Fr. 2, 108 &

ndina),

prcx,

1096

de

etro

.,

du pronom de la l re pera., moi


fii6,
(= altam}. Fr. l,a ln
nisidarh, empruute au Sanscrit nifidana,
uatte pour s asseoir.
Fr. 2, 108 a ui iv T
Fr. 2,
no, particule d oppositiou (= tu).
.

frauder, nuire.

xviii.

(=

noni.

merxki, adv. inoins (= iina ). Fr. 1, a


[v. Journ. As., 1912, i. 112.]
meixkisai, inoindreur (= unatva), derive
de mejJri, inoindre. Fr. 2, 1 08 6 iH
[Cf. Journ. As., 1912, i. 112.]
miyissarh, 3 e pel s, sing. pres. de miy,

ntfin,

Fr. 2,

6";

[Cf. yr.

109

1086.i.

Fr. 2,

(tiatula).

6"

de

(cf. meiifi),

menu

455.]

nau|, avant (= purah). Fr. 1,


109 a (=;mrrar); Fr. 3, 6 !i

[v.

mefl

i.

3 e i^rs. sing. pres. de naks,


Fr. 2, 108a , 109avi &v ; F r a^iii.
(ru nule), n. pr. cmprunt6 au sansciit

"

6i.

affixe

a.

1,

bli imcr.

du

6".

Fr.

vi-rbo matk, etrc.


Fr. 2, 108
masHat, nian]ue de respect (= anadara).

mem,

109

2,

naksate,

viharati).

Fr. 3, 6

1 artic.

naksaiyi, cas sujet plur.

iustrum.).

[Journ. As., 1911,


6 vi

Fr. 2,

Fr. 2,

Fr.

Fr. l,6 iv .

l>aii(|\iette.

naksalye, blamable (= garhya).


futur passif de naks, blamer. Fr.

(,

mancak, emprunte nu

ii<it

1,6".

marht

theme oblique du pronora de la l re pers.


nasa (= maya} instr. Fr. 2, 108 6 vi
(= nM/tyam}, dat. Fr. 2, 109 a

sing,

Fr. 2, 109 a

yatlia).

fia,

108a

v
6i>

[Cf. v.

lOSa

si.

(stdmn

).

v.

no, et surtout nu, mais, scr.

nu, etc.]
an-dessous

fior,

-iv.viJiv.

(=

Fr. 2,

adfuut).

Postposition

lOSa^.

[Cf. arm. nerkhoy, dessous, en bag, gr.

iv(p&, vtpOt, vtprtpos, etc.]

KUCHEAN FRAGMENTS
flre,
Q
(

(=

frange

fil,

mem); 1086*

Yr. 2,

data).

108

a"

et nnan,
[Cf. v. h. a. snww, lien, cordon,
coudre, gr. ve w, VTj/za, lat. nfo, irl. snlim,
scr.
fil,
snathe,
tnHyati, il
j entrelace,

entoure de licou, il habille.]


neuf (= nava). Fr. 2, 108 ftvi.
MSL. xvii. 289.]
[T.
fiumka, quatre-vingt-dix (= narati). Fr.

flu,

109 a
[v.

Dcriv6 de
Fr. 3, 6 iv

(<f).

2,

xvii.

289

et

panaktanne, adj. derive de pawi&te,


Houddba (= tatts/ata).
Fr. 2, 108
(in i*t*i) 108
ft

"

>v.

Fr. 3,

ft

Fr.
iii.

fti.

v,

iv.

1,
v.

vi

Fr. 2,

ft*;
.

9 av ,

parkarno, longueur (= (ftrr/lialra).


108 vi (sa) 108 6 vi ^kariiut /wr).
<i

a"

(=

Outre.

nl(aram).

Fr.

1,

lat. ollu*, lat. ids, ultra,, etc. ; v. si.


[Cf. v.
lani (do *olni], Tan pass<5, etc., et tout

lo

Croupe de B, alyek, autre,

etc.]

(=

cela

om,

vi

108

tat).

fev. vi,

nt

109 a

"

6V

lat.

Fr.

tatrn.

Cf.

alius,

2,

omposlam.

wnftahkonne, fnhsap.
Jonrn. As., 1912, 115.]
[v.

ompalskofiSe, extnse
108

(=

Fr. 2,

dhijana).

ompostarh,

Postposition (jxtniikte

npics.

108 a iv

Fr. 2,

omwap, en surplus
Fr. 2, 1086*.
orhssap, c f. (niwap, on surplus
Fr. 2,

onolme,

cf.

1086 V

(=

atirtka).

(=

afiVeia).

(=

Fr.

piulgala).

1,

lat.

animal

ground de

ct tout lo

oppllamntsa.

cf.

le

scr. rinilafy, vent,

Iftt.

ani mtw,

ft

ontma

Fr. 2,

JM<

Fr. 2, 109

108^

et

d une

de

categorie

pali pacittiya).

faute

Fr.

pwi,
Fr. 2,

pelaikne, loi (=s//wno).


109 a (ii(a, nom. pliir.).

Journ. As., 1911, i. 115; trace de


theme en -u dans oatuwaiwe ? cf. scr.

Journ. As., 1912,

suffixe

1096

(=

de

ogt,

maison.

a\

ostassi, les gens de la maison.


plur. de ostasse, deriv6 de ogt.
ostuwaiwe, osttcaiwe, famille

**e,

i.

114.]

au moyen du
du mot ptlaiyknc, ptlaikne,
adj.

dfiarma).

derive,

Fr.

1,

6".

Journ. As., 1912, i. 114.]


pete, portion de nourriture, plat.
[v.

1096"

vdstu, vdslu, gr. Fdo~rv.]


la maison, deriv6

[v.

pelaiyknesse,
loi

a".

[v.

Fr. 2, 109

a".

v.

out.

08

nom

= pai/antika;

V.

orotso, grand (= mahat). Fr. 2, 108 a


Forme abregee, devant w du
OS, maison.

oskai, a

(=

passefica, jmrtic. pres. de pa, garder


(= payant iffa, du verlxj pa, giTrder). Fr.
2, 108 ft
paxfenrana, nom. plur. (p*laiFr. 2, 109 a
krttnla).
past, ndverbe et preverbc; ensuite, de
v
aisfri.
nouveau.
Fr. 2, 109
forme eat inMSL. xviii. 7;
[v.
teressante au point dc vue phonctique ;
paxt est la forme tres abregee, traitee
oomme un mot accessoire, du mot qui sous
mv forme pleino est postam on ptsf..]
patrai, cmprunte au Sanscrit palra, sebilu.

payti,

v. (i^w, souffle.]

mot

[Cf. scr. paras, allem./erro, etc.]


Fr. 1,
</n7m).

parra, en silence

Fr. 2,

creature

[Sans doute mot comparable pour


ecns a

Fr.

la~"

o).

ft"

"

orhsap,

Fr. 2,

Journ. As., 1912, i. 115.]


[v.
parna, en dehora de(= annatra pali).
1,

le

6V

(ra*>).

Rouddhn.

le
"

ft"-

olya, adverbo

nt).

[Cf. lat. at, etc.]

108

291.]

Fr. 2, 109 6 r

maison.

ojrf,

(nfa

Fr. 3, 6 iv

Ot, alors.

pafiakte,

MSL.

381

vi

Fr.

Fr. 2, 109 a

3,6".

peti,

Fr. 2,

nom. plur.

{
".

[Cf. scr. pitiih,

Cas

s-njet

lit. petug, repas


?]
Fr. 1, a
pi, particule de limitation.
109
Fr. 2, 108 av (watkatsi pi)
ihn , arm. ew, ausi ?
[Cf. scr. dpi, gr.
;

(=

fada).

a".

VOCABULARY TO

382
v.

Smith,

MSL.

Tocharisch,

xvii.

et

13.

p.

auss

pudgalyik, emprunt^ au

285.]

pikul, annee

nd iv id u el.

Fr.

1,

Sanscrit pudgalika.

a".

Ikam

Cf.

plur. pikwala.

pikicahtihne.
plur. de pikul, annee.

pikwala,
pilsi,

(;i

portee de

= upa

pimtwat, emprunte au
tournee d uuraones.

Fr.

?).

Ikam1,

ov.

Sanscrit pindapata^

Fr. 2, 108

pimt-

a"!

Fr. 2, 109a vi
Sanscrit pltha, escabeaa.

wdta-icn, datif.

pir, eniprunte" au
Fr. 1,6 v.

bavanl.

pitkawe,

Cf.

Fr.

1096

2,

Cf.

*.

pitmaiicalne
praldpa, dans Journ. As.
1911, ii. 128 et 130.

pkante, larpeur (=

(a); 108

6"

Fr. 2, 108 6

tiryak).

(id.).

de ^Za&.
Fr. 1, a

plaki, subst. tire


samvi lhdna).
(

Convention
(Cf.

ampld-

[Cf. lat. placet.}


tout.
Fr. l,b iv .

a>

le
repas).
[Cf. lat. post, etc. ; v. MSL. xviii. 7.J
pos tafifies, datif de postanfie

apr&s

Le mot

moyen de

affixe

des abstraits, de

adverbe potfam, aprca, parce


quo la
ceremonie de la pravdrana vieut apres les
mois
du
varsa (saison des pluies
quatre
ct de la retraitc au
couvent).
prarom, cas oblique pluriel de prdri, doigt

prastram,

Fr. 2,

1086"*.

etalape.
Emprunt6
Fr. 2, 108a ij

prastarana.

pratimoksa,

au Sanscrit

transcription

prdtimokfa.

Fr.

iij
,

fciv

1,

raso (cf.
a vi &

a".

rso),

coudee

(sa)

reki, parole (=
[A. rake; v.
et

du

Sanscrit

(prdtimoks).

a",

reo, forme
wirsoncd.

procer, frere
[v.

air

(=

1,

imper.

de prek,

si.

Fr. 2, 108

bhrdtar).
i.

08

933

rekp, reSl; cf. SS.,

S
sa, postpos. de 1 instrumental.
Sakso P Fr. 1,

111.]

Fr. 1,

6.

U.

b".

earn (sama Fr. 3, 6 11 ), cas sujet masc. du


demonstratif se, su, avec -m (v. MSL. xviii.
Fr. 2, 109
Cf. samp infra.
417).
V".

[Cf. scr. sd, gr. 6 et v. lat. sum, soe.]


sam, egal (= sama). Fr. 2, 108 6 *.
[v.

Journ. As., 1912,

i.

113.]

cas sujet sing.


Fr. 1 a 1
108 &*, 109 a^i; Fr. 3
samdni, cas sujet plur. Fr. 1, o

iy

Fr. 2,

&

iv

a",

1096^; Fr.
Formes obliques

1086",

3,

Fr. 2,

6*.

samanettsa, sing.
samdnettse, sing.
(?a/?an^).

samp,

Journ. As., 1912,

v. rso.

1086".

samdnem,

",

sing,

P.

de raso, coudee; cf.


Fr. 2,
Rsonta, plur. de raso.

preku,

Fr.

Fr. 2,

".

rMuite

samdnemts, plur.

pers.

= vitasti).

suiv.]

preltesai, epoque, saison, derive de preke,


Fr. 2, 109 a 1
temps.
1

plur. rsonta, vide


Fr. 1, a 1
vac).

samane,

pratimoksasse, adj. forme, au moyen da


suffixe 8se, du mot
prdtimoksa, emprunt6
au Sanscrit prdtimoksa. Fr. 2, 109
preke, temps (= kdla). Fr. 1, 6.

demander.

rap,

rapatsi, inBnitif de rap, creuser (=khan).

=pravdrand).

(=an<juh).

Journ. As., 1911, i.


460.]
3 9 pers. sing, pres. de
creuser (
khan ). Fr. 1, o u

postanfie est tire, au


niie

pour

[v.

rapanam,

po,
Fr. 1, 6 iij Fr.
postarh, apres (= pafcdt).
teiuwer postam,
2, 108
(postposition

l,a".

Fr. 2, 108a"-.
[Cf. gr. ope yw, got. -rakjan, etc.;
la formation, v. MSL. xviii.
18.]
rano, aussi. Fr. 2, 108a iy .

Fr.
.

kante.)

Fr.

ra

,
particule d affirmation, indiquant la
suppression d une formule deja enoncee
(= ityadt,peyyala). Fr. 2, 108 6, 109 a.
[Journ. As., 1912, i. 1UJJ
raksane, participe de rak^s, itenHre.

pikwalamne.

plur.

autre

celui-ci

Fr. 2, 108 a vi , 109 61 .


Fr. 2, 108 a
Fr. 1, a iv ; Fr. 2, 109 a iv
.

Fr. 2,1096*.
Fr. 2, 109

Cf. la

Fr. 2, 109 6i.

6".

de sam, sama,
note 1 de la page 13.

notation

KUCHEAN FRAGMENTS
Emprunte nu Sanscrit
Cf. aussi la
108a 6 iv
Forme oblique: ean ne.

communaute.

sail,

Fr. 2,

la 3
possessif de

Fr.

lat,

[Cf.

etc.

suos,

Journ. As., 1911,


la

sank,

109 a

Fr. 2,

pour

i.

le

1,6"

Fr. l,6i.

108

Fr. 2,

6K

113.]
[Journ. As., 1912,
sap, plua; dans othsap, q.v.

main

109<z

(=

Fr.

(=

sat).
xvii.

MSL.

1,

6 iij

Fr.

(-a,

1,

T.

instrum.),

108

Fr. 2,

6 vi

287.]

skonto, 3 pers. plur. pres. de *-,


Fr. 2, 1096*

Jiasta}.

MSL.

[v.

etre.

xviii. 28.]

sklokacce, confus; deriv6 de


Fr. 2, 108 6 U (-cci, cas
fusion.

con

tklok>

OH

1,

Fr. 2,

vi .

sujet

pi.).

?arma, cause

= pratyaya).

3C

^arsassi,

sarsemanonfia,

(=

1,

femin.

vyavatds

).

sing,
Fr.

(= sa). Fr. 2, 108 6 (ywdred).


Fr. 2, 109 6 T
smafifie, bouillie (= supa).
Fr. 2,
sno, fcinmo, epouse (
palnl).

6le, avcc

6"

tars,
opt. de
Fr. 2, 1096"

).

partic.

ordonner

Fr.

sing.

pcrg.

ordoimer (= vyavasas
Cf. Sarsemanefina.

gars,

qui
Hna, dispute,

i.

sar,

BAD-

infraction,

skas, six
"[v.

passe passif de sdnm, proclamer.

sanmya,

il

filndnta,

uu mot

kalaha, vivada).
Fr.

sitmalyfie.

communaute. Kmprunte au (-arisen t


Gas oblique sankattse.
Fr.

samgha.

(=

querelle

suffixe,

464.]

Empruntd au

peut-etre

scrait le pluriel d

zlvq

(pres.

kiuwan, pers. javad,

Fr. 2, 108 6 iv .

scrit iiksapada.
silnantam, lire

sva).

l,o".

.sana, adj. poss.


v.

(=

pers.

uj<?},

macbe.]
sikaapat, prescription.

1086".

pronom

safi,

zlvali,

v. b. a.

et

variaute sank.

si.

rapprocher

Fr. 2,

tamgha.

383
macber

de
2,

109 av

MSL.

[v.

xviii. 25, note.]

Fr. 2, 1096
copule euclitiquc.
Journ. As., 1911, i. 46,0.]
[v.
spak, assaisonuement. Fr. 2, 109W.
sjpa, et;

".

109
B8/U,

6V

Cf. Sarsdssi.

sujet femin.
Fr. 2, 109 a v

cas

celle-ci,

demonstr. tu.
[v.

mm

sing,

du

Fr.

2,109

61

cf.
gr. ftj, etc., T.
[Sur iaul, vie
Smith, Tocharisch p. 16.]
cas sujet
(iaulassu, vivant (= ayusmat)
;

sing.

108a".

Fr. 2, 108 a vi

se, ce (= idam}.
Fr. 2, 109
(pelaikne).

se, pron.
Fr. 3, ai

(=

yah).

(yarma).
1,

Fr, 2, 108

MSL.

de

km,

stamn,

[Si

Fr. 2,
v. h. a.

pers. sing. pres. de


iv
Fr. 3,

Bte, 3

&*

repose
vie,

sur

A.

gutturale,
iol,

on

cf.

108 o iv

stam, et

irl.

[v.

*,

etre.

comme

eat tent^ de

Fr. 2,

6".

skente. ]

religieuse;
2,

emprunte au Sanscrit sthulanamid. Fr.


109 6
.

se tenit

108ai-i.
i

[Cf.

stmausa,

xviii. 3.]

(= bhakta); infinitif
a redoublement de */ sn, iuw, sw, manger.

dang saida,

etc.

109^6"; Fr. 3.6*.

vrksa).

v. sax.

Sthulanunda, nom propre d une

6e4uwer, avoir mange


Fr. 2,

a",

stam, arbrc (=

5 -"

[Cf. scr. syd, v. pers. hyaV\


6em, 3 pers. sing. aor. absolu
Fr. 2, 109 o v .
venir.
[v.

sport,

divereifie

spartalne, Journ. As., 1911, ii. 149.]


dravasti, emprunte au Sanscrit
(ne).

109
Fr.

d<

".

tamon, tronc.]

6"

relatif

prts.

[On pent sougcr au groupe tr^s


de gr, o-TTct pw, lat. spargo,

Fr. 2,

pers. sing.
Fr. 2, 109 a

fournir.

lat sa-psa.]

foulaesofica, voc. plur. de saulasm (y=ayusmantah). Fr. 2, 109 a


faulassonci.

eporttitr,

cf. v.

[I

participe

(=

sthd).

femin.

sing,

Fr. 2, 109

de

st-m,

b".

de stam- est un element de forma

comme duns lyama,

v. sup. a.v.
lamalle, et katmaskem, ils arrivent, a cot^
de kekatkau, vu ci-dessus on peut done

tion,

rapprocberle groupe du

lat. stare.]

VOCABULARY TO

384
fitwara

108

(cf. ftiver),

#,

[v.

(=

Fr. 2,

fntuh).

(=

MSL.

Fr.

catuh).

287.J
su, pronom demonstratif (

l,a".

Fr. 1,

Fr. 2,

(cas sujet masc.).

neutre

v. le

gr. o, got. so;

jwi,

]
sucflcar, emprunte au Sanscrit mciyrha,
etui a aiguilles.
Fr. 1, &i v
.

sutar (cf. jmCar), emprunte au Sanscrit


.^ra. Fr.
sutar (cf. .wtor), emprunte au Sanscrit
Fr. 2, 109
sutra.
(tte, cas oblique).
l,a>-"

Hwatsi,
[v.

p. 17.

Bwatsi,
Fr.

2,

[v.

takam,

109& v

Fr. 2,

109 6

".

v. isl. stinga,

un

mots du grand groupe de

fles

t-tre.

prcs.

de tak,

C-tre.

pers. sing, optat. de tdk,

fetre.

(s)th-,

dcbout, se tenir.]

matin
genitif.

108.
tat)

Fr. 2, 109

tu.

tit-mem.

Fr.
v

109a>v.

(= pratar).

Fr.
neutre

demonstratif

(=

en tout cas

1,

1
,

(cf.

ai

Fr.

2,

etc.

cela

su),

(accus.).

1,

a ii!

Fr.

2,

108 a v

ft

jiii.

Fr. 2.

1096 iv

[Cf. scr. tdt, gr. TO, got. fiat-a


rnasculin j?a.]

de tak,

pers.

slengtis, s efforcer;

v.

le

tuyknesa, de cette fafon ; locution adverb,


forme e de tu, d^monstr. + ydkne, fafon
+ sa, affixe d instrum. Fr. 1, 6
".

sing.

109i v .

1096 vi

Sanscrit
t*.

Uppalavarnafia, nom d une religieuse


emprunte au Sanscrit Utpalavarna. Fr. 2,
;

bienfaiteur.
Fr.

ilnnapati.

au

Emprunt6
109 6

2,

ir
;

tanfipatfm, cas regime.

ta-ne, locatif sing,


Fr. 2, 109&vi.

Fr. 2,

1096"

du demonstratif

in.
</>,

tay, cas sujet femin. sing, du demonstra


Fr. 2, 109 a iv (no).
tif; celle-la.
te, adj. et pron. d^moustratif ; celui-la.
Fr. 2,

lit.

tu-sa.

pres.

tanupate,
Fr. 3

fitre

infinitif.

takoya, 3 e
Fr. 2,

[Cf.

Cas obliques
1

Cf. peut-etre

(<W.

piquer, v. h. a. sfanga, pprche

tu,

Fr. 2,

uttltd

lever"(=

du

emphatique de

}
pers. sing.
Fr. l.fli.iv If-.

takau,

1,

pers. sing, moyen de tsenk, se


Fr. 1,6 .
).

tsenketar,

ttse, affixe

srsuv<tr.~\

l re

Fr.

tsonkaik,

manger.

vi .

tsoiiknik, le matin),
3e

bhakta).

iuw,

infinitif.

108a

tsankafie.

Fr. 3, 6 iv .

xwatfisco, datif
2,

(=

Smith,

rapproche saul. ]
iufinitif de stcn,

109a iv

a",

Tocharisch/

(su-atsanma, plur.).
1

109 a iv

le

"

sfsxwer

iuxUgii, datif de

Fr.

aliment

nourriture,

Fr. 2, 109

Fr. 2,

trtlya).

= saK).

[Cf. scr.

(=

xvii.
286.]
de dependance.
Fr. 1,
a
tsalnalye, manger (
bhojaniya). Partic.
futur passif de tool.
Fr. 2, 109 6 1
infinitif
de
tsamtsi,
tsam,
ajouter.

tsa, aftixe

xvii.

Fr. 2, 108

trite, troisieme

[MSL.

xvii. 287.]

stwer, quatre
[v.

quatre

109 n\

MSL.

1086

(yar7na).

teksa, 3 e pers. sing. aor. de


(=pr/). Fr. 2, 108a v .
[Journ. As., 1911,

wahksate, 3 e pers. sing. pres. de wanks,


v
donner, apporter, prdparer 1 Fr. 2, 1 09 a
(ne).

warpanalle,
accepter,
au .

partic. futar passif de

gouter

(=

warp,
Fr.

ddiy).

pali

1,

ttk,

toucher

warpatar,

3 C pers. sing, subjonctif

de warp, accepter, gouter

ii.

147.]
tra(sa)lye, ii croquer (
Mtadanlya), partic.
futur passif de trot t
Fr. 2, 109
trikelye. Fr. l,6U[*at].

a".

yeyya).
1,

Le present

fait

(=

moyen

pali tadi-

wiirpnatr

Fr.

oi.
[Cf.

142.]

Revue

celtique,

1913

(vol. xxxiv),

KUCHEAN FRAGMENTS
warserh,

oblique

plur.

Fr.

(=gt<ma).

wartto,

bois,

1,

worse, brigand

wrattsai,

(n4

saihpad, ordination.

wastsi

Fr. 2, 108

wastsi

108

ft*,

yi

1,

prati [de-

de

lat. uerto,
uersus.~\

wsasjalle, part, futur passif de ws, wat,

upa-

liabiter

(=

Fr. 2,

vastavya).

108

a".

[Scr. vdsnti, got. wisan.]

(=

civara).

(=

civara).

etc.]

vetement

wastsi),

(cf.

Fr. 2,

stilt,

l,o

(=

109 a 6.

Fr.

la famille

[De

du

v v.

ab"i-

[Cf. lat.

Fr.

upa-

Sanscrit

vetement

wastsi),

(cf.

Fr.

Sanscrit

affixe

respcctivement

mnlya]).

wasarhparh, emprunte au
sampanna, ordonn6 moine.
wasarhpat, emprunte au

1086

Fr. 2,

possessif.

108

Fr. 2,

vana).

385

de wi, deux +rso, coudee +?Tm,

(=

pare

<le

(*,)

ib.

(mem).

wat

ou (= w).
(cf. wat),
{paiiakte wat yopsa).
Fr. 2, 1 08
wat, ou (
va).
108 & v

yaka, absolutif de yak, demander, men108

Fr. 2,

6 Hi

6"

Fr. 1, &

dicr.

Fr. 2, 109a iv .
Cf. tuyknesa.

yakne, ykne, fafon.


yaksa, 3 e pers. sing.
Fr. 2, 109av.
yarn, 3 e pers. sing.
Fr. 1, a

(rwnde wat),

aor. de yak, appeler.

de yn,

pres.

aller.

[Journ. As., 1911,

i.

457.]

3 e pers. sing. pres.

watkassarh,
ordonner de

aya

de wat-k,
Fr.

causatif).

SS. p. 926.]
;
[Cf. gr.
yamasalle, partic. futur pussif (= karaFr. 1 6 Ti
Fr. 2,
riiya) de yam, faire.
108 a v
lit. einii,
ci/xi,

a",

etc.

watkassi, 3 e

pers. sing, optatif de wat-k,


v
wat-k, ordonner, faire fpire. Fr. 2, 108 a
watko, partic. de wat-k, ordonner. Cf.

yamaska,

pers. sing. subj. (?)

Fr.

faiie.

watkassam.

1,

yamaskau,

(= artha, etc.). Fr. 1, # ;


Fr. 2, 108 o
3 9 pers. sing. pres. de way, conFr. 2, 109 a y (ne).
duire, emraener.

wattareT" affaire

Fr.

faire.

6>

de yam,

v.

pers.

sing. pres. de yam,

l,a>.

yamaskemane,

wayate,

[Cf. scr. veti, lit. vejii, etc.]


3 e pers. sing. aor. de

weSa,

Fr. 3, &

108

dire.

wen,

dire (vac

yam,

sing. pres. de yam,

yamassitr, 3 e pers. sing, frequent, moyen de


yam, faire. Fr. 2, 108 6K
yamastar, 3 e pers. sing. pr6s. inoyen de
yam, faire. Fr. 1,6 T
yamatr, 3 e pers. sing. subj. de yam, faire.

Fr. 2,

a*,

weskemane,

(= mc,
dire.

partic.

pers.

Fr.

moyen de wen,

Fr.

vad).
3

we|?am,

dire

l,ai.
du pres. de wen,

1,

a"

Fr. 2,

Cf. wirsoncd.

[MSL.

xvii.

Sanscrit

possessif).

winai,

emprunte

au

ft

suffixe

Fr. 2,

abondance.

yarke,

yarm.]
yarra (cf. yarma), mesure

suffisance,

entrer

Fr. 2,

109

a"

[v.

Fr.

vinaya.

1, oiv.

1,6^; Fr.

[v.

winasare, nom d agent tire de winas, rendre


hommage. Fr. 2, 1096> T
wirgofioa, ayant deux coudees; adj. compost

Fr. 2

108^.

(wi,

",

Sanscrit

= pravii).

nca,

faire.

a".

laksana

Fr. 2, 108

yam,

108#.

yamtsi, iufinitif de yam, faire.


108
e
yapi, 3 pers. eing. opt. de yap,

285.]

wilaksanafica, ayant deux marques

deux

yamtr,

wewefiuwa, plur.
part, a redoublement
de wen, dire (= tiddista). Fr. 2, 108 6 vi
wi, deux.

Pr. 2, 1086*.
3 e pers. sing. subj. de

sing,

du

Fr.

yamassarh, 3 e pers.
faiivT Fr. l,a*6i.

wefiawa, pass6 de wen,

part. pres. moyen de


Fr. 2,1080^.

faire (sa).

yarma

CC

Fr. 2,
(wa*<

(cf.

yarm),

108 a
r

(= pramana).

3, 108&*(<a).

Journ. As., 1912,

i.

raesure

(M yarma)

yarma).

114.]

(= pramana).

Fr. 2, 108 6V

VOCABULAKY TO KUCHEAN FRAGMENTS

386

yarmamssu,
manika).
yasi, nuit

ayant
Fr. 2,

(=

mesure

la

(= pra-

108o.

instrum.).
yatka, absolutif de yat, yat,
(= bhdvay*). Fr. 2, 108

1,6^

clair.

Fr.

1,

aiu

[MSL.

(-*,

yokam,
b

occuper

ii

Fr.

ywarca

Fr. 1, &*,
ynari, eubst. tire de yn, cliemin ( marga).
Fr. I,a.

Fr. 2,

ydt-m, entrer

(femin.); 109
xviii. 19 et 26.]

pers. sing. prda.

(= pravif).

3 e pers. sing. pr6s.

pers. eing. aor.


Fr. 2, 108
).

= pravii

de yit-m,

yitma?|am, 3

moyen de yn, yan,

a*

a"

aller.

(masc.).

de yok, boire.

1,6".

yopsa, 3

a".

yesan,

partic.

Fr. 2, 109

Fr.

ratri).

ynemane,

ywarca

(cf.

ytcdrcd),

de yap, entrer
a"

6".

demi

(=

ardha).

raoitie

(=

ardha),

109oii(mna).
(cf.

ywarca),

Fr. 2, 108^".

A BILINGUAL FRAGMENT IN CHINESEKHOTANESE


Hoernle MSS., Nos. 142 and 143.

(Plate

XXII.)

INTRODUCTORY REMARKS
BY
THE two

A. F.

RUDOLF HOERNLE.

parts of this fragment, shown on Plate XXII, belong to two separate


i to No. 142 and Part ii to No.
143, which were forwarded to

consignments, Part
me from Simla, in

May 1903 and January 1904 respectively. In the forwarding


was stated that they had been purchased from Badruddin, Aksakal of
Khotan, and that they were believed to have been discovered in the Takla Makan

letter

it

Desert in some, not further specified, locality.


Regarding the probable identity,
however, of this locality, see the Introductory Remarks, on pp. 2 and 85. That, in
any case, they come from the same locality is shown by the circumstance that they
make up a nearly continuous whole, as may be seen in Plate XXII. Either of the

two

parts,

when

dotted lines.

received by me, was broken in several pieces, as indicated


i consisted of two
Part ii, of three
pieces (a and b)

Part

by the
pieces

Their material, in its present condition, is thin, hard, brownish, rather


which has every appearance of its discoloration and brittlencss
being
due to exposure to the heat of fire. They were first described
by me in the Journal
of the Royal Asiatic Society for 1906,
696.
(a, d, c).

brittle paper,

p.

The

fragment measures 250x393 mm., or about 10xl5 inches. Its


width of 250 mm., or about 10 inches, is practically the same as that of the Chinese
Roll, shown as No, 1 in Plate 191 (p. 176) of Sir Aurel Stein s Ruins of
Cathay,
volume ii. That roll is inscribed with the
complete Chinese version of a Buddhist
total

and each column numbers seventeen Chinese ideograms. In our


fragment, too, each complete column of Chinese writing contains seventeen ideo
grams. This agreement, in both respects, is striking and considering that the
manuscripts come from different, widely separate, localities (the Chinese roll from
religious text

CC

A BILINGUAL FRAGMENT

388

Tunhuang, our bilingual fragment probably from Khadalik),

it

ideograms in a column.

On

this basis it follows that our

seems to suggest

and the number of

that there existed a kind of standard in the width of material

fragment must be a very

small portion of a roll which originally must have been of very considerable size
to accommodate the extensive text of the Satasahasrika Prajnaparamitfi.
In its
present condition the fragment does not permit of being bent or rolled ; but its
brittleness

and discoloration indicates that

time, being subjected to the action of heat

this is

due to

which caused

its

it

paper having, at one

to be scorched.

The term bilingual is applied to this fragment merely


its two sides writing in two different
languages and

to indicate that

bears on

the obverse, and Khotanese on the reverse.

two

Whether the

scripts

it

Chinese on

texts inscribed on the

any way related to each other remains to be discovered. Both


That on the obverse has
portions of some Buddhist religious text.

sides are in

obviously are

been determined by

its editors to belong to the Satasahasrika


Prajiiaparamita.
portion inscribed on the reverse belongs to the same work has not
It is certainly not identical with the portion inscribed on the
yet been discovered.
obverse, though, seeing that the Satasiihasrika Prajiiaparamita is a rather extensive

Whether the

work,

it

may

turn out to be another portion of its text, which may have been
Khotanese, or (what is more probable, see below) in Sanskrit

still

either wholly in

On the other hand, it


interspersed with Khotanese.
u quite different religious work.
Immediately after receipt of the whole fragment,

may

also

be a portion of

it was submitted by me to
examining the Chinese text. His reading
of it, and partial translation by Professor S. Levi, were first communicated to me on
February 3, 1904 but no identification of the text was at that date attainable. The

Professor Chavannes, for the purpose of

whom the Chinese text was next submitted, concurred (Feb. 13,
1904) with Professor Chavannes reading, and at the same time pointed out that in
col. 199, there was
Bunyiu Nanjio s Catalogue of the Buddhist Tripitaka
enumerated a Sutra, No. 874, which comprised in its title four of the ideograms
of our Chinese text, viz. col. i, nos. 14-17 col. v, nos. 13-16 col. ix, nos. 11-14.
late

Dr. Bushell, to

About two years afterwards the laborious researches of

Chavannes and
Levi were rewarded by the discovery of the source of the Chinese text in the
Sanskrit Original of the Satasahasrika Prajnapuramita, as explained by the former
in the remarks introducing his edition of the text.
Their joint discovery was
Professors

announced in the Stance of the Academie des Inscriptions et Belle-Lettres, on


May 25, 1906. Their edition, now publinhed, was communicated to me early in
June 1906,

The Khotanese text, on the reverse of our fragment, on which I had been
working myself, was communicated by me in September 1908 to Professor Leumann,

IN CHINESE-KHOTANESE
who had been
ment of the

much success, turning his


unknown Khotanese language

already, with

still

almost

389

attention to the decipher


Journal of the German

(see

He very kindly sent me, in October 1908,


Oriental Society, vol. Ixii, pp. 83 fK).
a provisional reading of the text with some valuable short notes. That reading
The revised reading,
coincided, in the main, with my own provisional reading.
now published by me, reflects, of course, the present state of our knowledge of the
Khotanese language. Those of Professor Leumann s annotations which are utilized
in

my

edition arc acknowledged

The

identification

condition,

offers

intelligible in it

in

his

Zur

probability.

of the

by the addition of his initial


Khotanese text, owing to
the

(L.).
its

very fragmentary

similarity of
with certain passages of the text published by Professor

peculiar

nordarischen

That text

is

difficulties.

Nevertheless,

what

is

Lcumann

Sprache und Literatur, pp. 88 ff., suggests a certain


the original Sanskrit version of the Adhyardhasatiku

Prajnuparamita interspersed, at certain points, with passages in Khotanese which


commend the beneficial effects of reading that work, or hearing it read. Our text

commendation ; and the conclusion suggests itself that


the Roll, of which our fragment alone survives, contained the Sanskrit text of some
religious work interspersed with Khotanese commendations of its religious efficacy.

clearly contains a similar

That religious work may very well have been the Satasahasrika Prajfiiiparamita
and in that case we should have here a fragment of a more strictly bilingual roll.
Some of the Rolls of the Stein Collection, which have been examined by me, are
;

inscribed on their reverse side with Khotanese texts, cither Sutras or Dhuranla.

The

latter,

description.

however, do not contain commendatory passages of quite the same


It seems more probable, therefore, that the text on the back of our

Roll was, not that of a DharanI, but of a Sutra.

having been the Satasahasrika Prajnaparamita


than a bare possibility.

is

However, my suggestion of it*


not intended to indicate more

A BILINGUAL FRAGMENT

890
Obvers:

UN FRAGMENT EN

CIIINOIS DE LA SATASAIIASRIKA
PRA.TNAPARAMITA

PAR En. CHAVANNF.S KT SYI.VATX


LF, toxin

qui nous a e tc soumis pur

M. Hoernle

Lvi

cst trace snr papier; les

deux

fragments dont il HO compose appartcnaient a uno serie continue de 23 lignes qui


contonaicnt chacnnc 17 caractferea; aucune des lignes n est complete, mais les
oolonnos so juxfapoent imme diatement les unes a la suite dea autres
sur cctte
;

on nc voit aueun indice de division par page or, la


pratique ordinaire de* Chinoi* donnant a la pngo phis de hanteur que de largeur, il
d oii il suit
parnit evident que le passage entier n a pu former nne page unique

{tonduc phiH largo

f|uc haute,

quo ee texte n etait pas divine par pages, mais etait ecrit sur un rouleau continu qui
H? dcvcloppait dc lout en bout; I lisage dc CCH rouleaux ayant disparu presquo
auabitot npres la difT usion de rimprimerie au dixieme siecle de notre ere, notre
nianuscrit ne eaurait descendre a une ejKX|ue plus basse.
autre pnrt nous avons reconnti qie le textc reproduit litt^ralement la version

059 p. C. sous la direction dc Hiuan-tyang.


trouve done comprise entre la fin du septieme siecle et
Le contcnu de ce passage est assez insignifiant:

publiee en

naitre

origine, n eut ete la

premier plan dans

les

le
il

La date de ces fragments se


commencement du dixieme.
cut

mention au vocatif de Subhdti

multiples recensions de

etc* difficile

^fe

$Q

la Prajiia pilramita.

d en recon-

qtii

figure au

Meme

avec ce

precicux indice, il a fallu depouiller le colossal fatras de la Paramita en cent mille


stances formant quatrc cents chapitres pour determiner la provenance exacte de cea
Nos efforts ont about! et nous avona retrouve notre texte dans le
fragments.
chap, ccxxxv (ed. de Tokyo, 1881, vol. viii, fasc. 2, p. 62 v).
La rccberche du passage correspondant dans 1 original Sanscrit nous a conduit

a une constatation qui n est pas sans !nte*ret.


La version chinoise, en cet endroit
comme en bien d autrcs, s 6carte de la recension sanscrite provenanfc du Nepal nous
avons compare" dans toute sa longueur le chapitre xxvi du Sanscrit a la section
;

correspondante (cbap. clxxxii-cclxxxiv) du chinois et partout nous avons remarque


la

mtme

prolixe.

le eanscrit est le plus court, ou, pour mieux dire, le moins


divergence
Nous ne pouvons done pas mettre en regard de notre passage chinois un
;

texte Sanscrit rigoureusement equivalent; cependant de part et d autre la ressemblance est assez complete pour que presque tous les termes chinois s expliquent

directement en Sanscrit.

On relfcvera une singularity sans importance dans la colonne 20 de notre planche oil
texte de Hiuan-ttang ne fournit que 16 caracteres au lieu de 17;
peut-etre le scribe
avait-il repeU par erreur un des mots qui devaient figurer dans la lacune.
1

le

IN

CHINESE-KHOTANESE

391

A BILINGUAL FEAGMENT

392

Nous donncrons d abord la traduction du texte chinois (cf. p. 391); sous


chaque ligne nous ajouterons en italiques les equivalents sanscrits garantis soit par
Nous publierons
le passage original de la oatasahasrika, soit par 1 usage constant.
ensuite la partie correspondante, quoique non identique, de la Satasahasrika sanscrite
qui est encore inedite.

Les quatre vai^aradyas

Subhuti!
Subfiufe

est purifie

etant purifies, le fruit de srotaapanna


[srofadpannaphalaviSuddhih

de srotaapanna etant purifie,


rUuddhya^

le fruit

xrotadpannaphala
est purifiee.

raiSdradya vixuddJiyd

Pourquoi cela

la

abhinnam

advaidhlkdram

Les quatre vaisaradyas etant

purifies, les fruits

vaiidradyaviSnddhyd

d arbat sont purifies

arhatphalaviSuddhih
la

qualite

les fruits

de

science

acchinnam

d omniscient

est

purifiee.

Pourquoi cela

vixuddhir

quatre vaissaradyas sont purifies,


vttuddhii ca
vaiSdrudya

II

de sakrdiigamin, d anagamin
andgdmy\sakrdagdmy

de sakrdagamin, d anagamin et d arhat etant


sakrddgdmy
andgdmy-arhatpltalavisuddhyd

xartdkdrajnald
les

c ect

purifiee,

garvakdrajnatdviSuddhis

dualite, ni division en deux, ni separation, ni coupure.

qu il n y a la ni
C sddvayam etad

purifies,

de

srotadpan-

de science d omniscient est

qualite

nophalaviyitddhis ca

et

si le fruit

vaiJsdradyavisuddhit ca

si

purifie,

sarvdkdrajnaldvisuddhir

Si les quatre vaisaradyas sont purifies,

hi

iti

*rotaapanna est

de science d omniscient

la qualite

si

les

Hi

Si

hi

de sakrdugamin, d anagamin et
sakrddgdmy
andgdmy

fruits

Lcs (juatre vai^aradyas sont enuraeres dans la Mahfivyutpatti


8 et clans les
Dictionnuirt 8 numeriques Kiao-tch eny-fa cltou (6d. de Tokyo, vol. xxxvii, fasc. 3 a p. 74
v)
et Ta ming son Isang fa chou, ib. xxxvii, faec. 1, p. 73 r.
Ce sont: 1 1 intelligence
directe de tous les dharmas
2
la
sarvadharmabhisambodhivai^iiradya
,

-{j/J

connaif-Eance de

puisement de tous les dcoulements : sarvasravaksayajnana v vfeS ffe


3 I anulyBe decisive de la condition de ne pas etre autrement pour les dharmas d obstacle
4 1 exactitude de 1 introantarayikadharmanauyathatvaniscitavyakarana v
I t

g*

^"

duction au moyen de sortir pour arriver a la perfection complete (en chinois


aux souffrances) sarvasampadadhigamaya nairyanikapratipattathatva v

pour mettic

fin

Oil remarquera que lea Chinois ne traduisent pas littenvlement le terme


vai^aradya,
habilete, sp^cialement acquise par 1 experience ; ils lui dounent
I
pour correspondant expression
qui, traduite mot a mot, signifie : il n y

lequel siguifie en Sanscrit

^ffi fijfr

a pas

lieu

de craindre.

^,

Le Dictionnaire numerique Ta ming son

ts

ang fa chou

justifie

cette equivalence par un passage du Ta tche ton louen oil le Bouddha enumere les
quatre
vaisaradyas et ajoute a propos de chacun d eax : C est pourquoi j ai obtenu la tranquillite,
j ai obteuu de n avoir pas lieu de craindre.

IN CH1NESE-KHOTANESE
d

arhat sont purifies, c est

ny a

il

qu
ctddvayam efad

arhatphala viSuddhis

lit

393

ni dualite, ni division en deux, ni separation,

alhinnam

advaidhikdram

ni coupure.

acchinnam

II

Subhotil

quatre vaiforadyas etant purifies,


ratfdradya viSuddhyd

les

Subhute

buddhas

est purifiee

viSuddhih

Bodhi des Pratyekabuddhas

la

pratyekabuddhabodhipurifiee, la qualite

e"tant

jtratyekabuddhabodhi viSuddhyd

science d omniscient est purifiee.


viSuddhir
purifies,

Bodhi des Pratyeka-

la

vaiSiiradynviSuddhis ca

hi

Bodhi des Pratyekabuddhas

la

si

Si les quatre vaisaradyas son.

Pourquoi cell?
Hi

est

purifiee,

si

prafyekabuddhabodhi viSuddhiit ca

d omniscient est

purifiee, c est

qu

il

ny a

1&

de

sarvdkdrajnatJ-

ni

dualite",

ctadvayam ctad

la qualite de science
tarrdkarajiiafavixuddhiS

ni division en deux, ni

advaidhikaram

separation, ni coupure.

acchinnam

aoAinnam

Subhotil

\\

les

vaisaradyas ^tant purifies, la conduite de


vaiSdradyaviyuddhyd tarvaljodhisafli a

quatre

Subhute

Bodhisattvas Mahasattvas
mahdtattvacarydviisuddhih

est

les

la

qualite

de

Bodhisattvas Mahasattvas est purifiee,

purifiee,

c est

qu

il

ny

les

d omniscient

science

Bodhisattvas

si

p.

ni

la

dualite",

etad

ctddvayam

la

est

])iiritiee.

viSuddhir

Si les quatre vaisaradyas sont purifies,


vai6dradyavi*uddki$ ca

hi

tons

samikdrajnald

garvabodhisatttamahasattvacarydviSiiddkis ca
est

de

conduite

la

narvabodhiftatfra

etant purifiee,
mahdsaltva carydvixuddhyd

iti

Mahasattvas

Pourquoi cela

purifiee

tous les

qualite

si

la

conduite de tous

de science d omniscient

tarvdkdrajhatdvituddhis
ni division en deux, ni separation,

abhiunnw

adraidhiktiratti

ni coupure.

acchinnam

II

Subhoti
Subhute

de tous les
vi&uddhih

les

Buddhas

quatre vaisaradyas etant


vai$dradyavi$uddhyd
est purifiee

purifies!,

anuttara samyak sambodhi

garvabuddhdnuttaragan>yakatiibodh i-

anuttara samyak sariibodhi de tous les Buddhas

sarvabuddhdnuttaratamy \ktaiiibodhivisuddhyd

etant purifiee, la qualite* de science d omniscient est


hi
iti
tarvdkdrajnatdvi&uddhir
lea quatre vaisaradyas

pnrifie"e.

Pourquoi cela

Si

sont purifies, ai 1 anuttara eamyak saihbodhi de tous les


ca
tan-abuddhdnuttarasamyakgaMbodkiviivddhis ca

i-aisdradyaviSuddhiS

A BILINGUAL FRAGMENT

394
Buddhtfs est purifiee,

si la

qualite

science d omniscient eat purifiee, c est

<le

sari dkdrajnatdviSuddhiS

qu

ny

il

ctddvayam

a la ni dualite, ni division en deux, ni separation, ni coupure.


adraidhlkdram
abhinnam acchinnam II
efad

Derechef, 6 Subhuti!
Punar aparam Snbhute
purifiee

forme etant

la

les

e*tant purifiees, la forme est


quatre pratisamvids
rupaviSuddhih
pralisamvidviSuddhyd

de science d omniscient est purifiee.


sarvdkdrajnatdvifaddhir

purifiee, la qualite*

rupaviSuddhyd

Si les quatre pratisamvids sont purifiees,


pratitaiiividviJiuddhit ca

Pourquoi cela?
hi
Hi
In

si

de science d omniscient est

qualit.6

pnrifie*e,

c est

tari dkdrajnatdviStiddhis

qu

formo est

la

si

purifiee,

c&

rupuviSuddhii

ny a

il

la ni

dualite*,

etad

ctddvayam

ni division en deux, ni separation, ni coupure.

abhinnam

advaidhlkdram

Les quatre pratisamvids

acchinnam
etant

II

purifiees,

la

sensation,

composants,

la

xamgkclra

la

vedand

pratitamvidviiuddhyd

les

designation,
sariijnd

connaissance sont purifids.


rijndna visuddhih
I

Satasahasrika Prajnuparamita, MS. de la Biblioth^que Nationale, Dev. 74 2


B (volume X de la collection), p. 228*.

3 e partie,

vaisaradyavisuddhya rupavisuddhl rQpavisuddhya sarvukarajfiatavisuddhir iti


vaisaradyavisuddhis ca rupavisuddhis ca sarvakarajnatavisuddhis c^advayam
etad advaidhlkaram abhinnam acchinnam
vaisaradyavisuddhya vedanavisuddhir
vedaniivisuddhya sarvakarajnatavisuddhir iti hi vaisaradyavisuddhis ca vedanahi

visuddhis ca ?arvakarajnatavisuddhis

acchinnam

vaisaradyavisuddhya

c^advayam

etad

samjmivisuddhih

advaidhlkaram abhinnam

samjnfivisuddhya

sarvakura-

jnatavisuddhir iti hi vaisaradyavisnddhis ca samjnavisnddhis ca sarvakarajnatavisnddhis c^advayam etad advaidhlkaram abhinnam acchinnam vaisaradyavisuddhyS
I

samskaravisuddhih

samskaravisuddhya sarvakarajiiatavisuddhir iti hi vaisaradya


visuddhis ca samskaravisuddhis ca sarv&karajnatavisuddhis c^advayam etad advaidhl

karam

abhinnam

acchinnam

vaisaradyavisuddhya

visuddhya sarvukarajnatavisuddhir
ca sarvakarajnatavisuddhis

Nous n avons pas

les

c^advayam

memes

vijnanavisuddhir vijnanahi vaisaradyavisuddhis ca vijnanavisuddhi^


etad advaidhikaram abhinnam acchinnam

iti

raisons que les pieux scribes de la Prajnaparamita

pour re pe ter indefiniment la meme formule. Elle est reproduite encore, mutatis
avec rupa, Sabda,
mutandis, avec les termes caktuh, rotra, ghrdna, jihvd, manah
;

Pour

renvoyer a

pratisamvids et leare equivalents chinois nous pouvons nous contenter de


article d Eitel, Handbook of Chinese Buddhism.

IfH

IN CHINESE-KHOTANESE

395

gandha, rasa, sparsa, dharma\ avec cakxuri ijndna, srotravijiidna, ghrdnavijndna,jihvdavec cakxuhsaintparxa, Urofraxativtparsa, ghrdnavijndna, kdyavijndna, manovijndna
;

samsparsa, jihvdsamsparSa,

kdyasamsparta, manahsanixparsa

avec caksuhxaiitAparSa-

pratyayavedand, UrotrasaHisparSapratyayaredand, gfirdnaxaiiixiiarxanratyayavedand,jiht dgamsparsapratyayavedand,


dand.

La rm me
vailsdradya, a

kdyatamsparsapratyayavedand,

serie est reprise ensuite

commencer par

avec

manahsamsparxapratyayai-e-

lo terrae prafixamvifl

substitue an terme

pratisamvidvisuddhya rupavisuddhi riipavisuddhya sarvakfirajnatfivisuddhir iti


ca rupavisuddhis ca sarvakfirajnatavis uddhis c^advayam

hi

praiisarhvidvisuddhis

etad advaidhlkaram

abhinnam acchinnara

8
dcveloppemont fait partio du xxvi pnrivarta dc la Satnsahasrika, qui
occupe 258 pages du manuscrit de la Hibliothfeque Nationale, et quo Astasahasriku
resume en deux pages (185-187 de I e d. de la Bibl. Indiea, jusqu sl
atha khalv

Tout

ce

ayusman

Sfiriputro

bhagavantam etad avocat

gambhlra bbagavan

Les elements de nos formules sont condenses en une page de

Prajfiiipuramita).

Astasahasrika

(viii

186-87)
ya Subhute rupavisuddhifr sa pbalavisuddhib ya phalavisuddhih sa rupavisuddhir iti hi Subhute rupavisuddhis ca phalavisuddhis c^advayam etad advaidhikaram abhinnam acchinnam iti hi Subhute phalavisuddhito rQpavisuddhl rupavisuddhitnh phalavisuddhih
evam vedanfisamjnasarhskfirah ya Subhute vijfianavi^uddhih sa phalavisuddhih etc.
ut sup.
parivarta, pp.

punar aparaih Subhuto ya rupavisuddhih sa sarvajnatavisuddhih ya sarvaut tup.


etc.
iti hi Subhute

jnatavisuddhih ea rQpavisuddhir

A FRAGMENT IN KHOTANESE OF A BUDDHIST


SACRED TEXT

Reverse:

BY A.

F.

RUDOLF HOERNLE.

The Khotanese text of the fragment is written in the cursive type (p. xiv)
of the Gupta script. There are, however, some peculiarities in the present case
which deserve notice: (1) Ornate forms of vowels, or other marks, occasionally
Thus we have three times an ornate form of
alternate with the ordinary forms.
a in hva

1.

4,

of d in dmna

pvd
e
1.

1.

1.

17,

6, Se

6,

me

1.

ysdm

1.
1.

tvdm

8,

9,

4,

11.

1.

5,

hvd

dtam

1.

18, 19,

8,

1.

13, by the side of the ordinary form of that type

hd and

yam

1.

pve and ke L 9, ttye


rem 1. 16, pe 1. 18 ;

yam

1.

10,

md and yarn

1.

15, pv

1.

16, ha t

ydm

Again we have an ornate form of e in de 1. 3,


11. 17, 21,
by the side of the ordinary form e injsve
and the ordinary forms of ai in drai 1. 7, nai 1. 14,

21.

A BILINGUAL FRAGMENT

396
Jxai and mai (corr. wl)
1.

vyaw

6, Jtau

7,

1.

With

never occurs.

}.

an in au

17, as well as of

and fy?/

n<rw

1.

10, naw

1.

1.

2,

With

16.

ysnau 11. 3, 5, 13, pan 1. 4


ai and au the ornate form

the vocalic double dot, the ornate form of

with a tailed

d,

more common than the simple form. Good examples of the


of the simple variety, da
tailed variety are nil 11. 3, 21, ysfi 1. 4
5, mii 1. 7; of
Sometimes the distinction is not so clearly marked.
both, side by side, diidti 1. 8.
The ordinary form of the subscript apostrophe (to use Professor Leumann s
second dot,

far

is

term in Zur nordarischen Sprache und Literatur, pp. 1, 58) appears here, not in the
form of an inverted arc, which is used, e. g. in the calligraphic script of the

Khotanese Vajracchedika (Plate


closely resembles the ordinary

kg

16,

1.

pva

11.

But

16, 17.

in ?M 2 a

kd 2 a

ij
,

Nagarl sign of avagraha;


once, in *e

1.

8,

it

&c.),

but in a form which

e.g. in la

11,

2, 4, 1-1, 18, 19,

occurs in an ornate form which

1
It may be added that the long u is made
practically duplicates the ordinary form.
but a second
in two ways: the ordinary form is seen, e.g. in yttu and mu 11. 4, 11
form occurs in pyu 1. 12, and this form is seen exaggeratedly in ttu 11. 4, 9.
;

The well-known

difficulty about distinguishing between thr similar signs


obviated in the present case by the attachment of a rightward
This appendage is very prominent
slanting stroke to the left limb of the sign for t.
in tarn 1. 13, Slam 1. 18, and tfa 1. 21, and somewhat less so in sta 11. 2, 19, Uau 1. 4,
(2)

for

rrta
11.

and n

1.

7,

Ua

is

1.

8.

But

it is

sufficiently noticeable

even in

tfa

1.

14, tr

1.

15,

and Uye

17, 21.

marked

either by the usual two parallel


by two dots disposed in the form of
the visarga, as in 11. 1, 12, 16, 18.
Once the two signs are combined, in 1. 14,
where the double dot is followed by the double bar in a much larger and ornate
form, apparently in order to mark the end of a paragraph.
(3) Interpunction is

vertical bars, as in

11.

1, 3, 7,

in

8, 10,

two ways
14

or

\\ ith
regard to the language of our fragment, the alternations in the manner
of spelling two words also deserve notice.
have the alternatives, bafyxa 11. 2
(twice) and 9, and bayga 11. 2, 4, 18 (thrice), 19.
Similarly there arc the alter

We

11. 16,
Professor Lcumann, in his Notes,
18, and ayscimu 11. 4, 11.
points out that these alternative spellings point to two stages in the develop
ment of the literary language of Khotan, an older represented by balyga and aysmu,

natives aysmti

and a younger characterized by by/ta and aygamu.


1

M.

The question of the

Pelliot in

pp. 22
3

Un

The

elision of /

interpretation of this subscript ma:

is

from the older

fully discussed

by

fragment du Suvarnaprabhasa Sutra en Iranien Oriental (Paris, 1913),

ff.

See Professor Sten Konow s


Zwei Handschriftenblatter in der alten arischen
in Sitzungsherichte der Kg]. Preussischen
Literatursprache aus Chinesisch-Turkistan
Akademie der Wissenschftften, yol. xlix (1912), pp. 1129-30.

<

IN CHINESE-KHOTANESE

397

form of the word balysa is marked by the subscription of the apostrophe or arc,
below the syllable ba. For a fuller treatment of this subject by Professor Leumann,
his dissertation Zur nordarischen Spracho und Literatur (Strassburg, 1912),
,

be consulted. Our manuscript would seem to bo referable to


pp. 57-8, may
a period when the spelling usages of the Khotanese script were still in a more or
There is, however, with regard to the use of that
less unsettled condition.

mark, some laxity, or blunder, in the usage of the scribe of our


and in 1. 17
In 1. 2 it is wrongly added under the syllable

apostrophe

Khotanese

text.

t>al,

wrongly omitted under the syllable prd of pvdiia, which should be written
same line. In this connexion, also, the
p^&na, as compared with pvara in the
merely graphic variation of bisa 1. 3, and !ta-fa 11. 5, 13, 16 may be noticed. Also the
it

is

rare occurrence of rr in the superscript position

another instance of the superscript

With

rr,

may

be noticed in varrfdmmii

1.

7.

For

in the Saddharma-pundarlka, see pp. 142, 147.

regard to the execution of the writing in our fragment,

it

may

be noticed

occasionally imperfect, when the ink did not take sufficient grip of the
rough surface of the paper, or when it became blotted before it had fully dried.
Thus in 1. 1 the downstroke of r in the aksara ru of the first aruva is interrupted,
as compared with the same ru in the second druva.
Similarly the upper portion of

that

it is

the initial vowel a at the end of

1.

3 has not formed.

hand, in

two

1.

1,

the visarga

parallel level strokes.

mark

In

1.

7, varrtdihmii,

the

has not fully formed.


On the other
of interpunction after manii has become wiped into

distinctive slanting stroke of the left limb of

Similarly, in

1.

11, the

first

of the double dot over

yd

In this connexion it may also be noted that the


has been wiped into a stroke.
Thus
cancellation of a letter is indicated by surrounding it with a circle of dots.
at the end of

1.

15, a badly shaped aksara dd has been cancelled,

and thereupon

re-written in better shape. For a similar practice, in the Sanskrit Vajracchedikft,


see footnote 5 on p. 179, and footnote 7 on p. 182.

TRANSCRIPT.
1 aruva-jsa

mana

da aruva-jsa (mana)

xx

[25]

2 au hastarhmyam balysafia balysaus tam


upevara

The bracketed number


Read balyiMtam.

vara^U baysum(n()gay*mii

[20]

indicates the

number
3

of dots, or lost aksaras.

Supplied from

1.

18.

A BILINGUAL FRAGMENT

398

u biSamna sarva-satvamna uysnauramnli ax ..........


...... [23]
rasa upauttiina baysuiiiina * ayslimuna khubura amna #u

3 (cZ)amdii ide
...."...

4 (hvd)na.

"

5 svam mani_i ttam-buda ba&imnii sarva-satvamnjl uysnauramnji

...... :..:.. ....pi]


jsvena mafiam xxxc x[n]ilam mi

has[<]am

x...."

(tarn)

..............

n biSi/au

miixau .........

.-.[26]

7 [no] varrtaramii n drai padya. ttaradarilna tcahau

padya aysmuna* ............ [12]


8 (no) ttarii sena tta dadiina ruvli 7 n tta hvana

riisii

padya

(6a)||sdtta drai

khw x ...........

...... ^. ____ [23] ba9 IvsarhnJi dam pveme kena ttu parahi nax ....................
"

10 sam

mana mahayamilau tyau

11 aysiimu pana
taha xx

12

sa b(ud)[y]au na

lam

.............................

................................

[32]

[29] x

xna pyu?ti yanamii

bijx

13

................. [17] na Buddha-dharma ha


mna bij.sil sarva-satva uysnaura
:

14 ................. [17] (h)v(an)&


bija paJii hvanai u cubum

15

...............

rasii tta mjihii

10

[15] Avd;7||iya

gambhira paramarthji tryamnl

uia)

... badna Itam-

baysa himii mana

cu vafia va^ta u sa

namau

n da

The aksara na is a minute interscript, having originally been omitted.


also the double dot interpunction in 1. 14.
8
Perhaps false for biSyau. The original might also be read vuyau.

So

6
This supplement is based on a MS. of the Avalokitesvara Dharam (5 Til =
16 ) of the Petrovski Collection. The sense of the whole context could be surmised
with the help of Mahavyutpatti, No. 91 [L.]. See also Professor Leumann s Zur
lli

nordaripchen Sprache und Literatur, p. 128, 11. 27 ff.


7
*
The original might also be read uva.
Placed below the line.
Probably read ttyau. The original might also be read nyau.
10
hvdnlya restored on the basis of the verses quoted by Professor Leumann, 1. c.,
So also Sau nauAd on the basis of ib. p. 95, 1. 2.
Cancelled.
p. 134, 1. 12.
"

IN CHINESE-KHOTANESE
16

[16] (sa)rh

nauhll na

aysmuna

17

bil&l

[15]

ana mara

12

jsaimi

18

upevar^

19

pvfirji I

tay$dw||(</)ma/iiiyarh

hada

dapvanil ttye padarhja

pyarii pra

[7]

[20] rx
.

lo

*f|au

[21] iflfjfysurhStam ?Ul baysunU aysmu


u baysaiima bayse75^amx
[20] iajysamna baysu6ta vara.sW xax uvara

prarh

vasvemna sam||/anaa

utamnii saka

railhii i

20
.

399

13

hada samba

[15]
[21] ni yarimii ttyc-ttil drx

21

[15]

The

text

is

too fragmertary to admit of any consecutive translation.

the Vocabulary for detached translatable phrases, s.v. ana,

namau, pand, pyitti,

blja, b\Sa

But

see

drai, hattainma,

tta, vatve.

18
Or mat. The original has both vowel marks, at as well as
apparently correcting the former.
13
Only the superscript r of a ligature survives.

the latter

A BILINGUAL FRAGMENT IN TIBETANKHOTANESE


Hoernle MS., No. 143

a.

(Plato

XVII, No.

2.)

INTRODUCTORY REMARKS
BY

A. F.

RUDOLF HOERNLE.

THIS fragment belongs to the consignment, marked 143 a, forwarded to


me from Simla in January 1904. In the forwarding letter it was stated to have
been obtained from Badruddin, Aksakal of Khotan and to have been fonnd in
,

a locality not specified, but

from Khotan

On

certainly

far

It is the surviving portion of an inscribed sheet of soft, coarse native paper.


the obverse the lower edge- cuts through a line of Khotanese writing, showing

that the lower portion of the sheet, of


is

somewhere in the Takla Makan, not very

practically complete,

<if>iiiH-"

torn out

which
ftlonjf

it

ha*

the

left,

unknown

size, is lost.

The surviving

portion

and measure* 263 x 170 mm., or lOf x 6$ inches. The only


ufli inl iu
Huinll Imlc in the middle, and two *mall piece*
ii

hulf

r>f

the upper edge,

Neither damage

ftllbcts

the Tibetan

The fact that the hole conies


writing, but the Khotonese inscription is injured.
right in the middle of the fifth line of the Tibetan writing without causing any loss,
but only separating the two syllables of the word ban-rfe, shows clearly that the
memorandum was written on the surviving scrap of the Khotanese document.

The obverse bears a document written in the Khotanese language, and in


Cursive Gupta characters. On the reverse there is inscribed a Tibetan memorandum
of seven lines, in what is known as the U-can type.
The term bilingual is applied to this fragment with a like reservation to that
explained on p. 388 with reference to the Chinese-Khotanese bilingual fragment.
Perhaps eventually the Tibetan Memorandum may turn out to be an official record
of the execution of the order in the Khotanese document.

Obverse

A KHOTANESE DOCUMENT

EDITED BY A. F. RUDOLF HOERNLE.


This document is written in the Cursive Gupta script of the ordinary kind.
The only point which deserves to be particularly noted is the shape which the

A TIBETAN MEMORANDUM

401

well-known double dot (see p. 221) takes in our document. It is never made
form of a distinct pair of dots, but, cursively running into one, it occasionally
of a simple arc (as in bmana, 1. 4), but more commonly
times) takes the shape
twenty-six times) of an arc indented in the middle and sweeping downwards

in the

(seven

(about
to the

1.
In both shapes it may be seen side by side
5).
right of its consonant (as \njsdra,
in sfdmmdnfi, 1. 3. Written in this way, it is not uncommonly found in cursively

written Khotanese documents, such as those published by

mo

in the Journal of the

x
Asiatic Society of Bengal, vols. Ixvi and Ixx (Extra Number), of 1897 and 1901.
1.
It may be added that the shapes of the subscript
in
dtjrl,
apostrophe (as
2),
the consonant / (us in bail, 1. 3), and the interpunctional vertical double dot (at the

end of the address in


fragment

(p.

395).

1.

1), are

There

the same as those in the Chinese-Khotanese bilingual


a curious horizontal double dot, which marks the

is also

commencement of the letter, before rixirl in 1. 2.


The black ink of the writing is on the whole very
places, it is much faded, though in most such cases
unmistakable.

These faded

letters

marked by

are

well preserved.
In a few
the intended writing is
underlines in the transcript.

Crabbed, and hence doubtfully read, letters are printed in italics.


The contents of the fragment is a Khotanese putaM, i. e. writing, or scrip
2
Its address would seem
(from pldcl, written), apparently an official communication.
to

have stood in the mutilated

an

a&jri (Sanskrit acdrya) or

fmtport

IB

not

yflt intelligible,

first line

and

it

seems to have had some reference to

But

Buddhist monk, called Surondra.


the ini-iming of

nwny words beiny

afill

its

penerol

unknown, und,

some eitwn even the (Iclimitntinn of tv word lining ntu*crt!iin< ItPiw, far
the present, no more than a provisional transcript Can be nd cml.
A ihf ns possible,
1
however, the words with their ascertained or suggested meanings have been included
in foot, In

in the Vocabulary, p. 405.

TRANSCRIPT.
1

^til

chstau hv8[fity]au ....

duyam

I
.

k^i a

asjri Sureriidra

hviigtyau-puri pa-

In these early publications it was confounded witli thu mark of the vowel o, to
which it is not unlike. Its identity was first recognised by Prof. Sten Konow, and
pointed
out in JRAS., 1914, p. 341. The medial vowel o, in fact, is of comparatively very roro

occurrence in Khotiuiese. A similar cursive


variety is the tailed double clot, see p. 396.
*
cursively written document, published in my Report on Central Asian Antiquities
(in JASB., vol. Ixx, Ex. No., p. 37), ends with the statement: tri pidakti jnrammdth himd
khu-hd Brfydri u Budaiam hamgufta vifalra, \. e., this
Bcrip is tne guarantee with respect
to which Briyasi and Buda6am are the
contracting parties, or joint signatories.
For some of these I am indebted to the kindly
help of Prof. Sten Konow.

D d

A TIBETAN MEMORANDUM

402

3 dai velakii arhna audli sj-buri uvaysi batl-jsarh stammana gistai u


pajsu
avaysai himye kva drai juriina ma ttu hastU hvai
4 yiki 4 drama
sarh estyai

drama aha

bueiina sala hve cu purii na-ni ha busida

kslra vasu bada

si

sti

hvas.fyam

gvavamna ni vistatai vana ttami sail binumdara tsuai si kiril-va


yanim khu pyamtsa-sta jve himi cu-va jsarii byaudat
6 ime tvl tvi ti vasta hajsaudai
usjim-pura mara ksirarhna ja sux[a]/ri
ttarii

hiya

inijle

hiyau

khu-va binurhdara

sti

7 na atu vara bisa arimai


byaudai crraiii
pil cl ni^atai

8 jarhpha prava

ms"aiia-ye

ttye mijle vava ttagu ttyau-jsa

panata u parhtsai bista serya thauna Aajistatta u

asiil-yl viniya-bhata gvarii

9 paderhdil

arii-

pa hvaram dasta rra

.sr

to

nate pidakil

panamaiiide ay si hva gvasci ime ranam ttaihdi


drai kusa gavaih hauryacZii u drai kusa mau u dau
10 bistii chiirii u si niha a^irl viniya-bhatn ttagu chdm hiri nau haudil usampurii

si

cu-va praca

Sudatta

asiri

puril nafara

11 satcau yasga tliauna


10

ksii

mau

vinau

liyastyampura

uai

ttagu

sirye
drai

ksasta

thauna hatea stamdil vana

cyil

?nau

haudii sturil jsarii

"kusa

Reverse:

A TIBETAN MEMORANDUM.

EDITED BY LIONEL D. BARNETT.

The

text of the

Memorandum, written

cursive style of (lln-can type, runs


1

Orii

died
bag tsas

)>rava

po

blon rgyal

follows

bzan

in fairly

good script of a somewhat

iiam noh sa

gyi

mdzad pahi

gflis

gyi

gla

Perhaps yidi, made.


lk)th readings eeem quite clear in the original
or jyraed must be read.

fidence
"

jxs

With the exception

still

*
Perhaps cvam.
probably in both lines either

of sta, all the letters are too indistinct to be read with any con

perhaps di and xra. should be cfui and bra.


Here spelt without the subscript apostrophe.
The second aksara has a quite peculiar shape
;

10

Perhaps

td is a

mere conjecture.

k*i or ksl.

but what probably happened is that the first line


yla seems to be cancelled
Afterwards gla was added across
originally ended with the interpunctional bar after gyi.
the bar, and a fresh bar inserted after ylti, which means wage , and is an integral part of
;

the sentence.

A TIBETAN MEMORANDUM
2 pan

de

died

po
3

myiri smral
3 Ian Ina par

ban
4 ban

de

5 nog

6ur

bad

su

li

no

su

la

phab

pahi

gehdra

sig

de

pan

no

gehdra

fill

bol
chi

dvaji
tshe
ya

6 sa tsadzugo
sdud sna
7 nog

rgyal

403

mtsan gi tehan

phul

na se
ban no

galo

bah

mog

nog

jfe
kofi

stagyi

nas

ban
pah

gutsag

pan de
ber 2a 4 bsdu

go,

de

li

no

de

ban

nog

rgyu

bad

..

mar

6i

yi

6a

de

gehdradra

ban

[hole] de

suhe

li

ban

chi

sur

dad bog
.

ma

rgyan

li

man bod
-

ste

bul

TRANSLATION. 5
As a

[due] from fear of acting culpably against the mind of the excellent
High Bltm rgyal, the [following] names, having been
clearly set forth, were entered
at the office of the Bande the
and gifts made -five kine
High sTag gi rgyal
were bestowed upon Bandes
severally, viz. Par mog no gehdra ,ig, Bande no
gehdra SU
coats and caps,
having been collected, were presented in various collections to Bandes
viz.
Bande
severally,
galo na Sc chi, Bande nog rgyu bad, Mar Si kon
fej, Ban no ga chi
Bamh nog Sur <kaji, Bande no
gehradra, Bande yi Sa bad, T,h ya ~pak t
tuke,
taazugo, Li gut fag, Li tur dad, Bog ma
rgyan, Li man bod.
fee

Man,

&

NOTES.
The circumstances of

may

this distribution of
gifts are not clear.
be either officials of state or ecclesiastical
functionaries.

The

recipients

The names Blon rgyal


(Sanskrit ManM-rSja) and
gi rgyal mtshan (Sanskrit 1
yaghradhaja) seem to
point to state officers.
Possibly the circumstances arc similar to those mentioned
in the Khotan tablet
published by Professor Rapson, where an
interpreter of dreams
reports that further offerings of cows are
necessary to propitiate a god"; or they
in the administration of a
may be
garrison.
proceedings

*%

2
,

The
iveau

iiiterpunctional bar is inadvertently


11

sur.

drawn through the following


j
v
4
-D^

Dd2

A TIBETAN MEMORANDUM

404
Line

po is apparently the classical chen po, contaminated with the


and the substantive ched possibly it is a mere error, as in line 2 the
written in such a way that it seems half altered to n.
mdzad pahi is for the literary nons par mdzad pafii (A. H. F.).

1.

c/ie

adjective
ft of ched

is

Noii sa

C/ied

La

On bag (sas see Jaschke, Dictionary, p. 364. yfjit apparently refers to the two
components of the compound word bag fsas (A. H. F.).
L. 2. spiral is either for tntrax, or for pral, the causative of hphral la spralchat is
used in the sense of distinct enunciation (A. H. F.). Possibly smral is a contamina
tion of the two words xmra and spraL
A like difficulty arises in line 3, bol, which
;

forms part of a name) must have the same sense as bid in line 7 the
it is a mere vulgarism,
suggests contamination of hbul ba with hbogs
Perhaps both smral and bol are instances of purely graphic abbreviation of
it

(unless

vowel
jxt.

o,

unless

as smra spral and Hogs hbnl. Myin, the modern min, showTrtbe-BftHW
that appears consistently before i and e in the fragments and inscriptions
of Endere found by Sir Aurel Stein.

compounds such
archaic

L. 3. Nog evidently has the meaning of rnams, but etymologically


Is

tna

it

possible that it is

igllog**!

L. 5.

an abbreviation

Compare the Western os


The vowel in the syllable

it is

obscure.

either dialectal or merely graphic

of

for chot.
li

in all the four cases

where

it

occurs here

is

denoted by the ordinary supralinear vowel-sign reversed, in the same form as is


commonly used to denote the vowel sound in the Sanskrit ^, thus ft This
appears to indicate a peculiar foreign pronunciation here, and I have accordingly
marked it by double dots.

Minor

dialectal errors similar to those

of Endere appear in gyi for gi and kyi (lines


glah (line 3), ia for Ira and bid for hbul (line

and bande.

found in the fragments and sgraffiti


mltan for mtthan (line 2), Ian for

1, 2),

7),

besides the varying spellings pande

KHOTANESE VOCABULARY
BY
ami

B refer

RUDOLF HOERNLE.

A. F.

and Tibetan- Khotanese fragments respective?//


(/I
and the numerals to lines. K. = Prof. Konow s Zwd
Hamhchriftenhlaltcr ans ChinesischTnrhstan in Sitzungsber., Preuss. Akad. d. Wiss., 1912,
1127 K.- =
A onow
to the

Chinese- Khotanese

p.
.

Prof.

Fragments of a Buddhist work, in Memoirs? A SB., vol. v, r 13 A


L.
p. 330
Pro/. Leumanris Zur nordarischen

Vocabulary, ante,
P.
M. Pelliof s

Voc.

= Prof.

Konow s

Sprache und Literatur


Un fragment du Suvarnaprabhasasutra en Iranien Oriental in titwlea
Fuse,
K.
Reichelt
*
iv;
Das
Linguiatiques,
Prof.
Xor.larischc in Indogermanisclus Jahrbnch, vol. i, 1913
Rep.
My Report on the British Collection of Annuities from Central
Asm, in JASB., vol. Ixx, 1901, Ex. JVo.; ,V.
Baron von Stael-Uolntcin s Tocharisch
und die Spraefa I
The references are to pay* and lines in these
;

<

publications.)

balysa,

aha, B 4, uncertain.
ana, sitting, abiding, A 17; in the phrase
ana mara mu/ui I hada pvara, staying
here from me on this day they hear also
B 3, 6 amnai, B 7
spelled dmnn, A 4
K. Voc.; L. 105"; but ana, K.*; P. 116
:

translates

aingi

yl,

i);

balysfifia,

2,

or later baysana,

18, 19,

der. of balysa or bjiysa,

always preceding
or baysun ta A 14, 19;
f>]

aysa with

aysmu, A 18; instr. sing.


aysmuna,
16; also spelled aysdmu,
A 11, aysdmuna, A 4.
See drat,
hastamma, ttana, vaive.
sing,

bada, time, B 4 ; K. Voc.


badna, A 13; perhaps mutilated

banelmna

See hastamma.
balysusta (erroneously l>alysautta),

aysmu, mind, thought


nom.

nom. plur. baysa, A 14 gen.


plur. balysamna, A 9 in the phrases bali/sathnd
dam pveme kcna, for the sake of liearing
tho law of the Blessed
Ones, and [bayi
maJulyath da i^vana, to be heard
is the law of the Ornnt Vehicle of the
Blessed Ones.
For a full discussion of
this word see P. 109 ff.

or balysuna.

aysu, K. 1133; K. MASB.


(syn. Skr. citta),

cf.

one

2,
balysusla,
unless it be a clerical error

atfc,

end.

rendering the Skr.


bhagavat, the blessed one, grand one, lofty
Skr.
an
(cf.
IrhaC),
epithet of Buddht
Ixtysa,

8ai>i\n(

ftruva, loanword from Skr. arupya, Pali


firuppa (Childers 58 a), formless, inroi i>oreal, A 1
See P. 100.
(twice).
aijri, titular designation of a Buddhist monk
B 8.
(syn. Skr. acarya), B 2, 6, 10; with

atammna, A 13, uncertain,


B 7, uncertain,
iuda, till, B3; K. Voc.
avaysai, B 3, uncertain.
aysi, 1. pers. pron., I, B 9 (i.e.

later

2, or
later baysusta,
18, 19, or baysCahsta,
18, der. of balysa or bai/sa, grandness,

loftiness (cf. Skr. brhattva).

See Iiastamma.
speech (cf. Skr. vaccu), instr. sing.
A
7.
See
drat.
basana,
bati, B 3, uncertain.

basft,

der. of baysa (balysa,


q.v.),
belonging to a grand one ; ace. sing.

bjysufia,

A 18; instr. sing, baytunana,


A 2, or baytumnatna], A 2. See hastamma.
baytuiia,
for

ham-

10
badna, fully (Skr. sambhrtena, L. 48 ).

bija, second

second,

(cf.

14.

Skr. dvitlya, Prak.


biijja),
In the phrase bija jxtda

KHOTANESE VOCABULARY

40G

hrafiai, to be said a second time, or in

dharma, loanword from

another way.

13, with buddha, the Law of


See da.
drai, three, with jurnna, threefold, B 3 ;
with kusa, three drums, B 9, 10; with
lhauna, three garments, 3 \ 1 ; with^xwfya,
three ways, A 7 in the phrase drai padya
itaradardna tcahau padya bCiidna drai

binumdara, B 5, 6, uncertain.
bisa, all, B 7; gen. plur. bisdmnd,

Buddha.

3;

6, where the original


text apparently has blsyau or visyau ; also
bds
nom.
or
ohl. bdsd,
a,
f-pelleii
13, 16,
gen. plur. bafamna,
5; in the phrase
instr. plur. visyau,

bisdmnd (A
sati
(i.

dmnd

human

of all

e.)

or baidmnti,
5) sarvauysnaurdmnd of all beings,
3,

bista, twenty,

beings.
bista,

10.

buda, much, many, apparently


bura, q.v.

the same as

comparative budara, K.

Voc.,

ttysmiina, in three ways by the


body, in four ways by speech, in three
ways by the mind. See Mahavyutpatti,

padya

No. 91.
K. 1 28.

drachme

drama,

bura,

busldd,

cu,
4,

si,

j
;

uncertain.

byaudai, found, obtained, B

5, 7

K. Voc.,

K.

gavarh,

gistai,

crrarh,

Skr. gatnbhlra,

gambhira,

sing,

15.

uncertain,

9,

uncertain
K. Voc. gltti.
8, uncertain

perhaps a past
also in Rep. 37,

doc. 1,11.4, 11.


10, uncertain.
if,

rel.

pron.

cf.

gvaeci,

K. Voc.

doc. 5,

crra K.Voc., crramii

1.

9, uncertain

also in Rep. 38,

3.

gvavarhna, apparently gen.

B 5,

K.= 27.

cu,

uncertain.

3,

gvara,

ci, conj.,

B4,

profound, nom.
See namau.

part., cf.

Cham, B

si),

gambhira, loanword from

q.v.

apparently a 3.
mm, p. 274,

plur. pres. with saw, as in Ida

42a

reduplicated

with dharma, q.v.


implying quantity,

much, many,
pronouns khu,
;

13,

aftixed to

4,

119

distributively.

estyai (with

busana, B

(?),

P. 35, L.

plur. instr. budyau(1),

19.

Buddha, Buddha, A

K. Voc.,

Cf. dirai,

bvdaru, K. 1134, K. (Skr. bahutara) ;


in ttdm-buda (
tldmbura, Skr. tdvat), so
nuich, so long,

Skr. dharma, law,

religion,

plur. of gvava,

uncertain.

pronoun, who,
15; cu-bura, quantitative

relative-interrogative

which;

cu,

(Skr. ydvat), as much, as many, nom. sing.


1 4
cuburu,
cu-va, B 5 ; cu-va, B 9.

ha,

hada,

/ta,

day,

10

cmph. or expl.

particle.

See ana.

17, 20.

hajsaudai, B 6, uncertain.
11
hasta, elephant, B 3 K. 1135.
;

hastarhma
da, law, religion (Skr. dharma)
da,
1,
15, 17; perhaps
see lalysa.

dadana,
or

da,

nom. sing.
dam, A 9:

perhaps connected with


to see
with r&va, figure ;
;

di,
cf.

M
K.Voc., L. 105", 119
darhda, A 3, uncertain perhaps incomplete
.

xdamda.
dasta, hand,

B 7.

dan, B9, uncertain.

(usually hastama, Skr. satlama),


best, excellent ; ace. sing. fern, haatariiin
2, 5, qualifying balyauita
myam,

the phrase hast-immyam balytsafia balysustarit vardstd


Liytumnd ayamii upevdrd,
they give rise to the grand thought of
attaining the excellent grandness of the

Grand Ones (Buddhas), repeated

in

with

95* 96 s,

(d for vardttd.

1
K.M135, K. 30

hastammina

See L.
cf.

94"

instr.

(kurina), P. 9.

sing.

18

fera.

KHOTANESE VOCABULARY
B

hatca, together with,


game as hamtsa.

1 1

apparently the

10,
11;
given,
past part.,
hduryadd, B 9 cf. K. Voc. hour.
himi, 3. sing. pre?. of subst. verb himii or
hdmd, is, B 5 himye, 3. sing, past, was,
B 3 perhaps also hima, A 1 4 also

hauda,

hiri, thing

1,

(?),

hiya, belonging
K. Voc. hlvl.

hvan,

10.

1.

10,
to,

B6

54",

4,

14,

8,

jiurd,

dexter,

hvastyarh,

nom.

kira, work,

ksa

(or

11

hvattyau,

pr. n.

perhaps
K. 31.

hvdstd, K.

cf.

5;

with

135,

K Vo-

perhaps
1

>"

7.

>Ste

3.

diia.

line, perhaps 1. sing. pres. of verb subst.


ah, I am, B 6 ; ime,
9, cf. L. 1 1 6*
Idt,

3. plur. pres.,

they

fire,

See K. Voc.,

3.

P. 98, 101.

ksasta, sixty,
ksira, land,

BG;

cf.

L.

kusa, drum,

cf.

B6

L. 114

jarhpha,

8,

ji,

with kiisa, six dnims,


with encl. I, B 2, 11;

kin,

1 1

113;

1?

ju

(in

ji-e),

484.

gen. plur.
K. 2 33.

9 (W),

1 1

cf. S.

kflrdritna,

483, P. 105.

obi.

14,

plur.

mahdydmHau,

10 (tor mahdydmnyau)
also apoco
see bdlyia.
pated mahdyarii, A 17
A
1
mana, emphatic particle,
(bis), 5, 10,
11.
Cf. mam K. Voc.
maiiarh, A G, unccitain K. Voc.
mara, adv., here, A 17, B G cf. Rep. 38,
doc. S, 1.2, K/33. See ana.
;

9, 11 (bin), uncertain.

obi.

form of

1.

pers.

K.
spelled ma, L. G5
mijle, B G, 7, uncertain.

pron.(J),

6;

lr>

Rep. 37, doc. 1,1. 10.

1,

jgdrh,

K. Voc.
jsaimi, A 17, uncertain,
jsara, 3. pi. pres. of jsd, they go (?), B 5,
11
also in Rep. 37, doc. 1, 1. 5
cf. K.
Voc..,; a; L. 133".
jsvena, A 6, uncertain cf. jsvaka, K. Voc.
jumna, time, fold (with drat), B 3: cf.
;

Vo<

14
na, emph. particle, even,
perhaps B 4.
Sec vatve.
namau, loanword from Bansk. namo, hail !,
A 15; in the phruse namau gambhtrd
paramdrthii tryamnl dd, hail to the pro
found highest truth, to the law of the three
sing. perf. of na,

.3.

B8;

cf.

L.

116",

nauha, moment
for the sake of,

cf.

kina, kidna,

Vehicles.

nate,

52".

kena,

S.

cf.

uncertain; also in Rep. 37,

doc. 1, 1. 10.
jsa, obi. post- position,

L.

23; K.

K. Voc.

mi,

R.

form of 1. perg. pron., from me,


17; cf. muhu or muhui n (jsn),
See ana.
mahayarhna, loanword from Skr. mahdydna, the Great Vehicle (of Buddhist

mau, B

J
ja, encl.,

71";

1136/bcii.

doctrine), instr.-abl.
pers. or dem. pron. aa,
PS loc. eg., in this,
17, 20,

nf

<>

4, (8 ?).

L.

cf.

six,

ksi),

K.

maha,

7.

11;

4,

khubwa,

Fg.

B4.
hvaram,

W>31

cf.

2. sing.
imp. hvana,
always with rasa;
3. sing. opt. hvdnlya, he may declare!,
A15;
12
see L. 134
fut. pass. part, hvaifai, to
be said,
see
14;
blja.
Perhaps con
nected with it, hva, B 9
hvai, B 3 hre,

K. Voc., L. 134" ff
the vocalic changes, cf. L. 117
,
K. Voc., ttiitdna, ttutina, ttdtena.
B
5
khu-lnira
khu, as, how,
;
fchu-vd, B 6
(Skr. kiyat, ydvnt), how many, aa many,

32.

P. 13, 14.
cf.
hlyau, B 6

L.

cf.

to say, declare

say!,

kddcna (Skr. krtena)

On

Rep. 37, doc.

407

navhd,

he has obtained,

120".

(syn. Skr. muAurfa); obi.


16, or perhaps instr. nauhdna,

KHOTANESE VOCABULARY

408

in the phrase s au nauhd, in one

95 2

as in L.

89 7 93 15

cf. ib.

pvemo

moment,

See

94".

rasve.

nitdtai,

apparently

niid, uncertain

B7; K. Voc.; R.
or

pada, way, manner,

14, see
7, see drai.

jxiJc i,

padai, B 2, uncertain.
padarhja, perhaps relating

with,

obi.

time;

sing.

connected

K. 1136(L.

52"),

cf.

uncertain;

9,

to

in

paramartha, loanword from

Skr. para-

niArthaka, greatly significant, containing


the highest truth, obi.
sing. parama/rOui^

See namau.

15.

pidaka,

scrip,

document, B 8 ; also in
1 ; from pldd. written,

Rep. 36, doc. 1,1.


L. 134".

praca,

9,

8,

with pana

un-

certain.

pura,

eon,

4, ^,

10

2.
(bit); puri,
part. fut. pass, of the

3. plur. pres.
pva/rd,

1 7,

see balyta

they hear,

^arnpura,

6, 10, pr. n. (1).

samtana, loanword

from

See usarhpurd.
Skr. samtdna,

continuous train of thought, instr. sing.


15.
The reading is un
samtdndna,
certain though the tail of I is just visible.
See rasve.

sarva, loanword from Skr. surra,


with salra, q.v.

all,

always

bateau, B 11, uncertain.


satva, loanword from Skr. sattva, a being,
jiom. plur. satva, A 13; gen.
plur. tatvdritnd,
3, 5
always with sarva, and
See
tautologically with lisa uysnaura.

bi&a.

with naulia, q.v.


perhaps connected
with (t, second, other; K. Voc., L. 135 Mff
serya, B 8, uncertain, in serya-thaima,
perhaps under-garment, cf. Pers. zer.
?i, dem. pron., this, that, B 10; in si-buri,

6na,

16, 17,

see ana-, part, past pass. pyufi, heard,


12, in the phrase pynsti yandmd,
we make (it) heard. See P. 1 18, K. 1 36.

see

10.

8,

16,

uncertain

pvafia (corr. puna\


verb pyus, to be heard,

pvara,

K. Voc.,

6au, numeral one,

or prava,

saia, year, B 4
salt, B 5.
4 ; cf. K. Voc.
sara, with busUa,
uncertain.
20,
sariaba,

-M.ASB.

cf.

P. 114.

the

i.
paraha, virtue, piety (syn. Skr. slla), obi.
Sec L. 6 24 122 1D ; K.
sing, parahi, A 9.

B 9;

randm,

ace. sing, ruva,

sa,

phrase aysdmii pana,


giving rise to the thought. All.
panata, he arose, B 8 panainarnde, they
arise (?), B9; cf. L. 122
K. 2 35.
,

pi.,

emph. particle (1), A


saka, A 16, uncertain.

102 21

L.

padinde.
pajsu, B 3, uncertain.
parhteai, in front, B 8, with I encl. ; cf.
K. Voc.
pana, fragment of a word meaning giving
rise

gen.

K. Voc. rarkna,

K. 2 34.

pademdi, B

jewel,
50*>,

figure ;
P. 117.

the phrase ttye padamja,


therewith.
Cf. padamgya,

17, in

connected

Rep.

plur. pcudya,

to,

also in

rasa, A 4, 8, 14, uncertain; always after


hvana, q.v.
apparently a vocative, for
rcisa, cf. K. Introd., ante, p. 233.
rra, king (?), B 7.
ruva, loanword from Skr. rupa, form,

24.

obi.

blja;

noun, hearing,
pvena, P. 98, and

Cf.

cf.

L.
foot,

abstr.

?),

fut.

rana,

pa,

(corr. pveme
see babjsa.

pyusti, see pvdftd.

pvama, K. Voc.
pyamtsa-sta, in future, B 5 ;
36.doc. 1,1.3; cf. K. Voc.

B 5, (with Art) B 4,
or perhaps
(with ha) B 10; nai, B 11
emph. or interrog. cf. K. Voc.

ni, neg. particle, not,

nd pant part, of

pvana.

that much, B 3.
after a verbal form
P. 117.

Airye, good

(?),

P. 101 iirye.

10;

(1),

cf.

4,

5,

K. Voc.

cf.

fird.

KHOTANESE VOCABULARY
B
Bll

sta,

sti,

stadd,

ustarhfla, der. from usta, birth (syn. Skr


See vasve.
jati), A 16; K. Voc.

stdmdd,

"

forms of auxil. verb.

uvara, loanword from Skr. udara exalted

sta, standing (upon), consisting (in),


5,
1 1
1 8, with
sti, B 4 ; sta,
baysum-

Btarhmafla,

Skr.

(?

biiila

A
!

tcahau, numeral
haura.

four,

Cf. K. 25.

thauna, garment, B

short for tea-

7,

See
1 1

(bis); cf.

L.

L.

1),

with

encl. tvl,

masc.

sing.
ttu,
nora.-acc. sing. neut. tta,
also adverbially, thus

(bis),

bayxunana

14;

gcn.-loc.
ace. plur. tta,

10,

sing,

A 21;

ttye,

pres of an

15.

G, uncertain.

17, 21,

instr. plur.
ttyau.
5.
gen. plur. ttam,
5,

sing.

vava, B 7, unceituin.
velaka, B 3, perhaps pr. n. of locality.
vinau, Vinaya or without (I), Bll; cf.
L. GC
K. 1139wnai.
43";
vimya-bhata, loanword from Skr. vaineyabhrti, maintenance of one who may become
a convert, of an
B 8, 10 cf.
enquirer

khuburd

amna ttu, with that grand thought as


loc. sing, ttdmi,
many as being that
5(?);

1.

7.

pure sustained contemplation oven for one


moment with (his) mind in all births

instr.

aysdmuna

vasu, bad, B 4 K. Voc.


vasve, pure, instr. sing, vasve.mna, A 16, in
the phrase rasvtmna
sam\tandna S]au
nauhd na aysmuna bdsd utfamnd, with

is

vasta,

(Skr. evam) ;
4, in the phrase

sing, masc.-neut. ttdna,

B7

what

cf

dem.
B 5, cf. L. G4 W
3
ttu, A 4, 9

vasta, loanword from Skr. vaslu, thing, A 1 9 ;


but reading uncertain
perhaps vasva.
vasta, 3. sing. pres. of verb vd, he reads

oblique form of the

tta, this, that,

1
K. Voc.
Hep. 37, doc. 1

5, 1

cf.

1, 2.

uncertain verb,

107"-".

tauai, he went (with emph.


P. 122; K. 25.

ttcina

uymavramnd,

Of. K. Voc., P. 121.

varrtarhma, apparently
cf.

tryarhnl, loanword from Skr. tri-ydnika,


consisting of three Vehicles, A 15; K.Voc.
See namau.

15

B7;

obi.

paslnnlna}.

BG,

plur.

attained, attainment;
rariuta,
From the verb
2, 19.
vnraS, to attain, K. Voc.
See hnstamma.

134";
;

ace.

11.

varasta,

pron. sa

vafla, here,
doc. 5,

gen. plur.

See Ufa.

vara, there,

ilrai.

R. 23, 30
see Rep. 38, doc. 5, 1. 2
jHimmlna thauna, woollen cloth (Pers.
tl, eniph.,

notn.

being,

13 (constructed with
sing.

uysiiaura)

3, 5.

8,

human

bdsd, hence read either bate uysnaurd, or

proper name.

2,

3, uncertain.

nynnaura,

tthili).

10, proper name.

Suremdra, B

uysnaura, a

11, uncertain.

Sudatta, B

See P. 97, 98.

19.

uvaysi,

of stdma, stand

loc. sing,

ing, condition

See hastamma.

starh, q.v.

stura,

409

ttagu, B7, 10, 11, uncertain,


ttaradara, body; instr. sing. Uaradardna,
A 7. See drai.

Dvy. 36" vaineya-prabhrta.


visyau, see s.v. bisa.

Y
u, and, B3, 7, 8, 9, 10.
upau, A 4, uncertain perhaps separately
U JMU.
upevara, 3. plur. pres. of verb upev, they

yanim,

18; L.

108".

tamma.

ugampura (?)

see

fampura.

See hat-

sing.

yanama,

pres. of
\.

verb yan, I do,


we do, A 12 ;

plur. pres.,

see s.v. pvana.

give rise to,

1.

yamna,
\

loanword from Skr. yana, vehicle,

21.

yasga, Bll, uncertain.


ye, encl. particle, B 7 ; yl,
ye.

cf.

K. Voc.

LIST OF

ADDENDA

1.
see also Dlgha Nikaya, Text, vol. i, p. 37, Translation
8, Add
of the JivnMa), pp. 50 fl
Blameless One for (white) elephant
Also
P. 34, 1. 27, in stanza 5, read
cancel footnote 9, and substitute as follows
9
Its etymology, as a compound of na and tigas, is explained
Niiga, blameless.
in the Suttn Nipata (PTS. cd.,p. 96), where verse 518 asks ndgo fi kathatii pavuccati,
why is he [Buddha] called ndga and verse 522 replies dgnm na karoti kind loke,
ndgo ftif/i pavuccate taihatta, he commits nothing blameable, for that reason such
a one is called ndga
The form ndga, for ndgas, is analogous to, e. g., Mrgaxira,
a by-form of Mrgaliras, &c. and the form tigum, in verse 522, is analogous to, e. g.,
In
Pali tffjytt for Sanskrit tadyut, &c. (see Professor Miiller s Pali Grammar, p. 6).
early Buddhist writings the word is not infrequently used as an epithet of Buddha
and his bhiksus. Thus it occurs five times in the Sutta Nipata, in verses 421, 518,
In the
522, 573, 1058, and in the Patimokka xiii (as quoted in P. Dy., p. 255), &c.
latter place, Childers translates
chief ; so also Fausboll in verse 421 (see SBE. x.
I [the King who
68), but there the correct translation is,
speaks], adorning the
army-house, will [there] give [thee, i. e. Buddha] at the head of the congregation of
The
(ndga-xaingfia-purakk/iato).
[thy] Blameless Ones (i. e. the bhiksus) wealth
is used as an
other word naga, elephant
but, in
epithet in the sense of eminent
that case, always at the end of a compound see Amarakosa, kh. iii, si. 59, nttarapade Krcxt/idrfJia-gocara/i HO also the Sabdakalpadruma, quoting the Medinlkosa. In
the Buddhist acceptation, the word ndgn does not appear to be noticed in anv Sanskrit
kosa or dictionary.
P. 35, footnote 12, add the reference Sutta Nipata (PTS. new cd.), verses 518
and 521.
P. 203, between the entries ndga and mdo insert
Naga, Blameless One, an
epithet of Buddha, II. 6

P. 23,

a"

CONTRIBUTED BY DH. THOMAS.


Pp. 88-92.

(Mdo.,vol.q (X),

have succeeded in tracing this passage in the Tibetan Bkah-hgyur


1-115, of the India Office copy), where the work is entitled

foil.

Pratyutpanna-buddha-sariimukha-avasthita-samridhi-niima-mahaynna-sutra, though
the colophons, all except the last, present the title Bhadrapfila-pariprccha-samadhi.
The passage occurs on fols. 65 ^"-68 r/ iv in chapter (/?//) 14, entitled Dharmabhanaka there is also a division into bam jw s of which No. 4 contains the passage.
The first part of the text is much fuller in the Tibetan, so that it is not practicable
to cite all the divergences.
The following points of reading may be noted
,

Obv.

1.

67;

prai
(sic): nmos kyah cl dgot,
like taking one from the
8, probably read ckd for euu, and translate
1
sands of the Ganges
Coriih fa ghorah, him thieves injure not .
ua
nard
Jtetlicnti
in place of na sukaro.
9,
pra<h<*ta-citlu
W,j)rdvarfta bhavet is rendered jyug byed, set on foot
5 Yahdh
1, vi/Mttf-eu te fatya aranye galtuya mhdyaldih gevdih ca kurvanti,

11.

kali

<l<lo

1.

1.

Rev.

1.

I.

II.

2,

jjiidcdh (ejo/idrinah bhaydnakuh.


jilnndtjia-i/ah hgon, jealous
ca kdyarogdf ca.

3, 4, yatyatta, &c., as in

1.

2,

bhaved vipannam.

om. fatfhaik and *dntdm\.

Na

karnarogo na

LIST OF
Rev.

1.

11.

ADDENDA

Deyas, Niigas, Kusmundas,


even the wicked have faith in him

Asuras,

4, Translate (verse 9):

protect him ;
4-5, 5-6, 6-7, who,

MM

1/7,

for atlia.

knowing by

In his mind

is

1.

1.

10, vitluratidru

Mahoragas

heart, teaches to others .


not disturbance or hunger, (bkre)

B! acintikd tasya gund bhavanti


of former
9, except for the ripening

1.

411

^
.

karma (and vydkena puranakena).

and carime k*ayam(te

?).

The Mahaparinirvana-sutra is to be found in the Bkah-hgyur, vol. }


Pp. 93-97.
vil Office copy ; and the passage occurs on fols. 209//
fols. 1-231 of the India
(VIII),
The following points of reading arise
211 a m
11. 4-5, frpyate (sic),
Obv. 1. 2,
adya aham.
:

ydvad

Rev

l.

6, anlardkduatya

l .

]]

anydny api nimittdai.

undrrllaya} apakva-pakdrtkaw \tnegkd.


1. 2, mcgkd variant i
om. v*mam.

3_4 fad

iildnlm

ayam

Mnk.

1.

tntraltlbka* tatkagatajneyam dgalak,

3, vatpulya.

the obtaining

of (only) the Tathagata


of this Sntra has passed into the knowledge
I. 5, Mhagala-jprat-yekabuMlia.
cf. tiji uiya in 1. 2.
1.

6, prabl,uta*ya,

large

1.

7,

<lerat<<}-pujd-[nmMam.

The Ratnadhvnja appears in the Tiltctan Bkah-hgyur, Mdo., vol. J|


Pp. 100-103.
title Miihasamnipata-ratnaketui\} fols 304-455, under the doubtless more correct
326 i -327 V, in chapter (bam -jjo) II, entitled
dharani. The passage is found on fols.
li

where we may note the following point* of reading


D ,-,
ba (PrabM-dhara, Pra&dta.
Obv. 1. 3, add in the great Kalpa Suan IM Man
when the life of creatures was 68,000 years
:

Puriivrtte,

(Viarat),

1.

add

mdyacarana-iampannak

mgatah

lokacid

tattva-damya-taratkih

is implied by
anultarak deva-nara-deiikak \bnddko bkagavdM, which
Pancakewya kale (litiff+maJtewa****).
the ydva ot the fragment.
1.

Rev.

1.
1.

1.
1.

tamayena\ cafnrdvlpendrah cakravarti~\raja.


add nand-dkupebhyak.
and read ink prailaknntkrt-ya,
2, om. aj>aritui/ena, jmnar api,
om. kati\ *apt<i<Vtanatrjaga<l-lnta-kara.
3, ntrabkvjag&U guiMlikipujita
4 tantawati* (by error, zi for zib) tarvajagali tawohara }l ra!a>ii(i-pradlpa1. 5, om. tana, fr.
kara
5,
1,

mdrana-jard-jdti-Soka-jetr.

kdni

tri*i\adkydiayena aa<lrKa-\(h^klia
1 7
ctfurna] Mti itaUvah bkarati]
presents in the
Pp 108-116. Of the Suvarnaprabhasa the Tibetan Bkah-hgyur
of which the first is from the
Berlin copy (see Dr. Beckh s catalogue) three versions,
in %yd. vol. ^ (XII),
Chinese. The two first recur in the India Office copy, namely
;

Chinese is naturally
1-208 and 208-385 respectively. The rendering from the
but it u ty BO means
of less value than the other for textual comparison j
at the
91 "-92
is to be found on fols. 288a" -298" (
(1) This passage
of chapter IX (bunyataend of chapter VIII (Hmmyavatl-parivarta) and beginning
The following points of reading may be noted
parivarta).
Then the Bhagavat having uttered that
Obv. 1.2, Both renderings begin
Mahisattvas
Dharam, again for the benefit of those Bodhisattvas,
in order to show the nature ot
round

VMM

fols

<)

him,
&c., assembled
these verses
the excellent, true Sunvata, at that time uttered
1. 6, taingrama (not so the Chinese).
Rev.l. 2, tpartyufy, (reg-pa-dag-la) ; analikruntdk
1. 3, samgrama (not so the Chinese).

Devas men,

412

LIST OF

Rev.

1.

4,

1.

5,

I.

6,

ADDENDA

as a bird, attached to the six indriya s, knows the


visaya s of the
But the Chinese does not here bring in
indriya s, so the mind- , &c.
the bird.

Uoth versions give yttfra ca i/atra


(<lbah-))0-ya!t-gan-(lu).
makes its own the knowledge of that indriya (no
t

negative)

(ses-med) for niScetfa

nifoitta

axra/j/uiva

aU/iit<t

Chinese,

parikal}>a-g<tmit-

[dtj/tara.
ii
(2) This passage oceurs in fols. 354 a -354// (= 167^-168^"), being the
end of chapter XXI (Susambhava Chinese Rnja-Susambhava), and the
beginning
iii

of chapter XXII
(Deva-yaksa-pariraksana-ksetra-dhuranI).
may be noted

The following readings

Obv.

1,

II.

1.

Rev.

taddfiarma
2-3, om. atha

1.

1.

1.

(which, however, occurs in the Chinese).


5-6, the Chinese adds uigame and yarvate.
I.
2, i/a ur/u f.
3, the Chinese omits vifiiirm u tenant era ca.
4, giina-sugarani (not so the Chinese).
t

liiiaiitraydttidm

5, parijunitu.

1.

11.

6, jtrarextarya (Chinese, srutarya).

LIST OF EPJIATA
3 from bottom, read jiratifiii ,i~ for
/trafi/aM
P. 62, footnote 10, read /tnnl,-i/a//, p. 39.
P. 90, 11. 1, 2, probably read
ua
ua *,itrtn,i.
JV/-7
/V>/w a]yui(i
P. 90, 1. 4, in place of the crosses, read te tui/a
te\Jena] as confirmed by the Tibetan.
P. 90, 1. 7, in place of the
ulha iftikim-raksnxtl fc taxi/u trio
crosses, read
from the Tibetan.
P. 95, footnote 14. und der for des
P. 99, footnote 17, add
f//v/A-/W, &c., with a single /, however, are regular Pali
P. 103, 11. 16 and 20, insert I before
say
fs^ellin.^
P. 106, 1. 3, read stluiiua-t,a/
intH^
P. 113, I. 14, read /- for nl
P. 120, 1. 10 from bottom, read banner for
Hag
P. 19, left col.,

1.

knrut<>

<jrlniul<,

///>?

<

P. 120,

P. 124,
P. 125,

from bottom, insert

1.

17,

1.

4, read

comma

after

renunciation

*d a.

for

C<*a,la

1.
Uishis for Ilislus
4, read
P. 127, 1.2, read Dr- for <drP. 128, right col., 1. 7, read
lJn//ia- for Ji/inl/ia.
P. 129, footnote 27, add
also allowed
the Tibetan
<

P. 130, right col.,

11.

2, 3, read

d\>/ai

u,

by
and [faituiid

P. 131, right col., J. 3, read xarvurac-cakrtiiit


P. 132, 1. 5, for
the world with its read and the
P. 134, right col., 1. 9 from
bottom, read ma/uifaffca
P. 196, read *a-gecchati \\ith asterisk.
P. 207, read Mahay ana for
Mahayana

P. 214,
P. 289,

1.

3, read

1.

4, read

for *attaxt/i-

whole

circle consisting of the

Stein MSS. Ch. 00275 and Ch. xlvi. 0012.


Stein MS., Ch. xlvi. 0015

P. 351, right col., 1. 5, dele


P. 365, 1. 11, read i and

comma

before SitUiutl

[world

of

Pl.ATK

4f^r*. -

*/* I -HV*,

/<f

W^k

-%W*itfc.,

^W J-^N^^^i*^ -S^f-l
"ft-^^V^^J
& V^B^SJ A
*$*&*&
]-

^.<n

HOKUM.

i.

i:

MS., No.

140;;.

\ JN.\V.\

HOI.RNLI: M.S., \o. 149*.

2.

3.

HOEKNLC MS., NO.

149^,.

TI;\T,

For..

ATANAMV.V SC TK\.

AU

SUTUA.

90.

ki.vi K^I

RI.\KK>I

OiiVKRsK

.v,.

/,

;,/, t,

...

Hoi.KNi.i

fftff

MS., No. 149^.

e*^^gel^.$6

I.ATF.

II

PKAVAKANA Srru\,

l-

.n..

132.

RI:VKK>K

f *&&&-ti&p%p tpr$ %P

.v( y/-

>

"*lfrt<#*

j3#1&TP^*4f^^?^^

^
loKKM.l

MS., No.

l.|(/,

Sl KA SOlKA,

OI..

56.

Kl.\l.l<^

*.

HOKKM.I; MS., No.

150"

MAIIAI

K\IVAN<;IKA

DHARANI.

l-\.i..

6.

OIAIKM

.v..,/,

1*1.

ATK

III

vi

S-5

it
*

ft
*

y
fc

% &f y$
<5w

S 5

^^....

<

JC,v

* Jr.

5*
*

i.M
ivj

18"*. J
ft

i r

-1

*i

it$
*

Tu^

vr
*

ff

Pi.

UK

IV

>r

tfr

WW*

ic

IT*

r:

<

o*

&
4*
.<c

vv

fl

*
to

*^

^
v?

&

>

j-*

5>

^C
;i|*
&
*
ir-

T*
9W*
*"

|>

>

"S
P>*

.&

V *1*

M
/>I^
1

=**

w
?
?

rfc

/.

PLATE

T
W

1
^

|V
iv

fc

^
^

lr

^V

fe)

**

77

S
fe

?(?*
c^
*^^
5

*?tt^

^_

t
ttf
^
fcS
I

f^

JS^tfc

A&\$ A

f^-,

ft

r
h
P

pr

"PH*
-

wy

^
K

^% ^ir^r
*^

far

If

"

Hlt^ ,,
s

ifw

"!

^?.
^^pli
^WJT^-M %
HUL

i\PA

-*

PLATE VI

^..
*

rj;tfjft r.f

rp -iV-fti?

9*

"5

^i

*V

f^

at

t*:^
4
IT

>

ft

r
&

LI

-V

!b

Vfe

"

I.ATI:

VII

.fr

fc-

W*

4^
*

tS
I

fr<

*r

JT

*1*

?i

^ ^*

fc

i|:

Pl.A-IK

* *&*

VIII

9-

Jir

tw

wf

I*:
.

C-f

,*.

t?

fttf

*t

5?
^^

5tf

r
*"

^w
>

^^
*c,

>

^
*s

J?
<?

>

ft

fc

9
/

TV

&

>/

f;/.,}
!>

*
fc

P
*

fjsr

J -ff

^
:

v^

."

j LJ

?*

.?

J-

^
IL *i
4
Sr^
S ^?^. i ? T
^*5>^4Jt;-^?>i
^ i
A ^
^
3r v
^
tf>&

?r

*s* ti

*fc>i

-?^^

>

>

>

>

K)

?*

4D

K^rsr
^ r g
^ Ls ^ -^?i^

fr

j^

^t^bi*^^l
H^^
^
5
If!
!

.rf

,t -^

r :?

?>

-14-s
>-

>

4 f *f.
9
a

fI i *

;.

^f ;

K;

-Jt".-,

r r/4i
>-

!|

>*f

\fafy
^9 *7>teri.

V*ffa

ft?

&

jr^?

LATE

!5T

>/

f *9

Vn

>.

%VB?

,:r

jr

trf**

450

$ &

lie

tf

* ***

)#
^El

*^

t2?
:

Vrr,

<?

*T

Iff?

*r-*^

**,
^
V
r

<

PLATE XI

*
>

T*

v
*

!
V -^Y^
-%//,

- *#

li

1-1*
:

//

vX:H\

<

s ;

*X/

cb

c^

S
*

>

^>

*^
*.

^y
I

&Cl

Jf *

1H&
4w
f

f.

^
^w

(C

:f*

3r

vv>N

^T?^.

i& *.^

t.

<

UTK

XII

IF"

*,<

*.;*{

[*
f
.<h

11
"

r
J*r

fc

vtifi

-i*ii;

if

fl

to

IS

_4

w ^ to
HW tfw
w

"*

U^V

"

<^

**
*

J**^

r 5

ft

i^

SeS
*;

i*

PLATE XIII
fT

tsr
4i, &Vs
* ?r {? /T*r-, ^i/sr

%*t
JTfbr^
^?
fe

>

**

**
^fr

*Hr

2%^

l?lf

te

>r

/^ ?rc^K
^
^

^
o>

>7

)
;

f-%

i
f

i
.*

&

*1

|r,
-^

C*

<f

>

IP

>>

r
Pr
9?
<*.

**i

? t**r

fcr

6r

Pr

>***

^ft*

it

>

4
*

t f
*
*
Jr

j?

*att
r.

V>

#.-IJ f

8S
;

*n

<p

?r^> fr

t?S

1 ?1

to

t.

In?
6W

$*t
|%|

Ii

jif
4n

fe

A*
fr

f4>

Pr

^ & &**
^fr
4{f
Aj?
^ ^ ^^
*

fc

r
flr

^^^ ^

|rif
JL&
^
LL*t^
?^J
1"

to

-<

Hm
>

**

**

/:

fe

?t ^ ^|
^ i ^^
STaP^r c&
* m
e&LL Vfe
*

^T l

^
fr *

>

|1
r*

"

fftt^p.

^^
^^1

ctIt,"

-V4-T

l?
?.

FLATK XIV

rsu
**

si*

*H

*7

*L

?*

frjV
U
fc

J
>l

,i

j^
w

**

*-M

"*

i^t

*u

*ty

5
5

"

"

9
ifc

v* ,*k

"

-*k

"

-ijj^^T

tw

r;

<*

2r

?k

J>

i*

r L C b

IM.LT

K?i.
^

.L!

fc

to
i

Vi

^?v
5 ^*

TIT

<t

>

r
^k^r
*

?>

if

M?

^k

:-r$*
.! /

tA
"**""

>

?
I

hv

^?t.Vis

*o

"

4.

"?*>*

!**

!P

*r

{
lil
*.-&

:>

k
.

V?C

^
^

IHJ
?H

??f*.
??*.r
."*

.tr.>.

tH?ti
*
^
t

KtH

ni^^

^Y
f

J>

^^

jT^i
kr*

VrH*

6?^

ft

^^4
*

*-*is

H]^

Jt?lj

fl*?j

>

**

!l

k.

fc

"

^ ;.v

l%r

*} ?
^c>i

?t

irt

^;i7^
r*]

PLATE

XV

***

at Is
~

k
*>?

"

*.

*io

fr<

""

f^.

L*

-4
^

fj^""
"

w*
"

.<***<*

^^^

U?*

ll h

>

i^t

".

tt

kZ; r

K<k.Ar

i A.

r
<*

it *d

T
^k!^

^Tfc*

^kk>

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STKIN MS., KIIOKA 005

IIOKKM.K MS., No.

HOEKNLK MS., No.

149].

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CA.TUHS.ATAKA STOTKA

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Hoernle, August Friedrich


Rudolf
Manuscript remains of
Buddhist literature found
in Eastern Turkestan

PLEASE

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SLIPS

UNIVERSITY

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