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HEGA. BTjr>r>E3:iOA_ I. 






Ceoil Bendall M. a. '-"i^t: :i-- 




Com miBBia no aires Ac I'AcaiKmfc Imperiale des Sciences: 


Yawn vie et Vilua, 
S. KynmH h Riga, 
Lunar A (lie. a I.onihes, 
YW Sorliwcnt (G. Hnessel) a T-eipsic. 

f, M. Esgers ft Cle. ct C. Richer 
a St.-PcterBbourg, 
K. Oglobtloe 1 St.-1'ei.rslMinrR ct KM, 
H. Klnkine a Moscou, 
E, Kaspoptf it (htauu, 

JWx: J KM. -= S Mrk: aO If. 

Imprim6 par ordre de PAcad6mie Imp6riale des sciences. 
Novembre 1902. N. Doubrovine, Secretaire perpe'tuel. 

v .■ . 

s Mill 




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As the Introduction gives all that I have at present to say 
on the text itself, the present remarks are confined to some explan- 
ations of my own work upon it. 

The Introduction deals with the text from several points 
of view ; but one important aspect is left untouched : namely, its 
value as an exposition of Mahayana-teaching. In spite of the 
difficulty in getting Oriental translations published I am continu- 
ing the preparation of a translation of the text, and I hope 
either in connection with this, or as a separate essay, to bring 
out the more important doctrinal features of the book, feeling as* 
I do that it contains much matter likely to interest a wider circle 
of readers than a publication such as the present can commmand. 
The argument of the book, however, will be at once gathered 
from the Summary, which follows the Introduction; and it is 
hoped that the notices of subject-matter added in Index I will 
also serve to illustrate not only the Qikshasamuccaya but also 
the numerous works (mostly lost in their original text) from 
which it draws its inspiration. 

The considerable bulk of the 'Additional Notes' constitutes 
a rather heterogeneous feature in the work. My object in writing 
foot-notes was to render the study of this often difficult text as 



attractive as might be to students acquainted with non-Bud- 
dhistic Sanskrit only: — lokavarjanaya asQantideva would say. 
My desire was to spare such readers the annoyance of turning to 
a commentary as well as to a glossary at the end of the book. 
A further advantage has accrued from this arrangement in the 
shape of various criticisms that the notes have received during 
the progress of the edition, so that I have been enabled to correct 
and to supplement. For this reason and more especially on ac- 
count of the great progress made in Buddhistic studies during the 
seven years occupied in the work, I have after all to request my 
readers to refer to the Additional Notes as well as to the foot- 
notes, particularly in the early part of the book. 

The Glossary (Index II) follows the same lines as the notes. 
I have included in it some rare words even though registered 
in the two dictionaries of Bohtlingk. In the hope of advancing 
the interpretation of Buddhistic terminology I have often pre- 
ferred to the discreet silence of the mere index verborum an 
explanation which I felt to be only provisional and liable to cor- 
rection in the light of future research. Both Index II and 
Introduction § 4 are of course to be regarded as contributions 
merely, not as exhaustive catalogues of the lexical and gram- 
matical peculiarities. 

There remains now only the pleasant duty of acknowledging 
varied help received. My friend Serge d'Oldenburg, who some 
eight years ago induced me to undertake this edition, has aided 
me from first to last by many useful suggestions and by unobtru- 
sive help the more appreciated because given by him often during 
times of great personal affliction. His place as acting editor was 
occasionally taken by Dr. C. Salemann, whose sympathies and 
knowledge extend beyond the Iranian studies by which he is best 

Professor E. B. Cowell to whom the work is dedicated, 
gave me much help and encouragement in the earlier stage of 
the work. 


Help from Chinese Sources from the late Thomas "Watters, 
acknowledged in the Introduction to Fasc. I, was continued up 
to my friend's lamented death in January 1901. By an extra- 
ordinary piece of good fortune my help from the Far East did 
not end here. For in the same year Prof. Leumann read a 
portion of Fasc. I with his Japanese pupil Mr. U. Wogihara, 
and put me into communication with this gentleman whose dex- 
terity in handling the vast Chinese literature of translations from 
the Sanskrit is astonishing. The results of his identifications of 
many passages are registered in Index I and in Additional Notes. 
His skill in finding his way through literary jungles is only equal- 
led by his courteous promptitude as a correspondent. 

Prof. Leumann himself has been good enough also to read 
the proofs of § 4 of the Introduction. My friend and former pupil 
Mrs Bode was kind enough to write out for press the Indices, 
which I had jotted down, very roughly; and most kindly volun- 
teered for the dreary labour of verifying each index-reference in 
the proofs. 

Last but not least comes my yvyjaicx; <j6£uyo;, associated both 
as an editor of Qantideva and in the present Bibliotheca, Louis 
de la Valine Poussin. His keen interest in the Mahayana no 
less than his friendly sympathy for my work have made him my 
most active helper *), and every sheet of the book has in some 
way profited by his suggestions. The intimate relation of his 
commentator Prajnakaramati to the Qikshasamuccaya is 
explained in the Introduction § 3 ; and if this worthy has some- 
times deceived his readers by a parade of 'borrowed plumes' of 
erudition, I can only say with the poet: 

Utiliter nobis perfidus Ule fuit. 

I cannot conclude these remarks without once more referring 
to the liberality of the Imperial Academy of Sciences in the in- 

1) Other literary help is acknowledged in the notes; bat I mast add a word 
here as to aid in photography from my friends Dr. F. J. Allen and Miss 
E. Ridding. 



ception and carrying out of the present international series. The 
Academy worthily maintains its great traditions of patronage for 
Oriental learning, and sets a noble example to all nations, espe- 
cially such as number amongst their-fellow subjects adherents of 
Oriental faiths, amongst which the 'Good Law' of Buddha must 
ever take a prominent place. 

Cambridge, August 1902. Cecil Bendall. 


Abbreviations and list of chief works cited. 

B* or \ 
W. K. F. / 

A. = The archetype -MS when compared with other MSS.; elsewhere 

called simply «MS». 
Ang-n. = Angnttara-nikaya. 

app. •= 'apparently'. 

Asht-P. = AshfasaliasrikS-Prajnaparamita, ed. Bibh Indica. 

AtthasSl. = AttbasalinI, comm. on DhammasanganI, ed. PTS. 

B. <fc R. = Sanskrit-WSrterbuch yon 0. Bohtlingk u. R. Roth. 
= Bohtlingk's abridgment of the same (Wftrterbuch in kQrzerer 

B. Sk. = Buddhist Sanskrit. 

Bodhic. = Bodhicaryavatara, ed. Minaev in 'Zapiski' torn. IV and reprinted 

in J. B. T. S. India. 
Bodhic. pkS ) as Commentary on Canto IX of the last; ed. by L. de la Vallee- 
or Bcp. (IX) J Pou 88 in in his Bouddhisme. £tudes. 

Bcp. = Bodhicaryavatara-pafijika, the whole commentary edited by the 

same scholar in Btbl. Indica (available for latter part of text 

only, and for Introduction and Index). 
Camb. Cat. = Catalogue of Buddhist Skt MSS in the Univ. Library, Cambridge 

by C. Bendall. 1883. 
Ch. = Childers's Pali Dictionary. 

_. ""^* 1 = Dhammapada. 
Dhammap. J 

_. . '" * \ = Dharmasamgraha (Anecd. Oxon. Aryan Series I. 6). 
Dn.-samgr. ) 

Dh.-sni = Dhammasamgani. 

Divy. = Divyavadana. 

ed. = 'edition', or 'edited by'. 

Itiv. = Itivuttaka. 

JBTSI = Journal of the Buddhist Text Society of India (other well-known 

Journals similarly cited by initials). 

M) » 











Nep. B. L. 

Pischel or 

Pigchel, Gr. 





Trigl. or 

B. Trigl 




. or ) 

igl. 1 

= Karan<Javyaha. Calcutta, 1873. 

= Analyse da Kandjour. . . par L. Feer (Annates du Musee Guimet 

torn. 2). 
= Lalitavistara, ed. Bibl. Indica. 
= Madhyamika-vrtti ed. BTSI (Pou gain's edition only available 

for Index). 
= Majjhima-nikaya. 

= the marginal annotations of the archetype. 
= MahSvastu. 
= Milinda-panha. 
= the archetype; see above (A.). 

= Mahavyutpatti ed. Minaev (Vol. I. ii. of his 'Buddhism'. 1887). 
= Catalogue of the Chiuese translation of the. .Tripi(aka 1883. 
= Nepalese Buddhist Literature by RajendralSlaMitra 1882. 

!•= Grammatik der Prakrit-Sprachen von R. Pischel (Grund- 
ris8 y I. 8). 
= Puggala-paiiiiatti. 

= Rastrapalaparipr cchS, cd. Bibl. Buddhica. 
= Saddharmapuncjarlka. 

-= Tarauatha's Geschichto dcs Buddhismus, tr. Schiefner. 
— Buddhistische Triglotte (St. Petersburg, 1869; cf. Pavolini in 

Giorn. Soc. Asiat. XIII. 87). 
= 'translation' or 'translated by'. 
= VajracchedikS. 
= Visuddhi-magga. 



Traditional portrait nf Q ant id era. ') 

§ f . General character and plan or the work. 

The Qikshasamuccaya is, as its name implies, a 'Compen- 
dium of doctrine'. The doctrine is that of the Mahayana school of 
Buddhism ; and there is thus a singular fitness in its having been 
in part at least the first to appear in a series designed to furnish 
the original texts mainly, if not exclusively, belonging to this 

The form of the book is one familiar to students of Indian 
literature: an author's commentary on Karikas or memorial vers- 
es written by himself. 

These KSrikas, twenty-seven in number, are printed") at 

1) See below § 7 ad fin. 

2) So far as the actual words of the Karik&s exist (for they are not all quoted 
in full), it wonld have been desirable to print them far more prominently in the 
text; bat I only became aware of their separate existence in the coarse of my 
stud; of the Tibetan rersion, which at first (in the absence of any guide to my 
attempts at Tibetan study) I ventured to use only sparingly. My friend la 
Vallee-Poussin had preciously seen from his studies of the BodhicaryiTa- 
tHra-commentary that some hind of inula must exist. 



the end of the present Introduction and constitute a kind of formal 
framework to the book. 

At first sight it would seem natural to suppose that the 
Karikas were written first and the book or quasi- commentary 
afterwards. I am however by no means sure that this was so. 
Both seem to me a practically simultaneous result of the author's 
general reading of Buddhist literature. 

One curious feature of the Karikas, which has helped me to 
this conclusion, is that in several cases they themselves acknowl- 
edge their dependance on earlier literature. Thus, Ear. 9 con- 
tains an old traditional saying of the Master which is met with as 
early as the Samyuttanikaya 1 ). Karika 12 goes a step further 
and actually proclaims the source of its inspiration. Ear. 14 
line 1 must also be an old saying, though I have not succeeded 
in verifying it. 

Again, the phraseology of a Karika is sometimes suggested 
by a passage which appears to be quoted in support of it : for ex- 
ample, Ear. 27 (356.8, 9) is clearly inspired by the quoted pas- 
sage at 357. 4-n a ). 

It will be seen from the outline-summary of the whole work, 
which is also subjoined to the present Introduction that the 
general argument or groundwork of the treatise is very simple, 
consisting of introductory matter on the essential duty (faith and 
self-renunciation) of a Bodhisat, followed by three aspects of 
his life each regarded from three points of view. 

Beyond the Karikas, which as we have seen are not wholly 
original, a very small proportion of the book is the work of the 
compiler himself. Besides a short poetical exordium and a post- 
script (the latter of not unquestionable authenticity, wanting in 

1) And elsewhere; see * Additional Notes' to 119.9. 

2) It will be also seen that both the Bodhicary&v.- commentary and Di- 
paipkara (cited below § 3) quote the Karikas as from the Qikshasamuccaya, 
not as a separate work. 


the Tibetan version; see § 7, below) he contents himself with the 
briefest possible explanations, generally in prose, and makes the 
scriptures that he quotes, or groups round his Karikas, tell the 
story of the religion as viewed by him. 

Thus the scheme of the book is similar to that of a stand- 
ard work from which many of us gained our early notions of 
the doctrines of Greek philosophy: Ritter & Preller's Historia 
Philosophise l ) graeo-rotnarue ex fontium lock contexta. 

§ 2. Authorship and date. 

The unique MS 9 ) on which the present edition is founded 
nowhere gives the name of the author. But the Tibetan version 
(Tanjur, Mdo 31) attributes both the Karikas and the work it- 

self to^ ,z,r 3 or Qantideva. This attribution is fully confirmed 

by the Mahayana doctor Dlpamkara Qrijnana (Atlga) who fre- 
quently refers to Qantideva and quotes from our text as a compo- 
sition of his. See below (§ 3) as to this and the further evidence 
from the Qikshasamuccaya-abhisamaya. 

Taranatha 8 ) represents Qantideva as having been born a 
prince of Saurashtra in the days of Qi la son of Qrtharsha. It is 
true that neither this 'Qila' (if that be his real name) nor any 
other son of Qrlharsha is known to either Indian or Chinese 4 ) 

1) A more recent and familiar instance of a work on — this plan is the late 
Mr. H. G. Warren's cBuddhism in Translations*. Here, however, the connecting 
matter contributed by the author is added not pari passu, but in the « Introductory 
Discourse* at the head of each Section of the Book. 

2) For notes on the MS. and other materials of the present edition see § 7. 

8) 'Geschichte' pp. 146, 163; where $a. appears as a younger and ecclesiasti- 
cally junior (pp. 162, 164) contemporary of Dharmapala (early Vllth cent.: I - tsin g). 

4) See Sylvain Levi in J. As. (81*™ sene) 1892, torn. XX. 337. My lamented 
friend Mr. Watters also examined the Chinese records, especially the Tang Shu 
from which Ma-touan-lin's account is taken verbatim. All agree in placing a usurp- 
ing minister as Qriharsha's successor, but Mr. Watters could not accept 
M. Levi's restitution 'Arjuna' as correct; since ail the records including T'ung- 
chien-kang-mu (*mirror of history 9 ) have the form 'A-lo-na-shun'. 


records. Taranatha also mentions two l ) other works of Q&ntideva, 
the Sutrasamnccaya and the Bodhicaryavatara, stating 
that the last was written after the other two. The Tibetan Chro- 
nicler's statement as to the common authorship of the Qikshas. 
and Bodhicaryavatara is confirmed by two pieces of internal 
evidence: 1) in the poetical exordia of the two works there are 
several stanzas in common; 2) in Bodhic. V. 105, 106 we find 
the repeated study of the Qikshasamuccaya or Sutrasa- 
muccaya, especially of the former, enjoined on the student 1 ). 

1) The attribution to Qantid of a fourth work {Qaripulra . . ashtaka) in the 
Tanjur-Index (Berlin copy; verified also at India office) seems to be doubtful. See 
Huth in Sitz.b. K. Pr. Ak. Wiss. (Phil-H.) Berlin. 1895. Bd. XV pp. 284, 272. 
The text of vol. 123 of the Tanjur is unfortunately missing at the India Office. 
It will be seen in Taranatha p. 166 that the legend lays stress on these three 
works only. In Wassiljev, Buddhismus p. 310(340) '^antideva' is a slip for 
Vinayadeva. See the Tib. equivalent and compare ibid. p. 282, note. In Tanjur, 
Bg. 48. l. I find a short hymn (Sahajaglti) attributed to Qantideva. 

2) Several interpretations of these stanzas have been proposed: 

1) that of Prajnakaramati the commentator, who asserts the existence 
of four books, a £ikshas° and SQtras° by Qantideva and another pair of 
the same name by Nagarjuna. No trace of or allusion to a Qikshas by 
N. has been found and I do not see how dvitiyam can be reasonably made 
to mean 'a second pair'. I may mention that I have collated the Tib. version 
and find that it fully agrees with the Sanskrit text of Prajn.'s comm. on 
these stanzas. 

2) that of Prof. Kern ('Manual', p. 127 n. 5), who makes the passage 
refer to two books only, both by N. This seems to mc equally untenable 
as a rendering of the passage and is even more at variance with facts, for 
the reasons stated below, regarding the authorship of the present work. 

8) that Q&ntideva is referring to three books, a£ikshi8° and Sutras 
by himself and a Sutras by K. This goes very well with the Sanskrit text 
and agrees with Taranatha; according to it dvitiyam ca has the very 
natural meaning: a and the second SQtras°, that composed by N.» The 
objections to it are (a) the absence (as yet) of any trace of a Sutras by £&.; 
& (b) the difficulty of supposing that Qa. would describe the work of a 
celebrated ancient author as « second » to his own of the same name. 1 do 
not regard these objections as fatal, but to any scholar who feels them so I 
would suggest as an alternative rendering: 

4) to render: alet him look at the Sutras. which was composed by N. 
and which is his (the pupil's) second study*. This would agree well with 
Tanjur, where we actually find that the samkshepa of the Sutras (ff. 80) 
does form a contrast to the vistara of the Qikshas (ff. 216). 

This would hardly have been written, if the borrowing of verses 
in the exordium had formed a case of plagiarism. 

Prajnakaramati, the commentator on the Bodhicary- 
avatara, of whom I shall have more to say later on, agrees with 
Taranatha as to the common authorship of the Qikshasamuccaya 
and Bodhicaryavatara 1 ). 

I have found nothing in the text itself to contradict the 
statement of Taranatha as to the age of Qantideva. One point 
notably confirms it. The pandits who translated the book into 
Tibetan were three in number: two Indians, Jinamitra and 
D&naQlla, and one Tibetan Ye-ges-sde 9 ) (JnSnasena). Of 
these the last two 8 ) flourished under the celebrated Tibetan king 
Khri-lde-sron-btsan who reigned 816 — 838 A. D. A century 
and a half seems to me an interval just such as one would 
expect between the composition of a book of this kind and its 
translation for the use of the Tibetans, whom one would natu- 
rally suppose to have been more anxious in the early days of 
their conversion for the old scriptures than for quite new works. 
In any case 800 A. D. will be admitted as the latest possible 
terminus ad quern. 

The terminus a quo is somewhat more difficult to deter- 

Unlike the commentator of the AbhidharmakoQavyakhya 
Qantideva quotes only Buddhist authors; and of their chronology 
we know but little. It must suffice to say that Qantideva repre- 
sents an advanced stage of Buddhism, in a somewhat scholastic 

1) Besides the passage quoted in the last note compare Be p. ad I. 25 (p. 32 
of Pous8in'8 edition in the BiM. Indica) and Be p. ad V. 104 quoted below in 
Additional Notes (to 66. 15), where the Qikshas is cited as the work of Qastra- 
krt (°Jtara), a natural description by a commentator of his author. 

2) A portrait of this worthy is given at the beginning of the volume of the 
Tanjur (India Office copy) containing the present work. 

3) See G. Huth in Sitsungsb. der K. Preuss. Akad. der W., Phil.-hist. KJ., 
Bd. XV (1895) pp. 274—75. 


patti 1 ) seems to show that certain passages from authoritative 
books were regularly quoted and requoted as stock-pieces. I have 
called attention to several cases of this in the Summary of Con- 
tents, and in Index I by the use of the expression 'locus clas- 

Kindred to this subject is the relation of these Sanskrit 
Mahayana books to the other Buddhist writings. I have 
elsewhere (JRAS. 1898p. 870) pointed out in detail the posi- 
tion of Mahayana writers in regard to the older documents of the 
religion, taking as my chief text the extracts at pp. 210 — 222, 
which are neither translated nor adapted from the corresponding 
Pali passage, but represent the Mahayanist's handling of the 
acommon tradition of Buddhism* 9 ). 

Quotations from Qantideva in Sanskrit. 

It will hardly be expected that many allusions should be 
made in extant Sanskrit literature to an author so late in In- 
dian Buddhist history as ours. I have however found two quo- 
tations from him in the*Subhashita-samgraha an anthology 1 ) 
discovered by me which I propose shortly to publish. These are 
some extracts from the Bodhic. IX (Subh. 28.6): and later on 
(96.5) another passage or passages not identified 4 ). Both are in- 
troduced by the phrase: Qantidcva-padair apy Mam. 

The relation of Prajfiakaramati, the author of the com- 
mentary on Qantideva's Bodhicaryavatara, at present in course 

1) Cf. 67 n. 2. I generally exclude the testimony of the Bodhicary avatar a- 
commentary as to which I speak below; on the other hand the works described 
below (pp. X— -XII) sometimes quote these stock passages. Ati$a (Tanj. 31. 308 a) 
cites others. 

2) Another parallel is the quotation at 76.7—15; compare Ang-n. VII. xlvii. 

3) I showed to my friend la Valine some passages; and some of these he 
printed in Le Mas 6 on N. Ser. Tom. I. 

4) I quote the opening stanza: 

yatha garudika[h] stambham sadJiayitva vinagyati | 
sa tasmwkg ciranashte'pi vishddim upagamayet || 


of publication '), to the QikshSsamuccaya is, I believe, unexampled 
even in Indian literature. Prajn£karamati frequently refers to 
the Qikshas. by name, quoting as from it, not only the original 
portions of the work, but also in some cases the passages quoted 
by Qantideva, and this too without indication of their ultimate 
origin. The curious feature, however, of the book is that not only 
these (exceptional) instances of specified quotation from Qan tide va, 
but also the whole number of the very abundant quotations in 
the work from named sutras are, with two or three exceptions, 
taken direct from the Qikshas. I say 'direct' advisedly, because 
in several instances not only are groups of quotations 9 ) reproduced 
in the same order, but even the actual words used by Qantideva 
in introducing or coordinating them 3 ). 

References to Qftntideva by Indian authors preserv- 
ed in Tibetan. 

The Mahay ana- literature preserved in the Tanjur also sup- 
plies a number of references to Qantideva and his works. I have 
noted several in three of the other works included in the volume 
of the Tanjur (Mdo. 31), at the head of which stand the 
Qiksh&samuccaya-karikas and the Qikshasamuccaya 

l)The Qikshasamuccaya-abhisamaya, a short tract 
standing next to the Qikshas. in the Tanjur (221 — 222 a) and 
doubtless meant to be read as a pendant to it. 

The opening verse states that «Qantideva touched the feet 

1) Paricch. 9 printed in aBouddhisme: Etudes* pp. 234 sqq. London, 1898 
(from aMemoires couronn6s». Acad, royale de Belgique. Tom. LV); Par. 1—5 etc. 
in Bibl Indica. N. Ser. n° 983-; both publications by L. de la Vallee Poussin. 

2) See 'Additional Notes' to 8.15, 9.8, etc., etc. 

8) Compare £i. 120. s, 5 with Bcp. ad. V, 54 and Qi. 144. 9 with Bcp. ad V. 87. 
A fall index of quotations will appear in la Valine's forthcoming edition. English 
readers will recall the use made by later writers of that curious aQikshasa- 
muccayav, Burton's cAnatomy of Melancholy*. 

of Mail jughosha [having] collected from all the sutrantas passages 
for teaching)) 1 ). 

The author of this tract is called in the short title at the 
commencement simply 'the (man) of Suvarnadvipa' *), but in the 
colophon ^uvarnadvlparaja-Qnmad-Dharmapala' 8 ). The book 
was 'recited* 4 ) (?) to Kamala, the traditional 5 ) guru of Dlpam- 
kara in Bengal and to Dlpamkara himself. It would thus be not 
later than the beginning of the XI th century. In view of the as- 
sertion that the attribution of the Qikshas. to Qantideva rests on 
an erroneous Tibetan record', it is worth noting that the book is 
thus the work of a stranger to Tibet, and was 'translated' (into 
Tibetan) by Dlpamkara and the bhikshu Thsul-khrims-rgyal-ba. 

2) The Qikshakusumamanjari (ff. 222 a — 246 a) by the 
'great pandit Vairocanarakshita 6 ) of Vikrama$ila', in Bengal), 

c\ c\ 

l) 22i.a.3-4: n^aq , q^ , ^g^ , 3 , ^^ , ^^^ , ^ , qq^^ 

The reference to the gikshSs. is unmistakeable, as its Tib. title is ^WZT'TC' 

raj*S]'£J R^I'I]. The homage to Manjughosha may well refer to the closing words of 

the Qikshis. which, though wanting in our Tib. translation, arc preserved also in 
the Chinese. Compare also Bodhic. X. fin. 

2) ^x^-q 

3) ^^^^'^q'Wni'rgs-^^ Compare Sarat Ch. Dis, JBTS. vol. 

I. i. 8 note $:, a passage apparently taken from some book which (as so often I) 
he does not specify. 

4) T]*^*]; but Sarat Ch. ibid. p. 31 and (with him) Waddell <Lamaism' 
p. 86 say «deliyered». 

6) Sarat Ch. op. cit. p. 8, note +. 

6) The form is certain as it appears in translation at the beginning, and in 
transcription at the end, of the book. Our copy has VikramapTa. 



an author of whom I have found no other mention than the notice 
in the «Life of Atis'a» l ) that he studied under A. at Vikramagila. 

This work, as its name suggests, is written on lines similar 
to the Qikshas.; and for the most part may be regarded as a di- 
rect imitation of it. It quotes from the same sutras 2 ), and 
discusses giksha under the same nine-fold classification adopted 
by Qantideva. 

It will be seen from the comparative table below 8 ) that the 
whole plan and framework of our book are most closely followed. 

Later in the work we find actual plagiarism; for at 
f. 243. a. 3 not only is Earika 23 b of the QikshSs. borrowed, but 
followed by the identical quotation (from the Vajracchedika) 
with which Qautideva illustrates (Qikshas. 275. 10-13) his memo- 
rial verse. On the same page Karika 24 b is also borrowed, or 
adapted 4 ), and illustrated by a reference to the dialogue of Su- 
dhana and Mai trey a, with the omission (as also in Qantideva, 
Qi. 276. is; cf. Bodhic. 1. 14) of the name of the book (6a?(Ja- 
vyuha) where the dialogue is given. 

1) Translated by Sarat Ch. D5s in JBTS. vol. I. See p. 17. 

2) e. g. Candrapr adipa 238. a. 2; Akshayamatisutra 229. a. 2; Ugraparipr. 
229. a. 5. 

3)Ci-kus. 225a. on atmabhavaraksha ) _. _. „ _ ___, 

and ih^ } C 1 - 8 - Ch - n «" <*' XIV - 

» 229a. on vruta with quotation , 

from Ugraparipr. J v » r r 

» 229, 230 on the aranyavasa \ 

wild beasts, visit of king > » » » (cf. p. 197). 

(280 a 4). J 

» 234b— 238a on smrtyupasthdna. » a XIII 
» 241 atmabhdvaguddhiy bhoga-f? » 
» 242 punya-Qodhana. » 

The three vardhanas are discussed 243 — ad fin. 

4) The lines are: ^ , ^^S c n , ^|^ , ^ , 3 I 

which may be compared with the Tib. of KSr. 24 b printed below, just before the 

» VIII ) -^ «. ,_ rtt 
.._ } KSrfkSs 17, 21. 
» XV J 


That the Qikshasamuccaya is not referred to by name will 
surprise no one acquainted with Indian literature 1 ). 

3) The Bodhimargadlpa-panjikS (ff. 273 b— 334 a) by 
Dlpamkara called Ati$a (first half of XI th century). 

In this book Qantideva is repeatedly referred to, and men- 
tioned amongst the chief Mahay ana-doctors l ). Besides the lists 
detailed in the note there is a list of doctors who 'elucidated the 
meaning of Sutras', worth quoting here: N&g£rjuna, Aryadeva, 
Candrakfrti, Qantideva, Bhavya, A$vaghosha and Candragomin : 
(324 b) 8 ). 

Numerous quotations are made from Qantideva's works. Of 
these the most important occurs at 303 a where we read: «Aca- 
rya Qantideva in the Qiksh&samnccaya [says:] 'following all 
Buddha's word' (etc., K&r. 19 b)>; later on (317. a. 7) we find 
mention of «the sutr&ntas and [works] made to illustrate the 
meaning of other sutrantas: Sutrasamuccaya, Bodhisatva- 

1) a The normal attitude of a Hindu towards his sources is silences, E. W. 
Hopkins, 'The great Epic of India', p. G3. 

2) In the opening verses we find an enumeration: Lama Gser-glin, Qfintideva 
(associated with the Bodhisat Manjughosha cf. note 3 below, and Bodhibhadra 
(3^^^^) ; at 319a " 7: N 5 * 5 * 011 ** Aryadeva, Candrakirti, Bhavya, ginti- 
deva, Bodhibhadra. 

3) Just below we are told that 'Qantideva too according to the precept of 
NagSrjuna, having gained the inner meaning of Manjughosha saw the truth'. 

raP '^^PV^i^ ^ Ufl care * e88 * v transcribed, not translated, here and just 
before) W , ^^ f q^'S^ , 3 , ^^ , 5j (read *j*), as in previous clauses) 
qH^ , ^ , ^« , ^R^^ , g , ^ , q , (read q, or, better, TOpq 'permission', 

with St. Petersburg T a njur) ^T^*^^ I Cf. Taran. 


^5 1 R^'^^'^'^R'R^I Compare the Tib. text of the Karikas, below. 


bhumi, [Bodhi-]carySvatara, and Qiksh&samuccaya*. The 
selection of these four works seems to me significant especially as 
the order appears to be mainly chronological." 

§ 4. Language 

(Dialect, grammar, word-formation). 

The literature of Buddhism rests, as all scholars will admit, 
on a basis originally vernacular. With the rise of the varied di- 
visions in the church the linguistic aspect of the literature be- 
comes more complicated. In the days of Ago k a only slight dia- 
lectic variations are necessary to make the official language 
of the edicts intelligible in the several localities where they are 

In the case of the Sthfaviravadins (and possibly other sects) 
who adopted the Pali, descended from the vernacular and under- 
lying, or represented by, the language of the Edicts, the stages 
seem clearer. We get an early form in the newly-discovered 
Dharmapada l ) , an intermediate stage or stages in the older 
verses of the Pali Pitakas and a later stage in the ordinary 

The linguistic history of the numerous other sects is not so 
easy to trace. 

The statement of Wassiliev (Buddhismus, 294 [267]), 
founded on Tib. authorities, that the several schools of Buddhism 
identified themselves with special forms of speech is very cre- 
dible 8 ). 

In any case it is abundantly clear that the Buddhists who 
wrote Sanskrit, did so with Pali-Prakrit originals, whether spoken 

1) Le manuBcrit kharogthi par E. Senart J. As. Sept. 1898. 

2) Of the Buddhistic Apabhramca attributed by him to one school, I hope 
shortly to publish specimens discovered by myself, with verification from the 


or written, as their sources and models, lying in the earlier pe- 
riods close behind them. 

A curious instance of the consciousness of something else 
than Sanskrit as the real underlying sacred language is found in the 
charm occurring at 142. 15 quoted from the Vidyadharapitaka 
where the conclusion is practically a sentence of Pali. This is no 
doubt used as a liturgical and thaumaturgic language just as San- 
skrit in its turn is used in the far East; or as Latin 1 ) is used in 
the West. Childers in his Pali Dictionary makes much (sometimes 
a good deal too much) of the alleged ignorance of * Northern' 
Buddhists in misunderstanding of Pali (and Prakrit) forms. Some 
of these were no doubt wrongly *) Sanskritised in course of time. 
One of his instances is phasum. This word occurs in a sutra (of 
some antiquity) 8 ) quoted in the present work; see p. 129.5. 
In the note on this passage I refer 4 ) to 32.2 to show how phasu 
came in Buddhist usage to have this meaning. One sees here 
that the word, standing side by side with sukham which is quite 
sufficient for the sense, is simply put in for its pleasant archaic 
ring to the ears of the faithful. 

Another good instance is the form gahanata, occurring at 
172.3 in a kind of Decalogue belonging to the very earliest ma- 
terial of Buddhism. Here the old vernacular form was clearly 
kept for its venerable associations. It could deceive no Indian 
Buddhist reader from the clearness of the context, in spite of its 

1) Compare Shakapere, Hamlet I. i. 42. The belief in the efficacy of Latin 
for laying ghosts survives amongst Roman Catholics in England. 

2) When I find how wonderfully well even as late as the IXth century the 
pancjits who translated the Prakrit Dohakoshas into Tibetan understood the 
extremelly difficult forms of that work, I must unhesitatingly reject Childers's 
supposition (Diet.) p. 536 et al., that the 'Northern Buddhists' were misled by 
ignorance of Pali. 

3) p. 55 n. 3. 

4) I had not seen Dr. Hornle's instructive parallels from Jain usage with his 
optional explanation {spar^cmdrJia); since adopted by Dr. Pise h el (Gr. Pr. § 208). 
See also Dr. Leumann's review in WZKM. III. 342 sq. 


formal l ) resemblance to gahana 'deep'; that the Tibetan trans- 
lators were not deceived is observed in my note on the word. 
Another case of retention of Prakrit sounds (vedh-for vyath-) is 
noticed at 35. n. 11 Moreover if the forms samkalika, samhali- 
bhiita at 211.9, n be compared with the corresponding Pali 
samkhalika at Majjh. I. p. 58, med., it will be found that the 
confusion of forms is sometimes on the side of the Pali tra- 
dition 8 ) and that the Sanskrit- writing Buddhism preserves the 
etymological one. 

Under the head of sandhi note puno'pi (194. u) and yatha- 
riva (304. 10). 

Under noun-forms 3 ) note the instrumental in -eno and 
genitives in -asyo at 194.7 and 195. n (verse passage). With 
the former we may compare the Pkt -enam, and note as an ana- 
logy (if there be no actual reminiscence) the Vedic verse-form 
-end 4 ), svastind occurs at 104. n (and note 5) and 116.2 (prose). 
In noun-genders we find dhatu as a feminine (138 n. 3) as 
often in Pali; palaga as a masc. (242.8); and possibly (but see 
Pischel, Gr. Pr. § 379) adi no longer neuter in the phrase 
adim krtva 292. 5 (note 2). 

Pronouns ayu for ayam (in verse) 103.6; 206.2 si 'his' 
302.5 and note, ettaka 174 n. 3; tatuka, yatuka 346.16 
(similar forms in Pischel § 153). 

1) I wai at first disposed to alter the form to gdhanata; bat the subsequent 
discovery (see Additional Notes) of another quotation of the same passage con- 
firms the text as I left it 

2) See Sen art cited in my note. The carious double form of frnkhald in 
Prakrit with kh or fc (Pischel § 218) may have helped in the confusion. 

8) I have not tabulated here the forms rshtbhth . . fsfonam occurring together 
in the DharanI quoted at 381. 8, 9 as these read to me like a deliberate sacrifice 
of grammar to metre. Cf. gen. pi. -ana in verse (17. l, etc). The MS. (valeat quan- 
tum) actually reads a form in -end at 847. 5, which I have preserved. 

4) Similarly in the genitive Whitney allows for three passages of the Veda 
a form in -asya (-asia) (e. g. Rv. 1. 162. is). The above two forms are confirmed 
by MSS. of the book quoted (cf. Add. Notes ad loc). With bhikshusya (155. l) 
cf. Frank e, Pali u. Sk., p. 66; and with baldto (4. l) ibid. p. 122. 


Verb-forms. The imperative 2** pers. plural uses, as 
regularly in Pkt. (Pischel § 471), the 2* pers. of the indica- 
tive; see 61 n. 1. The incorrect present-form dadanti (335. 10) 
occurs also frequently in the late portions of the Mbh. 1 ). More 
interesting is the future form kahiti (101.6) from kr; cf. Pischel 
§ 533 ad fin. siftcishyati (155. l) yufijishyami*) 201.4; and 
bhesyanti (45.12, 46.16) though phonetically nearer Skt., are 
also formed on Prakrit principles. The potential stiya = syat 
(115.2) is a curious and indeed questionable form; the more 
usual siya occurs at 302.3. Of the s-aorist (cf. Pischel § 516) 
examples are kritfishu 92. 12 and the curious form mucyishu from 
the passive base. Perhaps also Qrnushu (94. 21). °t<ipsis 20. 7. 

For the gerunds the distinction between-f t;a and °ya is 
not observed, as happens also in Pkt. (Pischel § 581) and occa- 
sionally in Sanskrit (Whitney § 990a). Examples: parivarja- 
yitva 113.18; vinivartayitva 130.13; adhyavasitva 200 n. 3. 
daditva occurs (302.7) also in Pali. 

Amongst forms in -ya, vijahya occurring twice in 106. 11 
is noteworthy. Possibly to make metre we ought to read one or 
both forms vijahdya, according to Prakrit usage (Pischel 
§ 591). The passive participle jighatsita used actively (274.7) 
is an example of the later Buddhist (and vernacular) usage, of 
which the stock-example is the name Avalokite$vara. 

Amongst exceptional causals note dhamayati (178.3) Pali 
dhameti, and dantfapayati (63.18; 67. 10) with which compare 
Pischel § 552 and Whitney cited at 64 note 4. 

The compound verb pattiya- (174.7 and note) is, as noted, 
thoroughly Prakritic. 

Under the head of word- formation we may note the Pkt. 
suffix -ima (Pischel § 602) in purima 177.7, 193.9. 

1) Hopkins, 'Great Epic' 265. 19. In verge plural-forms like pujayi (4. le) 

2) A prose-passage, and from the same archaic antra as referred to above 
d propos of phasu. 


-ka in ghalika 269. 2 prekshika 52. 18, 267. 16 seems to be 
used like -ta to express a state. Another class of formations 
which I have not as yet found elsewhere are the abstracts in -ta, 
-no, -anata formed not direct from verbal roots after gunation, 
but directly from the present-stem. Such are: anutsrjanata 
(srjat) 183.9; vipaQyana 108. is; avamanyana (manyate) 9.7 
(sic lege), 92.6; akrudhyanata 35.9; aparitasyana 36 n. 1; and- 
echindemata 126. 15; and even pratihanyana 251. 14, which must 
come from a Passive base 1 ). 

Iu the common compound word hrirapatrapya the retention 
of the nominative form in the first member (sometimes allowed 
even in Class. Skt. for nouns in r; Whitney 1250. f., cf. Pap. 
VI. iii. 26), is due, no doubt, to a reminiscence of the Pali-PrRkrt 

§ 5. Lexicography. 

The vocabulary (Index II.) has been arranged to include the 
chief words of rarity, difficulty or linguistic interest. 

It may, however, not be out of place here to call attention 
to several verbal roots occurring which appear to be new to be 
literature either as to form or meaning, although registered in 
the DbatupStha. See the entries under the roots kutt, cagh, 
jhash, pams, pae. Derivatives from sphand (172 n. 1) and pro- 
bably from *cip (182 n. 1) also occur. 

§ 6. Metrics. 

No essay has been as yet written on the metre and prosody 
of Buddhist literature as a whole. Nevertheless, the subject is 
one of great importance to the editor of texts, as well as to the 

1) Since writing the above I find that this very class of formations provoked 
the wrath of Eamlrila. See TantravarttikK p. 173. io quoted by Pouasin 
JRAS. '02, p. S71 note, where pagyata (not as jet found) is given as mi example of 
barbarism. Cf. also vikirana Av.-c. 96.7 and Spejer ad loo. 



critical student. This has been recognized by Prof. FansbOll 
in the valuable appendix to his first edition of the Dhammapada 
(p. 436 sqq.), while in the short preface (pp. VI, VII) to his 
new edition he expressly pushes further the results obtained by 
metrical criticism. 

One must not ask too much of the pioneer who brings out 
an editio princeps. But it certainly would have been well if 
editors of verse-texts both Sanskrit 1 ) and Pali had paid more 
attention to metre. Is it too exacting to propose as a canon for 
the editor of the future that no one has a right to print as 
verse, without note or comment, lines that will not scan? If 
new rules are required let him enunciate them in his preface. (The 
present remarks are an attempt in this direction). If after every 
deduction has been made, the 'legitimus sonus' does not appear, 
then let him note the fact in his commentary. This will be 
tantamount to an admission that the true text has not been pre- 
served, or to an invitation to the critical ingenuity of the schol- 
arly reader. 


In Buddhist Sanskrit poetry the general rule that any two 
consonants suffice to make the preceding vowel 'long by position', 
does not apply. 

It seems to me not improbable that the former existence of 
a very large body of Buddhist poetry a ), where less prosodial strict- 
ness prevailed, may account for some of the discrepancy in the 
native authorities on Prosody, as to what constitutes 'position' '). 

A good typical passage for the study of these metrical 
usages is the extract from the Ganda-vyuha at pp. 101 — 04, 

1) In Buddhist literature the most flagrant instances are the editions of the 
Buddhist Text Society of India. As to Epic literature compare Hopkins, Great 
Epic Ch. IV. 

2) And possibly also popular song-literature, less strictly composed. 

3) See the valuable essay of Weber, Ind. Studien VIII. 219 sqq. 


especially as here we have been able to control the readings of 
oar MS by an ancient Codex of the sntra quoted. 

Here, then, in a single line (102.6) we find vowels short 
before mute -*- r or I (dharmatri ripuklega) and at 102.8 before 
mute -+- v, (varadvtpa) '). It may be noted that all the examples 
from the Gandavyuha, if not vowels at the end of a word 
(cf. Weber, Ind. St. VIII. 226. 1) occur all at the end of members 
of a compound. The case of ddvitiya (195.16) seems to go a 
step further. 

The licence however extends beyond the case (familiar from 
Latin usage) of a mute followed by a liquid. In a single line 
(103.2) we find two short vowels before sibilant -+- nasal (maitrt 
sneh&smrti). Soft mute -+- nasal : priyajft (Has trap. 21.6). Nasal 
-+• semivowel s&myak° (18. n, where my note is unnecessary). 

Many of these licences are possibly to be explained by 
reference to a Prakrt original, which would of course give 
forms such as adutiya, salt and so on. 

A similar influence is probably traceable in some curious 
cases where double consonants seem to be quite disregarded, a 
phenomenon with which we may compare in ancient times the 
spelling of the A^oka inscriptions, or in modern times our own 
ordinary careless English pronunciation of double letters as 
compared with that of Italian 8 ). See t&nnimna 54. l (which 
should have been printed as a Trishtubh: see Add. Notes; 
106.13, ujjvaT (si vera lect.) 103.8. To the same category be- 
longs a scansion such as the remarkable 

dksayakshanti akshobhya 328.3, where aksh° is common, 
being pronounced indifferently as akkh or fikh. 

1) A licence exceptionally allowed in Classical Sanskrit poets. See Bo 11 ens en 
in ZDM6. xiv. 291. 

2) So too priyadvesha 206. 4 (from Lai it.- v.), and compare Bollensen ZDMG. 
xiv. 292. 

3) Max Mailer gives an analogous case from the Rgveda. 'Vedic Hymns* 
(S.B.E. vol. 32) p. cix. 


Not less suggestive of Prakritic influence is the case where 
a short vowel is scanned long before a consonant +re. g. pan- 
grhita 43. 6, 8. 

Anusv&ra. As early as the Pali Canonical texts we find 
anusvara regarded in two opposite lights: 

1) an evanescent sound liable (a) to be dropped or ((J) to 
be elided with the preceding vowel like final m in latin. See 
Dhammap. v. 74 and the exx. cited by Fausbfill (ed. 1. 
pp. 268 — 9) ad loc. As to analogous Vedic usage see F. M. 
Mailer, 'Vedic Hymns' (S. B. E. vol. 32) p. CXVII; 

2) a strongly pronounced nasal, which may be scanned long 
irrespectively of the natural quantity of the preceding vowel. 
Example: Majjh.-n. I, p. 168.7. 

Of 1 (a) examples are quite common. It will suffice to cite 
the genitive plural in -an&\ often found in verses both in Buddh. 
Skt. and also in Pali. 1 (p) is rare, but I think not unex- 
ampled in Buddh. Skt. Of 2) examples are quite common in at 
least one poem the Bhadracarlpranidhana [297.8 (twice), 
5 and note] and the usage occurs occasionally elsewhere 1 ). In 
Pr&krt it is frequent a ). 


It will hardly be expected from the editor of a collection 
like the present which is only partly in verse, and verse of widely 
varying dates, to give a minute metrical analysis of all the verse- 
passages here quoted. Still in the absence of any work even on 
Sanskrit metres in general (still less on the metres of Buddhistic 
poetry) at once comprehensive and practical 8 ), a short classified 

1) e. g. SamadhirSja (Candrapradlpa): so that at 194. 18 the text, which 
1 now find to be confirmed by the R.A.S. Hodgson MS., may stand, and need not 
be amended as I suggested in the note. Compare also 17. 4 (from the same work), 

2) Exx. in Hala, Weber's ed. 1, Intr. p. 47. See also Pischel, Gr. Pr. 
§§ 348—350 on the whole question, comparing §§ 178, 179. 

8) i. e. to occupy the same relation to the native authorities and to usage that 
^Mtney's Grammar does in matters of language. 


summary of the chief metrical features of the present work may 
be acceptable. 

The metres may be thus arranged: 

I. Qloka, and 

II. Trishtubh-Jagati — the two commonest metres. 

III. Fixed metres (aksharachandas) — to which group indeed 
the greater part of class II really belongs. Here we may 
subdivide thus: 

1. A new metre 242 — 3. 

2. Dodhaka 2, 256, 297, 327—347. 

3. Totaka 203—207. 

4. Rathoddhata 101. 

5. Vasantatilaka 1, 217.12. 

6. Qardulavikiidita 259. 

7. MalinI 366 (last stanza; not in Tib.). 

8. Pramitakshara 195, 318—320. 

IV. The intermediate class called Jrdha-samavrtta. 

1. Pushpitfigra 195.6— n, 257. 

2. Aupacchandasika 1. 

3. Vaitallya 237—241. 

V. Matrachandas. 

1. Arya (ordinary type) 155.4—9. 

2. a new variety (?) 262. 

VI. Metrical prose (?) 164.3-7, 262. 

I. As to the gloka the passages quoted in this metre are 
mostly of the ordinary type. On reading the excellent chapter 
on Epic metres in Prof. Hopkins's 'Great Epic' I perceive that 
certain corrections which I had proposed on metrical grounds 
become unnecessary in view of the usage of the earlier $loka- 
writer8. Thus at pp. 14, 1. 8 the reading of the MS. (see note 1) 
may stand. It is merely a case of a hypermetre (here with the 

third vipula) really common in early $lokas, just as I had myself 
found it in the trishtubh-group (p. 92, note 4) later extending it 
(p. 160, n. 5) to the (jloka. See Hopkins op. cit. p. 253. Simi- 
larly at p. 45. i, nothing need be altered, if we regard it merely 
as hypermeter with the second vipula l ). 

II. It would certainly have been clearer if I had from the 
first treated the lYisthubh-Jagati class as a more or less free 
metre, instead of attempting, as I did more especially in Fascic. 
I., to make the lines conform to the classical norm of Indravajra. 
As a matter of fact the great majority of the lines do conform to 
this norm, but traces of earlier usage, analogous to those occur- 
ring in the M ah abh fcrata, are constantly found. To the frequent 
hypermetron we have already referred: and in the same note 
(p. 92, n. 4) I point out the easy 8 ) transition to Jagatl (Vam- 
(astha). The resolution indicated at 2 1 7 n. 4 seems unusual, nor 
have I found even in the numerous Epic forms of Trishtubh 
collected by Hopkins an exact parallel for the development 
noted at 299 n. 2. 

III. On the not very numerous metres of this class not 
much need be said. 

We may take first the unidentified or new metre 

occurring at pp. 242, 243. As there observed (note 5) the 

arrangement of syllables occurs as the first pada 2 ) of a longer 

metre (Upasthita-pracupita). In the passage before us we also 

find line broken by two caesuras: and moreover the initial long 

syllable, as so frequently, is liable to resolution. Thus the final 

result is: 

1) An example of the fourth vipula 'almost completely absent in Classical 
writers' (Hopkins) occurs at 127. 10. 58.9 is a rare ctoka-form. See Hopkins 
p. 467 (As 45). 

2) Accordingly the correction at 80. 8 seems superfluous. 

3) It also occurs as the first pada of two stanzas in the Mahabharata; 
Hopkins, Or. Epic p. S52. 



Only or. 2 the simple dactylic Dodhaka can be called a 
favorite. In the last of the passages cited (p. 327 sqq.) it is 
handled with some freedom, dactyls (— ) being frequently resolved 
into — . 

3. Totaka is closely analogous to the last with 4 anapaests 
in each pada in place of the 3 dactyls and spondee. 

4 — 7. Of Rathoddhata, Vasantatilaka, QardGlavi- 
krKjita and MalinI we have, as will have been seen, only a few 
examples. The second occurrence (217. is. u) of Vasantatilaka is 
interesting as coming after a trishtubh, thus illustrating the de- 
velopment of the stanza (noted by Hopkins p. 333) from the 
hypermetric trishtubh. 

8. Pramitakshara. I take this metre last, because, as will 
be seen from 318 note 3 and the notes (esp. 321 note 1) and 
variants in the succeeding pages, the free treatment of the metre 
places it as a transition between this class and classes IV and V. 
It is of interest to note that the few pramitaksharas occurring 
in the Mbh. are associated with lines of the latter class (Hopkins 
p. 353). 

Summarizing the usage of this class (fixed metres) as whole, 
we may note that none but the Dodhaka (no. 3) is much used and 
that this is handled in the free manner characteristic of early poets. 

IV. Ardhasamavrtta, metres of unequal padas. Of Push pi- 
tagra we have two examples which call for no remark 1 ). 

The only example of Aupacchandasika occurs in the few 
verses in the introduction, doubtless by Q&ntideva himself. 

Of V ait ally a closely allied to the last we have a more 
interesting example, pp. 237 — 241, and as it is taken from the 
Lalitavistara, of which MSS are at least numerous though none 
are ancient, one can discuss its details with increased confidence. 

1) See Add. Note to 195. is, 18 as to what seemed a variety of PnshpitSgra. 
The variants illustrate the difficulty of dealing with metre on the basis of a single 
MS., even a good one. 


It will be seen from the notes that the metre is bandied with 
considerable freedom, though not more so on the whole than in 
the 30 instances occurring in the Dhammapada analysed by 
FausbOll (ed. I, p. 441). 

V. Matrachandas (Aryft etc.). 

There are very few examples of Arya in the book. 

1. The three stanzas on p. 155, 11. 4-9 are possibly Q&nti- 
deva's own. 

2. The passage at p. 262 is more interesting, surrounded 
as it is by what looks like metrical prose. I have called attention 
in the note (3) to the peculiarities, but the passage is too short 
to found elaborate theories on it, though it has a somewhat pri- 
mitive appearance, metrically speaking. 

VI. I have ventured to call p. 262 lines 9—12 and prob- 
ably also 11. 1, 2 of the same page, 'metrical prose 9 . I place 
provisionally 164.8-7 under the same heading; though possibly 
the future editor of the Suvarrja-prabh&sa (in the present 
series, I hope) may have more to say about it. 

§ 7. On the MS. and the versions, Tibetan and Chinese 

(with a description of the Plate and of the portrait [p. I]). 

The unique MS. l ) on which the text of the present edition 
mainly depends is written on stout paper, of the kind generally 
employed (in cases where palm-leaf was discarded) in Nepal from 
the XIV th to the XVI th century. It has no glaze and is of a 
brownish white colour, the edges being smeared with yellow 9 ). The 
MS. in written by two scribes, as is shown in the Plate fig. 1 which 

1) Cambridge University Library (Wright Collection) Add. 1478, described in 
m J printed Catalogue at p. 106. The India Office MS. is, as I have stated in the 
preliminary Introduction (to fasc. I), a mere copy of this MS. 

2 ) The same applies to a part of the body of the last page shown in Plate fig. 2, 
^here the yellow portion appears darker in the photograph. 


reproduces the pages where the second scribe finished his task 
and the first resumed. In my description of the MS. (Catalogue 
p. 106) I estimated the age of these writings as 'XIV — XVth 
century' • 

In the writing of the first scribe the following early features 
should be noted: 

The curve generally (though not invariably; modern form °napat» 
tih Plate, fig. 1 1. 2. col. 2) used for medial i. 

The short form (without flourish) of medial u (Fig. 1 1. 2 supa- 
dyate, furo). 

Initial /and J (Fig. 2 1. 1. Iti; Fig. 1. 4. lfvarah). 
Dh i) (Fig. 2. l dharma) and g {preshtlti Fig. 1. s>. 

These four forms all show forms distinctly earlier than the 
Bengali MSS. of the XVI th century 2 ). 

Bengali MSS. of the XVth century are not common. 

The best example is that reproduced at PI. 83 of the Pal. 8oc. 
Or. Ser. In this document I (initial) presents a different form from 
our MS., and p is a little nearer to the Nagari (in itself a mark of 
antiquity); but t (medial) and dh are notably more modern than our 
MS., and f slightly so. 

Raj. Mitra's MS. (in .Notices* V.Pl.ii) belonging to £aka U17 
also comes at the end of this century (1495) but is markedly more 
modern 8 ). 

Of the XlVth century we have unfortunately no MSS. in 
Bengali hand to compare 4 ), and can thus only be guided by the forms 
of certain letters which (notably i medial, dh and f) resemble 

1) In inscriptions this form (d) last occurs early in the XI** century according 
to Buhler, Ind. Pal&ographit Tafel V, cols, xvi, xni 

2) To this century belong several of the MSS. reproduced (rather roughly) in 
Raj. Mitra's « Notices* vol. 6 etc. See also Paheographical Society, Or. Ser. 
PI. 82, & 1, in spite of my doubts at the time when I edited the plate. Very 
numerous MSS. since discovered and mostly examined by myself have left no 
doubt as to the meaning of the abbreviation cla. sam.». Accordingly the date of this 
MS. is Lakshmana Samvat 462 (A.D. 1571). 

3) The date on Raj. Mitra's PI. i. of his vol. VI seems to me doubtful. 

4) Rsj. Mitra's MS. reproduced in «Notices» V. pi. iv. looks at first sight 
like an exception, but any one who will read the second line of the colophon (in- 
cluding the chronogram), not merely the figures, will see that he has mistaken 
Qaka tor Vikrama. 



more closely our earliest Bengali MSS, (Pal. Soc. Or. Ser. pi. 81 ; 
end of XII th cent). Of the second scribe I have less to say be- 
cause be writes a more conventional and less progressive hand, 
the 'Lantsa'. On the other hand it will be seen from the 'Table 
of Letters' that there is a certain amount of progressiveness in 
the writing even of the Lantsa type. There is, for example, no 
certain case of dh formed like Nagari q after A. D. 1216 l ). So 
that the evidence of this test-letter as formed by both scribes 
brings us to about the same time, the end of XII th or begin- 
ning of the Xlllth century. If, therefore, any correction be 
necessary, it would be in the direction of making the MS. older 
and describing it as 'XIII — XlVth century 9 . Against this con- 
clusion it must not however be forgotten that paper is very rare 
in Nepal at so early a date 9 ). 

Regarding the punctuation and sandhi of the MS. I made 
some observations in my preliminary Introduction [to Fasc. I] 8 ). 
On the latter point I may here note that from Fasc. II of the 
text onwards I adopted (often for the sake of clearness) what 
seemed to be a fairly consistent 4 ) usage of the MS., the extension 
of the use of avagraha to the case where initial & follows final a 
(not merely e or o). 

On the marginal notes in the MS. see the preliminary 
Introduction p. V. 

There are two colophons, which can be read in the 
Plate, fig. 2. 

1) Cambr. Add. 1648; exact date verified by Prof. Kiel horn. 'Lantsa' is 
Hodgson's name (As. Res. XVI, Plates). 

2) See my Cambridge Catalogue p. xxviii ; and on the whole question of paper 
in the several parts of India compare Hornle in JASB for 1900; LXIX. i. 121. 
A. D. 1354 is there given as the date of the earliest paper MS. in the Maithili 

3) On the dot in the punctuation of Buddhist Sanskrit MSS., see also Kern 
Jit-m., preface p. viii. 

4) Consistency is not, however, a virtue of our scribes; even the spelling 
duskkha (Prelim. Introd. p. IV. n. 2) which I considered quite settled, is not adopted 
by the second scribe. 


As to the first, in the handwriting of the chief scribe of the 
MS, I know nothing of the Mahayanist Jagaddala-pandita-Vibhu- 
ticandra who gave the MS. as a pious gift. 

The second colophon, written in writing of the XIX th cen- 
tury and blurred in the photograph for the reason already men- 
tioned, refers to the ownership of the MS. in much later times. 
Niramuni living at the celebrated Yampi-vihSra (cf. Gat. 77, 
173) in Lalit-Patan is identical with the pandit who made (in 
1832) the copy of the Bhadrakalpavadftna now in the Wright- 
collection at Cambridge (Add. 1411; Cat., pp. 88—91). The 
handwritings agree, as I find on comparison with that MS. 

Fig. 3 of the Plate has been selected as a specimen of the 
secondary authorities, the MSS of the now extant sutras quoted by 
Qantideva. The negative is one of a considerable number taken 
by or for me from a mass of fragments, which I discovered in the 
library of H. E. the Maharaja of Nepal and subsequently obtained 
on loan at the India Office for my use. I propose to describe the 
collection in some detail in the full account of my Journey, which 
I have still to publish. At present I may say that I consider this 
fragment as the finest example of calligraphy among the palm- 
leaves of the early period (IV — VII th cent.) yet discovered. The 
squareness and regularity of the letters bring it nearer to the 
standard of a well-cut Gupta inscription than any example of 
penmanship that I have seen. It will be especially instructive to 
compare it with a good example of the Nepalese Gupta inscriptions, 
such as that of Am$uvarman with date equivalent to A. D. 635 
forming Plate I in my 'Journey ... in Nepal'. 

The agreement of the two documents in several of the more im- 
portant «test-letters» is perfect; e. g. y (characteristically Nepalese) 
ft, 8h, a; also u medial. As archaisms in the MS. note the forms 
of 1) I (initial) which disappears at beginning of VI th cent. 2) E 
(initial) with apex to left; cf. Bower- MS. 8) h formed like Roman 
J, III— Vthcent. only. 

On the whole therefore, allowing for the more archaic cha- 
racter of epigraphic writing as compared with MSS., the sixth 
century seems the latest possible date. 


The Plates. 

It should be here noted that in the photographic plate fi- 
gures 1 & 2 are photographed to exactly half the size of the ori- 
ginal. Fig. 3 is rather under half- size, as the MS measured (on 
the average of its much frayed and broken leaves) about 1 9 inches 
(48 to 49 centimetres). 

The smaller plate at p. I. gives the traditional portrait 
of Qantideva, reduced (%) from a drawing by a native artist 
(early XIX th cent) contained in an Album belonging to the 
Asiatic Museum (St. Petersburg) which is to be published by 
d'Oldenburg in the present Bibliotheca. It is most interesting 
to note that the second portrait of our author mentioned below 
as existing in the Tanjur (London copy; not in the St. Pe- 
tersburg copy) represents substantially the same physiognomy 
and costume, with some varieties of detail. The head forms in 
the opposite direction, but is covered by a similar cap, to which 
three horizontal stripes are added. The right hand instead of 
forming a mudra (?) holds a small patra like that figured by 
Gruenwedel in Myth. B. p. 114. The throne is rather more 
ornate in the Tanjur, and is sloped so that the feet there almost 
assume (in allusion to Qantideva's princely origin?) the forbid- 
den rajaltla-j>ose (infra 385. 15). 

The Tibetan version. 

The copy of the Tibetan version employed is contained in 
the block-print forming vol. hi (31) of the Tanjur (Mdo) in the 
India Office. 

On the first page are portraits of Qantideva and of the 
Tibetan translator Ye-$es-de (see p. V.). 

The translation seems to be fully up to the standard of 
intelligent literalness, characteristic of these works. So that its 
value to the editor of a unique MS. would be hard to overrate. 


Besides this it has the advantage of representing an unabridged 
and consequently older recension of the text. Besides variants 
mentioned in the notes, I would call attention to the extract at 
p. 178.9 sqq. from a sUtra (Upali-pariprccha) of which I 
have succeeded in discovering a fragment of the Sanskrit original. 
Here it is instructive to find that the Tib. agrees with the 
original text, reproducing all its (unnecessary) repetitions and 
verbiage, whereas our recension of the Qiksha-text at 11. 12 — 13 
makes a judicious abridgement evam ySme yame°. Here the Tib. 
plods wearily through each watch! So too at 196 (note 5) the 
Tib. quotes at greater length. On the date of the version see 
p. V. above. 

The Chinese version. 

In Nanjio's Catalogue its identity is concealed in a strange 
manner. The title (no. 1298) is rendered 'Mahay&na-saingitibo- 
dhisattva-vidy&&stra'. The author is said to be 'the Bodhisattva 
Dharmaya&is' *) (i. e. doubtless Dharmaklrti) and it was trans- 
lated A. D. 1004 — 1058. It was no doubt the imperfection of 
this description that prevented my lamented friend Mr. Watters 
from finding the version, in spite of my repeated enquiries as to 
anthologies in general. As it is, I am entirely indebted for such 
knowledge as I have of it to my friend Prof. Leumann, through 
whom I first learned its existence, and to his Japanese pupil 
Mr. U. Wogihara who has spared no pains in sending me every 
detail regarding the book that I enquired of him. As the discovery 
was only made during the printing of the last Fasciculus, the bulk 
of the information concerning it is necessary relegated to the 
4 Additional Notes'. 

The Chinese version, two centuries later than the Tibetan, 
agrees more closely with our present text than the earlier version 

1) The same 'Dharmayagas' is credited with the authorship of the Vajra- 
8ucl, elsewhere always ascribed to A$vaghosha. 


does, as regards the compass of the text translated. See for in- 
stance Add. Notes to 195 n. 7, 199 n. 1, 235 n. 5, 250 n. 1 
and other passages where the Chinese agrees with oar Sanskrit in 
reproducing an abridgement of a longer version preserved in the 
Tibetan. On the other hand, the namaskara to Manju$rl at the 
end of the whole work, wanting in the Tibetan, is reproduced in 
the Chinese 1 ). 

In a few cases (less numerous than those just noticed) the 
two versions agree with one another in excluding passages 
found in our Sanskrit. A case in point is the passage 269.10— 
270. 7 [compare 269 n. 4 and Add. Note] a ). Still more interesting 
is the first line of Chapter XV (cf. Add. Notes), which reads 
almost like a criticism on Qantideva inserted by a later re- 
dactor of the text. 

We can thus distinguish at least three stages in the text: 
1) the IXth cent., the date of the Tibetan version, 2) the XI th 
cent., that of the Chinese version, 3) XIV th cent., approximately 
the date of our MS. 

1) It is probably referred to in other documents preserved in the Tan jar see 
p. X. n. 1 above. 

2) Compare also 283 n. 2 and Add. Notes. 


Chapter 1 J ) (Proem and Karikas 1-4). introductory 

r ' x ' portion. 

Exordium in verse, extolling the merit of hearing the Word. 
The author has no new tale to tell nor is he striving to explain 
another's meaning, but to speak his own mind 2 ) ( 1 ). The auspi- 
cious moment must be chosen, though this is hard to find. 

Preliminaries of the religious life: self-abnegation for others' 
good, faith, and the quest of enlightenment (Ear. 1, 2). Poetical 
eulogies on faith (2 — 5). 

On bodhicitta (direction of the mind towards enlighten- 
ment) Illustrative quotations. Parable of the parurathugatika 
bodhisat (7). Four causes for bodhicittotpada and two subdivi- 
sions of bodhicitta (8. 8—15). Bodhicitta valuable in itself apart 
from conduct (carya) (9). The vow 8 ) (samvara) of the bodhisat 

1) In this abstract I have emphasized the Karikas discussed, as these give the 
best key to the work as a whole, as well as to the chapter-division. The nanus of 
the chapters (not invariably forthcoming in the MS.) are here neglected as unsatis- 
factory, since they often reflect only the latter portions of the chapters, not the 
whole of each. The large numbers in parentheses refer to the pages of the text 

2) So I understand svamano bhavat/itum «to exhibit or show forth the pro- 
ducts, not primarily of others' invention, but of my own; namely my original Kd- 
rikas, which the quotations from other authors merely illustrate ». The Tib. takes 
the phrase: 'meditate in (or, on) my own mind' 4. b. S). 

3) Here begins really the discussion of Kar. 8 (see below). The Karika is 
never fully quoted and only alluded to quite at the end of the present discussion 
(17. 9, 10). From the Tib. I have suggested an English translation and a partial 
restoration in the table of Karikas, which I have printed at the end of this In- 
troduction, that it may immediately precede the main text itself. 

xxxn Summary. [Ch. 1 — 

can be taken even by one who has not entered on the bhumis 
(stages of enlightenment). The taking of the vow, its conditions 
and its solemnity (11. 16, 16). In taking it one must not be content 
with the pratimoksha merely, but must learn its vital points 
from the scriptures (Kar. 3; pp. 17.6-12). 

On self-abnegation: several extracts on the duty of abandon- 
ing for the good of others, not only material things, but also 
one's past and future Ku^atamiUa. 

in Argu- Chapter 2 (Kar. 5, 6). 

ment. ^ v ' 

Parti. The duty of self preservation (Kar. 5); because (Kar. 6) 

vftioo* on 'y " ms can one P reserve others. 

h § *• This self-preservation is to be effected (i) by never giving 

up the kalyanamitra (true friend) (34 — 41); and (2) by study of 

the scriptures (41 — 44). 

Chapter 3 (Kar. 7a). 

On the different means of self-preservation. 

The avoidance of evil (anartha); Kar. 7a. General topic 
(45 — 47). Special means: by avoiding frivolity (47—49). Mftra's 
machinations (49 — 51). Avoid also: bad friends, forgetfulness of 
bodhicitta, despondency 1 ), want of enthusiasm (51 — 55); also 
avoid evil by active service (vaiyavrtya) of man, and of the Church. 

Chapter 4 (same topic). 

Other kinds of evil. Ijocus classicus on sin and confession 
(59 — 66). Five sins (mulapatti) of a sovereign; eight of an arfi- 
karmika bodhisatva. 

Memorial verses by Qantideva on the same subject (66 
— 7). The ten great transgressions {akugalakarmapatha) and there 

1) Thus hope by implication is also a Buddhist firtue. 

— ch. a.] Summary. xxxm 

future expiations in hell (69 — 73). Avoidance of carnal passion 

Duties of married life (78); more as to carnal passion 

Sin of not helping the Faithful. Honour to bodhisats and to 
the laity (87 sq.). Attempts for their salvation; how to be "fishers 
of men" (94 — 5). Sin of opposing religion (95 — 97). 

Chapter 5 (same topic; and Ear. 7b). 

Special means for avoiding evil; making solemn resolve 
(samadana) (97; — 99). Other instances of resolve (100 — 101). 
Avoidance of covetousness and of five dramas (102 — 1 15). 

'How to secure all this avoidance? By avoiding all fruitless 
waste' (Ear. 7b; 116). The bodhisat must act only in the interest 
of others. His mind must have no 'leakage 9 (achidracittata); but 
without the abandonment of the active duty (carya) of a bodhisat 
be associated with 'vacuity 9 (gunyata). 

Chapter 6 (Ear. 8-13). 

The last-named avoidance is secured by mindfulness (Ear. 
8a). Twelve varieties 1 ) of this (118). Enthusiastic observance 
of this rule leads to quietude of mind (Ear. 8b). Concentrated 
thought (samadhi) as a means to knowledge, leading both to prajfia 
and samprajanya (119, 120). Such samadhi joined with Qila 
(for these are mutually helpful) leads to the preparation of 
the mind (citta) on which all depends, to dharma (in all senses) 
and hence ultimately to bodhi (121 — 23). One must therefore keep 
the mind in quietude and steadiness (Ear. lb, 10) fearless of a 

1) Referred to at if a locus dassicus in Bep. ad V. 29 (111. u). 


hot Summary. p*. 7 — 

doomed world's contempt (Ear. 11); one most succour all beings 
(Ear. 12), causing no scandal (125), using kindly speech (126), 
by gifts of medicine (cf. Ear. 18) food etc., (127—143). Medi- 
cine includes use of spells; specimens at 140 — 42. 

> § * Chapter 7 (Ear. 14-11). 

Not only one's bodily faculties, but their due [exercise and] 
enjoyment (bhoga) must be maintained (Ear. 14). Wo must accu- 
mulate so as to have a store from which to give to others. How 
to giro. (144—46). 

> § 3. Preservation of merit (punyaraksha) (Ear. 15a). 

The true motive for meritorious action is neither hope of 
heaven nor fear of hell. Good action, especially giving, must be un- 
grudging 1 ) and unostentatious (Ear. 15b). He who desires merit 
must bo (Ear. 16) free from covetousness and pride, contented and 
unquestioning as to the Faith. Absence of covetousness and of 
pride exemplified (149 — 51). The contrary deeds are works of 
Miira (151—2), classified in ten groups. Humility and devotion 
to teachers (153—7). Charity (maitri) and modest courage. 

ir. Chapter 8 (Ear. 17-19). 


Purification of the bodily frame and faculties (Ear. 17). 
' 'Animals, who once were men, may eat my corpse; and ulti- 
mately after rebirth attain heaven and nirvana*. Purity of person 
(150 — 60). Purification from sin (Ear. 18, 19). Four remedies 
against influence of accumulated bad Karma (160): 1) self-accu- 
sation and confession (160—171); 2) outweighing the past evil 
action by good acts, e. g. by pinyatadhimukti regarding the 

]) In Paulino language: pwj ix Xu*v)< (of . pfoaitapa) tj i? iva?**)*. (II. Cor. 
Ii. 1). 

great sins (171 — 2), by mystic vision in dreams and by ritual- 
offerings (173), by the virtue of meditation on sacred Names 
and by fasting (174 — 5); 3) expiation, especially by abstention 
from taking life and from stealing (176—77); 4) by 'taking re- 
fuge 9 and purifying the heart. 

Chapter 9 (Kar. 20). 

The virtue of patience for accomplishing the four objects 
mentioned in Kar. 20. Indifference to worldly conditions (180); 
patience even under tortures and attainment of a certain form of 
samadhi (181 — 2). On the state called mudita (183 — 4). Three 
aspects of patience (184—8). 

Chapter 10 (Ear. 20a pada 1). 

On hearing the word (gmta). Eighty forms of this (190); 
definition of dharmasatribharayoga (191). Certain gastras to be 

avoided (192). 

Chapter 1 1 (Kar. 20a, pada 2). 

Praise of the forest-seclusion (193—6); its conditions and 
the duties of the recluse (196 — 201). Visits from kings and 
others (197). Characteristic objects of dread to the recluse (198 
— 200). He must think that though he is alone, the Buddhas 
know his thoughts. 

Chapter 12 (Kar. Mb). 

Special subjects of meditation for the forest-life. On the 
dhyana-paramita. Meditations on the impurity (agubha) of the 
body (Kar. 29b pada 2) as a cure for the vice of passion (206 — 212). 
Benevolence and pure affection as a cure for the vice of hatred 
(dvesha) (212 — 219). Meditation on the theory of causation as a 
cure for the vice of 'confusion' (moha). 

XXXVI SUMMABY. [Ch. lft — 

Chapter 13 (Appendix to KSr. 20). 

Apparently as an appendix to the foregoing, the four smrtyu- 
pasthanas (subjects of mindful reflection) are treated: 1) on the 
body as impure (228 — 232: cp. supra 206 — 212); 2) on the 
sensations (vedana); 3) on thought (citta) (233 — 6); 4) on the 
conditions of existence (dhartna). 

Chapter 1 4 (same topic). 

A further digression (suggested by the closing section of 
the last chapter) on gmyata ( the vacuity of things'. Locus das- 
sicus on the nature of the dharmas and karmaphalasambandha 
(244 — 256). Further extracts as to the doctrine of vacuity 
(257 — 64). Such doctrine embodies the prajMparamita and con- 
duces to 'purity of thought 9 (264). To the same end contribute 
'self-disdain' and avoidance of [evil] communications (265, 266). 

Part ii, Chapter 1 5 (Ear. 21). 

§§ 2, 3. 

Purity in respect of enjoyment (Kir. 21 a), and of religious 
action (punyaQodhana, caryapariguddht) (21b) under the aspects 
of 1) liberality (270—1); 2) virtuous action (271 — 3) in general, 
all the paramitas being implied. 

Part ill. Chapter 16 (Kar. 22-25a). 

»n Increase. 

'art in, § i . On increase in general (KSr. 22). Increase of bodily and 

mental vigour (Kar. 23a) Ten ways in which a Bodhisat shows 

artm, §2. power (273 — 75). Increase of enjoyment (Kar. 23b; 275). 

art in, §3. Increase of holiness which is the 'root of all increases' 

(Kar. 24). For this he must strive with firm resolve, and must 
'do good to the unthankful and evil' (276 — 284). How to 

— Ch. 19.] Summary, xxxvn 

strengthen the resolve; more as to the resolve itself (284 — 86), 
which should be linked together for mutual support with com- 
passion (286 — 289). The value of religious observance and of 
worship (Ear. 25a). Confession and penitence, as already de- 
scribed, and other observances (289 — 91). Locus classicus on 
the ten maha-pranidhanas (solemn aspirations) (291— «295). On 
parinamana (296 — 7). 

Chapter 1 7 (Ear. 25a, contd.). 

How do such observances produce merit? Advantages of 
various acts of veneration, especially to stupas (297 — 309). On 
veneration of a Buddha; on 'meeting with and seeing" him 
(samavadhana, dargana) (309), even by pictures or book-illustra- 
tions (311). Preservation of caityas etc. (311 — 12). Means of 
increasing holiness in general, both inward and outward. 

Chapter 1 8 (Ear. 25b). 

One must practise faith and three other virtues (Eftr. 25b, 
pada 1) namely: reverence, humility and courage. These 'lead to 
distinction' (vigeshagamitayai). One may also cultivate the «five 
moral qualities*) or the «five moral forces* (each set beginning 
with faith) (316—317). Also one should be mindful (Eftr. 25b, 
pada 2) of Universal Love (maitrt) and of Buddha (317 — 322); 
also of 'the Law' and the 'Church' (322—327); likewise of the 
virtues of Bodhisats in general (327 — 347). 

Chapter 19 (Ear. 26, 27). 

Increase of holiness furthered in three ways: (1) by care 
for the weal of all beings under all conditions (Ear. 26a, pada 1). 
The salvation of the world must be our thought when making 
votive offerings, and at other times (348 — 50). (2) by gifts in 

sincerity (Kar. Ma, pada 2). The spirit in which offerings, both 
substantial and in the form of teaching, are to be made. Auspicious 
formulas for the preacher. (3) by the 'mind of enlightenment' 
(see Ch. 1), which really implies all the rest (356). 

How to attain perfection (Ear. 27). It comes (1) by watch- 
fulness, (2) mindfulness} (3) thorough understanding. 

357—364. Epilogue (365: nanrnkOra to Manju^rl). . 















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- 139b] HT^Sr: trft^s II 313 

[IWajqtqgfT V% jfo aen ftlfa^fa laOTIrTq ^Eld l «flfafad & *tfk- 

JHUUdlt: $3? II 5 

£ 3 ft^rTt HyUHMHI4(-yH I Myi^^dHIMWUUHrdM^M^I^ I sft- 

MflmFl UUIJifc) (MUlrlMJ H^rl{lfill jjjtowiH l Pl | cfcdmft ^ftftl i «nar *r- 

(yf^lTlMrMI^Mfrl I TO WE* HfylfrllH I *RI ffiN M«£l+ ^UIIHtWcH l<1rft- 


fnr^MUIIM^HM I ^Slft: JsFpT qsf: tWHUIril ^fu^HI tHjTdHI io 

jpprN am% i *cft<!ufa: i qic? • HtauiHuicWWituMm • sfluftcutiHit - 

^ I Mlm^JWHi HiHWfyrfhltih I H^^| i r(ml ^ I MMr^MM^iiiH Ifraf^^TfiT- 

iN f%* t Hiftwm i ire jsFwsf tf^nprofa i [is»b] ?^ srasigjiN «4- w 
tot ft^idHi jpws 5 ! anratftfa 1 ?rer rfttnmpN ra?ro% 1 ^m: fsrp 
<HiPikfflrtfH 11 

gffVlWflHIM nSmjYm^JHHIMIM^ It I q: sraqqRtfcrfFBIrJRt «MtHMI- 

1) The Tib. (189 a. 1) renders this phrase: 'the best of receptacles) for gifts', 
presumably a Buddha. 

2) Added from Tib. 

3) Not the Agfasahasrikl recension, though chapters V and VI of that 
work may be compared for style and for subject-matter, respectirely. 


314 liltelltWW4:l [18tk — 

RTCI HHiMIHl: ^HWU H c rtWH TO HHIUIHi^lcj » * 5R ^fitR? 4lUUW«J 

3^: 5?iy%|fH^ raWPJl^T tHHlf<HI <4INU«4MIH^)4l MrU^iMIH^i- 

i0 3T «W+MIH*4l • ff fatf iWI J IH H ^d: H»-iJ+H^iHl^ilN^JM II >Wsn- 

™& I ^ ^HMI<HIM«i)|^ndHirMI<+!«dM«!|«43l «49UM<4cHM tPl 331 WZkU- 

a nMmfa Ji^dia HiMH i a mnh i vj a \ 4dm mwmw Hfcmfa i i q 
a jh-wimih gcqrra ?r?a% » i g a m*w w h ji^b r ^vil m fa i ^ i jf^im 

TOM WENIH Wytlfa ^ q rfa l HmfomUM : MkHilfcrioUl HJHMMfaklMl 

ufrjHWMfiPwNfauwlid u 

yfoSifc I «J §$ HfR[l40b]<1c(|M+l4HM HHI^HH^IHI^iy OTR- 

oo O x O v O 

1) om. Tib. (189. b. 4). 

2) As a name of Indra cf. Rv. I. 10. n; and for Buddh. lit; Av.-$at, Tale 16. 

3) om. Tib. 

4) These words also are omitted in the Tib. (190. a. 2). 

5) Compare Ashfas. pp. 160—1. 

— 141 a] HH^f: ^rf^^t* ' ^^ 

STW J|$Hfol l d* I MMMKrMHMd^tir*HVIrilP| EqRlft HHWM^ ■ TO 

stftram n^m«4l jto ummtNcf<ii jmim-^Ihi^h g qfpFsfcn «rflr<MMi- 

dHcUcMNHl SOTit iPRrlt ifldHH 1 Km sll Eh fei fan fk>xl H<HH Hr4 • «TT- 
spRTOrt UrtfajiHWft tfyHHlfyUWfaMFrti^rAHH^HHrtf H^ffai 

^n srerjai huAhmi 3fr^n fa^m 3?rfifr^n stcptot jhhwhmi *srf?ra- 

qm ^ HHi<HMHH I MHH i <H I H«j;ilH yKlfiWHM j^fl MMicWM I H q qfri a iM - 
^[141»]«rfcr H SIR?! ^JH II 10 

( r \ 

5PW5T *W: ^ftniWRWRW/l qeRT^HM^miHHMT ^Ul l tHHrilrH^UUI - 

hwhi snrarw Hf^prfmf^snrafer fori i *??: ^n^n mpjsffa: i aarasrer- 
«u£3yig: nfUduiiMici ii is 

^nrftRITfWW o^ifNjflUl HH<*UMft%: RRIH: II 

1) The Tib. renders this by 2 \^ z n z ^, usually the equivalent of alambana; but 
cf. Ashfas, 160. 11. 16 etc. 

2) The remainder of the extract agrees fairly closely with the text of Ash^as. 

3) 'sdvaupal MS. with purvaka in margin, so *pi paurvaka aup° Ash J. 
aupalambhika is not in lexx. Tib. WPWETS^ 

4) Cf. 187 n. 1. For the full phrase (here abridged by yavad) see Ash(. 161.8. 
5) . . 5) omitted in the Tib. 

316 ntkUWjW: I [141 * — 


I^MiHwfrtfwiyiiiu: Mf^: u 


JTlfaaft ffaflil ttTf^WIW 3 I *irR TOlf : I *TO H^l^lsl falttNilliHHfl fl- 

^ «bti1ci ii ft^ H«ti{W fsRhunfacifa tfaaa i ^ jfi^ui twifa?! wnnfa 

fBjje Jf5ix%mnra ^'nnria n Pwndi *Rppg faifomiiHdfl #ia^ i 

io hut H»?Ham qrimnHfrmfri snmm *prarfH u ^ m^m faSuqiiiNriw 

*nra <n?u«£iuiw i «N sft^in +wdyrii [nib] fatMUHl s hihsNB «4 

^t Vil{l»lt U<I^UIU: WT: I snraRtaf WH(1hI II TOT? MWkWHfa- 
fl% <niHH)HWlfiu I qRWlft TO I srefotf STflFP**! FfcftfMtf HHIMIHiM 

is sraferafafa ii R3r sffaqr srci ■ tot «Mimugft wfMfwKtiifri i srcotTh- 

gfs I H«l(Wt|(l STtfSfftft fFBPTn? ^tllfd I H ^H^m|ehVliHSU(uTl >raf?T i 

TOr^n ehiimifa fn?*J aFcr ^nnj ifoifcmi4i yciHHfa*uiHlfH i a sftfe- 

1) Cf. 139 n. 7 and Ch. XVI (title). 

2) Cf. Dh.-sangr. § 47. In the Pali authorities, e. g. Dh.-sni §§12—16, 
Mil -P. pp. 83 sqq., the exposition differs from the present one. 

-142a] TO^I: lrf^%i I 317 

fotf I HR *WR W*iHWm HUMlfa dHWH 

■\*>r»» "* 

[H2a] FFftRfrn * fkwmmfo i ^gs^ HdlfHwn i a* *rracOTitf - 

ajft HHWlP*U II H3f +dHcu9HWH I qi«MHHJHWlP*MUl+RiHtliH 

O O 


«*l<lHl SFfRt Commit SRW: | 4^1*4 IM^^i^ I cre^ HcfoHM* 
siirMHdHJ SFTWrft^fes I M^^ftft^ltflKik •H«4H'Jf>wfa R&rif: I 
M«i?l*jf >isifa «H<*fcUfitoj4MM1>?lt I tlfafWuf I^H q^PTHIfn jWf 

>**fa asii&sl: i ?ct »wf?? gjftrffrara i am >rera fafli i «rtsjr >^% sir- 

q^f I JTHT >MHlKq: | J:tnTs|qT H^f?! cftf&fr: • SrOTff II 

^ HN<^il(Mi H^T "J*IIIH; MUU<44M II 

*\s :s-\s~*s~\ 

1) ft^'^^^'^'^ftoVS. The quotation accordingly ends here. 

2) Cf. Mhv. II. 867.18 'not to be captivated bj . .', Tib. JfalOT'qx^X; 

3) ijenagupto MS.; but Tib. (192 b. 1) W WI3W^qx;MS; 


318 fadlWJWJs I (142b — 

5FT y*IMj Wfd: II 


*gr ^ fpnr sm 3bi tot u i f^isiffcru ?re qifimire i 
HimitaHlkw d^iffri «m faaraa maw eft ii 

1) Cf. Kern, Saddh. tr. p. 3 n. 6. 

2) ^^'^R'd&^vfcT 2 ^ 'is not commensurate with any number' (?). 

3) See the edition (R.) of the text bj M. Finot in the Bibliotheca Buddhica 
where it is called R°. pariprccha; see pp. 50.9 sqq. The principal variants are 
noted below. Metre: Pramitakshara with - for w usually at the beginning. 

4) om. A. 

5) dhara R. 

6) cdruagubhakeQa A ; hega jina R. 

7) °w vare 'pi tave° contra metrum R. 

8) so Tib.: ^'^'^W'fft. hitakaram asama A. 

9) snigdha madhura A, unmetrically as above ; giram R. 

-143a] TOl^It mt^: I 3 19 

•n ~sj: -s(D 

r~ ^ (2) o f^ 

[H3a] 5RFW sEnnraar WSR gw ^ft +H*c|UIHm I 

3 ^N*^y<H^imdMI: 3 U<4cUUI<H<Htd: I 

^ -» C^s 


<Mi*wMrro%re *h npwHidHswmjW'-i i 

ajFOW STTrT *JHcMI<H*4 «fadH<<?sUli«HfH | 15 


1) °teh R. 

2) glakshna A., sec. m. and R. Tib. 0£jR 'soft'. 

3) A (against metre) na prekshya yati tava jagat trptim. idam rupam is sup* 

ported by the Tib. ^W^K 

4) ram A. 

5) so R. parshadimam A. 

6) °rah A. 

7) jaga A. Tib. with R. 

8) so R and Tib. namna A. 

9) so R. with Tib. A nnmetrically: anutpada^fUafunyanayamavijilanam eva. 
10) °syapi R. 

320 fWWjW t I [148a- 

pjlf^ftsi ■y^WIrl: flfflfafl Hflc? 5^1 SPH I 

6 l«WeheKH(d «4sUMfo% ddP^M WI^T I 

tci s«[ftrci sRispiai: fFO sr^swfa mijh(' ii 
q a ^r^ < M(mm flnr: gfojfi spriri *w<*>(\: i 

io iFq^ftrap^F^rm «ift>j5 at finnan u 
^ren f^ qf fs^rm«=iuiHi: <ji*m<tai sprofH sfw ii 

t«IH HH 5WH HSN! 3ft tH4UI<sHehi JsrfrOT: II 


1) samtapitam . . °tom iibAya (sic) R. 

2) eaya R. 

8) om. A. 

4) R, margaw . 

5) 5fc'3&<Vn| 'in a soft place' Tib.; hy mkarshaya R. 

6) This reading is founded on the Tib. (193. b. 6) *K3v '^^'^IN^yW 

^Q|*n)^. r has $atyarjarmk*hayam upaya°. satyaryttvakyam andpaya A. 

7) so also Tib.; jina yanH R. 

8) di}>aya1% A. 

I «s 

q^ftfrowfa 9 « mwfoi *if^ *&fa *rifa f&ii \\ 

1$ ?Rra 33 <Jsn SRrTT tf^Ff [144a] WWIUHI4 1 

^ -v^ (5) . 

g*ra wra^Hi *rht tot flsiram ^ ^if u io 

gym \ 

fai|H*^l giim qfefSf^T: faq^HI SWTOiT^tfta I 15 

UltJfHWI SR^dl >WPR sp^ifif a ^(g|^c(( || 

1) parin? . . suyama R. With our reading compare Mhv. I. 33. 8; and line 9 

2) param pttdavaram hy qjaram R. 

3) w — w for *-v-. K. reads °yasy apt, which implies a scansion pratiihtha . 

4) so A with Tib.; ptmyadhi . . °mdheh R. 
6) °earam R.; bnt Tib. OT 

6) Tib. g; praoArfro A. 

7) parshatsu (contra metrum) A. R. 


322 Rmiwiwjm [IM»- 

gntf M<FdHPr< [U4b] ftnsf dJi<ium{ft g jft 1 *^ ' 5% 11 

RMlfHrilUmfWiklth tfUHHeflUlfaMftl MMrHdHl HH I ^H^k^ I: Wtirft- 


10 at: m jusmsamfciqi qffipn qfajr m^ i ^i qftfircir qfrgp hhhiEh i 

H^HIsW I linMII qN<&H*<* I HI «TCt HTT^H ' J& t\HHW{Vtt I g3^ f?W- 
5PRTI rtiUIH V( P|W|tU«T H MHMt«l PHlfri II Hi WW <jiHmJdftfrl M 

U fc^tf „™ ,™ „^™. ^„ ™- TC1 ™™ 

f nn ttfftumi: 1 tots* n grafa dii+<*ifn ^i+iri^ifui ^ *rarfs? aft? ■ ?n- 

1) Dh.-samgr. § 20. 

2) ^V^^TJ^^R^q (194. b 1) °tapr° A, °taupr° R. 

3) ^SWa*^; but R. yadarcitam. 

4) The several similes (the son, Brahma etc.) whose omission is denoted by 
this word are detailed in the Tib. (195 a 1— a). 

5) See Tib. 195 a. 5—7 for the passage omitted. For dharmapada see Glossary. 

6) 'La loi est la dispensatrice de tons biens terrestres et snperienrs' Minaev, 
Recherches p. 219 (reproducing this passage). 


- 145b] srei^OT c rf^3: II 323 

s*jfa gq[l45a]gif5f gqfanmifa I dWI-HMI sntuftfan MHJj^hUI Hfaa- 

HOT JISRra I «WT «^]*WmRinU«HM^U ; SRfffi I fTO! W tpfatflRhH 

nfeasijf i *i *tfr cra^f^qr srah • mwj f Hdi f^ «w : » fwi hut uhhui- 5 

r- >s £* r ^ (3) fv (3) ^ *s ^_ r rv fK (a> ^ 

UcUlcM3<Hto: * F?en TOT iritltflHiH ifaastf 1 sjuq 3^ ST^cW 35% * 

aai 1 5? m srifa qsraw mhjshu isrch i 3>Hfv£piri) f^ «m: i a«n qm 10 
f^n q ?R?!n i fRi«rRi[i45b]f^fiTf^ ji4j i aw rut qqtKsifarH nkwoim 

m\ wn wftwiftftH *raastf i * irfi et ^n^ • tro «?*r f aft i fwr w is 
yHH^ifarH ^asd i * mr* ^ qfas • gtf : «4dw.uj w^nf • mi tot 

1) The MS. appears to read: dhamianvadharmdpra Tib. dB^'^'^'^' 

JJfl^'Wd&^WJN'^I. Possibly therefore the reading was dharmanulomadJ*ar- 


2) Sic MS. One would expect °1apekshyah or °latn apekshya. 

3) . . 3) This is a traditional description of dharma. See Ang. n. vol. I p. 222; 
II. 57. The words also form part of M. Vyutp. § 63 where the dharma is de- 
scribed. The context here shows that Bdhtlingk's 'rechtzeitig' cannot be cor- 
rect; rather (with the Tib.) 'without stated time', (Wftrterb. K. F., Nachtr. 9. ▼. 

824 fomnVTi I [I4i» — 

qqr untm i fatH >rfcrraw 1 h qfr aqipmtat t fi4nnj-fla » i w fofawg- 

5 3^ I tift Eg tpfcnft qq^ qtirot q«£ft mfoft mfc l fi wt. 
ST[146a]7i HI •+1*1511 MMIH«l)l^fui«h: <$? f^^lfN^: I QQ qifapqui: fl^T 

ma jjn wn <fr»R: rc&raHt s ftuntfijrwii 5% 11 

10 qaWWHd+irHH^i 4iiUHdJIUII JfhlWHI HMMWfrW I bU I | 

tHUdM 3 im ^HMIMlia ^Hl: I 
^wTOR ?[iffa <4I IMU«4 1 NVI I KI i II 

a sfliuajiftwi $Hh hhhit^h ^mt 1 
want qfrn^m totcr feetfftai: 11 

15 <*>yfl<l$ q ffifo 3 ^fydl cH ftHW j 

fHriMftH HdHIHlHrUftfrl ^ft II 

wim j\^ >raf?r fHwinfa §m 11 

20 tffo MI(fH«IHI: q jnriWIH«ftl : || 

1) Since writing p. 269, n. 6 aqq. I have been able to consult the English 
translation of the whole sutra published with the Chinese version in the magazine 
( Hansei Zasshei' vol. xiii. (Tokyo, 1898). The present extract occurs at the end of 
Ch. VIII.; stanzas 18—41 (tr. pp. 378, sqq.). 

2) For namayanti (°enti), like paripacati below. 

- Mb] STCl^V: trfp^: II 325 


g^ ar fim wit sn ssRs^rarofT: i 


fm *itn«iw<hj aaai a)m 3a*n: i 

fa a ra gam gsft Him g[i46b]aproit u 

l&l l flW I WW'iUl TO ^tim HTftRR II 

srer MHt*crMM ^sfiyjiMl nam a i 

Wn i < fMram Hd+ifisudM&Hii 10 

h^nUiwhmi 3 ?RCRn i# a i 

RfcjHPlftl f1%m wftlUdl H$H<HI: II 
q Slfa fa?qT: 4iN4id»taftf+|t| I 

afara a* a^fa ama! f^rHituiiaji 

QHrUI JiaTs ^nUUIriMJUMl IHilfildl: I 16 

flaw qa^iim aa 3€«m apran: 11 

sFFPTNitrS] $fra uifi a enrfqat aw i 

fiwm Hit jrra ?raait a ?fa a 11 

sanaea «rai q*ppja a fafafeHna i 

q3 sRTRta «na a aaa a foawfl 11 20 

1) Sic MS. contra metrum. Should we read kshutjripat ? Cf. Bodhic. III. 8. 

2) z lJ3& , %W'ifc'ft] Tib. adhyayadau corrected to vyapa MS. 

3) Supplied metri gratia, Tib. ^. 

326 ftfcUUHVJ: I [1Mb — 


(Wg <H5crai *j*hm TOFwrH a n 
mmwnm www. ffisrnt r<frH i (ui fqji 

5 ^ffcunt ^ HfSTRt ^WRT HlfH 5R=R|J I 

?TOf \Hlfa ^rTI 3 Wfyfarl sRffl R II 
*IHW«W* fleTO H<£HUI H^nT r? I 
*HHHHH*lri $if8 Sn^fH 3!f[U7»FW II 

io wi as ^ai g <T%i%fa sforo ii 

gft^ Hri i rM^trl dlfrlHl|rUt<MH II 

JMWIH^A^«SrHM!H«tfl«t fi*HW I 
%n »p% gm ^T R l MldMUqiftl q II 


1) Metre could be restored by reading °anku$ena . . . thmpenti . 'Sometimes 
the Bodhigattva appears as a Cyprian amongst libertines, attracts them to himself, 
and then slowly but surely leads them to see the pure wisdom of the Lord'. — 

2) The meaning of this word in Bnddh. Skt. is 'athlete 9 as BOhtl. 3 shows. 
The Tib. appears to understand the expression as meaning 'possessed of the [32] 
laJcshanas' (and thus fit to strip for athletics?). 'Invisible athlete'. Tokyo-tr. 

3) Cf. supra, p. 322, n. i. 

4) Cf. Lal.-v. 29. 9 and Divy. 39. ia. 40.6, corrected by B* 8. v. sauratya. 

5) °tva . . ta MS. 


-147 b] S^G: <rit^ H 327 

qqimtll fm\ f^ WtHIlft ifafi I 

fRrigpraqm fRtraiftp^w: II 
*» a«rt +ctm*ictws «*KP«i«wM|iM i 
^ro *ffa§ gmm: §^i ^ » 5m 11 

'?W VR1W* Rkri|Rw«fcl HI<rlWHU«fe qicFU fo?RTs I 
H te dfafatt N+luUWrW: 3 flROST Sfiflfa *T$lf»?T II 
7J?*T HHI%W ^JnfsfCPJI tjWMcUHi ^UI^MRI: I 

juntos) n*1oj twtn^a iln^ ^frffi h^ i th i ii 

^t spjfeq M«iwy^i torctcr? <wri^aHi i w 

H4JNNH feWiluiHHTirc ff §Rqg ER^tffl H^lrHI II 
ft^T HHWM "i^NM^I ^l^rfeRi ^l(HHHI I [147b] 
«JHn<N5|N*iuWHTlHa RRga JBfffil M^lcHI II 

T^q smra srawraq^i n sra Miu^diEfrw i Hi ? i 

s ft5PR«K qfirar fafcwi 11 i6 

mfuirHIH sfafrHRgf gc|H$|t|HH4uHMl II 

^ wrist fajsi atfhnt a *»NhJ<(tiHf*h4i i 20 

tlUHHIWliHfa^HIUII: B^flRqT 3q^ H&M: II 

1) Metre: Dodhaka with occasional resolution of the first dactyl. 

2) a^ 'hanging'. 

S) Cf. 148. b. and Lal.-y. ap. Senart, Mhy. I. 426. l. 

feklHWWJi I [147b — 


*V o 

5R «rf%rfH yrdum^H «4yHiwR«wiH u 

«4 3qro n^pri* a^ri^if sftngiR i 


3rWMHfa^[l48a]iR^fy(VllHi^HJ§H I 



o o 


cJHHq-MHHHr^ ? {MJtHlrtlftftt W(rUV\: II 

1) Pali yattaka. 

2) °nfift MS. Tib. ^TOWi) 'entering the order' (?). 

-148 b] srei^&t «rfF%: M 329 

3!TC m^W 3^^: HIcrUfylfclHJI-UHfdHI II 
WPl TkffWf TO" ^R% %W1 H)lfW«tMHHl I 

«j ^5i sraftfa ?i$?n qw fiRT sn# «rer sR^fa i 


iU3iM*c<Mc$N< I MH a § W£TtT M^ I MH<HIU J 


rPJ 5 {IsUH^iiU^IM Pi^HMWHHI *ft5>rTT: II 

1) Transliterated not translated in the Tib. According to Foncaux on the 
similar passage in the Lai. -v. (Ch. 5.; tr., ed. 1. p. 53 n. 5) a Himalayan bird. 

2) MS. te dri(?)ta altered to tebhita; perhaps for te 'bhitah. Tib.: S'3'|j , ?] ; n' 

3) So the MS. a sec. man. The original reading was °nan. Tib. ^^9^*^ 
so that one would construe : 'having aid as their object'. 

4) Tib. here has jSPV^J^ 'history', which must apparently be based on a 
different reading; just below nishkrama is rendered ^J.^n 'renouncing'. 

6) For aranya Tib. ^HSy 


330 ftwiHHtW: | [148 b — 

^ r 

a ^5i *ro *pit^*whi *rar£ tm h^i^iuiI i 

H^ism?? w sennit >ira*WH ^^t% surra*? n 

^fHSII(S)^<Si{Pj trffasW: I 


v» ^ O *X >£ O "s^ 

r- a. "s f (5) 

1) yafr' ami* W^VJK. 

2) Sic MS. Tib. simply ^V*T<^ 'having a disease 9 . 

3) The reading is substantially confirmed by the Tib. (199 b. 7); but the metre 
is not easily explained. 

4) The metre again halts. The Tib. has V^^S^f*; Hbey a11 declaring'. . . 

6)Cf. 48. 12 supra and note. The Tib. here ^PJ^'^raS confirms Kern's 
rendering 'musicians'. 

6) The first three aksharas are not clear. Tib. *J*a*n*J. 

- 149 a] *m$Ui: ^%: II 331 

mm *wm mjfcr ntfft nrftfei w%^> Ji^qfa hHh i 

fTsT MMIrU gflf^ag^cnVlfaiMl^iUIWMTOW: II 
a SlfeiTO R^I^R HTrft qhni *W«H«fHUHI: | 
f$mfm 5*T «»IH«m '^R> JrWIlfrlriHl II 

q MH^i 9f^mmin: «4«»SM«&fauH!*IWI: I 
Ew«MlMN ailHNH^l: ?R 5WTHFI aft Wftf>I» II 

q mmH iprnt m^hwi q^rragaf ri^g? #sr: i 

1) Royal chaplains arc mentioned with jhallamallah in Mann XII. 45-46. 
With raja . . . dutUh cf. 48. l. 

2 . . . 2) U 'fa . . ct»i(ainaiii contra metrum MS. 

3) acirena marg , and so Tib. ^I'^R. 4) Mhv. II. 46. 5. 

5) This important passage is partly traditional. It should be compared gene- 
rally with Digha-n., sutta vii. and Rh. Davids's remarks thereon (tr. ['Dialogues'] 
p. 220 sq.) in which he cites the list of heretics in Ang.-n. [III. p. 276; cf. JRAS '98 
p. 197]. The juxtaposition of heretics with low caste-men occurs also in Saddh.-P, 
Ch. ziii. init (= Kern, tr. p. 263), where the list begins as here and Lal.-v. 2.20 
with Carakas and Parivr. The verse-passage appended occurs above pp. 47—49. 
The Buddhists themselves were put into similar company by the Ajlvakai (Sum.- 
vil. I. p. 162, tr. Hornle, Uva9aga-dasao, A pp. II. p. 21). For further references 
to Jain literature see Additional Notes. The following five stanzas were published 
with a tentative translation in J.K.A.S. 1901 pp. 122—27. 

6) Cf. Aug -li. 1. c. The school of Gautama arc also referred to in a list of 
heretics at Mhv. Ill 412. 7; where they occur as in the Anguttara-list, soon after 
the Traidamjikas. He is distinguished there from Bhagavan Gautama (Buddha) 
by the epithet anandika-guru-putrala. 

7) Gocallputra Maskarin, the Ajivaka-leader. 

8) These aksharas are not fully legible ; but see acarya hi below (to be 
scanned of course acariya). The reading here appears to have been acaryani, but the 

Tib. here renders ^'SW-S^lj (Urtliikanam) W^ 

332 ftnjTTHgVT:! [lit* — 

a § qifH^n; ipfojnnt jh^+iui tHrift<4)iiui i 

(4) t (5) -s rs f6) r 

<OT4tMi<ttlri4Ml siraKipiWifi^n *PFTOT I 

•so o o v ^ 

6 ^ciHMH ff^in^Hr Hllgti<!HH4MTi|llUl | [149b] 

5 TO5WP1 aisji^?iTl irafa awn tse q^fa 11 
m*m wftf pRT: waicor «raw asnpjrar wrtei 1 
10 rft?^i(iH<3na^ft alfw; 2r*95r$imfeRfii 11 

1) Davids op. cit. p. 71 n. 1 collects the chief passages referring to this sect. 

Ajiv for ajiv° is possibly a term of contempt. See Additional Notes. 

2) 3frfpRT a €RfnfpRTtnt MS.; but the Tib. takes the line as if consisting 
of two genitives, not uttarika na. Lay aud monastic adherents may be intended. 

3) Perhaps equivalent to the JatilakS in the Ang-n. Ja^ilas in Tib. (Feer, 
'Fragments' AMG. V. 128—31) and in Pali. On this line see Add. Notes. 

4) Manu VI. 23; Vishnu § 95. s Characteristic of the Ajivakas, Jataka I. 
p. 498. 

5) These vratas are explained in Majjh-n., sutta 57. The latter is also thus 
defined in Mbh. V. zciz. 14: yatra tatragayo nityaw yena kenacid agitdh \ yena 
kenacid acchannah sa govrata ihocyate || 

6) Cf. Mbh. V. cxzi sub fin. The use of ajina by ascetics is also well known. 

7) Tib. g]'^ not in Lexx. 

8) As to dhartna ac° sec Additional Notes. 

9 . . 9) Both these words represent Ajlvaka practices; J at. 1. c. With the first 
J)r. Leumann compares A up a p. § 30, V. 2 {ukkwfuy 1 asanic). 

10) Cf. Bhagavati-sQtra, tr. H&rnle, Uvas., App. p. 6. 18 (darbha). 

11) Or possibly mukt%\ a marginal gloss apparently on this word gives 'm'mt- 
ttan/ 'contrivance' (?). Tib.: dwelling possessed of a bed (^I^J'-JA) of pestle- wood'. 

12) 'outsiders' i. e. non-Buddhists; cf. Senart Mhv. I. 587. 

— 150a] QW^n* <tt{t^ H 333 

^hm<Ih^imh q^ft HfirarsRRR a* siiftm 1 1 

sRjfa^iH ^Fa^fa: HWfa^Pffcd mft^P?: II 

(8) r^^ U) 

P4»H(Mm(iHjiM<W: HcUVl<*l!MRKW*iffl II 10 



33 g?5R *nia 9Rfcw%a *infil( gFrefHj u 
^m inaan" a Km wmi a 5 ? t}4*i-HT¥r fMrar u 

1) ca MS.; bat sec below. On charms from the Dra vidian country, cf. Tar an. 
tr. p. 222, where the Tib. equiv. (see note 3) is the same as here, Dr3mi<}a being 
a by-form of DrSvida. 

2) 'w^ra-secrets' Tib. One may perhaps compare the Vajrajapakrama 
(Paficak. § II) and Y.-Poussin Bouddhisme p. 152 sqq. 

3) This is unmetrical. The Tib. seems to suggest a reading rakshasa -« piga- 

4) So MS.; but qu. Hshmanja? 5) acityam (?) MS. 

6) Not rendered in Tib. and not quite clear in the MS. 

7) So MS.; but Tib. WE|X;q*ji; 'becomes complete'. 

334 fVMHIHlMt I [lit 

am sptiwi iti& nrnfa fsn<jsj«{)n ti^ft i 

JHi(ui<i-i(Mii{)Mi^^ir ftia* aaanr «*ni u 
ff?q srgra Haitfin aiar aw smrto 3H^a am: i 


* * * ** HHMdl(fiWMMWg I 


^raa ft^a crftncT srreft ifo uciiffiu jfy\ fn^fii u 
5ftfaroi sq^miH^Ff faa sH% nfsRj fspJh h 

1) pramunciya MS., but see below. 

2) There is a lacuna here. The MS. originally continued with the line jtama* 
guncshu . The passage navapr . . . satvah has been supplied in the margin in a 
later hand. But it is clear from the Tib. (201. b. 1,2) that some 7 padas are still 
wanting. The original omission was of course due to the eye of the copyist passing 
from one refrain (°codita satvah) to another. 

3) 'Things having the samskaras are disprized, the repose [of nirvana] is ex- 

4) Added from the Tib. to complete the line. 

5) satvan MS., here only. 

0) YFq*r|j^cV 'expanding [like a snake's hood]'? 

- 15§b] S^T^l! Mfy$< : ii 335 

ddUNiu&f miMNHII Mc*df°IU«fc +H»fui+Rt I 

llftfl fSJpns H? Sftlct H llffr h fl SPT a* f^HT II 

~. — ~. (a) ^-(a) 


Sȣ{ffi{rT El^frllffl ^Hl^rin fl? %1% II 

d-UHMIrl+dllrl 5WTO ili^T Fmta * 3»3? «3T II 
«U*l*ltqir|fc|<b|IU&f*Kir 1 fatUHIIlPtHUdl I 

woe o x 

arc ffrfaif jt& iHzm u 

<5) - - ^ 

e^rorm?! %& tf&n wmwan xfyt ram 11 



^ o o o o o 

1) *T*n,|W bodily shape 1 . 

2) nana MS. 

3) So MS., the Tib. read codita as before. 

4) This stanza or the previous one is metrically defective; bat by the analogy 
of the previous verses, the present pSda must end a stanza. 

5) patlcas MS.; but see below. Tib. ^WRJTO (202. a. 2). 

6) 'Unhindered 9 cf. sargada. 

7) °ntu aneMn MS. (kdn a sec). The Tib. appears to understand the passage 
'Dharma [being] one is manifold by its approaches /S'cR'^VamouttaAt app. for 

avdbudhyate Understands* f^Vcb^ 

336 ftMIHmW : I [1Mb — 

5resift<w yiflff x^*t are jwwt €H|a tots i 

vf *ihi(h<* sjRjfa^ia wtfa «un<(ta fasrai u 
uhRh4Pw ^fyr qrot are Ww €nfo war t 

UMM^IUJ qffU^ ^W wN^T ififf* Effort I 

riiuHdl t^ ?% faro* are q qhrr €rt|a am i 

W3I 9ftfU UUIMUdHPIM rUUty'tilfria H? %% H 
3%! cEIPT WMHHH rUHMcfllW aa fa3r!T II 
VlelHUfY nfdfffH TOT fafl sRffl *ta F^TO?: II 

1) MS. broken; a compound of -grahita used actively with the meaning 
'captivate, seduce'. Tib. f^W&v (202. a. 5). 

2) For *nih-8atva *K*|*3fc * without self or substance 1 . The next words most 
be read ajaV avipanna (nna?). 

3) t. e. udalcac 5*3 

4) MS., here only, °bhaya satnco°. 

5) Apparently for kosheshu. Tib. 3I£^\"2J*I as if for koshebhyas. The next 

occurrence is, however, construed as an accusative. 

6) ka MS.; but Tib. ^R^\ = y& 

isib] snyi^:qft%n 337 

smifa fart UHI^MHH ff^T ftsTrT H ftwjfyy*: II [151b] 

WTiyfteid ^rfqwH srf^n snf^cftTri n a? *nf?r u 



(2) ^ «n rs (3) ^ «n 


sfta H^TO Mi^UdlHTO «hi|d fa* TFR* I 



^H ^ F3 ** ^ ^ ^ T: ^^ *^ *OTT%T faffl: II 

mq ffir? fofgre qfw dJ i faMiifaPMHH gran i is 

gftnfi ujr srora srfift wiiri+O 5R an from 11 

HcUHrflrU faHM^fwfahW W^lPd TO Hfffl II 

1) S]'3 i. e. akhUa.. For the scansion, cf. 260. n. 2. 

2) Supplied from the Tib. (202. b. 7). 

S) i^\ *T\% as contrasted with ^v'^I-^RS^, the equivalent of karonti in the 
last line. 

4) °tur MS. contra metrum. 

5) The anuwara is written in the MS., but must be, like the visarga just be- 
fore, disregarded in the scansion. 


338 ftETragVTt I [151 b — 

~ e- (1) 

jHwywiid m ym i 


^n^rqnjnm awwt sra*rora[i5*»]^ fa*? mfa n 

a ^ h%hj u+iftw g^ {% trow h TOfspj^t ii 
f^fft q^ fOp vpr& arc wira ?$n%r nan i 

3* fl^ff SR* tlfarUH qf^W M*HH M ftmHH II 

q*mtlcHH *uRlHM I HtfaH miWl EHHT I 

<0 o 

*Wdl(4vWI«H *ffl STOat STO a 5 ? H3ITT II II 

O CO c 

siifta nt^uiuia hIhiwm »w^ jvp f*w?ii u 

Wa omNjtairMHHfM U l NHHlN^taiH 5WTH II 
qflfolcT 5ftX W9c? rTSTR HER *TR ^dM 5f5qT II 

1) This pSda is not represented in the Tib.; and neither authority gives a hint 
as to the missing pada. 2) M. Vyutp. § 21. 47. 

3) saflcr seems an extraordinary short syllable; bat in view of the Tib. 

WEJX^'W correction is unjustifiable. 

4) See note above and 8a[m]8prishtah below. 

6) If we retain the reading of the MS., we must take avi as = aviskrita; bnt 

the Tib. (203 a 7) ^W^f^'n^rir makes a correction to bdlarddhi (dh and v 

are often confused in this MS.) all but certain. 

6) Sic MS.; teri [tena samayena] abhayamda ? 

7) ^^ Tib. 'hiding'; as from ava-dha. 

-152 b] SSI^Fj trfts^t II 339 

^» r^*v ^* *> (l)^^v 

^*H<stiR xw spjot m *rerr*a wj spirt i 

• ••• 

5FH Sfififn q FnfXcT TO <fiiHMlcM>(l [152b] ftj 

[tf WW? 

^hmhwIh ff^r sprat aw sww ftwf^a hht i 5 

^ srfro ag^ w w»a mhhhwhi sprit 11 

?srjm Fasrfn h^gtIr 


a $*ja^[ £fipr sppat aw srorcw %f|a am« 1 
h^ spn^ rat *ra%*f hspjSIi JTicmwfa 5W 11 

3*9 5RSJT Sq^spTOJ fllftia tfFfia Plri[H*W 1 


^q h^^hI ^ g^ aw srorcw €tf^a 

1) Here the MS. reads samco . Above (338.9) where a Bhort syllable is equally 
required the reading is saspfshtah. 

2) This letter is uncertain. 

3) ayam arthas fair dargitah purvam marg. 

4) i. e. bhashatah ^^^ 

6) The Tib. W R^S^*! 6) Cf. 338 d. ft supra. 

7) sada 'kshemam iamskfta marg.: i. e. 'things compounded are described as 
ever unstable'. 

340 TO5fI^RJ| [152 b- 

$ft5Tc? TO fRlftlfl TOT STfE? TO H«JWfalKn I [15Sa] 

a Fan srfmr? ^rfirf^Ft a 5 ? firaTOrft *w *&m 11 

JFTOHTH i* staff T^ W 5NTWT €tf^a H?TT: I 

snm tofw jfu *?%h toto naaiH to% i 

#\V -\ 

C\ O «S >9 «S «\ 

Jirwifn are wwwmm^r jtoiv*i'I sw 5isw 

TOT 9U4U|JWtld»1lfilf«l [1Mb] ^TOrft 5W ST 

hjiuio^j yn«a ^9fftwr TO5T twyn Htfft i 

1) a^ra MS. 

2) Hirer . . . rahnivi MS. 

8) gandhajalena snapayiiva says the marginal glossator, referring to a prac- 
tice still in vogue among Buddhist pilgrims (Cunningham, Mahabodhi, p. 30). 

- 154 a] q^l^r: ^r^: || 341 

jfw ^rrosfffr ^ *rat gran >fej jrnu swtft i 

HRR qR f%f%nr |TimR ^ tUHIckJl SW 35UI II 

r^ f^s 

SETOpTRTO TmH ( fl^Hd WM<Q1 

(Vnii ?F5 r^I SfifT 33 faf^R* 




fsl <$ fasuiuft TOffo f?#T ft Hi MHHfa ^ *F?f?T STER I 

JI-MH4H f§R fiMWM umiRniiMft ?f^? fafff! II 10 

f^[154a]fa«IUfa TOff? TOffa 3*R H^ H^tT H5|f% I 15 

f*ra umftkniMii sr?*t fadfaiuiyR rf^q hsrtt ii 

SCTHgllMfo q^T TWfa qfilW faffiq ^HIHiH I 


ffrqq STTcT H fovfriHtctf Hh^miHH {for fofm II 20 

: uf^5jiufq *rata mfa tra t*f*i tof*? >ra?ft 

FSRfra sMpsHtrj^M 

1) stauti contra raetr. MS. 2) unmatta or unma&u M8. 
8) dur^r MS.? read dugr., metathesis metri gratia. 

342 fafflPproi [154 ft - 

Frofsrerroft gtfa jyfa jprse pro ^ ga 4hft 1 

5^ ^^ ^ gs^nm ttent rtN «nrm feiHt 1 [i54b] 

tRrantmjf'f TORT ^ft 5 ? H^?? ffaa fafw? tPTR I 

~ (8) 

pratfT: «ffil dl+Hidl^ atafa «4fUHiFhUHHWII 

JirOT sna wna fswrsn n& i Ot wucwO^ 1 • 

10 qRB ftrtifawi JUMtVII flW? MHMWmfH srsn n 


tffa gsragsr $ia fm ^r§ Ohmem ^"^ ' 
praf^ n?^m jyft ukwuwwwwu 11 
a «w ^ficr Ohjj«siihI sniff Ji^sfiw T^ft 1 
^rataa ?i^g fpn^5i MmiyM*4 wfhnt 11 

15 iN JTCR ij ff?*T H3fll aTFI JTOTJ H$UW tjjef I 

aj SR=i ng^fa ^t yniSwwui ^1 b^tui! 11 
a* t gun M«tm* ^^yrrf'a mma rr« i 
^ ^ ^ sr/fori^a ^ a^ f r^ ^snata a*t 11 
q ^ swrofaaT: *rwuuis ufaa «jw nas *r mi i 

to c\ 000 


1) MS. here JfoafciW* ; see 245, n. 1. 

2) °QuV-a8%. A half-dan<Ja in the MS. intended as a hyphen has been altered 
into a. 

3) The equiv. of this appears to be 3^'^ 'originating'. 

4) sucayanti dharmatam marg. 5) nihsaranti marg. 
6) For °ty aya(m). Tib. as if °nV ime rapnayaJ}. 

- 155 a] SSI^T: Mfy^ t II 343 

tWHHH 33pm WT tfl 5Wi5f [155a] fSRT FSRi tffi II 

o o o 

^sia jr^t h^ijuwiuiI surf? s ^ ^ 9 *? q^ft i 

a 5 ? i sin^ i tor *riq"r irw t'^o m^ujimh: ii io 

«4<sif?ra miirWMis ^rft gw?w t rfNt " 

^trfpnft -far *T^ret m aPl'fcw uiafyjaT: 11 

1) Correction in MS. perhaps meant for °yuftfi. 

2) MS. eshata here and evata in the similar passage below. Tib. \^^ ui 

both places, whence I have supposed the form to be connected with evam, tbongh 
Ap. Pkt coa4u represents iyat (Hem. VIII. iv. 408). S) cf. 259 n. 6. 

4) trisahanrapramdnapadme paryankam darfayanti buddhd rddhyd marg. 

5) mahapadmam MS. udi° = uddikshu 'celestial regions' (^Pcp (206. a. 6). 

No break after this rerse occurs in the MS., but the Tib. here adds a long pas- 
sage, resuming the text as we hare it at 207. b. 3. 

344 HclMMWI:! [•»• — 

S5I WkM{M{ mn^FI cdMil^ QRVHMH4I N 

HUH^itcMNWli^H cUMII^ 4fcW*it*Mm: II 
*W^I T3FtKJtt*lli^ri odirti^ *Hr«rW|l(T: I 

^FJ <*krW*liw HMliSH qUMII^ IHfT «IMW4J: I 

hNj 3i~raira OTi%r sgiHn^ a m^hiq^h: u 
£*l4fc< umi^rt *&n oylriii^ a^^tar ^w?i 

1) Marginal note (partly broken off): BulAofc te balye samadkim 

2) umaihfk sakafdd uttishthanti marg. 

$) pmtpeka wutrg. 

4) e&aromm Umah $mtah spharanti to, marg. 

h) «ft» to fiber* only) Ma 

6) Ct 29& s foprm 

7; ***** MS. 

-i5«i>] sreT^srt nfr%« ii 345 

HiJTfsraasrfk «*ri%f [i56a] sgfpm^ a qflkitffetaft i 
•maims fRif^a hot snffgf^ ^f^wiliH Knni u 

finite T5RR fWII^ri fcglrHJ^ Hni^H^J: I 
tW^tt-H MHII^r l HOT mfo a fa «IHH«HmHtoH I 

mnrfi a vnfei hot snfarf* HfoasnH *5iFm » 

h^hst g fnrfipi hot safN^ m3<«iRwMk^i 


Jim Wllfcl fiTRT5T MfarlllHM wforWItlitofclHH I 

R^fsRP? q HTTOrT $ +4mMWi sPTRJ tlftrUI I 
^fT ^: J 5 ! ^1 ^^?TT Uliqfa HHdrl JIJMfw-JJI 

3?OTflsft<oh4Hil[l5eb]3t HKHHUWHita II 

1) Compare tbe rays from the face and bead of Amitabha in Buddhist art. 

2) Tib. implies sarvatu . . vimana u tsnpra. 
8) ete (°te) marg. 

4)Dh.-sangr. §69. 

5) °ne$min MS. 

6) kutra httrety aha marg. 



[MS* — 

r «*. «•> ^ 


» — * ~ . f » 

qfjqraffP? WWhftj* j|^ jjfr«*(«lfw STOW I 

(7) -s * ^ r^s 

cng^i Kmh<mj{iuiI masB mfti mi [157a] m*wh ii 

1) From this point to the end of the chapter, a considerable number of ?erses 
oond in the Sanskrit are reproduced or added in the Tib. 

2) i. e. muhurtam ekam. 

5) Syllable obliterated. Tib. ^W^M^i 'according to desire 9 , nirmani is gloa- 
q marg. as nirminoti. 

I) ya*V a M&: bat Tib - ¥^ 

S) Letters mostly destroyed. Tib. *Jg'*K' ££TQSpi 

>) °raasu° MS., 1% being added in the margin to indicate that we must un- 
md an elision (detf a$ur°). 

) The reading of the MS. looks more like bitndhar'; but I have replaced the 
it form (cf. 157 n. l) from the Tib. which has (209. b. 6): ^flcV^I «mil- 
of Asurasa. ' 

-157 a] q^5T« qft^s » 347 

^ jj#r? ( "=i«y{iuit few nf^g tHtjiHcn ii 


w f? srroraci mffaanj fwraj *rafaa sig: i io 

<[$TO dWiMMMi «farOI *BH1 5? <[sifa rT c^d«*If II 

1) Syllables obliterated, ya krama -t- pur° MS. Tib.: ^Wj'gSv' (£&**») 
^•^•fl^y^l'^ (as if for svaayatana?) j|q | ^'F^R^'W 

^S^Sfo*l (supply Hi after 0r%e*a?)| 

2) pcddtu = j?aZa(yi)ta/>. 

3) EPT^l 'ordinary, moderate' a meaning which fits with the context in the 

two other passages (Divy., Mhv.) where itvara occurs. 

4) The Tib. here reproduces a considerable passage (210. a. 2 — 211. a. 3), 
continuing chiefly the same topic (Qakra and the Asuras). 

348 nKlHMJWi*! [1W» — 


tmw *&&£ 

r -v _, r r 

m ssfaft ^T?r^?Ha^if^snH8iiiifiw«* 313** ^Ttrf grips* 

qfrt I a «FfBWn^«rt 9f[157b]<fo «4HdHIH«IHlP t +MIM8|fiTn«M •UIHlR%- 

o »W f«mgr<n^qfa • Rsfjwnt sri^mfin frivi f^maafasitH^iiito I H 
fqij^ fangfqrsqfFi • a^am^f asTFirasrfTftt fq^uit i a fto)$4 farig- 
rq^affT i a4 as Fsnfaaqt vmjjto i a ^Enifa qrcfa snort vcRmta farig- 
nt^fa « mamta qf^PhSm^i) i a ant fey m« 3=1 farPjpTi^na • a4- 
awi^sjfenqto n^itanqjnfiva: i a vfturur ne^fc faHMrm^ ra • a- 

i> 4a?n asigtrearar ae^a i a risiinfa« ^f fgwa/qi^na • a4asn f=r:an- 
trofanCT iya fiJitaali^a: i a sfa s^ite rawatmaifqi^qirT • aewraTrt 
Bfpna5fTF5Rn5Rq i a $?at sratsrqiH ftagrTi^na • abasia! a4i|P&- 

I) Cf. Mluaev, Rochorches p. 108. With the foregoing line cf. 350. n. 1. 
J) Cf. U. i supra. 

II) for iiidadhat; cf. pidhitvii (Mhv.) and pithita (ibid. & Lai. -v.). 
4) «lo MB. twlnam °kriyii bhavotu? 

-159«] aa^nri af^[: I 349 


aTHaTRa#t I a aifl HdMM&l N«Mrm<MW aaaSaaiaaaiSRnflfm 

gr^tajtarcaJto i a3 iwrw&I nwMrm<aia ■ aaaanat aaViaasifa 
aft$rNa»t 1 a <tHii$ asra^a faaara^afa • aaaarar HMifayn^%$ia- 

^a fadHcMI{Mfa • H<JH3I a^HIIf aaf! a^aaiHJ SnaflRJIH II 6 

q?RT MSIWHsllMltftdWl I q^T( OTftaa yj|3chl«l{H«PTaa aifaa- 

?N h^ i h5h aifrfirasa a aafaasaa a aaTaaroasqirj rMitmiri): i 
mi Ma aa «rftw* a*WRn*n i ?nta farTa/atfaasaa i «*** 

sjjtji h^uw^ ?a a^ra ^ft aaa I aa a <Mm(PMWr(ijf(4fqmfil i 

sranaar a aftaifn i aw a a^sorta mn a <Ra^ t H*aa*aal [»«>] faafa- n> 

HMISfO HfFBsI a?%a frrfniiRJHT: aaT: Hani Ha a »Tf^Clf%f a IT9I- 

o o 

hih ii aif*wi{ataaaa snnraa anaaaa a^iaila ^i^raasd ^ aafa- 

astf a tMlHHmricJ) I dr+Wlidi: I flaWifirUllljIfell f$ a 4)fiwd l 

M^mai jcw t snifiHifa a sftfoudd afaastf afjfoiinftsanfiaaiTniaai 
a^a" faaarm^fadetf ' a asa npfTs MQ^*i^«mmiH $^ ^ ^aa^ia 16 

tf aaa I aa*tf *iW)fadKlM(|i% aaaaiasar atfty.irMI<ftd°U:l 

aaiaia aar a anaa a aaai a aaar fiijifefl • ^a a a afaFaaa gaaif- 
fqar a aWmiWdi a snfrroniaai a af^aft afasafa ■ aaa,T a 3 a*a- 
a^aliy^aia^r atasata i aai a *fi*uiia aai srraafFa aar a <* aatf a- 
*aa^faaiaagiFa aataa a«sia • $ arci a gar: asfai aa aaar aaa 20 
ara^ata a Jiwaa 11 aiafaantnfawiaaa sarijaa aKaaaii5»a]a a?pa- 

1) prakhyaf here MS.; below frdkhaP. 
2) 'wholly'; t. Indices to D it jr. and Mhv. 

350 fana>gvi:i [ta»« — 

run <jrf£ ^ffenfo aai gKnctq »wi q * hh^i wu«wriiiuHPitiy hi qcr- 
raw wra* rem r€i?ftoi h€ m-fw+wHifm ^ uaiuw i am q asfa. 

e$ fraawHt fan! «rei «fnwi(iHdi stfrfw «n^ft jiptot% u m*hm( 

10 mffTO ^MHiMI(HU|i|d*i 4ifMH«H H^VMH ^TvlRlcIStf * riMWdoU 

16 6uiw tot OTt *rant qt if ^ntHsrw Hrasria tra^iwi^-oifti rrot tm- 

ht n^waa • cwr sc 4iw(c«i q?n a*t «?TRt mfw qpmwi: tft- 
gf| inwriH i *iWa ^ 5fH%crrf^»i\;: «4fl?TRt Tfasqta «q«tf «%: 

EjR<jj=f pj^tM [i] qquNfcwfaft *&m ii 


1 ... 1) Tho underlined words form together the first line of KarikS 26 (see 
the Introduction). For the second line see below [f. 162 a]. 

-1Mb] TOI^Hi <4R<%: I 351 

TUht: SITO 5T^TT% I qfif »IHfllWHdl( 1 5Pl3 I flMlfill yiwitalfa TO- 

% i q^qjrasra mfa i 3m tu l a vtmsm i Hlmuw^dw wft fsjsrsr- 

R[l60b]»t (jUUl^MNH m^Tip} <JIR|fth<lhlteJ 1 crfMi *RIH *U«Klfa § H 15 

s^ muuwtHM i ?n$ i 8»f >m^sigr wm i w^hi^ 1 sift: h str 1 ^ *n- 
<M*mPn»M*di sigrat mwhtQ trasrfrT qt sfrftant h^ i hhhI um i h^ - 

1) ^^^^^S^Ufa (213. b. 3) i. e. 'fully penetrates'. 

2) 'is regarded, remembered'; cf. Mhv. Ind. 

8) Sic MS. Tib. (213. b. B): &ynj^'3^*f ZTufc which may imply vaifa- 
radaf ca or °dyac ca. 
4} f?p (?) MS. 

352 ftKntPJWttl [1Mb — 


i&wfa I frlW«IH-< ^ff^W: I 5RTO: UUHWMft I fa^HR*? STUM* I 

ftoFU q^ITOFH q^pt M4«<M°hMlpHH I HpJ w4Hr4Hi«4*MlPWHl 9 
JTSSrHt *!«dHdHf*PIsri?r I ^ **MH*RW-4Ulrii *TlfkHW"i H^IHET: ' ^t 

{T«1T: g m<frfl4w : • ^rlrHlri rawr $f?T II 

3$ q%^ SJFIsg I MftlWHiHMUifl* *ft%l I 



1) 9'^ (214. a. G) 'forenoon' i. e. the time before the meal (purvahnalTw- 

jana), a usage new to Sanskrit. For the use of antafdh (— jusqu'a); cf. Di vy. Ind. 

2) From Ch. XIII. Kern tr. pp. 267-270. stanzas 24, 26—29. 82—35. The 
following MSS. have also been collated: at Cambridge Add. 1684 fol. 91 a 2 
sqq. (C); 1683, f. 88. a. 2 (D); 2197 f. 79. a. 1 (E). All these M8S. are dated equiv. 
to Xlth cent. A. D. In London I used the MS. called above (47. n. 5) W. 

8) Scan lenarp. I do not understand the metre of Kern's correction prati- 
layanam. The MSS. and the Tib. F^'^J^WH^I'n ('entering his house') support 

our text. The Tib. rendering of ghatt seems to me also preferable: 'closing the 
door' (cf.D ivy. 29 7, is). 

4) vipagyi Kern. I follow the MSS. & take it with the Tib. as a verbal form. 

5) So AD (with Tib. 93\\ for bhasayate; EW have the easier bhashate. 

6) A. here inserts the pada mahapramannm ca° repeating it below. 

7) New to Skt., though sevaJca 'sack' occurs in Lcxx.; rendered in Tib. (214.b.5) 
rfara^S 'a dust-cloak'. 

8) jprqW&A^ 'a full cassock'. 

- 161 b] ^ra^T: trft^ •• 353 

^ f ^ -(9) ~ «k - . r^ (10) -n 

q^ra ^ rat fenjta was ^ns^ toi^ *iwni II 

(11)«\ ^»* • ^ T *S r\^v ^ r^ 

^ (13>, 

fjT5TH>W5a * TOtWr R: *? Tsraq[161 b]cTOT^ rarra^nfi II 10 

1) plthastha C. 

2) dsanopari vastram marg. Cf. 76. 12. 

3) So DE with Tib.; °8trte'8min A; °skrte y smin CW. 

4) So A. The equiv. passage in the Tib. is unfortunately illegible. I preserve 
the reading, however as it may be at least an ancient variant, seeing that D had 
samdsameshu which has been altered to samagateshu, the reading of the other MSS. 

5) tham bahumcca A, tham D. 

6 . . 6) Kern renders as these as if accusatives after a verb of addressing. 
D has °kshuna co (= °kshundm ca u) bhikshumkani caiva (C. °ni yana c°; E. °ni- 
ydni) a reading which suggests that tales of recluses are meant. 

7) The Tib. here adds the stanza numbered 30 in Eern. 

8) Kern's ( is indefatigable' is founded on C's reading: kildmita na ca viv° m 
The reading of the text is that of A; °tan\ pi vi° D, tarn capi EW; compare 
Kamma- v. p. 4. The Tib. version may rest on a reading vildsinag capi vivar- 

9) So CDEW with Tib., visaheta A. 

10) GDE are corrnpt and unmetrical. 

11) bhaveya D, bhave ca W.; and Tib. §fo| 

12) So W with Tib., °ci ta jdtu pr° C; °cU tu sa anta D; cin na tu janu Ej 
°cit tanujam sa A. 

13) °varam va C. D. 

14) °yeta C. D. 

15) °jfidpayaye parishaya kificit G. D. 


354 fSETOTOmi [1Mb — 

(1) «n r *y . (2) r -x *-* rv -n^ 


Ml4*WW(lu<4J< J3H? I 
H«£U*li q sT5% HflUlH! § >JTsPf I 

tf3£l *n swra a - ^nf 5HT0 ^jta^: ii 

HSigqf| ^RFq^?: WET: $fl5T STTFrfWrlT: I 

1) evam maya E (°mama CW); «<a^i mama D. 

2) yam sarvadh srami (sic) C; saddh° sravemi DW. and Kern. 

8) Kern tr. 272. l. 2; W 113 a 3; °kasyad anta° A. 

4) Cf. the Yetulyaka sect (Index to Kathav.-atth. JPTS. 89 p. 222). The Tib. 
^'IJ^'WWqjgq^ (215. a. 5) 'taught by those greatly increased (?)' (216. a. 5) 

seems to suggest the reading vaipulya. 

5) Scanned as a monosyllable (cf. Apabhr. Pkt. je) in this line, and above 

1 * • • • 

6) Hitherto quoted from Pan. only. 

7) parshaydm MS. 

8) 'streuge Enthaltsamkcit' B a from M. Vyutp. without exact ref.; and so 
Tib. IL| '^n '^5F* 'reduction of necessaries of life'. Render: 'Preach not thou ab- 


— i62a] tmqat <*n[^ J * 355 

(I) -s 

3ar ^fUHiiif Hiring i awn i r*t • R*rara i srmfRre i agpr i **WT i 

mfm i 5^1^^ i w$*fa i 3T#rraTcr i fawiPwd i r?tfh* i *fc 

§{ I §ffom I [162a] KS& l%q^t I <A(\±M\ I mj£t I SffoHTft H3JFS3RI- 
^HF? I fHJJ^IHT: JPRfiraii^: I fegSTT RipTSIT: I raifacTT gPRrti Hgitffa- 

qfTTTIH qfaTHilH nq^ff TR ^31 WFR*rT WHrllfa ^37 Cl4ltHfHWlft 

sotfsrt gHwfiii^yiara^t asrnra Hcmwuaf sri^sot rayiwTri 


^ (7) »s -* _ *v . r» '■»• "s 

sarora 11 15 


1) came $amav° Tib. I quote the chief variants from the Tib., which as usual 
in mantras transliterates, instead of translating. 

2) karoti Tib. 

3) omvati ukohay Tib. 

4) samitani MS. 

5) bahu MS. 

G) A new form ; 'occupant of pulpit. 

7) Cf. Mhv. III. 416. 1, where Senart gives no rendering. 'Das Abgeneigt- 
machen' B*; but Tib. cyf'^^ZI 'vexation, insult'. Morris JPT8. '89. 208 ren- 
ders vicakkhu in Sam y. vol. I. pp. 112—3 'perplexed 9 . 

356 fcrarcrcmi [ma- 

snmmfT *i muuui 3i«$rj: tosh ii 

o toot v o 

ffl"fa: flnj«*>M«timniq5RI5jraqislRia^| 
CTfOTS tf5|sr=iR qtPl5lfat?^ W II 

Tyrant 3 sr^uniq ^ shmhIcih* gfe i ajc^Hi fsent vwrn- 
MrMi<w^ sRcrfrnq NjrMM i^^fyq-t? gjiwRiq ^ snucflruii< i # 

i5 q^wi*Ky<flMw£i i 

msit? UW sfiSRTJ ^T5frtfffr?T: STtsWrf rQW c^Sf 5TTf%T: I 

^ o o 

h^3 g*t ^tooti^t fwHSFH: gjicfa"|f$rci » $ff? II 

SRI WIHHHI<I HR I ^f^nr?THBIi|M5I^IM4* sfa^fllcTO I 3*1211 cft- 


20 JT^fis II 

1) Karika 26 b. For 26 a sec above 350. 21. 

2) This is the 27 th and last of the K Erik as forming the framework of the 
book. See the Introduction. 

8) The simile is clumsily expressed, but the illustration is apparently drawn 
from the king's feelings on drinking a whole bowl of castor oil through servant's 
pramada in stepping on something slippery, or, as the Tib. says, by a slip of the 

table: ^n^'^^qo]. The Tib. probably read °pdprasada°. V.-P. compares 
Be p. ad VII. 70 (tailapdtradhdraJi). 

- 168 b] t&%Ql <lit^ I 357 

3«ft ^nqazruraJT^mi* \ a sr ^kptI swnzt ' qf^foqitaj: i h tost sqi- 

qa 5rei gwqr?5i dwjHdifiwiR 3T"qin ^ra » qf arcgqi^q;i{inH«iii+i(- 
nrfar ^F^w^pwfn i qro n^jqnftjqa srer *H51HI4W ^ ' ^ Fjifrasr- 

q?q jj^ i u rca srcr gnrqi^r ^ftq w FrfaasrsR) g an qtHsi: wr qm: 
qifunq: i qiftsr: uq^r f^ Jpptfmjqa sTrrcram q^fta a^rftfa *tstht- 10 
fir « qmfTH fmreftm raHifr i qra[ftfT affix ^ c mR n 

W^l 15 


uwRrii M^irMd ^rart *wmr 11 

1) i. e. °ct«osya arafo/ia ^WJ^g'gevq. 

2) 'not ministering to the love of . .' Tib. paraphrases merely by W*\'Q 

8) Cf. 257. 7 and Bodhic. X. 2 with comm. ad loc. 
4)Cf. Mhv. I. 297. 12 et al. 

5) Tib. (217. a. 2) KQZ (technical sense not registered by Jaschke). A pre- 
liminary of the first dhyana, common to all Buddhist teaching. See Mhv. I. 228. 4 
(and Senart ad loc.) and Dlgha-n. I. p. 73 fin, where Rh. Davids renders 
'detachment 9 or 'separation 9 (tr. p. 84 and note 2). 

358 fektlHH«W I [163 b — 

^uiiw^wjsuaiiti ^tot fK%f x*riH n 

wu to Rat ^fri^fc^ smroa II 
5F*ra$snqa a* fsfr mjiN sfttsf? i 

*W: f^» ^WTWni RSWf *JR#^t: II 

Ra JpniH ara^nt sn^r: sraroa i 


a^rai^nrai ^i: ■ ^rj mni siw Ra: i 


£4 RTFRPn *TRIi SRW: %SH§lf^a II 

m *n*umirvim\im mfk f Ri^at i 

is ^warmaRi^: qirfaFRR aiffa R: II 

*v*$m Fsra: sra: ■ *n<i ^npoa a fp. ii 
a^ f^r r RTTFa ^u^naTa auraia i 
^siFerrprei hsris R^fin g^ ^oa n 

1) °kugalam MS.; but Tib. ^W*y 

2) These stanzas occur with variants at Bod hie. VIII. 97—8 (V.-P.). 
8) luna punar jata marg. 

4) usually pegi; a stage of embryonic development. The marg. has: ddau kala- 
lat pest [cf. Wassiljcv, Buddh. 260 (236)] ante ddhad bhasma. Cf. Bcp. ad IX. 85. 

5) kalpitabhedendvara samtrtyd marg. 

- 164 a] TO^[: ilfy^: I 359 

WH[I64 a]qfii c^Tf??^ MiMliWIHc|IT(d^l 

( 5U^ £> (6) ^ 

^ 3 sunn otmim ?wt httt nnn sto i 

(7K . -> ^~ -s . 9K<9h 

5TfU* 50TFr^TF3 *fa iW^fflitf sTOrf II 


*-v -s - 

M$l< MWferJfel I^HMFHcflei jfifl: II 

rreaqj^n^u: HH J gma mxih II 


^ HRT ^ 5T?2JH sfoPJHT* 5TRWn II 

cMWJWi<4+H: q^iwf-* =t srrca 11 15 

l)Cf. Bodhic.t(IX)247. 16. 
2) buddha marg. 
S) satvddi ibid. 

4) a/wo ibid. 

5) ekatvdt ibid. 

6) 8dmdnyava8tvatiriktd | satvddayah ib. 

7) trigunimayam jagad ib. 

8) pradhdnam ib. 

9) satvarajastamasdm sukhaduhkhopekshdlakshanatvdt marg. 

10) Cf. Bod hie. IX. 130. 

11) tadutpattir iti cet marg. 

12) Gf. Bodhic. IX. 10 and comm.: yarft sta jxzramarfAata/t soft*) W, katham 
d 8am8dram satvasavitdnah pravartate? 

13) Ibid. IX 87.' 

14) samtanabhdva marg. The gloss preceding this refers to the next line (pa- 
rasmin kim°): pare 'stxti ndyuktom bantu trxumin na yuktam cet. 


360 ftE!Ta*raq:l [164 a — 

2) . ^ -, 

5 3TOTT ^g? J&Q 3c*HII3ct|l*ddl Sf$nr?J 

sUliUcj fta^ 3TCT JK§ OT ^5 II 

^Wl*Wi|l«£ri «£HT: q*PR qen n 
HOT H^IHHja ^ SHFtWMfl: 1 

10 at^ 13 t Pna HwmiciUHi ranii 

^ ^ra *dlN T «^F sj tj fttqq: | 
* fa MWM 1+1^1 q^Rm^Ti II 

^5FHplriMM(lrMl[164b]tn[«J]Tn 1 H5R: I 

«\ -vf 


1) 'a collection of spheres of sense'. ^j'^Jr&^'oo^ 2 ^. pratyekam anutma 

2) = Bodh. VIII. 104 Marginal note, apparently referring to this line: ced 
ante param. 

3) f)\ 'character'. Here used in similar sense (fixed bent of mind 1 ) to the 

meaning noted at 23. n. 4 (cf. Add. notes). These stanzas recur (with variants) at 
Bodh. VIII. 107—9, where the comm. has: evam pardtmasamataya | bhaY° ana- 

4) aqayenaiva duhkhapriyah marg. The comm. (communicated by Prof. 
Poussin) continues: paraduhkhena samam tulyam priyam suhhahetur yeshdm 
te tathd. Thus to the Bodhisat even a descent to Avici (cf. Karantfav. Ch. II.) is 

V P\ C\ C\ - - 

5) \'7)S'3^ , ^ , 5) r n , <WS| , ^?l (218. a. 3). 'Is there not satisfaction from this 

alone?' So that tair eva is taken as equiv. to teshdm molcshdd eva. parydptam is 
confirmed by Be p. 

6) daqadikshu yd satvdndm samrddhih sd 'sya. Both text and gloss are 
somewhat obscure, but the meaniug, as the Tib. shows, is: 'the happiness of all 
the world [must be considered as] one's own. Of this there is no doubt*. 

7) So the MS. against metre and sandhi. Should we read with hiatus, °sti 
irshy ? 

- 1Mb] TO^T: rf{C^: I 361 

MUUHH* I <H I <N j*nJfalimnH I) 

. r-s . (1) 

•J *•> 

4 l UlH ri H^IH I «i 4fekHlflirWfcMi It 
MltrdHHVI Hrlct dflMiqUliriUlitA: I 

^a 5 ! mfol tgWHIi ^lf<W: II 10 

M^lrHj^milrU^H I rHK l >HJtllr^H II 

fjwnr qf^t q^a nni j^ h awim i 
qf^nmsMiftwirH i»t*M*i mi u 

5P«R JuailUHH 3 SRT 7T?f: WW WT I 15 

ttirHHuui ^ floret jsgnnt 'JSWff*? I 

1) These are aparimana, Vajracch. § 3. 

2) atiy not in Lexx. ^^ , F^ , ^ , «$^'H)^ 'choice charms [ofj Vaj- 

-V- «\ 

8) The Tib. renders this ^WSvX^^aK 'having abandoned (my) own pos- 
sessions 9 ; but the meaning may be: 'even as I abandon it (viz, the thirst for 'soul') 
for myself, on my own account'. 


362 feffiPgVtt I [••**> — 

H<U£,Hl VHrl«^l 93301 HqqffrT: I 
9lr*Wd WPd fOT HcfldJicm<faw« II 
«J*M l^lr^sl IMlritl<e|l«H) >tf I 

5 1^ H[l«5»]ri|IU|fHcIiH fWT HHMlP^H I I 

«nfa: sirifa SWlcT 5R 5*5*11 *P& HT II 

^sUM^HI+criii dU^MptH* : || 

^ v o o -s, 

15 nqfqSlAclft sPlr^cTMfM^IH II 

SIMHHil|«hl4lf^ cEfifr ^R9$ TOT I 
SRFT; chH Il tfHmiM TOT 5T cFMM I ^HH II 

ftotcpj ^ ot: spr f^r qftmfd i 

Pf^TFinfcr 5R: sjfta: q^TOT ^f| i^uirf II 

l)jAata * iccha irshnd. 

2) The Tib. appears to have read sarvasatvatah. 

8) yadi natma may a bodhir labhah katham marg. 

4) svasantanat marg. ( from one's own character' which is thus compared to 
holy place. 

6) kim artham svasantanagodhanam ity aha. 

-1«b] ^^j: qf^-. | 363 

fatlMM RrftsBTt H ^ H l faEftd^l I 

MHWcOIMHJc^HH4iVlHI fiH I cHil l: I 


floral HI^^HH4iiMUJMc4ilf(IU: [l«5b] | 


*n??sj: TO HNI^H^rHdyHTdfll: I 

IMrtMIt felHIWHrH^IM«l*ir|m: II 10 

HNr^lHJlfH Sn^f^^R^:^ II 

1) kasturikadidanena parartham akro^adi kshamante nirdayah marg. 

2) MS. apparently: svanyas durnnyaste; but Tib. ^^'q^'JTJto'^KCT 
'unlntelligently offered by their owner 9 . 

3) °yanti MS.; bat the Tib. appears to take the verb as parallel to samcod . 
The marg. prefixes to this clause the word yena ('became')* 

4) Like akrahtapacya and ak°rohin sown on virgin soil' hence, 'exuberant, en- 
thusiastic 9 . The Tib. ^|[*r*Rfyq (219. a. 8) can hardly be right. Something 

like ^'£T3q*r^*J would seem to be required. 

364 fercpprati [i«b- 

sr ^9r *fi j«5R yteft hii^ >wnpft i 

H<IMHlUMaJ m <WrHJ]Nlr*H: II 
yfylJUMdWl 9 *frUI I HN<ifr fq m I 
HcUtiHREdimPj f*TO WrWIi ap?: II 

slraprata q^Ri! MMif«*d 4m i 

IF95R t^ ^ sitaj: ^ «nr*n ^ H^l II 

tgidHi*3wfi aFnrwinaOTFnigHia i 

^ *pfr ABET 1^ ynR ^gT $lff JJ^II 


10 ^rlJM^H^ci TSr SRt«J<IUt| ^OTT: II 

siEtf TOT Urilt^ft HciRuvil > MWl4 H 
AUTO f? H^+KI ^grfH? WSBfgfa I 

1) atma guru y . . (two aksharas lost) premaniyaivd[t] marg. 

2) aviragi S'^^v^TS 3 ^ 'indefatigable'. 

3) ^'3 'hunt out', 'convict' (?). 

4) ikshana (adj. masc.) does not occur elsewhere uncompounded ; but doshek- 
shana is quoted from S&hityad. ma for na can hardly be correct The Tib. ap- 
parently read: ko 'nyo dosheshu moksanah; an easy correction but not yielding 
very appropriate sense. The next stanza occurs with variants at B o d h. V. 74. 

6) The Tib. ^^'St^'^'Q^^ (219. b. 4) seems to imply a reading mat- 

sukham: 'destroy my happiness'. With samgrdma Poussin compares Bodh. 
VI. 19. 

- l«6a] Rc^sr: qf^%t | 365 

ffc|^|3|«(iHWi)HMWTRr]?I^I[f]^nT II 
WIMru4i<J44ri'IHIJItt||PtinT I 
Sfs? 5 *! l|irMiJi|i|| OT HI| l «mfrllH || 
HHUHHrtlMUyHH^lfyuiT I 
dHI|J|*HMWmWdl&lli\uiT || 

nsjft tifltf: Mfiirnuitoft surfics i 

(|o|u)o|| r H>T!^ spqra^ ^: *F\i II 

*W4iUgflHHW&l<HM«£l$t • 
^«KlfJWlllMIHHM^UIH«fclM<{H II 

s|iir<«*dWllH<!ll(<*^MI^ I 

HlftfrtHlfHlHWl3^lrMdlP5rT II 

fa W$\iri(W &<*f 'mm^it] TOFFI 16 

*— — ^— — - 


UJlcfiiriMtiloUW H4IMINIM a TO II II 


1) This and the following seven stanzas of namaskara are omitted in the Tib. 
Dark bine is one of the recognized colours of Maigncrf. 

2) For netrotsava; cf. B & R s. v. utsava. 

3) ^jft'^l 'feast', like the Brahmanical sattra. Poussin compares Bodh. 


366 ftEOTPpOTt I [Hi t-b] 


WIHIUIM ^tiMHdRHMI ^^g^Rn^rf: fikNWJWJ *[f?T II 

1) Metre: Mai in!. 

2) The Tib. adds (before the final word equir. to samSpta) jHQ'^CTflHSV 

npWE^ ' 

made by the Teacher (dc&rya) QSntidera*. 


Index I. 

Titles of works quoted 

(Indications of subject are added for the longer and more important quotations). 

Akshayamati-sutra 11.8; 21.28; 83.18; 34.17; 117. is; 119.8 (on quietude of 
mind); 158.7; 167. l; 183.4 (on the state called mudita)\ 190.4 (80 forms of 
pruto); 212. is; 233. 6; 236. l, 6 (on citta- and dharma-mrtyupasthana); 
2714; 278.4 (A° nirdec,e mahayana-sutra: — on vigorous self-reliance in 
resolve); 285. 7 (similar topic); 287. s; 291,8; 316. 18 (on graddhendriya and 
four other indriyas). 

AngulimSlika [sQtra] 133. n. 6. 

Adhyac.ayasamcodana-sutra 15.18; 97.19 (on samdddna); 104.9, 17—116.5 
(avoidance of five dramas)-, 351. l (on the niramisha ddna). 

AnantamukhanirhSra-dhSranI 18.15. 

Anupurvasamudgata-parivarta 813.1. 

ApararajavavSdaka-sutra 9. 12 (value of bodhicitta by itself). 

AvalokanS-satra 89. 15; 297. 10—309. 11 (on the merit of adorning siupas etc.). 

Avalokite$varavimoksha 296.2 (declaration of parinamana). 

Aka$agarbha-8lltra 10. 14; 11. 1; 59. 10—66. 8 (Joctts daisicus on sin and con- 
Aryasatyaka-parivarta (cf. KF. 210, A* IS) 165.17. 

Ugrapariprccha or Ugradattap 11. 2. 18.18 (on self-abnegation); 87. 7; 78, 7,14 
(duty to a wife); 120. 8 (on smrtty 136 1 (on clothing); 144. 1, 5; 145.10; 146.5; 
147.20; (Ugrad°) 180. 1, 14 (the preparation of the citta; indifference to loka- 
dharmas); 192. 12; 193. 8; 196. 7; 198. 1 (life in the forest); 200. 7; 267 12 (Tib. 
here implies Ugra^rAopalt-par ) 271. 9 (on ddna-Quddh%)\ 315. u. 

Udayana-vatsaraja-pariprccha 80. 18 (description of fleshly passion). 


368 Index I. 

Upayakauc.alya-sGtra 1 ) 66.9; 165.5; 167.8-*) (on sins through evil influence); 

168. 4. 
Upali-pariprccha 164.8 (on confession); 168.15 (formulas for confession); 178. 9 

(superiority of Mahay ana-system as to release from sin); 290. 8. 

Karmavaranavic.uddhi-satra 90.6 (on hindrances to holiness); 172.10. 
Kamapavadaka-sutra 76. 16. 
Kac,yapa-parivarta 52. n. 1. 

Kshitigarbha-sutra 13.7; 67.19 (on sin and penance); 88.1; 100. 5; 176.4 (on 
abstention from prandtipata and adattaddna). 

Gaganaganja-sQtra 88. 11; 44.21 (on anartha-vivarjana); 50. 1 and 51.14 (on 

Mara); 117. 7 (on mental cunyatd); 126. 15; 270. 9 (on purity in giving); 271. is 
(on parity in conduct). 
Gan(Javyuha 2.8 (on kshanasampad) 5.90 (on bodhicitta); 8. is (on bodhi- 
pranidhiciita) 84.18 (on the true friend); 86.4 and note; 95. n. 2; 101.13; 

122. 10 (on citta); 149. 7; 154. 1; 180. 15; 276. n. 2 (locus classicus on increase 
in holiness); 310.1, 12 (on Buddha-darpma). 

Gocaraparic.uddhi-sQtra 850.21. 

Caturdharmaka-sQtra (Feer, Fragments du Kandjour p. 196; Nanjio 266 

— 67) 41. 7; 160.4 (ibid. p. 19); where the title of the work here quoted is 

Caturdharmaka-mrrfega; cf. Nanjio). 
Candrapradlpa-sutra (called in Sanskrit Mss. Samadhiraja; both names in 

Tib: Taran.p.l56,K.F.249) 16.19; I8.11; 53.19; 100.18; 116.14; 121.9,6— 9; 

134. n. 8; 137. 11; 157.9— 13; 166.6; 177.4; 179.15; 188. 1; 189.4; 193.4—195.16; 

242. 11 (on cunyata); (°dipdnumodana-parivartay 9 291. 9; 854. 4 (on dharma- 
dana)] 356. 15. 

Candrottara-d&rika-pariprccha 78 19 (on passion). 
Cunda-dhSran! 173.4. 

[Jambhala stotra 155. n. 3]. 

Jnanavati-parivarta [of Candra-pradipa, q. v.] 134.7. 

Jnanavaipulya-sutra 192. 6 (what castras are to be avoided). 

Tathagatakosha-8utra (-°garbha-s) 171.13 (on the great sins) [cf. Subha- 

shita-S° fol. 99; see Additional Notes]. 
Tathagataguhya-sQtra 7.20 (on bodhicUtotpdda); 126.5 (on kindly speech); 

158. 16 (on purity of person); 242. 7; 274. 8 (ten ways of showing vigour); 

316. 5 (the four great virtues); 857. 1 (expositions of the subject of Kar. 27) 
Tathagatabimba-parivarta 173. 8 (merit of offering an image). 

1) According to Mr. Wogihara this work is the original of Nanjio A? 52 
(tr. AD. 265—316) and 926, and differs entirely from Nanjio 1257 (a gastra not 
a sutra\ though otherwise similar in name. 

Index I. 369 

Trisamayaraja 138. 15 (charms: cf. 139. 14); 172. is; 290. 13. 
Triskandhaka 290.1; cf. 171 n. 3. 


Da$adharmasutra 5. 7; (°dharmaka-8°) 8.8 (on bodhicittotpada, its 4 occa- 
sions; its 2 kinds); 116. 16. 

Da$abhumika(°maka)-8utra 10.15; 11. 10; 126.0; 227. 11; 287. u (on com- 
passion towards all); 291. 11 (on the maha-pranidhanas). See also: Tra- 
muditayam' 11.8. 

Divyavadana (tales from): see Sangharakahita, Sukarika. 

Dharmasamglti-sfitra 12.8; 117.1 (action only for others); 119. 11 (on stnrti 
and 8amadh%)'j 122. 4 (on citta); 124. 5; 125. 1; 127. 1 (on care in speech); 
143.9; 145.16; 146.6 (on disinterested giving); 153.7; 179. 11; 228. 12 and 
229. 7 (on Jcdya&mrtyupasthdna)', 233. 0; 263. 1, (on ^unyatd)\ 264. 18; 284. 7 
(on good resolution); 286. 7; 322. 5, u and 324. 5 (on mindfulness of the 
'three gems'). 

Narayanapariprccha 21. 1 (on self-denial); 147.1 (motive for virtue); 189.7. 
Niyataniyatavataramudra-sutra 7. 1 (parable as to bodhicitta); 87. 14. 
Nirvana [? — sUtra?] 133, note 5. 

Pi^akas: see Bodhisatva-p°; Vidy5dhara-p°. 
Pitr-(Pita-)putrasamSgama 181. n. 4; 244. 11 —256. 8. 
PushpakOtadharanl 173.18 and 256.4—257.8 (on the dharmas and on karma- 

photo); 257. 0—261. 11 (several extracts, as to pinyata). 
PrajnaparamitS (1) 'mahatf 275. 15. 

(2) Ashtasahasrika 87.18; 314.18. 

(3) Other recensions: 49.5 (on Mara); 120. 11 (on prajila and samprajanya) 

813. 18 (on ammodananugamsahY, 349. 6 (care for universal salvation); 

351. 9 (on showing forth the dharma). See also Bhagavati. 
Pramudita* 11. 8 (cf. supra Dae. abhiimaka). 
PravrajySntaraya-satra 69.6. 
Prac,5ntavinigcayapratihSrya-sutra 16.8 (on instruction); 83. so and 84. 8 

. (on help to the faithful); 86. 18 (on hononr to bodhisats); 146. 16. 
Pratimoksha 125.0. 

Brhat-sagaranagaraja-pariprccha 309. 18 (eight means to gain Buddha- 

Bodhicaryavatara 1. n. 4; 125. 11— 19 ('shun scandal 1 ); 127. 10— 18; 155. 10; 

155.14—157.8 [cf. 59, note 2; 118, notes 1,3,7; 125, notes 1,3; 155, 

note 3]. 
Bodhisatvapi(aka 190. is; 811. is, 17 (honour to caityas). 
Bodhisatva-pratimoksha 11. 11; 17.16; 18. 17; 20.19 (on self-denial); 34.18; 

36. 15; 55. 6; 125. 5; 144. 9 (on liberality); 188. 17. 
BrahmapariprcchS 125.8. 

870 Index I. 

Bhagavati 188.5 (a. 1) (on resolutions for patience); 202. 4,8; 210.8 (on medi- 
tation on the 'imparities'); 243. 15 ; 262. is. 

Bhadrakalpika-sutra 8. so (on bodhictitoipada). 

Bhadracarlpr.uidhanaraja, here called | m 

Bhadracaryagatha J 

Bhikshnpraklrnaka 164.17. 

Bhaishajyaguruvaidaryaprabha-sutra 13. is; 174.1—175.6 (on the virtue 
of sacred names and of fasting). 

Manjac.rl-buddhaksbetraganavylihalamkara-sutra 13. is (on bodhici- 
Uotpada); 14. 18 (on taking vows); 53. u; 175. 17. 

Manjnc.rivikrl4ita-sQtra 149.5. 

MahSkarun5-[pandarTka]-~sGtra 94. u (parable of fisherman); 809.5. 

Mahamegha 184 5; [cf. 133. 4]. / 

Mahavastu: see AvalokanS-satra. 

Marlcl (a charm) 142. 5 (cf. Feer AMG. V. 430—432). 

MSlasimhanada see Qrlmal3°. 

Maitreyavimoksha 9.8 (on value of bodhicUta, vinapi caryaya); 177.14 (puri- 
fication from sin through bodhicitia). 

Ratnakarandaka-sGtra 6. n; 856. a. 

RatnakQta 52. is; 58. 17; 54. ll; 55. s; 146. 4; 148. 8. 196. li; 235. l (on citta-smfti). 

RatnacGda-sutra 117. is (sutra described as fully discussing gunyata)\ 120.7; 
229. 18 (on kdya~?mrtyupatthdna); 232. 6 (on vedand'8mrty°); 235. l (on citta- 
smrty )] 286. is and 287. 8 (on dharma-$mrty°)\ 272. o (on caryd-parifuddht); 
317. is. 

Ratnamegha 7.18 (on adhimalrddhimukt%)\ 17.6; 36.5; 51. 8, si; 52.4 (on avoi- 
dance of bad friends); 54. 8 (avoidance of despair); 116. 6; 121. is (on citta); 
124. is (Karika is); 127. 16; 185. l, is (on food and medicine); 137. l, 6; 148. a; 
149. u—151.8 (against greed and pride); 157. 16; 168.1; 179. 16; 196. 16 and 
note 6 (duties of forest-recluse); 209. 5 (on apibhai); 267. 14 (on bhogavi- 
piddhi); 274.1; 283.18 (benevolence even to the thankless); 290.0; 291.5; 
813. io; 348. 4 (votive offerings to be made for the salvation of all). 

RatnaracJ-sfitra 55. 7; 128. 8 and 129.14 (on almsgiving); 137. n; 200. is (on 
forest-seclusion); 312. 8, 7 (honour to caityas). 

RatnolkadhSranf 2. 15 (on faith); 153. 11 (cittotpada in 10 ways) 327.5—347. 11 
(on the virtues of bodhisats). (According to Mr. Wogihara this work is 
the original of Nanjio 785). 

RajSvadaka-satra (see also Apara-rajSvadaka-s°) (on objects of 
fear to the recluse). 

Rashtrapala-sQtra (-°pariprccha) ) 64.16; 158.1; 195. 17— 166. 6j 203. 8 (R° 
Rash$rapalokta-gatha J gatha); 318.4 (on Bnddhanusmrti). 

Lankavatara-sutra 131. 18 and note 5; 132. 1—184.6 (on food); 185.5. 
Lalitavistara 5. is; 203. 14—206. 10; 237. 5 (on dhartna-mrti and gunyatd). 
LokanSthavyakarana 241. 10 (on gunyata). 
Lokottaraparivarta 151. is (on Marakarmani; on pride). 

Index I. 371 

VajracchedikS 171.9,276.11 

«..»„.. «.-«„*™.«-v «i„« ~«u*a \ 22. 5 and 27. 4—33. io (on self-denial); 
Vajradhvaja-parinamana also called I 213 g (qq benevole v ncc) 27a 14 (ou ' 

VajradhvajasQtra J earne g t effort); 291. io. 

VacanopSsikavimoksha (in Gan<JavyQha) 36.6. 

Vidy adharapifaka 142. is (charm). 

Vinayavinic,caya: see Upalipariprccha. 

Vimalaklrtinirdega 6. io; 145. n; 153.90; 264.6 (and note 1); 269.11,13 and 

270. 4 (on bhoga-viquddhx)) 273. 6; 324. io (and note 1). 
ViradattapariprcchS 34.16; 230.10 

Qalistambasfitra 219. 10—227. io (on causation). 

(atra) Qikshasamuccaye 16. l. 

QGrangamasiitra 8. 19; 91. 8 (on anutpadita ctita-vyakarana). 

QraddhabalSdhan5?ataramudr5-8atra 86. l; 87. 4; 153. 16; 311.6 (merit of 

seeing Buddha even in pictures). 
Qravakavinaya 135.0; 168.19. 
QrlmalasimhanSdasiitra 42. 19 (cf. Add. Not ad loc). 

Sangharakshitavadina [DivyivadSna; but see 57. n. 2 and Addit. Not. 

ad loc.] 57. n. ) 
Saddharmapun<}arlka47. is (on avoidance of frivolity); 92.8; 852.7 (how to 

make a dharmaddna). 
Saddharmasmrtyupasthana 12. 5; 69.13— 76.6 (on the future punishment of 

tho ten sins); 125. 4. 
Saptamaithunasamyukta-siltra 76.7 (avoidance of Aroma); (cf. Ahg.-n. VII. 

Samadhiraja: see Gandrapradipa. 
Sarvadharmavaipulyasamgraha-sQtra 95. n (sin of opposing religion); 

96. 17. 
Sarvadharmapravrttinirdec.a 6.16; 90.19 (on hindrances to spiritual growth); 

99. s, 16 (on solemn resolve). 
Sarvavajradharamantra 140.18. 

'SarvSstivadinSm' 148. 18 cf. Add. N. (conversation on ku$alamulam). 
SagaranagarSja-p°: see Brhat-sa°. 
Sagaramati[pariprcch5]-sntra 12.19 (on the solemnity of the samvara); 

41. 14 and 43. 6 (on study, through preachers); 50. 8 (on Mara); 126. l; 127. 6; 

145. 8; 151. 8, 7; 184. 9 (patience, three-fold); 275. l (on energy); 313.6; 355.8. 
SimhapariprcchS 6. 18, 14; 53. 6. 
SuyarnaprabhSaottama-slltra 160.19 (confession of sin); 216.6 (on maitri 

and hiruna). 
SukarikavadSna [in Divyavadana] 177.10. 

Ilastikakshya [sGtra] 133. 4 (see Additional Notes ad loc). 

Index II. 

Sanskrit Words. 

(Nomina propria are distinguished by capital letters). 

a k a 1 p a n a (?) 'imperturbable* 32. 7. 

aku$alSh karmapathah (ten) 69.18; 172.4. 

akrsh{opta 'exuberant* 363. 5. 

akshana (eight) 2.4; 114. 14; 147. 14 (cf. Suhrllekha 64. JPTS. '86, p. 19). 

aksharacaryS 'study by letter (not spirit)' 96.4. 

Akshobhya 14. u sg. (a tathagata). 

agnikhada 204. n. 

agnigikhacara n. of hell-birds 69. 14. 

agniskandha 'naked flame' 77. 4. 

(buddha-) ahkura (met) 159. si. 

(nir-)ahgana 121. s (note 2). 

Acela-guru 331. is. 

accha 'clear' 197.1. 

acchajasamhata 214. n (note 4). 

acchati (= rcchati) with ace. 298. 4 (note 3). 

acchambhl 303 (note 3). 

acchidracittata 117.9. 

Ajivika-guru 832.1. 

ajivika-bhaya 'fear of not sustaining life' (so Tib.) 296.5. 

an<Jakosha 6. is; 288.8. 

atitrpti 273.14, 16. 

atlccha 'excessive desire' 255. 16. 

atyaya 'transgression' 162.16; cf. Add. Notes ad loc. 

atyarthabhiyoga 'deployer de Penergie' (Feer AMG. V. 198) 160.8 (cf. Add. 

adhikarana 'topic for debate' (cf. Ash*. Prajfi. 52. 5) 195. 10. 
adhipateya (? Sdhip°) 28. 14, 


Index II. 373 

adhi-Yas 'bear with' 177. 6 (note 2). 

adhisb$hana 'blessing' 273.9. 

(an-)adhlsh$a '(not) requested as a teacher' 854. 10 (cf. Additional Notes on 

13. 15) 
adhyavasita (niyama): mde svananadhya . 
adhy-S-pat 'violate, ravish' Add. Note on 171. is. 
adhySlambana 'reaching' 128. l. 
adhyac,aya definition of 285. u. 
(try-)adh van 25. 5; 68. 10 et al. 
Anantaprabha n. of a Tathagata 9. s. 
Anantaya$as, a king 255.8. 
anapatrSpya 105.8 (cf. apatra ). 
anartha-(vi) varjana Ch. V (title) and esp. 116. l — 5. 

anavamardya 32. n. 

anavamrdyata 188.5. 
anavaragre witthout past or future, endless, 
anatha gala-vat (simile) 'like a poor-house' 231. 5. 
anSlina 'not desponding' 100. 17 (note 8). 
anavaranaj&Sna 29. 90. 
anSvaranata 244.5. 
anigrita 'independent' 126. n. 
anugraha 'support' (?) 336. 10. 
(an-)anutapyana 191. 9. 
anutpattikadharmakshanti 212.14. 
anupari$oshita 'repeatedly dried' 212. 8. 
anumodaninuc.amsah 313. 18 foil, 
anuvictrana 'research' 294.5. 
a nuvidhyati 'penetrates' 351.4. 
anuvyanjana 183. 7 (note 4); 184. 14; 202. 10 sq. 

anuc,amsa (cf. b h a d r a n u $°) 124. 9; 851.1—8 (virn$atir anug° nirdmishadane). 
ant a $ah 'jusqu'a' (cf. Divy. index) 17. 18; 852. l. 
anyatra with instr. 88. 19. 
apakshSla 145.6 (note 1). 

apatrSpya 'modesty' 12. l; 136. l; 192. l; (cf. trapa explained in Bcp. ad V. 32). 
aparigraha 357.14. 
aparinamanata 'inflexibility' 85.6. 

aparitarshana 'non-covetousness' 188.5 (see Additional Notes), 
aparitrasyana see paritrasyana. 
aparihana 'the state of lacking nothing' 316. 6. 
(tir-)apaya 54.18; 204.8. 
aptva 'wateriness' 246. 16. 
apratihatabuddhita* 183.9. 
apramida 856. 16; 857. l (definition). 
(smrty-)apramoshata' 80.4; 191.19. 
abhavya 'incurable fool' 209.19 (note 7). 
abhidhyS 'covetousness' 74.5; 172.9. 
abhinirvrtta 'developed* 901 i» 

374 Indbx II. 

abhinirharamana and °hrta (used of attainment of dkySna or 

888. 18; 843. li; 272. n. 
abhinirhara 184. u. 

a b h i - n i - v i 9 (par.) 'be attached to' (?) 262. 10; 254. note 1; (atm.) 'enter on 9 254. 8, is. 
abhimukhl-kr 'to manifest' 216.4. 
abhi-Iap 24. 16. 

abhicraddadhati 'believes in' 816.18 (cf. Vajracch. § 21). 
abhntagata 'fallen in to error' 286.9. 

abhyavakacjka (bodhisatva: see Childers s. y. dhutanga) 187. l. 
abhyndgata 'gone forth from' 85.1. 
AmitSbha, Tathagata, and his heaven 175. 6. 
amrta (=* nirvana) 867.18 (note). 
ayonic.omanaskara 'want of reflection' 157. H. 
arushtacitta(ric lege: v. Add. Notes) 'with unangered mind' 23. 15. 
(nir-)arga(Ja 'unhindered' 335. n. 
arcciya (?) glossed 'acirena' 381. 5 (note 3). 
Arcishmat, a Tathagata 9.8. 
alata-vat (simile) 121. w. 
avakrSnta 'engaged in', 'entered on 1 270. 4. 
avacara 214. 10 (note 3). 
avadha 'concealment' (?) 838. 10 (note 7). 
avabhSsafa broad hint') denned 181. 8 (note 2). 
avamanyanS (etc Ugendum) 'contempt' 9. 7, 92. 6. 
avamardanata 'disposition to break a command' 126. 15. 
avallyate 'desponds' (cf. ifoia; and anavdKyanata, Samadhirija 6. so) 264. u. 
avaskandana 'assault' Add. Note to 172. l. 
avastuka 261. 5. 
avasphanijana 'reviling 7 172.1. 
avasyandanavacana 126. l (sec Add. Note ad loc.). 
avikalatih (ashfa-) '(eight) states of freedom from distraction' 311. 17. 
aviragi 'indefatigable' 364.8. 
(an-)aveksha (= P. upekkha) 'non-regarding' 187.6. 
avaimukhya 'not being put out of countenance' (sec vaimukhya) 179. 15. 
avyutthita (?) 26. 19. 
avyupaccheda 'uninterruptedness' 295.9. 
acjoka: see ctaka. 

asamprajanya 'not conscious' 108.8. 
asampramosha 86.9. 
asampravedhanata 35. 7 (note 11). 

asecanakadarc.ana 'lovely so that no beholder cloys' (cf. Divy. Index) 822. it. 
akara (80 kinds) 190. 5—191. 8. 
Akacagarbha 67. u. 

agahana-carita 'of overreaching' (?) ways 286. i. 
agrhlta-cittata 'niggardliness' 28. 7. 
agharate 82.6. 

acarya-c,astrisamjna 154.12. 
(an-)acchindanata 'non- disregard' 126.15. 

Index II. 375 

Sj aneya 26. 14 (note 8); 28. 8; 128. 7; 190. 9. °yata 119. 5 (note 1). 

Sjlvika (aj° metri gr.?) 832. i. 

atapa 'zeal' (Tib. brtun-ba; cf. Karika 8) 119. 17. 

Stapin 'lealous' 31.8 (Divy.). 

atiyantrika 'charm, spell' (?) 861. 7. 

atyayika 'harmful, prejudicial' (so Tib.) 17. 19. 

ad at um 'to convict' (a fault) 864. 9. 

adeya 'acceptable' (of persons) Kfirika 10, 11. 

adim krtva 292.5. 

adikarmika 'novice' ('fidele en route pour la Bodhi', Pons sin Bouddhisme 281, 

see also H. Oldenberg Z. D. M. G. 62. 650, n. 1) 11. e; 20. 5; 104. n; 139. 8; 

356.8 (cf. Pali adikammika Saddhammas. IX 12, apud JPTS. '90. 62). 
adlptacjragcaila (used of supernatural illumination? cf. Jaschke 8. ▼. ye-ies) 

54. 4j 191.8. The expression also occurs twice in an unpublished fragment 

of Upalipariprccha. 
adhipateya 117.8 (note 1). 

adhyatmika (shadadh dhatavab) 'personal' 249.8 foil, 
anantarya (five kinds) (1) regarding bodhi 17.30—18.7; 267. u. (2) regarding 

npatti 'sin' 60.5; 67. l; 168.1 (cf. Pali anantarika, Pugg. P. 18 and Db.- 

Siii § 1290). 
anifijya 'immobility' 223. l note 1. 
anuc.ainsa 'advantage' 121 n. 8; 195.9. Cf. Samadhir. 15.16 and Saddh-P. 

Chapter XVIII, title; where Kern (tr. 336. n. 1) against his MSS reads 

the more classical form anrgamsa. See also: anuQamsa. 
Upatti (two kinds) 168. ie. 

abhasa (ana ) 129.8 (cf. Bodhic. V. 36 and de La V.-Poussin on Bcp. ad toe.), 
amisbaprakshipta 128.7. 
amukhlkarma 38. 15. 

ayatana-samcaya 'congeries of sense-spheres' 860.1. 

arama 104 tin — 105. 4; 106—11; 284. 18 seq. (cf. Arig.-n. VI § cxvii. = III. 449). 
aramata 191. 10. 

arambana 22. l; 253. 8; 259. 10; 281. 7 (Pali arammana). 
aragana 277. n. 

aragayati 30. e; 244.8 and note 1. 
aryavamga (catur-) 105. 8. 
al am ban a (cf. arambana) 235.6 (and note 3). 
aloka'light'22.8; 178.6. 
avarana 'hindrance' 90.6 and n. 2. 

(loka-)avarjana 'winning, overcoming the world' 165. 18 (cf. Ev. Joh. XVI. 33). 
avrti 311.8 and note 1. 
a $ ay a 'determination', teaching as to, 284.6. 
acayadhyagaya 272.14. 
asevaka 'dust-cloak' 352 (note 7). 
ahrikya 105.8. 

itihasapurvaka 126. is. 

itvara 'ordinary, moderate' 347.5 and note 3. 


S76 Index II. 

Indra 814.5. 

indriya (five, graddhendr etc. explained in detail) 316. H— 818. 

iva for iva(cf. va Senart Mhr. I. 871) 204.1ft. 

iryapathah 51.8; 53.18. 

uccaghanii 'scoffing* 45.7; 185.1; 271.0 (cf. Pali ujjhagg\h]ikd, ujjc^ggh — J.P.T.8. 

'86. p. 31). 

uccaistva (only once elsewhere) 'height 9 312.4. 

ucchava = ntsava 865.7. 

ut-karsh 'exhort' (?) 197.10. 

utku(asthayinah (ascetics) 882.7. 

uttarika (anutt ) 332.1. 

uttarimanushyadharmah (uttaram M. Vyutp. 257.4) 62.4 (cf. Pafim. § 4). 

(an-)uttr asa 176. 5 (cf. 200. 14 and note 2). 

utthala(?) 'plain' 249. is. 

ntpada (anutp°) kaucalya 190. 14. 

utpldana (fern, form new) 'harm' 271. 4. 

utprasyamana * mocked' 266. 10. 

utplava 'exaltation' of mind (B 2 in literal sense only) 183.6, 8. 

utsada 'desire' 56. e. ) . .. c . ^. T Qp . ft . 

, . . , A ,_ J (cf. Senart Mhv. I. 3/2). 

utsada tv a 'excess' 248.5. J 

utsisbta (falsa lect for utsr ) 125.4 and n. 2 also 189. 14 but utsrshta at 187.4; 


(an-)utsrjyanata 183.0. 

udgrhita 'captivated' «taken with a thing» 285.5. 

uddana 6.6. 

uddaha 'burning up' 177. 14 (Pali uddhayhana J.P.T.S. '87. 116). 

uddhura 157.19. 

(an-)uddhurata '(not) striving against' 192.4. 

uddhuratva (sic lege) 19. 18. 

Udraka (and Devadatta) 105. 17 (cf. Add. Not.). 

udva^yapayitva — °cjamana 'jeer' (?) 57. 6. 8 (cf. Addit. Not. ad loc). 

udvedha 'height' 246.5. 

(an-)unna(Ja '(not) proud' 120.4 and note 2 (cf. Pali unnaht J.P.T.S. '87. 121. 

unnam: see Vnam. 

(an-)unnahanata 119.5. 

unniima 105. 5; 108. 12 (cf. Pali forms J.P.T.S. '87. 120). 

unmiujita 'offered' (?) 215, i«. 

upaklega 'great pain' 222. 10. 

upanidhyayati 187.14. 

upanibandha 220.1 °badhnati 230. 6 (cf. Pali J.P.T.S. '87. 128). 

upani<;raya (--- P. upanissaya) 32.4 and note 2. 

upanishad (proverbial use) 187.1: 815.9. 

upapatti (rc-)birth 234. 6. 

upaparlksh 'consider 1 (D ivy. and Pali) 198.2. 

u p a p ii d u k a 1 75. 8 note 2. 

upalamhhasamjiiin 315.1. 

J Tib. hgdl-ba. 

Index II. 377 

(ashtangasamanyagata) upavasa 175.8. 
upavicarati 251.17. 
upasthayaka 200.3 (cf. B. & R.). 
upasthayakatva 'servitude' 23.7. 
upayakucala 164.17 sq. (cap. 165.2). 

(-an)-upayasa (not) 'anguish of mind' 176.5 and note 27 

upayasa 179. 16; 222. 10; 296. n. 
uparpayamana (cpd. causal new) 'effect' 282. 10. 
uraga 'phantom' (?) 288. l. 
ullapana 271.6. 


rjukena 169. l aud note 2. 
rddhi 175.7. 

ckacitta-kshana° 278.12. 

ekagrata 119.5. 

ekagrlkaroti 317.8. 

eklyamata 66.15. 

e<Jamuka 'deaf aud dumb' 284. 1. (cf. Thomas. J.R.A.S. '99 p. 491). 

ettaka (= iyat) 174.15. 

evata 343. 8 and note 2. 

eshyaishikata 183. 15 and note 8. 

aikadhyam 170. 14; 222.4. 

autsukya 'zeal' 184.15. 

audar[I?]yakam 'bladder' 209.9 and note 3. 

auddbatya 106. 15; 118. 0; 198. 10 (cf. Bcp. ad V. 187). 

audbilya 'peace of body' ('being out of a hole') 183. 6; 190. 10 (B.Sk.); cf. Senart, 

Mhv. I. n. 577; also Pali ubbilla e. g. Majjh. III. 159 (M.H.B). 
aupadhikam (kriyavastu) 138.7 and note 2 cf. Minaev Rech. p. 171 sq. 
aupapattyaipcika 253.3. 
aupalambhika 'conscientious, possessing consciousness of a religions act' 315.8; 

compare Ashtas.-P. 161.8. 
aurabhrika 48. 10. 

kakkha$a ) 'hardness' 245.4, note 2; 342.8; cf. Dh.-sni 145.4 and Har- 

kakkha^atva ) shac. 231. 1 for a derived meaning 'old', 
katuka (sic lege) 'pond' 249. 14. 
kadevara = cadaver 208. 12. 

kanthana4japakarshaka n. of a class of hell-birds 70. 1. 
(vigata-)kathamkatha 'with doubt cleared' 317.3 (kathatnkatha Saddh.-P., 

Di?y. ap. B*). 
kapalantacSra n. of a class of hell-birds 69.16. 
kapi (simile) 110. 11; 204. 6. 

kabhalli 'skull' x.iyz'kri 80. 11 and Add. Not. ad loc. 
karnadhara (simile of steersman) 102.8. 
(civara-)karnika 'bottom-ear' of a robe 249. 2. 

378 Index II. 

karmapathah akugalah 69.18; 172.4; kugalSh 

karmavayu 207. 12 (cf. 170.15). 

karmSrama 112. 12 sgr. 

karshu 'fire, flame' 71. 0; 193.7. 

kalavinka (simile) 6. 18; cf. 329. 5. 

(samkhya-)kalapa 318.2 (and note 2). 

kagambaka 'rubbish' 67. 20. 

(panca-)kashaya 'depravities' 265.1. 

kSkhordagastra 192.8 and note 3. 

kacalindika, 'a kind of down', 208. 11 note 2. 

kSmamgama 32.15. 

(mHra)kSyika 123.4. 

kar5 'praise' 150. 2 and note 1. 

karshSpanaccbedika n. of a torture 182.5 note 2. 

Kftc.yapa 136. 10; 138. 2 sqq. 

kahiti == karishyati 101.6. 

kimkuc,alabhiyukta (?) 50. 7. 

kigavaira 'corpse' 204. 14. 

Kukkuravratah 832.8 and note 5. 

Vkutt 'censure' 100. 3, note 1. 

kuttakuficaka (read kutuk°, 279. 11. 3) 149. 18 and note 4. 

kunala 'Himalayan pheasant' 329. 6. 

kupina 'net' 77.4. 

EumaravratSh 332.2. 

kumbhi 75.8. 

kusamskrtStah 193.15. 

kuhanS 'deceit' 131.8, 6; 230.8 (cf. I ti?. 112. 18 and Vis.-M. ap. JPTS. >93. 80). 

kuha id 196.6. 
kuhaka (adj.) 13.9. 

krtavedita 'sorrow at [their] deeds 286. 1. 
krtac.ah (cf. Ashfc. Pr.) 37.12; (= krtena, with gen.) 350.2. 
krshnapurusha parajaya 173.6. 
kelika 'charm' (?) 237.7. 
kegondukan. of a class of hell -birds 70. 5. 
(tri-)koti 132.14; 135.2 (n. 2), 6. 
ko^arajan 159. 11 and note 2. 

kaukrtya 135. ie; (nishk°) 138. 1; 171,4 (n. 2), 6; (atik ) 178. u. 
kaupina 'loin-cloth' (?) 136. 1. 
Kaucjka (Indra) 314. 2 note 2. 
krayaka 'buyer' 38. 8 (cf. Ash{. Pr.). 
(ekacitta-)kshana sec ekacitta. 

kshaiiabhaiiga 234. 8 (cf. Poussin, Madhy. vr. p. 4 n. 4). 
kshanasampad 114.15. 
kshata 323.9. 
kshamana 165 note 3. 
kshanti (trividha) 179. 11. 
KshSra-nadi n. of a sea 75. 10. 


Index II. 379 

kshanna-Tyakarana 126.6 cf. Bcp. ad V. 54 and note there, also Subha- 


khakkha(a v. kakkh°. 

kha(unka 149. note 4. 

kha{unkata 279 note 3; 283. is. 
khattahka see kha(unka. 
kha4ga 'rhinosceros' simile of, 194.15; 195. 16. 
(agni-) khadSh 204. u. 
khalistoka 58.7 (cf. Additional Notes). 

khalupagcadbhaktika 135 note 6, cf. Buddh. Trigl. fol. 22 b. 
khSnu 102.1 and note 1. 

Gaganaganja, Bodhisat 127.1. 

ganika (simile) 105. 16, 1G8. is, 326. l. 

gati 'evil ways' (four) 147. 14, 15. 

gantra(?)'cart' 28.1. 

garmut 248 note 3, cf. Harsha.-c. 52. n. 

gahanata 'clinging to the world' 172.8. 

gatha" 37. 8, 10 (cf. s. v. catushp ) 144. 14. 

gadba 'desire (?)' 109. H and note 5. 

gu (nameral = 7?) 66 note 1. 

Gunadhvaja, (n.) 9 note 1. 

Guhyakadhipati a 'dramatis persona* 357. 10. 

grnjana 132.5. 

grddhi 40.1, 137.4. 

(tapasa-) Gotama 331. 11. 

govratika 332.8. 

gha$tayitva 'closing (the door)' 352.8 and note 3. 

gharate 82.6. 

ghatika 'disposition to hurt' 269. 8. 

Ghoshadatta, a Tathagata (? same as hero of Samadhi-r. Ch. V.) 8. so. 

cakshumatta (?) 30. is. 

(uc-) Vcagh 'sneer* 12. 15. 13. 1 cf. uccagghana. 

Caiujamaharoshana 141.1. 

• • • 

caiicjaiakumara (simile) 129. 16; 150. is, is. 
caturdikka 26. 16. 
Caturdvlpe<jvara 175.10. 
catushpadika gatha 37. 8; 144. 14. 
(Buddha-)candra 102.18. 
Gandragomin 155, note 3. 
carakah 331. 11 (adj. carika?) 332. 4. 
cari = caryli 13. 18. 
caturdic,a-s5nghika 56. 5; 59. u. 

carakapala 'jailer' (apparently the real meaning of carapaJa in D ivy. 565. 10) 
231. 5. 

380 Index II. 

cikitsita 'thinking (?) 284.9. 

cikka 'gum' (of eyes) 231. n. 

cittakalyata 'pleasure to the mind' (cf. also Pali kaUacitto) 213.7. 

cittanagara (met.) 122. 15—123. n. 

citrikara 'respect' 151.17 and note 3. 

y . cip 4 .. \ 182, note 1. 
cippatika J 

caitya (metaphorical use, like S. Paul's 'temple of the Holy Ghost 9 ) 56. n; 186.9. 

co (J a 'raiment' 113.8 and note 3. 

cocjaka id. 20.17. 


chambitatta (cf. Vin.-P; III. p. 69. n) 303, note 3. 

chardana 'ejaculation' (usage in B. Sk. as in Pali; cf. I) ivy. where however root 

ss tyaj) 178. 5. cf. note 3. 
chayika (charika?) 'ash' 246. 10, n (chailla = 'lamp' in Pkt: but medial r is 

never changed to y]. 

janapadakalyanl 'belle of the district' (cf. Digha-N. xiii § 19) 252.8. 

jambhakavidya-rastra 'demon ology (?)* (to be avoided) 192.8. 

jalamandakah 93. is. 

J ay a m at i (a Buddhistic Korab) 6. 16. 

jaha (adj.) 273. i and note 1 (cf Itiv. 108.6). 

jagarikSyoga 191.6. 

jatu (Mhv.)69.5. 

japan a 'maintenance' cf. yapana 137. 9. 

jighatsita 'hungry' 274.7. 

jihvamishabhujah 69.17. 

Jivaka, a vaidyaraja 159.8 sqq. 

j!vac.ulika (torture) 182.6. 

jhallaka 48. 13. 

Vjhash 'destroy' 59. 12; 60. 12; 89. 8. 

(JakinI -she- devil' 138.2. 
domba a low caste (Doms) 133. l. 

tattu (tat^a?) 'basin' (cf. Pali tattala, Morris in JPTS '84. p. 80) 58. l. 

tannimna (°pravana) 106. 13. 

V tas 25. n. 3; 36. n. 1 and Add. Notes. 

tatuka (corrcl. of yiituka) 346. 16. 

tathagata (adj.) (cf. Bodbic. V. 46) 157.18, 20. 

tiiy in 31. 3; 260. n; 300. 5 and note. 

tirahku<Jya 76.12. 

tishthatu 'let alone' (something comparatively unimportant) 809.5. 352.1; cf. 

Ch. s. v. tiUhati) and Majjh. I. 490, 491 (M.U.R). 
ttilapicupa 'cotton- wool' (simile) 180. u and note, 
tebhita (= tebbyas) 329. 8. 
tailapacika (n. of a dish?) 182. l and note. 

Index II. 381 

trSyastriipsali (devfih) [for °a cf. Mhv. and Pali] 850. 16. 

trikofi see ko^i. 

tribhava 102. 8; 312. 8; 819. 11. 

triskandhaka 171.5 (note): and compare Index I. 

traiyadhvika (sic lege) 189.4 (compare Add. Notes). 

tvacah (shat) 70.4. 

dakshinly a (B. Sk.) 'venerable' 56. 15; 151. 9; 271. 5; 286. 4. 

dandanlti-gSstra 192.7. 

dandapayati 68. is; 67. 10. 

dantakash^ha 'tootbsticks' (not to be chewed in public) 125. 5. 

dantotpa(aka n. of hell-birds 69 fin. 

dagaddicj 846.1. 

dagavarga 169. l (note 1). 

d&ntajaneya 'well- bred bull 1 190.9. 

das a (simile; cf. Ibkadaea 35. 7) 143. 8. 

Dirghaja(ah (a sect) 382.9. 

durnySsa 144.2 and note. 

durvacatS 'abusive 11 ess' 806. 7. 

duhgraddhaniya 'hard to believe* 174.18; 

dushkhana (duhkhada, v. I.) 'harm-doing (Tib. gnod-byasf 156. n. 2. 

Dushpradharsha a Tathagata 9.5. 

dushya 'curtains', 'seat-drapery' 76. 12; 853. 1. 

Devadatta and Udraka 105.17. 

devagnivat (simile) 121. 18. 

Drdbavikrama, a Tathagata 9.4. 

dauvarikabhnta (smrti) 120.9. 

daushthulya 116. 17 (note 5). 

Dramida (°ita?) 86. 14; 95. 6. 

(matta-)dvipa (simile) 118. 12. 

dvipatfi 'state of being a refuge' 285. 15. 

Dhanyottar a (?) Add. Note to 168. 4. 

dhanva 'dull' 7.9; dhanvikr 7. 11. Perhaps to be read dhandh ; see Add. Notes. 

dharmata 236.16. 

dharmadana 352.7; 854.5. 

dharmapadah (adj.) 322.15, interpr. by Tib. (195. a), if the reading was the 

same : chos-kyi-bgo-skal-la spyod-pa 'enjoying their share of the dharma'. 
dharmabhanaka (cf. Saddh.-P. ch. XVIII) Gh. Ill passim; 97.8, 4; 151. 15; 284.2; 

335. 14. 
dharmamukhSh (masc?) 'approaches to dharma' (?) 835. u. 
dharmamegha (figuratively) 103. 1. 
dharmasannaha; see sannaha. 
dharmasambhSra-yoga, defined, 191.4 aqq. 
dharmasanaka 'occupant of pulpit' 855.8. 
Dharmodgata 89. 11 ; 40. 1. 
dhstu (fern.) 188. 11 note 8. 

382 Index II. 

dh atu (six) 220. 10 sqq.; 244. ll 8q. 

dhSranl 18 16; 386.8. 

dharmagravanika 'relating to hearing the law' 197.16; 201.5. 

dharml kathS 131. l. 

/ dhtitagunah (cf. Samadhi-r. 5.14) 137, note 1; 191.10. 

< dhtitamgana- 328.2. 

\ dhutangah 135, note 6; 137, note 1. 

dhfimagara (?) 80. n. 

dhvaja (metaph. use) 134.6. 

Nakshatra-raja. a Tathigata 9. l. 

(citta-)nagara (simile) 122.15—123.9. 

nagaravalambaka 9.4. 

nagna-acela 331. 12; 340. 10. 

na{arangavacana 126.3. 

na(}a 'artery' 221. 2. 

nadacippitika (?$a) 182.2. 

nandlraga 288.1. 

V nam with at- 'exalt' and ava- 'cast down* 180. s. 

nayuta 318. l and note 1. 

navavrana (of the body) 230. u, note 5. 

n id an am (adv. use) 100. 12. 

— nidanah 'having as their object' 829. n. 

nidrarSma 111.5. 

nidhyapti 33.15; 181.8; 152.2. (cf Samadhi-r. ch. IV. 1.8). 

nimittam karoti 'give a hint' 268.6. 

(tan-)nimna 54. l; 106.13; 191. 8 (note 5). 

nirangana 121.2. 

nira^ishacitta'non-fleshly- minded' (cf.Karika 26) 148.4 cf.SamSdhir. 17.6—9. 

nirasvadata 'insipidity' 277.5. 

niruddhn (?) 134. n and note 5. 

nirgamana 'decease' (?) 208. 15. 

nirmana 127. 18 (paronomasia with °m";ina); 201. 3; 316. 9. 

nirmaya 'guileless' 285.8. 

nirvikalpa 'free from hesitation' (Tib. mi-rtog) 324. 2. 

nirvic.esha with instr. 'indistinguishable from' 201.17. 

nirvrta 29.6; 45. l. 

nigcari 839. 12. 

nic.carayati 'utters' 268.8, 9. 

nic, cittata 122. 7 (note 2). 

nic,chadma 'without cloak (of gaile)' 155. 10 Bodhic. VI 119. 

nihrarana ('sortie, fuite' Senart, Mhv. I. 433) 208. 16; 205. 12 (cf. (a-) nifritatva andltiv. § 43). 
ni shady a 'sitting' (cf. Mhv. Index) n°citta 'a mind for (desire of) sitting' 17.18 

(and Add. Notes), 
nisbkana 158. 15 (note 5). 
nishparidaha 121.9. 

Index I. 363 

ni8janda (cf. syanda) 129. n; 130.2; 151.4; 181. 10. 

ni(h)satva 886.4. 

nihsapatna 'unrivalled' 294.8. 

nlvarana 'besetting sin' 191.7. 

(dharma-)netrl 88. 14 ; 292. l. 

naigama-janapadah 'town and country folk' (Buddhistic usage) 297. 15. 

naishkramya 'renunciation' 806. 4 (note 4). 


Vpams 62. a; 63. e: 98.7; 168.8. 

paipsana (noun) 'hurting' 10 note 4 (for °pamsana [adj.] in the met. sense of 

'dishonouring' see B A R. s. v.; Pkt. °phamsana, Hem. Decjn. II. 42.) 
r pac 'nuke cletr' | 2tf ,, ^ note 
pacya 'conspicuous' J 
pancatrim^at Buddhah 169 note 3. 
pancapa$aka (bandhana) 165.5. 
VpaJ: see adhya-paj. 

pattlyasi, (pratlyase), pattlyanti, 'believe' 174.7,15. 
— pathima 'leading to' 260. 10 and note, 
paratma-samati, °tva 357.16, 17; cf. Bodhic. VIII. 90. 
paraprsli$hlbbata 'turning one's back' 283. 14. 
parikarabandha 'girding up the loins of the mind' 276.8. 
(a-)parikarman 357.5. 
parikarshana 'planning' 172 note 2; 190.18. 
parikalpam upadiya 166. n. 
parinamanl 218 note 4. 
parinayaka 281. 10. 
pari -tap 'despond' 228. 10. 

pari-tas: see below (a)paritras°, and Add. Notes, 
paritulana, °nata 191.1,6. 
(a-)paritrasyana* (cf. Digha-N. I. p. 40 adfinem and Rh. Davids tr. p. 53) 

25. 7; 36. l note 1 and Add. Notes, 
paridlha 121 note 4; 198.8; 206.4. 
paridlpita 124.6. 
parinishpatti 'perfection' 184. u. 
pariniahpanna 277.8. 
parinishpadana 'completion' 282. 15. 
paripOri 'fulness' (cf. Senart Mhv. I. 373 ad fmem). 117 note 2; 119 note 6, 

850. 18 et al. 
pariprac,nayati 'consider' 88. 6; 152 10. 
parivrajaka 831. n. 

parisha = Pali parisa (? parshada Suvarnap. 4 fin) 118.8. 
(8ukha-)parisarpyakam (sthana) 'a place easy to walk about in' 197.8. 
paribSra: see saparih . 

parltta 'limited, circumscribed' (su°-) 113. is; 281. 17; 'few' 355. l. 
pary adSna 'making an end' (esp. of karma; see Divy. Index) 177. 15. 
pary utth ana 178 note 3 (occurs several times in Upaliparip.). 
(a-)paryutthanatS 191.7. 


384 Index IT. 

paryupasita 35.9. 

pallida (maac.) 242. 8. 

paliguddha ) 

paligodha J 50# " (P a,ihodhtt '*)\ 10 °- 4 J 105 - ia i 109- 1; 186. io; 249.8. 

pa^urathagatiko Bodhisatvah 7. l sq. 
pac,cimayam pancac,atyitm 88. 14 (note); 104. 10; 11C. 9 rt a/, 
paficagatike samsiire 91.9; 176. g. 
parajika 66. 16. 
paravara 357. 17. 

parihSni [ef. aparihSiia] 808.8 and note. 
parc,vapirc.vaka 228.13 and note. 

pin dirt ha 'concentrated meaning' 127.0, cf. pindayitra M. Vyntp. § 245. 271. 
pithat = pidadhat 348. 11 and note, 
pippalaka (vliyavah) 248. is. 
pukkasa a low caste 183. 1. 
punyakriyiivastu 138.8 and note, 
purimc = purvam 177.7; 
pnrimena 193.9. 

piirvabhilSpita 'disposition to speak first, rhattiness' 183. 15. 
purvavadSne 10. 19 (cf. 13. le). 
prshthavam?acara (hell-birds) 70.2. 
pesl (°$1) 'embryo' 358. 15 and note. 

paiiujilika 150.18 (cf. paindapatika, Bodhic. X. 46, B. Trigl. 22.6 and § 45.4 
of the anonymous vocabulary published by Minaev in his Buddhism I. ii. 
p. 128). 
posha 199. 8. 

pragunna (pragunya?) 184, note 1. 
pragharati 'ooze' 249.7. 
pranidhanas, list of 291. 11 sqq. 
Pratapana, a hell 85. 1. 

pratigha 'anger' 149.5, 6 (quasi-etymological explanation): 271.19; 272. 6. 
praticchadanata 41. 10 (note), 
pratipaksha 160. 5— e; 172. in; 173.8. 
pratibhana 15.13; 
pratibhasa 272.10. 
prativigacchati 248.10. 
prativijiiapti 'recognition' 250.5, 6. 

pratividhyati 317. 10. 

prativedha 214, note 5. 
prativinodana 120. 15 and note; 

prat is am lay an a (Pivy.) 'privacy 1 114 9: 120. ig. 

pratisamllna 67. 13. 
pratisamvidii (cf. Samadhi-r. ch. XXIV.) 109 «. 
pratisamvedana 'experiencing' 253.6, 14. 
prat iraran ah unusc) 'refuse' 207. 17 (cf. 191. 1) 
pratihanyana 2Til. u and nnto. 
p r a t y a y :i - y ii n a :-*28. s. 

Isdsx II. 395 

pratyarthika 'enemy' 234. n. 

pratyayalokana 'paying attention to' 148. n and note. 

pratyiipatti 'restitution 5 (after repentance) 1G0. 6; 177.9. 

(a-)pratyudavartauam (non-) retreat 296. 8. 

pratyudavarte 'turn back' 280. 7. 
pratyekanaraka 57. l; 136. 10. 
prathamacittotpadika Bodhis. 212. 13. 

pradakshina 112.14. 

pradakshina-grahita 'disposition to take well* 286.4. 

prapancarama 105.3; 114.13 sqq. 

prabhaugura 232. note 1. 

pramaditS n. of a bodhisatva-bhumi and of a division of a treatise on the bku- 

mis 10. 17; 11. 8. 

pramosha cf. supra: apramoshata, asampra . 

pralambapadam 'with one foot hanging down' 125.12 (maAarcy'aWa-posture. 

Foucher Icanographie p. 67 note 5). 

pralugna 56 8. 

pravanata" 191.8. 

pr a vary man a 'pressed to accept 1 268.4. 

p rasa da 'seat, locus* (cf. Attn as al. pp. 72, 306 sq.) 250. 14. 

prasrabdhi 'cessation' 255. 14. 

prahSna 135.3. 

prahruta 'crooked* 42.5. 

prag eva 'much more' 11.2. 

pragbhakta 'forenoon' 352. l. 

pragbharata 191.8 and note. 

pratiharya 'marvel, magic' 213. n; Digha-n. xi, passim. 

pradecika (vidhi) 125.8 (°yana) 183.10. 

printacayyasanika 55.9 (cf. 104.15). 

pravish-kr 194. 8. 

prasangikam 168.14. 

pr as Sdik a tva 'kindliness' 157.5. 

Priyarakara (Bodhisatva) 168. 4; (a king) 255. u. 

Priyadaryana a Bodhisat 124.5. 

prekshika (?) ) e . rt ._ , A 

i , . f - > 52. 18: 267. 15 and note, 
prekshika ) 

premaniya 126. u and note. 

phasum 129.8 (and Introduction.. § 4). 
°phuta 'expanding like a snake's hood 1 334. 17. 

(daca-)bala 25.4; 161.2; 164.8. 
bahukrtya 128.10. 
Bahugarika n. of a naraka 57. l. 
bala n. of a flower 81. 8. 
bah irakah 'outsiders' 332. 9. 
bahugrutya 12. is; 114. 2. 

386 Ikdbx II. 

bimbara n. of a high number 157. 11. 

bilanga-thalika (Pali) Additional Note to 80. u. 

bisa (sic Ugendum) * lotus -root' 187. 15 (and 'Additional Notes' ad loc.). 

bukkl 'heart' 25. n, 17. 

buddhamahatmya 145. ». 

buddhah: ace pancatriincat 169 note 3. 

bodhikara dharmSh 28(3.14; 287.4. 

bodhimainjauishadaiia 158.8. 

bodhisatvayanika 104.10; 116.1. 

bodhisatvapifcaka 190. 11. 

bodhisatva-vinaya 190.4. 

bodhyanga 144.10. 

bhadraghafa 155.8 and note 3. 

bhadracariridhi (°caryav°) 139. is (noto 7); 291. ie; 316.8 (« K&rikS 25). 

Compare title of Ch. XVI. 
bhadranugaipsah (four kinds) 313. l. 
bhaya various kinds of, 198.7—18; 296.3 sqq. 
bhayin 'timorous' 364. l. 
(tri-)bhava 102. 8; 312. 3. 
bhajana 354.9, 10. 
bhikshada 98.8. 
bhatam(adv.?)46. a. 
bhutakofi 257. 15. 

bhesyanti = bbayishyanti 45. 12 (cf. 46. is); see also Introduction § 4. 
bhaishajya (satata -bh°; glaua-pratyaya-bh ) 135.8. 

Makko(aka, n. of mountain 71.9. 

mancaroha 139. 15. 

mativikrama 122.4. 

mana-utplivakari (like Wordsworth's 'My heart') leaps up when I behold. . . 

126. 12; cf Be p. ad I. 7 (p. 13. u). 
man trah 'spells' (ayukta-m°) 113. 12 (paligodba-m°) 109.1; (viv'ada-m ) 106.7. 
many ana 'self-consciousness' 251 u. 2. 

maru 307.7; 334.1. 

maru-pati 'lord of the Maruts' [and devas generally] (cf. Pili) 305.7. 
marmaguhyaka (hell-birds) 70. 2. 

marmasthana 'vital points (of doctrine)' 17. io, n (= Karika 3). 
niastakaluuga (= mastul ) 'brains' 69. ie note 5. 
mahadgata 'great' 248. is. 
Mahapaduma, n. of a hell 75. io. 
mahapranidhan&ni (list of) 291. n. 
mahapramaua 'full cassock' 352.13. 
mahayanika 'follower of the Mahayana' 13.8. 

Mahavyutpatti passages used from, 67 note 2; 117 note 3; 119 note 3. 
mahac/ala 175 note 5. 
inatrajiia 'moderate' (Pali mattailtiu) 143. 2o (= Karika 14). 


Ihdix II. 387 

mStrabhojin 'eating in moderation' 129. 18 and note. 

Miya-devI 122. u. 

Mara 189.8. 

Mirakarmani (da$a) 49. 5—51. 90; 151. 18 sqq.; 182. 16. 

MSrakajika 128.5; 184. 10. 

Maradata 184. u. 

MarabhavanSni 284.5. 

Marankuga-viddha 151.12. 

marganata 214.7. 

malavihara 'votive flowerbooth 300. 8. 

middha 'doth' 111.9, is, 128. i; 197.6 et <d. [cf. Additional Notes]. 

mukhapOram 'mouthful' 125. il. 

mudita (defined by extract) 188. 4—184. 4. 

mudrakarah (not to be eaten) 139. 15. 

mndravare niyuktah 58.6. 

mu8hita$ruti 108.8 and note. 

mushtika a low caste 48.9. 

matodi (]i) 210. 8 note 3; 281. l. 

mQlapatti (five kinds of sin) 59. n— 60; 66. 19, 15 sq.; 167. 19. 

mrgacarya 332.8. 

mrshamoshadharma 261.8; cf. Madhy-vr. 10. so. 

medakasthall 'vessel of grog' (malt, ace. to Tib.) simile, 231. s. 

mrakBha 198. 8 ('persistence in wrong-doing' B* from B. Sk.; 'hypocrisy' Ch.). 

mrakshana ('massage'?) 132. 6. 

yatha-r-iva 304. 10 et al. 
Yagas, a Tathagata 9.1. 
yatuka = Pali yattaka 828. n; 889. 10. 
yathavatah 260. n. 2. 
(pratyaya-) yana 328.8. 
y a pan a 127. 19 (cf. japana). 
yama-laukika 130.17. 

yavat (1) = peyyalam 93. i; 171.10. et al. (often denoting an omission made by 
a redactor). 
(2) 'least of all' 252. 9 (note) sqq. 
yuktySgama 359. l. 
yugamatraprekshin 'looking only a yoke's length before him' 128.6 (note); 

267. i&. " 
yunjishyimi, ghafishye 201. 4 (note), 
yogakshema 147.4. 

rajoharana 'broom' 35. 8 (cf. Jacobi, Jain-sOtras I. [SBE. vol. XXII p. 57]). 

ranya = aranya 329. 18 (cf. ddka for udaka) p. 57, note 2). 

ratha (metaphor) 361.9. 

ragrni mystic rays, list of 338. 14—342. 18. 

raksha(m) = rakaha 309. i. 

-ragayati (a-, vi) 80. 6, 7. 

388 I*D£X 11. 

j — rajan at cud of cptL 178. 7; 246. 4. 

( raj ana- (ait cpd. base; cf. Mhv Index/ 45. 9 mute). 


raksha 'rough' 131.4. 

KutavatI, a sagara-devi, inventress i?j of music 346. 3. 

lapaua 'babbling' 2C8.e (cf. Bcp. ad V. 75, and Vis.-m. up. JPTS. '91-3, p. 80). 

lay ana Add. N. to 29. u; 178. a (contrasted with £7fAa). 

laguna 182.5. 

labhasatkara 104.17; 10b passim and 148. le (Karika 16). 

lalapyaua 'lamentation* 222.8 (note). 

linata 'despondency' (new meaning, cf. liyatc 185.3); 171). 14; 183. 6. 

liiba 128. ie (note); 129.9; 130.5; 131.4. 

ley a 'snare' 77.4. 

lokadisa 35 7 (cf. dasa 148. s;. 

lokadharma (asb(a) 180.2 (note). 

lokapradyota 'Light of the World 1 298. 6; 310. 4 . 

lokayata-mantra 148. 10; -castraiti 192.7. 

vam^a (caturarya ) 105. 8 (note). 

vanka («forme pracrite du Sanscrit vakra dans le sens moral© (Senart, Mhv. 

I. 450) 280. 3. 
vanipaka (°iyaka) (Divy.) 26.5 et a/, 
varga (daya-, paiica-) 169. l. 
va = iva (cf. Mhv. Index) 275.8. 
vadavidyayastra 192.8. 
vauta 'removed' 173. 9 (note). 
valapatka = 'hair's breadth 295.5; 344. 16. 
valika «= viilukii 'sand 1 312.4; 311. is. 
vikalpa, see nirvik°. 
vikuttuna 'censure' 100. 8 (note). 

vikurva (°vana and °vita) 'miraculous power' 327. 20 (note); 330. 19; 342. 16. 
vighata 'loss of, 'separation from' (with disjunctive instrumental?) 268.7. 
vicakshuh-karaita 'vexation' 355.13. 
(a) vicikitsaka 'not doubting' 36. 7. 
vicchidra (Pali, vtcchitlaka) 77. 19. 
vijahya (from Kha) 106. 11. 
(a-)vijiiaptika 234.9. 
vi& ha pan a 180. 4 (note); 236. 1-4 (definition). 

vidushai.ia 'self-reproach* (cf. Feer, cited in Add. Notes) 160.5—14. 
vidyuccakrarani (simile) 1<)5. 11. 
Vidyutpradipa, a Tuthagata O.J. 
vidhamauaka 'bellows' 249.2. 
vidhamanatva, °ta 31. 10 and note: 192. 1. 
vinilaka 211. 1 (note). 
vipat mak a 211. 1. 
viparyasa (four) VJ6. 11, 19 ; cf. PouBtiin, Museon. N. ber. I. 236. 

Index II. 389 

vipagyana (cf. Lai. -v. 146.7) 'kcensightednefis' 108.16. 

vipGyaka 211.1. 

vipratisara 'repentance 9 160.7. 

(ati°) vipratisarin 'remorseful 1 (Lai -v. and Divy.) 178. 14. 

Vimalatejas 189. 9sqq. 

vi-ragaya 30.7. 

vilohita = lohita 'blood' 81. 14. 

vivarnita 'blamed, condemned' (also Lai. -v. apnd B*) 281. 12. 

viveka 'detachment* 367. 14 and note. 

(a-)viyarana 235. 11. 

(pranidhana-) vi$uddhi (four kinds) 811. 14. 

vigeshagamita 4 being in the way to distinction' 816. 5, 8. 

vishkambhanata 'disposition to check or hinder 9 191.7. 

vishkambhayati ( ungirds' 279.6—7. 

vishthihate (vitish(hatc; cf. vyttthihi 344) 18.6 (note); cf. M. Vyutp. page 87, 
note 9. 

visamvadaka 13. 10. 

visabhaga 'different' 296. 9 (note). 

visrambhaghatika'destructiveness of trust' 269.9. 

vihara 213.12 (note). 

vihethana (= vihe^ha Lai. -v.) 'harm' 271.8 et al, also Ash(.-P. 417.9. 

vlrya (samtatya-), definition, 51.9. 

vrshabhita 214.1 and note. 

vaitulya (v. 1. vaipulya; see Additional Notes) 354. 6. 

v aidhury a (?) 136.9 (note). 

(a-)vaimukhyam (cf. Samadhi-r. 5. 11) '(not) being pat oat of countenance' 
179. 15. 

vaiyaprtya (or, °vrtya. Senart, Mhv. I. n. 594 maintains the form Trtya, com- 
paring the Pali vayyaxacca) 'service* 50. 15; 55. 6; 114. 8, 5, 7 (note 1). 

vairamanacakra (cf. Mhv. I. 128.7; Suvarna-p. 3 tin) 176.8. 

Vairambha (n. of a proverbially strong wind) 246. 11 (note). 

vaic,eshikata (abstr. form new) 'faculty of distinction' 277.4. 

vyavadana 172. 11 (n. 5). 

vyadhmataka 211. 1. 

v yap lid a 'desire to injure' (B. Skt.) 269. 1. 

vyaprta (partic.) 143.8 (cf. vyaprtatfi f Harsh a-c. 179.8). 

▼yupaparlksh (new cpd.) 122. 1. 

Vvraj (Atm.) = varj 309. 4. 

c.amatha-vipac,yana 272. 16 (note). 

(a-)c.arana(?) 235. 11. 

c. alya (metaph.) = <jx.61o<\> 231. 9; 288. 8; 322. 6. 

c,astrakah (v ay avail) 248. 12. 

Cantamati 159. 13, 15. 

c/aradya 'timidity' 296. 7 (note). 

c/astrasamjfia 98.7; 154.12. 

390 Index II. 


gikshapada 11.15; 143.88. 

cjkshapadani (several groups) 174.1 sqq. 
gib i raj a (tale of) 97 note 2. 
fivapathika 211.0 and note, 
tukladharma 187. 16 (note); 199. 18. 
Cuddhadrshfi 185.8. * 

fiinyata: see sarvftkaravara; pndgalac,u° 242.S. 
$anyatadhimnkti (salvation from sin by its means) 171. is sqq. 
faikshaka 55.10 (note). 
$aila — (manasa) *virtaons 9 ('mountain-like' Tib. cf. Samadhi-r. 5.s; 28. ts); 

266. is. 
fmasanaparyavasana 25.17. 

Cmasanika 135.1 (note) (cf. Buddh. Trigl. fol. 22. b). 
(a-)c.ramsana [leg. °sra°?] 'falling away 9 190. 18. 
eulogy of 2—4. 

definitions of 5. is sqq.; 816. a sqq. 
traddhadeya 188. S sqq.; 146.18. 
yraddhaniya v. duhc,r° 174.18. 
Vtjrabh (written sr° in Bnddh. Mas.) 269.9. 
Qramanavarnapratirupaka n. of a hell 186.10. 
(^rlklrti, name, 9, note 1. 
(a-)c.loka-bhnya 296.6 (note). 

graddha J 


samlikhita 127. 10 (note); 128.1. 

samlekba 854. is. 
s am vara 11. 15 sqq; 14. is; 15. l. 
aamvartana 215. 5 (note), 
samvrti 'conventional external reality' (opp. to paramartha) 256. note 8; 

257. 7; 264. s; 357. ll (note), 
aamvega 197. 14, 15 (note 3). 
samsarapura 35.5. 
samskrta-dharmah 263.4. 

samhata = samghata, bulk (cf. acchatas 214. ll) 159.0. 
(a-)samharya '(not) to be captivated 1 317. 15. 
saipkalibhuta 211. n and note 3. 
samkilikilayatc 'romp with, shriek for joy' 76. n (cf. Ang.-n. IV. p. 55.7, 

Jnlatiy samkelayaii). 
saipkucati 'shrinks' (in fear) 264. is (note), 
samkranti 'transition 9 226. 12 (notr). 

sarngaiiika (sic lege) 100. \\; 191. io; 201. is; 202. 20; 337. 15. 
s a ifi gr a h a - k a r i k a h 66. 15. 
sarjigrahavastu 95.3; 278. n; 32R. e. 
uaijitrraniayati 181.4,8. 
Bajaiju 152.12. 

Bumjiiii (cf. Mrs. Davids on Dh.-sui § 4) 204.7. 
satkayadrshji 289 note 4 and Add. Notos. 


Index II. 391 

sadayita (si vera lectio) intens. of dayita ( beloved' 800. 10. 

sanikaya 176.0. 

samtati 'disposition' 194.5; 253.5. 

s am tana (1) 'aeries of moments of consciousness 1 (?) 359. u. 

(2) 'character' [arising from (l)] 23.16; 126.9; 360.7 (cf. santanika 

296. 3 and Additional Notes), 
samdhukshann 126.8; 136.4. 
samnaha 'spiritual armour' 99. note 7; 128.4 sqq. def. of dharmasamnaha 185.6 

and note; 188. l; 232. 9; 278.5 [cf. 130. 16. maitrydharasamnaddha and 

272. n maitti-sam^ndhasamnaddha]. 
samnic.raya 'accumulation' (?) 160. 10. 

saparihara 'watchful' 178. 18 (occurs with sdnuraksa in Upalipariprccha). 
aaptapadani 167 note 1. 
sapratlsa 'respectful' (Divy.) 199. 16. 
sabhaga 176.9 (note), 
samanantara, use of 269. 12 (note 5). 

Samantasatva-(pari-)tranaujahc.rl n. of a devatd 149, note 3. 
samnnvangibhQta 166.8. 
samanvahr (passive) 'regarded' *J^£T£J (cf. Senart, Mhv. I. 564) 35. i; 851.5. 
samanvahara 225.9 (note). 
samavadhSna 'association with' 154. 7; 296. 9 (note); (eight means to get BuddJut- 

sam°) 309. u. 
samadana 98. l sqq. 

samadapanata (abstr. form new) 309. 15, 16. 
samadayi (cf. samad&yana 337.2) 'making a vow' 337. n [cf. Cowell, Divy. — 

Index a. v. samdddya or solemn resolve], 
samadhiskandha 117.15. 
samuccarati 'address' 186. 6 (note), 
samucchraya 'body' (B.Skt) 277. 10, 18. 

samudScarana 'practice' esp. of evil (= °edra committal) 268. is. 
samudanayana 'collecting' 278.9. 
samudaneta 237.9. 
samudiranatva 248. n. 
samudghata 'removal' 232. 15. 
sampragraha 277. 9 (note). 

sampr aj any am | 2?9 (definition). 

(a-)samprajanya J * 

saqipravarita 208.9 and note. 

sam m in jit a 'stretch out' 120.14 (note). 

samyakprahana (catuh) 105. 14 (note). 

sayatha 113.5 (note). 

sarvatragaminl (bhumi) 32. 15. 

Sarvadharmaniruadacchatramari(Jalanirghosha, r5ja 154.2. 

sarvavajradharamantra 140.13. 

sarvakaravaropeta gunyatS (definition) 272. 11. 

sa$akyam (adv.) 110. 19 (note). 

saha usage of, 65 note 1; with partic. like ajxa (cf. samanantara 178.8 (note). 



392 Index II. 

sahadharmika 'consonant with religion' 194. 7 (note). 

sahayaka (°ika) as separate adj. uncompounded 278.8, 0. 

samlekhika 354. u. 

samvarika 11. 15. 

samkathya 'discourse* 50. 6 (note); 151. is. 

Sagaramati, Nagaraja 12. \t> sqq. 

samtatyavirya (defined) 51.9. 

samtanika 296.8. 

sarvakalika 14.18. 

si 'his' 802.5 and note. 

Simha, rajakumara 5. 15. 

Siiphavikrlcjita n. of a Tatbagata 173. 13, is. 

simabandha 139. 10. 

su-udgrhlta v. ndgr°. 

8nkhaaparc,am viharati 200. is note. 

SukhSvati (heaven) 175.5. 

Budurgati 86.15 and note. 

sndhana 122. u. 

s ad ha 'plaster* 274. 9. 

snparijita 'well tamed* Add. Note to 122.6. 

sQcichidra (hell- birds) 70.8. 

sutrantacarya 'practice in (magical?) treatises' 308. 11. 

sflpasya 202.19. 

surata 196. 8. 

Buddha-)8Qry a (simile) 102.10. 

seka 'excitation' (as of fire with dropped oil) 265. 15. 

saukara 'pork-butcher' 48. 10. 

sauratya (? cf. surata) 183. u (note). 

(atma-) (para-) skhalita 116.4. 

sthapayitva 'except' [cf. Divy. and Pali] 175. 1. 

sthama (B.Skt.) 'stamina' (?) 23. 16; 

(dagdha-)sthQna 149.8. 

snehatva '?iscou8ness' 246. 17. 

spuria (— phasu?) 32. 9. 

spash^ata (moral) purity (?) 285. 16. 

Vsphan<J 172. 1 (note). 

V sphar (1) intrans. l sich verbreitend ubcr (B*)' 213. 1. 

(2) trans, 'fill full' 187. 7 (note), (aspharamya) 249. 5, 8; 
sphuta 'filled with' 247.9; 249.5, 8. 
smrtyupasthana (catuh) 105. 13 (note), cf. Ch. XIII. 
syanda (°dana) 116.12, is (note 2); 119.1; (cf. nishyanda 129. 11; 130.2 and Se 

nart Mhv. I. 169, 3; II. 230.7; n. 546). 
sramsana ($r°) 'relaxation' 279. 7 (note). 
>/srabh for V^r 269.2 (note), 
svanadhyavasita 'quite unattached to' 269.8. 
svastina 104. 11 (uote); 116. 2. 
hastipotah (simile) 137. 15. 


Index II. 393 

llafcakaprabhasa, n. of a form of mercury (rasqjatam, rasadhdtu) 111. ie. 

hSkkara Exclamation' (of wonder) 36. 11. 

hetupratyaya-samyukta 172.5. 

hrlrapatrapya 136. l; 192. l (cf. the falsa lectio in Samadhi-r. 5. is; and Pali 

hirotappa Ch. s. v., Majjh. - n. I pp. 271—74, Ang. -n. IV. p. 99, Itiv. 

p. 366, also Suhrllekha § 32 (J.P.T.S. '86 p. 12). 
yhru 42. 5 (note). 

Additional Notes and Corrections. 

(Typographical errors in separate list.) 

1. a. Tib. ^'jf^'W^F- . . f^'ffc'f and similarly tbe Chinese translation, 

as I learn from Prof. Learn ann and Mr. U. Wogihara, so that the read- 
ing may have been something like: Wi^T ^ *} cEJsrfc7°. 

2.8—7 and note 1. Quoted also in Bcp. ad 1.4, ed. de la Vall6e Poussin in 
Bibl. Indica, p. 10. 3 with some variants. As to the topic (Ishanasampad) 
Ponssin compares Suhrllekha 64. J.P.T.S. '86. 19 and Ang. - n. VIII 

2.9. With samagamam de la Vall6e-Poussin compares Bodhic. I. 4. 

2. io, u. Karika 1. See the Introduction. The stanza is repeated byQantideva 

at Bodhic. VIII. 96. The whole passage 2. 10- 16 is quoted in Bcp. ad 
III. 21 (= 87. 1-5 of the edition). 

2.18, u. Karika 2. Prof, de la Valine Poussin compares Sumang.-V. 231.15 
saddhamtUika sammaditthi. 

2. 15 and note 3. Mr. Wogihara informs me that this dharani (from which a 
very long extract is given at pp. 327 sqq.) is identical with the work de- 
scribed by Nanjio 785. The latter authority makes it a chapter of a 
large work of the Avatamsaka-group. 

2. is and note 5. My friend Leumann points out to me what I should have no- 
ticed myself, had I been able to use the Tib. version better at the time 
that we must divide: mdtr-janctri {janayitri). 

^TQI^n^^K ^ a 'giving birth to (*. e. reproducing) what is past, like a 

9 <3 » 9 

8. 8. The Tib. has <$>**] ^'^P/ST^ implying a reading sangamuJch . 

Additional Notes and Corrections. 395 

3. 14. Read of course SffiH *T°. Dr. Leu ma nn suggests that we should cor- 
rect the gunonti of the MS. to gunenti: 'studying without satiety'; and so 
too the Tib. (5 b 2): WSW*ri?*y I find in Jain Prakrit gunaviya simi- 
larly used (Jacobi, Ausgew. Erz. 7. 17). 

4. 18, 10 and note. Read in note °syi aci°. According to the Tib. (6 a 2), however, 
we must understand both lines pacyiy' acintiya (^^I'UJ^J); so too the 
Chinese, as Dr. Leumaun informs me. 

5.9. Read fTFns^CT . 

5. is. The Chinese, ace. to Dr. Leumann, had a reading °ya ?A»° as it renders 
equivalent to 'every dksana? (aksanam aksanam). 

5.20—6.4. bodhicittam . . . vyayaya quoted in Be p. ad I. 14 (p. 23.2) with the 
introductory words: Bodhisatva . . uktavan Sudhanaya . . 

7. o, n. Read perhaps dhandha (°dhi°). *5J and ^ are hardly distinguishable 

in old Nep. MSS. Cf. Sk. dhandhya and Pali dandha. dadhva MS of Pafi- 
cakr. (ed. Poussin, p. 53). 

7. 10 and note 4. This is illustrated byYogasutral. 22; mrdu-madhyatimatratvat 
tato 7 pi vigeshah. The glossator refers to a twelve -fold classification occur- 
ring in the Abhisamayalamkara, probably one of the several commen- 
taries on the P raj nap., so-called. 

8. 8-15. My friend de la Vallee has recognized this quotation in the Tib. of a 
missing passage of the Bcp. (ad III. 23). 

8. 12. Regarding the lacuna in 1. 12 the above-cited Tib. version renders, the 

missing word WTO'jfc anathan; but the Tib. version of our text has 

S^'^T^ which looks more like atranan. 

8. is sqq. A paragraph ought to have followed the end of the quotation. With the 

following phrase compare Bod hie. I. 15. Accordingly in the Bcp. on this 
passage (ed. p. 24). Prajnikaramati reproduces not merely one, but both 
the two following quotations. 

8. n. Read probably H35TR» with Bcp. and Tib. (8b 4) ^WW^TOW*. 

9. 8— it, 14-10. 7. This pair of quotations also is laid under contribution by the 
author of the Bcp. ad L 17 (pp. 25, 26), with the following chief variants: 
9.8 bhinnam apt; 13 sarvena sarvam sarvatha dana°\ 10.5,6 htQC&amn- 

10. 18 (note 4). The stem — pdtnsana found at the end of adj.-compounds in the 
sense of 'defiling, destroying' may very well, it seems to me, belong to this 
root, though B. & R. refer it to a denom. pamsaya- from pamsu. 

396 Additional Notes and Corrections. 

10. 15, le. The quotation is the passage immediately following that at 11. s, 4 veri- 
fied below. It forms an explanation of agloka-bhaya, in the light of which 
296 n. 2 must be corrected. 

10. n. See Dacabhtlml$vara Ch. I, fol. 10. a. 3 of Camb. Add. 1618. Bead 

11. 8—4. atma . . . sneha ibid. 10. b. 7, 8. 

11.7-9. tatrapy . . . °bhavitavyam quoted in Bcp. ad Y. 52 (p. 118.8) with 
variant ?J mftu 

11.9. KeadHTf^RT . 

11.15.— De la Valine reports that this passage is quoted in Bcp. ad 

III. 23, extant in Tib. only. 

12. 12 sqq. This quotation also was reproduced in the same missing portion. See 
the Tib. version of the comm. on Bodhic. IV. 4. to be printed in the 

Appendix to Prof. Poussin's forthcoming edition. The expression 3K 

(sutra) occurs in this version also (cf. note 4). 

12. 13. Both Tib. versions seem to suggest a reading such as (|si<i<£i*ffni but 
it seems to me possible that the translators may have missed such a nice 
point of Sanskrit as the force of 'tnatra here. 

12. 14. Both Tib. versions imply a reading sa tarn for satyam. 

12. 16. yavat here, as often, indicates an omission made by a relatively recent 
redactor of the text, i. e. subsequent to the Tib. version, and probably to 
Prajhakara's comm. on Bodhic. The former has a string of five, not 
merely three, datives. 

13. 18-15. Quoted in Bcp. ad III. 23 (Tib. only extant). 

13. 15. The Tib. of our text has (12. a. 4) ^^'^'TO^ as the equivalent of 

the word following Kcdyanamitram. gdabs (also in St. Pet. Tanjur) is appar- 
ently a form of hdebs, as we find from the Tib. of the Bcp. which has, as 

Prof. Poussin informs me ^^PJ'q'q^q'QJ. This suggested to me adW- 

shya (cf. anadhishta infra 354. 10), and on re-examining the MS. I find 
traces of the conjunct KJJ. 

13 (note 5). Mr. Wogihara informs me that the quotation is not verifiable in 
Nanjio 23 (46). 

14. 8 (note 1). nihil mutandum. See Introduction p. XXI and Hopkins, Great 
Ep. p. 253 ibi cit. 

Additional Notes and Corrections. 397 

15. 1-12. The whole of this passage has been appropriated by the Be p. ad IV. 48 
(p. 93 — 4) without any clearer indication of its origin than may be guessed 
from the fact that the passage at 16. 1, 2 (where the name Qikshasam- 
uccaya occurs) is introduced immediately after. 

15. 4. Before efi(llrl our MS. has a mark of omission. The missing word is *T, 
which occurs in the Be p. text (93.18) and is confirmed by our Tib.: 

1 5. 7. gikshapr B c p. 

15. o. The lacuna is filled by the Be p. thus: ^HlrlHNIrl. 

15. ii. Bcp.: °pia I *T ftcIdH ' 3qgfcT 3T • UWftwil. This reading may 

accordingly be adopted, as on re-examining the MS., which has been 
rewritten as well as much broken here, I find the syllables nimrtta-with 
part of te and na added below perhaps in the orig. hand. 

15.18—11. Quoted in Bcp. ad IX. 43: see Poussin 'Bouddhisme' p. 283 med. 
where the variants are noted. From this we learn that the lacuna in 1. 14 

is to be thus filled °facf • ejf^HStf 4rlHUIHf>T:. 

^r c 

15. u. The reading qfeim° . . iRifef of the Bcp. is supported by the Tib. 

(18. b. 4)^..^*%. 

15. 19. The striking dictum yat tomtit . . . subhdshitam sarvam tad Buddha- 
bhdshitam, cited by Mtnaev ('Recherches', p. 85) from this passage is 
parallelled from Ang.-n. IV. p. 164.5- is (reference given by Prof, de la 
Valine Poussin). 

16. i, 2. See note to 15. 1-12 above. Vyutpddam is supported by the Bcp. 

16. is. Mr. Wogihara called my attention to the fact that the Gandrapra- 

dlpa-sntra (often quoted in this work) is identical with the S a m a d h i r a j a. 
Both names are used in the Tibetan authorities (Tlran. p. 156; KF. 249). 
The present extract is from Ch. 35 l ) and occurs at f. 163. b. 1 of the 
R.A.S. MS. (Hodgson 4). 

17.5-18. The whole of this passage (uktani . . . °s%datmt\) 1 text and quotations, 
has been appropriated in the Bcp. (ad IV. 48= ed. Poussin pp. 91 — 93). 

17.10-n. marma° . . . bhavet. This verse forms KSrika" 3b. As to Karika 3a 
see the Introduction. It is implied in the expression esa bodhlsatvasamvara- 
8amgrahah below, 1. 14. 

17. n, it. yani hi . . °oktani. Clause wanting in Tib. and in Bcp 

1) In the recension of 40 Chapters (London and Cambridge MSS.). 

398 Additional Notes and Corrections. 

17. 13, 14. The couplet forms Kar. 4 and the Bcp. adds ity uktam aceordinglj. 

17. 17. Read J^f 5TPT]JT! with Bcp. and Tib. 

17. 18. I was wrong in changing the reading of the MS., nisadya being amply 
attested from 6r. and Lexx. and also by Mhv. II. 398.20, 408.1. In these 
last passages as well as in M. Vyutp. 261.81 the meaning is clear] y 
«sitting, 8eat» which the Tib. ^VH assigns to it here; but the meaning 

'small bed', assigned by the Trikancje^esha (a lexicon specially rich in 
Buddhistic words) apud B. R., is possible here. 

17. 19 and note 8. The Tib. title of the work quoted is f«n|7l^'gxmT^-OT 

a name which I have not succeeded in identifying in Eanjur or Tanjur. 
According to Mr. Wogihara the quotation comes from the original of the 
work described by Nanjio as A? 1084. This, says Nan jio, was atrans- 
lated . . A. D. 289» and « agrees with Tibetans; but I cannot verify the 
Tibetan in question. It will be observed that Nanjio's own Sanskrit literal 
translation of the Chinese name agrees fairly well with the Tib., whereas 
the Chinese traditional Sanskrit name is of quite different import 

18. 17. Quoted in Bcp. ad III. 21 (p. 85. is). 

19. is. Read uddhuratvdd gatvd. Though indistinct in the MS, this is guaranteed 

by the Tib. (16. b. i): Q^q^Qwni'qx^os^ corresponding to W 

|j'||r*q ( 120 . a . 1) = anuddhuratva (192. <*). 

20. 4. Read haranna, the copyist of the transcript or its original (MS. A want- 
ing here; see 18. n. 4) having misread 3 as ^T. 

20.17. bhaktacoQakap . See 113.8 and note. 

20. 18-98. Compare Bcp. ad III. 21 (p. 85); apparently a similar passage from the 
same sQtra, containing a repetition of the phraseology here quoted. 

21.1,9,5-19. Quoted in Bcp. ad I. 83 and III. 21 (pp. 87, 85). Beside minor 
variants note the insertion of rajya before rashtra in 1. 12. 

22.1,9 *T and H are often undistinguishable in our MS., but the Tib. 3 
(18. b. 5, e) shows that mukha must be replaced. 

22.5-27.8. ) 
27. 1-33. 10.) 

The excessive length of these extracts (forming together the longest 
prose quotation in the book) has induced me, contrary to my usual 
practice, to subdivide them into paragraphs, for convenience in reading. 
Mr. Wogihara has verified this passage in the Chinese version of the 
Vajradhv. and reports that the present extract really falls into three 
selections: 1) 22.5—29.0 from Parinamana VI; 2) 29.10—31.8 from 
Purin. I; 8) 81. 8-83. 10 from Parin. VI (join shashthi-p in 32.8). 

Additional Notes and Corrections. 399 

23.12. After the equivalent of <uarat sarvatraUdkyat the Tib. (20 a 1) has: 
SR^^K^T^J; so that apparently the missing aksaras are [saram pra] 
tyavcks . 

23. 18, u. jihvam sqq. Tib. (20. a. 2) || , ^^ , JJ , OT , ^ , ^ , f^wSR , ^q t qx; 
f^S*^* With JrSffl'R compare 178 note 1; so that the Tib. must hare 

read some form of samana- (or possibly samanantaratn,. cf. 269. is) and 
have understood it in the sense of saha there noted: eras soon as he is 
asked he sits down, .and addresses the suppliant with amiable speech and 
with benevolence. .» 

On reexamining the MS. (broken here) I find that the true reading is 
unquestionably 3!r?T. 

28. 15 and note 8. "arishta'. Tib. fl'f^*^ 'unangered'. It will be therefore 
safest to read arushta with the gloss dkrushta. 

For mahatma° the equiy. is ^^^ , q^ , ^ , A^R , ^^ , g^'^^ 
'with mind exalted in the lineage of the high-souled\ Replace H^lcHpJ]- 

23. is. On $amtana, the Tib. equiy. of which is merely 3ft 'disposition', see 
some further reff. in the Add. Notes prefixed to Part L and Index I. 8. v. 

25. 7. See below on 86. l. 

29. is— is. Quoted in Bcp. ad III. 9 (p. 79); where the extract is introduced with 
the phrase: idatn ca parinamanam arya-Vajradhvajamtra [supra 22.5] 
vistarena pratipaditam | tatredam uktam ' sa taniP. 

29. u. For Wti read 3PR with Bcp. and with the Tib. 'fjW^J. H and 5T 
are practically undistinguishable in our MS. 

29.S1-S0. 3. Quoted in the Bcp. ibidem. 

33. is-34. 9. Quoted in Bcp. ad HI. 10 (p. 81). 

88.15. The readings of Bcp. °dhyapt\r... .amukhtkarana are preferable to 
those of our MS. which is not clear here. 

84.1. 4J|lt)H Bcp. which is supported by our Tib. flW^R'f^J and Tib. 
tr. of Bcp. 


400 Additional Notes and Corrections. 

Chapter II. 

34.11—13. paribhogaya. . .palayct. These lines, which should have been printed 
as verse, form Karikas 5, 6a. For 6b see below line 17 and 41. g, 10. 
See also the Introduction, and Be p. ad V. 1. From 158.13 and the inter- 
vening text, it results that by °adi is meant the two other kinds of raksha: 
viz. bhogaraksM and punyaraksha. 

84. 10—36. 4. Quoted in Bcp. ad V. 103 (p. 157; with some omissions). 

35. 8. paryupasita 'honoured' Tib. ^^fo^H^ 'approached with respect'. 

35.5 and note 6. The Tib. of our book and of Bcp. seem to have read °rapr° 

35.6. °aparitasanataya Bcp. 

35.0. °W^° Bcp.; but though agca- might give rather better sense, both 
Tibetan versions support the reading IT . 

36. i. Bcp. °ta8ana° ut supra. For the form tas see M.-Vyutp. 245. 408-9, a 

context which suggests that oar MS., and also the Tib. version, may be 

36. 9. anuqasanl here prob .as Tib. ff'SJ 'ZJ?5|oy£J *= 'good advice'. 

37. s. Cf. Vajracch. §§ 11, 12, 32. 

37. issqq. This quotation is referred to in Bcp. ad V. 102 (p. 157.1). 

41. 7, 8. The present extract is translated by L. Feer in his 'Fragments . . dn 
Kandjour' A.M.6. torn. V p. 196 (compare p. 160. 4 infra). It is also quoted 
in Bcp. ad V. 102; compare last note. 

41. o—io. The rest of KarikS 6 (see Introduction) is embedded in these lines. 

42. 12 and note 3. Mr. Wo gi bar a calls my attention to Nanjio 23 (48), 59 
(tr. A.D. 420-479). 

Chapter III. 

44, io. tatrattnabh . .°varjanam = KSrika 7a; for 7b see 116. 19. 

45, note 1. The scansion here suggested would make an almost unexampled 

ctoka. It is merely a hypermetron of the kind discussed below, Add. Note 
to 160. n. 5. See also p. XXII. 

46, note 3. Epic parallels in Hopkins, 'Great Epic' p. 249. 

50. 15. palibodhe. Probably the MS.-reading must stand. Compare now 100. 4 
(and note) and 105. ia. The word seems not to be rendered in the Tib. 
(36. b. 7). 

Additional Notes and Corrections. 401 

51.18, 19. Quoted in Be p. ad V. 87 (p. 145), merely introduced with the words: 
yad uktatn. 

% 52, note 1. Compare also Tar an. p. 180, n. 1. 

58.19—54.1. This quotation is taken from SamSdhiraja Ch. IV, 10 th stanza 
from end; fol. 18b. 4. in Hodgson MS. (See Add. note to 16.19 above). From 
the context one finds that the passage is a metrical one of the trishtubh- 
jagaii plan, through from its considerable irregularity it might easily pass 
for prose when standing alone. Line 1 (to cfT) is jagati; the remainder are 
trishtubh with the chorianibui ( — — ) resolved to ~~~~ . 

The syllables tann — have to be scanned short as at 106. is *). 

It is to be hoped that the Calcutta editors can themselves construe 
their reproduction of these lines (edition p. 15. 8. 8). Our readings arc sup- 
ported by the Hodgson MS. 

54. 2-io. Quoted in Bcp. ad VII. 17, 19. 

54. n-18. » » » » V. 90 with v. 1. (line is) °yanaprdkafana. 

54. ifl—55. For the Rash(rapSlapariprcchS, always called °sutra in our text, 
see now the edition ( ( R') in the Bibliotheca Buddhica. by M. L. Finot. The 
present quotation occurs at p. 20. 5—8. 

54. u. Read buddhe dh° with R. and Tib. 

54. is. °trir-ap° R. 

55.2. °gati8hu° R, against the metre, which however is very irregular 
throughout the passage. 

57. 6,8. udvagya. . 5 and 7 being very similar in the MS. and 5T and R being 
constantly confused, these forms may belong to Vha8 with ud-, in a sense 
not hitherto met with. 

57. nsqq. Mr. Wogihara informs me that a Chinese version of this editio or- 
natior is extant in a version made by I- 1 sing but not mentioned by cither 
Nanjio or Takakusu) of the Vinaya-pravrajyivastu of the Mula- 
garv&stivSdins. The Chinese work forming Nanjio's n° 781 agrees in little 
more than the name. 

I regret that I have been unable to consult the Tibetan version of the 
Sangharakshita, as the India Office copy of Eanjur Dulva vol. I cannot 
now be found. 

58. 7. Read kgfcit<ll°R and compare R. Morris in Trans. IXth Congress Or. 
(London, 1892) I. 482. 

1) Where tannimna again occurB; Bee note there, which shows that the cor- 
rection nishtha is unnecessary. 

402 Additional Notes and Corrections. 

Chapter IV. 

59,sqq. A portion of this passage is quoted in Be p. ad. V. 104 (text-passage 
cited in note 2). The mulapattis are also discussed intheSHtrasamnc- 
caya of Niigarjuna (Tanj. Mdo 80. 1 196). 

69. is. For the rare jhashayati Be p. has gamayati. 

» n The Tib. W^X^x;^ rather suggests the reading q}T%Tl 

(cf. infra 60. 12). 

69. w. Kead° °5lKliten with Be p. and Tib. (^). 

60. is. akrtagamd is the reading of the MS., but the Tib., ^^'B'flTjSK*! 

(43. a. «) shows that we must correct it to dkrtacrama, as at 63.14 below. 

61. e-64. is. The remaining seven mulap (nos 2—8) are given in the Be p., loc 

cit in a much shortened form; but cf. id ad V. 90 (p. 147. 14). 

61. e, 7. In the corresponding passage of the Bcp. these two yanas are collect- 
ively described as hinayana (cf. M.-Vyutp. X. 32). 

61.10-u. Quoted in Bcp. ad V. 90 (p. 167.14) with v. 1. (1. 19) fuddhir btott- 

66. 9. For the bibliography of this sOtra see p. 166 n. 4 and note in Index I. 

p. 368. 

66. 15 sqq. These verses are to be understood as original, the previous quotation 
ending l iti\ Bcp. ad V. 104 (p. 162) introduces them with the epithet 


69. 13—76. e. A single quotation ace. to the Chinese tr. (U. W.). 

76. 7—15. Sotra not verifiable in Tanjur; but cf. Ang.-n. vol. IV. p. 65. 

80. 11. JcabhaUi- f apparently not rendered in the Tib., stands for kapafa like the 
other Prakrit forms detailed by Pischel, Gr. P. § 208. In Mil.-P. 197 the 
first torture mentioned after the ear- and nose-cutting (which we have here) 
is the bdatigathalika explained by Buddhaghosa (Morris's Ang.-n. 
ed. 1. p. 113) as a hot iron ball put into the head after removing the skull 

83. note s. But the line may be a jagafi mixed, as often with the trishtubh. 

85. is, 14. Quoted in Bcp. ad I. 34 (p. 39). 

86. 6—11. This extract has been borrowed by the Bcp. in the same passage 

(p. 40). The chief variant is °nirjata for niry° at 1. 9. 

87.14-18. Quoted in Bcp. ad I. 85 (p. 41). 

88. 14. Head nelrim (with the MS) and cancel the note in the Corrigenda to 
Pt I. See now Dr. Hardy Netti-p., Introd. note 1. 

95. 11-14. Quoted in Bcp. ad V. 90 (p. 147). 

Additional Notes and Corrections. 403 

Chapter V. 

106.1—8. Compare Ang.-n. Ill, p. 449 (VI. cxvii). 

106.17. This Udraka is perhaps identical with Udraka Ramaputra mentioned 
as a heresiarch in M.-Vyutp. § 178. 4. 

106. n. If we read vijahaya (°jahaya occurs in Pkt) in the second or both oc- 
currences the clause would fall into the metre. 

116.9. Delete second clause of the note, as the anusvara-syllable may be 
scanned long (see Introduction, p. XX). 

116. 19. See Ear. 7b. Read sarvam with Bcp. ad V. 64. 

The words kenai° . .vatjanat should have been printed as a line of 
verse. For they form Karika 7b. 

116. u. From the beginning of Ch. 38 of the Samadhi-raja; Camb. Add. 916, 
f. 191. b. 6. 

Chapter VI. 

118.8, 119.1—8. See the Introduction for Karika 8, of which the component parts 
are contained in these lines. 

119. 9. Read probably i<xmamah° for metre, also tapena [atapena] in next line. 

119.9, 10. Samahito = Karika 9a. The saying occurs at Samy.-n. III. p. 18 
and is quoted in Mil.- P. 89. 8 as bhasitam Bhagavata. The Bcp. ad IX. 1. 
(= Poussin, Bouddbisme, 287. 15) reads janati but in face of the Pali 
pctfanati and prajanati below (120. n — is). I prefer to leave an 'interior 
hypermeter' such as Hopkins (Qt. £p. 268), after Jacobi, allows in ex- 
treme cases. Here a jproie-saying is farced into verse, as there proper 

119. 14— 15. tasmdn. . Mi quoted (without indication of source in Bcp. ad V. 64. 

120. 8—6. Both quotations with the same introductory phrase (grhinam ) 'bodily 
conveyed' to the same passage of the Bcp. 

120. 5 and n. (2). Poussin compares M. Vyutp. § 127. 9— 11 hhatu[m]ka | ud- 
dhata | unnata. 

120. s. Bcp. reads °H[JrMI ■ Htfff . 

121.9—8. This quotation forms the last words of Samadhi-raja Cb. 27 (in the 
recension of 40 chapters) and in Hodgson -MS. (H.; see above Add. note 
to 16. 19) occurs at f. 118 a. From the more correct reading of H. the trish- 
tubh-jagatl metre may be recognised: 

Jcshipram samadhim labhaU niranganam 

vicuddhaplasy' imi anucamsah | 

404 Additional Notes and Corrections. 

With kshipram sam° labhaU one may compare the expression occurring in 
the same book (near the beginning of chapter 8 = p. 26. 10 of the edition) 
tohipram imam samadhim pratHabhate. 

121. 7—9. From the following chapter (28) of the same book. The lines occur in H. 
at 114 b. 6 with the variants varjeti ca (1. 8) and guptau (1. 9). 

121. lo—ii. eta°. .karma. Quoted without indication of source Bcp. ad V. 58. 

121. 12-122. 8. Quoted in Bcp. ad V. 8 (p. 99). 

121. 15. cittena ciyate karma recurs (as M. de la Vail 6 e notes) Lank a v. 52. 10. 

121. is. Read t&rangavat ('like a wave'), though both MS8. (A. and Bcp.) have 
tur°; but both Tib. versions have J^^J, and together with the context of 

the passage just cited from LaukavatSra (evidently related closely to 
the present extract) seem to make the emendation certain. See especially 
Lank. 58.2,3 alayam hy udadher yatha | tarangavrtti$adharmyam°. 

ibid. Read d&vagnivat. Both MSS. have this reading: my reading dev° was 

due to an error in the M in aev -transcript. 

122. 4—8. Quoted in Bcp. ad V. 18. 

122.6. Add from Bcp., after svadhishthitam, suparjjitam, this word being 

represented by our Tib. (77 a 3) TO' 6" SPT^ 'well tamed'. 

122. 10—18. Quoted in Bcp. ad V. 17 with variants tjf^RI*^ [but 5?J° by P5n. 
8. 8 72] and avaraniyadh . The latter is not supported by our Tib. 

123. 13, H. Qamac. . . .°vartanat = Karika 9b. 

124. s, 4 (and note 2). Karika 10. The correction proposed is of course not neces- 
sary, indeed it is improbable from the metrical point of view (HopkinB, 
Gt. Epic p. 456); but the Tib. seemed to take acapala and mandam as syn- 
tactically parallel. 

124. io, li. KSrika 11 ; quoted in Bcp. ad V. 80 with variant channam. .vahnitn. 

125.13,14. Batnameghe = Karika 12, first identified by my friend la Valine 
Poussin with comparison of Bcp. ad V. 93 (p. 149). 

126. 5—8. Quoted in Bcp. ad V. 54. 

127. 9. ayam pitufartho cited, as if a well-known saying, in Bcp. ad V. 55. 

127.14. Compare KarikS 13. 

132— 134. In this extract from the Lankavatara, the following passages are 
omitted in the Chinese version of Qiksha (collated by Mr. Wogihara): 
132. 10—17; 133.4—134.6. Of these 133.10—18 are wanting in all three Chi- 
nese versions of the original sutra. 

133.4. The Hastikakshya is also quoted in the SubhSshita-8. f. 96. 

,*-- .. 

Additional Notes and Corrections. 405 

134.7 sqq. and note 3. I owe to Mr Wogihara the identification of this extract. 
The parivart* in question iff the 34 th of the Samadhiraja. The stanza oc- 
curs in H. at 158. 6, 2. My conjecture yadi is there confirmed. 

134. n, 19. bhavishyan txkimite smin sasamadhi H., a reading which though badly 
corrupted suggests a more satisfactory line: cikitsite 1 smin sa samadhi lab- 
dah. After making the above suggestion, I found it practically confirmed 

by a Cambridge MS. of the Sam.-r. (Add. 916) which has (151. b. 7): fif- 

TCFiRcT (sic) H H*TTTO5T°. 

135. 9. Probably no one book is referred to, bat the Vinaya of the Hinayana 

186 note 1. The Chinese Version, however, follows our Sanskrit text (U. W.). 

137. 9, 10. atma. . .prey ay ate =Kar. 136 b. For the whole Karika* see Introduction 
and infra 143. l, 3. 

137. li—ie. Quoted also in Bcp. ad. V. 85 (p. 141). The stanza occurs in the Can- 
drapradlpa (Samadhiraja) Ch. IX, and forms the 8th from the end of 
the chapter. 

In line 15 read HhI 'lotus-roots', with Bcp. and H (see Add. note to 
121. 2). The variants of the Calcutta text (p. 32) are not worth citing. 

138 note 4. Add a ref. to Nanjio 1063 (Wogihara). 

139. 4. Read traiyadhvikanam with the Tib. (cf. note 1). The conjuncts bdh and 
dhv are not distinguishable in the MS. 

142.5 and note (1). The whole dharani is translated by L. Feer in his frag- 
ments' (A. M. G. torn. V pp. 430—2). 

143. l, 8. The two lines form Kfirika 13. 

Chapter VII. 

143. 19. Insert a half-dan<Ja after fpT, as the remainder of the clause forms 
Karika 14. 

144. 6—8, 9-17. tatha. . .bhavati, yas tu. ..caribih. These two quotations are suc- 
cessively appropriated in Bcp. ad V. 87. The remainder of the paragraph 
is also divided between Bcp. ad. V. 85 and 87 (pp. 142—4). 

145. 4, 5. Read R5T (typographical error) and below ^chHatfrj * 

145. u-is. The extract is taken from Ch. VII. of the sQtra. See pp. 837—8 of the 
translation cited at 324 note (1). The Chinese shows, however, no very close 
agreement, it would seem. 

146.91, ss. svartha . ..bhavet = Karika 15a. For 15b see Introduction and the 
note on 147.18. 

146 note 6. The Chinese translation, however, shows (as Mr. Wogihara reports) 
no lacuna. 




12 i 






X * *■*• -V * iKK^VU^K- 

>. .. . 

Additional Notes and Cobbeotions. 407 

160. 4—11. Apart from the conventional description of 'dramatis persona©' (so to 
say) always found at the beginning of MahSySna-sQtras (evam mayd cru- 
tam . . . Bhagavan . . . triharati sma . . ., and the conclusion bhagavato bhd- 
shitam abhyanandan), this extract contains the whole sQtra. See Fecr's 
translation from the Tibetan in his 'Fragments' (A. M. 6. V. pp. 197—8), 
where the work is called C °nirde$a not °8%Ura. The Be p. (ad V. 98; cf. ad 
II. 53) has appropriated the extract, including even Qantideva's introduc- 
tory words total, .degitatn. 

160. 7. Read adhyaearati I tatraiva. 

160. 8. °abhiyogdh \ tatra pr° Bcp. 

160 note 6. The reference to p. 92 n. 4 is not strictly h propoe, as there trishtubh* 
are discussed. But a similar license occurs in Epic tfokas, as is abundantly 
proved by Prof. HopkinB, 'Great Epic' p. 268. See also Introduction 
p. XXII. 

161. l sqq. Prof, de la Valine calls my attention to the resemblance of Bodhic. 

II. 31 sqq. to the present passage, which Qantideva must clearly have 
had in mind when he wrote Bodhic. II. 31b. 

162. is. For aiyayam pratigrah the same friend refers me to Bodhic. II. 66 

and Dlghan. I. p. 86, § 100. 

164. 8 and note (3). I have now identified the Tib. work cited as the translation of 
the present book; see Add. Notes to 178. 9. 

164.9 sqq. Quoted in Bcp. ad V. 98. 

165.17. The Aryasatyaka-pariv. is apparently the same as Kanjur, 
Phalchen 13 (KF. 210), which is a 'parivarta' (ft)^) of the Avatamsaka 

166. 6-4. = Samfidhi-r. MS. *H\ f. 160b 2 sqq. (important variants only noted). 

166. is. °<fouafaicarik5m. . . . d art dra nnSbhu sau° H. 

167. 8. Compare Bcp. ad V. 84, with the addition of the reference "Jyotishia- 

168.4 and note 1. The name is perhaps DhanyottarS. UFU is given bySaratch. 
Das as a Skt equiv. of ^^PI'UR. 

168. ll. For the simile compare 106. is; 826. l. 

169-171. Portions (169.4-7; 170.19-171.6) quoted in Bcp. ad V. 98 (pp. 153-4). 

171. is. Mr. Wogihara, who has identified the present extract in the Chinese 
Tripitaka (new Jap. ed. vol. II f. 7 b) informs me that the book is identical 
with the Tathagatagarbha-sdtra of the Tibetan (KF. 269) and Chinese 
collections (Nanjio 884, tr. before A. D. 420). 

The present passage is also found in another anthology discovered by 
me in Nepal in 1899, the SubhSshita-samgraha, (shortly to be publish- 
ed) where it occurs at ff. 99—100 of my MS. In that work the original 
stUtra is entitled Tathagataguhyakosha-sntra. The main variants and 
corrections from this source are subjoined. 


408 Adiotioval Notes ahd Corbjbctiohb. 

171, M, After a/rhamd ca add. (from S.-s) iam eadhyapatyet which it guaranteed 

by the Tib. V^pnTJx; (so rightly 8t Pet Tanjor 113a 4; L O. ^]*T 
^^JS.^^X The compound is new, but the seme *riolate' which the Tib. 
assigns is easily dedurfble from Vpat. 

172. l and note (1). aryanam avaskandana. S.-S. This word was no donbt the 

reading before the Tib. translator: see note 1. 

172, f . dnantaryopakrcunanam S.-s.: cf. Tib. in note 2. 
172. S. °tabhdpah° . . aiyamtagahanadrshtiia id. 

172. S adhimuficatt id. 

177. *-*. = Samldhiraja Gh. XVIII. fol. 86b 3 in H. In Gale. ed. ( 4 C) Ch. XV 
p. 09. 14. 

177. s. °krofSt. . . nayaka. C; fan. . °ta H. 

177. 7. ktapeyam C °yeyam H. 

177. 8. °*o 'jw «S C. H. 

177.11,12. Quoted in Adikarmapr. (p. 187 of Poussin's 'Bouddhisme') this 
stanza and the next two lines are also quoted in Be p. ad V. 98 (p. 155). 
The readings of the stanza in both these books agree with our text, not 
wfth the Diyy. 

178.9-ie. This quotation occurs in the second chapter of the Upali-p°. This 
chapter occupies in the Tib. (Kanj. Eon-ts. V.) 13 leaves (ff. 281b— 244a). 
A portion of it (» ff. 281 — 287 b) forms Part II of a short Sanskrit work 
entitled BodhisatvaprStimoksha (different however from the work of 
that name quoted in the present text) of which a unique MS. on palmleaf 
(circa s tec. XII) was presented to me in 1899 by H. E. Deb Shamsher 
Jang Bahadur, then Maharaja of Nepal. The present extract occurs at 
ff. 7a— b of that MS. 

178. 12, is. warn* -ulctah. This phrase constitutes an abridgment (judicious, in the 
eyes of the modern reader) made by a redactor of our text subsequent to 
(Jiintideva. For the full text (which goes through all the yamas) appears 
iu the Tib. (110b — Ilia 1). See Introduction p. XXIX. 

Chapter IX. 

179. 5-9. For K&rikii 20 (kshameta. . a^ubhadikam) as embedded in these lines, 
sec the Introduction and compare Be p. ad VI. 1 (p. 167). 

179. U—17. This scries of quotations is incorporated in the Be p. (ad VI. 9). 

180, note 3. The Tib. shows that this line must be added to our text 

Additional Notes and Corrections. 409 

181. 8 sqq. tatra sqq. The remainder of this quotation and also the extract fol- 
lowing (from Pitrputrasamagama) are reproduced in the Be p., ad 
VI. 14 (pp. 166-7). 

181. 8. Read, from Bcp., tatralpadu . . .kashtak . The syllable which I printed 
as FT is written in the margin of the MS. and the form of it is hardly 
distinguishable from that of &%. The reading °lpa° is confirmed by the 
Tib. ^ (ii2. b. 3). 

181. 9. Join o ^rra?g . 

181. is. Insert, after ^qtf, 5f JS^f, with Bcp. and Tib. 

182.1 and note 1. Bcp. has °kuttitikam vd°\ and this I find on re-examination 
is probably the real reading of our MS. 

183. 4—7. tatra... ratir quoted by Bcp. ad VI. 9 with variant (1. 5) 'parimitatar- 
shana, not confirmed by Tib. which has (118. b. 6) Sfc'q'ifc'C!. But in 1. 4 

(cf. Poussin, 1. c.) the correct reading, implied by both Tib. versions, is 
prob. ya buddhadharmanu . 

186, note 2. The Chinese tr. of our book, however agrees with the Skt., not with 
the Tib. (U.W.). Compare p. XXX. 

Chapter X. 

189.5, e. Mr. Wogihara has found these lines in the Chinese version of the 
S am ad hi r. Ch. IX, and sends me the following English translation from 
the Chinese: « Although he reads extremely many sutras, (if) he, relying on 
his extensive learning, transgresses his vows. . .» I have accordingly veri- 
fied the passage in P [Calcutta print] (p. 30. »), H. (fol. 35. b) and C 
(Cambridge, Add. 1481). 

189. 5. bahun C. °ryayunerya H. °ryayaneyya. ..grutena mattah C. P. 

189. 6. grutena na gakku H. C. P. °gUu yena C. 

Chapter XI. 

193. 5-16. = Samadhir aja Ch. V. p. 17. 9 sqq. of the Calcutta print («P»), with 
which I have collated a Cambridge MS. (C.) of the work. The variants of P 
(as before) are not noted when unsupported by a MS. 

193. 12 and note 1. My proposed correction is unsupported by the MSS., and in- 
deed is (I now find) unnecessary, as this form is occasionally found even 
down to the PurSnas. Hopkins ('Great Epic', 496) giveB full details. 

193. 14. napasthi CP.; pari yam flQ dh° C. 

410 Additiowal Notes and Corrections. 

198. 15. fathakn C. 

198. 16. °mukhdh C. 

194. l-io. = Ch. IX (fin.) p. 31. n— » of the same work, corresponding to f. 86 m-b 
io H(odgson M8. at B. A. S.). 

194. 9. ke eii H. P. 

194. 1. °bhavadhartnatam H.; P. with us. 

194. S. nacdstiE. 

194. 7 and note 2. °eno confirmed bj P.; and by H. {dharmi taw). The Vedic in- 
strumental (occurring in verse) in °enS may be also compared. 

194. 9. $amshi H. 

194. is- is. = ibid. Ch. XIX.; f. 90. a. 5 in H. 

194, note 4. My doubts were unnecessary. AnusvSra often hnakes position*. See 
now the Introduction, p. XX. 

194. is. te gagane pamne va (= iva) G. te gagane parvane ce prajanti H. 

196. 4. stiforttfttH. 

196. s-is. = ibid. Ch. XXVIII. f. 119. a. 8 in H. 

196. n. On the genitive in -asyo (confirmed by H) see the Introduction p. XV. 

196. is, is. bhavati ca an° . . . vana vasa vidhi . . . H. In view of these variants, 
possibly no new metrical variety need be supposed. 

196. 15, is. ibid. Ch. XXIX; ff. 124. b, 126 in H. 

196, note 7 and 196. l-e. See now the edition ('R') p. 18.4—9. The whole verse- 
passage (18. 4~i5) is reproduced (see note 6) in the Tib., but not in the 

196. 8. sifisamstavu R. 

» 4. khaQgavimalah R. 

» 5. harshitaman R. 
199, note 1. The Chinese tr. follows our text (U. W.). 

Chapter XII. 

202. 8. Cf. 179. 7, 8 and Karika 20 (p. XLV). 

208. 9, 10. = Rashtrapalaparip 18. 15, 16; with variant tyaja pr°. 

204. 14, is. A. 'a reading may stand, as daka for udaka occurs elsewhere. 

213.8—216.5 and 213, n. 4. The names V°-pariiiamana and V°-sutra repre- 
sent one and the same work. The present extract has been verified by my- 
self from the Kanjur (Phalchen 30. f. 215) and by Mr. Wogihara from 
the Chinese. It occurs at the beginning of section III (on the third patina- 

Additional Notes and Cobreotions. 411 

219. 10. From an examination of the Tib. version of the Qaiistamba insti- 

tuted by M. de la Vallle and myself it results that the whole sutra with 
the exception of an unimportant sentence or two can be pieced together 
from extant quotations. M. de la Vail 6 e accordingly proposes to print the 
whole sutra. It may be of interest to mention here that from the present 
passage arose the first literary identification of the Stein-fragments, com- 
municated by me to Mr. Barnett and by him to Dr. Stein. I first noticed 
that the passage in Stein's Prelim. Report (1901) pi. XVI. fig. 2 belonged 
to the £alistamba. The extract (torn on left side) corresponds, as I now 
see, to f. 139. a. 1—5 of our Tib. version (» 221. u— 222.7 of the text). 

The words ST-Fp'SI quoted in 222, note 1 will be seen (with variant £j) in 

the middle of 1. 2 of the plate. It is also interesting to note that the frag- 
ment agrees with onr text in 222. 9 {ami ucyante samsk ) in excluding the 
equiv. of avidyapratyayah found in B. and even in our Tib. version. 

222, note 10. My friend Poussin communicates to me his reading of the passage 

of M. viz., Qokotthamatapana. 

ibid. n. 13. In Da$abhGmi VI (a reference which I owe to the same 
friend) we find upayasdh described as duhkhadaurmanasyabahulatva' 

223, n. 8. The Tib. (to be printed: see above) corresponding to the Sanskrit 

passage quoted from M. would give a Sanskrit text somewhat as follows: 
vijilana-sahojac catvdro 'rupinah skandha | rupam ea yad bhavati tad 
vijndnapratyayatvdn namarupam iti. 

ibid. n. 7. It is neither reproduced in the Tib. of the QikBha nor in that of 
the Qalistamba. 

224. 1-5, note 1. Mr. U. Wogihara reports that this passage is omitted in the 
Chinese version of the QikshS, briefly paraphrased in one version of the 
sutra (Nanjio 281), but fully reproduced in two others (N. 280, 867). The 
passage discussed in a 6 is wanting in all four Ch. versions. 

225. 6. Poussin compares Majjh.-n. I. 259, fin. 

227. u sqq. The extract occurs in the Dac,abhCIinl£vara Ch. VI (fol.69 a in the 
Paris MS, as la Vallee Poussin informs me). I have also verified the 
passage in my photographs of the ancient MS. (XII. b. 3) mentioned at 
p. 291, note 7. The leaf containing the passage is unfortunately badly 
mutilated. There is no variant of importance. About a line of text has 
been passed over by our author before the words apt tu in line 12. 

235, note 5. The Chinese version however of (}i. follows our text; it does not 
agree with the Tib. (U. W.). 

238—241. The Ch. version abridges the extract, omitting 238.8-4; 238.9-239.2; 
239. 5-io; 240. 7-241. is. 

289.10. Read probably JRf 5RTJI°, anusvara being scanned (as often; see 

Introduction, p. XX) long. 

412 Additional Notes ahd Corrections. 

Chapter XIV. 

242. 8—5 and note I. The Chinese version omits the whole sentence, cvatn. . .ava- 
tar* (U. W.). 

242.ii sqq. = Sam adhi-r.Ch. XXXI. Fol. 130. b. 2 in H(odgson MS. at R.A.S.); 
fol. 126. a in Cambridge Add. 916). 

» 12. jdtu u$ari H.? for usari (utsar). josavi C. 

» is. indriyana vasam ati (sic) G. 

243. 4. bhisJunn H. C. kureshyaii H. 
» 7. °maticandrah G. 

» 9. °kshubhye G. Jcehuyo H. 

» ii. ° gamishy ati puna jatu H. gamishyata pu° C. 

» 12. °ri«jpam G. 

» is. °paflco H. G. 

244. n sqq. This lotus dassicus is referred to at the beginning of Ch. V. of the 

Madhy. vrtti. 

245. is and n. 6. The clause must be a late interpolation, as it is wanting (so 

Mr. Wogihara reports) not only in the three Chinese versions of the sutra, 
but even in the Ch. version of the QikshS itself. 

250, note 1. Similar abridgement in Chinese tr. of Qi. and in the later tr. of 
orig. sGtra; but the earlier tr. agrees with Tib. 

250, note 2. Similar omission in Chinese (JL (U. W.). 

259, note 1. The Chinese tr. of our book, however, follows our text (U. W.). 

259. 10 sqq. The whole of this extract is omitted in the Chinese tr. (U. W.). 

262. io and n. 6. \5p\ probably represent (as V. P. suggests) ff 5FT. 

262. 9-ii and n. 5. In verse also in Chinese tr. (U. W.). 

Chapter XV. 

267, note 2. ) 

> Also wanting in the Chinese (U. W.). 

269. 13 sqq. From Ch. X. of the sutra (p. 456 of the Tokyo translation cited at 
324, note 1). 

270, note 1. The next chapter (Ch. XI) (ibid. p. 491 fin.). 

270. 8 and note 2. Join °karuna-garbha° and compare Poussin, Bouddhisme 
p. 116.4 and passages there quoted. 

Additional Notes and Cobbections. 413 

Chapter XVI. 

278. 13, u. = Karika 22. 

» 16. = » 23a (for 23b see 276. lo). 

275. 10. Join $inyata-ka . Compare 270. 8 and Add. Note ad loc. 

276.4,5. Kar. 24. 

» 10. Compare the reference to the G an (J a v. cited Add. N. to 5. so. 

The Chinese version of the Qi. (not of the orig. antra) confirms our text 
(U. W.). 

278. e and note 2. Poussin compares Bodhic. VII. 49—61. «The Bodhisat 
must not give to others an opportunity of wrong-doing*. 

273. M Bq. From Parinamana" I. 

283, note 2. Chinese with Tib. 

284.9. Bead kudya in text and note. PousBin compares Be p. ad IX. 86 

(= p. 276.7 of his aBouddhismei>) and he also quotes the Qlokavarttika 
in JBAS. 1902, p. 374. 

289. 12. = Karika 25a. Bead bhadraearya. 

» note 4. Dele (?), the Tib. reading being confirmed by Poussin in Museon 
N. Sir. I. 234, note 1. 

290. 7 and note 3. The clause does, however, appear in the Chinese tr. (U. W.). 

291. 9. Candraprad!p5num°, t. e. 8amSdhirSja, Chapter XXV. 

291. 10. As another example of the sanctity of the Vajradhvajap compare 
my Camb. Cat. p. 152 where a devotional extract from the work has been 
written at the end of so sacred a work as the Ash {as. P raj nip. 

296. 5—7 and note 2. In DagabhUml^vara Ch. I (just before the passage quoted 
at 11.3 supra) ajxvikabhaya, a$okabh° and maranabh are mentioned, 
together (Camb. Add. MS. 1618. 10. b. 6). Hence it follows that a$6ka must 
be the antithesis of glolca in the sense of 'renown'. Compare paranuvada- 
bhaya in Ang.-n. II. p. 122 and Add. N. to 10. is above. 

Chapter XVII. 

300. 7. 

Also wanting in the Chinese Qi. (U. W.). 


802. 4, pada 2. 

802. 5. The Chinese agrees with our text, not with the Tib. (U. W.). 

306, note 4. Bead nityatn, with anusvara and scan the anusvara long, at Baepe. 
309. 1-4 (see 808, n. 8). The Chinese agrees with our text. 

414 Additional Notes and Corrections. 

Chapter XVIII. 

816. s, 4. See Karika 25 in the Introduction. 

317. is. Compare Dh.-sangr. § 48 (§ 47 was quoted at 816. n. 2). 

317. 18, 19. Compare KSr. 25 b. 

818, note 3. Compare the usage of the Lal.-v.; Jacobi, ZDMG. 38. 610. 

826. l. For the simile compare 168. 19. 

331. n sqq. and note 5. As a result of the tentative publication here mentioned 
my attention was called by Prof. Leumann to several parallels from the 
Jain canon esp.: (1) Anuyogadvara, text and comra. ap. Weber, Ind. 
Studien XVII. 26 (English tr. in Ind Ant. XXI. 804). 
(2) Aupapatika§§80, 73. 

831, note 6. 'Goyama' (Gotama) occurs also in the Jain list, and the scholiast 
identifies him with the founder of the Hindu darcana: cf. Weber's note 8 
(98) ad loc. cit. 

332, 1. 1 and note 1. On Ajlvika, which at first looks like a mere metrical licence, 
Mr. WogihSra favours me with a note to prove that it is a contemptuous 
modification coined by the Buddhists: a A pupil of Hiouen-Thsang who 
composed a commentary on the Yijnanamatra-^astra of Dharmapala, 
writes on that^work that the founder of the sect ought really to be called 
Tightly -living 7 (ajivaka) but that the Buddhists call him 'the unrightly 
living' (ajivaka), because he lives unrightly*. 

The chief objection to the credibility of this anecdote is that no form of 
a-jiv has as yet been found in the alleged sense. 

882, 1. 1 and note 2. As to uttarika and anultar . I learn through Dr. Leu- 
mann and Mr. Wogihara that one of the Chinese versions of the 
RatnolkSdharani (called by the Chinese translators Mahiivaipulya- 
dharani-ratnolka) refers these words to the acceptance or not of the en - 
nyata- doctrine: 'those who suppose a real existence or (on the contrary) an 
absolute non-existence'. 

332, 1. 2, note 3. As to dirghajata, compare also Beal, Life of Hiouen Thsang, 
p. 161 fin. On the Kumdravratas, Mr. Wogihara refers to a work of Na- 
garjuna, din which many 'impure practices' are mentioned, amongst them 
the service of Eumara. Nagarjuna elsewhere describes the attributes of 
Kumlra (Skanda)». 

832, 1. 6, note 8. The reading dharma a-cintiya here is confirmed by the Tib. 

^^WUJ^J and by the Chinese translation of the sutra quoted, from which 

Dr. Leumann and Mr. Wogihara render the pada: 'und der solche 
Lebensweisen far hoebschmeckende unausdenkbareObliegenheiten [dharma] 

On the other hand the list cited from the Mahavastu has dharma- 
cintika and that from the Jain Anuyogadvara dhammacintaga. The latter 

Additional Notes and Corrections. 415 

expression is thus explained in the commentary: Ydjfiavdlkya prabhrii-rshi- 
pramta'dhamuuarnhita cintayanti dharmacintakah. The reading before 
the Chinese translator of the Qiksha. was probably similar. Moreover 
below at 333. it where a similar phrase recurs, the Tib. (201. a. 2) renders 

it: iTO'Wgi (not UR as above). 

Chapter XIX. 

848. 8. See Karika 26a. Compare p. 350, n. 1. 

848. it. With ddkshinena pa°, compare Be p. ad V. 96 (V P.). 

354.5 sqq. This passage comes from Ch. XXIV of the SamSdhiraja; fol. 109b 
in H(odgson MS. oi R.A.S.) 

» 6 and note 4. repuJyas H., confirming my suggestion in note 1. 

» 10. bhajana vijdn%yddh%° H. 

» H. 8dml° H. 

856. l. °vanto bahu bhavet H. 

856. is, 17. The stanza forms the last couplet but one of the Anumodana- 
parivarta (specially recommended above 291.9); i. e. Ch. XXV fol. 111b 
of the London MS. of the Samadhiraja. 

857.1. Compare Digha-n. I. p. 70 § 64 and other Pali passages cited by 

Davids in his translation, ad loc; also Vis.-m. in JPTS. 1891—3, p. 79. 

858.5. Our MS. reads °kampand; but °kalpana is supported both by the 

Bodhic. and our Tib. 

860. 5. °pddyate Bodhic. 

^ Index I. 

369. s v. Pitrputras . Add. ref. to 256.4— 262. H. 

-ooj^joo • » 


Typographical Errors. 

1. i. Dele dan4a after HJjSffif^. 

1. 4. Read: MH I Hm4 °. 
1. 7. » STOrf. 


3. 5. » <^4J|riTtJ (one word). 

3. 10. Divide: %3 JI°. 

3. M, is. Read: STfiH J[°. 

t o 

3. la. » ^rfoRr . 

3. n. » tfsr°. 

5. 12. Divide: °yam, Ananda, yogah* 

6, note 7. Read: referring. 

7. n. o JEtf (same error in 4, note 3 supra). 
7.H. » tfTlfiHi . 

9. 7. a HM*HHI. 

11. •• d gJlfilMdH. 

17. c. » snftftW iklqfHl^l (umrnvSm misplaced). 

17.20. » TtH^T% 

i7.2i. © °siuj?r. 


23. n. » 3TOT. 

31. 2. Join: M«llfo . 

34. 12. Read: UdMIH° (without break). 

35. l. Divide: °^rfT 'fffaW - 

37. 15; 88. l. Read: r1{|i|m. 


418 Typographical Errors. 

85, note 12. Read: (26. a. 2). 

89. 8. » ^lEafrO - • 

44. so. » °f^sfst. 

45, note 5. 


bhaviihyantx instead of °ti%. 

» » » 

not clear) I * » not clear). I 

46. 19. 


64. 17. 


TOJ ftl° (yaV a°) SJi 9°. 

n c n 

61. 18. 



68. 16. 
95. it. 


5UTtcn . 

100. 17. 

SHTSft 5 ?:. 

» » 



126. 5. 


129. 7. 



145. 4. * 



cTST 3^1° and below (FehUdtl . 

146. tl. 


31W SFTIHrTF, and add half dan<}a aftei 
duces Kdrika). 

148. 5. 



148. 7. 

Sic transcript; but correct sandhi to °e5T: HH°. 

148. 15. 



151.15, 18. 


A double dan<}a should follow RTpJiH 
See Add. Notes. 

160. 7. 


°ujra(frl i ci^sr 9. 

169. t. 



181. 12. 


BlgUch (as in line 10). 

182, n. 1, 1. 5. 



184, note 2. 


here for there. 

187, note 2. 


§ 69. 

191, note 2. 


two more. 

206, note 7. 


anagata . 


Typographical Errors. 


213. 9. 
222, note 10. 
224. 12. 
239, note 4. 
249. u. 
268, » 1. 
273. 16. 
275. 10. 

276. 4. 

277. 8. 
284. o. 

287. 4. 

Read: p8TOT . 
» understand. 

» metrically. 



Cf. 131. 8. 6. 

Join: lasya-vardh°. 
» ta-Jcarund. 


So the transcript: read °aQ&yau. 
Read: °q*RrT&RT^! . 

ku4ya is of course the reading, though probably tbe conjunct in 
the text stands for tfm. Correct also note 6. 

Read: tlRIUlf. 

288, n. 1, 1. 5. Dele point in Tibetan: *}p\ (monosyll). 

289. 2. 
289. 9. 
314. 15. 
351, note 3. 
357, » » 

Read: TC39T 


°5|^Tfa (without FT]). 

probably 5F\ ('word*) and, of course, ^J^s. 

Bodhic. IX. 2. 

Add to entry Pitrputras reference to 256.4—262. n. 
In entry pari-tap correct reference to 128. 10. 
Add to entry bhaya reference to 206. u sqq. 
» » » ranya » » 204. is (for daka). 
Introduction p. XXIX. 27. Read: necessarily. 



J 3 blOS 015 5kl 721 


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