Buddhist Manuscripts from Central Asia

The St. Petersburg Sanskrit Fragments

(StPSF)

Volume I

Editors-in-chief:
SEISHI KARASHIMA and
MARGARITA I. VOROBYOVA-DESYATOVSKAYA

The Institute of Oriental Manuscripts of the Russian Academy of Sciences

The International Research Institute for Advanced Buddhology
Soka University

Tokyo 2015
 TABLE OF CONTENTS

FOREWORD Irina F. POPOVA vii

PREFACE Margarita I. VOROBYOVA-DESYATOVSKAYA ix

RESEARCH ARTICLES
The rdlakarvadna from Central Asia
Tensho MIYAZAKI, Jundo NAGASHIMA, Tatsushi TAMAI and ZHOU Liqun 1
The Ajitasenavykaraa Manuscripts from Central Asia and Gilgit
Jiro HIRABAYASHI, William B. RASMUSSEN and Safarali SHOMAKHMADOV 85
The Avadna Anthology from Merv, Turkmenistan
Seishi KARASHIMA and Margarita I. VOROBYOVA-DESYATOVSKAYA 145
The Mahparinirva-mahstra Fragments in the Petrovsky Collection (1)
Hiromi HABATA 525
POSTSCRIPT 543
PLATES 1123
 The Avadna Anthology from Merv, Turkmenistan*

Seishi KARASHIMA and Margarita I. VOROBYOVA-DESYATOVSKAYA

INTRODUCTION

(1) The manuscript discovered in Merv

The manuscript, in question, was discovered in 1965 at the Merv Oasis not far from
Bairam-Ali in Turkmenistan. It is reported that, while levelling a field with a bull-dozer, a
small hill was removed and amongst the clods of earth a shattered jar was found, containing

*
Margarita I. Vorobyova-Desyatovskaya has already published a transliteration as well as translations (in
English and Russian) and photos of a part of the manuscript in question (Bongard-Levin et al.,
, Moskva 1983: , pp. 69~81; Manuscripta Orientalia,
International Journal for Oriental Manuscript Research, Russian Academy of Sciences, Institute of Oriental
Studies, St. Petersburg Branch, vol. 6, no. 3 [2000]: 23~32; vol. 7 [2001], no. 1: 10~23; no. 2: 10~19; no. 3
[2001]: 9~14; no. 4: 12~21; vol. 8 [2002], no. 1: 18~26; no. 2: 20~28; no. 3: 26~33; Gregory M. Bongard-Levin
et al., : 3, Moskva 2004 [
LXXIII, 3; Bibliotheca Buddhica 40], pp. 308~336, 522~532). She had already
transliterated the rest and translated them into Russian many years before that and had entrusted them together
with black-and-white photos of the manuscript to Seishi Karashima (the co-author of this publication) in 2007
during her visit to IRIAB, Soka University, hoping that he would complete the work for publication. However,
unfortunately, he has been occupied since then with other projects and therefore, could not concentrate on this
work until quite recently. For this, he apologises to her and all our readers. The reason for this delay was also
due to the difficulty of finding parallel stories, preserved in various languages, over which he has spent a great
deal of time, often in vain. Most of the stories in this Anthology are so abbreviated that they are almost
unintelligible, when they have no parallel stories, many of which are preserved only in Chinese and/or Tibetan.
In order to make this work more accessible for those readers, who do not understand these languages, he felt the
need to summarise and, at times, translate them, which took again a great deal of time. The work, published in
this volume, is, thus, written solely by himself, though it was based, at the initial stage, on Vorobyova-
Desyatovskayas preliminary transliteration and therefore, he, alone, takes full responsibility for any errors or
other shortcomings in this paper. He would like to express his gratitude to his co-author for her trust in him and
for providing him with her preliminary transliteration and the Russian translation as well as the photos of the
manuscript; to Dr. Gudrun Melzer for pointing out, already in 2007, the close relationship between this text and
the Tibetan Karmaataka; to Prof. em. Oskar von Hinber who read through the transliteration and preliminary
translation with him and gave him a great deal of advice during his time, spent at IRIAB in 2012 and 2013; to
Dr. Tatsushi Tamai who has also read through the present work at least three times over the past seven years and
has given Karashima many suggestions; to Drs. Jund Nagashima, Jir Hirabayashi, Safarali Shomakhmadov,
Wu Juan, Liu Zhen, Fumi Yao and other participants of the Brhm Club, where the manuscript has been read
slowly and carefully since 2013, so providing him with suggestions, corrections and information; again to Dr.
Jir Hirabayashi for preparing the table of akaras, published in this volume (pp. 506~523); to Dr. Klaus Wille
who looked through his transliteration and made numerous valuable suggestions and corrections; to Messrs
Ryken Nawa, Shintar Takahashi, Genkai Hayashi, Yki Takatsukasa, Yhei Furukawa, Mses Hiromi Oikawa
and Qiu Yunqing for checking the quotations from different sources in various languages in his manuscript as
well as looking over the Grammar and Glossary parts; to Dr. Fumi Yao and Prof. em. Dieter Schlingloff for
identifying some of the parallel stories. Finally, but not least, Karashima would like to express his deepest
gratitude to Rev. Peter Lait and Ms. Susan Roach, who went to great trouble to check his English.
ancient copper coins, a ceramic Buddha-figurine and a birch bark manuscript, stuck together.
This manuscript was then sent to the Leningrad Branch of the Institute of Oriental Studies of
the USSR Academy of Sciences (presently, the Institute of Oriental Manuscripts), where it
has been preserved ever since. The coins, themselves, bear the date, the eighteenth year of
the rule of Khosrow, i.e. 549 C.E.
This manuscript had somehow got stuck together and been placed in a jar, but after
being restored and put into the right order, it became clear that it, in all 150 leaves, consists of
three parts, namely (1) an anthology of avadnas, which we present here, (2) an excerpt of
the Vinaya texts, and (3) an excerpt of stras. These three parts were apparently written by
different scribes and probably at different times. Although the first 3 folios of the manuscript
are very fragmentary (see plates 49 and 50 in this volume), the first part is paginated up to 68
(see plate 116). Thereafter, the second part, the Vinaya excerpt, starts from 69 and ends with
81. The third part is not paginated and probably lacks the concluding folios. The scripts of
these three, though differing slightly from one another, all belong to the Turkestan Gupta type
and therefore, the manuscript most probably dates back to the fifth century C.E.
The second part, (from 69 to 81), is a complete text, starting with the Siddham and
ending with a colophon. However, the Avadna text, in question, does not end with folio 68.
In the uddna, found in 68r2~3, the following 12 titles are listed: Boar, Owl, Lion, Elephant,
Mango, Mouse, Son, Turtle, Pimple, Puka, Matsu, Khnaka. Folio 68 ends in the middle
of the Lion story. Yet, there are two other folios, neither of which is paginated and which
were written by two different scribes from the one who copied the preceding folios (see
plates 117 and 118). These two continue the story of Lion, almost until the end of the
Elephant part, showing that the scribes must have copied the then existing original
manuscript, which must have contained all of the 12 stories, listed above, and must have been
paginated further, i.e. 69, 70, 71 ... Therefore, as an expedient means, we have paginated the
last two folios as (69) and (70) in this work.
The scribe of the second part, namely the Vinaya excerpt1, probably saw the Avadna
part only up to folio 68 and did not know of the existence of further parts and therefore,
paginated his part beginning at 69.
As stated above, since the Avadna part lacks the ending, its title is unknown.
(2) School-affiliation
The colophon of the Vinaya excerpt states: The Vinaya Exposition entitled The
Gathering of the Whole 500 (monks)2 ends, which Mitrarehin, a Vinaya-holder of the
Sarvstivdins ordered to be written3. This text corresponds partially to the Sarvstivdins
Vinaya Shisong l .4 From this colophon, it can be assumed that the three parts,
mentioned above, all belonged to this schools tradition.

1
Vorobyova-Desyatovskaya has already published transliteration, translations and photos of this part in:
Manuscripta Orientalia, vol. 5, no. 2 (1999): 27~36; no. 3: 27~35; no. 4, 7~19; vol. 6, no. 1 (2000): 15~18; no.
2: 10~16 and Gregory M. Bongard-Levin et al., :
3, Moskva 2004, pp. 280~308, 509~521.
2
Cf. T. 23, no. 1435, 445c~450a. (The Chapter on the five hundred monks compiling
the teachings into the Tripiaka).
3
paca anna(adna) atehi sagama nma vainayikaprakarana sa{}mapta likhvita Mitrarehin[]
vinayaddharena Sarvvastivdina.
4
T. 23, no. 1435, 423b10ff. Cf. Seishi Karashima, Brief Communication, in ARIRIAB 3 (2000): 214; cf. also
Shayne Clarke The Mlasarvstivda Vinaya Muktaka in: Bukky Kenky
, 30 (2001), 91, 104.
146
 In fact, many avadnas in the Avadna part, find parallels in the so-called
Mlasarvstivdins Vinayavastus (64 stories) and the Avadna collections, belonging to the
Sarvstivdins, namely Avadnaataka (13 stories), Karmaataka (47 stories) and Zabaozang
jing 5 (24 stories) (see the table, pp. 499~505 in this volume). The close relationship
between this Merv Avadna and the last two texts is striking almost all the stories
between nos. 31 and 70 of our text have parallels in the Karmaataka. Often, we find
instances, where our text and the Zabaozang jing show similar simplicity in the stories, while
those in the Karmaataka and the Mlasarvstivdins Vinayavastus are greatly elaborated.
Moreover, from 48 recto to 51 recto in our text, Mahkyapas entering parinirva
on Mt. Kukkuapada and Maitreyas future visit there are described fully (see pp. 260~269 in
this volume), which agree greatly with the Chinese translation of the Kudrakavastu of the
Mlasarvstivda-vinaya. Also, the description of how the Buddhas cremation fire was
extinguished differs amongst the traditions of Buddhist schools, namely, while the texts of
other traditions say it was put out by the miraculous power of the gods, water from the sky
etc., the texts of the Sarvstivdins say that milk was poured onto the cremation fire, which
agrees with our text (see p. 251). Thus, it is clear that our text belongs to the Sarvstivda
tradition.
In this Avadna Anthology, the phrase vistarea yath Vinaye or yath Vinaye ([The
avadna should be related] in detail as in the Vinaya) occurs four times, from which we may
assume that many of the avadnas in this anthology were originally taken from a Vinaya of
the Sarvstivdins. However, the extant Vinaya text of this school, namely the Shisong l
, translated by Kumrajva et al. in 404 C.E., does not contain many stories, while the
so-called Mlasarvstivda-Vinaya, preserved in Tibetan, Chinese as well as in Sanskrit,
does. In this connection, the following description at the end of the Dazhidu lun , a
commentary on the Larger Prajpramit, is noteworthy, which states: The Buddha set
forth rules and finally the Vinaya text grew to 80 sections (adhyyas). There are two kinds of
Vinayas. The Vinaya in the land of Mathur consisted of 80 sections, containing apadnas
() (and) birth stories () (of the Buddha), while the Vinaya in the land of
Kashmir consisted of only 10 sections due to its excluding the birth stories (of the Buddha)
(and) apadnas.6 While the description of the Vinaya in Mathur agrees with the voluminous
Mlasarvstivda-vinaya, the latter agrees with the Shisong l (Vinaya in Ten
Recitations; *Dadhyya-vinaya). However, one should not think that there was an
independent school called the Mlasarvstivda. It was most probably none other than a
pompous self-designation of a group of the Sarvstivdins. Moreover, one should not think
that only these two Vinaya corpora of this school had existed. Quite probably, except for the
two extant Vinaya corpora of the Sarvstivdins, mentioned above, there had been another
(other) Vinaya corpus(es), which is(are) now lost7. Our Avadna Anthology from Merv must

5
This text is assumed to belong to the Sarvstivdins (see Zbz[tr] 4). This assumption is supported also by the
striking parallelism between it and this Merv Avadna.
6
T. 25, no. 1509, 756c1~5.
7
Recently, based on his research of the Sanskrit gama fragments from Eastern Turkestan, Dr. Chung has
pointed out that they are often congruent with the so-called Mlasarvstivda-vinaya, while differing from the
Shisong l. He assumes that the Buddhists, who passed down this gama tradition, possessed a Vinaya corpus
which looked more like the Mlasarvstivda-vinaya than the Shisong l. Jin-Il Chung, Vinaya Elements in
gama Texts as a Criterion of the School Affiliation Taking the Six vivdamlas as an Example , in:
Critical Review for Buddhist Studies [Geumgang Centre for Buddhist Studies, Nonsan, Korea] 14(2013): 9~41.

147
have been based on such a Vinaya corpus of this school, which must have contained many
avadnas and also Prakrit forms, as our text does.
(3) Contents
The folios of the Avadna part measure ca. 19.0 5.0 cm and consist of five
(sometimes six) lines on both sides. The first avadna is adanta and the last one is
Elephant (195). However, stories, nos. 28, 57, 71~80, 83~88, 129 and 130 are listed in the
uddna verses, but are wanting in our text. On the other hand, stories nos. 81 and 82 are not
listed in it. Thus, there is considerable confusion of transmission between nos. 71 (folio 28
verso 5) and 88 (folio 29 recto 4). Therefore, we may assume that, when this manuscript was
copied, some folios, in its underlying original manuscript, had already been missing. The
number of avadnas, including those, whose titles are only listed in the uddnas, totals 195.
In addition to the avadnas, which explain the present-time events of disciples,
people, pretas, animals etc. as well as the Buddha himself in terms of the deeds of their past
lives (karman), this text also contains detailed descriptions of Mahkyapas entering
parinirva (no. 128; from 48 recto to 51 recto) without an avadna-like story. Nevertheless,
we entitle this text The Avadna Anthology from Merv (abbr. Merv-av).
In this Anthology, the expressions vistarea vcya, vistarea vaktavyam and
vistarea karttavya, all mean (so-and-so avadna) should be recited in detail repeatedly,
suggesting that this manuscript was written for a story-telling monk, who must have
memorised most of the avadnas and hence, did not need to write the stories down in detail.
It is quite probable that a master of storytelling wrote (or ordered to write) this manuscript for
his successor or disciple to transmit the contents of the stories. For him or for his pupils,
those stories were completely well known and the writer did not feel the necessity of writing
them down in full. However, for us, these excerpts are unintelligible without fully-described
parallels. Moreover, a large number of scribal errors in this manuscript it is sometimes
difficult to discern a scribal error from a genuine, colloquial form make it difficult to
understand the contents. Despite our efforts to identify the stories in various types of
literature in different languages, 46 stories are still to be identified.
The avadnas up to no. 127 generally consist of prose, while those from nos. 131 to
193 consist of a very short piece of prose with one or two verses.
In general, there is an uddna a verse, which gives a list of titles before or
after 10~12 avadnas are related. In order to versify the titles which must have been very
difficult , the composer of this Anthology often used instrumental forms of titles as an
expedient means, by which he could produce one extra syllable; e.g. 65v4. mako
kacchapena ca; 65v5. ikh ngena vaaka etc. However, one should not interpret these
instrumental forms as such. Also, it is noteworthy that the thus versified titles of the avadnas
determine the actual order of the stories in this text though not vice versa, which means that
the composer had made the uddnas first, after which he arranged the actual stories according
to the order of the titles within them.
(4) Language
This Avadna Anthology from Merv, belonging to the Sarvstivdin tradition,
contains many Prakrit (i.e. colloquial) elements and forms in contrast to the
Mlasarvstivda-vinaya, Avadnaataka and Divyvadna of the same school, all of which
show more sanskritised features. Therefore, this text is very important for the research on the
process of Sanskritisation of this schools literature. As such details are to be found fully in

148
the Grammar (pp. 347~356) and Glossary (pp. 357~494) parts, we present only some
interesting forms here. For example, the 95th story is entitled Vsiha (p. 224), whereas in the
uddna, the same story is called Upareha (p. 228). The latter form is a hyper-Sanskritism
of V%siha. As the development upa- > va- is common in Gndhr, this hyperform shows
that the author of this Avadna Anthology may have had knowledge of Gndhr. In 44v2, we
find a vernacular vocative plural form, vusho (O brothers!; Skt. yumanta) (cf. BHSG
8.88). The vocative plural bhikave (O monks!) in 56v4 is a hyper-Sanskritism of the
Magadhism bhikkhave which is regarded as a remnant of the language used by the
historical Buddha.8 In addition to these, the following colloquial elements are found
frequently in our text: instrumental forms -ehi, -hi, -hi and -hi (see pp. 349~352 in this
volume); optative 1. sg. janeymi (cf. P. -eyymi, Pkt. -ejjmi; see p. 354, 18.1); optative
3. sg. sy and siy (see p. 354, 18.6, and p. 368); imperative forms -ehi, -hi and -hi (see p.
354); future 1. sg. -a (see p. 354, 20.1); aorists with the endings -* (e.g. s*, see p. 355,
21.2), -si (e.g. uduvsi) (see p. 355, 21.5); gerunds in -tvna, -itvna (see p. 356, 23.4);
*ayyaputra (my dear; 10v5; Ms. ayaputra; Skt. ryaputra; P. ayyaputta); istr
(woman; Skt. str); u-kiva- (hold up; Skt. ut-kip); o-padita~ (instructed; hyperform
of o-vadita < ava-vadita); o-laye- (put down; Skt. ava-l); kharaa~ (noisy); kharai,
kharaika~ (loud sound); khjja- (be bitten [by small creatures]; Skt. khdyate); Govik
(name of kyamunis wife; BHS = P. Gopik); jhpaya- (burn, cremate; = P; Skt.
kpayati); taya- (beat; Skt. tayati); tuva (Skt. tvam); thera~ (elder monk); dinna~
(given; Skt. datta); dpa~ (continent; Skt. dvpa); na (indeed; = P); pallasta~
(turned round; Skt. paryasta); puna (= P; Skt. punar); *phu (having taken hold of; <
*phuh < Skt. spv); magara (sea-monster; Skt. makara); mida (gently; Skt. mdu);
yva (Skt. yvat); yeva (Skt. eva); Lepsavi (of Licchavi; hyperform of BHS. Lecchavi);
*vaaka~ (ladle; a hyperform of AMg. vaaka); vi-palna~ (having run away; ppp. of
vi-paly); *uaha~, unaha~ (dog; Skt. una; Pkt. suaha); hu (indeed; Skt. khalu);
hurua~ (mutilated; Skt. rua) etc.
Many other colloquial forms in our text, including the above, should not be regarded
as corruptions, though there are certainly some corrupted forms in it. In most cases, they
simply retain more original features of the Sarvstivdin language or a language or languages
of much earlier sources, on which both the Pli Jtaka and our text are based. We may
assume that the Buddhist monks of the Sarvstivda school in Merv or its surrounding area,
preserved the archaic forms of a Buddhist language until much later than in Gandhra or
Mathur they were both not only centres of the Northern Buddhist traditions but also the
strongholds of a Brahmanical, classical culture where the Sarvstivdins seem to have
started much earlier on to render the literature of this particular school from Prakrit into
Sanskrit (3rd/4th century C.E. onwards) and completed this process probably by the 5th century
C.E. In this sense, our text is a sort of a time capsule of an earlier transmission of this school
It is well known that peripheral areas are often more conservative than the centre of
culture.
(5) Space
The scribes placed a space at a paragraph or pda break. However, there are also
quite a few cases, where a space is placed mistakenly. Therefore, we decided not to designate
the original spaces from the manuscript in this transliteration.
8
Cf. Karashima 2001: 207f.; id. 2002a: 147; Abhis III 11.12.
149
 The titles of the avadnas
in the Merv Avadna Anthology

1. adanta 35. Banner 70. Father

2. 36. Kem 71. Garland
3. 37. Mai-gem 72. Lotus
4. 38. Sumana 73. Observance
5. 39. Give me 74. Patience
6. Elephant 40. Abhaya Storeroom for
75.
7. Brahmadatta Four (stories) sugarcane
8. Capika 41. concerning 76. Blooming
Goose carriages 77. Perfume
9. Four (stories) 78. Refuge
Dhtarra
Rescuing from 42. concerning 79. Lamp
10. carriages Way
danger 80.
11. Vlha Black-Colour 81. ?
43.
12. Witness (Kavara) 82. Deity
13. Paph Romaa-
44. Workshop of sugar
kyapa 83.
(Two birds) with (production)
45. Suvaravar
14. two heads and one 84. Food
46. Sounds
body 85. Water
47. Friend
15. Lapwings Dhanarata 86. Pot for defecation
48.
16. Parrot Bear 87. Sharer(?)
49.
17. Meal Lakucika 88. Chardin(?)
50.
18. Turtle Maitrbala 89. Hungry ghost
51.
19. Sena Caravan 90. Brahmin
52.
20. Susrtha Ants 91. Monk
53.
21. Man-eater Elephant 92. Female novice
54.
Going forth into General Siha 93. Indras Banner
55.
22. monastic life
56. Wilderness Vajrabhu
(Pravrajy) 94.
57. Senior monk (Diamond-Armed)
23. Aranemi
58. Nun
24. From instruction 95. Vsiha
59. Sages
25. Mai-gem Kumra-
60. Father 96.
26. Vidura kyapa
61. Kacagal 97. Mataga
27. Kyapa Ngas
62. 98. Sraa
28. yma Marriage
63. 99. Gokar
29. Sage Cutting
64. 100. Jlik
30. Staff Is bitten
65. 101. Udyin
31. Female dog Nandika
66. 102. Devadatt
32. Praka
67. Lump 103. Bhadr
Hunch-backed
33. 68. Brahmin 104. Kinar
woman
34. Ceti 69. Farmer 105. Kika
 Female lay 145. Curds 185. Mouse
106.
follower 146. Loud sound 186. Turtle
Avadna of 147. Excellent 187. Loud sound
107.
Ktyyana 148. Female goat 188. Sacred fire
108. Santha 149. Ia 189. Tuft (ikh)
109. Mahmy 150. Dog 190. Elephant
110. (Supriya) By a bird, made of 191. Ladle
151.
111. Refuse rags wood 192. Boar
112. Bodha 152. Kaliga 193. Owl
113. Nirva 153. Crow 194. Lion
114. Half a seat Jaloma (Matted- 195. Elephant
115. Jambha 154.
Haired One)
116. Virp 155. Deity
117. Tailor Sage as the fifth
156.
118. Sudya one
119. Monk 157. Brahmin
120. Devadatta 158. Heart
121. Koklika 159. Tree
122. Kroda 160. Wagons
123. Sea-monster Alms-begging
161.
124. Relics monk
125. Sabhika 162. ?
126. Mutilated one 163. Fish
127. nanda 164. Nilgai
128. Kyapa 165. Jvaka
129. Rhula 166. Moonlight
130. rgupta Hunch-backed
167.
Flower woman
131. 168. Reed
(Puya ..)?
132. Accumulation 169. Thought
133. Nandaka 170. Leftovers
Look! (or 171. Mras daughters
134.
Prostrate) 172. Strife
Otters and (female) 173. Stinking
135. cat named 174. Cane
mabhall 175. Pale
136. Hook 176. Golden head
137. Tree 177. Brahmin
138. Harsh 178. Old monk
139. Hasa 179. Sthlanand
140. Peacock 180. Shoemaker
141. By Sajika 181. Wild partridge
142. Constellations 182. Maudgalya
143. Foot-prints 183. Elephant
144. Tree 184. Citr

151
 TRANSLITERATION

The word in bold indicates a title of an avadna, while small superscript numbers in square brackets
indicate the story number, e.g. uka[16]

Fol. (1)?
A
recto (?) verso (?)
a /// 1[ja]ghe [n]i ///2 a /// asy[a] vi .. ///

B
recto (?)
a []m. n [i]ti ///
b bhtaprv[v]a ///
c tatra bodhi ///
d .i .. .. + ///
verso (?)
a .. sv(a)[r]g. [] mo ..3 ///
b ytha vetra la + ///
c [na/ka]mas. .. ///

Fol. (2)
recto (?)
1 sarvadukht pramucyitu()4 || bhag(a)[v]() ///
2 rgge agnir mukta srtho bhayam. ///
3 5n ha rggnir ddognir mo[h]6 ///
4 hi pvaka bhikavo bhagav[a/] + + ///
5 ta bhagavn ha bhikavo [e]7 ///
verso (?)
1 + + + + .. + + + + .[t]. + + + + ///
2 gaja[6?] iti || pay[a] bh[a]gav mtpi(t/) ///
3 hmadatta8[7?] iti paryanta po[to] ///
4 ddhv iti yva mukto abhaya ca/ ///
5 starea9 ghtapna10 bhikava [gh] ///

1
[ja]ghe [n]i : Probably (R)jaghe ni(dna); cf. 56r1. Rjaghe nidna.
2
The first avadna must have been adanta, which is referred to in the uddna (51r5) as such.
3
sv(a)[r]g. [] mo .. : Presumably sv(a)rg(a)mo(ka); cf. 8v4. svargamokaparyaa~ (= 31r2, 31r5, 45v1).
4
sarvadukht pramucyitu() : Probably pda d of a loka verse; cf. 58v4. akyam etena vryea sarvva-
dukht pramucyitum; 64r4. akyam etya prajya sarvair ddukht pramucyitum.
5
n ha : Probably (bhagav)n ha.
6
mo[h] : Probably moh(gni); cf. AN IV 41.3. rgaggi, dosaggi, mohaggi.
7
[e] : Probably e(tarahi) or e(tarhi). Cf. 4r1. bhagavn ha bh[i]kavo etarahi().
8
hmadatta : Probably (Bra)hmadatta.
9
starea : Probably (vi)starea.
10
Nidd II 372.5f. aha pnni: kosambapna, kolapna, badarapna, ghatapna, telapna, payo-
pna, ygupna, rasapna.
 TRANSLATION

The word in bold indicates a title of an avadna, while numbers in bold in parentheses indicate the
story number. The beginning of the story in the transliteration is indicated as well: e.g. (16)(6r5) Parrot

Fol. (1) A
(1) (adanta)1: The setting (nidna) is in Rjagha. ...
B
... In the past ... there the Bodhi(satva?)
... a group ... reed

Fol. (2) A
... in order to free oneself from all suffering.
The Lord /// fire . The caravan was freed from danger /// (The Lord) said: The fire of
passion, the fire of hatred, (the fire) of stupidity /// fire (pvaka). The monks (asked) the
Lord. /// Then the Lord said: (Here), O monks, ///
(6?)(2v2) Elephant (gaja): Look, O Lord, the parents ///
(7?)(2v3) Brahmadatta: The end (paryanta) ... boat /// (and so on) he/it was freed (and)
safe /// in detail. A drink of ghee, O monks, ghee /// playing ... father and mother /// ate.

1
adanta : Cf. 51r5. adanta. This story (P. Chaddanta-jtaka) is well known in Buddhist literature, cf.
Mpp II 716f., n. 1, de Jong 1977, Panglung 44f., Grey 55~58, Schlingloff 2000 I 131, Sugimoto 2006, Straube
2009: 319~322 etc.
Fol. (3)
recto blank
verso
1 /// + + + + + .r. . n[]11 p. t ca mt. c.12 + + + + + + + + +
2 /// .. bh. [k]t.13 it(i) na bhikavo etarahi bht(a)prvva() bh(i)kavo rj. .r.
3 /// . ghto na bhujati yva rjo nivedito mtpitar[v a]
4 /// .. dattam iti || 14Capika[8] iti aktajika Devadattasya v.15
5 /// + .. cchati16 paya bhaga(va) + + .i ..17 bhagavat Devadat(t)o ..

Fol. (4)
recto
1 .. .. .. + bhagavn ha <na> bh[i]kavo etarahi() + + + + + + + + + + + + + + + + + + + +
2 mayena18 Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[] .. .y. .. .. + + + + + + + +
+ .. ..
3 Capyako ngarj raddha atiprasanna puna puna Jitr samyaksabuddho19
paryu-
4 psate yva parinirvta rj s[t]p bahava pratihpit sa ca ngas tatrga-
5 ta ahiku[]i(k)e .. .. lakita20 .. + .[i]21 l(a)[k]ita yva bhaya j(ta) .. .. .. .. .. ..
verso
1 gat. .. s. rj + + .. + dh. n. n.22 m[/o] .. + + + + + [e]va rj brhmao dhanena .. + .. + + +
+++
2 latti23 tato mocita punar brhma .. .[y]. .. pratisro24 jta iti yva mahsamudr(a) g(a)t(a)
3 ng (r)uit [y]va brhmaasya aanivaram utsa bhtena mocpeyakasyti25 tena
4 mocita iti || Dhtarro haso[9] yath Vinaye || 26durgd uddharaa[10] vistarea yad
bhagavat

11
.r. . n : Presumably (k)r()(a)n.
12
p. t ca mt. c. : Presumably p(i)t ca mt() ca.
13
bh. [k]t. : Presumably bh(u)kta~.
14
Capika : Later (4r3) comes a variant form Capyaka. Cf. Mvu II 177.13. Campako nma ngarjo;
177.14f. Campaka~ ngarja~; 188.22. rCampakangarjasya jtakam; J IV 454.5f. Campeyya-jtaka;
454.12. Campeyyo nma ngarj; 462.2*. Campeyyako ngo; Mhmvr(T) 40.15. Cmpayako ngarj (=
Mhm[O] 247.19); Mvy 3274 Cmpeyo ngarja; Mmk 18.11. Cpeya; BHSD, s.vv. Campaka, Cmpeya,
Cmpeyaka, Cmpeyika.
15
v. : Presumably v(istarea).
16
.. cchati : (p)cchati.
17
+ + .i .. : Presumably (yvad) i(da).
18
mayena : Probably (sa)mayena.
19
Jitr samyaksabuddho : S.e. for Jitr buddha.
20
ahiku[]i(k)e .. .. lakita : Probably ahikuike(npa)lakita (seen by a snake-catcher); cf. DP I 272-273,
s.vv. ahi-kuika, ahi-tuika; Mvu II 178.1f. so dni ngarj ... ahituakena do.
21
.[i] : Probably (p)i or ()i.
22
dh. n. n. : dh(a)n(e)na?
23
/// latti : Cf. J IV 461.21f. ... mucatu bandhanasm ti. eva ca pana vatv mahsatta peato nhari.
24
brhma .. .[y]. .. pratisro : brhma(as)y(a) (vi)pratisro?
25
apeyakasya : S.e. for *apyakasya (apya evil state + ka)? Cf. BHS = P. pyika (pertaining or leading
to an evil fate [such as existence in hell]; subst., one doomed to, or suffering, such an existence [BHSD, s.v.]).
26
durgd uddharaa : Cf. 5r1. durgd uddht[].
154
 (The Lord said): It is, O monks, not only in the present time. In the past, O monks,
there was a king, /// being seized, he did not eat. The king was informed. The
parents /// (Brahma?)datta.
(8)(3v4) 2Capika: Concerning the ungratefulness of Devadatta. ... in detail ... /// (The
monks) asked: Look, O Lord! Devadatta was /// by the Lord. The Lord said: It is, O
monks, (not only) in the present time. /// (At that) time, a perfectly enlightened one,
named Jitrin, appeared in the world. /// The king of ngas, (named) Capyaka, being
faithful and very pious, honoured the perfectly enlightened Jitrin, from time to time.
When (the Buddha) entered parinirva, many stpas were erected by this king. The
nga also came there and was seen by a snake-catcher. (The nga) was targeted
(lakita) (by him) ... A danger occurred (to the nga) /// the king /// (with wealth) /// The
king (gave) a fortune to the Brahmin /// Then, (the nga) was released. Again, the
Brahmin felt remorse. he went to the ocean. The ngas became angry ... sent forth
thunderbolts and rain on the Brahmin. Being frightened, (the latter said:) Release (me)
from this calamity! Then, he was released.
(9)(4v4) 3Goose Dhtarra: Same as in the Vinaya.
2
Parallel stories are found in Zbz, no. 30, 463c16~464a4 = Zbz[tr]. 82f., Lj, no. 50, 28c15~29b23 = Ccc I, no.
50, 188~193, J, no. 506 (Campeyya-jtaka), IV 454.5ff.; Mvu II 177ff.; Gopadattas Jtakaml, no. 9, Nga-
jtaka; cf. Hahn 1995; cf. also Mpp II 853~55; Oberlies 1990; Grey 49f. The story in Zbz runs as follows: The
reason why Devadatta wished to hurt the Buddha: The monks said: It is unbelievable that Devadatta always has
fiendish thoughts towards you, while the Lord has mercy towards him and talks to him serenely. The Buddha
said: Not only now. In the past in Benares in the land of K, there was a great nga king, named Campaka,
which used to bring seasonal rain so that the grain would ripen. On Uposatha days, it transformed itself into a
man and received the five precepts, gave donations and listened to the teachings. Then a snake-charmer came
from South India, planted an arrow in the ground, cast a spell and ensnared Campaka. Then a deity informed the
K king of this, after which the latter despatched an army to capture the charmer. The Brahmin (i.e. the snake-
charmer) used an incantation and made the army motionless. The king spent a fortune in redeeming the nga.
The Brahmin came again and captured the nga king with a spell. The ngas relatives made it rain, with
thunder and lightning in order to kill the Brahmin. The nga king told them with a merciful heart not to kill him.
Thus, he let the Brahmin go. As he returned a third time, the ngas wanted to kill him immediately. The nga
king protected him again, and released him. I, myself, was the nga king, while Devadatta was the snake-
charmer.
3
Dhtarro haso yath Vinaye : Two different types of stories concerning the goose king Dhtarra are
found in the Vinaya texts of the Sarvstivdins and Mlasarvstivdins.
The story in the Vinaya of the Sarvstivdins (SaVin 263b14~264a28) runs as follows: In the past, there
was a lake in Benares where a goose king, named Dhtarra () lived with 500 geese. One day, a fowler
came and set a net, near some grain, in which the goose kings right foot was caught. Having waited until the
other geese had eaten the grain, he showed them his foot, which had been caught in the net. Then, all the other
geese, except for a minister, named Soma, flew away, leaving the king. The king told the minister to flee and
become the king, to which the latter refused. Soma requested the fowler in verse: The feathers and flesh of the
king are the same as mine. You should kill me. Even if you free the king, you will not lose! Being greatly
moved by his affections, the fowler freed both of them. They, then, wanted to repay his favours and told him to
bring them to King Brahmadatta. When they arrived at his palace, Dhtarra exchanged words with the king in
verse, while Soma remained silent by the kings side. Brahmadatta was impressed greatly by Dhtarras
intelligence and by Somas understanding of his position as a subject, and proposed that they should stay in the
palace, which they declined to do. Having asked Brahmadatta to pay the fowler some reward, they flew away.
The Buddha was Dhtarra, nanda was Soma, while the five hundred monks, who flew away, when
Devadatta released the maddened elephant, had been the geese. Parallel stories can be found in Binaiye
872c21~873b18; Zbz, no. 101, 488c25~489b10 (Zbz[tr] 205~207); T. 3, no. 156, 147c8~148a3; T. 4, no. 211,
596b9~21; J, no. 502 (Hasa-jtaka), IV 423~430; J, no. 533 (Cullahasa-jtaka), V 337~353; J, no. 534
(Mahhasa-jtaka), V 354~382; Jts(Kh) 35, Grey 113f.
A different story is found in the Vinaya literature of the Mlasarvstivdins: SBV II 192.24~194.31;

155
5 (Ma)hprajpat Nanda ca pravrjit 27[a/]r.. .. .[] .. .i ///

Fol. 5
recto
1 + + bhagav(n )ha na bhikava etarahi bhtap[r]v.28 vnarabhtena mahat29 durgd
uddht[]
2 + .. rjo Brahmadattasya hastayo dagdh markaavasym30 arthe markkaaytham
upadruta
3 (bodhi)satvo vnarabhto mt ca vddh acakuk cchvako csya blo 31tay bhay
kkr-
4 (nt y)thapatin ruta tena te uttrit mocit || Vlha32[11] iti vistarea yath Vi-
5 (naye ||) s(k)io33[12] Rjag[]he dvau rehinau vivaditau annyamanye aticchindata34
tatra tehi bhagav

27
[a]r.. .. .[] .. .i : Probably ar(hatva) (pr)(pta) (k)i( karma). Cf. 48r1~2. arhatva prpta ki karma.
28
bhtap[r]v. : Either bhtaprv(a) or prv(e).
29
mahat : Probably s.e. for mahato.
30
markaa-vas~ : monkey fat; cf. J III 356.24. makkaavas.
31
tay bhay : S.e.? by this danger.
32
Vlha : The akara ha is different from other occurrences. Cf. 12v4. Vlhi; 51r5. Vlhu.
33
s(k)io : We expect a singular form; cf. 12v4 sk.
34
aticchindata : 3. du. of chid. Cf. BHS, MI. chinda- (based on Skt. 3. pl. chindanti).
156
(10)(4v4) 4Rescuing from danger (unidentified): When the Lord made Mahprajpat and
Nanda enter ascetic life, they attained Arhatship. What were their karmans? The Lord
said: It is, O monks, not only in the present. In the past, they were rescued by (me),
then being a monkey, from great danger. (When) the elephants of King Brahmadatta
were burnt (and suffered from burns), a herd of monkeys was attacked for the sake of
monkey fat (as a remedy). The Bodhisatva was a monkey. (His) mother was old and
blind, and his younger (brother) was (just) a child. Danger fell upon them. The leader of
the herd heard (this) and rescued and saved them.
(11)(5r4) 5Vlha: (The avadna should be related) in detail as in the Vinaya.
(12)(5r5) 6Witness: In Rjagha, two rehins disputed with each other and hurt one

SBV(Ch) 199a8~c1; SBV(Tib[Pk]) ce 224a~225a, SBV(Tib[D]) nga 242a~243b; BhV(Tib[Pk]) ge 241a~242b;

BhV(Tib[D]) kha 259b~261a; BhV(tr.J) 423~425; cf. Panglung 48, 117f.; Jm, no. 22 (Hasa-jtaka). The story
in SBV and BhV runs as follows: Long ago, on Lake Anavatapta lived a goose king, named Dhtarra. He had
two sons. The elder one was very violent and wicked, worrying all the other geese. Therefore, the king, as a
trick, sent his two sons travelling, saying: Who returns first, shall be my successor. The two flew to Benares.
While the elder goose enjoyed himself on a lake in Benares, the younger one returned immediately to his father
and became his successor. When the goose king flew once again to Benares, he was caught by King
Brahmadatta. All his companions, apart from his wife, then, flew away. He spoke to the king in human language
and gave teachings to him and his retinue. Being amazed at this, King Brahmadatta ordered his subjects not to
kill any birds, living on water. The Buddha was the goose king, and nanda was his wife.
4
No exact parallel stories are found. Cf. J, no. 404 (Kapi-jtaka), III 355~358, which deal with Brahmadattas
ordering monkeys to be killed for the sake of their fat as a remedy for elephant burns; cf. Panglung 119; Grey
159f. However, a similar story is found in SBV(Tib[Pk]) ce 227b6~228a8, SBV(Tib[D]) nga 246a5~247a1 =
Schiefner 350f.; SBV(Ch) 201a1~28 = Ccc, no. 387, II 412f.; SBV.- (cf. p. 199); cf. n. 227 in this volume and
also BhV(tr.J) 414, n. 2. The story in the Jtaka runs as follows: Long ago, Brahmadatta was the king in
Benares, and the Bodhisatta and Devadatta were monkeys, both of them were leaders of 500 monkeys each,
living in the royal garden. One day, a mischievous monkey, sitting on a gateway arch of the garden, discharged
excrement on the kings chief priests head, while he was looking up. The latter swore revenge on the monkeys.
Knowing this, the Bodhisatta admonished all the monkeys, which fled away, while another chief monkey (later
Devadatta) and his followers stayed. One day, when a maidservant found a goat eating rice, which she had
spread out in the sun, she hit the goat with a torch. Burning, it rushed everywhere and set an elephant stable on
fire, which caused the elephants backs to burn. The chief priest, taking this opportunity for revenge, advised the
king to catch the monkeys and use their fat as a remedy. Five hundred monkeys, which remained in the royal
garden, were accordingly killed.
5
The following refers to a story about the wonder-horse Vlha (= Valha, P. Valhaka) which can be found in
the Bhaiajyavastu. It is described fully in the Tibetan version of the text (BhV[Tib(Pk)] ge 220a~224b;
BhV[Tib(D)] kha 234b~239b), while, in the Chinese translation, it is abridged with the following words:
BhV(Ch) 69b7~9.
([As] is told in the Madhyamgama, Yakastra in detail, I was the king of horses, namely Valha
at that time, and benefitted sentient beings and taught them.). In the newly-discovered Gilgit fragments of the
Bhaiajyavastu, this story is also omitted (cf. BhV[tr.J] 391, n. ), meaning that the Vinaya, which is referred to in
the Merv Avadna, is similar to that in the Tibetan translation. Cf. BhV(tr.J) 391ff.; Panglung 41f. The story in
BhV runs as follows: Long ago, five hundred merchants were shipwrecked at sea and were cast upon an island
inhabited by female demons. One day, when the leader of the merchants went south, he found that the beautiful
women were, in fact, female demons and that the merchants would be devoured by them as soon as another fleet
was shipwrecked and cast upon that island. The one and sole rescuer was the (huge) horse Balhaka, which used
to come at full-moon times to the island and fly to Jambudvpa. All the merchants, who rode on its back,
withstood the call of the female demons and never looked back, were brought back to Jambudvpa.
Cf. the well-known story about the merchant Sihala, whose ship was also wrecked and ensnared by
female demons though rescued by the wonder-horse Valha in MVinVibh(Ch) 887b1ff. = MVinVibh(Tib[Pk])
te 162a~173b; T. 1, no. 26, 642a~645b; T. 2, no. 125, 769b~770c; Lj, no. 37, 19c18~20b5 = Ccc, no. 37, I
122~26; ib., no. 59, 33b24~33c14 = Ccc, no. 59, I 224~226; Fbx 879a~882c; T. 4, no. 212, 718c~720a; J, no.
196 (Valhassa-jtaka), Divy, no. 36; Mvu III 67~90 etc.; Jst(Kh) 4, SHT VII 1663 (KW); cf. also Lienhard
1985, 2007: 240~251; Panglung 156; Grey 465~467 for further references.
6
A parallel story is found in BhV(Ch) 69b11~27; BhV(Tib[Pk]) ge 224b3~225a3; BhV(Tib[D]) kha

157
verso
1 + + .[]. k .. + + + + + .. .. n. p. t. [t]. rj [p](c)[ch]. + s()kti 35te[n]. + .. v sk
vyap(a)[d](i)-
2 a 36r .. a + .. atrur bhagavanta pcchati yva bhagavat tva dharmo deita te ubhau
vi-
3 muktau + + + bhaya ghasya dinna te ca tenava sadeena pravrajitvrhatva
prpta prva-
4 yoga evam eva ibhtena mocit pravrajit paca abhij skkt || Paph[]37[13] ya-
5 d bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ekame-
6 [ka] atisahasraparivra avadna vistarea prvvayoga shabhtena38

Fol. 6
recto
1 aj(a)karo39 jvitd vyaparopita yena vanij40 pariv[e](i)t s || dvimukh-y41-
(e)kaarr(o)42[14] v(i)-

35
te[n]. + .. v : Presumably ten(a bhaga)v.
36
r .. a + .. atrur : Probably r(j) A(jta)atrur. The tiny fragment bearing akara a is mistakenly attached
upside down.
37
Paph[] : Name of a huge snake. Cf. BAK 957.6 = BAK(V) 552.21. Kak (s.e. for Phaph?); Tib.
Phampa (BAK 956.6; cf. BAK[Tib.tr] 440. a huge serpent called Phaph!); BhV(Tib). Zhags pa lta bu (like
a noose).
38
sha is a strange mixture of MI form sha and Skt. siha.
39
aj(a)karo : Cf. P. ajakara, a hyperform of Skt. ajagara (a huge serpent, boa constrictor, lit. goat
swallower). Cf. also BAK 957.6 = BAK(V) 552.21. ajagaro.
40
vanij : S.e. for vai.
41
For the sandhi-consonant -y-, cf. RgsGr 4.159; von Hinber 2001: 270; Sn(tr.N) 234 (ad Sn 352); Oberlies
2001: 25; Karashima 2002: 6.2; MN(ind) 358; Abhis III 442.
42
dvimukh-y-(e)kaarr(o) : Cf. 12v4. dvimukho.
158
 another. Then (tatra), they (asked) the Lord (to become their witness) /// The king asked
(them who) would be (their) witness. He appointed the Lord as witness. King Ajtaatru
asked the Lord ... The Lord then gave (them) a teaching. Both (rehins) were
released. /// (They) donated (their) house(s). They also went forth from their home-life
for no other reason than this order (i.e. judgement?), (and) attained Arhatship. (What
were their) deeds in their previous lives (prvayoga)? In the same way, they were
rescued by (the Lord), who was a sage, went forth from their home-life and realised the
fivefold supernatural knowledge.
(13)(5v4) 7Paph: When the Lord instructed three men of good families, (namely)
Ajtakauinya, Bimbisra and akra, each of whom had eighty thousand followers,
the avadna (was related) in detail. In the past, (the Bodhisatva) as a lion killed a huge
serpent by which merchants were encircled.
(14)(6r1) 8(Two birds) with two heads and one body: (The avadna should be related)

239b4~240a7; BhV(tr.J) 396; cf. Panglung 42. In the newly discovered Gilgit fragment of the Bhaiajyavastu,
this story begins with the following words: /// + la tasyramapadasya ntidre dvau gha .. /// (KW). The
story in BhV runs as follows: In the past, a compassionate sage lived in a hermitage near Benares. Near his
hermitage, two farmers cultivated fields, who began to argue with each other and became so angry that they
started to fight. Both of them went to a sage and asked him to become their witness, after which they went to the
king. The king asked them who were their witnesses, to which both named the sage. Being summoned by the
king, the sage asked the king to assure him that the king would pass judgement as a cakravartin, otherwise he
would not testify. The king agreed, and the sage explained, after which the king decided to punish both of them.
Then the sage reminded the king of the promise and said that a cakravartin should avoid harming subjects.
Therefore, the king told the farmers not to do such a thing anymore.
7
Cf. Zbz, no. 74, 478b9ff.; Zbz(tr) 154f.; Ccc, no. 407.2, III 69f.; BhV(Ch) 69c; BhV(Tib[Pk]) ge 225a3~b5,
BhV(Tib[D]) kha 240a7~241a2; BhV(tr.J) 397; Panglung 42; BAK, no. 102 (Sihvadna); BAK(Tib.tr) 440f.;
Lj, no. 70, 37a17~b22 = Ccc, no. 70, I 252~55; Jts(Kh) 50. Amongst the parallel stories, those in Zbz and
BAK are the closest to our manuscript, as they relate the events of the present as well, which are wanting in the
other texts. The story in Zbz runs as follows: When the Buddha was in Rjagha, his teachings liberated
Kauinya, Indra and King Bimbisra together with their followers 84,000 each. Amazed at this, monks
asked how the Buddha liberated so many beings from the three evil destinations. The Buddha said: It is, O
monks, not only in the present time. In the past, there were merchants who set sail on [entered] the ocean to
obtain treasures. On their way back, they came upon a huge serpent in the wilderness, which encircled them
with its coils. Being terrified, all the merchants cried out for help. There lived a white elephant together with a
lion as his companion. The lion jumped upon the serpent and crushed its head, so that the merchants could
escape. The serpent, then, exhaled its venomous breath upon the lion and the white elephant. The merchants
asked the dying animals what they wished, to which they replied that they would like to become buddhas and
save all people. After they died, the merchants built a stpa for them. I, myself, was the lion, while riputra
was the white elephant and the leaders of the merchants were Kauinya, Indra and King Bimbisra.
8
Cf. BhV(Ch) 69c25~70a5; Ccc, no. 392, II 422f.; BhV(Tib[Pk]) ge 225b5~226a2; BhV(Tib[D]) kha 241a2~7;
BhV(tr.J) 398; SBV II 177~178 (The story of the two birds Dharma and Adharma); SBV(Ch) 195b4~21;
SBV(Tib[Pk]) ce 215a6~b4; SBV(Tib[D]) nga 232b4~233a3; Schiefner 358f. (The United Pheasants); Zbz, no.
31, 464a5~14, Zbz(tr) 83f., Ccc, no. 402.12, III 28; Fbx 923c23~924a29 (Fbx[tr] 380f.); Pa-j, no. 24
(Dvessahasa-jtaka); Pacatantra V, no. 13 (or in some editions no. 14; Bhruapaki-kath); Muaka
Upaniad 3.1.1 (dv supar ...); Panglung 42f., 115; Grey 135.
The story in SBV runs as follows: Long ago, there lived a jvajvaka which had one body and two heads,
named Dharma and Adharma. While the latter was asleep, Dharma saw a tasty-looking fruit and ate it,
considering that, as their body was the same, it would be nourishing for both of them. When Adharma awoke, he
smelt something good and criticised Dharma for eating by himself. Later, when Dharma was asleep, Adharma
ate a poisonous fruit and thus, both of them died. On the verge of death, Adharma swore to harm Dharma in
future lives, while Dharma wished to be his good friend forever. The Buddha was Dharma, while Devadatta was
Adharma.
159
2 starea yath Vinaye Lokahito ca Alokahito ca || iv43[15] Devadattasya yad bhagavat44
3 il kipt upanta ca rypathena ca jana toayati prvvayoga ic45 [s]ka-
4 m anubhati46 47anair uddharate48 pd mida49 cbhase tuva nievase ssaka50
karma [n]a [t]e
5 j[nat]i51 [n]. + . || [u]ka[16] iti Devadattasya aktajika ktv prvvayogo rjauko52
r[ja]-
verso
1 [bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i]53 jayatu bhainti s abhii(k)t()54 +55 [s] na
pratis[a](mo)-
2 dayati s tenkt apprarit tva bhaginti tvayi56 kupitye rj so uko gh-

43
iv : Lapwing Cf. 12v4. iivya. In the recently discovered Gilgit fragment of the Bhaiajyavastu, the
name of the birds is ibha (see BhV[tr.J] 398, n. 5). Cf. also CDIAL 5461. iibha; Dave 2005: 357f., 496.
44
bhagavat : S.e. for vato (gen. sg.)?
45
ic : S.e. for iv or ibh?
46
[s]kam anubhati : Or [s]ka manu bhati. Presumably a scribal error. We expect a sentence, meaning
(The lapwing) spoke gently, (The lapwing spoke) gently. (A white goose) recited (a verse) or (The
lapwing) abused (p<pa>kam anubhati). Manu might be s.e. for midu (= Pkt; cf. Skt. mdu, softly,
slowly).
47
anair uddharase ( rate) pd mida cbhase tuva | nievase ppaka (ssakai) karma [n]a [t]e
j[nat]i .. + [a] || : loka verse. Cf. Zbz 464a27f.
(Lifting his legs, he walks slowly. His voice is very soft. He (thereby) deceives/deludes the world. Who does
not know his deceit!); BhV(Ch) 70a19f. ; BhV(Tib)
gom pa dal bus dor byed cing | dal bus dal bus smra ba dang || gnya ba gyur gyur byed pa ni || de ni ngan g-
yoi mtshan nyid yin |.
48
uddharate : Presumably s.e. for rase.
49
mida : < mdu~?; cf. Pkt. midu.
50
ssaka : Probably s.e. for ppaka.
51
j[nat]i : The tiny fragment, which bears underneath part of the akara j, is mistakenly attached off to the
right side.
52
rjauka : Cf. Dave 2005: 134, Psittacula eupatria, Large Indian Parakeet.
53
[v](ar)ddh()p(a)yat[i] : Cf. BHSD, p. 472a vardhpayati always with jayena, hails, greets with good wishes
(object a king or the like).
54
abhii(k)t() : S.e. for abhibhit?
55
We expect pi here.
56
tvayi : S.e. for tye (BHSG 21.13)?
160
 in detail as in the Vinaya. (The names of the birds are) Lokahita and Alokahita9.
(15)(6r2) 10Lapwings: Concerning Devadatta. When he threw a rock at the Lord11,
(Devadatta) became composed and pleased people with his deportment (behaviour)12.
(What were his) deeds in a previous life (prvayoga): A lapwing spoke gently(?). (A
white goose recited a verse:)
You slowly lift your legs and speak softly. You practise evil acts. (Who) does not
know you ... (?)
(16)(6r5) 13Parrot: Relating to Devadattas ungratefulness, (his) deeds in a previous life
(prvayoga) (are related). A large parrot (rjauka) greeted the queen in the (royal)
garden, saying: Glory to the queen! (As) she had been inaugurated (as queen)14, she
did not greet (the parrot) in return. He (i.e. the parrot) said to her: You are not modest.
When she became angry, the king ordered the parrot to be caught. (The parrot)
explained (to the king). By speaking well, he (i.e. the parrot) freed himself.
9
Lokahito ca Alokahito ca : The two-headed bird, jvajvaka, is named Dharma and Adharma in BhV and SBV;
Garua and Upagarua in Fbx; while, they are not named in Zbz and Pa-j.
10
Cf. Zbz, no. 32, 464a15~b2 = Ccc, no. 402.13, III 28f.; BhV(Ch) 70a6~25; BhV(Tib[Pk]) ge 226a3~b3;
BhV(Tib[D]) kha 241a7~242a2, BhV(tr.J) 398f.; J, no. 384 (Dhammaddhaja-jtaka), III 267~270; Franke
1978: 346f.; Panglung 43; Grey 81f. The story in Zbz, which is the closest to our text, runs as follows: While the
Buddha was staying in Rjagha, Devadatta pushed a rock in order to crush the Buddha and released an elephant
to trample on him, which made Devadatta widely infamous. Therefore, in front of people, Devadatta repented
and kissed the Buddhas feet; however, when there were no (lay) people, he abused the Buddha. People said:
Devadatta has repented. His mind is well-controlled. His bad reputation is groundless. The monks were
surprised by Devadattas double-faced behaviour. The Buddha said: It is not only in the present. In the past,
there was a pond on which many water birds lived. One day, there was a stork, which walked slowly and lifted
his legs. Other birds said: This bird does good deeds. He behaves decently, without annoying other water
animals. Then, a white goose recited a verse: Lifting his legs, he walks slowly. His voice is very soft. He
(thereby) deceives the world. Who does not know of his deceit! The stork said: Why do you say so? Let us
become friends! The white goose replied: I know of your dishonesty. I shall never be your friend! I was the
goose king, while Devadatta was the stork.
11
This refers to the legend in which Devadatta, wishing to kill the Buddha, hurled a big rock from the peak of
Mount Gijjhaka onto the Buddha, who was walking below and a fragment of the stone hurt the Buddhas foot,
causing blood to flow; see Vin II 193 (BD V 271); J, no. 503, IV 430; Dhp-a II 164; Ap 300, vs. 16; SBV II
166ff.; SBV(Ch) 192a15~194b; T. 4, no. 197, 170b-2~c3; Akanuma 154b; Panglung 114.
12
A description parallel to our text is found only in Zbz, no. 32.
13
Cf. Zbz, no. 95, 485a26~c8 = Zbz(tr) 188ff.; cf. Ccc, no. 408.18, III 86f.; BhV(Ch) 70a28~b7; BhV(Tib[Pk])
ge 226b3~8; BhV(Tib[D]) kha 242a2~6; BhV(tr.J) 399; Panglung 43. The stories in both Zbz and BhV are not
related to Devadatta. The story in BhV is about a parrot which admonished King Brahmadatta not to do
unrighteous acts. The story in Zbz is quite similar to our text. It runs as follows: In the present time, there was a
Brahmin, who was the prime minister of Kaumb. He, himself, was cruel and his wife was wicked. The
husband tried to hurt the Buddha with a sword, who converted him by demonstrating his supernatural power.
Both of them attained Srotapanna-ship. The Buddha said that it was not only in the present. In the past, there
was a king of Ki, named Badly Received (Durdatta?), who did many kinds of evil deeds, worrying people.
His bad reputation spread. At that time, there was a king of parrots in the woods, which, having heard about the
kings wicked deeds, decided to admonish him. He flew to the royal garden and perched on a tree. The queen
entered the garden and walked around. The parrot, then, said to her: The king is outrageous, oppresses the
people and harms birds and animals. The queen is also relentless. How can the parents of the people be like
that? Hearing this, the queen became angry and ordered the bird to be caught. She brought it to the king, who
asked the bird the reason why it reviled him. The bird replied that it did not revile him but rather wished to point
out his unrighteousness. Then, the bird pointed out seven sorts of unrighteousness, which would endanger the
king himself and three matters, which would ruin the country and taught him how to behave properly as a king.
Having heard all this, the king felt deeply ashamed and had the parrot become his teacher. Thus, the king
practised a righteous way and people in the whole land, followed the teaching and lived happily. The Buddha
was that parrot.
14
Or (Though) she was spoken to.
161
3 pito tena paribhyate tena subhitena tmna mocitam* || bhojanam[17] iti
4 yath Devadattena tathgatasya bahu-apagraat57 kt bhagavat ca te sarvve knt
bhikava
5 bhagavanta pcchanti crya yva58 bhagav59 knt ca varo60 bhagavn ha
kim atrcrya bhtaprvva Kirj ca
6 Vaideharj ca

Fol. 7
recto
1 (a)[nya]manya prativiruddh babhvatu te abhka any[o]<nya> y[]na karonti yva
Kirj caturaga-
2 balakya sannhetv abhinirysi ythya61 amty kathayanti "gato rj" sa
3 kathayati "visrabdha62 praviatu" sa pi ca rj bhakte upavia Kirj pravia
Vaide-
4 harj kathayati "ehi rja ima bhojana ima vastrayuga yasydam arthe63 kalaho
5 varttat"ti tata sa rj pratygata svaviaya gata so pi rj pravrajita || kaccha[pa][18]
verso
1 [vi]starea mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit( ||)
2 Sena[19] iti Devadattena bhagavata crayoga kta sa bhagavato vadhya mukta tata

57
apagra : < P, Skt. apakra offence, injury, damage; cf. Pkt. avayra.
58
yva : It enhances an exclamatory nuance: how ...!; cf. BHSD, s.v. yvat.
59
bhagav : Voc. sg. masc. -n, -; cf. BHSG 18.81; Abhi III 15.4.
60
varo : S.e. for sarvve?
61
ythya : S.e. for yuddhya.
62
visrabdha : S.e. for vira.
63
yasydam arthe : A merging of two idioms, namely idam artha x yasya arthe?
162
(17)(6v3) 15Meal: It is as follows: Devadatta committed offences against the Tathgata
many hundreds of times. The Lord, however, endured all these. The monks asked the
Lord: How marvellous, O Lord, it is that (you) have endured all! The Lord said: This
is not to be marvelled at. In the past, the kings of Ki and Videha were hostile to each
other. They constantly marched against one another. ... The king of Ki, having
equipped a fourfold army, marched out to battle. Ministers said (to the king of Videha):
The king (of Ki) has arrived! He (i.e. the king of Videha) said (to the king of Ki):
Please feel free to enter (the palace)! The king (of Videha) was sitting at a meal. The
king of Ki entered. The king of Videha said: Come near, O king! This is food, these
are a pair of garments, over which a strife has occurred. Then, the king (of Ki)
returned to his own land. The king (of Videha), in his turn, went forth from his home-
life.
(18)(7r5) 16Turtle: (The story should be related) in detail. In the ocean. (A turtle) was killed
by merchants. They also met with misfortune and disaster caused by an elephant in that
place.
(19)(7v2) 17Sena: Devadatta made a (poisonous) powder compound to (kill) the Lord. It
15
Cf. BhV(Ch) 70b8~c1; BhV(Tib[Pk]) ge 226b7~227b1; BhV(Tib[D]) kha 242a7~243a3; BhV(tr.J) 399f.;
Panglung 43. In BhV, the Buddha said that, when he was seeking enlightenment, he had compassion even
towards those who wanted to kill him. Then he related a story of two kings. It runs as follows: As the king of
Ki, named Brahmadatta, wanted to annex Videha, he was at odds with the king of Videha, who was very
compassionate. Brahmadatta equipped a fourfold army, went out to fight the king of Videha. Having heard this,
the king of Videha cleaned up the city, adorned it with flags, banners and flowers, and had tasty food made. He
also had his subordinates and citizens go out of the city to greet the king of Ki with incense and flowers and
praise his virtues with hundreds of hymns. Being greeted in this way, the king of Ki calmed down and decided
to exchange greetings with the Videha king and then return to his country afterwards. The Videha king greeted
him hospitably, satisfied him with tasty food and recited a verse: Great king, forgive me! I shall always respect
you. Please become friends with me! Brahmadatta replied: Thanks to forbearance which overcomes anger and
arrogance, you have conquered all. Thus, the two kings became reconciled. Brahmadatta returned to his land,
while all the people of Videha became bereft of fear. The Buddha was the king of Videha.
16
Cf. Zbz, no. 33, 464b3~28, Zbz(tr) 85f., Ccc, no. 402.14, III 29; Shj, no. 35, 96a2~25, Ccc, no. 434, III 192f.;
BhV(Ch) 70c2~8; BhV(Tib[Pk]) ge 227b1~5; BhV(Tib[D]) kha 243a3~7; BhV(tr.J) 400f.; Panglung 43f.; BAK,
no. 97 (Kacchapvadna); BAK(Tib.tr) 427f.; RP 26.5f. = RP(tr) 135, vs. 152; Jts(Kh) 42; Yuyama 1977. The
story in BhV runs as follows: A leader of 500 merchants entered the ocean to obtain treasures. As their ship was
destroyed by a huge fish makara, a big turtle (the Bodhisatva) placed them on its back and brought them safely
to shore. The story in Zbz goes into great detail. It runs as follows: Devadatta, wishing to kill the Buddha, hired
500 Brahmins who were expert archers. When they shot arrows at the Buddha, the arrows changed into various
kinds of lotus flowers through the Buddhas supernatural power. Being frightened by this miracle, they all
repented, received the Buddhas teachings and became monks, finally attaining Arhatship. The monks marvelled
at the Buddhas compassion. Then the Buddha related the following story: In the past, there was a chief
merchant, named Ungrateful, who entered the ocean together with 500 merchants to obtain treasures. On their
return, their ship was seized by a sea demon. All the merchants prayed to numerous gods. There was a big turtle,
whose back was a mile wide. It carried them on its back and crossed the ocean. However, while it fell asleep for
a while, "Ungrateful" hit its head with a big stone. Though others tried to stop his ungrateful act, he replied that,
as he was starving, there was no need to feel gratitude. He killed the turtle and ate its flesh. During that very
night, a herd of elephants trampled them all to death. The Buddha was the turtle, while Devadatta was
"Ungrateful" and the five hundred Brahmins were the merchants.
17
Cf. Zbz, no 34, 464b29~465a7, Zbz(tr) 86f., Ccc, no. 402.15, III 29f.; BhV(Ch) 70c9~22; BhV(Tib[Pk]) ge
227b5~228a2; BhV(Tib[D]) kha 243a7~b5; BhV(tr.J) 401; Panglung 44. Our text is closer to the story in Zbz
than to the one in BhV. The story in Zbz runs as follows: Wishing to kill the Buddha, Devadatta mixed various
poisons together to make a drug and sprinkled it on the Buddha. The wind blew it back on Devadattas own head
and he fainted about to die. Knowing this, the Buddha made a statement of truth (satyavacana) as a magical
remedy, by which Devadatta recovered. To the monks, who marvelled at this, the Buddha said that a similar

163
3 prativtena Devadattaarre nipatita sa bhagavat maitrya mocita anukapi-
4 ta ca prvvayoga Seno amtyo babhva rjo Dhanem64 dvau amty dvityo Senam
upa-
5 dravati sa dvityo amtyo prvva rjna sata65 tena tata viakaraa

Fol. 8 (966)
recto
1 .. .. ta tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
2 67+ + ta [yeva] andhkt [th]e68 Senena mocit varttktv || Susrtho69[20] bodhisatva
rkase-
3 na sa[ha] yudhyate yva rkaso gth bhati 70ra hastau ca pdau ca
astrabha ca
4 yvad lagna mama gtreu ki[] tu72 bhya-m-alagnaka 73ra<> hastau ca pd
71

ca astrabha
5 ca yvada{}74 <>lagna tava gtreu citta mama na sajyate 75yvad avyhata
vkya76 mama sa<u>mya77 bhavi(y)[a](ti)
verso
1 tva dena78 pradsyma79 gtra bhoktu sacetana 80mahvra nam() astu te nsti te
64
Dhanem : S.e. for neme (gen. sg. masc.; BHSG 10.72).
65
sata : A hyperform of Skt. sarita~.
66
9 : The manuscript reads 9 which is s.e. for 8.
67
+ + : Probably two tiny fragments, reading ba and ve respectively, overlap on this folio.
68
[th]e : Or []e; s.e. for te?
69
Susrtho : Cf. 12v5. srthena.
70
ra hastau ca pdau ca astrabha ca yva ()va (yvad) | lagna mama gtreu ki[] tu bhya-
m-alagnaka || : loka verse. Cf. 58r5~v1. ra hastau ca pdau ca astrabha ca yva ()va ( ca) /
<>lagna mama lomeu kin te bhyo alagnaka ||. Cf. also Zbz 487c7f.
() (Your hands, feet, head and everything got stuck [to my body]. What else is there
which has not got stuck? [cf. Zbz(tr) 199]).
71
yvad lagna : Unmetrical. Probably s.e. for yva ()va lagna; cf. 58r5. yva ()va( ca) <>lagna.
72
tu : Cf. 58v1. te (of you), which is a better reading.
73
ra<> hastau ca pd ca astrabha ca yva ()va (yvada) | <>lagna tava gtreu citta
mama na sajyate || : loka verse. Cf. 58v1~2. ra hastau ca pdau ca astrabha ca yva ()va( ca) |
sarve lagna tava gtreu citta mahya na lagnaka ||. Cf. also Zbz 487c10f.
(My hands, feet, head and all my riches as well as weapons [got stuck]. Only my
vigour has not got stuck to you. [cf. Zbz(tr) 199]).
74
yvada{} : S.e. for yva ()va ? Cf. 58v2. yva ()va( ca)
75
yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) | tva tena ( dena) pradsymi (
ma) gtra bhoktu sacetana || : loka verse. Cf. 58v2~3. yvad avyhata vrya mama saumya
bhaviyati | tva tena pradsymi arra bhoktu sacetana ||. Cf. also Zbz 487c11f.
(As long as my vigour lasts, I shall continue to fight
you. If I now exert myself without cease, I shall never be afraid of you. [cf. Zbz(tr) 199]); MVinVibh(Tib[D]).
164b1f.
76
vkya : S.e. for vrya (= 58v2); cf. Zbz 487c11f. (vigour).
77
sa<u>mya : Cf. 58v3. saumya, i.e. Skt. saumya (O gentle Sir!).
78
dena : S.e. for tena (= 58v3).
79
pradsyma : S.e. for symi (= 58v3).
80
mahvra nam() astu te nsti te pratipudg(a)la | tavavam anubhvena svastin yntu vij || : loka
verse. Cf. 58v3~59r1. srthavha nam[o] te ()stu yasya te vryam da | akyam etena vryea
sarvvadukht pramucyitum | jnmi te mahvra nsti te pratipudgala | tavavam anubhvena svastin
y[n]tu .. + .. ||; MVinVibh(Tib[Pk]) te 153b1f. = MVinVibh(Tib[D]) nya 164b1f. gang gis brtson grus di

164
 was sprinkled in order to kill the Lord. However, (it was blown back) by the wind (and)
fell on Devadattas body. The Lord rescued him out of mercy, and had compassion on
him. (What were his) deeds in a previous life (prvayoga)? There was (once) a minister,
(named) Sena. King Dhanemi had two ministers. The other one attacked Sena. This
second minister at first fled to a king (of another country). He, then, (had) a covered
box, containing venomous snakes, (made). He had (it) guarded by a fourfold army and
delivered (to the king of Ki). Nobody knew that (two) venomous snakes were (in it)18.
Just (by looking at the snakes), (they?) were blinded. Sena made pills and rescued
(them?).
(20)(8r2) 19Susrtha20: (A caravan leader, being) the Bodhisatva, fought with a demon. ...
The demon recited a verse:
(Your) head, hands, feet, and also weapons (astra-bha) got stuck to my limbs.
What more is there that has not got stuck?
(The caravan leader said:)
(My) head, hands, feet, and also weapons all got stuck to your body. (However,) my
thoughts have not got stuck! As long as my vigour remains unobstructed, O gentle
sir, I shall give, then, (my) body together with my consciousness to be eaten (by
you)!

event occurred in the past and related the following story: In the past, there were two ministers of Ki, named
Sena and Wicked-minded (Durmati?). Sena observed the law, while Durmati constantly carried out evil acts.
The latter said to the king that Sena was planning a rebellion. The king put Sena in jail. As gods, ngas, officers
and people all testified against this conviction, the king released him. Then, Durmati stole riches from the royal
treasure house and put them in Senas house. The king did not believe Durmatis accusation against Sena and
ordered Durmati to be arrested and handed him over to Sena, who admonished him to repent to the king.
However, Durmati fled to the king of Videha and made a jewel box in which he put two venomous snakes,
whose poison would take effect, just by seeing them, and asked the king of Videha to send the box to the king of
Ki. Seeing the well-decorated box, the king of Ki asked Sena to open it together. However, Sena tried to
stop the king from opening it as it might contain something unsafe. However, the king would not listen to his
repeated advice and opened it, which caused him to lose his eyesight. Sena sought for good medicine in all
directions and obtained one with which he could cure the king. riputra was the king, the Buddha was Sena,
while Devadatta was Durmati.
18
na te vi vijt : Lit. The venomous snakes were not known.
19
The following story recurs later (58r4~59r1), in which the wording is almost the same. Cf. Zbz, no. 97,
487b24~c16, Zbz(tr) 198f., Ccc, no. 410, III 98~99, Huber 1906: 18ff.; MVinVibh(Tib[Pk]) te 153a1~b5;
MVinVibh(Tib[D]) nya 163b7~164b4 (MVinVibh[Ch] 885c lacks this story); Mpp(Ch) 174b3~13; T. 4, no.
206, 510b6~511a1, Ccc, no. 89, I 347~351; J, no. 55 (Pacvudha-jtaka), I 272f.; Mpp II 946f., n. 1;
Panglung 154; Grey 303f. Our text is closer to the story in Zbz than to those in other texts. The story in Zbz runs
as follows: In the past, between the lands of Ki and Videha, there was a vast wilderness in which a demon,
named Shazhalu ( ; *aalo?), lived and blocked the way so that people could not pass. There was a
caravan leader, named Siha, together with 500 merchants, who wanted to pass. They dared not go ahead. The
leader told them to follow him and he went right up to the demon, who told him ( ): Havent
you heard of my name? He replied: I have heard of your name. I have come here to fight you. The demon
asked what he could do. Then, he shot 500 arrows at the demon. Those arrows, his bow, sword and weapons all
sank into the demons belly. He came close to the demon and hit him in his stomach with his fist. He pushed
with his right hand, kicked with his right leg, his left leg, his head, all of which got stuck to the demons body.
The demon said in verse: Your hands, feet, head and everything got stuck (to my body). What else is there that
has not got stuck? The caravan leader replied in verse: My hands, feet, head and all my riches as well as
weapons (got stuck). Only my vigour has not got stuck to you. As long as that lasts, I shall continue to fight you.
If I now exert myself without cease, I shall never be afraid of you. Then, the demon replied: Now, because of
you, I shall release all the 500 merchants. The Buddha was Siha.
20
Susrtha : The name of a caravan leader?
165
 pratipudg(a)-
2 la tavavam anubhvena svastin yntu vij || pauruda81[21] iti bhikavo
3 bhaavanta82 pcchanti paya bhagava yva c() ena ye {na} bhagavato
dnumata pa-
4 nn te svargamokaparya83 ye anyatrthikn84 te anayavyasanam pann bhaga-
5 (v)[](n )ha na bhikavo etarahi bhtaprva bhikavo dvau srthavhau
dhvnamrgapratipannau85 ta-
6 traka paurudena

Fol. 9
recto
1 pnyena pral(a)bhayi[tv] anayavyasanam pdita dvityo na akita iti || pravra-

dra ba / dpa chen khyod la phyag tshal lo // khyod kyi brtson grus di dra bas // sdug bsngal kun las bros
par nus // dpa chen khyod dang dra ba yi // gang zag med par bdag gis shes // khyod kyi mthu yis tshong pa
dag // bde legs su ni dong la rag // byung po kun la snying brtse ba // ded dpon khyod la phyag tshal lo //
khyod kyi mthu yis tshong pa dag // zhi ba nyid du dong la rag //. Cf. also Zbz 487c14f.
(Because of you I shall let all five hundred merchants go now. [Zbz(tr) 199]).
81
pauruda : Cf. 12v5. puruaghto.
82
bhaavanta : S.e. for bhagavanta.
83
svarga-moka-paryaa~ : destined for rebirth in heaven and the (attainment of) emancipation; this
compound occurs also in Divy 327.30, Av I 370.1, 373.11, 377.13, 383.3, 387.6.
84
anyatrthikn : Probably read anyatrthikn <dnumata pann>.
85
dhvnamrgapratipannau : S.e. for adhvna.
166
 (The demon said:)
Homage to you, O great hero! Nobody equals you! The merchants shall travel
safely thanks to such a majestic power of yours.
(21)(8v2) 21Man-eater: The monks asked the Lord: Look, O Lord, how (marvellous) it is22
that those, who followed the example of the Lord23, became destined to be reborn in
heaven and (attain) emancipation, while those, who (followed the example) of heretics,
ended up in disaster! The Lord said: O monks, (this happened) not only in the present
time. In the past, O monks, once, two caravan leaders went on a journey, where one was
deceived by a man-eater with water and ended in disaster, while (the man-eater) could
not do anything to the other one.
(22)(9r1) 24Going forth into monastic life (Pravrajy): ... (Somebody) was rejected by
21
Parallel stories can be found in Zbz, no. 38, 465c18~466a3, Zbz(tr) 91, Ccc, no. 403.4, III 31f.; BhV(Ch)
70c25~71a3; BhV(Tib[Pk]) ge 228a3~229a5; BhV(Tib[D]) kha 243b5~245a3; BhV(tr.J) 401~403; J, no. 1
(Apaaka-jtaka), I 98~104; DN II 342.18~346.18 = T. 1, no. 1, 45c6~46a13, 529c25~530b18, 834b1~c10; cf.
Panglung 44; Grey 18f.; Yao 2012: 3.2.34. Our text is more similar to the story (Two Traders) in Zbz than to
those in other texts. The story in Zbz runs as follows: The Buddha was in Rjagha. At that time, the monks,
who followed the Buddhas teachings, all attained nirva or the destination of gods and human beings and
those, who followed Devadatta, all fell into hell and suffered severe agonies. The Buddha said: It is not only in
the present time that those, who followed my teachings, obtained great profit, while those, who followed
Devadattas words, underwent suffering. It was the same in the past. Long ago, two chief merchants, each
leading 500 merchants, reached a wilderness, where a yaka demon lived. The demon transformed himself into a
youth, wearing fine clothes, with a garland of flowers on his head, and walked around, playing the lute. He said
to the merchants: Arent you exhausted? Why do you carry water and grass? A little way from here, there is
good water and grass. Follow me! I shall show you the way. One chief merchant believed him and threw away
the water and grass, and went on lightly without any burdens. The other chief merchant said: We cannot see any
water or grass right now. We should not throw these away! Those, who threw away their water and grass, all
died of thirst, while those, who did not, reached their destination. I was the one, who did not throw them away,
while Devadatta was the one, who did. (cf. Zbz[tr] 91).
22
yva c() ena : Cf. BHSD, s.v. yvat.
23
dnumata pann : Cf. DN III 89.25. dihnugati pajjamno; MN I 16.26. dihnugati pajjati
(follow the example of [Master Gotama]); cf. MN(tr.m) 1174, n. 57. ("following what they have seen of
him," i.e., his example).
24
Cf. Dzl, no. 57, 311b~312b (Thanks go to Prof. Dieter Schlingloff for identifying this) = Dzl(tr) 283~287; Xy,
no. 23, 376c13~377b23, Xy(bers), no. 15 (II 107~128). The story in Dzl runs as follows: Because of his
karman, a man, wishing to go forth into monastic life and attain liberation, visited a monastery. As the Buddha
was away, he decided to meet riputra, who was a great master of the Dharma. The latter observed his karman,
whether he had practised any good deeds in his previous lives or not. He discovered that this person had never
performed any in his hundreds of thousands of previous lives, not only during the last kalpa, but also during the
last hundreds of thousands of kalpas. Therefore, riputra declined and so, the man went to another monk and
requested to be ordained. However, when the monk found out that this person had been refused by riputra, he
also declined, because there must have been some problems with this person. Thus, no monk accepted him. He
began to weep at the gate of the monastery, thinking that as all four varas were permitted to be ordained, why,
then, was, he alone, not allowed. Out of compassion, the Buddha, then, arrived and asked him why he was
weeping, to which he explained what had happened. Thereupon, the Buddha said that riputra was not
omniscient, lacking in the wisdom to know very subtle karmans and that he, himself, would ordain him. The
Buddha, then, took him into the monastery and asked riputra why he had refused. The latter explained the
reason, after which the Buddha admonished him for saying so and recited a verse: I see extremely subtle
meritorious roots in him. Just as gold is obtained by melting stone and sand in a mountain, so I shall surely
mould him into wonderful gold by using meditation and wisdom as a pair of bellows, and he related the
following story: Long ago, a poor man entered a mountain, looking for firewood and encountered a tiger. Out
of fear, he shouted Homage to the Buddha! Because of this, he was destined to obtain liberation. Thereupon,
the Buddha ordained him and gave him instructions, himself. The monk was enlightened and attained Arhatship.
This story and the above-quoted verse are referred to in Abhidh-k-vy 5.9~14, the Abhidharmakoopyik
(cf. Honj 2014: 58~60), and T. 29, no. 1562, 748a12 (). The story in Xy is greatly

167
2 jy[22] iti yva mahrvakehi pratikipta bhagavat pravrjita bhikava pccha-
3 nti ki karma yva kyamunisya pravacane sihabhaye namokta iti || Ara-
4 nemi86[23] druvakn drukayn eva kyavan87 kyakaym iti ||
5 Dharmaplasypadne yath pitun vaddhyamnasya na dita citta Aranem
bodhisa[tv]o
verso
1 vistarea yath rvak alpaka jvitam iti || nusand88[24] iti yumat(o)

86
Aranemi : Cf. 12v5. Nima (probably s.e. for Nemi); cf. also AN I 112.11ff. yam ida, deva, cakka chahi
divasehi nihita tassa nem pi savak sados sakasv, ar pi savak sados sakasv, nbhi pi savak
sados sakasv. ta nemiy pi savakatt sadosatt sakasvatt, arnam pi savakatt sadosatt
sakasvatt, nbhiy pi savakatt sadosatt sakasvatt ... ya pana ta, deva, cakka chahi msehi
nihita chrattnehi tassa nem pi avak ados akasv, ar pi avak ados akasv, nbhi pi avak
ados akasv ... aha tena samayena so rathakro ahosi.
87
kyavan : S.e. for vakn.
88
nusand : Cf. 12v5. nusakena.
168
 great disciples, and was initiated by the Lord into monastic life. The monks asked:
What was his karman? ... Being faced with danger from a lion, he made obeisance to
the teachings of kyamuni.
(23)(9r3) 25Aranemi: 26As (I was, as a chariot-maker, skilled) in the crookedness in wood,
defects in wood, so (I am now skilled) in the distortions of the body, defects of the
body. 27Like in the story of Dharmapla, who did not have any hatred in his mind, when
he was killed by his father, (so) was Aranemi, being the Bodhisatva, ... in detail ...
(said:) Life is, O disciples, short!28
(24)(9v1) 29From instruction: The ordination (pravrajy) and disciplined behaviour

expanded, though it lacks the story of the encounter with a tiger. Our text is closer to Dzl than to Xy.
25
Cf. BhV(Tib[Pk]) ge 244b1~246a1; BhV(Tib[D]) kha 263b4~265b2; BhV(tr.J) 429~431; BhV(Ch) -; Panglung
49; Lj, no. 88, 49c9~50b9 () = Ccc, no. 85, I 330~334; AN IV 136~139 (Araka); T. 1, no. 26, 682c8
~684a28. ; Chung/Fukita 2011: 139; Sieg/Siegling 1953: 11f.; Sieg 1952: 34ff. The stories run more or
less as follows: In the past when the human age was 80,000 years, there was a Brahmin, named Aranemi, who
lived in a huge house and was a teacher of 500 young Brahmins. One day, he came to think: The life of a
human being is short. Death is inevitable. I should go forth from my house into an ascetic life. He, then, went
forth from his house and became an ascetic. His students also followed him and went forth from their home-life.
Aranemi constantly taught his disciples: The life of human beings is short, limited; it has a great deal of
suffering, much misery. One cannot escape death. One should understand this and follow a righteous way,
practise friendliness, compassion, joy and equanimity. As long as he lived, he continued to teach thus. The
Buddha was Aranemi.
26
Cf. AN I 112.27f. aha tena samayena so rathakro ahosi. tadha, bhikkhave, kusalo druvakna dru-
dosna drukasvna. etarahi kho panha, bhikkhave, araha sammsambuddho kusalo kyavakna
kyadosna kyakasvna, kusalo vacvakna vacdosna vackasvna, kusalo manovakna
manodosna manokasvna.
27
Dharmaplasypadne yath pitunvaddhyamnasya na dita citta : Cf. Av 180.11. Dharmaplo pi
kumro mtpitvadhyaghteu citta prasdya klagata. Parallel stories can be found in Av, no. 33
(Dharmapla), Av(tr) 120~122, Av(Ch), no. 39; Kalapdrumvadnaml, no. 23 (Dharmapla; cf. Av[tr]
122~124); Zbz, no. 17, 456c12~457a4, Zbz(tr) 48f.; J, no. 358 (Culladhammapla-jtaka), III 177~182; cf.
Grey 62f. The stories in Av and Zbz run as follows: The Buddha was always friendly and compassionate
towards Devadatta, who was constantly trying to harm him. To the astonished monks, the Buddha said: It was
not only in the present time. In the past, the king of Benares, named Brahmadatta, had a queen, called Durmati,
who was cruel and short-tempered, and a son, called Dharmapla, who was intelligent and compassionate. One
day, King Brahmadatta together with other court ladies were walking around and enjoying themselves in the
royal garden. He sent the wine, which had been left over, to the queen, who became angry and said: I prefer to
drink Dharmaplas blood rather than drinking this leftover wine. On hearing this, the king got angry and said:
Cut the throat of Dharmapla and let the queen drink his blood! Dharmapla implored his father not to kill
him. The king replied that it was the queens intention and if she changed her mind, he would not kill him. Then,
his son implored his mother not to kill him, saying that he was her only son and had done nothing wrong. His
mother did not listen to his entreaty and so, the executioners slit his throat and gave her his blood to drink. She
did not repent. Dharmapla died with a tranquil mind towards his father, mother and executioners. I was
Dharmapla, while Devadatta was Durmati.
28
rvak alpaka jvitam : Cf. BhV(Tib[Pk]) ge 245b6f.; BhV(Tib[D]) 265a6f. sTon pa rtsibs kyi mu khyud de
de tsam du tshe ring // de tsam du ring du gnas // de tsam gyis tshei mthar thug pa yang re zhig dge slong dag la
mi rnams ni tshe thung ba / ring por mi thogs pa // nyon mongs pa yin la // de yang sdug bsngal dang ldan no
zhes bya ba de lta bui chos ston to.
29
Cf. SBV II 59.20~66.21, SBV(Ch) 167a1~c9, SBV(Tib[Pk]) ce 145a6~150a1, SBV(Tib[D]) a 151a5~155a1;
Panglung 103. In SBV, it is related that, when the Buddha became old, nanda was chosen his attendant. As
other monks wondered why, the Buddha related the following story: In the past, in Benares, there was a king,
whose wife gave birth to two sons. The elder was inaugurated as the crown prince, though he always wished to
go forth into ascetic life. He asked the king for permission. As the king consented reluctantly, he went to a
hermitage of sages and realised the enlightenment of pratyekabuddhas. Later, he fell ill and so returned to
Benares. The king heard of his return, invited him to dwell in the royal garden, and let his younger brother, now
the crown prince, serve him. Realising that his younger brother would die in seven days, the pratyekabuddha
recommended that he go forth from the home-life. The crown prince requested the king to let him go, but the

169
2 nandasya pravrajy vinaya ca vistarea prvayoga dvau purohitaputrau tatraka
pra-
3 vra[j]i[t]o dvitya agramadhyvasito yo ()sau pravrajita tena paca abhij
4 skkt tena so bhrt pravrajpita kmado vistaraa samkhyt paca-
5 sv abhijsu pratihpi[t]a[] || [ma]ti89[25] puruo maiparikay90 ktv teu teu

Fol. 10
recto
1 n[a]gareu anvh(i)amno aya( ma)ir jyatm iti apaanam udgh[o]ay(i)y()m(i)
2 yva rvastim anuprpta sa [r]()j Prasenajit bhagavatsaka nta bhagavat
3 sa mair vijta aya mair vajras<ro91 s>gare magaramrddhne92 prdurbhta iti
an-
4 rgheya93 anantagu94 tata sa puruo vismita bhagavanta pravrajy yca-
5 ti bhagavata95 pravrjita asu ca abhijsu pratihpita {{.. ..}} sa mai[r] bh[a]gavato
verso
1 datta Gandhakuih96 sthpita rtrau cvabhsate dpaktya karoti prvayoga i(bh)-
2 tenava bhagavat eava patraparkay nighta hirayaivo97 nma vka
3 yasyata patram iti sa pravrajita paca abhij skkt || Vidura98[26] iti vi-

89
[ma]i : Cf. 12v5. maitr[].
90
maiparikay : S.e. for parkay.
91
vajrasra~ : having the essence or nature of a diamond; adamantine (MW); cf. Zbz 481a2f.
(vajrasra).
92
magara-mrddhne : < makara-.
93
anrgheya : For nom. sg. masc. -a, cf. BHSG 8.26 (Mvu); RgsGr 8.14; Abhis III 6.4; Marciniak
2014: 176. Cf. BHS. anarghyeya, P. anagghika, Skt. anarghya.
94
anantagu : We expect gua (nom. sg. masc.) instead.
95
bhagavata : S.e. for vat.
96
Gandhakuih : S.e. for kuiy.
97
hirayaivo : S.e. for iro?; cf. Zbz 481a15. (*hirayairas).
98
Vidura : Cf. Kho. Vidura (Jst[Kh] 19); P = Skt. Vidhura. The name Vidura, meaning wise, fits this story.
170
 (vinaya) of nanda (is related) in detail. (What were his) deeds in a previous life
(prvayoga)? A purohita (a head priest-cum-prime minister) of a king had two sons.
One went forth from the home-life, while the other one stayed at home. The one, who
went forth from the home-life, realised the fivefold supernatural knowledge. He caused
his brother to go forth from his home-life, explained the faults of sensual pleasures,
(and) enabled him to establish himself in the fivefold supernatural knowledge.
(25)(9v5) 30Mai-gem: A man, who was skilled in the investigation of mais wandered
through many cities, saying: Examine this mai! (Otherwise) I shall proclaim aloud
(this city) to be unworthy of being called a city!31. Eventually, he arrived in rvast.
King Prasenajit took him to the Lord. The Lord identified the mai: This mai is
(called) Vajrasra which comes from the brain of a makara fish in the ocean. It is
priceless and possesses boundless virtues. Then, this man was so astonished that he
pleaded with the Lord (for permission) to go forth as a monk. The Lord initiated him
into monastic life and established him in the sixfold supernatural knowledge. This mai
was given to the Lord. It was placed in Gandhaku (the Buddhas dwelling-place in
Jetavana) and shone forth at night, playing the role of a lamp. (What were this persons)
deeds in a previous life (prvayoga)? (He) was overwhelmed by a sage now the Lord
with his knowledge of the leaves (of trees, by saying:) This is the leaf of a tree
named Golden Prosperity (or Head). He went forth from his home-life and realised
the fivefold supernatural knowledge.
(26)(10v3) 32Vidura: (It should be related) in detail. The purohita (a head priest-cum-prime

king became angry and did not give him permission. The pratyekabuddha, then, tried to persuade the king, but
the latter still refused. The pratyekabuddha then told him that the crown prince would die in seven days. On
hearing this, the king let him go forth. Having gone forth, the younger brother served the pratyekabuddha
whole-heartedly. Before the elder brother went forth from his home-life, he had constantly preached to his
younger brother though now, he no longer did so. Being asked why not, the pratyekabuddha replied that
buddhas would teach in the future. Then, the younger brother made a vow that he would be reborn as the
younger brother of a buddha, become a monk, serve him and learn a great deal from him in the future. After
seven days, he died, repeating this vow. nanda was this younger brother.
30
Cf. Zbz, no. 79, 480c20~481a22, Zbz(tr) 167f., Ccc, no. 408.2, III 77f. The story in Zbz runs as follows: A
Brahmin from South India, who knew about mai-gems very well, travelled through various countries with a
mai-gem, which nobody was able to identify properly. He finally arrived in rvast, but neither King
Prasenajit nor his ministers could answer his questions about the gem. On the kings advice, he brought the gem
to the Buddha. The Buddha said: This mai-gem is called "Hard as a Diamond" (vajrasra) and comes from
the brain of a gigantic makara fish, whose body is 280,000 miles long. The gem has three virtues: firstly, if one,
who is suffering from poison, sees it or is touched by its light, the poison totally disappears; secondly, the fever
will dissipate in a feverish man in like manner; thirdly, if one, who is surrounded by enemies, holds the gem in
his hands, his enemies will become friendly. Pleased by this response, the Brahmin gave the gem to the
Buddha, and became a monk, finally attaining Arhatship. To the amazed monks, the Buddha told the following
story: In the past, in Ki, an ascetic with the five supernatural powers lived in a mountain. One day, a Brahmin
brought him a leaf of a tree and asked him about it. The ascetic replied: It is called "Golden
Summit" (*hirayairas). If one, who is poisoned and about to die, sits under this tree, he will be healed; if the
body is touched by the leaves of this tree, poison and fever will be dispelled by their very virtue. Pleased by
this answer, the Brahmin became his disciple and attained the five supernatural powers. The Buddha was the
ascetic, while the present Brahmin was the one, who had brought the leaf.
31
apaanam udgh[o]ay(i)y()m(i) : Cf. Divy 276.14f. apattana ghoayitv nyatra gantavyam .. so
pattana ghoayitv ... 277.13. sa Rjagham apy apattana ghoayitum rabdho ... 277.18. kimartha tvam
apattana ghoayasi?; cf. BHSD, s.v. apattana (no [proper] city); Skt. paana = pattana (city).
32
Cf. Zbz, no. 98, 487c17~488a28, Zbz(tr) 200f., Ccc, no. 410.2, III 99f.; T. 3, no. 155, 122b19~124a; J, no.
545 (Vidhurapaita-jtaka), VI 255f.; Alsdorf 1972 = 1974: 380~413; Lders 1907 = 1940: 106~175; ibid.

171
4 starea Kauabyapurohito99 yl100 na kasyaci ghe pravea deti tasya bhry
5 ayaputra101 kac{c}id dkieyam nayasvti yva purohito a chstro vimati

Fol. 11
recto
1 na ca kacic cittam rdhayate y(va)d bhagavati buddhe citta prasanna tato bhagav
pravei-
2 ta ubhehi satyni dni yva dasaty pravrayanti sma vistarea prvayoga-
3 m nayati sma bodhisatvo Viduro nma amtyo prvam asau anysu jtiu A-
4 ruo102 nma ngarj tasya bhry pratinava103 dukhbhyhat svmika kathayati
5 kacid iha gaccheya ya varya pcchema tata Prakena104 yakea dyte nirjinit[v]
verso
1 Viduro [n][g]abhavana105 nta tatra tena daa kual karmapath prakit ||
Kyapa[27] it(i)

99
Kauabya- : S.e. for Kaubya-.
100
yl : A hyperform of Skt. rylu (envious, jealous), Pkt. slu.
101
ayaputra : S.e. for *ayyaputra (cf. P. ayyaputta) or Skt. ryaputra (designation of a husband by his wife
[MW. s.v.]).
102
Arua : = Zbz 488a2. (lit. Bright-Appearance); J VI 257.4. Varua. Cf. BHSD, s.v. Arua (name
of a nga king).
103
pratinava : S.e. for nav (nom. sg. fem.)?
104
Praka : Cf. J VI 265.13. Puaka.
105
[n][g]abhavana : to the palace of Nga king; cf. Zbz 488a19. ; J VI 313.22~25. so
Puako ... upnay bhavana ngarao.
172
 minister) of Kaumb was jealous and allowed nobody to enter his house. His wife
said: Please bring, O my dear, somebody who is worthy of respect! Then, the
purohita investigated the six (heretical) teachers, none of whom pleased his mind. Then,
he generated faith in the Lord, the Buddha. The Lord was, then, invited. Both (i.e. the
pair) attained (lit. saw) the truth. Having attained the truth, they offered (the necessary
paraphernalia to the Lord)33. (It should be related) in detail. (The Buddha) introduced
(this persons) deeds in a previous life (prvayoga)34 (as follows): Amongst his former
lives, the Bodhisatva was once a minister, named Vidura (Wise). There was a king of
ngas, named Arua. His wife was very young, suffered (from loneliness) and said to
her husband: Please bring somebody whom we can ask for a boon!35 Then a yaka,
named Praka, won a dice game and took Vidura to the palace of the ngas. There, he
proclaimed the ten wholesome courses of action36.
(27)(11v1) 37Kyapa: Blood gushed from the Lords foot. Venerable riputra was

1949; Jts(Kh) 19; Grey 485~487. The story in Zbz runs as follows: The prime minister of King Bimbisra
often visited the Buddha to listen to his teachings and, therefore, sexual intercourse with his wife became
infrequent. The latter, in her irritation, planned to kill the Buddha. She, then, prepared poisoned food and invited
the Buddha. The husband knew of her intention and tried to prevent the Buddha from eating the poisoned food.
However, the Buddha ate it, saying: I have annihilated even the three poisons in the world. No poison can harm
me. It did not affect him at all. The wife as well as the prime minister generated sincere faith in the Buddha,
who expounded the teachings to them and they attained Srotapanna-ship. To the amazed monks, the Buddha
told the following story: In the past, in the land of K, there was a wise minister, named Vidhura, who
counselled the king and others to practise good deeds. There was a king of ngas, named Arua (), who
often visited Vidhura to listen to his teachings. Sexual intercourse with his wife became infrequent, which made
his wife angry. She wished to obtain Vidhuras heart, to sacrifice it in the fire and drink his blood. One demon
undertook this mission; he disguised himself as a merchant of a wish-granting gem (cintmai), went to the king
of K, and proposed that he should gamble with him, staking that gem, to which the king offered to bet his
land, state treasures and Vidhura. The merchant chose only Vidhura. Then they gambled and the demon won and
took Vidhura away. Hearing the truth from the demon, Vidhura pointed out to him that his heart and his blood
were identical to those of any other man but had special value for those who needed his wisdom and his good
teachings. On hearing this, the demon recognised him as being wise and took him to the ngas. Having listened
to his teachings, the nga king, his wife and their attendants all generated respect and faith in him and received
the five precepts. The ngas and demons gave Vidhura a great deal of treasures, which he gave to the king of
K and his people. Thus, all the people, ngas and demons in Jambudvpa received the five precepts and
practised the ten good deeds. The Buddha was Vidhura, the prime minister was the nga king, the prime
ministers wife was the nga kings wife, riputra was the king of K, while Maudgalyyana was the demon.
33
Cf. 24v5. yva sarvve dasaty savtt yva buddha sarvvopakaraai pravrayati.
34
prvayogam nayati sma : Cf. 13r5. yva prvayogam nayati; 14r3. prvayogam nayati; DP I 305b,
s.vv. -neti, -nayati (supplies, understands [a meaning or word]).
35
varya pcchema : Cf. Zbz 488a4. (She wished to obtain Vidhuras heart, to
sacrifice it in the fire and drink his blood.); J VI 263.4. Vidhurassa hadaya bhipatthaye.
36
daa kual karmapath : Namely, avoidance of taking life, taking what is not given, sexual misconduct,
lying, slander, spiteful speech, idle chattering, greed, malevolence, heresy.
37
Cf. Zbz, no. 80, 481a23~b15, Zbz(tr) 168f., Ccc, no. 408.3, III 78; SBV II 173.35~175.12; SBV(Ch)
194a22~b28; SBV(Tib[Pk]) ce 213a8~214a4, SBV(Tib[D]) nga 230a7~231a6; Panglung 114. The story in Zbz
runs as follows: The Buddha injured his foot with a thorn from a khadira (Acacia catechu) tree and no medicine
could stop the blood flowing from the wound. Then, Daabala Kyapa went to the Lord and made a statement
of truth (satyavacana) as a magical remedy: If the Buddha Tathgata has an impartial mind towards all living
beings and does not differentiate between Rhula and Devadatta, then the blood of his foot should stop
flowing! Then, the bleeding immediately stopped and the wound was healed. To the amazed monks, the
Buddha said: It is not only in the present time. In the past it was the same. Long ago, there was a Brahmin, who
had a son, named Ahisaka, who asked his father not to kill sentient beings while walking in the fields, to
which the father refused. His son was disappointed and sat on the bank of a pond inhabited by a nga, the sight
of whom could kill people. The son saw it and the poisonous influence spread through his body. His father came

173
2 bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta Mahkyapen(a)
3 satyavacanena sthpita 106sama te{na} bhagavata107 citta mitreu ca aru108 ca
4 anena satyavkyena ida tihatu te kata prvayoga brahmakumro sarpea daa
5 mrcchita pthivy nipatita i satyavacanena nirvvia sthpita 109bhakya-

Fol. 12
recto
1 mnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta urage vadhak[e] ih(a)
|| ([28])110
2 <>111[29] rvastyn nidna ktv 112 vivikte pradee prativasati sa ca rjyahetor
brahmaca-
3 r[y]a carati bhagavat vaineya iti jtv parivrjakaveam sthya nbhidre113 viha-
4 rati sa ca ir gilbhta sa ca parivrjako hra deti vaidya
5 pcchita msarasam upadiati bhagavat paur nnirmita i
verso
1 kathayati kim anena ito114 msaktya kkriyatm iti i kupita kim aha
his[]-
2 mti bhagavn ha yad rjabhto bhaviyati115 katha kariyasi tato avagata
3 pravrajita asu abhijsu pratihita prvvayoga evam eva ibh-

106
sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca anena satyavkyena ida tihatu te
kata : loka verse. Cf. SBV II 174.4f. sama te bhagava citta putrev api ariv api | anena
satyavkyena tiha kataja m srava ||; Zbz 481a27f.
; SBV(Ch) 194a26f.
; SBV(Tib[Pk]) ce 213b1f., SBV(Tib[D]) nga 230b1f. bcom ldan khyod kyi thugs la ni || sras dang dgra bor
mtshungs she na || bden pai tshig ni di yis su || rma yi dzag pa chad par shog |. The word mitra in our text is
probably the original form, which was later miswritten as putra and this was interpreted further as Rhula.
107
bhagavata : Unmetrical. Probably s.e. for bhagava (= SBV).
108
aru : For the locative plural -u from i-stems, see BHSG 10.208; Pischel 377, 381 (Pkt. -su); Geiger
82.4 (P. -su); Oberlies 2001: 153 (P. -su); Got 2000: 272 (-u).
109
bhakyamasya te vipra kasarpea [gh]o(re)a na te vikapita citta urage vadhak[e] ih(a) : loka
verse. Cf. Zbz 481b11. (If my son has never had any intention of harming any
beings, this poison should dissipate!); SBV II 175.6f. sama te draka citta mitrev api iv (read: ariv) api
| anena satyavkyena nirvio bhava draka ||
110
The 28th avadna, namely yma, which is referred to in the uddna (13r1), is wanting here.
111
The following avadna is referred to with the title in the uddna, 13r1. See n. 135
112
: For nom. sg. masc. -; cf. BHSG 10.27; RgsGr 10.4; Abhi III 8.2; Marciniak 2014: 181.
113
nbhidre : Probably s.e. for ntidre.
114
ito : S.e. for iti.
115
bhaviyati : S.e. for asi.
174
 impervious to it. Mahkyapa made a statement of truth (satyavacana): You, O Lord,
have an impartial mind towards friends and enemies. With this statement of truth, your
wound should be cured! (What were their) deeds in their previous lives (prvayoga)?
A son of a Brahmin was bitten by a snake, became unconscious and fell on the ground.
A sage made a statement of truth and made him bereft of poison: While you, O
Brahmin, are bitten by a dreadful black snake, your mind is not agitated by the
murderous serpent here!
(28) (yma)
(29)(12r2) (Sage) (unidentified): The setting (nidna) is in rvast.38. A sage dwelt in a
solitary place. He practised brahmacarya for the sake of becoming the king. Knowing
that he was ready to be converted, the Lord disguised himself as a wandering ascetic
(parivrjaka) and stayed not far (from him). The sage became ill and the wandering
ascetic gave him food. Being requested, a physician prescribed meat broth. The Lord
transformed himself into a (domestic) animal. The sage said: What does this
mean? (The Lord said:) You should eat meat! The sage became angry: How can I
kill! The Lord said: What will you do, when you become king? Then, (the sage)
understood (that becoming a king was not good) and entered ascetic life and established
himself in the sixfold supernatural knowledge. (What were his) deeds in a previous life
(prvayoga)? (He) was instructed by a sage (now the Lord ) in the same manner.

and saved him by uttering the following words: If my son has never had any intention of harming any being,
this poison should dissipate! The poison immediately vanished. Daabala Kyapa was the father, while I was
the son.
The story of the past in SBV differs from that in Zbz. The former runs as follows: Long ago, in a park
not far from a village, lived a sage (i). In the village, a householder had a son, named Dharmakma, who
always wished to practise good deeds. He visited the sage frequently and served him. One day, the son became
ill through poison. No remedy could cure him. His parents brought him to the sage and asked him to save their
son. The sage made a statement of truth: This child has an impartial mind towards friends and enemies. If this
is true, he should be bereft of the poison! Then, the poison immediately dissipated and he was thus cured.
38
For the expression nidna ktv, cf. BHSD, s.v. nidna (4); Abhis I, p. 2, n. 1.
175
4 tena vinta || 116Vlhi117[11] sk118[12] paph[13] ca dvimukho119[14] iivya120[15] ca
uko[16] bhojana[17] kacchapa[18]
5 Sena[19] srthena121[20] pacima puruaghto122[21] ca pravrajy[22] Nima123[23]
nusakena124[24] ca maitr[]125[25],[26]

Fol. 13
recto
1 Kyapa[27] yma[28]126 127[29] daena128[30] pa()c(i)ma vna129[31] Pra130[32]
kubj[33] ca Ced131[34] dhvaja132[35] Kem[36] ca mana133[37]
2 Sumana[38] demahi134[39] Abhaya[40] bhavati pacima || || {}135 <daa>136[30]
bodhimlastha bhagavanta
3 Mra ppm pacahi kmaguehi alobhayati137 km v138 paribhujhi m te
4 pde grahya139 samudrasya pra kipiya yva bhagavat cvarakaraka ekata-
5 m() ate sthpita ida tavti140 yva prvayogam nayati ibhto bodhisatva

116
Vlhi sk Paph ca dvimukho iivya ca | uko bhojana kacchapa Sena srthena pacima ||
puruaghto ca pravrajy Nima nusakena ca | maitr[] Kyapa yma daena pa()c(i)ma ||
vna Pra kubj ca Ced dhvaja Kem ca | mana Sumana demahi Abhaya bhavati pacima || : loka
verses. Some pdas are hypermetrical.
117
Vlhi : S.e. for ha or ho?; cf. 5r4. Vl[ha].
118
sk : Cf. 5r5. s(k)io.
119
dvimukho : Cf. 6r1. dvimukh-y-(e)kaarr(o).
120
iivya : S.e. for i; cf. 6r2. iv.
121
srthena : Cf. 8r2. susrtho.
122
puruaghto : Cf. 8v2. pauruda.
123
Nima : Probably s.e. for Nemi; cf. 9r3~4. Aranemi.
124
nusakena : Cf. 9v1. nusand.
125
maitr[] : S.e. for mai Vidura (unmetrical)? Cf. 9v5. mai, 10v3. Vidura.
126
This avadna is wanting in the text (12r1). For the story of yma (P Sma), see DPPN II 1097~1099, s.v.
Sma Jtaka; Panglung 45~46 etc.
127
This avadna is found in 12r2~v4.
128
This avadna is found in 13r2~v4.
129
vna : S.e. for vn (= 13v4, 51r5; a female dog)
130
Pra : Cf. 14r2. Praka.
131
Ced : Cf. 14v3. Ceti.
132
dhvaja : Read dhvaja <ca>?
133
mana : S.e. for mai; cf. 15v3. mai.
134
demahi : S.e. for dehi me? Cf. 16r5. de<hi> mahyam.
135
: In the uddna, it stands as daena (13r1). Both the preceding and the following avadnas concern
i (saint). However, I assume that the preceding avadna is referred to as , while the following story is
referred to as daena in the uddna. Therefore, the title here seems to be misplaced.
136
<daa> : See the preceding note.
137
alobhayati : S.e. for lo.
138
km v : Cf. 13v1. km v. The word v may be used in the meaning of eva; cf. BHSD, s.v. v (2) =
eva, precisely, just; PW, s.v. v (4); Abhis III 473.
139
grahya : For this MI gerund form, cf. BHSD 35.19; Caillat 2011: 358; P. gahya.
140
ida tavti : S.e. for ida tvti (cf. 13v2. ida tva). (Move) this (edge of the robe) first!
176
(Uddna) (12v4): Vlha (11), Witness (12), Paph (13), (Two birds) with two
heads and one body (14), and Lapwings (15); Parrot (16), Meal (17),
Turtle (18), Sena (19), and the last one, (i.e.) Caravan (20)
Man-eater (21), Going forth into monastic life (Pravrajy) (22), Nemi (23), and
Instructor (24); Compassion (i.e. Mai-gem and Vidura) (25, 26),
Kyapa (27), yma (28), Sage (29), and the last one, (i.e.) Staff (30)
Female dog (31), Pra (32), Humpbacked girl (33), Ced (34), Banner (35),
and Kem (36); Mai-gem (37), Sumana (38), Give me (39) and the last one is
Abhaya (40)
(30)(13r2) (39Staff) When the Lord was sitting under the Bodhi-tree, Mra, the Evil One
tempted him with objects of the five senses, (saying:) Enjoy pleasures! Otherwise, I
shall grab your foot and throw you far away (lit. across the ocean)! Then, the Lord put
the edge of his robe in a corner (and said:) (Move) this (edge of the robe) first!40 (The
Buddha) introduced (Mras) deeds in a previous life (prvayoga)41 (as follows).

39
Cf. Zbz, no. 81, 481b16~c15, Zbz(tr) 169~171, Ccc, no. 408.4, III 78f. The story runs as follows: When the
Tathgata sat under the Bodhi-tree, Mra came close to him, with a troop of eighty million demons, to destroy
him. Mra said to him: How can you, O Gautama, sit here alone? Get up and go away! Otherwise, I shall take
you by the feet and throw you across the sea! The Buddha replied: Nobody in the world can throw me across
the sea. In your former life, you were a temple supervisor, observed the eight precepts and donated one bowl of
food to a pratyekabuddha. Thanks only to those merits, you were reborn in the sixth heaven and became the
Great Mra king. I, in contrast to you, have practised a great many meritorious deeds during immeasurable time,
serving innumerable buddhas and others. Mra asked the Buddha how he could prove the truth of what he had
just said concerning their merits in former lives. Then, the Buddha pointed to the earth with his hand and said
that the earth would testify. No sooner had he uttered thus, the whole earth shook in six ways, and the god of the
Earth came out to verify that the Buddha had told the truth. The Buddha said to Mra: Try to move my water
pitcher first! Mra and his troop could not move it and they utterly collapsed. To the amazed monks, the
Buddha told the following story: In the past, in the mountain of sages in Ki, there was a sage, who possessed
the five supernatural powers and encouraged many young people in Benares to go forth from the home-life to
become ascetics. Then, the god of the city became angry and menaced the sage, saying that, if he dared to
convert one more person again, he would take him by the feet and throw him across the sea. The sage told the
god to move his pitcher first. The god could not move it and felt ashamed and so revered him. The Buddha was
the sage, while Mra was the god of the city.
40
Cf. J I 73.3f. (Mra ...) Bodhisatta patv cvarakaamatta pi cletu nsakkhisu; Av II 184.11f. tatas
te taskar pratyekabuddha dv asyrabdh keptu astram agni ca. na csya cvarakarakam api
aknuvanti clayitum.
41
prvayogam nayati sma : Cf. n. 34.
177
verso
1 akkro devnm indra uvca km v141 paribhujhi m te annya lokadhtu ki-
2 piya i dao nikipta ida tva me ukivhi142 pac {m} ma kipi-
3 yasi yva akkro ()<va>lna143 na ca akita daam ukipitu144 tata akkro
vismita
4 prakkrnta cti || vn[31] yath yumat riputrea rehighe vnya -
5 .[o d]inna145 s prasannacitt klagat tasyava rehino duhit upapann s nikramitv

Fol. 14
recto
1 .[r]. .. + ..146 tay() a<r>hatva prapta()147 prvv[a] Kyape pravrajit si vcya as. y.
ty.148
2 Praka[32] iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr sa
gil-

141
km v : See n. 138.
142
ukivhi : lift up!; cf. 13v3. ukipitu; < Skt. ut-kip; cf. P. ukkhipati, Pkt. ukkhiva; IBInsc III 495.
Senavarma-Insc. 2d. ukivita (cf. also von Hinber 2003: 19).
143
akkro ()<va>lna : Or akkr() olna; cf aval bow, stoop (MW, s.v.).
144
ukipitu : < Skt. ut-kip; cf. 61v4. ukipto; Abhis III 132, s.vv. ut-kipta~, u-kipta~.
145
.[o d]inna : Presumably (de)o dinna (instruction was given).
146
.[r]. .. + .. : (p)r(avrajit)?
147
prapta() : S.e. for prpta.
148
as. y. ty. : Presumably as(a)y(a)ty(a) because of an unrestrained (speech).
178
The Bodhisatva was a sage. akra, the lord of the gods, said: Enjoy pleasures! Otherwise, I
shall throw you to another world! The sage put down (his) staff (and said:) Lift this
(staff) of mine first! Afterwards, you may throw me away. Then, akra stooped down
but could not lift the staff. Then, he was surprised and went away.
(31)(13v4) 42Female dog: It is as follows: Venerable riputra gave teachings to a female
dog at the house of a rehin. It had faith (in the Buddhist teachings) and (then) died.
(It) was born as a daughter of that same rehin. She went forth (to become a nun) and
attained Arhatship. In the past, (she) had entered monastic life under Kyapa (Buddha).
Because of unrestrained speech (...)
(32)(14r2) 43Praka: A son of a rehin, named Praka, was Venerable Anuruddhas co-
42
A parallel story is found in K, no. 1 (Khyi mo Female dog): K 1~13, K(D) ha 1b5~6a4, K(Pk) mDo su
1b8~6b3, K(F) 61ff. The story in K runs as follows: In rvast, there was a very rich householder, who liked
heretics. A baby was born to him. In order to amuse his child, he bought a young female dog, which was very
clever. The dog did not like the heretics and bit them. On the other hand, it became happy, when Buddhist
monks came in, licking their feet and wagging its tail. One day, when riputra came to this house on alms-
begging, the dog licked his feet and wagged its tail with such gusto that the householder was convinced that this
monk had great virtues and so invited him in to eat. After eating, riputra proclaimed teachings, which pleased
the householder very much and the latter invited him to come repeatedly henceforth. The female dog constantly
listened to riputras preaching. Later, it fell ill. The householder asked riputra to recite a stra for it. He
recited four sentences of the teachings and went back. Soon, the dog died, and riputra advised the householder
to preserve its bones in a secret place. Shortly afterwards, the householders wife gave birth to a beautiful girl.
When she grew up, she resisted her parents exhortations to listen to riputras preaching. Thereupon, he had
the bones of the dog put in front of the girl, who immediately remembered her previous life and became a
devoted listener of his teachings. She soon attained Srotapanna-ship, became a nun and later attained
Arhatship. She always thanked riputra for having saved her from the destination of animals. Having heard of
this, the monks asked the Buddha about her karman. The Buddha said: In the past, at the time of Kyapa
Buddha, there was a beautiful daughter of a householder in Benares. She had deep faith in the Buddha and
became a nun with outstanding virtues, specialising in preaching the Dharma. She received many donations,
which she gave to both the assemblies of monks and nuns. One day, she urgently needed assistance from the
assembly of nuns, but nobody wanted to help her. She reproached them harshly, saying: I constantly take care
of you, but you do not help me, when I need it. You dont have good will, just like female dogs. Because of
slandering the assembly with the word female dogs, she created very much evil karman for herself. She
repented later and, when dying, she made a praidhna to be reborn into wealthy families in her future lives and
attain Arhatship at the time of kyamuni Buddha. Notwithstanding this praidhna, she was reborn as a female
dog in her next 500 rebirths. Cf. also Xy, no. 69.
43
A parallel story is found in K, no. 3 (rDzogs byed Praka): K 26~40, K(D) ha 11b3~17b6, K(Pk) mDo
su 12a1~18a5, K(F) 65~67. The story in K runs as follows: In the present time A very rich householder in
rvast grieved for not having a child and prayed to various gods. As his wife became pregnant, her husband
was very pleased and built a palace for her. With his supernatural powers, Aniruddha knew that a future arhat
would be born into their house and that the householder was ready to be converted to Buddhism. Aniruddha
visited the house repeatedly without an attendant. Astonished by this, the householder asked him why, to which
Aniruddha said that he could not find anybody suitable and asked whether he could provide one. The
householder replied that if his wife bore a son, he would give him to Aniruddha willingly. Aniruddha asked him
to remember the promise. After nine months, a son was born, who was named Praa (Fulfilled), due to his
parents vow having been fulfilled. After growing up, Praa mastered all sorts of sciences and arts. One day,
Aniruddha visited and asked the householder to keep his promise. Praa was given to Aniruddha, who took
him to the monastery, initiated him, gave the precepts and teachings. He practised with so much determination
and energy, even without sleeping, that he fell ill. His parents came to see him and asked Aniruddha for
permission to take him home to get better, to which Aniruddha consented. He was cured by doctors and attained
Arhatship at his parents house and preached to them and his relatives, who all attained Srotpanna-ship.
Remembering that he had been constantly ill and lived for only short times in his many former lives, he became
tired of his human body and resolved to enter parinirva immediately. Having displayed various miracles in
the air, he entered parinirva. His parents wrapped his body in cloth of various colours and when they were
about to take his body to the crematorium, they could not lift it. They resorted to Aniruddha, who recognised
that it was because of Puras praidhna and told the Buddha. The Buddha together with the monks, nuns,

179
3 nbh(to) antaraghare ()rhatva prpta tatrava parinirvta prvayogam nayati
4 Kanakamune149 vihra krita Kyap[e] pravrajita || kubj[33] iti Sthlanandya
svddhy[]-
5 ya kariya<> ti avargg[i]kn khdanya150 datta yva punar eva uggat151
prvvayoga rja-
verso
1 bhry kujjbht drutakakehi visvdit152 vaya ju kariyma iti yva rj gth
2 bhati 153rathakrasahasrehi rathagn154 atehi ca na akya juk kartu tath hi
unna-

149
Kanakamune : Gen. sg. masc.; cf. BHSG 10.72.
150
khdanya : Probably s.e. for khdanya<>.
151
uggat : < ud-gat.
152
visvdit : Probably s.e. for visvsit < vivsit.
153
rathakrasahasrehi rathgn ( ratha) atehi ca | na akya juk kartu tath hi unnaton{n}at
|| : loka verse. Cf. 62v3f. rathakrasahasrea rathakraatena ca | na akyam juk kartu tathya
unnaton{n}at ||. The verse here seems to be out of the context. Could it have been mixed up with 62v3?
154
rathagn : Probably s.e. for rathgn (ratha-a).
180
 resident pupil. He became ill, attained Arhatship in (his parents) house (and) entered
parinirva there. (The Buddha) introduced (Prakas) deeds in a previous life
(prvayoga)44: He had had a vihra built for Kanakamuni (Buddha) and had gone into
monastic life under Kyapa (Buddha).
(33)(14r4) 45Hunch-backed woman: (Thinking:) I shall study, Sthlanand gave food to
members of the group of six monks. ... (She) again ascended (to the top of the piled
stool?; uggat). (What were her) deeds in a previous life (prvayoga)? A kings wife,
who was hunch-backed, was assured by carpenters: We shall make (your back)
straight! ... The king recited a verse:
(Even) thousands of chariot-makers by means of hundreds of chariots-parts (?)
cannot make this thus completely hunch-backed woman straight.

male and female lay-followers came and carried the coffin to the crematorium and cremated his body and built a
caitya for him. The monks asked the Buddha about Puras karman. The Buddha said: In the past, a minister
had two sons. The elder son went forth into monastic life, attained supreme enlightenment and became
Krakucchanda Buddha. His younger brother, however, indulged in killing animals and committed all kinds of
crimes. Later, he received teachings from Krakucchanda Buddha, changed his behaviour and had a vihra built
for the community and served the monks. When he was about to die, he made a praidhna to attain Arhatship
in the future under me. Later, at the time of Kyapa Buddha, he was the teacher of a young monk in Benares
who attained Arhatship and entered nirva. The teacher i.e. later to become Pura attended his pupils
funeral ceremony and made a praidhna: In future, at the time of kyamuni, I shall attain Arhatship and,
when I enter nirva, I shall be honoured by the four assemblies. However, owing to his past crimes, he was
constantly ill and lived for a short time in his many lives. Because of his praidhnas he attained Arhatship and
his body was carried by the four assemblies to the crematorium.
44
prvayogam nayati : Cf. n. 34.
45
A parallel story is found in K, no. 5 (sGur bu Hunch-backed Son): K 51~56, K(D) ha 22a1~24a1, K(Pk)
mDo su 22b1~24b1, K(F) 68f. The story in K runs as follows: A nun, named Sthlanand (?; Tshon mo dga
mo) together with her attendants were dwelling at a vihra in rvast. Near her dwelling, lived many nuns, who,
possessing supernatural powers, visited anywhere they wanted and brought back treasures and tasty food.
Sthlanand aspired to obtain similar supernatural powers, but did not dare ask the nuns, because she knew that
they were so jealous that they would not teach her; also she could not ask any monk, because of the prohibition
of personal conversation between a nun and a monk. Therefore, she decided to learn from the members of the
infamous group of six monks, who were dwelling outside the monastery and, thus, did not follow monastic
rules. She invited them, prepared a great deal of tasty food by herself and served them, after which she asked
them to teach her supernatural powers. They replied that, if she were to invite and serve them food, drink and
and the like for three months, they would teach her. After three months, she implored them to teach her. Then,
they said that she needed to do exercises first. Following their instructions, she jumped off one stool on the first
day and off two stools piled up one on top of the other on the second day ... and off seven stools piled up as
before on the seventh day, which caused her to break a hip bone. When she complained to them, they replied
coldly that they had taught her what they should have taught. She became angry and told everybody everywhere
that they had cheated her and she became a hunchback. The monk, who heard of this, asked the Buddha about
her karman. The Buddha said: Long ago, Brahmadatta, King of Benares, ordered carpenters to build a pavilion
in the palace. They were very skilled and straightened and smoothed out roughly curved pieces of wood. Seeing
this, a hunch-backed woman, who was the kings treasurer, thought that they could straighten out her body as
well. She asked them about it to which they replied that it was possible, but at first she had to feed them for three
months. After being served well for three months, they told her that they would draw a line on her back and then
remove the bump with an ax and cut it with a saw. Upon hearing this, she said that it would kill her, to which
they replied that there was no other way for them. She became greatly depressed but dared not tell anybody
about this. Sthlanand was the hunch-backed woman, while the members of the group of six monks were the
carpenters.
181
3 ton{n}at155 || Ceti156[34] iti rjo Cetisya vistarea yath Vinaye saptatla-
4 mtra niditv arthan ncchindati iti || dhvaja[35] iti Brahmadattasya duhit s janapa-
5 dakly157 s aahi rjnehi ycyati yva svayavar avatr
6 tya158 buddha bhagavanta

Fol. 15
recto
1 stra ta varaymti yva pravrajit sarvvai ca maalak prajapt
2 yva acchdo159 dinna arhatva prpta karma prvvam upsik Kanakamuner vihra
3 krita bhrt caka<ka>rpaa datta yva sasre odhita160 rjabh-

155
unnatonnat : Probably s.e. for tonat (i.e. unnata-onat) < unnata-avanata~; cf. P. unnatonata.
156
Ceti : Cf. 13r1. Ced.
157
janapada-kly : Probably s.e. for kaly; the most beautiful woman of the country; cf. BHS, P.
janapada-kaly, Divy 444.10. janapada-kaly.
158
tya : Instr. sg. fem.; cf. BHSG 9.59.
159
acchdo : garment, cloth.
160
odhita : S.e. for -itam.
182
(34)(14v3) Ceti (unidentified): Concerning the king of Ceti. (It should be related) in detail
as in the Vinaya. Sitting seven palm-trees high (in the sky), he did not take the wealth
away.
(35)(14v4) 46Banner: (King) Brahmadatta had a daughter. She was the most beautiful
woman in all the country. She was proposed to by eight kings. ... She presented herself
(avatr) as wishing to choose her husband herself47. She (said:) I choose the Buddha,
the Lord, the Master! ... she went into monastic life. A ceremonial ground48 was
prepared by all (for her initiation rite). ... She received (nuns) robes (and) attained
Arhatship. (The monks asked:) What karman did she make? (The Lord said:) In the
past, (she) was a lay follower, who had a vihra built for Kanakamuni (Buddha). She
gave one coin to (each of her?) brothers. In the course of transmigration, they, being
kings, repaid her (their debts). She practised brahmacarya under Kyapa (Buddha).

46
A parallel story is found in K, no. 7 (rGyal mtshan Dhvaja): K 69~77, K(D) ha 29b1~32b3, K(Pk) mDo
su 30a6~33b7, K(F) 72f. The story in K runs as follows: An extraordinary beautiful girl was born to King
Brahmadatta in Benares. She was named Ki-Sundar (Beauty of Ki). From childhood, she learnt a variety
of sciences and arts as well as having deep faith in the Buddha. When she reached marriageable age, the
reputation of her beauty spread everywhere in the world, and the six neighbouring kings all sent envoys to ask
for her hand, which embarrassed her father, because choosing one king would cause wars with the other five
countries and therefore, he resolved not to give her to any of them. As the kings obtained no answer from King
Brahmadatta, they came to besiege his capital. Seeing their armies surrounding the city, he totally despaired. His
daughter saw this and learnt from him the cause of his despair. She, then, thought for a while and expressed a
desire to choose her husband herself. Then, the father despatched six messengers to inform the six kings of her
desire and invited them to the palace. The six kings accepted this invitation, their armies retreated and they
themselves, dressed in preciously ornamented clothes, bringing various kinds of treasures, sat themselves on
thrones of lions with great confidence in being chosen and waited for the beautiful princess. Then, Ki-Sundar,
dressed in fine clothes, mounted an exquisite carriage, holding a banner, came in and passed by each of them.
Finally, she declared that she would take refuge in the Buddha. Having said this, she left Benares and went to
ivadana, where the Buddha was. The Buddha entrusted her to Mahprajpat, by whom she was initiated and
soon attained Arhatship. Those, who had accompanied her, were amazed and received the Buddhas teachings.
The monks asked the Buddha about her karman. The Buddha said: Long ago, at the time of Kyapa Buddha, a
beautiful girl was born to a householder in Benares. After growing up, she had deep faith in Kyapa Buddha
and with the help of her parents, built a vihra for him and his community. With her parents consent, she was
initiated; she observed monastic precepts, practised meditation. When she was about to die, she made a
praidhna to be reborn into wealthy families in her future lives and attain Arhatship in the future under me.
Ki-Sundar was that nun.
Av, no. 76 (Kikasundar), II 31~35 = Av(Ch) 240c~241a also tell of Ki-Sundars beauty and her
attaining Arhatship as well as her previous karman, but the contents differ greatly from the story in K.
47
svayavar : Adj. (a girl) who chooses her husband herself (MW, s.v.).
48
maalak : Cf. BHSD, s.vv. maalaka (3) (piece of ground specially prepared in honor of a Buddha or
saint [for him to sit on], or for the performance of a sacred rite); maala (spot of ground marked out and
ceremonially prepared).
183
4 tehi Kyape brahmacarya cra || Kem[36] rjo Prasenajisya duhit jt s rjo
5 putrasya dinn tya161 ghasthabhtya aavimok162 skkt arhatva prpta 163s
verso
1 antapur[a]() ddhiprtihryea varjita yva pravrajit bhagavat mahaprajnm164 a-
2 gratya nirddi prvayoga Kyape samyaksabuddhe daavarasahasri brahmaca-
3 rya cra || mati[37] Maiprabho devaputro maimakena165 bhavanena ujvale-
4 na bhagavata satika upasakkrnta bhagavat dharmo deita satyni dni
5 dasatyo ()pakkrnta prvvayoga Kanakamune samyaksabuddhe166 maalavo

161
tya : Instr. sg. fem.; cf. BHSG 9.59.
162
aavimok : S.e. for vimokh or vimok. The same scribal error is found also in 16r3.
163
s antapur[a]() ddhiprtihryea varjita : She converted the ladies in the harem. The sentence is an
anacoluthon.
164
mahaprajnm : S.e. for mahpra.
165
maimakena : A hyper-Sanskritism of maimayena.
166
samyaksabuddhe : S.e. for buddhasya.
184
(36)(15r4) 49Kem: A daughter was born to King Prasenaji(t). She was affianced to a son
of (another) king. While she was (still) a lay (believer), she realised the eight
deliverances (vimok), (and later) attained Arhatship. She converted the women in the
Palace by means of magical performances. ... She went forth into monastic life, was
declared by the Lord to be the foremost amongst those with great wisdom.50 (The
monks asked: What were her) deeds in a previous life (prvayoga)? (The Lord said:)
She practised brahmacarya for hundreds of thousands of years under the perfectly
enlightened Kyapa Buddha.
(37)(15v3) 51Mai-gem: The deity Maiprabha approached the Lord in a resplendent
(flying) palace made of mai-gems52. He was taught the Dharma by the Lord and he
attained (lit. saw) the truth. Having attained the truth, he went away. (The monks
asked: What were his) deeds in a previous life (prvayoga)? (The Lord said:) He had
had a circular hall built for the perfectly enlightened Kanakamuni. (In another rebirth),
he had attached a string of pearls to Gandhaku (the dwelling-place) of Kyapa.
49
Parallel stories are found in K, Av and Rm-av; K, no. 8 (bDe byed Kemakar), K 78~85, K(D) ha
32b4~35b3, K(Pk) mDo su 33b7~37a1, K(F) 74f.; Av, no. 79 (Kem), II 45~51, Av(Ch), no. 78,
241c~242b; Rm-av, no. 33 (Kem), 369~381. The story in K runs as follows: King Brahmadatta and King
Prasenajit once fought a cruel and prolonged war. In their respective camps, a beautiful girl was born to
Prasenajit, while a handsome boy was born to the former, which made them agree to stop the war and marry the
two newborns in the future. Prasenajit named his daughter, therefore, Kemakar (Bringing Happiness).
After growing up, she became intelligent, had deep faith in the Buddha, received the Buddhist precepts, was
predisposed towards donating, constantly listened to the Buddhist teachings, attained Angmin-ship, acquired
various kinds of supernatural powers and the eight deliverances (vimoka) and asked her parents to allow her to
go forth into monastic life. Her parents said that she had to ask Brahmadattas son, to whom she had become
promised already, for permission. Prasenajit secretly consulted with Brahmadatta and decided to celebrate the
wedding of their children. The princess, dressed in wonderful clothes, was brought to Benares. When the young
couple took their chairs and the wedding was about to start, the princess rose up into the air and performed a
variety of miracles. She told the prince that she had already obtained the superior Dharma, and so asked him for
permission to let her go forth. He consented. After coming down to earth again, she preached the Buddhist
teachings to the crowd. Having obtained her parents permission, she went to the Buddha and was initiated by
Mahprajpat. She soon attained Arhatship, and was declared by the Buddha to be the most intelligent nun.
Having heard of this, the prince also went forth into monastic life and attained Arhatship. The monks asked the
Buddha about the karmans of the princess and prince. The Buddha said: Long ago, at the time of Kyapa
Buddha, a very rich householder lived happily with his wife in Benares. They both had deep faith in Kyapa
Buddha. As they did not have any children, they used all their wealth to have a vihra for the Buddha built, and
went forth into monastic life. When they were about to die, they made praidhnas to be reborn into wealthy
families in their future lives, enter into monastic life together and attain Arhatship under me. The princess and
prince were the pair.
50
AN I 25.17ff. etad agga bhikkhave mama svikna bhikkhunna ... mahpana yad ida Khem.
51
A parallel story is found in K, no. 9 (Nor bui od Light of Mai): K 85~89, K(D) ha 35b3~37a2, K(Pk)
mDo su 37a1~38b1, K(F) 75. The story in K runs as follows: In the present time The Buddha was in
rvast. One night, a son of a god, named Maiprabha, shining forth radiantly, visited the Buddha to revere
him. The Buddha preached teachings to him. By listening to these, the deity attained Srotapanna-ship and
returned to heaven. The monks, who saw the unusual brilliance, asked the Buddha who the visitor was. He told
them what had happened and explained about Maiprabhas karman: Long ago, at the time of Kyapa
Buddha, there was a wealthy man in Benares, who had deep faith in the Buddha. Having received some hair and
nail-cuttings of the Buddha, he had a caitya constructed for these relics and adorned it with many kinds of
jewels which made the night glitter like day. In addition, he had a vihra built and served the Buddha and his
community. He took refuge in the Buddhas teachings, kept the Buddhist precepts and when he was about to die,
he made a praidhna to be reborn in fortunate circumstances, possessing a shining body in his future lives and
to receive teachings from me. As a reward for all his good deeds, he was reborn amongst the gods where he
lived in a palace of jewels. Maiprabha was that man.
52
maimakena bhavanena ujvalena : Cf. Zbz 472c2. (She died to be reborn
in a palace glittering with mai-gems in the Thirty-three Heaven.).
185
Fol. 1[6]
recto
1 krita Kyapeyagandhakuya mukthro baddha || Sumana[38] it(i)
2 167yumato ()nuruddhasya Sumano ramauddeo168 tena saptavarakenava arhatva
prpta
3 sa [c]a svamno scpade aavimok169 sampadyate ca vyutthihate ca pade170 pa-
4 de tathava yva bhagavat savarita prvvayoga 171Vipayisya samyaksabuddhe172
dvai-
5 atasahasraparivrasya scpradna datta Kyape ca brahmacarya cra || de<hi>
mahyam173[39] iti
verso
1 [bh]. [g]. [v]. .. + + + .. .[y]. .. + .. k.174 dadti bravhi "na me krya modaken"ti yadi
vatuse175 dsya
2 tena ukta na me krya modakenti yva bhagavat sa modako datta yva bhagavat
3 Anthapiada ukta yvat varo176 vca bhati "na me krya" tvat krpa
4 dehti tena tathava kta yva bhagavn ha eava eva hetur bhaviyati ni-

167
yumato ()nuruddhasya Sumano ramauddeo ... bhagavat savarita : Cf. Av, no. 82 (Sumanas), II
68.6~70.2. tasya jtau jtimaha ktv Suman iti nmadheya vyavasthpitam. ... yad saptavaro jtas tad
mtpitbhy sthavirya datta. tata sthavirniruddhena pravrjya manasikro datta. tena yujyamnena
ghaamnena vyyacchamnena ... sarvakleaprahd arhattva sktktam ... sa ca tkendriya. yad
psukla pratisaskaroti, tad ekaikasmin scpradee aau vimokn sampadyate ca vyuttihate ca.
yvad aparea samayena sthavirniruddhenkta: gaccha putraka, nady ajiravaty udakam nayti. tata
Suman ramaoddeo ghaam dyjiravatm avatra. tatra sntv udakasya ghaa prayitv vihyasa
prasthita. agrato ghao gacchati, tata suman ramaoddea. ... tatra bhagavn yumanta riputram
mantrayate: ima paya riputra ramaoddeam gacchantam udakasya ghaa prayitv smtimanta
susamhitendriyam:
hitv rga ca dvea ca abhidhy ca virgayan |
saghrayann ima deha obhate udahraka ||
yad bhagavat Suman ramaoddeo bhikusaghasya purastt stuta praasta ca, tad bhik
sadeho jta. Cf. also Av(tr) 310f.; Av(Ch) 245a10~17.
168
ramauddeo : novice; cf. BHS. ramaoddea; P. samauddesa.
169
aavimok : S.e. for vimokh or vimok. The same scribal error is found also in 15r5.
170
pade : stitch.
171
Vipayisya ... scpradna datta Kyape ca brahmacarya cra : Cf. Av II 70.11~71.7.
bhtaprva ... Vipay ca samyaksabuddha sarvakasagha piakena pratipdita ... bhya Kyape
bhagavati pravrajito babhva. tatrnena daa varasahasri brahmacaryvsa pariplita tendnm
arhattva sktktam.
172
samyaksabuddhe : S.e. for buddhasya.
173
de<hi> mahyam : Cf. de mahi (13r2), which is probably a scribal error for dehi me.
174
.. + .. k. : Presumably (moda)k(a).
175
vatuse : Presumably this verb means if you say; s.e. for vadase?; or vatuse < *vatse.
176
varo : S.e. for vro (time) or vr (times)?
186
(38)(16r1) 53Sumana: Venerable Anuruddha had a novice, (named) Sumana. He attained
Arhatship at the age of only seven.54 During the time of sewing one stitch with a needle,
he (at once) entered (the state of) the eight deliverances (vimok) and came out (from
the state to his sewing again). With each stitch (of the needle), he did likewise. ... He
was praised by the Lord. (What were his) deeds in a previous life (prvayoga)? He had
donated needles to the perfectly enlightened Vipayin and his 6,200,000 attendants. He
had practised brahmacarya under Kyapa as well.
(39)(16r5) 55Give me: (A householder) gave (a modaka cake) to the Lord. (The Lord said to
the Brahmin child: Say: I dont need the modaka cake! If you say (so), I shall give (it
to you)! He (i.e. the child) said: I dont need the modaka cake! Then (yva), the Lord
gave (him) the modaka cake. Then (yva), Anthapiada was told by the Lord: Give
(the child) as many coins as he says I dont need it! He (i.e. Anthapiada?) did as
he was told. Then (yva), the Lord said: This will be the cause for (his) nirva.

53
Parallel stories are found in K, Av etc.: K, no. 10 (sNa mai me tog Flower of Sumana), K 89~101,
K(D) ha 37a2~41b7, K(Pk) mDo su 38b1~43b4, K(F) 76f.; Av, no. 82 (Sumanas), II 67~71, Av(tr)
309~312, Av(Ch) 245ab; Kalpadrumvadnaml, no. 18 (cf. Av[tr] 312~314). The story in K runs as
follows: In the present time A very rich householder in rvast grieved for not having a child and prayed to
various gods. As his wife became pregnant, her husband was very pleased and built a palace for her. With his
supernatural powers, Aniruddha knew that the householder was ready to be converted to Buddhism and
therefore, he visited the house without any attendant. Astonished by this, the householder asked him why, to
which Aniruddha said that he could not find anybody suitable and asked whether he could provide one. The
householder replied that, if his wife gave birth to a son, he would give him to Aniruddha willingly. Aniruddha
asked him to remember the promise. After nine months, a son was born, named Sumanas (Great Flowering
Jasmine), because his body emitted the smell of sumanas flowers and they fell down onto the house when he
was born. After growing up, Sumanas mastered all sorts of sciences and arts. One day, Aniruddha visited and
told him about the promise. Sumanas was very happy to follow him. Aniruddha took him to the monastery,
initiated him, gave him the precepts and teachings. He soon attained Arhatship and was revered by the gods. He
attained great supernatural powers, meditations, deliverances (vimoka), concentrations and sampatti. He could
enter and come out from them very quickly. At each stitch of the needle, he entered and came out from one
meditation and into another. He thought that he should proclaim the teachings to people. He, then, converted his
parents by demonstrating his supernatural powers such as penetrating the house through the walls, rising up into
the air and so on, through which parents generated faith in Buddhism and attained Srotapanna-ship. The monks
asked the Buddha about Sumanas karman. The Buddha said: Long ago, at the time of Kyapa Buddha, there
was a very wealthy householder in Benares. His son had faith in Buddhism, was initiated and mastered all the
Tripiaka. Then, he converted his parents to Buddhism. He offered food, drink, seats, medicine, and needles to
the community. He worshipped the caityas of the Buddhas hair and nail-cuttings with incense and flowers,
including sumanas flowers. He made a praidhna, wishing to be reborn into wealthy families in his future
lives, that his body have the smell of sumanas flower, that they rain onto his house at the time of his conceptions
and births and that he would attain Arhatship under me. Sumanas was that person.
54
Acc. to Dhp-a IV 136.12f., Sumana became a monk at the age of seven.
55
A parallel story is found in K: K, no. 11 (Nga la byin Give me!); K 101~103, K(D) ha 41b7~42b4,
K(Pk) mDo su 43b4~44b1, K(F) 77f. The story in K runs as follows: The Buddha was in rvast. One day,
he went for alms-begging and received excellent food, including a cake (modaka) from a householder. A
Brahmin child, who followed the Buddha, came up to him and said: Give me (nga la byin cig; dehi me)! The
Buddha replied: If you say: I dont need it, then I shall give it to you. The child said that he did not need it,
then the Buddha gave him the cake. Having watched all this, Anthapiada said to the child: The food was
given especially to the Lord by a donor. Ordinary people should not take it. If you give the cake back to the
Lord, I shall give you 500 coins. On hearing this, the greedy child put the cake into the Buddhas alms-bowl
and received the 500 coins from Anthapiada. The monks asked the Buddha about the childs karman. The
Buddha said: This Brahmin child had been always very greedy in his hundreds of thousands of lives. When he
sees food, he always says Give me!, but never says: I dont need it. Therefore, today I made him say I dont
need it. Through this good deed, he will become a monk and attain Arhatship in the future, at the time of aila
Buddha.
187
5 r[v]asyti || Abhaya[40] iti bhagav Rjaghe viharati Abhayasya vistarea

Fol. 17
recto
1 .. .. .. da yath 177nigranthai samu[t]s()hita vda cropita phal(a)[] cnena
pr[]pt(a) [t](k)[](e)-
2 ndriym agro nirdia karma Kyape samyaksabuddhe upsako abhi prai-
3 dhna ktv178 || || 179catvro rathasayukt[41],[42] kavar180[43] ca Kyapa181[44]
Suvaravara182[45] gho[46]
4 ca vayasya183[47] Dhanarata[48] ka184[49] ath185 Lokucikena186[50] ca 5 || || catvro
rathasayukt[41],[42] iti
5 187brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta sa bhagavat
Ratha-

177
nigranthai samuts()hita vda cropita : Cf. BLSF II.1, p. 167, Or.15009/100 verso 3~6. (Abha)yo
rjakumro nigranthai samutshito ... vda ropayitu.
178
ktv : S.e. for kta.
179
catvro rathasayukt kavara ( r) ca Kyapa Suvaravara gho ca vayasy ( sya)
Dhanarata ka atha ( ath) Lakucikena ( Loku) ca : loka verse.
180
kavar : S.e. for vara (= 17Ar1).
181
Kyapa : Cf. 17Av2. Romaakyapa.
182
Suvaravara : M.c. for var (= 18r2).
183
vayasya : S.e. for vayasy (= 19r4).
184
Dhanarata ka : Read: rata rka (m.c.).
185
ath : S.e. for atha?
186
Lokucikena : Presumably s.e. for Laku; cf. 20r5. Lakucika; see n. 215.
187
Parallel with K, no. 17. Shing rta.
188
(40)(16v5) 56Abhaya: The Lord was dwelling in Rjagha. (The story) of Abhaya (should
be related) in detail, namely: Being instigated by Jain monks, (Abhaya) refuted the
doctrine (of the Buddha). (As a result,) he attained the fruit (of Srotapanna?). He was
declared to be the best amongst those who possessed sharp faculties. (What was his)
karman? He had been a lay follower at the time of the perfectly enlightened Kyapa,
(and) had made a vow.

(Uddna)(17r3): Four (stories) concerning carriages (41, 42), Black-coloured (43),

Kyapa (44); Suvaravar (45), Sounds (46), Friends (47), Dhanarata (48),
Bear (49) and Lokucika (50). The fifth (tens).
(41, 42)(17r4) 57Four (stories) concerning carriages58: 59A Brahmin offered a carriage to
the Lord on the road and he generated faith (in the Buddha). He was predicted by the
Lord to become a pratyekabuddha, named Rathaprada.
60
Another Brahmin, who wished to perform a sacrifice, went out from rvast, while
the Lord entered. He generated faith (in the Lord) and beheld the Lord. He was
predicted by the Lord to become a pratyekabuddha, named Prasda.
61
Another Brahmin, who wished to go to the countryside, saw the Buddha and thought it
56
Cf. MN, no. Abhayarjakumrasuttanta, I 392~396; Mpp(Ch) 321b15ff.; cf. also DPPN I 127f., s.v. 2.
Abhaya; Akanuma 1, s.v. Abhaya1.
57
Parallel stories are found in K, nos. 14~17. Shing rta bzhi (Four Carts); K 130~149, K(D) ha 52b1~59b4,
K(Pk) mDo su 55b8~64b2, K(F) 82~84, Feer 1883: 404~7. The first one of the group of similar stories,
namely K, no. 14, is wanting in our text.
58
As is stated in the preceding note, three of the four avadnas are related here, although the title is Four
(stories) concerning carriages. If we regard these under this title as consisting of two instead of three or four
avadnas, the number of the fifth group of avadnas, namely from here down to 25v5, will become ten like in
the other groups. As an expedient, we count Four (stories) concerning carriages exceptionally as being the 41st
and 42nd avadnas.
59
Parallel with K, no. 17. Shing rta bzhi ba (Cart [4]). The story in K runs as follows: The Buddha was
dwelling in rvast. One day, he went to Rjagha and, on the way, he met a Brahmin, who was on a carriage.
Being amazed at the features of the Buddha, he dismounted and donated his carriage to the Buddha. The Buddha
rose up into the air above the carriage and produced miracles, through which the Brahmin generated deep faith
in the Buddha. The Buddha smiled and emitted light, which shone all over the world, finally entering into the
hair-circle between the Buddhas eyebrows, which indicated that the Brahmin would become a pratyekabuddha.
nanda asked the meaning of the Buddhas smile and the light. The Buddha replied: That Brahmin, due to his
good deed of donating his carriage, he will not fall into evil destinations but enjoy himself in the human world
and that of the gods for thirteen mahkalpas and finally become a human being, go forth into monastic life in
the wilderness and become a pratyekabuddha, named Rathaprada (Donating a Cart). Thus, I emitted light,
gave a prediction, and smiled.
60
Parallel with K, no. 15. Shing rta gnyis pa (Cart [2]). The story in K runs as follows: A son of a Brahmin,
who had performed a sacrifice, mounted on a carriage, being surrounded by attendants, returned to rvast. The
Buddha had completed his alms-begging there and was then returning to his vihra. Seeing the Buddha, the son
of a Brahmin immediately generated faith in him. At that moment, the Buddha smiled and emitted light ... (from
this point onwards, the preceding story is the same) ... nanda asked the meaning of the Buddhas smile and
light. The Buddha replied: Have you seen the son of the Brahmin on the carriage? When he saw me, he
generated faith in me. Thanks to this merit, he will not fall into evil destinations but enjoy himself in the human
world and that of the gods for thirteen mahkalpas and finally become a human being, go forth into monastic
life and become a pratyekabuddha, named Prasda.
61
Parallel with K, no. 16. Shing rta gsum pa (Cart [3]). The story in K runs as follows: One morning, the
Buddha went to rvast for alms-begging. A Brahmin, mounted on a carriage, who went around the country,
arrived there as well. Seeing the Buddha, he thought: This is inauspicious and fled from him. Out of
compassion, the Buddha, however, followed him wherever he went. He tried to escape from the Buddha in vain.
He wanted to leave from the city gates, but when he arrived there, the Buddha was always in front of him. Then,

189
verso
1 prado nma pratyekabuddho vykta 188aparo brhmaa yaja[] yajitukma
2 rvastto nirggacchati bhagav ca praviati tena prasdajtena bhagav vkita so
bha-
3 gavat Prasdo nma pratyekabuddho vykta 189aparo brhmao rathena janapad ga-
4 ntukma buddha dv nam() astu <ta>ta palyati amagalam iti ktv bhagavn
api tatra ta-
5 t[ra] ag[ra]tbhavati vaineya iti ktv tato brhmaa prasdajto pupair avakirati

Fol. 17A(15)190
recto
1 ..191 bh(a)gavat Pupottamo pratyekabuddho vykta || kavara[43] iti bodhisatva
dukaraca-
2 ry caranta kavara savtta Mro u<pe>tya paribhati ydas te vara
bhaga-
3 v maitray kathayate192 vyavalokaya me cittam iti prvayoga ugran tapa
4 (tap)[t]av tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
verso
1 k(a)v. + + .. .raypatya193 : kin nirarthaka khedam padyase cittapriuddhya
2 akkram [sa] + + payati194 tata akkra prasdajta apakrta iti || Romaakya-
3 pa[44] iti bodhisatva bodhimle sthita Mrea ppmat divypsarbhi195 pralobh-
4 yati196 divyena nttagtavditena pcchati akkra 197kaccit suntta sugta suvditam?
iti
5 yena198 [d]a ruta v syd iti tato Mro dukhita prakkrnta prvvayoga
Roma<a>kya-

188
Parallel with K, no. 15. Shing rta.
189
Parallel with K, no. 16. Shing rta.
190
17A(15) : On the folio, it is written 15. It is puzzling why it is written so, because this folio comes
between folios numbered 17 and 18. We label it as 17A as a temporary expedient.
191
.. : Probably (sa) or (so); cf. 17r5~v1. sa bhagavat Rathaprado nma pratyekabuddho vykta; 17v2~3. so
bhagavat Prasdo nma pratyekabuddho vykta.
192
kathayate : Probably s.e. for ayati.
193
k(a)v. + + .. .raypatya : Presumably k(a)v(arya gh)raypatya; cf. J IV 9.8f. so mahantennu-
bhvena sgha otaritv tasmi rukkhamle tassa pihipasse hatv.
194
[sa] + + payati : We expect a word meaning gladdens, pleases; appeases.
195
divypsarbhi : by divine apsarases; cf. SJCD, s.v. divypsaras; Skt. apsaras, apsar (rare), P = Okt.
acchar. Or s.e. for divypsarobhi?
196
pralobhyati : Passive; cf. BHSG 37.6.
197
Cf. Divy 421.13~22. tato rjokenbhihitam Vtaoka, kaccit sugta suntya suvditam? iti. Vtaoka
uvca na me (Mss. yena, me na) da v syc chruta vti. ha ca: yena ruta bhaved gta ntya
cpi nirkitam | ras csvdit yena sa bryt tava nirayam ||. ... Vtaoka uvca: na me da ntya na
ca npa ruto gtaninda / ... (Then, King Aoka said: The dances, O Vtaoka, songs and music were nice,
werent they? Vtaoka replied: I could neither see them nor hear them. He said further: One, who heard the
songs, saw the dances, and tasted the flavours, may give you a judgement. ... Vtaoka said: I did not see the
dance, O king, nor did I hear the sound of the music. [cf. Strong 1983: 223f.]).
198
yena : Meaning is not clear; or ye na; cf. Divy 421.14f.na me (MSS. yena, me na) da v syc chruta
vti.
190
 inauspicious, (so) he said Homage (to you)! and left there quickly. However, the
Lord, thinking that (the Brahmin) was ready to be converted, went ahead everywhere he
went. Therefore, the Brahmin generated faith (in the Lord) and scattered flowers. He
was predicted by the Lord to become a pratyekabuddha, named Pupottama.
(43)(17Ar1) 62Black-Colour (Kavara): While practising austerities, the Bodhisatva
turned black. Mra approached and reviled him: Your skin (lit. colour) is so black!
The Lord said with mercy: Look at my mind closely!63 (What were their) deeds in
their previous lives (prvayoga)? A sage practised such strict austerities that akra, the
lord of the gods, became anxious: I am afraid that this sage intends to drive me away
from my state (of kingship). (He) quickly rushed to Kavara (Black-Colour), (and
said:) Why are you making futile toil? The sage (appeased?) akra with (his) purity of
mind. Then, akra, being pleased (prasdajta), went away.
(44)(17Av2) Romaakyapa: When the Bodhisatva was sitting under the Bodhi-tree,
Mra, the Evil One, (and) celestial apsarases beguiled him with celestial dances, songs
and music. akra asked (the Bodhisatva): The dances, songs and music were
performed well, werent they? (The Bodhisatva replied:) Why should I see or hear
(them)? Then, Mra, being depressed, went away. (What were their) deeds in their
previous lives (prvayoga)? 64The sage, Romaakyapa, was beguiled by akra, the

he realised that the Buddha possessed great supernatural powers and the Brahmin generated faith in the Buddha.
He scattered flowers onto the Buddha, who at that moment, smiled and emitted light ... (from this point onwards,
the preceding story is the same) ... nanda asked the meaning of the Buddhas smile and light. The Buddha
replied: Have you seen the Brahmin on the carriage? Thanks to the merit from his offering flowers, he will not
fall into evil destinations but enjoy himself in the human world and that of the gods for thirteen mahkalpas and
finally become a human being, go forth into monastic life and become a pratyekabuddha, named Pupottama.
62
Cf. J, no. 440 (Kaha-jtaka), IV 6~14; cf. Grey 157. The story of Kanha-tpasa. He was the only son of a
Brahmin in Benares who inherited great wealth; he was educated at Takkasil. When his parents died, he gave
away all his wealth and retired to the Himalayas, where he practised strict asceticism, never entering a village,
eating the produce of only one tree, and not living even in a hut. He acquired great mystical powers, and Sakkas
throne was heated by his virtue. Sakka visited him and, after testing him and asking him various questions, he
granted him six wishes. The ascetic chose only such things as pertaining to a renunciants life. Sakka decreed
that the tree under which the ascetic was living should bear fruit constantly. The Sakka in the story was
Anuruddha. It is said that the ascetic was called Kanha on account of his dark complexion. (cf. DPPN I 500,
s.v. 2Kaha Jtaka).
63
Cf. J IV 9. 19f. na kaho tacas hoti. antosro hi brhmao | yasmi ppni kammni sa ve kaho
Sujampati || (Not black by his skin. The Brahmin has excellence within. One, whose acts are evil, is truly black,
O Sujs husband!).
64
Cf. J, no. 433 (Lomasakassapa-jtaka), III 514~519. The story runs as follows: The Bodhisatta was once
born as Kassapa, son of the chaplain to the king of Benares. He and the kings son had the same teacher and
became friends. When the prince became king, Kassapa, having no desire for power, left him and became an
ascetic. Because of the thick hair on his body, people called him Lomasakassapa. Sakka grew frightened of
Kassapas power and, wishing to destroy him, appeared before the king at midnight and suggested to him that if
he could persuade Kassapa to offer a sacrifice of slain beasts, he should be king over all India. The king,
therefore, sent his minister Sayha, to fetch Kassapa. When Kassapa heard of the proposition, he refused to go,
but Sakka appeared again before the king and said that if the kings daughter, Candavad, were offered as a
reward, Kassapa would come. This proposal was agreed to and Kassapa, tempted by the princesss beauty,
agreed to come. People gathered at the place of sacrifice and tried to dissuade Kassapa from slaying the animals,
but he refused to listen. Many beasts were slain and as he raised his sword to cut off the head of the royal
elephant, the latter raised a cry where all the animals joined in. Aroused by this uproar, Kassapa remembered his
asceticism and was filled with remorse. He admonished the king and, sitting cross-legged in the air, developed
transcendental power, which enabled him to fly through the air. (cf. DPPN II 790~791). Cf. also Grey 213f. The
sage Lomasakassapa is referred to in Mil 219~221 as well.
191
Fol. 18
recto
1 pa akkrea dev[]nm indrea 199d[i]vyehi pacahi + + + + + + + + + + + + + +
2 na cava akito vratc cvayitu || Suvaravar[45] it(i) + + + + + + + + + + +
3 varena virptay tya yumn nando a/ + + + + + + + + +
4 kuala kuryma200 yena ea varo na bhyo bhave ti || tata + + + + + + + + + + +
5 st[]pa kr[p](i)t201 suvara ca datta s aparea sama + +202 + + + + + + + +
verso
1 maraaklasamaye buddha bhagavant(a) paena cchdeti s + + + + + + + +
2 klagat devepapann suvaravar devakany bhaga .. + + + + + + +
3 td dharmadean kt yva dasaty savtt || .. ..203[46] + + + + + + +
4 janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta + + + + + + + + +
5 bhagavata pjvidhnr(th)[a] tac ca gosagha204 ja + + + + + + + + + + +

Fol. 19
recto
1 jrtha()205 tata tena janena bhagavato mahpj kt bhujpito206 ca bhagav t{t}d
2 dharmadean kt te yabhyena207 satye pratihpit gopabhry208 bhagav
bhujpita
3 s dasaty savtt prvayoga sarve Kyape samyaksabuddhe upsak st*209 ||

199
d[i]vyehi pacahi + + + + : Presumably divyehi pacahi (kmaguehi pralobhyati): cf. 17Av3~4.
divypsarbhi pralobhyati; 13r3. Mra ppm pacahi kmaguehi lobhayati.
200
kuryma : Probably s.e. for kurym* or *kurymi (Opt. 1. sg.; cf. BHSG 29.36. kurysi = Skt. kurys).
201
kr[p](i)t : Probably s.e. ita.
202
sama + + : Presumably sama(yena).
203
.. .. : Cf. 17r3. gho.
204
gosagha : Probably s.e. for gopasagha.
205
jrtha() : Probably (p)jrtha().
206
bhujpito : caused to eat, fed; cf. Pacatantra ii, 49, v.l. bhujpayati (caus. of bhuj).
207
yabhyena : Cf. P. yebhuyyena (almost all, altogether, practically; as it happens, usually, as a
rule [PTSD, 558a]); BHSD, 444a, s.vv. yadbhyas, yadbhyena etc. for the most part.
208
gopabhry : Instr. sg. fem.; cf. BHSG 9.65; Oberlies 2001: 31.1; KP 63a3. cracarypi samanvito pi.
209
st* : A singular form with 3 pl. subject; cf. BHSG 25.22.
192
 lord of the gods, with the celestial (objects of) the five (senses) /// (akra) could not
make him abandon his firm resolution (vrata).
(45)(18r2) 65Suvaravar: /// (because of her bad?)-appearance and ugliness. To (or
By) her, Venerable nanda /// I shall do good deeds, by which I will not have this
(bad) appearance anymore. Then, /// She had a stpa built and donated gold. Later, ///
At the time of her death, (she) covered the Buddha, the Lord, with fine cloth. /// (She)
died to be reborn amongst gods. The celestial nymph, (named) Suvaravar (Golden-
Coloured), (visited) the Lord (, who) made such a teaching of the Dharma that she
attained (lit. saw) the truth.
(46)(18v3) 66(Sounds): /// Wandering around the countries, (the Lord) came to a cow-
pen. /// In order to do homage towards the Lord, the assembly of herdsmen /// in order
to do homage /// Then, those people paid great homage to the Lord and offered food to
him. The Lord made such a teaching of the Dharma that most of them established
themselves in the truth. A wife of a herdsman offered food to the Lord. She attained (lit.
saw) the truth. (What were their) deeds in their previous lives (prvayoga)? They had
been all lay followers of the perfectly enlightened Kyapa.

65
A parallel story is found in K, no. 23 (gSer mDog Suvaravar): K 192~198, K(D) ha 76a4~78b6,
K(Pk) mDo su 83a1~86a1, K(F) 91~93. The story runs as follows: To a resident of rvast of a low inferior
caste, a daughter with 18 kinds of ugliness was born. Her parents were depressed and her father thought of
feeding her to the dogs at night. However, on her mothers advice, they decided to bring her up at home without
letting anybody see her. When she was able to walk, she was driven out of the house. The unhappy child,
wandered around the city, begging, naked and hungry. She contracted leprosy and agonised on the streets.
Seeing her, nanda felt great compassion for her and asked what had happened. She said she was paying the
penalty of her past misdeeds and asked him for a way to escape from them. nanda told her to pay homage to
the caitya of the nail-cuttings and hair of the Buddha. He obtained oil, incense and the like from somewhere and
took her to the caitya to let her make offerings. Anthapiada was just passing by and learnt from nanda what
had happened to the girl and seeing her naked, gave her garments to wear. Meanwhile, the Buddha, knowing
that this was a good opportunity for her to mature spiritually, appeared and asked the poor girl to offer him what
she had received. She took off her garments and gave them to him. She died shortly afterwards but due to this
meritorious deed, she was reborn, coloured gold, into a wealthy family and named Suvaravar (Golden-
Colour). At the age of seven, she found faith in the Buddha and left home. She practised diligently and attained
the state of Arhatship. She constantly honoured nanda to whom she owed everything.
66
A parallel story is found in K, no. 24 (Ba lang rdzi Gopla; Cowherd); K 198~208; K(D) ha 78b6~82b7,
K(Pk) mDo su 86a1~90a8; K(F) 93f. The story runs as follows: King Prasenajit had been serving the Buddha
and his monks with milk, yogurt and other fine food in Jetavana for three months and had brought herds of
cattle and water buffaloes to that place, so that they could have buttermilk in abundance. After three months, the
king donated wonderful clothes to the Buddha and various materials to each monk. Seeing this, the 500
herdsmen, taking care of the cows and water buffaloes, resolved to imitate his generosity in order to accumulate
merit and so invited the Buddha and his monks to a meal. Seeing that they were mature enough to receive his
teachings, the Buddha went and, as a result, the herdsmen all became monks and attained the state of Arhatship.
However, there was a herdswoman, who refused to go and see him, though the other herdsmen compelled her to
do so. Attracted by the thirty-two features of the Buddha, she wished to make an offering but found only a
koataka flower. Therefore, she picked it and presented it to him. She died almost immediately after that and
was reborn amongst the gods and, then, she came, as usual, to visit the Buddha, presented him with various
divine flowers, listened to his teachings, destroyed the twenty-peaked mountain of false views, became a
srotapann (stream-enterer), after which she returned to heaven. The Buddha explained to the monks that the
herdswoman had been a nun at the time of Kyapa Buddha. She had been quarrelsome and slandered others,
but on the point of death, she had repented of her acts and wished to become a disciple of kyamuni Buddha.
The 500 herdsmen were also quarrelsome and slandered one another, but on the point of death, they repented of
their acts and desired to become disciples of kyamuni Buddha and attain to the state of Arhatship.
193
4 vayasy[47] iti sabahul vayasy ntyamn gyamn ca vvividhair vdyavieai-
5 r nnagarn nikramati bhagav ca praviati t[e] prasdajt vividhair vdyair ntyat
tvad eva
verso
1 [gya]()t210 bhagavanta() pr(a)dakikaront[i] t(e)n(a) bhagavat valgun svarea
pratyekabuddh
2 vykt || Dhanarata211[48] iti 212bhikavo bhagavanta pcchanti paya bhagavat yvad
ida indri-
3 yabalabodhyagehi vaineyavargga vibhakta na bhikavo etarahi bhtaprvva
bhi-

210
[gya]()t : singing; cf. 19Bv4. gyamn.
211
Dhanarata : = 17r4; cf. 19Bv4. Dhanarat{an}o. Cf. K, no. 28 (Dbyig dga Joy of Treasure = Dhanarata);
SBV II 13.21. Dhanaratha; SBV(Tib[D]). nga 118b2. Nor gyi shing rta; SBV(Ch) -.
212
bhikavo bhagavanta pcchanti ... na bhikavo etarahi : Cf. SBV II 13.6f. yad bhagavat pacak
bhikava sasrakntrd uttrya indriyabalabodhyagai savibhakt, tad bhikava saayajt
sarvasaayacchettra buddha bhagavanta papracchu paya bhadanta bhagavat pacak bhikava
sasrakntrd uttrya indriyabalabodhyagaratnai savibhakt; bhagavn ha kim atra, bhikava,
carya ... yat tu maypi atte dhvani ... srthavhabhtena ete svajvitaparitygena mahsamudrd uttrya
ratnai savibhakt; tac chryatm.
194
(47)(19r4) 67Friend: A company of friends went out of the city, dancing, singing,
accompanied by a variety of excellent instrumental music. The Lord entered (the city).
Having generated faith, they circumambulated the Lord, while dancing as well as
singing, accompanied by a variety of instrumental music. Then, the Lord predicted in a
soft voice that they would become pratyekabuddhas.
(48)(19v2) 68Dhanarata: The monks asked: Look, O Lord, how (marvellous) it is69 that
the Lord presented a group of those, who were to be converted, with (the five) faculties,
(the five) powers and (the seven) constituents of enlightenment! (The Lord said): It is,

67
A parallel story is found in K, no. 25 (Mdza sde rnams A company of friends); K 208~228; K(D) ha
82b7~90b7, K(Pk) mDo su 90a8~98b2; K(F) 94f. The story runs as follows: A company of 500 young friends
used to go to a park to play. They would play with a carefree spirit in that place, in which various kinds of lotus
flowers were in bloom, and would weave these to decorate their hair, ears and so on. Knowing that they were
mature enough to be taught, the Buddha went purposely to where these merry companions were. They greeted
him, covered him with flowers, paid homage to him and made pradaksi three times, leaving reluctantly. The
Buddha smiled, emitted a light of four colours, and told nanda: This company of friends will not fall into any
bad state for thirteen aeons, during which time they will be reborn amongst gods and men. Then, they will be
reborn as humans, leave home, practise in the wilderness and attain the state of pratyekabuddhas without
having praidhna, through the power of the gifts which they have made to the Buddha.
68
Cf. K, no. 28 (Dbyig dga Joy of Treasure = Dhanarata), K 242~263; K(D) ha 96a5~104b1, K(Pk) mDo
su 104a5~113a3, K(F) 97~99; SBV II 13.6~14.13 (The story of the merchant Dhanaratha), SBV(Tib[Pk]) ce
113a5~114a5 = SBV(Tib[D]) nga 118a3~119a3; SBV(Ch) -; Panglung 94. The story in K runs as follows: The
Buddha entered Benares and went to the Deer Park, where five monks, namely jta-Kauinya and so on,
were practising asceticism. They saw him in the distance and decided to treat him coldly, neither give him a seat
nor anything to eat or drink. However, when he approached nearer, they were struck by his apparent dignity and
eventually they gave him a seat, listened to his teachings (the Four Truths) and became his disciples. Soon
afterwards, these five monks destroyed their defilements and attained the state of Arhatship. Later, the gods and
people asked the Buddha why the five disciples had been rescued from the ocean of transmigration and he
explained the past history of one of the disciples: In the past, he had been a great chief of a maritime caravan,
Dbyig (Vasu or Dhana) by name and had lived in Benares during the reign of King Brahmadatta. He had a son,
named Dbyig dga (Dhanarata). Since his youth, he had been very clever, compassionate and generous and often
gave alms to the poor. After his fathers death, his son succeeded him as chief of the maritime caravan and was
appointed minister of commercial trade and diplomatic affairs. He continued to give alms extensively to the
poor using his fathers wealth. Realising that this wealth, which he was using so liberally, had not been acquired
by himself, he decided to obtain wealth by himself. Thus, he brought together five hundred merchants and went
to the coast where he leased a huge ship. Seeing the rough sea, the merchants were afraid and did not dare go on
board. Therefore, the son proclaimed the great benefits of navigation and upon hearing this, they rushed onto the
ship, thus making it overcrowded. He, then, proclaimed the perils of navigation and many disembarked. The
number remaining was now reasonable and so, the ship set sail. The expedition was successful, five other ones
followed and after the sixth, Dbyig dga (Dhanarata) was able to give as many alms as he wished. There were
five caravan leaders, who had been repeatedly unsuccessful in their own expeditions, but now attracted by his
success, came to him and asked him to organise a seventh expedition. He replied that, according to the rule of
maritime expeditions in search of jewellery, a seventh navigation was said to be unsuccessful without exception,
but through compassion, he yielded to their wishes. However, in anticipation of a possible and even probable
shipwreck, he tied a purse filled with jewels to his waist and assured them not to worry. When the ship actually
ran into a rock and broke up, he ordered the five to cling to him and share the jewels when they reached land,
after which, having made a praidhna for enlightenment, he cut off his head with a sword. As ngas like the
cleanliness of the ocean, never wanting to live with a corpse, they immediately pushed his dead body to the
shore and the five caravan leaders were quickly pushed there as well. They shared the gems and built a stpa for
the corpse of Dbyig dga. The five disciples were the five caravan leaders, while I was Dbyig dga. I, as the
Bodhisatva at that time, saved them from death at sea, while, at present, I have saved them from the ocean of
transmigration.
The story in SBV is much shorter.
69
yvad ida : Cf. BHSD, s.v. yvat.
195
4 kavo Dhanaratano213 nma srthavho babh[]va mahtm dhrmika sa mahsamudram
avat-
5 ra tatra ngehi apahta tatra dvau ngarjnau kalahajt viharati te anya-

Fol. 20
recto
1 mannyakalahavigrahavivdam pann dvdaa vari aprant[] vair tena ten
dharmadea-
2 n kt mahvaira chinna tehi parituehi ekena ngarj mair ddatta ki pra-
3 bhava pacayojan sphuritv214 sarvaratn varati dvityena mair ddatta
4 sa yojanaata spharitv ratn varati yva ()nena uttrya sarvve satarppit babh-
5 va || kasyvadna[49] ktv yath aktajyeu || Lakucika215[50] iti rvasty
a[n](ya)-

213
Dhanaratano : S.e. for Dhanarato; cf. 17r4, 19v2. Dhanarata.
214
sphuritv : In the next line, spharitv is used. Both spharati and sphurati mean suffuses, pervades, fills (s.
BHSD, s.vv.).
215
Lakucika : Cf. 17r4. Lokucika~ (s.e. for Laku). Cf. also Av II 152.12f. yadsya krasabhava sarvair
apy upyair na sabhavati tadsau lehenddhta. tasya Lekucika iti nmadheya ktam. In the Pli Canon,
the name of the monk appears as Lakuaka-bhaddiya (e.g. SN II 279.13, AN I 23.24, Th 466ff. etc.). His name
was originally Bhaddiya, but because he was very small, he was nicknamed Lakuaka (dwarf; hunchback):
ThA II 196.20f. Bhaddiyo ti ssa nma ahosi. atirassatya pana Lakuaka-Bhaddiyo ti payittha. Cf. also
Lin 1949: 278~290.
196
 O monks, not only in the present time. 70In the past, O monks, there was a caravan
leader, named Dhanarata, who was high-minded and righteous. He set sail on the great
ocean but was, then, carried off by ngas. There, two kings of ngas were in conflict
with one another. They had been fighting, quarrelling and disputing with each other for
twelve years with unceasing hatred. (Dhanarata) taught the Dharma to them and they
lost (their) great hatred. Both (of the nga kings) became satisfied (with his teaching).
One of the nga kings gave him a mai-gem. What was its power? It could shine up to
50 yojanas and make all sorts of jewels rain down. The other (king also) gave (him) a
mai-gem, which could shine up to 100 yojanas and make jewels rain down. ... This
(caravan leader) crossed over (the ocean) and all (the merchants) were satisfied.
(49)(20r5) 71Bear: The avadna of Bear concerns the ungrateful.
(50)(20r5) 72Lakucika: A scrawny and weak boy was born to a certain Brahmin in
70
Cf. SBV II 13.20f. (The story of the merchant Dhanaratha) bhtaprva bhikavo, Dhanaratho nma
mahsrthavho babhva; pacabhi srthavhai srdha mahsamudra saprasthita. The rest of the
stories in K and SBV differ from our text.
71
In K and SBV, there are two stories about bears and ungrateful woodcutters, who were the future Devadatta,
consecutively.
The first story of Bear (K, no. 29 [Dom Bear], K 264~270; K[D] 104b~107a1, K[Pk] mDo su
113a4~115b3, K[F] 99f.; SBV II 104~106, SBV[Ch] 177a25~c18, SBV[Tib(D)] nga 182a2~183a7,
SBV[Tib(Pk)] ce 172b2~173b4), which is very well known with its parallels, found in various Buddhist texts (cf.
T. 3, no. 187, 566c1f.; Jts[Kh] 36; Panglung 107; Grey 322f., s.v. kapati; Mpp V 2397~2401 with a very
detailed note; cf. also Abhidh-k-vy 434.23f., Honj 2014: 631f.), runs as follows: In the past: A long time ago,
there was a poor woodcutter, who, one day, went into the mountains and was caught in a snowstorm. As he was
freezing to death, he saw a cave and entered it. In the cave, there was a bear, which was a Bodhisatva. The bear
gave this exhausted and hungry man, roots and fruit every day. After seven days, the weather finally improved.
After leaving the cave, the man met two hunters who questioned him and learnt that he had spent seven days in
a bears cave. They asked him to show it to them, promising to give him a share of its pelt and meat. The man
guided them to the cave and the hunters killed the bear, dividing it into three shares. They, then, invited the man
to take his part. When he touched it, his hands dropped off and fell to the ground. He realised that his ungrateful
deed had led to this disaster. The two hunters became afraid and brought the meat to a monastery. There, an
arhat said that it was the flesh of a Bodhisatva and together with the monks and the hunters, he built a stpa to
worship it. (In SBV, King Brahmadatta heard of this and constructed a stpa to worship the remains of the bear.)
Conclusion: This ungrateful woodcutter was none other than the future Devadatta.
The second story of Bear (K, no. 30 [Dom gcig Bear], K 270~274; K[D] 107a1~108b3, K[Pk]
mDo su 115b3~117a7, K[F] 257f.; SBV II 106~108, SBV[Tib(D)] nga 183b1~184b7, SBV[Tib(Pk)] ce
173b5~174b8, SBV[Ch] 177c20~178b1) runs as follows: In the past, there was a poor woodcutter. One day, he
was chased by a hungry lion (SBV a hungry tiger) and climbed quickly up a tall tree and, to his surprise, he
found a bear above him in the same tree, which had also escaped from the lion. The man was almost as afraid of
the bear as the lion, but the bear, which was a Bodhisatva, assured him that he would protect him and so, they
agreed to sleep alternately, ensuring each a turn while the other was resting. While the man was asleep, the lion
asked the bear to push him from the tree, saying that human beings were ungrateful and in return, the lion would
let the bear go free. The bear refused. However, when the bear was asleep, the lion said to the woodcutter that he
would let him go free if he would throw the bear down to him. The ungrateful man shook the tree to make the
bear fall down, which the lion then devoured. Shortly before being devoured, the bear uttered ten syllables
which the man heard and remembered and could not get out of his head. Reciting these constantly everywhere,
he went mad. Doctors declared him incurable, but a i explained the meaning of these ten syllables and calmed
him down through moral instructions, by which the man became normal again, left home and stayed with the
i. Conclusion: The bear was a Bodhisatva, while the ungrateful woodcutter was none other than the future
Devadatta. A similar story is found in the Kathsaritsgara, I 5.79~87.
72
Cf. K, no. 31 (sGur chung Small-Hunchback), K 274~290; K(D) ha 108b3~115a3, K(Pk) mDo su
117a7~123b5, K(F) 258ff.; Av, no. 94 (Lekucika), II 152~160, Av(tr) 388~393, Av(Ch) 251b29~252b16 (
); Ratnvadnaml, no, 21. Lekucika (cf. Av[tr] 393~395); Jly 84b23~85a7 (a citation from the
non-extant Luoxunyu jing ); J, no. 41 (Losaka-jtaka), I 234~241 (cf. Av[tr] 395~401 [Lolakatissa];
Feer 1878: 431~443 [Lolakatissa]); Grey 214f.; for other references, see Akanuma 339f. (detailed); Lin 1949:

197
verso
1 tarasya brhmaasya putro jta kako durbala ca216 yad mahataka savtta s(a)
bh(agava)-
2 cchsane pravrajita yvad arhatva prpta yvad 217eka bhaktacchedam akr yva
parini-
3 rvta prvayoga 218bhtaprvva praduacittena mt gaje219 prakipt
praduacittena
4 vc cbha220 221bhasma hram hrayasvti s ca klagat eva vistarea vaktavya-

216
kako durbala ca : Cf. Av II 152.10. jto durvaro durdarano vahoimako (cf. BHSD, s.v. avakoimaka;
Lin 1949: 282, n. 1); SN II 279.18. dubbaa duddassika okoimaka.
217
eka bhaktacchedam akr yva parinirvta : Cf. Av II 155.1. tata pratinivtya vihra gatv
bhaktacchedam akarot. ... (155.5) tena saghamadhye dvityo bhaktaccheda kta ... (155.9) tatrnena ttyo
bhaktaccheda kta ... (156.10ff.) tena ca bhadantena abhaktacched kt. tata saptame divase yuml
Lekucika ... bhasman ptra prayitv buddhapramukhasya bhikusaghasya purastn niadya
udakenloya ptv nirupadhiee nirvadhtau parinirvta.
218
bhtaprvva praduacittena ... s ca klagat : Av II 157.14. bhtaprva ... Vrasy ...
ghapatipatn rddh ... tasy aparea samayena bhart klagata. yvad asy putra svaghe svm
savtta. sa ca matsar ... (158.3ff.) sa ramaabrhmaakpaavanpakn dv citta pradayati. tasya
mt tenaiva prvakramea ramaabrhmaakpaavanpakebhyo dnapradnny anuprayacchati. ...
(158.8ff.) tatas tena mtsarybhibhtena krodhenvtabuddhin ... mtaram uvca amba ... avavaraka
praviti. s jusvabhvatay avavaraka pravi. tatas tena dvra baddhv eka bhaktaccheda krit.
s kathayati putra bubhukitsmti. tatas tena khara vkkarma nicrita bhasma khdti. yvat tensau
kcchrasakaasabdhaprpt sakaruakarua vikroamn abhaktacchedn krit tathpi na
pratimukt klagat. tadsya mtsaryevtasya mtviyogd vipratisro jta.
219
gaje : in a treasure room.
220
bha : S.e. for bh (told; addressed insultingly [cf. BHSD, s.v. bhati). For the form bha
(classical Skt. only -bhita), cf. BHSG 34.11, p. 223a; Prav-v 7.2.1.9.1, 2; Var-v(Sh) 2.2.3a. bh.
221
bhasma hram hrayasva : You should eat ashes; cf. Hitopadea IV, 5. tatparuavacana rutv sa
krma kopvio vismtaprvasaskra prha yumbhir bhasma bhakitavyam (Hearing these harsh
words, that turtle out of anger, forgot the promise and said: "You should better eat ash". [i.e., "You shall obtain
nothing to eat."]); Hara 2003: 260.
198
 rvast. Having grown up, he went forth into the Lords teachings and later attained
Arhatship. Later (yvat), he suffered from the first deprivation of food ... entered
parinirva. (What were his) deeds in a previous life (prvayoga)? Maliciously, he
confined his mother in a treasure room (gaja). With ill-will, he told her insultingly:
You should eat ash! She died. In this manner, (the story) should be related in detail.

278~290. Cf. also Funayama 2007: 91ff.

The story in K runs as follows: In the present time there was a very poor Brahmin family, who lived
through begging. His wife gave birth to a son who was born ugly, deformed, emaciated, lean and hunch-backed.
For this reason, he was called Little Hunchback. As his mothers milk dried up, she was no longer able to
breastfeed him. He was then reared with cow milk. However, soon, it became difficult to obtain milk. When he
grew up, his father sent him away, saying there was no other way for him to survive other than through begging.
However, because of his karman, he could not obtain enough food from begging. He could barely survive and
he suffered physical and mental agonies. He generated faith in the teachings of the Buddha. After obtaining his
parents permission, he was initiated, became a monk, but he was not happy because often he missed meals,
while other monks were satiated. For example, when a donor served the community with food, and when his
turn came, there wasnt any food left. Or a donor, who was designated to serve him, had to leave, and thus only
he was not served, though even younger monks were served. Thus, he constantly got nothing or obtained
insufficient food and returned to his room with an empty bowl. Later, when he swept the Buddhas chamber
(Gandhaku), he obtained the full amount of food by alms-begging, his body became so fit that he could exert
himself, eradicated suffering and attained Arhatship. Even though he became an arhat, he still suffered from the
effects of his karman. He wished to sweep the chamber every day in order to be well fed. Therefore, he went to
the chamber, but somebody else had already cleaned it. He, then, went to do alms-begging but received nothing.
The second day, he went to the chamber much earlier, but again somebody else had already cleaned it. On the
way back to his own room, he overheard that a donor near the monastery had invited the Buddha and his
attendants to a meal. As it was still too early for the meal, he went back to his room and meditated. However, the
donor decided to serve a meal ahead of the scheduled time. The poor monk did not know this and again missed
the meal. On the third day, nanda asked a certain donor specifically to serve the monk a meal. However, the
donor suddenly had to go out and forgot to tell his family about the meal for the monk. Therefore, when the
monk visited the house, nobody was concerned about him. In the next four days, nanda, riputra and
Maudgalyyana, out of compassion, tried to bring a bowl, full of food, for this monk in vain. All their efforts
were powerless in the face of the monks karman. He was, thus, prevented from having a meal successively for
seven days. At the last moment, the monk opened his mouth and asked riputra, who was attending him, for
water. riputra gave him water in his alms-bowl, but immediately demons filled it with ash. Knowing that all
those sufferings were due to his karman in his previous lives, he drank the ash-filled water, then arose into the
air, demonstrated miracles and entered nirva. The monks built a stpa for him and made various offerings.
They asked the Buddha about the karman of this monk. The Buddha answered: In his previous life, he was
born into a very rich Brahmin family. His parents used to donate generously. When he grew up, his father died.
Then, he started speaking against giving donations. His mother, however, continued to donate, because it was
the familys tradition. Then, the son had his mother shut in a room without food and water for seven days.
Finally, her relatives and friends heard of this, blamed him and told him to release her. She was already dying.
Her relatives asked her what she needed. She asked for water, then the son gave her water mixed with ash to kill
her. She died immediately. He had created also another karman in a previous life. At the time of Kyapa
Buddha, he was reborn to a donor as one of twins. After growing up, both of them had faith in the Buddhas
teachings and both went forth into monastic life, later becoming outstanding preachers and receiving a great
deal of donations from lay people. One of them was very generous and offered all that he had received to the
community, while the other was against this and urged him not to do it. However, the generous monk continued
to offer what he had received to the community. Then, the stingy monk urged his brother to move to another
place together with him. As the twin monks moved away, the community suffered from a lack of donations, so
they asked them to return. On hearing this, the stingy monk said: We had made offerings to these monks. Now,
we have moved to another place, but they still ask for offerings from us. They constantly have nothing to eat or
drink. They resemble pretas. His brother admonished him and told him to repent for those insulting words. At
the time of his death, the stingy monk expressed his repentance and made a praidhna to attain Arhatship in
my time. As punishment for his misconduct towards his mother, he had suffered in hell for millions of years and
ended each rebirth with his starving and drinking ash mixed in water. As punishment for insulting the monks, he
had been reborn five hundred times amongst pretas. Because of his praidhna, he could finally attain
Arhatship.
199
5 m iti || || 222Maitrbalo[51] ca srtho[52] ca kkrita223[53] kujarea[54] ca Siha224[55]
rayako[56] thero[57]225 226brh(m)[a]-

Fol. 21
recto
1 a([68]) kar[]ika([69]) pit[60] || [M]aitrbalasya227[51] iti bhikava pcchanti paya
bhadate yva c() [i]d(a) a-
2 nuttara ca sthnam adhigatam iti na bhikavo etarahi yath rj Brahmadattena
maitr u-
3 tpdit Maitrbalena ca viay228 paritrta v229 mahato yakabhayto230 parimoci-
4 ta te ca paca ya(k)[] pacasu iksu pratihpit || srtha[52] iti Vindhya-
5 vy paca{n}mtr231 v[]ijaat gacchanti mahat payena te ca tatra paurudena
rkasena232

222
Maitrbalo ca srtho ca kika ( kkrita) kujarea ca Siha rayako thero brh(m)[a]a
kar[]ika pit : A loka verse.
223
kkrita : S.e. for *kika; cf. 21v5. kik (= 22r1). Cf. Skt. ka (= P), kaka (= P), k (worm,
insect); Pkt. ka, kaya, k, kiy (worm, insect, ant); CDIAL 3193. The form kik, meaning ant,
occurs also in SBV II 17.9, 10, 12 etc.
224
Siha : Cf. 22v3. Sihasenpati.
225
thero : This story, namely Buddhist Elder (cf. Av, no. 92 [Sthavira], II 133~146), is wanting in the
following text. There must have been some confusion during transmission. See the next note.
226
brh(m)[a]a kar[]ika : These two titles are miscopied here from the uddna of the next group of 10
stories; cf. 25v3. brhmaa k[a]raka. These, namely Nos. 68 and 69, appear later in the next chapter,
27v3~28r1 and 28r1~3. Originally, there must have been the titles bhiku (No. 58, Nun) and aya (No. 59,
Sages) here instead, which are described in this chapter.
227
[M]aitrbalasya : This avadna is referred to later as Metra in an uddna (51r5).
228
viay : Probably s.e. for viayo.
229
v : indeed (= eva).
230
yakabhayto : For the ablative ending -to, cf. Pischel 365; Geiger 77.2; BHSG 8.50; von Hinber
2001: 302; Oberlies 2001: 30.4; Caillat 2011: 18.
231
paca{n}mtr : Cf. Av I 71.6. pacamtri vaikatni.
232
rkasena : After this word, we expect a verb, e.g. de (were seen).
200
(Uddna)(20v5): Maitrbala (51), Caravan (52), Ants (53), Elephant (54),
Siha (55), Wilderness (56), Senior monk (57), Brahmin (68), Farmer (69)
and Father (60)
(51)(20v5) Maitrbala: 73The monks asked: Look, O Venerable One, how (marvellous) it
is that (the five monks74) attained this superior state! (The Lord said:) (This happens),
O monks, not only in this present time. (In the past,) as with 75King Brahmadatta
generated compassion, 76Maitrbala also rescued (his) land, namely delivered (it) from a
great danger from demons. The five demons were established in the five precepts.
(52)(21r4) 77Caravan: As many as 500 merchants with a great many goods were passing
73
bhikava pcchanti paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam iti : Cf. SBV II
19.29~20.5. yad bhagavat pacak bhikava saddharmarasena satarpya sasrakntrd
uttrytyantanihe yogakeme nirve pratihpits tad bhikava saayajt sarvasaayacchettra
buddha bhagavanta papracchu: paya bhadanta bhagavat pacak bhikava saddharmarasena
satarpya sasrakntrd uttrytyantanihe yogakeme nirve pratihpit iti = SBV(Ch) 156b3ff.
74
The first five disciples of Buddha, namely Kauinya, Avajit, Vpa, Mahnman and Bhadrika.
75
rj Brahmadattena maitr utpdit : Probably, it refers to a story, found in Av, no. 32 (Kavaa), I 174.
14ff., concerning Brahmadatta, an ancient king of Benares, who was compassionate, very generous and loved to
donate. When a terrible famine arose, Brahmadatta ordered the rationing of food to a mouthful a day for his
people, including himself. The king of gods, akra, wishing to test the kings determination, disguised himself as
a hungry Brahmin and asked him for his mouthful of food. Out of compassion (kruyt), he gave his ration to
him and, thus, ate nothing. In the same manner, the king fasted for six days, but was very happy to see people
eating food. Knowing his strong determination, the king of gods resumed his own form, praised Brahmadatta
and made it rain to end the famine. Cf. K, no, 47 (Kham; concerning King Candraprabha): K 443~449, K(D)
ha 174b1~176b7, K(Pk) mDo su 186a7~188b5, K(F) 282f.; Divy, no. 20 (Kanakavara); BAK, no. 42 (Kana-
kavara); T. 3, no. 162 (), 388a~390c; T. 3, no. 155 ( ), 109c15~110b18; Jst(Kh) 16.
76
Cf. SBV II 20f., SBV(Ch) 156b13~c24, SBV(Tib[Pk]) ce 118a5~119a5, SBV(Tib[D]) nga 123a7~124b2; K,
no. 48 (Byams pai stobs), K 449~454, K(D) ha 177a1~178b7, K(Pk) mDo su 188b6~190b4, K(F) 283f.; Jm,
no. 8. Maitrbala-jtakam (= T. 3, no. 160, 339c8ff.); Xy, no. 13, , Xy(bers), no. 12; Akanuma,
p. 397, s.v. Maitribala; Panglung 95f. (with further references); Grey 249f. (with further references). Concerning
the forms of Maitrbala and Maitrabala in Jm, see BHSD, s.v. Maitrabala and Hanisch 2005, II 193f. Cf. also
DtX 883b12ff.: In the west, 50 li from the city of Manglaur, (Xuanzang) crossed a wide river and reached the
Lohitaka stpa, 50-feet tall, which had been built by King Aoka. When the Tathgata was practising as a
Bodhisatva (in one of his previous lives), he was a king of a large country and his name was Strength of
Compassion (Maitrabala). In this place, he cut himself to feed five yakas with his blood.
The story in SBV goes as follows: There was once a king, named Maitrabala in Benares, who was
compassionate and his kingdom was rich. Five demons came to his country but nobody respected them. Getting
angry, they spread sickness everywhere. The king ordered his people to practise compassion. Then the demons
could not enter the city and the people did not fear them. The demons asked them why they did not fear them
and came to understand that the people as well as the king practised compassion. As the king was walking
around the city, the demons disguised themselves as Brahmins and coming to him, asked him for fresh meat and
blood. As the king did not wish to kill sentient beings, he let his court physician pierce the five parts (hands, legs
and head) of his body with a knife and gave them his own blood and, thereafter, preached the Dharma to them,
through which the five demons were established in the five observances (te yak pacasu vratapadeu
pratihpit). The Buddha said that he, himself, had been King Maitrabala, while the five monks had been the
five demons.
77
A parallel story is found in K, no, 49 (rLung nag po Black Wind): K 454~461, K(D) ha 179a1~181b3,
K(Pk) mDo su 190b4~193a3, K(F) 285f. The story goes as follows: In the present time A caravan of 500
merchants, which brought goods to other towns, passed through a forest, where an awful and powerful demon,
who often harmed people, lived. The caravan was assailed by a huge black wind created by the demon and the
merchants became terrified and addressed prayers to all their gods in vain. However, there was one, an upsaka,
who exhorted the others to pray wholeheartedly to the Buddha. They followed his advice and the Buddha
stretched out his right arm and carried them and their goods to nearby rvast. There, they received the
teachings of the Buddha, became monks and all attained Arhatship. In the past: Once, these 500 merchants had
been in a similar circumstance in a forest, assailed by a strong wind, which a demon had created. A i (a
Bodhisatva at that time), living near the forest, had come and rescued them with his supernatural powers, after

201
verso
1 mahkka{}vta sajanayitv vij utsdayitukmas tatas te vaij bhta233
2 vividh devat araa gacchanti na ca kacit paritrt atha tatra upsaka sa ka-
3 thayati buddha araa gacchathti tatas te ekasvarea buddha araa gat tata
4 s mahatvl234 vilaya gat te ca v[a/]ij Jabudvpgatv pravrajit arhatva pr-
5 pta karma 235sarvehi tehi Kyape samyaksabuddhe pravrajit babhvu ||
kik236[53] iti

Fol. 22
recto
1 b[odh](i)satvasya yath vistarea kacchapabhtasya ati kiksahasr()-
2 i jihvlagnni te parirakartha tmaparityga kta iti ||
3 kujara[54] iti bhagavata adhvnapratipannasya aavy kujara mahati vkakh-
4 m upari dhrayate gacchanta cnugacchati yva sa kujara nirvtta237 sa sihe-
5 na hata sa ca 238bhagavato ()pasthna citta prasdita devepapanna sa devatbhto
verso
1 bhagavata upasakkrnta dharmadean kt satyni dni karma Kyape
samyaksa()[b]u(d)dh(e)
2 pravrajito babhva na cnena akita brahmacaryam upapdayitum iti eva vistartta-

233
bhta : S.e. for bht.
234
mahatvl : S.e. for mahklik (great hurricane; cf. Skt. klik [dark mass of cloud], Pkt. klia-vya
[violent wind], BHS. klik-vta [hurricane])? Cf. also 21v1. mahkka{}vta.
235
sarvehi tehi : S.e. for sarve te.
236
kik : ant; cf. 20v5. kkrita (s.e. for *kkika), 22r1. kik-. See n. 223.
237
nirvtta : S.e. for nivtta.
238
bhagavato ()pasthna citta prasdita : ()pasthna is probably s.e. for (an ablative form). Citta
prasdita is a set-phrase; e.g. Av I 291.6. sahadaranc cnena bhagavato ntike citta prasdita (=
284.3f.) 291.8. sdhu mamntike citta prasdya.
202
 through a forest in the Vindhya (region). They were there (seen?) by a man-eating
demon, who created a large hurricane, wishing to destroy the merchants. Then, being
terrified, the merchants implored various gods to protect them. However, none (of the
gods appeared) as protector. Now, there was a lay follower amongst them, he said: You
should go to the Buddha for refuge! Then, with one voice, they implored the Buddha
for refuge. Then, the great hurricane dispersed. The merchants returned to India, went
forth and attained Arhatship. (The monks asked: What were their) karmans? (The
Lord said:) They had gone forth into monastic life under the perfectly enlightened
Kyapa.
(53)(21v5) 78Ants: (The avadna concerns) how a turtle, being the Bodhisatva, ... in
detail ... being licked by 80,000 ants with their tongues, sacrificed himself in order to
protect them.
(54)(22r3) 79Elephant: When the Lord was on a journey in a forest, an elephant followed
behind him, holding a large branch of a tree above him. When the elephant returned, it
was killed by a lion. (The elephant) generated faith through waiting upon the Lord and
was reborn amongst the gods. Having become a deity, he visited the Lord, was taught
the Dharma by the Lord and attained (lit. saw) the truth. (The monks asked: What
was his) karman? (The Lord said:) He had gone forth into monastic life under the
perfectly enlightened Kyapa. However, he was not able to observe brahmacarya. In
this manner, (the rest) should be related in detail.

which they had left home and followed him, acquiring the four meditations and the five supernatural powers.
Later, at the time of Kyapa Buddha, they had become monks and, on the point of death, they had made vows
to become monks under the teachings of kyamui Buddha and attain Arhatship.
78
Cf. SBV II 16~17, SBV(Ch) 155b13~c8, SBV(Tib[Pk]) ce 115b6~116b1, SBV(Tib[D]) nga 120b5~121b1; cf.
also Panglung 94f. The story in SBV goes as follows: Once upon a time, a ship with 500 merchants onboard was
wrecked. A huge turtle saved them by carrying them on his back and then, being exhausted, fell asleep on the
seashore. An ant (kik) saw him sleeping and called 80,000 of his companions and they started biting him. The
turtle did not notice them eating his skin. However, once they started on his flesh, he woke up and saw lots of
ants all over his body. He, then, thought that if he moved around, he might kill them, so he decided to let them
eat him, having made the vow for enlightenment in his next life. The Buddha said: I was that turtle, while
Kauinya was the ant.
A parallel story is found also in K, no. 50 (Grog ma Ant): K 461~463, K(D) ha 181b3~182b2,
K(Pk) mDo su 193a3~b8, K(F) 286, though a little different. Once upon a time, a compassionate turtle lived in
a river. After playing there and on the grass of the riverside, he became exhausted and fell asleep. The rest of the
story is the same as in SBV.
79
A parallel story is found in K, no. 54 (gLang po che Elephant); K 476~481, K(D) ha 187a5~189a5,
K(Pk) mDo su 198a8~200a8, K(F) 289 and it goes as follows: In the present time The Buddha, together
with his disciples, was on his way to Rjagha from rvast. A king of elephants, together with his herd, ran
away to the top of a mountain, being frightened by a lion, and saw the Buddha and his disciples in the distance.
He went down to pay homage to him. He bowed to the Buddha and then held a branch of a Nyagrodha tree in
his trunk like an umbrella over him, to protect him from the intense sunlight. The elephant, then, accompanied
the Buddha a long way but on his return, was killed by the lion and was reborn amongst the gods. As is the usual
custom of the gods, he pondered over the cause of his rebirth in heaven, remembered his previous faith in the
Buddha and visited him one night, listened to his talk and attained the state of a srotapanna. The monks asked
about the mysterious visit on the previous night. The Buddha explained: In the past at the time of Kyapa,
this elephant was a negligent monk, raising objections against several points of the doctrine, which is why he
was reborn in the animal realm. However, he did not reject the doctrine totally and had a praidhna and
respected the Buddha and because of that, he had been reborn amongst the gods.
203
3 vyam iti || Sihasenpati239[55] vistarea vcya yath vinto bhagavat karma K-
4 yape samyaksabuddhe upsako babhva <||> rayaka[56] iti anyatarasya ghapatisya
5 draka ekrma sasargabhr240 yva pravrajita arhatva prpta sa kadci gha

239
Sihasenpati : Cf. 20v5. Siha.
240
sasargabhr : Nom. sg. masc.; cf. BHSG 12.14; Oberlies 2001: 151; Abhis III 11.2; Grammar 9.2.
204
(55)(22v3) 80General Siha: It should be related in detail how he was instructed by the
Lord. (The monks asked: What was his) karman? (The Lord said:) He had been a lay
follower at the time of the perfectly enlightened Kyapa.
(56)(22v4) 81Wilderness: A son of a certain householder was fond of solitude and had the
fear of associating with others. ... He went forth into monastic life and attained
Arhatship. He never entered a house. (The monks asked: What was his)
karman? (The Lord said:) At the time of the perfectly enlightened Kyapa, he had

80
A parallel story is found in K, no. 56 (Seng ge Siha); K 492~500, K(D) ha 193b5~197a1, K(Pk) mDo
su 204b5~207b3, K(F) 291f. The story goes as follows: In the present time The wife of a general (senpati),
named Siha of Vaial, having become pregnant, gave off an odour of excrement and even thought of eating it;
diviners attributed this problem to the child she was carrying in her womb. In fact, she gave birth to a child
disfigured with eighteen deformities, who spread a repulsive odour around him. The room, where he was, stank.
The wife was afraid to tell her husband about this. Later, however, somebody did tell him the truth. At first, he
thought of feeding the child to the dogs, but he could not do it that night nor did he have the chance to do it
thereafter. Later, he met the Buddha, who gave him teachings and through these, he realised that his child was
so, because of karman and that it was better to raise him and make him follow the Buddha, the Dharma and the
Sagha than throw him to the dogs. Having grown up, the child was advised by his father to pay tribute to the
Buddha and serve him. Eventually, he invited him and his monks to a meal with the consent of his parents. After
the meal, he listened to the teachings from the Buddha, which made him attain to the state of a srotapanna. He,
then, had the idea of becoming a monk and at that very thought, his physical deformities and odour disappeared.
Encouraged by such a fortunate opportunity, he asked the Buddha for ordination, became a monk and eventually
attained Arhatship. In the past: Once, there was a son of a general (senpati), who was a wealthy and very
arrogant Brahmin. At that time, there was no buddha, only a pratyekabuddha in the world. One day, this
pratyekabuddha went around the city, begging for alms. As he was passing the Brahmins house, the latter,
standing on the terrace with a large company, amused himself by throwing a jarful of excrement on him. His
garment and bowl became completely filthy. The pratyekabuddha knew that the Brahmin would fall into hell
because of this unwholesome deed and therefore, in order to save him, he manifested miracles, such as flying in
the air, causing thunder and hail and the like. Having seen these, the Brahmin realised that he had been creating
bad karman and so, repented, rushed up to the pratyekabuddha and asked for forgiveness. He took the saint
home, cleaned him up with perfume, served him with delicious food and made a praidhna to escape the
consequences of his wrong action so that he could be reborn constantly into a wealthy family from one life to
the next. Concerning the general (senpati) Siha: He had been an upsaka of Kyapa Buddha and always
donated and carried out meritorious deeds. At the time of his death, he had also made a praidhna to be reborn
constantly into a high position from one life to the next and please the Buddha at the time of kyamuni
Buddha.
Cf. also BHSD, s.v. Siha (5); DPPN II 1165f., s.v. Sha1.
81
A parallel story is found in K, no. 53 (Dgon pa pa rayaka); K 470~475, K(D) ha 185a6~187a5, K(Pk)
mDo su 196b3~198a8, K(F) 288f. The story goes as follows: At present A rich householder in rvast
served Aniruddha constantly, in whom he had great confidence. A little later, his wife became pregnant.
Knowing that the unborn child would become an arhat, Aniruddha visited them intentionally without an
attendant. Astonished, the householder asked him the reason, to which Aniruddha said that he could not find
anybody suitable and asked whether or not he could provide one. The householder replied that if his wife gave a
birth to a son, he would give him to Aniruddha willingly. Aniruddha asked him to remember that promise. The
householders wife, in her pregnancy, always sought solitude. Soothsayers said that this abnormal behaviour was
caused by the unborn child in her womb. After nine months, a son was born and they gave him the name One-
Residing-in-the-Wilderness. Remembering his former existences, where he had suffered great pain constantly,
the son became reluctant to get along with ordinary people, all too ready to go into solitude. Then, Aniruddha
came and asked the householder to keep his promise. The father told the son about his promise. Thereupon, the
son willingly followed Aniruddha and became an arhat, living in the wilderness, not wishing to meet anybody.
The Buddha was asked by his monks about the arhats karman. In the past At the time of Buddha
Kyapa, he was a managing monk of the community. However, he had squandered away its property and the
donations for the repair of the stpa, by using them for himself or giving them to others. This karman led him to
five hundred rebirths amongst pretas. Each time when he thought of pain, he wanted to go into solitude.
However, as managing monk, he had made a vow on the point of death, wishing to attain Arhatship at the time
of kyamuni Buddha, and therefore, he was reborn into a rich family and became an arhat.
205
Fol. 23
recto
1 [p]raviat[i]241 k[a](r)[ma]242 K[]yape samy[a]ksa()buddhe pracyuto babhva nevsika
tatra paca mtsa-
2 ryi nievitv narakepapanna tata cavitv manuyepapanna jtismara
3 tata ta smaritv sasargabhru || ([57])243 bhikuti [58]244 bhikunm
adhvnapratipannn
4 bhiku245 pthivy<>246 utpatit <t> bht s kathayati m bhyathti mnu aha-
5 m iti yva t bhiku bhagavata rocayati bhagavn ha pravrjayathti
verso
1 upasapdayatha kuladht247 iti s pravrjitrhatva prpt karma prvva[]
kumr(i)-
2 kya mt d viprakaa248 prajyat s savegena pravrajit bhagavati Kyape
3 praidhna kta m garbhaayym atiayym249iti || aya250[59] iti aavima-
4 dhye paca iat mahnta hrada nirya prativasanti tehi kkriykra kta
5 nsmbhir abrhmaa lapitavya iti yva bhagav vaineya viditv tatrbhygata

Fol. 24
recto
1 te buddha bhagavanta nlapati katriya iti ktv bhagav ta hrada gata te tato
p[i]
2 hradta sajay vrayati [bh]agavat uko hrado nirmita yva sarvve aya
3 samgamya japati upavsa kalpayati na ca vri sabhavati yva bhagavanta
4 kampayanti bhagavat ten dharmadean kt yvad angmiphala prpta yva
5 bhagavanta keanakha ycanti yva bhagavat datta te satkaronti ki karma Kyape
samya-

241
[p]raviat[i] : Read <na> praviati.
242
In the original photograph, the signs for i of (praviat)i and the upper part of the word karma are moved to
the right.
243
The 57th avadna, namely thero (Buddhist Elder), which is referred to in the uddna (20v5), is wanting
here. There must have been some confusion during transmission.
244
The title (Nun) and the next one (aya Sages) are not listed in the uddna (20v5~21r1), in which,
instead, two titles, namely brhmaa (Brahmin) and karika (Peasant), are miscopied from the uddna of
the next chapter. See n. 226.
245
It is strange that she was called a nun and later ordained again. Probably, bhiku is a scribal error for a
word, meaning girl.
246
pthivy<> : For the ending loc. sg. fem. -y, cf. BHSG 10.124.
247
e kuladht : We expect the accusative forms et kuladhtara (or dht [cf. BHSG 13.10]) instead.
248
viprakaa : Presumably it means premature (birth); lit. unfinished The Middle Indic form viprakaa~
(< viprakta) is found also in Abhis 53.17. Cf. Abhis II, p. 431, 53.17, n. 1; III 482 (unterbrochen). Cf. also
P. vippakata (imperfectly executed, left unfinished, interrupted; done wrongly [PTSD, s.v.]); BHSD, s.v.
viprakta (interrupted, uncompleted); SWTF, s.v. do. (unterbrochen, unvollendet).
249
m garbhaayym atiayym : Cf. P. na punar eti (or upeti) gabbhaseyya (he does not go into another
womb; see PTSD, s.v. gabbha-seyy the womb). The word atiayym is problematic. Opt. 1. sg?; cf. Th 208.
seyya (Opt. 1. sg.) of seti; see EV I (2nd ed.) 185 (ad 208).
250
This title is not listed in the uddna (20v5~21r1); see n. 226, 244.
206
 been a corrupt resident monk. As he had committed the five kinds of selfishness82 at that
time, he was reborn (repeatedly) into hell, where he died and was reborn into the human
world, possessing the memory of former existences. Therefore, remembering these, he
was afraid of associating with others.
(57)(23r3) (Senior monk)
(58)(23r3) Nun (unidentified): When some nuns were on a journey, a nun (?) suddenly
appeared on the ground. They were frightened. She said: Dont be afraid! I am a
human being. Then, the nuns told the Lord. The Lord said: Initiate her! Ordain this
girl of noble family! She was initiated and attained Arhatship. (The monks asked:
What was her) karman? (The Lord said:) In the past, a girl saw her mother giving
birth prematurely, (so) out of shock she went forth into monastic life under the Lord
Kyapa. (She) made a vow: I shall not enter the womb!
(59)(23v3) 83Sages: 500 sages dwelt in the middle of a forest near a great lake. They made
an agreement: We should not talk to a non-Brahmin. Then, knowing that they were
ready to be converted, the Lord came. They did not speak to the Buddha, the Lord,
considering him a katriya. The Lord went to the lake. By agreement, they prevented
him from (going to) the lake as well. The Lord dried up the lake by his supernatural
powers. Then, the sages gathered and muttered (prayers) and fasted. However (ca) no
water appeared. Thereupon, they apologised to the Lord. The Lord taught the Dharma
to them and they attained the fulfilment of the state of angmins. Then, they asked the
Lord for his hair and nail-parings, thereupon the Lord gave them.84 They revered (them).
(The monks asked:) What were (their) karmans? (The Lord said:) At the time of the
perfectly enlightened Kyapa, they took refuge (in the Buddha, Dharma and Sagha)
and were established in the (five) precepts.

82
For the five kinds of selfishness, see Dhsgr 78 = Dhsgr(V) 334, 78. paca mtsaryi : dharma-
mtsarya lbha-m vsa-m kuala-m, vara-m; DN III 234.10ff. paca macchariyni. vsa-
macchariya, kula-ma, lbha-ma, vaa-ma, dhamma-ma (= AN IV 459.22ff. etc.).
83
A parallel story is found in K, no. 58 (Nags khung The cave in a forest; Aav): K 506~511, K(D) ha
199a1~201a3, K(Pk) mDo su 209b4~211b6, K(F) 294f. The story goes as follows: At present Five hundred
is lived in a forest and took advantage of the water of a small lake into which water flowed from a fountain.
Knowing that they were mature enough to receive his teachings, the Buddha came to the forest. Seeing his
coming nearer to them, they spoke to one another about his idleness and greediness and decided not to speak to
him, confining themselves to showing him their huts only through gesture. The Buddha, then, entered a hut, sat
down and, with his supernatural powers, made the lake dry up, which caused the is to become greatly anxious.
They prayed to their gods to return the water to them, but in vain. The Buddha, then, taking the appearance of
each god, appeared in front of each i and told them to turn to the Buddha. Hearing this, they went to the
Buddha, listened to his teachings and immediately attained the state of angmins (non-returning [to this
world]). On his approval, they became monks and finally attained Arhatship. In the past These is had been
monks of the Buddha Kyapa, and had made vows, on the point of death, to attain Arhatship at the time of
kyamuni Buddha. Cf. Divy 47.27~49.2 BhV(Tib[D]) kha 2b5~3b3, BhV(Ch) 15a~b, BhV(tr.J) 66f. (F.Y.).
84
bhagavanta keanakha ycanti yva bhagavat datta : Cf. Av I 308.1~2. dyatm asmabhya kea-
nakha yena vaya tathgatastpam antapuramadhye pratihpayma iti. yvad bhagavat keanakha
dattam.
207
 verso
1 [k]sa()buddhe araagam(a)n()ni ghtn(i) ikpadeu ca pratihpit || pit[60] iti
rvasty()
2 anyatara rehi saputrapautraparivro udynabhmin nirgata sa tatra buddha
bhagava-
3 nta addasi251 tata sa ghapati saputrabhrtara252 kathayati etha buddha
4 bhagavanta paryupsiyma253 tatas te sarve upasakkrnt bhagavat ten dharmo
deita
5 yva sarvve dasaty savtt yva buddha sarvvopakaraai pravrayati yva ta

Fol. 25
recto
1 gha udupnabhta sa[v]tt(a) ki karma ete254 ekanavatime kalpe Vipay
samya[k]s(a)-
2 buddho loke uduvsi255 sa bhagav sakala buddhakrya ktv parinirvta tasya
Bandhumat
3 rj stpa krpita yojanymavistra catura256 na maya257 tatra yayropa-
4 a karttavyam iti tena yay() ropyamnya udghopita ka ki prayacchatti ||
5 anyatarea ghapatin putrabhrtaram avalokita yva aihirayakoya
verso
1 .. ddh. t[]258 yva ata yva rj prta t[e]na mahat dhanena sa[]vibhakta bhagavn ha
sa e-

251
addasi : This form occurs also 27r1. Cf. BHSG 32.57; p. 216r.
252
saputrabhrtara : Sa is superfluous. Or read: s<v>aputra.
253
paryupsiyma : The akara of ryu is extraordinary. It seems that the scribe had at first written yu then
later added the sign of r above it.
254
ete : Probably s.e. for ito or ita; cf. DN II 2.15f. ito so, bhikkhave, ekanavuto kappo (v.l. ekanavutikappe) ya
Vipass bhagav araha sammsambuddho loke udapdi; MAV(F) 36.5f. ita sa e(kanavata ka)lp(o yasmi
kalpe Vipa)y() samyaksabuddho loke utpanna; Mvu II 271.5f. ita ekanavatime kalpe rj abhi
badhumo nma; SBV II 147.24f. bhtaprva bhikava ekanavate kalpe vipay nma samyaksabuddho
loka udapdi; Salomon 2008: 276~278.
255
uduvsi : This Middle Indic form is found also in a Central Asian manuscript fragment of the
*Sarvavaitulya-sagrahastra, written in Early Turkestan Brhm script: BLSF II, 1, 400, Or. 15010/43r7.
samyaksabuddho loke-m-uduvsi. Cf. BHSG 32.60 on the form udupsi (Mvu I 237.14 etc.) as a variant of
udapsi (Skt. ud-apdi); cf. also SP(O). 361v2. samyaksabuddho loke udupdi; BLSF II, 1, p. 338, Or.
15010/6r5. udupdi (< Skt. ud-apdi).
256
catura : Nom. sg. neut.? Probably rdhvena or ucchryea should be supplemented; cf. SBV I 162.29.
stpa pratihpita yojanam ucchryea ardhayojana vistrea.
257
maya : Instr. sing. of the first person pronoun. Cf. P. may; BHS. maya (m.c.; BHSG 20.18).
258
.. ddh. t[] : (var)ddh(i)t[] (raised, increased?).
208
(60)(24v1) 85Father: In rvast, a certain rehin together with his sons and grandsons
went to a park, where he saw the Buddha, the Lord. Thereupon, the householder told his
sons and brothers: Lets pay homage to the Buddha, the Lord! Thereupon, they all
approached the Lord, who taught the Dharma to them. Thereupon, they all attained (lit.
saw) the truth. Then, they offered the Buddha the necessary paraphernalia. Soon the
house became a well (of donations for the community). (The monks asked:) What was
(his) karman? (The Lord said:) Ninety-one kalpas ago, the perfectly enlightened
Vipayin appeared in the world. After fulfilling his duties, the Lord entered parinirva.
King Bandhumat had a stpa one yojana in both length and width and four (yojanas
high) built for him. (The king thought:) I, myself, should not erect a pole for this.
He had an announcement made, in order to erect the pole: Who donates what? A
certain householder looked to his sons and brothers (for consent) and raised (through
bidding) from sixty kois gold pieces to one hundred kois. Thereupon, the king was
pleased and gave (the householder) a great deal of money. The Lord added: This
householder was that householder.

85
A parallel story is found in K, no. 59 (Thos pa Hearer); K 511~520, K(D) ha 201a3~204b5, K(Pk) mDo
su 211b6~215b3, K(F) 295f. The story goes as follows: In the present time A very rich householder lived in
rvast. His wife gave birth to a boy with auspicious features. The father raised his son with utmost care and
built three houses for him, each surrounded by a park, for each of the three seasons. His son had three wives and
lived with them and his children happily in the three houses. One day in spring, he was enjoying himself in the
park with a large retinue, listening to the sound of instruments and watching dances. Knowing that the time had
come to instruct him, the Buddha conjured up a park nearby which was more beautiful than the sons and began
to preach the Law. Charmed by the voice of the Buddha, the son went in that direction whence the voice was
coming and entered the park. Delighted with the sight of the Buddha, he paid tribute to him, listened to his
teaching and became a srotapanna. He then asked the Buddha to allow him to become a monk, to which the
Buddha insisted on his parents consent. They agreed on the condition that he would come to see them when he
attained a certain superior level. He, thus, became a monk, attained Arhatship and preached to his father, mother
and relatives. They made large amounts of donations and thus became an abundant source for those begging. In
a previous life 91 kalpas ago, when people lived for 80,000 years, Vipayin was the Buddha at that time. After
the Buddha had entered parinirva, King Bandhumat wanted to build a stpa for him. To build it, a pillar
(yai) was needed. The king issued a decree, seeking for a rich person who could install such a pillar. There was
a rich householder, who thought that he could bear the cost with the help of his relatives and friends. Actually,
his relatives and friends supported him financially and he was proven to be the richest. Through karman, the
king, then, became jealous and wanted to erect the pillar himself. Although the householder could bid up to one
hundred and sixty million against the king for the right to erect it, on the advice of his family, he gave up after
which, the king erected it himself. The king also gave the househoulder a great deal of money, which the latter
thought should not be used for any other purpose other than on the stpa. Therefore, he used all the money to
worship the stpa and made a praidhna to be reborn into a wealthy family and reach Arhatship under a
buddha. His relatives also made praidhnas to please the buddha.
209
2 a ghapatti || || 259Kacagal[61] ca ng[62] ca vivha[63] chedanena260[64] ca
khjjate261[65] Nandik262[66]
3 pi263[67] brhmaa[68] karaka[69] pit[70] || || Kacagala264[61] iti vistarea yva
bhagavato
4 pnya datta yva bhagavacchsane 265pravrajita strtavibhagikn266 agro
nirddia
5 karma pacajanmaat mt babhva Kyape samyaksabuddhe brahmacarya
cra || ng[62] iti

259
Kacagal ca ng ca vivha chedanena ca | khjjate Nandiko pi brhmaa karaka pit || : loka
verse.
260
chedanena : Cf. 26r5. chedana.
261
khjjate : Cf. 26v3. khdyate.
262
Nandik : S.e. for Nandiko; cf. 26v5. Nandika.
263
pi : Cf. 27r5. pia.
264
Kacagala : S.e. for gal (= 25v2); cf. 51r5. Kacagala (s.e. for gal).
265
pravrajita ... agro nirddia : S.e. for it ... agr i.
266
strtavibhagikn : those who explain scriptures; cf. MSV(D) I 22.14. strntavibhgakartr (=
Av II 43.8); Rm-av 223.23. strnta<vi>bhgakart; BhV(Tib). D. 132b5. mdo sde rnam par byed par
byed pa rnams; BhV(Ch) 44c7. ; Zbz 450b29. ; K(D) ha 120b1 = K(Pk) mDo su 129a2.
mdo rnam par byed pa rnams. For the meaning vibhaga, cf. BHSD, s.vv. vibhaga (distribution,
classification; explanation, commentary), vibhajati (explains or understands in detail), vibhgya (one who
is an expert in scholastic classification); PTSD, s.v. vibhga (distribution, division; detailing, classification);
SWTF, s.vv. vibhaga (Erluterung), vibhgin (Experte im Klassifizieren).
210
(Uddna)(25v2): Kacagal (61), Ngas (62), Marriage (63), Cutting (64), Is
bitten (65), Nandika (66), One, who has a lump-like body (67), Brahmin (68),
Farmer (69) and Father (70)
(61)(25v3) 86Kacagal: (This story should be related) in detail up to (the following
description). Water was offered to the Lord. She went forth into the Lords teachings
and was declared to be the best amongst those who explained the scriptures. (The
monks asked: What was her) karman? (The Lord said:) She had been a mother in her
five hundred rebirths. Under the perfectly enlightened Kyapa, she practised
brahmacarya.
(62)(25v5) 87Ngas: (The story concerning the Buddhas) instruction to the four great kings
86
Parallel stories are found in K, no. 33 (Ka tsang ka la): K 302~307; K(D) ha 119b4~121b6, K(Pk) mDo su
128a5~130a8 K(F) 262f.; MSV(D) I 20.3~24.7; BhV(Ch) 44a29~45a3; BhV(tr.J) 251~254; Zbz, no. 6 (
), 450b~c; Av, no. 78 (Kacagal), II 41~44, Av(tr) 290~292, Av(Ch) -; Rm-av, no. 17
(Kacagal), 217~226; cf. also Durt 2005. The story in K goes as follows: At the present timeWhile the
Buddha was making his alms-round in the country of Otal, an old ragged woman, Ka tsang ka la by name, who
had gone to a well to draw water, put aside her pot, extended her arms and fell on his neck, shouting: I have
met my son! The monks wanted to hold her back but the Buddha stopped them. When she had calmed down, he
observed her capabilities and preached appropriately to her. She listened obediently to his teachings and attained
the state of srotapanna and asked the Buddha to allow her to become a nun. This request was granted and she
was ordained by Mahprajpat Gautam, after which she became a (female) arhat. The Buddha declared her to
be the best of those who could explain the stras. The monks asked the Buddha about her karman. In the past
1. This woman had been the mother of a Bodhisatva for five hundred lives. Why could she not become such in
her present life? Firstly, because Mahamy (i.e. kyamunis mother) had a praidhna to become the mother
of the Buddha. Secondly, because this woman, while being his mother in her previous lives, had always
prevented him from achieving his aspiration to become a buddha. This is also why she had been born poor and
became a nun in her old age. 2. At the time of Kyapa, she was ordained in the teachings of the Buddha and
practised brahmacarya or chastity all her life. Before dying, she had made a praidhna : I shall become a
(female) arhat, when a disciple, who is declared as the best amongst all disciples to explain the stras by
Buddha Kyapa, becomes the Buddha (kyamuni) and I shall become a nun with the same title, namely the
best of those who can explain the stras.
However, other texts differ from the story in K particularly at the beginning. According to them, when the
Buddha went begging for alms in Otal with nanda as his attendant, an elderly woman, Kacagal by name,
who lived there, happened to be going to a well to draw water. The Buddha saw her and knew that the time to
teach her had arrived. He, then, told nanda to go and ask her for water. When the old woman heard his request,
she filled the pot and approached the Buddha. When she saw him shining and beautiful, she put the pot down
and extended her arms to embrace him, shouting: My son! The monks wanted to hold her back but the Buddha
stopped them. (According to Zbz, it was nanda, who tried to stop her, which makes more sense.)
Our manuscript reads water was given to the Lord (bhagavato pny datta), which is much
closer to the later versions than Ks, where it does not state that the old woman brought water to the Buddha.
87
Parallel stories are found in K, BhV, BAK etc.: K, no. 34 (Kai ne ya), K 307~334, K(D) ha 121b6~132b4,
K(Pk) mDo su 130a8~141a6, K(F) 263~266; MSV(D) I 255.14~262.9, Chung/Wille 2002: 119~123,
BhV(Tib[Pk]) nge 32b8~36a5, BhV(Tib[D]) ga 35a5~38b3, BhV(tr.J) 561~565; BAK, no. 77, Kaineyakvadna
(a new edition together with the Tibetan and Japanese translations is found in Okano 2010: 62ff.);
Ratnvadnaml, no, 33. Kaineyaka; Panglung 59f. The story in BhV goes as follows: The Buddha was in
dum, where the sage Kaineyaka lived. In order to convert him, the Buddha decided, at first, to preach the
Dharma to the Four Guardians of the World on the banks of the Mandakin lotus lake. The Four Guardians and
their followers all listened to the Buddhas preaching and attained the Dharma Eye. The Buddha commanded
them to protect his teachings in each of the four quarters of the world after his parinirva. They promised to do
so. His monks asked the Buddha about their karmans. In the past at the time of Kyapa Buddha, two ngas,
namely vsa and Mahvsa, lived in the ocean and two garuas, namely Aevara and Cevara resided in a
kaalmal tree. Whenever the latter attacked the ngas, they always fled into a hole. Later, they took refuge in
Kyapa Buddha and received the ikpadas after which, the garuas could not do anything against them.
When the garuas asked them why, the ngas replied that they had taken refuge in the Buddha. Upon hearing
this, the garuas wished to take refuge in him as well. Therefore, together with the ngas, they visited the
Buddha and took refuge. There, they saw the Four Guardians of the World and wished to become the same at the

211
Fol. 26
recto
1 caturmahrj{n}n vina(ya) vistar[e]a ki karma vsa ca Mahvsa ca
babhva267 ..
2 Aivara268 ca Civara269 ca garu babhvu te Kyape samyaksabuddhe sak
ik[]pad-
3 ni ghtni || vivha[63] iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
tasya
4 karma K()yape samyaksabuddha270 pravrajit tatra karmatay271 mtpitar272
varaka krita
5 vedapatya273 kta brahmacarya cra || chedana274[64] yath mahsamudre satvasya
pacahi yaka-

267
babhva : S.e. for babhvu?; or 3. sg. with 3. du. subject; cf. BHSG 25.25 (3. sg. with 3. pl. subject).
268
Aivara : Cf. MSV(D) I 260.19. Aevara; Tib. Gro bai dbang phyug (Aivara?); BAK 77.10. Miisvara.
269
Civara : Cf. MSV(D) I 260.19. Cevara; Tib. gTSug gi dbang phyug (Cevara); BAK 77.10. Cir
(Miisvaras).
270
samyaksabuddha : S.e. for buddhe.
271
karmatay : Or karma tay?
272
mtpitar : Nom. pl.; cf. BHSG 13.16; SWTF, s.v. mt-pit. However, we expect an instrumental form
here. Cf. Av I 269.5f. s mtpitarv anujpya bhagavacchsane pravrajit. tasy artha jtibhir
bhikuvaraka krita.
273
vedapatya : S.e. for devapatya?
274
chedana : Cf. 25v2. chedanena.
212
 (should be related) in detail. (The monks asked:) What were their karmans? (The
Lord said:) There were (two ngas, named) vsa (Hissing) and Mahvsa (Great
Hissing) and two garuas, (named) Aivara and Civara. They (all) received the
(five) precepts from the perfectly enlightened Kyapa.
(63)(26r3) 88Marriage: The going forth of the nun Dharmadinn should be related in
detail. (The monks asked:) (What) was her karman? (The Lord said:) She went forth
into the homeless life under the perfectly enlightened Kyapa. 89There, karmatay (?)
her parents constructed a hut for the rainy season90. She made vedapatya (?) and
practised brahmacarya.
(64)(26r5) 91Cutting: It should be related in detail how the ribs of a creature in the ocean

time of kyamuni Buddha. Thus, they became the Four Guardians of the World.
88
Parallel stories are found in K and MVinK: K, no. 36 (Bag ma gtong Marriage), K 341~359, K(D) ha
135a4~142a6, K(Pk) mDo su 143b7~151b3, K(F) 267~271; MVinK(Ch) 366b14~369b16,
MVinK(Tib[Pk]) ne 155b2~164b7, MVinK(Tib[D]) da 160b6~170a6, Panglung 197; Honj 2014: 538~540.
Cf. also Akanuma 159, s.v. Dhammadinn1; DPPN I 1142f. 3Dhammmadinn. The story in MVinK goes as
follows: At the present time The parents of Dharmadinn had promised Vikhas parents to marry their
daughter to their son. However, Dharmadinn wished to become a nun and with the permission of the Buddha,
she was ordained a novice (ikamn) by Utpalavar, who was sent by the community of nuns as its
messenger, and attained Srotapanna-ship and later the state of a sakdgmin, though she continued to live
with her parents, as they did not allow her to leave home. After both fathers had decided upon the time of their
childrens wedding, Dharmadinn asked her father to let her leave home and become a nun but in vain. Knowing
this, the Buddha allowed the community of nuns to fully ordain her. Then, both the communities of monks and
nuns ordained her in her absence and thereafter dispatched Utpalavar to her house as their messenger to
inform her that she had been already ordained. Thus, while still at home, she became a fully-ordained nun and
attained Arhatship the day before her wedding. Although she asked her parents to let her go to a nunnery, they
still did not allow her to leave. Next day, her father invited the Buddha and the Sagha to the wedding, while, at
the same time, consulting with Vikhas father whereupon they decided to make Vikha force her to marry
him. During the wedding ceremony, Vikha stretched out his arms and tried to take hold of Dharmadinn, but
she flew away into the sky like a swan. Seeing her supernatural powers, Vikha, both families and the people
present all marvelled and asked her to forgive them. She came down to earth and preached the excellent Dharma
and thus converted many people. When the monks asked the Buddha why Dharmadinn, though still at home,
was able to become a nun and a (female) arhat, he replied: In the past At the time of Kyapa Buddha, a girl
was born into a very rich family in Benares. When she grew up, she wished to become a nun, but her parents did
not allow her to do so. She asked an elderly nun who used to visit her family frequently to ordain her. The nun
reported this to the Buddha. He, first of all, asked her to ordain the woman as a novice and later told both the
communities of monks and nuns to ordain her fully. Later, she became a (female) arhat. The elderly nun also
wished for such an opportunity. At that time, Dharmadinn was that elderly woman.
The stories of the present time and the first story of the past time in K are more or less the same, but there
is a second story of Dharmadinn previous life in K, which is wanting in both MVinK and in our text.
89
As the following sentences have no parallels in either K or MVinK, the meaning is not clear.
90
Cf. SHT II, p. 33, no. 542 e v2 /// bhagrasya ntidre Dharmadinny bhikuy varaka; Av I 269.5f.
s mtpitarv anujpya bhagavacchsane pravrajit. tasy artha jtibhir bhikuvaraka krita.
91
A parallel story is found in K, no. 37 (gCod pa Cutting): K 360~69; K(D) ha 142a6~145b7, K(Pk) mDo
su 151b3~155a6, K(F) 271~273. The story in K goes as follows: At the present time With his supernatural
powers, Maudgalyyana would visit the realms of hell, hungry ghosts, animals, human beings and gods. One
day, he visited the animal world on the side of the ocean. In the sea, there were three layers. On the first, which
was 280,000 yojana-deep, there were huge sea monsters, all 700 yojana-long. When they became hungry, they
just opened their mouths and swallowed all kinds of marine animals and then spat out the water. On the second
layer, which was 250,000 yojana-deep, there were huge sea monsters, namely nya mid (timigila), 1,400 yojana-
long, which ate creatures, living on that and the first layers. On the third, which was also 250,000 yojana-deep,
there were huge sea monsters, namely nya mid mid (timigilagili), 2,100 yojana-long, which ate creatures from
all the three layers. At that time, a sea monster, nya mid (timigila), was born in the ocean. Both small and big
animals came and bit him, greatly injuring him. He was in such pain that he swam ashore, but because of his
karman, 500 yakas appeared and slashed at his ribs with axes. In order to escape this new torment, he tumbled
back into the sea, turning it red with his blood. There, small and big animals began to bite him again and once

213
 verso
1 (a)t(e)hi pacahi k{{..}}[h]raat(e)hi275 pa()cavaraatehi ek276 pasuk277 chinn eva
vistarttavya
2 ki karma bhagavata Kyapasya samyaksabuddhasya upsakasya angmisya
pasuk bhagn
3 bhaabhtena || khdyate278[65] ti mahsamudre satva upapanna sa tatra sthalajai ca jala-
4 jai ca nadan nada<>ta 279 khdyate kin tena karma kta bhagavn ha
samyaksabuddhe Kyape naiv-
5 siko babhva dulo vitaritv sghika dravya tena anayena vinita || Nandika[66] i-

275
k{{..}}[h]raat(e)hi : It seems that the scribe first wrote kgraatehi by mistake and later he, himself, or
perhaps another person saw the mistake and corrected it to khraatehi, s.e. for kuhraatehi (with hundred
axes). The original akara g seems to have been corrected to h.
276
ek : Probably s.e. for ekaik.
277
pasuk : rib; cf. P. psuka, phsuka; Skt. paruk, pruk; BHS. pruk, prvak.
278
khdyate : Cf. 25v2. khjjate.
279
nadan nada<>ta : Probably s.e. for ndan nadata.
214
were cut, one by one, by 500 yakas with 500 axes during 500 years. (The monks asked:)
What was his karman? (The Lord said:) He, as a soldier, broke the ribs of a lay
follower of the perfectly enlightened Kyapa, who was an angmin.
(65)(26v3) 92Is bitten: A creature was born in the ocean. There, he cried out, being bitten
by land-dwelling and underwater creatures. (The monks asked:) What karman did it
make? The Lord said: At the time of the perfectly enlightened Kyapa, (the creature)
was a corrupt resident monk. He destroyed property of the community through bad
conduct (such as) by giving it away.
(66)(26v5) 93Nandika: The monk Nandika was staying near Rjagha on Mount

more, he returned to the shore where the yakas continued to slash at his ribs. Thus, he could find no relief
anywhere from his unbearable suffering and hence, he just screamed out loudly. Seeing all this, Maudgalyyana
resorted to meditation to understand this creatures past life, but could not discover the cause of this cruel
torture. Therefore, he was obliged to return and ask the Buddha who was, at that time, in Rjagha, teaching the
Dharma to hundreds of listeners. To Maudgalyyanas question, the Buddha explained as follows: In the past
At the time of Mountain (Ri bo) Buddha, this sea monster was a government minister, called Sna la gtogs,
who had committed the following crimes: There was an upsaka who encountered the teachings of the Buddha
and attained the state of angmin. He told his wife that he had received the five precepts and that she should
find another husband, to which she refused. Therefore, they stayed together, practising chastity. Sna la gtogs
coveted this woman, who was very beautiful, and so employed various means to obtain her. One day, he visited
the upsaka and entrusted a large amount of gold and silver to him in front of witnesses, whom he had brought
along. A few days later, Sna la gtogs came alone and asked for the valuables, expressing gratitude. The upsaka
returned the riches to him intact, without thinking that this might be a trick. Soon afterwards, Sna la gtogs came
back with his witnesses and asked for his gold and silver again. The upsaka said he had already returned
everything to him. However, Sna la gtogs claimed that he had not received anything and so, turning to his
witnesses, he brought him before the king. As Sna la gtogs had witnesses, he won, while the honest upsaka
lost. Sna la gtogs beat the latter with wet ropes, cut off his flesh, broke his ribs and mistreated him until he died,
after which he obtained the upsakas house and property, took the widow home and told her what he had done
for her sake. He proposed to her, but she refused until her former husband was able to receive the proper funeral
rites. Sna la gtogs hastened to fulfil this condition laid down by her wishes and so prepared the body to be sent
to the crematorium. When the fire was ablaze, the widow threw herself into it, which was consuming the
remains of her husband, from whom she had not wanted to be separated. In the future At the time of Yid bzan
Buddha, this sea monster will be reborn as a human being and become an arhat.
92
A parallel story is found in K, no. 39 (Za ba Eating): K 375~379, K(D) ha 148a6~150a4, K(Pk) mDo su
157b7~159b6, K(F) 273f. The story goes as follows: At the present time: One day, with his supernatural
powers, Maudgalyyana visited the realm of hungry ghosts located on Mount Vindhya and saw a hungry ghost
in flames. When it ran away down to the plains, because of its karman, lions, tigers, bears and so on appeared
and chased and bit it; when the hungry ghost ran into the sea, it was bitten by a big fish with iron teeth; when it
jumped up into the sky, carnivorous birds devoured it with iron beaks. Maudgalyyana understood the cause of
this punishment very well, but he thought it better to ask the Buddha to explain it in order for those listening to
learn from this situation. Therefore, he went back to Rjagha and asked the Buddha. The Buddha replied: In the
past At the time of Kyapa Buddha, this hungry ghost had been a monk in charge of the property of the
community (zhal ta byed pa). He had persuaded many donors to donate for the sake of the community and its
stpa but having received these, he had squandered them on himself and given them to others. This misdeed had
caused him to suffer in the realm of hungry ghosts.
93
A parallel story is found in K, no. 40 (dGa byed Nandika): K 379~385, K(D) ha 150a4~152b3, K(Pk)
mDo su 159b6~162a7, K(F) 274f. The story in K goes as follows: At the present time the yumat Nandaka
used to visit the realms of hell, hungry ghosts, animals, human beings and the gods. One day, with his
supernatural powers, he went to a beach, where he saw a female hungry ghost (pret), who was blind and naked,
merely covered with her own hair, whose body was like a burnt-out torch. A great many worms were coming out
of her nostrils and mouth and she was emitting a foul odour, which could be smelt one yojana off. Wherever she
went, yellowish spotted dogs would chase and bite her, which also caused her great pain. Suffering all this both
inside and outside her body, she ran around, screaming. Through the power of the knowledge, received from
meditation, Nandaka understood fully the cause of her punishment, but he thought it better to ask the Buddha to
explain it in order for those listening to learn from this situation. Therefore, he went back to rvast and asked
the Buddha. The Buddha replied: In the past At the time of Kyapa Buddha, a very beautiful girl had been

215
Fol. 27
recto
1 ti Nandiko bhik280 R(jag)(he vi)h(a)rati Gdhrake parvate sa tatra pretm addasi281
dukhit
2 cakuvivarjit sa eta prakaraa bhagavata rocayati kin tay karma kta bhaga-
3 vn ha Kyape samyaksabuddhe rehidht pravrajit tay na akita
brahmacarya prati-
4 pdanya tasy bhikusaghena aprajapta282 kta s matsarya nievata283
bhagavacchrvak
5 dv caku nimlayati || pia284[67] iti mahsamudre satvo upapa[n]na kgramtro
verso
1 m()sapiasad[o] so tatra satvehi khdyate punar eva ca so jyate arttasvara krndate
2 kin tena karma kta Kyape samyaksabudde pravrajito si naivsika dulo anga-
3 ta285 ca sghika staubika286 mahdvrika287 paudgalika{}paribhogena288
paribhukta289 || brhmaa[68]
4 iti brhmao bhagavanta dv parivajati bhikava vrayate290 bhagavn ha m
vra-

280
bhik : Nom. sg. masc.; cf. BHSG 12.14; Oberlies 2001: 151; Abhis III 11.2; Grammar 9.2.
281
addasi : This form occurs also in 24v3. Cf. BHSG 32.57, p. 216r.
282
aprajapta : the state of not being provided (with lodging, seat, bedding as punishment); cf. BHSD, s.vv.
prajapti ([5] arrangement, provision [of a seat]), prajapayati ([2] arranges, provides [seats]), prajpayati
([2]. do.), prajaptaka ([the seats] that have been provided); Abhis III 372 pra-japaya-; PTSD, s.v. paatta
(ordered, designed, appointed); CPD, s.v. sanapaatti (allocation, assignment, appointment of seats); cf.
also SP(KN) 274.1. bhku sarva sohavy aprajapti puna puna | niksana vihrebhyo bahuku
bahvidh ||; Ishida 2001.
283
nievata : S.e. for vate.
284
pia : Cf. 25v3. pi.
285
angata : The meaning of this word at this place is not clear. Properties or materials, which have not yet
been registered in any document?; cf. MW, s.v. angama; Apte, s.v. angama (In law) Without the title-deed or
document of possession (such as purchase deed &c.), anything possessed from time immemorial and without
any documentary proof; enjoyment of.
286
staubika : S.e. for staupika.
287
mahdvrika : what belongs to the main gatehouse?
288
paudgalika{}paribhogena : Cf. Vin V 204.2. saghika puggalikaparibhogena paribhujati; Divy 342.
19f. tai sghik pupavk phalavk paudgalikaparibhogena bhukt ... 342.23f. tena sghik
rajju paudgalikaparibhogena paribhukt ( Nther 1996: 264.6ff.); Abhis I 91, 11.12.11A3. npi kamati
sghika ayysana paudgalikaparibhogena paribhujitu.
289
paribhukta : Presumably s.e. for bhukte or bhu{}kta.
290
vrayate : S.e. for ati?
216
 Gdhraka. There, he saw a female hungry ghost (pret), who was suffering, deprived
of her eyes. He told the Lord about this. (He asked:) What karman did she make? The
Lord said: At the time of the perfectly enlightened Kyapa, a daughter of a rehin
went forth into the homeless life (as a nun). She could not practise brahmacarya. The
community of monks decided not to provide her (with a seat etc.). She committed
avarice (or selfishness). Having seen the Lords disciples, she closed her eye(s).
(67)(27r5) 94Lump: A creature, being as big as a peaked building (kgra) and
resembling a lump of flesh, was born in the ocean. There, it was bitten (to death) by
creatures and was born again. It raised painful cries. (The monks asked:) What karman
did it make? (The Lord said:) At the time of the perfectly enlightened Kyapa, (the
creature) had gone forth into monastic life, (but) it had been a corrupt resident monk.
He made use of unregistered (?; angata) things belonging to the community, belonging
to a stpa and belonging to the main gatehouse for his personal purpose.
(68)(27v3) 95Brahmin: Seeing the Lord, a Brahmin embraced him but was prevented by

born into an extremely rich family. When she grew up, she began to have faith in the teachings of the Buddha,
was ordained, studied the three piakas and became a greatly learned and honoured nun, who received many
donations. However, as she was beautiful, young and had been born into a rich family, she was, therefore,
arrogant and could not observe the precepts. Later, she misused the property of the community, its stpa and so
on, and, for this reason, she was expelled from the nunnery. Being extremely furious, she abused and slandered
the nuns, which is why she later became a female hungry ghost and why a great many worms were coming out
of her nostrils and mouth. Also from house to house, she defamed the nuns by saying that they were violating
their precepts and doing evil and thus, lay people lost faith and ceased to donate. This is why she emitted a
repulsive odour. She would stare at the nuns with angry eyes, which is why she became blind. As she had
misused the property of the community, its stpa and so on, she was chased and bitten by yellowish spotted
dogs. Cf. also Xy, no. 23, 378a3~7.
94
A parallel story is found in K, no. 41 (snag bu Lump): K 386~391, K(D) ha 152b3~154b3, K(Pk) mDo
su 162a7~164a7, K(F) 275f. The story in K goes as follows: At the present time One day, with his
supernatural powers, Maudgalyyana visited the realm of hungry ghosts at the end of the ocean and saw one,
which looked like a ball of flesh (shai snag bu) as big as an elevated hall. It was being devoured constantly by
beings whose mouths resembled iron needles. When it jumped into the air to avoid their attacks, its whole body
caught on fire. Having seen this, Maudgalyyana resorted to meditation to understand completely the cause of
this punishment, but he thought it better to ask the Buddha to explain it so that those listening, would be able to
learn from this lesson and so he went back to Rjagha and asked the Buddha. In the past At the time of
Kyapa Buddha, this hungry ghost had been a monk, managing the property of the community (zhal ta byed
pa). He had misused this for himself and had accumulated riches. Later, when he fell sick, he gave this wealth to
his relatives. When the monks found out about this and stopped him, he thought: As I was stopped by them,
this wealth is neither of use to them nor to me and so, he threw the wealth, which he had embezzled, into a fire.
Conclusion: As he had misappropriated the property of the community, he had become a hungry ghost and
because he had burnt this fortune, he constantly caught on fire.
95
A parallel story is found in K, no. 42 (Bur du shes Notion as a son): K 391~395, K(D) ha 154b3~156b2,
K(Pk) mDo su 164a7~166a7, K(F) 276f. The story goes as follows: In the present time One day, the
Buddha was in the Jetavana monastery. An old Brahmin, seeing the Buddha from afar, considered him as his
son and came up to him, throwing himself on his neck. The monks tried to prevent him but the Buddha stopped
them. When the old man calmed down, the Buddha preached the Dharma to him by which, he immediately
attained srotapanna and became a monk. Through his zealous efforts, he attained Arhatship. The monks asked
the Buddha about his karman and the Buddha replied: This old man was my father five hundred times in
previous lifetimes and hence, his action today. Then, the monks asked why he had not become the Buddhas
father in this life as well. The Buddha replied that this person had hindered his efforts to make donations in
those five hundred previous lives and therefore, he had made a praidhna to no longer have him as his father.
On the other hand, a merchant, 91 mahkalpas ago, offered a meal to Vipayin Buddha and made a praidhna
to have a son like the Buddha. He became uddhodana. The monks asked the Buddha why the Brahmin was so
poor and could meet the Buddha only when he became very old. The Buddha replied, Because he prevented me
from donating and from becoming a monk. By what karman was he able to rejoice at the Buddhas teachings

217
5 yatha putrasnehena parivajati paca janmaatny ea mama pit babhva bhagavat
tasya

Fol. 28
recto
1 dharmo deita pravrajita a[r]h(a)tva prpta ki karma Kyape pravrajito ()bhi ||
kar[]aka[69] ke-
2 tra kati tenyumn Mahkyapo piakena pratipdita tasya ketre sauvar yav-
3 kur prdurbht vistarea avadna krya || pit[70] iti bhagav Rjaghe viharati
4 tatrnyataro brhmaa klagata sa Gddhrakasya ntidre jhpita tasya putro a-
5 tva ocate sa ca brhmao devepapanna tasya devabhtasya kruya jta sa ta
putra
verso
1 ha m oca devev aham upapanna nha ocya iti putra ha kin te karma k[t](a)-
2 m iti yadi devepapanna sa kathayati buddho piakena pratipdita iti uposa-
3 ta291 ca me eka ghta tensmi devepapanna tata brhmaadraka utsv
4 gha tathgatasane pravrajita ki karma kta Kyape samyaksabuddhe
pravrajita st*

291
uposata : S.e. for uposatha (= P); cf. poadha (Mlasarvstivdins), poatha (Sarvstivdins), upoadha
(Mahsghika-Lokottaravdins), Pkt. posaha, Jain Sanskrit pauadha, proadha, poadha, Skt. upavasatha;
cf. Hu-von Hinber 1994: 1f.
218
 the monks. The Lord said: Dont stop him! He embraces me out of the love for his son.
This person was my father in 500 rebirths. The Lord taught the Dharma to him. He
went forth into monastic life and attained Arhatship. (The monks asked:) What karman
(did he make)? (The Lord said:) At the time of Kyapa, he went forth into monastic
life.
(69)(28r1) 96Farmer: (A farmer), who ploughed a field, presented Venerable Mahkyapa
with alms-food. In his field, golden shoots of barley appeared. The avadna should be
related in detail.
(70)(28r3) 97Father: The Lord was dwelling in Rjagha. There, a certain Brahmin died
and was cremated near (Mt.) Gdhraka. His son mourned greatly. The Brahmin was,
however, reborn amongst gods. Being now a god, he felt compassion. He said to his
son: Dont mourn! I am reborn amongst gods. I am not to be mourned over. The son
replied: What karman did you make, if you are reborn amongst gods? He said: I
presented the Lord with alms-food. Also, I observed the Uposatha day just once and
therefore, I am reborn amongst gods. Thereupon, the son of the Brahmin left home and
went forth into the Tathgatas teachings. (The monks asked:) What karman did he
make? (The Lord said:) At the time of the perfectly enlightened Kyapa, he went
forth into monastic life.

and attain Arhatship? At the time of Ksyapa Buddha, a dying monk made a praidhna to attain Arhatship
under my teachings. Thus he realised his vow.
96
A parallel story is found in K, no. 43 (Zhing ba Farmer): K 395~404, K(D) ha 156b2~160a3, K(Pk)
mDo su 166a7~170a1, K(F) 277f. The story goes as follows: In the present time A poor peasant was living
near the Jetavana monastery. He would wake up early every day and go to a field near it. As this was far away
from his house, his wife would bring meals there and they would eat together. Each time when they saw the
Buddha and his monks going to beg for alms, they were impressed with their dignity and they resolved to offer a
meal to him. The woman prepared the most exquisite food and brought it to the field. When they saw the
Buddha far off, they rushed up to him and asked him to accept the meal. The Buddha spread his seat and
accepted the food. Having eaten, he gave them teachings and went back to the Jetavana monastery. The couple,
then, made a praidhna that their field might produce golden corn, and their wish was fulfilled immediately.
Thinking that the king should take his share of the treasure, the farmer went to him with the news. The king did
not believe him and sent one of his officers to investigate. However, this person could not see any gold there. As
the farmer continued to insist, the king finally went himself and was astonished to find that it was true. He
demanded an explanation and, upon hearing it, congratulated and encouraged the farmer and expressed his
gratitude to the Buddha. The king said that the gold was retribution for their good deeds and, therefore, it was
theirs and recommended that the farmer make donations. Thereupon, the farmer served the Buddha and monks
with food and other things for three months. He received teachings and attained the state of srotapanna, then
became a monk, finally attaining Arhatship. The monks asked the Buddha about his karman and he explained
that at the time of Ksyapa Buddha, a dying monk, who was a son of a Brahmin, made a praidhna to attain
Arhatship under kyamuni Buddhas teachings and thus, he realised his vow.
97
A parallel story is found in K, no. 44 (Shi ba Dead): K 404~411, K(D) ha 160a3~162b5, K(Pk) mDo su
170a1~173a4, K(F) 278. The story goes as follows: In the present time A Brahmin in Rjagha having faith
in the Buddha, offered him a meal and listened to his teachings. Shortly afterwards, he fell ill, died and was
reborn in the heaven of the Thirty-three Gods, so he made the customary visit to the Buddha. While returning to
the gods, he saw his son in distress, remaining by his grave, unable to leave. The god, being the deceased father,
made himself known to him and urged him not to cry, but rather take refuge in the Buddha. Consoled by these
words, his son went to the Buddha, became a monk and an arhat. In the past At the time of Kyapa Buddha,
the son of a Brahmin and a resident of Benares, was in despair because of his fathers death. His father, who was
reborn amongst the gods, appeared in front of his son, consoled and advised him to take refuge in the Buddha.
He followed his advice, became a monk under Kyapa Buddha and made a praidhna to become an arhat at
the time of the successor of the Buddha.
219
5 292mla293[71] padma[72] vrata[73] knti[74] ik(u)l[75] ca pupita[76] gandha[77]
araa[78] dpo[79] ca mrgo[80] bhavati pacima ||

Fol. (2)9
recto
1 294[81]maharddhik pjetv Kyapa() samyaksa[]buddha bhagavata kyamunisya
buddhasya upasakrnt vividha-
2 veavastradhriyo ts bhagavat dharmo deita dasaty savtt
devatvadna[82] vi[sta]re-
3 a vcya || || 295gual[83] ca bhakta[84] ca pnya296[85] varccagharea297[86] ca
bhgahr[87] ca Chardd[88] ca
4 varga [bh](a)vati samuddita || || pretvadna[89] vistarea vcya ||
verso
1 brhmaa[90] iti brhmao bhikm upasapada draukmo yadi tva 298obha[n]
2 + + yati pravrajiyma sa upasapadyitukmasya bhikusya phakasya hehe
3 sthita tata sa bhikur upasapdita brhmao nikramitv kathayati aham api upa-
4 sapadyiymti tata sthavirariputrea pravrjita upasapdita crhatva ca prpta
||
5 ki karmmam* Kyapa samyaksabuddha piakena pratipdita so brhmaai
sametya karakai ca

292
ml ( mla) padma vrata knti ik(u)l ca pupita gandha araa dpo ca mrgo bhavati
pacima : loka verse. This is an uddna verse, consisting of the title of ten avadnas, which are not found in
our manuscript. Probably, some folios are missing hereafter. They could have been missing on the underlying
manuscript or perhaps the scribe overlooked them. The first title in the uddna, namely ml, is referred to later
in another uddna in this manuscript (51r5).
293
mla : Probably s.e. for ml.
294
Probably, before the scribe copied the manuscript, some folios before and after 29 recto, containing more than
20 avadnas, had already been missing. We do not know, therefore, the title of the following avadna, whose
beginning part is lost.
295
gual ca bhakta ca pnya varccagharea ca | bhgahr ca chardd ca varga [bh](a)vati samuddita
|| : loka verse. This is an uddna verse, consisting of the title of six avadnas, though these are not found in our
manuscript. The first title in this uddna, namely gual, is referred to later in another uddna in this
manuscript (51r5) and therefore, there must have been some confusion at the stage of copying the manuscript.
Cf. Av I 241.1. pacamo varga : (n. 1) uddna gual ca bhakta ca toya varcaghaena ca (|) koliko
hy uttara cpi jtyandha rehir eva ca (|) putro jmblaka caiva vargo bhavati samuddita ||; cf. Av, no.
41. Gua-l, no. 42. Bhakta, no. 43. Pnya, no. 44. Varcaghaa.
296
pnya : The reading toya in Av (see the preceding footnote) matches the loka metre.
297
varccagharea : Probably s.e. for varcaghaena (= Av).
298
obha[n] + + yati : Probably obhan (bhavi)yati. Cf. J IV 479.11. pabbajj nm es sobhan
bhavissati.
220
(Uddna)(28v5): Garland (71), Lotus (72), Observance (73), Patience (74),
Storeroom for Sugarcane (75), Blooming (76), Perfume (77), Refuge (78),
Lamp (79) and the last one is Way (80).

(81)(29r1) ? (unidentified): Having paid homage to (the stpa of?) the perfectly
enlightened Kyapa, those (women) who have great supernatural powers, wearing
manifold clothes, went close to the Lord, kyamuni Buddha. The Lord taught the
Dharma to them and they became those who attained (lit. saw) the truth.
(82)(29r2) The avadna of Deity should be related in detail.

(Uddna)(29r3): Workshop of sugar (production) (83)98, Food (84)99, Water (85)100,

Pot for defecation (86)101, Sharer(?) (87)102 and Chardin(?) (88)103. They are
collected into a chapter.
(89)(29r4) The avadna of Hungry ghost (Preta) should be related in detail.
(90)(29v1) Brahmin (unidentified): A Brahmin wished to see the upasampad (ceremony)
of monks, thinking If it is wonderful, I shall leave my home-life. He hid himself (lit.
stood) under the chair of the monk, who wanted to receive upasampad. Then, the
monk received upasampad. Having gone out, the Brahmin said I also shall receive
upasampad. Thereupon, he left home through the elder riputra and received
upasampad and attained Arhatship. What was his karman? He presented the perfectly
enlightened Kyapa with food. On meeting with Brahmins, he was struck (or killed)
(by them) with water vessels and wooden staffs. (The story) should be related in detail.

98
Cf. Av, no. 41 (Gua-l), I 241~245.
99
Cf. Av, no. 42 (Bhakta), I 246~248.
100
Cf. Av, no. 43 (Pnya), I 249~251.
101
Cf. Av, no. 44 (Varcaghaa), I 252~255.
102
This avadna is not found in Av. Cf. Skt. bhgahrin = bhgahara (taking a part, sharing, a co-
heir [MW]); bhgahara (a collector of the kings grain share [IEG]), bhgahra he who recovers the [kings]
share [of the produce of land]; one of the six officers of each village [IEG]).
103
Or One, who vomits (?). This avadna is not found in Av.
221
Fol. 30299
recto
1 daakhai ca hat[a] vistarea (v)[]cya || bhik300[91] yo ()sau drik301 okengnau
patita sa ca mni[k](e)-
2 na bhiku da tena savegenrhatva prpta || ramauddeti302[92] sabahul
bhikuy rvasti
3 piapta caranti ts phata khu[y]ik ramaudde aabhij rj ca
Prase[n]aj
4 rathbhirho niryti sma srathin purohitaputrea ramauddey pryanena303 re
5 prahro datta tata ramauddeya ddhy ratho vikabhita304 vistarea rj
ramaudde
verso
1 (k)(a)[m](paya)t(i) ki karma abhe samyaka()buddhe ngakanyy305 bhikavo
hanyamn pady
2 guhntare tremse pariplit bhikuvea ca nirmiitv rj prasdita iti ||
Indradhvaja[93]
3 iti bhikavo bhagavanta pcchanti acrya306 bhagavat ekena ()dvityena
dvdaayo-
4 janavistra Mrabala jita bhagavn ha na bhikavo etarahi bhtaprvvam*
5 Indradhvajo nma kumra tena ekena advityena mtpitparityaktena 307anekaatas ..

Fol. 31
recto
1 balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata || Vajrabh308[94] ti payatha
bhagavat tda [dh](a)-
2 rma samkhyta jna ctpdita yena praatasahasri svargamokaparyani
3 savttni na bhikavo etarahi yeva bhtaprva Vajrabh nma rj babhva tena
ca-
4 t[u]ratnamaya ka krpita dhynni ctpditni ye ta ka pariplayati
pra-

299
This folio is paginated as 28, but by the same scribe the number 30 is written on the margin.
300
bhik : Nom. sg. masc. (cf. 33r4. bhiku); cf. BHSG 12.14; Oberlies 2001: 151; Abhis III 11.2; Grammar
9.2. The title bhik (nom. sg. masc.) occurs also in 41v3.
301
drik : S.e. for drako.
302
ramaudde : a female novice; cf. BHSD, s.vv. ramaoddea, ramaoddeaka, ik; see n. 168 on
ramauddea.
303
pryanena : = Skt. pryaa going forth.
304
vikabhita : blocked, stopped; BHSD, s.vv. vikambhate, bhayati.
305
ngakanyy : Instr. fem.; cf. 36v4. kanyasiky praidhna kta.
306
acrya : S.e. for c.
307
anekaatas .. balakya : Under the fifth line, there is a trace of an akara. anekaatas(hasra)-
balakya?
308
Vajrabh : Nom. sg. masc. (cf. 33r5. bhu); cf. n. 300; Grammar 9.2.
222
(91)(30r1) Monk (unidentified): A boy, who fell into a fire because of sorrow, was seen by
a monk, who practised in a cemetery. He (i.e. the monk) attained Arhatship through
shock.
(92)(30r2) Female novice (unidentified): Many nuns went around rvast, begging for
alms. Behind them, (followed) a small female novice, possessing six supernatural
powers. King Prasenajit went out, riding in a carriage. The charioteer, who was the son
of the chaplain, hit the head of the female novice, while driving. However, the carriage
was halted by the female novice by means of her supernatural powers. ... (and so on)
The king begged her pardon. (The monks asked:) What was her karman? (The Lord
said:) At the time of the perfectly enlightened abha, monks, who suffered from
misfortune, were protected by a nga girl in a cave during the rainy season (of three
months). After having transformed herself into a nun, she pleased the king.
(93)(30v2) Indradhvaja (Indras Banner) (unidentified): The monks asked the Lord: It
is marvellous that the Lord alone without any help conquered Mras army, 12-yojana
wide. The Lord said: It is, O monks, not only in the present time. In the past, there
was a prince, named Indradhvaja. Being alone, without any company, abandoned by his
parents, after having routed the army, consisting of countless, hundreds of thousands (of
troops)104, he attained his paternal kingdom.
(94)(31r1) Vajrabhu (Diamond-Armed): (The monks said:) Look! (How marvellous it
is that), thus the Lord preached the Dharma and generated wisdom, through which
hundreds of thousands of sentient beings have become destined to be reborn in heaven
and (attain) emancipation! (The Lord said): It is, O monks, not only in the present
time. 105In the past, there was a king, named Vajrabhu, who had a lofty hall made of
four kinds of jewels constructed and practised (lit. generated) meditation. The thousand

104
Cf. the expression caturaga~ balakya~ (an army of four divisions [i.e. the cavalry, infantry, elephants and
chariots]), e.g. Mvu I 30.6, II 82.11 etc.
105
A parallel story is found in SBV II 18~19, SBV(Ch) 155c21~156b2, SBV(Tib[Pk]) ce 116b8~117b8,
SBV(Tib[D]) nga 122a1~123a3; cf. Panglung 95. The story goes as follows: In the past, there was a king, named
Vajrabhu, in Benares. Being very pious, compassionate, righteous and generous, he liked giving away what he
possessed. He practised the meditation of compassion three times a day. When somebody needed something
from the king and sought it during his meditation, they would be unable to receive anything from him (as he
could not be disturbed). Therefore, he ordered a hall for donations (dnal) to be built near each of the four
gates of the city, where food, drink, clothes, seats, bedding, gold, silver, various sorts of jewels could be kept for
those who needed them such as ramaas, Brahmins, poor people and beggars. One day, five yakas, who
had been expelled from the capital of Aakavatt by their king, Vairavaa, came to Benares. They saw
shepherds, grass-cutters, wood collectors and other people, going about their business on the road and so, they
asked them why they were not afraid of them. They learnt that that country had a pious and benevolent king and
that was why the people had no fear. The demons, then, disguised themselves as Brahmins and saw the four
donation halls. Knowing that King Vajrabhu had come out of meditative seclusion, they went to him and
demanded fresh flesh and blood. As the king did not wish to kill any sentient beings, he let his court physician
pierce the five parts of his body (hands, legs and his head) with a knife and gave them his own blood and,
thereafter, preached the Dharma to them, through which these five were established in the five observances.
Having told this story, the Buddha explained that he, himself, had been King Vajrabhu, while five monks had
been the five demons.
223
5 sahasr[] svargamokaparya[] savtt || Vsiha 309[95] iti Vasihasya 310
ramauddeasyva-
6 dna vistarea vcya yath mahsamudre avatrasya poto bhagna paurudena srtho
verso
1 parvatavivara praveita[] tatas tena ramauddeena parivrjasadodanena311 arhatva
prpta
2 sa ca srtho mocita te ca vnij312 pravrajit karma Kyape samyaksabuddhe
brahmacarya cra-
3 m iti || Kumrakyapasyvadna[96] ktv yath brahmacrito brahmacr jta
arhatva
4 prpta Kyape samyaksabuddhe brahmacarya cra praidhna ca kta
brahmacrito brahmacr
5 jyeyam iti || Matagasyvadna[97] vistarea vcya yath vidydharea rj Pradyoto
vihe-

309
Vsiha : Soon after this word, the form Vasiha occurs. The title of this avadna is referred to as
Upareha in the uddna (33r5), see n. 321.
310
Vasihasya : S.e. for Vsiha?
311
parivrjasadodanena : Probably s.e. for sacodanena. The context is not very clear.
312
vnij : S.e. for vij.
224
 sentient beings, who guarded this lofty hall, became destined to be reborn in heaven and
(attain) emancipation.
(95)(31r5) Vsiha (unidentified): The avadna of the novice Vsiha should be related
in detail, namely: A (caravan leader) set sail on the great sea but his ship was wrecked.
A man-eating demon forced the caravan to enter a cleft in the mountains. Thereupon,
the novice attained Arhatship by being urged to wander as a mendicant (?). The caravan
was set free and the merchants went forth into monastic life. (The monks asked:) What
was his karman? (The Lord said:) Under the perfectly enlightened Kyapa, he had
practised brahmacarya.
(96)(31v3) 106Kumrakyapa: The avadna of Kumrakyapa concerns how one who
practised chastity (brahmacrin) was born from a woman, who was practising chastity
(brahmacri) and attained Arhatship. (The Lord said:) He practised brahmacarya
under the perfectly enlightened Kyapa and made a vow: I shall be born from a
woman, who is practising chastity, to become one who practises the chastity
(brahmacrin).
(97)(31v5) Mataga: The avadna of Mataga should be related in detail, namely:
107
King Pradyota was annoyed by a magician (i.e. Mataga), who was appeased by
106
According to MVinVibh(Ch) 721c15~722a18 = MVinVibh(Tib[Pk]) je 77a8~78b1 = MVinVibh(Tib[D])
cha 83a4~84a4, MBhiv(Ch) 953a20~b21 and MVinK(Ch) 360b4~6, while a nun, Gupt by name (cf.
Akanuma 218f. s.v. Gutt1), was washing a garment of a monk, Udyin by name, which was stained with his
semen, she put one drop of this into her mouth and another into her vagina, which made her pregnant, so giving
birth to Kumra-Kyapa. The Lord predicted that Kumra-Kyapa would attain Arhatship and become the
most eloquent one amongst his disciples.
According to Ap 532.21~29, J, no. 12 (Nigrodhamiga-jtaka), I 145ff., Dhp-a III 144ff., Mp I 158f., Th-a
I 322f., Ps I 335f. Kumra-Kassapas mother was the daughter of a banker of Rjagaha, and she, having failed
to obtain her parents consent to become a nun, married and, with her husbands consent, joined the Order, not
knowing that she was with child. When her condition was discovered her colleagues consulted Devadatta, who
declared that she was no true nun. The Buddha, on being consulted, entrusted the matter to Upli, who had it
fully investigated by Viskh and other residents of Svatthi, and he gave his finding in the assembly, in the
presence of the king, that the nun was innocent. When the boy was born the king reared him, and the boy was
ordained at the age of seven. The boy came to be called Kumra, because he joined the Order so young and was
of royal upbringing, and also because the Buddha, when sending him little delicacies such as fruit, referred to
him as Kumra Kassapa. Once when Kumra Kassapa was meditating in Andhavana, an angm Brahm, who
had been his companion at the time of Kassapa Buddha, appeared before him, and asked him fifteen questions
which only the Buddha could answer. This led to the preaching of the Vammika Sutta (M.i.143ff), and after
dwelling on its teachings Kassapa became an arahant. His mother, too, developed insight and attained to
arahantship. (DPPN I 632, s.v. 1Kumra-Kassapa).
107
Probably, this passage refers to the following story, found in MVinK(Ch) 317a4~320a8 =
MVinK(Tib[Pk]) ne 5b8~15b4, MVinK(Tib[D]) da 6a6~16b2: King Pradyota (Caa-Pradyota) of Ujjayin
was very cruel. One day, on hearing from his ministers about a courtesan with unparalleled beauty in Takail,
he desired to meet her immediately and consulted, in confidence, his chief minister, Bharata, whom the king
trusted the most. Regardless of Bharatas admonitions, the king insisted and went to visit her secretly. On not
being able to find the king, the ministers, Brahmins and so on became angry and told Bharata that, if the king
did not return in seven days, they would kill him and replace somebody else on the throne. As the chief minister
knew where the king was, he asked him to come back as soon as possible. Pradyota, feeling very ashamed,
wanted to return secretly but when he was about to slip into the city through a water-channel hole, he overheard
two female demons talking about his shameful act. Bharata promised to kill all the female demons in the
country, which he did after capturing them. However, Pradyota was very deceitful when he wished to atone for
his humiliating act, as when he invited all the Brahmins in the country to a dinner party, he killed all 80,000 of
them, who had gathered there in revenge for their wish to replace him on the throne. During the night, after
killing them, Pradyota had eight extraordinary and awful dreams. He was very frightened and asked Brahmins to
interpret them, but they dared not explain. He was greatly troubled and visited the monk, Mahktyyana, who

225
6 hita sa ca sthavirea Mahktyyanena samvsita Mataga pravrajita arha(tva)

Fol. 32
recto
1 prpta ki karma mata()gabhtenava Kyapasya samyaksabuddhasya stpa
satkta yayro(pa)-
2 a ca kta praidhna ca kta || Sraa[98] iti rja Sahasrnkasya dvau putr
Udayana-
3 ca Sraa ca Udayano rjbhiikta Sraa ca Udayane na313 gatv Mahktyyana-
4 sake pravrajita sa ca rjo Pradyotasya antapura pravio rj Pradyotena ka-
5 bhi tita sa svagha prasthita sthavirea ca svapnena nivrita udvejayitv
6 (v)inta arhatva prpta avadna vistarea karma ibhtena purohitaputro314 Kyape

313
Udayane na : Or Udayanena? (KW).
314
purohitaputro : S.e. for purohitaputrea?
226
 Venerable Mahktyyana. Mataga went forth into monastic life and attained
Arhatship. (The monks asked:) What karman (did he make)? (The Lord said: In the
past,) he, as an elephant (mataga), revered the stpa of the perfectly enlightened
Kyapa, also erected a pillar (for it) and made a vow.
(98)(32r2) 108Sraa: King Sahasrnka109 had two sons, (named) Udayana and Sraa.
Udayana was consecrated as the king. Without going up to Udayana, Sraa became a
monk under (the guidance of) Mahktyyana. He entered the womens quarter of the
palace of King Pradyota and was beaten with a whip. He left for home, (but) was
hindered by the elder monk (Mahktyyana) through a dream. Having been frightened
and instructed, he attained Arhatship. The avadna (should be related) in detail. (The
monks asked:) (What was) his karman? (The Lord said:) As a saint and a son of a
interpreted the dreams in a positive way. Pradyota was very pleased with the interpretations and gave a great
deal of donations to him and the community.
A similar story is found in Zbz, no. 102, 489b~491a = Ccc, no. 411, III 102~111; Zbz(tr) 210~216; cf.
Ccc IV 213~220, Panglung 188~189.
108
Parallel stories are found in K, no. 89 (Sa ra na Saraa), K(D) a 22b4ff., K(Pk) mDo hu 22b6ff., K(F)
439ff.; Zbz, no. 24, 459a~c = Zbz(tr) 59~62; Dzl, no. 65, 323c~326b = Huber 1908: 342ff. The story in K goes
as follows: The Buddha was staying in Rjagha. At that time, King Pradyota of Ujjayin and King Udayana of
Suvra were fighting constantly. Having attained Arhatship, Ktyyana wished to do something good for others
and so resolved to put an end to the deadly war. Having obtained permission from the Lord, he went to both
countries and taught the Buddhas teachings to the two kings and their people. Thereafter, a son was born to
King Udayana, named Sraa. After growing up, he mastered all sorts of sciences and arts and also had faith in
the Buddhas teachings. He found that his fathers acts were at times inconsistent with the teachings. Thereupon,
he decided to abandon the kingship, and, having obtained his parents permission, was ordained by Venerable
Ktyyana, who took him to Ujjayin. One morning, Sraa went out for alms-begging. Being a newcomer, he
did not know the city very well and so he entered the inner part of King Pradyotas palace, without knowing it.
He was seen by the royal ladies in the palace, who, being charmed with his looks and solemnity, offered a seat
and food to him and listened to his preaching. The king looked for his ladies everywhere and finally found them
there. Though they noticed the king, they did not come up to meet him contrary to their usual custom, which
surprised the king. He, thereupon, looked more closely and saw that a monk was in the midst of them.
Becoming angry, he asked Sraa about his stage of attainment as a monk. When the king found out that he had
not attained anything up to then, he ordered his men to whip him at will. While being whipped, Sraa,
indignant at such ill-treatment, resolved to return to his father and raise an army to have vengeance on King
Pradyota. Having returned to Venerable Ktyyana, he implored him to let him return to his country in order to
prepare an army to destroy King Pradyota. Ktyyana tried to make him abandon this thought vainly, but
successfully persuaded him to stay overnight. In the night, Sraa had a dream which in fact Ktyyana had
caused him to dream, namely: Sraa returned to his country; he became the king and led an army with which
he fought a battle with Pradyota; he was defeated, captured and sentenced to death; while being led to execution,
he saw Ktyyana wandering around the city for alms-begging and shouted to him: Please rescue me! Then he
woke up. Ktyyana reassured him that it was simply a dream. Sraa repented a great deal and thereafter, he
practised vigorously and attained Arhatship. Later, King Pradyota came to know that the monk, whom he had
ordered to be whipped, was the former prince of Suvra. He visited Sraa to ask him for forgiveness and invited
both Ktyyana and Sraa to his palace. The monks asked the Lord about Sraas karman. The Lord said: In
the past, King Brahmadatta of Benares had played together with his royal ladies in the park and while he was
sleeping there alone, the ladies gathered around a pratyekabuddha, who preached teachings to them. When the
king woke up and saw this, he became furious and tried to whip the pratyekabuddha, who, out of compassion,
flew up into the sky and demonstrated various miracles. The king immediately had faith in him, asked for
forgiveness, honoured him in various ways, and built a stpa, when the pratyekabuddha entered parinirva,
worshipped it and made a vow, wishing that he be reborn into excellent families in his future lives, attain
Arhatship under a buddha whose stage would be higher than that of the pratyekabuddha. Sraa was King
Brahmadatta. Sraa made another karman, namely, at the time of Kyapa Buddha, he became a monk and
practised brahmacarya.
The story of the past time in our text differs from that in K, while Zbz and Dzl lack stories of the past time.
109
Sahasrnka : A king of the Candravaa (Lunar Dynasty). His father was atnka and his son was
Udayana, a renowned king, a contemporary of the Buddha and of Pradyota, the king of Avanti.
227
verso
1 (sam)y(a)ks(a)[b]uddhe brahmacarya cra || Gokara315[99] iti Kosaleu durbhika
prdurbhta brhma
2 ntikarmi karonti upavs316 ca na ca devo varati tatas tehi bhagavn ycita
3 bhagavat devo varpita subhika jta bhikava pcchanti paya bhadante yva
4 bhagavat mahat anv [bh](a)gn devo varpita bhagavn ha na bhikavo etarahi
5 <yeva> bhtaprvva a rjnn317 [dv]daa vari po datta tatra Gokar
n[]ma ngakumra

Fol. 3(3)
recto
1 (te)n(a) j()v(i)t(a)par(it)y()g(a) ktv() m(a)hvara ptita || {{[go]}} Jlik[100] iti
Hastakasyavakasy(a)
2 arthotpatti318 vistarea ktv yath mahyakabhayta319 parimocita bhikava
3 pc(ch)[a]ti bhagavn ha na etarahi yeva bhtaprva ir Jliko nma babhva tad
4 ea [y](a)kivaagato mayava mocita || || 320ud<d>na brhmao[90] bhiku[91]
ramau-
5 dde[92] Indradhvajo[93] Vajrabhu[94] ca Upareha321[95] Kyapo322[96] Mtago323[97]
Srao[98] Gokar[99] Jli(k)[100]324

315
Gokara : Cf. 32v5, 33r5. Gokar.
316
upavs : S.e. for vsa.
317
rjnn : Gen. pl. based on the strong stem rjna~ or s.e. for rjn (BHSG 17.20).
318
arthotpatti~ : an occurrence, giving occasion to preaching or setting a rule; cf. P. ahuppatti, Abhis I
142, 18.15, n. 1.
319
mahyakabhayta : Cf. 21r3. mahato yakabhayto parimocita.
320
ud<d>na brhmao bhiku ramaudde Indradhvajo Vajrabhu ca Upareha (read V5siha) Kyapo
Mtago Srao Gokar Jli(k) : Unmetrical.
321
Upareha : A hyper-Sanskritism of V5siha (v.l. Vaiha; P. Vseha); cf. 31r5. Vsiha iti Vasihasya.
The development upa- > va- is common in Gndhr. This hyperform shows that the author of the Merv-avadna
collection may have had knowledge of Gndhr.
322
Kyapo : Cf. 31v3. KumraKyapasyvadna.
323
Mtago : S.e. for Matago; cf. 31v5. Matagasyvadna; 31v6. Mataga.
324
This section contains eleven avadnas, which is unusual, as a section, consisting of ten avadnas, is more
common.
228
 purohita (a head priest-cum-prime minister), he practised brahmacarya under the
perfectly enlightened Kyapa.
(99)(32v1) Gokar (unidentified): Kosala was stricken by famine. Brahmins performed
acts to appease evils and fasted as well. However, it did not rain. Then, they (namely the
Brahmins) implored the Lord. The Lord made it rain. (The land) became fertile. The
monks asked: Look, O venerable ones, how (yva) the Lord stopped the great drought
and caused it to rain! The Lord said: O monks, (this happened) not only in this
present time. 110In the past, a curse was placed upon six kings for twelve years. There
was a nga youth, namely Gokar. He laid down his life and caused it to rain heavily.
(100)(33r1) Jlik: 111The origin of the case of Hastaka avaka. (The story is to be recited)
in detail, of how he was rescued (by the Buddha) from the danger of a great demon. The
monks asked. The Lord said: (This happened) not only in this present time. In the past,
there was a sage, named Jlika. At that time, he was captured by a female demon and
was rescued by me.
Uddna (33r4): Brahmin (90), Monk (91), Female novice (92), Indravajra (93),
Vajravhu (94), Upareha (i.e. Vsiha) (95), (Kumra-)Kyapa (96),
Mataga (97), Sraa (98), Gokar (99), Jlik (100)

110
Cf. J, no. 75 (Maccha-jtaka), I 329~332; Jm, no. 15 (Matsya-jtaka), Suv 182~201 (Jalavhana); Grey
215f. All of these concern the Bodhisatva, who, as a fish, ended a severe drought through his virtue.
111
The story, concerning the Buddhas subduing the demon avaka, is very popular both in Buddhist literature
and its art; cf. MVinVibh(Ch) 884a~885b; Zbz, no. 97, 486c26~487c16 (Ccc, no. 410.1, III 94~99; Huber
1906: 18ff.); T. 4, no. 212, 672b29~673a22; Akanuma 17f., s.v. avaka, ib. 222. Hatthaka avaka; DPPN I
291ff., s.v. 2avaka, ib. II 1315, s.v. 1Hatthaka; Mpp I 562f., n. 3 (detailed); ib. III 1578, n. 1; Panglung 153f.;
Grey 303f.; Le Coq 1922~1933: VI, fig. 146~150.
Later in our manuscript (58r4ff.), a story of a merchant, who fought with a hairy demon, is related as a
past story of the Buddhas subduing the demon avaka, which is the same as in the Tibetan translation of the
Vinayavibhaga (MVinVibh[Tib(Pk)] te 140b6~154a1, MVinVibh[Tib(D)] nya 150a1~164b4; cf. Panglung
153~154) and Zbz, no. 97, 486c26~487c16.
However, here in our manuscript, a story of a sage, who was caught by a female demon, is related as a
past story of the Buddhas subduing the demon avaka, which is the same as in the Chinese translation of the
Vinayavibhaga, MVinVibh(Ch) 885c3~15. In the Tibetan translation of the Vinayavibhaga, the same story is
related after the above-stated one concerning a merchants fighting with a hairy demon; MVinVibh(Tib[Pk]) te
154b3~156b3, MVinVibh(Tib[D]) nya 165b4~168a1; cf. Panglung 155.
The story in the Chinese translation of the Vinayavibhaga goes as follows: A certain minister had two
sons, the elder brother was called *Hastapdajlin ( , Tib. rKang lag dra ba can) and the younger one
*Nirhastapdajlin ( , rKang lag dra bas ma brel ba). Both of them lived in a forest. The elder brother
was an ascetic and mastered the five supernatural powers, while the younger one studied under a master. A
daughter of the master wanted to marry him. However, as he did not agree, she became furious (the Tibetan
version reads: Realising that she could stretch her arm out a very long way and lived with demons, he left her
and promised not to tell anybody. However, he told his father what he had seen. Thereafter, she threatened
him.). He was afraid and ran away. She soon caught up with him and tried to force him to marry her, but he
strongly refused. She took a sword and wanted to kill him. Realising that there was no way to escape, he
shouted with folded hands: Namas to Sage Hastapdajlin! Thereupon, the sage came and took him to his
hermitage. The younger brother also became an ascetic and attained the five supernatural powers. The Buddha
was the elder brother, while Hastaka-avaka was the younger one and ymavat was the woman.
229
 verso
1 325Udy[101] Devadatt[102] Bhadra326[103] kinnar[104] K(i)kena327[105] ca up()s(i)k328[106]
<Kac>cy(a)n(e)n(a)329[107] [S](anthena ca330[108] Mahmy331[109])
2 [Su](p)riya[110] psuklni[111]332 || || Udyti[101] bhagav yumat Udyin
pacram(a)-
3 [e](na) Rjagha cary prakrta yumn Udy anyena mrgea saprasthita
4 na vi()rabhasya333 gth334 yva yumn Udy corehi mua tita ca bhikava
5 pcchanti paya bhadate yumat Udyin bhagavn parityakta na bhikavo
etarahi

Fol. 34
recto
1 yeva bhtaprva bh[i]kavo [a](n)y(ata)[r](e)a rj p[ur](o)[h]itavacana rutv sarve
kumr par(i)ty(a)-
2 kt eva vistarea vcya || Devadatt[102] iti ysa335 V[a]ndhyavy336 guhya
vaijasrtha sata-
3 rp[p]ita annapnena eva avadna vistarea tasya karma Capy sabahulehi
4 re[hi]drakehi bhikava tremsa337 nimantrit tatrak brhmaadrik prativasati
5 pratikkroati vackarma mucati eva vistarttavya || Bhadr[103] iti rvastya aputra
verso
1 []r(e)[]h[] klagata bhry csya sasatv() aputraka[]mh[i]338 y. v(a)339 d()r(i)k j[]t
tay[] dr(a)k(a)v(e)(a)-
2 m adhrita340 yva rjo datta gha {s} mocita341 pravrajita342 arhatva prpta
karma Kyape bra-

325
Udy Devadatt Bhadra kinnar K(i)kena ca | up()s(i)k Ktyyana ( cy(a)n(e)n(a)) [S](anthena ca
Mahmy) [Su](p)riya psuklni || : loka verse.
326
Bhadra : S.e. for Bhadr (= 34r5).
327
K(i)kena : Cf. 35r1~2. Kika.
328
up()s(i)k : Cf. 35v1. upsiky.
329
<Kac>cy(a)n(e)n(a) : Read Kaccyana; cf. 35v4. Ktyyanasyvadna.
330
S(anthena ca) : Cf. 36r1. Santha.
331
(Mahmy) : Cf. 36v2. Mahmy.
332
This section contains eleven avadnas, which is unusual, as a section, consisting of ten avadnas, is more
common.
333
vi()rabhasya < via (pres. pt. of vi) abhasya.
334
gth : Read gth <bhati>?
335
ysa : S.e. for yva.
336
V[a]ndhyavy : Probably s.e. for Vindhy.
337
tremsa : Presumably s.e. for mse.
338
aputraka[]mh[i] : Loc. sg. masc. < *aputrakasmin; cf. BHSG 8.61, Geiger 78, Marciniak 2014: 180;
KP(V-D) 65a1. paribhrameta nikhilahi loke (vs).
339
y. va : yeva is expected.
340
adhrita : S.e. for dhrita.
341
mocita : Presumably mocit.
342
pravrajita : S.e. for pravrajit.
230
(Uddna)(33v1): Udyin (101), Devadatt (102), Bhadr (103), Kinar (104),
Kika (105), Female lay follower (106), Kaccyana (107), Santha (108),
Mahmy (109), Supriya (110), Refuse rags (111)
(101)(33v2) Udyin: The Lord went to Rjagha for alms-begging with Venerable Udyin
as his attending ramaa. Venerable Udyin took another path. Without following
(via, lit. serving) the most Excellent One (abha), (he recited) a verse.112 ...
(yva), Venerable Udyin was captured and beaten by robbers.113 The monks asked:
Look, O Venerable One, Venerable Udyin abandoned the Lord. (The Buddha said):
Not, O monks, only in the present time. In the past, O monks, a certain king, having
heard the purohitas words, abandoned all (his) princes. Thus, (the story) should be
related in detail.
(102)(34r2) Devadatt (unidentified): In a cave in the Vindhya forest, a caravan of
merchants was satisfied with food and drink. Thus, the avadna (should be recited) in
detail. (The monks asked:) (What) were their karmans? (The Lord said:) (In the past
time,) in Camp, (some) monks were invited by many sons of head merchants for three
months (i.e. for the rainy season retreat). There lived a daughter of a Brahmin and she
treated (them) with contempt and said (bad) words (to them). Thus, (this story) should
be related in detail.
(103)(34r5) Bhadr (unidentified): In rvast, a merchant without a son died, whose wife
was, however, pregnant. A girl was born in this sonless (family). She disguised herself
as a boy. ... (She) gave the house to the king (and) was liberated, went forth into the
homeless life (as a nun) and attained Arhatship. (The monks asked:) (What was her)
karman? (The Lord said:) (She) practised brahmacarya under (Buddha) Kyapa.

112
Presumably this sentence refers to the following events of Udyin related in the MVinVibh (MVinVibh[Ch]
862a22~b14, MVinVibh[Tib(Pk)] te 46b3~47b5, MVinVibh[Tib(D)] nya 52a6~53b3; cf. Panglung also 147f.):
In rvast, there was a Brahmin, whose wife was extraordinarily beautiful and very vain because of her beauty.
One day, when her husband was away, Udyin visited the house but she did not listen to him. He, then, recited
one verse and left the house. She did not understand the meaning of that verse and felt insulted by the monk.
When her husband returned, she asked him to punish Udyin. Her husband took a sword and went to Udyins
hut but Udyin converted him through his preaching and explained to him the meaning of the verse..
113
Presumably this sentence refers to the death of Udyin related in the MVinVibh. In rvast, there was a
Brahmin, whose wife was extraordinarily wicked, but Udyin converted her and she became a Buddhist
follower, and often invited him to meals. Later, she made her son marry but afterwards she became sick. When
dying, she stated that even after her death, her family should continue to invite Udyin. Soon after her death, her
husband died as well and their son left his wife to study abroad. Thereafter, the young wife had love affairs with
a bandit leader. Knowing this, Udyin constantly preached to her about detachment from desires. The wife
feared that he might tell her husband about her adultery, so she decided to kill Udyin. Pretending to be sick, she
despatched her servant to summon him. When he came to the house, she kept him there until nightfall. Then, she
called the bandit leader as well and forced him to kill Udyin. The bandit leader killed him with a sword and hid
the body amongst a heap of dirt. (MVinVibh[Ch] 864a26~b13, MVinVibh[Tib(Pk)] te 57a7~58a7,
MVinVibh[Tib(D)] nya 64a3~65a5; cf. Panglung also 147).
231
3 hmacarya cra || kinnarti[104] Yaodhar bhagavatsake aveghavn343 ti bahu-
4 dukham anubhavatti bhikava pccha[nt]i bhagavn ha na bhikavo etarahi yeva
bhta-
5 prva bhikavo annyatarasmin parva(ta)kan[da]re kinnara kinnarbhi srddha krate
paricray(ati)

Fol. 35
recto
1 atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit ||
K[](i)-
2 ka 344[105]
iti Kika kyaputra [bha]gavacchsane pravrajita rayako bahuruta sa-
3 likhita ca sa Uruvelly mtagadrik dv bhikuvttam apsya mataga-
karmi345
4 nievitav yva bhagavat vinta asv abhijsu pratihpita spi ca 346mataga-
5 drik pravrji[t]347 arhatva prpta t[e] karma pacajanmaat bhry babhva
Kyape samyaka-
verso
1 buddhe brahmacarya cra || upsiky348[106] bhiku kmargbhibhta avabhartsita
av(a)-
2 jta ca tena tenava savegena arhatva prpta tasya karma evam eva tay upsika-
3 y avabhartsitasya avajtasya tena anabhiratena Kyape samyaksabuddhe
4 brahmacarya cra || Ktyyanasyvadna[107] yath Ujjayany rj Pradyoto
ivya a-
5 vasdita tasya karma mihabh[t]ena rj349 Brahmadatta devya hraccheda

343
aveghavn : Probably a corruption; < *avekvat?; cf. BHSD, s.v. avekavant (attentive), DP I 175b, s.v.
apekkhvat full of longing or desire (for, loc.). For -ggh- < -k-, see Norman, BSOAS 51.2 (1988), 359. Or,
much less probably, aveghavat < avigghavat < *a-vighnavat; cf. vighnavat having obstacles, obstructed by
difficulties or impediments (MW). Cf. J, no. 485 (Candakinnara-jtaka), IV 283.9f. (Concerning Yasodhar,
the Buddha said:) anacchariya .. ya ea ... mayi sasneh asahracitt anaaneyy bhaveyya.
344
K[](i)ka : Cf. 33v1. K(i)kena.
345
matagakarmi : S.e. for mtaga.
346
matagadrik : S.e. for mtaga.
347
pravrji[t] : Used in non-causative meaning; cf. BHSD, s.v. pravrjayati (enters ascetic life).
348
upsiky : Cf. 33v1. up()s(i)k.
349
rj : Probably s.e. for rj.
232
(104)(34v3) 114Kinar: (Because of her) affections(?) towards the Lord, Yaodhar
suffered many hardships. The monks asked: (What was her karman?) The Lord said:
(This happened), O monks, not only in this present time. In the past, O monks, a
kinara was playing and amusing himself with female kinars in a certain mountain
cave. Then, the kinara was killed by the king of Ki. The female kinars threw
themselves into the fire on the spot, out of grief for their husband.
(105)(35r1) Kika (unidentified): Kika of the kya clan went forth into the Lords
teachings and became a wilderness monk, becoming well-learned, practising austerities.
Having seen a mtaga girl in Uruvell, he abandoned the monkhood and followed the
manners of the mtagas ... he was disciplined by the Lord and established in the six
supernatural powers. The mtaga girl also went forth into the homeless life (as a nun;
pravrajit) and attained Arhatship. (The monks asked:) (What) were their
karmans? (The Lord said:) She had been (his) wife for five hundred lifetimes and
they practised brahmacarya under the perfectly enlightened Kyapa.
(106)(35v1) (Female lay follower) (unidentified): A monk, overcome by passionate desire
for sensual pleasures, was castigated and despised by a female lay follower. Only
because of this shock, he attained Arhatship. (The monks asked:) (What) was his
karman? (The Lord said:) Having been castigated and despised by this female lay
follower in like manner115, being depressed he practised brahmacarya under the
perfectly enlightened Kyapa.
(107)(35v4) Avadna of Ktyyana (unidentified): Namely: King Pradyota of Ujjayan
was rejected by (his wife) iv116. (The monks asked:) (What) was his karman? (The
Lord said:) King Brahmadatta was forced by a ram, being (the Bodhisattva?), to cut off
food from the queen.

114
Parallel stories are found in SBV II 40f. (Yoodhar attempts to commit suicide; The story of the Kinnara and
the Kinnar), SBV(Ch) 161c29~162a21 = Ccc, no. 380, II 388f., SBV(Tib[Pk]) ce 133a1~8, SBV(Tib[D]) nga
138b2~139a3; K, no. 93 (Mi am ci Kinara): K(D) a 33a4~34a2, K(Pk) mDo hu 33b6~34b4, K(F) 444f.;
J, no. 485 (Candakinnara-jtaka), IV 282~288; cf. also Panglung 98, Grey 50~52.
The story in K goes as follows: In the present time One day, the Buddha returned to Kapilavastu to
meet his son and his father, and he also visited his ex-wife Yaodhar. When the Buddha left the palace,
Yaodhar stood on the terrace of the palace to watch him. When he was out of sight, she was so depressed that
she threw herself from the terrace. By his supernatural power, the Buddha changed the ground into a soft bed so
that she was not hurt at all. The monks asked: Why was Yaodhar willing to cast her life away for the sake of
the Lord? The Lord said: It was not the first time that she had risked her life because of me. In the past time,
King Brahmadatta of Benares went out with his troop to hunt in the forest. His horse suddenly ran away and,
thus, he was separated from his troop. Being exhausted, he sat down under a tree to rest. There, he saw a
kinara and a kinar playing the lute and enjoying themselves. Being seized with sudden and violent passion
for the beautiful kinar, he shot the husband with a poisonous arrow and proposed that the kinar enjoy
herself with him. She said: As long as the body of my husband lies close by, I cannot enjoy myself. Please wait
until I dispose of it and then, I shall meet your wish. She prepared a funeral pyre, placed the body on it, set fire
to it and when the fire was fully ablaze, she leapt into the fire and died. I was the kinara, while Yaodhar was
the kinar.
115
avabhartsitasya avajtasya : Genitive absolutive? Or What was his karman, who was in this way
castigated and despised by the female lay follower?
116
Cf. Mpp(Ch) 305a8~10. (For example, iv
had served Ktyyana and, therefore, had obtained retributions for this in the present life, namely she became
the queen of Caa-Pradyota.); cf. also Mpp V 2253. The story of Ktyyanas preaching to King Pradyota
and the latters marriage to a beautiful girl, named nti, whose hair was priceless, in the Vinayakudraka (cf.
Panglung 184; MVinK[Ch] 305b17~307a18; Ccc, no. 471, III 260f.) differs from our text.
233
Fol. 36
recto
1 krpita || Ktyyanasyvadna yath Ujjayany || Santha[108] iti rvasty Santha
s[t](a)-
2 putra sa carakaparivrjakanigranthatpas paryupsate udyukta na ca kvacin nih
3 gacchati tasya bhry bhagavacchsane abhiprasann s ca bhagavacchsane ktdhikr
kla-
4 gat devepapann s devatbht svmika codayati bhagavacchsane pravrajitv
brahma-
5 car[y]a carasvti sa tasya350 vacana rutv bhagavacchsane pravrajita tm eva
cintayata
verso
1 anabhirata brahmacarya carati y()va bhagavat khaakopamen()351 ovden()
ovdita yv(a)-
2 d arhn savtta tasya karma Kyape samyaksabuddhe brahmacarya cra ||
Mahmy[109] iti
3 Mahmyy vistarea praidhna karttavya yath dvihi bhaginhi Ratnaikhasya
4 samyaksabuddhasya capakapupehi avakiritv kanyasiky352 praidhna kta
aha buddha
5 janeymi353 jyehya kta aha savarddheyam iti || S[u]priyo[110] gandharvvarj
sahasratatrv-
6 ya bhagavat vinta yva pravrjita

Fol. 37
recto
1 arhatva prpta karma p(rvva)354 + + + .. .. .. [ga]ndhar[v]a<r>j [n]e .. .. nighitv
idharm[e] prat(i)[]h(pi)-

350
tasya : Gen. sg. fem.; cf. BHSG 9.75; Marciniak 2014: 174.
351
khaakopamen() : Presumably s.e. for khaakopamen(); like a sword; or simile of the rhinoceros;
cf. CDIAL. 3793. *khaaka-3 sword; Meyer 1937 I 147, n. 1. khaa = kha-khaga (Holzschwert);
TAK, s.v. khaaka (an esoteric synonym of teeth); Skt. khaga (a sword, a rhinoceros).
352
kanyasiky : Instr. fem.; cf. 30v1. ngakanyy bhikavo hanyamn ... tremse pariplit.
353
janeymi : Opt. 1. sg.; cf. P. -eyymi (Geiger 127f.); Pkt. -ejjmi (Pischel 459f.).
354
Cf. 23b1. arhatva prpt karma prvva.
234
(108)(36r1) Santha (unidentified): There was a charioteer (staputra) in rvast, Santha
(by name). He served (worshipped) Carakas, wanderers, Jain mendicants and ascetics
zealously, but he could not attain his goal anywhere. His wife believed in the teachings
of the Lord. Having completed her services for the teachings of the Lord, she died and
was reborn amongst the gods. Being a deity, she urged her husband, saying: Go forth
from the home-life under the teachings of the Lord and practise brahmacarya! Having
heard her words, he went forth from the home-life under the teachings of the Lord.
Thinking only of her, he practised brahmacarya without joy. Thereupon (yva), the
Lord gave him an instruction, which (to him) was like a sword117. ... Thereupon, he
became an arhat. (The monks asked:) (What was) his karman? (The Lord said:) He
practised brahmacarya under the perfectly enlightened Kyapa.
(109)(36v2) Mahmy (unidentified): Mahmys vow should be told in detail. Namely:
118
Two women scattered campaka flowers on the perfectly enlightened Ratnaikha. The
younger one made a vow: I shall give birth to the Buddha, while the elder one made
(a vow): I shall bring (him) up.
(110)(36v5) 119(Supriya): Supriya, the king of the gandharvas (or musicians) was
disciplined by the Lord by means of a lute with a thousand strings. Thereupon, (the
king) went forth into monastic life and attained Arhatship. (The monks asked:) (What
was his) karman? (The Lord said:) ... caught by the king of the gandharvas (or
musicians) ... was established in the Dharma of seers.
117
khaakopamen() ( khaako) : Or simile of the rhinoceros?
118
Cf. J, no. 547 (Vessantara-jtaka), VI 480.15~30: 91 aeons ago, Buddha Vipass appeared in the world.
While he was dwelling in a deer-park near the city of Bandhumati, a certain king sent precious sandalwood and
a priceless golden wreath to King Bandhuma, which he gave to his two daughters. The sisters decided to donate
them to the Buddha. The elder sister ordered the sandalwood to be ground into powder and sprinkled on the
Buddhas golden body and scattered in his chamber. She made a vow: In the future, may I be the mother of a
buddha like you. The younger sister ordered a chest ornament to be made out of the golden wreath and
reverently placed it upon the Buddhas body. She, too, made a vow: Until I attain Arhatship, may this ornament
never leave my body.
119
Cf. Av, no. 17 (Stuti), I 93~101, Av(tr) 76~79, Av(Ch), no. 17 (); Rm-av, no. 14
(Gdharvika), 185~196; K, no. 79 (Rab bzang Subhadra), K 722~761, K(D) ha 282a6~297a2, K(Pk)
mDo su 297b3~315b6, K(F) 421~24; MVinK(Ch) 395b2~396a2, MVinK(Tib[Pk]) ne 262a3~264a5,
MVinK(Tib[D]) da 277a4~279a6, Waldschmidt 1944~48 II 223f., MPS III 459~469, Panglung 200; cf. also
BAK, no. 80 (Subhadrvadna), Grey 403f.
The story in Av runs as follows: The Buddha was staying at rvast in Jetavana, in the Garden of
Anthapiada. At that time, five hundred musicians were living in rvast and serving the Buddha with their
music. Then, a king of musicians, named Supriya, came there from the south. He was extraordinarily good at
playing the lute and very boastful of his abilities. With a one-stringed lute, he could produce seven different
notes and twenty-one tones or semitones. He said proudly that musicians in six cities were unable to compete
with him and hence, he had come to rvast. People there were totally fascinated by his music. He wanted to
meet King Prasenajit and compete with the musicians of rvast in front of him. The king accepted his proposal
and they went together to the Buddha at Jetavana. The Buddha transformed himself into a king of musicians
surrounded by Pacaikha and 7,000 musicians, each of whom holding a lute, made of lapis lazuli in their
hands. Supriya, the king of musicians, began to play his one-stringed lute and produced seven notes and twenty-
one tones or semitones, so that, on hearing this music, King Prasenajit and all the people were captivated. Then,
the Buddha, in his turn, took the lute of lapis lazuli and produced innumerable (Ch. several millions of)
excellent notes and tones from each string. Everybody was captivated with the music. Having heard the sounds,
played by the Buddha, Supriya had faith in him, offered his lute to the Buddha, who manifested his original
form and preached to him and so, Supriya was ordained and attained Arhatship.
The stories of the past time in Av, Rm-av and K are completely different from that in our text, while
MVinK lacks any story of a previous life at all.
235
2 ta || pasukl[n](ti)355[111] + + Uruvellym anyatarea ghapatin mtagadriky
3 naka356 vastram anupradatta s [ta] cvara maraaklasamaye bhagavato
nirytayati
4 yo ()s[au] kyn kumra tasya nirytaymi yva anuttarajndhigatena pratig-
5 hta || 357Bodho[112] Jb358[115] Virpa359[116] tunnavka360[117] nirvva[113] sanena361[114] ca
Devadatt362[120] Sutayo363[118] bhiku[119] Kok364[121]
6 Krodako365[122] dagarkaso366[123] ||
verso
1 [B](o)dh[o]367[112] iti yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita tad
bhagav() []r()-
2 vasti saprasthita tasya rjo amty nivedayati bhagavn asmn nagart prakkra-
3 matti so ha visrabdha368 prakkrmatu prakrnte tu bhagavati tasya rjo bahutar
ana-
4 rth prdurbht yva punar api bhagavn nta tatas te anarth prant prasanna
5 prasannam akram369 akr370 eta prvvayoga vistarea karttavya etasya bhtaprvva
anya-

Fol. 38
recto
1 tarasya rjo Bodho n(m)[a] am[]ty(a) dh[]rmika paito vidhija [t](e)na rj
amitravacan(a)
2 rutv so amtyo avasdita tata sa amtyo vana sarita idharme vyavasthi-
3 ta tasya rjo aparea samayena vividh anarth prdurbht tata sa rj
4 tatrramapada gatv kampayati gamyata371 punar iti tata sa rii kathayati

355
pasukl[n](ti) : Cf. 33b1. psuklni; P. pasukla.
356
naka : S.e. for a; coarse hemp clothing; cf. BHS, SWTF. aka, Skt. a, P. sa.
357
Bodho Jb Virp <ca> tunnav<ya>ka nirvva | sanena ca Devadatto ( tt) Sudyo ( Sutayo)
bhiku Kok Krodako dagarkaso || : loka verse. The order of the titles is not identical with that of the
stories in the text. Presumably, they were arranged as such to fit the verse.
358
Jb : S.e.?; cf. 39v1. Jabha.
359
Virpa : S.e. for Virp; cf. 39v4. Virpya avadna.
360
tunnavka : S.e. for tunnav<ya>ka(?); cf. 40r3. turav<ya>kasyvadna; 40r4. phakta-tunnavya; Skt.
tunna-vya (lit. needle-weaver, tailor).
361
sanena : Cf. 39r1~2. arddhsanam.
362
Devadatt : S.e. for Devadatto; cf. 42r2. Devadattasyvadna.
363
Sutayo : Probably s.e. for Sudyo (= 41a1).
364
Kok : Cf. 42r4. Koklikasyvadna.
365
Krodako : Cf. 43r1. Krodasya.
366
dagarkasa : Cf. 43r4. dakar; 43r1, 4, v1, 2, 3. dagar; daka, daga < Skt. udaka; P. daka-rakkhasa (J I
170.12 etc.), BHS. udaka-rkasa, daga-rkasa.
367
Bodho : This title is referred to as B(o)dh(e)na in 51v1.
368
visrabdha : S.e. for vira.
369
akram : S.e. for kram (sign).
370
akr : Aor. 3. sg. of kraya-?; or s.e. for akar (aor. of k)?
371
gamyata : Impv. 3. sg.; < Skt. tm.
236
(111)(37r2) Refuse rags (unidentified): In Uruvell, a certain householder gave coarse
hemp clothing to a mtaga girl. She donated that garment to the Lord at the moment of
her death, (saying): Here is the kyan prince to whom I give (this garment).
Thereupon, one, who had attained the supreme wisdom (i.e. the Lord), received (it).120

(Uddna)(37r5): Bodha (112), Jmbu (115), Virpa (116), Tailor (117),

Nirva (113), Seat (114), Devadatta (120), Sutraya (118), Monk (119),
Kok (121), Krodaka (122), Sea Monster (123)
(112)(37v1) 121Bodha: At the time when Ajtaatru killed King Bimbisra, the Lord
departed for rvast. Ministers informed the king (Ajtaatru): The Lord is departing
from this city. He replied: Let him depart as he likes! However, when the Lord
departed, many misfortunes happened to the king. Thereupon, the Lord was brought
back and the misfortunes then ceased. The pleased (king) had a gracious countenance.
The (following) deeds in his previous life are to be related in detail. In the past, a
certain king had a minister, Bodha by name, who was righteous, learned and conversant
in rituals. (However,) this minister was cast aside by the king after listening to his
adversarys words. The minister then lived in a forest and established himself in the
Dharma of seers. Then, manifold misfortunes occurred to the king, whereupon the king
went to his hermitage and begged his pardon, (saying:) Please come back! Then the

120
There is no story about her past life.
121
Cf. J, no. 528 (Mahbodhi-jtaka), V 227~246; Jm, no. 23 (Mahbodhi-jtaka); Grey 226f. The story in J
runs as follows: Long ago, the Bodhisatta was born into a Brahmin family in Ksi and named Bodhi-kumra.
Having grown up, he studied in Takkhasil and returned home but later on, he became a wandering ascetic.
During the rainy season, he went to Benares and wandered in the city for alms-begging. King Brahmadatta was
impressed with his demeanour and made him stay in the park. The king had five councillors, who were heretics
and constantly made unjust judgements based on their own beliefs. The suffering people and the king asked
Bodhi to give his judgement in court instead of them. Bodhi reluctantly agreed. The evil councillors, deprived of
their gains, plotted against him and tried to persuade the king to make Bodhi go away by himself, but when this
plot failed, they obtained the kings permission to kill him. A dog, to which Bodhi used to give food from his
bowl, came to know of the plot, and barked at him as a warning of the conspiracy. Bodhi understood and left the
city. The councillors, being afraid of Bodhis return, led the king into believing that Bodhi and the queen were
planning to kill him. The king ordered the queen to be killed. Her four sons, then, had hatred against the king,
which frightened him. On hearing this, Bodhi returned to Benares and stayed again in the royal park. He refuted
those heretical councillors, admonished the king not to trust slanderers and reconciled him and the four princes.
The wicked councillors were exiled. Having admonished the king, Bodhi entered the Himalayas. Cf. DPPN II
536f.
237
5 dkit vayam iti mahrj e[t]a avadna372 so rj savigna || 373sthavirasya
Revatasya
verso
1 (u)[p](a)sa()kkrnt tena dha[rm](o) deita te s(a)rv(e) pravrajit arhatva prpta ki
karma Kyapa374 samyaka()-
2 buddhe pravrajit babhvu || nirvam[113] iti bhikavo bhagava[n]ta pcchanti paya
bhagava yva
3 d ida bhagavat375 parinirve bhagavat376 dharmasabhogo377 smaritv dev ca
manuy ca rudntai378
4 utsuk bhaviyanti bhagavn ha na bhikavo etarahi yeva bhtaprvva bhikavo
5 anyataro rj cakkravartt sa pravrajita tena paca abhij utpdit vistra ca bra-
6 h(m)acar[y]a p(r)a[k]ita s ca janat dharmea savibhakt[] kuale ca pratihpi[t]()

Fol. 39
recto
1 tasya kla kurvat(a) d[e]vamanu()y() dha(r)masabhoga smaritv utsuk nadenti379
vistarea vcya || a-
2 rddhsanam380[114] iti avadna vistarea vcya yath bhagavat yumn Mahkyapo
a-
3 rddhsanenpanimantrita bhikava pcchanti bhagavn ha bhtaprvva bhikavo
anyata-
4 mo381 rj nivtta rjadharm cintayati "kin tam upyam upadekyma yena te reya382
5 bhaviyati" tatas tena rjari tdo upyo vyapadia yensya reyo jta ||

372
e[t]a avadna : These words do not make sense here. S.e. for eva rutvna?
373
sthavirasya Revatasya ... : The following sentences do not seem to belong to the avadna Bodha. There
must have been a confusion during the transmission of the text.
374
Kyapa : S.e. for yape.
375
bhagavat : Presumably s.e. for vato.
376
bhagavat : Presumably s.e. for vato.
377
dharmasabhogo : S.e. for bhoga.
378
rudntai : S.e. for rudante or rudanto.
379
nadenti : Probably s.e. for rudanti; cf. 38v3. dev ca manuy ca rudante ( rudntai) utsuk bhaviyanti.
380
arddhsanam : 37r5. sanena.
381
anyatamo : a certain (= anya-tara~).
382
reya : Nom. sg. neut.; cf. BHSG 16.16.
238
 seer said: We have been initiated as monks (dkit), O great king!122 Having heard
this, the king was shocked. (Bodha and the king) went to the elder monk, Revata123, and
the latter preached the Dharma (to them). Both of them went forth into monastic life
and attained Arhatship. (The monks asked:) What were (their) karmans? (The Lord
said:) They had gone forth into monastic life under the perfectly enlightened Buddha
Kyapa.
(113)(38v2) Nirva (unidentified): Monks asked the Lord: Look, O Lord, how
(marvellous) it is124 that, when the Lord enters perfect nirva, gods and human beings,
remembering the enjoyment of the Dharma of the Lord, will weep and miss it! The
Lord replied: Not only, O monks, in this present time. In the past, O monks, there was
a certain king who was a cakravartin. He went forth into monastic life, acquired the
five supernatural faculties and explained brahmacarya fully. Then people engaged in
the Dharma, and they were established in righteousness. When he (i.e. the king) was
dying, the gods and human beings, remembering the enjoyment of the Dharma, wept,
missing it (utsuk). (The rest) should be related in detail.
(114)(39r1) Half a seat (unidentified): The avdana should be related in detail, how the
Lord offered Venerable Mahkyapa half of his seat. Monks asked. The Lord replied:
In the past, a certain king abdicated and thought about the duties of a king (and said to
his heir): I shall teach the means by which fortune will come to you, shall I not? Then
this seer-king taught such means by which fortune could come to him (i.e. to his heir).

122
dkit vayam iti mahrj : Cf. J V 229.14f. Mahrja, maya pabbajit nma. n eta amhka
kamma.
123
Revata : Revata, who was the youngest brother of riputra, was declared by the Buddha to be the foremost
of monks who dwelt in the wilderness. Cf. DPPN II 752~754, s.v. 3Revata.
124
yvad ida : Cf. BHSD, s.v. yvat.
239
 verso
1 Jabha383[115] iti Jabhasya avadna ktv vistarea yath yath varcaghare
pretamaharddh-
2 kena sacodita yva bhagavacchane pravrajita arhatva prpta ki karma Kyape
3 samyaksabuddhe nevsiko babhva tatra vihras[v]m arhanta bhiku satkaroti
tena

383
Jabha : Cf. 37r5. Jb; Av, no. 50, Jmbla-avadna (Ms. reads Jmbala instead); DPPN I 938f., s.v.
Jambuka Thera. Probably, the form jambha in our manuscript is a corruption of jamba or *jambu; cf. Skt.
jamba, jmba, jmbala (mud).
240
(115)(39v1) 125Jambha: The avadna concerning Jambha should be related in detail, of
how (Jambha) was reproached by a very powerful preta126 in the toilet127. Thereupon,
(Jambha) went forth into the Lords teachings (and) attained Arhatship. (The monks
asked:) What was his karman? (The Lord said:) At the time of the perfectly
enlightened Kyapa, (Jambha) was a resident (monk). There, the lay owner of the
monastery128 treated an arhat monk with respect.129 Then he (i.e. the resident monk)
made an (evil) act of speech.130

125
Cf. Av, no. 50 (Jmbla; Ms. reads Jmbala instead), I 279~288, Av(tr) 190~194, Av(Ch), no. 50 (
); Aokvadnaml, no. 5 (Jmbla; cf. Av[tr] 444); Pv, no. 43 (Gthakhdaka-petavatthu), Pv-a
266~9; Dhp-a II 52~63, Dhp-a(tr) 130~137; Th 283~286, Th-a II 118~120; DPPN I 938f. Jambuka Thera;
Mpp(Ch) 221c5~11; Mpp III 1363f., 1364f., n. 1; Grey 127.
The stories in Av and Av(Ch) differ slightly from one another. The latter one, which seems to be more
original, runs as follows: The Buddha was staying in Vail. In that city, there was a Brahmin, whose wife
became pregnant, but soon started to smell bad, which was caused by the child in her womb. A son was born. He
was very thin like a skeleton and very ugly, stained with impurities. Having grown up, he still liked dirty places
and ate excrement. He was, then, chased from his home and so outside, he continued to seek for excrement to
eat. People named him Jmbala (Muddy). Having met a heretic, he was initiated and became a naked ascetic.
However, he still liked impure places and dirt. Therefore, he was criticised and even beaten by other ascetics. He
escaped from them and came to the moat of the city, where 500 pretas were living. As Jmbala was smelling so
badly, even the pretas escaped from him. He said to them: My filthy body relies on you. I can survive several
days because of you. Why do you abandon me? He was suffering from agonies and fell on the ground. Seeing
this, the Lord came to him and preached to him. Seeing the Buddha with a radiant appearance, Jmbala had faith
in him and asked him for ordination, which was granted. He became a monk and soon attained Arhatship. The
monks asked about his karman. The Buddha said: Long ago, Buddha Krakucchanda together with his disciples
visited the royal city of obhvat. The king (Skt. a householder) asked him to dwell there for three months,
which was approved by the Buddha. The king built a monastery for the Buddha and installed a resident monk
(, bhiku naivsika) to manage it. One day, while he was out, an arhat-monk (arhadbhiku) with an
excellent appearance, came to the monastery. Being captivated by him, the lay owner of the monastery (
, vihrasvmin) served him, by bathing him and anointing him with fragrant oils. When the resident monk
came back and saw this, he became angry and uttered abusive words (khara vkkarma nicritam): You are a
monk. How can you be so? It would be better if your body were covered with human excrement! Then, the
arhat flew into the sky and manifested miracles. The resident monk became ashamed and asked for the arhats
forgiveness. Because of this misdeed, the resident monk was reborn in dirt for 500 births.
126
preta-maharddhkena : Cf. BHS. preta-maharddhika (a class of pretas whose position as such has been
mitigated, though not completely relieved, either by their own actions or by merit transferred to them by
others [BHSD, s.v. maharddhika]).
127
Cf. Th 283~286.
128
vihrasvmin : A lay person who owns a monastery; cf. IEG 371; Damsteegt 1978: 165, 185, 234, 246;
Salomon 1986: 284f.; Schopen 1996 = 2004: 219~259; Schopen 2004: 27f.; Abhis III 489, s.v. vihra-svmin~
(Kloster-Stifterin, Frau von einem Kloster-Stifter).
129
Cf. Av I 286.6~8. yvad aparea samayena janapadd arhadbhikur gata. sa ca vihrasvmy ...
prasdajtena vo bhaktena jentkasntrea cpanimantrita.
130
Cf. Av I 286.11f. tena praduacittena khara vkkarma nicritam.

241
4 tatra vackarma kta || Virpya[116] avadna ktv vistarea yath yath svmikena
5 jt384 s tmna mrayitukm udbndhayiymti385 bhagav ca pravia
bhagava-

Fol. [40]
recto
1 <t> dha[r]m(o) deita satyni dn[i] vairupya386 ca avagata387 ki karma
pratyekasabuddha vi<r>pav-
2 dena388 samudcra tarjayitv piapto datta tena ddh389 vidarit citta prasdita
3 praidhna ca kta vistarea || turav<ya>kasyvadna390[117] yath srthavhasya
bhryy n-

384
jt : Read avajt.
385
udbndhayiymti : S.e. for udbandh.
386
vairupya : S.e. for rpya.
387
avagata : gone away, disappeared; cf. Skt. apagata, Pkt. avagaya. Cf. 49v1. avagatamsaoita.
388
Cf. Av II 59.1f. yad virpvavdena samudcarya ghn niksitas tena virp savtt.
389
ddh : Nom. pl. fem.; cf. BHSG 10.185. Cf. also Av II 58.1f. vicitri <prtihryi> vidarayitum
rabdha.
390
turav<ya>kasya : A hyper-Sanskritism for *tunnavyaka; cf. 37r5. tunnav<ya>ka, 40r4. phakta-
tunnavya; Skt. tunna-vya (lit. needle-weaver, tailor < tunna needle + vya weaver).
242
(116)(39v4) 131Virp: The avadna of Virp (should be related) in detail, of how she,
being treated by her husband with contempt, wanted to kill herself, thinking: I shall
hang myself. Then the Lord entered. The Lord preached the Dharma. (She) saw the
truth and her ugliness disappeared. (The monks asked:) What was (her) karman? (The
Lord said:) After deriding an independent perfectly enlightened one (pratyeka-
sabuddha) by saying that he was ugly, she gave him alms. (Then) he performed
miracles and (her) mind became appeased and she made a vow. (The rest should be
related) in detail.
(117)(40r3) 132Tailor: The avadna of a tailor runs as follows: The underwear133 of a
131
Cf. K, no. 60 (Mi sdug pa Virpa), K 520~530, K(D) ha 204b5~208b3, K(Pk) mDo su 215b3~219b4,
K(F) 296~8; Av, no. 80 (Virp), II 52~59, Av(Ch), no. 79 (), 242b18~243b27; Zbz, no. 20
(), 457b25~458a21; Zbz(tr) 52~54; Xy, no. 8 (), 357b~358b;
Aokvadnaml, no. 20 (Gagarasthvadna; cf. Av[tr] 444); Abhidh-mv 592c17~593a14.
The story in K concerns an ugly man, apart from that, the other details match the story in our text. The
stories in Av and Av(Ch) differ slightly from one another. The latter, which seems to be more original, runs as
follows: A very ugly girl was born to King Prasenajit of Kosala. She was named Virp (Ugly). The king kept
her in the inner part of the palace in order that people outside could not see her. When she reached marriageable
age, the king was worried about whom she could marry. A minister advised him to give her to a young man, who
came from a noble family but now was poor (acc. to Skt. version, a very rich merchant from the South, named
Gaga, married her). The king found such a young man and gave his daughter to him, and built a house for them
in which there was a room where Virp was always confined. The king advised his son-in-law to keep her there
lest people outside see her. The king gave him a great amount of riches as well and appointed him as one of his
ministers. The noble used to hold parties, to which all the participants, except for the minister, brought their
wives. His friends wondered why his wife never accompanied him. They presumed that she was so beautiful
that he dared not let them meet her and so, they eagerly wished to see her. Therefore, they made him drunk and
took his house key and went to his house and opened the door to see his wife. At that very moment, his wife was
in agony, because she was hated by her husband and confined in a dark room, without being able to see the sun,
the moon or people. She prayed to the Buddha and worshipped him from afar. Knowing her sincere mind, the
Buddha appeared in front of her. By looking at his features, Virp was greatly pleased and thereupon her
ugliness disappeared. The Buddha preached to her and she attained Srotapanna-ship. When the Buddha had just
left, her husbands friends came into the room and discovered an unparalleled beautiful woman there. Thus, they
found that their reasoning was right. When her husband returned, he also found his wife had changed into a
beautiful woman. She explained what had happened to her to him, and the king and all three visited the Buddha,
who explained her karman as follows: Long ago, in Benares, a very rich householder used to serve a very ugly
pratyekabuddha. However, a daughter of the family abused him constantly because of his ugliness. When the
pratyekabuddha entered nirva, he demonstrated great miracles in the sky. Seeing them, the girl repented of
her misdeeds and asked for forgiveness. Virp was that girl.
132
A parallel story is found in K, no. 13. Tshem bu mkhan (Tailor); K 116~129, K(D) ha 47b1~52a7, K(Pk)
mDo su 49b8~55b6, K(F) 80~82. It runs as follows: In the present time, a son was born to a householder in
rvast. As he could not walk properly by birth, his father made him learn to sew for a living. As his skill in
sewing was superior, he became well known in the city. One day, a party was held there. A certain householder
borrowed a dress and ornaments for his wife from another house and they both went to the party. The dress was
torn due to his wifes carelessness at the party. She was afraid and left the party with her husband without being
noticed. Arriving home, her husband, who did not know about the torn dress, went out again. The wife went
immediately to a crippled tailor and brought him to her house, closed the door and got him to repair the dress. At
the same time, her husband returned and she panicked and made the tailor get into a chest (gzeb). While the
couple were sleeping, thieves came into the house, looking for valuables and discovered a very heavy chest,
which they believed was full of jewels. Also, liquid was seeping from the chest, which was none other than the
tailors urine, though the thieves imagined that the chest contained a moon-stone (a jewel supposedly created
from the congelation of the moons rays and its dissolution under the influence of its light). Therefore, they took
away the chest. While they were carrying it under the moonlight, the tailor inside urinated again and it seeped
out, convincing the thieves even more that it truly contained a moon-stone a priceless treasure. They reached
a forest, opened the chest and found a man inside it. The thieves were ridiculed by their colleagues. They
decided to offer the tailor as a human sacrifice to a demon. They piled wood in front of the image of the demon
to burn him. While being brought to the place, the tailor implored the Buddha for help. In answer to his call, the

243
4 (t)yamny nagnuka pita tatra ca phaktatunnavya391 praveita y-
5 va tatra ghe cor patit sa ca tunnavyaka pey prakiptaka tatas tehi
verso
1 corehi hta eva avadna() yva te cor sa[]vign sthavirasya Anuruddhasya u-
2 pasakkrnt tena dharmadean kt yva pravrajit arhatva prpta karma K-
3 yape pravrajit babhvu || bhtaprvva bhikavo anyatamo rj dhrmika
4 cakkravartt tena manogata392 jtv amtyo ()rddhsane upaveita maraaklasama-
5 ye lekhya kurvvanti393 na kaci rj sthpayitavya tasya klaga[t]asya amara
prdurbhta

Fol. 41
recto
1 tena amty(e)na praam(i)t(a) tac ca lekhya pradarita || Sudyo394[118] nma Sihasya
s(e)n(pa)
2 tisya putra Vaily balav caa ca rabhasa ca Vaily bahu anartha kurvvate
parad-
3 ra nievate prtipta kurvate Lecchavakajana395 paribhavati yva tena udyne
4 trayo L[e]psav396 kumr jvitd vyaparopit Lecchavayo kubdh te sannahitv
5 nirgat tata phata anubaddh sayudhyamn mahvana pravi dv

391
phakta- : A hyper-Sanskritism for Skt. phakka (crippled; cf. BHSD, s.v.; CDIAL 9037. phakka- cripple).
392
manogata : Presumably s.e. for, e.g., maraaklam upagata (the time of his death has come).
393
kurvvanti : Cf. 65r4. kurvvati; BHSG 28.6, p. 207r, s.v. kurva-ti; P. kubbati.
394
Sudyo : In the uddna (37a5), the title appears as Sutayo.
395
Lecchavaka : S.e. for avika?; cf. BHSD, s.vv. Lecchavi, Lecchavika (Mvu I 283.12, Mss. avak)
396
L[e]psav : A hyper-Sanskritism for Skt. Licchav, BHS. Lecchav.
244
 caravan leaders wife ripped while she was dancing. Then a handicapped tailor was
called in. ... Robbers fell upon that house and the tailor jumped into a box134. Then (the
box) was taken away by the robbers. ... The story continues in this way (eva
avadna yva): These robbers were shocked (and) went to the elder monk Anuruddha,
who gave a sermon on the Dharma (to them). Thereupon, they went forth from the
home-life and attained Arhatship. (The monks asked:) (What were their)
karmans? (The Lord said:) They had gone forth into monastic life under (the perfectly
enlightened) Kyapa. In the past, O monks, there was a certain king who was a
righteous cakravartin. A minister was asked by him, who knew the thoughts (of the
former), to share his seat. They drew up a will135: Nobody should be crowned. Once he
had died, a tumult occurred. The minister quelled (it) and showed that will.
(118)(41r1) 136Sudya: In Vail, a son of General Siha137, namely Sudya, who was
strong, violent and fierce and did a great deal of harm to Vail, used to have sexual
intercourse with other mens wives, murdered and conquered the Licchavi people ... he
killed three Licchavi youths in a garden. The Licchavi people became agitated, armed
themselves, went out, then followed behind (Sudya) and entered a big forest, while

Buddha appeared in front of the thieves in the appearance of the demon, which made them feel very happy. He
repudiated the sacrifice and had them set the tailor free. The Buddha, then, preached to them through which 500
thieves attained Srotapanna-ship, while the tailor attained Angmin-ship. Thereupon, the Buddha resumed his
own form and those 500 thieves were ordained and attained Arhatship. The disabled tailor also wished to be
ordained and because of his wish, his feet became normal. He was then ordained and attained Arhatship. The
monks asked about their karmans. The Buddha said: At the time of Kyapa, a householder had two sons. The
elder brother had faith in the Buddhas teachings and attained Angamin-ship and passed his time every day in
meditation, while his younger brother devoted himself totally to farming. The latter criticised his brother for
passing his time idly every day without doing anything like a disabled person. His brother reprimanded him,
saying that such abuse could result in grave punishment whereupon, he repented and asked his brother to forgive
him. Both of them went together to Buddha Kyapa to be ordained. At the time of his death, the younger
brother made a praidhna, wishing that his evil repression of his misdeeds would disappear when he was
ordained and that he could attain Arhatship under me. The tailor was the younger brother.
133
nagnuka : underwear (< nagna + auka).
134
pe : a box; cf. Bloomfield 1920: 350.
135
maraaklasamaye lekhya : Lit. a writing for the final moment.
136
A parallel story is found in K, no. 66. Snying rje bzang po (Karubhadra); K 577~82, K(D) ha
227a1~229a4, K(Pk) mDo su 238a3~240a7, K(F) 306f. The story runs as follows: In Vaial, there was a
general of the army, named Siha, to whom a very handsome boy was born. He was named Snying rje bzang po
(Karubhadra?). After growing up, he mastered all sorts of sciences and arts. Although he had received a good
education, he later went wrong and frequented brothels. One day, he and Licchavi youths were playing in the
park in spring. At that time, the most beautiful courtesan in Vaial accompanied him, and they started to argue
over her, and the son beat three young men to death. The people of Licchavi complained to his father, who drove
him out of the house in indignation. Thereupon, the Licchavi people of the city sentenced him to death. He was
handed to the executioner and was led to the place of execution. Being in agony, he asked himself who could
rescue him. At that very moment, out of compassion, the Buddha appeared next to him then weeping, he
implored the Buddha to rescue him. The executioner told the Buddha that they would release him, if he were
ordained. Then, the Buddha took him to a quiet place and ordained him. He later practised earnestly and attained
Arhatship. The monks praised what the Buddha had done for the condemned criminal. The Buddha said that he
had rescued him already once in his previous life and continued as follows: In a village in the mountains, there
lived an evil person who constantly did bad deeds. One day, he was caught committing adultery with a
householders wife. The culprit was given to the king and he was sentenced to death. While being led to the
place of execution, he saw a sage. He implored him to rescue him. Then, the sage took him to a forest, where he
went forth into ascetic life and attained the four meditations and the five supernatural powers. Karubhadra
was this evil person, while I was the sage.
137
Cf. 22v2. Sihasenpati (General Siha); BHSD, s.v. Siha (5), DPPN II 1165, s.v. 1Sha.
245
verso
1 buddha mado vigata buddha pravrajy ycati sa bhagavat ehi bhik yva
pravrjita
2 yvad arhatva [p]rpta ki karma Kyape samyaksabuddhe pravrajita tatra tena
vaiypatya
3 (k)ta stpe t[ai]lasaika397 kta || bhik398[119] Vaily mahvd abhygata sa bhi-
4 k vdenhvayati sthavir ncchanti vaktu tato anyatarea avarikena [u]p-
5 ddhyya sudu[kh]ita399 (dv) sa vd sadasi nighta pravrajpito yvad arha-

Fol. 42
recto
1 tva prpta updhyya ca vi[n]ta + + ta avadna vistarea karma 400Kyape
sabuddhe
2 eva dv praidhna kta || Devadattasyvadna[120] vistarea vcya yath yath
401
Govi-
3 ky kyakannyy pdaprahrea tita karma rjabhto ea chadmena g-
4 htv tita y[]va te rjno tenava savegena pravrajit || Koklikasyvadna402[121]

397
tailasaika : S.e. for taila-seka.
398
bhik : Nom. sg. masc. (cf. 37r5. bhiku); the title bhik (nom. sg. masc.) occurs also in 41v3.
399
sudukhita : stands for jihvmlya.
400
Kyape sabuddhe : S.e. for Kyapa sabuddha.
401
Goviky kyakanyy : Instr. sg. fem. Govik is MI form of BHS = P. Gopik; cf. SBV(Ch) 149c1, 4,
6. (*Gomik); Tib. Sa tsho ma (Gopik).
402
Koklikasyvadna : Cf. 37r5. Kok.
246
 fighting (with him). Having seen the Buddha, Sudyas arrogance disappeared and he
asked the Buddha for permission to go forth into monastic life. He (was called) by the
Lord: Come here, O monk!, thereupon he was initiated into monastic life and attained
Arhatship. (The monks asked:) What was (his) karman? (The Lord said:) Having
gone forth into monastic life under the perfectly enlightened Kyapa, he took up
service there and served (as a monk responsible) for sprinkling (perfumed) oil at the
stpa.
(119)(41v3) Monk (unidentified): A great disputant arrived in Vail. He challenged (the)
monks to a debate. The elder monks did not wish to speak. Then the disputant was
defeated (lit. caught, tamed) in public by a certain novice monk (avarika)138, who had
seen his teachers suffering very much. (The disputant) was forced to go forth into
monastic life and later attained Arhatship. The teacher was also instructed (by the
novice). This avadna (should be related) in detail. (The monks asked:) (What was his)
karman? (The Lord said:) Having seen the enlightened Kyapa, he had made a vow.
(120)(42r2) 139Devadatta: The story about Devadatta should be related in detail, as
follows: (Devadatta) was kicked by a Sakyan girl, Govik. (The monks asked:) (What
was his) karman? (The Lord said:) When he was a king (in a previous life), he was
caught by a trick and struck. ... Through this shock, the kings (sic) went forth into
monastic life.
(121)(42r4) 140Koklika: The story about Koklika (should be related in detail). Namely,
138
A monk, who has been ordained for less than a year.
139
Cf. SBV II 259~60, SBV(Ch) 149b23~c17, SBV(Tib[Pk]) ce 266a8~b7, SBV(Tib[D]) nga 289b3~290a3; K,
no. 19. Sa tsho ma (Gopik); K 162~7, K(D) ha 64b4~66b3, K(Pk) mDo su 70a4~72a6, K(F) 86f.
According to SBV, Devadatta decided to attack kyamunis wife, after his various assaults on
kyamuni had totally failed. He went to Kapilavastu and proposed that Yaodhar should enjoy herself with
him. She told this to Gopik, who suggested that she should tell Devadatta: The Bodhisatva could take my
hand. If you can, please come! He entered the inner part of the palace. When he was going up the stairs, he was
seen by Gopik and he saluted her with folded hands. Being strong like a wrestling champion, she, then, pinched
his fingers with her left hand. Blood gushed out. She threw him into a pond and he shouted. Hearing his
shouting, kyans rushed to the spot and while they were discussing how to punish him, Devadatta escaped
through a drain.
The story about the present time in K is more or less the same as that in SBV, though the former is
more detailed. For example, Gopik pinched Devadattas fingers, from which blood gushed out. She turned him
over and kicked him brutally. Other ladies threw cow dung and boiling water over him.
While SBV does not refer to Devadattas karman which resulted in this incident, K has the story of his
previous life. The Buddha said that Devadatta had been humiliated also in his previous life; he continued as
follows: King Brahmadatta of Benares and King Mahevara of Videha were fighting one another. Hearing from
his minister that Mahevaras wife was supremely beautiful, King Brahmadatta decided to seduce her. As an
expedient means, he appeased King Mahevara, and after a while, sent a message secretly to the queen,
proposing to meet together personally. The queen told this to her husband and said that her intention was to
humiliate King Brahmadatta, which her husband gave his approval. Thereupon, she sent a message to
Brahmadatta, saying that as long as her husband was alive, she could not agree to his wishes. Immediately,
Brahmadatta together with his army came to attack the capital of Videha and surrounded it. She sent a message,
saying: I am now alone in the palace. Please disguise yourself as an ordinary citizen and come in! In haste,
Brahmadatta put on ragged clothing and entered the palace and came to the queen, who, then, grabbed him and
shouted. Her husband, princes, ministers and generals came in. They wanted to kill him, but the queen
demanded to humiliate him first and then drive him away. Thereupon, the queen turned him over and kicked
him brutally, and other people also struck him and drove him away. I was the king of Videha, Gopik was his
queen, while Devadatta was Brahmadatta.
140
Koklika spread false rumours about riputras and Maudgalyyanas having spent the night with a woman
and having relations with her. Because of this slander, he fell into the Mahpadma hell. This story is found
247
5 yath srddhavih[ri]s[y]rthe yuma<>ta riputraMaudgalyyan ppecch ity a-
verso
1 bhibhav eva avadhyna 403 vistarea yath 404 Kauklik riputra-
Maudgalyyan(a) c(i)-
2 tta pradayitv narake patit karma anyatarasya isyrame dve ngakumr u-
3 pasakkrnt te brhmaehi405 mantrehi baddh te nyate tehi isya kkranda
4 kta ir uvca asmkam ete rit mucatu bhavn epi406 sa isya vacana
5 karoti sa yakea prahrea abhihata kla kurvvata407 citta pradayati ||

Fol. 43
recto
1 Krodasya408[122] vistar[e](a) (vc)y(a yath) mahsamudre dagarkasa vanijn409
kath(a)-
2 yati ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
3 ta ..410 upsaka kathayati bahutaraka eta sy yadi saghe dadsi tato ca
4 dagarkasa prta evam ay anupradatta411 || dakarkasa412[123] iti vaij mah-
5 samad. r413 dagarkasena poto ghta tatas tena414 vanij415 cyate416 tatra ca

403
avadhyna : S.e. for avadna.
404
Kauklik ... patit : S.e. for ika ... patita.
405
brhmaehi : Probably s.e. for ena.
406
epi : S.e. for iti?
407
kurvvata : S.e. for at.
408
Krodasya : In the uddna, this avadna is entitled Krodako (37r6).
409
vanijn : S.e. for vai.
410
ta .. : Probably ta(ta), i.e. tatas.
411
ay anupradatta : S.e. for aya anupradatto?
412
dakarkasa : Cf. 37r6. dagar (= 43r4, v2, 3); daka, daga < Skt. udaka. Cf. also BHSD, s.v. daka; P. daka-
rakkhasa (J I 170.12 etc.).
413
mahsamad. r : S.e. for mahsamudr()<vat>r?; cf. 31r6. yath mahsamudre avatrasya poto
bhagna.
414
tena : S.e. for ta or tasya?
415
vanij : S.e. for vai.
416
cyate : S.e. for ycate (a metathesis).
248
 because of (the disappearance of his) pupil, (Kolika) blamed Venerables riputra and
Maudgalyyana as being malicious. (One should relate) the avadna in this way, in
detail. ... Having become angry at riputra and Maudgalyyana, Koklika fell into
hell. (The monks asked:) (What was his) karman? (The Lord said:) Two young
ngas approached the hermitage of a certain seer. They were captured by a Brahmin
through mantras. (When) they were being taken away, they shouted to the seer for help.
The seer said: They sought refuge from me. You should let them go. He (namely the
Brahmin) followed the seers words. He was beaten by a demon and, while dying,
became angry.
(122)(43r1) Kroda (unidentified): The avdana about Kroda should be related in detail.
Namely, a sea-monster in the ocean said to some merchants: Which do you prefer,
either (drowning in) the waters of the ocean or falling into my hands (i.e. being eaten by
me). A lay follower then replied: It is better if you give (us) to the Sagha. Then the
sea-monster was pleased, (and) he (i.e. the lay follower) was given (to the Sagha) as
he had wished (eva).
(123)(43r4) Sea-monster (unidentified): Merchants set sail on the ocean. (Their) ship was
caught by a sea-monster. Then the merchants implored it. There was also a monk on

widely in Buddhist literature; cf. DPPN I 674f., s.v. 2Koklika; Akanuma 310f. 1Koklika; Mpp I 63, n. 2, II
806~813; Zbz, no. 28, ( Koklika slandered riputra etc.), 460c29~461b28, Ccc, no.
402.9, III 25, Zbz(tr) 68~70; Mpp(Ch) 157b; AN V 170~2; Zaj 603b; T. 4, no. 212, 664b~665b; Binaiye
868a29 ~c5.
A parallel story to the one of the present time in our text is found in K, no. 45 (Ko ka li ka Koklika):
K 412~434, K(D) ha 162b5~171b1, K(Pk) mDo su 173a4~183a3, K(F) 279~81. It runs as follows: In the
present time Koklika was living in a very quiet mountain. Householders and Brahmins there respected him
very much and served him constantly with food and daily necessities. Later, riputra and Maudgalyyana came
to the district and stayed in a forest there. Koklika visited them and asked them to stay longer and let him serve
them, which was accepted by them on the condition that their sojourn should remain a secret. Thus, they stayed
there for one year. Koklika had a devout householder, whose son also had deep faith in the Buddhas teachings.
He wished to be initiated but could not obtain his parents permission and therefore, he had no other choice but
to remain at home. Some time later, Koklika had to go away and entrusted the care of his disciples to riputra
and Maudgalyyana. His disciples made so much progress under them and attained Arhatship. At last, the
above-mentioned son obtained permission from his parents and came to the monastery only to find that
Koklika was away. Thereupon, he was initiated by riputra and Maudgalyyana and was, then, fully ordained.
He practised vigorously and soon attained Arhatship. Thus, their presence in the mountain was known to all the
inhabitants there and many people visited them every day. Therefore, they decided to leave the now greatly
bustling place. They advised Koklikas disciples to go to Rjagha but made them take a different path from
their own. Just after they had all departed, Koklika returned but could not find either riputra or
Maudgalyyana as well as his disciples. Realising what had happened, he became very angry and decided to
chase them. He took exactly the same path as the two great disciples had taken and caught up with them at the
entrance of a cave where they were sheltering from the rain. Koklika saluted them, swallowing his anger.
Hearing the voice of the three monks, a woman, who had had a rendezvous in the cave with a man and who had
remained there, came out to see what was happening at the entrance. She looked as though she had just done an
impure act. Koklika assumed that the two great monks had affairs with this woman and became furious,
blaming them harshly. He went to Rjagha in haste and told the monks there about the misconduct of the
Buddhas two great disciples and hence, slandered them. The Buddha repeatedly tried to calm him down in vain.
Soon he became sick, his body was covered with a great many lice and he died, vomiting blood. He was reborn
in the Great Padma hell, where he had a body several yojanas long, his tongue was pulled out by his jailers and,
as his body was like a field, it was trampled on, burnt and ploughed by 500 farmers. He thus suffered a great
deal of unbearable pain as the result of his misdeeds.
Though the stories of the previous lives of Koklika, riputra and Maudgalyyana are related in K, they
are completely different from the story in our text.
249
verso
1 bh(i)ku[r] 417abhirhaka dagarkaso ta bhiku ycati tatas tena bhiku svam eva -
2 tmna ptita dagarkasena mukhena praticchita yvad asthikakla ktv pu-
3 nar va418 kipta vaij pcchanti te anena aparbdha419 dagarkasa kathaya-
4 ti mamaia updhyyo babhva nsmi anena ikpita bahni420 me aramaa-
5 k421 kt ()ya ktv ihpapa(nna) || || 422dhtavo[124] Sabhi423[125] hurua[126]
nanda[127] Kyapena424[128] <ca?>425

Fol. 44
recto
1 426Rhul[o][129] r()[g]upt. [130]427 c(a) pu[]y. + + .. [131]428 pacima || || dhtava[124] iti
yad bhagav() pa[r](i)-
2 nirvta tata[] sametya Mall[e]hi maharrapj kt krea asthi ni-
3 rvvp[a]yitv sauvare kubhe prakipitv nagara praveita429 yvad aa rjno
4 svabalavhan[] udyukt bhagavata arrapjy yva arri aabhg
5 k()t tata prakk[r](nt)[ s]tpni ktv pjayati mahjanakyo bhikava yu(ma)-
verso
1 nta() Mahkyapa pcchant[i] paya sthavir430 yvac431 ida bhagavata arrm
arthe mah[sa]()-
2 kobho jta vusho432 <na> etarahi yeva bhtaprva rj cakkravartt dhrmiko
dharmar-
3 j s(a) im mahpthiv satarpayate dhanena dhnyena hirayena suvarena daa-
4 su kualeu karmapatheu pratihpayitv vana sarita anekasahasrapari-
5 vra sa tatra rjar brahmacary(a) (c)[]rav paca abhij skktv rvak
vinaya[t]i

417
[r]a : Parts of the akara ra are torn off and dislocated.
418
va : Probably s.e. for eva.
419
aparbdha : A hyper-Sanskritism for Skt. aparddha~.
420
bahni : W.r. for bahavo?
421
aramaak : Cf. BHSD, s.v. armaaka; CPD, s.v. a-ssmaaka.
422
dhtavo Sabhi hurua nanda Kyapena <ca> | Rhul[o] r()[g]upt. (read irigupt(o)) c(a) pu[]y. +
+ .. pacime || : loka verse.
423
Sabhi : Cf. 45v2. Sabhika; 46r2, 4. Sabhi-ktyyana.
424
Kyapena : Cf. 48r3. Kyapa.
425
<ca> : We need one syllable here.
426
Rhul[o] r()[g]upt. c(a) pu[]y. + + .. : These three or four avadnas are not found in the text.
427
r()[g]upt. : Read irig (m.c.). Stories concerning rgupta (P. Sirigutta) are found in Dhp-a I 434~445 =
Dhp-a(tr) II 92~99; Zaj 773c~775b; Dzl, no. 67, 327c~333a = Dzl(tr) 361~386 etc.; cf. Akanuma 621, s.v.
Sirigutta; Mpp I 184f., n. 4; Grey 401.
428
It is not clear whether this title refers to the story in 51v1~53r4 or not.
429
praveita : Probably s.e. either ita ([The bones (asthi)] were brought in) or it ([Mallas] entered).
430
sthavir : Voc. sg. masc.; cf. BHSG 8.27; von Hinber 2001: 311; Steiner 1997: 165f.; Abhis III 6.5.
431
yvac ida : S.e. for yvad ida.
432
vusho : Voc. pl. of vusa~ (BHS, SWTF); O brothers!; cf. P. avuso, AMg uso. For the vocative ending
-ho, cf. BHSG 8.88; Pischel 372; Hoernle, MR 162; von Hinber 2001: 322 (ho < + bho).
250
 board. The sea-monster demanded that monk. Thereupon, the monk threw himself into
the ocean and the sea-monster received him in its mouth. Then, (the latter devoured
him) until there was nothing left but a skeleton, which he spat out. The merchants
asked: Did he do something wrong to you? The sea-monster said: This one had been
my teacher. He did not teach me anything. (Therefore,) I behaved myself badly many
times, which was improper for a monk. Having done (so), I was reborn here.

(Uddna)(43v5): Relics (124), Sabhi (125), Mutilated one (126), nanda (127),
Kyapa (128), Rhula (129), rgupta (130), and the last one, (i.e.) Flower
(Puya ..)? (131)
(124)(44r1) Relics (unidentified): 141When the Lord entered parinirva, the Mallas
gathered together and venerated the dead body in a grand way. Having cooled his bones
with milk142 and put them in a golden jar, they brought (them) to the town. .... The eight
kings, accompanied by horses, armies and vehicles, venerated (the) relics of the Lord
fervently. ... They divided the relics into eight portions and then left (there). Having
built stpas, many people worshipped them. Monks asked Venerable Mahkyapa:
Look, O elder monk, .... Because of the Lords relics, this great commotion has
occurred. (Venerable Kyapa replied: Not) only, O brothers, in this present life. In
the past, there was a cakravartin king, who was a righteous Dharma-king. He satisfied
(people on) this great earth with riches, grain, gold and gold coins, and having
established (people) in the ten good ways of conduct, withdrew to a forest with an
entourage of many thousands (of followers). As a seer-king, he practised brahmacarya
and having realised the five supernatural faculties, he instructed disciples.

141
The Buddhas funeral ceremony, cremation, the collection of his bones and ashes by the Mallas as relics, a
commotion over the relics by the eight kings, the distribution of the bone relics into eight shares and the
erections of ten stpas (eight for bones, one for ashes and one for the jar) are described in detail in DN II
159~167 (Mahparinibbna-suttanta), MPS 412~450, T. 1, no. 1, 27c~30a, no. 5, 173a~175a, no. 6, 189a~190c,
no. 7, 206a~207c; SaVin 446a~447a; MVinK(Ch) 400b~402c etc.; cf. Waldschmidt 1948: 284~335; Bareau
1971: 175~323; Panglung 202; Schopen 1997, Strong 2007 (with further references), von Hinber 2009a etc.
However, no parallel to the story of a cakravartin related by Kyapa has been found up to now.
142
krea asthi nirvvpayitv : The descriptions of how the Buddhas cremation fire was extinguished differ
amongst the texts. In the Chinese translation of the Mahparinirvastra, included in the Drghgama,
belonging to the Dharmaguptakas, the fire was extinguished by the miraculous power of the gods of the la
tree, standing near the funeral pyre (T. 1, no. 1, 29a28f.), while in the Pli Mahparinibbna-suttanta, water
from the sky and the la tree as well as perfume, poured by the Mallas, extinguished it (DN II 164.15~19). In
Faxian ()s translation of the Mahparinirvastra, the gods made it rain to extinguish the fire (T. 1, no. 7,
207a13), while a Chinese translation of the same text by an anonymous translator (probably by Zhi Qian or
Dharmaraka ) does not tell us how it was done (T. 1, no. 6, 190a17). According to Caland (1896: 102),
the Taittirya-rayaka, khyana rautastra, valyana Ghyastra and Kauikastra prescribe that a
mixture of milk and water is to be poured over the cremated bones. In SaVin (446a25~27), MVinK(Ch)
(401b23~26), MPS ( 49.25, krea nirvpayanti [= 36.7]) and T. 1, no. 5, 174b15 (translated by Bai Fazu
from Kutsha) and this text, milk was poured to extinguish the cremation fire (cf. Waldschmidt 1948:
307f.). A similar description is found also in SBV I 162.27 (s cit krea nirvpit), ay-v 32.18 (do.), Adhik-
v 69.11 (do.), Divy 583.25 (do.). This fact reinforces our assumption that our text belongs to the Sarvstivdins.
251
Fol. 45
recto
1 sa dharmasabhogena a[n]ughat[i] janat sa ca aparea samayena sannipati-
2 teu devamanuyeu vihyasa sthihitv dharma deayitv klagata Brahmalo-
3 ka upapanna tasya karakasyrthe daakhasyjinasya ca valkalasya ar-
4 ra-m-arth[e] mahsakobh[o] jta kehici karako hta kenaci daakha kehici a-
5 jinavalkala433 apare<hi> arri apare<hi> bhasmgr ht sarvo so jana-
verso
1 kya tatra adhikra ktv sva[rga]mokaparyaa savtta || ka puna vdo bha-
2 gavata || || Sabhika434[125] iti Madhury435 brhmaadrik jt Nlad iti n-

433
ajinavalkala : S.e. for l?; For acc. pl. masc., neut. in -a, see Lders 1954: 196~219; EV I (2nd ed.)
159 (ad Th 83); EV II (2nd ed.) 115 (ad Th 183); Geiger 78.3a.
434
Sabhika : In the uddna, this avadna is entitled Sabhi (37r6); cf. 46r2, 4. Sabhi-ktyyana. Cf. also BHS.
Sabhika (Mvu III 394.7ff.), P. Sabhiya.
435
Madhury : Middle Indic form of Skt. Mathur.
252
 He gave people delight in the Dharma. Later, having preached the Dharma, standing in
the air in front of the assembled gods and human beings, he died and was reborn in the
Brahma world. Because of his water pot, wooden staff, skin garment, bark garment as
well as his relics, a great commotion occurred. Some people took the water pot away,
someone the wooden staff, some the skin garment and the bark garment, some others
the relics, while others took the ashes (of the fire) and charcoal away. All those people,
having made offerings to them (i.e. the relics), became destined to be reborn in heaven
and (attain) emancipation. (If it was so in the case of the relics of a seer-king), how
much more so in the case of the Lord.
(125)(45v2) 143Sabhika: In Mathur, a Brahmin girl was born and named Nlad. She
143
Stories about the wandering ascetic P. Sabhiya / BHS. Sabhikas parents, his birth and his questions to the
Buddha and his ordination are found in Pli commentaries (Th-a, SnA), Mvu, Fbx and K. According to SN IV
401~403 (Sabhiya-sutta) and K, no. 12 (Sabhika), his family name was P. Kaccna / Skt. Ktyyana as in our
text.
Th-a II 113.25~36 tells us of the following story: A katriya and his wife entrusted their daughter to a
wandering ascetic in order to make her learn other doctrines (samaya). The ascetic had sexual intercourse with
her and she became pregnant. Knowing of her pregnancy, other wandering ascetics chased her away. She gave
birth to a child in an inn (sabh) and hence, he was named Sabhiya. After growing up, he also became a
wandering ascetic. Having learnt a great deal, he became a well-known and outstanding debater. His mother
died and was reborn in the Brahm world and composed twenty questions, which she gave to her son ( SnA
421.12~23). SnA 421.24~422.8 states that Sabhiyas former fellow-monk at the time of Buddha Kassapa, who
had been reborn in the Suddhvsa heaven, realised that Sabhiya did not know of the new Buddhas appearance
and so, he composed twenty questions and visited Sabhiya and made him go to the Buddha. Cf. DPPN II 1038
1
Sabhiya Thera.
The story, entitled Sabhikas questions, the destruction of sravas and entering monastic life, in Mvu
III 389~401 runs as follows: In Mathur, there lived a very rich rehin, to whom a daughter was born, one of
triplets. Being considered inauspicious, she was destined to become a wandering ascetic. When she had grown
up, she went forth into ascetic life, learnt a great deal and became the best of all debaters. Then, a certain
Brahmin, who had mastered the Vedas and other sciences and was also an outstanding debater, came to Mathur
from the Deccan in search of somebody, with whom he could debate. People arranged a debate between the
female ascetic and this Brahmin. Out of curiosity, he visited her in her cell. As both of them were young and
good-looking, they fell in love at first sight. They arranged that she would be defeated in the debate after which,
she would become his student. Thus, she was deliberately defeated and she became his student. They lived
together in her cell. Soon, she became pregnant and they, then, left Mathur and wandered in the Deccan region.
At an inn (sabh), she gave birth to a very handsome boy, whom they named Sabhika. He also learnt all the lore
of wandering ascetics and various sciences and became an eloquent debater. He sought for an enlightened one,
wandering everywhere and finally met the Buddha and asked him a series of questions; the Buddha answered all
of them clearly. The Buddhas answers satisfied Sabhika fully, who, thereupon, entered monastic life and was
fully ordained.
A story similar to that in Mvu is found in Fbx 831b~835b, entitled Sabhiyas entering monastic life.
According to Fbx, after the pregnancy, Sabhiyas mother lost her beauty. Then, her partner stopped loving her.
Thus, they agreed to separate. Having given her a golden ring with his name on it, the man returned to the
Deccan, and she, while wandering everywhere, gave birth to Sabhiya, to whom she taught all sorts of
knowledge. Having heard that his father was in the Deccan, Sabhiya went there to meet him, wearing the golden
ring, which his mother had given him. Later, Sabhiya met his father, who taught him further esoteric sciences.
After his fathers death, he went to the seashore, built a hut there, practised mediation and realised the five
supernatural powers. In the meantime, his mother died and was reborn in the Thirty-three Heaven. Becoming a
deity, she heard of the Buddhas appearance in the world, thereupon, she visited her son and exhorted him to
learn under the Buddha. He asked how he would be able to recognise the Buddha. Then, she composed a series
of questions. Thereupon, he started wandering again in search of the Buddha and he raised those questions to six
great masters, who could not answer him. Finally, he met the Buddha. The rest is the same as in Mvu.
Finally, the story concerning Sabhiya is found also in K, no. 12, Dus mo (Sabhik); K 104~116,
K(D) ha 42b4~47b1, K(Pk) mDo su 44b1~49b8, K(F) 78~80. It runs as follows: In the present time
Having become pregnant, the wife of King Padmagarbhavat of Takail became eager to challenge debaters
and she defeated them in all discussions. She gave birth to a beautiful girl who was named Dus mo (Sabhik),

253
3 mena adan vidysthnn prik436 asati buddhotpte437 parivrjeu438
4 s mahvdn nighati madhyadeam anuprpt yva dakipathto439 parivrjo
5 Parvvato nmena a()[d]an[] vidysthnn praga vistarea yva te vdo

Fol. 46
recto
1 jta night[o] p(a)[r](iv)r()[j](a)ka te[]() tatra vistaraa sayogo jta tata dr(a)-
2 ko jta tatas tasya drakasya Sabhiktyyano nma sthpita atrntare buddho
3 bhagavl loke utpanna NladeParvvate440 buddha bhagavanta paryupsitv
klagat
4 devepapann devabhteu441 satyni dni yva Sabhiktyyana dharmacaraasa-
5 mha codaya<>ti pran vade<>ti yo te im pran vykaroti tasya sake
brahmaca-
verso
1 (r)[y](a) [c](a)[r](a)sv()t(i) v[i]stara bh(a)gavatsakam gata bhagavat ta[]
prana() vykta[] bhagavatsa-
2 ke pravrajita arhatva prpta ki karma NladaParvate Kyape samya-
3 kabuddhe dve vdinau babhva442 drik purua ca raddh bhagavcchsane443 te
putro
4 araddho tehi raddhpratihpita444 yva so pravrajita sarvehi tathgatasa-
5 ne adhikra ktv praidhna kta vistarea || huruam[126] iti rvasty
anyatarasya

436
prik : A hyperform based on Skt. pra-ga.
437
buddhotpte : S.e. for pde.
438
parivrjeu : They made (Nlad) become a ascetic; for the aor. 3. pl. ending -eu, cf. BHSG 32.95f.
Cf. Mvu III 390.3. tye parivrjikye pravrjit.
439
dakipathto : Abl. sg. masc.; cf. BHSG 8.50.
440
NladeParvvate : S.e. for NladPa or NladaPa (= 46v2).
441
devabhteu : Probably s.e. for bhtehi.
442
babhva : A singular verb with a dual subject; cf. BHSG 25.3.
443
bhagavcchsane : S.e. for bhagavacchsane.
444
raddhpratihpita : Or read raddh<y> prati? (KW).
254
 mastered the eighteen categories of studies144. As it was in the time that no Buddha
appeared (in the world), she was initiated into ascetic life. She defeated great debaters
and arrived in central India. ... There was a wandering ascetic, Parvata by name, from
the Deccan, who had mastered the eighteen categories of studies (as well). ... in detail ...
A debate between them took place and the wandering ascetic was defeated. They fell
passionately in love there. A boy was then born, who was named Sabhi Ktyyana. In
the meantime, the Buddha, the Lord, appeared in the world. Nlad and Parvata, having
served the Buddha, the Lord, died and were reborn amongst the gods. Becoming the
gods, they saw the truth. .... 145They reproved Sabhi Ktyyana for being confused about
which dharma practice to follow, (and) gave (him) questions, (saying:) You should
practise brahmacarya under somebody who can answer these questions for you.
details are omitted here. He went to the Lord. As the Lord answered the question(s), he
(i.e. Sabhi Ktyyana) went forth into monastic life under the Lord. He attained
Arhatship. (The monks asked:) What was (his) karman? (The Lord said:) Nlad and
Parvata, as a young woman and man, were debaters at the time of the perfectly
enlightened Kyapa. They believed in the Lords teachings, while their son did not. He
(was, then,) made to believe (in the Lords teachings) by them. Thereupon, he went
forth into monastic life and, having fulfilled his services in the Tathgatas teachings in
every respect, made a vow. (The rest should be related) in detail.
(126)(46v5) 146Mutilated one: In rvast, a son was born to a certain chief merchant,

so called because a gathering (sabh) of debaters had taken place while she was in her mothers womb. She
mastered all kinds of sciences and defeated all the debaters in debates. Having attained a marriageable age, she
told her father that she wished to marry one, who could beat her in debate. Thereupon, the king announced this.
Then, a young, handsome, outstanding debater, named Riu (= Parvata in our text?) Ktyyana, came there from
South India and debated with her. As she was too attracted by him at first sight to debate properly, she was
defeated and consequently they married and had a son, called Sabhika Ktyyana, named after his parents, i.e
Sabhik and Ktyyana. Having mastered the 18 kinds of sciences, Sabhika became a very learned, invincible
debater. He was very proud, imagining that nobody could surpass him. However, on hearing the name of the
Buddha, he had the desire to meet him. He, together with his parents, went to Rjagha and met the Buddha,
who preached to them. All three were ordained and attained Arhatship. Being amazed, the monks asked about
their karmans. The Buddha said: At the time of Buddha Kyapa, there lived a son of a Brahmin in Benares,
who had faith in the Buddha. After repeated requests, his parents allowed him to go forth into monastic life. He
became well-versed in all the scriptures, doctrines and deliverance and devoted himself to the service of the
Buddha and the Community. Later, the son made a praidhna to be born always into a wealthy family, to
possess invincible eloquence and become an arhat under me. His parents made praidhnas as well to be reborn
as his parents, to possess outstanding eloquence and to become arhats. All these vows have now been fulfilled.
144
Cf. Mvy 4954~4971. atdaa vidysthnni; J I 259.13. ahrasanna vijjahnna; Seyfort Ruegg
1995: 93ff.; Bronkhorst 2007: 187ff.
145
Cf. Sabhiya-sutta in Sn, p. 91~102, which runs as follows: The wandering ascetic, Sabhiya, was visited by a
devat, who had been formerly a relative of his. The devat gave him some questions and exhorted him to
practise brahmacarya under one, who could answer these questions. He, then, visited well-known teachers and
raised these questions without finding any satisfaction. Finally, he visited the Buddha, who answered and solved
all the questions clearly, which satisfied Sabhiya. Thereupon, he entered monastic life under the Buddha and
attained Arhatship. According to Th-a II 113.35f. those questions twenty in all had been prepared and
given to him by Sabhiyas mother, who had been reborn in the Brahm world, while, according to SnA 421, it
was a brahm god in the Suddhvasa heaven, who had been Sabhiyas fellow-monk under Buddha Kassapa. Cf.
DPPN II 1039 1Sabhiya Sutta.
146
Cf. Xy, no. 25, 382a5~383a22 = Xy(bers), no. 17 (II 141~148); T. 4, no. 206, 516b9~25 = Ccc, no. 126, I
397~399 (Thanks go to Prof. Dieter Schlingloff for identifying both). Though the latter concerns the son of a
rich merchant, who was born without any arms or legs, the content is completely different from our text.
The story in Xy runs as follows: A very rich merchant had five daughters. When his wife became
255
Fol. 47
recto
1 rehisya putro j[]t(a) (ha)st(a)pdakaransavivarjita kevala puruendr[i]y(e)[](a)
2 samanvgata yva rjakule nivedita rehiputro jta pratyavekita-
3 ca yva rjakule vivdo jta yva vyvahrik puru sthpit tasya
4 tadgha anupradatta tam ritya gha<> vadny445 dnni dattni puyni ktni
5 yva satyadarana kta kin tena [d]()[r]akena karma kta prvam anysu jtiu
ekask()
verso
1 [n](i)k(e)padhraka ca t(a)[s]y(a) vaijena mairatnni nikipt[]ni tni tena vya-
2 pahtni mvda ca ukta na ghmti apath cava ugr apt || || -
3 nandasyvadna[127] vistarea karttavya yath mtagadr saratn446 tya447 ca
mantraba-

445
vadny : S.e. for vadnya (adverbial usage generously) or vadnyo (nom. sg. masc.)? Cf. Skt.
vadnya (generous, munificent; a generous giver; cf. Whitney 1087a; EWAia III 455, vadnya- freigebig,
reichlich gebend; Straube 2009: 274, n. 2); P. a-vadniya (niggardly); Sn. 87.1~2. dyako dnapati
vada ycayogo (generous, a lordly giver, munificent, open-handed [Sn(tr.N) 59]), Sn[tr] 262~263; Norman
CP III 167.
446
saratn : Presumably s.e. for sarakt.
447
tya : Instr. sg. fem.; cf. BHSG 9.59.
256
 without any arms, legs, ears or a nose. He possessed only his male member. Thereupon,
the royal court was informed that a son had been born to the chief merchant. He (i.e. the
son) was examined and then, a dispute arose in the royal court. Thereupon, jurors were
appointed, (they) allowed him to inherit the house. Availing himself of this house, he,
generously, gave donations and made meritorious deeds. ... He saw the truth. (The
monks asked:) What karman had this boy made? (The Lord said:) In the past, in
(one of) his lifetimes, he was an owner of a depository (?)147, the only witness (of
deposits). A merchant entrusted mai-jewels to him. (However), he stole them, (yet) he
lied, (saying:) I have not taken them. He also made very grave oaths.
(127)(47v2) 148nanda: The avadna of nanda should be related in detail, namely: There

pregnant, he died. In that land, if there was no male heir in the family, all the property was confiscated by the
state. Therefore, the king dispatched officers to confiscate the familys property. However, the daughters
implored them to wait until their mother gave birth to see whether the child was a boy or a girl. This request was
reported to the king, who approved, as he was very righteous. Their mother produced a child without any ears,
nose, tongue, arms or legs, possessing only his male member. Hearing that the child possessed only that, the
king allowed him to be the heir to his fathers property. The eldest daughter, who had already married, was very
humble and diligent like a servant. A rich man in the neighbourhood, who was amazed at her attitude towards
her husband, asked her the reason, to which she replied that the male was much more important than the female
and also told him about her physically-handicapped brother, who was able to become heir to her familys
property just because he possessed his male member. Thereupon, the man visited the Buddha with her to ask
about the childs karman, to which the Buddha related the following story: In the past, there were two rich
brothers who were honest, fond of donating and praised by everybody. The king commissioned the elder brother
as judge in the judicial court. In that land, no official document concerning the borrowing or lending of money
was used, instead one had to go to a judge and ask the latter to become a witness. At that time, a merchant
wanted to organise a maritime expedition to search for jewels and borrowed a great amount of money from the
judges younger brother, who had a little son. He took him and money to lend the merchant and went to the
judges office and made the following statement: This merchant wants to borrow money from me. When he
returns from his expedition, I shall get my money back together with interest. If I die, my son will receive it.
Soon afterwards, he died. The merchants ship was wrecked and he came back alone and was unable to return
the loan to the lenders son. Later, the merchant organised another expedition, which was very successful and he
became very rich. However, in the meantime, the interest on the loan grew very huge and therefore, the
merchant bribed the judges wife with two mai-jewels so that his debts could be nullified. The wife threatened
her husband, saying that if he did not accept the merchants proposal, she would kill both their sole child and
herself so that nobody would be heir to his property. The judge had no other choice but to obey her. Knowing
this, the merchant got dressed up, rode on a large elephant and entered the market flamboyantly. Seeing him, the
judges nephew asked the merchant to return the money, to which the latter replied: I cannot understand this at
all. When did I borrow money from you? Who testified? Then, they went together to the judge the sons
uncle , but the uncle also said that he did not know anything about it. His nephew was stunned by his lie and
became angry. Because of this one lie, the judge fell into hell and suffered a great deal and for the next 500 lives,
he has been born to rich families as a handicapped child, which is thanks to his having been fond of donating.
147
nikepa-dhraka~ : a keeper of entrusted deposits; an owner of a depository; cf. SP(KN) 273.12.
148
The story of the present time has parallels in the introductory part of the rdlakarvadna, Divy 611~618,
k-av 1~10, Divy(V) 314~318, Burnouf 1844: 205f. = 2010: 222f., Tib (Pk), no. 1027, mDo sna tshogs, ke
242a2ff., Tib (D), no. 358, mDo sde, a 277b5ff.; T. 14, no. 551 (Modengn jing . This translation
seems to have been made in the 3rd/4th century), 895a~c; T. 14, no. 552 (Modengn Jiexingzhong Liushi jing
, by an anonymous translator in the Dongjin Period [317~420 C.E.]; probably merely a
revision of no. 551), 895c~896b; T. 21, no. 1300 (Modengqie jing trans. by Zhu Lyan and
Zhi Qian ), 399c-2~401b9; T. 21, no. 1301 (Shetou jian Taizi Ershibaxiu jing
trans. by Dharmaraka ), 410b-2~411b17; Binaiye 863b18~864c12; Abhidh-mv 90b17~19. Cf. also
Zinkgrf 1940.
According to the Modengn jing and its revision Modengn Jiexingzhong Liushi jing
, the story runs as follows: One day, nanda went out for alms-begging. Having eaten, he looked
for water to drink and obtained it from a (mtaga) girl (cf. Divy 611.9. Prakti; Akanuma 511f., s.v. Prakti2),
who fell in love with him at first sight. She told her mother, named Mtag, about her wish to marry the
Buddhist monk. Her mother invited him to her home and told him of her daughters wish, to which nanda

257
4 lenkarita yva bhagavat samanvhta te ca calya matr samoha gat
5 yvad yumn nando nikrnta Sukt448 mtagadrik yumata nandasya

Fol. 48
recto
1 phata phata s(a)[m](a)nubaddh yva bhagavat s drik pravrjit arhatva pr-
2 pta ki karma pacajanmaatni yumata nandasya bhry babhva Kyape ubhau

448
Sukt : S.e. for Prakt; cf. BHSD, s.v. 2 Prakti; Divy 611.9. Prakti; Akanuma 511f., s.v. Prakti2.
258
 was a mtaga wife who fell in love (with nanda)149. (He) was captivated by the
power of her mantras. Then, the Lord noticed this and those mantras of this low-caste
woman were nullified. ... Whenever Venerable nanda left (the monastery), a mtaga
girl, named Prakti150, always followed him. ... The Lord initiated her into monastic life.
She attained Arhatship. (The monks asked:) What was (her) karman? (The Lord said:)
151
For five hundred lives, she had been Venerable nandas wife. At the time of
Kyapa (Buddha), both of them went forth into monastic life.

refused. Then, her mother locked the gate and bound him by using magic (mantra). When evening came, she
prepared a bed for them. The daughter made up her appearance happily, while nanda would not go to bed. Her
mother made a fire in the courtyard and threatened him, saying that she would throw him into the fire if he did
not agree to marry her daughter. Knowing that he could not escape, he implored the Buddha, who came to know
the situation and rescued him through his supernatural powers. nanda returned to where the Buddha was
staying. The daughter still could not abandon her wish. The next day, wherever nanda went alms-begging, she
followed behind him, looking at his feet and face. Being embarrassed, he went back to the monastery. She
stayed at the gates, waiting for him. The Buddha called her in and said to her that he would make nanda marry
her if she would shave her head. She went home and asked her mother repeatedly to shave her head.
Unwillingly, her mother shaved her head, while weeping. Her daughter then returned to the monastery with a
shaven head. The Buddha asked her what she liked about nanda, to which she replied that she liked his eyes,
nose, mouth, ears, voice and behaviour. Then, the Buddha said that each of these contained uncleanliness,
namely, tears, running nose, saliva, earwax, urine and excrement. He continued: Being married, people make
unclean acts, from which a child is born. If a child dies, then they weep in agony. Thus, the body is not worthy
of love. Thinking of the uncleanliness of the body, she rectified her thinking and attained Arhatship.
The author (Karashima) should like to thank Dr. Fumi Yao, who pointed out to him the parallel story in
Divy.
149
mtagadr sarakt (saratn) : There is a confusion of readings here. It was the girl, who fell in love
with nanda, while it was her mother who used magic.
150
Cf. Divy 611.9. Prakti; Akanuma 511f., s.v. Prakti2.
151
The Modengn jing (895c9f.) and its revison Modengn Jiexingzhong Liushi jing
(896b21f.) and Abhidh-mv (90b18f.) say that the mtaga girl had been Venerable nandas wife for five
hundred lives, while other texts lack this description.
259
3 pravrajit babhvu || Kyapa449[128] iti yumato Mahktyyanasya450 parinirvva vi-
4 starea vcya yath bhagavato tu dpeu451 ngalokeu deveu ca trayastre-
5 u yva gth bhati 452parinirv[t]o mama st lokjyeho453 vinyaka lokasy-
verso
1 p(a)hta() caku ah[o] l[o]k[a]-anityat 454nirvt pacak ther tathava upapacak
Upat[i]-
2 ya Kolita c() eva Mahcunda ca Kyapa 455nistaritv guru bhra ktv
sanasagraha
3 niao vkamlesmi im giram udraye "456,457ete cnye ca bahavo nivtt458 vai jino-
4 ras mahtm narak459 vddh madhy ca aabhij maharddhk460 461sagta munino
tatra sthpit
5 paddhat dh prayujyamn drakyante dhrent {pra}vacana462 ima 463night 464ala-

449
Kyapa : In the uddna, this avadna is entitled Kyapena (43v5).
450
Mahktyyanasya : S.e. for Mahkyapasya.
451
dpeu : on the (three) continents; < Skt. dvpa~.
452
parinirv[t]o mama st lokajyeho vinyaka / lokasypahta() caku ah[o] l[o]k(a)-anityat // : loka
verse.
453
lokjyeho : S.e. for lokaj.
454
nirvt pacak ther tathava upapacak / Upat[i]ya Kolita c() eva Mahcunda ca Kyapa // :
loka verse.
455
nistaritv guru bhra ktv sanasagraha / niao vkamlesmi im giram udraye // : loka
verse.
456
ete cnye ca bahavo nivtt : Probably read: anye ca bahavo nirvt or ete cnye ca nirvt.
457
anye ca bahavo nirvt (or ete cnye ca nirvt ) vai jinoras mahtm / navak (narak) vddh madhy
ca aabhij maharddhik (k; m.c.) //
458
nivtt : Probably s.e. for nirvt.
459
narak : Probably s.e. for navak.
460
maharddhk : Read ik (m.c.)
461
sagta munino tatra sthpit paddhat dh / prayujyamn drakyante dhrent {pra}vacana
ima // : loka verse.
462
{pra}vacana : M.c.
463
night ala[j]. [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) / kt(a)m tmahita reyo nirvasamayo mama // :
loka verse.
464
ala[j]. [m]. : S.e. for alajj me?; cf. a-lajj~ shamelessness (SJCD).
260
(128)(48r3) 152Kyapa: Venerable Mahkyapas parinirva should be related in detail,
namely: Concerning the Lord on the three continents153, in the nga worlds and the
Thirty-three gods ...., (A monk or nanda?) recited verses (as follows):
1. My teacher, who was the best in the world and a leader, entered parinirva. The eye
of the world is lost. Oh! The ephemeral nature of (this) world!
2. The (first) five elder disciples154 entered nirva. The second (set of the earliest) five155
(elder ones), Upatiya156, Kolita157, Mahcunda and Kyapa (did) as well.
3. 158(Kyapa), having accomplished grave responsibilities and having made a
compilation of (the) teachings, made the (following) utterance, sitting under a tree.
4. Many other (elder monks) also entered nirva. Certainly, they were the true sons of
the Jina and were distinguished. They were junior, middle-ranking and elder ones
(depending on the number of years since their ordination). They possessed the six
supernatural faculties and the great supernatural powers.
5. The doctrine (tantra) of the saint (i.e. the Buddha) was compiled; a firm course
(paddhati) was established. Holding this word (of the Buddha), applying themselves,
(people) will see (Maitreya Buddha?).

152
The nirva of Mahkyapa on a mountain, called Kukkuapada (or Gurupdaka) and Maitreyas visit there
sometime in the future, are well recorded predominantly in Sarvstivdins literature, while the Pli literature is
silent concerning these. Detailed references are found in Mpp I 191f., n. 1; Lamotte 1976: 777~9 = 1988:
701f.; Mori et al. 2004: 45f., 132~137. E.g. T. 2, no. 125, 789a; Fbx 870a25~b22; Divy 61.19~62.4; A-av 90=
A-av(tr) 253f.; T. 14, no. 453, 422b~c; BhV(Ch) 25a25~b7, BhV(Tib[Pk]) ge 30a1~6, BhV(Tib[D]) kha 32b2~7,
BhV(tr.J) 107; MVinK(Ch) 409a14~c11 = Przyluski 1914: 524~528, MVinK(Tib[Pk]) ne 300a7~301b7,
MVinK(Tib[D]) da 317b4~319a6, Rockhill 161f.; Abhidh-mv 698b11~26; Abhidh-k-bh 428.4~6, Abhidh-k-
bh(Ch1) 295b25~28, Abhidh-k-bh(Ch2) 144b23~25, Abhidh-k(VP) V 120, Abhidh-k(VP.tr) III 2257, 2361, n.
653; Honj 2014: 841f.; Abhidh-ny(Ch) 755b15~17; T. 29, no. 1563, 962c23~25; Mpp(Ch) 78b26~79a29 =
Mpp I 190~196; A-av(Ch1) 114c18~115a29 = Przyluski 1923: 331~334; A-av(Ch2) 153c11~154b4 = Li
1993: 111~4; T. 51, no. 2085, Faxian zhuan , 863c27~29 = Legge 1886: 92f., Deeg 2005: 558; DtX
919b24~c25 = DtX(tr1) II 142~4, DtX(tr2) II 143~6.
153
Namely Jambudvpa, Prvavideha and Aparagodnya?
154
pacak : Namely, jtakauinya, Avajit, Vpa, Mahnman and Bhadrika; cf. BHSD, s.vv. pacaka,
bhadravargya.
155
upapacak : the second set of five (earliest elder disciples of the Buddha). This meaning of this word is
not recorded anywhere.
156
Upatiya : The given name of riputra.
157
Kolita : The given name of Maudgalyyana.
158
Cf. MVinK(Ch) 408c9~12.
(I have compiled the teachings of
the Muni in order that the righteous Dharma can prosper. I have stayed long and benefitted people, helped
sentient beings by getting rid of their disturbances. I have subdued the shameless, accepted all those who have a
sense of shame. I have accomplished what I can benefit. Now, I shall enter nirva; MVinK(Tib[Pk]) ne
299b3~4, MVinK(Tib[D]) da 316b7~317a2. bdag gis thub pai mdo sde ni || yang dag bsdus nas chos lam
bzhag | gcig nas gcig tu yun ring bar || ston pai gsung rab di gnas gyur || ngo tsha med rnams chad pas bcad ||
ngo tsha byed ni yongs su bzung || bdag gis phan dang dge byas pas || bdag ni mya ngan das dus bab |; A-
av(Ch1) 114b1~7 = Przyluski 1923: 328; A-av(Ch2) 153a17~21 = Li 1993: 108f.
261
Fol. 49
recto
1 [j]. [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) kt(a)m tmahita reyo nirv[]asamayo mama
465
durvac
2 nadak466 bhik maddhy avacanakam alas lbhakm ca sagta vacana mune467"
||
3 yva Kukkurapda parvata upetya ptracvara olayetv tri468 parvvatn madhye
4 niditv nakni469 psuklni prvaritv paryakena niditv paca adhi-
5 hnni adhihihati parinirvt{t}asya me yumn nando arra payeta traya

465
durvac navak ( nadak) bhik maddhy avacanakam / alas lbhakm ca sagta vacana
mune // : loka verse.
466
nadak : S.e. for navak.
467
mune : Gen. sg. masc.; cf. BHSG 10.72.
468
tri : S.e. for *tra, a hyperform of P. tia.
469
nakni : S.e. for akni; cf. 37r3. aka ( na).
262
 6. I have conquered shamelessness. Self-restraint159 and self-control have been
accomplished. I have attained my own splendid welfare. (Now is) the time for my
own nirva.
7. Junior monks speak rudely. Middle-ranking (monks) cannot bear being admonished160,
are lazy and desire gain. The word of the saint was chanted together.
161
... Having arrived at Mount Kukkurapda162, having put down his alms-bowl and
garments, having sat down in the centre of the three mountains, having wrapped himself
in coarse hempen (aka) refuse-rags, sitting in the paryaka posture, (Kyapa)
applied the five supernatural controls (over his own destiny163, saying:) After I enter

159
lajj~ : self-restraint; cf. Ratnach, s.v.
160
a-vacanakama~ : Cf. SWTF, s.v. vacana-kama (jmds Rede ertragend; einer, der mit sich reden lt); P.
vacanakkhama (gentle in words); SN II 282.10. vatt no ca vacanakkhamo (you admonish others but cannot
bear being admonished yourself [SN(tr) 720]); AN IV 32.6. vacanakkhamo (he patiently endures being spoken
to [AN(tr) 1022]).
161
Cf. MVinK(Ch) 408c13~409a26, MVinK(Tib[Pk]) ne 299b4~300b4, MVinK(Tib[D]) da 317a2~318a3.
According to MVinK, having decided to enter parinirva, Kyapa told nanda that the Buddha had
entrusted the keeping of the Dharma to him and then had entered parinirva, and now, he would entrust it to
nanda and then enter parinirva. He also predicted that a chief merchant in Rjagha would have a son,
named aka(vin), who would make his fortune and organise the 5-yearly Buddhist festival, then would be
ordained as a monk. All the teachings should be entrusted to him. Having said this, using his supernatural
powers he visited the four great caityas namely those, commemorating the Buddhas birth, enlightenment,
the turning of the wheel of the Dharma and parinirva and the other eight caityas, containing the Buddhas
relics. Kyapa entered the palace of the nga to revere the Buddhas tooth, then flew up to the Thirty-three
heaven to venerate another tooth of the Buddha preserved there as well. Then, he returned to Rjagha. He then
remembered that he had promised to tell King Ajtaatru when he would enter parinirva. Thereupon, he went
to the palace and asked the gatekeeper to inform the king of his visit. The gatekeeper entered and found the king
was asleep. When Kyapa heard this, he asked the gatekeeper to wake him up, which was refused as the king
was fierce and would kill the gatekeeper. Then, Kyapa said to him: Tell the king, when he awakens, that
Kyapa has passed away. He then climbed Mount Kukkuapada and spread a grass mat in the centre of the
three peaks. He then thought: I should wrap myself with the coarse hempen refuse-rags which the Lord gave
me and keep my body as it is until Maitreya is reborn to become a buddha. He will show my body to his
disciples and assembly, by which they will feel the disgust (of life). As he entered meditation, the three peaks
of the mountain closed together and covered him like a sealed room. He then thought: If King Ajtaatru (In
the revised versions, namely A-av[Ch1], A-av[Ch2], nanda and King Ajtaatru [114c25],
nanda [153c22], respectively, stand here instead) comes here, the mountain shall open. If Ajtaatru does not
see my body, he shall then vomit blood and die. Thereupon, he entered meditation and passed away. At that
time, the Earth trembled in six different ways; meteors fell and many places blazed. The deities beat drums in
the sky. Then, Mahkyapa flew up into the sky and performed various miracles, such as pouring water,
emitting fire and light, arousing clouds and making it rain. Having done so, he entered the stone room, lay on
his right side, placed one foot upon the other, and entered the state of parinirva. Cf. Rockhill 161f.; Przyluski
1914: 522~525. Revised versions are found in A-av(Ch1) 114b7~c26 = Przyluski 1923: 328~332; A-av(Ch2)
153a22~c23 = Li 1993: 109~112.
162
Kukkurapda : The name of a mountain; cf. Akanuma, 323, Kukkuapada giri, Kurkuapada giri; BHSD, s.v.
Gurupdaka, Mpp 192, n. 1; Tournier 2012: 393f. (with further references); BhV(tr.J) 107, n. 3. Yijing
commented on the name of the mountain as follows: MVinK(Ch) 409b18f.
(Mount "Chicken-Leg" [Kukkuapada].
In the past, it was called "Chicken-Leg". Later, people changed it to "Foot of the Venerable", because Venerable
[Kyapa] is staying on it, also [because] the Buddhas footprints are found on its summit. In any case, the
pronunciations of the Sanskrit words for "Chicken-Leg" and "Foot of the Venerable" can be confused.). Cf.
also DtX 919b24~29 = DtX(tr1) II 142, DtX(tr2) II 144.
163
adhihnni : Cf. BHSD, s.v. adhihna.
263
verso
1 me parvvat arra av(a)(a)bh(e)ta470 avagatamsaoita471 ca me arra kevala
asthi-
2 yatra yvac ca bhagavata sana yvac ca Maitroyo472 anuttara{}jndhigata473
ima
3 pradea upasakkramiy474 saghaparivta bhagav me arra grahya475 karata-
4 le sthpayitv rvakn dareta karatalastha ca me arra vikrye mma476 crabhya
rvak-
5 nn [dh]arma deeta anekn ca bhikusahasr citta vimucyeta iti sthaviro
Mahk-

Fol. [50]
recto
1 yapo Kukkurapd[e p](a)[r](inir)vta || 477st prva478 mahbhga kyendro viruto
bhuv[i]
2 st devamanuy tasyaia rvako va 479dhutvdn[]ya480 agro nirddia
sarvadarin
3 Kyapo iti gotrea nmena Pippalyano 481pjito sanrddhena tmaochi482 lghita
4 candrovdena ovadita pasuklehi [ch]dita 483nirvt{t}e kyapradyote ktv
sanasagraham*

470
ava(a)bh(e)ta : Singular form with a subject in plural.
471
avagata : detached; cf. Skt. apagata, Pkt. avagaya. Cf. also 40r1. vairpya ca avagata (vanished).
472
Maitroyo : S.e. for Maitreyo. It seems that the scribe had at first written Maitryo then later added the sign of
e above it.
473
anuttara{}jndhigata : Cf. 37r4. anuttarajndhigatena.
474
upasakkramiy : S.e. for iyy (< Opt. 3. sg. -eyy [BHSG 29.30; Abhis III 22.8; Marciniak 2014: 188]
< -ey; cf. Pischel 462. -ijj)?
475
grahya : Gerund; cf. BHSG 35.19; Caillat 2011: 358.
476
mma : A strange mixture of m and mama. The same form is found in 54r2. mma yojehi srath; cf.
J I 180.2. yuja ma eva srath.
477
st prva (prva) mahbhga kyendro viruto bhuvi | st devamanuy tasyaa rvako
va || : loka verse.
478
prva : S.e. for prva.
479
dhutvdnya agro nirddia sarvadarin | Kyapo iti gotrea nmena Pippalyano || : loka verse.
480
dhutvdn[]ya : S.e. for dhutav. The form dhutavdn is gen. pl. of vdin; cf. BHSG 10.201 (-
n). Cf. Divy 61.28f. dhtaguavdinm agro = A-av 90.6, AN I 23.19. agga .. dhutavdna (v.l.
dhtaga-dharna); Mpp I 195, n. 1; BHSD, s.v. Kyapa.
481
pjito sanrddhena tmaochi lghita | candrovdena ovadita pasuklehi [ch]dita || : loka verse.
482
tmaochi : < *auc~; cf. Skt. auca (cleanness, purity, purification; [with Buddhists] self-purification
[both external and internal] [MW, s.v.]).
483
nirvt{t}e kyapradyote ktv sanasagraham | nirvto anupdya Kyapo bhtanihura (ura)
|| : loka verse.
264
 parinirva, Venerable nanda shall see my body, the three mountains shall embrace164
my body, and my body, merely a framework of bones, detached from flesh and blood. ...
The teachings of the Lord. ... 165Having attained supreme wisdom (namely, having
become a buddha), Maitreya, followed by his Community, will come to this place. The
Lord (namely Maitreya), having taken my arra (skeleton) and placed it on the palm
of his hand166, shall show it to his disciples and (then) crush my arra, placed on the
palm of his hand167. Referring to me, he shall preach the Dharma to his disciples and the
minds of countless thousands of monks shall be detached. The elder monk
Mahkyapa entered parinirva on (Mount) Kukkurapda.
8. In the past, there was a leader of the akyans, who was the most eminent and famous
168

on Earth. He was a teacher of human beings and gods. This arhat169 (i.e.
Mahkyapa) was his disciple.
9. He was designated by the All-seeing One (i.e. the Buddha) as the best amongst those
who propagated the dhuta-practices. He was Pippalyana by name and his family
name was Kyapa.
10. He was honoured with (sharing) half his seat170, praised for (his manifold ways of) self-
purification171, instructed in the moon-instruction172 and was covered with refuse-

164
ava(a)bh(e)ta : For the meaning embrace of this verb, cf. Apte, s.v. ava-ambh, BHSD, s.v. avaabhya.
165
Cf. Divy 61.19~30. tato Maitreya samyaksambuddho tibhikukoi<pari>vro yena Gurupdaka
parvatas tenpasakramiyati yatra Kyapasya bhikor asthisaghto vikopitas tihati. Gurupdakaparvato
Maitreyya samyaksambuddhya vivaram anupradsyati. yato Maitreya samyaksambuddha Kyapasya
bhikor avikopitam asthisaghta dakiena pin ghtv vme pau pratihpyava rvak
dharma deayiyati: yo sau bhikavo varaatyui prajy kyamunir nma st loka utpannas
tasyya rvaka Kyapo nmn lpecchn satun dhtaguavdinm agro nirdia. kyamune
parinirvtasynena sanasagti ktiti; BhV(Ch) 25a25~b3, BhV(Tib[Pk]) ge 30a1~6, BhV(Tib[D]) kha
32b2~7, BhV(tr.J) 107; Honj 2014: 841f.; MVinK(Ch) 409b25~c6 = Przyluski 1914: 524f.,
MVinK(Tib[Pk]) ne 301a8~b5, MVinK(Tib[D]) da 318b6~319a4. Cf. Silk 2003: 200.
166
As Maitreya and the people of his time will be enormous, it will be easy to put a skeleton on the palm of his
hand.
167
Lit. My arra placed on the palm of his hand will be crushed.
168
Cf. MVinK(Ch) 409b3~12, MVinK(Tib[Pk]) ne 300b4~301a3, MVinK(Tib[D]) da 318a3~b2.
According to MVinK, when Kyapa entered parinirva in the centre of the three peaks of Mount
Kukkkuapada, the Earth trembled in six different ways, which let Indra, Brahm and the other gods know of
Kyapas entering parinirva. The gods came down and revered his body with divine flowers and fragrances.
When they had finished, the three peaks closed together and covered his body tightly. Thereupon, the gods said
in agony: Our sorrow of the Buddhas parinirva is still fresh in our hearts. Why do we suffer another sorrow
again? The deities, dwelling in the Pipphali Cave, have lost their reason for staying there. All the excellent
dharmas have vanished with him. The land of Magadha will not shine anymore. The field of merits for the poor
has disappeared. All the good dharmas have vanished. It is like the parinirva of the second Buddha. Now,
suddenly the mountain of the Dharma has collapsed, the vessel of the Dharma has sunk, the tree of the Dharma
has fallen down, the ocean of the Dharma has dried up. Mra and his subordinates are rejoicing. The activities of
teaching people by the righteous Dharma and benefitting them will also decline. Having thus lamented, the
gods revered the feet of the venerable one and then disappeared. Cf. Przyluski 1914: 525f. Revised versions are
found in A-av(Ch1) 114c26~115a8 = Przyluski 1923: 332f.; A-av(Ch2) 153c23~154a5 = Li 1993: 112f.
169
vain~ : For the word vain, a synonym of arhat, see BHSD, s.vv. vain, vabhta.
170
The Buddhas sharing half his seat with Mahkyapa is well documented in both Sanskrit and Chinese
Buddhist literature, though it is not known in Pli literature; cf. Shgo Iwais detailed article in Japanese,
entitled Hanza wo wakatsu densh ni tsuite [The tradition of Sharing Half
a Seat] in Mori et al. 2004, pp. 141~172. E.g. Sm-av 63 (Mahkyapa) sarvarvakn samakam aya
bhagavatrdh-sanenpanimantrita. Cf. also Tournier 2012: 390f., n. 84.
171
tmaochi : < *auc~; cf. Skt. auca (cleanness, purity, purification; [with Buddhists] self-purification
[both external and internal][MW. s.v.]).
265
5 nirvto anupdya Kyapo bhta niura484 485yath ca486 kape pthiv sasamudr
saknan
verso
1 K[]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja 487tvm aha488 dv mahvra
manyma489 buddhadaranam*
2 alpotsuko ca viharmi gata kla na budhyat 490kam adya paryupsiya premea491
gauravena ca
3 .[o]492 m<> vakyati nighya vyakta bhta ca nihura 493sarvvath ktaktyo ()si
karaya te na vidyate
4 pr[p]t[o] ()si atul nti deha dhresi antima 494lbhas te manuy yatra
so vihar ()nagha495

484
bhta niura : S.e. for hura. Or bhta-nihura; cf. 50v3. bhta ca nihura.
485
yath ca kape pthiv sasamudr saknan | [K]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja || :
loka verse.
486
ca : S.e. for ()va?
487
tvm aha (read tv ()ha [m.c.]?) dv mahvra manyma buddhadaranam* | alpotsuko ca viharmi
gata kla na budhyat || : loka verse.
488
tvm aha : Read tv ()ha (m.c.)?
489
manyma : An example of majestic plural (pluralis maiestatis). Cf. 50v5. asmkam api mahlbha yat tv
payma nirvtam.
490
kam adya paryupsiya premea gauravena ca | (k)[o] m<> vakyati nighya vyakta bhta ca
nihura || : loka verse.
491
premea : Instr. sg. masc. (neut.) -ena; cf. AMg. instr. sg. -ea; von Hinber 2001: 298.
492
.[o] : Read (k)[o]?
493
sarvvath ktaktyo ()si karaya te na vidyate | pr[p]t[o] ()si atul nti deha dhresi antima || :
loka verse.
494
lbhas te manuy yatra so vihar ()nagha | asmkam api mahlbha yat tv payma
nirvtam* || : loka verse.The words asmkam and payma are so-called majestic plurals; cf. 50v1. manyma.
495
The visarga is written over the akara gha, probably because there was nowhere else to do it.
266
 rags173.
11. When the lamp of the akyans came to be extinct (i.e. the Buddha entered nirva),
Kyapa, who was sincere and strict, having made a compilation of the teachings,
entered nirva, having no more attachment (to the world).
12. (Ajtaatru said): As it were, the Earth, together with the oceans and forests,
174

trembles, (as) I cannot see Kyapa. The son of the Jina (must have) entered nirva.
13. When I saw you, O great hero, I felt as though I had seen the Buddha. I have been
carefree, without realising that (you) were dead.
14. Whom should I now serve with affection and respect? Who may restrain (me) and
speak to me openly, sincerely and strictly?
15. You have done completely what had to be done. There is nothing more, which you
have to do. You have attained incomparable tranquility. You have possessed the last
body.
172
candrovdena ovadita : This may refer to either SN II 205~8 (Ovda instruction [2]) or SN II 197~200
(Candupamam metaphor for the moon) in the Kassapa-sayutta. In the former sutta, the Buddha exhorted
Kassapa to preach the teachings to other monks and likened the waxing and waning of the moon to those of
faith, shame, the fear of wrongdoing, energy and wisdom of monks. In the latter sutta, the Buddha said to the
monks that Kassapa had approached lay people like the moon, holding back the body and mind, always acting
like a novice, without any impudence (cf. SN[tr] 664f.). The former sutta has Chinese parallels (T. 2, no. 99,
300c~301a; T. 2, no. 100, 415b~c), while the latter one has parallels in Hoernle, MR 40~44; bh I 190; T. 2, no.
99, 299c~300a; T. 2, no. 100, 414a~c; cf. Chung 2008: 190. In the Chinese translations of the Sayuktgama (T.
2, no. 99, 302b25~c2, T. 2, no. 100, 417b19~27), corresponding to SN II 214~7 (Upassayam), the latter sutta is
referred to by Kassapa himself.
173
pasuklehi [ch]dita : According to SN II 221 (cvara), after having received the teachings from the
Buddha, Kassapa wandered around for alms-begging for seven days and attained knowledge. Thereupon, the
Buddha visited Kassapa and he folded his outer robe, made from patches of cloth, and placed it as the Buddhas
seat, who sat on it and said it was very soft. Then, Kassapa asked the Buddha to take it out of compassion, which
was accepted. Thus, he offered the Buddha his outer robe and received from him his worn-out hempen rag-robes
(sni pasuklni nibbasanni), which meant metaphorically to Kassapa that he was a son of the Buddha,
heir to the Dharma. Cf. SN[tr] 679. Cf. also T. 2, no. 99, 303b~c; T. 2, no. 100, 418c; cf. Chung 2008: 191; Mpp
III 1399, n. 1.
174
Cf. MVinK(Ch) 409b12~c11, MVinK(Tib[Pk]) ne 301a3~301b7, MVinK(Tib[D]) da 318b2~319a6.
According to MVinK, at the time of Kyapas entering parinirva, Ajtaatru dreamt that the beams and
columns of the palace all collapsed and then he awoke. Having seen that the king had woken up, the gatekeeper
told him that Kyapa had visited him while he was sleeping and left a message, namely that he was going to
enter nirva. Hearing this, the king fainted and fell on the ground. The ministers then splashed water on his
face. Recovering his senses, he visited nanda at Veuvana and weepingly told him of Kyapas entering
parinirva. Thereupon, the king and nanda went to Mount Kukkuapada to see Kyapa. When they arrived
there, great yakas opened the three peaks of the mountain. The king saw (the body) and recognised that the
gods had revered the body with divine flowers and fragrances. Thereupon, he raised both hands and threw
himself on the ground in lamentation. After a while, he started gathering firewood to burn the body. nanda
stopped him, saying: Kyapa will keep his body as it is through the power of meditation until Bodhisatva
Maitreya is reborn on Earth to become a buddha and visit here together with his 96 koi disciples. Maitreya will
show Kyapas body to his disciples, saying: Kyapa was the greatest disciple of Buddha kyamuni. He was
the best amongst monks, who desired little and practised dhutas. He compiled the Buddhas teachings and
established the Dharma-eye. His disciples will think that the people of the past time were tiny. Then, Maitreya
will show Kyapas sagh-robe, saying: This is the sagh-robe with which Buddha kyamuni covered
him. Hearing these, the 96 koi disciples will attain Arhatship and undertake dhuta-practices. For this reason,
Kyapa has left his body as it is. It cannot be burnt because of the power of meditation. You can build a stpa
upon it. When they left the mountain, the three peaks closed together and covered Kyapas body again. The
king had a stpa built upon it. The king revered nandas feet and said: I did not behold the Buddhas or
Kyapas entering parinirva. Please, O venerable one, let me watch when you do! nanda agreed. Cf.
Przyluski 1914: 526~528. Revised versions are found in A-av(Ch1) 115a8~b3 = Przyluski 1923: 333f.; A-
av(Ch2) 154a5~b4 = Li 1993: 113f.
267
5 asmkam api mahlbha yat tv payma nirvtam* 496
vidita tvay mahbhga citta
me cetasjay

Fol. 51
recto
1 praipatymi497 te-d-ev.498 [v/c/dh]. [r/k]. [y]. ymi499 mm iti ime500 501te pacima deha
arrntimadhr[i](a)
2 pjayiyati Vaideho pj pjayit{} vara || tata 502nando gata tagaracandane-
3 na ca .. d503 e504 arra pjayitvna prakkrami so jit[]tmaja505 506abhyattasahyasya
4 gatamitrasya me sad nsti etda mitra yath kyagat smti || ||
5 adanta[1]507 Vlhu508[11] paurudo[21] vni[31]509 rathu[41]510 Metra[51]511 Kacagala512[61]
gual[83]513 ml[71]514 brhmaa[90]515 Ud-

496
vidita tvay mahbhga citta me cetasjay | praipatymi te-d-ev(a) [v/c/dh]. [r/k]. [y]. ymi mm iti
|| : loka verse.
497
praipatymi : The form patmi is expected. Perhaps, somebody confused pat (to fall; patmi) with
pat (to govern; patymi).
498
te-d-ev. : Or te dev(a)?
499
[v/c/dh]. [r/k]. [y]. ymi : S.e. for (dhrayi)ysi (You will hold [me])?
500
ime : Presumably s.e. for ima.
501
ima (ime) te pacima deha arrntimadhr[i](a) | pjayiyati Vaideho pj pjayit{} vara || :
loka verse.
502
nando gata tagara- candanena ca (ta?)d e (read rie [m.c.]) | arra pjayitvna prakkrami so
jintmaja (jit) || : loka verse; prakkrami is aor. 3. sg.; cf. BHSG 32.17.
503
.. d : Read (ta)d?
504
e : Read rie (m.c.).
505
jittmaja : S.e. for jin.
506
abhyattasahyasya gatamitrasya me sad | nsti etda mitra yath kyagat smti || : loka verse.
Cf. SHT VII, no. 1623, fol. 32, vs. 19: abhyattasahyasya gatamitrasya me sad : na hi me tda mittra
yath kyagat smti (KW); Uv 15.15cd. ye div ca rtrau ca nitya kyagat smti //; Dhp 299cd.
yesa div ca ratto ca nicca kyagat sati; SC 2382/146/2 recto c /// + + ta mitram etda nsti yath
kyagat s[m]ti 4 || (unpublished).
507
The first and second folios, where this avadna must have been described, are now so fragmentary that we
cannot identify the place.
508
Vlhu : Cf. 5r4. Vl[ha]; 12v4. Vlhi (s.e.).
509
S.e. for vn; cf. 13v4f. vn.
510
Cf. 17r4f. catvro rathasayukt. The rathu is nom. sg. masc.
511
Cf. 21r1f. Maitrbala.
512
Kacagala : S.e. for gal (= 25v2); cf. 25v3. Kacagala (s.e. for gal).
513
Cf. 29r3. Only the title is listed, while the story is wanting in the manuscript.
514
Cf. 28v5. Only the title is listed, while the story is wanting in the manuscript.
515
Cf. 29v1f.
268
 16. Those people, amongst whom this faultless one has lived, are fortunate. I am also
greatly fortunate as I see that you have attained nirva.
17. By your mind (and) perfect knowledge175, you, O greatly fortunate one, knew my
thoughts. I throw myself before you! (You will hold?) me!
18. Vaideha (i.e. Ajtaatru = I, myself), who is the best worshipper, will worship this
final body of yours you have possessed the final body.
Then,
19. nanda came. Having worshipped the body of the sage (i) with tagara and sandal-
wood powder, the son of the Jina went away, (saying:)
20. My companion has passed away. My friend has died. I shall never have a friend like
him, who (took care of me) just like the mind is concerned about the body.176

(Uddna)(51r5): Six-tusked (1), Vlha (11), Man-eater (21), Female dog (31),
Cart (41), Metra (i.e. Maitrbala) (51), Kacagal (61), Workshop of sugar
(production) (83), Garland (71), Brahmin (90), Udyin (101), Bodha (112),
Relics (124).

175
cetasjay : For the meaning perfect, esoteric knowledge of j, cf. BHSD, s.v.
176
kyagat smti : Cf. CPD, s.v. kyagatsati (mindfulness directed to, concerning the body).
269
verso
1 [y]() [101]516 B(o)dh(e)na 517[112] dhtava [124]518 : || || [131?]519,520 gtra kena
vimak()cananibha padmodbhavbh521 tava gtrar-
2 s sad kuto ()yam atul deht prabh nisst vaktra kena vibuddhapadmasada cm-
3 karbha tava ta brhi mama devate phalam522 ida yatkmaja523 bhujasedevat
4 uvca 524datv ml jinastpe Kyapasya mahtmana prptam atulam atir-

516
Cf. 33v2f. Udy.
517
Cf. 37v1f. Bodho.
518
dhtava : Nom. pl. masc.; cf. BHSG 12.49 (m.c.).
519
The part from here up to 52r4 is partly identical with Av I 303.6~304.4, Rm-av 72.6~19 and Zbz 471c.
Av I 303.6~304.4. dadara akro devendras t devakany slapupavimnlaktm uttaptakualaml
dv ca gthay pratyabhata:
gtra kena ... (see below)
devat prha:
sarvako narditya kro varalakaai |
tat karma kuala ... (see below)
akra prha:
aho guamaya ... (see below)
ko nrcayet ... (see below) ( ibid. 309.4f.)
Cf. also Rm-av 72.3~19.
tasmi ca samaye akra Sudharmy surai saha ||
sabuddhavaran ktv tasthau devn pramodayan || 47 ||
tath t samupyt lapupbhyalakt ||
dv divytivarbh papracha vismito hari || 48
gtra kena ... (see below) || 49 ||
iti prokte surendrea s bhadr devakanyak ||
ta devdhipati natv ktjalipuo bravt || 50 ||
sarvak narditya kralapupakai ||
tatkarmakuala ... (see below) || 51 ||
jalajenduviuddhbha vadana me bhirocate ||
etatkarmnubhvena vijny surevara || 52 ||
tayti prodita rutv devendro sau suvismita ||
dv can subhadrg praharayann abhata || 53 ||
aho guamaya ... (see below) || 54 ||
ko nrcayet ... (see below) || 55 ||
520
gtra kena vimak()cananibha padmodbhavbha ( bh) tava gtrars sad kuto ()yam atul
deht prabh nisst | vaktra kena vibuddhapadmasada cmkarbha tava ta brhi mama devate
phalam ida yatkarmaja ( kmaja) bhujase || : rdlavikrita-verse. Cf. Av I 303.8~11. gtra kena
vimakcananibha padmotpalbha tava | gtrarr atul ktyam iha te deht prabh nist | vaktra
kena vibuddhapadmasada cmkarbha tava | brhi tva mama devate phalam ida yatkarmaja
bhujyate | (= I 309.6~9); Rm-av 72.6~9. gtra kena vimakcananibha padmotpalbha tava || divyarr
atul ktyam iha te kena prabh nist || vaktra kena vibuddhapadmasada cmkarbha tava || kasya
tva varadevate phalam ida yat karmaja bhujyate || 49 ||; Dv-av 150.5f. gtra kena
vimakcananibha vaktra ca candropama gtrarr atul sukntivibhav akrdhik nist |; Zbz
471c5~10.
(What meritorious act did you perform that your body is fused with pure gold,
as it were? Your splendid appearance is like a lotus, and you have an impressive majesty. Your body brings forth
a bright splendor, and your face is like a flower in full bloom. Your golden color shines brightly. Through what
deed did you obtain this? Please tell me! [Zbz(tr) 121]).
521
padmodbhavbh : S.e. for odbhavbha; cf. Av I 303.8. padmotpalbha (= ibid. 309.6 = Rm-av 72.6).
522
It seems that the scribe had at first written malam then later corrected it to phalam.
523
kmaja : S.e. for karmaja (= Av I 303.11, 309.9 = Rm-av 72.9).
524
datv ml jinastpe Kyapasya mahtmana | prptam atulam atirm {ann}utpatti ca tviape || :
loka verse. Cf. Zbz 471c12f. (Once I offered my flower garland to
the pagoda of Kyapa Buddha. I am now reborn in heaven. [Zbz(tr) 121]).
270
177
(131)(51v1) 178(Flower .. ? ) (I)
(akra, the king of the gods asked a deity:)
Why do your limbs look like purified gold or have been produced from a lotus
flower?
Why is this incomparable light, corresponding to the beauty of (your) limbs, being
emitted from your body?
Why does your face, resembling an expanded lotus flower, shine like gold?
Please tell me, O deity, about (your) deed whose result you are enjoying (now)!
The deity said:
Having donated a garland to the stpa of the Jina, the great-being Kyapa, I
attained the most incomparable, highest glory and rebirth in (Indras) heaven.

177
At least two of the stories, whose titles are enlisted in the uddna in 43v5, namely Rhula (129) and
rgupta (130), are missing. We may assume that some underlying folios must have been lost before this
manuscript was written down. The following story begins abruptly without a title. It is uncertain whether its title
is Puya .. (131) or not.
178
Cf. Zbz, no. 51 ( The avadna of a female deity who worshipped Kyapa
Buddhas stpa with flower garlands in her previous life), 471b26~472a2, Zbz(tr) 121f. The story in Zbz agrees
very well with our text. Also, in Zbz, nos. 51~57 and 64~67 all deal with the same structure, namely, Indras
marvelling at an excellent, shining deity in his heaven and asking her about her karman, to which she explains
about her meritorious deed in her previous life. Amongst the stories, no. 65 (see below) in Zbz, is parallel to the
second story of the same topic in our text (52r4~), while the other texts lack such parallels. Therefore, it is
apparent that our text is closer to Zbzs than any other one.
The story in Zbz runs as follows: Having heard the Dharma from the Buddha and attained Srotapanna-
ship, Indra returned to heaven. He praised the Buddha in front of the other gods. Amongst them, there was a
female deity who wore on her head a flower garland, which shone brilliantly. Being amazed at her brightness,
Indra asked her about her karman in verse, to which she replied also in verse that she had offered a flower
garland to Kyapa Buddhas stpa, and as a result, she was now in heaven with a golden-coloured body. Then,
Indra replied in verse: A buddha is a field of merit from which one may obtain an excellent recompense in
heaven. Who would not worship him who is like a mound of pure gold and whose eyes are long and wide? You
have made a small meritorious deed, but obtained such a fair complexion! Then, the deity descended from
heaven with a canopy of flowers in her hands and went to the Buddha, who preached the teaching to her. She
obtained Srotapanna-ship. To the monks, who were amazed at her beauty, the Buddha said that she had
worshipped Kyapa Buddhas stpa with a flower garland.
271
5 m {ann}utpatti525 ca tviape526 527tatktenava karmea rarjbhyadhika mama kulaj.

Fol. 52
recto
1 uvibuddhan528 vadane529 knt. [d]. []. na530 3 531aho guamaya ketra
sarvadoaviva[r]j(i)tam*
2 yatra nyasta tvay bjam 532ia karmpavarttati 4 533ko nrccaye pravarakcanarig[au]-
3 ra b(u)ddha 534 vibuddhakamalyatapatranetram* yatrdhikrajanitni
vargan535
4 536rejur makhni537 kamalyatanirmalni 5 538gtra kena vimakcananibha
525
m {ann}utpatti : Presumably s.e. for m* utp.
526
tviape : in heaven; cf. Skt. triviapa~; SHT IV, p. 300, no. 145 a verso 4. puyair ynti nar
tviapavane (Ms. tviabhavane) puyair manuylaye (KW).
527
tatktenava karmea rarjbhyadhika mama | kulaj. uvibuddhbha ( ddhan) vadana ( ne)
knt(a)[d](ar)(a)na() || : loka verse. Cf. Av I 303.14f. tat karma kuala ktv rjate bhyadhika mama |
jalajenduviuddhbha vadana kntadaranam; ibid. 309.15f. tat karmaa riy deha rjate bhyadhika
mama jalajendu va knta |; Rm-av 72.11~13. tat karma kuala ktv rjate me dhika tanu |
jalajenduviuddhbha vadana me bhirocate. Zbz 471c14f.
(What I obtained was excellent merit. I was reborn among the gods and recompensed with a gold-colored
body. [Zbz(tr) 121]). The first half of the verse recurs in 52v1.
528
kulaj. uvibuddhan : Probably s.e. for jalaj(e)nduvibuddhbha or viuddhbha; cf. Av I 303.15.
jalajenduviuddhbha (= ibid. 309.16, Rm-av 72.12f.). For bu / u, cf. Karashima 2005: 169, n. 31. The
characters u and bu resemble each other in some earlier scripts, e.g. Gilgit/Bamiyan type II.
529
vadane : Probably s.e. for vadana.
530
knt. [d]. []. na : Read knt(a)[d](ar)(a)na()?
531
aho guamaya ketra sarvadoaviva[r]j(i)tam* | yatra nyasta tvay bjam ia karmpavarttati || :
loka verse. Cf. Av I 303.17f. aho guamaya ketra sarvadoavivarjitam* | yatra nyasta tvay bjam
ia (Rm-av ittha) svargopapattaye || (= ib. 310.2f.; Rm-av 72.15f.); MSV(D) I 70.11f. aho guamaya
ketra sarvadoavivarjitam* | adyavpta may bjam adyava phaladyikam* ||; ib. 254.20f. aho gu k sa
| yatrpta bjam adyava adyava phaladyakam* ||; Suv-av(1) 302.4f. ( 292) aho gu k sa | yatra nyasta
may bjam adyava phaladyika || (KW) = Suv-av(2) 106.19f. ( 108); Zbz 471c17~19.
(Truly wonderful is a field of merit that has been weeded of all impurity!
In that way, an insignificant seed may provide an excellent recompense as a goddess. [Zbz(tr) 121]).
532
ia karmopavarttati : Cf. Av I 303.18. ia svargopapattaye; Rm-av 72.16f. ittha svargopapattaye.
533
ko nrccaye pravarakcanarig[au]ra b(u)ddha vibuddhakamalyatapatranetram* yatrdhikra-
janitni vargan rejur mukhni ( ma) kamalyatanirmalni : Vasantatilaka verse. Cf. Av I 304.1~4.
ko nrcayet pravarakcanarigauram* buddha viuddhakamalyatapatranetram* | yatrdhikrajanitni
vargann rejur mukhni kamalyatalocanani || Rm-av 72.17~19. ko nrcayet pravarakcanari-
gaura || buddha vibuddhakamalyatapatranetra || yatrdhikrajanitni viobhitni || ktmukhni
kamalyatalocanni || 55 ||; Zbz 471c19~25.
(Who would not worship
nor respect the pile of pure gold [i.e. a buddha]? Who would not worship a buddha, the excellent field of merits?
His eyes are very long and broad, resembling blue lotus flowers. You were able to worship the unsurpassed most
venerable One. You have made a small meritorious deed, but obtained such a fair complexion!; cf. Zbz[tr]
121f.).
534
vibuddhakamalyatapatranetram* : = Rm-av 72.18; cf. Av I 304.2. viuddha (For the confusion of bu / u,
see above).
535
vargan : Av I 304.3 = I 310.6. n; Rm-av 72.18. viobhitni. Cf. Pkt. aga, Skt = P.
agan (lady).
536
rejur mukhni ( makhni) kamalyatanirmalni : Cf. Av I 304.4 = I 310.7. rejur mukhni kamalyata-
locanni; Rm-av 72.19. ktmukhni kamalyatalocanni.
537
makhni : S.e. for mukhni.
538
gtra kena vimakcananibha vistarea : The same verse as that in 51v1 is referred to here. Cf.
Zbz474c12f. (What deed did you previously perform

272
 3. Therefore, because of this karman made (by me), my face, which is charming,
resembling an expanded moon-like lotus flower, is shining magnificently.
(akra said to the deity:)
4. Ah, the field, consisting of virtues, free from all faults, in which you have placed
(sown) seeds. The desired karman is (through it) realised.
[5.] Who will not worship the Buddha, who is shining like a mass of best gold, whose
eyes resemble broad petals of an expanded lotus flower? As the result of (various)
services towards him (i.e. the Buddha), the faces of beautiful ladies (i.e. deities),
(whose eyes) are wide and pure like lotus flowers, are shining.
(52r4) 179(Flower .. ? ) (II)
(akra asked another deity:)
Why do your limbs look like purified gold? ... and so on. (See above)

179
As stated in the preceding footnote, there is a parallel story in Zbz, namely no. 65 (
The avadna of a lady who had donated sugarcane to an arhat and was reborn in heaven), 474c5~17, Zbz(tr)
135. It runs as follows: In the past, there was a monk in rvast, who was an arhat. He entered the city to beg
for alms and came to a family, which pressed sugarcane (as its business). The wife of the son put a big piece of
sugarcane into the monks bowl, which was noticed by her mother-in-law. The latter became angry and beat her
with a stick, which hit a vital vein in her body. She died on the spot and was reborn in Indras heaven as a female
deity. The palace where she dwelt was made purely of sugarcane. When the gods assembled in Sudharmy hall,
she also attended. Then, Indra asked her, in verse, what deed she had done in her previous life to obtain now this
beautiful body, which shone like a mound of fused gold. The deity then replied, in verse, that she had given a
little sugarcane (to an arhat) in her previous life hence, she had obtained a great recompense in heaven, shining
greatly. Similar stories are found also in Vv, no. 30, Ucchudyik-vimnavatthu, no. 48. Ucchu-v.
273
 vista-
5 rea 539ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me
verso
1 t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet 540tatktenava karmea
rar-
2 jbhyadhiko541 mama vistarea gth || 542tasmt prahaprayatair bhavadbhis sevy
mah-
3 kruikaprat ik jagacchreyakar supuy sukhni bhoktu yadi
4 vo cikr || devat akkrecyate 543kntibalopeta544 sarvabhtahite rat
5 545tapt<v>na546 vryea parea yukta547 : mdhryayogt548 tridiva prapann {y }

Fol. 53
recto
1 549nl(o)ke iku[v](a)[n](a)sy(a)550 ph[al](a)m etac chubha[] mama divyam apsaras
maddhye phal[a]m i(a) [t]()-
2 viape || 551sarvako nardityo kravaralakaa okire552 pupamlyais ta
3 [u]bhai slasa .. .. vai 553rutv hi vkya divi devatya divaukasa ha-
4 man jinasya cakra (p)j bhvi554 pjanrh555 pratyakata karmaphala nimya

that you have obtained your excellent and beautiful body? The beauty of its brightness is beyond compare. It is
like a mass of fused gold. [Zbz(tr) 135]).
539
ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me | t. dbh. .t. .. .. .. n(i)vtt. bhv
bhgyotsava paanam abhyupet || : Indravajr verse. The word parama is redundant.
540
tatktenava karmea rarjbhyadhika ( iko) mama vistarea : The same verse as that in 51v5 is
referred to here.
541
rarjbhyadhiko : S.e. for ika (= 51v5).
542
tasmt prahaprayatair bhavadbhis sevy mahkruikaprat | ik jagacchreyakar supuy sukhni
bhoktu yadi vo cikr || : Upajti verse.
543
kntibalopeta : S.e. for opet.
544
kntibalopet ( eta) sarvabhtahite rat : Unmetrical. Probably some words are missing.
545
tapt<v>na vryea parea yukt ( kta) : mdhryayogt tridiva prapann : Indravajr verse.
546
tapt<v>na : having practised austerities. For gerunds in -tvna; cf. BHSG 35.29f.; Abhis III 29.5; cf.
also 51r3. pjayitvna.
547
yukta : S.e. for kt.
548
mdhryayogt : S.e. for mdhurya.
549
nl(o)ke iku[v](a)[n](a)sy(a) ph[al](a)m etac chubha[] mama | divyam apsaras maddhye phal[a]m i(a)
[t]()viape || : loka verse. Cf. Zbz474c15~17.
(In the past, when I was in the human world, I donated a little sugar cane. Now I have obtained a
great recompense among the gods, and my brightness is extremely radiant. [cf. Zbz(tr) 135]).
550
iku[v](a)[n](a)sy(a) : Cf. Skt. ikuvaa; SJCD, s.v. ikuvana (Mvy 4219).
551
sarvako nardityo kravaralakaa | okire pupamlyais ta [u]bhai slasa .. .. vai || : loka verse.
Cf. Av I 303.13. sarvako narditya kro varalakaai |; Rm-av 72.11. sarvak narditya
kralapupakai.
552
okire : Aor. 1. sg of ava-k; cf. BHSG 32.91, p. 208a; Bechert 1958: 313 (instances from the Apadna).
553
rutv hi vkya divi devatya divaukasa haman jinasya | cakra (p)j bhuvi (bhvi) pjanrha
(rh) pratyakata karmaphala nimya || : Upajti verse.
554
bhvi : S.e. for bhuvi.
555
pjanrh : S.e. for rha.
274
 (The deity said:)
I held in the past the teaching of the Muni, {the foremost} compassionate one, the
sun of omniscience. ???? renounced himself from existence, attained a town of luck
and joy.
Therefore, because of this karman made (by me), my (face) ... and so on in verses.
(See above)
Therefore, if you wish to enjoy happiness, you should practise, with (a) delighted
and pious (mind), the teaching which the greatly compassionate one (i.e. the
Buddha) has presented, full of merits and bringing happiness to people.
The deity was told by akra:
(You) possess the power of patience, are intent upon the happiness of all sentient
beings.
Having practised austerities, you possess utmost energy. Thanks to (your) sweetness,
you have attained heaven.
(The deity answered akra:)
This is my wonderful fruit from the sugarcane plantation in the human world. In
(Indras) heaven, I received an agreeable result amongst apsaras.
(Another deity said to akra:)
180
The sun of human beings (i.e. the Buddha), together with his disciples, is filled
with excellent characteristics. I scattered beautiful flower garlands of the Sal tree (?)
over him.
Having heard the deitys speaking in heaven (and thus) having learnt the
consequences of actions with his own eyes (pratyakata), the god (i.e. Indra) who is
worthy of reverence, being pleased with the Jina, paid respects to (him) on Earth
(bhuvi).

180
The following verse was uttered by a deity, who had scattered flower garlands of the Sal tree over the Buddha
in her previous life. The story is found in Av, no. 53 (Sla), I 302~306, Av(tr) 207f., Av(Ch), no. 53 (
), 229b~c; Rm-av, no. 5 (lapupa), 69~76; Dv-av, no. 15 (Pupakath). The story in Av runs
as follows: The Buddha was staying in rvast. At that time, a festival, called labhajik (Plucking the Sal
tree), was being celebrating. Crowds of people had assembled together, holding flowers of the Sal tree in their
hands and were entertaining and enjoying themselves. When a daughter of a chief merchant, with Sal flowers in
her hands, entered the city, she saw the Buddha with excellent features, being followed by monks, leaving.
Seeing him, she had faith and scattered the Sal flowers over him and then, circumambulated him after which she
returned, thinking I shall take other (flowers) home. She climbed a Sal tree but fell down. She died and was
reborn in the Thirty-three heaven, adorned with Sal flowers, which were formed in the shape of a carriage
(vimna). She went to the assembly of gods in Sudharmy hall, where akra praised the Buddhas virtues.
Having seen her, akra asked her, in verse, about her karman, to which she replied, in verse, that she had
scattered flowers over the Buddha, hence she had been reborn there with a shining body. The rest is the same as
other stories quoted above.
A similar story is found also in Zbz, no. 56 ( The avadna of a female
deity who, in her previous life, scattered flowers over the Buddha, which changed into a canopy of flowers.),
473a6~24, Zbz(tr) 127f. In Zbz, though, the scattered flowers were not of the Sal but of the aoka tree.
275
5 || || 556sa[ca]ya[132] bata s. .. ..557[133] payata-558[134]r-udrakkua559[135],[136]
<vko[137]>560 aniura561[138] haso[139] ca moro[140] Sa-
verso
1 [j](a)y(i)n562[141] daa [132]563 Upanandasya piaka564 ktv sacaya karonto klagata
ti vistara ||
2 devat gth bhati 565sacaya khalu karttavyo karttavyo ntisacaya paya saca-
3 yakr ()ya hato dhanukoiy || Nandaka<sy>vd<n>a566[133] ktv yva
ptamana ktv
4 na hi sarveu kryeu puruo bhavati paita istr pi pait bhavati tatra tatra
5 vicaka567 say568 srthavho Nandaka bhry Gotam devat bodhayitv ||
pa(y)(t)i569[134]

556
sa[ca]ya Nandakena ca (? bata s. .. ..) payata-r-udrakkua | <vko> nihura ( aniura)
haso ca moro Sa[j](a)y(i)n daa || : loka verse.
557
bata s. .. .. : Another fragment overlaps the folio? We expect something like Nandakena ca or Nandakenava;
cf. 53v3. Nandaka<sy>vd<n>a.
558
payata : Cf. 53v5. pa(y)a.
559
udraka : Cf. 54r2. udrabilmabhall.
560
Cf. 54r5. vko.
561
aniura : Probably s.e. for nihura (= 54v2).
562
Sa[j](a)y(i)n : Cf. 55r4. Sajikena; 55v1. Sajak.
563
In the uddna, the following avadna is entitled sacaya (53r5).
564
Upanandasya piaka : Cf. Cv 117.8f. Upanandasya mrdhni piako jta ...
565
sacaya khalu karttavyo karttavyo ntisacaya | paya sacayakr ()ya hato dhanukoiy || : loka
verse. Cf. Cv 122.15f. sacaya khalu kartavyo na kryas tv atisacaya | paya sacayalobhndho hata ca
yena (s.e. for cpena?; Tib. gzhu yis) jambuka ||.
566
Nandaka<sy>vd<n>a : The title of this avadna in the uddna is illegible (53r5. bata s. .. ..).
567
na hi sarveu kryeu puruo bhavati (read bhoti [m.c.]) paita | istr pi pait bhavati (read bhoti [m.c.])
tatra tatra vicaka || : loka verse. Cf. J, no. 419 (Sulas-jtaka), III 438.7f. na hi sabbesu hnesu puriso
hoti paito | itthpi pait hoti tattha tattha vicakkha ||
568
say : Presumably aor. of sa-y; cf. BHSG 32.3, 32.106.
569
pa(y)a : In the uddna, this avadna is entitled payata (53r5). The word paya is a hyper-Sanskritism of MI
form passa~ or *paa~ of Skt. prva~ (side, flank). Originally it must have read *pae ti. See below.
276
(Uddna)(53r5): Accumulation (132), (Nandaka) (133), Look! (134), Otter (135),
Hook (136), (Tree) (137), Harsh (138), Hasa (139), Peacock (140),
Sajayin (141), (in all) ten (stories).
(132)(53v1) 181(Accumulation): Concerning Upanandas boil (on his head): While
accumulating (personal belongings), he died. (The rest should be related) in detail. A
deity recited a verse:
One should indeed accumulate, but one should not accumulate too much. Look! He,
who made accumulations, was killed by the curved end of a bow.
(133)(53v3) Nandaka (unidentified): The avadna of Nandaka is namely (?) ... Being
pleased, (the following verse was recited):
A man is not wise in all matters. A woman is also wise, being clear-sighted on
various occasions.
Having admonished his wife, Gotam (and) the deity, the caravan leader, Nandaka,
went forth (say).
(134)(53v5) Look! (or Prostrate182): The stra (related) to the parinirva of Subhadra
in Kuinagara183.

181
Cf. Cv 117.8~122.19 = Cv(Tib[Pk]) nge 97b7~100a3 = Cv(Tib[D]) ga 101b1~103b7. The story of the
present time in Cv runs as follows: A monk, named Upananda, had a boil (piaka) on his head. He went to a
doctor, who prescribed his drinking ghee. The monk then sent his co-resident pupil to beg for ghee and cloth for
bandages, but he did not use them but rather stored them away. Thus, the monks condition worsened. On the
second day, he returned to the doctor, who prescribed his drinking double the amount of ghee. He then sent
again his co-resident pupil to beg for a double amount of ghee and more cloth for bandages. On the third day, the
monk returned once more to the doctor, who told him how hopeless his case was. The monk became angry and
drank a whole cup of butter at one time. Then, he was afflicted with purging in both directions and died. He left
a great deal of gold and 30,000 pieces of gold beside a set of a bowl and robes. His property was divided
amongst the Community.
When the monks said that Upananda had died from greed, the Buddha told the following story of the
past: Long ago, a hunter killed an elephant with a poisoned arrow. Then, 500 robbers,who had plundered a
town, came to that spot. They saw the dead elephant and as they were very hungry, they decided to eat it. Half of
them went to fetch water, while the other half cut up the flesh and cooked it. Both groups wanted to have the
whole plundered property for themselves. Therefore, the former group poisoned the water, while the latter ate
the meat for themselves and poisoned what was left. Thus, those who had eaten the flesh drank the water, and
those who had drunk the water ate the flesh and all died. Thereupon, a jackal came and was overjoyed with its
prey. Out of greed, he did not start by eating the elephant meat, but began by gnawing at the knots of the
bowstring. The string snapped and the end of the bow struck the jackal mortally. Deities recited a verse: One
should indeed accumulate. But one should not accumulate too much. Look! how the jackal, which was blinded
by greed for accumulation, was killed by it. Upananda was the jackal.
Upananda was infamous for his greed and was said to have left a great deal of property; cf. Akanuma
710, s.v. Upananda1; DPPN I 393~396, s.v. Upananda; Dhp-a III 139ff., J II 441f., III 332f. Concerning the
story of the past time, cf. Schiefner 286f.; J, no. 48 (Vedabbha-jtaka); Panglung 68f., Grey 475f.
182
The form paye is probably a hyper-Sanskritism of *pae < prve (prostrate).
183
Subhadra (P. Subhadda) was a Brahmin, who became a wandering ascetic. He was ordained by the Buddha
just before the latters entering parinirva. He soon became an arhat and entered parinirva before the
Buddha did. This event is related in the various versions of the Mahparinirvstra, e.g. DN II 148~153,
MPS 40.1~49, T. 1, no. 1, 25a1~b26, no. 5, 171c8~172b2, no. 6, 187b7~188a1, no. 7, 203b24~204b26;
MVinK(Ch) 396a~397a19c etc.; cf. Waldschmidt 1948: 224~234; Bareau 1971: 92~131; Panglung 200. Cf.
also Akanuma 637, s.v. Subhadda1.
277
Fol. 54
recto
1 Kuinagare str(a) Subhadrparinirva570 571api payasi ayamno572 arre hi a[ra]-
2 tita varha vyuvegasya mma yojehi srath || udrabilmabhall573[135]
3 ca vistara 574anuklcr{th}isya575 nyagula576 ra gabhracria ima <tu>
madhya-
4 ma gao dha<r>macasa578 bhaviyati vistara || akua[136] iti 579nnkuasya
577

badar ka-
5 vi krehi akua dukh parato praty pakv sarvv vanaspat || vko[137] ti Rja-

570
Subhadrparinirva : Probably s.e. for Subhadra-pari.
571
api payasi ayamno arrehi a[ra]tita | varha vyuvegasya mma yojehi srath || : loka verse.
Cf. J, no. 23 (Bhojjnya-jtaka), I 180.1f. api passena semno sallehi (v.l. ebhi) sallalkato | seyyo va
vaav bhojjho (v.ll. gojo, bhojjo), yuja ma eva srath || (Though I lie prostrate [passena], with arrows
embedded in me, still a Sindh horse [bhojjha] is better than any other common horse. Therefore, harness none
but me, O charioteer!). Compared with the Pli verse, it is clear that the verse in our text is greatly corrupted.
The word payasi is a hyper-Sanskritism of the MI form passa~ (either passena or passehi) of Skt. prva~
(side, flank). The phrase arre hi is a hyper-Sanskritism of MI. sallehi (Skt. alya~ arrow). The word vyu
is probably a corruption of Skt. vji(n) (horse) as well. The form mma (me) is found also in 49v4.
572
ayamno : Read *emno (m.c.); cf. P. semno.
573
udrabilmabhall : otters and a female cat (named) mabhall (?) The division of this cluster is
uncertain and the meaning of the latter half is unclear. As the jackal in the parallel stories is called Pramukha
(Cv; One, whose mouth is full [of food]) or Dabbhapuppha (J), 5mabhall in our text might be also a name
of a cat.
574
anuklacrisya ( klcrthisya) nyagula ra gabhracria | ima <tu> madhyamo ( ama)
gao dha<r>macasa (s.e. for dharmasthasya) bhaviyati : loka verse. Cf. J, no. 400 (Dabbhapuppha-
jtaka), III 334.21f. anutracr naguha ssa gambhracrino | athya (v.l. accya) majjhimo khao
dhammahassa bhavissati || (The tail is for Anutracrin [one, who stays on the bank of a river], the head is
for Gambhracrin [one, who goes in the deep]. However, this middle part should be given to the judge.); Cv
104.18f. sthalacrio hi lgla iro gabhracria | yas tu madhyamako gaa dharmasthas ta
hariyati ||.
575
anuklcr{th}isya : S.e. for anuklacrisya (still unmetrical); cf. J. anutracr; Cv. sthalacrio.
576
nyagula : A hyper-Sanskritism of P. nagula; cf. Pkt. agla, P. lagula, Skt. lgla, lgula,
lagula (lex.); CDIAL 11009; J. naguha; Cv. lgla.
577
madhyama : S.e. for amo.
578
dha<r>macasa : S.e. for dharmasthasya; cf. J. dhammahassa; Cv. dharmasthas ta.
579
nnkuasya badar kavi krehi akua | dukh parato praty pakv sarvv vanaspat || : loka
verse.
278
 Though I am lying prostrate185 with my body struck by arrows, I am faster (lit.
184

better) than the velocity of the wind. O charioteer, yoke me!

(135)(54r2) 186Otters and a (female) cat named mabhall (?): (This story) also (should
be related) in detail.
The tail is for one, who stays on the bank of a river; the head is for one, who goes
into the depths (of a river). However, this middle part should belong to the
judge. (The rest should be related) in detail.
(136)(54r4) Hook187 (unidentified):
There are various sorts of jujube fruit to be (plucked by) a hook. Make, O sage
(kavi or monkey188), a hook! Having overcome suffering, (there is) hope. (The fruit
of) the forest trees is ripe.
(137)(54r5) Tree (unidentified): The setting (nidna) is in Rjagha. (Concerning) Devadattas

184
Stories concerning Subhadras previous lives are found in Av, no. 40 (Subhadra), I 227~240, A-av(tr)
151~159, Av(Ch), no. 37, K, no. 79 (Rab bzang Subhadra), BAK, no. 80 (Subhadrvadna), MVinK(Ch)
397b21~398b28, MVinK(Tib[Pk]) ne 268a8~271b3, MVinK(Tib[D]) da 283b2~287a2, Waldschmidt
1944~48 II 234~236, MPS III 471~490; cf. Panglung 201f.
The story in our text probably corresponds to that of Brahmadattas horse, which is found in K, no. 79
and MVinK etc.: K 749.4~751.17, K(D) ha 292a4~293a4, K(Pk) mDo su 309b7~311a2, K(F) 423;
MVinK(Ch) 397c16~398a25, MVinK(Tib[Pk]) ne 269a3~270a8, MVinK(Tib[D]) da 284a5~285b5,
Waldschmidt 1944~48 II 235., MPS III 478~483; Jts(Kh) 37; Panglung 201.
The story in MVinK runs as follows: King Brahmadatta possessed a wise horse, which could predict
what would happen next. Owing to this, the neighbouring countries respected the king and brought tributes to
him. However, when the wise horse died, the other countries stopped paying taxes. King Brahmadatta found
another wise horse. Feeling at ease, the king went to a park outside the city. Then, the rulers of the subjected
lands came to attack the capital. The king rode on the new wise horse and fought the enemy. However, the horse
was so severely injured that its internal organs came out. However, the horse thought that it should rescue the
king and it managed to approach the palace and cross the outer moat and directly entered the palace. When the
king dismounted from the horse, it died. The king worshipped its remains by holding a feast. The content of the
story in K is almost the same. At the end of K, it says that the Buddha was the horse, while Subhadra was King
Brahmadatta. Jts(Kh) 37, being a story of King Subhadrra and his horse, agrees well with our text. While being
struck with a hundred arrows, the horse crossed the moat and brought the king to the city.
A parallel story is found also in J, no. 23 (Bhojjnya-jtaka), I 178~180; cf. DPPN II 395; Grey 41f.
In this Pli story, we find a parallel verse to that in our text.
185
The word payasi in our text does not make sense. Cf. P. passena (prostrate).
186
Cf. J, no. 400 (Dabbhapuppha-jtaka), III 332~336; SaVin 199c5~22, Ccc, no. 337, II 267f., IV 174; Cv
102.15~105.14 = Cv(Tib[Pk]) nge 91b3~92b4 = Cv(Tib[D]) ga 94b5~95b7, Schiefner 332f. (The two otters
and the jackal); cf. Panglung 67, Grey 70f.
The story in Cv runs as follows: Long ago, there lived two otters which made an agreement that one
should go into the water to frighten the fish and drive them ashore while the other should remain on the bank
and kill them and that they should share the prey. In this way, the otters caught a great many fish, but they could
not decide how to divide them and were at a loss. Thereupon, a jackal, named Pramukha (cf. J III 335. 18.
puamukha the mouth was full [of food]), came up to them and enquired about their concern. He, then, with
cunning arguments, coaxed them into dividing the heap of fish into three parts, namely heads, tails and the
middle parts of the fish and said in verse: The tails are for one, who stays on the bank; the heads are for one,
who goes into the depths (of a river). However, the middle parts should be taken by the judge. Then, the jackal
brought the middle part of a large red fish to his mother (acc. to J and SaVin to his wife), who asked from
where he had obtained it, to which the jackal replied: As the foolish quarrelled without knowledge of laws, the
wise live on this (i.e. lawsuit) and the royal treasury grows.
The stories in both the Jtaka and SaVin are more or less the same. The one difference is that, in both,
the otters caught a big red fish, which fits very well with the context and the content of the verse. The story in
Cv is a result of a later revision.
187
akua~ : A hook, used for plucking fruit from trees, one of the requisites of Brahmin ascetics.
188
kavi : P = Pkt. kavi < Skt. kapi.
279
verso
1 gh(e) nidna bhagavato Devadattaktajika580 devat gth bhati 581ito
ppatara<>
2 nsti jatu loke sadevake yensya jvita datta tasyava praharaty aya || nihura[138]
3 iti rvastnidna devat gth bhati 582vivda na praasati
4 vivdo garhita satm jihma nihrio paya khappam583 dya gacchati || hasa[139]
5 devat gth bhati 584alpakenpi satuye atilobho hi ppaka hasa-

Fol. 55
recto
1 rja grahiymi585 ratan[] parihy[i]th586 || moro[140] tti 587svaro manojo rucira ca
varo
2 suvaravaidryanibh ca grv vymapramni ca pekhuni kasmn mama<>588
dh{ra}ta-
3 ra{}589 na ddadsi590 591svaro manojo rucira ca varo suvaravaidryanibh ca
grv
4 vymapramni ca pekhuni nttena te dhtara ()ha na 592 dadmi ||
Sajikenti593[141] de-

580
Devadattaktajika : S.e. for Devadattasyk.
581
ito ppatara<> nsti jatu loke sadevake | yensya jvita datta tasyava praharaty aya || : loka
verse.
582
vivda na praasati vivdo garhita satm | jihma nihrio paya khappam dya gacchati || : loka
verse.
583
khappa : Meaning of this word is unclear.
584
alpakenpi satuye atilobho hi ppaka | hasarja grahiysi ( ymi) ratan[] parihy[i]th || : loka
verse. Cf. MBhiv(Ch), 997c4~6.
, MBhiv(Tib[Pk]) the 235a8 = MBhiv(Tib[D]) ta 267b4f. lhag par chags par mi bya ste | chos min
chags pa sdig pa can | ngang pai rgyal po gzung snyam pas | rin chen rnams las yongs su nyams |; Vin IV
259.10f. ya laddha tena tuhabba atilobho hi ppako | hasarja gahetvna suva parihyath || (=
J, no. 136 Suvaahasa-jtaka, I 476.27f.).
585
grahiymi : Probably s.e. for ysi (2. sg.; m.c.; cf. BHSG 27.4) or grahiya (gerund); cf. MBhiv.
(As you want to catch the goose now), MBhiv(Tib) ngang pai rgyal po gzung snyam pas (As [you]
think to catch the king of geese); Vin = J. gahetvna.
586
parihy[i]th : Aor. 3. sg/pl. -ith; cf. BHSG 32.41ff.; cf. Vin = J. parihyath.
587
svaro manojo rucira ca varo suvaravaidryanibh ca grv | vymapramni ca pekhuni kasmn
mama<> dh{ra}tara{} na ddadsi || : Upajti verse. Cf. Cv 93.7f. svaro manojo rucitara ca varo
vymapramni ca varhaki | grv ca vaidryamae samn dadsi kasmn na bhavn sut me ||.
588
mama<> : M.c.; for the form mama, cf. BHSG 20.30; BLSF II.1, p. 505, Or.15010/143 verso 10;
Marciniak 2014: 171f.
589
dh{ra}tara{} : Read dhtara (< dhtara; m.c.); cf. 55r4. te dhtara ()ha na dadmi.
590
na ddadsi : < na dadsi (m.c.).
591
svaro manojo rucira ca varo suvaravaidryanibh ca grv | vymapramni ca pekhuni nttena
te dhtara ()ha na dadmi : Upajti verse. Cf. Cv 93.10f. svaro manojo rucitara ca varo vyma-
pramni ca varhaki | grv ca vaidryamae samn ahrkyadot (Ms. hrkramon) tu na te dadmi;
J, no. 32 Nacca-jtaka, I 207.20~23. ruda manua rucir ca pihi veuriyavapanibh ca gv |
vymamattni ca pekhuni naccena te dhtara no dadmi ||.
592
()ha na : Unmetrical; read no (= J I 207.23)?
593
Sajikena : In the uddna, this avadna is entitled Sa[j](a)y(i)n (53v1); cf. also 55v1. Sajak.
280
 ingratitude to the Lord.189 A deity recited a verse:
There is nobody who is worse than he in the world as well as in heaven. He attacks
one who saved his life.
(138)(54v2) Harsh (unidentified): The setting (nidna) is in rvast. A deity recited a
verse:
(Sages) do not praise a quarrel. Sages blame a quarrel. Look at the falsehood of the
cruel one! He goes away, taking a khappa (?) in his hand.
(139)(54v4) 190Hasa: A deity recited a verse:
One should be satisfied with little things. Excessive greediness is evil. As you were
going to catch the king of hasas, treasures are lost
(140)(55r1) 191Peacock:
(My) voice is pleasant, the colour is beautiful, the neck shines like gold and lapis
lazuli, tail-feathers are a fathom long. Why dont you give me your daughter?
(Your) voice is pleasant, the colour is beautiful, the neck shines like gold and lapis
lazuli, tail-feathers are a fathom long. Because of your dancing, I shall not give you
(my) daughter.
(141)(55r4) By Sajika192 (unidentified): A deity recited a verse:

189
Devadattas ungratefulness to the Buddha is very popular in Buddhist literature. (8) Capika, (16) Parrot
and (49) Bear of this text all deal with this topic. However, a parallel to the following verse has not yet been
discovered.
190
Cf. MBhiv(Ch) 997b19~10, MBhiv(Tib[Pk]) the 235a6~b1, MBhiv(Tib[D]) ta 267b2~6; J, no. 136
(Suvaahasa-jtaka), I 475f.; DhVin 737a19~29; Ccc, no. 487, III 280f.; Vin IV 259; Panglung 166f., Grey
430f.
The story in MBhiv(Ch), which differs a little from the Tibetan version, runs as follows: Long ago, in
Benares lived a goldsmith, to whom a beautiful girl was born. When she grew up, her father died and was reborn
as a hasa king. As he noticed that his former daughter was extremely poor, he brought a jewel in his beak and
dropped it at the gate of her house one early morning. She found it and stored it away immediately. The hasa
brought one jewel in this way every day. She then wanted to know who who was bringing her these jewels.
Therefore, she watched the gate from before dawn and found out that a goose was doing it. Then she thought
that the body of the hasa was full of jewels and that it it would be better that she caught it and obtained all the
jewels at one time. Thereupon, she spread a net to catch it. Seeing this, the hasa realised that this ungrateful
person wanted to kill him and so flew away and never came back. Then, a deity recited the quoted verse.
In the Jtaka, the hasa was covered with golden feathers and he gave one golden feather to his widow
and three daughters every day. Then, the greedy widow caught him, plucked all the feathers and kept him, but
his newly-grown feathers were no longer golden. He flew away and never came back.
191
Cf. Cv 92.17~93.11 = Cv(Tib[Pk]) nge 87b1~6 = Cv(Tib[D]) ga 90a5~b2, Schiefner 354 (The Peacock as
Bridegroom); J, no. 32 Nacca-jtaka, I 207f.; cf. Panglung 67, Grey 280f.; Hitopadea I 1. The story in Cv
runs as follows: Long ago, a hasa king, named Dhtarra, had a daughter, who wished to choose her own
husband. Then many birds came from various regions, hoping to be chosen as her husband. Seeing a peacock,
she chose him. Others told the peacock that he was chosen. He then danced, which was seen by the king, who
asked him why he was dancing and came to know that his daughter had chosen him as her husband. However,
he said that he would not give his daughter to a shameless one. Upon hearing this, the peacock recited the verse
quoted here: (My) voice is pleasant, ... Why dont you give me your daughter? To this, the king replied:
(Your) voice is pleasant, ... Because of your dancing, I shall not give you (my) daughter.
192
Cf. Sajakin, Sajayin (53r5) and Sajika (55r4) are probably variant names of one of the six famous
heretical teachers of the Buddhas day, BHS. Sajayin Vairaputra; P. Sajaya Belahiputta. riputra and
Maudgalyyana had been his disciples before they were converted by Avajit to Buddhism. Cf. Akanuma 584f.;
DPPN II 999f. According to PravrV(Ch) 1026b~c, Sajayin is said to have received a lot of donations after
riputra and Maudgalyyana had become his disciples and later he became ill and died. However, it is not
described that he was greedy for food. Cf. Mpp II 623~630, Panglung 4.
281
5 vat gth bhati 594rase gredho na karttavyo rase gredho hi ppaka payato595 rasa-
verso
1 gr[e]dhena vaam nta Sajak || siy ti || 596nakatra[142]597 pad[143] vko[144] dadh[145]
kharai[ke]na598[146] ca
2 utko[147] eik599[148]-h-Io[149] guaho600[150] drupaki[151] || nakatrti[142] rja
601
arthrthikasya
3 [na]katr ki kariyati trak 602sarve divasa603 kaly sarve nakatr bhadrak
4 pratyutpanneu kryeu sarvam eva pradakia || padni604[143] || 605m padena pada
606
samha-
5 ne na hi pdena pada sameyati anya tava kroukapada anya himavabhasya607 ha-

594
rase gredho na karttavyo rase gredho hi ppaka | payato rasagr[e]dhena vaam nta Sajak || : loka
verse.
595
payato : Probably impv. 2. pl.; s.e. for payata?
596
nakatr<i> ( tra) pad vko dadh kharai[ke]na ca | utko eik-h-Io uaho ( gu) dru-
paki || : loka verse.
597
nakatra : Read nakatri (= 55v2).
598
kharai[ke]na : Cf. 56v2. kharai.
599
eik : a female goat; a ewe; cf. Skt. eik, P. eik; cf. 57r2. eik.
600
guaho : S.e. for *uaho; cf. 57r5~v1. unahni (s.e. for unaho ti) ... unaho. Cf. Skt. una, P. sua, suna,
BHS. unakha, P. sunakha, Pkt. suaha; Skt. unaka, Pkt. suaga, suaya; cf. CDIAL 12528; Oberlies 1993:
164; von Hinber 2001: 185.
601
arthrthikasya [na]katr ki kariyati trak : loka half-verse. Cf. SBV II 185.29f. hpayanti nar hy
artha nakatragaanpar | artho hy arthasya nakatra ki k<riyati trak> (cf. Tib. skar ma rnams
kyis ci zhig bya; the editor of SBV wrongly reconstructed the words as k<ryam jyotibhi puna>) ||; J, no. 49
(Nakkhatta-jtaka), I 258.17f. nakkhanta patimnenta attho bla upaccag / attho atthassa nakkhanta
ki karissanti trak || (Good luck passed by one, who was watching the position of the stars. Luck itself is a
constellation of fortune [i.e. Fortune itself can be decided upon, to whom it goes. It does not depend on the
position of the stars]. What can stars do?).
602
sarve divasa kaly sarve nakatr bhadrak | pratyutpanneu kryeu sarvam eva pradakia || : loka
verse; cf. SBV II 185 27f. nakatra bhadraka sarva sarve kalyak din | samutpanneu kryeu sarvam
etat pradakiam ||.
603
divasa : Nom. pl. masc.; m.c.; cf. BHSG 8.79 (m.c.); RgsGr 8.57 (m.c.); Abhis III 6.25 (prose);
Marciniak 2014: 179 (prose); KP(V-D). 56a1. rpdayo da[r]anam eta i // (m.c.); 70b2. te tata cyuta
samn (prose).
604
padni : In the uddna, this avadna is entitled pad (55v1).
605
m padna pada samhase ( hane) na hi pdena pada sameyati | anya tava kroukapada anya
haimavatasya ( himavabhasya) hastina || : Vaitlya-verse; cf. SBV II 165.28~31. na pada tava mha
tulyaka gajapdapadena sarvath | tyaja buddhim im nirarthik parikhedam <ca/hi [m.c.]> psyase
vth ||
606
samhane : S.e. for samhase?
607
himavabhasya : S.e. for haimavatasya.
282
 One should not have greed for tastes. Greed for tastes is wrong. Look! Sajakin
was captivated because of his greed for tastes.
(The Buddha said): It may be, (O monks, that you may think that at that time ... was
somebody else. You must not think so. And for what reason? Because ...)193

(Uddna)(55v1): Constellations (142), Footprints (143), Tree (144), Curds (145),

Loud sound (146), Excellent (147), Female goat (148), Ia (149), Dog (150),
By a bird, made of wood (151)
(142)(55v2) 194Constellations: O king!195
Fortune (itself) is (like) the position of the stars for one who looks for fortune. What
can the stars do?
Every day is auspicious; all constellations are lucky. When opportunities arise,
everything is favourable.
(143)(55v4) 196Footprints:
Dont bring one footprint together with another! For one footprint does not match
another. Your footprint is that of a jackal, which is different from that of an elephant
in the Himalayas.

193
Cf. BHSD, 615a, s.vv. syt, siyti; cf. CPS 34.166. syt khalu te nandnya sa tena klena tena samayena
rjbhn Mahsudarano nma. na khalv eva draavyam. tat kasmd dheto? aham eva sa tena klena tena
samayena rj Mahsudarano bhvam; Mvu II 63.18f. syt khalu puna bhikavo yumkam eva anyo so
tena klena teva samayena Nrado nma i Kauikasagotro. na khalv etad eva draavya. tat kasya heto?
aha so bhikavas tena klena tena samayena Nrado nma ir abhi Kauikagotro. In SBV, Av and Divy,
on the other hand, the following set phrase is used: ki manyadhve bhikavo yo sau tena klena tena samayena
A babhva (or abht) (What do you think, O monks? One, who was A at that time, is [now] ...). The phrase
siy ti (vistara) occurs repeatedly hereafter.
194
SBV II 173.35~175.12; SBV(Ch) 194a22~b28; SBV(Tib[Pk]) ce 213a8~214a4; SBV(Tib[D]) nga
230a7~231a6; J, no. 49 (Nakkhatta-jtaka), I 257f.; Panglung 116f., Grey 281f. The story in SBV runs as
follows: Long ago, in a village lived a Brahmin who had a beautiful marriageable-aged daughter. He decided to
give her to one, who came to his house begging for food. As one Brahmin youth came, the father gave her to
him. However, the young man did not take her immediately due to astrological reasons but promised to come
back on a more auspicious day. Then, another young Brahmin appeared, begging for food. The father asked him
whether he wanted to take his daughter, to which he said yes. Thereupon, the father asked him why he did not
care about the constellations. He, then, recited the quoted verses and went away with the girl. The first young
Brahmin heard of this and blamed the other one. The latter said that the constellations had been fortunate for
him. The first one became angry.
The story of J, no. 49 (Nakkhatta-jtaka) goes more or less the same. When the first bridegroom came
back later to claim her, he was blamed by a wise man, who pointed out that all the trouble was due to his foolish
habit of consulting the stars and recited a verse, namely: Good luck passed by one, who was watching the
position of the stars. Luck itself is a constellation of fortune. What can the stars do?
195
As stated above, in the parallel stories, the following verses are directed towards a Brahmin. The underlying
story of our manuscript might have had a different story from those in SBV and the Jtaka.
196
A parallel story is found in SBV II 165f., SBV(Tib[Pk]) ce 206b5~7; SBV(Tib[D]) nga 222a5~b1; SBV(Ch)
192a7~11. It runs as follows: Long ago, an elephant came down from the Himalayas to drink water. A jackal
followed its footprints and fancied them to be his, thinking: These footprints are mine. He jumped and jumped
in order to match the elephants footprints and tripped over a sharp piece of wood. A deity uttered a verse Your
footprint is, O fool, not like that of an elephants. Give up this useless attempt. You will end up in vain. Cf.
Schiefner 341, Panglung 113f.
283
Fol. 56
recto
1 stina || vka[144] iti Rjaghe nidna ythapati gth bhati 608imasmi mah[](va)-
2 ne anye bahavo drum na ca te eva gacchanti yathya gacchati pdapa 609lubdha-
3 kao na ce vko atra me nsti saaya etha
4 kipra pralvmo610 611nsti jgarato bhayam* siy vistara || dadh[145]ti
5 Rjaghe nidna gth 612mevavaro613 va pa ti devat gth bhati
614
dadhti
verso
1 manyamno ()ya aile nipati vyaso bhagnatuo apakkrmi khakkhao hu aya<>
dadh[]
2 khara615[146]ti || Velye nidna yusaskr616 iti devat{} gth bhati 617yad
3 vilupta ca hata ca sarvvo dagdho ca grmo vipalna618 caur tadgami619 kharao620
grma-
4 rako kharasvara paaha621 hananto siy ti bhikave622 grmarako nando ||
5 utka[147] iti Slnidna upasthyaka iti 623utka {} mitram icchanti mantr624

608
imasmi mah[](va)ne anye bahavo drum | na ca te eva gacchanti yathya gacchati pdapa || :
Unmetrical.
609
lubdhakao na ce vko atra me nsti saaya | etha kipra pralymo ( lrvmo) nsti jgarato
bhayam* || : loka verse.
610
pralvmo : run away; a hyper-Sanskritism of palya- (< par-i); cf. Skt. palyate; P. palyati, Pkt.
palyai; Got 21996: 94f. Cf. 64v5. palvati.
611
nsti jgarato bhayam : Cf. Dhp 39cd. puappapahnassa, n atthi jgarato bhaya; Uv 15.7cd: supteu
jgaram rey na hi jgarato bhayam; Mvu III 30.11f. otarantasya dyanti pdni uttaratasya na / nalena
pna ptavya nsti jgarato bhaya; PatnaDhp 347cd. hett kallappni nsti jgarato bhaya.
612
medavara ( mevavaro) va pa : Cf. Sn 447~448. medavaa va psa vyaso anupariyag |
ap ettha mudu vindema, api assdan siy || aladdh tattha assda vyas etto apakkami (aor.; cf. von
Hinber 2001: 445) / kko va selam sajja nibbijjpema Gotama || (A bird circled a stone which looked
like fat, [thinking] Perhaps we shall find something soft here; perhaps there may be [something] sweet. Not
obtaining [anything] sweet, the bird went away from there. Like a crow attacking a rock and becoming
despondent, we attacking Gotama and becoming despondent, will go away.; Sn[tr.N] 53). Cf. also SnA 393.9f;
Spk I 186.11f.
613
mevavaro : S.e. for medavara; cf. Sn 447. medavaa.
614
dadhti manyamno ()ya aile nipati vyaso | bhagnatuo apakkrmi khakkhao hu aya<> dadh[] || :
loka verse. Both nipati and apakkrmi are aorist forms; cf. BHSG 32.17ff.
615
kharai : In the uddna, this avadna is entitled kharai[ke]na (55v1).
616
yu-saskra~ : impetus for life; cf. BHS, SWTF. yu-saskra; P. yu-sakhra.
617
yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur | tadgami (read: gam [m.c.]) kharao
grmarako kharasvara paaha (read: paham [m.c.]) hananto : Upajti verse; cf. J, no. 79
(Kharassara- jtaka), I 355.6~9. yato vilutt ca hat ca gvo dahni gehni jano ca nto | athgam
puttahatya putto kharassara deima vdayanto ||.
618
vipalna : Nom. pl. masc. -a; cf. BHSG 8.79 (m.c.). Ppp of vi-paly; cf. BHSG 34.19 on palna (Mvu);
Pkt. pala (Pischel 567).
619
tadgami : Read: gam (m.c.).
620
kharao : Unmetrical; probably s.e.
621
paaha : Read: paham (m.c.).
622
bhikave : Voc. pl. O monks!; a hyper-Sanskritism of the "Mgadhism" bhikkhave; cf. Karashima 2001:
207f.; id. 2002a: 147; Abhis III 11.12
623
utka {} mitram icchanti mantr (unmetrical; read mantre?) hlahala via | priy ca
annapneu krye utpanna (read nn or nni; loc. sg.) paitam* || : loka verse.
624
mantr : Unmetrical; read mantre?
284
(144)(56r1) Tree (unidentified): The setting (nidna) is in Rjagha. The leader of a herd
recited a verse:
In this big forest, many other trees do not walk to you but this tree comes (to you).
If not a tree, (then) it must be a hunter, I am sure of it! Lets run away immediately.
There is no danger to one, who is careful.
(The Buddha said): It may be, (O monks, that you may think that, at that time, the
leader of the herd was somebody else. You must not think so. And for what reason?
Because ...) (The rest should be related) in detail.
(145)(56r4) Curds (unidentified): The setting (nidna) is in Rjagha. A verse: A stone,
which looked like (a lump of) fat; a deity recited a verse:
Considering (a rock) as being curds, this bird (or crow) rushed upon the stone.
Having broken its beak, it went away, (saying): What hard curds!
(146)(56v2) 197Loud sound: The setting (nidna) is in Vel. Concerning the impetus for
life; a deity recited a verse:
After the whole village had been plundered, killed and burnt and the robbers had
run away, the noisy(?) village guard came back, beating a kettledrum loudly.
(The Lord said:) It may be, O monks, (that you may think that, at that time, the village
guard was somebody else. You must not think so. And for what reason?) nanda was
(at that time) the village guard.
(147)(56v5) Excellent (unidentified): The setting (nidna) is in Sl, concerning an
attendant.

197
Cf. J, no. 79 (Kharassara-jtaka), I 354f.; Grey 177. The story in J runs as follows: A minister of King
Brahmadatta of Benares was appointed as a governor of a border village and arranged secretly with a band of
robbers that he would march his men off into the jungle, leaving the robbers free to plunder on condition that
they gave him half the booty. The plan was carried out and in the evening, the governor, together with his men,
returned to the village, beating drums. The Bodhisatta, who happened to be staying in the village on trading
business, expounded what the governor had done and recited a verse: After cows had been robbed and killed,
houses had been burnt, people had been carried away, then this foundling (puttahatya putto; cf. Karashima
2007: 84~88; Silk 2007: 308f., n. 39) came back, letting drums be beaten loudly.
285
Fol. 57625
recto
1 hlahala via priy[] ca annapneu krye utpanna626 paitam* siy ti vi[st](ara)
2 eik627[148] iti rvastnidna sglo gth bhati 628yad te eike drakya
3 pakv lya vt na te abhidraviyma tavsma bhayatarjita si-
4 y iti || Ia629[149] iti Rjaghe nidna devat gth bhati 630sarve iha jahi-
5 yanti ye mitr[] cirasastut Karakari631 vijnhi yo te na vijahiyati || una-
verso
1 h ni632[150] Rjaghe nidna so unaho gth bhati 633yo kukkuro rjaghe niv-
2 siko pralepako634 varabalopapeto sa putra635 ytya636 vayam atra ()yty637 na i-
3 ..638 639svaytya paraytyam etat* || drupakia640[151] iti 641yo arthakmna642 hi-

625
57 : This number is written on the recto.
626
utpanna : Read nn or nni; loc. sg.
627
eik : In the uddna, this avadna is entitled eik (55v2).
628
yad te eike drakya pakv lya vt | na te abhidraviyma tavsma bhayatarjita || : loka
verse. Are abhidraviyma and asma examples of majestic plurals (pluralis maiestatis) or s.e. for iymi and
asmi, respectively?
629
Ia : = 55v2; cf. SBV II 195.3. bhtaprva bhikavo Vrasy nagarym Ao nma rj rjya
krayati; SBV(Tib). Gad rgyangs can; SBV(Ch) (Aa).
630
sarve iha jahiyanti ye mitr[] cirasastut | Karakari vijnhi yo te na vijahiyati || : loka verse. Cf.
SBV II 195.28f. tyajanti sarvamitri cirasastutikni te | mitra te Karada tu tvm eko na prahsyati ||;
SBV(Ch)199c23f. (Karada).
631
Karakari : Voc. sg. masc of karin; cf. BHSG 10.35. Cf. SBV Karada = SBV(Ch) . The form
Karakar occurs in SBV I 26.18f. Virhakasya ... Ikvkurjasya catvra putr, Ulkmukha Karakar
Hastiniyasa Npuraka ca (cf. SBV[Ch] 103c1. ) as the name of a child of King Ikuvku. In that
respect, it is identical with P. Karakaa (v.ll. Karau, Karakaaka, Karaaka), BHS. Karakaa,
Karakaaka, which are also names of a descendant of King Ikvku (P. Okkka) (cf. Akanuma 286f., 466,
DPPN I 531). Probably Karakar is a hyper-Sanskritism of G. *Karakaa (< Karakaa). SBV Karada is
probably also a hyper-Sanskritism of G. *Karaaa (< Karakaa); for the hiatus bridger -d-, cf. e.g. Skt.
nga > G, Kho. nda.
632
unah ni : Probably s.e. for unaho ti; cf. 55v2. guaho (s.e. for uaho).
633
yo kukkuro rjaghe nivsiko koleyako ( pralepako) varabalopapeto | sa atra ( putra) ghtya (
ytya) vayam atra ()ghty ( yty) na i .. vaghtya ( svaytya) paraghtyam ( ytya) etat* || :
Triubh-Jagat verse. Cf. SBV II 150.30~151.2. yau kukkurau rjakule nivsinau Klopaklau balavara-
yuktau | tv atra ghtyau vayam apraghty aghtyaghto (Ms. aghtyaghatyo) na hi deva yukta ||; J, no. 22
(Kukkura-jtaka), I 177.1~4. ye kukkur rjakulasmi (Be. kulamhi) vaddh koleyyak vaabalpapann | te
me na vajjh mayam asma vajjh nya saghacc (< va-ghtya; cty. sabbasunakhaghacc)
dubbalaghtikya ||; MaVin 288b22ff.
. The ending -o in yo kukkuro ... nivsiko koleyako (
pralepako) varabalopapeto must have been originally meant to be dual (-o < -au); cf. BHSG 8.74.
634
pralepako : Probably s.e. for *koleyako (of good breed) < Skt. kauleyaka (sprung from a noble family;
domestic animal [or of good breed?], a dog [esp. a hunting dog] [MW, s.v.]); cf. P. koleyaka (a domestic
animal, i.e. a dog, esp. a hunting dog; [possibly also] a dog of good breed [DP I 739a, s.v.]). The parallels in
SBV and J have Klopaklau (probably a hyper form) and koleyyak, respectively.
635
putra : Probably s.e. for atra (= SBV).
636
ytya : Probably s.e. for ghtya.
637
()yty : Probably s.e. for ()ghty; cf. SBV. apraghty.
638
i .. : Probably i(da); cf. J. aya.
639
svaytya paraytyam : Probably s.e. for *vaghtya *paraghtyam. Cf. J. saghacc (< va-ghtya; cty.
sabbasunakhaghacc) dubbalaghtikya. The underlying form *svaghtya may have meant both killing of
dogs and killing of oneself as a pun; the latter is contrasted with the following *paraghtyam (killing of
others).
640
drupakia : Probably s.e. for paki (= 55v2).
286
 They want an excellent friend, Hlahala-poison when (reciting?) mantras, a
beloved woman at a party (lit. food and drink), a wise man, when business occurs.
(The Buddha said): It may be, ... (The rest should be related) in detail.
(148)(57r2) Female goat (unidentified): The setting (nidna) is in rvast: A jackal
recited a verse:
When I may see, O female goat, your being spread on a spit and roasted, I, being
threatened by danger, shall not attack you.
(The Buddha said): It may be, ...
(149)(57r4) 198Ia: The setting (nidna) is in Rjagha: A deity recited a verse:
All your friends, who have been acquainted with you for a long time, will leave
here. Recognise Karakarin (as a true friend), who will never forsake you.
(150)(57r5) 199Dog: The setting (nidna) is in Rjagha: A dog recited a verse:
The dog, which lives in the palace, being of good breed (*koleyako), possessing
vara and power, is to be killed for this (crime). We are not to be killed for this. This
is not the killing of dogs (killing of oneself), rather it is the killing of others.
(151)(57v3) 200By a bird, made of wood:
198
Cf. SBV II 195f.; SBV(Ch) 199c5~24; SBV(Tib[Pk]) ce 225a8~226a3, SBV(Tib[D]) nga 243b3~244b1;
Panglung 118. The story in SBV runs as follows: In the past, there was a king in Benares, named Aa (Gad
rgyangs can; ), who had 500 ministers. Then, a mighty warrior, named Karada (Bya ma bum gyi dbyug
gu can; ), whose strength matched that of a thousand warriors, came from the Deccan. The king
commissioned him. Later, regional lords, who had increased their military forces, prepared their troops and came
to fight with King Aa, who drove them away. Then, the lords secretly made an agreement with the 500
ministers to get them to betray King Aa on the condition that they would receive better treatment than before.
The lords again prepared their troops and came to fight. King Aa also prepared his troops and, together with his
ministers, went out to do battle with them. However, the 500 bribed ministers went back on their promise and
fought against Karada. Seeing this, King Aa was shocked. Then, Karada recited the following verse: All
your friends, who have been acquainted with you for a long time, forsake you. Karada is your (true) friend,
who alone does not abandon you. Karada killed all of them.
199
Cf. SBV II 150.10~151.13; SBV(Ch) 188a4~26 = Ccc, no. 382, II 397f.; SBV(Tib[Pk]) ce 198a6~199a1;
SBV(Tib[D]) nga 212a2~b6 = Schiefner 342f.; J, no. 22 (Kukkura-jtaka), I 175f.; MaVin 288b8~27 = Ccc,
no. 361, II 330f.; Panglung 111; Grey 145, s.v. Kakkara. The story in SBV runs as follows: Long ago, King
Brahmadatta of Benares had two dogs, called Kla and Upakla, which used to gnaw the girth of his horse.
Later, he had to go out to fight and so, had a minister prepare his horse, who found that the girth had been torn to
pieces. Knowing this, the king ordered all dogs to be killed (according to J, except for the two dogs of the
king). Some of them were killed while others ran away. A dog, which came from the countryside, saw all this
and asked the dogs in Benares what had happened. Having learnt about the cause, the dog went to the king
during the night and uttered, in verse: The two dogs, Kla and Upakla, possessing strength and beauty, living
in the palace, ought to be killed. We are not to be killed. It is, O king, not good to kill the innocent. Next
morning, the king ordered his ministers to find out who had uttered the verse. His bodyguards reported that it
had been a dog from the countryside. The king ordered an investigation into whether the dog had uttered the
truth or not. They gave a pellet of hair (or hair-net) to the two dogs in the palace, which vomited fragments of
leather. The king ordered the killing of the two and freed the other dogs. Devadatta and Ajtatru were the two
dogs.
200
Cf. SBV II 269f., SBV(Ch)152c15~153a19 = Ccc, no. 378, II 378f., SBV(Tib[Pk]) ce 272a6~273a3,
SBV(Tib[D]) nga 296a5~297a5; Panglung 125. The story in SBV runs as follows: Long ago, there lived a master
of the art of machinery (yantrakalcrya) who had a son. When the son grew up, his father died and hence, he
went to another village and learnt the mechanics from a master. He wanted to marry a girl of a householder in a
certain village. The father agreed but required him to come on a specified day and said that if he could not, the
girl would not be given to him. He told his master about this, to which the master said: Lets go together! They
rode on a peacock, made of wood (khamaya mayra) and arrived at that village on the promised day. People
there marvelled at this. The girl was given to the apprentice. They, together with the bride, flew back to the
apprentices home. The master gave the apprentices mother the flying machine and told her that she should keep

287
4 tnukapino yathnusti vacana na kurvate sa vuhyate drumayena paki
5 ajnako643 yo na oti kasyacit* || syd iti vistara || 644[du]ligau645[152] kka[153] Jailo-

Fol. 58
recto
1 {lo}mo646[154] devat[155] i{}pa()cama647[156] brhmao[157] hdaya[158] vka[159]
akao648[160] piacrika[161] [||]
2 Kaliga[152] iti || Rjaghe nidna devat gth bhati 649bahucr650 bahni paya-
3 ti ya puna payiya651 tan na payati bahucrikam etha payatha [153]652 653kko tlaphalena
m-
4 rita siy ti vistara Jaloma654[154] iti avakadamana655 vistara Jalomo
5 gth bhati 656ra hastau ca pdau ca astrabha ca yva ca657 <>lagna658
mama lomeu659

641
yo arthakmna hitnukapino yathnusti vacana na kurvate | sa vuhyate drumayena paki
ajnako yo na oti kasyacit* || : Vaastha-Indravaa verse. Cf. SBV II 270.28f. yo hy arthakmasya
hitnukampino (Ms. pito) vaco na ghti yathnuiam | sa uhyate drumayea paki anyako na
otha (Ms. oti) kasyacit ||; SBV(Ch)153a16f. ()
(cf. Ccc II 379); J, no. 42 (Kapota-jtaka), I 244.7f. yo atthakmassa hitnukampino
ovajjamno na karoti ssana (= J I 241.7, 246.3f.) | kapotakassa vacana akatv amittahatthatTh-ato va
seti ||.
642
arthakmna : Gen. pl. < n; m.c; cf. BHSG 8.117~119; RgsGr 8.84~85. Instead gen. sg.
arthakmasya (= SBV; cf. J. atthakmassa) is expected.
643
ajnako : SBV has anyako (without a guide) instead. ajnako > (metathesis) *anjako anyako or vice
versa.
644
Kaligo ( [du]ligau) kka Jailo{lo}mo devat i{}pa()cama | brhmao hdaya vka akao
piacrika || : loka verse.
645
[du]ligau : S.e. for Kaligo; cf. 58r2. Kaliga.
646
Jailo{lo}mo : Cf. 58r4. Jaloma.
647
i{}pa()cama : Cf. 59r3. ipacamika.
648
akao : Cf. 60v2. akani.
649
bahucri ([m.c.] cr) bahni payati ya puna payiya tan na payati | bahucrikam etha payatha :
Vaitlya verse.
650
bahucr : Read: bahucri (m.c.)
651
payiya : Gerund; cf. BHSG 35.42f.; Abhis III 29.7.
652
In the uddna, two titles, namely Kaligo ([du]ligau) and kka, are listed. Probably, one or two lines were
omitted, when the scribe copied the precedent manuscript.
653
kko tlaphalena mrita : The second or fourth line of a Vaitlya stanza.
654
Jaloma : In the uddna, this avadna is entitled Jailoma (57v5~58r1). Cf. Zbz 487b25. (*aalo?);
J, no. 55, I 273.10. Silesaloma-yakkha (J[tr] I 137: Hairy-grip; J[bers] I 236, n. 2. Zu deutsch:
Hnghaar. Er hat den Namen daher, weil in seinen Haaren alle Waffen haften bleiben).
655
avakadamanam : < avaka-d.
656
ra hastau ca pdau ca astrabha ca yva ca | <>lagna mama lomeu kin te bhyo alagnaka
|| : loka verse. Cf. 8r3~4. ra hastau ca pdau ca astrabha ca yva ()va (yvad) | lagna mama
gtreu ki[] tu bhya-m-alagnaka ||; Zbz 487c7f. ()
(Your hands, your feet, and your head, everything got stuck. What else is there that did not get
stuck? [Zbz(tr) 199]). Cf. also Le Coq 1922~1933: VI, fig. 146.
657
ca : Probably s.e. for ()va; cf. 8r4. yvad (s.e. for yva ()va)?
658
<>lagna : Cf. 8r4. lagna.
659
lomeu : Cf. 8r4. gtreu.
288
 One, who does not follow faithfully the words of those who desire (others) welfare
and a benevolent and compassionate one, is carried by a bird, made of wood. He is
ignorant and does not listen to anybody.
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.

(Uddna)(57v5): Kaliga (152), Crow (153), Jailomo (Matted-Haired One) (154),

Deity (155), Saint as the fifth one (156), Brahmin (157), Heart (158),
Tree (159), Wagon (160), Alms-begging monk (161)
(152)(58r2) Kaliga (unidentified): The setting (nidna) is in Rjagha. A deity recited a
verse:
One, who wanders extensively, sees a great deal. However, he does not see what he
should see. Go wandering extensively and see (well)! ....
(153)(58r3) (Crow):
.... a crow was killed by palm-fruit!201
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.
(154)(58r4) 202Jaloma (Matted-Haired One): (The story concerning) the subduing of
(the demon) avaka (should be related) in detail. Jaloma (Matted-Haired One)
recited a verse:
(Your) head, hands, feet and also weapons got stuck to my hair.

it but not let her son ride on this, because he knew how to start off but did not know how to return. The son
asked his mother repeatedly to let him use the machine and finally he told her that his master would not allow
him to use it because the former was selfish. She allowed him to use it. Then, he put the machine in gear and
rode off on it. Seeing this, the master said; He went off but will not return. The apprentice flew far away until
he reached the ocean, where it rained constantly. The joints in the material of the machine became wet and it
crashed into the ocean. Thereupon a deity recited the quoted verse. The Buddha was the master, while Devadatta
was his pupil.
201
kko tlaphalena mrita : Cf. Zpy, no. 8, 500c18~29. The story in Zpy runs as follows: There was a big tree,
whose fruit was very large like two-litre bottles and almost ripe. A crow flew down and perched on a branch of
the tree. As soon as it stood on it, fruit fell on its head and killed it. The deity of the tree saw this and recited a
verse: The crow came, not seeking for death. The fruit fell down not for the crow. The fruit was ripe and the
crow was destined to die. It was the result of cause and condition (). This story is well known in Indian
literature, cf. PW, MW, s.v. kkatlya.
202
The story is found at 8r2~v2 of this text as well. In the Tibetan translation of the Vinayavibhaga
(MVinVibh[Tib(Pk)] te 140b6~154a1, MVinVibh[Tib(D)] nya 150a1~164b4; cf. Panglung 153f.;
MVinVibh[Ch] 885c lacks this story) and Zbz, no. 97, 486c26~487c16 (Zbz[tr] 196~199, Ccc, no. 410.1, III
94~99; Huber 1906: 18ff.), the following story of a merchant, who fought a demon, describes the previous life
of the demon avaka. Our text has the same structure as this.
289
verso
1 kin te bhyo alagnaka srthavha ha 660ra<> hastau ca pdau ca astrabha
ca
2 yva ca661 662sarve lagna tava gtreu citta mahya663 na lagnaka 664yvad avyhata
vrya ma-
3 ma saumya665 bhaviyati tva tena pradsymi arra666 bhoktu sacetana
667srthav-
4 ha nam[o] te ()stu yasya te vryam da akyam etena vryea sarvvadukht pramucyi-
5 tu jnmi te mahvra nsti te pratipudgala tavavam anubhvena svastin

Fol. 59
recto
1 y[n]tu .. + ..668 || devat[155] iti 669ya yad eva aha kury670 akruddho tava (de)-
2 vate 671svayam eva te kta tasya slavkasya devate siy ti vistara ||
3 ipacamika672[156] vistarea || 673prevato674 rgam udha dukha kko kudh
4 kkrodham ito675 bhujaga mgo bhaya dukham iti 676udhu i punarjti-

660
ra hastau ca pdau ca astrabha ca yva ()va ( ca) | {sarve} <>lagna tava gtreu citta
mahya na lagnaka || : loka verse. Cf. 8r4~5. ra<> hastau ca pd ca astrabha ca yva ()va
(yvada) | <>lagna tava gtreu citta mama na sajyate ||; Zbz 487c10f.
(Now my hands, my feet, and my head, and all my riches and my weapons [got
stuck]. I have only my vigor that did not get stuck in you! [Zbz(tr) 199]).
661
ca : Probably s.e. for ()va; cf. 8r5. yva ()va (yvada)
662
sarve lagna : Unmetrical; read {sarve} <>lagna?; cf. 8r5. <>lagna
663
mahya : Dat. with gen. meaning; cf. BHSG 20.26ff.; cf. also 61r1. kye csti bala prabhta mahya;
8r5. <>lagna tava gtreu citta mama na sajyate.
664
yvad avyhata vrya mama saumya bhaviyati | tva tena pradsymi arra bhoktu sacetana || :
loka verse. Cf. 8r5~v1. yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) || tava tena (
dena) pradsymi ( ma) gtra bhoktu sacetana ||; Zbz 487c11f.
(If my vigor does not cease, my fight with you will never be given up.
My vigor does not cease now. I shall never be afraid of you! [Zbz(tr) 199]).
665
saumya : = Skt. saumya (O gentle Sir!); cf. 8r5. sa<u>mya.
666
arra : Unmetrical; cf. 8v1. gtra (better reading).
667
srthavha nam[o] te ()stu yasya te vryam da | akyam etena vryea sarvvadukht pramucyitum |
jnmi te mahvra nsti te pratipudgala | tavavam anubhvena svastin y[n]tu (vij) || : loka verse. Cf.
8v1~2. mahvra nam() astu te nsti te pratipudg(a)la | tavavam anubhvena svastin yntu vij ||. Cf.
also J, no. 55 (Pacvudha-jtaka), I 275.16f. yo alnena cittena alnamanaso naro | bhveti kusala
dhamma yogakkhemassa pattiy | pue anupubbena sabbasayojanakkhaya ||; Zbz 487c14f.
(Because of you I shall let all five hundred merchants go now. [Zbz(tr) 199]).
668
.. + .. : Presumably vij (= 8v2).
669
ya yad eva aha kury akruddho tava (de)vate | svayam eva te kta tasya slavkasya devate : loka
verse.
670
kury : Opt. 1. sg.; cf. BHSG 29.42.
671
svayam eva : Unmetrical; read svay() eva?; cf. BHSG 4.29.
672
ipacamika : In the uddna, this avadna is entitled i pa()cama (58r1).
673
prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga | mgo bhaya dukham iti
udhu i punarjtim udhu dukham* || : Upajti verse.
674
prevato : = P; cf. Skt. prpata (dove); Pkt. prevaya, prvaya.
675
ito : S.e. for it (m.c. for iti).
676
udhu ... udhu : i.e. uda hu (3. sg.; considers, regards as; cf. DP I 359b); or udhu ... udhu.
290
 What more is there that has not got stuck?
The caravan leader said:
(My) head, hands, feet and also weapons all became stuck to your body. (However,)
my thoughts have not got stuck! As long as my vigour remains unobstructed, O
gentle sir, I shall give, then, (my) body together with (my) consciousness to be eaten
(by you)!
(The demon said:)
Homage to you, O caravan leader! Your vigour is very (great). With that vigour,
you are able to liberate yourself from all suffering. I know you, O great hero!
Nobody can equal you! (The merchants) shall travel safely thanks to such a majestic
power of yours.
(155)(59r1) Deity (unidentified):
What I, who am not angry with you, would do, O deity, will be done for your sake
by myself, O deity of that Sal tree!
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.
(156)(59r3) 203Sage as the fifth one (should be related) in detail:
The dove regarded lust as suffering; the crow (regarded) hunger (as suffering); the
snake (regarded) anger (as suffering); the deer (regarded) fear as suffering; the sage
(regarded) rebirth as suffering.

203
Parallel stories are found in Srs 121c13~122a16; Dhp-py 595a13~b22 = Dhp-py(tr) 134~137; Dzl, no. 52,
305c2~4 = Dzl(tr) 253. The story in Dhp-py runs as follows: The Buddha was staying in rvast. Four monks
were sitting under a tree, discussing what was the greatest suffering. The four monks maintained that the most
serious suffering was lust, anger, hunger and fear, respectively. They disputed endlessly. The Buddha came to
them and told them: Possessing a body is the most serious suffering, because all suffering comes from this. If
one wishes to abandon suffering, one should seek tranquility and control the mind, then one can attain nirva
which is the utmost pleasure. He retold this in verse. Then, he told the monks the story of their previous lives as
follows: Long ago, there lived a monk, named *Vryabala, under a tree in a mountain, who possessed the five
supernatural powers. Four creatures, namely a dove, crow, venomous snake and a deer, followed him around.
During the day, they used to go out, searching for food and in the evening return. One night, the four creatures
discussed what the greatest suffering was. The crow said: Hunger is the greatest suffering, because it makes one
lose ones mind and feel insensitive about death. All deaths definitely come from hunger. The dove said: Lust
is the greatest suffering. Once lust is ignited, one does not care about anything. All damnation and death come
from this. The venomous snake said: Anger is the greatest suffering. Once anger arises, one attacks everything
and may even kill a human being or kill oneself. The deer said: Fear is the greatest suffering. When I am in the
wilds, I constantly fear hunters, tigers and wolves. Upon hearing the slightest noise, I run away to the other side
of the river without caring about my children and stay there, shivering with fear. Having heard their arguments,
the monk said: What you are talking about is none other than end results. All suffering originates from
possessing a body. Therefore, I abandoned worldly life and am practising the true way. I have left behind
thoughts, do not cling to physical things, while wishing to eliminate the origin of suffering and attain
nirva. ... On hearing this, the four creatures were enlightened. The Buddha told the four monks: I was the
monk with the five supernatural powers, while you were the four creatures.

291
5 m udhu dukham* 677rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke
verso
1 tasmd ajanma munayo vadanti sarvasya dukhasya sukha nirodha Nandas tad
kapo[t](a)
2 abhi Tiya ca krodhana sarppa mga si Suprabuddho vyasa st tu
3 [Bha]ddl yo so jajinadhara tapas ugrea karitaarra aha-
4 m eva tad s mahtm vigatarga || brhmaa[157] iti rvastnidna
5 678atha akaro gth bhati 679kuta sukhan nma {darayn gmbhitapt-

Fol. 60
recto
1 [na]} d[a]r[]ay()n[]680 gmbhitapt()n(a) [b]ubhukitn kulaputradharmeu
vyavasth[i]tn()m*
2 sukha vadantasya sukha vibhotu || hdaya[158] ti iumrabhry681 gth bhati

3 682alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya rocate

677
rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke | tasmd ajanm ( nma) munayo
vadanti sarvasya dukhasya sukha nirodha || : Indravajr verse.
678
atha akaro : This wording is strange; s.e. for ajakaro (a huge serpent, boa constrictor).
679
kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn | kulaputradharmeu vyava-
sth[i]tn()m* sukha vadantasya sukha vibhotu || : Upajti verse.
680
darayn : Cf. P. dar-saya ([one] who lives in a cave or a hole [DP II 375b, s.v.]).
681
iumra : crocodile; porpoise; cf. Skt. iumra, iumra, BHS. uumra, P. susumra.
682
alam [e]tehi jabhi mrehi panasehi ca | yni pre samudrasya rocate me udubara || : loka verse.
Cf. J II 160.9f. alam etehi ambehi jambhi panasehi ca | yni pra samuddassa vara mayha udumbaro ||
(= J III 133.26f.); Mvu II 250.3f. alam etehi mrehi jabhi panasehi ca | yni pre samudrasya aya pakvo
udumbaro ||; T. 3, no. 190, 799a12f.
.
292
 Lust, hunger, anger and various fears are causes of birth in this world. Therefore,
sages, who are free from rebirth, say that the cessation of all suffering is happiness.
(The Buddha said): Nanda was the dove at that time; Tiya (i.e. riputra) was the
angry snake; Suprabuddha204 was the deer, while Bhaddl was the crow205. The high-
minded sage at that time, who was free from lust, with matted hair and wearing a
garment of antelope hide, and whose body was emaciated due to strict tapas, was none
other than I, myself.
(157)(59v4) Brahmin (unidentified): The setting (nidna) is in rvast. Now, Akara? (or
A huge serpent?) recited a verse:
From where does happiness come to those, who stay in caves, being afflicted by
summer heat, starving and obeying the rules of men of good families? Happiness
should occur to one, who speaks of happiness.
(158)(60r2) 206Heart: The wife of a crocodile (... The monkey)207 recited a verse:
I dont need those rose-apples, mangoes or breadfruit, which are on the other bank
of the river208. I like figs.

204
Suprabuddha : Name of a kya prince, father or brother of My; P. Suppabuddha; cf. Akanuma 664f.;
DPPN II 1220f.; BHSD 600b; Mpp II 869, n. 2.
205
[Bha]ddl : According to Ps III 149.4f., Bhaddli had been a crow in a previous life, therefore in this life he
was always hungry and was nicknamed the Great Eater (Mahchtaka). Also, in Dzl, no. 52, 305c2~4, the
Buddha said that Bhaddl had constantly suffered from hunger in previous lives and added: Long, long ago,
there were four creatures and a sage as the fifth one (). A crow at that time said: Amongst
all sufferings, hunger is the greatest. (cf. Dzl[tr] 253). This description refers apparently to the story, quoted
here. For Bhaddli, cf. also MN, no. 65 (Bhaddli-sutta) = T 1, no. 26, 746b749b; Dzl, no. 52 = Dzl(tr)
253~258; Akanuma 85f., DPPN II 357.
206
Cf. J, no. 208 (Susumra-jtaka), II 158~60; Mvu II 246~250. Markaa-jtaka; J, no. 342 (Vnara-
jtaka), III 133f.; J, no. 57 (Vnarinda-jtaka), I 278f.; Fbx 798b5~799a = Fbx(tr) 231~34; Lj, no. 36,
19c5~17 = Ccc, no. 36, I 120f.; Shj, no. 10, 76c1~77a5 = Ccc, no. 425, III 155~57. Pacatantra IV 1; Grey
417~420. This story is one of the most famous folk tales in Indian and Buddhist literature. The story in Fbx runs
as follows: In the past, there lived a crocodile ( lit. small dragon), whose wife became pregnant and craved
for a monkeys heart. Then, her husband went up on to the bank, where a big uumbara tree stood. In the tree, a
big monkey was plucking and eating its fruit. With very courteous words, the crocodile greeted the monkey and
flattered him. He offered the monkey to take him on his back and carry him to the other side of the river, where
there were vast forests of mangoes, rose-apples, breadfruit, tindukas and so on. The monkey was so naive that he
believed the crocodiles sweet-talk and got on his back. The crocodile together with the monkey on his back
plunged into the water. Then, the monkey asked why he did so. Thereupon, the crocodile told him the truth.
Then, the monkey thought for a while and said to the crocodile: O dear friend, I left my heart hanging on the
uumbara tree. If you had told me the truth, I would have brought it with me, but ... Dear friend, lets return! I
shall fetch my heart and go with you. Hearing this, the crocodile returned. No sooner had they arrived near the
back when the monkey jumped, with all his strength, off the back of the crocodile and up the uumbara tree.
Under the tree, the crocodile waited for the monkey. He solicited him, in vain, to come down quickly.
Thereupon, he recited a verse: Dear friend, O monkey, please come down quickly from the tree with the heart. I
shall bring you to the forest over there, where many sorts of fruit grow in abundance. Then, the monkey replied
in two verses: You, O crocodile, are huge in size but your wisdom is very limited. Think a bit! Which sentient
being has no heart? The forests over there might be full of fruit, together with wonderful mangoes, but I now
have no interest in them. I prefer to eat fruit of this uumbara tree. The Buddha said that he had been the
monkey, while Mra had been the crocodile.
207
In all the parallel stories, the following two verses were recited by the monkey, who deceived the crocodile.
Probably, the scribe omitted some words between iumrabhry (The wife of a crocodile) and gth
bhati (recited a verse).
208
For the meaning river of samudra, cf. Rau 2012: 278.
293
4 me udubara 683sumahato684 bata ya vka685 praj csya na vidyate
iumra vi-
5 jnsi markkaena ()si vacita || vka[159] iti Sundar-adhykhyna686 vistarea
verso
1 y[th](apa)t gth bhate 687apy [e]va bahuktyn ktyam utpadyeta tda
2 bahu vkasya chettavya bhujatha tindukphalam* siy ti vistara || akani688[160]
3 Rjaghe nidna devat gth bhate 689mithye-n-opadit690 paya balivardde-
4 n() ime gav{}691 vikartit{} virudhir{}692 dukh vedenti vedanm* 693samyag
ovadit paya

683
sumahato (read {su}mahato or sumahn) bata ya vka (s.e. for vnd9 or vnda) praj csya na
vidyate | iumra vijnsi markkaena si vacita || : loka verse. Cf. J II 160.11f. mahat vata te bondi na
ca pa tadpik / susumra vacito me si gaccha dni yathsukhan ||; Mvu II 249.19f. vao (Ms. va; cf.
BHSD, s.v. vaa) ca vddho (Ms. vndi; cf. BHSD, s.v. vndi) ca hosi praj ca te na vidyate | na tuva bla
jnsi nsti ahdayo kvaci ||; T. 3, no. 190, 799a10f.
. Cf. also SBV II 214.1. vnd batya sumahn prajpy asya na vidyate.
684
sumahato : Read {su}mahato or sumahn?
685
vka : S.e. for vnd9 or vnda (body); cf. J II 160.11. bondi (body), Mvu II 249.19. vndi (cf. BHSD,
s.v.), T. 3, no. 190, 799a10. (buddhi?); SBV II 214.1. vnd.
686
adhykhyna : S.e. for abhy?; cf. BHSD, s.v. abhykhyna; P. abbhakkhna (false accusation,
slander).
687
apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda | bahu vkasya chettavya
bhujatha tindukphalam* ( is m.c.) || : loka verse. Cf. BhV(Tib[D]) kha 115b6f. bya ba mang poi mi
rnams la || bya ba min paang de dang dra || shing gi phro ni mang yod pas || sems las bskyungs te bza bar
gyis | (To people, who have a great deal to do, equally [occurs a lot] not to do. As the remnants of the [trunk of
this] tree are substantial. Discard worry and eat [the fruits of the tree]!); BhV(Ch) 39a29f.
(To people, who have a great deal to do, a hindrance occurs by itself.
[This] tree is big and difficult to fell completely. You need not worry! Eat!); J II 78.6f. app eva bahukiccna
attho jyetha koci na / atthi rukkhassa acchinna (not cut) khajjata eva tiukan //.
688
akani : In the uddna, this avadna is entitled akao (58r1).
689
mithy-n-opadit ( mithye-) paya balivardden() ime gav{} | vikartit{} virudhir{} dukh
vedenti vedanm* || : loka verse. Cf. SBV II 201.27f. mithy hi codit paya balvardena g im |
vikartitbhirudhir kutpips<pra>mardit ||; SBV(Ch) 202b2f.
.
690
mithye-n-opadit : Cf. SBV II 201.27f. mithy hi codit. Mithye is probably s.e. for mithy. For n as
sadhi-consonant, cf. BHSG 4.65; von Hinber 2001: 273; Marciniak 2014: 164. Opadit is a hyperform of
ovadit (< avavadita~ [instructed]); cf. 60v4. samyag ovadit.
691
gav{} : Cf. 60v4. samyag ovadit paya balivardden() ime gav.
692
vikartit{} virudhir{} : Cf. SBV II 201.28. vikartitbhirudhir.
693
samyag ovadit paya balivardden() ime gav | nistryavikntra pibanti tala jala || : loka
verse. Cf. SBV II 201.29f. samyak ca codit paya balvardena g im | te vai nistrakntr jalam ta
pibanti hi ||; SBV(Ch) 202b4f. .
294
 One, who has truly a huge body, does not have wisdom! You should know, O
crocodile, that you are deceived by the monkey.
(159)(60r5) 209Tree: The false accusations concerning Sundar(s death)210 (should be
related) in detail. The leader of a troop (of monkeys) recited a verse:
Surely to those, who have a great deal to do, the same kind of business would
occur. Eat (for the meantime) tinduka fruit (of the tree), as much of the tree must be
chopped down (before we are in danger)!
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.
(160)(60v2) 211Wagons: The setting (nidna) is in Rjagha. A deity recited verses:
Look! Those steers, which were wrongly advised by the ox, are wounded, bleeding,
and suffering torment.

209
Cf. BhV(Ch) 39a13~b13 = Ccc, no. 391, II 420~22, IV 194; BhV(Tib[Pk]) ge 106a5~107a1, BhV(Tib[D]) kha
115a6~116a4 = Schiefner 348f., BhV(tr.J) 225f.; J, no. 177 (Tiuka-jtaka), II 76~79; Panglung 28; Grey 448.
The story in BhV goes as follows: Long ago, there lived 500 monkeys in a village, which used to devour all the
crops when they became ripe. The villagers discussed measures against this and decided to kill them all. They
cut down all the trees except for one tinduka tree, surrounded it with a hedge of thorns and set a watch on it. One
day, when the fruit of the tinduka tree became ripe, the five hundred monkeys climbed the tree and began to eat
it. The watchman informed others of this. All the villagers came to the tree with bows, arrows, and axes and
started chopping at the trunk. While other monkeys became anxious, the leader of their troop continued to eat
fruit calmly. Others asked him how he could stay so relaxed. He replied in verse: To those, who have a great
deal to do, a hindrance occurs by itself. This tree is big and difficult to fell completely. You need not worry!
Eat! One of the leaders young ones, which had been captured in the village, was sitting absorbed in thought,
worrying about its relatives. Another monkey came up to it and freed it. The young monkey set the village on
fire and an uproar arose. Upon hearing it, the villagers at the tree rushed back to the village and the monkeys
climbed down and ran away.
The story in the Jtaka has more or less the same content. Neither of them connects this story with the
false accusation against the Buddha, concerning Sundars death.
210
This refers to the legend of a female wandering ascetic, named Sundar, who was used by heretics to slander
the Buddha. The heretics, who wished to destroy the Buddhas growing reputation, persuaded her to visit him in
Jetavana with offerings. On the way there, she told those who asked her that she was going to spend the night in
the Buddhas cell. In fact, she spent the night in a neighbouring monastery of ascetics, but next morning she
pretended that she had spent the time in the Buddhas cell. After some days, the heretics hired murderers to kill
her, and these hid her body near the Buddhas cell. Thereupon, the heretics reported her disappearance to King
Prasenajit, who ordered a search for her. As her body was found near the Buddhas cell, the heretics publicly
accused him of misconduct. To the anxious monks, the Buddha said that this absurd, unfounded blame would
cease in seven days. The kings spies found the murderers, who confessed the truth. The king ordered the
heretics to retract their accusation against the Buddha and his monks. Cf. DPPN II 1216f., Akanuma 662, Mpp I
507f., n. 1, III 1572, n. 4.
211
Cf. SBV II 201f., SBV(Ch) 202a13~b8, SBV(Tib[Pk]) ce 229b8~230a8, SBV(Tib[D]) nga 248b3~249a4 =
Schiefner 321; Panglung 120. The story in SBV runs as follows: Long ago, two merchants, with five hundred
wagons, were journeying through a wilderness, where it was difficult to obtain water and grass for oxen. When
the merchants and oxen became utterly exhausted, they saw a place, where meadows and water were plentiful.
The merchants unharnessed their oxen, bathed and drank a great deal of water. Having eaten grass and gulped
down water, the oxen restored their strength. One leader of the herd of oxen told others that they should remain
here by resisting. Another leader said: The men are strong and can control the uncontrollable. We should carry
on as before, otherwise we may face disaster. Hearing this, the first leader became angry and said: Who knows
what will happen next. We need not pull wagons any more! The merchants began to yoke the oxen to the
wagons. Those oxen, which resisted, were beaten a great deal and whipped repeatedly but still were yoked to the
wagons, bleeding. Other oxen pulled the wagons silently. Thereupon, a deity recited verses: Look! Those
steers, which were influenced by the (first) ox, are wounded, bleeding and suffer from hunger and thirst. Look!
Contrarily, those steers, which were rightly advised by the (second) ox, (can) drink cooling water, after passing
through the wilderness. The Buddha said that the second leader was he, himself, while Devadatta was the first
one.

295
5 balivardden() ime gav nistryavikntra pibanti tala jala || piacrika[161] iti

Fol. 61
recto
1 sglo gth bhati 694aham api balav ca sthmav ca kye csti bala pra-
2 bhta mahya695 godh dvna saptaputr[] kobhiya696 nainva ngarj
karkkaako g-
3 th bhati 697tvam api balav ca sthmav ca kye cava bala prabhtam asti tad
id[a]()

694
aham api balav ca sthmav ca kye csti bala prabhta mahya | godh dtvna saptaputr[]
kobhiya nainva ngarj || : Aupacchandasika verse. Cf. K 469.8~10, K(D) ha 184b7~85a1, K(Pk)
mDo su 196a5f. bdag ni di na stobs ldan brtson grus ldan || bdag dang mtshungs pa ga laang yod med de ||
glang chen rgyal po rdzing la bab pa bzhin || de ring skyin gor smad brgyad gzhom par bya | (I have power and
vigour. Nobody equals me. Like a king of elephants, entering a lotus pond, I shall destroy the eight lizards,
including the mother.).
695
mahya : Dat. with gen. meaning; cf. BHSG 20.26ff.; the same usage of mahya is seen in the following
verse: 58v2. citta mahya na lagnaka.
696
kobhiya : 1. sg. fut. of the causative of kubh; cf. BHSG 38.31.
697
tvam api balav ca sthmav ca kye cava bala prabhtam asti | tad id[a]() na sameti Bhmasen
yuddhakath <ca> aya <ida> ca gtha || : Aupacchandasika verse. Cf. K 469.17~19, K(D) ha 185a3,
K(Pk) mDo su 196a7f. khyod ni di na stobs ldan brtson grus ldan || khyod dang mtshungs pa ga laang med
ce na || dpa bo lus mdzes ma rung gyur pa las || kha tsho bskyed pa de dang thun ma gyur | (You have power
and vigour. Nobody equals you. For a hero, the "beautiful" body is not suitable. [Your] boasting and what
actually happened contradict each other!). For the latter half, cf. J, no. 80 (Bhmasena-jtaka), I 359.1~4. yan
te pavikatthita pure atha te ptisar sajanti pacch | ubhaya na sameti Bhmasena yuddhakath ca ida ca
te vihaan || (metre: Vaitly) (Earlier you boasted [of your prowess], but now you are discharging stinking
liquid. Your [previous] story of triumph and your [present] fouling [the back of an elephant] with excrement
contradict each other!; vihaa~ is probably related to Skt. hanna [lex. evacuated as excrement], P. hanna
[fouled with excrement], Abhis III 178 *o-haa~ [smeared], cf. Sakamoto-Goto 1987/88: 377~79; Abhis I
145, 18.18, n. 2; cf. also 67r3. agnihotre ca ohanna [ naha] He defecated on the sacred fire).
296
 Look! Contrarily, those steers, which were rightly advised by the ox, (may) gulp
down cooling water, after passing through the wilderness.
(161)(60v5) 212Alms-begging Monk: A jackal recited a verse:
I am surely powerful and strong. My body is full of power. If I see a (female)
monitor lizard with seven sons, I shall disturb them like a king of elephants
(disturbs) a lotus pond.
A crab recited a verse:213
You are indeed powerful and strong. (Your) body is full of power. 214This and that
212
A parallel story is found also in K, no. 52 (sPyod yul Gocara [A district where a monk begs for alms]): K
466~470, K(D) ha 183b4~185a6, K(Pk) mDo su 195a1~196b3, K(F) 287f. It runs as follows: In the present
time, the Buddha was staying in rvast. The rainy season retreat had just finished and the monks had restarted
going out for alms-begging. There was a monk, who had come there not long ago and did not know rvast
very well and was greatly worried how to obtain food by midday. He encountered Venerable Upananda (an
infamous troublemaker of the Community) and asked him for advice. Upananda, with ill-will, pointed to the
house of a Brahmin, who was impious and with a bad character. The newcomer went to that house. As the
Brahmin was going out, he saw the monk, felt it inauspicious, became upset, grabbed him and hit him to the
ground with his fist, broke his staff and alms-bowl and tore his garments. The monk was half dead, with his head
bleeding. He was barely alive and returned to Jetavana. When the monks asked him, he replied that all was due
to Upanandas ill-willed suggestion. The monks reported this matter to the Buddha, who instructed them to
explain to newcomers about the proper places to beg for alms. He also related the following story: Long ago, a
turtle lived in a lotus pond. A sly fox (wa) came to the pond to quench its thirst, saw the turtle and immediately
put it in its mouth. The turtle was very frightened and told the fox: Please do not eat me, my body is too small
to satisfy your stomach. If you do not eat me, I can tell you about bigger animals near here, which will certainly
fill your belly. Upon hearing this, the fox put the turtle down. The turtle told him that there was a cave where
eight lizards (skyin gor) one mother and seven children lived, but in fact a lioness with her two suckling
cubs were there. Upon hearing this, the fox went to the cave happily. On the way there, it met another fox, and
on being asked, it told the above story. However, the other fox tried to stop it, saying it would be dangerous.
Then the former boasted, in verse: I have power and vigour. Nobody equals me. Like a king of elephants,
entering a lotus pond, I shall destroy the eight lizards, including the mother. It went into the cave. The two
suckling lions saw it, grabbed it immediately and one ate its tail and another its ears. Out of compassion, the
lioness stopped them and released the fox, which escaped from the cave half-dead. It was seen by the fox, which
it had met earlier. The latter ridiculed it in verse, referring to its earlier boast. The fox replied also in verse and
admitted that it had been wrong in believing the slightly misleading words of the turtle. The Buddha added that
Upananda had been the turtle, while the newcomer monk had been the fox.
213
According to the parallel story in K, the following verse was uttered by another fox (jackal), which had
stopped the fox (jackal) from going to the cave.
214
A parallel half-verse is found in J, no. 80 (Bhmasena-jtaka), I 356~359. The story runs as follows: The
Bodhisatta was once a very skilful archer, educated at Takkasil and famed as Culla Dhanuggaha. He was a
crooked little dwarf and, lest he should be refused employment on account of his size, he persuaded a tall, well
built weaver, called Bhmasena, to be his stalking horse. Bhmasena went with him to the king of Benares and
obtained the post of royal archer. Once, the kingdom was attacked by a tiger and Bhmasena was sent to kill it.
Following the advice of the Bodhisatta, he went with a large band of country men, and when the tiger was
sighted he waited in a thicket and lay flat on his face. When he knew that the tiger had been killed, he came out
of the thicket trailing a creeper in his hand and blamed the people, saying that he had meant to lead the tiger like
an ox to the king and had gone into the wood to find a creeper for that purpose. "Who has killed the tiger and
spoilt all my plans?" he asked. "I will report all of you to the king." The terrified people bribed him heavily and
said no word as to who had killed the tiger. The king, believing that Bhmasena himself had killed it, rewarded
him handsomely. The same thing happened with a buffalo. Bhmasena grew rich and began to neglect the
Bodhisatta. Soon after, a hostile king marched on Benares. Bhmasena went with a large army riding on an
elephant, the Bodhisatta behind him, but at the sight of the battlefield Bhmasena was so terrified that he fouled
the elephants back. The Bodhisatta taunted him and sent him home, while he himself captured the enemy king
and brought him to the king of Benares, who showed him all honour. (DPPN II 383). In this jtaka, the
Bodhisatta taunted Bhmasena, saying: [Your] previous [boast] and [your] present [state] contradict. Formerly
you were like a warrior; now you befoul the back of the elephant (on which you ride). Then, he recited the
parallel verse: Earlier you boasted (of your prowess), but now you are discharging stinky liquid. Your
(previous) story of triumph and your (present) fouling (the back of elephant) with excrement contradict each
297
4 na sameti Bhmasen698 yuddhakath aya ca gtha sgla ha 699vayam eva
5 ja ()va700 eamk vayam evthithiya701 jtiy pragalbh ye karkkaakasya ra-
6 (dda)dhmo godh atra prasupt saptaputr || ||
verso
1 702.. .. k.703[162] m(a)cchu704[163] [i]v(a)705[164] c(a) J()v(a)k(o)[165] candr[i]m(e)na706[166] ca
kujj707[167] nr708[168] ca cint[169] <ca?> udd(i)709[170] M[]r(a)dh()tar[171] [162].. + +
2 srthavho gth bhati 710alpakenpi medhv samuddharati tmna
3 paya makamtrea rjita vipulan dhanam* siy ti vistara || matso711[163] ti []
4 devat gth bhati 712sahasracint ukipto713 atacint vilabate ekacint
5 sukha ete karddame parivehita714 syd iti vistara || sahasracint atacint ca715
Devadat[t]a

698
Bhmasen : S.e. for ena (= J I 359.3).
699
vayam eva ja ()va eamk vayam evthithiya jtiy pragalbh | ye karkkaakasya ra(dda)dhmo godh
atra prasupt saptaputr || : Aupacchandasika verse. The expressions vayam ... pragalbh and ye ...
ra(dda)dhmo, referring to the jackal itself, are so-called majestic plurals. Cf. K 470.1~3, K(D) ha 185a4f.,
K(Pk) mDo su 196b1. skyin gor smad brgyad phug na skyes so zhes || bdag ni ru sbal tshig la yid ches pa || de
ni bdag dir blun zhing dgongs kyang chung || mi shes byur ngan dam pas dmad par os | (I believed the turtle,
which said that eight lizards, including the mother, lived in a cave. I am stupid and lack intelligence. Being
ignorant, I deserve to be blamed for the worst mishap.).
700
()va : Or s.e. for ca.
701
athithiya : Probably s.e. for *atittiya (< *atptiya); cf. BHS. atitti(ga).
702
.. .. k. m(a)cchu iya ( [i]v(a)) c(a) J()v(a)k(o) candr[i]m(e)na ca | kujj nr ca cint <ca> ucchio
( udd(i)) M[]r(a)dh()tar || : loka verse.
703
.. .. k. : Here must have been stood the title of the first story in the following part.
704
m(a)[c]chu : M.c. < maccho < Skt. matsya; cf. 61v3. matso (Skt. lex. = matsya).
705
[i]v(a) : S.e. for *iya (< Skt. ya); cf. 62r1. ia (< Skt. ya), 62r1. irya (< Skt. ya). Skt. ya, ya,
P. issa mean nilgai (Boselaphus tragocamelus), the largest Asian antelope (cf. http://en.wikipedia.org/wiki/
Nilgai).
706
candr[i]m(e)na : Cf. 62r5. candrim.
707
kujj : = 62v2; < Skt. kubja~ (humpbacked, crooked).
708
nr : < Skt. n (hollow stalk, esp. that of lotus); cf. P. na, nla, n; Pkt. , , la; cf. also
CDIAL 7047. This avadna is entitled naa (Reed) in the text (62v4).
709
udd(i) : S.e. for ucchio (= 63r2).
710
alpakenpi medhv samuddharati tmna | pacam vaakamtrea rjita vipulan dhanam || : loka
verse. Cf. J, no. 4, I 122.21f. appakena pi medhv pbhatena vicakkhao | samuhpeti attna au
aggva (Dhp-a. aggi va) sandhama (santhama) || (= Dhp-a I 254.13f.).
711
matso : Skt. lex. (= matsya). In the uddna, this avadna is entitled m(a)[c]cchu (61v1; m.c. < maccho <
Skt. matsya).
712
sahasracint ukipto atacint vilabate | ekacint sukha ete karddame pariveita ( vehi) || : loka
verse. Cf. J, no. 114, I 428.1f. bahucinti appacint ca ubho jle abajjhare | mitacint pamocesi ubho tattha
samgat || (Both "Overly Thoughtful" and "Thoughtless" were caught in a net; "Thoughtful" rescued them,
thereupon, the two reunited [with "Thoughtful"; acc. to cty]).
713
ukipto : < Skt. ut-kip; cf. 13v3. ukipitu; Abhis III 132, s.vv. ut-kipta~, u-kipta~.
714
parivehita : S.e. for veita.
715
atacint ca : Probably a few words are lacking after atacint ca; cf. J I 428.9f. tad bahucint ca appacint
ca ime dve ahesu. mitacint pana aham eva (At that time, these two procrastinating monks were "Overly
Thoughtful" and "Thoughtless", while I was "Thoughtful".).
298
 contradict each other, namely (your former boastful) talk of war and (fouling with)
excrement (out of fear), O Bhmasena!
The jackal said:
I am dull and stupid as a sheep. I am insatiable and arrogant by birth. I trusted the
crab (and I thought that) the (female) monitor lizard was sleeping here with her
seven sons.

(Uddna)(61v1): ? (162), Fish (163), Nilgai (164), Jvaka (165), Moonlight (166),
Hunch-backed woman (167), Reed (168), Thought (169), Leftovers (170),
Mras daughters (171)
(162)(61v2) 215?: A caravan leader recited a verse:
Even with a little (capital), a wise one (can) elevate himself. Look at the great
wealth, obtained only by a mouse.
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.
(163)(61v3) 216Fish: A deity recited a verse:
A (fish) with thousands of thoughts will keep a distance (?; ukipto); a (fish) with
hundreds of thoughts, hesitates; a (fish) with a single thought, lies in the mud at ease
until it is wrapped up (in a net).
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail. A (fish) with thousands of thoughts and a (fish) with

other!
215
The following refers to the well-known story of a young man who made a great fortune, starting from selling
a dead mouse: cf. MVinVibh(Ch) 799c-2~801b12 = Ccc, no. 395, II 430f.; MVinVibh(Tib[Pk]) nye
72a2~75b2, MVinVibh(Tib[D]) ja 75b2~79b3; J, no. 4 (Cullakasehi-jtaka), I 120ff.; Divy 498.17~504.9; Lj,
no. 22, 13c24ff. = Ccc, no. 22, I 77~80; Panglung 138f.; Grey 65f.; Sakaki 1980: 13~38; Maue 2010. A parallel
story is found in the Kathsaritsgara (I 6.35ff.) as well. The story in MVinVibh runs as follows: In the past,
there was a rich merchant who, having entrusted his fortunes to his friend, a foreman of the guild, set sail on the
ocean to trade but was drowned in a shipwreck. When his son grew up and wished to do business, he decided to
visit the foreman. When he came near the latters house, he saw him scolding a staff member. At that time, a
male servant brought out a dead mouse together with some house dust. The foreman said that one could start a
business even with a dead mouse. Hearing this, the young man truly started his business with that dead mouse.
He sold it to a merchant as food for his cat in exchange for beans. He sold the roasted beans to woodcutters in
exchange for timber, which he thus started selling. Later, he traded in fragrant wood and then gold. People
nicknamed him Mikhairayika (From Mouse to Gold Dealer). Thus, he became a very rich merchant and
sailed several times on the ocean and married the foremans daughter.
216
Cf. J, no. 114 (Mitacinti-jtaka), I 427f.; Lj, no. 60, 33c15~25 = Ccc, no. 60, I 226f.; Pacatantra I 8.2 (a
story about three big fish, named Angatavidht [Disposer of the Future], Pratyutpannamati [Ready-witted]
and Yadbhaviya [Que Sera Sera Fatalist]), Hertel 1970 II 41~44; Mahbhrata XII 135 (Bhma related a
story about three fish, named Drghadarin [Far-Sighted], Prptaklaja [Knower of the Proper Time] and
Drghastra [Procrastinating]); Grey 268f.
The story in the Jtaka runs as follows: Long ago, there lived three fish, named Bahucint (Overly
Thoughtful), Appacint (Thoughtless) and Mitacint (Thoughtful; the Bodhisatta) in Benares River. They
had left the woods and had come near human dwellings. Thoughtful saw the danger and warned the other two,
but they would not listen and were caught in a net. Then, Thoughtful entered the net and splashed about and
hid in one corner of the net. Seeing this, the fishermen thought that the fish had broken the net and all had
escaped; so they raised the net from one corner and the two fishes were able to escape. The Lord recited a verse:
Both "Overly Thoughtful" and "Thoughtless" were caught in a net; "Thoughtful" rescued them, thereupon, the
two reunited (with "Thoughtful"; acc. to cty).
299
Fol. 62
recto
1 ekacint || io716[164] ti devat gth bhati 717irya{}s718 trpallastu719 anekamyo
2 <>720 oaatrthasyo721 tva722 aho vacito723 mocito ca tremsikena bhagansutena
(S.e. for bhagins) si-
3 y ti vistara || Jvako[165] tti nidna Rjaghe 724grmata grma725 sayakaramle726

716
io : In the uddna, this avadna is entitled *iya ( [i]v(a)) (61v1). Iya~, ia~ and irya~ (62r1) are all
hyperforms of Skt. ya, ya, P. issa. nilgai (Boselaphus tragocamelus), the largest Asian antelope (cf.
http://en.wikipedia.org/wiki/Nilgai).
717
irya{}s tripallastu ( tr) anekamyo <> oaatrthasyo (s.e. for trthapyo?) | tva<c> aho
vacito mocito ca tremsikena bhaginsutena ( bhagan) : Upajti verse. Cf. J, no. 16 (Tipallatthamiga-
jtaka), I 163.3~6. miga tipallattham anekamya ahakkhura aharattvapyi | ekena sotena
chamssasanto chahi kalh atibhoti bhgineyyo || (The deer is able to turn round [?] in three ways and to use
various tricks, has eight hoofs, drinks [water only] at midnight. My nephew, who breathes with one nostril on the
ground [?; cham], will overcome [the danger] by the six sorts of arts [of tricks].).
718
irya{}s : A hyperform of Skt. ya, ya, P. issa.
719
trpallastu : Unmetr.; s.e. for tri; stu (m.c.; BHSG 8.30) < sto; cf. J I 163.3. tipallattham; turning
round in three ways(?); < Skt. tri + paryasta; cf. PTSD, s.vv. ti-pallattha, pallattha.
720
<> : Supplement *aa-kuro or *aa-kkhuro (eight-hoofed)?; cf. J I 163.4. ahakkhura.
721
oaatrthasyo : S.e. for trthapyo? *oaa-trtha-pya~ may mean drinking (water) at the 16 holy
places (trtha); cf. J I 163.4. aharattvapyi (drinking [only] at midnight [DP I 57a]). In Chapter 66 of
the Garuapuram (ed. by Ram Shankar Bhattacharya, Benares 1964: Chaukhamba [K Saskta
Granthaml 165]), the 16 trthas are listed; cf. Bharadwaj 1973: 63f.
722
tva : Unmetr.; read tva<c> (chaho).
723
vacito : Unmetr.; read: it.
724
grmta (m.c. mata) grme ( grma) hayakaramle ( saya) prcnamukha ( cn) yojanam
antarea | stra (read *atra, atr, *tatra or tatr) khaney raha ( rahi) apramatto adhigacchat (m.c.
ati) paitraka{} svpateya ( adeya; read spateya [m.c.]) kahe ta Vaav<ya de>ya (
Vaavy) || : Indravajr verse. Cf. SBV II 92.9~13. grmamane (Ms. dattgramasya grme [s.e.]; cf.
SBV II 92.22f. grmti ... manti) hayakaramle (= Ms. mla) prgbhmito yojanam antarea |
tasmin khanasva (= Ms. khanan vai) nipuo pramatto dydyam tmyam upaiyasi (Ms. upe [KW]) tva
|| kahe tu yat tad Valayy (Ms. ya [KW]) deyam | (cf. SBV II 92, n. 1); SBV(Tib[Pk]) ce 166a7f.,
SBV(Tib[D]) nga 174b1f. grong khyer gyi ni grong rdal rta rnai drung || sa yi shar du dpag tshad kyis bcad par
|| mkhas pas bag yod par ni brko byas na || bdag gi nor gyi skal ba thob gyur gyis || mgul chings gang yin de ni
gDub can byin |. SBV(Ch) lacks this verse.
725
grmata grma : S.e. for grmta (m.c.; abl.; cf. BHSG 8.52ff.) grme or for grmamane (= SBV II
92.9)? Cf., however, SBV, Ms. {a}gramasya grme = Tib. grong khyer gyi ni grong rdal. This error must date
back to a very early stage of the tradition.
726
sayakaramle : S.e. for hayakara (= SBV II 92.9, Ms.).
300
 hundreds of thoughts (?). Devadatta was the (fish) with a single thought.
(164)(62r1) 217Nilgai: A deity recited a verse:
The nilgai is able to turn round (?) in three ways and to use various tricks, < has
eight hoofs >(?) and drinks (water) at the sixteen holy places. (This) three-month-old
nephew of mine is now deceived (and captured), but he, being shrewd (aha) will be
freed.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(165)(62r3) 218Jvaka: The setting is in Rjagha:

217
Cf. J, no. 16 (Tipallatthamiga-jtaka), I 162~64; Grey 448f. (Sikkhkma-jtaka); DPPN I 1013.
The story in the Jtaka runs as follows: Long ago, the Bodhisatta was a leader of a herd of deer and
dwelt in a forest. His sister brought her son to him and asked him to teach his nephew the tricks of the deers.
Thereafter, the nephew started learning tricks from his uncle. One day, walking in the woods, the young deer
was caught in a snare and cried out. Other deer ran away and told his mother, who went to her brother, and
asked: Brother, has your nephew learnt the tricks of the deer? Her brother replied: No need to worry about
him! He has mastered the tricks, and he will come back laughing soon! He, then, recited a verse: The deer is
able to turn round (?) in three ways and to use various tricks, has eight hoofs, drinks (water only) at midnight.
My nephew, who breathes with one nostril on the ground (?; cham), will overcome (the danger) by the six sorts
of arts (of tricks). In this way, the deer comforted his sister. The nephew in the snare made his whole body stiff
and pretended to be dead. Blue flies swarmed around him and crows sat on him. The hunter came and thought
that the body had started to decay. Then, he untied the rope and began collecting branches and leaves to light a
fire. Thereupon, the young deer stood up and ran away to his mother.
218
Cf. SBV II 91~93; SBV(Ch) 174a11~b15, SBV(Tib[Pk]) ce 165b5~166b6, SBV(Tib[D]) nga 173b4~175a1;
J, no. 39 (Nanda-jtaka), I 224~226; Panglung 105, Grey 288. The story in SBV runs as follows: Long ago, a
very rich householder lived in a village, whose wife gave birth to a girl, named Valay, and a son successively.
The father, then, decided to go another place to do business, but he was afraid that, if he left a lot of money with
his beautiful wife, she could use it with other men. Therefore, he gave only a little money to her and put the rest
of it into a golden jar, stuffed it with strings of pearls up to its neck and buried it under an avakara tree in a
cemetery. He went to another town and made a fortune, remarried and had many children. The son from his first
marriage grew up and heard about his father. He went to the town to meet him. Seeing him, the father
immediately recognised him as his son and told him so. He took him to his house and doted on him, but
prohibited him from telling the truth to others. His wife and children asked him who the child was, to which he
replied he was his friends child. The other children started to think that the newcomer might receive their
portion of their fathers wealth. Having noticed their dangerous jealousy towards his former son, the father
decided to let him go back home. He also thought that if he gave him money, it would endanger him on his way
back, so he wrote the following verse on a strip of bark: If you, being clever and careful, dig in a spot, a
distance of a yoke (length of 4 cubits; yojana, cf. SBV II 93.2. yojanam ... yugamtram ... iti), in an easterly
direction, from an avakara tree, in the crematorium-cum-cemetery of the village, you will obtain your own
portion of the inheritance. The necklace should be given to Valay (the name of his daughter)! He gave it to his
son and let him go back. On his way home, the son was grabbed by the other sons and asked what he had
obtained from their father. He showed them the strip, which bewildered them and so, they let him go. Arriving
home, he told his mother that he obtained only a strip of bark. The mother said that he had been cheated by his
father and that the journey had been for naught. However, the son believed in his father and thought about the
meaning of the verse by reciting it and finally understood it. He went to the cemetery and dug at the spot and
obtained the golden jar. He gave the pearl strings to his sister, Valay. The Buddha concluded this story by
saying that he, himself, was the householder, while Jvaka was the son.
The story in the Jtaka differs greatly. It runs as follows: Long ago, there was an old squire whose
young wife gave birth to a son. The old man was afraid that, after his death, his wife might take a lover and not
give the wealth to his son. Then, he took his servant to the forest and buried the wealth and asked him to give it
to his son when he grew up. Having done so, he died. When the son grew up and heard of the buried wealth
from his mother, he asked the servant to take him to that place. The servant led him to the spot, but it occurred to
him to question why he had to give it to this little child of a female slave and so he abused him. The son
suggested going home. In a couple of days, they returned to the spot. On arriving there, the servant abused the
son again. Then, the son asked a friend of his late father, who advised him to dig at the very spot where the
servant had abused him. It worked perfectly.

301
4 prcnmukha727 yojanam antarea stra728 khaney rahi729 apramatto 730adhigacchati pai-
5 traka 731sv[]padeya ya kahe ta Vaavy732 siy vistara || candrimtti733[166]
Rjaghe
verso
1 (nid)[]na() d(e)v(a)t g[]th() bh[](a)ti 734alpabuddhir abuddhna ye bhavati
nyaka eva
2 vinihat enti cadroddhrva735 markka siy ti || kujj736[167] ti rj gth bhati
3 737rathakrasahasrea rathakraatena ca na akyam juk kartu tathya unna-
4 tonnat738 || nati739[168] Rjaghe nidna ythapati gth bhati 740otarata
pada
5 asti uttaranta na dyati naena vri psyma 741nsti jgarato bhayam* siy ||

727
prcnmukha : S.e. for cna; still unmetr.; cf. SBV II 92.10. prgbhmito.
728
stra : Probably s.e. for *atra / atr (m.c. < atra) or *tatra / tatr (m.c. < tatra); cf. SBV II 92.10.
tasmin.
729
rahi : S.e. for raha or rahu (m.c. < P. raho secretly); cf. SBV II 92.11. nipuo (Ms. nipua); Tib. mkhas
pas.
730
adhigacchati paitraka : Read gacchat paitraka{} (m.c.); cf. SBV II 92.12. upaiyasi tva; Tib. thob
gyur gyis.
731
sv[]padeya : S.e. for svpateya; read *spateya (m.c.; cf. P. spateyya).
732
Vaavy : S.e for Vaav<ya de>ya; cf. SBV II 92.13. Valayy (Ms. ya [KW]) deyam.
733
candrim : In the uddna, this avadna is entitled candr[i]m(e)na (61v1).
734
alpabuddhir abuddhna ye bhavati nyaka | eva vinihat enti cadroddhrva markka || :
loka verse. Cf. SBV II 202.25f. ye iha hi mrkh mrkho bhavati nyaka / sarve te nidhanam ynti
candroddhr iva vnar ||; SBV(Ch) 202b29f. .
eva vinihat enti corresponds to sarve te nidhanam ynti which is better. eva vi- might be a
corruption of sarve te.
735
For nom. pl. in -, cf. BHSG 10.181; RgsGr 12.6.
736
kujj : = 61v1; < Skt. kubja~ (humpbacked, crooked).
737
rathakrasahasrea rathakraatena ca | na akyam juk kartu tathya unnaton{n}at || : loka verse.
Cf. 14v2f. rathakrasahasrehi rathgn ( ratha) atehi ca | na akya juk kartu tath hi
unnaton{n}at ||.
738
unnatonnat : Probably s.e. for tonat (i.e. unnata-onat) < unnata-avanata~; cf. P. unnatonata.
739
naa : In the uddna, this avadna is entitled nr (61v1).
740
otarata pada asti uttaranta na dyati | naena vri psyma nsti jgarato bhayam || : Cf. J, no.
20, I 171.17f. disv padam anuttia disvn otarita pada | naena vri pivissma n eva ma tva
vadhissasi ||; Mvu III 30.11f. otarantasya dyanti pdni uttaratasya na | nalena pna ptavya nsti
jgarato bhaya ||.
741
nsti jgarato bhayam : = 56r4.
302
 If one, being careful, digs secretly in a spot, a distance of a yoke (length of 4
cubits), in an easterly direction, from an avakara (Vatica Robusta) tree, in the
village over the village (or in the crematorium-cum-cemetery of the village), one
will obtain ones portion of paternal inheritance. The necklace should be given to
Vaav!
(The Buddha said): It may be, (O monks, that you may think that, at that
time, ...) (The rest should be related) in detail.
(166)(62r5) 219Moonlight: The setting (nidna) is in Rjagha: A deity recited a verse:
A weak-minded one becomes the leader of the ignorant (and) they lay struck down,
just like monkeys who (tried) to draw the moon out (of a well).
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related in detail.)
(167)(62v2) 220Hunch-backed woman: A king recited a verse:
(Even) thousands of chariot-makers or hundreds of chariot-makers cannot make
such a completely hunch-backed woman as this one straight.
(168)(62v4) 221Reed: The setting (nidna) is in Rjagha: The leader of a troop (of
monkeys) recited a verse:
There are footprints which go down (to the lake), (but) no (footprints) which come
up (from the lake) are seen. Lets drink water through a reed. There is no danger to
one, who is careful.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related in detail.)

219
Cf. SBV II 202.11~29, SBV(Ch) 202b17~c4, SBV(Tib[Pk]) ce 230b3~7, SBV(Tib[D]) nga 249a7~b5 =
Schiefner 353, Panglung 121; MaVin 284a12~25 = Chavannes 1906: 56f. = Ccc, no. 358, II 324f. The story in
SBV runs as follows: Long ago, there lived a leader of a monkey troop (Ch, Tib. lived a troop of monkeys) in
a forest. As he (Ch, Tib the troop) was rambling about, he (Ch, Tib they) saw the reflection of the moon in a
well. He said to others (Ch, Tib they told it to the leader, then the leader said to others): We should draw it
out! Then, they discussed how to do it. They formed a chain of monkey tails, namely the first monkey hung
onto a branch of a tree near the well and the second one to the first monkeys tail (Ch hand), and so one. Thus,
they hung onto one another and the branch bowed. As the lowest monkey stirred the water in order to find the
moon, its reflection disappeared and the branch broke and all the monkeys fell into the well and drowned. A
deity uttered a verse: When the foolish have a foolish leader, they all go to ruin, like the monkeys which
wanted to draw the moon up from the well. (cf. Schiefner 353).
220
Cf. above (33) Hunch-backed woman.
221
Cf. J, no. 20 (Naapna-jtaka), I 170~172; Mvu III 29f. Vnara-jtaka; Mvu(tr) 28f.; Grey 282f. The story
in Mvu runs as follows: Long ago, there was a lake in the Himalayas, where a water-ogre (udaka-rkasa) lived.
A troop of monkeys lived near the lake. Any creature, which went down to the lake to drink, was pulled in by the
ogre. When monkeys went down to drink, the ogre used to watch them unobserved and pull one of them into the
water. In this manner, each time when they went down, one of them was pulled into the lake. The leader of the
troop of monkeys wondered what had happened to the missing monkeys and discovered that the footprints of
those going down were more numerous than the footprints of those coming up. He concluded that they had been
pulled in by the water-ogre. Thereupon, he instructed the monkeys to pluck the very long tops of reeds from the
reed thicket and drink water through them. In this way, they drank water from a distance through the reeds and
so the water-ogre could not pull them in anymore. (The leader recited a verse) The footprints of one going
down are seen, (but) not those of one coming up. Lets drink water through a reed. There is no danger to one,
who is careful.
303
Fol. 63
recto
1 cint[169] ti akuno gth bhati 742ncintayanta puruo vieam adhigacchati
2 pa(y)a cintvieea mukto ()ha vadhabandhant* || ucchio[170] tti brhmao gth
bh-
3 at(i) 743ucchia ca acoka ca ta ca dukhena sayuta calaputro Mtago
ya

742
ncintayanta puruo vieam adhigacchati / pa(y)a cintvieea mukto ()ha vadhabandhant* ||:
loka verse. Cf. J, no. 118, I 435.9f. ncintayanto puriso visesam adhigacchati | cintitassa phala passa mutto
smi vadhabandhan ||; Mvu II 243.9f. ncintayanto puruo vieam adhigacchati | paya cintvieea mukto
()smi ca svabandhant (Mss. read ca bandh or ca sabandh. Both scribal errors).
743
ucchia ca acoka ca ta ca dukhena sayuta | calaputro Mtago ya dinna ta pi
chardditam* || : loka verse. Cf. J IV 388.4. imehi calucchiaka pta (They drank the leftovers of the
cala.).
304
(169)(63r1) 222Thought: A bird recited a verse:
A man, who does not reflect, does not attain excellence. Look how through the
excellence of thought, I am freed from death and bonds.
(170)(63r2) 223Leftovers: A Brahmin recited a verse:
Those are leftovers, impure and bound with trouble224. Mtaga is a cala.225
What was given is none other than vomited matter.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related in detail.)

222
cint ti : Cf. J, no. 118 (Vaaka-jtaka), I 434f.; Mvu II 241~3. akuntaka-jtaka, Mvu(tr) II 228~230; Lj,
no. 29, 17c1~22 = Ccc, no. 29, I 104~106; Lj, no. 63, 34a27~b11 = Ccc, no. 63, I 230f.; Jly 254b7~13; MaVin
350b25; Grey 472f. The story in the Jtaka runs as follows: Long ago, there lived a quail-catcher, who used to
catch quails, take them home to raise and sell. One day, he caught a quail, who was the Bodhisatta of that time
and brought him home. The quail thought that, if he did not eat or drink, he would become thin and nobody
would buy him. Therefore, he fasted till he became just skin and bones, then nobody wanted to buy him. When
all but this quail had been sold, the quail-catcher took him out of the cage and put him on the palm of his hand
and began to investigate what was wrong with him. Thereupon, the quail flew away back to the forest. On being
asked by the other quails, how he had been able to escape, he told them what he had done and recited a verse: A
man, who does not reflect, does not attain excellence. Look at the result of careful thought, I am freed from
death and bonds.
223
Cf. J, no. 497 (Mtaga-jtaka), IV 375~390; SnA 184.30~191.29; DDPN II 599~601; Grey 264f. This
Jtaka story has a parallel in the Uttarajjhy XII, cf. Yajima 2007. Our text refers to the events of the first half
of the Mtaga-jtaka (J IV 376.1~388.7). It runs as follows: Long ago, the Bodhisatta was reborn as a
cala, named Mtaga. He was disgraced by a Brahmins daughter, Dihamagalik, and he went to her
house and forced the family to give her to him, by lying down outside the house and refusing to move for seven
days. Thus, they married. Later, he went forth into the homeless life and soon attained the five supernatural
powers. He returned to the town, appearing as the Mahbrahm, thus showing people that there was no
distinction amongst the four varas. When he went home, his wife was menstruating. As he touched her navel
with his thumb, she became pregnant. A son was born, named Maavya. Having grown up, he mastered all
sorts of sciences and arts and fed 16,000 Brahmins daily. On one feast day, Maavya had a great deal of rice
porridge, ghee and so on prepared to feed 16,000 Brahmins. Mtaga, wishing to convert his son to the right
teachings, visited him on that occasion, disguising himself as a miserable ascetic. When Maavya saw the poor
cala ascetic, wearing filthy robes made from refuse-rags, he abused him and told him that the food was
prepared solely for Brahmins and not calas. Although Mtaga admonished him for regarding Brahmins as
special, Maavya would not listen to him and ordered the servants to throw him out. Mtaga flew away
through the sky. Knowing that Maavya had abused Mtaga, the guardian spirits of the city became angry and
twisted the necks of Maavya and the other Brahmins completely so that they lay half-dead. The demons
haunted the house. Having heard all about this, Dihamagalik sought her husband and found him by
following his footprints, which he had left intentionally and asked him for pardon for the sake of her son. He
gave her his leftover food (uttiha-pia) and told her to give half of it to her son and dissolve the rest in water
and put it into the mouths of the Brahmins. She went home and gave the leftovers to her son. Thereupon, the
demons fled away and the son stood up. She advised him to donate, in the future, only to the virtuous like the
wise Mtaga, but not to the wicked, uncontrolled ones like those Brahmins, lying there. Then, they together
poured the water mixed with Mtagas leftover food into the mouths of the 16,000 Brahmins and they all
recovered and stood up. However, other Brahmins took away their right to be Brahmins, blaming them for
drinking the leftovers of a cala (calucchihaka). In shame, they left Benares, while Maavya remained
there.
The verse in our text is the utterance of a Brahmin, who blamed Maavya and the 16,000 Brahmins
for drinking Mtagas leftovers.
224
Concerning the impurity of leftovers, cf. Olivelle 2000: 475, n. on 3.27. Cf. also Alsdorf 1974: 178~185
(Vntam ptum).
225
calaputro Mtago : Cf. Sn 137 calaputto sopko Mtago iti vissuto; cf. also J, no. 497, IV
376~389. Mtaga-jtaka; DPPN II 599f., s.v. 4. Mtaga. For -putra in the sense of a member of the family
of ..., cf. PTSD, s.v. putta; Hertel 2007: 327; Alsdorf 1950: 357~360 = 1974: 587~591; EV I (2nd ed.) 161 (ad
Th 94); Sn(tr.N) 182 (ad Sn 83); Bolle 2002: 276.
305
4 dinna ta pi chardditam* siy ti || Mradhtara[171] iti 744sagrme vicarate bhikur
asa{}r-
5 pi745 payati vayam anvvartayiyma vaa746 ttasya bheati747 748mypy anu
verso
1 + .. + .. .. . . /// .y. .. [j]. [ru] /// sya749 rajyate citta dha Mer va susthita 750lvo
2 sastavo cava + .r. /// .. + + + + + + [p]ad anlpena c() ryati 751svastin yntu v-
3 nij752 siy iti vi[st](a)r(a) || || 753virodho[172] putri754[173] netra755[174] ca pu[175]
sauvaraka756
4 ira[176] brhmao[177] bhiku757[178] Nand[179] ca carmakr[180] kapijala758[181] ||
virodha[172] iti 759gth bha[t]i
5 760viruddheu na vas[ta]v(ya) grmeu nagareu ca dsmi[ha](v)i(r)odhena vnar
vilaya ga ..761

744
sagrme vicarate bhikur asa{}rpi payati / vayam anvvartayiyma vae ( a) ttasya
bhe<y>ati || : loka verse. Pda a and c are hypermetric.
745
asa{}rpi : unsuitable things?; Cf. Skt. sarpa (shapely formed, beautiful, handsome [MW]); a-
sarpa (not having the same form [MW]).
746
vaa : We expect vae (bh) instead.
747
bheati : S.e. for bheyati (= 64v1) < Skt. bhaviyati; cf. BHSG, p. 224r; von Hinber 2001: 471.
748
mypy anu + .. + .. .. . . /// .y. .. [j]. [ru] /// sya rajyate citta dha Mer va susthita : loka verse.
749
/// sya : (na ta)sya?
750
lvo sastavo cava + .r. /// .. + + + + + + [p]ad | anlpena c() ryati svastin yntu vij ( vn) || :
loka verse. lva~ (= Pkt) < Skt. lpa (speaking to, addressing; speech; conversation [MW]).
751
svastin yntu vij ( vn) : Cf. 8v2. tavavam anubhvena svastin yntu vij (= 58v5); Uv 21 15cd:
svastin te gamiyanti vlhena eva vij.
752
vnij : S.e. for vij.
753
virodho putri netra ca pu sauvaraka ira | brhmao bhiku Nand ca carmakr kapijala || :
loka verse.
754
putri : A hyperform of pti (putrid, stinking). Cf. 64r1. Devad(atta put)ri() putr(i) lbhena hata; see n.
762.
755
netra : Cf. 64r3. v[e]tram.
756
sauvaraka : Cf. 64v2. svaramaya (s.e. for suvara).
757
bhiku : In the text, this avadna is entitled mahalla, which is very suitable for this story.
758
kapijala : Cf. 65v1. kapijale[y]a.
759
According to SBV and Zbz, the following verse was recited by gods.
760
viruddheu na vas[ta]v(ya) grmeu nagareu ca | dsmi[ha](v)i(r)odhena vnar vilaya ga(t) || :
loka verse. Cf. Zbz 499a25f. (One should not stay
amongst anger and strife. When the goat and the maidservant quarrelled, the villagers and monkeys died.; cf.
Zbz[tr] 252); SBV(Ch) 201a27f. (It is not good to
dwell in a town or village where strife exists. The maidservant became angry with the sheep which ate the
barley, [and as a result,] the monkeys were burnt to death.); J III 357.6f. yattha ver nivasati na vase tattha
paito / ekaratta diratta v dukkha vasati verisu //.
761
ga .. : Read ga(t) or ga(t); cf. 21v4. vilaya gat.
306
(171)(63r4) Mras daughters (unidentified): (Mras daughters recited verses):
A monk was wandering on a battle(field) and saw unsuitable (things) (?). We shall
convert226 (him). He will fall under our fathers power.
??? even a trick (my)???
(His?) mind is (not?) delighted. (It) is firm and fixed like Mt. Meru.
Conversation and intimacy ???
And they are impressed (ryati) by (his) reticence (anlpa). May the merchants go
safely!
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.

(Uddna)(63v3): Strife (172), Stinking (173), Guide (174), Pale (175), Golden
head (176), Brahmin (177), Monk (178), (Sthla)Nand (179),
Shoemaker (180), Wild partridge (181)
(172)(63v4) 227Strife: (A deity) recited a verse:
One should not dwell in a village or town where strife exists. Because of the strife
between a maidservant and a sheep, the monkeys perished.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related in detail.)

226
anvvartayiyma : Cf. BHSD, s.v. anvvartayati converts; cf. also SJCD, SWTF, s.v.
227
Cf. Zbz, no. 121, 499a13~26 = Zbz(tr) 252 = Ccc, no. 422.3, III 145; SBV.- (cf. p. 199); SBV(Ch) 201a1~28
= Ccc, no. 387, II 412f.; SBV(Tib[Pk]) ce 227b6~228a8, SBV(Tib[D]) nga 246a5~247a1 = Schiefner 350f.; J,
no. 404 (Kapi-jtaka), III 355f.; Panglung 119; Grey 159f.
The story in Zbz, no. 121 runs as follows: There once was a maidservant, who used to roast (? )
barley and beans for her master. In the house, there was a goat, which often took her unawares and ate these.
Being angered by her master, she always beat the goat with a rod, which harboured angry thoughts against the
maid and butted her. Thus, they antagonised one another many times. One day, when the goat saw the maids
taking the fire (from the fireplace) without a rod in her hand, it came up to butt her. Then, she put the fire on its
back. Burning, it rushed everywhere and set the villagers () on fire, all the way up the mountain to the
forest, where five hundred monkeys lived. None of them could escape from the fire and so they were burnt to
death. Seeing this, the deities recited: One should not stay amongst anger and strife. When the goat and the
maidservant quarrelled, the villagers and monkeys died. Cf. Zbz[tr] 252. The stories in SBV and the Jtaka
differ from that in Zbz. Cf. n. 4.
307
Fol. [64]
recto
1 s[i]y t[i] || 762[173]Devada .. + + (t)[r]. + (p)utr. {} l[]bhena hata iti ngo gth bhati
2 763na tv dantair vadhiyma 764[n]. .. dena na uay ptin te vadhiyma hantyat{}765
pti pti +766
3 siy vistara || [ve]tram767[174] iti deva[t gth][] bhati 768vnarendra namas te
()stu
4 yasya te praja769 d akyam etya prajya sarvair ddukht770 pramucyitum*
5 siy ti vistara || pu[175] t[i] ullava{}ti771 uccaya{}ti772 ca gth bhati <> 773puru ..
verso
1 [a]bh y[]d(a)s tv. tv[a]m api ca bheyasi ydo aha atiha rati salade-
2 vate774 siy vistara || svaramaya775 ira[176] iti devat{} gth bhati 776bhonti
a-
3 rth anarthya anarthapadasahit777 klakkena778 parye779 yasya sauvaraka

762
Devada .. + + (t)[r]. + (p)utr. {} l[]bhena hata : Read: Devada(tta put)ri() putr(i) lbhena hata?
Probably putri~ is a hyperform of pti (pus); cf. SBV II 198.20. paya bhadanta <Devadatta> pti ptin
lbhasatkrea hata; II 199.13f. sa Devadatta ... etarhy apy ea ptin ptir lbhasatkrea hata. Cf. also
AN IV 160.17f. lbhena bhikkhave abhibhto pariydinnacitto Devadatto ... SBV II 71.12f. Devadatto ...
lbhasatkrea abhibhta parydattacitta. In the uddna, this avadna is entitled putri (i.e. pti) (63v3).
763
na tv dantair vadhiyma [n](a p)dena na uay | ptin te vadhiyma hantyat{} (s.e. for hannyeta?)
pti pti(n) || : loka verse. Cf. SBV II 199.5f. na tv padbhy haniymi na dantbhy na uay |
ptin tv haniymi ptir hanyeta ptin ||; J, no. 227, II 211. 24f. na ta pd vadhissmi na dantehi na
soiy | mhena ta vadhissmi pti haatu ptin || (I shall not kill it with my foot, neither with my tusks
nor with my trunk. I shall kill it with my excrement. A stinking one should be killed by a stinking thing.).
764
[n]. .. dena : Probably n(a p)dena; cf. SBV II 199.5. na tv padbhy, J II 211.24. pd.
765
hantyat{} : S.e. for hannyeta?; cf. SBV II 199.6. hanyeta, J II 211.25. haatu.
766
pti + : Probably puti(n) = SBV II 199.6, J II 211.25.
767
[ve]tram : Cf. 63v3. netram. As we have not yet found a parallel story, it is difficult to say whether netram
(guide) or vetram (cane) is correct. However, the former seems better.
768
vnarendra namas te ()stu yasya te praja d | akyam etya prajya sarvair ddukht pramucyitum || :
loka verse. Cf. 58v3~5. srthavha nam[o] te ()stu yasya te vryam da / akyam etena vryea
sarvvadukht pramucyitum //.
769
praja : M.c. for j.
770
sarvair ddukht : Cf. 58v4. sarvvadukht.
771
ullava{}ti : < Skt. ullapati (shouts or yells derisively at [BHSD, s.v.]).
772
uccaya{}ti : S.e. for uccaghati; cf. BHSD, s.v. uccagghati (written also caghati; laughs at, mocks, sneers
at, derides).
773
puru(o?) [a]bh y[]d(a)s tv. tv[a]m api ca bheyasi | ydo aha atiha rati saladevate || : This verse
seems to be a corruption.
774
saladevate : S.e. for pala-devate?; cf. J, no. 370 (Palsa-jtaka), III 208.26, 209.7. palsa-devat~.
775
svaramaya : S.e. for suvara. In the uddna, this avadna is entitled sauvaraka ira (63v3~4).
776
bhonti arth anarthya anarthapadasahit | klakkena parye yasya sauvaraka ira || : loka
verse. Cf. SBV II 164.20f. bhavaty artho py anarthya yo narthapadasahita | klakkena (kelikkena)
paryeo yasya sauvaraka ira ||. The verse in the Tibetan translation reads as follows: don med gzhi dang
ldan pa yi | nor ni phung bar gyur ba ste || gang gi mgo la gser yod pai | bya rog gi<s> ni phung byed btsal |.
This verse is lacking in SBV(Ch)191c17.
777
anarthapadasahit : Cf. Dhp 100ab. sahassam api ce vc anatthapadasahit; Mvu III 434.13. sahasram
api vcn anarthapadasahit; Uv 24.1ab. yac ca gthata bhed anarthapadasahitam.
778
klakkena : By a raven; klakka, not found in dictionaries, is probably a synonym for ka-kka
(raven), and kelikkena in SBV II 164.21 might be a scribal error for klakkena. The translator of the Tibetan
version, failing to differentiate between kka (a crow) and kla-kka (a raven), translating both as bya rog.
779
parye : S.e. for ea.
308
(173)(64r1) 228(Stinking): The stinking Devadatta was destroyed by stinking profit. An
elephant recited a verse:
I shall not kill you with my tusks, neither with my foot nor with my trunk. I shall
kill you with my stinking thing (i.e. excrement). A stinking one should be killed by a
stinking thing.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(174)(64r3) Guide (unidentified): A deity recited a verse:
Homage to you, O king of monkeys (vnarendra)! Your wisdom is so (great)! With
this wisdom, you are able to liberate yourself from all suffering.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(175)(64r5) Pale (unidentified): (He/She) shouted derisively, mocked and related a verse:
You also will become like (that) man (purua) was. Like me ??? (atiha rati), O
deity of the pala (Butea Frondosa)!
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(176)(64v2) 229Golden head: A deity recited a verse:
Wealth, which is bound with useless words, becomes useless. (A crow), on whose
head there was gold, was chased by a raven.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.

228
Cf. SBV II 198.20~199.15, SBV(Ch) 200b29~c17 = Ccc, no. 386, II 411f.; SBV(Tib[Pk]) ce 227a6~b3,
SBV(Tib[D]) nga 245b5~246a3; Panglung 119; Grey 112f. In SBV, the Buddha told the monks that Devadatta
was destroyed by stinking profit not only in the present life, but also in his previous one and related the
following story: Long ago, there was a lotus pond on a certain mountain. An elephant lived near it, and a
stinking jackal dwelt near by, as well. One day, when the elephant, which had just drunk water, came out of the
pond, the jackal came down and said to the elephant: Make way for me or fight with me! The elephant, then,
thought: This is a stinking, miserable and noisy one. If I kill it with my foot, trunk or tusks, they will become
filthy. A stinking one should be killed by a stinking thing. The jackal followed the elephant. The latter knew
that the former was close behind him and discharged excrement with full force upon the jackal, by which it died.
Devadatta was the jackal. Thus, he had been destroyed by a stinking thing in his previous life.
Cf. also J, no. 227 (Gthapa-jtaka), II 211f. Once, a dung-beetle, on a lump of dung, saw a maddened
elephant coming towards him but, in disgust, he turned back. The beetle, thinking that the latter was afraid of
him, then provoked him to a fight. The elephant returned and uttered a verse: I shall not kill it with my foot,
neither with my tusks nor with my trunk. I shall kill it with my excrement. A stinking one should be killed by a
stinking thing. He, then, killed the beetle by expelling a big piece of dung from his body and urinating on it.
229
A parallel story is found in SBV II 164, SBV(Ch)191c10~18, SBV(Tib[Pk]) ce 206a1~5, SBV(Tib[D]) nga
221b1~5 = Schiefner 355; cf. Panglung 113. The story in SBV runs as follows: In the past, in Benares, there was
a woman whose husband had undertaken a long journey. In front of her, a crow uttered agreeable sounds. She
said: Come here! If my husband comes home safely, I shall give you a golden cap (khol). When her husband
came back safely, the crow uttered agreeable sounds in front of her for the sake of the golden cap. Then, she
gave him a golden cap. Having put it on, it flew hither and thither. For the sake of the golden cap, a hawk
(alika~ pakin~; Tib. bya khras by a hawk; Ch. a hawk) tore off the head of the crow. A deity recited
this verse: Wealth, which lacks useful words, becomes useless. (A crow), on whose head there was gold, was
chased by a raven.
309
4 ira siy ti vistara || brhmaa[177] iti 780dpte pi na muhyati ye bhonti ye ..781
5 ()nar[th]ik paya brhmaik bha phue782 re palvati783 siy vistara ||

Fol. 65
recto
1 mahalla784[178] iti 785reya {} amitro 786matimn upeto na tv eva 787mitra mativiprayukta
ma[](a)-
2 ka vadhiymi parittabuddhin pitu ira pita788 mudgarea siy ti vistara || Sth-
3 lanand[179] iti gth bhati devat 789parem anusat tmnena na

780
dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik | paya brhmaik bha phue re palvati || :
loka verse.
781
ye .. : ye(va)?
782
phue : < phuha~ (= P) < Skt. spa~ (taken hold of; cf. sp to touch, take hold of, make ones own,
appropriate [MW, s.v.]). We expect a absolutive form *phu (< *phuh < spv) instead.
783
palvati : flees; cf. Skt. palyate, P. palyati.
784
In the uddna, this avadna is entitled bhiku (63v4).
785
reya {} amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta | ma[](a)ka vadhiymi
parittabuddhin pitu ira pita mudgarea || : Triubh-Jagat verse. Cf. J, no. 44 (Makasa-jtaka), I
247.26~29. seyyo amitto matiy upeto na tv eva mitto mativippahno | makasa vadhissan ti hi elamgo
putto pitu abbhid uttamagan ||; SaVin. 438b8f. ;
MVinVibh(Ch) 668c5. ;
MVinVibh(Tib, Pk) che 145b4f. dgra bo blo gros ldan pa mchog yin te || mdza bshes blo gros bral ba de lta bu
min || blo gros chung ngus sbrang bu gsad snyam nas || tho bas pha yi glad (v.l. klad) pa bcom par gyur ||.
786
matimn upeto : Presumably s.e. for matiy upeto (= J, MVinVibh[Tib]. blo gros ldan pa)?
787
mitra mativiprayukta : Cf. J. mitto mativippahno.
788
pita : M.c. < pita.
789
parem anusat tmnena na kurvvati | paya lo<lu>pajty ( lokajtya) hat cakkrea rik || :
loka verse. Cf. J, no. 115, I 429.27f. y-y-aam anussati saya loluppacrin | sya vipakkhik seti
hat cakkena sik ||; MBhiv(Ch) 1010b8f. ();
MBhiv(Tib[Pk]) the 261a3 = (Tib[D]) ta 296b3. gzhan la rjes su ston byed cing / rang nyid sgrub par mi byed
pa / brkam chags pa yi rang bzhin can / ri skegs mo di khor los bcom //.
310
(177)(64v4) 230Brahmin:
Women, who do not become confused, even when (a house?) is ablaze, are indeed
useless. Look! The young Brahmin wife put (her?) belongings on her head and fled
away!
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(178)(65r1) 231Old monk:
An intelligent enemy is better than a friend without intelligence. (Saying:) I shall
kill the mosquito!, the foolish (son) split his fathers head with a club.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(179)(65r2) 232Sthlanand: A deity recited a verse:
While admonishing others, she did not do it to herself. Look! The rik (Common
Myna)233, which is greedy by birth, was killed by a wheel.

230
Cf. Zbz, no. 118, 497c1~13: In the past, there was an aged Brahmin who married a young woman. She
disliked her old husband and did not stop having affairs. She urged her husband to hold a party and invite young
Brahmins, but he suspected her of cheating and refused. She still deluded her husband by using all sorts of
devices. He had a son from his former wife. When the young wife saw the son, falling into a fire, she just let him
fall and did not hold onto him. The old Brahmin blamed her but she replied that as she had never touched
another man except for her husband, she dared not hold onto this male child. When he heard this, he came to
trust her and held a party, inviting Brahmins. Then, the wife had affairs with them. Hearing of this, the old
Brahmin became angry, wrapped precious things in his apron ( ) and left his wife. Cf. also Zbz(tr) 245.
231
Cf. SaVin 438a17~b13 = Ccc, no. 339, II 269; MVinVibh(Ch) 668a9~c10, MVinVibh(Tib[Pk]) che
144a2~145b7, MVinVibh(Tib[D]) ca 159a1~161a1; Xy, no.47, 418a6~b11; J, no. 44 (Makasa-jtaka), I 247f.;
Benfey 1859, I 292 105; Panglung 129; Grey 250f. In the parallel stories in SaVin and MVinVibh, the quoted
verse was uttered by a devat at the end of a story, concerning a stupid son of a dyer who hit his fathers head
with a washboard (Tib. spang leb) or a club for washing clothes (, ) by mistake when trying to drive
mosquitoes away, which were flying around him, thus killing him. This story was told by the Buddha in
connection with the following incident: According to SaVin, two monks, a father and his son, were wandering in
Koala and wanted to reach rvast. As it was growing dark, the son urged his exhausted father to walk faster,
thus causing the old monk ( = Skt. mahalla, mahallaka) to die from fatigue. The son wondered whether
or not he had committed a prjik offence by thus killing his father. The story in MVinVibh contains more
details: An elderly man (Tib. rgan zhugs, MVinVibh[Ch]. = Skt. mahalla, mahallaka), together with his
young son, left home and became novices. They went to rvast in order to see the Buddha. On the way there,
the son, afraid of being late for a meal with the Buddha and his monks, urged his exhausted father by pushing
him from behind, who then fell face down on the ground and died on the spot with his mouth, full of dirt. The
verse in our manuscript is related also to mahalla, which demonstrates that the manuscript belongs to the
Sarvstivdins as well.
232
Cf. MBhiv(Ch) 1010a7~b11, MBhiv(Tib[Pk]) the 260b2~261a6, MBhiv(Tib[D]) ta 296a1~b6; J, no. 115
(Anussika-jtaka), I 429; Panglung 167, Grey 18.
The story in MBhiv runs as follows: The nun, Sthlanand, who was greedy for food, instructed the
other nuns not to go begging too early, but she, herself, went very early and was hit badly by a Brahmin. Then,
the Buddha told the following story: In the past, there was a bird (a rik), which saw some sesame seeds on a
street. When other birds came to eat them, this bird warned the others: Dont take them. As it is already
evening, carts, horses, elephants and so on might be busy and run over you. The other birds listened to it and
flew away. Then, during the night, the bird, itself, went there to eat the sesame seeds. Being greedy, it did not
pay attention and was run over by a cart. Then a deity uttered a verse: Though lacking in wisdom and
understanding, (the bird) forcefully instructed others. As it ate the sesame seeds greedily at night, it suffered the
agony of being run over. Sthlanand was then the bird.
A similar event and story are found also in J, no. 115 (Anussika-jtaka), but the nun, who instructed
others, is not named nor is the name Sthlanand (P. hlanand) referred to in this Jtaka.
233
rik (Common Myna) is said to be noisy and quarrelsome, Dave 2005: 82.
311
4 kurvvati790 paya lokajtya791 hat cakkrea rik siy ti vistara || carmak-
5 rti[180] ghapatn792 gth bhati 793na carmakr bhakyartha794 kalma
paripccha{n}ti
verso
1 (car)m(a)kr vijnhi gato kalm[]acoraka siy ti vistara || kapijale[y]a795[181] iti
2 devat gth bhati 796sagorav sapratigh797 vihara(t)i mahvane kapijalebrahma-
3 carya798 disu suprakita dadharmahitrthya dadharmahitya ca
4 saparyahitr[th]ya saparyasukhya ca || 799Maudgaly[o][182] n[]go[183] Citr{ya}[184] ca
[m]-
5 ako[185] kacchapena[186] ca pra[n]. [do]800[187] agnihotr[o][188] ..801 ikh802[189] [n]gena[190]
cama803[191] || Maudgalya[182] iti

790
kurvvati : Cf. BHSG 28.6; p. 207r, s.v. kurva-ti; P. kubbati.
791
lokajtya : Probably s.e. for lolupajty; cf. J. loluppacrin; ; brkam chags pa yi rang bzhin
can in n. 789.
792
ghapatn : Cf. P. gahapatn, Skt. ghapatn.
793
na carmakr bhakyrtha (kyarth) kalma paripccha{n}ti | (car)m(a)kr vijnhi gato kalm[]a-
coraka || : loka verse.
794
bhakyartha : S.e. for bhakyrtha.
795
kapijale[y]a : S.e. for kpi?; concerning a wild partridge; (story) of a wild partridge; cf. BHS.
Kpijaleya (name of a Brahmanical school). In the uddna, this avadna is entitled kapijala (63v4).
796
sagorav sapratiss ( igh) vihara(t)i mahvane | kapijala-( jale)brahmacarya disu supra-
kita || dadharmahitrthya dadharmahitya ca | saparyahitr[th]ya saparyasukhya ca || :
loka verses. Cf. ay-v 9.10f. sagaurav saprat viharanti tapovane | kapijalabrahmacarya pthagloka-
prakitam ||; J, no. 37, I 219.28f. ye vaddham apacyanti nar dhammassa kovid | dihe va dhamme
psas samparye ca suggati ||.
797
sapratigh : Probably s.e. for *sapratiss; cf. ay-v 9.10. saprat (respectful); BHSD, s.v. saprata,
sapratsa; P. sappaissa.
798
kapijale : S.e. for jala. Cf. ay-v 9.11. kapijalabrahmacarya.
799
Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca | pra[n]()[do] agnihotr[o] (ca) ikh [n]gena
vaaka ( cama) || : loka verse.
800
pra[n]. [do] : Cf. 66v5. prado; Skt. prada; P. panda.
801
.. : Probably ca.
802
ikh : Cf. 67r4. ikh.
803
cama : Cf. 67v3. caaka; 67v4. caaka. Presumably all s.e. for *vaaka, a hyperform of AMg.
vaaka (bowl [Ratnach, s.v.]); cf. n. 841.
312
 (The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(180)(65r4) Shoemaker (unidentified): The mistress of a house recited a verse:
A shoemaker does not enquire about a spotty (skin?) for the sake of food. Know, O
shoemaker, that the robber of the spotty (skin?) has gone away!
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(181)(65v1) 234Wild partridge: A deity recited verses:
They dwell reverentially and respectfully together in a great forest. The
brahmacarya of the wild partridge is well known in (all) regions. It brings the
benefit and welfare of the present life, the benefit of the present life (sic), the benefit
and welfare of the next life and the happiness of the next life.

(Uddna)(65v4): Maudgalya (182), Elephant (183), Citr (184), Mouse (185),

Turtle (186), Loud sound (187), Sacred fire (188), Crest (189),
Elephant (190), Ladle (191)
(182)(65v5) 235Maudgalya:
234
The following refers to the famous story about a kapijala (wild partridge) and other creatures: cf. ay-v 5~9
(an English translation is found in Schopen 2000: 104~108), ay-v(Tib[Pk]) nge 181a5~183b8, ay-v(Tib[D]) ga
189a6~192a7; J, no. 37 (Tittira-jtaka), I 218f.; Vin II 161~162; MVin 121a11~23; MaVin 446a28~b5; DhVin
940a8~25; SaVin 242b15~c11; Mpp(Ch) 146c5~23 = Mpp II 718f.; cf. Schiefner 302ff.; Lamotte 1946; Ccc,
no. 481, III 272f., IV 239; Panglung 78; Grey 160 (Kapijala).
The story in SaVin runs as follows: Long ago, in a forest at the foot of the Himalayas, three creatures
a partridge, a monkey and an elephant lived. They despised each other, paying no respect to one another.
However, they, then, came to think that they should find out each others seniority and, in this way, they would
be able to respect one another. Therefore, the partridge asked the other two what they remembered of a banyan
tree there. The elephant said that when he was there, the tree used to reach up to his belly. The monkey
explained: When I was a child, I sat on the ground and grasped the top of the tree and bent it to the ground.
Then, the partridge said: I ate some fruit from a big banyan tree and after spitting out a seed, this tree grew.
Thereupon, the elephant respected the monkey and, when he had heard its teachings, he taught other elephants.
The monkey respected the partridge, and, when he had heard its teachings, he taught other monkeys. The
partridge taught other partridges as well. In the past, they had carried out various evil acts, though they had since
stopped doing these. They all were reborn in heaven.
The story in SaVin is quite similar to those in the Jtaka, MVin etc., while it differs greatly from that
in ay-v. The story there begins as follows: Long ago, in a forest, four friends a partridge, a rabbit, a monkey
and an elephant lived in total harmony. Then they came to think that they should find out which of them was
the most senior and, accordingly, esteem, honour and revere him the most.
235
The following refers to the famous story of a turtle and two geese: cf. MVinVibh(Ch) 779b11~c8 = Ccc II
430f.; MVinVibh(Tib[Pk]) nye 6b7~7b1, MVinVibh(Tib[D]) ja 7a4~b6; J, no. 215 (Kacchapa-jtaka), II
175~177; MVin 165c21~28 = Ccc, no. 367, II 340f.; MaVin 462b15; T. 4, no. 206, 517a16~21 = Ccc, no. 131,
I 404; Yuyama 1977, 1991; Panglung 136f.; Grey 138~140. Parallel stories are found also in the Pacatantra,
Hitopadea, Kathsaritsgara etc. According to MVinVibh, this story is related to a monk, named Chandaka
(P. Channa). When Chandaka transgressed the monastic rules and was told by other monks to atone for his
transgressions, he refused, saying that this had nothing to do with them. He also boasted of his relationship with
the Buddha. They told this to the Buddha, who then related the following story: In the past, a turtle and two
geese, all of which lived in a pond, became friends. When the pond was about to dry up, the geese made the
turtle hold a stick between its teeth and seizing both ends of it, flew off with it. The turtle was told not to speak,
but when it heard people on the ground, shouting Look! Two geese are taking away a turtle!, it could not keep
its mouth shut and shouted out that it was being carried away on its own free will and not being abducted. For
this, it fell to the ground and was killed by boys. The geese sadly flew away. Seeing all this, a deity in the sky
recited a verse: If one does not obey the words of friends who wish for ones benefit, one will fall and suffer
agony, like the turtle which let go of the stick.

313
Fol. 66
recto
1 devat gth bhat(e) 804vihyasena gacchanta kacchapo latikmukho svaka + +805
2 arakato drakn vaa gato siy vistara || <ngo[183] ti> devat gth bhate
806[a] .[] (+)
3 jasatvehi807 savairikehi na sagaik purueu808 kuryc ciropanta hi jaha-
4 ti mitram* ngo yath ramakauirasya809 siy || Citr810[184] iti 811ucchihhi812 priye
5 Citre na ete bhakit tvay 813kama ekpardha te Pra Vedyu yath pure siy ti
verso
1 v[i]stara[] || m(a)k(a)[185] iti mako g()th() bhati 814kma kav815 gacchatu vai
vannta s(i)[h](o)
2 dari iumro816 jalnta gacchmy aha paikasya geha yatra tiltaulmu-
3 dgam817 siy ti vistara || kacchapa[186] iti i gth bhati 818Koinya819
4 kacchav820 hu Kauinyo hu markka muca kacchapa Kauinyam vasy821 pra
anya-
804
vihyasena gacchanta kacchapo latikmukho svaka (mukha) arakato drakn vaa gato : loka
verse. This verse differs greatly from those in MVinVibh and the Jtaka.
805
+ + : Presumably (mukha); cf. J II 176.9. sace tva mukha rakkhitu sakkhissasi.
806
[a](k)[](ta)jasatvehi savairikehi na sagaik purueu kuryc | ciropanta hi jahati mitram* ngo
yath ramakauirasya || : Upajti verse. Cf. SBV II 96.1~8: na sagati kpuruea bhadrik ktaghna-
satvena sudruena | cirnuyto pi karoti ppik ngo yathavramakauikasya || iti kim dard durjana
sevase tvam annena pnena tathobhayena | avayam ante sa nihanti mitra ngo yathavramakauikasya ||;
J, no. 162, II 42.8~11: na santhava kpurisena kayir ariyo anariyena pajnam attha | cirnuvuttho pi
karoti ppa gajo yath Indasamnagotta ||
807
[a] .[] (+) jasatvehi: Read a(k)(ta)jasatvehi?; cf. SBV II 96.2. ktaghnasatvena.
808
purueu : In Middle Indic, loc. pl. and instr. pl. are often confused; cf. BHSD, 7.30ff., 7.81; Bhad. 31,
vs. 18d. teu rutev ahu deayi dharma; Karashima 2001: 217~222.
809
ramakauirasya : S.e. for kauikasya (= SBV II 96.4, 8; cf. Tib. Kau shi kai bsti gnas su).
810
Citr : A name of a female demon?; cf. Divy 451.1, 456.19.
811
utthihhi priye Citre na ete bhakit tvay | kama ekpardha te Pra Vedyu yath pure || : loka
verse. It is not certain whether Pra and Vedyu are personal names or not.
812
ucchihhi : S.e. for utthihhi.
813
kama ekpardha te : Cf. J III 394.4. ekpardha khama rjaseha; IV 313.29. ekpardha khama
bhripaa (= 385.25); ib. 450.17. ekpardha khama putta mayha.
814
kma kav gacchatu vai vannta s(i)[h](o) dari iumro jalnta | gacchmy aha paikasya geha
yatra tiltaulamudgam ( ulm) || : Indravajr verse.
815
kav : M.c. for kavi (nom. sg.); cf. P = Pkt. kavi < Skt. kapi.
816
iumro : Read i<>umro (m.c.)?; cf. Skt. i()u-mra, P. susumra. Pkt. su()sumra.
817
tiltaulmudgam : S.e. for til(m.c. < tila)-taula-m.
818
Kyap (Koinya) kacchav hu Kauinyo hu markka | muca kacchapa Kauinyam vasy
pra anyayi || : loka verse. Cf. J, no. 273, II 360.23f. kacchap Kassap honti Koa honti makka |
muca Kassapa (v.l. kacchapa) Koaa kata methunaka tay ||; MaVin 265a28f.
([= v.l.])(v.l. )
(At that time, the sage told them of their histories. In the past, O turtle,
your family name was Kyapa and the monkeys was Kauinya. Having had sexual intercourse between the
two, you should now cut that relationship. Kyapa released Kauinya and let him go back to the forest.).
According to the Jtaka commentary, Kyapa and Kauinya were related to each other through marriage (J II
361.2. aamaa vhavivhasambandho atthi).
819
Koinya : Probably s.e. for Kyap. Cf. J. Kassap; MaVin. (Kyapa).
820
kacchav : < Skt. kacchap; cf. AMg. kacchabh.
821
vasy : Gerund of -vas; s.e. for vasya?; cf. BHSG 35.40 on the gerund ending -iy (m.c.); Pischel
590f.; SP. 451.4. vilokiy (m.c.); Mvu I 146.6. sajaniy (m.c.).
314
 A deity recited a verse:
A turtle, which flew in the sky with a small creeper in its mouth, did not keep its
(mouth) shut and fell into the hands of children.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(183)(66r2) 236(Elephant:) A deity recited a verse:
One should not associate with ungrateful people nor with hostile men, because they
abandon long-associated friends, like the elephant of Kauikas hermitage.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related in detail.)
(184)(66r4) Citr (unidentified):
Stand up, O my dear Citr! You did (or should?) not eat them. Forgive the one
and sole offence against you, as Vedyu (?) did with Pra in the past!
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(185)(66v1) Mouse (unidentified): A mouse recited a verse:
Granted that a monkey may go to a forest, a lion (may go) to a cave and a crocodile
(iumra) (may go) into the water, I shall go to a shopkeepers house, where there
are sesame seeds, grains of rice, kidney beans and beans.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(186)(66v3) 237Turtle: A sage recited a verse:
The female turtles are called Kyapa (Ms. Koinya), and the monkeys are called
Kauinya. Set free, O turtle, Kauinya! Having slept together, (give? him) life!

It is unclear why this story is entitled Maudgalya.

236
Cf. SBV II 95f., SBV(Ch) 175a7~23 (cf. Ccc, no. 431, IV 226); SBV(Tib[Pk]) ce 167b3~168a5,
SBV(Tib[D]) nga 176a2~b4; J, no. 161 (Indasamnagotta-jtaka), II 41f.; J, no. 197 (Mittmitta-jtaka), II
130f.; Panglung 105f.; Grey 124f. The story in SBV runs as follows: In the past, an ascetic, whose family name
was Kauika, lived in a forest, eating only fruit and roots, being compassionate. Animals and birds lived there at
ease near his hermitage. A female elephant, which had just given birth to a calf, on hearing a lions roar, ran
away in great haste, discharging excrement and urine, leaving her newborn baby behind. The ascetic saw this
and felt compassion towards the calf and fostered it like his own child. When it grew up, the elephant damaged
flowers, broke branches of fruit trees and misbehaved badly in the hermitage. The ascetic criticised it, which
made the latter cower. However, when the elephant was in rut, it defied the ascetics reproach. Finally, one day,
being scolded harshly by him, it rushed towards him in order to kill him. Having broken down the ascetics hut,
it went away. A deity recited verses: Associating with a wicked, ungrateful and very cruel man is not good.
Even if he is a long-time follower, yet he does misdeeds, as the elephant did in Kauikas hermitage. Why, then,
do you serve a villain respectfully with food and drink? He will finally kill his friend, like the elephant did in
Kauikas hermitage.
237
Cf. J, no. 273 (Kacchapa-jtaka), II 359f.; MaVin 265a3~b6 = Ccc, no. 352, II 312f.; Grey 140~141. The
story runs as follows: A playful monkey put his penis into the mouth of a turtle, which had come out of the water
and was basking in the sun with his mouth open. The turtle bit the penis and did not let go. Carrying the turtle in
his hands, the monkey went to an ascetic who dwelt in a nearby hermitage, who persuaded the turtle to release
the monkey, by reciting the following verse.
315
5 yi822 siy ti vistara || prado823[187] iti gth bhati 824dapaddap ddap-

Fol. 67
recto
1 dd(a)p() k<i c>a ea dapa[dda]p[] vaya() pi ca825 jnma yato e dapaddap
826
nnu[m]. + +827
2 gantavya pratyaka kryam tmana paya bilvaniptena ni<>catupa vana kta
|| (agni)-
3 hotra[188] iti 828m tva na829 praashi lam asya ()vijniya830 agnihotre ca na831
ha-
4 nna dve ca bhagn kamaal siy vistara || ikh832[189] iti tato makarj gth
5 bhati 833nya ()ikh dharmaikh arthahetor iya ikh svasti te agnik834 bhotu pari-

822
anyayi : S.e. for *atyayi?; Opt. sg. 2 (cf. BHSG 29.11) of atyayati? Meaning is unclear.
823
prado : In the uddna, this avadna is entitled pra[n]()[d](o) (65v5).
824
dapaddap ddapdd(a)p() k<i c>a ea dapa[dda]p[] | vaya() api na (ca) jnma yato e dapaddap
|| : loka verse. Cf. J, no. 322, III 77.10f. daddabhyati (v.l. duddubh) bhaddan te yasmi dese vasm aha |
aham p eta na jnmi ki eta daddabhyati (v.l. duddubh) ||.
825
ca : Probably s.e. for na; cf. J III 77.11. aham p eta na jnmi.
826
nnu[m]. + + gantavya pratyaka kryam tmana | paya bilvaniptena ni<>catupa vana kta
|| : loka verse. Cf. MVinVibh(Ch) 836a23f.
(One should not believe in the words of others. One should observe precisely for oneself. Do not
do like the animals in the forest did, which fled away in fright because a [bilva-]fruit fell.) = MBhiv(Ch)
985a25f.; MVinVibh(Tib[Pk]) nye 183b1f. = MVinVibh(Tib[D]) ja 195b6f. rab tu grags pas gro mi bya //
bdag nyid kyis ni mngon sum bya // bil ba rdib pas nags tshal ni // rkang bzhi med par byas la ltos / (One
should not go away because of a rumour. One should observe for oneself. Look how, because a bilva fell, the
forest became bereft of animals.); J, no. 322, III 77.24f. bella nipatita (v.l. beluva patita) sutv
dabhakkan (v.ll. daddabhan, duddubh) ti saso javi | sasassa vacana sutv, santatt migavhin || appatt (v.l.
appatv) padavia, paraghosnusrino | pamdaparam bl te honti parapattiy || ye ca slena
sampann pay pasame rat | rat (v.l. rak) virat dhr na honti parapattiy ||
827
anu[m]. + + : anum(atya)?; cf. MVinVibh(Ch) 836a23f. , MVinVibh(Tib). rab tu grags pas.
828
m tva na praashi lam asya ()vijniya | agnihotre ca na hanna dve ca bhagn kamaal || :
loka verse. Cf. J, no. 175, II 73.12f. nssa sla vijntha anaya pasasatha | aggihutta ca hanna
(hanti; v.l. hana; cf. Sakamoto-Goto 1987/88: 378) dve ca (tena) bhinn kamaal ||.
829
na : Emphatic particle; indeed, certainly; cf. DP II 497ab, s.v. na2; BHS. nam; AMg. a. Or a
pronoun, cf. BHSG 21.48; Thommen 1903: 40; Norman CP II 178; von Hinber 2001: 389; DP, s.v. na6;
Abhis III 311f.; Marciniak 2014: 173.
830
()vijniya : Cf. J II 73.12. anaya (cty. ajnitv). For the extension of a gerund by -, Karashima 2002:
21.2. abhiruhya; Abhis III 48, 29.8 (dadiya, prvariya).
831
na : Cf. n. 829.
832
ikh : In the uddna, this avadna is entitled ikh (65v5).
833
nya ()ikh dharmaikh arthahetor iya ikh | svasti te agnik bhotu parih[]yant[i] mak ||: loka
verse. Cf. SBV II 200.20f. nya ikh dharmaikh arthahetor aya ikh | svasti te gneya bhavatu parihyanti
mak ||; SBV(Ch) 202a4f. ; J,
no. 129, I 462.20f. nya sikh ([= Be] sikkh) puahetu ghsahetu aya sikh ([= Be; metrically correct]
sikkh) | n aguhigaana (Be ngu) yti alan te hotu aggik ||.
834
agnik : Voc. sg. masc.; cf. BHSG 8.27; von Hinber 2001: 311; Steiner 1997: 165f.; Abhis III 6.5.
316
 (The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(187)(66v5) 238Loud sound: (The following) verses were recited239:
Thud, thud! What is that thud? We also do not know from where this (sound)
thud comes.
One should not go away (because of an assumption?). One should observe with
ones own eyes. Look! Because of the fall of a bilva-fruit, the forest became bereft of
quadrupeds.
(188)(67r2) 240Sacred fire:
You should not praise him at all before you know his (true) character. He indeed
defecated on the sacred fire and broke water-pots into two.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(189)(67r4) 241Tuft: Then the king of mice recited a verse:
This tuft (of yours) is not a tuft for the Dharma. This tuft is for the sake of gain.
Good luck to you, worshipper of the Fire God (agnika)! The mice decreased (in
number).

238
Cf. J, no. 322, III 74~78. Daddabha-jtaka; MVinVibh(Ch) 836a1~28 (= Ccc, no. 399, II 448f.)
MBhiv(Ch) 985a9~29; MVinVibh(Tib[Pk]) nye 182a3~183b5, MVinVibh(Tib[D]) ja 194b1~196a2 =
Schiefner 296f.; Panglung 142; Grey 71f. The story in MVinVibh runs as follows: In the past, there was a grove
of bilva (Aegle Marmelos) trees, where six hares lived. One day, a ripe bilva fruit fell into a pond. Hearing the
splash, the hares were greatly frightened and ran away. They met a jackal and told him that they had heard an
unusual sound in the water, which might suggest that something disastrous could have happened. The jackal was
also frightened and ran away. All the other animals fled as well. In a nearby mountain, lived a lion, which saw
all this tumult and asked each animal. He found out that only one fruit had fallen into the water. The Buddha was
that lion, while the infamous group of six monks were the six hares.
239
According to MVinVibh and MBhiv(Ch), a deity recited a second verse in the sky.
240
Cf. J, no. 175 (diccupahna-jtaka), II 72f.; Grey 3. The story in the Jtaka runs as follows: Long ago,
the Bodhisatta was an ascetic, who dwelt together with his pupils in a leaf-hut near a village. While they were
away, due to begging for alms, a monkey came to the hermitage and pulled straw out of the roof of the hut, spilt
water from jars, smashed jugs and defecated in the room for the ritual fire. As the rainy season had ended and
the ascetics decided to return to the Himalayas, villagers brought them various kinds of food. The monkey,
wishing to get some for itself, stood near the ascetics and worshipped the sun. People were impressed by the
monkey. Then, the Bodhisatta admonished them not to praise it without knowing its misdeeds and recited the
quoted verse. Knowing that the monkey had deceived them, the people hit it with sticks and clods.
241
Cf. SBV II 199~200 (The story of gneya, the cat); SBV(Ch) 201c10~202a7 = Ccc, no. 388, II 414f.;
SBV(Tib[Pk]) ce 229a4~b5, SBV(Tib[D]) nga 247b5~248a7 = Schiefner 344f. (No. 40); J, no. 129 (Aggika-
jtaka), I 461f.; Panglung 120; Grey 4f.; Roesler 2000: 470, n. 13. The story in SBV goes as follows: Long ago,
there was a king of 500 mice and a cat, named gneya. The latter had killed all the mice in its youth. Now, as
the cat was getting old and did not possess a great deal of power anymore, he decided to play a trick. He sat
down near a mouse hole and pretended to meditate. Asked by the mice, the cat replied that he was doing
austerities as atonement for what he had done in his youth. They believed him and circumambulated him three
times out of respect every day, before entering their hole, while the cat always seized the last mouse and
devoured it. Having noticed that the mice were decreasing in number, while the cat was becoming fat and full of
strength, the mouse king wondered why and discovered the bones and fur of mice in the cats excrement. He
also discovered that the cat had been devouring the mouse, which came last. The king, then, recited a verse
While the old cat becomes gradually fat, the mice decrease gradually in number. If one eats roots, fruit and
leaves, ones excrement should not contain fur. He also recited the quoted verse. Devadatta was that old cat.
317
 verso
1 h[]yant[i] mak s[i]y() ti vistara || nga[190] iti 835yo mahya836 ngo dayito
mn(a)v(o)837 m(a)-
2 hbalo kujaro838 bhiekya839 tasya840 tuva varapadni bhase dadmi te
grmavar-
3 i paca || caaka841[191] iti samudravaijo gth bhati 842drgh ime aho-
4 rtr[] vetrabaddha ca caaka843 nityodyuktasya dakasya nsti dukham anantaka
844vyyame
5 y hi845 puruo na videna846 paita vyymasya phala paya maim dya .. + +847

835
yo mahya ngo dayito manvo (mn(a)v(o)) m(a)hbalo kujaro bhiekya | tasya tuva varapadni
bhase dadmi te grmavari paca || : Pda a, b and d are Upajti, while pda c is Indravaa. Cf. Divy
74.9f. yo me gajendro dayito manpa prtiprado diharo narm | tva bhase varapadni tasya
dadmi te grmavari paca ||; BhV(Tib[Pk]) ge 104a4f. BhV(Tib[D]) kha 113a3~4. kho boi glang chen sdug
cing yid ong ba || mi rnams mig phrog dga ba skyed pa gang || de la khyod kyis bstod pai tsig smras kyis ||
khyod la grong gi mchog ni lnga sbyin no |; BhV(Ch) 38a16f.
.
836
mahya : Dat. with gen. meaning; cf. BHSG 20.26ff.
837
mn(a)v(o) : Probably s.e. for *manv(o) < manpa (= Divy 74.9).
838
kujaro : Read: kujara or kujar (m.c.)
839
bhiekya : Cf. Skt. abhiekya ([said of the elephant] used for the inauguration, Jain. [Prkr it abhi-
sekka] [MW]); Skt. bhieka (relating to the inauguration of a king [MW]); CPD, s.v. bhisekika (iya)
(belonging to, used for, destined for the consecration).
840
tasya : Read tasy (m.c.).
841
caaka : Cf. 65v5. cama. Presumably s.e. for *vaaka, a hyperform of AMg. vaaka (bowl [Ratnach,
s.v.]); cf. BHSD, 472a, s.vv. vardha, vardhaka, vaddhaka (a [metal] cup or bowl or pan). Cf. also Mvu II
90.14f. nsti anyo upyo nnyatra eta samudra utsicmi so lohavaddhaka tattaka (Ms. [Sa]
tahaka) dya samudraklam gata. so samudrakle vaddhaka nikipitv kacch bandhati; Mvu II
91.3. lohavardha ca tattaka (v.ll. taddhaka, tadvada). Presumably lohavaddhaka tattaka (v.l.
taaka) / lohavardha ca tattaka are corruptions of loha-baddha(ka) taaka (a bowl bound with
metal; cf. P. taaka, BHS. taa, tau, tauka).
842
drgh ime ahortr[] vetrabaddha ca vaaka ( ca) | nityodyuktasya dakasya nsti dukham
anantaka || : loka verse. Cf. Mvu II 91.3f. drgh brahm ahortr lohavardha ca tattaka | dakasya
apramattasya na ir bhavati durlabh ||; MaVin 260c2f.
.
843
caaka : Presumably s.e. for *vaaka.
844
vyyamey hi puruo na videna paita | vyymasya phala paya maim dya (gacchati?) || : loka
verse. Cf. J, no. 124 (Amba-jtaka), I 450.27f. (cf. DPPN I 149f.; Grey 10f.) vyameth eva puriso na
nibbindeyya paito | vymassa phala passa bhutt amb antiha (cty. J I 451.6f. iti ha sa iti ha sa ti
eva itihtihena gahetabba na hoti; J[bers] I 475 ohne Zahl; CPD, s.v. an-tiha not received through
tradition [or from others instruction], being of ones own invention, devised by oneself) ||; Mvu II 93.16f.
sarvatra vryavn sdhu kudo dukha jvati | so ya vryaprabhvena dhanam dya gacchati ||; MaVin
260c10f. .
845
hi : Cf. MW, s.v. hi (just, pray, do [with an Impv. or Pot. emphatically; sometimes with Indic., e.g. pasymo
hi, we will just see]).
846
videna : Probabaly s.e. for videta? The charasters and resemble one another.
847
.. + + : Read: gacchati?; cf. Mvu II 93.17. so ya vryaprabhvena dhanam dya gacchati ||
318
 (The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(190)(67v1) 242Elephant: (The king recited a verse:)
My elephant is dear, beloved and very mighty the elephant used for (my)
inauguration. You speak words in its praise (and therefore), I grant you five excellent
villages.243
(191)(67v3) 244Ladle: A sea merchant recited a verse:
These days and nights are long and the ladle is bound (tightly) with a reed. For one,
who is constantly diligent and clever, suffering is not endless.
(The god of the sea recited verses):
A man should endeavour. A wise one should not become slack. Look at the result of
endeavour! Receiving the mai-gem, (he went away).

242
Cf. BhV(Ch) 38a4~21, BhV(Tib[Pk]) ge 103b7~104a6, BhV(Tib[D]) kha 112b6~113a5; Divy 73.24f~74.14
(Stutibrhmaa); Panglung 27; Przyluski 1914: 495~522. The story goes as follows: Long ago, in Benares, lived
a Brahmin who was a talented poet. When winter was approaching, his wife told him to recite some
compositions in front of the king in order to gain something from him. When the poet saw the king going out on
an elephant, he composed a spontaneous verse in praise of the elephant: O king of elephants, you possess a
superb body, features and characteristics, resembling Indras elephant, Airvaa. You are praised because of your
colour and size. Being pleased with this verse, the king replied by reciting the quoted verse.
243
Cf. Divy(tr) 148.
244
Cf. Mvu II 89.12~94.14. r-jtaka (Mvu[tr] II 87~91; Leumann/Watanabe 1970: 72~76; MaVin 260a7~c15
(Ccc, no. 351, II 308~312); Shj 75c4~76a12; Fbx 797a14~b22 (Fbx[tr] 227f.); Mpp II 756, n.; Grey 389f.;
Mvu(tr.J) I 515. Partially parallel stories are found also in Lj, no. 9, 4a17~5a19 = Ccc, no. 9, I 30ff.; T. 3, no.
156, 142c10~148c3; Xy 405a4~409b29, 410a22~415b6; T. 3, no. 177 (), 446a~447c; T. 3, no. 187,
566b5f. The stories in Mvu and MaVin, both belonging to the Mahsghikas, deal with a Brahmin, while those
in Shj and Fbx concern a sea merchant who lost a mai-jewel, which agree with our text. The story in Fbx goes
as follows: Long ago, there was a merchant who set sail in search of precious things and obtained a priceless
mai-gem. Having obtained it, he dropped it accidentally into the sea. He, then, started with a firm resolution to
empty the great sea with a ladle, wishing to dry it up and recover the gem. Seeing this, the god of the sea thought
that this man was being foolish as it was absolutely futile to try to drain the sea with a ladle and therefore, told
him so in verse. To this, the merchant replied also in verse that he would empty the sea before long with a firm
resolution because of losing a priceless gem in it, and after draining it and recovering the gem, he would return
home. Upon hearing this, the god became anxious that he would really drain the sea and so he gave him back the
jewel, reciting the following verse: All should have a courageous resolution, bear suffering, and should not give
up, even when becoming tired. I have witnessed such a power of perseverance. Having lost a gem and recovered
it, (you) go home.
The story in Mvu runs as follows: Long ago, there was a Brahmin, a master of 500 students. One day, he
received an invitation from a merchant from across the sea, who wanted to have a sacrifice performed. He let a
clever and diligent student of his go, promising to give him his daughter, iri. Therefore, he went there and
handed his masters letter to the merchant, who gave him precious stones and gold, after which the student
returned. On his way back to his town, he was about to step off the ship into a small boat when his package fell
into the sea. He, then, decided to drain the sea to recover the treasure. He took a large copper bucket and started
bailing out the sea. Then, the gods of the sea, disguised as Brahmins, told him that it was impossible to bail out
the sea, to which he replied in verse: Days and nights are long, and this bucket is big. For a clever and diligent
man, iri is not hard to obtain. ... Realising his firm resolution, the gods gave him back his treasure and recited
the following verse: Always the strenuous do well, while the lazy live in distress. Thanks to his efforts, he went
away taking his wealth.
In MaVin, a poor Brahmin went across the sea together with sea merchants and obtained a great deal of
gold and mai-gems by begging and working in a village on the seashore. He returned to India with this treasure
but when the ship arrived in the harbour, as he was waving it in extreme joy, he dropped it into the sea. Being
greatly distressed, he had a wooden ladle, covered with metal, which he used to start draining the sea. The god
of the sea, then, appeared, disguised as a Brahmin ... (the rest is similar to Mvu).
319
Fol. 68
recto
1 848sarvatra vryav reyo kusdo dukha jvati tasmd vrya samd[]ya artha + +
2 ti paita |||| 849varho[192] kauiko[193] siho[194] ngo[195] amra[196] ca mako[197]
putro[198] k[a](c)ch(apa)[199]
3 gao[200] ca puko[201] matsu[202] khnaka[203] iti varha[192] iti devat gth bhati
850khane[t] (v)a-851
4 rha mlni bahusasye vane rame reyo tmahita bhuja dukha .. a[t].
5 para lokmia parityajya satuya itartarai m gddho rasargeu va .e + .. s.
verso
1 .. y(a)s(i) k[au](i)ka[193] iti uko gth bhati 852asa<t>pralp bahavo [ya]s tva
bhas(i)
2 kauika bhto mttikapiasya tenava vyasana gata ry gocara hitv[] kath
3 [dha]rmrthasdhik viravato yathkma tenava nidhana gata siy vistara[] ||
4 853[194]uv[o/e] bh[i]ku para 854{{devat gth bhati na hnanarasamsargn naro bhadri
payati
5 paya siharabhaprtir jabukena vinit samodamn viharisu yuktyo}} .. +

848
sarvatra vryav reyo kusdo dukha jvati | tasmd vrya samdya artha + + ti (read: (labha)ti?)
paita || : loka verse. Cf. Mvu II 93.16f. sarvatra vryavn sdhu kudo dukha{} jvati | so ya
vryaprabhvena dhanam dya gacchati ||
849
varho kauiko siho ngo amra ca mako | putro k[a](c)ch(apa) gao ca puko matsu khnaka || :
loka verse.
850
khane[t] (v)arha mlni bahusasye vane rame | reyo tmahita bhuja dukha .. a[t]. para ||
lokmia parityajya satuya itartarai | m gddho rasargeu va .e + .. s. .. y(a)s(i) || : loka verses. So
far no parallels have been found. Cf. J, no. 492 (Tacchaskara-jtaka), IV 344.15f. bahum ida mlaphala
bhakkho cya anappako | ramm c im girinadiyo phsu vso bhavissati || idh evha vasissmi saha
sabbehi tibhi | appossukko nirsak asoko akutobhayo ||.
851
khane[t] (v)a- : S.e. for khaned va-?
852
asa<t>pralp bahavo [ya]s tva bhas(i) kauika | bhto mttikapiasya tenava vyasana gata ||
ry gocara hitv[] kath [dha]rmrthasdhik | viravato yathkma tenava nidhana gata ||:
loka verses.
853
uv[o/e] bh[i]ku para : This does not make sense. Probably, these words are scribal errors (for ubhobhaka ..
Eater of both ..?). The title siho ti is expected here.
854
devat gth bhati .... samodamn viharisu yuktyo : This part is repeated later in folio 69, written
by another scribe. Probably, having realised that there was confusion in the writing, that scribe wrote the verse
anew. The whole part seems to have been cancelled with the interlinear sign .
320
 The strenuous are always successful, while the lazy live in distress. Therefore, the
wise man (obtained) wealth, having made strenuous efforts.

(Uddna)(68r2): Boar (192), Owl (193), Lion (194), Elephant (195),

Mango (196), Mouse (197), Son (198), Turtle (199), Pimple (200),
puka? (201), matsu? (202), khnaka? (203)
(192)(68r3) Boar (unidentified): A deity recited verses:
A boar should dig up roots in a lovely forest with many crops! It is better to ?? the
worst agony, while eating for ones own sake. Be satisfied with anything at all,
having cast away worldly enjoyments! Do not crave eagerly for tastes! You will ??
(193)(68v1) Owl (unidentified): A parrot recited verses:
You speak many falsehoods, O owl! One, who feared a ball of clay, fell into
disaster. One, who, having abandoned the sphere of the noble ones, died, while
shouting out (such) a discourse, which was designed to bring about the Dharma and
wealth as he wanted.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(194)(68v4) 245(Lion): ???

245
Cf. MVinVibh(Ch) 768a2~c12 = Ccc, no. 394, II 425~429, MVinVibh(Tib[Pk]) je 222b2~224a5,
MVinVibh(Tib[D]) cha 239b1~241a4 = Schiefner 339f.; J, no. 349 (Sandhibheda-jtaka), III 149~152;
Panglung 135; Grey 355f.
The story in MVinVibh runs as follows: In the past, there lived a pregnant lioness in a certain forest. In
order to give birth, she needed meat, so she killed a mother cow and dragged it to her den, but the cows calf,
looking for its mothers milk, followed her. The lioness decided to suckle the calf as well as her own baby. Thus,
they both grew up on her milk. When she fell ill and was about to die, she told them to act like brothers and not
to listen to malicious calumniators. After her death, her son ate deer and grew up into a robust lion, while the
bull ate grass freely, being protected by the lion and became robust as well. One day, an old jackal, which
constantly devoured what lions left behind, having seen the two playing together, wished to eat both of them by
making them kill each other. Therefore, he went first to the bull and told him that he had overheard the lion
saying: I shall eat the bull, when no other meat is available. The jackal, then, went to the lion and told him that
he had overheard the bull saying: I shall slit the lions stomach as his mother had killed mine. The jackals
trick to alienate the two of them was successful as they began to suspect one another so much so that they were
ready to kill each other. Finally, the lion grabbed the bulls neck with his claws, while the latter slit the lions
stomach with his horns. Immediately, both of them died. A deity recited a verse in the sky: If one listens to a
malicious person, no good will come of it. The lion and the bull had been friends, but the jackal made them fight
one another to the death.
321
Fol. (69)855
recto
1 [ubha]yna856 ubhayatra matrisajte857 mahatbht bhrtarv iva mtarehi
2 klagatehe858 sgalena859 d tena ppayatay paraspara bhinn{} aama-
3 a<> ha()ti devat gath860 bhati || 861na hnajanasasargg862 naro bhadri
payati
4 paya sihrabhe{tra}prti863 jabukena vinita864 865smodan866 viharisu yuktyo867 {}
verso
1 rmat[]bh[]to868 ppena mitre869 bhitv870 yog. .. ..871 .. [dh]sit872 siy ti vistara ||
2 ngo[195] ti anyatarasya brhmaasya dht atirp873 darany prsdik874
3 so paryeati yo mnavo875 adhyno labheya876 tasya dey ti ath[l]gabho877
4 brhmao acatvra vari brhmacarya878 caritv adhta ty ucyat() a[sy]a [s]
5 .. ri[k]879 dyati [] .. .. .. s .. rik880 ma[t]pitar()881 -

855
(69) : This folio was copied by a different scribe from the one, who had copied folios 1~68. There is no
pagination number. That scribe must have copied the then existing original, which must have been paginated as
69. As an expedient means, this folio is labelled as such in our text. See the introductory remarks (p. 146).
856
ubhayna : S.e. for ubhayena?
857
matrisajte : S.e. for mitrasajte (nom. masc. dual)?
858
klagatehe : S.e. for gatehi. Mtarehi klagatehi is an instrumental absolute.
859
sgalena : S.e. for sgl.
860
gath : S.e. for gth.
861
na hnajanasasargg naro bhadri payati | paya siharabhaprti (sihrabhetraprti) jabukena
vinit ( ita) || : loka verse. Cf. 68v4~5: na hnanarasamsargn naro bhadri payati | paya siha-
rabhaprtir jabukena vinit ||. Cf. also MVinVibh(Ch) 768c9f.
; MVinVibh(Tib[Pk]) je 224a4, MVinVibh(Tib[D]) cha 241a3. bzang po dag la lta bai mis || skye
bo ngan pa bsten mi bya || seng ge khyu mchog mdza ba la || wa yis tha dad phye la ltos |; Pacatantra I.1.
vardhamno mahn sneha sihagovayor vane | piunentilubdhena jambukena vinita ||
862
hnajanasasargg : Abl. sg.; cf. BHSG 8.46. Cf. also 68v4. hnanarasamsargn (naro).
863
sihrabhe{tra}prti : S.e. for siharabhaprti; cf. 68v5. siharabhaprtir.
864
vinita : S.e. for it; cf. 68v5. vinit.
865
smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) | ppena mitre bhitv yog. .. .. ..
[dh]sit || : loka verse. Cf. 68v5. samodamn viharisu yuktyo .. +.
866
smodan : S.e. for *smodn; cf. 68v5. samodamn. For the present suffix -na with thematic stems,
see BHSG 34.4; for sa / s, see BHSG 3.3; von Hinber 2001: 112, 283, Abhis I 50, n. 2 (on abhi-s-
hara-, s-hara-).
867
yuktyo : = 68v5. yuktyo. Nom. pl. masc.; cf. BHSG 8.82; AMg. -o (< + as; double ending; cf. Caillat
2011: 293f.).
868
rmat[]bh[]to : S.e. for bht.
869
mitre : M.c. for ea.
870
bhitv : = bhittv; cf. SWTF, s.v. bhid; P. bhetv.
871
.. .. : There are traces of one or two akaras on the upper margin.
872
[dh]sit : < P. dhasita~; Skt. dhvasita (destroyed)? Cf. CDIAL 6896.
873
atirp: Probably s.e. for abhirp. The akaras ti and bhi resemble one another. The expressions abhirp
darany prsdik / P. abhirp dassany psdik are routine phrases to express the beauty of a girl.
874
prsdik : Or prs{y}dik (KW)?
875
mnavo : = mavo; cf. PTSD, BHSD, SWTF, s.v. mnava; CDIAL 10048. mnav-.
876
labheya : Opt. 3. sg.; for this ending, cf. BHSG 29.31; Karashima 2003: 161, n. 37 and 46 on
nirkayeyam; BLSF II.1, p. 514, Or.15010/165 recto f. [kkr]yeya; Abhis III 22.9; Marciniak 2014: 187.
877
ath[l]gabho : Or athgabho (KW). S.e. for atha galbho?
878
brhmacarya : S.e. for brahma.
879
.. ri[k] : Probably (d)rik; cf. 70r1. s drik.
880
.. rik : (d)rik is expected here, but the first akara does not seem like d.
322
 The two thought of each other as friends. They grew up like brothers. When (their)
mothers died, (they) were seen by a jackal, which, with a malicious thought, alienated
them (from one another). They killed one another. A deity recited verses:
A man does not see any good in associating with inferior people. Look! The
friendship between the lion and the bull was destroyed by the jackal. They had lived
closely together, united, and had been fortunate. Having been alienated (from each
other) by a wicked friend, the unified (ones) were destroyed.
(The Buddha said): It may be, (O monks, that you may think that, at that time, ... The
rest should be related) in detail.
(195)(69v2) Elephant (the first half is unidentified): A certain Brahmin had a beautiful,
good-looking, pleasant daughter. He sought (a husband for her, saying): If a studious
young Brahmin wishes to obtain (her), I shall give (her) to him. Then, a bold (galbha)
Brahmin, who had practised brahmacarya for forty-eight years, said: I have completed
studying (adhta). The girl was given to him. ?? Her parents said:

323
Fol. (70)882
recto
1 ha eo ()smka dharma s darik balena datt arayyatana nt s
2 na ramati grmto883 pi nt bhikucryy884 na ramati sa h885 pravrajiy-
3 mi pra[a]mataraka886 t[u]va gacchhi so gato {} pravrajito bhry ncchati {}
pravra-
4 jany887 jtikn ha ncchmi eta svmiko mama cchoetv888 pravraji-
5 to eva os889 so dukhito durmano ()bh[k]. .o890 pcchati kitti891 k. .. .. s .. [n/
k]a [ve]
6 .. rao [a/] .o [c]eto [bh]i[k]. n. [g/]. .. .o [j]()892 .. + .. .. .. .. .. r.. .. .. + + + .. + + +
verso
1 vddho tasya [ta]ru[]k893 hastin k[] .. .y. .[o] tatra pratibaddhamnso894 s [v]a[na] [n]-
2 cchati sa895 ha ito ythta896 anyena gamiyma padmasara te gat
3 anyena varuakena897 hastingena srddha saketo ktv i<>ga898 tihi899
4 ha ie900 ti sa901 ha tas[y]a vddhangasya padmasare snyiymi902 te
5 [ot]r y[va js]ym[o ko] sm{k}ka903 ciratarako buitv904 sati905

881
ma[t]pitar() : S.e. for mt.
882
(70) : This folio was copied by a different scribe from the one, who had copied folios 1~68, and from another
one, who had copied the preceding folio (69). There is no pagination number. That scribe must have copied the
then existing original, which must have been paginated as 70. As an expedient means, this folio is labelled as
such in this volume. See the introductory remarks (p. 146).
883
grmto : For the ablative ending -to, cf. Pischel 365; Geiger 77.2; BHSG 8.50; von Hinber 2001:
302; Oberlies 2001: 30.4; Caillat 2011: 18. Here, grmto is an ablative form used in a locative meaning; cf.
Mvu II 206.13. hohinti Kapilanagare (older manuscripts read nagarto instead) tryaataninditni bhavanni;
Mvu III 182.10. bhtaprva bhikavo atte dhvani nagare (older manuscripts read nagarto instead)
Vrasy Kijanapade dve daridr drak; see Marciniak 2014: 185.
884
bhikucryy : S.e. for caryy?; cf. Skt. bhikucary, cary; SWTF, s.v. crya.
885
h : S.e. for ha.
886
pra[a]mataraka : A corruption of *pit-mt + aka?, meaning to parents?
887
pravrajany : S.e. for nya?; cf. BHSG 8.44 (dat. sg. -y; rare and only m.c.).
888
cchoetv : having abandoned; Cf. BHSD, s.vv. chorayati, choayati; Skt. kodayati; CDIAL 5060 (2)
chrayati; P. nicchodeti, nicchoeti; Pkt. nicchoei (cf. Bolle 2002: 265); CDIAL 7103. *nikayati.
889
os : abandoned < ava-sa or ut-sa.
890
()bh[k]. .o : Read ()bhk(a)o?
891
kinti : Cf. DP I 602a.7. kinti (why indeed? have you indeed? etc.).
892
[j]() : Or [j] (KW).
893
taruk : Cf. P = Abhis III 269. taruik~ young (wife).
894
pratibaddhamnso : S.e. for mnaso.
895
sa : S.e. for s.
896
ythta : For the ablative ending -tas, see n. 883.
897
varuakena : S.e. for taru.
898
i<>ga : S.e. for igha?; cf. P. igha (a particle of request or exhortation [usually followed by voc. and/or
imperat.]: come on, go on; please [DP I 365ab, s.v. igha]).
899
tihi : S.e. for tihhi.
900
ie : Presumably s.e. for iga (= igha?).
901
sa : S.e. for s.
902
snyiymi : S.e. for ymo or yma.
903
sm{k}ka : S.e. for asmka.
904
buitv : CDIAL 9272. *buyati sinks; Pkt. bua (sinks), bua (sunk).
905
buitv sati : As to the periphrastic constructions of the gerunds and verbs sth, s, car, d etc., cf.
von Hinber 2001: 498; Abhis I, 210, n. 5 (with further references).
324
 This is our rule. The girl was forcibly given (to the old Brahmin) and taken to an
abode in the wilderness. She did not find any delight. Being taken even to a village, she
did not find any delight in begging. He (i.e. her husband) said: I shall enter the ascetic
life. You should go (back) to your parents(?)! He went away and became an ascetic.
His wife did not want to enter the ascetic life. (She) said to her relatives: I do not want
to do this. My husband has deserted me and entered the ascetic life. I have been
abandoned in this way. Being depressed and unhappy, he (i.e. her father?) constantly
asked: Why indeed? ?? (the rest is unclear).
246
(There lived an) old (elephant). He had a young wife. (The husband) was
captivated by her. However, she did not like the forest. She said: Lets leave this herd
and go somewhere else! They went to a pond (padmasara). Having made an
appointment with a certain young elephant beforehand, saying: Please wait
(there)! (He?) said: All right! She said to the old elephant: Lets bathe in the pond!
As they entered, (she said:) Lets now find out which of us can remain longer under
the water!

246
The following part, to which the title Elephant refers, has a parallel story in SBV: cf. SBV II 213f. (The
story of the elephant); SBV(Ch) 204b15~27 = Ccc, no. 390, II 418f.; SBV(Tib[Pk]) ce 236b7~237a3;
SBV(Tib[D]) nga 256b5~257a3; Schiefner 313f.; Panglung 122. The story runs as follows: Long ago, there lived
a pair of elephants. However, the female had affairs with a young elephant, with whom she proposed to run
away. Being asked how, she replied that she knew of a way. She, then, asked her husband to bathe together in a
lake and suggested a competition, concerning which of them could stay under the water longer. Both of them
dived in and while her husband remained under water, she emerged and fled away with the young elephant.
When the husband came out after a long time and as he could not find his wife, he thought that she had drowned
and so dived into the water again. After having done this repeatedly and being exhausted, he finally came out of
the water and looked for his wife in vain. He trampled here and there in the lake, thereby killing fish, frogs and
many other creatures. A deity recited a verse: This one has a big body, but has no intelligence. As his wife had
been taken away by another, others suffered agony. Devadatta was that stupid elephant.
Cf. SBV II 213.19~25. bhtaprva bhikava anyatamasmin pradee hastiythapati prativasati.
tatrpy anyatamasya hastino nyatar hastin bahumat. snyatamasmin kalabhake tyartha sakt. taysau
kalabha ucyate nipalymahe iti. sa kathayati: ko sv upyo yena nipalymahe? iti. s kathayati:
aham upya jne. tayor gajo bhihita snymo hradam avatarma iti. so vatra, s kathayati:
payma ka vayo ciratara nimagnas tihati iti. ....
325
 BIBLIOGRAPHY AND ABBREVIATIONS

The abbreviations of grammatical terms principally follow those in BHSG, pp. XXVII~XXX

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339
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SnA = Sutta-Nipta Commentary: being Paramatthajotik II, ed. H. Smith, London 1916~18: PTS.
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340
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Speijer, Jacob Samuel
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Motilal Barnarsidass.
Speyer, Jacob Samuel
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Philologie und Altertumskunde I, 6).
Spk = Srattha-ppaksin, Buddhaghosas Commentary on the Sayutta-nikya, ed. F.L.
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Srs = *Sagharakita-samuccaya: Sengqieluocha suoji jing , attributed to
Sagharaka (fl. early 2nd c. C.E.?), translated by Zhu Fonian from a text
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Steiner, Roland
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Odendorf: Indica et Tibetica Verlag (Indica et Tibetica 31).
Straube, Martin
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Strong, John Stiven
2007 The Buddhas Funeral, in: The Buddhist Dead: Practices, Discourses,
Representations, ed. by Bryan J. Cuevas and Jacqueline I. Stone, Honolulu 2007:
University of Hawaii Press (Studies in East Asian Buddhism, 20), pp. 32~59.
Sugimoto, Takush
2006 Jtaka no hensen Rokuge z honj wo reini
, in: Hokuriku Shky Bunka 18: 1~33.
Suv = Suvarabhsottamastra, Das Goldglanz-Stra, Ein Sanskrittext des Mahyna-Buddhismus,
hrsg. von Johannes Nobel, Leipzig 1937: O. Harrasowitz.
Suv-av(1) = Sita Ram Roy, Suvaravarvadna, Patna: K. P. Jayaswal Research Institute
(Historical Research Series, VII).
Suv-av(2) = Tissa Rajapatirana, Suvaravarvadna, translated and edited together with its
Tibetan translation, and the Lakacaityasamutpatti: A thesis submitted for the Degree
of Doctor of Philosophy in The Australian National University, Canberra 1974.
SWTF = Sanskrit-Wrterbuch der buddhistischen Texte aus den Turfan-Funden, ed. H. Bechert, K.
Rhrborn, J.-U. Hartmann, Gttingen 1973ff.
T = Taish Shinsh Daizky , ed. Junjir Takakusu , Kaikyoku
Watanabe , 100 vols., Tokyo 1924~1934.
TAK = Tntrikbhidhnakoa = Dictionnaire des termes techniques de la littrature hindoue
tantrique = A Dictionary of Technical Terms from Hindu Tantric
Literature = Wrterbuch zur Terminologie hinduistischer Tantren, sous la direction
de H. Brunner, G. Oberhammer et al., I (2000), II (2004), III (2013); Wien: Verlag der
sterreichischen Akademie der Wissenschaften (sterreichische Akademie der
Wissenschaften, Philosophisch-Historische Klasse, Sitzungsberichte, 681, 714, 839;
Beitrge zur Kultur- und Geistesgeschichte Asiens, Nr. 35, 44, 76).
Th = Theragth, in: Thera- and Ther-Gth, ed. H. Oldenberg and R. Pischel, rev. K. R. Norman,
L. Alsdorf, London, 2nd ed., 1966: PTS.
Th-a = Dhammapla, Theragth-ahakath, ed. F. L. Woodward, 3 vols., London 1940~1959:
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Th = Thergth, in: Thera- and Ther-Gth, ed. H. Oldenberg and R. Pischel, rev. K. R. Norman,

341
 L. Alsdorf, London, 2nd ed., 1966: PTS.
Thommen, Eduard
1903 Die Wortstellung im nachvedischen Altindischen und im Mittelindischen, Inaugural-
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Georg-August-Universitt zu Gttingen, Gutersloh: C. Bertelsmann, 1903:
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Tib(D) = Derge (sDe dge) Canon; facsimile reproductions:
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Tibetan Tripitaka Research Institute.
Tournier, Vincent
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2008), dits par Guillaume Ducur, Paris: De Boccard, (coll. "Archaeologia
Afghana", srie scientifique I), pp 375~413.
TPS = Giuseppe Tucci, Tibetan Painted Scrolls, Roma 1949, 3 vols.; repr.: Tokyo 1980.
unmetri. = unmetrical
Uv = Udnavarga, hrsg. von Franz Bernhard, Gttingen 1965~1990: Vandenhoeck & Ruprecht
(Sanskrittexte aus den Turfanfunden 10), 3 vols.; Bd. III, Der tibetische Text, hrsg.
von Champa Thupten Zongtse unter Mitarbeit von Siglinde Dietz.
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Tentative Re-edited Text of the Vrikavastu in the Vinayastra, in: Acta Tibetica et
Buddhica 3, pp. 1~128.
Vin = Vinayapiaka, ed. H. Oldenberg, 5 vols., London 1879~1883: PTS.
Vint, Bhikun (Vinita Tseng)
2010 A Unique Collection of Twenty Stras in Sanskrit Manuscript from the Potala, 2 parts,
Beijing/Vienna : China Tibetology Publishing House, Austrian Academy of Sciences
Press (STTAR 7).
vs = verse(s)
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1977: PTS.
Waldschmidt, Ernst
1944~1948 Die berlieferung vom Lebensende des Buddha: Eine vergleichende Analyse des
Mahparinirvnastra und seiner Textentsprechungen, Gttingen 1944, 1948:
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and the Older Dialects of Veda and Brhmaa, 21889 Cambridge (Mass.): Harvard
Univ. Press; Second Edition; 51924 Leipzig; repr.: Delhi 1962: Motilal Banarsidass.
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1993 Syntax of the Cases in the Pli Nikyas, Kelaniya: Postgraduate Institute of Pali and
Buddhist Studies, Univ. of Kelaniya (Originally Diss., University of London, 1936).
w.r. = wrong reading: When a reading is apparently incorrect but its cause is difficult to judge, then
it is labelled as wrong reading (w.r.).

342
WZKS = Wiener Zeitschrift fr die Kunde Sdasiens
Xy = Xianyu jing [Scripture of the Wise and the Fool], translated in 445 by Huijue et
al., T. 4, no. 202.
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Thor aus dem Tibetischen uebersetz mit dem Originaltexte herausgegeben, St.
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Yajima, Michihiko
2007A Comparative Study of the Mtaga-jtaka and its Jaina Version, in: Bulletin of the
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Yao, Fumi
2012 Konponsetsu Issai Uburitsu "Yakuji" ni okeru kyten iny no shos (3)

, in: Buddhist Studies 40: 291~318.
Yuyama, Akira
1977 Bemerkungen zur Sanskrit-Version des Kacchapa-Jtaka, Vortrge XIX. DOT vom
28. September bis 4. Oktober 1975 in Freiburg im Breisgau, hrsg. Wolfgang Voigt (=
ZDMG, Supplementband III, 2), Wiesbaden: Franz Steiner, pp. 1028~1036.
1983 Kacchapa-Jtaka: Eine Erzhlung von der Schildkrte und dem Kranzwinder, Tokyo :
The International Institute for Buddhist Studies (Studia philologica Buddhica,
Occasional paper series, 5).
1991 The Kacchapa-Jtaka in Bas-Relief at the Cai Mndut in Central Java,
FelicitationVolume for Prof. Dr. Egaku Mayeda, Tokyo: Sankib Busshorin, pp.
251(530)~265(516), incl. 7 ills. (pp. 263/514~265/516).
Zaj = Zengyi Ahanjing translated by Dharmanandi in 382~385CE, and edited by
Gautama Saghadeva by 398 CE., T. 2, no. 125.
Zbz = Zabaozang jing translated by Ji jiaye , compiled by Tan Yao , T. 4, no.
203.
Zbz(tr) = The Storehouse of Sundry Valuables, translated from the Chinese of Kikkya and Liu
Hsiao-piao (compiled by T'an-yao) (Taish, Volume 4, Number 203) by Charles
Willemen, Berkeley, Calif.: Numata Center for Buddhist Translation and Research,
1994 (BDK English Tripitaka; 10-I).
ZDMG = Zeitschrift der Deutschen Morgenlndischen Gesellschaft
Zinkgrf, W.
1940 Vom Divyvadna zur Avadna-Kalpalat: Ein Beitrag zur Geschichte eines Avadna,
Heidelberg: Carl Winters Universitatsbuchhandlung (Materialien zur Kunde des
Buddhismus, Heft 21).
Zpy = Zapiyu jing , translated probably in the 3rd century C.E. (Catalogues ascribe it to
Lokakema, which is apparently wrong), T. 4, no. 204.

Symbols used in the Transliteration

( ) restored akara(s)
[ ] akara(s) whose reading(s) is(are) uncertain
< > omitted (part of) akara(s) without gap in the manuscript
{ } superfluous akara(s) or a daa
{{ }} erased akara(s) in the manuscript
interlinear insertion

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+ one lost akara
.. one illegible akara
. illegible part of an akara
/// beginning or end of a fragment when broken
| daa
|| double daa
.. the edge of the manuscript is folded back upon itself, obscuring the lettering
* virma
punctuation mark
: visarga used as punctuation
avagraha; if not written in the manuscript, it is added in brackets in the transliteration
string hole
upadhmnya
jihvmlya
erased akara(s) in the manuscript, e.g. vija

Symbols used in Notes

~ = stem of a word, e.g. dharma~

- = absence the parallel(s)
= except for letters, following or preceding the sign, the word is the same as the preceding one
* = a hypothetical form which is not attested anywhere, e.g. *snru
< = the form comes from
= is a scribal error, a corruption, or a hyper-form of
= does not agree with
= is almost the same as
= the Sanskrit form (or the Chinese character) should be changed to
On buddha / Buddha: In this article, buddha applies to any unspecified ones, while Buddha is
conferred on particular individuals (e.g. the Buddha kyamuni).
On dharma / Dharma: In this article, the word dharma designates an unspecified dharma with
various meanings, while that of the Dharma in singular form with a capital D applies
to the Doctrine or the Buddhas teachings as a whole.

344
 GRAMMAR AND GLOSSARY

Symbole

~ = stem of a word, e.g. dharma~

- = present stem, e.g. gaccha-
= except for letters, following or preceding the sign, the word is the same as the preceding one
* = a hypothetical form which is not attested anywhere, e.g. *snru
# = the form or the meaning is not found in dictionaries, e.g. hurua~#; highest glory#
= Cf. notes in the Transliteration part, e.g. n. 188
= refer(ence) to
/ = and are confused
< = the form comes from
= is a scribal error, a corruption, or a hyper-form of
= does not agree with
= is almost the same as
= the Sanskrit form should be changed to

345
346
 GRAMMAR

1. Phonology
1 Superfulous addition of an anusvra or nasal before a nasal
69r2. aamaa<>
35r2. rayako; 70r1. arayyatana; 21r5. payena; 47r4. puyni; 25r5. hiraya;
10v2. hirayaivo (s.e. for siro?)
5r5. annyamanye; 13v1. annya; 18v4. ()nnyatarasmi; 19v5. anyamannya; 34v5.
annyatarasmin; 42r3. kyakannyy; 69v2. anyatarasya; 70v2. anyena; 17Ar3.
ugran tapa; 35r1. kinna[rya]; 5v5. Ajtakauinnya
60v4. samyag; 4r2. samyaksabuddha~ (= 4r3, 15v2, 15v5, 16r4); 8r5. sa<u>mya; 60r3.
alam; 38r4. gamyata; 24r3. samgamya

2. Hiatus
2.1. d as sadhi-consonant; cf. BHSG 4.64; Geiger 73.4; Sn(tr.N) 181 (ad Sn, p. 16); EV I (2nd
ed.) 216 (ad Th 406), ib. 317 (ad Th 1127); Abhis III 3.49; Marciniak 2014: 164
51r1. praipatymi te-d-ev(a) [v/c/dh]. [r/k]. [y]. ymi mm iti (vs)
2.2. n as sadhi-consonant; cf. BHSG 4.65; von Hinber 2001: 273; Marciniak 2014: 164
60v3. mithy-n-opadit ( mithye-n) paya (vs); cf. SBV II 201.27. mithy hi codit paya
2.3. m as sadhi-consonant; cf. BHSG 4.59; RgsGr 4.156~157; von Hinber 2001: 272;
Marciniak 2014: 163
45r4. arra-m-arth[e] mahsakobh[o] jta
2.4. y as sadhi-consonant; cf. BHSG 4.66; RgsGr 4.159; von Hinber 2001: 270; Sn(tr.N)
234 (ad Sn 352); Oberlies 2001: 25; Karashima 2002: 6.2; Abhis III 3.50
6r1. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
2.5. r as sadhi-consonant; cf. BHSG 4.61; Geiger 73.3; von Hinber 2001: 271; Marciniak
2014: 164
53r5. sacaya Nandakena ca (? bata s. .. ..) payata-r-udrakkua (vs; Uddna)
2.6. h as sadhi-consonant or a glide; cf. BHSG 4.67; von Hinber 2001: 274; Oberlies 2001:
25; Norman 2006: 373n.
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs; Uddna)

3. Cases
3.1. Instrumental absolute; cf. Speyer 1896: 213; Oertel 1926: 39; Sen 1928: 25f. = 1995: 213f.;
Sen 1953: 44 = 1995: 289f.; Renou, Gr 225a; Abhis III 5.4
69r1~2. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d
3.2. Ablative for locative
70r2. arayyatana nt s na ramati grmto pi nt (being taken even to a village)
bhikucryy na ramati; cf. Mvu II 206.13. hohinti Kapilanagare (older manuscripts read
nagarto instead) tryaataninditni bhavanni; Mvu III 182.10. bhtaprva bhikavo
atte dhvani nagare (older manuscripts read nagarto instead) Vrasy Kijanapade
dve daridr drak; see Marciniak 2014: 185
3.3. Genitive absolute; cf. BHSG 7.53; Speyer 1896: 211; Sen 1928: 43f. = 1995: 231f.;
Wijesekera 1993: 158; Abhis III 5.6
40v5. tasya klaga[t]asya amara prdurbhta
49r5. parinirvt{t}asya me yumn nando arra payeta
3.4. Locative absolute; cf. Sen 1953: 100 = 1995: 327f.; Renou, Gr 225b; Wijesekera 1993:
182f.; von Hinber 1968: 295f.; Abhis III 5.8
37v3. prakrnte tu bhagavati tasya rjo bahutar anarth prdurbht
40r3. srthavhasya bhryy n(t)yamny nagnuka pita
45v3. asati buddhotpde ( pte) parivrjeu

347
 50r4. nirvt{t}e kyapradyote ktv sanasagraham* (vs)
3.5. Locative for instrumental; cf. BHSG 7.81; In Middle Indic, loc. pl. and instr. pl. are often
confused; cf. BHSD, 7.30ff.; Bhad. 31, vs. 18d. teu rutev ahu deayi dharma;
Karashima 2001: 217~222.
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu kuryc (vs)

4. A-stems
4.1. Nom. sg. masc. -a; cf. BHSG 8.22f.; RgsGr 8.10f.; Abhis III 6.1; Marciniak 2014: 175
50r3. pjito sanrddhena tmaochi lghita (vs)
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
68r3. khane[t] (v)arha (m.c.) mlni bahusasye vane rame (vs)
4.2. Nom. sg. masc. -a; cf. BHSG 8.26 (Mvu); RgsGr 8.14; Abhis III 6.4; Marciniak 2014:
176
10r3. aya mair vajras<ro> ... anrgheya anantagu
4.3. Nom. sg. masc. -u; cf. BHSG 8.30 (m.c.); Marciniak 2014: 176 (m.c.)
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
62r1. irya{}s tripallastu ( tr) anekamyo (vs)
4.4. Voc. sg. masc. -; cf. BHSG 8.27; von Hinber 2001: 311; Steiner 1997: 165f.; Abhis III
6.5
44v1. bhikava yumanta Mahkyapa pcchanti paya sthavir yvad ...
67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
4.5. Nom., acc. sg. neut. -a; cf. BHSG 8.32f.; RgsGr 8.19; Abhis III 6.8
48v4. sagta munino tatra sthpit paddhat dh (vs)
61r1. kye csti bala prabhta mahya (vs)
65r2. pitu ira pita (m.c.) mudgarea (vs)
68r1. kusdo dukha (m.c.) jvati (vs); cf. Mvu II 93.16. kudo dukha{} jvati
4.6. Instr. sg. masc., neut. -en; cf. BHSG 8.39; Marciniak 2014: 177
69v1. ppena mitre (m.c.) bhitv yog. .. .. .. [dh]sit (vs)
4.7. Abl. sg. masc., neut. -; cf. BHSG 8.46; Pischel 365; Geiger 78; von Hinber 2001: 300
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet (vs)
54r5. dukh parato praty pakv sarvv vanaspat (vs)
69r3. na hnajanasasargg naro bhadri payati (vs)
4.8. Abl. sg. masc., neut. -tas, -to; cf. BHSG 8.50ff.; Pischel 365; Geiger 77.2; Sen 1953:
42 = 1995: 302 (-do); von Hinber 2001: 302; Oberlies 2001: 30.4; Caillat 2011: 18;
Abhis III 6.19
21r3. mahato yakabhayto parimocita; 33r2. yath mahyakabhayta parimocita
24r2. bhagav ta hrada gata te tato p[i] hradta sajay vrayati
45v4. dakipathto parivrjo Parvvato nmena
70r2. arayyatana nt s na ramati grmto (abl. used in a loc. meaning) pi nt
bhikucryy na ramati
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
4.9. Abl. sg. masc. -ta; cf. BHSG 8.52ff.
62r3. grmta (m.c. mata) grme ( grma) hayakaramle ( saya) (vs)
4.10. Loc. sg. masc., neut. -ahi; cf. BHSG 8.61, Geiger 78, Marciniak 2014: 180 (pl.!?);
KP(V-D) 65a1. paribhrameta nikhilahi loke (vs)
34v1. aputraka[]mh[i] y(e)v(a) d()r(i)k j[]t
4.11. Loc. sg. masc., neut. -esmi; cf. BHSG 8.70f.; Abhis III 6.23; Marciniak 2014: 178; KP
24r4. lokesmi (vs)
48v3. niao vkamlesmi im giram udraye (vs)
4.12. Nom. dual masc. -o; cf. BHSG 8.74
57v2. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
Cf. SBV 150.30. yau kukkurau rjakule nivsinau Klopaklau balavarayuktau
J I 177.1. ye kukkur rjakulasmi (Be. kulamhi) vaddh koleyyak vaabalpapann
4.13. Nom. pl. masc. -; cf. BHSG 8.78; Abhis III 6.24

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 42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
55v3. arthrthikasya [na]katr ki kariyati trak (vs)
55v3. sarve divasa kaly sarve nakatr bhadrak (vs)
56r2. imasmi mah[](va)ne anye bahavo drum (vs; metre?)
61r5. vayam eva ja ()va eamk vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
67r4. agnihotre ca na hanna dve ca bhagn kamaal (vs)
68v1. asa<t>pralp bahavo [ya]s tva bhas(i) kauika (vs)
etc.
4.14. Nom. pl. masc. -a; cf. BHSG 8.79 (m.c.); RgsGr 8.57 (m.c.); Abhis III 6.25 (prose);
Marciniak 2014: 179 (prose); KP(V-D). 56a1. rpdayo da[r]anam eta i // (m.c.); 70b2. te
tata cyuta samn (prose)
55v3. sarve divasa kaly sarve nakatr bhadrak (vs)
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
61r5. vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
4.15. Nom. pl. masc. -yo; cf. BHSG 8.82; AMg. -o (< + as; double ending; cf. Caillat 2011:
293f.)
68v5. {{samodamn viharisu yuktyo}} (vs)
69r4. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs)
4.16. Voc. pl. masc. -ho; cf. BHSG 8.88; Pischel 372; Hoernle, MR 162; von Hinber 2001:
322 (ho < + bho)
44v2. (Reverend Kyapa said the monks) :vusho <na> etarahi yeva ...
4.17. Acc. pl. masc., neut. -a; cf. Lders 1954: 196~219; EV I (2nd ed.) 159 (ad Th 83); EV II
(2nd ed.) 115 (ad Th 183); Geiger 78.3a
45r5. kehici karako hta kenaci daakha kehici ajinavalkala (or s.e. for l?) ...
4.18. Acc. pl. masc., neut. -; cf. BHSG 8.92; Abhis III 6.33; Marciniak 2014: 179
13r3. km v paribhujhi
21v1. mahkka vta sajanayitv vij utsdayitukmas
39r4. anyatamo rj nivtta rjadharm cintayati
4.19. Nom. pl. neut. -, ; cf. BHSG 8.100; RgsGr 8.63~64; Schwarzschild 1979 = 1991:
186~190; von Hinber 2001: 324; Oberlies 2001: 148; Caillat 2011: 288f.; Abhis III 6.36
55r1. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (vs)
55v3. arthrthikasya [na]katr ki kariyati trak (vs)
4.20. Instr. pl. masc., neut. -ehi; cf. BHSG 8.108; RgsGr 8.76, 77; Abhis III 6.38
9r2. mahrvakehi; 11r2. ubhehi; 13r3. kmaguehi; 14v1. drutakakehi; 14v2. rathakra-
sahasrehi ... atehi (vs); 26r6. yaka(a)t(e)hi pacahi ku[h]raat(e)hi pa()cavaraatehi; 15r3.
rjabhtehi; 18r1. divyehi pacahi (kmaguehi); 19v2~3. indriyabalabodhyagehi; 19v5.
ngehi; 20r2. tehi parituehi; 27v1. satvehi; 33v4. corehi (= 40v1); 34r3~4. sabahulehi
re[hi]drakehi; 36v4. capakapupehi; 42v3. brhmaehi (s.e. for ena) mantrehi baddh;
44r2. Mall[e]hi; 46v4. sarvehi; 50r4. pasuklehi (vs)
60r3. alam [e]tehi jabhi mrehi panasehi ca (vs)
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu (loc. for instr.) kuryc (vs)
4.21. Gen. pl. masc. -na; cf. BHSG 8.117~119; RgsGr 8.84~85
57v3. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)

5. -stems
5.1. Nom. sg. fem. -a; cf. BHSG 9.8f.; Abhis III 7.1
64r4. vnarendra namas te ()stu yasya te praja (m.c.) d (vs)
65r4. paya lo<lu>pajtya (s.e. for y) hat cakkrea rik (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinita (s.e. for it) (vs); cf.
68v5. {{paya siharabhaprtir jabukena vinit}}
5.2. Obl. sg. fem. -ye; cf. BHSG 9.26f.; Abhis III 7.6
6v2. tye (tvayi) kupitye rj so uko ghpito
5.3. Instr. sg. fem. -y
30v1. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
36v4. kanyasiky praidhna kta aha buddha janeymi

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 42r2. Devadattasyvadna ... Goviky kyakannyy pdaprahrea tita
5.4. Instr. sg. fem. -ya; cf. BHSG 9.54, 59; Abhis III 7.12
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
14r4. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> ( nya)
datta
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
23v1. prvva[] kumr(i)kya mt d viprakaa prajyat
35v4. rj Pradyoto ivya avasdita
36v5. kanyasiky praidhna kta ... jyehya kta aha savarddheyam iti
36v5. Supriyo gandharvvarj sahasratatrvya bhagavat vinta
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)
5.5. Instr. sg. fem. -; cf. BHSG 9.65; Oberlies 2001: 31.1; KP(V-D) 63r3. cracarypi sam-
anvito pi.
19r2. gopabhry bhagav bhujpita
5.6. Dat (or gen.). sg. fem. -y
37r2. anyatarea ghapatin mtagadriky aka vastram anupradatta
5.7. Loc. sg. fem. -ay; BHSG 9.43
9v5. maiparkay ( parikay)
5.8. Gen. sg. fem. -ya; cf. BHSG 9.62; RgsGr 9.17; Abhis III 7.14
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
5.9. Loc. sg. fem. -ya; cf. BHSG 9.57, 63; Abhis III 7.18
57r3. yad te eike drakya pakv lya vt (vs)
5.10. Inst. pl. fem. -hi; cf. BHSG 9.102; Abhis III 7.30
50r3. tmaochi lghita (vs)
5.11. Inst. pl. fem. -ehi; cf. BHSG 9.105; Marciniak 2014: 181
69r2. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d

6. I-stems
6.1. Nom. sg. masc. -i; cf. BHSG 10.15; Abhi III 8.1
64r2. ptin te vadhiyma hantyat{} (s.e. for hannyeta?) pti (m.c.) pti(n) (vs)
66v3. kacchapa iti i gth bhati
6.2. Nom. sg. masc. -; cf. BHSG 10.27; RgsGr 10.4; Abhi III 8.2; Marciniak 2014: 181 (ri)
9r5. Aranem
12r2. (= 17Ar3, 17Ar4, 17Av1, 5, 59v4); 44v5. rjar
30r3. Prase[n]aj
60v1. y[th](apa)t gth bhate
66v1. kma kav (m.c.) gacchatu vai vannta (vs)
6.3. Nom. sg. neut. -;
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
6.4. Nom. sg. fem. -; cf. BHSG 10.28; RgsGr 10.8; Abhi III 8.3
32v4. bhagavat mahat anv [bh](a)gn
47v5. Prakt ( Suk)
6.5. Voc. sg. masc. -; cf. BHSG 10.38; Oberlies 2001: 151; Marciniak 2014: 181
54r2. varha vyuvegasya mma yojehi srath (vs)
6.6. Acc. sg. neut. -i; cf. BHSG 10.48 (masc. -i)
44r2. krea asthi nirvvpayitv
6.7. Instr. sg. fem. -ya; cf. BHSG 10.103; RgsGr 10.18; Abhis III 8.10
17Av1. cittapriuddhya akkram [sa] + + payati
6.8. Instr. sg. fem. -iy; cf. BHSG 10.103; RgsGr 10.19
53v3. paya sacayakr ()ya hato dhanukoiy (vs)
61r5. vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
6.9. Gen. sg. masc. -; cf. BHSG -
7v4. rjo Dhanem (s.e. for neme?) dvau amty
6.10. Gen. sg. masc. -e; cf. BHSG 10.72
14r4. Kanakamune (= 15v5)

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 49r2.sagta vacana mune (vs)
6.11. Gen. sg. masc. -isya; cf. BHSG 10.78; Abhi III 8.12
9r3. kyamunisya (= 29r1); 14v3. Cetisya; 15r4. Prasenajisya; 22v4. ghapatisya; 41r1.
s(e)n(pa)tisya; 42v3. isya (= 42v4)
6.12. Gen. sg. masc. -ino; cf. BHSG 10.81
48v4. sagta munino tatra sthpit paddhat dh (vs)
6.13. Nom. pl. masc. -; cf. BHSG 10.179; Abhis III 8.22
41r4. trayo L[e]psav kumr jvitd vyaparopit
6.14. Nom. pl. fem. -; cf. BHSG 10.185
40r2. tena ddh vidarit
6.15. Gen. pl. masc. -na; cf. Pischel 377, Geiger 85
62v1. alpabuddhir abuddhna ye bhavati nyaka (vs)
6.16. Loc. pl. masc. -u; cf. BHSG 10.208; Pischel 377, 381 (Pkt. -su); Geiger 82.4 (P. -
su); Oberlies 2001: 153 (P. -su); Got 2000: 272 (-u)
11v3. aru

7. -stems
7.1. Acc. sg. fem. -i or -im; cf. BHSG 10.44; Abhis III 9.2
10r2. yva rvastim anuprpta; 37v1. []r()vasti saprasthita
22r3. kujara mahati vkakhm upari dhrayate
66v2. siho dari i<>umro (m.c. iumro) jalnta (vs)
7.2. Gen. sg. fem. y
30r4. srathin purohitaputrea ramauddey pryanena re prahro datta
7.3. Abl. sg. fem. -to; cf. BHSG 10.132; Abhis III 9.10
17v2. rvastto nirggacchati
31v3. brahmacrito brahmacr jta; 31v4. brahmacrito brahmacr jyeyam
7.4. Instr. sg. fem. -ya; cf. BHSG 10.103; RgsGr 11.10; Abhis III 9.8
30r5. tata ramauddeya ddhy ratho vikabhita
7.5. Gen. sg. fem. -ya; cf. BHSG 10.105
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
47v4. te ca calya matr samoha gat
7.6. Loc. sg. fem. -ye; cf. BHSG 10.95; Abhis III 9.12
56v2. Velye nidna yusaskr iti devat{} gth bhati
7.7. Loc. sg. fem. -ya; cf. BHSG 10.106
16r1. Kyapeyagandhakuya mukthro baddha
34r5. rvastya aputra []r(e)[]h[] klagata
7.8. Nom. pl. fem. -; cf. BHSG 10.186; Abhis III 9.14
66v4. Kyap (Koinya) kacchav hu Kauinyo hu markka (vs)
7.9. Instr. pl. fem. -hi; cf. BHSG 10.194; Abhis III 9.19
36v3. dvihi bhaginhi (the plural form used for dual) Ratnaikhasya ... capakapupehi
avakiritv ...

8. IN-stems
8.1. Nom. sg. masc. -i; cf. BHSG 10.22
24v2. anyatara rehi saputrapautraparivro udynabhmin nirgata
8.2 Voc. sg. masc. -i; cf. BHSG 10.35
57r5. Karakari vijnhi yo te na vijahiyati (vs)
8.3. Voc. sg. masc. -; cf. BHSG 10.39
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
8.4. Gen. sg. masc. -isya; cf. BHSG 10.78
16r4. Vipayisya; 26v2. angmisya; 42r5. srddhavih[ri]s[y]rthe; 47r1. rehisya
54r3. anuklacrisya ( klcrthisya)
8.5. Nom. pl. masc. -ayo; cf. BHSG 10.152
5r2. hastayo
50r2. dhutavdnya ( dhutv; vdn is gen. pl. of vdin) agro nirddia sarvadarin (vs)

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 8.6. Nom. pl. masc. -; cf. BHSG 10.181; RgsGr 12.6.
62v2. eva vinihat enti cadroddhrva markka (vs)
8.7. Nom. pl. masc. -n; cf. BHSG 10.201 (-n)
50r2. dhutavdnya ( dhutv) agro (vs)

9. U-stems
9.1. Nom. sg. masc. -u; cf. BHSG 12.13; RgsGr 14.3; Abhis III 11.1
33r4. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
37r5. Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
63v4. brhmao bhiku (m.c.) Nand ca (vs; Uddna)
9.2. Nom. sg. masc. -; cf. BHSG 12.14; Oberlies 2001: 151; Abhis III 11.2
10v4. Kaubyapurohito yl
22v5. draka ekrma sasargabhr
27r1. Nandiko bhik
30r1. bhik yo ()sau drako( drik) ..
41v3. bhik Vaily mahvd abhygata
31r1. Vajrabh ti; 31r3. Vajrabh nma
37r5. Jb (vs)
63v1. Mer (vs)
9.3. Voc. sg. masc. -; cf. BHSG 12.16; Oberlies 2001: 151
41v1. sa bhagavat ehi bhik yva pravrjita
9.4. Gen. sg. masc. -usya; cf. BHSG 12.35; Abhis III 11.6
29v2. bhikusya
9.5. Nom. pl. masc. -ava; cf. BHSG 12.49 (m.c.)
51v1. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
9.6. Nom. pl. masc. -; cf. BHSG 12.60; Abhis III 11.8
49r2. durvac navak ( nadak) bhik (vs)
67r4. agnihotre ca na hanna dve ca bhagn kamaal (vs)
9.7. Voc. pl. masc. bhikave; a hyper-Sanskritism of the "Mgadhism" bhikkhave; cf. Karashima
2001: 207f.; id. 2002a: 147; Abhis III 11.12
56v4. siy ti bhikave grmarako nando ||
9.8. Instr. pl. fem. -hi; cf. BHSG 12.65
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)

10. -stems
10.1. Inst. sg. masc. -un; cf. BHSG 13.25
9r5. pitun
10.2. Acc. pl. masc. -ro; BHSG -
10v5. a chstro vimati
10.3. Instr. pl. fem. -arehi; BHSG -
69r1. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d

11. S-stems
11.1. Nom. sg. neut. -a
63v4. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64v2. s<u>varamaya ira iti devat{} gth bhati
11.2. Nom., acc. sg. neut. -a; cf. BHSG 16.16
39r4. kin tam upyam upadekyma yena te reya bhaviyati
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
64v4. klakkena paryea ( e) yasya sauvaraka ira (vs)
65r2. pitu ira pita mudgarea (vs)
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
11.3. Loc. sg. -e; cf. BHSG 16.20
70v4. s ( sa) ha tas[y]a vddhangasya padmasare snyiyma ( mi)
11.4. Nom., acc. sg. neut. -u; cf. BHSG 16.46

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 27r5. s ... caku nimlayati
48v1. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)

12. N-stems
12.1. Acc. sg. masc. -a; cf. BHSG 17.9
54v5. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (vs)
12.2. Instr. sg. neut. -ena; cf. BHSG 17.11; Marciniak 2014: 182 (mrdhena)
42r3. rjabhto ea chadmena ghtv tita
51v5. tatktenava karmea rarjbhyadhika mama (vs)
12.3. Instr. sg. masc, neut. -ena; cf. AMg. instr. sg. -ea; von Hinber 2001: 298
50v2. kam adya paryupsiya premea gauravena ca (vs)
12.4. Instr. sg. masc. -nena
65r3. parem anusat tmnena na kurvvati (vs)
12.5. Instr. pl. masc. -nehi; cf. BHSG 17.46
14v5. s aahi rjnehi ycyati
12.6. Gen. pl. masc. -nn (based on the strong stem rjna~ or s.e. for -n [BHSG 17.20])
32v5. bhtaprvva a rjnn [dv]daa vari po datta

13. NT-stems
13.1. Nom. sg. masc. -nto; cf. BHSG 18.6; Abhi III 15.1
53v1. Upanandasya piaka ktv sacaya karonto klagata
56v4. kharasvara paaha (read: paham [m.c.]) hananto (vs)
60r4. sumahato (read {su}mahato or sumahn) (vs)
13.2. Nom. sg. masc. -nta; cf. BHSG 18.7 (m.c.)
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
13.3. Nom. sg. neut. -nta; cf. BHSG 18.12
62v4~5. otarata pada asti uttaranta na dyati (vs)
13.4. Voc. sg. masc. -n, -; cf. BHSG 18.81; Abhi III 15.4
6v5. bhagav
13.5. Gen. sg. masc. -ntasya; cf. BHSG 18.14; Abhi III 15.7
60r2. vadantasya (vs)
13.6. Nom. pl. masc. -ta or -nta; BHSG 18.71 (m.c.), 18.86 (m.c.)
42r5. yuma<>ta riputraMaudgalyyan ppecch iti

14. Numerals
See entries of each numeral in Glossary
14.1. Instr. pl. pacahi; cf. BHSG 19.22; Abhis III 16.15
13r3. Mra ppm pacahi kmaguehi lobhayati
14.2. Instr. pl. aahi
14v5. s aahi rjnehi ycyati yva svayavar avatr

15. Suffixes
15.1. Suffix aka added to a past passive participle: cf. BHSG 22.9; RgsGr 30.11; Abhis 19.3
43v1. tatra ca bh(i)ku[r] abhirhaka dagarkaso ta bhiku ycati

16. Confusion of person and number

16.1. Cf. BHSG 25.4f.; Renou, Gr 369h; Abhis III 20.1; Marciniak 2014: 185ff.
19r3. sarve Kyape samyaksabuddhe upsak st* (cf. BHSG 25.22)

17. Personal endings

17.1. First plural -ma; cf. BHSG 26.5~6; von Hinber 2001: 422; Abhis 21.1.1; Marciniak
2014: 191
70v2. s ( sa) ha ito ythta anyena gamiyma
67r1. vaya() api na (ca) jnma yato e dapaddap (vs)
62v5. naena vri psyma nsti jgarato bhayam (vs)

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 63r5. vayam anvvartayiyma (vs)
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)

18. Optative
18.1. Opt. 1. sg. -eymi; cf. P. -eyymi (Geiger 127f.); Pkt. -ejjmi (Pischel 459f.)
36v5. kanyasiky praidhna kta aha buddha janeymi
18.2. Opt. 3. sg. -e; cf. BHSG 29.12; Abhis III 22.1
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
49v4. karatalastha ca me arra vikrye (Pass. opt. 3. sg.)
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
54v5. alpakenpi satuye atilobho hi ppaka (vs)
18.3. Opt. 3. sg. -ey; cf. BHSG 29.28; Abhis III 22.6; Marciniak 2014: 188
62r4. stra (read *atra, atr, *tatra or tatr) khaney raha ( rahi) apramatto (vs)
67v4. vyyamey hi puruo na videta ( videna) paita (vs)
18.4. Opt. 3. sg. -iyy?; cf. Opt. 3. sg. -eyy (BHSG 29.30; Abhis III 22.8; Marciniak 2014:
188); Pkt. -ijj (Pischel 462)
49v3. Maitreyo ... upasakkramiyy ( iy) (< -eyy < -ey, optative, 3. sg)
18.5. Opt. 3. sg. -eya; cf. BHSG 29.31; Karashima 2003: 161, n. 37 and 46 on nirkayeyam;
BLSF II.1, p. 514, Or.15010/165 recto f. [kkr]yeya; Abhis III 22.9; Marciniak 2014: 187
69v3. so paryeati yo mnavo adhyno labheya tasya dey ti
18.6. Opt. 3. sg. sy, siy of as; cf. BHSG 29.41
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
55v1. siy (= 56r4, 57r1, 57r3, 64r1 etc.)
18.7. Opt. 1. sg. in -y; cf. BHSG 29.42
59r1. ya yad eva aha kury akruddho tava (de)vate (vs)

19. Imperative
19.1. Impv. 2. sg. -ehi; cf. BHSG 30.3; Abhis III 23.1
54r2. varha vyuvegasya mma yojehi srath (vs)
54r5. nnkuasya badar kavi krehi akua (vs)
19.2. Impv. 2. sg. -hi; cf. BHSG 28.60
16v1. bravhi "na me krya modaken"ti ...
19.3. Impv. 2. sg. -hi; cf. BHSG 30.6; von Hinber 2001: 427; Abhis III 23.3
13v2. ida tva me ukivhi
70r3. sa ha ( h) pravrajiymi pra[a]mataraka t[u]va gacchhi
57r5. Karakari (voc.) vijnhi yo te na vijahiyati (vs)
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
13r3. km v paribhujhi
67r3. m tva na praashi lam asya ()vijniya (vs)
66r5. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
70v3. hastin ... taruakena hastingena srddha saketo ktv i<>ga tihhi ( ti)
19.4. Impv. 3. sg. -ta (< Skt. -tm)
38r4. tata sa rj tatrramapada gatv kampayati gamyata punar iti
19.5. Impv. 2. pl. -to
55r5. payato rasagr[e]dhena vaam nta Sajak (vs)
19.6. Impv. 2. pl. -tha; cf. BHSG 26.12f.; Nobel 1953: 11~12; Salomon 1981: 96; von Hinber
2001: 430; Abhis III 23.6
24v3. etha (= 56r3 [vs], 58r3 [vs])
58r3. bahucrikam etha payatha (vs)
60v2. bhujatha tindukphalam* (vs)

20. Future
20.1. Fut. 1. sg. -a; cf. BHSG 31.30f.; von Hinber 2001: 420, 464; Oberlies 2001: 244;
Abhis III 24.3
13r4. m te pde grahya samudrasya pra kipiya

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 13v1. m te annya lokadhtu kipiya
14r5. svddhy[]ya kariya<>
16v1. yadi vatuse (s.e. for vadase?) dsya
57r2. yad te eike drakya pakv lya vt (vs)
50v2. paryupsiya (vs)
61r2. godh dvna saptaputr[] kobhiya (cf. BHSG 38.31) nainva ngarj (vs)

21. Aorist
21.1. Augmentless aorists; cf. BHSG 32.3
53v5. say srthavho Nandaka bhry Gotam devat bodhayitv
21.2. Aorists with the endings -%; cf. BHSG 32.16ff.
59v4. aham eva tad s (aor. 1. sg)
14r1. si (aor. 3. sg) (= 27v2, 59v2)
6r1. s (aor. 3. pl.)
37v5. prasanna prasannam kram ( akr) akr
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
56v3. tadgami (read: gam [m.c.]) kharao grmarako (vs)
56v1. dadhti manyamno ()ya aile nipati vyaso (vs)
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
21.3. Aor. 3. pl. -isu; cf. BHSG 32.38; Abhis III 25.3
68v5. {{samodamn viharisu yuktyo}} (vs)
69r4. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs)
21.4. Aor. 3. sg/pl. -ith; cf. BHSG 32.41ff.
54v5. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (vs)
21.5. Aor. 3. sg. -si; cf. BHSG 32.53ff.
24v3. sa tatra buddha bhagavanta addasi (cf. BHSG 32.57)
27r1. sa tatra pretm addasi dukhit cakuvivarjit
25r2. Vipay samya[k]s(a)buddho loke uduvsi (< udupsi, aor. 3. sg. of ud-pad; BHSG
32.60)
21.6. Aor. 3. sg. -si; cf. BHSG 32.69f.; Abhis III 25.2
7r2. abhinirysi
21.7. Aorists with the endings -i; cf. BHSG 32.72
17r2. upsako abhi; 28r1. Kyape pravrajito ()bhi
59v2. Nandas tad kapo[t](a) abhi
21.8. S-aorist from root in ; cf. BHSG 32.74
20v2. bhaktacchedam akr
21.9. Aor. 1. sg. -e; cf. BHSG 32.91; Bechert 1958: 313 (instances from the Apadna)
53r2. okire pupamlyais ta [u]bhai slasa .. .. vai (vs)
21.10. Aor. 3. sg. -e; cf. BHSG 32.87f.; Abhis III 25.3
48v3. niao vkamlesmi im giram udraye (vs)
21.11. Aor. 3. pl. -eu; cf. BHSG 32.95f.
45v3. Nlad ... asati buddhotpde parivrjeu
21.12. Aor. 3. sg. - from root aorists; cf. BHSG 32.106
53v5. say srthavho Nandaka bhry Gotam devat bodhayitv

22. Participles
22.1. Present participle -na with thematic stems; cf. BHSG 34.4
69r4. smodn ( smodan) viharisu (vs); cf. 68v5. samodamn

23. Gerunds
23.1. Gerunds in -tv; cf. BHSG 35.8; Abhis III 29.1
46r3. paryupsitv; 36v4. avakiritv; 13v5. nikramitv (= 29v3); 44r3. prakipitv; 37r1.
nighitv; 21v1. sajanayitv; 11r5. nirjinit[v]; 26v5. vitaritv; 48v2. nistaritv (vs); 42v2.
pradayitv; 31r1. vidrvay(i)tv; 41r4. sannahitv; 9r1. pral(a)bhayi[tv]; 49r3. olayetv (l);

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 44r2~3. nirvvpayitv; 32r5. udvejayitv; 49r4. prvaritv; 5v3. pravrajitv (= 36r4); 14v4.
niditv (= 49r4); 44v4. pratihpayitv
23.2. Gerunds in -etv; cf. BHSG 35.25; Abhis III 29.4
7r2. sannhetv; 29r1. pjetv; 70r4. cchoetv
23.3. Gerund grahya; cf. BHSD 35.19; Caillat 2011: 358; P. gahya.
13r4. grahya
23.4. Gerunds in -tvna, -itvna; cf. BHSG 35.29f.; Abhis III 29.5; KP(V-D) 17r4. pritvana
(m.c.); 66r4. dv{n}na; Sadd III 851 1150. sutvna; Ojihara 2007: 177
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)
52v5. tapt<v>na vryea parea yukt ( kta) : mdhryayogt tridiva prapann (vs)
23.5. Gerunds in -y?; cf. BHSG 35.40 on the gerund ending -iy (m.c.); Pischel 590f.; SP.
451.4. vilokiy (m.c.); Mvu I 146.6. sajaniy (m.c.).
66v4. muca kacchapa Kauinyam vasy (gerund of -vas; s.e. for vasya?; having slept
together) pra anyayi (s.e. for *atyayi?) (vs)
23.6. Gerunds in -iya; cf. BHSG 35.42f.; Abhis III 29.7
58r3. bahucri bahni payati ya puna payiya tan na payati (vs)
23.7. Gerunds in -iya; cf. Karashima 2002: 21.2. abhiruhya; Abhis III 29.8
67r3. m tva na praashi lam asya ()vijniya (vs)

24. Infinitive
24.1. Infinitive in -itu, from thematic present stems; cf. BHSG 36.2; RgsGr 43.1; Abhis III
30.1
2? r1. /// sarvadukht pramucyitu()
58v4. akyam etena vryea sarvvadukht pramucyitum (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)

25. Passives
25.1. Passives in -yati; cf. BHSG 37.2f.; Abhis III 31.1
14v5. s aahi rjnehi ycyati
69v5. a[sy]a [s] (d)rik dyati
25.2. Passives in -yati from -aya presents; cf. BHSG 37.6
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
25.3. Passives with active endings; cf. BHSG 37.10ff.; RgsGr 38.5f.; von Hinber 2001:
458f.; Abhis III 31.5.
62v5. otarata pada asti uttaranta na dyati (vs)
63v2. anlpena c() ryati (cf. BHS. iryati, P. iriyati) (vs)

26. Causatives
26.1. Causatives in -payati; cf. BHSG 38.41f.; von Hinber 2001: 489; Abhis III 32.2
6v2. ghpito; 9v4. pravrajpita (= 41v5); 18r5. /// st[]pa kr[p](i)t (s.e. for ita)
19r1. bhujpito (= 19r2); 32v3. varpita; 43v4. ikpita
26.2. Verbs in -ati = -ayati; future cf. BHSG 38.31
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)

27. Past participles + as, bh

27.1. Past participle + as; cf. BHSG 41.1f.; Abhis III 34.1
14r1. pravrajit si
28v4. pravrajita st*
28v3. tensmi devepapanna
27.2. Past participle + bh; cf. BHSG 41.4f.; Abhis III 34.2
20r4. yva ()nena uttrya sarvve satarppit babhva
28r1. Kyape pravrajito ()bhi
29r4. varga [bh](a)vati samuddita (m.c. < samudi) (vs)

356
 GLOSSARY

Note:
This glossary contains most of the vocabulary of the Merv Avadna. However, very common
words, such as ca, eva, with ordinary meanings, are not entered. On the other hand, scribal
errors are included in this glossary, being referred to the right form. Confusion of akaras are
also taken up in it, for example, a / . The peculiar forms, in which additional anusvra or a
nasal is placed before a nasal, is listed side by side with the normal forms, e.g. annya is
found under the entry anya~. Also, the doubling of consonants before or after r is ignored in
the entry forms, e.g. sarvath instead of sarvvath.

a/
11r4. pratinav ( nava); 13r3. lobhayati ( alo); 13r5. tvti ( tav); 14v2. rathgn
( ratha); 14v4. janapadakaly ( kly); 15v1. mahprajnm ( maha); 21v1.
bht ( ta); 25v3. Kacagal ( gala); 26v4. ndan ( nad); 27r4. mtsarya ( mats);
27v1. rttasvara ( artt) krandate ( krn); 28v5. ml ( mla); 30v3. crya ( a);
33r5. Matago ( M); 33v1. Bhadr ( dra); 34v2. dhrita ( adh); 35r3. mtaga-
karmi ( mat); 37r5. Virp ( pa); 37v5. kram ( akr); 38v3. rudante ( rudntai);
39v5. udbandhayiymi ( udbndh); 42v5. kurvvat ( ata); 46v3. bhagavacchsane (
gavcch); 48r5. lokajyeho ( lok); 61r4. Bhmasena ( en); 67v1. manvo (mn(a)v(o));
69r2. sglena ( sgal); 69r3. gth ( ga); 69v4. brahmacarya ( brh); 69v5.
mtpitar() ( ma[t]); 70r2. ha ( h); 70v1. pratibaddhamnaso ( nso); 70v2. s (
sa); 70v5. asmka ( sm{k}ka) etc.
a /
32v2. upavsa ( vs); 43r4. aya ( ay); 47r4. vadnya ( y); 64v3. paryea (
e)
a / e
52r1. vadana ( ne); 62r3. grme ( grma); 63r5. vae ( vaa)
a / o
38v3. dharmasabhoga ( go); 43r4. anupradatto ( tta); 52v2. abhyadhika ( iko)
auka~ nagnuka~
akara~ meaning?
59v5. atha akaro (s.e. for ajakaro?) gth bhati
akra s.e. for kr : 37v5
a-ktaja~ ungrateful
66r2. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu kuryc (vs)
aktajika~# ungratefulness; cf. Skt. aktaja, P. akatau, uka aktajya~
3v4. Capika iti aktajika Devadattasya ...
6r5. [u]ka iti Devadattasya aktajika ktv prvvayogo rjauko
54v1. vko ti Rjagh(e) nidna bhagavato Devadattasyktajika ( tta)
aktajya~# ungrateful; cf. Skt. aktaja, P. akatau, uka; aktajika~
20r5. kasyvadna ktv yath aktajyeu
agra-madhyvasita~# (a-madhya-ava) dwelling in a house
9v3. prvayoga dvau purohitaputrau tatraka pravra[j]i[t]o dvitya agramadhyvasito
agni~ dogni~, mohgni~, rggni~
2? r2. /// rgge agnir mukta srtho bhayam. ///
30r1. bhik yo ()sau drako( drik) okengnau patita
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
agnika~ a worshipper of the Fire God#; cf. P. aggika

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 67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
agni-hotra~
65v5. pra[n]()[do] agnihotr[o] (ca) ikh [n]gena vaaka ( cama) (vs)
67r2. (agni)hotra iti
67r3. agnihotre ca na hann dve ca bhagn kamaal (vs)
agra~
17r2. Abhaya ... phal(a)[] cnena pr[]pt(a) [t](k)[](e)ndriym agro nirdia
25v4. strtavibhagikn agr ( agro) nirddi ( a)
50r2. dhutavdnya agro nirddia sarvadarin (vs)
agrat~
15v1. s ... bhagavat mahprajnm ( maha) agratya nirddi
agrat-bh# be at the head, in front; cf. Skt. agratas-k
17v5. bhagavn api tatra tat[ra] ag[ra]tbhavati vaineya iti ktv
a-ghtya~ ghtya~
akura~ yavkura~
akua~ a hook (used for plucking fruits from trees, one of the requisites of Brahmin ascetics)
53r5. sa[ca]ya Nandakena ca (? bata s. .. ..) payata-r-udrakkua (vs; Uddna)
54r4. akua iti
54r4~5. nnkuasya badar kavi krehi akua (vs)
aga~ (Pkt) lady; Skt = P. agan
52r3. yatrdhikrajanitni vargan (vs)
agra~ bhasmgra~
acakuka~# blind; Skt. acakuka
5r3. mt ca vddh acakuk
acchda~ (P) robe, garment; cf. Skt. cchda
15r2. pravrajit sarvvai ca maalak prajapt yva acchdo dinna arhatva prpta
ajakara~ (= P) Skt. ajagara (a huge serpent, boa constrictor, lit. goatswallower)
6r1. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
59v5. atha akaro (s.e. for ajakaro?) gth bhati
a-janma~ (SJCD) free from rebirth
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
Ajtaatru
5v2. r(j) A(jta)atrur bhagavanta pcchati
37v1. yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita ...
a-jnaka~ (BHS, SWTF) ignorant
57v5. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
ajina~ jajina-dhara~
45r3. tasya karakasyrthe daakhasyjinasya ca valkalasya ... mahsakobh[o] jta
ajina-valkala~# a skin garment and a bark garment
45r4~5. kehici karako hta kenaci daakha kehici ajinavalkala (acc. pl.; or s.e. for
l?) ...
Ajta-kauinya (BHS)
5v5. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ...
aamaa (P) one another, mutually; cf. AMg. aamaa; BHS. anyam-
nya anyamanya~, anyonyam
69r2. tena ppayatay paraspara bhinn{} aamaa<> ha()ti
aavi~
23v3. aya iti aavimadhye paca iat mahnta hrada nirya prativasanti
aavi-kntra~# forest and wilderness
60v5. nistryavikntra pibanti tala jala (vs)
aav~ Vindhyav
22r3. bhagavata adhvnapratipannasya aavy kujara ... anugacchati
Aivara# name of a garua; cf. MSV(D) I 260.19. Aevara; Tib. Gro bai dbang phyug
(Aivara?); BAK 77.10. Miisvara
26r2. Aivara ca Civara ca garu babhvu

358
ati-chid# to hurt?
5r5. Rjag[]he dvau rehinau vivaditau annyamanye aticchindata1
*a-tittiya~ insatiable; < *a-tptiya ; BHS. atitti(ga)
61r5. vayam eva ja ()va eamk vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
ati-dra~
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre ( nbhi) viharati
28r4. tatrnyataro brhmaa klagata sa Gddhrakasya ntidre jhpita
atipta~ prtipta~
ati-prasanna~
4r3. Capyako ngarj raddha atiprasanna
atirp s.e. for abhir : 69v2
ati-lobha~
54v5. alpakenpi satuye atilobho hi ppaka (vs)
ati-
23v3. praidhna kta m garbhaayym atiayym (Opt. 1. sg?) iti
ati-r~ highest glory#
51v4. prptam atulam atirm {ann}utpatti ca tviape (vs)
ati-sacaya~ sacaya~
53v2. sacaya khalu karttavyo karttavyo ntisacaya (vs)
atiha meaning? probably s.e.
64v1. ydo aha atiha rati saladevate (s.e. for paladevate?) (vs; corrupted)
atva
28r4. tatrnyataro brhmaa klagata ... tasya putro atva ocate
a-tula~
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
51v4. prptam atulam atirm {ann}utpatti ca tviape (vs)
atra
6v5. bhagavn ha kim atrcrya bhtaprvva Kirj ca Vaideharj ca ...
56r3. lubdhakao na ce vko atra me nsti saaya (vs)
57v2. sa atra ( putra) ghtya ( ytya) vayam atra ()ghty ( yty) (vs)
61r6. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
atha
17r4. vayasy ( sya) Dhanarata ka atha ( ath) Lakucikena ca (vs; Uddna)
21v2. atha tatra upsaka sa kathayati buddha araa gacchathti
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
59v5. atha akaro (s.e. for ajakaro?) gth bhati
69v3. atha galbho ( ath[l]gabho) brhmao acatvra vari brahmacarya caritv ...
ath s.e. for atha : 17r4
athithiya s.e. for atittiya? : 61r5
ada~ pauruda~
adas~ yad~ adas~
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
37r4. yo ()s[au] kyn kumra tasya nirytaymi
a-dvitya~
30v3. crya bhagavat ekena ()dvityena dvdaayojanavistra Mrabala jita
30v5. Indradhvajo nma kumra tena ekena advityena mtpitparityaktena ...
adhikra~ (BHS, SWTF, P) service
36r3. s ca bhagavacchsane ktdhikr klagat devepapann
45v1. sarvo so janakya tatra adhikra ktv sva[rga]mokaparyaa savtta
46v5. so pravrajita sarvehi tathgatasane adhikra ktv praidhna kta
52r3. yatrdhikrajanitni vargan (vs)
adhi-gaccha-
62r4. adhigacchat (m.c. ati) paitraka{} s{v}[]pa<teya> (vs)
1
aticchindata : 3. du. of chid. Cf. BHS, MI. chinda- (based on Skt. 3. pl. chindanti).
359
 63r1. ncintayanta puruo vieam adhigacchati (vs)
adhi-gata~ anuttara-jndhigata~
21r2. paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam iti
31r1. anekaatas(hasra)balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata
adhihna~ (BHS) supernatural control
49r4. (Kyapa ...) paca adhihnni adhihihati parinirvt{t}asya me ...
adhi-hiha- (BHS) master, control
49r5. (Kyapa ...) paca adhihnni adhihihati parinirvt{t}asya me ...
adh- (adhi-i)
69v4. brhmao acatvra vari brahmacarya ( brh) caritv adhta ty ucyat()
adhyna~ studying
69v3. so paryeati yo mnavo adhyno labheya tasya dey ti
adhykhyna s.e. for abhy : 60r5
adhy-upeka- (BHS, Abhis III 72f.) (upa-k) ignore
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
adhvna~ (SWTF) road; cf. Skt. adhvan, P. addhna, Pkt. addha
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
adhvna-pratipanna~# on a journey, on the road adhvna-mrga-pratipanna~
22r3. bhagavata adhvnapratipannasya aavy kujara ... anugacchati
23r3. bhikunm adhvnapratipannn bhiku pthivy<> utpatit
adhvna-mrga-pratipanna~ (SWTF) on a journey, on the road; cf. Abhis III 74. adhvna-mrgga-
gata~
8v5. dvau srthavhau adhvnamrgapratipannau ( dhvna)
an-agha~
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
anantaka~
67v4. nityodyuktasya dakasya nsti dukham anantaka (vs)
an-anta-gua~
10r4. aya mair vajras<ro> ... anrgheya anantagu (read gua instead)
an-abhirata~ (SWTF, CPD) depressed, without joy
35v3. tay upsikay avabhartsitasya avajtasya tena anabhiratena ...
36v1. sa ... tm eva cintayata anabhirata brahmacarya carati
a-naya~
26v5. vitaritv sghika dravya tena anayena vinita
anaya-vyasana~ (BHS) misfortune and disaster
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
8v4. ye anyatrthikn te anayavyasanam pann
9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita
an-artha~
37v3. prakrnte tu bhagavati tasya rjo bahutar anarth prdurbht
37v4. tatas te anarth prant
38r3. tasya rjo aparea samayena vividh anarth prdurbht
64v3. bhonti arth anarthya anarthapadasahit (vs)
etc.
anartha-pada-sahita~ (SWTF) united with useless words
64v3. bhonti arth anarthya anarthapadasahit (vs)
anarthika~ (BHS, SJCD, SWTF) useless (= Skt. anarthaka); cf. P. anatthika~
64v5. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
an-gata~ meaning? unregistered?; cf. MW, s.v. angama; Apte, s.v. angama (In law) Without
the title-deed or document of possession (such as purchase deed &c.), anything possessed from
time immemorial and without any documentary proof
27v2. angata ca sghika staupika mahdvrika paudgalika{}paribhogena
paribhu{}kta
angmin~ (BHS, SWTF, P)
26v2. Kyapasya samyaksabuddhasya upsakasya angmisya pasuk bhagn

360
angmi-phala~ (P, SWTF) the fruit, the fulfilment of the state of an angamin (one who does not
return to this world)
24r4. bhagavat ten dharmadean kt yvad angmiphala prpta yva
Anthapiada (BHS) name of a rich layman
16v3. yva bhagavat Anthapiada ukta
an-rgheya~# priceless Cf. BHS. anarghyeya, P. anagghika, Skt. anarghya
10r3. aya mair vajras<ro> ... anrgheya anantagu
an-lpa~ reticence lva~
63v2. anlpena c() ryati svastin yntu vij ( vn) (vs)
an-vi~ drought
32v4. bhagavat mahat anv [bh](a)gn devo varpita
anityat~
48v1. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)
anu-kamp
7v3. sa bhagavat maitrya mocita anukapita ca
anukampin~ hitnukampin~
*anukla-crin~ one, who stays on the bank of a river
54r3. anuklacrisya ( klcrthisya) nyagula ra gabhracria (vs)
anuklcrthisya s.e. for anuklacrisya : 54r3; cf. J. anutracr; Cv. sthalacrio
anu-gaccha-
22r4. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
anu-gha- (cf. BHSG, 210b, s.v. grah-)
45r1. sa tatra rjar ... sa dharmasabhogena a[n]ughat[i] janat
anuttara~ (BHS, SWTF, P)
21r1. paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam iti
anuttara-jndhigata~ (na-adhi)# one, who has attained the supreme wisdom
37r4. s ta cvara ... bhagavato nirytayati ... yva anuttarajndhigatena pratighta
49v2. Maitreyo anuttara{}jndhigata ima pradea upasakkramiyy ( iy)
an-updya (BHS, SWTF) not clinging
50r5. nirvto anupdya Kyapo bhta nihura (ura) (vs)
anu-pra-p
10r2. yva rvastim anuprpta
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
45v4. s mahvdn nighati madhyadeam anuprpt
anu-pra-d (BHS, SWTF)
37r3. anyatarea ghapatin mtagadriky aka ( na) vastram anupradatta
43r4. tato ca dagarkasa prta evam aya ( ay) anupradatto ( tta)
47r4. tasya tadgha anupradatta
anu-baddha~
41r5. tata phata anubaddh sayudhyamn mahvana pravi
anu-bhava-
34v4. Yaodhar bhagavatsake aveghavn ti bahudukham anubhavati
anubhva~
8v2. tavavam anubhvena svastin yntu vij (vs) (= 58v5)
anu-bh
6r4. prvvayoga iv(ic) [s]kam anubhati ...
anumata~ dnumata~
Anuruddha
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
16r2. Sumana it(i) yumato ()nuruddhasya Sumano ramauddeo ...
40v1. te cor sa[]vign sthavirasya Anuruddhasya upasakkrnt
anu-s
65r3. parem anusat tmnena na kurvvati (vs)
anusti~ (BHS) instruction
57v4. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)

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an-eka~
44v4. vana sarita anekasahasraparivra
49v5. anekn ca bhikusahasr citta vimucyeta
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)
62r1. irya{}s tripallastu ( tr) anekamyo <> oaatrthapyo (trthasyo?) (vs)
anta~ ekatam ante
66v1. kma kav gacchatu vai vannta (vs)
66v2. siho dari i<>umro (m.c. iumro) jalnta (vs)
antapura~
15v1. s antapur[a]() ddhiprtihryea varjita yva pravrajit
32r4. sa ca rjo Pradyotasya antapura pravio rj Pradyotena kabhi tita
antara-ghare (P, Abhis III 81) in a house
14r3. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta
antare in the meantime
46r2. atrntare buddho bhagavl loke utpanna
antarea
62r4. prcnamukha ( cn) yojanam antarea (vs)
antima~ arrntima-dhrin~
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
andh-kta~
8r2. + + ta [yeva] andhkt [th]e (s.e. for te?) Senena mocit varttktv
anna-pna~
34r3. Vindhyavy guhya vaijasrtha satarp[p]ita annapnena
57r1. priy ca annapneu krye utpanna paitam* (vs)
anya~ anyena
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
13v1. km v paribhujhi. m te annya lokadhtu kipiya
33v3. yumn Udy anyena mrgea saprasthita
48v3. ete cnye ca bahavo (read anye ca bahavo or ete cnye ca) nirvt ( nivtt) (vs)
55v5. anya tava kroukapada anya haimavatasya ( himavabhasya) hastina || (vs)
etc.
anya-tama~ a certain# (= anya-tara~)
39r3. anyatamo rj nivtta rjadharm cintayati
40v3. bhtaprvva bhikavo anyatamo rj dhrmika cakkravartt
anya-tara~ (BHS, SWTF) a certain; cf. P. aatara
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
20r5. rvasty a[n](ya)tarasya brhmaasya putro jta kako durbala ca
22v4. anyatarasya ghapatisya draka ekrma sasargabhr
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
25r5. anyatarea ghapatin putrabhrtaram avalokita
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
etc.
anya-trthika~ (BHS)
8v4. ye anyatrthikn te anayavyasanam pann
anyamanya~ aamaa, anyonyam
5r5. Rjag[]he dvau rehinau vivaditau annyamanye aticchindata
7r1. bhtaprvva Kirj ca Vaideharj ca (a)[nya]manya prativiruddh babhvatu
19v5. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
anyayi s.e.?; meaning?
66v4. muca kacchapa Kauinyam vasy pra anyayi (s.e. for *atyayi?; Opt. sg. 2 of ati-?)
(vs)
anyena (BHS, Abhis) elsewhere, to another place
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
anyonyam aamaa, anyamanya~

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 7r1. te abhka any[o]<nya> y[]na karonti
anv--vartaya- (SJCD, BHS, SWTF) convert
63r5. vayam anvvartayiyma vae ( a) ttasya bhe<y>ati (vs)
anv--hi
10r1. [ma]ti puruo maiparkay ktv teu teu n[a]gareu anvh(i)amno ...
apa-krnta~
15v5. Maiprabho devaputro ... satyni dni dasatyo ()pakkrnta
17Av2. tata akkra prasdajta apakrta iti
apa-krma- (Skt) or apa-krmaya- (BHS; non-causative; BHSG, p. 208b) go away
56v1. bhagnatuo apakkrmi (aor. 3. sg; cf. BHSG 32.17) khakkhao hu aya<> dadh[] (vs)
apagra~# < P, Skt. apakra offence, injury, damage; cf. Pkt. avayra
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
a-paana~# no (proper) city; cf. BHS. apattana; Skt. paana = pattana (city)
10r1. aya( ma)ir jyatm iti apaanam udgh[o]ay(i)y()m(i)
apadna~
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
apara~
17v1. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
17v3. aparo brhmao rathena janapad gantukma
18r5. s aparea sama(yena) ///
38r3. tasya rjo aparea samayena vividh anarth prdurbht
45r5. kehici karako hta ... apare<hi> arri apare<hi> bhasmgr ht
etc.
apardha~
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
apa-rbdha~# offended, transgressed; a hyper-Sanskritism for Skt. apa-rddha
43v3. vaij pcchanti te anena aparbdha
apa-h
19v5. sa mahsamudram avatra tatra ngehi apahta
48v1. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)
*apyaka? calamity?; apya evil state + ka
4v3. bhtena mocpyakasyti ( peya) tena mocita iti
aps- (apa-as)
35r3. sa Uruvelly mtagadrik dv bhikuvttam apsya ...
api
54r1. api payasi ayamno arre hi a[ra]tita (vs)
60v1. apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda (vs)
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
61v2. alpakenpi medhv samuddharati tmna (vs)
etc.
a-putra~
34r5. rvastya aputra []r(e)[]h[] klagata bhry csya sasatv()
aputraka~ sonless
34v1. aputraka[]mh[i] y(e)v(a) d()r(i)k j[]t
apeyaka~ s.e. for *apyaka?
4v3. bhtena mocpeyakasyti tena mocita iti
a-prajapta~ the state of not being provided (with lodging, seat, bedding as punishment)#; cf.
BHSD, s.vv. prajapti ([5] arrangement, provision [of a seat]), prajapayati ([2] arranges,
provides [seats]), prajpayati ([2]. do.), prajaptaka ([the seats] that have been provided);
Abhis III 372 pra-japaya-; PTSD, s.v. paatta (ordered, designed, appointed); CPD, s.v.
sanapaatti (allocation, assignment, appointment of seats); cf. also SP(KN) 274.1. bhku
sarva sohavy aprajapti puna puna | niksana vihrebhyo bahuku bahvidh ||
27r4. tasy bhikusaghena aprajapta kta
a-pramatta~

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 62r4. stra (read *atra, atr, *tatra or tatr) khaney raha ( rahi) apramatto (vs)
a-prarita~ not modest
6v2. s tenkt apprarit tva bhaginti
apsar~ divypsar~
53r1. divyam apsaras maddhye phal[a]m i(a) [t]()viape (vs)
a-buddhi~ ignorant
62v1. alpabuddhir abuddhna ye bhavati nyaka (vs)
a-brhmaa~
23v5. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti
a-bhaya~
2? v4. /// ddhv iti yva mukto abhaya ca/ ///
Abhaya (BHS) name of a son of King Bimbisra and mrapl
13r2. mai Sumana dehi me (demahi) Abhaya bhavati pacima (vs; Uddna)
16v5. Abhaya iti bhagav Rjaghe viharati Abhayasya vistarea ...
abhij~ a-abhija~
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
9v3. yo ()sau pravrajita tena paca abhij skkt
9v5. tena so bhrt pravrajpita ... pacasv abhijsu pratihpi[t]a[]
10r5. sa ... bhagavat pravrjita asu ca abhijsu pratihpita
10v3. sa pravrajita paca abhij skkt
12v3. i ... tato avagata pravrajita asu abhijsu pratihita
30r3. ts phata khu[y]ik ramaudde aabhij
38v5. tena paca abhij utpdit vistra ca brah(m)acar[y]a p(r)a[k]ita
etc.
abhi-tapta~ gmbhitapta~
abhidre s.e. for atidre : 12r3
abhi-drava- (dru) attack
57r3. na te abhidraviyma (s.e. for mi?) tavsma (s.e. for smi?) bhayatarjita (vs)
abhi-nir-y
7r2. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
abhi-pra-sanna~ (BHS, SWTF) believing in; cf. P. abhippasanna
36r3. tasya bhry bhagavacchsane abhiprasann
abhi-bh
42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
abhi-rata~ an-abhirata~
abhi-rha~ abhirhaka~
30r4. rj ca Prase[n]aj rathbhirho niryti sma
abhirhaka~# mounted, on board abhi-rha~
43v1. tatra ca bh(i)ku[r] abhirhaka dagarkaso ta bhiku ycati
abhi-rpa~ beautiful
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
abhi-ikta~
6v1. s abhii(k)t() + [s] na pratis[a](mo)dayati
32r3. Udayano rjbhiikta
abhi-hata~
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
abhkam, abhkaas
7r1. te abhka any[o]<nya> y[]na karonti
70r5. so dukhito durmano ()bhk(a)o pcchati kitti k. .. ..
abhyatta-sahya~# (one), whose companion has passed away
51r3. abhyattasahyasya gatamitrasya me sad nsti etda mitra (vs)
abhy-adhikam
51v5. tatktenava karmea rarjbhyadhika mama (vs)
52v2. tatktenava karmea rarjbhyadhika ( iko) mama (vs)
abhykhyna~ (MW, BHS, SWTF) false accusation, slander; P. abbhakkhna

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 60r5. vka iti Sundar-abhykhyna ( adhy) vistarea
abhy--gata~
23v5. yva bhagav vaineya viditv tatrbhygata
41v3. bhik Vaily mahvd abhygata
abhy--hata~
11r4. Aruo nma ngarj tasya bhry pratinav dukhbhyhat svmika kathayati
abhy-upeta~ (upa-i)
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet (vs)
a-magala~
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
Amabhall (?) udra-bilmabhall
amtya~
7r2. amty kathayanti gato rj
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
37v2. tasya rjo amty nivedayati bhagavn asmn nagart prakkramatti
etc.
amitra~
38r1. [t](e)na rj amitravacan(a) rutv so amtyo avasdita
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
amra~ mango mra~
68r2. varho kauiko siho ngo amra ca mako (vs)
ayaputra s.e. for *ayya or rya : 10v5
*ayya-putra~ designation of a husband by his wife; cf. Skt. ryaputra, P. ayyaputta
10v5. tasya bhry ayyaputra ( ayaputra) kaccid dkieyam nayasvti
arayyatana~ (ya-y) (SJCD, SWTF) an abode in the wilderness; cf. P. arayatana
70r1. s darik balena datt arayyatana nt s na ramati
Aranemi (BHS) name of a Brahmin Nemi
9r3. Aranemi druvakn drukayn ...
9r5. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
ari~
11v3. sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca (vs)
Arua (BHS) name of a nga king
11r3. Aruo nma ngarj
arcaya-
52r2. ko nrccaye pravarakcanarig[au]ra (vs)
arttasvara s.e. for rtta : 27v1
artha~ an-artha~, dharmrtha-sdhaka~, hitrtha~
14v4. saptatlamtra niditv arthan ncchindati iti
18v5. /// bhagavata pjvidhnr(th)[a] tac ca go<pa>sagha ja ///
19r1. /// (p)jrtha() ///
22r2. te parirakartha tmaparityga kta iti
55v2. arthrthikasya [na]katr ki kariyati trak (vs)
64v2. bhonti arth anarthya anarthapadasahit (vs)
65r5. na carmakr bhakyrtha ( kyarth) kalma paripccha{n}ti (vs)
67r5. nya ()ikh dharmaikh arthahetor iya ikh (vs)
68r1. tasmd vrya samd[]ya artha (labha)ti paita (vs)
artha-kma~
57v3. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)
artham artha~
arthika~
55v2. arthrthikasya [na]katr ki kariyati trak (vs)
arthe
5r2. markaavasym arthe markkaaytham upadruta

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 7r4. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati
42r5. srddhavih[ri]s[y]rthe yuma<>ta riputraMaudgalyyan ppecch ity
abhibhav
44v1. paya sthavir yvad ida bhagavata arrm arthe mah[sa]()kobho jta
45r3~4. tasya karakasyrthe daakhasyjinasya ca valkalasya arra-m-arth[e]
mahsakobh[o] jta
arthotpatti~ (artha-ut) (Abhis) an occurrence, giving rise to preaching or setting a rule; cf. P.
ahuppatti, Abhis I 142, 18.15, n. 1
33r2. Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...
ardhsana~ (rdha-s) sanrdha~
39r1. arddhsanam iti avadna vistarea vcya
39r2. bhagavat yumn Mahkyapo arddhsanenpanimantrita
40v4. tena manogata jtv amtyo ()rddhsane upaveita
arha~
53r4. cakra (p)j bhuvi (bhvi) pjanrha (rh) (vs)
arhat~
36v2. bhagavat ... ovden() ovdita yv(a)d arhn savtta
39v3. tatra vihras[v]m arhanta bhiku satkaroti
arhatva~, i.e. arhattva Arhatship
5v3. te ca tenava sadeena pravrajitvrhatva prpta
14r1. s nikramitv .[r]. .. + .. tay() a<r>hatva prpta() ( prap)
14r3. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta
15r2. yva acchdo dinna arhatva prpta
20v2. s(a) bh(agava)cchsane pravrajita yvad arhatva prpta
etc.
a-lagnaka~ lagnaka~
a-lajj~ (SJCD) shamelessness lajj
48v5. night ala[j](j) [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) (vs)
alam
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
a-lasa~
49r2. alas lbhakm ca sagta vacana mune (vs)
Alokahita~
6r2. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
alobhayati s.e. for lo : 13r3
a[l]gabho s.e. for galbho : 69v3
alpaka~
9v1. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
54v5. alpakenpi satuye atilobho hi ppaka (vs)
61v2. alpakenpi medhv samuddharati tmna (vs)
alpa-buddhi~ weak-minded paritta-buddhi~
62v1. alpabuddhir abuddhna ye bhavati nyaka (vs)
alpotsuka~ (alpa-ut) (BHS, SWTF) carefree
50v2. alpotsuko ca viharmi gata kla na budhyat (vs)
ava-kira-
17v5. tato brhmaa prasdajto pupair avakirati
36v4. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv ...
ava-gata~ (1) understood
12v2. i ... tato avagata pravrajita asu abhijsu pratihita
ava-gata~ (2) gone away, disappeared, detached; cf. Skt. apagata, Pkt. avagaya
40r1. satyni dn[i] vairpya( rupya) ca avagata
49v1. avagatamsaoita ca me arra kevala asthiyatra
a-vacana-kama~# unable to bear being spoken to; cf. SWTF, s.v. vacana-kama (jmds Rede
ertragend; einer, der mit sich reden lt); P. vacanakkhama (gentle in words); SN II
282.10. vatt no ca vacanakkhamo (you admonish others but cannot bear being admonished

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 yourself [SN(tr) 720]); AN IV 32.6. vacanakkhamo (he patiently endures being spoken
to [AN(tr) 1022])
49r2. durvac navak ( nadak) bhik maddhy avacanakam (vs)
ava-j
35v1. upsiky bhiku kmargbhibhta avabhartsita av(a)jta ca
35v3. evam eva tay upsikay avabhartsitasya avajtasya tena anabhiratena ...
39v5. svmikena avajt ( j) s tmna mrayitukm udbandhayiymti
ava-tra~ (t)
14v5. s aahi rjnehi ycyati yva svayavar avatr
19v4. sa mahsamudram avatra tatra ngehi apahta
31r6. yath mahsamudre avatrasya poto bhagna
43r5. dakarkasa iti vaij mahsamudr()<vat>r ( samad. r)
avadna~
5v6. avadna vistarea
20r5. kasyvadna ktv yath aktajyeu
28r3. tasya ketre sauvar yavkur prdurbht vistarea avadna krya
29r2. devatvadna vi[sta]rea vcya
29r4. pretvadna vistarea vcya
31r5. Vasihasya (s.e. for Vs?) ramauddeasyvadna vistarea vcya
31v3. Kumrakyapasyvadna ktv yath brahmacrito brahmacr jta
31v5. Matagasyvadna vistarea vcya yath vidydharea ...
38r5. e[t]a avadna (s.e. for eva rutvna?) so rj savigna
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath
39v4. Virpya avadna ktv vistarea yath yath
40v1. eva avadna() yva te cor sa[]vign ...
42r1. + ta avadna vistarea
42r2. Devadattasyvadna vistarea vcya yath yath Goviky ... tita
42v1. eva avadna ( avadhyna) vistarea yath ...
47v3. nandasyvadna vistarea karttavya yath mtagadr ...
53v3. Nandaka<sy>vd<n>a ktv yva ptamana ktv
etc.
avadhyna s.e. for avadna : 42v1
ava-bharts castigate
35v1. upsiky bhiku kmargbhibhta avabhartsita av(a)jta ca
35v3. evam eva tay upsikay avabhartsitasya avajtasya tena anabhiratena ...
ava-bhs
10v1. sa mai[r] ... rtrau cvabhsate dpaktya karoti
a-varika~ (SWTF) a monk, who has been ordained for less than a year; cf. Abhis III 95. a-
varaka~
41v4. tato anyatarea avarikena ... sa vd sadasi nighta
ava-lna~
13v3. yva akkro ()<va>lna (or akkr() olna) na ca akita daam ukipitu
ava-lokaya-
25r5. anyatarea ghapatin putrabhrtaram avalokita
ava-ambh embrace (Apte)
49v1. traya me parvvat arra av(a)(a)bh(e)ta
ava-sdaya- (BHS) reject; rebuke; cf. P. apasdayati
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
38r2. [t](e)na rj amitravacan(a) rutv so amtyo avasdita
ava-sita~ agra-madhyvasita~
aveghavn~# probably a corruption; <? *avekvat; cf. BHSD, s.v. avekavant (attentive), DP I
175b, s.v. apekkhvat full of longing or desire (for, loc.)
34v3. kinnarti Yaodhar bhagavatsake aveghavn ti bahudukham anubhavatti
a-vy--hata~
8r5. yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) (vs)

367
 58v2. yvad avyhata vrya mama saumya bhaviyati (vs)
aani-vara~# thunderbolt and rain
4v3. ng (r)uit [y]va brhmaasya aanivaram utsa
ati~
22r1. b[odh](i)satvasya ... kacchapabhtasya ati kiksahasr()i jihvlagnni
acrya s.e. for : 30v3
a-raddha~ raddha~
46v4. te putro araddho tehi raddhpratihpita
a-ramaaka~# what is improper as an ascetic or a monk; cf. BHSD, s.v. armaaka; CPD, s.v.
a-ssmaaka
43v4. bahni (s.e. for bahavo?) me aramaak kt ()ya ktv ihpapa(nna)
ava-bala-vhana~ horses, armies and vehicles
44r4. yvad aa rjno svabalavhan[] udyukt bhagavata arrapjy
aa~
14v5. s aahi rjnehi ycyati yva svayavar avatr
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
44r3~4. yvad aa rjno ... yva arri aabhg k()t tata prakk[r](nt)[]
acatvria~ 48
69v4. atha galbho ( ath[l]gabho) brhmao acatvra vari brahmacarya caritv ...
adaa~
45v3. Nlad iti nmena adan vidysthnn prik
45v5. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
as (1)
6r1. shabhtena aj(a)karo jvitd vyaparopita yena vaij (vani) pariv[e](i)t s (aor. 3. pl.;
cf. BHSG 32.20)
14r1. prvv[a] Kyape pravrajit si (aor. 3. sg) vcya as(a)y(a)ty(a)
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
17Av5. pcchati akkra kaccit suntta sugta suvditam? iti yena [d]a ruta v syd
iti
19r3. prvayoga sarve Kyape samyaksabuddhe upsak st* (A singular form with 3 pl.
subject; cf. BHSG 25.22)
27v2. Kyape samyaksabudde pravrajito si naivsika dulo
28v4. Kyape samyaksabuddhe pravrajita st*
43r3. upsaka kathayati bahutaraka eta sy (Opt. 3. sg; cf. BHSG 29.41) yadi saghe
dadsi
50r1. st prva ( prva) mahbhga kyendro viruto bhuv[i] (vs)
55v1. siy (Opt. 3. sg; cf. BHSG 29.41) ti (= 63r4, 64r1); 57r3. siy iti
56r4. siy vistara (= 62r5, 64r3, 64v2, 64v5, 66r2, 67r4, 68v3)
56v4. siy ti bhikave grmarako nando ||
58r4. siy ti vistara (= 57r1, 59r2, 60v2, 61v3, 62r2~3, 64r5, 64v4, 65r2, 65r4, 65v1, 66r5, 66v3,
66v5, 67v1, 69v1)
63v3. siy iti vi[st](a)r(a)
57v5. syd iti vistara (= 61v5)
66r4. siy
57r3. na te abhidraviyma (s.e. for mi?) tavsma (1. pl.; s.e. for smi?) bhayatarjita (vs)
59v2. mga si Suprabuddho, vyasa st tu [Bha]ddl
59v4. aham eva tad s mahtm vigatarga
60r4. iumra vijnsi markkaena ()si vacita (vs)
etc.
as (2) aps-, tri-pallasta~, ny-asta~
a-sayata~
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
asarpi s.e. for asar? : 63r4
a-sat~

368
 45v3. Nlad ... asati buddhotpde ( pte) parivrjeu
asa-pralpa~# or *asat-pralpa~ falsehood; cf. P. asa, asa < Skt. asat
68v1. asa<t>pralp bahavo [ya]s tva bhas(i) kauika (vs)
a-sarpa~ unsuitable#?; cf. Skt. sarpa (shapely formed, beautiful, handsome [MW]); a-sarpa
(not having the same form [MW]).
63r4. sagrme vicarate bhikur asa{}rpi payati (vs)
asthi~
44r2. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...
asthi-kakla~# skeleton; cf. P. ahi-kakSla
43v2. dagarkasena ... yvad asthikakla ktv punar eva ( va) kipta
asthi-yantra~ (BHS) a framework of bones; skeleton
49v1. avagatamsaoita ca me arra kevala asthiyatra
ah ha, hu
aha (BHS, P); aham (Skt) mma
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
25r3. na maya (inst. sg.) tatra yayropaa karttavyam iti
8r5. <>lagna tava gtreu citta mama na sajyate (vs)
70r4. bhry ... ha ncchmi eta svmiko mama (gen. used as acc.; cf. BHSG 20.11)
cchoetv pravrajito eva os
58v2. {sarve} <>lagna tava gtreu citta mahya (dat. with gen. meaning; cf. BHSG
20.26ff.) na lagnaka (vs)
61r2. aham api balav ca sthmav ca kye csti bala prabhta mahya (dat. with gen.
meaning) (vs)
67v1. yo mahya (dat. with gen. meaning) ngo dayito manvo (mn(a)v(o)) m(a)hbalo
kujaro bhiekya (vs)
16r5. de<hi> mahyam iti [bh]. [g]. [v]. ..
61r4~5. vayam eva ja ()va eamk vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
23v5. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti
42v4. ir uvca asmkam ete rit mucatu bhavn iti ( epi)
50v5. asmkam (pluralis maiestatis) api mahlbha yat tv payma nirvtam* (vs)
etc.
ahikuika~ snake-catcher; cf. DP I 272-273, s.vv. ahi-kuika, ahi-tuika.
4r5. sa ca ngas tatrgata ahikuike(npa)lakita
aho
48v1. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)
52r1. aho guamaya ketra sarvadoaviva[r]j(i)tam* (vs)
aho-rtra~
67v3. drgh ime ahortr[] vetrabaddha ca vaaka ( ca) (vs)

/ a a /
/e
46r3. NladParvvate ( NladeP); 60v3. mithy-n-opadit ( mithye-n); 69r1. ubhayena (
yna)
/o
21r3. viayo ( y); 25v2. Nandiko ( ik); 37r5. Devadatto ( tt); 38v3. bhagavato (
vat); 61v1. ucchio ( udd(i)); 69v1. rmat[]bh[]t ( bh[]to)
-karaya-
47v4. (nanda~...) tya ca mantrabalenkarita yva bhagavat samanvhta
kra~
37v5. prasanna prasannam kram ( akr) akr
-kra~ filled with
53r2. sarvako nardityo kravaralakaa (vs)

369
kranda~
42v3. dve ngakumr ... baddh te nyate tehi isya kkranda kta
-krnta~
5r3. mt ca vddh acakuk cchvako csya blo tay bhay kkr(nt)
-gam, -gaccha-
11r5. kacid iha gaccheya ya varya pcchema
38r4. tata sa rj tatrramapada gatv kampayati gamyata (impv. 3. sg.) punar iti
51r2. nando gata tagara- candanena ca (ta?)d e (read rie [m.c.]) (vs)
56v3. tadgami (read: gam [m.c.]) kharao grmarako (vs)
cyate s.e. for ycate (metathesis): 43r5
-cchde-# cover, hide; cf. Skt. cchdayati; P. acchdeti
18v1. /// maraaklasamaye buddha bhagavant(a) paena cchdeti
-cchid
14v4. saptatlamtra niditv arthan ncchindati iti
j~ perfect, esoteric knowledge (BHSD, s.v.)
50v5. vidita tvay mahbhga citta me cetasjay (vs)
jt s.e. for avajt : 39v5
avaka (BHS), avaka# name of a demon; cf. P. avaka (DPPN I 291ff.); Schlingloff 1955:
102.3. avaka with note; MhSP(I) 11.15. avaka
33r1. Jlik iti Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...
58r4. Jaloma iti avakadamana vistara
tma-ja~ jintma-ja~
tman~ mahtman~
6v3. so uko ghpito tena paribhyate tena subhitena tmna mocitam
39v5. svmikena avajt s tmna mrayitukm udbandhayiymti
43v1. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita
61v2. alpakenpi medhv samuddharati tmna (vs)
67r2. nnu[m]. + + gantavya pratyaka kryam tmana (vs)
tma-parityga~ jvita-parityga~
22r2. te parirakartha tmaparityga kta iti
tma-oc~# self-purification; cf. Skt. auca ([with Buddhists] self-purification [both external and
internal] [MW, s.v.])
50r3. pjito sanrddhena tmaochi lghita (vs)
tma-hita~
49r1. kt(a)m tmahita reyo nirv[]asamayo mama (vs)
68r4. reyo tmahita bhuja dukha .. a[t]. para (vs)
-dya
54v4. jihma nihrio paya khappam dya gacchati (vs)
67v5. vyymasya phala paya maim dya (gacchati?) (vs)
-dpta~
64v4. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
dea~
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
-dhraya-
34v2. tay[] dr(a)k(a)v(e)(a)m dhrita ( adh)
dhvna- s.e. for adhvna-: 8v5
nanda
9v2. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
18r3. tya yumn nando a/ ///
43v5. dhtavo Sabhi hurua nanda Kyapena <ca> (vs; Uddna)
47v2. nandasyvadna vistarea karttavya yath mtagadr ...
47v5. yvad yumn nando nikrnta
47v5. Prakt mtagadrik yumata nandasya phata phata samanubaddh
48r2. pacajanmaatni yumata nandasya bhry babhva
49r5. parinirvt{t}asya me yumn nando arra payeta

370
 51r2. nando gata tagara- candanena ca (ta?)d e (read rie [m.c.]) (vs)
56v4. siy ti bhikave grmarako nando ||
-naya- -n
-n
10v5. tasya bhry ayyaputra ( ayaputra) kac{c}id dkieyam nayasvti
11r3. vistarea prvayogam nayati (introduce?) sma ...
13r5. yva prvayogam nayati (introduce?) ibhto bodhisatva ...
14r3. prvayogam nayati (introduce?) Kanakamune vihra krita Kyap[e] pravrajita
37v4. bahutar anarth prdurbht yva punar api bhagavn nta
55v1. payato rasagr[e]dhena vaam nta Sajak (vs)
etc.
nusaka~# one who gives instruction, instructor; cf. Skt. anusaka
12v5. puruaghto ca pravrajy Nemi ( Nima) nusakena ca (vs; Uddna)
nusana~# instruction; cf. SWTF, nusan, Skt. anusana
9v1. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
p prpta~
paika~ shopkeeper
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
-pat
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
-pad
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
pad~ (BHS) disaster
30v1. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
-panna~
8v3. ye {na} bhagavato dnumata pann te svargamokaparya
8v4. ye anyatrthikn te anayavyasanam pann
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
-pdita~
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita
pta-manas~ (BHS, SWTF) delighted, pleased; cf. BHS. ttamanas, P. attamana
53v3. Nandaka<sy>vd<n>a ktv yva ptamana ktv
bh~
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
51v3. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
52r1. jalaj(e)nduvibuddhbha ( kulaj. uvibuddhan) (vs)
-bh
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
20v4. praduacittena vc cbh ( bha; cf. BHSG 34.11, p. 223a) bhasma hram
hrayasvti
bhiekya~# (said of the elephant) used for the inauguration; Skt. abhiekya ([said of the elephant]
used for the inauguration, Jain. [Prkr it abhisekka] [MW]); Skt. bhieka (relating to the
inauguration of a king [MW]); CPD, s.v. bhisekika (iya) (belonging to, used for, destined for
the consecration)
67v2. yo mahya ngo dayito manvo m(a)hbalo kujaro bhiekya (vs)
mabhall (?) udra-bilmabhall
mia~ lokmia~
mra~ amra~
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
-yata~
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
52r4. rejur mukhni ( makhni) kamalyatanirmalni (vs)
yatana~ arayyatana~
-yc

371
 32v2. tatas tehi bhagavn ycita
43r5. tatas ta ( tena) vaij (vani) ycate ( cya)
yma-vistra~# length and width; cf. P. yma-vitthra
25r3. tasya Bandhumat rj stpa krpita yojanymavistra catura
yumat~ vusa~
9v1. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
16r2. Sumana it(i) yumato ()nuruddhasya Sumano ramauddeo ...
33v2. Udyti bhagav yumat Udyin pacram(a)[e](na) ...
39r2. bhagavat yumn Mahkyapo arddhsanenpanimantrita
42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
44r5. bhikava yu(ma)nta() Mahkyapa pcchant[i] paya sthavir yvad ...
etc.
yu-saskra~# impetus for life; cf. BHS, SWTF. yu-saskra; P. yu-sakhra
56v2. kharati || Velye nidna yusaskr iti devat{} gth bhati
rayaka~
20v5. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
22v4. rayaka iti anyatarasya ghapatisya draka ekrma sasargabhr
35r2. Kika ... pravrajita rayako bahuruta salikhita ca
-rabhya (BHS, SWTF) referring to
49v4. (Maitreya ...) mma crabhya rvaknn [dh]arma deeta
-rdh
11r1. purohito a chstro vimati na ca kacic cittam rdhayate
rma~ ekrma~
-rocaya-
23r5. s kathayati ... mnu aham iti yva t bhiku bhagavata rocayati
27r2. sa eta prakaraa bhagavata rocayati
-ropaya-
17r1. Abhaya ... yath nigranthai samu[t]s()hita vda cropita
25r4. tena yay() ropyamnya udghopita ka ki prayacchatti
rjaya- (-arj; -j) (BHS) acquire, obtain; cf. Skt. arjayati, P. ajjayati, ajjeti
61v3. paya makamtrea rjita vipulan dhanam* (vs)
rta-svara~
27v1. so tatra satvehi khdyate punar eva ca so jyate rttasvara ( artt) krandate
rya~
68v2. ry gocara hitv[] kath [dha]rmrthasdhik (vs)
rya-putra~ ayya-putra~
-lagna~ lagna~, lagnaka~
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
58r5. <>lagna mama lomeu kin te bhyo alagnaka (vs)
8r5. <>lagna tava gtreu citta mama na sajyate (vs)
58v2. {sarve} <>lagna tava gtreu citta mahya na lagnaka (vs)
-lap lva~, an-lpa~
23v5. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti
24r1. te buddha bhagavanta nlapati katriya iti ktv
lva~ (Pkt) speaking to, addressing; speech; conversation; < Skt. lpa an-lpa~, ul-lava-
63v1. lvo sastavo cava + .r. /// .. /// + + + [p]ad (vs)
*-lobhaya- allure, entice; Skt. lobhayati, -lubh pra-lobhaya-
13r3. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati ( alo)
-varjaya-
15v1. s antapur[a]() ddhiprtihryea varjita yva pravrajit
-vas
66v4. muca kacchapa Kauinyam vasy (gerund of -vas; s.e. for vasya?; having slept
together) pra anyayi (s.e. for *atyayi?) (vs)

372
vusa~ (BHS, SWTF) brother!; cf. P. vuso, AMg uso yumat~
44v2. (Reverend Kyapa said the monks) :vusho (voc. pl.; cf. BHSG 8.88) <na> etarahi
yeva ...
-vta~ spread
57r3. yad te eike drakya pakv lya vt (vs)
aya ppayat~
-via~
8r1. tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
-via-karaa~# a basket (covered box), containing venomous snakes
7v5. tena tata viakaraa .. .. ta
crya~
6v5. bhikava bhagavanta pcchanti crya yva bhagav knt ca varo (s.e. for
sarvve?)
6v5. bhagavn ha kim atrcrya bhtaprvva Kirj ca Vaideharj ca ...
30v3. crya ( a) bhagavat ekena ()dvityena ... Mrabala jita
rama~
42v2. anyatarasya isyrame dve ngakumr upasakkrnt
66r4. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
rama-pada~
38r4. tata sa rj tatrramapada gatv kampayati gamyata punar iti
-ri
42v4. ir uvca asmkam ete rit mucatu bhavn iti ( epi)
-ritya resorting to
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
s
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
sana~ ardhsana~, sanrdha~
37r5. sanena ca Devadatto ( tt) Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
sanrdha~# (sana-ar) half of the seat ardhsana~
50r3. pjito sanrddhena tmaochi lghita (vs)
-sth
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
smkka s.e. for asmka : 70v5
ha (Skt), hu (P; Skt. hu) call; considers, regards as; ah
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r4. mgo bhaya dukham iti udhu (3. sg.; cf. DP I 359b) i punarjtim udhu (3.sg.)
dukham* (vs)
66v4. Kyap (Koinya) kacchav hu (3. pl) Kauinyo hu markka (vs)
-han, hata~
53v3. paya sacayakr ()ya hato dhanukoiy (vs)
56v4. kharasvara paaha (read: paham [m.c.]) hananto (vs)
hra~
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
20v4. praduacittena vc cbh bhasma hram hrayasvti
hra-ccheda~# cutting off of food bhakta-ccheda~
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
-hraya- take for oneself, eat
20v4. praduacittena vc cbh bhasma hram hrayasvti
hu ha
-hvaya- (hve)
41v4. mahvd abhygata sa bhik vdenhvayati

373
 I

i/
51r5. vn ( ni)
i abhyatta-sahya~, abhy-upeta~, upe-, upeta~, sam-e- (sam--i)
iku-vana~ (SJCD [Mvy 4219]) sugarcane plantation; cf. Skt. ikuvaa
53r1. nl(o)ke iku[v](a)[n](a)sy(a) ph[al](a)m etac chubha[] mama (vs)
iku-l~# storeroom for sugarcane
28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)
*iga Please!; All right? (= igha?); cf. P. igha (a particle of request or exhortation [usually
followed by voc. and/or imperat.]: come on, go on; please [DP I 365a, s.v. igha])
70v3~4. hastin ... taruakena hastingena srddha saketo ktv i<>ga tihhi ( ti)
ha iga ( ie) ti
iccha-
56v5. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
70r3. bhry ncchati {} pravrajanya ( y)
70r4. bhry ... jtikn ha ncchmi eta svmiko mama cchoetv pravrajito ...
70v1. [ta]ru[]k hastin ... s [v]a[na] [n]cchati
icch~ ppeccha~
Ia# name of a king of Benares; cf. SBV II 195.3. bhtaprva bhikavo Vrasy nagarym
Ao nma rj rjya krayati
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
57r4. Ia iti Rjaghe nidna devat gth bhati
itartara~ (P) this or that, whatsoever, any sort of; BHS. itaretara
68r5. lokmia parityajya satuya itartarai (vs)
itas
54v1. ito ppatara<> nsti jatu loke sadevake (vs)
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
iti itti, ti, tti
7v2. Sena iti Devadattena bhagavata crayoga kta
9v1. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
12v1. i kathayati kim anena? iti ( ito)
28v2. putra ha kin te karma k[t](a)m iti yadi devepapanna
38r5. tata sa rii kathayati dkit vayam iti mahrj
59r4. prevato rgam udha dukha kko kudh kkrodham it (m.c.; ito) bhujaga (vs)
59r4. mgo bhaya dukham iti udhu (3.sg.) i punarjtim udhu dukham* (vs)
63v3. siy iti vi[st](a)r(a)
etc.
iti ktv having so considered, having so decided (MW, s.v. iti)
24r1. te buddha bhagavanta nlapati katriya iti ktv
iti yva
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
ito s.e. for iti : 12v1; s.e. for it (= iti; m.c.) : 59r4
itti (Abhis) < iti iti, ti, tti
62r5. candrimtti Rjaghe (nid)[]na()
idam~
7r4. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati
19v2. paya bhagavat yvad (how ...!) ida ... ( 38v3)
21r1. paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam iti
43v5. bahni (s.e. for bahavo?) me aramaak kt ()ya ktv ihpapa(nna)
44v1. paya sthavir yvad ida bhagavata arrm arthe mah[sa]()kobho jta
56r1. imasmi mah[](va)ne anye bahavo drum (vs; metre?)
indu~ jalajendu~
indra~ vnarendra~, kyendra~
13v1. akkro devnm indra uvca

374
 17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
18r1. Romaakyapa akkrea devnm indrea ... (pralobhyati)
etc.
Indradhvaja name of a youth
30v2. Indradhvaja iti bhikavo bhagavanta pcchanti crya ...
30v5. Indradhvajo nma kumra tena ekena advityena mtpitparityaktena ...
33r5. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
indriya~ tkendriya~, puruendriya~
indriya-bala-bodhyaga~# (five) faculties, (five) powers and (seven) constituents of enlightenment
19v2. paya bhagavat yvad ida indriyabalabodhyagehi vaineyavargga vibhakta
ima idam~
ie s.e. for *iga (= igha?) : 70v4
*iya~, ia~#, irya~# nilgai (Boselaphus tragocamelus), the largest Asian antelope (cf. http://
en.wikipedia.org/wiki/Nilgai); cf. Skt. ya, ya, P. issa
61v1. .. .. k. m(a)cchu iya ( [i]v(a)) c(a) J()v(a)k(o) candr[i]m(e)na ca (vs; Uddna)
62r1. io ti devat gth bhati
62r1. irya{}s tripallastu ( tr) anekamyo <> oaatrthapyo (trthasyo?) (vs)
iva~ s.e. for *iya~ : 61v1
i iccha-
ia~
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)
53r1. divyam apsaras maddhye phal[a]m i(a) [t]()viape (vs)
istr~ (BHS, Abhis) woman; Skt. str
53v4. istr pi pait bhavati tatra tatra vicaka (vs)
iha
57r4. sarve iha jahiyanti ye mitr[] cirasastut (vs)

/i i/
/e
43v3. eva ( va)
k adhy-upeka-, vka-, praty-aveka-
da~, d~ tda~, td~, yda~
58v4. srthavha nam[o] te ()stu yasya te vryam da (vs)
64r4. vnarendra namas te ()stu yasya te praja d (vs)
r ud-raya-
63v2. anlpena c() ryati (cf. BHS. iryati, P. iriyati) svastin yntu vij ( vn) (vs)
rypatha~ (BHS)
6r3. yad bhagavato (vat) il kipt upanta ca rypathena ca jana toayati
va s.e. for eva : 43v3

u/
126v1. ku[h]ra ( k); 40r1. vairpya( rupya); 52v5. mdhuryayogt ( mdhr);
53r4. bhuvi (bhvi)
ukta~
6v2. s tenkt apprarit tva bhaginti
16v2. tena ukta na me krya modakenti yva bhagavat sa modako datta
u-kipa-# hold up, lift up; cf. Skt. ut-kip u-kipta~, u-kiva-
13v3. yva akkro ()<va>lna na ca akita daam ukipitu
u-kipta~ (Abhis) unconcerned, keeping a distance#?; cf. Skt. utkipta thrown out, ejected,

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 dismissed; P. ukkhitta (dismissed, suspended); Abhis III 132, s.vv. ut-kipta~, u-
kipta~ u-kipa-, u-kiva-
61v4. sahasracint ukipto atacint vilabate (vs)
u-kiva-# hold up, lift up; cf. Skt. ut-kip, P. ukkhipati, Pkt. ukkhiva; IBInsc III 495. Senavarma-
Insc. 2d. ukivita (cf. also von Hinber 2003: 19) u-kipa-, u-kipta~
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
ug-gata~ (P)
14r5. avargg[i]kn khdanya<> datta yva punar eva uggat
ugra~
17Ar3. prvayoga ugran tapa (tap)[t]av
47v2. mvda ca ukta na ghmti apath cava ugr apt
59v3. yo so jajinadhara tapas ugrea karitaarra aham eva tad s ...
uccagha- (BHS) laugh at, mock, sneer at, deride; cf. BHS. uccagghati (written also caghati)
64r5. pu t[i] ullava{}ti uccaghati ( uccayati) ca gth bhati
uccayati s.e. for uccaghati : 64r5
uc-chia~ the remains of food, leftovers
61v1. kujj nr ca cint <ca> ucchio ( udd(i)) M[]r(a)dh()tar (vs; Uddna)
63r2. ucchio tti brhmao gth bhat(i)
63r3. ucchia ca acoka ca ta ca dukhena sayuta (vs)
ucchihhi s.e. for utthi : 66r4
Ujjayan (Apte, SJCD. Mvy 4127) = Ujjayin
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
u-jvala~# shining, luminous; cf. Skt. uj-jvala
15v3. Maiprabho devaputro maimakena bhavanena ujvalena bhagavata satika
upasakkrnta
ut-ka~ excellent
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
56v5. utka iti Slnidna upasthyaka iti
56v5. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
ut-tara- come out of (water)
62v5. otarata pada asti uttaranta na dyati (vs)
ut-trita~
5r4. (y)thapatin ruta tena te uttrit mocit
ut-t
20r4. yva ()nena uttrya sarvve satarppit babhva
ut-thiha- (BHS, Abhis) stand up vy-ut-thiha-, sthiha-, sth
66r4. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
ut-pat
23r4. bhikunm adhvnapratipannn bhiku pthivy<> utpatit
utpatti~
51v5. prptam atulam atirm {ann}utpatti ca tviape (vs)
ut-pad ut-panna~, ut-pdaya~
60v1. apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda (vs)
ut-panna~
4r2. (sa)mayena Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[]
46r3. atrntare buddho bhagavl loke utpanna
57r1. priy ca annapneu krye utpanna (read nn or nni; loc. sg.) paitam* (vs)
utpta~ s.e. for utpda : 45v3 buddhotpda~
utpda~ buddhotpda~
ut-pdaya~
21r2~3. yath rj Brahmadattena maitr utpdit Maitrbalena ca viayo paritrta v
31r2. bhagavat tda [dh](a)rma samkhyta jna ctpdita
31r4. tena cat[u]ratnamaya ka krpita dhynni ctpditni
38v5. tena paca abhij utpdit vistra ca brah(m)acar[y]a p(r)a[k]ita
utya s.e. for u<pe>tya : 17Ar2

376
utsava~ bhgyotsava~
ut-sdaya-
21v1. mahkka vta sajanayitv vij utsdayitukmas
utsuka~ alpotsuka~
38v4. dev ca manuy ca rudante ( rudntai) utsuk bhaviyanti
39r1. devamanuy dharmasabhoga smaritv utsuk rudanti ( nadenti)
ut-sj, ut-sa~ o-sa~
4v3. ng (r)uit [y]va brhmaasya aanivaram utsa
28v3. tata brhmaadraka utsv gha tathgatasane pravrajita
uda (P) or; cf. Skt. uta
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r4. mgo bhaya dukham iti udhu (or udhu?) i punarjtim udhu (or udhu?) dukham*
(vs)
Udayana name of a king
32r2. rja Sahasrnkasya dvau putr Udayana ca Sraa ca
32r3. Udayano rjbhiikta
32r3. Sraa ca Udayane na gatv Mahktyyanasake pravrajita
udna s.e. for uddna : 33r4
Udyin (BHS, SWTF, P) name of a monk
33v1. Udy Devadatt Bhadr kinnar K(i)kena ca (vs; Uddna)
33v2. Udyti bhagav yumat Udyin pacram(a)[e](na) ...
33v3. yumn Udy anyena mrgea saprasthita
33v4. yva yumn Udy corehi mua tita ca
51r5. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
udhu (P) or; cf. Skt. utho uda
59r4. mgo bhaya dukham iti udhu (or udhu?) i punarjtim udhu (or udhu?) dukham*
(vs)
ud-raya- utter
48v3. niao vkamlesmi im giram udraye (vs)
udu-pna~ (BHS, SWTF, Abhis) well, spring; cf. P. udapna
25r1. yva ta gha udupnabhta sa[v]tt(a)
udumbara~ = uumbara
60r4. alam [e]tehi jabhi mrehi panasehi ca ... rocate me udubara (vs)
uduvsi# : originated, arose; < udupsi (aor. 3. sg. of ud-pad; BHSG 32.60); cf. BLSF II, 1,
400, Or. 15010/43r7. samyaksabuddho loke-m-uduvsi n. 255
25r2. ito ( ete) ekanavatime kalpe Vipay samya[k]s(a)buddho loke uduvsi
ud-ghoaya- (ghu)
10r1. aya( ma)ir jyatm iti apaanam udgh[o]ay(i)y()m(i)
ud-ghopaya-# announce, proclaim
25r4. tena yay() ropyamnya udghopita ka ki prayacchatti
uddna~ (BHS, SWTF, P)
33r4. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
udd(i) s.e. for ucchio : 61v1
uddea~ ramauddea~
udde~ ramaudde~
uddharaa~
4v4. durgd uddharaa vistarea
uddhrin~ candroddhrin~
ud-dh
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
ud-bandhaya- hang oneself#
39v5. svmikena avajt s tmna mrayitukm udbandhayiymti ( udbn)
udbndhayiymi s.e. for udbandh : 39v5
udyna~

377
 6v1. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
41r3. yva tena udyne trayo L[e]psav kumr jvitd vyaparopit
udyna-bhmi~ (SWTF) park, pleasure-ground; DP I 508a, s.v. uyyna-bhmi
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
ud-yukta~
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
44r4. yvad aa rjno svabalavhan[] udyukt bhagavata arrapjy
67v4. nityodyuktasya dakasya nsti dukham anantaka (vs)
udraka~# otter; cf. Skt. udra; Mvy 4838. udra (Tib. sram; )
53r5. sa[ca]ya Nandakena ca (? bata s. .. ..) payata-r-udrakkua (vs; Uddna)
udra-bilmabhall# (l-Sma) otters and a female cat (named) mabhall(?); the division of
this cluster is uncertain and the meaning of the latter half is unclear
54r2. udrabilmabhall ca vistara
ud-vejaya-
32r5. sa ... sthavirea ca svapnena nivrita udvejayitv (v)inta arhatva prpta
unnatonata~ (nata-onata; P) bent up and down; cf. Skt. un-nata + ava-nata
14v2. na akya juk kartu tath hi unnaton{n}at (vs)
62v3. na akyam juk kartu tathya unnaton{n}at (vs)
upakaraa~
24v5. yva buddha sarvvopakaraai pravrayati
Upatiya (BHS, SWTF) the given name of riputra; cf. P. Upatissa Tiya
48v1. Upat[i]ya Kolita c() eva Mahcunda ca Kyapa (vs)
upa-di
12r5. vaidya pcchita msarasam upadiati
39r4. kin tam upyam upadekyma yena te reya bhaviyati
upa-dru
5r2. markaavasym arthe markkaaytham upadruta
7v4. dvau amty. dvityo Senam upadravati
Upananda name of athe Buddhas disciple
53v1. Upanandasya piaka ktv sacaya karonto klagata
upa-ni-mantraya-
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
39r2. bhagavat yumn Mahkyapo arddhsanenpanimantrita
upa-nta~
66r3. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
upa-pacaka~ (BHS) the second set of five (earliest elder disciples of the Buddha)# pacaka~
48v1. nirvt pacak ther tathava upapacak (vs)
upa-panna~
13v5. tasyava rehino duhit upapann s nikramitv .[r]. .. + ..
18v2. klagat devepapann (= 46r4)
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
23r2. tatra paca mtsaryi nievitv narakepapanna
23r2. narakepapanna tata cavitv manuyepapanna jtismara
28v3. uposatha ( sata) ca me eka ghta tensmi devepapanna
45r3. sa ca aparea samayena ... dharma deayitv klagata Brahmaloka upapanna
etc.
upa-pdaya-
22v2. na cnena akita brahmacaryam upapdayitum
upapeta~ (BHS, SWTF) provided (with), possessed (of); cf. AMg. uvaveya; a blend of upeta and
upapanna (Mvu I 628, n.); Oberlies 1993: 39, n. 42; von Hinber 2009: 570
57v2. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
upama~ *khaakopama~
upari
22r4. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
upa-lakita~ seen

378
 4r5. sa ca ngas tatrgata ahikuike(npa)lakita
upa-varta-
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)
upavsa~
24r3. sarvve aya samgamya japati upavsa kalpayati
32v2. Kosaleu durbhika prdurbhta brhma ntikarmi karonti upavsa ( s) ca
upa-via~
7r3. sa pi ca rj bhakte upavia Kirj pravia
upa-veaya-
40v4. tena manogata jtv amtyo ()rddhsane upaveita
upa-nta~
6r3. yad bhagavato (vat) il kipt upanta ca
Upareha# name of a novice (A hyper-Sanskritism of VSsiha, P. Vseha) Vasiha, Vsiha
33r5. ramaudde Indradhvajo Vajrabhu ca Upareha (vs?; Uddna)
upa-sa-kram, upa-sa-krnta~
15v4. Maiprabho devaputro ... bhagavata satika upasakkrnta
22r5. sa devatbhto bhagavata upasakkrnta dharmadean kt satyni dni
24v4. tatas te sarve upasakkrnt bhagavat ten dharmo deita
29r1. maharddhik ... bhagavata kyamunisya buddhasya upasakrnt
49v3. Maitreyo anuttara{}jndhigata ima pradea upasakkramiyy ( iy; < -eyy
[BHSG 29.30; Abhis III 22.8] < -ey, optative, 3. sg)
etc.
upasapad~ (BHS, SWTF)
29v1. brhmaa iti brhmao bhikm upasapada draukmo
upa-sa-pad
29v2. sa upasapadyitukmasya bhikusya phakasya hehe sthita
29v3. brhmao nikramitv kathayati aham api upasapadyiymti
upa-sa-pdaya- ordain
23v1. bhagavn ha pravrjayathti upasapdayatha kuladht iti
29v3. tata sa bhikur upasapdita
29v4. sthavirariputrea pravrjita upasapdita crhatva ca prpta
upasthna~
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
upasthyaka~ (BHS, SWTF) attendant
56v5. utka iti Slnidna upasthyaka iti
updya an-updya
updhyya~
41v4. anyatarea avarikena [u]pddhyya sudu[kh]ita dv sa vd sadasi nighta
42r1. sa vd sadasi nighta pravrajpito ... updhyya ca vi[n]ta + +
43v4. dagarkasa kathayati mamaa updhyyo babhva nsmi anena ikpita ...
upya~
39r4. kin tam upyam upadekyma yena te reya bhaviyati
39r5. tatas tena rjari tdo upyo vyapadia yensya reyo jta
upsaka~ (BHS, P)
17r2. karma Kyape samyaksabuddhe upsako abhi praidhna kta
19r3. prvayoga sarve Kyape samyaksabuddhe upsak st*
21v2. atha tatra upsaka sa kathayati buddha araa gacchathti
Kyapasya samyaksabuddhasya upsakasya angmisya ...
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
etc.
upsik~ (BHS, P)
15r2. karma prvvam upsik Kanakamuner vihra krita
33v1. up()s(i)k Kaccyana [S](anthena ca Mahmy) (vs; Uddna)
35v1. upsiky bhiku kmargbhibhta avabhartsita av(a)jta ca
35v2. evam eva tay upsikay avabhartsitasya avajtasya tena anabhiratena ...

379
upe- (upa-i)
17Ar2. Mro u<pe>tya paribhati ydas te vara
49r3. (Kyapa ...) yva Kukkurapda parvata upetya ptracvara olayetv ...
upeta~ (upa-ita)
52v4. kntibalopet ( eta) sarvabhtahite rat
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
uposata s.e. for satha : 28v2
uposatha~ (P) Cf. poadha (Mlasarvstivdins), poatha (Sarvstivdins), upoadha
(Mahsghika-Lokottaravdins), Pkt. posaha, Jain Sanskrit pauadha, proadha, poadha,
Skt. upavasatha
28v2. sa kathayati ... uposatha ( sata) ca me eka ghta ...
ubha~
5v2. te ubhau vimuktau ///
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea
48r2. Kyape ubhau pravrajit babhvu
ubhaya~
69r1. ubhayena ( yna) ubhayatra mitrasajte ( matri; nom. masc. dual)
ubhayatra
69r1. ubhayena ( yna) ubhayatra mitrasajte ( matri; nom. masc. dual)
uraga~
12r1. na te vikapita citta urage vadhak[e] ih(a) (vs)
urasa~ jinorasa~
Uruvell# name of a village; cf. P. Uruvel, BHS. Uruvilv, Urubilv (SWTF)
35r3. sa Uruvelly mtagadrik dv bhikuvttam apsya ...
37r2. Uruvellym anyatarea ghapatin mtagadriky aka vastram anupradatta
ul-lava-# shout derisively; < Skt. ul-lapati (shouts or yells derisively at [BHSD, s.v.]) lva~
64r5. pu t[i] ullava{}ti uccaghati ( uccayati) ca gth bhati

ka~
17r4. Suvaravara gho ca vayasy ( sya) Dhanarata ka (vs; Uddna)
20r5. kasyvadna ktv yath aktajyeu
j rjaya-
ju~
14v1. rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
juka~ (BHS)
14v2. rathakrasahasrehi rathgn atehi ca na akya juk kartu (vs)
62v3. rathakrasahasrea rathakraatena ca na akyam juk kartu (vs)
ddhi~
30r5. tata ramauddeya ddhy ratho vikabhita
40r2. tena ddh (nom. pl.; cf. BHSG 10.185) vidarit citta prasdita praidhna ca kta
ddhi-prtihrya~ (BHS)
15v1. s antapur[a]() ddhiprtihryea varjita yva pravrajit
abha~
33v4. Udy anyena mrgea saprasthita na vi()rabhasya gth <bhati?>
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinit ( ita) (vs)
abha (BHS) name of a former buddha
30v1. abhe samyaka()buddhe ngakanyy bhikavo ... pariplit
i~ rii~, rjari~
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
10v1. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
11v5. brahmakumro sarpea daa ... i satyavacanena nirvvia sthpita

380
 12r2. (nom. sg.) vivikte pradee prativasati
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
12r5. i kathayati kim anena?
12v1. i kupita kim aha his[]mti
12v3. prvvayoga evam eva ibhtena vinta
13r1. (nom. sg.) daena pa()c(i)ma (vs; Uddna)
13r5. yva prvayogam naya{}ti ibhto bodhisatva
17Ar3. prvayoga (nom. sg.) ugran tapa (tap)[t]av
17Ar4. m me ayam (nom. sg.) sthnc cvayiyatti
17Av1. cittapriuddhya akkram [sa] + + payati
17Av5. prvvayoga Roma<a>kyapa ...
23v3~4. aya iti aavimadhye paca iat mahnta hrada nirya prativasanti
37r1. [ga]ndhar[v]a<r>j [n]e .. .. nighitv idharm[e] prat(i)[]h(pi)ta
42v3. dve ngakumr ... baddh te nyate tehi isya kkranda kta
42v4. sa isya vacana karoti
51r3. candanena ca (ta?)d e (read rie [m.c.]) arra pjayitvna (vs)
59r4. mgo bhaya dukham iti udhu i punarjtim udhu (3.sg.) dukham* (vs)
59v4. aham eva tad s (nom. sg.) mahtm vigatarga
66v3. kacchapa iti i gth bhati
etc.
i-pacama~#, i-pacamika~# sage as the fifth one
58r1. Kaligo kka Jailo{lo}mo devat i{}pa()cama (vs; Uddna)
59r3. ipacamika vistarea
ylu~# envious, jealous; a hyperform of Skt. rylu, Pkt. slu; cf. P. issluka
10v4. Kaubyapurohito yl na kasyaci ghe pravea deti

e / a a / e
e/ /e
e/ /e
e / ai
41v3. tailaseka ( saika)
e/o
49v2. yvac ca Maitreyo ( troyo)
e- (-) ehi
24v3. etha buddha bhagavanta paryupsiyma
56r3. etha kipra pralvmo nsti jgarato bhayam* (vs)
58r3. bahucrikam etha payatha (vs)
eka~
20r2. tehi parituehi ekena ngarj mair ddatta
26v1. satvasya ... pacahi ku[h]raat(e)hi pa()cavaraatehi ek (s.e. for ekaik?) pasuk
chinn
eka-cintin~ one, who has a single thought; simple-minded ata-cintin~, sahasra-cintin~
61v4. ekacint sukha ete karddame pariveita ( vehi) (vs)
62r1. sahasracint atacint ca <???> Devadat[t]a ekacint
ekatam ante# in a corner; Abhis III 159f.
13r4. yva bhagavat cvarakaraka ekatam() ate sthpita ida tvti
eka-navatima~ (BHS) ninety-first
25r1. ito ( ete) ekanavatime kalpe Vipay samya[k]s(a)buddho loke uduvsi
eka-m-eka~
5v5. Ajtakauinnya Bimbisra akkra ca ekame[ka] atisahasraparivra
eka-arra~
6r1. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca

381
eka-skin~# a sole-witness
47r5. prvam anysu jtiu ekask() [n](i)k(e)padhraka ca
eka-svarea# with one voice
21v3. tatas te ekasvarea buddha araa gat
ekrma~ (ka-r) (Skt, BHS, P)
22v5. anyatarasya ghapatisya draka ekrma sasargabhr
eik~#, eik~ a female goat; a ewe; cf. Skt. eik, P. eik
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
57r2. eik iti rvastnidna sglo gth bhati
57r2. yad te eike drakya pakv lya vt (vs)
ea-mka~ stupid (lit. dumb) as a sheep; unintelligent (BHSD, s.v.); cf. P. elamga, eam
61r5. vayam eva ja ()va eamk vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
eik~ eik~
eta see etad~
etad~
23v1. bhagavn ha pravrjayathti upasapdayatha (acc. sg.?) kuladht iti
37v5. eta prvvayoga vistarea karttavya etasya
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)
etc.
etarahi (BHS) in the present time; cf. Skt. etarhi, BHS = P. etarahi
3v2. /// .. bh. [k]t. it(i) na bhikavo etarahi bht(a)prvva() bh(i)kavo rj. .r.
4r1. bhagavn ha bh[i]kavo etarahi() ...
5r1. na bhikava etarahi
8v5. na bhikavo etarahi bhtaprva bhikavo ...
19v3. na bhikavo etarahi bhtaprvva bhikavo Dhanarato nma srthavho babhva
21r2. na bhikavo etarahi yath rj Brahmadattena maitr utpdit Maitrbalena ca ...
31r3. na bhikavo etarahi yeva bhtaprva ... (= 34r1, 34v4, 38v4)
33r3. bhagavn ha na etarahi yeva bhtaprva ir Jliko nma babhva
44v2. vusho <na> etarahi yeva bhtaprva rj cakkravartt ...
etc.
etda~
51r4. abhyattasahyasya gatamitrasya me sad nsti etda mitra (vs)
ete s.e. for ito or ita : 25r1
ena Cf. Thommen 1903: 39f.; von Hinber 2001: 389; Abhis III 165f.
8v3. bhikavo bhagavanta pcchanti paya bhagava yva c() ena ...
epi s.e. for iti? : 42v4
evam eva
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
35v2. evam eva tay upsikay avabhartsitasya avajtasya tena anabhiratena ...
ehi e-
7r4. Vaideharj kathayati ehi rja ima bhojana ...
41v1. sa bhagavat ehi bhik yva pravrjita

AI

ai / e e / ai

o / au
57v5. Kaligo ( [du]ligau)

382
o-kira- (BHS [BHSG, p. 208a], Abhis, P) scatter; cf. Skt. ava-kirati
53r2. okire (aor. 1. sg; cf. BHSG, p. 208a) pupamlyais ta [u]bhai slasa .. .. vai (vs)
o-tara- (BHS, Abhis, P) go down; < Skt. ava-tarati o-tra~
62v4. otarata pada asti uttaranta na dyati (vs)
o-tra~# went down, entered; < Skt. ava-tra; cf. P. o-tia o-tara-
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
o-nata unnatonata~
o-padita~# instructed; a hyperform of ovadita (< avavadita); cf. 60v4. samyag ovadit o-
vada-
60v3. mithy-n-opadit ( mithye-n) paya (vs); cf. SBV II 201.27. mithy hi codit paya
orasa~ jinorasa~
o-laye-# put down; cf. Skt. ava-l (to stick, hang on); BHSG, p. 229b, s.v. 1l; Abhis III 175f.
ol-lapa-(aufhngen, anhngen), 494. vo-laya- (niedersetzen)
49r3. (Kyapa ...) yva Kukkurapda parvata upetya ptracvara olayetv ...
o-vada- (BHS, SWTF, P) instruct, admonish o-padita~, o-vdaya-
50r4. candrovdena ovadita pasuklehi [ch]dita (vs)
60v4. samyag ovadit paya balivardden() ime gav (vs)
ovda~ (BHS, P) instruction, admonition candrovda~
36v1. y()va bhagavat khaakopamen() ( khaako) ovden() ovdita
o-vdaya- (BHS) instruct, admonish o-vada-
36v1. y()va bhagavat khaakopamen() ( khaako) ovden() ovdita
o-sa~# abandoned; Skt. ava-sa or ut-sa ut-sj, ut-sa~
70r5. bhry ... ha ncchmi eta svmiko mama cchoetv pravrajito eva os

AU

au / o o / au

-k- / -g-
10r3. magara-; cf. Skt, P. makara
37r6. daga-rkasa~ (= 43r1, 4, v1, 3) / 43r4. dakarkasa; Skt. daka, daga < Skt. udaka
ka~ kasmt, kena
50v2. kam adya paryupsiya premea gauravena ca (vs)
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
etc.
ka~ + ci (P) Cf. Abhis III 181f.
10v4. Kaubyapurohito yl na kasyaci ghe pravea deti
40v5. maraaklasamaye lekhya kurvvanti na kaci rj sthpayitavya
45r4. kehici karako hta kenaci daakha kehici ajinavalkala ...
ka~ + cid
10v5. tasya bhry ayyaputra ( ayaputra) kac{c}id dkieyam nayasvti
11r1. purohito a chstro vimati na ca kacic cittam rdhayate
11r5. kacid iha gaccheya ya varya pcchema
21v2. tatas te vaij bht vividh devat araa gacchanti na ca kacit paritrt
57v5. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
ka puna vda not to speak of; cf. BHS. ka punar vda (s. BHSD, s.v. vda); P. ko pana vda
(s. CPD, 5ka, 3a); Abhis III 209. ko punar vvdo
45v1. ka puna vdo bhagavata
kakla~ asthi-kakla~
Kacagal (BHS) name of an old woman; cf. P. Kajagal (DPPN I 482; AN V 54f.)

383
 25v2. Kacagal ca ng ca vivha chedanena ca (vs; Uddna)
25v3. Kacagal ( gala) iti vistarea yva bhagavato pnya datta
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
Kaccyana (P) name of a disciple of the Buddha Ktyyana, Mahktyyana
33v1. up()s(i)k Kaccyana ( cy(a)n(e)n(a)) [S](anthena ca Mahmy) (vs; Uddna)
kac-cid
17Av4. pcchati akkra kaccit suntta sugta suvditam? iti
kacchapa~ kacchav~
7r5. kaccha[pa vi]starea mahsamudre vaijair hato ...
12v4. uko bhojana kacchapa Sena srthena pacima (vs; Uddna)
22r1. b[odh](i)satvasya yath vistarea kacchapabhtasya ...
65v5. Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca (vs)
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
66v3. kacchapa iti i gth bhati
66v4. muca kacchapa Kauinyam vasy pra anyayi (s.e. for *atyayi?) (vs)
68r2. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
kacchav~# female turtle; < Skt. kacchap; cf. AMg. kacchabh kacchapa~
66v4. Kyap (Koinya) kacchav hu Kauinyo hu markka (vs)
kaha~
62r5. ya kahe ta Vaav<ya de>ya ( Vaavy) (vs)
kath
7r2. amty kathayanti gato rj
7r3. sa kathayati virabdha( visra) praviatu
11r4. Aruo nma ngarj tasya bhry pratinav dukhbhyhat svmika kathayati
12v1. i kathayati kim anena?
17Ar3. bhagav maitray kathayati ( ate) vyavalokaya me cittam iti
21v2. atha tatra upsaka sa kathayati buddha araa gacchathti
28v2. sa kathayati buddho piakena pratipdita iti uposata ca me eka ghta ...
etc.
katham
12v2. bhagavn ha yad rjabhto bhaviyasi ( ati) katha kariyasi
kath~ yuddha-kath~
68v2. ry gocara hitv[] kath [dha]rmrthasdhik viravato yathkma (vs)
kad-ci (Abhis, P)
22v5. sa kadci gha <na> [p]raviat[i]
Kanaka-muni (BHS)
14r4. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
15r2. karma prvvam upsik Kanakamuner vihra krita
15v5. prvvayoga Kanakamune samyaksabuddhasya ( ddhe) maalavo krita
kandara~
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricray(ati)
kanyasik~# younger (sister); cf. Skt. kanyas younger
36v4. kanyasiky praidhna kta aha buddha janeymi
kany~
42r3. Devadatta~ ... Goviky kyakannyy (instr.) pdaprahrea tita
kapijala~ a wild bird, possibly the francolin partridge (PTSD)
63v4. brhmao bhiku Nand ca carmakr kapijala (vs; Uddna)
65v2. kapijala-( jale)brahmacarya disu suprakita (vs)
kapijaleya~# concerning a wild partridge; (story) of a wild partridge; cf. BHS. Kpijaleya
(name of a brahmanical school)
65v1. kapijale[y]a (s.e. for kpi?) iti devat gth bhati
kapota~
59v1. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
kamaalu~
67r4. agnihotre ca na hanna dve ca bhagn kamaal (vs)

384
kamala~
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
52r4. rejur mukhni ( makhni) kamalyatanirmalni (vs)
kamp anu-kamp, vi-kamp
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
kara- (BHS), karo- (Skt) k
14r5. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> datta
14v1. rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
53v1. Upanandasya piaka ktv sacaya karonto klagata
55v3. arthrthikasya [na]katr ki kariyati trak (vs)
karaka~
29v5. so brhmaai sametya karakai ca daakhai ca hat[a]
45r3. tasya karakasyrthe daakhasyjinasya ca ... mahsakobh[o] jta
45r4. kehici karako hta kenaci daakha kehici ajinavalkala ...
Karakarin (BHS) name of a mighty warrior; probably a hyper-Sanskritism of G. *Karakaa < P
= BHS. Karakaa
57r5. Karakari (voc.; cf. BHSG 10.35) vijnhi yo te na vijahiyati (vs)
karaya~
50v3. sarvvath ktaktyo ()si karaya te na vidyate (vs)
karaa~ -via-karaa~
kara-tala~
49v3. bhagav me arra grahya karatale sthpayitv rvakn dareta
49v4. karatalastha ca me arra vikrye
karo- kara-
karkaaka~ crab
61r2. karkkaako gth bhati
61r5. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
karaka~ cvara-karaka~
kartavya~
25r4. na maya (inst. sg.) tatra yayropaa karttavyam iti
36v3. Mahmy iti Mahmyy vistarea praidhna karttavya
37v5. eta prvvayoga vistarea karttavya etasya
47v3. nandasyvadna vistarea karttavya yath mtagadr ...
53v2. sacaya khalu karttavyo karttavyo ntisacaya (vs)
etc.
kardama~
61v5. ekacint sukha ete karddame pariveita ( vehi) (vs)
karma-ja~
51v3. ta brhi mama devate phalam ida yatkarmaja ( kmaja) bhujase (vs)
karmat~ s.e.?
26r4. tatra karmatay (or "karma tay"?) mtpitar varaka krita vedapatya kta
karman~ vac-karman~
6r4. nievase ppaka(ssaka) karma [n]a [t]e j[nat]i [n]. + . (vs)
9r3. bhikava pcchanti ki karma yva kyamunisya pravacane ... iti
15r2. karma prvvam upsik Kanakamuner vihra krita
17r2. karma Kyape samyaksabuddhe upsako abhi praidhna kta
21v5. karma sarve{hi} te{hi} Kyape samyaksabuddhe pravrajit babhvu
22v3. karma Kyape samyaksabuddhe upsako babhva
24r5. ki karma Kyape samya[k]sa()buddhe araagam(a)n()ni ghtn(i)
26r4. Dharmadinny ... pravrajy vaktavy[] tasya (her) karma
26v4. kin tena karma kta
35r3. mtagadrik dv bhikuvttam apsya mtagakarmi ( mat) nievitav
51v5. tatktenava karmea rarjbhyadhika mama (vs) ( 52v1)
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)
etc.

385
karma-patha~
11v1. tatra tena daa kual karmapath prakit
44v4. sa im mahpthiv ... daasu kualeu karmapatheu pratihpayitv ...
karma-phala~
53r4. cakra (p)j bhuvi pjanrha (rh) pratyakata karmaphala nimya (vs)
karita~ emaciated
59v3. yo so jajinadhara tapas ugrea karitaarra aham eva tad s ...
karaka~ karika~
25v3. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
28r1. kar[]aka ketra kati tenyumn Mahkyapo piakena pratipdita
karpaa~
15r3. bhrt caka<ka>rpaa datta
karika~ (BHS) farmer karaka~
21r1. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
kalaha~
7r4. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati
kalaha-jta~ (SWTF, P) in conflict, quarrelling
19v5. tatra dvau ngarjnau kalahajt viharati
kalaha-vigraha-vivda~# strife, quarrel and dispute
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
Kaliga name of a people or their country
57v5. Kaligo ( [du]ligau) kka Jailo{lo}mo devat i{}pa()cama (vs; Uddna)
58r2. Kaliga iti || Rjaghe nidna devat gth bhati
kalpa~
25r1. ito ( ete) ekanavatime kalpe Vipay samya[k]s(a)buddho loke uduvsi
kalpaya-
24r3. sarvve aya samgamya japati upavsa kalpayati
kalma~ spotty (skin?)
65r5. na carmakr bhakyrtha ( kyarth) kalma paripccha{n}ti (vs)
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
kalya~
55v3. sarve divasa kaly sarve nakatr bhadrak (vs)
kaly~ janapada-kaly~
kavi~ (1) sage
54r4. nnkuasya badar kavi (sage or monkey) krehi akua (vs)
kavi~ (2) (P, Pkt) monkey; < Skt. kapi
66v1. kma kav (m.c.) gacchatu vai vannta siho dari i<>umro ([m.c.] iumro)
jalnta (vs)
ka~
32r4. sa ca rjo Pradyotasya antapura pravio rj Pradyotena kabhi tita
kaya~ kya-kaya~, dru-kaya~
kasmt
55r2. vymapramni ca pekhuni kasmn mama<> dh{ra}tara{} na ddadsi (vs)
kka~ kla-kka~
57v5. Kaligo kka Jailo{lo}mo devat i{}pa()cama (vs; Uddna)
58r3. kko tlaphalena mrita (vs)
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
kcana~ vima-kcana~
kcana-ri~ a pile of gold
52r2. ko nrccaye pravarakcanarig[au]ra (vs)
Ktyyana (BHS, SWTF) name of a disciple of the Buddha Kaccyana, Mahktyyana
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
knana~ forest
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
knta-darana~# charming to see

386
 52r1. jalaj(e)nduvibuddhbha vadana ( ne) knt(a)[d](ar)(a)na() (vs)
kpijaleya~ kapijaleya~
kma~ artha-kma~, lbha-kma~
13r3. km v paribhujhi m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi m te annya lokadhtu kipiya
17v1. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
17v3. aparo brhmao rathena janapad gantukma
21v1. mahkka vta sajanayitv vij utsdayitukmas
kma-gua~ (BHS, P)
13r3. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
kmaja s.e. for karmaja : 51v3
kma-doa~# fault of sensual pleasures
9v4. tena so bhrt pravrajpita kmado vistaraa samkhyt ...
kmam yath-kmam
66v1. kma kav gacchatu vai vannta (vs)
kma-rga~ (SWTF, P) passionate desire for sensual pleasures
35v1. upsiky bhiku kmargbhibhta avabhartsita av(a)jta ca
kya~ jana-kya~, bala-kya~, mah-jana-kya~
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
kya-kaya~# defect of the body; cf. AN I 112.31ff. kya-kasva~ dru-kaya~
9r4. druvakn drukayn eva kyavakn kyakaym
kya-gata~ (SWTF, P) directed on the body, concerning the body (CPD, s.v.)
51r4. gatamitrasya me sad nsti etda mitra yath kyagat smti (vs)
kya-vaka~# distortion of the body; cf. AN I 112.30ff. kya-vaka~ dru-vaka~
9r4. druvakn drukayn eva kyavakn( van) kyakaym
kyavan s.e. for vakn : 9r4
kra~ kriy-kra~, ratha-kra~
kraya-
14r4. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
15r3. karma prvvam upsik Kanakamuner vihra krita
16r1. prvvayoga Kanakamune samyaksabuddhasya ( ddhe) maalavo krita
26r4. tatra karmatay (or "karma tay"?) mtpitar varaka krita vedapatya kta
37v5. prasanna prasannam kram ( akr) akr (Aor.)
54r5. nnkuasya badar kavi krehi akua (vs)
krpaya- (BHS, Abhis)
18r5. /// st[]pa kr[p](i)t (s.e. for ita) suvara ca datta
25r3. tasya Bandhumat rj stpa krpita yojanymavistra catura
31r4. tena cat[u]ratnamaya ka krpita dhynni ctpditni
36r1. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
krin~ carma-krin~
53v3. paya sacayakr ()ya hato dhanukoiy (vs)
kruya~
28r5. sa ca brhmao devepapanna tasya devabhtasya kruya jta
krya~
16v1. bravhi "na me krya modaken"ti yadi vatuse (s.e. for vadase?) dsya
16v2. tena ukta na me krya modakenti yva bhagavat sa modako datta
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
28r3. tasya ketre sauvar yavkur prdurbht vistarea avadna krya
53v4. na hi sarveu kryeu puruo bhavati paita (vs)
55v4. pratyutpanneu kryeu sarvam eva pradakia || (vs)
57r1. priy ca annapneu krye utpanna paitam* (vs)
67r2. nnu[m]. + + gantavya pratyaka kryam tmana (vs)
krpaa~
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti

387
kla k, kla gam to die
39r1. tasya kla kurvat(a) d[e]vamanu()y() dha(r)masabhoga smaritv ...
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
50v2. alpotsuko ca viharmi gata kla na budhyat (vs)
kla-kka~# raven; cf. ka-kka (raven)
64v3. klakkena paryea ( e) yasya sauvaraka ira (vs)
kla-gata~
13v5. vn ... s prasannacitt klagat
18v2. /// klagat devepapann
20v4. s ca klagat
40v5. tasya klaga[t]asya amara prdurbhta tena amty(e)na praam(i)t(a)
53v1. Upanandasya piaka ktv sacaya karonto klagata
69r1. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d
etc.
kla-samaya~ maraa-kla-samaya~
Kika# name of a monk
33v1. Udy Devadatt Bhadr kinnar K(i)kena ca (vs; Uddna)
35r1~2. K[](i)ka iti Kika kyaputra [bha]gavacchsane pravrajita
kka~ mahkkavta~
-kly s.e. for -kaly : 14v4; janapada-kaly~
k pra-k
Ki-rjan~
6v5. bhtaprvva Kirj ca Vaideharj ca (a)[nya]manya prativiruddh babhvatu
7r1. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
7r3. sa pi ca rj bhakte upavia Kirj pravia
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
Kyapa name of a disciple of the Buddha Romaakyapa, Kumrakyapa
11v1. Kyapa it(i) bhagavata pdd rakta sravati ...
13r1. maitr[] Kyapa yma daena pa()c(i)ma (vs; Uddna)
17r3. catvro rathasayukt kavara ( r) ca Kyapa (vs; Uddna)
33r5. Kyapo Matago ( M) Srao Gokar Jli(k) (vs?; Uddna)
43v5. dhtavo Sabhi hurua nanda Kyapena <ca> (vs; Uddna)
48r3. Kyapa iti yumato Mahktyyanasya parinirvva vistarea vcya
48v2. Upat[i]ya Kolita c() eva Mahcunda ca Kyapa (vs)
50r3. Kyapo iti gotrea nmena Pippalyano (vs)
50r5. nirvto anupdya Kyapo bhta nihura (ura) (vs)
50v1. K[]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja (vs)
Kyapa (BHS, SWTF) name of a former Buddha
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
14r4. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
15r4. Kyape brahmacarya cra
16r5. Kyape ca brahmacarya cra
51v4. datv ml jinastpe Kyapasya mahtmana (vs)
etc.
Kyapa a family name
66v3. Kyap (Koinya) kacchav hu Kauinyo hu markka (vs)
Kyapeya of Kyapa
16r1. Kyapeyagandhakuya mukthro baddha
ki (BHS, P, Pkt), kim (Skt) ka~ + ci
6v5. bhagavn ha kim atrcrya bhtaprvva Kirj ca Vaideharj ca ...
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
58v1. <>lagna mama lomeu kin te bhyo alagnaka (vs)
9r3. bhikava pcchanti ki karma yva kyamunisya pravacane ... iti
12v1. i kathayati kim anena?
12v1. i kupita kim aha his[]mti

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 17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
20r2. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
26v4. kin tena karma kta
39r4. kin tam upyam upadekyma yena te reya bhaviyati
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
etc.
kinti (P) why indeed? have you indeed? (DP I 602.7)
70r5. so dukhito durmano ()bhk(a)o pcchati kitti k. .. ..
kinara~
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
kinar~
33v1. Udy Devadatt Bhadr kinnar K(i)kena ca (vs; Uddna)
34v3. kinnarti Yaodhar bhagavatsake aveghavn ti bahudukham anubhavatti
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
kik~# ant; cf. Skt. ka (= P), kaka (= P), k (worm, insect) kika~
21v5. kik iti b[odh](i)satvasya yath vistarea kacchapabhtasya ...
22r1. b[odh](i)satvasya ... kacchapabhtasya ati kiksahasr()i jihvlagnni
*kika~ ant; cf. 21v5. kik (= 22r1); cf. also Skt. ka (= P), kaka (= P), k (worm, insect);
Pkt. ka, kaya, k, kiy (worm, insect, ant); CDIAL 3193 kik~
20v5. Maitrbalo ca srtho ca kika ( kkrita) kujarea ca
kukkura~ dog
57v1. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
Kukkurapda# name of a mountain; cf. Akanuma, p. 323, Kukkuapada giri, Kurkuapada giri;
BHSD, s.v. Gurupdaka, Mpp 192, n. 1; Tournier 2012: 393f. (with further references)
49r3. (Kyapa ...) yva Kukkurapda parvata upetya ptracvara olayetv ...
50r1. sthaviro Mahkyapo Kukkurapd[e p](a)[r](inir)vta
kujja~ (P, Pkt, crooked) humpbacked; < Skt. kubja kubja~
14v1.rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
61v1. kujj nr ca cint <ca> ucchio ( udd(i)) M[]r(a)dh()tar (vs; Uddna)
62v2. kujj ti rj gth bhati
kujara~
20v5. Maitrbalo ca srtho ca kika ( kkrita) kujarea ca
22r3. kujara iti bhagavata adhvnapratipannasya ...
22r3. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
67v2. yo mahya ngo dayito manvo m(a)hbalo kujaro (read a or [m.c.]) bhiekya (vs)
etc.
kuhra~ axe
26v1. mahsamudre satvasya pacahi yaka(a)t(e)hi pacahi ku[h]raat(e)hi ( k)
pa()cavaraatehi ek pasuk chinn
kutas
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
59v5. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
kup
6v2. tye (tvayi) kupitye rj so uko ghpito
12v1. i kupita kim aha his[]mti
kubja~
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
14r4. kubj iti Sthlanandya svddhy[]ya kariya<> ti ...
kumra~ nga-kumra~, brahma-kumra~
30v5. Indradhvajo nma kumra tena ekena advityena mtpitparityaktena ...
37r4. yo ()s[au] kyn kumra tasya nirytaymi
41r4. yva tena udyne trayo L[e]psav kumr jvitd vyaparopit
Kumrakyapa (BHS) name of a disciple of the Buddha

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 31v3. Kumrakyapasyvadna ktv yath brahmacrito brahmacr jta
kumrik~
23v1. prvva[] kumr(i)kya mt d viprakaa prajyat
kumbha~
44r3. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...
kuryma s.e. for kurym* or *kurymi (Opt. 1. sg.; cf. BHSG 29.36. kurysi = Skt.
kurys)? k
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
kurva- k
kula~ go-kula~, rja-kula~
kulaj. u s.e. for jalaj(e)ndu : 51v5
kula-dht~ (BHS [s.v. dhtar]) daughter of noble family; cf. P. kula-dht
23v1. bhagavn ha pravrjayathti upasapdayatha kuladht (acc. sg.!) iti
kula-putra~
5v5. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca
kulaputra-dharma~# the rules of men of good families
60r1. kulaputradharmeu vyavasth[i]tn()m sukha vadantasya sukha vibhotu (vs)
kuala~
11v1. tatra tena daa kual karmapath prakit
18r4. kuala kuryma(s.e. for m* or mi) yena ea varo na bhyo bhave ti
38v6. s ca janat dharmea savibhakt[] kuale ca pratihpi[t]()
44v4. sa im mahpthiv ... daasu kualeu karmapatheu pratihpayitv ...
Kui-nagara
54r1. pa(y)(t)i Kuinagare str(a) Subhadraparinirva ( drpari)
kusda~
68r1. sarvatra vryav reyo kusdo dukha jvati (vs)
ka~
31r4. tena cat[u]ratnamaya ka krpita dhynni ctpditni
31r4. ye ta ka pariplayati prasahasr[] svargamokaparya[] savtt
kgra~
27r5. mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
khra s.e. for kuhra : 26v1
k kara-, kartavya~, kraya-, krpaya-, kuryma, pradaki-k, vy--k, sat-k, sk-k
12v1. msaktya kkriyatm iti
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
20v2. yvad eka bhaktacchedam akr (cf. BHSG 32.74) yva parinirvta
39r1. tasya kla kurvat(a) d[e]vamanu()y() dha(r)masabhoga smaritv ...
40v5. maraaklasamaye lekhya kurvvanti (cf. BHSG 28.6; p. 207r, s.v. kurva-ti; P. kubbati)
41r3. Sudyo ... paradra nievate prtipta kurvate
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
53r4. cakra (p)j bhuvi pjanrha (rh) pratyakata karmaphala nimya (vs)
57v4. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)
59r1. ya yad eva aha kury (Opt. 1.sg.; cf. BHSG 29.42) akruddho tava (de)vate (vs)
65r4. parem anusat tmnena na kurvvati (vs)
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu (loc. for instr.) kuryc (vs)
etc.
kt vi-kartita
kta~ tat-kta~
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
7v2. Sena iti Devadattena bhagavata crayoga kta
18v3. /// td dharmadean kt yva dasaty savtt
19r1. tata tena janena bhagavato mahpj kt bhujpito ca
22r2. te parirakartha tmaparityga kta iti
47r5. yva satyadarana kta
59r2. svayam eva (unmetr.; read svay eva?) te kta tasya slavkasya devate (vs)

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 67r2. paya bilvaniptena ni<>catupa vana kta (vs)
etc.
kta-ktya~
50v3. sarvvath ktaktyo ()si karaya te na vidyate (vs)
ktvin~ skilled
9v5. [ma]ti puruo maiparkay ktv teu teu n[a]gareu anvh(i)amno ...
ktya~ kta-ktya~, dpa-ktya~, bahu-ktya~
60v1. apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda (vs)
ktv (1)
12r2. rvastyn nidna ktv vivikte pradee prativasati ...
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
17v5. bhagavn api tatra tat[ra] ag[ra]tbhavati vaineya iti ktv
33r2. Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath ...
ktv (2) concerning, relating to; namely (?)# iti ktv
6r5. [u]ka iti Devadattasya aktajika ktv prvvayogo rjauko
20r5. kasyvadna ktv yath aktajyeu
31v3. Kumrakyapasyvadna ktv yath brahmacrito brahmacr jta
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath ...
39v4. Virpya avadna ktv vistarea yath yath
53v1. Upanandasya piaka ktv sacaya karonto klagata
53v3. Nandaka<sy>vd<n>a ktv yva ptamana ktv
kaka~
20v1. rvasty a[n](ya)tarasya brhmaasya putro jta kako durbala ca
k -karaya-
28r2. kar[]aka ketra kati tenyumn Mahkyapo piakena pratipdita
ka-vara~ black-colour; a nickname of a sage
17r3. catvro rathasayukt kavara ( r) ca Kyapa (vs; Uddna)
17Ar1. kavara iti bodhisatva dukaracary caranta kavara savtta
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
ka-sarpa~
12r1. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
k ava-kira-, -kra~, o-kira-, vi-k
kp kalpaya-
kena by what, why
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
52r4. gtra kena vimakcananibha (vs)
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
kevalam
47r1. (ha)st(a)pdakaransavivarjita kevala puruendr[i]y(e)[](a) samanvgata
49v1. avagatamsaoita ca me arra kevala asthiyatra
kea-nakha~# hair and nail-paring; cf. Av I 308.1f. keanakha
24r5. bhagavanta keanakha ycanti yva bhagavat datta te satkaronti
Koklika (BHS, SWTF, P), Kokin#, Kauklika# name of a monk; cf. DPPN I 674f., s.v. 2Koklika;
Akanuma 310~311. 1Koklika
37r5. sanena ca Devadatto Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
42r4. Koklikasyvadna yath srddhavih[ri]s[y]rthe ...
42v1. Kauklika ( ik) riputraMaudgalyyan(a) c(i)tta pradayitv narake patita ( it)
koi~ (1)
25r5. anyatarea ghapatin ... aihirayakoya (var)ddh(i)t[] yva ata
koi~ (2) dhanu-koi~
Koinya Kauinya
Kolita (BHS, SWTF, P) the given name of Maudgalyyana
48v2. Upat[i]ya Kolita c() eva Mahcunda ca Kyapa (vs)
*koleyaka~ of good breed; cf. Skt. kauleyaka; P. koleyaka (a domestic animal, i.e. a dog, esp. a

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 hunting dog; [possibly also] a dog of good breed [DP I 739a, s.v.])
57v2. yo kukkuro rjaghe nivsiko koleyako ( pralepako) varabalopapeto (vs)
Kosala
32v1. Kosaleu durbhika prdurbhta brhma ntikarmi karonti upavsa ca
Kauklika Koklika
Kauinya, Koinya# a family name; cf. P. Koaa
66v3~4. Kyap (Koinya) kacchav hu Kauinyo hu markka (vs)
66v4. muca kacchapa Kauinyam vasy pra anyayi (s.e. for *atyayi?) (vs)
Kauabya s.e. for Kaubya : 10v4
Kaubya
10v4. Kaubyapurohito ( Kauab) yl na kasyaci ghe pravea deti
kauika~ owl
68r2. varho kauiko siho ngo amra ca mako (vs)
68v1. k[au](i)ka iti uko gth bhati
68v2. asa<t>pralp bahavo [ya]s tva bhas(i) kauika (vs)
Kauika name of an ascetic; cf. SBV II 95f.
66r4. ciropanta hi jahati mitram* ngo yath ramaKauikasya ( irasya) (= SBV II 96.4,
8) (vs)
krand
27v1. so tatra satvehi khdyate ... rttasvara ( artt) krandate ( krn)
kram apa-krnta~, -krnta~, upa-sa-kram, upa-sa-krnta~, ni-kram, ni-krnta~, pra-
kram, pra-krnta~
krndate s.e. for kran : 27v1
kriy-kra~ (BHS, SWTF) agreement
23v4. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti
kr
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
kkrita s.e. for kika : 20v5
kruddha~
59r1. ya yad eva aha kury akruddho tava (de)vate (vs)
krodha~
59r4. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)
krodhana~
59v2. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
krouka~ jackal sgla~
55v5. anya tava kroukapada anya haimavatasya ( himavabhasya) hastina || (vs)
kva-cit
36r2. sa caraka- ... -tpas paryupsate udyukta na ca kvacin nih gacchati
kata~
11v4. anena satyavkyena ida tihatu te kata (vs)
katriya~
24r1. te buddha bhagavanta nlapati katriya iti ktv
kam kampaya-, knta~
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
kama~ a-vacana-kama~
kampaya- (Skt, BHS) ask pardon
24r4. na ca vri sabhavati yva bhagavanta kampayanti
30v1. rj ramaudde (k)(a)[m](paya)t(i)
38r4. tata sa rj tatrramapada gatv kampayati gamyata punar iti
knta~ (kam)
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
6v5. bhikava bhagavanta pcchanti crya yva bhagav knt ca varo (s.e. for
sarvve?)
knti~

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 28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)
knti-bala~ (SJCD, SWTF) the power of patience
52v4. kntibalopet ( eta) sarvabhtahite rat
kip u-kipa-, u-kipta~, u-kiva-, ni-kip, pra-kip, prati-kip
6r3. yad bhagavato (vat) il kipt upanta ca
13r4. km v paribhujhi m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi. m te annya lokadhtu kipiya
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
43v3. dagarkasena ... yvad asthikakla ktv punar eva ( va) kipta
kipram
56r4. etha kipra pralvmo nsti jgarato bhayam* (vs)
kra~
44r2. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...
Kroda, Krodaka name of a sea-monster# (lit. Milk and Water)
37r6. Sudyo ( Sutayo) bhiku Kok Krodako dagarkaso (vs; Uddna)
43r1. Krodasya vistar(e)(a) (vc)y(a yath) mahsamudre ...
kudh~
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)
kubdha~
41r4. Lecchavayo kubdh te sannahitv nirgat
kubh kubdha~, kobhaya-
ketra~
28r1. kar[]aka ketra kati tenyumn Mahkyapo piakena pratipdita
28r2. tasya ketre sauvar yavkur prdurbht
52r1. aho guamaya ketra sarvadoaviva[r]j(i)tam* (vs)
Kem (BHS) name of a daughter of King Prasenajit
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
15r4. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
kobhaya- (kubh)
61r2. godh dvna saptaputr[] kobhiya (cf. BHSG 38.31) nainva ngarj (vs)

KH

khakkhaa~ (BHS, SWTF, Abhis) hard

56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
khaakopamen() s.e. for khaako : 36v1
*khaakopama~ (aka-upa) like a sword; or simile of the rhinoceros?; cf. CDIAL. 3793.
*khaaka-3 sword; Meyer 1937 I 147, n. 1. khaa = kha-khaga (Holzschwert);
TAK, s.v. khaaka (an esoteric synonym of teeth); Skt. khaga (a sword, a rhinoceros)
36v1. y()va bhagavat khaakopamen() ( khaako) ovden() ovdita
khan
62r4. stra (read *atra or*tatra) khaney (Opt.; cf. BHSG 29.28) raha ( rahi) apramatto
(vs)
68r3. khane[t] (v)arha mlni bahusasye vane rame (vs)
khappa~ meaning?
54v4. jihma nihrio paya khappam dya gacchati (vs)
kharaa~# noisy? kharai~, kharaika~, khara-svara
56v3. tadgami (read: gam [m.c.]) kharao (s.e.?; unmetri.) grmarako (vs)
kharai~#, kharaika~# loud sound (onomatopoeiae); cf. Skt. kharaakhara (onomatapoeia MW),
khara (a donkey [so called from his cry] [MW, s.v.]; however, see EWAia I 447, khara-); Pkt.
kharaei (to scold; cf. Oberlies1993: 62) kharaa~, khara-svara
56v2. kharati || Velye nidna yusaskr iti devat{} gth bhati
55v1. nakatr<i> ( tra) pad vko dadh kharai[ke]na ca (vs)

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khara-svara# loudly; cf. DP I 756a, s.v. khara-ssara (harsh-toned; making a harsh sound)
56v4. kharasvara paaha (read: paham [m.c.]) hananto (vs)
khalu hu
53v2. sacaya khalu karttavyo karttavyo ntisacaya (vs)
khjja- (Abhis) be bitten (by small creatures); cf. Skt. khdyate, BHS = P. khajjati
25v2. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
khd khjja-
26v3~4. khdyate ti mahsamudre satva upapanna sa tatra sthalajai ca jalajai ca ... khdyate
27v1. so tatra satvehi khdyate punar eva ca so jyate rttasvara krandate
khdanya s.e. for khdanya<> : 14r5
khdanya~ (P, BHS) hard food
14r5. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> ( nya)
datta
khuyaka~# small; cf. BHS. khuSka, P. khuddaka, Pkt. khuaya, Skt. kudraka
30r3. ts phata khu[y]ik ramaudde aabhij
khnaka~ meaning?
68r3. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
kheda~
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
khy sam--khy

-g- / -k- -k- / -g-

g/
55v2. uaho ( gu); 70v4. iga ( ie)
ga~ pra-ga~
gaccha- gam
gaja~
2? v2. /// gaja iti || pay[a] bh[a]gav mtpi(t/) ///
gaja~
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt
gaa~ (1) pimple
68r3. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
gaa~ (2) piece, part, portion (BHS); cf. J III 334.22. khao
54r4. ima <tu> madhyamo ( ama) gao dharmasthasya ( dha<r>macasa) bhaviyati (vs)
gata~ kla-gata~, mano-gata~, vaa-gata~
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
21v4. tatas s mahatvl (s.e. for mahklik?) vilaya gat
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
47v4. te ca calya matr samoha gat
50v2. alpotsuko ca viharmi gata kla (died) na budhyat (vs)
63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
66r2. svaka (mukha) arakato drakn vaa gato (vs)
68v2. bhto mttikapiasya tenava vyasana gata (vs)
68v3. viravato yathkma tenava nidhana gata (vs)
70r3. so gato {} pravrajito
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
etc.
gata-mitra~# (one), whose friend has died
51r4. abhyattasahyasya gatamitrasya me sad nsti etda mitra (vs)
gath s.e. for gth : 69r3

394
gandha~
28v5. gandha araa dpo ca mrgo bhavati pacima (vs; Uddna)
Gandhaku
10v1. sa mai[r] ... Gandhakuiy<> ( kuih) sthpita
16r1. Kyapeyagandhakuya mukthro baddha
gandharva-rja~
36v5. Supriyo gandharvvarj sahasratatrvya bhagavat vinta
37r1. [ga]ndhar[v]a<r>j [n]e .. .. nighitv idharm[e] prat(i)[]h(pi)ta
gam adhi-gaccha-, adhi-gata~, anu-gaccha-, abhy--gata~, ava-gata~, -gaccha-, ug-gata~,
gata~, kla gam, nir-gaccha-, nir-gata~, praty--gata~, vi-gata~, sam-anv--gata~, sam--
gam
17v3. aparo brhmao rathena janapad gantukma
21r5. Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
22r4. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
66v1. kma kav gacchatu vai vannta (vs)
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
67r2. nnu[m]. + + gantavya pratyaka kryam tmana (vs)
70r3. sa ha ( h) pravrajiymi pra[a]mataraka t[u]va gacchhi
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
gamana~ araa-gamana~
gambhra-crin~ one, who goes into the depths (of a river)
54r3. anuklacrisya ( klcrthisya) nyagula ra gabhracria (vs)
garua~
26r2. Aivara ca Civara ca garu babhvu
garbha-ayy~ the womb
23v3. praidhna kta m garbhaayym atiayym iti
garh
54v4. vivda na praasati vivdo garhita satm (vs)
galbha~ bold
69v3. atha galbho ( ath[l]gabho) brhmao acatvra vari brahmacarya caritv ...
gava~ (BHS, SWTF, P)
60v4. mithy-n-opadit ( mithye-) paya balivardden() ime gav{} (vs)
60v5. samyag ovadit paya balivardden() ime gav (vs)
gtra~
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
8r5. <>lagna tava gtreu citta mama na sajyate (vs)
58v2. {sarve} <>lagna tava gtreu citta mahya na lagnaka (vs)
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
52r4. gtra kena vimakcananibha (vs)
gtra-r~# beauty of the limbs; Av I 303.9, 309.7
51v1. gtrars sad kuto ()yam atul deht prabh nisst (vs)
gth~
8r3. rkaso gth bhati
14v1. yva rj gth bhati ...
33v3. Udy anyena mrgea saprasthita na vi()rabhasya gth <bhati?>
52v2. vistarea gth
53v2. devat gth bhati (= 57r4, 58r2, 61v4, 68r3 etc.)
57v1. so unaho gth bhati
61r1. piacrika iti sglo gth bhati
63r1. akuno gth bhati
65r3. Sthlanand iti gth bhati devat
etc.
gya~ (gai) gta~

395
 19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
19v1. t[e] ... ntyat tvad eva [gya]()t bhagavanta() pr(a)dakikaront[i]
gir~
48v3. niao vkamlesmi im giram udraye (vs)
gila~ (Pkt), gilna~ (P, BHS) sick, weak; cf. Skt. glna
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
14r2. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta
gta~ gai, ntta-gta-vdita~
17Av4. pcchati akkra kaccit suntta sugta suvditam? iti
gua-l~# a workshop of sugar (production); cf. Av, no. 41. Gua-l
29r3. gual ca bhakta ca pnya varccagharea ca (vs; Uddna)
51r5. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
gua~ an-anta-gua~, kma-gua~
gua-maya~
52r1. aho guamaya ketra sarvadoaviva[r]j(i)tam* (vs)
guaho s.e. for uaho : 55v2
gup prati-gup
guru~ heavy
48v2. nistaritv guru bhra ktv sanasagraha (vs)
guh
30v2. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
34r2. Vindhyavy guhya vaijasrtha satarp[p]ita annapnena
gtha~ excrement
61r4. tad id[a]() na sameti Bhmasena ( en) yuddhakath <ca> aya <ida> ca gtha
(vs); cf. J I 359.4. yuddhakath ca ida ca te vihaan
gddha~
68r5. m gddho rasargeu va .e + .. s. .. y(a)s(i) (vs)
Gdhraka name of a mountain near Rjagha
27r1. Nandiko bhik R(jag)(he vi)h(a)rati Gdhrake parvate
28r4. tatrnyataro brhmaa klagata sa Gddhrakasya ntidre jhpita
gmbhitapta~# (ma-abhi) afflicted by summer heat; Skt. grma + abhitapta; cf. SWTF, s.vv.
gma, grmbhitapta
60r1. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
gha~ antara-ghare~
5v3. te ubhau vimuktau /// bhaya ghasya dinna
10v4. Kaubyapurohito yl na kasyaci ghe pravea deti
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
22v5. sa kadci gha <na> [p]raviat[i]
25r1. yva ta gha udupnabhta sa[v]tt(a)
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
etc.
gha-patn~# mistress of a house; cf. P. gahapatn, Skt. ghapatn
65r5. carmakrti ghapatn gth bhati
gha-pati~
22v4. anyatarasya ghapatisya draka ekrma sasargabhr
24v3. tata sa ghapati svaputrabhrtara ( sap) kathayati
25r5. anyatarea ghapatin putrabhrtaram avalokita
etc.
gha-stha~
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
ghta~
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
24v1. Kyape samya[k]sa()buddhe araagam(a)n()ni ghtn(i)
26r3. te Kyape samyaksabuddhe sak ikpadni ghtni
28v3. sa kathayati ... uposatha ( sata) ca me eka ghta ...

396
 43r5. vaij mahsamudr()<vat>r ( samad. r) dagarkasena poto ghta
ghpaya- (BHS, BHSD 38.53, p. 211r)
6v2. tye (tvayi) kupitye rj so uko ghpito
geha~ house; Skt. gha
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
gai gya-, gta~, sa-gta~
go~ gava~
Gokara, Gokarin name of a nga
32v1. Gokara iti Kosaleu durbhika prdurbhta ...
32v5. tatra Gokar n[]ma ngakumra
33r5. Kyapo Matago ( M) Srao Gokar Jli(k) (vs?; Uddna)
go-kula~ a cow-pen, cattle-shed
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
gocara~
68v2. ry gocara hitv[] kath [dha]rmrthasdhik (vs)
Gotam wife of a caravan leader, named Nandaka
53v5. say (aor. sg.?) srthavho Nandaka bhry Gotam devat bodhayitv
gotra~
50r3. Kyapo iti gotrea nmena Pippalyano (vs)
godh~ monitor lizard, varan, a large kind of lizard
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
61r6. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
gopa-bhry~ wife of a herdman
19r2. gopabhry (instr. sg. fem.) bhagav bhujpita s dasaty savtt
*gopa-sagha~ an assembly of herdsmen
18v5. /// bhagavata pjvidhnr(th)[a] tac ca go<pa>sagha ja ///
gorava~ (Pkt) reverence, respect; cf. Skt. gaurava, BHS = P = Pkt. grava
65v2. sagorav sapratiss ( igh) vihara(t)i mahvane (vs)
Govik# kyamunis wife while he was a prince; cf. BHS =P. Gopik; SBV(Ch) 149c1, 4, 6.
(*Gomik); Tib. Sa tsho ma (Gopik)
42r2. Devadatta~ ... Goviky (instr.) kyakannyy pdaprahrea tita
gosagha s.e. for go<pa>sagha : 18v5
gaura~ shining, brilliant
52r2. ko nrccaye pravarakcanarig[au]ra (vs)
gaurava~
50v2. kam adya paryupsiya premea (instr.) gauravena ca (vs)
-gg- < -dg- ug-gata~
grah ghta~, anu-gha-, ni-ghta~, ni-gha-, ni-grah, prati-ghta~
13r4. km v paribhujhi m te pde grahya2 samudrasya pra kipiya
47v2. mvda ca ukta na ghmti apath cava ugr apt
49v3. bhagav me arra grahya (ger.; cf. BHSG 35.19; Caillat 2011: 358) karatale
sthpayitv rvakn dareta
55r1. hasarja grahiymi (s.e. for ysi [2. sg.; m.c.; cf. BHSG 27.4] or grahiya [gerund])
ratan[] parihy[i]th (vs)
grma~
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
62r3. grmta (abl.; m.c. mata) grme ( grma) hayakaramle ( saya) (vs)
63v5. viruddheu na vas[ta]v(ya) grmeu nagareu ca (vs)
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
70r2. arayyatana nt s na ramati grmto (abl. used in a loc. meaning) pi nt
bhikucryy na ramati
grma-raka~# village guard
56v3. tadgami (read: gam [m.c.]) kharao (s.e.?; unmetri.) grmarako (vs)
56v4. siy ti bhikave grmarako nando ||

2 grahya : For this MI gerund form, cf. BHSD 35.19; Caillat 2011: 358; P. gahya.
397
grv~ the neck (= grva)
55r2. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
gredha~ (BHS, SWTF) greed; P. gedha
55r5. rase gredho na karttavyo rase gredho hi ppaka (vs)
55v1. payato rasagr[e]dhena vaam nta Sajak (vs)

GH

gh / y
57v2. ghtya ( ytya) ... ()ghty ( yty)
57v3. vaghtya ( svaytya) paraghtyam ( ytya)
64r5. uccaghati ( uccayati)
ghara~ antara-ghare
ghta~ purua-ghta~
ghtya~ to be killed; killing para-ghtya~, va-ghtya~
57v2. sa atra ( putra) ghtya ( ytya) vayam atra ()ghty ( yty) (vs)
ghu ud-ghoaya-, ud-ghopaya-
ghta-pna~ a drink of ghee; P. ghata-pna
2? v5. ghtapna bhikava [gh] ///
ghora~
12r1. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
ghoa~
17r3. Suvaravara gho ca vayasy ( sya) Dhanarata ka (vs; Uddna)

c/d
44v1. yvad ( yvac) ida
c/v
6r3. iv(ic); 65v5. vaaka ( cama); 67v3. vaaka ( ca); 67v4. vaaka (
ca)
cakra~
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs)
cakra-vartin~
38v5. anyataro rj cakkravartt sa pravrajita
40v4. bhtaprvva bhikavo anyatamo rj dhrmika cakkravartt
44v2. bhtaprva rj cakkravartt dhrmiko dharmarj
caku~ (BHS [BHSG 16.43]; SWTF [s.v.] in compounds)
27r2. sa tatra pretm addasi dukhit cakuvivarjit
27r5. s mtsarya nievate bhagavacchrvak dv caku nimlayati
48v1. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)
caa~
41r2. Sudyo ... balav caa ca rabhasa ca Vaily bahu anartha kurvvate
cala, cal~
47v4. te ca calya matr samoha gat
63r3. calaputro Mtago ya dinna ta pi chardditam* (vs)
catur~
17r3. catvro rathasayukt kavara ( r) ca Kyapa (vs; Uddna)
25r3. tasya Bandhumat rj stpa krpita yojanymavistra catura <ucchryea>
catur-aga-bala-kya~# a fourfold army; cf. BHS. catur-aga, bala-kya
7r1. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
8r1. tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
catur-mahrja~

398
 26r1. ng iti caturmahrj{n}n vina(ya) vistar[e]a ...
catu-pa~ ni-catupa~
candana~ tagara-candana~
candrima~# moonlight; cf. BHS. Candrima (name of two former Buddhas), Skt. candrim
(moonlight), P = Pkt. candim (do.); Caillat 2011: 92, n. 1, 115~24
61v1. .. .. k. m(a)cchu iya ( [i]v(a)) c(a) J()v(a)k(o) candr[i]m(e)na ca (vs; Uddna)
62r5. candrimtti Rjaghe (nid)[]na()
candroddhrin~# (ndra-uddh) one, who draws the moon out (lit. up) (of a well); cf. SBV II
202.26. candroddhra~
62v2. eva vinihat enti cadroddhrva (nom. pl.) markka (vs)
candrovda~ (dra-o)# the moon-instruction; cf. SN II 197~200. Candupamam (metaphor of the
moon)
50r4. candrovdena ovadita pasuklehi [ch]dita (vs)
capaka~
36v4. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv
Cap
34r3. Capy sabahulehi re[hi]drakehi bhikava tremsa nimantrit
Capika# name of a nga king Capyaka n. 14
3v4. Capika iti aktajika Devadattasya ...
Capyaka# name of a nga king Capika n. 14
4r3. Capyako ngarj raddha atiprasanna
car cra~, pari-craya-, vi-car, sam-ud--cra~
12r3. ... sa ca rjyahetor brahmacar[y]a carati
17Ar2. kavara iti bodhisatva dukaracary caranta kavara savtta
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
36r4. codayati bhagavacchsane pravrajitv brahmacar[y]a carasvti
46v1. yo te im pran vykaroti tasya sake brahmaca(r)[y](a) [c](a)[r](a)sv(a)
69v4. brhmao acatvra vari brahmacarya ( brh) caritv adhta ty ucyat()
etc.
caraka~
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
caraa~ dharma-caraa~
carma-krin~ shoemaker
63v4. brhmao bhiku Nand ca carmakr kapijala (vs; Uddna)
65r4. carmakrti ghapatn gth bhati
65r5. na carmakr bhakyrtha ( kyarth) kalma paripccha{n}ti (vs)
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
cary~ dukara-cary~
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
33v3. bhagav yumat Udyin pacram(a)[e](na) Rjagha cary prakrta
cava- (BHS, P) move from one state of existence (to another), die (DP II 125a); Skt. cyavati
23r2. narakepapanna tata cavitv manuyepapanna jtismara
caka~ s.e. for vaaka~ : 67v3, 67v4
cmkara~ gold
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
crika~ pia-crika~, bahu-crika~
crin~ anukla-crin~, gambhra-crin~, bahu-crin~
cry~ bhiku-cry~
cvaya- (P) cause to fall away, drive (from); abandon; cf. Skt. cyvayati (caus. of cyu), P. cveti
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
18r2. /// na cava akito vratc cvayitu
cama s.e. for vaaka : 65v5
ci (P) < Skt. cid ka~ + ci, kad-ci
cikr~
52v4. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)

399
citta~ pradua-citta~
8r5. <>lagna tava gtreu citta mama na sajyate (vs)
58v2. {sarve} <>lagna tava gtreu citta mahya na lagnaka (vs)
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
11r1. purohito a chstro vimati na ca kacic cittam rdhayate
11r1. bhagavati buddhe citta prasanna
11v3. sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca (vs)
12r1. na te vikapita citta urage vadhak[e] ih(a) (vs)
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
40r2. tena ddh vidarit citta prasdita praidhna ca kta
42v1. Kauklika riputraMaudgalyyan(a) c(i)tta pradayitv narake patita
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
50v5. vidita tvay mahbhga citta me cetasjay (vs)
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
etc.
citta-priuddhi~# purity of mind; cf. AN II 195.21f. citta-prisuddhi
17Av1. cittapriuddhya akkram [sa] + + payati
Citr (BHS) name of an ogress; cf. Divy 451.1, 456.19
65v4. Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca (vs)
66r4. Citr iti
66r5. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
cid ka~ + cid, kac-cid
cint
36r5. sa ... tm eva cintayata anabhirata brahmacarya carati
39r4. anyatamo rj nivtta rjadharm cintayati
63r1. ncintayanta puruo vieam adhigacchati (vs)
cint~
61v1. kujj nr ca cint <ca> ucchio ( udd(i)) M[]r(a)dh()tar (vs; Uddna)
63r1. cint ti akuno gth bhati
63r2. pa(y)a cintvieea mukto ()ha vadhabandhant* (vs)
cintin~ eka-cintin~, sahasra-cintin~, ata-cintin~
cira~
57r5. sarve iha jahiyanti ye mitr[] cirasastut (vs)
66r3. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
cira-taraka~ (BHS) for a longer time, longer; cf. BHS. ciratarakena
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
cra~
15r4. Kyape brahmacarya cra
15v3. Kyape samyaksabuddhe daavarasahasri brahmacarya cra
16r5. Kyape ca brahmacarya cra
etc.
cra-vat~
44v5. sa tatra rjar brahmacary(a) (c)[]rav paca abhij skktv ...
cvara~ ptra-cvara~
37r3. s [ta] cvara maraaklasamaye bhagavato nirytayati
etc.
cvara-karaka~ (BHS [s. BHSD, s.v. -karaka], Abhis III 245) edge of a robe; cf. P. cvara-
kaa
13r4. yva bhagavat cvarakaraka ekatam() ate sthpita ida tvti
cud codaya-, sa-codaya-
Civara# name of a garua; cf. MSV(D) I 260.19. Cevara; Tib. gTSug gi dbang phyug
(Cevara); BAK 77.10. Cir (Miisvaras)
26r2. Aivara ca Civara ca garu babhvu
cra-yoga~ a (poisonous) powder compound*
7v2. Sena iti Devadattena bhagavata crayoga kta

400
ce (P) if; cf. DP II 161ab, s.vv. ce, no ce
56r3. lubdhakao na ce vko atra me nsti saaya (vs)
cetana~ sa-cetana~
cetas~
50v5. vidita tvay mahbhga citta me cetasjay (vs)
Ceti (P) name of a country Ced
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
Ced# name of a country; cf. Skt. Cedi Ceti
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
coka~
63r3. ucchia ca acoka ca ta ca dukhena sayuta (vs)
codaya- exhort; reprove, reprimend
36r4. s devatbht svmika codayati bhagavacchsane pravrajitv ...
46r5. NladParvvate ... Sabhiktyyana dharmacaraasamha codaya<>ti
cora~ caura~
33v4. yva yumn Udy corehi mua tita ca
40r5. yva tatra ghe cor patit
40v1. sa ca tunnavyaka pey prakiptaka tatas tehi corehi hta
40v1. te cor sa[]vign sthavirasya Anuruddhasya upasakkrnt
coraka~
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
caura~ cora~
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
cch / tth
66r4. utthihhi ( ucchi)
cch / dd
61v1. ucchio ( udd(i))
-cch- / -ps-
41r4. L[e]psav; a hyper-Sanskritism for BHS. Lecchavi
cyu cava-, cvaya-, pra-cyuta~

CH

chad -cchde-, chdaya-

charda- (chd)
63r4. calaputro Mtago ya dinna ta pi chardditam* (vs)
Chardin (?)
29r3. pnya varccaghaena ca bhgahr ca Chardd ca (vs; Uddna)
chdaya-
50r4. candrovdena ovadita pasuklehi [ch]dita (vs)
chid ati-chid, -cchid, chinna~
60v2. bahu vkasya chettavya bhujatha tindukphalam* (vs)
chinna~
20r2. tena ten dharmadean kt mahvaira chinna
26v1. satvasya ... pacahi kuhraatehi pacavaraatehi ek (s.e. for ekaik?) pasuk chinn
chd charda-
cheda~ hra-ccheda~, bhakta-ccheda~
chedana~
25v2. Kacagal ca ng ca vivha chedanena ca (vs; Uddna)
26r5. chedana yath mahsamudre satvasya pacahi yaka(a)t(e)hi ...
choaya- (BHS) abandon; cf. BHS chorayati, choayati; Skt. kodayati; CDIAL 5060, 2.
chrayati; P. nicchodeti, nicchoeti; Pkt. nicchoei (cf. Bolle 2002: 265); CDIAL 7103.
*nikayati
70r4. bhry ... ha ncchmi eta svmiko mama cchoetv pravrajito eva os

401
 J

ja~ jala-ja~, jintma-ja~, sthala-ja~

jagac-chreya-kara~# (jagat-re) bringing happiness or prosperity to people; cf. Skt. reyas-kara
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
jajina-dhara~ (ja-aji) (P [Sn 1010; Ap I 323.8]) being with matted hair and wearing a garment
of antelope hide
59v3. yo so jajinadhara tapas ugrea karitaarra aham eva tad s ...
Jailoma*, Jaloma* Matted-Haired One; name of a demon; cf. Zbz 487b25. (*aalo?);
J, no. 55, I 273.10. Silesaloma-yakkha (J[tr] I 137: Hairy-grip; J[bers] I 236, n. 2. Zu
deutsch: Hnghaar. Er hat den Namen daher, weil in seinen Haaren alle Waffen haften
bleiben)
57v5. Kaligo kka Jailo{lo}mo devat i{}pa()cama (vs; Uddna)
58r4. Jaloma iti avakadamana vistara Jalomo gth bhati
jaa~
61r5. vayam eva ja ()va eamk vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
jan jya-, pra-jya-, sa-janaya-
36v5. kanyasiky praidhna kta aha buddha janeymi (Opt. 1. sg.)
52r3. yatrdhikrajanitni vargan (vs)
jana~ hna-jana~
6r3. yad bhagavato (vat) il kipt upanta ca rypathena ca jana toayati
19r1. tata tena janena bhagavato mahpj kt bhujpito ca
41r3. Sudyo ... prtipta kurvate Lecchavikajana ( Lecchavaka) paribhavati
jana-kya~ mah-jana-kya~
45r5. sarvo so janakya tatra adhikra ktv sva[rga]mokaparyaa savtta
janat~
38v6. s ca janat dharmea savibhakt[] kuale ca pratihpi[t]()
45r1. sa tatra rjar ... sa dharmasabhogena a[n]ughat[i] janat
janapada~
17v3. aparo brhmao rathena janapad gantukma
18v4. /// janapadeu cary caramo ()nnyatarasmi gokule ()nuprpta ///
janapada-kaly~# the most beautiful woman of the country; cf. BHS, P. janapada-kaly,
Divy. 444.10. janapada-kaly
14v4. dhvaja iti Brahmadattasya duhit s janapadakaly ( kly)
janapada-kly s.e. for kaly : 14v4
jantu~
54v2. ito ppatara<> nsti jatu loke sadevake (vs)
janman~
25v5. pacajanmaat mt babhva
27v5. paca janmaatny ea mama pit babhva
35r5. pacajanmaat bhry babhva
48r2. pacajanmaatni yumata nandasya bhry babhva
jap
24r3. sarvve aya samgamya japati upavsa kalpayati
jambu~
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
jambuka~ jackal
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinit ( ita) (vs)
Jambudvpa
21v4. te ca v[a]ij Jabudvpgatv pravrajit arhatva prpta
Jambha name of a monk; cf. Av, no. 50, Jmbla (Ms. Jmbala); P. Jambuka Jbu
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath

402
jaya- (ji)
6v1. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
jala~
60v5. nistryavikntra pibanti tala jala (vs)
66v2. siho dari i<>umro (m.c. iumro) jalnta (vs)
jala-ja~
26v3. sa tatra sthalajai ca jalajai ca ndan nada<>ta khdyate
jalajendu~# (ja-in) lotus flower and the moon (Av I 303.15, 309.16, Rm-av 72.12) or moon-
like lotus flower
51v5. jalaj(e)nduvibuddhbha ( kulaj. uvibuddhan) (vs)
jaha- (h)
57r4. sarve iha jahiyanti ye mitr[] cirasastut (vs)
66r3. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
jgara- (g)
56r4. etha kipra pralvmo nsti jgarato bhayam* (vs)
62v5. naena vri psyma nsti jgarato bhayam (vs)
jta~ prasda-jta~, kalaha-jta~
4r5. + (p/)[i] l(a)[k]ita yva bhaya j(ta) ..
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
15r4. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
32v3. bhagavat devo varpita subhika jta
etc.
jti~ punar-jti~
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
47r5. prvam anysu jtiu ekask() [n](i)k(e)padhraka ca
61r5. vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
jti-nidna~ (SWTF) cause of birth
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni (jt is m.c.) bhavanti loke (vs)
jti-smara~
23r2. narakepapanna tata cavitv manuyepapanna jtismara
jtya~ (BHS, SWTF)
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs)
jna- (j)
6r5. nievase ppaka(ssaka) karma [n]a [t]e j[nat]i (m.c.) [n]. + . (vs)
58v5. jnmi te mahvra nsti te pratipudgala (vs)
67r1. vaya() api na (ca) jnma yato e dapaddap (vs)
Jbu# name of a man Jabha
37r5. Bodho Jb Virp <ca> tunnav<ya>ka nirvva (vs; Uddna)
jya- (jan)
27v1. so tatra satvehi khdyate punar eva ca so jyate rttasvara krandate
31v4. praidhna ca kta brahmacrito brahmacr jyeyam iti
Jlika, Jlikin name of a sage
33r1. Jlik iti Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...
33r3. bhagavn ha na etarahi yeva bhtaprva ir Jliko nma babhva
33r5. Kyapo Matago ( M) Srao Gokar Jli(k) (vs?; Uddna)
ji jaya-, nir-ji
30v4. crya bhagavat ekena ()dvityena dvdaayojanavistra Mrabala jita
jittmaja s.e. for jina : 51r3
Jitrin
4r2. (sa)mayena Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[]
4r3. Capyako ... puna puna Jitr (tr) samyaksabuddha(buddho) paryupsate
jina~
53r4. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
jina-stpa~ (SJCD, SWTF) a stpa of the Jina

403
 51v4. datv ml jinastpe Kyapasya mahtmana (vs)
jintma-ja~ (jina-) (SWTF, SJCD) a son of the Jina
50v1. K[]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja (vs)
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)
jinorasa~# (jina-ura or -ora) son of the Jina; cf. BHS. jinaurasa, urasa, orasa
48v3. anye ca bahavo nirvt vai jinoras mahtm (vs)
jihma~ falsehood, dishonesty
54v4. jihma nihrio paya khappam dya gacchati (vs)
jihv-lagna~# licked with the tongue
22r2. b[odh](i)satvasya ... kacchapabhtasya ati kiksahasr()i jihvlagnni
jv
68r1. sarvatra vryav reyo kusdo dukha jvati (vs)
Jvaka (BHS, SWTF, P) name of a physician and follower of Buddha (BHSD)
61v1. .. .. k. m(a)cchu iya ( [i]v(a)) c(a) J()v(a)k(o) candr[i]m(e)na ca (vs; Uddna)
62r3. Jvako tti nidna Rjaghe
jvita~
6r1. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
9v1. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
37v1. yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita ...
41r4. yva tena udyne trayo L[e]psav kumr jvitd vyaparopit
54v2. yensya jvita datta tasyava praharaty aya (vs)
jvita-parityga~# abandoning of ones life tma-parityga~
33r1. (te)n(a) j()v(i)t(a)par(it)y()g(a) ktv() m(a)hvara ptita
-jj- < -bj- kujja~
j jna-, ava-j, pra-japaya-, vi-jna-, vi-jta~, sa-jta~
10r1. aya( ma)ir jyatm (Passive, imperative, 3. sg.) iti apaanam udgh[o]ay(i)y()m(i)
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
jtika~ (BHS, SWTF) kinsman, relative
70r4. bhry ... jtikn ha ncchmi eta svmiko mama cchoetv pravrajito ...
jna~ anuttara-jndhigata~
31r2. bhagavat tda [dh](a)rma samkhyta jna ctpdita
jyeha~ loka-jyeha~
36v5. kanyasiky praidhna kta ... jyehya kta aha savarddheyam iti

JH

jhpaya- (P) burn, cremate; < Skt. kpayati; cf. BHS. dhypayati (hyperform); Pkt. jhmei
28r4. tatrnyataro brhmaa klagata sa Gddhrakasya ntidre jhpita

/r
29r3. varccaghaena ( gharea)
iivya s.e. for i : 12v4
iv~# name of birds, Lapwing; cf. Skt. ibha, iibha
6r2. iv Devadattasya
6r3. prvvayoga iv(ic) [s]kam anubhati ...
12v4. Vlhi sk Paph ca dvimukho ivya ( i) ca (vs; Uddna)

404


amara~ tumult
40v5. tasya klaga[t]asya amara prdurbhta tena amty(e)na praam(i)t(a)

/n
31v2. vij ( vn)
37r3. aka ( na)

t / tt
49r5. parinirvt{t}asya
t / th
28v2. uposatha ( sata); 61r5. athithiya (s.e. for atittiya?)
t/d
16v1. vatuse (s.e. for vadase?); 37r5. Sudyo ( Sutayo); 45v3. buddhotpde ( pte)
t/n
51r3. jintmaja (jit); 67v5. videta ( videna)
t / bh : cf. Abhis III 261
12r3. abhidre s.e. for atidre; 55v5. haimavatasya ( himavabhasya); 69v2. abhirp ( atir)
t/v
70v3. taruakena ( varu)
takaka~ dru-takaka~
tagara-candana~ (SWTF) tagara and sandalwood powder
51r2. nando gata tagara- candanena ca (ta?)d e (read rie [m.c.]) (vs)
ta taya-, taya-
taula~ grain, rice grain
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
tatas
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
7v2. crayoga ... mukta tata prativtena Devadattaarre nipatita
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta
11r1. tato bhagav praveita ubhehi satyni dni
12v2. i ... tato avagata pravrajita asu abhijsu pratihita
13v3. tata akkro vismita prakkrnta cti
21v1. tatas te vaij bht ( ta) vividh devat araa gacchanti
21v3. tatas te ekasvarea buddha araa gat tata s maha<>t vt vilaya gat
23r3. tata cavitv manuyepapanna jtismara tata ta smaritv sasargabhru
24r1. bhagav ta hrada gata te tato p[i] hradta sajay vrayati
43r4. tato ca dagarkasa prta evam aya ( ay) anupradatto ( tta)
67r4. ikh iti tato makarj gth bhati
etc.
tat-kta~ (SJCD, SWTF)
51v5. tatktenava karmea rarjbhyadhika mama (vs) ( 52v1)
tatra
5r5. dvau rehinau vivaditau annyamanye aticchindata tatra tehi bhagav ///
9v2. prvayoga dvau purohitaputrau tatraka (one of them) pravra[j]i[t]o dvitya
agramadhyvasito
39v3~4. tatra vihras[v]m arhanta bhiku satkaroti tena tatra vackarma kta
etc.

405
tath
14v2. na akya juk kartu tath hi unnatonnat (vs)
62v3. na akyam juk kartu tathya unnaton{n}at (vs)
16r4. pade pade tathava
etc.
tathgata~
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
28v4. tata brhmaadraka utsv gha tathgatasane pravrajita
46v4. so pravrajita sarvehi tathgatasane adhikra ktv praidhna kta
etc.
tad~, ta (BHS, Abhis, P) tena
24v5. yva ta (nom. sg. neut.) gha udupnabhta sa[v]tt(a)
5r3. mt ca vddh acakuk cchvako csya blo tay bhay kkr(nt)
6v2. tye (tvayi) kupitye rj so uko ghpito
5v2. te ubhau vimuktau ///
34v1. tay[] dr(a)k(a)v(e)(a)m dhrita ( adh)
14v6. tya (instr. sg. fem.; cf. BHSG 9.59) buddha bhagavanta stra ta varaymti
yva pravrajit
15r5. tya (instr. sg. fem.) ghasthabhtya aavimok<> skkt arhatva prpta
47v3. (nanda~...) tya (instr. sg. fem.) ca mantrabalenkarita
27r3. tay na akita brahmacarya pratipdanya
18r3. tya yumn nando a/ ///
67v2. tasya (read tasy [m.c.]) tuva varapadni bhase dadmi te grmavari paca (vs)
26r3. Dharmadinny ... pravrajy vaktavy[] tasya (gen. sg. fem.; cf. BHSG 9.75; Marciniak
2014: 174) karma
27r4. tasy (dat./gen. sg. fem.3) bhikusaghena aprajapta kta
36r5. s devatbht svmika codayati ... sa tasya (gen. sg. fem.) vacana rutv
68r1. tasmd vrya samd[]ya artha (labha)ti paita (vs)
5r5. tatra tehi bhagav ///
20r2. tehi parituehi ekena ngarj mair ddatta
23v4. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti
32v2. tatas tehi bhagavn ycita
40r5. sa ca tunnavyaka pey prakiptaka tatas tehi corehi hta
42v3. dve ngakumr ... baddh te nyate tehi isya kkranda kta
46v4. te putro araddho tehi raddhpratihpita
etc.
tad
56v3. tadgami (read: gam [m.c.]) kharao grmarako (vs)
59v1. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
59v4. aham eva tad s mahtm vigatarga
tantra~ doctrine
48v4. sagta munino tatra sthpit paddhat dh (vs)
tantr~ string of a lute
36v5. Supriyo gandharvvarj sahasratatrvya bhagavat vinta
tap
17Ar4. prvayoga ugran tapa (tap)[t]av
52v5. tapt<v>na (gerund) vryea parea yukt ( kta) : mdhryayogt tridiva prapann (vs)
tapa~ (= tapas)
17Ar3. prvayoga ugran tapa (tap)[t]av
tapas~
59v3. yo so jajinadhara tapas ugrea karitaarra aham eva tad s ...
tara~, taraka~ anya-tara~, bahu-tara, bahu-taraka, cira-taraka~
taruaka~ (BHS), taruk~# young; cf. P, Abhis III 269. taruik
3
Cf. Mvu II 169.3. tasy tahi atyartha premna utpanna. tasy dni etad abhi; 169.9. tasy te
vadhyaghtak hansu; 169.16. tasy me etad abhi.
406
 70v1. /// vddho tasya [ta]ru[]k hastin k[] .. .y. .[o] tatra pratibaddhamnaso ( nso)
70v3. hastin ... anyena taruakena ( varu) hastingena srddha saketo ktv ...
tarjaya- bhaya-tarjita~
40r2. pratyekasabuddha vi<r>pavdena samudcra tarjayitv piapto datta
tava s.e. for tva : 13r5
taya- taya-
32r5. sa ca rjo Pradyotasya antapura pravio rj Pradyotena kabhi tita
54r2. api payasi ayamno arre hi a[ra]tita (vs)
tta~ father
63r5. vayam anvvartayiyma vae ( a) ttasya bhe<y>ati (vs)
tda~, td~ da~, d~, yda~
18v3. /// td dharmadean kt yva dasaty savtt
19r1. bhagav t{t}d dharmadean kt te yabhyena satye pratihpit
31r1. payatha bhagavat tda [dh](a)rma samkhyta ...
39r5. tatas tena rjari tdo upyo vyapadia yensya reyo jta
60v1. apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda (vs)
tpasa~
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
traka~
55v3. arthrthikasya [na]katr ki kariyati trak (vs)
tla~
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
58r3. kko tlaphalena mrita (vs)
taya-# beat; cf. Skt. tayati, P. teti taya-
33v4. yva yumn Udy corehi mua tita ca
42r3. Devadatta~ ... Goviky kyakannyy pdaprahrea tita
42r4. rjabhto ea chadmena ghtv tita
tva tvat, yadi tva, m tva
5v2. bhagavat tva dharmo deita
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)
58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
13r5. yva bhagavat cvarakaraka ekatam() ate sthpita ida tvti ( tav)
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
tvat tva, yadi tva
19r5. t[e] prasdajt vividhair vdyair ntyat tvad eva [gya]()t ...
tvat
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
ti (BHS, Abhis, P, Pkt) iti, itti, tti
26v3. khdyate ti mahsamudre satva ...
31r1. Vajrabh ti
53v1. Upanandasya piaka ktv sacaya karonto klagata ti vistara ||
55v1. siy ti (= 63r4, 64r1); 58r4. siy ti vistara (= 57r1, 59r2, 60v2, 61v3, 62r3, 64r5, 64v4,
65r2, 65r4, 65v1, 66r5, 66v3, 66v5, 67v1, 69v1)
60r2. hdaya ti iumrabhry gth bhati
64r5. pu t[i] ullava{}ti uccaghati ( uccayati) ca gth bhati
69v2. ngo ti anyatarasya brhmaasya dht abhirp ( atir) darany ...
tinduka~ the tree Diospyros embryopteris
60v2. bahu vkasya chettavya bhujatha tindukphalam* ( is m.c.) (vs)
tila~
66v2. yatra til(m.c. < tila-)taulamudgam ( ulm) (vs)
tiha- sth
Tiya (BHS, SWTF) = Upatiya, the given name of riputra; P. Tissa Upatiya
59v2. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
tkendriya~ (ka-in) (BHS)

407
 17r1. Abhaya ... phal(a)[] cnena pr[]pt(a) [t](k)[](e)ndriym agro nirdia
trtha~ oaa-trtha-pya~
trthika~ anya-trthika~
tu
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
37v3. prakrnte tu bhagavati tasya rjo bahutar anarth prdurbht
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
etc.
tua~
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
tunna-vka~# (s.e.?), tunna-vya~, tunna-vyaka~# tailor (lit. needle-weaver; tunna needle +
vya weaver) tura-vka~
37r5. Bodho Jb Virp <ca> tunnav<ya>ka nirvva (vs; Uddna)
40r4. tatra ca phaktatunnavya praveita
40r5. sa ca tunnavyaka pey prakiptaka
tura-vka~# (s.e.?) or *tura-vyaka tailor; hyper-Sanskritism for Skt. tunna-vya tunna-
vka~ etc.
40r3. turav<ya>kasyvadna yath srthavhasya bhryy n(t)yamny ...
tuva (BHS[Mvu], P, Pkt; cf. Skt. tvam)
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs); cf. Divy 74.10. tva
bhase varapadni tasya
70r3. sa ha ( h) pravrajiymi pra[a]mataraka t[u]va gacchhi
tu toaya-, pari-tua~
tp sa-tarpaya-
t-viapa~# heaven; cf. Skt. triviapa~; SHT IV, p. 300, no. 145 a verso 4. tviapavane
51v5. prptam atulam atirm {ann}utpatti ca tviape (vs)
53r1. divyam apsaras maddhye phal[a]m i(a) [t]()viape (vs)
t ava-tra~, ut-tara-, ut-trita~, ut-t, o-tara-, nis-tara-, vi-tara-
te tvam~
8v1. mahvra nam() astu te nsti te pratipudg(a)la (vs)
58v4. srthavha nam[o] te ()stu yasya te vryam da (vs)
64r3. vnarendra namas te ()stu yasya te praja d (vs)
11v3. sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca (vs)
11v4. anena satyavkyena ida tihatu te kata (vs)
12r1. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
13r3. km v paribhujhi. m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi. m te annya lokadhtu kipiya
28v1. putra ha kin te karma k[t](a)m iti yadi devepapanna
39r4. kin tam upyam upadekyma yena te reya bhaviyati
50v3. sarvvath ktaktyo ()si karaya te na vidyate (vs)
51r1. praipatymi te-d-ev(a) [v/c/dh]. [r/k]. [y]. ymi mm iti (vs)
51r1. ima (ime) te pacima deha arrntimadhr[i](a) (vs)
56r2. na ca te eva gacchanti yathya gacchati pdapa (vs; metre?)
57r2. yad te (acc.) eike drakya pakv lya vt (vs)
57r3. na te abhidraviyma tavsma bhayatarjita (vs)
57r5. Karakari (voc.) vijnhi yo te na vijahiyati (vs)
58v1. <>lagna mama lomeu kin te bhyo alagnaka (vs)
58v5. jnmi te mahvra nsti te pratipudgala (vs)
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
etc.
tena then; therefore
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)

408
 58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
19v1. t(e)n(a) bhagavat valgun svarea pratyekabuddh vykt
28v3. uposatha ( sata) ca me eka ghta tensmi devepapanna
*taila-seka~ sprinkling of (perfumed) oil
41v3. tatra tena vaiypatya (k)ta stpe tailaseka ( saika) kta
toaya-
6r3. yad bhagavato (vat) il kipt upanta ca rypathena ca jana toayati
tt / t t / tt
tti (Abhis, Pkt) (< ti < iti; cf. von Hinber 2001: 277; Steiner 1997: 189f.) iti, itti, ti
55r1. moro tti
62r3. Jvako tti nidna Rjaghe
63r2. ucchio tti brhmao gth bhat(i)
tth / cch cch / tth
tyaj pari-tyakta~, pari-tyaj
trayas-tra~# the Thirty-three (gods); name of a class of Buddhist gods; cf. BHS. trSyas-tria,
trya-tria, P. tva-tisa; SWTF. trayas-tra (33); cf. Kho. ttvatra, ttrvatta,
ttvata
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
tri~ t-viapa~
49r3. (Kyapa ...) tra ( tri; a hyperform of P. tia) parvvatn madhye niditv ...
49r5. traya me parvvat arra av(a)(a)bh(e)ta
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
tri-diva~ heaven
52v5. mdhuryayogt ( mdhr) tridiva prapann (vs)
tri-pallasta~# turning round in three ways(?); < Skt. tri + paryasta; cf. PTSD, s.vv. ti-pallattha,
pallattha
62r1. irya{}s tripallastu ( tr; stu [m.c.] < sto) anekamyo (vs)
tremsa~# the rainy season (of three months); cf. BHS. traimsa, P. temsa
30v2. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
34r4. Capy sabahulehi re[hi]drakehi bhikava tremsa (s.e. for mse?) nimantrit
tremsika~ (BHS) being at the age of three months (DP II 344a, s.v. temsika)
62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
tvam tuva, te, vo
6v2. s tenkt apprarit tva bhaginti
50v1. tvm aha (read tv ()ha [m.c.]) dv mahvra manyma buddhadaranam (vs)
50v5. asmkam api mahlbha yat tv payma nirvtam* (vs)
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)
50v5. vidita tvay mahbhga citta me cetasjay (vs)
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)
66r5. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
8v2. tavavam anubhvena svastin yntu vij (vs) (= 58v5)
59r1. ya yad eva aha kury akruddho tava (de)vate (vs)
etc.
tvayi s.e. for tye?
6v2. tye (tvayi) kupitye rj so uko ghpito

TH

thera (P) elder, senior in the sagha (ordained for 10 years or more) (DP II 358a, s.v.)
20v5. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
48v1. nirvt pacak ther tathava upapacak (vs)

409
 D

d/v
56r5. medavara ( mevavaro)
d as sadhi-consonant; cf. BHSG 4.64; Geiger 73.4; Sn(tr.N) 181 (ad Sn, p. 16); EV I (2nd ed.)
216 (ad Th 406), ib. 317 (ad Th 1127); Abhis III 3.49; Marciniak 2014: 164
51r1. praipatymi te-d-ev(a) [v/c/dh]. [r/k]. [y]. ymi mm iti (vs)
da daa~
daka-rkasa~ (BHS), daga-rkasa~# water-ogre, sea-monster; Skt. daka, daga < Skt. udaka; cf.
P. daka-rakkhasa (J I 170.12 etc.), BHS. udaka-rkasa
37r6. Sudyo ( Sutayo) bhiku Kok Krodako dagarkaso (vs; Uddna)
43r1. mahsamudre dagarkasa vaijn ( vani) kath(a)yati
43r4. tato ca dagarkasa prta evam aya ( ay) anupradatto ( tta)
43r4. dakarkasa iti vaij mahsamudr()<vat>r ( samad. r) dagarkasena poto
ghta
43v1. tatra ca bh(i)ku[r] abhirhaka dagarkaso ta bhiku ycati
43v2. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita
43v3. dagarkasa kathayati mamaia updhyyo babhva nsmi anena ikpita ...
daka~
67v4. nityodyuktasya dakasya nsti dukham anantaka (vs)
daki-patha~ the southern region, Deccan
45v4. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
daga-rkasa~ daka-rkasa~
dagdha~
5r2. .. rjo Brahmadattasya hastayo dagdh
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
daa~
13r1. maitr[] Kyapa yma daena pa()c(i)ma (vs; Uddna)
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
13v3. yva akkro ()<va>lna na ca akita daam ukipitu
daa-kha~
30r1. so brhmaai sametya karakai ca daakhai ca hat[a]
45r3. tasya karakasyrthe daakhasyjinasya ca valkalasya ... mahsakobh[o] jta
45r4. kehici karako hta kenaci daakha kehici ajinavalkala ...
datta~ dinna~
3v4. dattam iti
10v1. sa mai[r] bh[a]gavato datta
14r5. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> ( nya)
datta
15r3. bhrt caka<ka>rpaa datta
16r5. Vipayisya samyaksabuddhasya ( ddhe) ... scpradna datta
18r5. /// st[]pa kr[p](i)t (s.e. for ita) suvara ca datta
20r2~3. ekena ngarj mair ddatta ... dvityena mair ddatta
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
54v2. yensya jvita datta tasyava praharaty aya (vs)
70r1. s darik balena datt arayyatana nt s na ramati
etc.
datv, dad- d
dadhi~
55v1. nakatr<i> ( tra) pad vko dadh kharai[ke]na ca (vs)
56r4. dadhti Rjaghe nidna gth medavara ( mevavaro) va pa ti
56r5. dadhti manyamno ()ya aile nipati vyaso (vs)
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
danta~ a-danta~
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)

410
dapSddap onomatopoeias of a heavy noise, thud; cf. P. daddabha, daddubha, duddubha
66v5~67r1. dapaddap ddapdd(a)p() k<i c>a ea dapa[dda]p[] (vs)
67r1. vaya() api na (ca) jnma yato e dapaddap (vs)
damana~
58r4. Jaloma iti avakadamana vistara
dayita~
67v1. yo mahya ngo dayito manvo (mn(a)v(o)) m(a)hbalo kujaro bhiekya (vs)
dar~
66v2. siho dari i<>umro (m.c. iumro) jalnta (vs)
dar-aya~# (one) who lives in a cave or a hole; cf. P. dar-saya (DP II 375b, s.v.)
59v5. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
darana~ knta-darana~, buddha-darana~, satya-darana~
daranya~
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
daraya-
49v4. bhagav me arra grahya karatale sthpayitv rvakn dareta
darin~ sarva-darin~
daa~ (da)
11v4. brahmakumro sarpea daa mrcchita pthivy nipatita
d datta~, dinna~, de-, deya~, anu-pra-d, pra-d, sam--d
16v1. [bh]. [g]. [v]. .. + + + .. .[y]. (moda)k(a) dadti
16v1. bravhi "na me krya modaken"ti yadi vatuse (s.e. for vadase?) dsya
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
51v4. datv ml jinastpe Kyapasya mahtmana (vs)
55r3. kasmn mama<>(m.c.) dh{ra}tara{} (m.c.) na ddadsi (m.c.) (vs)
55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
dkieya~ (BHS, SWTF)
10v5. tasya bhry ayyaputra ( ayaputra) kac{c}id dkieyam nayasvti
dna~
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
dra~ para-dra~
draka~
22v5. anyatarasya ghapatisya draka ekrma sasargabhr
28v3. tata brhmaadraka utsv gha tathgatasane pravrajita
30r1. bhik yo ()sau drako ( drik) okengnau patita
34r4. Capy sabahulehi re[hi]drakehi bhikava tremsa nimantrit
66r2. svaka (mukha) arakato drakn vaa gato (vs)
etc.
drik
30r1. drik s.e. for drako
34r4. tatrak brhmaadrik prativasati pratikkroati vackarma mucati
34v1. aputraka[]mh[i] y(e)v(a) d()r(i)k j[]t
35r3. sa Uruvelly mtagadrik dv bhikuvttam apsya ...
35r5. spi ca mtagadrik ( mat) pravrji[t] arhatva prpta
37r2. anyatarea ghapatin mtagadriky aka vastram anupradatta
45v2. Madhury brhmaadrik jt Nlad iti nmena ...
46v3. NladaParvate ... dve vdinau babhva drik purua ca raddh bhagavacchsane
47v5. Prakt mtagadrik yumata nandasya phata phata samanubaddh
69v5. a[sy]a [s] (d)rik dyati
70r1. s darik balena datt arayyatana nt s na ramati
etc.
dr~# wife; = Skt. dra
47v3. nandasyvadna ... yath mtagadr saratn (s.e. for sarakt?) ...
dru~

411
 57v4. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
dru-kaya~# defect in wood; cf. AN I 112.28ff. dru-kasva~ kya-kaya~
9r4. druvakn drukayn eva kyavakn kyakaym
dru-takaka~* woodworker, carpenter
14v1. rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
dru-pakin~# a bird made of wood
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
57v3. drupaki ( a) iti
dru-vaka~# the crookedness in wood; cf. AN I 112.28ff. dru-vaka~ kya-vaka~
9r4. druvakn drukayn eva kyavakn kyakaym
ds~
63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
dinna~ (BHS [BHSG 34.16], P) given; cf. Abhis III 292; Karashima 2014: 83f. datta~,
Dharmadinn
5v3. te ubhau vimuktau /// bhaya ghasya dinna
13v5. vn yath yumat riputrea rehighe vnya (de)o dinna
15r2. pravrajit sarvvai ca maalak prajapt yva acchdo dinna arhatva prpta
15r5. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
63r4. calaputro Mtago ya dinna ta pi chardditam* (vs)
div~
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
diva~ tri-diva~
divasa~
55v3. sarve divasa (nom. pl. masc.; m.c.) kaly sarve nakatr bhadrak (vs)
divaukasa~ sky-dweller; a god
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
divya~
17Av4. bodhisatva ... Mrea ppmat divypsarbhi pralobhyati divyena nttagtavditena
18r1. Romaakyapa akkrea devnm indrea divyehi pacahi (kmaguehi pralobhyati)
53r1. divyam apsaras maddhye phal[a]m i(a) [t]()viape (vs)
divypsar~(vya ap)# celestial apsaras; cf. SJCD, s.v. divypsaras; Skt. apsaras, apsar (rare),
P = Okt. acchar
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
di upa-di, deaya-, nir-dia~, vy-apa-di
di~
65v3. kapijala-( jale)brahmacarya disu suprakita (vs)
dkita~
38r5. tata sa rii kathayati dkit vayam iti mahrj
dpa~ (1)
28v5. gandha araa dpo ca mrgo bhavati pacima (vs; Uddna)
dpa~ (P) (2) continent; cf. Skt. dvpa
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
dpa-ktya~
10v1. sa mai[r] ... rtrau cvabhsate dpaktya karoti
dya- (BHS, Abhis); for passive in yati; cf. BHSG 37.2f., 215b (Mvu) d
69v5. a[sy]a [s] (d)rik dyati
drgha~
67v3. drgh ime ahortr[] vetrabaddha ca vaaka ( ca) (vs)
dukha~
2? r1. /// sarvadukht pramucyitu()
11r4. Aruo nma ngarj tasya bhry pratinav dukhbhyhat svmika kathayati
34v4. Yaodhar bhagavatsake aveghavn ti bahudukham anubhavatti
54r5. dukh parato praty pakv sarvv vanaspat (vs)
58v4. akyam etena vryea sarvvadukht pramucyitum (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)

412
 59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r4~5. mgo bhaya dukham iti udhu (3.sg.) i punarjtim udhu dukham* (vs)
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
60v4. vikartit{} virudhir{} dukh vedenti vedanm* (vs)
63r3. ucchia ca acoka ca ta ca dukhena sayuta (vs)
67v4. nityodyuktasya dakasya nsti dukham anantaka (vs)
68r1. sarvatra vryav reyo kusdo dukha (m.c. < a) jvati (vs); cf. Mvu II 93.16. kudo
dukha{} jvati
68r4. reyo tmahita bhuja dukha .. a[t]. para (vs)
etc.
dukhita~
17Av5. tato Mro dukhita prakkrnta
27r1. sa tatra pretm addasi dukhit cakuvivarjit
41v5. anyatarea avarikena [u]pddhyya sudu[kh]ita dv sa vd sadasi nighta
70r5. so dukhito durmano ()bhk(a)o pcchati kitti k. .. ..
du-la~
26v5. samyaksabuddhe Kyape naivsiko babhva dulo
27v2. Kyape samyaksabudde pravrajito si naivsika dulo
durga~
4v4. durgd uddharaa vistarea
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
durbala~
20v1. rvasty a[n](ya)tarasya brhmaasya putro jta kako durbala ca
durbhika~
32v1. Kosaleu durbhika prdurbhta brhma ntikarmi karonti upavsa ca
durmanas~
70r5. so dukhito durmano ()bhk(a)o pcchati kitti k. .. ..
durvaca~
49r1. durvac navak ( nadak) bhik maddhy avacanakam (vs)
dukara-cary~
17Ar1. kavara iti bodhisatva dukaracary caranta kavara savtta
duhit~
13v5. tasyava rehino duhit upapann s nikramitv .[r]. .. + ..
14v4. dhvaja iti Brahmadattasya duhit s janapadakaly
15r4. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
dita~
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
dha~
48v5. sagta munino tatra sthpit paddhat dh (vs)
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
Dhanemi king of Ki
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
d daraya-, da~, pra-daraya-, vi-daraya-
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
24v3. sa tatra buddha bhagavanta addasi (aor.; cf. BHSG 32.57; p. 216r)
27r1. sa tatra pretm addasi dukhit cakuvivarjit
29v1. brhmaa iti brhmao bhikm upasapada draukmo
48v5. prayujyamn drakyante dhrent {pra}vacana (m.c.) ima (vs)
57r2. yad te eike drakya pakv lya vt (vs)
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
62v5. otarata pada asti uttaranta na dyati (vs)
da~
15v4. Maiprabho devaputro ...bhagavat dharmo deita satyni dni
17Av5. pcchati akkra kaccit suntta sugta suvditam? iti yena [d]a ruta v syd
iti

413
 69r2. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d
etc.
da-dharma~ (BHS, SWTF)
65v3. dadharmahitrthya dadharmahitya ca (vs)
da-satya~ having attained (lit. seen) the truth
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea
15v5. Maiprabho devaputro ... satyni dni dasatyo ()pakkrnta
18v3. /// td dharmadean kt yva dasaty savtt
19r3. gopabhry (instr. sg. fem.) bhagav bhujpita s dasaty savtt
24v5. bhagavat ten dharmo deita yva sarvve dasaty savtt
dnumata~# compliance with what one has seen, i.e. to follow a model
8v3. ye {na} bhagavato dnumata pann te svargamokaparya
de- (BHS[s. BHSG 215a, de-ti], P, Abhis III 298) gives d, deya~
10v4. Kaubyapurohito yl na kasyaci ghe pravea deti
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
16r5. de<hi> mahyam iti [bh]. [g]. [v]. ..
16v4. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
69v3. so paryeati yo mnavo adhyno labheya tasya dey ti
dena s.e. for tena : 8v1
demahi s.e. for dehi me : 13r2
deya~ (d)
62r5. ya kahe ta Vaav<ya de>ya ( Vaavy) (vs); cf. SBV II 92.13. Valayy
deyam
deva~
13v1. akkro devnm indra uvca
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
18v2. klagat devepapann (= 46r4)
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
28r5. sa ca brhmao devepapanna tasya devabhtasya kruya jta
32v2~3. na ca devo varati ... bhagavat devo varpita subhika jta
32v4. bhagavat mahat anv [bh](a)gn devo varpita
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
etc.
deva-kany~
18v2. /// klagat devepapann suvaravar devakany bhaga ///
devat~
21v2. tatas te vaij bht vividh devat araa gacchanti
22r5. sa devatbhto bhagavata upasakkrnta dharmadean kt satyni dni
29r2. devatvadna vi[sta]rea vcya
36r4. s devatbht svmika codayati bhagavacchsane pravrajitv ...
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
53v2. devat gth bhati (= 57r4, 58r2, 61v4, 68r3 etc.)
58r1. Kaligo kka Jailo{lo}mo devat i{}pa()cama (vs; Uddna)
59r1. devat iti
59r1. ya yad eva aha kury akruddho tava (de)vate (vs)
59r2. svayam eva (unmetr.; read svay eva?) te kta tasya slavkasya devate (vs)
60v3. devat gth bhate (= 66r2)
etc.
Devadatta
3v4. Capika iti aktajika Devadattasya ...
6r2. iv Devadattasya
6r5. [u]ka iti Devadattasya aktajika ktv prvvayogo rjauko
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
7v2. Sena iti Devadattena bhagavata crayoga kta
7v3. crayoga ... mukta tata prativtena Devadattaarre nipatita

414
 37r5. sanena ca Devadatto ( tt) Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
42r2. Devadattasyvadna vistarea vcya yath yath Goviky ... tita
54v1.vko ti Rjagh(e) nidna bhagavato Devadattasyktajika ( tta)
61v5. sahasracint atacint ca <???> Devadat[t]a ekacint
64r1. Devada(tta put)ri() putr(i) lbhena hata iti
Devadatt# name of a daughter of a Brahmin?
33v1. Udy Devadatt Bhadr kinnar K(i)kena ca (vs; Uddna)
34r2. Devadatt iti yva Vindhyavy guhya vaijasrtha satarp[p]ita ...
37r5. Devadatt s.e. for datto
deva-putra~
15v3. mati Maiprabho devaputro ... bhagavata satika upasakkrnta
deva-manuya~
39r1. tasya kla kurvat(a) d[e]vamanu()y() dha(r)masabhoga smaritv ...
45r2. sa ca aparea samayena sannipatiteu devamanuyeu vihyasa sthihitv ...
50r2. st devamanuy tasyaa rvako va (vs)
dev~
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
dea~ madhya-dea~
dean~ dharma-dean~
deaya-
15v4. Maiprabho devaputro ...bhagavat dharmo deita satyni dni
24v4. tatas te sarve upasakkrnt bhagavat ten dharmo deita
45r2. sa ca aparea samayena ... vihyasa sthihitv dharma deayitv ...
49v5. (Maitreya ...) mma crabhya rvaknn [dh]arma deeta
etc.
deha~
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
51r1. ima (ime) te pacima deha arrntimadhr[i](a) (vs)
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
doa~ kma-doa~
52r1. aho guamaya ketra sarvadoaviva[r]j(i)tam* (vs)
dogni~ (a-ag)# the fire of hatred; cf. SWTF. dvegni; P. dosaggi
2? r3. (bhagav)n ha rggnir ddognir moh(gni) ///
dd / cch cch / dd
dyta~
11r5. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
dravya~
26v5. vitaritv sghika dravya tena anayena vinita
dru abhi-drava-, upa-dru, vi-drvaya-
druma~
56r2. imasmi mah[](va)ne anye bahavo drum (vs; metre?)
dv-daa~
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
dvi~
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
8v5. dvau srthavhau adhvnamrgapratipannau
19v5. tatra dvau ngarjnau kalahajt viharati
32r2. Sraa iti rja Sahasrnkasya dvau putr Udayana ca Sraa ca
36v3. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv
46v3. NladaParvate ... dve vdinau babhva drik purua ca
67r4. agnihotre ca na hanna dve ca bhagn kamaal (vs)
etc.
dvitya~
7v4. dvau amty. dvityo Senam upadravati
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta

415
 9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita dvityo na akita
20r3. ekena ngarj mair ddatta ... dvityena mair ddatta
etc.
dvi-mukha~
6r1. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
12v4. Vlhi sk Paph ca dvimukho ivya ca (vs; Uddna)

DH

dhana~
25v1. yva rj prta t[e]na mahat dhanena sa[]vibhakta
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
61v3. paya makamtrea rjita vipulan dhanam* (vs)
Dhanarata
17r4. Suvaravara gho ca vayasy ( sya) Dhanarata ka (vs; Uddna)
19v2. Dhanarata iti bhikavo bhagavanta pcchanti
19v4. bhtaprvva bhikavo Dhanarat{an}o nma srthavho babhva
Dhanaratano s.e. for Dhanarato : 19v4
dhanu-koi~# the curved end of a bow
53v3. paya sacayakr ()ya hato dhanukoiy (vs)
dhamacasa s.e. for dharmasthasya : 54r3
dhara~ jajina-dhara~
dharma~ kulaputra-dharma~, rja-dharma~
15v4. Maiprabho devaputro ...bhagavat dharmo deita satyni dni
24v4. tatas te sarve upasakkrnt bhagavat ten dharmo deita
37r1. [ga]ndhar[v]a<r>j [n]e .. .. nighitv idharm[e] prat(i)[]h(pi)ta
38r2. sa amtyo vana sarita idharme vyavasthita
38v6. s ca janat dharmea savibhakt[] kuale ca pratihpi[t]()
70r1. s (d)rik mtpitar() ( ma[t]) ha eo ()smka dharma
etc.
dharma-caraa~# Dharma practice; righteous behaviour
46r4. NladParvvate ... Sabhiktyyana dharmacaraasamha codaya<>ti
Dharmadinn name of a nun
26r3. vivha iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
dharma-dean~ (BHS, SWTF)
18v3. /// td dharmadean kt yva dasaty savtt
19r2. bhagav t{t}d dharmadean kt te yabhyena satye pratihpit
20r1. tena ten dharmadean kt mahvaira chinna
22r5. sa devatbhto bhagavata upasakkrnta dharmadean kt satyni dni
24r4. bhagavat ten dharmadean kt yvad angmiphala prpta
etc.
Dharmapla name of a prince
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
dharma-rja~ (BHS, SWTF)
44v2. bhtaprva rj cakkravartt dhrmiko dharmarj
dharma-ikh~ a tuft for the Dharma
67r5. nya ()ikh dharmaikh arthahetor iya ikh (vs)
dharma-sabhoga~ (SWTF) the enjoyment of the Dharma
38v3. bhagavato parinirve bhagavato dharmasabhoga ( go) smaritv ...
39r1. devamanuy dharmasabhoga smaritv utsuk rudanti ( nadenti)
45r1. sa tatra rjar ... sa dharmasabhogena a[n]ughat[i] janat
dharma-stha~ a judge
54r4. ima <tu> madhyamo ( ama) gao dharmasthasya ( dha<r>macasa) bhaviyati
(vs)

416
dharmrtha-sdhaka~ (rma-ar)# bringing about the Dharma and wealth
68v3. ry gocara hitv[] kath [dha]rmrthasdhik viravato yathkma (vs)
dhtu~ relics
43v5. dhtavo Sabhi hurua nanda Kyapena <ca> (vs; Uddna)
44r1. dhtava iti yad bhagav() pa[r](i)nirvta ...
51v1. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
dhnya~
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
dhraya- (Skt), dhre- (BHS, P)
22r4. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
48v5. prayujyamn drakyante dhrent {pra}vacana (m.c.) ima (vs)
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
dhrin~ vea-vastra-dhrin~, arrntima-dhrin~
dhrmika~
19v4. Dhanarat{an}o nma srthavho babhva mahtm dhrmika
38r1. anyatarasya rjo Bodho n(m)[a] am[]ty(a) dh[]rmika paito vidhija
40v3. bhtaprvva bhikavo anyatamo rj dhrmika cakkravartt
44v2. bhtaprva rj cakkravartt dhrmiko dharmarj
dhsita~# (?) destroyed; < P. dhasita~; Skt. dhvasita (destroyed)? Cf. CDIAL 6896
69v1. ppena mitre bhitv yog. .. .. .. [dh]sit (vs)
dht~ (BHS, SWTF) kula-dht~, Mra-dht~
27r3. Kyape samyaksabuddhe rehidht pravrajit
55r2. kasmn mama<>(m.c.) dh{ra}tara{} (m.c.) na ddadsi (vs)
55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
dhuta-vdin~# one, who propagated the dhuta-practices; cf. Divy 61.28. dhtaguavdinm agro;
AN I 23.19. agga .. dhutavdna (v.l. dhtagadharna); Mpp I 195, n. 1
50r2. dhutavdnya ( dhutv; vdn is gen. pl. of vdin) agro nirddia sarvadarin (vs)
dh -dhraya-, dhraya-, sam-ud-dhara-
52r5. ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me (vs)
Dhtarra name of a goose king
4v4. Dhtarro haso yath Vinaye
dhyna~
31r4. tena cat[u]ratnamaya ka krpita dhynni ctpditni
dhvas dhsita~
dhvaja~
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
14v4. dhvaja iti Brahmadattasya duhit s janapadakaly

n/ /n
n/t t/n
n / nn
14v2. unnaton{n}at (= 62v3)
n / bh
52r1. -vibuddhbha ( -vibuddhan)
n as sadhi-consonant; cf. BHSG 4.65; von Hinber 2001: 273; Marciniak 2014: 164
60v3. mithy-n-opadit ( mithye-n) paya balivardden() ime gav{} (vs)
na (P) emphatic particle; indeed, certainly; cf. DP II 497ab; BHS. nam; AMg. a
67r3. m tva na praashi lam asya ()vijniya (vs)
67r3. agnihotre ca na hanna dve ca bhagn kamaal (vs)
na hanna s.e. for ohanna or ha : 67r3 o-hanna~
nakatra~

417
 55v1. nakatr<i> ( tra) pad vko dadh kharai[ke]na ca (vs)
55v2. nakatrti
55v3. arthrthikasya [na]katr ki kariyati trak (vs)
55v3. sarve divasa kaly sarve nakatr bhadrak (vs)
nakha~ kea-nakha~
nagara~
10r1. [ma]ti puruo maiparkay ktv teu teu n[a]gareu anvh(i)amno ...
19r5. vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
63v5. viruddheu na vas[ta]v(ya) grmeu nagareu ca (vs)
etc.
nagnuka~# (gna-a) underwear; nagna (naked) + auka (cloth)
40r4. srthavhasya bhryy n(t)yamny nagnuka pita
naa~ reed nr~
62v4. nati Rjaghe nidna
62v5. naena vri psyma nsti jgarato bhayam (vs)
nain~ (BHS) lotus-pond; = Skt. nalin
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
nad
26v4. sa tatra sthalajai ca jalajai ca ndan ( nad) nada<>ta khdyate
39r1. devamanuy dharmasabhoga smaritv utsuk rudanti ( nadenti)
nadak s.e. for navak : 49r2
nadan s.e. for ndan : 26v4
Nanda
4v5. yad bhagavat (Ma)hprajpat Nanda ca pravrjit
59v1. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
Nandaka name of a caravan leader
53v3. Nandaka<sy>vd<n>a ktv yva ptamana ktv
53v5. say (aor. sg.?) srthavho Nandaka bhry Gotam devat bodhayitv
Nand i.e. Sthlanand, name of a Buddhist nun Sthlanand
63v4. brhmao bhiku Nand ca carmakr kapijala (vs; Uddna)
Nandika name of a disciple of kyamuni
25v2. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
26v5~27r1. Nandika iti Nandiko bhik R(jag)(he vi)h(a)rati Gdhrake parvate
Nandik s.e. for iko : 25v2
nam unnatonata~
namas~
8v1. mahvra nam() astu te nsti te pratipudg(a)la (vs)
58v3. srthavha nam[o] te ()stu yasya te vryam da (vs)
64r3. vnarendra namas te ()stu yasya te praja d (vs)
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
namo-kta~# honoured, worshiped; cf. Skt. namas-kta
9r3. kyamunisya pravacane sihabhaye namokta
nara~ hna-nara~
68v4. {{na hnanarasamsargn naro bhadri payati}} (vs)
69r3. na hnajanasasargg naro bhadri payati (vs)
naraka~
23r2. tatra paca mtsaryi nievitv narakepapanna
42v2. Kauklika ( ik) riputraMaudgalyyan(a) c(i)tta pradayitv narake patita ( it)
48v4. narak s.e. for navak
narditya~ (ra-d) (SWTF) the sun of human beings (i.e. the Buddha)
53r2. sarvako nardityo kravaralakaa (vs)
navaka~ junior, recently ordained monk (BHSD, s.v.)
48v4. navak (narak) vddh madhy ca aabhij maharddhik (k; m.c.) (vs)
49r2. durvac navak ( nadak) bhik maddhy avacanakam (vs)
navatima~ eka-navatima~

418
na vi-naya-
nah sa-nah, sa-nhaya-
nga~
4r4. sa ca ngas tatrgata ahikuike(npa)lakita
4v3. ng (r)uit [y]va brhmaasya aanivaram utsa
11v1. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
19v5. sa mahsamudram avatra tatra ngehi apahta
25v2. Kacagal ca ng ca vivha chedanena ca (vs; Uddna)
25v5. ng iti caturmahrj{n}n vina(ya) vistar[e]a ...
64r1. ngo gth bhati
65v4. Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca (vs)
65v5. pra[n]()[do] agnihotr[o] (ca) ikh [n]gena vaaka ( cama) (vs)
66r4. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
67v1. nga iti
67v1. yo mahya ngo dayito manvo (mn(a)v(o)) m(a)hbalo kujaro bhiekya (vs)
68r2. varho kauiko siho ngo amra ca mako (vs)
69v2. ngo ti anyatarasya brhmaasya dht abhirp ( atir) darany ...
70v4. s ( sa) ha tas[y]a vddhangasya padmasare snyiyma ( mi)
etc.
nga-kany~ (SWTF)
30v1. ngakanyy (instr.) bhikavo hanyamn pady guhntare tremse pariplit
nga-kumra~
32v5. tatra Gokar n[]ma ngakumra
42v2. anyatarasya isyrame dve ngakumr upasakkrnt
nga-rjan~
4r3. Capyako ngarj raddha atiprasanna
11r4. Aruo nma ngarj
19v5. tatra dvau ngarjnau kalahajt viharati
20r2. tehi parituehi ekena ngarj mair ddatta
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
etc.
nga-loka~
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
nda~
26v4. sa tatra sthalajai ca jalajai ca ndan ( nad) nada<>ta khdyate
nn
54r4. nnkuasya badar kavi krehi akua (vs)
nma
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
11r4. Aruo nma ngarj
17v1. sa bhagavat Rathaprado nma pratyekabuddho vykta
59v5. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
etc.
nman~
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
45v2. Madhury brhmaadrik jt Nlad iti nmena ...
46r2. tatas tasya drakasya Sabhiktyyano nma sthpita
etc.
nyaka~
62v1. alpabuddhir abuddhna ye bhavati nyaka (vs)
nr~ reed; < Skt. n (hollow stalk, esp. that of lotus); cf. P. na, nla, n; Pkt. , ,
la; cf. also CDIAL 7047 naa~
61v1. kujj nr ca cint <ca> ucchio ( udd(i)) M[]r(a)dh()tar (vs; Uddna)
Nlad# name of Sabhikas mother
45v2. Madhury brhmaadrik jt Nlad iti nmena ...

419
 46r3. NladParvvate (or NladaP NladeP) buddha bhagavanta paryupsitv klagat
46v2. NladaParvate ... dve vdinau babhva drik purua ca
nsa~
47r1. putro j[]t(a) (ha)st(a)pdakaransavivarjita
ni-kip
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
47v1. t(a)[s]y(a) vaijena mairatnni nikipt[]ni tni tena vyapahtni
nikepa-dhraka~# a keeper of entrusted deposits; an owner of a depository (?); cf. SP(KN) 273.12
47v1. prvam anysu jtiu ekask() [n](i)k(e)padhraka ca t(a)[s]y(a) vaijena mairatnni
nikipt[]ni tni tena vyapahtni
ni-ghta~ ni-grah
10v2. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
41v5. anyatarea avarikena [u]pddhyya sudu[kh]ita dv sa vd sadasi nighta
46r1. te vdo jta night[o] p(a)[r](iv)r()[j](a)ka
48v5. night ala[j]. [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) (vs)
ni-gha- (cf. BHSG, 210b, s.v. grah-) ni-grah
37r1. [ga]ndhar[v]a<r>j [n]e .. .. nighitv idharm[e] prat(i)[]h(pi)ta
45v4. s mahvdn nighati madhyadeam anuprpt
nigrantha~ (BHS)
17r1. Abhaya ... yath nigranthai samu[t]s()hita vda cropita
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
ni-grah ni-ghta~, ni-gha-
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
nitya~
67v4. nityodyuktasya dakasya nsti dukham anantaka (vs)
nidna~ For the expression nidna ktv, cf. BHSD, s.v. nidna (4); Abhis I, p. 2, n. 1 jti-
nidna~
12r2. rvastyn nidna ktv vivikte pradee prativasati ...
54v1. vko ti Rjagh(e) nidna bhagavato Devadattasyktajika
54v3. nihura iti rvastnidna
56r1. vka iti Rjaghe nidna ythapati gth bhati
56r5. dadhti Rjaghe nidna gth medavara ( mevavaro) va pa ti
56v2. kharati || Velye nidna yusaskr iti devat{} gth bhati
56v5. utka iti Slnidna upasthyaka iti
57r2. eik iti rvastnidna sglo gth bhati
57r4. Ia iti Rjaghe nidna devat gth bhati
57v1. unaho ti ( unah ni) Rjaghe nidna so unaho gth bhati
58r2. Kaliga iti || Rjaghe nidna devat gth bhati
59v4. brhmaa iti rvastnidna
60v3. akani Rjaghe nidna
62r3. Jvako tti nidna Rjaghe
etc.
nidhana~
68v3. viravato yathkma tenava nidhana gata (vs)
ni-pat
7v3. crayoga ... mukta tata prativtena Devadattaarre nipatita
11v5. brahmakumro sarpea daa mrcchita pthivy nipatita
56v1. dadhti manyamno ()ya aile nipati (aor. 3. sg.; cf. BHSG 32.17) vyaso (vs)
nipta~
67r2. paya bilvaniptena ni<>catupa vana kta (vs)
nibha~
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
52r4. gtra kena vimakcananibha (vs)
55r2. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
Nima s.e. for Nemi : 12v5

420
ni-mantraya-
34r4. Capy sabahulehi re[hi]drakehi bhikava tremsa nimantrit
ni-mlaya-
27r5. s mtsarya nievate bhagavacchrvak dv caku nimlayati
nirarthaka~
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
nirodha~
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
nir-gaccha-
17v2. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
nir-gata~
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
41r5. Lecchavayo kubdh te sannahitv nirgat
nir-ji
11r5. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
nir-dia~
15v2. s ... bhagavat mahprajnm ( maha) agratya nirddi
17r2. Abhaya ... phal(a)[] cnena pr[]pt(a) [t](k)[](e)ndriym agro nirdia
25v4. strtavibhagikn agr ( agro) nirddi ( a)
50r2. dhutavdnya agro nirddia sarvadarin (vs)
nir-mala~
52r4. rejur mukhni ( makhni) kamalyatanirmalni (vs)
nir-mio- (Skt, BHS)
30v2. ngakanyy ... bhikuvea ca nirmiitv rj prasdita iti
nir-mita~ (m)
12r5. bhagavat paur nnirmita
24r2. [bh]agavat uko hrado nirmita
nir-y
30r4. rj ca Prase[n]aj rathbhirho niryti sma
nir-ytaya- (BHS, SWTF) give, present
37r3. s [ta] cvara maraaklasamaye bhagavato nirytayati
37r4. yo ()s[au] kyn kumra tasya nirytaymi
nirva~
16v4. bhagavn ha eava eva hetur bhaviyati nir[v]asyti
37r5. Bodho Jb Virp <ca> tunnav<ya>ka nirvva (vs; Uddna)
38v2. nirvam iti bhikavo bhagava[n]ta pcchanti paya bhagava yvad ...
49r1. kt(a)m tmahita reyo nirv[]asamayo mama (vs)
nir-vpaya- cool
44r2. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...
nir-via~
11v5. brahmakumro sarpea daa ... i satyavacanena nirvvia sthpita
nir-vta~
48v1. nirvt pacak ther tathava upapacak (vs)
48v3. ete cnye ca bahavo (read anye ca bahavo or ete cnye ca) nirvt ( nivtt) (vs)
50r4. nirvt{t}e kyapradyote ktv sanasagraham* (vs)
50r5. nirvto anupdya Kyapo bhta nihura (ura) (vs)
50v1. K[]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja (vs)
50v5. asmkam api mahlbha yat tv payma nirvtam* (vs)
nirvtta~ s.e. for niv : 22r4; s.e. for nirvta~ : 50r4
ni-vraya-
32r5. sa svagha prasthita sthavirea ca svapnena nivrita
nivsika~ (BHS[nivsik], SWTF, P) dwelling, living
57v1. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
ni-vtta~
22r5. yva sa kujara ni{r}vtta sa sihena hata

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 39r4. anyatamo rj nivtta (abdicated) rjadharm cintayati
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet (vs)
48v3. nivtt s.e. for nirvt
ni-vedaya-
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
37v2. tasya rjo amty nivedayati bhagavn asmn nagart prakkramatti
47r2. yva rjakule nivedita rehiputro jta pratyavekita ca
ni-mya (am)
53r4. cakra (p)j bhuvi pjanrha (rh) pratyakata karmaphala nimya (vs)
*ni-catupa~ bereft of quadrupeds; cf. Skt. catupad (quadrupeds, animals)
67r2. paya bilvaniptena ni<>catupa vana kta (vs)
nirya (BHS) near, by, at; P. nissya
23v4. aavimadhye paca iat mahnta hrada nirya prativasanti
ni-aa~
48v3. niao vkamlesmi im giram udraye (vs)
ni-da-
14v4. saptatlamtra niditv arthan ncchindati iti
49r4. (Kyapa ...) tra parvvatn madhye niditv ... paryakena niditv ...
ni-ev-
6r4. nievase ppaka(ssaka) karma [n]a [t]e j[nat]i [n]. + . (vs)
23r2. tatra paca mtsaryi nievitv narakepapanna
27r4. s mtsarya ( mats) nievate ( vata)
35r4. mtagadrik dv bhikuvttam apsya mtagakarmi ( mat) nievitav
41r3. Sudyo ... paradra nievate prtipta kurvate
ni-kram, ni-krnta~
13v5. tasyava rehino duhit upapann s nikramitv .[r]. .. + ..
19r5. vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
29v3. brhmao nikramitv kathayati aham api upasapadyiymti
niura~ s.e. for nihu : 50r5, 53r5
nih~
36r2. sa caraka- ... -tpas paryupsate udyukta na ca kvacin nih gacchati
nihura~ severe
50r5. nirvto anupdya Kyapo bhta nihura (ura; or bhta-nih) (vs)
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
53r5. <vko> nihura ( aniura) haso ca moro Sa[j](a)y(i)n daa (vs; Uddna)
54v2. nihura iti rvastnidna ...
nihrin~ one, who is harsh, severe; cf. P. nihurin
54v4. jihma nihrio paya khappam dya gacchati (vs)
nis-t, nis-tara-
48v2. nistaritv guru bhra ktv sanasagraha (vs)
60v5. nistryavikntra pibanti tala jala (vs)
nis-sta~ (SWTF) emitted; = ni-sta; cf. P. nissarati
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
n upa-nta~, pra-ta~, vi-n
10r2. sa [r]()j Prasenajit bhagavatsaka nta
11v1. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
42v3. dve ngakumr ... baddh te nyate tehi isya kkranda kta
70r1. s darik balena datt arayyatana nt s na ramati
70r2. arayyatana nt s na ramati grmto pi nt bhikucryy na ramati
nt ntta~
19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
19r5. t[e] prasdajt vividhair vdyair ntyat tvad eva [gya]()t ...
40r3. srthavhasya bhryy n(t)yamny nagnuka pita
ntta~
17Av4. pcchati akkra kaccit suntta sugta suvditam? iti

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 55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
ntta-gta-vdita~ (SWTF)
17Av4. bodhisatva ... Mrea ppmat divypsarbhi pralobhyati divyena nttagtavditena
n-loka~
53r1. nl(o)ke iku[v](a)[n](a)sy(a) ph[al](a)m etac chubha[] mama (vs)
netra~
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
63v3. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64r3. netram ( [ve]tram) iti deva[t gth][] bhati
Nemi name of a Brahmin Aranemi
12v5. puruaghto ca pravrajy Nemi ( Nima) nusakena ca (vs; Uddna)
nevsika~ (P, Abhis) (a monk), dwelling (in a monastery); (a) resident (monk) naivsika
23r1. K[]yape samy[a]ksa()buddhe pracyuto babhva nevsika
39v3. Kyape samyaksabuddhe nevsiko babhva
naivsika~ (BHS) nevsika~
26v4. samyaksabuddhe Kyape naivsiko babhva dulo
27v2. Kyape samyaksabudde pravrajito si naivsika dulo
nt / nn
64r2. hantyat{} (s.e. for hannyeta, i.e. hanyeta?)
nn / n n / nn
nyagula~# a tail; a hyper-Sanskritism of P. nagula; cf. Pkt. agla, P. lagula, Skt. lgla
etc.
54r3. anuklacrisya ( klcrthisya) nyagula ra gabhracria (vs)
ny-asta~
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)

p/b
27v3. staupika ( staubi)
p/y
57v2. koleyako ( pralepako)
-p- > -v-
40r1. vairpya( rupya) ca avagata; cf. Skt. apagata, Pkt. avagaya
42r2. Goviky; cf. BHS =P. Gopik; SBV(Ch) 149c1, 4, 6. (*Gomik)
63v1. lvo < Skt. lpa~
64r5. ullava{}ti < Skt. ullapati
66v1. kav < Skt. kapi~
66v4. kacchav < Skt. kacchap; cf. AMg. kacchabh
67v1. manvo (mn(a)v(o)) < BHS = P. manpa; cf. Divy 74.9. manpa
-p- < -v-
60v3. opadit; a hyperform of ovadita (< avavadita)
p/s
6r4. ssaka s.e. for ppaka; 62r2. oaatrthapyo (trthasyo) (vs); 64v1. saladevate
(s.e. for paladevate?)
pasu-kla~ (P) rags from a dust heap psu-kla~
37r2. pasukl[n](ti) + + Uruvellym anyatarea ghapatin mtagadriky ...
50r4. candrovdena ovadita pasuklehi [ch]dita (vs)
pakva~
54r5. dukh parato praty pakv sarvv vanaspat (vs)
57r3. yad te eike drakya pakv lya vt (vs)
pakin~ dru-pakin~
57v4. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
paca~

423
 13r3. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
17Av5. Romaakyapa akkrea devnm indrea divyehi pacahi (kmaguehi
pralobhyati)
21r4. te ca paca ya(k)[] pacasu iksu pratihpit
21r5. srtha iti Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
26r5~v1. mahsamudre satvasya pacahi yaka(a)t(e)hi pacahi ku[h]raat(e)hi ( k) ...
ek pasuk chinn
67v3. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
etc.
pacaka~ (BHS, SWTF) the (first) five (elder disciples of the Buddha) upa-pacaka~
48v1. nirvt pacak ther tathava upapacak (vs)
pacama~ i-pacama~
pacamika~ i-pacamika~
paca~
20r3. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
pa paya-
paaha~
56v4. kharasvara paaha (read: paham [m.c.]) hananto (vs)
paa~
18v1. /// maraaklasamaye buddha bhagavant(a) paena cchdeti
paana~ city
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet (vs)
paita~
38r1. anyatarasya rjo Bodho n(m)[a] am[]ty(a) dh[]rmika paito vidhija
53v4. na hi sarveu kryeu puruo bhavati paita (vs)
53v4. istr pi pait bhavati tatra tatra vicaka (vs)
57r1. priy ca annapneu krye utpanna (read nn or nni; loc. sg.) paitam* (vs)
67v5. vyyamey hi puruo na videta ( videna) paita (vs)
68r2. tasmd vrya samd[]ya artha (labha)ti paita (vs)
paya~
21r5. Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
pat -pat, ut-pat, ni-pat, ptaya-, sa-ni-pat
30r1. bhik yo ()sau drako( drik) okengnau patita
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
40r5. yva tatra ghe cor patit
42v2. Kauklika ( ik) riputraMaudgalyyan(a) c(i)tta pradayitv narake patita ( it)
patn~ gha-patn~
pati~ ytha-pati~
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
patra~
10v2. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
10v3. hirayaivo (s.e. for siro?) nma vka yasyata patram
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
pad -pad, -panna~, -pdita~, ut-pad, ut-panna~, ut-pdaya~, uduvsi, upa-panna~, upa-
pdaya-, upa-sam-pad, upa-sa-pdaya-, prati-pdaya-, praty-ut-panna~, pra-panna~, sam--
pad
pada~ anartha-pada-sahita~, vara-pada~, sc-pada~
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca pade (stitch)
pade tathava
55v1. nakatr<i> ( tra) pad vko dadh kharai[ke]na ca (vs)
55v4. padni ||
55v4~5. m padena pada samhase ( hane) na hi pdena pada sameyati (vs)
55v5. anya tava kroukapada anya haimavatasya ( himavabhasya) hastina || (vs)
62v4. otarata pada asti uttaranta na dyati (vs)
paddhat~# path, course; cf. Skt. paddhati

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 48v5. sagta munino tatra sthpit paddhat dh (vs)
padma~
28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
padma-saras lotus pond, pond
70v2. s ( sa) ha ito ythta anyena gamiyma padmasara te gat
70v4. s ( sa) ha tas[y]a vddhangasya padmasare snyiyma ( mi)
padmodbhava~ (dma-u)
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
panasa~
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
Paph name of a huge snake. Cf. BAK 957.6 = BAK(V) 552.21. Kak (s.e. for Phaph?); Tib.
Phampa (BAK 956.6; cf. BAK[Tib.tr] 440. a huge serpent called Phaph!); BhV(Tib). Zhags
pa lta bu (like a noose)
5v4. Paph[]
12v4. Vlhi sk Paph ca dvimukho ivya ca (vs; Uddna)
para~
52v5. tapt<v>na vryea parea yukt ( kta) : mdhryayogt tridiva prapann (vs)
65r3. parem anusat tmnena na kurvvati (vs)
68r5. reyo tmahita bhuja dukha .. a[t]. para (vs)
*para-ghtya~ killing of others
57v3. na i(da) vaghtya ( svaytya) paraghtyam ( ytya) etat* (vs)
para-tas
54r5. dukh parato praty pakv sarvv vanaspat (vs)
para-dra~ anothers wife or wives
41r2. Sudyo ... paradra nievate prtipta kurvate
parama-kruika~# the foremost compassionate
52r5. ik mune {parama}kruikasya (m.c.) tasya sarvvajasryasya pur dht me (vs)
parasparam
69r2. tena ppayatay paraspara bhinn{} aamaa<> ha()ti
paryaa~ svarga-moka-paryaa~
parikay s.e. for parkay : 9v5
parigraha~ self-control
49r1. night ala[j]. [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) (vs)
pari-craya-
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricray(ati)
pari-tua~
20r2. tehi parituehi ekena ngarj mair ddatta
paritta-buddhi~# foolish alpa-buddhi~
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
pari-tyakta~
30v5. Indradhvajo nma kumra tena ekena advityena mtpitparityaktena ...
33v5. yumat Udyin bhagavn parityakta
etc.
pari-tyaj pari-tyakta~
68r5. lokmia parityajya satuya itartarai (vs)
parityga~ tma-parityga~, jvita-parityga~
paritrt~
21v2. tatas te vaij bht vividh devat araa gacchanti na ca kacit paritrt
pari-trai
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
parinirva~ (BHS, SWTF)
38v3. bhagavato ( vat) parinirve bhagavato ( vat) dharmasabhoga ( go)
smaritv ...
48r3. yumato Mahktyyanasya parinirvva vistarea vcya yath ...

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 54r1. pa(y)(t)i Kuinagare str(a) Subhadraparinirva ( drpari)
pari-nir-vta~
4r4. yva parinirvta rj s[t]p bahava pratihpit
14r3. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta tatrava parinirvta
20v2. yvad eka bhaktacchedam akr yva parinirvta
25r2. sa bhagav sakala buddhakrya ktv parinirvta
44r1. yad bhagav() pa[r](i)nirvta tata[] sametya Mall[e]hi maharrapj kt
48r5. parinirv[t]o mama st lokajyeho ( lok) vinyaka (vs)
49r5. parinirvt{t}asya me yumn nando arra payeta
50r1. sthaviro Mahkyapo Kukkurapd[e p](a)[r](inir)vta
etc.
pari-playa-
30v2. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
31r4. ye ta ka pariplayati prasahasr[] svargamokaparya[] savtt
pari-pccha-
65r5. na carmakr bhakyrtha ( kyarth) kalma paripccha{n}ti (vs)
pari-bhava-
41r3. Sudyo ... prtipta kurvate Lecchavikajana ( Lecchavaka) paribhavati
pari-bh
6v3. rj so uko ghpito tena paribhyate tena subhitena tmna mocitam
17Ar2. Mro u<pe>tya paribhati (rekues, reviles [BHSD, s.v.]) ydas te vara
paribhukta s.e. for bhu{}kta or bhukte : 27v3
pari-bhuj, pari-bhuja-
13r3. km v paribhujhi m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi m te annya lokadhtu kipiya
27v3. sghika staupika mahdvrika paudgalika{}paribhogena paribhukta (s.e. for
bhu{}kta or bhukte)
paribhoga~ paudgalika-paribhoga~
pari-mocaya-
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
33r2. yath mahyakabhayta parimocita
parirakaa~
22r2. te parirakartha tmaparityga kta iti
parivra~
5v6. Ajtakauinnya Bimbisra akkra ca ekame[ka] atisahasraparivra
16r5. Vipayisya samyaksabuddhasya ( ddhe) dvaiatasahasraparivrasya scpradna
datta
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
44v4. vana sarita anekasahasraparivra
pari-vta~
49v3. Maitreyo ... ima pradea upasakkramiyy saghaparivta
pari-ve
6r1. shabhtena aj(a)karo jvitd vyaparopita yena vaij (vani) pariv[e](i)t s
61v5. ekacint sukha ete karddame pariveita ( vehi) (vs)
parivehita s.e. for vei : 61v5
parivrja~ = pravrajy~ pari-vrjaka~
31v1. tatas tena ramauddeena parivrjasacodanena ( sadod) arhatva prpta
45v4. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
pari-vrjaka~ parivrja~
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
46r1. te vdo jta night[o] p(a)[r](iv)r()[j](a)ka
pari-vrjaya- initiate into ascetic life pra-vrjaya-
45v3. Nlad ... asati buddhotpde parivrjeu

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pari-vaj
27v4. brhmao bhagavanta dv parivajati bhikava vrayate
27v5. bhagavn ha m vrayatha putrasnehena parivajati ...
pari-h
54v5. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (aor.; BHSG 32.41f.) (vs)
67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
park~
9v5. [ma]ti puruo maiparkay ( parikay) ktv teu teu n[a]gareu anvh(i)amno
10v2. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
paryaka~
49r4. (Kyapa ...) akni ( na) psuklni prvaritv paryakena niditv ...
paryanta~
2? v3. /// (Bra)hmadatta iti paryanta po[to] ///
pary-upa-s
4r3. Capyako ... puna puna Jitr (tr) samyaksabuddha(buddho) paryupsate
24v4. etha buddha bhagavanta paryupsiyma
36r2. sa carakaparivrjakanigranthatpas paryupsate udyukta
46r3. NladParvvate ( NladeP) buddha bhagavanta paryupsitv klagat
50v2. kam adya paryupsiya premea gauravena ca (vs)
pary-ea- (BHS, SWTF) seek, look, search; cf. P. pariyesati
69v3. so paryeati yo mnavo adhyno labheya tasya dey ti
pary-ea~ (BHS) sought, chased; cf. BHSD, s.v. paryeati; P. pariyiha, pariyesita
64v3. klakkena paryea ( e) yasya sauvaraka ira (vs)
parvata~
27r1. Nandiko bhik R(jag)(he vi)h(a)rati Gdhrake parvate
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
49r3. (Kyapa ...) yva Kukkurapda parvata upetya ptracvara olayetv ...
49r3. (Kyapa ...) tra ( tri) parvvatn madhye niditv ...
49v1. traya me parvvat arra av(a)(a)bh(e)ta
Parvata name of a wandering ascetic, Sabhikas father
45v5. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
46r3. NladParvvate ( NladeP) buddha bhagavanta paryupsitv klagat
46v2. NladaParvate ... dve vdinau babhva drik purua ca
parvata-vivara~# a cleft in a mountain
31v1. paurudena srtho parvatavivara praveita[]
paly palva-, pralva-, vi-palna~
17v4. buddha dv nam() astu <ta>ta palyati amagalam iti ktv
palva-#, pralva-# flee, run away; cf. Skt. palyate (< par-i); P. palyati, Pkt. palyai; Got
2
1996: 94f.; pralva- is a hyper-Sanskritism paly, vi-palna~
56r4. etha kipra pralvmo nsti jgarato bhayam* (vs)
64v5. paya brhmaik bha phu ( e) re palvati (vs)
*pala-devat~ deity of pala (Butea Frondosa); cf. J III 208.26, 209.7. palsa-devat~
64v1. ydo aha atiha rati saladevate (s.e. for paladevate?) (vs; corrupted)
pallasta~ tri-pallasta~
pa
2? v2. /// gaja iti || pay[a] bh[a]gav mtpi(t/) ///
3v5. (p)cchati paya bhaga(va) (yvad) i(da) ...
8v3. bhikavo bhagavanta pcchanti paya bhagava yva c() ena ...
19v2. bhikavo bhagavanta pcchanti paya bhagavat yvad ida ...
21r1. bhikava pcchanti paya bhadate yva c() [i]d(a) anuttara ... iti
31r1. payatha bhagavat tda [dh](a)rma samkhyta ...
32v3. bhikava pcchanti paya bhadante yva ...
44v1. bhikava yu(ma)nta() Mahkyapa pcchant[i] paya sthavir yvad ...
49r5. parinirvt{t}asya me yumn nando arra payeta
50v1. K[]y(a)p(a) ca na paym(i) n(ir)vt[o] s[o] j[i]ntmaja (vs)

427
 50v5. asmkam api mahlbha yat tv payma (pluralis maiestatis) nirvtam* (vs)
53r5. sa[ca]ya Nandakena ca (? bata s. .. ..) payata-r-udrakkua (vs; Uddna)
53v2. paya sacayakr ()ya hato dhanukoiy (vs)
53v5. pa(y)(t)i Kuinagare str(a) Subhadraparinirva ( drpari)
54r1. api payasi (a hyper-Sanskritism of MI form *paa~ [< prva~ side, flank]) ayamno
arre hi a[ra]tita (vs)
54v4. jihma nihrio paya khappam dya gacchati (vs)
55r5. payato (impv. 2. pl.) rasagr[e]dhena vaam nta Sajak (vs)
58r2~3. bahucri ([m.c.] cr) bahni payati ya puna payiya tan na payati (vs)
58r3. bahucrikam etha payatha (vs)
60v3. mithy-n-opadit ( mithye-n) paya balivardden() ime gav{} (vs)
60v4. samyag ovadit paya balivardden() ime gav (vs)
61v3. paya makamtrea rjita vipulan dhanam* (vs)
63r2. pa(y)a cintvieea mukto ()ha vadhabandhant* (vs)
63r5. sagrme vicarate bhikur asa{}rpi payati (vs)
64v5. paya brhmaik bha phu ( e) re palvati (vs)
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs)
67r2. paya bilvaniptena ni<>catupa vana kta (vs)
67v5. vyymasya phala paya maim dya (gacchati?) (vs)
68v4. {{na hnanarasamsargn naro bhadri payati}} (vs)
69r3. na hnajanasasargg naro bhadri payati (vs)
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinit ( ita) (vs)
etc.
pau~
12r5. bhagavat paur nnirmita
pac (BHS, Abhis)
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
pac-ramaa~# a junior monk who walks behind another monk; an attending ramaa; cf. BHS.
paccchramaa, P. pacchsamaa, Abhis II 405, n. 1
33v2. bhagav yumat Udyin pacram(a)[e](na) Rjagha cary prakrta
pacima~
13r1. maitr[] Kyapa yma daena pa()c(i)ma (vs; Uddna)
13r2. mai Sumana dehi me (demahi) abhaya bhavati pacima (vs; Uddna)
28v5. gandha araa dpo ca mrgo bhavati pacima (vs; Uddna)
44r1. Rhul[o] r()[g]upt. c(a) pu[]y. + + .. pacima (vs; Uddna)
51r1. ima (ime) te pacima deha arrntimadhr[i](a) (vs)
pasuk~# (s.e. for *psuk~?) rib; cf. P. psuka, phsuka; Skt. paruk, pruk; BHS. pruk,
prvak
26v1. satvasya ... pacahi kuhraatehi pacavaraatehi ek (s.e. for ekaik?) pasuk chinn
26v2. upsakasya angmisya pasuk bhagn bhaabhtena
p piba-
62v5. naena vri psyma nsti jgarato bhayam (vs)
psu-kla~ pasu-kla~
33v2. [S](anthena ca Mahmy) [Su](p)riya psuklni
49r4. (Kyapa ...) akni ( na) psuklni prvaritv paryakena niditv ...
paya-
40r4. srthavhasya bhryy n(t)yamny nagnuka pita
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
pu~
63v3. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64r5. pu t[i] ullava{}ti uccaghati ( uccayati) ca gth bhati <>
ptaya-
33r1. (te)n(a) j()v(i)t(a)par(it)y()g(a) ktv() m(a)hvara ptita
43v2. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita

428
ptra-cvara~ (SWTF, Abhis) alms-bowl and garments; cf. P. patta-cvara~
49r3. (Kyapa ...) yva Kukkurapda parvata upetya ptracvara olayetv ...
pda~
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
8r3. ra hastau ca pdau ca astrabha ca yva ()va (yvad) (vs)
8r4. ra hastau ca pdau ca astrabha ca yva ()va (yvada) (vs)
58r5. ra hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
58v1. ra<> hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
13r4. km v paribhujhi m te pde grahya samudrasya pra kipiya
42r3. Devadatta~ ... Goviky kyakannyy pdaprahrea tita
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)
pdapa~
56r2. na ca te eva gacchanti yathya gacchati pdapa (vs; metre?)
pnya~
9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita
25v4. Kacagal ( gala) iti vistarea yva bhagavato pnya datta
29r3. gual ca bhakta ca pnya varccagharea ca (vs; Uddna)
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
ppa~
54v1. ito ppatara<> nsti jatu loke sadevake (vs)
69v1. ppena mitre bhitv yog. .. .. .. [dh]sit (vs)
ppaka~
6r4. nievase ppaka (ssaka) karma [n]a [t]e j[nat]i [n]. + . (vs)
54v5. alpakenpi satuye atilobho hi ppaka (vs)
55r5. rase gredho na karttavyo rase gredho hi ppaka (vs)
ppayat~# (pa-) the state of having a malicious thought
69r2. tena ppayatay paraspara bhinn{} aamaa ha()ti
ppmat~ (BHS, P)
13r3. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
ppeccha~ (P) (pa-icch) having bad intentions
42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
pya~ oaa-trtha-pya~
pra~
13r4. km v paribhujhi m te pde grahya samudrasya pra kipiya
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (vs)
pra-ga~ prik~
45v5. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
prik~# (fem.) (a woman), who has gone through, mastered; a hyperform based on Skt. pra-
ga pra-ga~
45v3. Nlad iti nmena adan vidysthnn prik
priuddhi~ citta-priuddhi~
prevata~ (P) dove; cf. Skt. prpata, Pkt. prevaya, prvaya
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
pl pari-playa-
pvaka~
2? r4. /// hi pvaka bhikavo bhagav[a/] + + ///
pa~
56r5. medavara ( mevavaro) va pa (vs)
*psuk~ pasuk
pi (BHS, P)
7r3. sa pi ca rj bhakte upavia Kirj pravia
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
24r1. bhagav ta hrada gata te tato p[i] hradta sajay vrayati

429
 63r4. calaputro Mtago ya dinna ta pi chardditam* (vs)
64v4. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
70r2. arayyatana nt s na ramati grmto pi nt bhikucryy na ramati
pia~ msa-pia~, mttika-pia~
27r5. pia iti mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
piaka~ (1) alms-food
28r2. tenyumn Mahkyapo piakena pratipdita
28v2. sa kathayati buddho piakena pratipdita iti
29v5. Kyapa samyaksabuddha piakena pratipdita
piaka~ (2) swelling, lump; boil
53v1. Upanandasya piaka ktv sacaya karonto klagata
pia-crika~ (BHS, SWTF, P) alms-begging (monk)
58r1. brhmao hdaya vka akao piacrika (vs; Uddna)
60v5. piacrika iti sglo gth bhati
pia-pta~ (BHS, SWTF, P)
30r3. sabahul bhikuy rvasti piapta caranti ...
40r2. pratyekasabuddha vi<r>pavdena samudcra tarjayitv piapto datta
piin~ one, who possesses a lump-like body#
25v3. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
pit~ mt-pit~
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
21r1. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
24v1. pit iti rvasty() anyatara rehi ...
25v3. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
28r3. pit iti bhagav Rjaghe viharati
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
Pippalyana name of Mahkyapa
50r3. Kyapo iti gotrea nmena Pippalyano (vs)
piba- (p)
60v5. nistryavikntra pibanti tala jala (vs)
phaka~
29v2. sa upasapadyitukmasya bhikusya phakasya hehe sthita
puya~ su-puya~
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
putra~ (1) a-putra~, ayya-putra~, deva-putra~, kya-putra~, sta-putra~
9v2. prvayoga dvau purohitaputrau tatraka pravra[j]i[t]o dvitya agramadhyvasito
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
15r5. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
32r2. Sraa iti rja Sahasrnkasya dvau putr Udayana ca Sraa ca
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
61r6. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
68r2. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
57v2. putra s.e. for atra
etc.
putra~ (2) a member of the family of, cf. PTSD, s.v. putta; Hertel 2007: 327; Alsdorf 1950:
357~360 = 1974: 587~591; EV I (2nd ed.) 161 (ad Th 94); Sn(tr.N) 182 (ad Sn 83); Bolle 2002:
276.
63r3. calaputro Mtago ya dinna ta pi chardditam* (vs)
putra-pautra~ sons and grandsons
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
putra-bhrt~# sons and brothers
24v3. tata sa ghapati svaputrabhrtara ( sap) kathayati etha buddha ...
25r5. anyatarea ghapatin putrabhrtaram avalokita
putra-sneha~
27v5. bhagavn ha m vrayatha putrasnehena parivajati ...

430
putri~# putrid, stinking; a hyperform of Skt. pti
63v3. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64r1. Devada(tta put)ri() putr(i) lbhena hata iti
puna (Abhis, P); cf. Pkt. pua punar
45v1. ka puna vdo bhagavata
58r3. bahucri bahni payati ya puna payiya tan na payati (vs)
punar puna
4r3. Capyako ... puna puna Jitr (tr) samyaksabuddha(buddho) paryupsate
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
14r5. avargg[i]kn khdanya<> datta yva punar eva uggat
27v1. so tatra satvehi khdyate punar eva ca so jyate rttasvara krandate
etc.
punar-jti~# rebirth
59r4. mgo bhaya dukham iti udhu i punarjtim udhu (3.sg.) dukham* (vs)
pur
52r5. ik mune {parama}kruikasya (m.c.) tasya sarvvajasryasya pur dht me (vs)
purua~
46v3. NladaParvate ... dve vdinau babhva drik purua ca raddh bhagavacchsane
47r3. yva rjakule vivdo jta yva vyvahrik puru sthpit
53v4. na hi sarveu kryeu puruo bhavati paita (vs)
63r1. ncintayanta puruo vieam adhigacchati (vs)
64r5. puru(o ?) [a]bh y[]d(a)s tv. tv[a]m api ca bheyasi (vs; corrupted)
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu (loc. for instr.) kuryc (vs)
67v5. vyyamey hi puruo na videta ( videna) paita (vs)
purua-ghta~# killing of human beings pauruda~
12v5. puruaghto ca pravrajy Nemi ( Nima) nusakena ca (vs; Uddna)
puruendriya~ (a-ind) (SWTF) the male member
47r1. (ha)st(a)pdakaransavivarjita kevala puruendr[i]y(e)[](a) samanvgata
pure (BHS, SWTF, P) formerly, in the past
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
purohita~
10v4. Kaubyapurohito ( Kauab) yl na kasyaci ghe pravea deti
9v2. prvayoga dvau purohitaputrau tatraka pravra[j]i[t]o dvitya agramadhyvasito
30r4. srathin purohitaputrea ramauddey pryanena re prahro datta
32r6. ibhtena purohitaputrea ( putro) Kyape ... brahmacarya cra
etc.
pupa~
17v5. tato brhmaa prasdajto pupair avakirati
36v4. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv ...
pupa-mlya~# flower-garland
53r2. okire pupamlyais ta [u]bhai slasa .. .. vai (vs)
pupita~
28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)
Pupottama name of a pratyekabuddha
17Ar1. (sa) bh(a)gavat Pupottamo pratyekabuddho vykta
puy. + + ..
44r1. pu[]y. + + .. pacima (vs; Uddna)
pjana~
53r4. cakra (p)j bhuvi pjanrha (rh) pratyakata karmaphala nimya (vs)
pjaya-
29r1. maharddhik pjetv Kyapa() samyaksa[]buddha ...
44r5. [s]tpni ktv pjayati mahjanakyo
50r3. pjito sanrddhena tmaochi lghita (vs)
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)

431
pjayit~
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
pj~ mah-pj~, mah-arra-pj~, arra-pj~
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
53r4. cakra (p)j bhuvi (bhvi) pjanrha (rh) (vs)
pj-vidhna~# paying respect, doing homage
18v5. /// bhagavata pjvidhnr(th)[a] tac ca go<pa>sagha ja ///
pti~ putri~
64r2. ptin te vadhiyma hantyat{} (s.e. for hannyeta?) pti pti(n) (vs)
Pra name of a person
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
Praka (1) name of a yaka; cf. J VI 265.13. Puaka
11r5. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
Praka (2) name of a son of a rehin
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
prvam
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
15r2. karma prvvam upsik Kanakamuner vihra krita
23v1. prvva[] kumr(i)kya mt d viprakaa prajyat
47r5. prvam anysu jtiu ekask() [n](i)k(e)padhraka ca
50r1. st prva ( prva) mahbhga kyendro viruto bhuv[i] (vs)
prva-yoga~ (BHS)
5v3. ... pravrajitvrhatva prpta prvayoga evam eva ...
5v6. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
6r3. prvvayoga iv(ic) [s]kam anubhati ...
6r5. [u]ka iti Devadattasya aktajika ktv prvvayogo rjauko ...
7v4. sa bhagavat maitrya mocita anukapita ca prvvayoga Seno amtyo ...
9v2. prvayoga dvau purohitaputrau tatraka pravra[j]i[t]o dvitya agramadhyvasito
10v1. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
11r2. yva dasaty pravrayanti sma vistarea prvayogam nayati sma ...
11v4. prvayoga brahmakumro sarpea daa
12v3. prvvayoga evam eva ibhtena vinta
13r5. yva prvayogam naya{}ti ibhto bodhisatva
14r3. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
14r5. prvvayoga rjabhry kujjbht ...
15v5. prvvayoga Kanakamune samyaksabuddhasya ( ddhe) maalavo krita]
17Ar3. prvayoga ugran tapa (tap)[t]av
17Av5. prvvayoga Roma<a>kyapa ...
19r3. prvayoga sarve Kyape samyaksabuddhe upsak st*
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt
37v5. eta prvvayoga vistarea karttavya etasya
etc.
pccha-
3v5. (p)cchati paya bhaga(va) (yvad) i(da) ...
8v3. bhikavo bhagavanta pcchanti paya bhagava yva c() ena ...
11r5. kacid iha gaccheya ya varya pcchema
12r5. vaidya pcchita msarasam upadiati
17Av4. pcchati akkra kaccit suntta sugta suvditam? iti
19v2. bhikavo bhagavanta pcchanti paya bhagavat yvad ida ...
21r1. bhikava pcchanti paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam
iti
30v3. bhikavo bhagavanta pcchanti crya ...

432
 32v3. bhikava pcchanti paya bhadante yva ...
44v1. bhikava yu(ma)nta() Mahkyapa pcchant[i] paya sthavir yvad ...
70r5. so dukhito durmano ()bhk(a)o pcchati kitti k. .. ..
etc.
pthiv~ mah-pthiv~
11v5. brahmakumro sarpea daa mrcchita pthivy nipatita
23r4. bhikunm adhvnapratipannn bhiku pthivy<> utpatit
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
puka~ meaning?
68r3. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
phatas
30r3. ts phata khu[y]ik ramaudde aabhij rj ca Prase[n]aj
41r5. tata phata anubaddh sayudhyamn mahvana pravi
48r1. Prakt mtagadrik yumata nandasya phata phata samanubaddh
pekhua~ (P) a wing; cf. AMg. pehua; Pischel 89
55r2. vymapramni ca pekhuni kasmn mama<> dh{ra}tara{} na ddadsi (vs)
55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
pe~ box; cf. Bloomfield 1920: 350
40r5. sa ca tunnavyaka pey prakiptaka
paitka~ paitraka~
31r1. anekaatas(hasra)balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata
paitraka~# paternal; cf. Skt. paitka, BHS. paitkya; P. pettika paitka~
62r4. adhigacchat (m.c. ati) paitraka{} s{v}[]pa<teya> (vs)
pota~
2? v3. /// (Bra)hmadatta iti paryanta po[to] ///
31r6. yath mahsamudre avatrasya poto bhagna
43r5. vaij mahsamudr()<vat>r ( samad. r) dagarkasena poto ghta
pautra~ putra-pautra~
paudgalika-paribhoga~ (Abhis) : personal use; the act of using something for a personal purpose
n. 288
27v3. sghika staupika mahdvrika paudgalika{}paribhogena paribhu{}kta
pauruda~ man-eater purua-ghta~
8v2. pauruda iti
8v6. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita
21r5. te ca tatra paurudena rkasena <de?>
31r6. paurudena srtho parvatavivara praveita[]
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
prakaraa~
27r2. sa eta prakaraa bhagavata rocayati
pra-k
11v1. tatra tena daa kual karmapath prakit
38v6. tena paca abhij utpdit vistra ca brah(m)acar[y]a p(r)a[k]ita
65v3. kapijala-( jale)brahmacarya disu suprakita (vs)
Prakti (BHS) name of an outcaste girl; cf. Divy 611.9ff. Prakti; Akanuma 511f., s.v. Prakti2.
47v5. Prakt ( Suk) mtagadrik yumata nandasya phata ...
pra-kram, pra-krnta~
13v4. tata akkro vismita prakkrnta cti
17Av5. tato Mro dukhita prakkrnta
33v3. bhagav yumat Udyin pacram(a)[e](na) Rjagha cary prakrta
37v2. tasya rjo amty nivedayati bhagavn asmn nagart prakkramatti
37v3. so ha virabdha ( visra) prakkrmatu prakrnte tu bhagavati ...
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)
etc.
pra-kip
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt

433
 40r5. sa ca tunnavyaka pey prakiptaka
44r3. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...
pragalbha~ arrogant
61r5. vayam evthithiya (s.e. for tittiya?) jtiy pragalbh (vs)
pra-cyuta~ dissolute, corrupt#; cf. Skt. cyuta
23r1. K[]yape samy[a]ksa()buddhe pracyuto babhva nevsika
Cf. 26v5. samyaksabuddhe Kyape naivsiko babhva dulo
prach pccha-, pari-pccha-
pra-jya-
23v2. prvva[] kumr(i)kya mt d viprakaa prajyat
pra-japaya- (BHS, Abhis) arranges, prepare
15r1. yva pravrajit sarvvai ca maalak prajapt
praj~
60r4. sumahato bata ya vndd ( vka) praj csya na vidyate (vs)
64r4. vnarendra namas te ()stu yasya te praja (m.c.) d (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)
pra[a]mataraka to parents ? a corruption of *pit-mt + aka?
70r3. sa ha ( h) pravrajiymi pra[a]mataraka t[u]va gacchhi
prada~ loud sound pranda~
66v5. prado iti gth bhati
praidhna~ (BHS, SWTF)
17r2. karma Kyape samyaksabuddhe upsako abhi praidhna kta ( ktv)
23v3. praidhna kta m garbhaayym atiayym iti
31v4. praidhna ca kta brahmacrito brahmacr jyeyam iti
36v3. Mahmyy vistarea praidhna karttavya
36v4. kanyasiky praidhna kta aha buddha janeymi
etc.
pra-i-pat
51r1. praipatymi (s.e. for patmi?) te-d-ev(a) [v/c/dh]. [r/k]. [y]. ymi mm iti (vs)
pra-ta~
52v2. tasmt prahaprayatair bhavadbhis sevy mahkruikaprat (vs)
prati-kroa- (BHS) rejects, scorns, treats with contempt
34r5. tatrak brhmaadrik prativasati pratikkroati vackarma mucati
prati-kip
9r2. mahrvakehi pratikipta bhagavat pravrjita
prati-gup
8r1. tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
prati-ghta~
37r4. s ta cvara ... bhagavato nirytayati ... yva anuttarajndhigatena pratighta
pratigh s.e. for *pratiss : 65v2
praticcha- (BHS, Abhis) receive; < Skt. prati-i
43v2. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita
prati-nava~
11r4. Aruo nma ngarj tasya bhry pratinav ( nava) dukhbhyhat svmika
kathayati
pratipdana~
27r3. tay na akita brahmacarya pratipdanya
prati-pdaya- (BHS, SWTF) give, present
28r2. tenyumn Mahkyapo piakena pratipdita
28v2. sa kathayati buddho piakena pratipdita iti
29v5. Kyapa samyaksabuddha piakena pratipdita
prati-pudgala~
8v1. mahvra nam() astu te nsti te pratipudg(a)la (vs)
58v5. jnmi te mahvra nsti te pratipudgala (vs)
*pratibaddha-mnasa~ ones heart bound (in love), enamoured, captivated

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 70v1. /// vddho tasya [ta]ru[]k hastin k[] .. .y. .[o] tatra pratibaddhamnaso ( nso)
prati-vas
12r2. vivikte pradee prativasati
23v4. aavimadhye paca iat mahnta hrada nirya prativasanti
34r4. tatrak brhmaadrik prativasati pratikkroati vackarma mucati
prati-vta~
7v3. crayoga ... mukta tata prativtena Devadattaarre nipatita
prativiruddha~ (BHS) hostile, at odds
7r1. bhtaprvva Kirj ca Vaideharj ca (a)[nya]manya prativiruddh babhvatu
prati-hpaya-
4r4. yva parinirvta rj s[t]p bahava pratihpit
9v5. tena so bhrt pravrajpita ... pacasv abhijsu pratihpi[t]a[]
10r5. sa ... bhagavat pravrjita asu ca abhijsu pratihpita
19r2. bhagav t{t}d dharmadean kt te yabhyena satye pratihpit
21r4. te ca paca ya(k)[] pacasu iksu pratihpit
24v1. araagam(a)n()ni ghtn(i) ikpadeu ca pratihpit
44v4. sa im mahpthiv ... daasu kualeu karmapatheu pratihpayitv ...
46v4. te putro araddho tehi raddhpratihpita yva so pravrajita
etc.
prati-hita~
12v3. i ... tato avagata pravrajita asu abhijsu pratihita
prati-sa-modaya- (BHS)
6v1. s abhii(k)t() + [s] na pratis[a](mo)dayati
*pratissS~ respect; BHS. prata, P. paiss, patiss; BHS. saprata, sapratsa; P. sappaissa
65v2. sagorav sapratiss ( igh) vihara(t)i mahvane (vs)
pratyaka-tas
53r4. cakra (p)j bhuvi pjanrha (rh) pratyakata karmaphala nimya (vs)
pratyakam
67r2. nnu[m]. + + gantavya pratyaka kryam tmana (vs)
praty-aveka- (ava-k)
47r2. yva rjakule nivedita rehiputro jta pratyavekita ca
praty--gata~
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
praty~
54r5. dukh parato praty pakv sarvv vanaspat (vs)
praty-ut-panna~
55v4. pratyutpanneu kryeu sarvam eva pradakia || (vs)
pratyekabuddha~ (BHS, SWTF)
17v1. sa bhagavat Rathaprado nma pratyekabuddho vykta
17v3. so bhagavat Prasdo nma pratyekabuddho vykta
17Ar1. (sa) bh(a)gavat Pupottamo pratyekabuddho vykta
19v1. t(e)n(a) bhagavat valgun svarea pratyekabuddh vykt
pratyeka-sabuddha~ an independent perfectly enlightened one; cf. Gv 25.3, 28.23 = Gv(V)
17.29, 21.3. pratyeka-sabuddha~; G. praceasavudha (cf. von Hinber 2003: 28); IBInsc I
945, Bajaur 3.7. pracesebudha; ib. 946, Bajaur 4.2. pracegasabudha; ib. 990, Peshwar 9.
pracegasabudha; ib. 1003, Swt 3.2. praceg{r}asabudha
40r1. pratyekasabuddha vi<r>pavdena samudcra tarjayitv piapto datta
pradakia~
55v4. pratyutpanneu kryeu sarvam eva pradakia || (vs)
pradaki-k
19v1. t[e] ... ntyat tvad eva [gya]()t bhagavanta() pr(a)dakikaront[i]
pra-daraya-
41r1. tena amty(e)na ... tac ca lekhya pradarita
pra-d
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)

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 58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
pradna~ sc-pradna~
pradua-citta~ (Abhis) ill intention, malice; cf. P. paduha-citta~
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt
20v3. praduacittena vc cbh ( bha) bhasma hram hrayasvti
pra-daya- (BHS, SWTF, Abhis) (with citta) become angry; cf. P. padseti, padoseti
pradua-citta~
42v2. Kauklika riputraMaudgalyyan(a) c(i)tta pradayitv narake patita
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
pradea~
12r2. vivikte pradee prativasati
49v3. Maitreyo anuttara{}jndhigata ima pradea upasakkramiyy ( iy)
pradyota~ kya-pradyota~
Pradyota name of a king
31v5. vidydharea rj Pradyoto vihehita
32r4. sa ca rjo Pradyotasya antapura pravio rj Pradyotena kabhi tita
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
pranda~# loud sound; Skt. prada; P. panda prada~
65v5. pra[n]()[do] agnihotr[o] (ca) ikh [n]gena vaaka ( cama) (vs)
pra-panna~
52v5. mdhuryayogt ( mdhr) tridiva prapann (vs)
prabhava~
20r2. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
prabh~
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
prabhta~
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
prama~
55r2. vymapramni ca pekhuni kasmn mama<> dh{ra}tara{} na ddadsi (vs)
55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
pra-muc
2? r1. /// sarvadukht pramucyitu()
58v4. akyam etena vryea sarvvadukht pramucyitum (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)
pra-yaccha- (yam)
25r4. tena yay() ropyamnya udghopita ka ki prayacchatti
pra-yata~ praha-prayata~
pra-yuj
48v5. prayujyamn drakyante dhrent {pra}vacana (m.c.) ima (vs)
pra-labh
9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita
pralpa~ asa-pralpa~
*pralva- see palva-
pralepako s.e. for koleyako : 57v2
pra-lobhaya- allure, entice -lobhaya-
17Av3. bodhisatva ... Mrea ppmat divypsarbhi pralobhyati (Passive; cf. BHSG 37.6)
divyena nttagtavditena
pravacana~ (BHS)
9r3. kyamunisya pravacane sihabhaye namokta
48v5. prayujyamn drakyante dhrent {pra}vacana (m.c.) ima (vs)
pravara~
52r2. ko nrccaye pravarakcanarig[au]ra (vs)
pra-vraya- (BHS) offers, tenders, presents
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea

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 24v5. yva buddha sarvvopakaraai pravrayati
pra-vi, pra-via~ pra-veaya-
7r3. sa kathayati virabdha( visra) praviatu
7r3. sa pi ca rj bhakte upavia Kirj pravia
17v2. bhagav ca praviati tena prasdajtena bhagav vkita
19r5. bhagav ca praviati
23r1. sa kadci gha <na> [p]raviat[i]
etc.
pravea~
10v4. Kaubyapurohito yl na kasyaci ghe pravea deti
pra-veaya-
11r1. tato bhagav praveita ubhehi satyni dni
31v1. paurudena srtho parvatavivara praveita[]
40r4. tatra ca phaktatunnavya praveita
44r3. Mallehi ... asthi ... sauvare kubhe prakipitv nagara praveita ( ta)
pra-vraj
5v3. te ca tenava sadeena pravrajitvrhatva prpta
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
9v2. prvayoga dvau purohitaputrau tatraka pravra[j]i[t]o dvitya agramadhyvasito
9v3. yo ()sau pravrajita tena paca abhij skkt
10v3. sa pravrajita paca abhij skkt
12v3. i ... tato avagata pravrajita asu abhijsu pratihita
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
14r4. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
15v1. s antapur[a]() ddhiprtihryea varjita yva pravrajit
20v2. yad mahataka savtta s(a) bh(agava)cchsane pravrajita
23v2. s savegena pravrajit bhagavati Kyape
27v2. Kyape samyaksabudde pravrajito si naivsika dulo
28r1. Kyape pravrajito ()bhi
28v4. Kyape samyaksabuddhe pravrajita st*
29v2. yadi tva obha[n] (bhavi)yati pravrajiyma
70r2. sa ha ( h) pravrajiymi pra[a]mataraka t[u]va gacchhi
70r3. so gato {} pravrajito
70r4. bhry ... ha ncchmi eta svmiko mama cchoetv pravrajito eva os
etc.
pravrajana~
70r3. bhry ncchati {} pravrajanya ( y; cf. BHSG 8.44 [rare, m.c.])
pra-vrajpaya-# cause to enter monastic life pra-vrjaya-
9v4. tena so bhrt pravrajpita kmado vistaraa samkhyt ...
41v5. sa vd sadasi nighta pravrajpito yvad arhatva prpta
pravrajy~ parivrja~
9r1. pravrajy iti yva ...
9v2. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
10r4. tata sa puruo vismita bhagavanta pravrajy ycati
12v5. puruaghto ca pravrajy Nemi ( Nima) nusakena ca (vs; Uddna)
26r3. vivha iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
41v1. dv buddha mado vigata buddha pravrajy ycati
etc.
pra-vrjaya- initiate into monastic life (Skt); enter ascetic life (non-causative meaning)
(BHS) pra-vrajpaya-, pari-vrjaya-
4v5. yad bhagavat (Ma)hprajpat Nanda ca pravrjit
9r2. mahrvakehi pratikipta bhagavat pravrjita
10r5. sa ... bhagavanta pravrajy ycati bhagavat ( vata) pravrjita
23r5. bhagavn ha pravrjayathti upasapdayatha kuladht iti

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 29v4. sthavirariputrea pravrjita upasapdita crhatva ca prpta
35r5. spi ca mtagadrik ( mat) pravrji[t] (used in non-causative meaning) arhatva
prpta
36v5. Supriyo gandharvvarj ... bhagavat vinta yva pravrjita
48r1. yva bhagavat s drik pravrjit
pra-as
54v3. vivda na praasati vivdo garhita satm (vs)
67r3. m tva na praashi lam asya ()vijniya (vs)
pra-am pra-nta~
41r1. tasya klaga[t]asya amara prdurbhta tena amty(e)na praam(i)t(a)
pra-nta~ pra-am
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
37v4. tatas te anarth prant
prana~
46r5. NladParvvate ... pran vade<>ti yo te im pran vykaroti tasya ...
46v1. bhagavat ta[] prana() vykta[]
pra-rita~ a-prarita~
pra-sanna~
11r1. bhagavati buddhe citta prasanna
37v4~5. prasanna prasannam kram ( akr) akr
prasanna-citta~ (BHS, Abhis III 391)
13v5. vn ... s prasannacitt klagat
prasda~ (BHS, SWTF)
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
Prasda name of a pratyekabuddha
17v3. so bhagavat Prasdo nma pratyekabuddho vykta
prasda-jta~ (BHS, SWTF) Cf. BHSD, s.v. jta
17v2. bhagav ca praviati tena prasdajtena bhagav vkita
17v5. tato brhmaa prasdajto pupair avakirati
17Av2. tata akkra prasdajta apakrta iti
19r5. t[e] prasdajt vividhair vdyair ntyat ... bhagavanta() pr(a)dakikaront[i]
pra-sdaya-
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
30v2. ngakanyy ... bhikuvea ca nirmiitv rj prasdita iti
40r2. tena ddh vidarit citta prasdita praidhna ca kta
pra-supta~ (svap)
61r6. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
Prasenaji# name of a king; Cf. Skt. Prasenajit, P. Pasenadi, Pkt. Paseai Prasenajit
15r4. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
30r3. rj ca Prase[n]aj rathbhirho niryti sma
Prasenajit Prasenaji
10r2. sa [r]()j Prasenajit bhagavatsaka nta
pra-sth
32r5. sa svagha prasthita sthavirea ca svapnena nivrita
pra-hara-
54v2. yensya jvita datta tasyava praharaty aya (vs)
prahra~
30r5. srathin purohitaputrea ramauddey pryanena re prahro datta
42r3. Devadatta~ ... Goviky kyakannyy pdaprahrea tita
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
praha-prayata~# delighted and pious
52v2. tasmt prahaprayatair bhavadbhis sevy mahkruikaprat (vs)
*prcna-mukha~ facing east; cf. P. pcna-mukha~
62r4. prcnamukha ( cn) yojanam antarea (vs)
pra~

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 31r2. yena praatasahasri svargamokaparyani savttni
31r4. ye ta ka pariplayati prasahasr[] svargamokaparya[] savtt
66v4. muca kacchapa Kauinyam vasy pra anyayi (s.e. for *atyayi?) (vs)
prtipta~ (a-ati) killing
41r3. Sudyo ... paradra nievate prtipta kurvate
prtihrya~ ddhi-prtihrya~
prdur-bh
10r3. aya mair vajras<ro s>gare magaramrddhne prdurbhta iti
28r3. tasya ketre sauvar yavkur prdurbht
32v1. Kosaleu durbhika prdurbhta brhma ntikarmi karonti upavsa ca
37v4. prakrnte tu bhagavati tasya rjo bahutar anarth prdurbht
38r3. tasya rjo aparea samayena vividh anarth prdurbht
etc.
prpta~
5v3. te ca tenava sadeena pravrajitvrhatva prpta
14r1. s nikramitv .[r]. .. + .. tay() a<r>hatva prpta() ( prap)
14r3. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta
15r2. yva acchdo dinna arhatva prpta
17r1. Abhaya ... phal(a)[] cnena pr[]pt(a) [t](k)[](e)ndriym agro nirdia
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
etc.
pryana~# going forth; cf. Skt. pryaa
30r4. srathin purohitaputrea ramauddey pryanena re prahro datta
pr-vara- (pra--v) (BHS, SWTF, Abhis) dress oneself
49r4. (Kyapa ...) akni ( na) psuklni prvaritv paryakena niditv ...
prsdika~ (BHS, SWTF) pleasant, lovely, gracious; cf. P. psdika
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
priya~, priy~
57r1. priy ca annapneu krye utpanna paitam* (vs)
66r4. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
prta~
25v1. yva rj prta t[e]na mahat dhanena sa[]vibhakta
43r4. tato ca dagarkasa prta evam aya ( ay) anupradatto ( tta)
prti~ friendship
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetrap) jabukena vinit ( ita) (vs)
preta~
29r4. pretvadna vistarea vcya
39v1. varcaghare pretamaharddhkena sacodita
preta-maharddhka~# hungry ghost of great power; BHS. preta-maharddhika (a class of pretas
whose position as such has been mitigated, though not completely relieved, either by their own
actions or by merit transferred to them by others [BHSD, s.v. maharddhika])
39v1. varcaghare pretamaharddhkena sacodita
pret~
27r1. sa tatra pretm addasi dukhit cakuvivarjit
preman~
50v2. kam adya paryupsiya premea (instr.) gauravena ca (vs)
-ps- / -cch- -cch- / -ps-

PH

phakta~# crippled; a hyper-Sanskritism for Skt. phakka (crippled; cf. BHSD, s.v.; CDIAL 9037.
phakka- cripple)
40r4. tatra ca phaktatunnavya praveita

439
phala~ angmi-phala~, karma-phala~
17r1. Abhaya ... phal(a)[] cnena pr[]pt(a) [t](k)[](e)ndriym agro nirdia
51v3. ta brhi mama devate phalam ida yatkarmaja ( kmaja) bhujase (vs)
53r1. nl(o)ke iku[v](a)[n](a)sy(a) ph[al](a)m etac chubha[] mama (vs)
58r3. kko tlaphalena mrita (vs)
60v2. bahu vkasya chettavya bhujatha tindukphalam* ( is m.c.) (vs)
67v5. vyymasya phala paya maim dya (gacchati?) (vs)
*phu (< *phuh < spv) having taken hold of or phua~ (< phuha~ [= P] < Skt. spa~)
taken hold of, appropriated
64v5. paya brhmaik bha phu ( e) re palvati (vs)

b/p p/b
bata
60r4. sumahato (read {su}mahato or sumahn) bata ya vka (s.e. for vndd or vnda) (vs)
baddha~
16r1. Kyapeyagandhakuya mukthro baddha
42v3. dve ngakumr upasakkrnt te brhmaena ( ehi) mantrehi baddh
67v4. drgh ime ahortr[] vetrabaddha ca vaaka ( ca) (vs)
bandh baddha~, anu-baddha~, sam-anu-baddha~
bandhana~ vadha-bandhana~
Bandhumat name of a king, who was father of Vipayin
25r2. tasya Bandhumat rj stpa krpita yojanymavistra catura
bala~ ava-bala-vhana~, indriya-bala-bodhyaga~, knti-bala~, mah-bala~
30v4. crya bhagavat ekena ()dvityena dvdaayojanavistra Mrabala jita
47v3. (nanda~...) tya ca mantrabalenkarita yva bhagavat samanvhta
57v2. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
70r1. s darik balena datt arayyatana nt s na ramati
bala-kya~ (BHS, SWTF, P)
31r1. anekaatas(hasra)balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata
bala-vat~
41r2. Sudyo ... balav caa ca rabhasa ca Vaily bahu anartha kurvvate
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
balivarda~ bull or ox
60v3. mithy-n-opadit ( mithye-) paya balivardden() ime gav{} (vs)
60v5. samyag ovadit paya balivardden() ime gav (vs)
bahu~
4r4. yva parinirvta rj s[t]p bahava pratihpit
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
37v3. prakrnte tu bhagavati tasya rjo bahutar anarth prdurbht
43v4. bahni (s.e. for bahavo?) me aramaak kt ()ya ktv ihpapa(nna)
48v3. ete cnye ca bahavo (read anye ca bahavo or ete cnye ca) nirvt ( nivtt) (vs)
56r2. imasmi mah[](va)ne anye bahavo drum (vs; metre?)
58r2. bahucri ([m.c.] cr) bahni payati ya puna payiya tan na payati (vs)
60v2. bahu vkasya chettavya bhujatha tindukphalam* (vs)
68r4. khane[t] (v)arha mlni bahusasye vane rame (vs)
68v1. asa<t>pralp bahavo [ya]s tva bhas(i) kauika (vs)
bahu-ktya~ (BHS, SWTF, Abhis) busy; P. bahukicca
60v1. apy [e]va bahuktyn ktyam (unmetr.; read kty?) utpadyeta tda (vs)
bahu-crika~ extensive wandering

440
 58r3. bahucrikam etha payatha (vs)
bahu-crin~ one, who wanders extensively
58r2. bahucri ([m.c.] cr) bahni payati ya puna payiya tan na payati (vs)
bahu-tara better#
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
bahu-taraka# better; cf. BHS. bahutaraka; Oberlies 1993: 123. Pkt. bahutaraga
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
bahu-ruta~
35r2. Kika ... pravrajita rayako bahuruta salikhita ca
bla~
5r3. mt ca vddh acakuk cchvako csya blo tay bhay kkr(nt)
bila~ udra-bilmabhall
Bimbisra
5v5. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ...
37v1. yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita ...
bilva~
67r2. paya bilvaniptena ni<>catupa vana kta (vs)
bja~
52r2. yatra nyasta tvay bjam ia karmpavarttati (vs)
bu to sink; cf. CDIAL 9272. *buyati sinks; Pkt. bua (sinks), bua (sunk)
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
buddha~
11r1. bhagavati buddhe citta prasanna
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
buddha-krya~ (SJCD) duties of a buddha
25r2. sa bhagav sakala buddhakrya ktv parinirvta
buddha-darana~ (SJCD) metting with the Buddha
50v1. tvm aha dv mahvra manyma buddhadaranam* (vs)
buddhi~ alpa-buddhi~, a-buddhi~, paritta-buddhi~
buddhotpda~# (ddha-ut) appearance of a buddha
45v3. Nlad ... asati buddhotpde ( pte) parivrjeu
budh bodhaya-, vi-buddha~
50v2. alpotsuko ca viharmi gata kla na budhyat (vs)
bubhukita~ hungry, starving
60r1. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
Bodha name of a minister
37r5. Bodho Jb Virp <ca> tunnav<ya>ka nirvva (vs; Uddna)
37v1. [B](o)dh[o] iti yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita ...
38r1. anyatarasya rjo Bodho n(m)[a] am[]ty(a) dh[]rmika paito vidhija
51v1. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
bodhaya- (budh)
53v5. say (aor. sg.?) srthavho Nandaka bhry Gotam devat bodhayitv
bodhi-mla~ the foot of the Bodhi-tree (BHS [s.v. bodhi (2)], SWTF)
13r2. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
bodhi-satva~
5r3. (bodhi)satvo vnarabhto
8r2. bodhisatva rkasena sa[ha] yudhyate
9r5. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
22r1. b[odh](i)satvasya yath vistarea kacchapabhtasya ...
etc.
bodhy-aga~ indriya-bala-bodhyaga~
brav- br

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brahma-kumra~# son of a Brahmin
11v4. brahmakumro sarpea daa mrcchita pthivy nipatita
brahma-carya~
12r2. ... sa ca rjyahetor brahmacar[y]a carati
15r4. Kyape brahmacarya cra
15v2. Kyape samyaksabuddhe daavarasahasri brahmacarya cra
16r5. Kyape ca brahmacarya cra
22v2. na cnena akita brahmacaryam upapdayitum
25v5. Kyape samyaksabuddhe brahmacarya cra
27r3. tay na akita brahmacarya pratipdanya
38v5. tena paca abhij utpdit vistra ca brah(m)acar[y]a p(r)a[k]ita
65v2. kapijala-( jale)brahmacarya disu suprakita (vs)
69v4. brhmao acatvra vari brahmacarya ( brh) caritv adhta ty ucyat()
etc.
brahmacrin~, cri~
31v3. Kumrakyapasyvadna ktv yath brahmacrito brahmacr jta
31v4. praidhna ca kta brahmacrito brahmacr jyeyam iti
Brahmadatta
2? v3. /// (Bra)hmadatta iti paryanta po[to] ///
5r2. .. rjo Brahmadattasya hastayo dagdh
14v4. dhvaja iti Brahmadattasya duhit s janapadakaly
21r2. yath rj Brahmadattena maitr utpdit Maitrbalena ca viayo paritrta v
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
Brahma-loka~
45r2. sa ca aparea samayena ... dharma deayitv klagata Brahmaloka upapanna
brhmacarya s.e. for brah : 69v4
brhmaa~ a-brhmaa~
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
17v1. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
20v1. rvasty a[n](ya)tarasya brhmaasya putro jta kako durbala ca
20v5. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
25v3. khjjate Nandiko ( ik) pi brhmaa karaka pit (vs; Uddna)
27v3~4. brhmaa iti brhmao bhagavanta dv parivajati
29v1. brhmaa iti brhmao bhikm upasapada draukmo
33r4. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
42v3. dve ngakumr upasakkrnt te brhmaena ( ehi) mantrehi baddh
51r5. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
58r1. brhmao hdaya vka akao piacrika (vs; Uddna)
59v4. brhmaa iti rvastnidna
63r2. ucchio tti brhmao gth bhat(i)
63v4. brhmao bhiku Nand ca carmakr kapijala (vs; Uddna)
64v4. brhmaa iti
69v2. anyatarasya brhmaasya dht abhirp ( atir) darany prsdik ...
69v4. atha galbho ( ath[l]gabho) brhmao acatvra vari brahmacarya caritv ...
etc.
brhmaik~ young Brahmin wife#
64v5. paya brhmaik bha phu ( e) re palvati (vs)
br
16v1. bravhi (cf. BHSG 28.60) "na me krya modaken"ti yadi vatuse (s.e. for vadase?)
dsya
51v3. ta brhi mama devate phalam ida yatkarmaja ( kmaja) bhujase (vs)

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 BH

bh / t t / bh
bh / n n / bh
bh / v
6r2. iv (cf. Skt. ibha, iibha); 6r3. iv(ic)
bhakta~
7r3. sa pi ca rj bhakte upavia Kirj pravia
29r3. gual ca bhakta ca pnya varccagharea ca (vs; Uddna)
bhakta-ccheda~ (BHS [bhakta-cheda], SWTF) deprivation of food hra-ccheda~
20v2. yvad eka bhaktacchedam akr yva parinirvta
bhak
11v5. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
66r5. utthihhi ( ucchi) priye Citre na ete bhakit tvay (vs)
bhakya~ food
65r5. na carmakr bhakyrtha ( kyarth) kalma paripccha{n}ti (vs)
bhagan s.e. for bhagin : 62r2
bhagavac-cchsana~# the Lords teaching
20v1. yad mahataka savtta s(a) bh(agava)cchsane pravrajita
25v4. yva bhagavacchsane pravrajit ( ta)
36r3. tasya bhry bhagavacchsane abhiprasann s ca bhagavacchsane ktdhikr
46v3. dve vdinau babhva drik purua ca raddh bhagavacchsane ( gavcch)
etc.
bhagavac-chrvaka~# the Lords disciple
27r4. s mtsarya nievate bhagavacchrvak dv caku nimlayati
bhagavat~
3v5. bhagavat Devadat(t)o ..
5v2. r(j) A(jta)atrur bhagavanta pcchati
6r2. yad bhagavato (vat) il kipt upanta ca
6v5. bhikava bhagavanta pcchanti crya yva bhagav (voc. sg.) knt ca varo
(s.e. for sarvve?)
7v2. Sena iti Devadattena bhagavata crayoga kta sa bhagavato vadhya mukta
7v3. sa bhagavat maitrya mocita anukapita ca
8v3. ye {na} bhagavato dnumata pann te svargamokaparya
10r2. sa [r]()j Prasenajit bhagavatsaka nta
10r2. bhagavat sa mair vijta aya mair vajras<ro> ...
10r4. tata sa puruo vismita bhagavanta pravrajy ycati
10r5. sa ... bhagavanta pravrajy ycati bhagavat ( vata) pravrjita
11r1. bhagavati buddhe citta prasanna
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
15v4. Maiprabho devaputro ... bhagavata satika upasakkrnta
18v5. /// bhagavata pjvidhnr(th)[a] tac ca go<pa>sagha ja ///
22r3. bhagavata adhvnapratipannasya aavy kujara ... anugacchati
22r5. sa ca bhagavato ()pasthn (na) citta prasdita devepapanna
23v2. s savegena pravrajit bhagavati Kyape
24r5. bhagavanta keanakha ycanti yva bhagavat datta te satkaronti
38v3. bhagavato ( vat) parinirve bhagavato ( vat) dharmasabhoga ( go)
smaritv ...
48r4. bhagavato tu dpeu ngalokeu deveu ca trayastreu yva gth bhati
etc.
bhagin~
6v2. s tenkt apprarit tva bhaginti
36v3. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv ...
bhagin-suta~

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 62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
bhagna~
26v2. upsakasya angmisya pasuk bhagn bhaabhtena
31r6. yath mahsamudre avatrasya poto bhagna
32v4. bhagavat mahat anv [bh](a)gn devo varpita
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
67r4. agnihotre ca na hanna dve ca bhagn kamaal (vs)
bhaj vi-bhakta~, sam-vi-bhakta~
bhaj bhagna~
bhaa~
26v3. upsakasya angmisya pasuk bhagn bhaabhtena
bhain~
6v1. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
bhadante (BHS [see bhadanta], P) O Venerable One!; cf. BHSD, s.v.; Caillat 2011: 13
21r1. bhikava pcchanti paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam
iti
32v3. bhikava pcchanti paya bhadante yva ... (= 33v5)
Bhaddlin (BHS; P. Bhaddli) name of a disciple of the Buddha; cf. Akanuma 85f., DPPN II 357
59v3. mga si Suprabuddho, vyasa st tu [Bha]ddl
bhadra~
68v4. {{na hnanarasamsargn naro bhadri payati}} (vs)
69r3. na hnajanasasargg naro bhadri payati (vs)
bhadraka~
55v3. sarve divasa kaly sarve nakatr bhadrak (vs)
Bhadr# name of a daughter of a merchant
33v1. Udy Devadatt Bhadr ( dra) kinnar K(i)kena ca (vs; Uddna)
34r5. Bhadr iti rvastya aputra []r(e)[]h[] klagata bhry csya sasatv()
bhaya~ yaka-bhaya~, siha-bhaya~
2? r2. /// rgge agnir mukta srtho bhayam. ///
4r5. + (p/)[i] l(a)[k]ita yva bhaya j(ta) ..
5r3. mt ca vddh acakuk cchvako csya blo tay bhay kkr(nt)
56r4. etha kipra pralvmo nsti jgarato bhayam* (vs)
62v5. naena vri psyma nsti jgarato bhayam (vs)
59r4. mgo bhaya dukham iti udhu (3.sg.) i punarjtim udhu dukham* (vs)
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)
bhaya-tarjita~ (SWTF) threatened by danger
57r3. na te abhidraviyma (s.e. for mi?) tavsma (s.e. for smi?) bhayatarjita (vs)
bharts ava-bharts
bhava- bh, bho-
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave (Opt. 3. sg.) ti
53v4. na hi sarveu kryeu puruo bhavati (read bhoti [m.c.]) paita (vs)
53v4. istr pi pait bhavati (read bhoti [m.c.]) tatra tatra vicaka (vs)
bhavat~
42v4. ir uvca asmkam ete rit mucatu bhavn iti ( epi)
52v2. tasmt prahaprayatair bhavadbhis sevy mahkruikaprat (vs)
bhavana~
11v1. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
15v3. Maiprabho devaputro maimakena bhavanena ujvalena bhagavata satika
upasakkrnta
bhasman~
20v4. praduacittena vc cbh bhasma hram hrayasvti
bhasmgra~# (sma-a) ashes (of the fire) and charcoal
45r5. kehici karako hta ... apare<hi> arri apare<hi> bhasmgr ht
bhga~ mah-bhga~
44r4. yvad aa rjno ... yva arri aabhg k()t tata prakk[r](nt)[]

444
bhga-hrin~
29r3. pnya varccaghaena ca bhgahr ca Chardd ca (vs; Uddna)
bhgyotsava~# (gya-ut) luck and joy
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv bhgyotsava paanam abhyupet (vs)
bha~ astra-bha~
64v5. paya brhmaik bha phu ( e) re palvati (vs)
bhya- (P, BHS) fear; cf. Skt. bhayati
23r4. <t> bht s kathayati m bhyathti mnu aham iti
bhra~
48v2. nistaritv guru bhra ktv sanasagraha (vs)
bhry~ gopa-bhry~, rja-bhry~
10v4. tasya bhry ay<y>a{}putra kaccid dkieyam nayasvti
11r4. Aruo nma ngarj tasya bhry pratinav dukhbhyhat svmika kathayati
40r3. srthavhasya bhryy n(t)yamny nagnuka pita
53v5. say (aor. sg.?) srthavho Nandaka bhry Gotam devat bodhayitv
60r2. hdaya ti iumrabhry gth bhati
70r3. bhry ncchati {} pravrajanya ( y)
etc.
bhva~
52v1. t. dbh. .t. .. .. .. n(i)vtt. bhv (abl.) bhgyotsava paanam abhyupet (vs)
bh anu-bh, abhi-bh, -bh, pari-bh
6v3. so uko ghpito tena paribhyate tena subhitena tmna mocitam
8r3. rkaso gth bhati
14v2. yva rj gth bhati rathakrasahasrehi ...
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
53v2. devat gth bhati (= 57r4, 58r2, 61v4, 68r3 etc.)
57r2. eik iti rvastnidna sglo gth bhati
57v1. so unaho gth bhati
60v1. y[th](apa)t gth bhate
60v3. devat gth bhate (= 66r2)
61r1. piacrika iti sglo gth bhati
61r3. karkkaako gth bhati
64r5. pu t[i] ullava{}ti uccaghati ( uccayati) ca gth bhati
65r3. Sthlanand iti gth bhati devat
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
68v1. asa<t>pralp bahavo [ya]s tva bhas(i) kauika (vs)
etc.
bhs ava-bhs
bhiku~
2? r5. /// ta bhagavn ha bhikavo [e](tarahi) ///
4r1. bhagavn ha bh[i]kavo etarahi() ...
5r1. na bhikava etarahi
6v5. bhikava bhagavanta pcchanti
19v2. bhikavo bhagavanta pcchanti paya bhagavat yvad ida ...
19v3. na bhikavo etarahi bhtaprvva bhikavo Dhanarato nma srthavho babhva
21r2. na bhikavo etarahi yath rj Brahmadattena maitr utpdit Maitrbalena ca ...
27r1. Nandiko bhik (nom. sg.) R(jag)(he vi)h(a)rati Gdhrake parvate
30r1. bhik yo ()sau drako( drik) okengnau patita
33r4. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
37r5. sanena ca Devadatto Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
41v1. sa bhagavat ehi bhik yva pravrjita
41v3. bhik (nom. sg.) Vaily mahvd abhygata
49r2. durvac navak ( nadak) bhik (nom. pl.) maddhy avacanakam (vs)
56v4. siy ti bhikave (voc. pl.) grmarako nando ||
63r4. sagrme vicarate bhikur asa{}rpi payati (vs)

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 63v4. brhmao bhiku Nand ca carmakr kapijala (vs; Uddna)
etc.
bhiku-cry~# begging; cf. Skt. bhikucary, cary; SWTF, s.v. crya
70r2. arayyatana nt s na ramati grmto pi nt bhikucryy na ramati
bhiku~
23r3~4. bhikuti bhikunm adhvnapratipannn bhiku pthivy<> utpatit
26r3. vivha iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
bhiku-sagha~
27r4. tasy bhikusaghena aprajapta kta
bhid
69v1. ppena mitre bhitv yog. .. .. .. [dh]sit (vs)
bhinna~
69r2. tena ppayatay paraspara bhinn{} aamaa<> ha()ti
bh bhya-, bhta~
bhta~
4v3. bhtena mocpeyakasyti tena mocita iti
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
21v1. tatas te vaij bht ( ta) vividh devat araa gacchanti
23r4. <t> bht s kathayati m bhyathti mnu aham iti
68v2. bhto mttikapiasya tenava vyasana gata (vs)
Bhmasena lit. having a formidable army; name of a weaver in J, no. 80 (Bhmasena-jtaka), I
356~359; DPPN II 383
61r4. tad id[a]() na sameti Bhmasena ( en) yuddhakath <ca> aya <ida> ca gtha
(vs); cf. J I 359.3. ubhaya na sameti Bhmasena
bhru~ sasarga-bhru~
bhuj bubhukita~, bhujpaya-
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)
58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
51v3. ta brhi mama devate phalam ida yatkarmaja ( kmaja) bhujase (vs)
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
60v2. bahu vkasya chettavya bhujatha tindukphalam* (vs)
68r4. reyo tmahita bhuja dukha .. a[t]. para (vs)
bhujaga~
59r4. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
bhujpaya- cause to eat, feed; caus. of bhuj; cf. Pacatantra ii, 49, v.l. bhujpayati
19r1. tata tena janena bhagavato mahpj kt bhujpito ca
19r2. gopabhry (instr. sg. fem.) bhagav bhujpita s dasaty savtt
bh~
50r1. st prva mahbhga kyendro viruto bhuv[i] (vs)
53r4. cakra (p)j bhuvi (bhvi) pjanrha (rh) (vs)
bh agrat-bh, anu-bhava-, pari-bhava-, prdur-bh, bhava-, bhta~, bho-, vi-bho-, sa-
bhava-
7r1. bhtaprvva Kirj ca Vaideharj ca (a)[nya]manya prativiruddh babhvatu
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
17r2. karma Kyape samyaksabuddhe upsako abhi praidhna kta ( ktv)
19v4. bhtaprvva bhikavo Dhanarat{an}o nma srthavho babhva
20r4. yva ()nena uttrya sarvve satarppit babhva
21v5. karma sarve{hi} te{hi} Kyape samyaksabuddhe pravrajit babhvu
23r1. K[]yape samy[a]ksa()buddhe pracyuto babhva nevsika
26r1~2. vsa ca Mahvsa ca babhva (s.e. for babhvu?) .. Aivara ca Civara ca
garu babhvu
28r1. Kyape pravrajito ()bhi
46v3. NladaParvate ... dve vdinau babhva (cf. BHSG 25.3) drik purua ca
48r3. Kyape ubhau pravrajit babhvu

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 59v2. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
63r5. vayam anvvartayiyma vae ( a) ttasya bhe<y>ati (cf. BHSG, p. 224r, von
Hinber 2001: 471) (vs)
64v1. puru(o ?) [a]bh y[]d(a)s tv. tv[a]m api ca bheyasi (vs; corrupted)
etc.
bhta~ (1)
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
5r3. (bodhi)satvo vnarabhto
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
5v6. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
10v1. prvayoga i(bh)tenava bhagavat eava patraparkay nighta
12r4. sa ca ir gilbhta sa ca parivrjako hra deti
12v3. prvvayoga evam eva ibhtena vinta
14r2. Prako ... sa gilnbh(to) antaraghare ()rhatva prpta
14v1. rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
15r3. bhrt caka<ka>rpaa datta yva sasre odhita ( ta) rjabhtehi
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
22r1. b[odh](i)satvasya yath vistarea kacchapabhtasya ...
22r5. sa devatbhto bhagavata upasakkrnta dharmadean kt satyni dni
25r1. yva ta gha udupnabhta sa[v]tt(a)
26v3. upsakasya angmisya pasuk bhagn bhaabhtena
28r5. sa ca brhmao devepapanna tasya devabhtasya kruya jta
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
46r4. NladParvvate ... klagat devepapann devabhtehi ( teu) satyni dni
69r1. mahatbht bhrtarv iva
69v1. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs)
etc.
bhta~ (2) sincere
50r5. nirvto anupdya Kyapo bhta nihura (ura; or bhta-nih) (vs)
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
bhta~ (3) being sarva-bhta~
bhta-prva
1?B.rb. bhtaprv[v]a ///
3v2. /// .. bh. [k]t. it(i) na bhikavo etarahi bht(a)prvva() bh(i)kavo rj. .r.
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
6v5. bhtaprvva Kirj ca Vaideharj ca ...
8v5. bhtaprva bhikavo ...
19v3. na bhikavo etarahi bhtaprvva bhikavo Dhanarato nma srthavho babhva
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt
etc.
bhmi~ udyna-bhmi~
bhya# still more, moreover Skt. bhyas
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
bhyas
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
58v1. <>lagna mama lomeu kin te bhyo alagnaka (vs)
bhvi s.e. for bhuvi : 53r4
bheati s.e. for bheyati : 63r5 bh
bho- (BHS, Abhis, P) < Skt. bhava-ti; cf. BHSG, p. 224, s.v. bh (2) bho-ti bhava-, bh
64v2. bhonti arth anarthya anarthapadasahit (vs)
64v4. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
bhojana~
6v3. bhojanam iti
7r4. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati

447
 12v4. uko bhojana kacchapa Sena srthena pacima (vs; Uddna)
bhrt~ putra-bhrt~
9v4. tena so bhrt pravrajpita kmado vistaraa samkhyt ...
15r3. bhrt caka<ka>rpaa datta
69r1. mahatbht bhrtarv iva

m as sadhi-consonant; cf. BHSG 4.59; RgsGr 4.156~157; von Hinber 2001: 272; Abhis III
3.48; Marciniak 2014: 163
45r4. arra-m-arth[e] mahsakobh[o] jta
magara~ (Pkt, Kho) a kind of sea-monster; cf. Skt, P. makara
10r3. aya mair vajras<ro s>gare magaramrddhne prdurbhta
maccha~ (BHS, P, Pkt) fish matsa~
61v1. .. .. k. m(a)cchu (m.c. < ccho) [i]v(a) c(a) J()v(a)k(o) candr[i]m(e)na ca (vs; Uddna)
mai~
9v5. [ma]ti puruo maiparkay ktv
10r1. aya( ma)ir jyatm iti apaanam udgh[o]ay(i)y()m(i)
10r3. bhagavat sa mair vijta aya mair vajras<ro> ...
10r5. sa mai[r] bh[a]gavato datta Gandhakuiy sthpita rtrau cvabhsate dpaktya karoti
13r1. mai ( mana) Sumana dehi me (demahi) abhaya bhavati pacima (vs; Uddna)
15v3. mati Maiprabho devaputro ...
20r2~3. tehi parituehi ekena ngarj mair ddatta ... dvityena mair ddatta
67v5. vyymasya phala paya maim dya (gacchati?) (vs)
etc.
mai-park~# examination of jewels park~
Maiprabha# name of a deity
15v3. mati Maiprabho devaputro ... bhagavata satika upasakkrnta
mai-maka~# made of jewels; a hyper-Sanskritism of Skt. mai-maya
15v3. Maiprabho devaputro maimakena bhavanena ujvalena bhagavata satika
upasakkrnta
mai-ratna~
47v1. t(a)[s]y(a) vaijena mairatnni nikipt[]ni tni tena vyapahtni
maalak~# ceremonial spot of ground; cf. BHSD, s.vv. maalaka (3) (piece of ground
specially prepared in honor of a Buddha or saint [for him to sit on], or for the performance of a
sacred rite); maala (spot of ground marked out and ceremonially prepared)
15r1. yva pravrajit sarvvai ca maalak prajapt
maala-va~ (BHS, SWTF) a circular hall
15v5. prvvayoga Kanakamune samyaksabuddhasya ( ddhe) maalavo krita
mataga~
32r1. mata()gabhtenava Kyapasya samyaksabuddhasya stpa satkta
35r3, 35r4. mataga s.e. for mt
Mataga name of a magician
31v5. Matagasyvadna vistarea vcya yath vidydharea rj Pradyoto ...
31v6. sa ca sthavirea Mahktyyanena samvsita Mataga pravrajita
33r5. Kyapo Matago ( M) Srao Gokar Jli(k) (vs?; Uddna)
matpitar() s.e. for mt : 69v5
mati~
65r1. reya amitro matiy ([= J I 247.26] matimn) upeto na tv eva mitra mativiprayukta
(vs)
mati-mat~
65r1. reya amitro matiy ( matimn) upeto (vs)
matri s.e. for mitra : 69r1
matsa~ (Skt. lex.) fish maccha~

448
 61v3. matso ti [] devat gth bhati
matsarya s.e. for mts : 27r4
matsu~ meaning?
68r3. putro k[a](c)ch(apa) gao ca puko matsu khnaka (vs)
mada~
41v1. dv buddha mado vigata buddha pravrajy ycati
Madhur (P, Pkt) Cf. Skt. Mathur
45v2. Sabhika iti Madhury brhmaadrik jt Nlad iti nmena ...
madhya~ agra-madhyvasita~
23v3. aya iti aavimadhye paca iat mahnta hrada nirya prativasanti
48v4. navak (narak) vddh madhy ca aabhij maharddhik (k; m.c.) (vs)
49r2. durvac navak ( nadak) bhik maddhy avacanakam (vs)
49r3. (Kyapa ...) tra ( tri) parvvatn madhye niditv ...
53r1. divyam apsaras maddhye phal[a]m i(a) [t]()viape (vs)
madhya-dea~
45v4. s mahvdn nighati madhyadeam anuprpt
madhyama~
54r3. ima <tu> madhyamo ( ama) gao dharmasthasya ( dha<r>macasa) bhaviyati (vs)
man
50v1. tvm aha dv mahvra manyma (pluralis maiestatis) buddhadaranam* (vs)
56v1. dadhti manyamno ()ya aile nipati vyaso (vs)
mana s.e. for mai : 13r1
manas~ pta-manas~, ha-manas~
*manva~ beloved, charming; < BHS = P. manpa
67v1. yo mahya ngo dayito manvo (mn(a)v(o)) m(a)hbalo kujaro bhiekya (vs); cf.
Divy 74.9. yo me gajendro dayito manpa
manuya~ deva-manuya~
23r2. narakepapanna tata cavitv manuyepapanna jtismara
38v3. bhagavato dharmasabhoga smaritv dev ca manuy ca rudante
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
mano-gata~ thought
40v4. tena manogata jtv amtyo ()rddhsane upaveita
mano-ja~
55r1. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
mantra~
42v3. dve ngakumr upasakkrnt te brhmaena ( ehi) mantrehi baddh
47v3. (nanda~...) tya ca mantrabalenkarita yva bhagavat samanvhta
47v4. te ca calya matr samoha gat
56v5. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
mantray upa-ni-mantraya-, ni-mantraya-
mama (m.c.) < mama; cf. BHSG 20.30; BLSF II.1, p. 505, Or.15010/143 verso 10; Marciniak
2014: 171f. aha, mma
55r2. kasmn mama<>(m.c.) dh{ra}tara{} (m.c.) na ddadsi (vs)
maya~ gua-maya~
57v4. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
64v2. s<u>varamaya ira iti devat{} gth bhati
maya (inst. sg.) aha
maraa-kla-samaya~# time of death; cf. SWTF. maraa-kla
18v1. /// maraaklasamaye buddha bhagavant(a) paena cchdeti
37r3. s [ta] cvara maraaklasamaye bhagavato nirytayati
40v4. maraaklasamaye lekhya kurvvanti
markaa~
60r5. iumra vijnsi markkaena ()si vacita (vs)
62v2. eva vinihat enti cadroddhrva markka (vs)
66v4. Kyap (Koinya) kacchav hu Kauinyo hu markka (vs)

449
markaa-ytha~
5r2. markaavasym arthe markkaaytham upadruta
markaa-vas~ monkey fat
5r2. markaavasym arthe markkaaytham upadruta
Malla
44r2. yad bhagav() pa[r](i)nirvta tata[] sametya Mall[e]hi maharrapj kt
maaka~ mosquito
65r1. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
mahat~ su-mahat~
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
21r5. Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
22r3. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
23v4. aavimadhye paca iat mahnta hrada nirya prativasanti
32v4. bhagavat mahat anv [bh](a)gn devo varpita
69r1. mahatbht bhrtarv iva
etc.
mahatvl s.e. for mahklik? : 21v4
mahantaka~ (BHS)
20v1. yad mahataka savtta s(a) bh(agava)cchsane pravrajita
maharddhika~ (BHS, SWTF), maharddhka~# preta-maharddhka~
29r1. maharddhik pjetv Kyapa() samyaksa[]buddha ...
48v4. navak (narak) vddh madhy ca aabhij maharddhik (k; m.c.) (vs)
mahalla~ (BHS, SJCD, SWTF) old (monk)
65r1. mahalla iti
Mahktyyana name of a disciple of the Buddha Kaccyana, Ktyyana
31v6. sa ca sthavirea Mahktyyanena samvsita Mataga pravrajita
32r3. Sraa ca Udayane na gatv Mahktyyanasake pravrajita
48r3. yumato Mahktyyanasya parinirvva vistarea vcya yath ...
mahkruika~ the greatly compassionate one
52v2. tasmt prahaprayatair bhavadbhis sevy mahkruikaprat (vs)
*mah-klik~ great hurricane; cf. Skt. klik (dark mass of cloud), Pkt. klia-vya (violent
wind), BHS. klik-vta (hurricane) mah-kka-vta~
21v4. tatas s mahatvl (s.e. for mahklik?) vilaya gat
mah-kka-vta~# large hurricane; cf. BHS. klik-vta, Divy 41.13. mahklik-
vta mah-klik~
21v1. mahkka{}vta sajanayitv vij utsdayitukmas
Mahkyapa name of a disciple of the Buddha
11v2. Mahkyapen(a) satyavacanena sthpita sama te bhagava citta ...
28r2. tenyumn Mahkyapo piakena pratipdita
39r2. bhagavat yumn Mahkyapo arddhsanenpanimantrita
44v1. bhikava yu(ma)nta() Mahkyapa pcchant[i] paya sthavir yvad ...
49v5. sthaviro Mahkyapo Kukkurapd[e p](a)[r](inir)vta
etc.
Mahcunda (SJCD) name of the Buddhas disciple, i.e. Cunda; cf. Akanuma 359f.; DPPN I 877~9
(2Cunda)
48v2. Upat[i]ya Kolita c() eva Mahcunda ca Kyapa (vs)
mah-jana-kya~ (SWTF) a multitude of people jana-kya~
44r5. [s]tpni ktv pjayati mahjanakyo
mahtman~ (h-t)
19v4. Dhanarat{an}o nma srthavho babhva mahtm dhrmika
48v4. anye ca bahavo nirvt vai jinoras mahtm (vs)
51v4. datv ml jinastpe Kyapasya mahtmana (vs)
59v4. aham eva tad s mahtm vigatarga
mahdvrika~# what belongs to the main gatehouse?

450
 27v3. sghika staupika mahdvrika paudgalika{}paribhogena paribhu{}kta
mah-pj~
19r1. tata tena janena bhagavato mahpj kt bhujpito ca
mah-pthiv~
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
Mahprajpat
4v5. yad bhagavat (Ma)hprajpat Nanda ca pravrjit
mahpraja~ (SWTF)
15v1. s ... bhagavat mahprajnm ( maha) agratya nirddi
mah-bala~
67v1. yo mahya ngo dayito manvo m(a)hbalo kujaro bhiekya (vs)
mah-bhga~
50r1. st prva mahbhga kyendro viruto bhuv[i] (vs)
50v5. vidita tvay mahbhga citta me cetasjay (vs)
Mahmy (BHS, SWTF, P) name of kyamunis mother; MI. My < Skt. mt (mother)
36v2~3. Mahmy iti Mahmyy vistarea praidhna karttavya
mah-rja~ catur-mahrja~
38r5. tata sa rii kathayati dkit vayam iti mahrj
mah-vana~
56r1. imasmi mah[](va)ne anye bahavo drum (vs; metre?)
65v2. sagorav sapratiss ( igh) vihara(t)i mahvane (vs)
mah-vdin~ (BHS, P) great disputant
41v3. bhik Vaily mahvd abhygata
45v4. s mahvdn nighati madhyadeam anuprpt
mah-vra~
8v1. mahvra nam() astu te nsti te pratipudg(a)la (vs)
50v1. tvm aha dv mahvra manyma buddhadaranam* (vs)
58v5. jnmi te mahvra nsti te pratipudgala (vs)
mah-vaira~ great hatred
20r2. tena ten dharmadean kt mahvaira chinna
mah-arra-pj~# a grand veneration of a dead body; cf. arra-pj~ (SWTF) mah-pj~,
arra-pj~
44r2. yad bhagav() pa[r](i)nirvta tata[] sametya Mall[e]hi maharrapj kt
mah-rvaka~ (BHS)
9r2. mahrvakehi pratikipta bhagavat pravrjita
Mahvsa name of a nga
26r1. vsa ca Mahvsa ca babhva .. Aivara ca Civara ca garu babhvu
mah-samudra~
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
19v4. sa mahsamudram avatra tatra ngehi apahta
43r4. dakarkasa iti vaij mahsamudr()<vat>r ( samad. r)
etc.
m m tva
13r3. km v paribhujhi. m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi. m te annya lokadhtu kipiya
17Ar4. tato akkra devnm indra bhta m (cf. BHSG 42.9ff.) me ayam sthnc
cvayiyatti
23r4. <t> bht s kathayati m bhyathti mnu aham iti
23v3. praidhna kta m garbhaayym atiayym iti
55v4. m padena pada samhase ( hane) na hi pdena pada sameyati (vs)
67r3. m tva na praashi lam asya ()vijniya (vs)
68r5. m gddho rasargeu va .e + .. s. .. y(a)s(i) (vs)
etc.
m nir-mio-, nir-mita~

451
m tva; cf. Skt. m tvat
67r3. m tva na praashi lam asya ()vijniya (vs)
msa-ktya~# taking of meat
12v1. msaktya kkriyatm iti
msa-pia~
27v1. mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
msa-rasa~ meat-broth
12r5. vaidya pcchita msarasam upadiati
msa-oita~ flesh and blood
49v1. avagatamsaoita ca me arra kevala asthiyatra
mava~ mnava~
mtaga~
35r3. mtagadrik dv bhikuvttam apsya mtagakarmi ( mat) nievitav
35r4. spi ca mtagadrik ( mat) pravrji[t] arhatva prpta
37r2. anyatarea ghapatin mtagadriky aka vastram anupradatta
47v3. nandasyvadna ... yath mtagadr saratn (s.e. for sarakt?) ...
47v5. Prakt mtagadrik yumata nandasya phata phata samanubaddh
Mtaga name of a cala; cf. DPPN II 599f., s.v. 4. Mtaga
63r3. calaputro Mtago ya dinna ta pi chardditam* (vs)
33r5. Mtago s.e. for Mat
mt-pit~
2? v2. /// gaja iti || pay[a] bh[a]gav mtpi(t/) ///
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
26r4. tatra karmatay (or "karma tay"?) mtpitar (nom. pl.; cf. BHSG 13.16; SWTF, s.v.
mt-pit) varaka krita vedapatya kta
30v5. Indradhvajo nma kumra tena ekena advityena mtpitparityaktena ...
69v5. s (d)rik mtpitar() ( ma[t]) ha eo ()smka dharma
mt~
20v3. prvayoga bhtaprvva praduacittena mt gaje prakipt
23v2. prvva[] kumr(i)kya mt d viprakaa prajyat
69r1. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d
mtra~
21r5. srtha iti Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
27r5. mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
61v3. paya makamtrea rjita vipulan dhanam* (vs)
-mtram
14v4. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
mtsarya~ avarice, selfishness
23r1. tatra paca mtsaryi nievitv narakepapanna
27r4. s mtsarya ( mats) nievate ( vata)
mdhurya~
52v5. mdhuryayogt ( mdhr) tridiva prapann (vs)
mdhrya s.e. for mdhur : 52v5
mnava~ young Brahmin = mava; cf. PTSD, BHSD, SWTF, s.v. mnava; CDIAL 10048.
mnav-
69v3. so paryeati yo mnavo adhyno labheya tasya dey ti
mn(a)v(o) s.e. for manvo : 67v1
mnasa~ pratibaddha-mnasa~
mnua~
23r4. <t> bht s kathayati m bhyathti mnu aham iti
mma a mixture of m and mama, or s.e. for mama aha, mama
49v4. (Maitreya ...) mma crabhya rvaknn [dh]arma deeta
54r2. varha vyuvegasya mma yojehi srath (vs) (cf. J I 180.2. yuja ma eva srath)
my
62r1. irya{}s tripallastu ( tr) anekamyo <> oaatrthapyo (trthasyo?) (vs)

452
 63r5. mypy anu + .. + .. .. . . /// .y. .. [j]. [ru] /// (vs)
Mra
13r3. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
17Ar2. Mro u<pe>tya paribhati ydas te vara
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
17Av5. tato Mro dukhita prakkrnta
30v4. crya bhagavat ekena ()dvityena dvdaayojanavistra Mrabala jita
Mra-dht~# Mras daughter; Mvu III 281.15. Mradht; J I 78.29, 469.21 Mradhtaro etc.
61v1. kujj nr ca cint <ca> ucchio ( udd(i)) M[]r(a)dh()tar (vs; Uddna)
63r4. Mradhtara iti sagrme vicarate bhikur asarpi payati ...
mraya-
39v5. svmikena avajt s tmna mrayitukm udbandhayiymti
58r3. kko tlaphalena mrita (vs)
mrga~
28v5. gandha araa dpo ca mrgo bhavati pacima (vs; Uddna)
33v3. yumn Udy anyena mrgea saprasthita
ml~
28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)
51r5. gual ml brhmaa Ud[y]() B(o)dh(e)na dhtava (Uddna)
51v4. datv ml jinastpe Kyapasya mahtmana (vs)
mlya~ pupa-mlya~
ma~
66v3. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
miha~ (BHS) ram, sheep; cf. P. mea
35v5. mihabh[t]ena rj (s.e. for rj?) Brahmadatta devya hraccheda krpita
63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
mitra~ gata-mitra~
11v3. sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca (vs)
51r4. abhyattasahyasya gatamitrasya me sad nsti etda mitra (vs)
56v5. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
57r5. sarve iha jahiyanti ye mitr[] cirasastut (vs)
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
66r4. ciropanta hi jahati mitram* ngo yath ramakauikasya ( irasya) (vs)
69r1. ubhayena ( yna) ubhayatra mitrasajte ( matri; nom. masc. dual)
69v1. ppena mitre (m.c.) bhitv yog. .. .. .. [dh]sit (vs)
mithy
60v3. mithy-n-opadit ( mithye-n) paya (vs); cf. SBV II 201.27. mithy hi codit paya
mithye s.e. for mithy : 60v3
mida# gently, softly, slowly < mdu~?; cf. Pkt. midu.
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
ml ni-mlaya-
mukta~ (muc)
2? r2. /// rgge agnir mukta srtho bhayam. ///
2? v4. /// ddhv iti yva mukto abhaya ca/ ///
7v2. Sena iti Devadattena bhagavata crayoga kta sa bhagavato vadhya mukta
63r2. pa(y)a cintvieea mukto ()ha vadhabandhant* (vs)
mukthra~
16r1. Kyapeyagandhakuya mukthro baddha
mukha~ dvi-mukha~, prcna-mukha~
43v2. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita
52r4. rejur mukhni ( makhni) kamalyatanirmalni (vs)
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
muc mukta~, mocita~, pari-mocaya-, pra-muc, vi-mukta~, vi-muc
4v3. bhtena mocpyakasyti ( peya) tena mocita iti
34r5. tatrak brhmaadrik prativasati pratikkroati vackarma mucati

453
 42v4. ir uvca asmkam ete rit mucatu bhavn iti ( epi)
66v4. muca kacchapa Kauinyam vasy pra anyayi (s.e. for *atyayi?) (vs)
mud prati-sa-modaya-, sa-moda-, s-modna~
mudga~ kidney beans
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
mudgara~
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
muni~
48v4. sagta munino tatra sthpit paddhat dh (vs)
49r2. alas lbhakm ca sagta vacana mune (gen. sg.) (vs)
52r5. ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me (vs)
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
mu
33v4. yva yumn Udy corehi mua tita ca
muh sa-mha~
64v4. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
mrch
11v5. brahmakumro sarpea daa mrcchita pthivy nipatita
mrdhan~
10r3. aya mair vajras<ro s>gare magaramrddhne prdurbhta
mla~ bodhi-mla~, vka-mla~
62r3. grmta (m.c. mata) grme ( grma) hayakaramle ( saya) (vs)
68r4. khane[t] (v)arha mlni bahusasye vane rame (vs)
maka~
61v3. paya makamtrea rjita vipulan dhanam* (vs)
65v4. Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca (vs)
66v1. m(a)k(a) iti mako g()th() bhati
67v1. svasti te agnik bhotu parih[]yant[i] mak (vs)
68r2. varho kauiko siho ngo amra ca mako (vs)
maka-rjan~ king of mice
67r4. ikh iti tato makarj gth bhati
m mraya-
mga~
59r4. mgo bhaya dukham iti udhu (3.sg.) i punarjtim udhu dukham* (vs)
59v2. mga si Suprabuddho, vyasa st tu [Bha]ddl
mttika-pia~ (SWTF) ball of clay, clay lump
68v2. bhto mttikapiasya tenava vyasana gata (vs)
m vi-m
m-vda~
47v2. mvda ca ukta na ghmti apath cava ugr apt
me enclitic acc. (BHS, P, Pkt), gen. (Skt), dat. (Skt) and instr. (BHS, P, Pkt); cf. BHSG 20.13,
Pischel 415, DP I, I 272a, s.v. aha, Salomon 2008: 436b, s.v. mi/me; Abhis III 440 aha
13v2. i dao nikipta ida tva me ukivhi pac {m} ma kipiyasi
16v1. bravhi "na me krya modaken"ti yadi vatuse (s.e. for vadase?) dsya
16v2. tena ukta na me krya modakenti yva bhagavat sa modako datta
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
43v4. bahni (s.e. for bahavo?) me (instr.) aramaak kt ()ya ktv ihpapa(nna)
49r5. parinirvt{t}asya me yumn nando arra payeta
49v1. traya me parvvat arra av(a)(a)bh(e)ta
50v5. vidita tvay mahbhga citta me cetasjay (vs)
51r4. abhyattasahyasya gatamitrasya me sad nsti etda mitra (vs)
52r5. ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me (instr.) (vs)
etc.
Metra name of a king Maitrbala
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)

454
meda~ fat
56r5. dadhti Rjaghe nidna gth medavara ( mevavaro) va pa ti
medhvin~
61v2. alpakenpi medhv samuddharati tmna (vs)
Meru
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
meva s.e. for meda : 56r5
maitr~
7v3. sa bhagavat maitrya mocita anukapita ca
12v5. maitr[] Kyapa yma daena pa()c(i)ma (vs; Uddna)
17Ar3. bhagav maitray kathayati ( ate) vyavalokaya me cittam iti
21r2. yath rj Brahmadattena maitr utpdit Maitrbalena ca viayo paritrta v
Maitrbala name of a king Metra
20v5. Maitrbalo ca srtho ca kkika ( kkrita) kujarea ca
21r1. [M]aitrbalasya iti bhikava pcchanti paya bhadate ...
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
Maitreya
49v2. Maitreyo ( troyo) anuttara{}jndhigata ima pradea upasakkramiyy ( iy)
moka~ svarga-moka-paryaa~
mocita~
4v2. /// latti tato mocita
4v4. bhtena mocpeyakasyti tena mocita iti
5r4. (y)thapatin ruta tena te uttrit mocit
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
6v3. so uko ghpito tena paribhyate tena subhitena tmna mocitam
7v3. sa bhagavat maitrya mocita anukapita ca
8r2. + + ta [yeva] andhkt [th]e (s.e. for te?) Senena mocit varttktv
31v2. sa ca srtho mocita
62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
etc.
modaka~
16v1. bravhi "na me krya modaken"ti yadi vatuse (s.e. for vadase?) dsya
16v2. tena ukta na me krya modakenti yva bhagavat sa modako datta
mora~
53r5. <vko> nihura ( aniura) haso ca moro Sa[j](a)y(i)n daa (vs; Uddna)
55r1. moro tti
mohgni~ (ha-ag) (SWTF) the fire of stupidity; cf. P. mohaggi
2? r3. (bhagav)n ha rggnir ddognir moh(gni) ///
Maudgalya name of a person
65v4. Maudgaly[o] n[]go Citr{ya} ca [m]ako kacchapena ca (vs)
65v5. Maudgalya iti devat gth bhat(e)
Maudgalyyana
42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
42v1. Kauklika riputraMaudgalyyan(a) c(i)tta pradayitv narake patita

y / gh gh / y
y/p p/y
-y- > -v-
64v5. palvati < Skt. palyate, P. palyati
y/h
Gandhakuih s.e. for Gandhakuiy<> : 10v1
y as sadhi-consonant; cf. BHSG 4.66; RgsGr 4.159; von Hinber 2001: 270; Sn(tr.N) 234 (ad

455
 Sn 352); Oberlies 2001: 25; Karashima 2002: 6.2; Abhis III 3.50
6r1. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
ya (BHS, Abhis, P; Skt. yad) yad~
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
59r1. ya yad eva aha kury akruddho tava (de)vate (vs)
yaka~
11r5. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
21r4. te ca paca ya(k)[] pacasu iksu pratihpit
26r5. mahsamudre satvasya pacahi yaka(a)t(e)hi pacahi ku[h]raat(e)hi ... ek pasuk
chinn
42v5. sa yakea prahrea abhihata kla kurvvat ( ata) citta pradayati
yaka-bhaya~# danger from a demon
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
33r2. yath mahyakabhayta parimocita
yaki~
33r4. tad ea [y](a)kivaagato mayava mocita
yaj
17v1. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
yaja~
17v1. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
yat nir-ytaya-
yatas
67r1. vaya() api na (ca) jnma yato e dapaddap (vs)
yatra
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
66v2. gacchmy aha paikasya geha yatra tiltaulamudgam ( ulm) (vs)
etc.
yath
4v4. Dhtarro haso yath Vinaye
6v4. bhojanam iti yath Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve
knt
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
9v1. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
17r1. Abhaya ... yath nigranthai samu[t]s()hita vda cropita
20r5. kasyvadna ktv yath aktajyeu
21r2. yath rj Brahmadattena maitr utpdit Maitrbalena ca viayo paritrta v
22r1. b[odh](i)satvasya yath vistarea kacchapabhtasya ...
31r6. yath mahsamudre avatrasya poto bhagna
31v3. Kumrakyapasyvadna ktv yath brahmacrito brahmacr jta
31v5. Matagasyvadna vistarea vcya yath vidydharea ...
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
36v3. Mahmyy vistarea praidhna karttavya yath (namely) dvihi bhaginhi ...
40r3. turav<ya>kasyvadna yath srthavhasya bhryy n(t)yamny ...
48r4. yumato Mahktyyanasya parinirvva vistarea vcya yath (namely) ...
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
etc.
yath-kmam
68v3. ry gocara hitv[] kath [dha]rmrthasdhik viravato yathkma (vs)
yath yath
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath
39v4. Virpya avadna ktv vistarea yath yath svmikena avajt ( j) ...
42r2. Devadattasyvadna vistarea vcya yath yath Goviky ... tita
yad~ ya, yena

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 6r1. shabhtena aj(a)karo jvitd vyaparopita yena vaij (vani) pariv[e](i)t s
17Av5. pcchati akkra kaccit suntta sugta suvditam? iti yena (meaning not clear or ye
na?) [d]a ruta v syd iti
yad~ adas~ Cf. PTSD 544b4, (4)
9v3. yo ()sau pravrajita tena paca abhij skkt
yad
4v5. yad bhagavat (Ma)hprajpat Nanda ca pravrjit
5v4. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ...
12v2. bhagavn ha yad rjabhto bhaviyasi ( ati) katha kariyasi
20v1. yad mahataka savtta s(a) bh(agava)cchsane pravrajita
56v2. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
57r2. yad te eike drakya pakv lya vt (vs)
etc.
yadi
28v2. putra ha kin te karma k[t](a)m iti yadi devepapanna
43r3. upsaka kathayati bahutaraka eta sy yadi saghe dadsi
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
yadi tva (Abhis) if
29v1. yadi tva obha[n] (bhavi)yati pravrajiyma
yantra~ asthi-yantra~
yam pra-yaccha-, praha-prayata~, vy--yam
yabhyena# for the most part; cf. P. yebhuyyena (almost all, altogether, practically; as it
happens, usually, as a rule [PTSD, 558a]); BHSD, 444a, s.vv. yadbhyas, yadbhyena etc.
19r2. bhagav t{t}d dharmadean kt te yabhyena satye pratihpit
yavkura~ (va-a)
28r2. tasya ketre sauvar yavkur prdurbht
Yaodhar (BHS)
34v3. kinnarti Yaodhar bhagavatsake aveghavn ti bahudukham anubhavatti
yai~
25r4. tena yay() ropyamnya udghopita ka ki prayacchatti
yay-ropaa~# erection of a pole
25r3. na maya (inst. sg.) tatra yayropaa karttavyam iti
32r1. mata()gabhtenava Kyapasya ... stpa satkta yayro(pa)a ca kta
y abhi-nir-y, nir-y
8v2. tavavam anubhvena svastin yntu vij (vs) (= 59r1)
63v2. anlpena c() ryati svastin yntu vij ( vn) (vs)
yc -yc
10r4. tata sa puruo vismita bhagavanta pravrajy ycati
14v5. s aahi rjnehi ycyati yva svayavar avatr
24r5. bhagavanta keanakha ycanti yva bhagavat datta te satkaronti
41v1. dv buddha mado vigata buddha pravrajy ycati
43v1. tatra ca bh(i)ku[r] abhirhaka dagarkaso ta bhiku ycati
ytya~ s.e. for ghtya~ : 57v2. ghtya ( ytya) ... ()ghty ( yty); 57v3. vaghtya (
svaytya) paraghtyam ( ytya)
yda~ da~, d~, tda~, td~
17Ar2. Mro u<pe>tya paribhati ydas te vara
64v1. puru(o ?) [a]bh y[]d(a)s tv. tv[a]m api ca bheyasi (vs; corrupted)
64v1. ydo aha atiha rati saladevate (s.e. for paladevate?) (vs; corrupted)
yna~
7r1. te abhka any[o]<nya> y[]na karonti
yva (BHS[Mvu], P, Abhis III 452f.) yvat
2? v4. /// ddhv iti yva mukto abhaya ca/ ///
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
4r4. yva parinirvta rj s[t]p bahava pratihpit
4r5. + (p/)[i] l(a)[k]ita yva bhaya j(ta) ..

457
 4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
5v2. r(j) A(jta)atrur bhagavanta pcchati yva bhagavat tva dharmo deita
6v5. bhikava bhagavanta pcchanti crya yva (how ...!; cf. BHSD, s.v. yvat)
bhagav knt ca varo (s.e. for sarvve?)
7r1. te abhka any[o]<nya> y[]na karonti yva Kirj caturagabalakya sannhetv
abhinirysi yuddhya (ythya)
8r3. bodhisatva rkasena sa[ha] yudhyate yva rkaso gth bhati
8r4. ra hastau ca pdau ca astrabha ca yva ()va (yvad) (vs)
8r5. ra hastau ca pdau ca astrabha ca yva ()va (yvada) (vs)
58r5. ra hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
58v2. ra<> hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
8v3. bhikavo bhagavanta pcchanti paya bhagava yva (how ...!; cf. BHSD, s.v. yvat)
c() ena ...
9r2. pravrajy iti yva mahrvakehi pratikipta bhagavat pravrjita
9r3. bhikava pcchanti ki karma yva kyamunisya pravacane ... iti
10r2. yva rvastim anuprpta
10v5. tasya bhry ayyaputra kacid dkieyam nayasvti yva (then) purohito a
chstro vimati
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea
13r5. yva prvayogam naya{}ti ibhto bodhisatva
14r5. avargg[i]kn khdanya<> datta yva punar eva uggat
14v1. vaya ju kariyma iti yva rj gth bhati ...
15r1~2. tya buddha bhagavanta stra ta varaymti yva pravrajit yva acchdo
dinna arhatva prpta
16v2. tena ukta na me krya modakenti yva (then) bhagavat sa modako datta
16v4. tena tathava kta yva (then) bhagavn ha eava eva hetur bhaviyati nir[v]asyti
18v3. /// td dharmadean kt yva dasaty savtt
20r4. yva ()nena uttrya sarvve satarppit babhva
20v2. yvad eka bhaktacchedam akr yva parinirvta
21r1. paya bhadate yva (how ...!; cf. BHSD, s.v. yvat) c() [i]d(a) anuttara ca sthnam
adhigatam iti
23r5. s kathayati ... mnu aham iti yva (then) t bhiku bhagavata rocayati
23v5. tehi kkriykra kta nsmbhir abrhmaa lapitavya iti yva (then) bhagav
vaineya viditv tatrbhygata
24r2. [bh]agavat uko hrado nirmita yva (then) sarvve aya samgamya japati
upavsa kalpayati
24r3. na ca vri sabhavati yva (thereupon) bhagavanta kampayanti
24r5. bhagavanta keanakha ycanti yva (thereupon) bhagavat datta te satkaronti
24v5. bhagavat ten dharmo deita yva (thereupon) sarvve dasaty savtt
32v3. bhikava pcchanti paya bhadante yva (how ...!) ...
34r2. Devadatt iti yva ( ysa) Vindhyavy guhya vaijasrtha ...
36v1. y()va (thereupon) bhagavat khaakopamen() ( khaako) ovden() ovdita
37r4. yo ()sau kyn kumra tasya nirytaymi yva (thereupon)
anuttarajndhigatena pratighta
37v4. bahutar anarth prdurbht yva (thereupon) punar api bhagavn nta
40v1. eva avadna() yva te cor sa[]vign ...
47r3. yva (then) rjakule vivdo jta yva (then) vyvahrik puru sthpit
70v5. te [ot]r y[va js]ym[o ko] asmka ( sm{k}ka) ciratarako buitv sati
etc.
yvat yva
8r5. yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) (vs)
58v2. yvad avyhata vrya mama saumya bhaviyati (vs)
11r1. purohito a chstro vimati na ca kacic cittam rdhayate y(va)d bhagavati buddhe
citta prasanna
19v2. paya bhagavat yvad (how ...!; cf. BHSD, s.v. yvat) ida ... ( 38v3)

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 20v2. sa bhagavacchsane pravrajita yvad arhatva prpta yvad eka bhaktacchedam
akr yva parinirvta
24r4. bhagavat ten dharmadean kt yvad (thereupon) angmiphala prpta
36v1. bhagavat ... ovden() ovdita yv(a)d (thereupon) arhn savtta
43v2. dagarkasena ... yvad asthikakla ktv punar eva ( va) kipta
44v1. paya sthavir yvad ( vac) ida bhagavata arrm arthe mah[sa]()kobho jta
49v2. yvac ca bhagavata sana yvac ca Maitreyo ...
yvat
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
yu sa-yuta~
yukta~
52v5. tapt<v>na vryea parea yukt ( kta) : mdhryayogt tridiva prapann (vs)
69r4. smodn ( smodan) viharisu yuktyo (nom. pl. masc.; cf. BHSG 8.82)
rmat[]bh[]t ( bhto) (vs)
yuga vastra-yuga~
yuj yukta~, yoje-, pra-yuj, vi-pra-yukta~
yuddha~
7r2. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
yuddha-kath~ (SJCD, SWTF, P) talk of war
61r4. tad id[a]() na sameti Bhmasena ( en) yuddhakath <ca> aya <ida> ca gtha
(vs); cf. J I 359.4. yuddhakath ca ida ca te vihaan
yudh sa-yudh
8r3. bodhisatva rkasena sa[ha] yudhyate
ytha~ markkaa-ytha~
1?B.vb. /// ytha vetra la ///
7r2. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
70v2. s ( sa) ha ito ythta (abl.) anyena gamiyma padmasara te gat
ytha-pati~
5r4. (y)thapatin ruta tena te uttrit mocit
56r1. vka iti Rjaghe nidna ythapati gth bhati
60v1. y[th](apa)t gth bhate
62v4. ythapati gth bhati
yena yad~
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
31r2. yena praatasahasri svargamokaparyani savttni
yeva (BHS, Abhis, P)
31r3. na bhikavo etarahi yeva bhtaprva ... (= 34r1, 34v4, 38v4)
33r3. bhagavn ha na etarahi yeva bhtaprva ir Jliko nma babhva
34v1. aputraka[]mh[i] y(e)v(a) d()r(i)k j[]t
44v2. vusho <na> etarahi yeva bhtaprva rj cakkravartt ...
64v4. dpte pi na muhyati ye bhonti ye(va) ()nar[th]ik (vs)
yoga~ cra-yoga~
52v5. mdhuryayogt (through, thanks to) tridiva prapann (vs)
69v1. ppena mitre bhitv yog. .. .. .. [dh]sit (vs)
yojana~ (1)
20r3. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
20r4. dvityena mair ddatta sa yojanaata spharitv ratn varati
25r3. tasya Bandhumat rj stpa krpita yojanymavistra catura
yojana~ (2) length of a yoke, namely length of 4 hands#; cf. SBV II 93.2. yojanam ...
yugamtram ... iti
62r4. prcnamukha ( cn) yojanam antarea (vs)
yoje- (P) yoke; Skt. yojayati
54r2. varha vyuvegasya mma yojehi srath (vs)

459
 R

rakta~
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
rak
66r2. svaka (mukha) arakato drakn vaa gato (vs)
raka~ grma-raka~
rajya- (raj)
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
rata~
52v4. kntibalopet ( eta) sarvabhtahite rat
ratana~ (BHS, P) ratna~
55r1. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (vs)
rati meaning? probably s.e.
64v1. ydo aha atiha rati saladevate (s.e. for paladevate?) (vs; corrupted)
ratna~ ratana~
20r3. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
20r4. dvityena mair ddatta sa yojanaata spharitv ratn varati
31r4. tena cat[u]ratnamaya ka krpita dhynni ctpditni
Ratnaikha name of a former buddha
36v3. dvihi bhaginhi Ratnaikhasya samyaksabuddhasya capakapupehi avakiritv
ratha~
17r5. brhmaena bhagav adhvne rathenpanimantrita prasdo ca jta
30r4. rj ca Prase[n]aj rathbhirho niryti sma
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
ratha-kra~
14v2. rathakrasahasrehi rathgn atehi ca na akya juk kartu (vs)
62v3. rathakrasahasrea rathakraatena ca na akyam juk kartu (vs)
Rathaprada name of a pratyekabuddha
17r5. sa bhagavat Rathaprado nma pratyekabuddho vykta
ratha-sayukta~
17r3. catvro rathasayukt kavara ( r) ca Kyapa (vs; Uddna)
rathga~ (tha-a)
14v2. rathakrasahasrehi rathgn ( ratha) atehi ca na akya juk kartu (vs)
rabhasa~
41r2. Sudyo ... balav caa ca rabhasa ca Vaily bahu anartha kurvvate
ram
70r2. s darik balena datt arayyatana nt s na ramati grmto pi nt bhikucryy
na ramati
rama~ lovely, enjoyable#
68r4. khane[t] (v)arha mlni bahusasye vane rame (vs)
rasa~
55r5. rase gredho na karttavyo rase gredho hi ppaka (vs)
55r5. payato rasagr[e]dhena vaam nta Sajak (vs)
rasa-rga~# lust for tastes
68r5. m gddho rasargeu va .e + .. s. .. y(a)s(i) (vs)
*raha or *rahu secretly; m.c. < P. raho
62r4. stra (read *atra, atr, *tatra or tatr) khaney raha ( rahi) apramatto (vs)
rahi s.e. for *raha or *rahu : 62r4
rkasa~ daga-rkasa~
8r2. bodhisatva rkasena sa[ha] yudhyate. yva rkaso gth bhati
21r5. te ca tatra paurudena rkasena <de?>
rga~ kma-rga~, rasa-rga~
59r3. prevato rgam udha dukha kko kudh kkrodham it ( ito) bhujaga (vs)
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)

460
 59v4. aham eva tad s mahtm vigatarga
rggni~ (ga-ag) (SJCD, SWTF) the fire of passion; cf. P. rgaggi
2? r3. (bhagav)n ha rggnir ddognir moh(gni) ///
rj
51v5. tatktenava karmea rarjbhyadhika mama (vs) ( 52v1)
52r4. rejur mukhni ( makhni) kamalyatanirmalni (vs)
rja-kula~ a royal court
47r2. yva rjakule nivedita rehiputro jta pratyavekita ca
47r3. yva rjakule vivdo jta yva vyvahrik puru sthpit
rjagha~ palace
57v1. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
Rjagha
5r5. Rjag[]he dvau rehinau vivaditau annyamanye aticchindata
16v5. Abhaya iti bhagav Rjaghe viharati Abhayasya vistarea ...
56r1. vka iti Rjaghe nidna ythapati gth bhati
57r4. Ia iti Rjaghe nidna devat gth bhati
62r3. Jvako tti nidna Rjaghe
etc.
rja-dharma~
39r4. anyatamo rj nivtta rjadharm cintayati
rjan~ Ki-rjan~, gandharva-rja~, catur-mahrja~, nga-rjan~, maka-rjan~, Vaideha-
rjan~, hasa-rja~
3v3. /// . ghto na bhujati yva rjo nivedito mtpitar[v a] ///
4r4. yva parinirvta rj s[t]p bahava pratihpit
5r2. .. rjo Brahmadattasya hastayo dagdh
6v2. tye (tvayi) kupitye rj so uko ghpito
7r4. Vaideharj kathayati ehi rja ima bhojana ...
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta
12v2. bhagavn ha yad rjabhto bhaviyasi ( ati) katha kariyasi
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
15r3. bhrt caka<ka>rpaa datta yva sasre odhita ( ta) rjabhtehi
15r4. Kem rjo Prasenajisya duhit jt s rjo putrasya dinn
32r3. Udayano rjbhiikta
32v5. bhtaprvva a rjnn (Gen. pl. based on the strong stem rjna~ or s.e. for
rjn [BHSG 17.20]) [dv]daa vari po datta
42r4. y[]va te rjno tenava savegena pravrajit
44r3. yvad aa rjno svabalavhan[] udyukt bhagavata arrapjy
55v2. nakatrti rja arthrthikasya [na]katr ki kariyati trak
etc.
rja-bhry~
6r5. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
14r5. rjabhry kujjbht drutakakehi vivsit vaya ju kariyma iti
rja-ri~ (rja-i)
39r5. tatas tena rjari tdo upyo vyapadia yensya reyo jta
44v5. sa tatra rjar brahmacary(a) (c)[]rav paca abhij skktv ...
rja-uka~ Cf. Dave 2005: 134, Psittacula eupatria, Large Indian Parakeet
6r5. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
rjya~
12r2. ... sa ca rjyahetor brahmacar[y]a carati
31r1. anekaatas(hasra)balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata
rtra~ aho-rtra~
rtri~
10v1. sa mai[r] ... rtrau cvabhsate dpaktya karoti

461
rdh -rdh
ri~ kcana-ri~
Rhula
44r1. Rhul[o] r()[g]upt. c(a) pu[]y. + + .. pacima (vs; Uddna)
rii~ (BHS) sage, seer i~
38r4. tata sa rii kathayati dkit vayam iti mahrj
ru vi-rava-
ruc -rocaya-, roca-
rucira~
55r1. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
rud
38v3. dev ca manuy ca rudante ( rudntai) utsuk bhaviyanti
39r1. devamanuy dharmasabhoga smaritv utsuk rudanti ( nadenti)
rudh vi-ruddha~
ru
4v3. ng (r)uit [y]va brhmaasya aanivaram utsa
ruh abhi-rha~, -ropaya-, vy-apa-ropaya-
rejur rj
Revata (BHS, P) name of a disciple of the Buddha
38r5. sthavirasya Revatasya (u)[p](a)sa()kkrnt tena dha[rm](o) deita
roca- (ruc)
60r3. alam [e]tehi jabhi mrehi panasehi ca ... rocate me udubara (vs)
Romakyapa s.e. for Romaak
Romaakyapa# name of an ascetic; cf. P. Lomasakassapa
17Av2. Romaakyapa iti bodhisatva bodhimle sthita ...
17Av5. prvvayoga Roma<a>kyapa ...

Lakucika name of a monk; cf. Av II 153.1ff. Lekucika; P. Lakuaka; Lin 1949: 278~290
17r4. ka atha ( ath) Lakucikena ( Loku) ca (vs; Uddna)
20r5. Lakucika iti rvasty a[n](ya)tarasya brhmaasya putro jta ...
lak upa-lakita~
4r5. + (p/)[i] l(a)[k]ita yva bhaya j(ta) ..
lakaa~
53r2. sarvako nardityo kravaralakaa (vs)
lag, lagna~ -lagna~, jihv-lagna~, lagnaka~
8r5, 58r5, 58v2. lagna s.e. for lagna
lagnaka~ stuck#
8r4. lagna mama gtreu ki[] tu bhya-m-alagnaka (vs)
58v1. <>lagna mama lomeu kin te bhyo alagnaka (vs)
58v2. {sarve} <>lagna tava gtreu citta mahya na lagnaka (vs)
lajj~ self-restraint (Ratnach, s.v.) a-lajj
49r1. night ala[j]. [m]. [k][t]. [l]. jj. [p](a)r(i)gr(a)h(a) (vs)
latik~ delicate or slender creeper (MW)
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
lap -lap, lva~, ul-lava-
labh pra-labh
69v3. so paryeati yo mnavo adhyno labheya (Opt. 3. sg.) tasya dey ti
lamb vi-lamb
lbha~
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
50v5. asmkam api mahlbha yat tv payma nirvtam* (vs)
64r1. Devada(tta put)ri() putr(i) lbhena hata iti

462
lbha-kma~ (SJCD) desirous of gain
49r2. alas lbhakm ca sagta vacana mune (vs)
likh sa-likhita~
l ava-lna~, o-laye-
luk ava-lokaya-
lup vi-lup
lubdhaka~
56r2. lubdhakao na ce vko atra me nsti saaya (vs)
lubh *-lobhaya-, pra-lobhaya-
lekhya~
40v5. maraaklasamaye lekhya kurvvanti
41r1. tena amty(e)na ... tac ca lekhya pradarita
Lecchavaka s.e. for vika : 41r3
Lecchavi~ (BHS) Licchavi people Lecchavika~, Lepsav~
41r4. Lecchavayo kubdh te sannahitv nirgat
Lecchavika~ (BHS) Licchavi people; cf. Mv I 283.12. Lecchavik (Mss. vak) Lecchavi~,
Lepsav~
41r3. Sudyo ... prtipta kurvate Lecchavikajana ( Lecchavaka) paribhavati
Lepsavi~# of Licchavi; a hyper-Sanskritism for BHS. Lecchavi; cf. BHS. Licchavi (= P),
Litsavi Lecchavi~, Lecchavika~
41r4. yva tena udyne trayo L[e]psav kumr jvitd vyaparopit
loka~ nga-loka~, n-loka~, Brahma-loka~
4r2. (sa)mayena Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[]
25r2. ito ( ete) ekanavatime kalpe Vipay samya[k]s(a)buddho loke uduvsi
48r5. lokasyp(a)hta() caku ah[o] l[o]k[a]-anityat (vs)
59r5. rgo kudh krodha bhaya ca ()neka jtnidnni bhavanti loke (vs)
65r4. lokajtya s.e. for lo<lu>paj
etc.
loka-jyeha~ (BHS) supreme one of the world
48r5. parinirv[t]o mama st lokajyeho ( lok) vinyaka (vs)
loka-dhtu~ (BHS, P)
13v1. km v paribhujhi. m te annya lokadhtu kipiya
lokmia~ (ka-m) (BHS [s.v. mia], SWTF) worldly enjoyment
68r5. lokmia parityajya satuya itartarai (vs)
Lokucika s.e. for Lakucika
loma~ (P) the hair of the body; Skt. loman
58r5. <>lagna mama lomeu kin te bhyo alagnaka (vs)
lolupa~ greedy
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs); cf. J I 429.27. loluppacrin
Lohitaka~
6r2. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca

v/c c/v
v/t t/v
v/d d/v
-v- < -p-, -v- > -p- -p- > -v-, -p- < -v-
v / bh bh / v
va (BHS, SWTF, P) = iva; cf. Got 2000: 271
56r5. medavara ( mevavaro) va pa (vs)
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
vaktra~
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)

463
vaka~ kya-vaka~, dru-vaka~
vac ukta~, vcya~
20v4. eva vistarea vaktavyam iti
26r3. vivha iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
41v4. mahvd abhygata sa bhik vdenhvayati sthavir ncchanti vaktu
42v4. ir uvca asmkam ete rit mucatu bhavn iti ( epi)
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
69v4. brhmao acatvra vari brahmacarya ( brh) caritv adhta ty ucyat()
vaca~ durvaca~
vacana~ a-vacana-kama~, satya-vacana~
36r5. sa tasya vacana rutv bhagavacchsane pravrajita
38r1. [t](e)na rj amitravacan(a) rutv so amtyo avasdita
48v5. prayujyamn drakyante dhrent {pra}vacana (m.c.) ima (vs)
42v4. sa isya vacana karoti
49r2. alas lbhakm ca sagta vacana mune (vs)
57v4. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)
vac-karman~ (BHS)
34r5. tatrak brhmaadrik prativasati pratikkroati vackarma mucati
39v4. tena tatra vackarma kta
Vajrabhu name of a king
31r1. Vajrabh ti payatha bhagavat tda [dh](a)rma samkhyta ...
31r3. na bhikavo etarahi yeva bhtaprva Vajrabh nma rj babhva
33r5. ramaudde Indradhvajo Vajrabhu ca Upareha (vs?; Uddna)
vajra-sra~ name of a mai-jewel
10r3. aya mair vajras<ro s>gare magaramrddhne prdurbhta
vacita~ deceived
60r5. iumra vijnsi markkaena ()si vacita (vs)
62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
Vaav name of a girl; cf. SBV II 91.9, 92.13, 93.8. Valay
62r5. ya kahe ta Vaav<ya de>ya ( Vaavy) (vs); cf. SBV II 92.13. Valayy
deyam
vaija~ (BHS) merchant vija~, samudra-vaija~
6r1. shabhtena aj(a)karo jvitd vyaparopita yena vaij (vani) pariv[e](i)t s
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
21v1. tatas te vaij bht ( ta) vividh devat araa gacchanti
21v4. te ca v[a]ij Jabudvpgatv pravrajit arhatva prpta
43r1. mahsamudre dagarkasa vaijn ( vani) kath(a)yati
43r5. tatas ta ( tena) vaij (vani) ycate ( cya)
47v1. t(a)[s]y(a) vaijena mairatnni nikipt[]ni tni tena vyapahtni
vaija-srtha~# caravan of merchants
34r2. Vindhyavy guhya vaijasrtha satarp[p]ita annapnena
vatuse s.e. for vadase? : 16v1
vad vade-, o-padita~, o-vada-, o-vdaya-, vi-vad
16v1. bravhi "na me krya modaken"ti yadi vatuse (s.e. for vadase?) dsya
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
60r1. kulaputradharmeu vyavasth[i]tn()m* sukha vadantasya sukha vibhotu (vs)
vadana~
52r1. jalaj(e)nduvibuddhbha vadana ( ne) knt(a)[d](ar)(a)na() (vs)
vadnya# generously; Cf. Skt. vadnya (generous, munificent; a generous giver; cf. Whitney
1087a; EWAia III 455, vadnya- freigebig, reichlich gebend); P. a-vadniya
(niggardly); Sn. 87.1~2. dyako dnapati vada ycayogo (generous, a lordly giver,
munificent, open-handed [Sn(tr.N) 59]), Sn[tr]. 262~263; Norman CP III 167
47r4. tam ritya gha<> vadnya ( y) dnni dattni puyni ktni
vade- (BHS, P) tell; cf. BHSG 38.21, p. 229b. vade-ti
46r5. NladParvvate ... pran vade<>ti yo te im pran vykaroti tasya ...

464
vadh
9r5. Dharmaplasypadne yath pitun vaddhyamnasya na dita citta
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
vadha~
7v2. Sena iti Devadattena bhagavata crayoga kta sa bhagavato vadhya mukta
vadhaka~
12r1. na te vikapita citta urage vadhak[e] ih(a) (vs)
vadha-bandhana~
63r2. pa(y)a cintvieea mukto ()ha vadhabandhant* (vs)
vana~ iku-vana~, mah-vana~
38r2. sa amtyo vana sarita idharme vyavasthita
41r5. tata phata anubaddh sayudhyamn mahvana pravi
44v4. vana sarita anekasahasraparivra
66v1. kma kav gacchatu vai vannta (vs)
67r2. paya bilvaniptena ni<>catupa vana kta (vs)
68r4. khane[t] (v)arha mlni bahusasye vane rame (vs)
70v1. [ta]ru[]k hastin ... s [v]a[na] [n]cchati
vanas-pati~
54r5. dukh parato praty pakv sarvv vanaspat (vs)
vanija~ s.e. for vaija~ vaija~
vayasya~
17r4. Suvaravara gho ca vayasy ( sya) Dhanarata ka (vs; Uddna)
19r4. vayasy iti sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn
nikramati
vara~ (1) best
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
52r3. yatrdhikrajanitni vargan (vs)
53r2. sarvako nardityo kravaralakaa (vs)
54r2. varha vyuvegasya mma yojehi srath (vs)
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs)
vara~ (2) svaya-vara~
varaya-
15r1. tya buddha bhagavanta stra ta varaymti yva pravrajit
varha~
68r2. varho kauiko siho ngo amra ca mako (vs)
68r3. varha iti devat gth bhati
68r3. khane[t] (v)arha mlni bahusasye vane rame (vs)
varuakena s.e. for taru : 70v3
varo s.e. for vr?: 16v3
varga~ vaineya-varga~
29r4. bhgahr ca Chardd ca varga [bh](a)vati samuddita (vs; Uddna)
vargika~ a-vargika~
varca-ghaa~ (BHS) pot for defecation
29r3. pnya varccaghaena ( gharea) ca bhgahr ca Chardd ca (vs; Uddna)
varca-ghara~ (Abhis III 470) privy for defecation
29r3. varcagharea s.e. for varccaghaena
39v1. varcaghare pretamaharddhkena sacodita
var sa-var
vara~ ka-vara~
6v5. bhikava bhagavanta pcchanti crya yva bhagav knt ca varo (s.e. for
sarvve?)
17Ar2. Mro u<pe>tya paribhati ydas te vara
18r4. kuala kuryma (s.e. for m* or mi) yena ea varo na bhyo bhave ti
55r1. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)

465
 56r5. dadhti Rjaghe nidna gth medavara ( mevavaro) va pa ti
57v2. yo kukkuro rjaghe nivsiko koleyako (pralepako) varabalopapeto (vs)
vara-pada~# praising words, verbal praise
67v2. tasya tuva varapadni bhase dadmi te grmavari paca (vs); cf. Divy 74.10. tva
bhase varapadni tasya
varta-
7r5. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati
vart-k to make into a paste or pill (MW)
8r2. + + ta [yeva] andhkt [th]e (s.e. for te?) Senena mocit varttktv
vardhpa- (BHS) Cf. BHSD, p. 472a vardhpayati always with jayena, hails, greets with good
wishes (object a king or the like)
6v1. rjauko r[ja][bh]ry. udyn. .. + [v](ar)ddh()p(a)yat[i] jayatu bhainti
varya~ to be chosen
11r5. kacid iha gaccheya ya varya pcchema
vara~
15v2. Kyape samyaksabuddhe daavarasahasri brahmacarya cra
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
26v1. satvasya ... pacahi ku[h]raat(e)hi pa()cavaraatehi ek pasuk chinn
33r1. (te)n(a) j()v(i)t(a)par(it)y()g(a) ktv() m(a)hvara ptita
69v3. atha galbho ( ath[l]gabho) brhmao acatvra vari brahmacarya caritv ...
vara-
20r3. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
20r4. dvityena mair ddatta sa yojanaata spharitv ratn varati
32v2. na ca devo varati
varaka~ (1)
16r2. yumato ()nuruddhasya Sumano ramauddeo tena saptavarakenava arhatva prpta
varaka~ (2) (neut.#) (BHS, SWTF) hut for the rainy season, for monks or nun (BHSD, s.v.)
26r4. tatra karmatay (or "karma tay"?) mtpitar varaka krita vedapatya kta
varpaya- (BHS)
32v3. bhagavat devo varpita subhika jta
32v4. bhagavat mahat anv [bh](a)gn devo varpita
valkala~ ajina-valkala~
45r3. tasya karakasyrthe daakhasyjinasya ca valkalasya ... mahsakobh[o] jta
valgu~
19v1. t(e)n(a) bhagavat valgun svarea pratyekabuddh vykt
vaa~
55v1. payato rasagr[e]dhena vaam nta Sajak (vs)
63r5. vayam anvvartayiyma vae ( vaa) ttasya bhe<y>ati (vs)
66r2. svaka (mukha) arakato drakn vaa gato (vs)
vaa-gata~
33r4. tad ea [y](a)kivaagato mayava mocita
vain~ (BHS) controlling himself; a synonym of arhat
50r2. st devamanuy tasyaa rvako va (vs)
*vaaka~ ladle; a hyperform of AMg. vaaka (bowl [Ratnach, s.v.])
65v5. pra[n]()[do] agnihotr[o] (ca) ikh [n]gena vaaka ( cama) (vs)
67v3. vaaka ( ca) iti samudravaijo gth bhati
67v4. drgh ime ahortr[] vetrabaddha ca vaaka ( ca) (vs)
vas -vas
63v5. viruddheu na vas[ta]v(ya) grmeu nagareu ca (vs)
vas~ markaa-vas~
Vasiha see Vsiha
vastra~ vea-vastra-dhrin~
37r3. anyatarea ghapatin mtagadriky aka ( na) vastram anupradatta
vastra-yuga~# a pair of garments; cf. Skt. vastra-yugala, P. vattha-yuga
7r4. ehi rja ima bhojana ima vastrayuga yasydam arthe kalaho varttati

466
vah sam-ha-
57v4. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
v = eva; cf. BHSD, s.v. v (2) = eva, precisely, just; PW, s.v. v (4); Abhis III 473
13r3. km v paribhujhi m te pde grahya samudrasya pra kipiya
13v1. km v paribhujhi m te annya lokadhtu kipiya
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
v nir-vpaya-
vkya~ satya-vkya~
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
vc~
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
vc~
14r1. prvv[a] Kyape pravrajit si vcya as(a)y(a)ty(a)
20v4. praduacittena vc cbh ( bha) bhasma hram hrayasvti
vcya~
22v3. Sihasenpati vistarea vcya yath vinto bhagavat
29r3. devatvadna vi[sta]rea vcya
29r4. pretvadna vistarea vcya
30r1. so brhmaai sametya karakai ca daakhai ca hat[a] vistarea (v)[]cya
31r6. Vasihasya (s.e. for Vs?) ramauddeasyvadna vistarea vcya
31v5. Matagasyvadna vistarea vcya yath vidydharea ...
34r2. eva vistarea vcya
39r2. arddhsanam iti avadna vistarea vcya
42r2. Devadattasyvadna vistarea vcya yath yath Goviky ... tita
43r1. Krodasya vistar(e)(a) (vc)y(a yath) mahsamudre ...
48r4. yumato Mahktyyanasya parinirvva vistarea vcya yath ...
etc.
va~ maala-va~
vija~ vaija~
8v2. tavavam anubhvena svastin yntu vij (vs) (= 59r1)
63v2. anlpena c() ryati svastin yntu vij ( vn) (vs)
21r5. srtha iti Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
21v1. mahkka vta sajanayitv vij utsdayitukmas
31v2. te ca vij ( vn) pravrajit
etc.
vta~ mahkkavta~
vda~ ka puna vda, m-vda~, virpa-vda~
17r1. Abhaya ... yath nigranthai samu[t]s()hita vda cropita
41v4. mahvd abhygata sa bhik vdenhvayat
45v5. te vdo jta night[o] p(a)[r](iv)r()[j](a)ka
vdita~ ntta-gta-vdita~
17Av4. pcchati akkra kaccit suntta sugta suvditam? iti
vdin~ mah-vdin~
41v5. anyatarea avarikena [u]pddhyya sudu[kh]ita dv sa vd sadasi nighta
46v3. NladaParvate ... dve vdinau babhva drik purua ca
vdya~
19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
19r5. t[e] prasdajt vividhair vdyair ntyat ... bhagavanta() pr(a)dakikaront[i]
etc.
vnara~
5r1. bhtap[r]v(a) vnarabhtena mahato ( hat) durgd uddht[] ..
5r3. (bodhi)satvo vnarabhto
63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
vnarendra~ (ra-in)
64r3. vnarendra namas te ()stu yasya te praja d (vs)

467
vnij s.e. for vij : 31v2, 63v2
vyaka~ tunna-vyaka~
vyasa~ bird; crow
56v1. dadhti manyamno ()ya aile nipati vyaso (vs)
59v2. mga si Suprabuddho, vyasa st tu [Bha]ddl
vyu-vega~ the velocity of the wind (MW); probably vyu in our text is a corruption of Skt. vji(n)
(horse)
54r2. varha vyuvegasya mma yojehi srath (vs)
vra~ time
16v3. yvat vr ( varo) vca bhati "na me krya" tvat krpa dehti
vraya-
24r2. bhagav ta hrada gata te tato p[i] hradta sajay vrayati
27v4. brhmao bhagavanta dv parivajati bhikava vrayate (s.e. for ati?)
27v4. bhagavn ha m vrayatha putrasnehena parivajati ...
vri~
24r3. sarvve aya samgamya japati upavsa kalpayati na ca vri sabhavati
62v5. naena vri psyma nsti jgarato bhayam (vs)
Vlha (BHS, P), *Vlhi, *Vlhu named of the wonder horse
5r4. Vlha iti vistarea yath Vi(naye)
12v4. Vlhi (s.e. for ha or ho?) sk Paph ca dvimukho ivya ca (vs; Uddna)
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
Vsiha or Vasiha name of a novice; cf. P. Vseha Upareha
31r5. Vsiha iti Vasihasya (s.e. for Vs?) ramauddeasyvadna vistarea vcya
vhana~ ava-bala-vhana~
vi-kamp
12r1. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
vi-kartita (from caus. of kt)
60v4. vikartit{} virudhir{} dukh vedenti vedanm* (vs)
vi-k
49v4. karatalastha ca me arra vikrye (Pass. opt. 3. sg.)
vi-gata~
41v1. dv buddha mado vigata buddha pravrajy ycati
59v4. aham eva tad s mahtm vigatarga
vigraha~ kalaha-vigraha-vivda~
vicakaa~
53v5. istr pi pait bhavati tatra tatra vicaka (vs)
vi-car
63r4. sagrme vicarate bhikur asa{}rpi payati (vs)
vij ud-vejaya-, sa-vigna~
vi-jaha- (h)
57r5. Karakari (voc.) vijnhi yo te na vijahiyati (vs)
vi-jna- (j)
57r5. Karakari (voc.) vijnhi yo te na vijahiyati (vs)
60r4. iumra vijnsi markkaena ()si vacita (vs)
65v1. (car)m(a)kr vijnhi gato kalm[]acoraka (vs)
67r3. m tva na praashi lam asya ()vijniya (gerund; cf. Abhis III 48, 29.8) (vs)
vi-jta~
8r1. tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
10r3. bhagavat sa mair vijta aya mair vajras<ro> ...
vi-tara-
26v5. vitaritv sghika dravya tena anayena vinita
vid ni-vedaya-, vede-
23v5. yva bhagav vaineya viditv tatrbhygata
50v3. sarvvath ktaktyo ()si karaya te na vidyate (vs)
50v5. vidita tvay mahbhga citta me cetasjay (vs)

468
 60r4. sumahato bata ya vndd ( vka) praj csya na vidyate (vs)
vi-daraya-
40r2. tena ddh vidarit citta prasdita praidhna ca kta
Vidura name of a purohita; cf. Kho. Vidura (Jst[Kh] 19); P = Skt. Vidhura
10v3. Vidura iti vistarea Kauabyapurohito ...
11r3. bodhisatvo Viduro nma amtyo prvam asau anysu jtiu
11v1. tata Prakena yakea dyte nirjinit[v] Viduro [n][g]abhavana nta
vidy-dhara~ (BHS) magician
31v5. vidydharea rj Pradyoto vihehita
vidy-sthna~ (BHS)
45v3. Nlad iti nmena adan vidysthnn prik
45v5. dakipathto parivrjo Parvvato nmena adan vidysthnn praga
Vedyu# name of a demon?; cf. Skt. vidyut
66r5. kama ekpardha te Pra Vedyu yath pure (vs)
vi-drvaya- (dru)
31r1. anekaatas(hasra)balakya vidrvay(i)tv pai(t)ka[] r[j]y[am a]dhigata
vidhna~ pj-vidhna~
vidhi-ja~
38r1. anyatarasya rjo Bodho n(m)[a] am[]ty(a) dh[]rmika paito vidhija
vinaya~
9v2. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
26r1. ng iti caturmahrj{n}n vina(ya) vistar[e]a ...
Vinaya~
4v4. Dhtarro haso yath Vinaye
5r4. Vlha iti vistarea yath Vi(naye)
6r2. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
vinyaka~ (BHS, SWTF) leader
48r5. parinirv[t]o mama st lokajyeho ( lok) vinyaka (vs)
vi-naya-
26v5. vitaritv sghika dravya tena anayena vinita
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinit ( ita) (vs)
vi-ni-hata~
62v2. eva vinihat enti cadroddhrva markka (vs)
vi-n, vi-naya-
5v5. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ...
12v4. prvvayoga evam eva ibhtena vinta
22v3. Sihasenpati vistarea vcya yath vinto bhagavat
32r6. sa ... sthavirea ca svapnena nivrita udvejayitv (v)inta arhatva prpta
42r1. sa vd sadasi nighta pravrajpito ... updhyya ca vi[n]ta + +
44v5. sa tatra rjar ... paca abhij skktv rvak vinaya[t]i
etc.
Vindhyav (dhya a) a forest in the Vindhya
21r4. srtha iti Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
34r2. Vindhyavy ( V[a]ndh) guhya vaijasrtha satarp[p]ita annapnena
vi-palna~# having run away; ppp. of vi-paly; cf. BHSG 34.19 on palna (Mvu); Pkt. pala
(Pischel 567) paly, palva-, pralva-
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
vipavdena s.e. for virpavdena : 40r1
Vipayin (BHS) name of a past Buddha
16r4. Vipayisya samyaksabuddhasya ( ddhe) dvaiatasahasraparivrasya scpradna
datta
25r1. ito ( ete) ekanavatime kalpe Vipay samya[k]s(a)buddho loke uduvsi
vipula~

469
 61v3. paya makamtrea rjita vipulan dhanam* (vs)
vipra~
12r1. bhakyamnasya te vipra kasarpea [gh]o[r](e)a na te vikapita citta ... (vs)
vi-pra-kaa~ (Abhis) premature (birth) (lit. unfinished); < viprakta; cf. Abhis II, p. 431, 53.17,
n. 1; P. vippakata, BHS. viprakta n. 248
23v2. prvva[] kumr(i)kya mt d viprakaa prajyat
vipratisra~ remorse (BHS)
4v2. punar brhma(as)y(a vi)pratisro jta iti yva mahsamudr(a) g(a)t(a)
vi-pra-yukta~
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
vi-buddha~
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
52r1. jalaj(e)nduvibuddhbha ( kulaj. uvibuddhan) (vs)
52r3. b(u)ddha vibuddhakamalyatapatranetram* (vs)
vi-bhakta~
19v3. paya bhagavat yvad ida indriyabalabodhyagehi vaineyavargga vibhakta
vibhagik~ strnta-vibhagik~
vi-bho- (P [Sn 873 etc.]) arise, appear; < Skt. vibhavati; P. vibhavati, vibhoti (ceases to exist;
disappears)
60r2. kulaputradharmeu vyavasth[i]tn()m* sukha vadantasya sukha vibhotu (vs)
vi-mukta~
5v2. te ubhau vimuktau ///
vi-muc
49v5. anekn ca bhikusahasr citta vimucyeta
vi-m
10v5. purohito a chstro vimati na ca kacic cittam rdhayate
vima-kcana~# purified gold; Av I 303.8, 309.6, Rm-av 72.6
51v1. gtra kena vimak()cananibha padmodbhavbha ( bh) tava (vs)
52r4. gtra kena vimakcananibha (vs)
vimok s.e.for vimok or vimokh : 15r5, 16r3
vimoka~ (BHS)
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
vi-rava- (ru) shout (out), utter
68v3. ry gocara hitv[] kath [dha]rmrthasdhik viravato yathkma (vs)
vi-ruddha~
63v5. viruddheu na vas[ta]v(ya) grmeu nagareu ca (vs)
vi-rudhira~# bloodied
60v4. vikartit{} virudhir{} dukh vedenti vedanm* (vs); cf. SBV II 201.28.
vikartitbhirudhir
virpat~
18r3. /// varena virptay
virpa-vda~# talking of ugliness; cf. Av II 59.1. virpvavda
40r1. pratyekasabuddha vi<r>pavdena samudcra tarjayitv piapto datta
Virp (BHS, SWTF) name of a daughter of King Prasenajit
37r5. Bodho Jb Virp ( pa) <ca> tunnav<ya>ka nirvva (vs; Uddna)
39v4. Virpya avadna ktv vistarea yath yath
virodha~
63v3. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
63v4. virodha iti gth bha[t]i ...
63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
vi-lamb to hesitate
61v4. sahasracint ukipto atacint vilabate (vs)
vilaya~
21v4. tatas s mahatvl (s.e. for mahklik?) vilaya gat

470
 63v5. dsmi[ha](v)i(r)odhena vnar vilaya ga(t) (vs)
vi-lup
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
vi-vad
5r5. Rjag[]he dvau rehinau vivaditau annyamanye aticchindata
vivara~ parvata-vivara~
vi-varjita~
27r2. sa tatra pretm addasi dukhit cakuvivarjit
47r1. putro j[]t(a) (ha)st(a)pdakaransavivarjita
52r1. aho guamaya ketra sarvadoaviva[r]j(i)tam* (vs)
vivda~ kalaha-vigraha-vivda~
47r3. yva rjakule vivdo jta yva vyvahrik puru sthpit
54v3~4. vivda na praasati vivdo garhita satm (vs)
vivha~
25v2. Kacagal ca ng ca vivha chedanena ca (vs; Uddna)
26r3. vivha iti Dharmadinny bhikuy vistarea pravrajy vaktavy[]
vi-vikta~
12r2. vivikte pradee prativasati
vividha~
19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
19r5. t[e] prasdajt vividhair vdyair ntyat ... bhagavanta() pr(a)dakikaront[i]
21v2. tatas te vaij bht vividh devat araa gacchanti
29r1. maharddhik ... buddhasya upasakrnt vividhaveavastradhriyo
etc.
vi upa-via~, upa-veaya-, pra-vi
viea~
19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
63r1. ncintayanta puruo vieam adhigacchati (vs)
63r2. pa(y)a cintvieea mukto ()ha vadhabandhant* (vs)
virabdham
7r3. sa kathayati virabdha( visra) praviatu
37v3. so ha virabdha( visra) prakkrmatu
vi-ruta~ famous
50r1. st prva mahbhga kyendro viruto bhuv[i] (vs)
vi-vsaya-
14v1. rjabhry kujjbht drutakakehi vivsit (visvdit) vaya ju kariyma iti
vi, via~ (pres. pt.)
33v4. Udy anyena mrgea saprasthita na vi()rabhasya gth <bhati?>
via~ -via-karaa~
57r1. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
viaya~ sva-viaya~
21r3. Maitrbalena ca viayo ( y) paritrta v mahato yakabhayto parimocita
videna s.e. for videta? : 67v5
vi-da- (sad)
67v5. vyyamey hi puruo na videta ( videna) paita (vs)
vi-kabhaya- (BHS) block, stop
30r5. tata ramauddeya ddhy ratho vikabhita
vistara~ vistara-as, vistarea
46v1. v[i]stara bh(a)gavatsakam gata
54r3. udrabilmabhall ca vistara
56r4. siy vistara (= 62r5, 64r3, 64v2, 64v5, 66r2, 67r4, 68v3)
58r4. siy ti vistara (= 57r1, 59r2, 60v2, 61v3, 62r3, 64r5, 64v4, 65r2, 65r4, 65v1, 66v1, 66v3,
66v5, 67v1, 69v1)
58r4. Jaloma iti avakadamana vistara
etc.

471
vi-stara-
22v2. na cnena akita brahmacaryam upapdayitum iti eva vistarttavyam iti
26v1. satvasya ... pa()cavaraatehi ek pasuk chinn eva vistarttavya
34r5. eva vistarttavya
vistara-as
9v4. tena so bhrt pravrajpita kmado vistaraa samkhyt ...
46r1. te[]() tatra vistaraa (very much) sayogo jta
vistarea
5r4. Vlha iti vistarea yath Vi(naye)
5v6. avadna vistarea
6r1. dvimukh-y-(e)kaarr(o) v(i)starea yath Vinaye Lokahito ca Alokahito ca
7v1. kaccha[pa vi]starea mahsamudre vaijair hato ...
9v1. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
9v2. nusand iti yumat(o) nandasya pravrajy vinaya ca vistarea
10v3. Vidura iti vistarea Kauabyapurohito ...
20v4. eva vistarea vaktavyam iti
25v3. Kacagal ( gala) iti vistarea yva bhagavato pnya datta
26r1. ng iti caturmahrj{n}n vina(ya) vistar[e]a ki karma
28r3. tasya ketre sauvar yavkur prdurbht vistarea avadna krya
33r2. Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...
36v3. Mahmy iti Mahmyy vistarea praidhna karttavya
37v5. eta prvvayoga vistarea karttavya etasya
39v1. Jabha iti Jabhasya avadna ktv vistarea yath yath ...
47v3. nandasyvadna vistarea karttavya yath mtagadr ...
59r3. ipacamika vistarea
60r5. vka iti Sundar-abhykhyna ( adhy) vistarea
etc.
vistra~ yma-vistra~
30v4. crya bhagavat ekena ()dvityena dvdaayojanavistra Mrabala jita
vistram (BHS) in full
38v5. tena paca abhij utpdit vistra ca brah(m)acar[y]a p(r)a[k]ita
vi-smita~
10r4. tata sa puruo vismita bhagavanta pravrajy ycati
13v3. tata akkro vismita prakkrnta cti
visrabdha s.e. for vira : 7r3, 37v3
visvdit s.e. vivsit : 14v1
vi-hara- (h)
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
19v5. tatra dvau ngarjnau kalahajt viharati
50v2. alpotsuko ca viharmi gata kla na budhyat (vs)
50v4. lbhas te manuy yatra so vihar ()nagha (vs)
65v2. sagorav sapratiss ( igh) vihara(t)i mahvane (vs)
68v5. {{samodamn viharisu yuktyo}} (vs)
69r4. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs)
vihyasa~
45r2. sa ca aparea samayena sannipatiteu devamanuyeu vihyasa sthihitv ...
66r1. vihyasena gacchanta kacchapo latikmukho (vs)
vihra~ (P, BHS)
14r4. prvayogam nayati Kanakamune vihra krita Kyap[e] pravrajita
15r2. karma prvvam upsik Kanakamuner vihra krita
vihra-svmin~ (SJCD) a lay person who owns a monastery; cf. IEG 371; Damsteegt 1978: 165,
185, 234, 246; Salomon 1986: 284f.; Schopen 1996 = 2004: 219~259; Schopen 2004: 27f.;
Abhis III 489, s.v. vihra-svmin~
39v3. tatra vihras[v]m arhanta bhiku satkaroti
vihrin~ srdha-vihrin~

472
vi-h vi-hara
vi-heh
31v5. vidydharea rj Pradyoto vihehita
vka- (vi-k)
17v2. bhagav ca praviati tena prasdajtena bhagav vkita
v~
36v5. Supriyo gandharvvarj sahasratatrvya bhagavat vinta
vrya~
8r5. yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) (vs)
58v2. yvad avyhata vrya mama saumya bhaviyati (vs)
52v5. tapt<v>na vryea parea yukt ( kta) : mdhryayogt tridiva prapann (vs)
58v4. srthavha nam[o] te ()stu yasya te vryam da (vs)
58v4. akyam etena vryea sarvvadukht pramucyitum (vs)
68r1. tasmd vrya samd[]ya artha (labha)ti paita (vs)
vrya-vat~
68r1. sarvatra vryav reyo kusdo dukha jvati (vs)
1
v -vta~, nir-vta~, ni-vraya-, pari-nir-vta~, pari-vta~, pr-vara-, vraya-
2
v pra-vraya-, varaya-, varya~
vka~ sla-vka~
10v2. hirayaivo (s.e. for siro?) nma vka yasyata patram
54r5. vko ti Rjagh(e) nidna bhagavato Devadattasyktajika
55v1. nakatr<i> ( tra) pad vko dadh kharai[ke]na ca (vs)
56r1. vka iti Rjaghe nidna ythapati gth bhati
56r3. lubdhakao na ce vko atra me nsti saaya (vs)
58r1. brhmao hdaya vka akao piacrika (vs; Uddna)
60r4. vka s.e. for vnd[ or vnda
60r5. vka iti Sundar-abhykhyna ( adhy) vistarea
60v2. bahu vkasya chettavya bhujatha tindukphalam* (vs)
vka-mla~
48v3. niao vkamlesmi im giram udraye (vs)
vka-kh~
22r3. kujara mahati vkakhm upari dhrayate gacchanta cnugacchati
vj -varjaya-, vi-varjita~
vt varta-, upa-varta-, ni-vtta~, sa-vtta~
vtta~
35r3. sa Uruvelly mtagadrik dv bhikuvttam apsya ...
vddha~
5r3. mt ca vddh acakuk
48v4. navak (narak) vddh madhy ca aabhij maharddhik (k; m.c.) (vs)
70v1. /// vddho tasya [ta]ru[]k hastin k[] .. .y. .[o] tatra pratibaddhamnaso ( nso)
70v4. s ( sa) ha tas[y]a vddhangasya padmasare snyiyma ( mi)
vdh vardhpa-, vddha~, sa-vardhaya-
vnda~ (Skt), vnd[~ (BHS) body; cf. BHSD, s.v. vnd[; P. bondi (J II 160.11), Mvu II 249.19.
vndi (cf. BHSD, s.v.), SBV II 214.1. vnd
60r4. sumahato (read {su}mahato or sumahn) bata ya vka (s.e. for vnd[ or vnda) (vs)
v vara-, varpaya-
vega~ vyu-vega~
vetra~
1?B.vb. /// ytha vetra la ///
67v4. drgh ime ahortr[] vetrabaddha ca vaaka ( ca) (vs)
vetram s.e. for netram : 64r3
vedan~ (BHS, SWTF, P)
60v4. vikartit{} virudhir{} dukh vedenti vedanm* (vs)
vedapatya~# s.e.?
26r5. tatra karmatay (or "karma tay"?) mtpitar varaka krita vedapatya kta

473
vede- (P) feel, experience; Skt. vedayati
60v4. vikartit{} virudhir{} dukh vedenti vedanm* (vs)
Vel (Abhis) Vail
56v2. kharati || Velye nidna yusaskr iti devat{} gth bhati
vea~
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
30v2. ngakanyy ... bhikuvea ca nirmiitv rj prasdita iti
34v1. tay[] dr(a)k(a)v(e)(a)m dhrita ( adh)
vea-vastra-dhrin~# wearing a dress and clothes
29r2. maharddhik ... buddhasya upasakrnt vividhaveavastradhriyo
ve pari-ve
vai
48v3. anye ca bahavo nirvt vai jinoras mahtm (vs)
66v1. kma kav gacchatu vai vannta (vs)
vaidrya~ = vairya
55r2. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
Vaideha~, Vaideha-rjan~ the king of Videha (i.e. Ajtaatru)
6v6. bhtaprvva Kirj ca Vaideharj ca (a)[nya]manya prativiruddh babhvatu
7r3. Vaideharj kathayati ehi rja ima bhojana ...
51r2. pjayiyati Vaideho pj pjayit{} vara (vs)
vaidya~
12r4. vaidya pcchita msarasam upadiati
vaineya~ (BHS)
12r3. ... bhagavat vaineya iti jtv parivrjakaveam sthya ntidre viharati
17v5. bhagavn api tatra tat[ra] ag[ra]tbhavati vaineya iti ktv
23v5. yva bhagav vaineya viditv tatrbhygata
vaineya-varga~# group of those, who are to be converted; those, who are ready to receive the
teachings
19v3. paya bhagavat yvad ida indriyabalabodhyagehi vaineyavargga vibhakta
vaiypatya~ (BHS, SWTF) (a monk) engaged in a particular service in a monastery; cf. BHS.
vaiypatya, vaiyptya, vaiyvtya; P. veyyvaika, veyyvacca; Pkt. veyvaiya; Silk 2008:
39~73
41v2. tatra tena vaiypatya (k)ta stpe tailaseka ( saika) kta
vaira~ mah-vaira~, savairika~
20r1. te anyamannyakalahavigrahavivdam pann dvdaa vari aprant[] vair
vairpya~
40r1. satyni dn[i] vairpya( rupya) ca avagata
Vail Vel
41r2. Sudyo ... Vaily ...Vaily bahu anartha kurvvate
41v3. bhik Vaily mahvd abhygata
vo tvam
52v4. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
vy-akta~
50v3. (k)[o] m<> vakyati nighya vyakta bhta ca nihura (vs)
vy-apa-di
5v1. te[n]. (bhaga)v sk vyap(a)[d](i)a
39r5. tatas tena rjari tdo upyo vyapadia yensya reyo jta
vy-apa-ropaya-
6r1. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
37v1. yad Ajtaatru [r]j Bimb[i]s[]ro j[]vitd vyaparopita ...
41r4. yva tena udyne trayo L[e]psav kumr jvitd vyaparopit
vy-apa-h
47v1. t(a)[s]y(a) vaijena mairatnni nikipt[]ni tni tena vyapahtni
vy-ava-lokaya- (BHS)
17Ar3. bhagav maitray kathayati ( ate) vyavalokaya me cittam iti

474
vy-ava-sthita~
38r2. sa amtyo vana sarita idharme vyavasthita
60r1. kulaputradharmeu vyavasth[i]tn()m* sukha vadantasya sukha vibhotu (vs)
vyasana~ anaya-vyasana~
68v2. bhto mttikapiasya tenava vyasana gata (vs)
vy--k~ (BHS, SWTF)
17v1. sa bhagavat Rathaprado nma pratyekabuddho vykta
17v3. so bhagavat Prasdo nma pratyekabuddho vykta
17Ar1. (sa) bh(a)gavat Pupottamo pratyekabuddho vykta
19v2. t(e)n(a) bhagavat valgun svarea pratyekabuddh vykt
46r5. yo te im pran vykaroti tasya sake brahmaca(r)[y](a) [c](a)[r](a)sv(a)
46v1. bhagavat ta[] prana() vykta[]
etc.
vyma~
55r2. vymapramni ca pekhuni kasmn mama<> dh{ra}tara{} na ddadsi (vs)
55r4. vymapramni ca pekhuni nttena te dhtara ()ha na dadmi (vs)
vy--yam
67v4. vyyamey hi puruo na videta ( videna) paita (vs)
vyyma~
67v5. vyymasya phala paya maim dya (gacchati?) (vs)
vyvahrika~ judicial, legal
47r3. yva rjakule vivdo jta yva vyvahrik puru sthpit
vy-ut-thiha-# (sth) comes out, returns; cf. BHS. vyuttihati, ate, P. vuhahati ut-thiha-,
sthiha-, sth
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
vraj pari-vrjaya-, pra-vraj, pra-vrajpaya-, pra-vrjaya-
vrata~
18r2. /// na cava akito vratc cvayitu
28v5. ml ( mla) padma vrata knti ik(u)l ca pupita (vs; Uddna)

/g g/
/s
7r3. virabdha ( visra) (= 37v3)
14v1. vivsit (visvdit)
57v3. vaghtya ( svaytya)
ak akita~
akaa~
58r1. brhmao hdaya vka akao piacrika (vs; Uddna)
60v2. akani Rjaghe nidna
akita~
9r1. tatraka paurudena pnyena pral(a)bhayi[tv] anayavyasanam pdita dvityo na akita
13v3. yva akkro ()<va>lna na ca akita daam ukipitu
18r2. /// na cava akito vratc cvayitu
22v2. na cnena akita brahmacaryam upapdayitum
27r3. tay na akita brahmacarya pratipdanya
akuna~
63r1. cint ti akuno gth bhati
akya~
14v2. rathakrasahasrehi rathgn atehi ca na akya juk kartu (vs)
62v3. rathakrasahasrea rathakraatena ca na akyam juk kartu (vs)
58v4. akyam etena vryea sarvvadukht pramucyitum (vs)
64r4. akyam etya prajya sarvair ddukht pramucyitum (vs)

475
akra
5v5. yad bhagavat traya kulaputr vint Ajtakauinnya Bimbisra akkra ca ...
13v1. akkro devnm indra uvca
13v3. yva akkro ()<va>lna na ca akita daam ukipitu
13v3. tata akkro vismita prakkrnta cti
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
17Av2. cittapriuddhya akkram [sa] + + payati tata akkra prasdajta apakrta
18r1. Romaakyapa akkrea devnm indrea ... (pralobhyati)
etc.
aha~
62r2. tva<c> aho vacito mocito ca tremsikena bhaginsutena ( bhagan) (vs)
ata~
6v4. Devadattena tathgatasya bahu-apagraat kt bhagavat ca te sarvve knt
14v2. rathakrasahasrehi rathgn atehi ca na akya juk kartu (vs)
62v3. rathakrasahasrea rathakraatena ca na akyam juk kartu (vs)
20r4. dvityena mair ddatta sa yojanaata spharitv ratn varati
25v1. anyatarea ghapatin ... aihirayakoya (var)ddh(i)t[] yva ata
26r6. pacahi yaka(a)t(e)hi pacahi ku[h]raat(e)hi ( k) pa()cavaraatehi ek pasuk
chinn
etc.
ata-cintin~ one, who thinks hundred times; a careful one eka-cintin~, sahasra-cintin~
61v4. sahasracint ukipto atacint vilabate (vs)
61v5. sahasracint atacint ca <???> Devadat[t]a ekacint
anais
6r4. anair uddharase (rate) pd mida cbhase tuva (vs)
ap
47v2. mvda ca ukta na ghmti apath cava ugr apt
apatha~
47v2. mvda ca ukta na ghmti apath cava ugr apt
am upa-nta~, ni-mya, pra-am, pra-nta~
aya- () e-, dar-aya~
54r1. api payasi ayamno (read *emno [m.c.]) arre hi a[ra]tita (vs)
ayy~ garbha-ayy~
ara~
54r1. api payasi ayamno arre hi a[ra]tita (vs)
araa~
21v2. tatas te vaij bht vividh devat araa gacchanti
21v3. atha tatra upsaka sa kathayati buddha araa gacchathti
28v5. gandha araa dpo ca mrgo bhavati pacima (vs; Uddna
araa-gamana~ (BHS [BHSD, s.v. araa]) going for refuge (in the Buddha, Dharma and
Sagha); cf. P. saraa-gamana
24v1. ki karma Kyape samya[k]sa()buddhe araagam(a)n()ni ghtn(i)
arra~ eka-arra~, mah-arra-pj~
7v3. crayoga ... mukta tata prativtena Devadattaarre nipatita
44r4. yvad aa rjno ... yva arri (relics) aabhg k()t tata prakk[r](nt)[]
44v1. paya sthavir yvad ida bhagavata arrm arthe mah[sa]()kobho jta
45r3. tasya karakasyrthe ... ca valkalasya arra-m-arth[e] mahsakobh[o] jta
45r5. kehici karako hta ... apare<hi> arri apare<hi> bhasmgr ht
49r5. parinirvt{t}asya me yumn nando arra payeta
49v1. traya me parvvat arra av(a)(a)bh(e)ta
49v1. avagatamsaoita ca me arra kevala asthiyatra
49v3. bhagav me arra grahya karatale sthpayitv rvakn dareta
49v4. karatalastha ca me arra vikrye
51r3. arra pjayitvna prakkrami so jintmaja (jit) (vs)
54r1. api payasi ayamno arre hi (a hyper-Sanskritism of MI. sallehi [Skt. alya~ arrow])

476
 a[ra]tita (vs)
58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
59v3. yo so jajinadhara tapas ugrea karitaarra aham eva tad s ...
arra-pj~ (SWTF) mah-arra-pj~
44r4. yvad aa rjno svabalavhan[] udyukt bhagavata arrapjy
arrntima-dhrin~ (rra-an) (SWTF) possessing the last body
51r1. ima (ime) te pacima deha arrntimadhr[i](a) (vs)
astra-bha~# weapons
8r3. ra hastau ca pdau ca astrabha ca yva ()va (yvad) (vs)
8r4. ra hastau ca pdau ca astrabha ca yva ()va (yvada) (vs)
58r5. ra hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
58v1. ra<> hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
kya
37r4. yo ()s[au] kyn kumra tasya nirytaymi
42r3. Devadatta~ ... Goviky kyakannyy pdaprahrea tita
kya-putra~ (SWTF)
35r2. K[](i)ka iti Kika kyaputra [bha]gavacchsane pravrajita
kya-pradyota~# the lamp of akyans
50r4. nirvt{t}e kyapradyote ktv sanasagraham* (vs)
kya-muni
9r3. bhikava pcchanti ki karma yva kyamunisya pravacane ... iti
29r1. maharddhik ... bhagavata kyamunisya buddhasya upasakrnt
kyendra~ (kya-in)# the chief of akyans
50r1. st prva mahbhga kyendro viruto bhuv[i] (vs)
kh~ vka-kh~
aka~# coarse hempen (clothing); cf. BHS, SWTF. aka, Skt. a, P. sa
37r3. anyatarea ghapatin mtagadriky aka ( na) vastram anupradatta
49r4. (Kyapa ...) akni ( na) psuklni prvaritv paryakena niditv ...
naka~ s.e. for a : 37r3, 49r4
nti~
50v4. pr[p]t[o] ()si atul nti deha dhresi antima (vs)
nti-karman~
32v2. Kosaleu durbhika prdurbhta brhma ntikarmi karonti upavsa ca
pa~
32v5. bhtaprvva a rjnn [dv]daa vari po datta
rik~ Common Myna; cf. Dave 2005: 81f., 84f.
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs)
riputra
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
29v4. sthavirariputrea pravrjita upasapdita crhatva ca prpta
42r5. yuma<>ta riputraMaudgalyyan ppecch ity abhibhav
42v1. Kauklika riputraMaudgalyyan(a) c(i)tta pradayitv narake patita
l~ iku-l~, gua-l~
vaka~
5r3. mt ca vddh acakuk cchvako csya blo
s anu-s
sana~ bhagavac-cchsana~
28v4. tata brhmaadraka utsv gha tathgatasane pravrajita
46v4. so pravrajita sarvehi tathgatasane adhikra ktv praidhna kta
49v2. yvac ca bhagavata sana
sana-sagraha~# a compilation of (the) teachings
48v2. nistaritv guru bhra ktv sanasagraha (vs)
50r4. nirvt{t}e kyapradyote ktv sanasagraham* (vs)
st~

477
 10v5. purohito a chstro vimati na ca kacic cittam rdhayate
15r1. tya buddha bhagavanta stra ta varaymti yva pravrajit
48r5. parinirv[t]o mama st lokajyeho ( lok) vinyaka (vs)
50r2. st devamanuy tasyaa rvako va (vs)
iumra~ crocodile; porpoise; cf. Skt. iumra, iu, BHS. uu, P. susu
60r2. hdaya ti iumrabhry gth bhati
60r4. iumra vijnsi markkaena ()si vacita (vs)
66v2. siho dari i<>umro (m.c. iumro) jalnta (vs)
ik ikpaya-
ik~
21r4. te ca paca ya(k)[] pacasu iksu pratihpit
52r5. ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me (vs)
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
ik-pada~ (BHS)
24v1. araagam(a)n()ni ghtn(i) ikpadeu ca pratihpit
26r2. te Kyape samyaksabuddhe sak ik[]padni ghtni
ikpaya- (BHS) teach; P. sikkhpeti
43v4. dagarkasa kathayati mamaa updhyyo babhva nsmi anena ikpita ...
ikh~ tuft dharma-ikh~
67r4. ikh iti tato makarj gth bhati
67r5. nya ()ikh dharmaikh arthahetor iya ikh (vs)
ikh~ tuft# (= ikh); cf. SBV II 200.20. nya ikh dharmaikh arthahetor aya ikh
65v5. pra[n]()[do] agnihotr[o] (ca) ikh [n]gena vaaka ( cama) (vs)
iras~ (neut.) head; cf. ira~ (masc.), P. sira
63v4. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64v2. s<u>varamaya ira iti devat{} gth bhati
64v4. klakkena paryea ( e) yasya sauvaraka ira (vs)
65r2. ma[](a)ka vadhiymi parittabuddhin pitu ira pita mudgarea (vs)
il~
6r3. yad bhagavato (vat) il kipt upanta ca
iva~ hiraya-iva~
iv name of a queen, wife of King Pradyota of Ujjayan
35v4. Ktyyanasyvadna yath Ujjayany rj Pradyoto ivya avasdita
iumro read i<>umro (m.c.) : 66v2
aya-, e-, ati-
ghray# quickly, swiftly, rapidly; cf. Skt. ghram
17Av1. k(a)v(arya?) (gh)raypatya : kin nirarthaka khedam padyase
tala~
60v5. nistryavikntra pibanti tala jala (vs)
ra~
8r3. ra hastau ca pdau ca astrabha ca yva ()va (yvad) (vs)
8r4. ra hastau ca pdau ca astrabha ca yva ()va (yvada) (vs)
58r5. ra hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
58v1. ra<> hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
54r3. anuklacrisya ( klcrthisya) nyagula ra gabhracria (vs)
64v5. paya brhmaik bha phu ( e) re palvati (vs)
etc.
la~ character, nature, habit
67r3. m tva na praashi lam asya ()vijniya (vs)
uka~ rja-uka~
6r5. [u]ka iti Devadattasya aktajika ktv prvvayogo rjauko
6v2. tye (tvayi) kupitye rj so uko ghpito
12v4. uko bhojana kacchapa Sena srthena pacima (vs; Uddna)
68v1. k[au](i)ka iti uko gth bhati
uc oca-

478
*uaha~, unaha~# dog; cf. Skt. una, P. sua, suna, BHS. unakha, P. sunakha, Pkt. suaha;
Skt. unaka, Pkt. suaga, suaya; cf. CDIAL 12528; Oberlies 1993: 164; von Hinber 2001:
185
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
57r5~v1. unaho ti ( unah ni) Rjaghe nidna so unaho gth bhati
u~
64r2. na tv dantair vadhiyma [n](a p)dena na uay (vs)
udh odhaya-
unaha~ uaha~
ubha~
53r1. nl(o)ke iku[v](a)[n](a)sy(a) ph[al](a)m etac chubha[] mama (vs)
53r3. okire pupamlyais ta [u]bhai slasa .. .. vai (vs)
uka~
24r2. [bh]agavat uko hrado nirmita
l~
57r3. yad te eike drakya pakv lya vt (vs)
e- () aya-
61v5. ekacint sukha ete karddame pariveita ( vehi) (vs)
62v2. eva vinihat enti cadroddhrva markka (vs)
aila~
56v1. dadhti manyamno ()ya aile nipati vyaso (vs)
oka~
30r1. bhik yo ()sau drako( drik) okengnau patita
35r1. atha sa kinnara K[i]rj (ha)ta kinna[rya] patiokena tatrava agnau patit
oca-
28r5. tatrnyataro brhmaa klagata ... tasya putro atva ocate
28v1. sa ta putra ha m oca devev aham upapanna nha ocya iti
oc~ tma-oc~
oita~ msa-oita~
odhaya-
15r3. bhrt caka<ka>rpaa datta yva sasre odhita ( ta) rjabhtehi
obhan~ fortune#
29v1. yadi tva obha[n] (bhavi)yati pravrajiyma
mnika~ (BHS) (concerning a monk) practising in a cemetery; cf. P. sosnika
30r1. sa ca mni[k](e)na bhiku da
yma (BHS) name of a Brahmin lad
13r1. maitr[] Kyapa yma daena pa()c(i)ma (vs; Uddna)
raddha~ a-raddha~
4r3. Capyako ngarj raddha atiprasanna
46v3. NladaParvate ... dve vdinau babhva drik purua ca raddh bhagavacchsane
raddh~
46v4. te putro araddho tehi raddhpratihpita yva so pravrajita
rad-dh
61r5. ye karkkaakasya ra(dda)dhmo godh atra prasupt saptaputr (vs)
ramaa~ pac-ramaa~, a-ramaaka~
ramauddea~# novice; cf. BHS. ramaoddea; P. samauddesa ramaudde~
16r2. yumato ()nuruddhasya Sumano ramauddeo tena saptavarakenava arhatva prpta
31r5. Vasihasya (s.e. for Vs?) ramauddeasyvadna vistarea vcya
31v1. tatas tena ramauddeena parivrjasacodanena ( sadod) arhatva prpta
ramaudde~(a-ud)# a female novice; cf. BHSD, s.vv. ramaoddea, ramaoddeaka,
ik ramauddea~
30r2. ramauddeti sabahul bhikuy rvasti piapta caranti ...
30r3. ts phata khu[y]ik ramaudde aabhij
30r4. srathin purohitaputrea ramauddey pryanena re prahro datta
30r5. tata ramauddeya ddhy ratho vikabhita

479
 30r5. rj ramaudde (k)(a)[m](paya)t(i)
33r4. ud<d>na brhmao bhiku ramaudde Indradhvajo (vs?; Uddna)
rvaka~ bhagavac-chrvaka~, mah-rvaka~
9v1. Aranem bodhisa[tv]o vistarea yath rvak alpaka jvitam iti
44v5. sa tatra rjar ... paca abhij skktv rvak vinaya[t]i
50r2. st devamanuy tasyaa rvako va (vs)
53r2. sarvako nardityo kravaralakaa (vs)
rvast
10r2. yva rvastim anuprpta
12r2. rvastyn nidna ktv vivikte pradee prativasati ...
17v2. aparo brhmaa yaja[] yajitukma rvastto nirggacchati
20r5. rvasty a[n](ya)tarasya brhmaasya putro jta kako durbala ca
34r5. Bhadr iti rvastya aputra []r(e)[]h[] klagata
37v1. tad bhagav() []r()vasti saprasthita
54v3. nihura iti rvastnidna
57r2. eik iti rvastnidna sglo gth bhati
59v4. brhmaa iti rvastnidna
etc.
ri -ri, sa-ta~, sa-rita~
r~ gtra-r~
rgupta (PW, SJCD) name of a layman; cf. Akanuma 621, s.v. Sirigutta; Mpp I 184f., n. 4; Grey
401
44r1. Rhul[o] r()[g]upt. (read iri [m.c.]) c(a) pu[]y. + + .. pacima (vs; Uddna)
r-mat~
69v1. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs)
ru vi-ruta~
5r4. (y)thapatin ruta tena te uttrit mocit
17Av5. pcchati akkra kaccit suntta sugta suvditam? iti yena [d]a ruta v syd
iti
57v5. sa vuhyate drumayena paki ajnako yo na oti kasyacit* (vs)
ruta~ bahu-ruta~
reyas~
39r4. kin tam upyam upadekyma yena te reya bhaviyati
39r5. tatas tena rjari tdo upyo vyapadia yensya reyo jta
49r1. kt(a)m tmahita reyo nirv[]asamayo mama (vs)
65r1. reya amitro matiy ( matimn) upeto na tv eva mitra mativiprayukta (vs)
68r1. sarvatra vryav reyo kusdo dukha jvati (vs)
68r4. reyo tmahita bhuja dukha .. a[t]. para (vs)
rehin~
5r5. Rjag[]he dvau rehinau vivaditau annyamanye aticchindata
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
13v5. tasyava rehino duhit upapann s nikramitv .[r]. .. + ..
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
24v2. rvasty() anyatara rehi saputrapautraparivro udynabhmin nirgata
27r3. Kyape samyaksabuddhe rehidht pravrajit
34r4. Capy sabahulehi re[hi]drakehi bhikava tremsa nimantrit
47r1. rvasty anyatarasya rehisya putro j[]t(a)
etc.
lgh
50r3. pjito sanrddhena tmaochi lghita (vs)
*va-ghtya~ killing of a dog; cf. J I 177.4. saghacc (< *va-ghtya; cty. sabbasunakhaghacc);
The underlying form *svaghtya may have meant both killing of dogs and killing of
oneself as a pun; the latter is contrasted with the following *paraghtyam (killing of others)
57v3. na i(da) vaghtya ( svaytya) paraghtyam ( ytya) etat* (vs)
vas vi-vsaya-, sam--vsaya-

480
vna~
13r1. vna Pra kubj ca Ced dhvaja <ca>(?) Kem ca (vs; Uddna)
vn~ female dog
13v4. vn yath yumat riputrea rehighe vnya (de)o dinna
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
vsa name of a nga
26r1. vsa ca Mahvsa ca babhva .. Aivara ca Civara ca garu babhvu

a-abhija~ (BHS)
48v4. navak (narak) vddh madhy ca aabhij maharddhik (k; m.c.) (vs)
a-danta~ Six-tusked
51r5. adanta Vlhu paurudo vn ( ni) rathu Metra Kacagal ( la) (Uddna)
a-vargika~ (BHS, SWTF, Abhis) members of the group of six (monks)
14r5. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> ( nya)
datta
a~
10r5. sa ... bhagavat pravrjita asu ca abhijsu pratihpita
10v5. purohito a chstro vimati na ca kacic cittam rdhayate
ai~
25r5. anyatarea ghapatin ... aihirayakoya (var)ddh(i)t[] yva ata
*oaa-trtha-pya~ drinking (water) at the 16 holy places (trtha)?; cf. J I 163.4.
aharattvapyi (drinking [only] at midnight [DP I 57a]). In Chapter 66 of the
Garuapuram (ed. by Ram Shankar Bhattacharya, Benares 1964: Chaukhamba [K Saskta
Granthaml 165]), the 16 trthas are listed; cf. Bharadwaj 1973: 63f.
62r2. irya{}s tripallastu ( tr) anekamyo <*aakuro?> oaatrthapyo (trthasyo)
(vs)
/ h
50r5. nihura (ura); 53r5. nihura ( aniura); 61v5. pariveita ( vehi); 70v3.
tihhi ( ti)

s/p p/s
s/h
62r3. hayakaramle ( saya)
sa / s s-modna~
sa-y
53v5. say (aor. sg.?; cf. BHSG 32.3, 32.106) srthavho Nandaka bhry Gotam devat
bodhayitv
sayukta~ ratha-sayukta~
sa-yuta~
63r3. ucchia ca acoka ca ta ca dukhena sayuta (vs)
sa-yudh
41r5. tata phata anubaddh sayudhyamn mahvana pravi
sayoga~
46r1. te[]() tatra vistaraa sayogo jta
sa-rakta~ (SWTF, SJCD) affected with love, charmed with
47v3. nandasyvadna ... yath mtagadr saratn (s.e. for sarakt?) ...
sa-likhita~ (BHS) practising austerities
35r2. Kika ... pravrajita rayako bahuruta salikhita ca
sa-var

481
 16r4. yva bhagavat savarita prvvayoga
sa-vardhaya-
36v5. kanyasiky praidhna kta ... jyehya kta aha savarddheyam iti
sa-vigna~
38r5. e[t]a avadna (s.e. for eva rutvna?) so rj savigna
40v1. te cor sa[]vign sthavirasya Anuruddhasya upasakkrnt
sa-vi-bhakta~
25v1. yva rj prta t[e]na mahat dhanena sa[]vibhakta
38v6. s ca janat dharmea savibhakt[] kuale ca pratihpi[t]()
sa-vtta~
17Ar2. kavara iti bodhisatva dukaracary caranta kavara savtta
18v3. /// td dharmadean kt yva dasaty savtt
19r3. gopabhry (instr. sg. fem.) bhagav bhujpita s dasaty savtt
20v1. yad mahataka savtta s(a) bh(agava)cchsane pravrajita
29r2. ts bhagavat dharmo deita dasaty savtt
etc.
savega~
23v2. s savegena pravrajit bhagavati Kyape
30r2. sa ca mni[k](e)na bhiku da tena savegenrhatva prpta
35v2. tena tenava savegena arhatva prpta
42r4. y[]va te rjno tenava savegena pravrajit
saaya~
56r3. lubdhakao na ce vko atra me nsti saaya (vs)
sa-ta~# = Skt. sa-rita sa-rita~
7v5. sa dvityo amtyo prvva rjna sata tena tata viakaraa .. .. ta
sa-rita~ sa-ta~
38r2. sa amtyo vana sarita idharme vyavasthita
44v4. vana sarita anekasahasraparivra
sasarga~
68v4. {{na hnanarasamsargn naro bhadri payati}} (vs)
69r3. na hnajanasasargg (abl.) naro bhadri payati (vs)
sasarga-bhru~# having the fear of associating with others
22v5. anyatarasya ghapatisya draka ekrma sasargabhr
23r3. tata cavitv manuyepapanna jtismara tata ta smaritv sasargabhru
sasra~
15r3. bhrt caka<ka>rpaa datta yva sasre odhita ( ta) rjabhtehi
saskra~ yu-saskra~
sastava~ praise; acquaintance, intimacy
63v2. lvo sastavo cava + .r. /// .. /// + + + [p]ad (vs)
sa-stuta~ acquainted
57r5. sarve iha jahiyanti ye mitr[] cirasastut (vs)
sahita~ anartha-pada-sahita~
sakala~
25r2. sa bhagav sakala buddhakrya ktv parinirvta
sakam sak
10r2. sa [r]()j Prasenajit bhagavatsaka nta
46v1. v[i]stara bh(a)gavatsakam gata
sak# by, from < Skt. sakt sakam
26r2. te Kyape samyaksabuddhe sak ikpadni ghtni
sake
32r4. Sraa ca Udayane na gatv Mahktyyanasake pravrajita
34v3. kinnarti Yaodhar bhagavatsake aveghavn ti bahudukham anubhavatti
46r5. yo te im pran vykaroti tasya sake brahmaca(r)[y](a) [c](a)[r](a)sv(a)
46v1. bhagavatsake pravrajita
saketa~ agreement, esp. rendezvous

482
 70v3. hastin ... anyena taruakena ( varu) hastingena srddha saketo ktv ...
sakobha~ a multitude of people
44v1. paya sthavir yvad ida bhagavata arrm arthe mah[sa]()kobho jta
45r4. arra-m-arth[e] mahsakobh[o] jta
sagaik~ (BHS, SWTF, P) association
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu (loc. for instr.) kuryc (vs)
sa-gta~
48v4. sagta munino tatra sthpit paddhat dh (vs)
49r2. alas lbhakm ca sagta vacana mune (vs)
sagraha~ sana-sagraha~
sagrma~
63r4. sagrme vicarate bhikur asa{}rpi payati (vs)
sagha~ (neut.) bhiku-sagha~
18v5. /// bhagavata pjvidhnr(th)[a] tac ca go<pa>sagha ja ///
49v3. Maitreyo ... ima pradea upasakkramiyy saghaparivta
sa-cetana~
8v1. tva tena ( dena) pradsymi ( ma) gtra bhoktu sacetana (vs)
58v3. tva tena pradsymi arra (unmetri.) bhoktu sacetana (vs)
sacaya~ ati-sacaya~
53r5. sa[ca]ya Nandakena ca (? bata s. .. ..) payata-r-udrakkua (vs; Uddna)
53v1. Upanandasya piaka ktv sacaya karonto klagata
53v2. sacaya khalu karttavyo karttavyo ntisacaya (vs)
53v2. paya sacayakr ()ya hato dhanukoiy (vs)
sacodana~
31v1. tatas tena ramauddeena parivrjasacodanena ( sadod) arhatva prpta
sa-codaya- (BHS) reproach
39v2. varcaghare pretamaharddhkena sacodita
saj
8r5. <>lagna tava gtreu citta mama na sajyate (vs)
sa-janaya-
21v1. mahkka vta sajanayitv vij utsdayitukmas
Sajayin, Sajakin#, Sajika# name of one of the six famous heretical teachers of the Buddhas
day; BHS. Sajayin Vairaputra; P. Sajaya Belahiputta
53r5. <vko> nihura ( aniura) haso ca moro Sa[j](a)y(i)n daa (vs; Uddna)
55r4. Sajikenti
55v1. payato rasagr[e]dhena vaam nta Sajak (vs)
saj~
24r2. bhagav ta hrada gata te tato p[i] hradta sajay vrayati
sa-jta~
69r1. ubhayena ( yna) ubhayatra mitrasajte ( matri; nom. masc. dual)
sat~ a-sat~
54v4. vivda na praasati vivdo garhita satm (vs)
sat-k
24r5. bhagavanta keanakha ycanti yva bhagavat datta te satkaronti
32r1. mata()gabhtenava Kyapasya samyaksabuddhasya stpa satkta
39v3. tatra vihras[v]m arhanta bhiku satkaroti
satya~
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea
15v4. Maiprabho devaputro ...bhagavat dharmo deita satyni dni
19r2. bhagav t{t}d dharmadean kt te yabhyena satye pratihpit
22r5. sa devatbhto bhagavata upasakkrnta dharmadean kt satyni dni
etc.
satya-darana~ (SJCD, SWTF) seeing of the truth
47r5. yva satyadarana kta
satya-vacana~

483
 11v3. Mahkyapen(a) satyavacanena sthpita sama te bhagava citta ...
11v5. brahmakumro sarpea daa ... i satyavacanena nirvvia sthpita
satya-vkya~
11v4. anena satyavkyena ida tihatu te kata (vs)
satva~ sa-satv
26r5. chedana yath mahsamudre satvasya pacahi yaka(a)t(e)hi ...
26v3. mahsamudre satva upapanna sa tatra sthalajai ca jalajai ca ... khdyate
27r5. mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
27v1. so tatra satvehi khdyate punar eva ca so jyate rttasvara krandate
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu kuryc (vs)
etc.
sad abhi-pra-sanna~, ava-sdaya-, ut-sdaya-, ni-aa~, ni-da-, pra-sdaya-, vi-da-
sadasi in public
41v5. anyatarea avarikena [u]pddhyya sudu[kh]ita dv sa vd sadasi nighta
sa-da~
27v1. mahsamudre satvo upapa[n]na kgramtro m()sapiasad[o]
51v2. gtrars sad kuto ()yam atul deht prabh nisst (vs)
51v2. vaktra kena vibuddhapadmasada cmkarbha tava (vs)
sa-devaka~
54v2. ito ppatara<> nsti jatu loke sadevake (vs)
sa-tarpaya-
20r4. yva ()nena uttrya sarvve satarppit babhva
34r2. Vindhyavy guhya vaijasrtha satarp[p]ita annapnena
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
santika (SWTF) near; cf. BHS, P. santike
15v4. Maiprabho devaputro ... bhagavata satika upasakkrnta
sa-tu
54v5. alpakenpi satuye atilobho hi ppaka (vs)
68r5. lokmia parityajya satuya itartarai (vs)
Santha name of a charioteer
36r1. Santha iti rvasty Santha s[t](a)putra
sadea~
5v3. te ca tenava sadeena pravrajitvrhatva prpta
sadodanena s.e. for sacodanena?: 31v1
sa-nah sa-nhaya-
41r4. Lecchavayo kubdh te sannahitv nirgat
sa-nhaya-
7r2. Kirj caturagabalakya sannhetv abhinirysi yuddhya (ythya)
sa-ni-pat
45r1. sa ca aparea samayena sannipatiteu devamanuyeu vihyasa sthihitv ...
sapta~
14v3. Ceti iti rjo Cetisya vistarea yath Vinaye saptatlamtra niditv ...
61r2. godh dvna saptaputr[] kobhiya nainva ngarj (vs)
Sabhi, Sabhika (BHS), Sabhi-ktyyana# name of a disciple of the Buddha; P. Sabhiya
43v5. dhtavo Sabhi hurua nanda Kyapena <ca> (vs; Uddna)
45v2. Sabhika iti Madhury brhmaadrik jt Nlad iti nmena ...
46r2. tatas tasya drakasya Sabhiktyyano nma sthpita
46r4. NladParvvate ... Sabhiktyyana dharmacaraasamha codaya<>ti
sama~
11v3. sama te{na} bhagava ( bhagavata) citta mitreu ca aru ca (vs)
sam-anu-baddha~ (BHS, SWTF, P) followed
48r1. Prakt mtagadrik yumata nandasya phata phata s(a)[m](a)nubaddh
sam-anv--gata~ (BHS, SWTF)
47r2. (ha)st(a)pdakaransavivarjita kevala puruendr[i]y(e)[](a) samanvgata
sam-anv--h (BHS) notice

484
 47v4. (nanda~...) tya ca mantrabalenkarita yva bhagavat samanvhta
samaya~ maraa-kla-samaya~
4r2. (sa)mayena Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[]
38r3. tasya rjo aparea samayena vividh anarth prdurbht
49r1. kt(a)m tmahita reyo nirv[]asamayo mama (vs)
etc.
sam--khy
9v4. tena so bhrt pravrajpita kmado vistaraa samkhyt ...
31r2. 31r2. bhagavat tda [dh](a)rma samkhyta jna ctpdita
sam--gam
24r3. sarvve aya samgamya japati upavsa kalpayati
sam--d
68r1. tasmd vrya samd[]ya artha (labha)ti paita (vs)
sam--pad
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
sam--vsaya- calm, appease
31v6. sa ca sthavirea Mahktyyanena samvsita Mataga pravrajita
sam-ut-shita~ instigated
17r1. Abhaya ... yath nigranthai samu[t]s()hita vda cropita
sam-ud--cra~ (car) (BHS) addressed, spoken to
40r2. pratyekasabuddha vi<r>pavdena samudcra tarjayitv piapto datta
sam-ud-ita~ collected, assembled
29r4. bhgahr ca Chardd ca varga [bh](a)vati samuddita (m.c. < samudi) (vs; Uddna)
samuddita m.c. for samudi
sam-ud-dhara-
61v2. alpakenpi medhv samuddharati tmna (vs)
samudra~ the sea, ocean; a river (Rau 2012: 278)
13r4. km v paribhujhi m te pde grahya samudrasya pra kipiya
60r3. alam [e]tehi jabhi mrehi panasehi ca yni pre samudrasya (of the river) (vs)
50r5. yath ca (s.e. for ()va?) kape pthiv sasamudr saknan (vs)
samudra-vaija~# sea merchant
67v3. vaaka ( ca) iti samudravaijo gth bhati
sam-ha- (vah)
55v4. m padena pada samhase ( hane) na hi pdena pada sameyati (vs)
sam-e- (sam--i)
29v5. so brhmaai sametya karakai ca daakhai ca hat[a]
44r2. yad bhagav() pa[r](i)nirvta tata[] sametya Mall[e]hi maharrapj kt
55v5. m padena pada samhase ( hane) na hi pdena pada sameyati (vs)
61r4. tad id[a]() na sameti Bhmasena ( en) yuddhakath <ca> aya <ida> ca gtha
(vs)
saparya~ (BHS, SWTF, P) future state, a life after death (BHSD)
65v4. saparyahitr[th]ya saparyasukhya ca (vs)
sa-pra-sthita~
33v3. yumn Udy anyena mrgea saprasthita
37v2. tad bhagav() []r()vasti saprasthita
sabahula~ (BHS, SWTF, P)
19r4. sabahul vayasy ntyamn gyamn ca vvividhair vdyavieair nnagarn nikramati
30r2. sabahul bhikuy rvasti piapta caranti
34r3. Capy sabahulehi re[hi]drakehi bhikava tremsa nimantrit
sa-bhava-
24r3. sarvve aya samgamya japati upavsa kalpayati na ca vri sabhavati
sabhoga~ dharma-sabhoga~
sa-mha~
46r4. NladParvvate ... Sabhiktyyana dharmacaraasamha codaya<>ti
sa-moda- (mud) s-modna~

485
 68v5. {{samodamn viharisu yuktyo}} (vs)
samoha~
47v4. te ca calya matr samoha gat
samya s.e. for saumya : 8r5
samyak
60v4. samyag ovadit paya balivardden() ime gav (vs)
samyaksabuddha~
4r2. (sa)mayena Jitr nma samyaksabuddho lok(a) u[t]p(a)[n]n(a)[]
4r3. Capyako ... puna puna Jitr (tr) samyaksabuddha(buddho) paryupsate
15v2. Kyape samyaksabuddhe daavarasahasri brahmacarya cra
15v5. prvvayoga Kanakamune samyaksabuddhasya ( ddhe) maalavo krita
16r4. Vipayisya samyaksabuddhasya ( ddhe) dvaiatasahasraparivrasya scpradna
datta
etc.
sayakaramle s.e. for haya : 62r3
saratn s.e. for sarakt? : 47v3
saras padma-saras
sarpa~ ka-sarpa~
11v4. brahmakumro sarpea daa mrcchita pthivy nipatita
59v2. Nandas tad kapo[t](a) abhi, Tiya ca krodhana sarppa
sarva~
2? r1. /// sarvadukht pramucyitu()
46v4. so pravrajita sarvehi (in every respect) tathgatasane adhikra ktv ...
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
etc.
sarvaja-srya~# the sun of omniscience
52r5. ik mune {parama}kruikasya tasya sarvvajasryasya pur dht me (vs)
sarvatra
68r1. sarvatra vryav reyo kusdo dukha jvati (vs)
sarvath
50v3. sarvvath ktaktyo ()si karaya te na vidyate (vs)
sarva-darin~ the All-seeing (i.e. the Buddha)
50r2. dhutavdnya agro nirddia sarvadarin (vs)
sarva-bhta~
52v4. kntibalopet ( eta) sarvabhtahite rat
saladevate s.e. for pala? : 64v1
savairika~# hostile; cf. Skt. sa-vaira (hostile)
66r3. [a](k)[](ta)jasatvehi savairikehi na sagaik purueu kuryc (vs)
sa-satv~ pregnant
34v1. rvastya aputra []r(e)[]h[] klagata bhry csya sasatv()
sasya~ grain, fruit
68r4. khane[t] (v)arha mlni bahusasye vane rame (vs)
saha
8r3. bodhisatva rkasena sa[ha] yudhyate
sahasra~
14v2. rathakrasahasrehi rathgn atehi ca na akya juk kartu (vs)
62v3. rathakrasahasrea rathakraatena ca na akyam juk kartu (vs)
etc.
sahasra-cintin~ one, who has thousands of thoughts; a very careful one eka-cintin~, ata-
cintin~
61v4. sahasracint ukipto atacint vilabate (vs)
61v5. sahasracint atacint ca <???> Devadat[t]a ekacint
Sahasrnka name of a king
32r2. Sraa iti rja Sahasrnkasya dvau putr Udayana ca Sraa ca
sahya~ abhyatta-sahya~

486
s / sa s-modna~
skam s.e.?
6r3. prvvayoga iv(ic) [s]kam anubhati ...
skin~ eka-skin~
5r5. s(k)io
5v1. rj [p](c)[ch]. + s()kti
5v1. te[n]. (bhaga)v sk vyap(a)[d](i)a
12v4. Vlhi sk Paph ca dvimukho ivya ca (vs; Uddna)
sk-k
5v4. evam eva ibhtena mocit pravrajit paca abhij skkt
9v4. yo ()sau pravrajita tena paca abhij skkt
10v3. sa pravrajita paca abhij skkt
15r5. tya ghasthabhtya aavimok<> skkt arhatva prpta
44v5. sa tatra rjar brahmacary(a) (c)[]rav paca abhij skktv ...
sgara~
10r3. aya mair vajras<ro s>gare magaramrddhne prdurbhta
sghika~ (BHS, Abhis)
26v5. vitaritv sghika dravya tena anayena vinita
27v3. sghika staupika mahdvrika paudgalika{}paribhogena paribhu{}kta
sdhaka~ dharmrtha-sdhaka~
spateya~ see svpateya~
*s-modna~ pres. pt. of sa-mud; for the present suffix -na with thematic stems, see BHSG
34.4; for sa / s, see BHSG 3.3; von Hinber 2001: 112, 283, Abhis I 50, n. 2 (on abhi-s-
hara-, s-hara-) sa-moda-
69r4. smodn ( smodan) viharisu yuktyo rmat[]bh[]t ( bhto) (vs); cf. 68v5.
samodamn
Sraa name of a prince of King Sahasrnka
32r2~3. Sraa iti rja Sahasrnkasya dvau putr Udayana ca Sraa ca
32r3. Sraa ca Udayane na gatv Mahktyyanasake pravrajita
33r5. Kyapo Matago ( M) Srao Gokar Jli(k) (vs?; Uddna)
srathi~
30r4. srathin purohitaputrea ramauddey pryanena re prahro datta
54r2. varha vyuvegasya mma yojehi srath (vs)
srtha~ Susrtha
2? r2. /// rgge agnir mukta srtho bhayam. ///
12v5. uko bhojana kacchapa Sena srthena pacima (vs; Uddna)
20v5. Maitrbalo ca srtho ca kika ( kkrita) kujarea ca
21r4. srtha iti Vindhyavy paca{n}mtr v[]ijaat gacchanti mahat payena
31r6. paurudena srtho parvatavivara praveita[]
etc.
srthavha~
8v5. dvau srthavhau adhvnamrgapratipannau
19v4. bhtaprvva bhikavo Dhanarat{an}o nma srthavho babhva
40r3. srthavhasya bhryy n(t)yamny nagnuka pita
53v5. say (aor. sg.?) srthavho Nandaka bhry Gotam devat bodhayitv
58v1. srthavha ha
58v3. srthavha nam[o] te ()stu yasya te vryam da (vs)
61v2. srthavho gth bhati
srdha
34v5. annyatarasmin parvatakandare kinnara kinnarbhi srddha krate paricrayati
70v3. hastin ... anyena taruakena ( varu) hastingena srddha saketo ktv ...
srdha-vihrin~ (SWTF) a co-resident pupil; cf. BHSD s.v. srdha-vihrin, rika; Abhis III 531f.
srddhe-vihrika~, sr(d)dhe-vihrin~ etc.
14r2. Praka iti Prako nmena rehiputro yumato ()nuruddhasya srddhavihr
42r5. srddhavih[ri]s[y]rthe yumata riputraMaudgalyyan ppecch ...

487
sla~ (= la) Sal tree (Shorea robusta)
53r3. okire pupamlyais ta [u]bhai slasa .. .. vai (vs)
sla-vka~ (SJCD, SWTF) Sal tree
59r2. svayam eva (unmetr.; read svay eva?) te kta tasya slavkasya devate (vs)
Sl (SWTF, P) name of a Brahmin village of Kosala; cf. Akanuma 568; DPPN II 1121
56v5. utka iti Slnidna upasthyaka iti
ssaka s.e. for ppaka : 6r4
siha~
22r4. yva sa kujara ni{r}vtta sa sihena hata
66v1. siho dari i<>umro (m.c. iumro) jalnta (vs)
68r2. varho kauiko siho ngo amra ca mako (vs)
68v5. {{paya siharabhaprtir jabukena vinit}} (vs)
69r4. paya siharabhaprti (sihrabhetraprti) jabukena vinit ( ita) (vs)
Siha name of a general
20v5. Siha rayako thero brh(m)[a]a kar[]ika pit (vs; Uddna)
22v3. Sihasenpati vistarea vcya yath vinto bhagavat
41r1. Sudyo nma Sihasya s(e)n(pa)tisya putra Vaily ...
siha-bhaya~# danger from a lion
9r3. kyamunisya pravacane sihabhaye namokta
sic abhi-ikta~
siy as (1)
sha~# MI sha Skt. siha; cf. BHS. shaka
5v6. prvvayoga shabhtena aj(a)karo jvitd vyaparopita
sv
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
Sukt s.e. for Prakt : 47v5
sukha~
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
59v1. tasmd ajanm ( nma) munayo vadanti sarvasya dukhasya sukha nirodha (vs)
59v5. kuta sukhan nma darayn gmbhitapt()n(a) [b]ubhukitn (vs)
60r2. kulaputradharmeu vyavasth[i]tn()m* sukha vadantasya sukha vibhotu (vs)
61v5. ekacint sukha ete karddame pariveita ( vehi) (vs)
65v4. saparyahitr[th]ya saparyasukhya ca (vs)
suta~ bhagin-suta~
Sutayo s.e. for Sudyo : 37r5
Sudya# name of a son of General Siha
37r5. sanena ca Devadatto Sudyo ( Sutayo) bhiku Kok (vs; Uddna)
41r1. Sudyo nma Sihasya s(e)n(pa)tisya putra Vaily ...
Sundar name of a female wandering ascetic, who was used by heretics to slander the Buddha; cf.
DPPN II 1216f., Akanuma 662, Mpp I 507f., n. 1, III 1572, n. 4
60r5. vka iti Sundar-abhykhyna ( adhy) vistarea
su-puya~
52v3. ik jagacchreyakar supuy sukhni bhoktu yadi vo cikr (vs)
Suprabuddha (BHS) name of a kya prince, father of My or a brother of My; P. Suppabuddha;
cf. Akanuma 664f.; DPPN II 1220f.; BHSD 600b; Mpp II 869, n. 2
59v2. mga si Suprabuddho, vyasa st tu [Bha]ddl
Supriya (BHS) name of a king of gandharvas
33v2. [S](anthena ca Mahmy) [Su](p)riya psuklni
36v5. S[u]priyo gandharvvarj sahasratatrvya bhagavat vinta yva pravrjita
Subhadra name of a brahmanical ascetic, converted by the Buddha shortly before his death (BHSD)
54r1. pa(y)(t)i Kuinagare str(a) Subhadraparinirva ( drpari)
su-bhika~
32v3. bhagavat devo varpita subhika jta
Sumana
13r2. mai Sumana dehi me (demahi) abhaya bhavati pacima (vs; Uddna)

488
 16r1~2. Sumana it(i) yumato ()nuruddhasya Sumano ramauddeo ...
su-mahat~
60r4. sumahato (read {su}mahato or sumahn) bata ya vka (s.e. for vndd or vnda) (vs)
suvara~
18r5. /// st[]pa kr[p](i)t (s.e. for ita) suvara ca datta
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
55r2. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
64v2. s<u>varamaya ( svara) ira iti devat{} gth bhati
suvaravara~, Suvaravar name of a celestial nymph
17r3. Suvaravara (m.c.) gho ca vayasy ( sya) Dhanarata ka (vs; Uddna)
18r2. Suvaravar it(i) ///
18v2. /// klagat devepapann suvaravar devakany bhaga ///
Susrtha name of a caravan leader? srtha
8r2. Susrtho bodhisatva rkasena sa[ha] yudhyate
su-sthita~
63v1. (na ta)sya rajyate citta dha Mer va susthita (vs)
sc-pada~# stitch; cf. BHS. sc-padaka (step with a needle, stitch)
16r3. sa [c]a svamno scpade aavimok<> sampadyate ca vyutthihate ca
sc-pradna~# a gift of a needle
16r5. Vipayisya samyaksabuddhasya dvaiatasahasraparivrasya scpradna datta
sta-putra~ charioteer
36r1. Santha iti rvasty Santha s[t](a)putra
stra~
54r1. pa(y)(t)i Kuinagare str(a) Subhadraparinirva ( drpari)
62r4. stra (read *atra, atr, *tatra or tatr) khaney raha ( rahi) apramatto (vs)
strnta-vibhagik~ : one, who explains scriptures; cf. MSV(D) I 22.14. strntavibhga-
kartr (= Av II 43.8); Rm-av 223.23. strnta<vi>bhgakartr n. 266
25v4. strtavibhagikn agr ( agro) nirddi ( a)
srya~ sarvaja-srya~
sgalena s.e. for sgl : 69r2
sgla~ krouka~
57r2. eik iti rvastnidna sglo gth bhati
61r1. piacrika iti sglo gth bhati
61r4. sgla ha
69r2. mahatbht bhrtarv iva mtarehi klagatehi ( tehe) sglena ( sgal) d
sj ut-sj, o-sa~
seka~ taila-seka~
Sena
7v2. Sena iti Devadattena bhagavata crayoga kta ...
7v4. Seno amtyo babhva rjo Dhanem (s.e. for neme?) dvau amty
7v4. dvau amty. dvityo Senam upadravati
8r2. + + ta [yeva] andhkt [th]e (s.e. for te?) Senena mocit varttktv
12v5. uko bhojana kacchapa Sena srthena pacima (vs; Uddna)
sen-pati~
22v3. Sihasenpati vistarea vcya yath vinto bhagavat
41r1. Sudyo nma Sihasya s(e)n(pa)tisya putra Vaily ...
sev- ni-ev-
52v2. tasmt prahaprayatair bhavadbhis sevy mahkruikaprat (vs)
saika s.e. for seka : 41v3
saumya~
8r5. yvad avyhata vrya ( vkya) mama sa<u>mya bhavi(y)[a](ti) (vs)
58v3. yvad avyhata vrya mama saumya bhaviyati (vs)
sauvara~
28r2. tasya ketre sauvar yavkur prdurbht
44r3. Mallehi ... krea asthi nirvvpayitv sauvare kubhe prakipitv ...

489
sauvaraka~ (BHS) golden
63v3. virodho putri netra ca pu sauvaraka ira (vs; Uddna)
64v3. klakkena paryea ( e) yasya sauvaraka ira (vs)
skambh vi-kabhaya-
stambh ava-ambh
stu sa-stuta~
stpa~ jina-stpa~
4r4. yva parinirvta rj s[t]p bahava pratihpit
18r5. /// st[]pa kr[p](i)t (s.e. for ita) suvara ca datta
25r3. tasya Bandhumat rj stpa krpita yojanymavistra catura
32r1. mata()gabhtenava Kyapasya samyaksabuddhasya stpa satkta
41v3. tatra tena vaiypatya (k)ta stpe tailaseka ( saika) kta
44r5. [s]tpni ktv pjayati mahjanakyo
st vi-stara-
staupika~ (BHS) what belongs to a stpa
27v3. sghika staupika ( staubi) mahdvrika paudgalika{}paribhogena paribhu{}kta
staubika s.e. for staupi: 27v3
-stha~
13r2. bodhimlastha bhagavanta Mra ppm pacahi kmaguehi lobhayati
sthala-ja~
26v3. sa tatra sthalajai ca jalajai ca ndan nada<>ta khdyate
sthavira~ (BHS)
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
29v4. sthavirariputrea pravrjita upasapdita crhatva ca prpta
31v6. sa ca sthavirea Mahktyyanena samvsita Mataga pravrajita
32r5. sa svagha prasthita sthavirea ca svapnena nivrita
38r5. sthavirasya Revatasya (u)[p](a)sa()kkrnt tena dha[rm](o) deita
40v1. te cor sa[]vign sthavirasya Anuruddhasya upasakkrnt
44v1. bhikava yumanta Mahkyapa pcchanti paya sthavir (voc. sg.) yvad ...
etc.
sth adhi-hiha-, ut-thiha-, prati-hpaya-, prati-hita~, pra-sth, vy-ava-sthita~, vy-ut-
thiha-, sa-pra-sthita~, su-sthita~, sthpaya-, sthita~, sthiha-
11v4. anena satyavkyena ida tihatu te kata (vs)
70v3. hastin ... taruakena hastingena srddha saketo ktv i<>ga tihhi ( ti)
sthna~ vidy-sthna~
17Ar4. tato akkra devnm indra bhta m me ayam sthnc cvayiyatti
21r2. paya bhadate yva c() [i]d(a) anuttara ca sthnam adhigatam iti
sthpaya-
8r1. tena caturagabalakyaprat(i)gupt. sth[]p(i)t. na te vi vijt y.
10v1. sa mai[r] ... Gandhakuiy ( kuih) sthpita
11v3. Mahkyapen(a) satyavacanena sthpita sama te bhagava citta ...
11v5. brahmakumro sarpea daa ... i satyavacanena nirvvia sthpita
13r5. yva bhagavat cvarakaraka ekatam() ate sthpita ida tvti
40v5. maraaklasamaye lekhya kurvvanti na kaci rj sthpayitavya
46r2. tatas tasya drakasya Sabhiktyyano nma sthpita
47r3. yva rjakule vivdo jta yva vyvahrik puru sthpit
48v4. sagta munino tatra sthpit paddhat dh (vs)
etc.
sthma-vat~
61r1. aham api balav ca sthmav ca kye csti bala prabhta mahya (vs)
61r3. tvam api balav ca sthmav ca kye cava bala prabhtam asti (vs)
sthita~ (sth) su-sthita~
17Av3. bodhisatva bodhimle sthita Mrea ppmat divypsarbhi pralobhyati
29v3. sa upasapadyitukmasya bhikusya phakasya hehe sthita
sthiha- (BHS; sth) stands; cf. Marciniak 2014: 197 (sthihitvn* / sthihitvna) ut-thiha-, vy-

490
 ut-thiha-, sth
45r2. sa ca aparea samayena ... vihyasa sthihitv dharma deayitv
Sthlanand name of a Buddhist nun Nand
14r4. Sthlanandya svddhyya kariya<> ti avarggikn khdanya<> datta
65r2. Sthlanand iti gth bhati devat
sn
70v4. s ( sa) ha tas[y]a vddhangasya padmasare snyiyma ( mi)
sneha~ putra-sneha~
sp phu / phua~
sphara- sphura-
20r4. dvityena mair ddatta sa yojanaata spharitv ratn varati
sphura- sphara-
20r3. mair ... ki prabhava pacayojan sphuritv sarvaratn varati
sma
11r2. ubhehi satyni dni yva dasaty pravrayanti sma vistarea
11r3. yva dasaty pravrayanti sma vistarea prvayogam nayati sma ...
smara~ jti-smara~
smara- (sm)
23r3. tata cavitv manuyepapanna jtismara tata ta smaritv (cf. BHSG, p. 238r)
sasargabhru
38v3. bhagavato dharmasabhoga ( go) smaritv dev ca manuy ca rudante
39r1. devamanuy dharmasabhoga smaritv utsuk rudanti ( nadenti)
smi vi-smita~
smti~
51r4. gatamitrasya me sad nsti etda mitra yath kyagat smti (vs)
syt as (1)
srava- (sru)
11v2. bhagavata pdd rakta sravati sthavirariputrea adhyupekita ta
sru srava-
sva~
43v1. tena bhiku svam eva tmna ptita dagarkasena mukhena praticchita
svaka~
66r1. svaka (mukha) arakato drakn vaa gato (vs)
*sva-ghtya~ *va-ghtya~
svaj pari-vaj
svap pra-supta~
svapna~
32r5. sa svagha prasthita sthavirea ca svapnena nivrita
svaya-vara~ (adj.)
14v5. s aahi rjnehi ycyati yva svayavar avatr
svayam
59r2. svayam eva (unmetr.; read svay eva?; cf. BHSG 4.29) te kta tasya (vs)
svaytya s.e. for vaghtya: 57v3
svara~ eka-svarea
19v1. t(e)n(a) bhagavat valgun svarea pratyekabuddh vykt
55r1. svaro manojo rucira ca varo suvaravaidryanibh ca grv (vs) (= 55r3)
svarga-moka-paryaa~# destined for rebirth in heaven and the (attainment of) emancipation; this
compound occurs also in Divy 327.30, Av 370.1, 373.11, 377.13, 383.3, 387.6
8v4. ye {na} bhagavato dnumata pann te svargamokaparya
31r2. yena praatasahasri svargamokaparyani savttni
31r5. ye ta ka pariplayati prasahasr[] svargamokaparya[] savtt
45v1. sarvo so janakya tatra adhikra ktv sva[rga]mokaparyaa savtta
svaramaya s.e. for suvara : 64v2
sva-viaya~
7r5. tata sa rj pratygata svaviaya gata so pi rj pravrajita

491
svasti
67r5. svasti te agnik bhotu parih[]yant[i] mak (vs)
svastin (BHS) happily, successfully
8v2. tavavam anubhvena svastin yntu vij (vs) (= 58v5)
63v2. anlpena c() ryati svastin yntu vij ( vn) (vs)
svdhyya~
14r4. Sthlanandya svddhy[]ya kariya<> ti avargg[i]kn khdanya<> datta
svpateya~ ones own property, wealth (MW); cf. P. spateyya
62r4. adhigacchat (m.c. ati) paitraka{} s{v}[]pa<teya> (m.c. sv) (vs)
svmika~
11r4. Aruo nma ngarj tasya bhry pratinav dukhbhyhat svmika kathayati
36r4. s devatbht svmika codayati bhagavacchsane pravrajitv ...
39v4. svmikena avajt ( j) s tmna mrayitukm udbandhayiymti
70r4. bhry ... ha ncchmi eta svmiko mama cchoetv pravrajito eva os
svmin~ vihra-svmin~

h/s s/h
h as a sadhi-consonant or a glide; cf. BHSG 4.67; von Hinber 2001: 274; Oberlies 2001: 25;
Norman 2006: 373n.
55v2. utko eik-h-Io uaho ( gu) drupaki || (vs)
hasa~
4v4. Dhtarro haso yath Vinaye
53r5. <vko> nihura ( aniura) haso ca moro Sa[j](a)y(i)n daa (vs; Uddna)
54v4. hasa devat gth bhati
hasa-rja~
54v5. hasarja grahiya ( grahiymi) ratan[] parihy[i]th (vs)
hata~
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
22r5. yva sa kujara ni{r}vtta sa sihena hata
30r1. so brhmaai sametya karakai ca daakhai ca hat[a]
56v3. yad vilupta ca hata ca sarvvo dagdho ca grmo vipalna caur (vs)
64r1. Devada(tta put)ri() putr(i) lbhena hata iti
65r4. paya lo<lu>pajty ( lokajtya) hat cakkrea rik (vs)
han abhi-hata~, abhy--hata~, -han, hata~, ghta~, ghtya~, vi-ni-hata~, hata~
30v1. ngakanyy bhikavo hanyamn pady guhntare tremse pariplit
64r2. ptin te vadhiyma hantyat{} (s.e. for hannyeta, i.e. hanyeta?) pti pti(n) (vs)
69r3. tena ppayatay paraspara bhinn{} aamaa<> ha()ti
hantyat s.e. for hannyeta (= hanyeta)? : 64r2
hanna~ defecated
67r3. agnihotre ca na hanna dve ca bhagn kamaal (vs)
haya-kara~# resembling the ear of a horse; the tree Vatica Robusta = ava-kara; cf. SBV II
92.9, 93.1
62r3. grmta (m.c. mata) grme ( grma) hayakaramle ( saya) (vs)
hasta~
8r3. ra hastau ca pdau ca astrabha ca yva ()va (yvad) (vs)
8r4. ra hastau ca pdau ca astrabha ca yva ()va (yvada) (vs)
58r5. ra hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
58v1. ra<> hastau ca pdau ca astrabha ca yva ()va ( ca) (vs)
43r2. ki bahutara ya v m[a]hsamudre pnya ya v mama hastagatam i[t]i
etc.
Hastaka name of a demon; cf. P. Hatthaka (DPPN II 1315)
33r1. Jlik iti Hastakasyavakasy(a) arthotpatti vistarea ktv yath ...

492
hastin~, hastin~
5r2. .. rjo Brahmadattasya hastayo (cf. BHSG 10.152) dagdh
7v1. mahsamudre vaijair hato te ca hastin tatrava anayavyasanam pdit()
55v5. anya tava kroukapada anya haimavatasya ( himavabhasya) hastina (vs)
70v1. /// vddho tasya [ta]ru[]k hastin k[] .. .y. .[o] tatra pratibaddhamnaso ( nso)
hasti-nga~ (BHS) elephant
70v3. hastin ... anyena taruakena ( varu) hastingena srddha saketo ktv ...
h jaha-, pari-h, vi-jaha-
68v2. ry gocara hitv[] kath [dha]rmrthasdhik (vs)
hlahala~ (BHS, Skt) a kind of poison; cf. Skt. halhala, hlhala, hlahSla; Vinta 2010: I 138.1.
hlahala (m.c.)
57r1. utka {} mitram icchanti mantr (read mantre?) hlahala via (vs)
hi
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
53v4. na hi sarveu kryeu puruo bhavati paita (vs)
67v5. vyyamey hi (just, pray, do [MW]) puruo na videta ( videna) paita (vs)
his
12v1. i kupita kim aha his[]mti
hi anv--hi
hita~ tma-hita~
52v4. kntibalopet ( eta) sarvabhtahite rat
65v3. dadharmahitrthya dadharmahitya ca (vs)
hitnukampin~ (hita-anu) (SWTF, P) benevolent and compassionate
57v3. yo arthakmna hitnukapino yathnusti vacana na kurvate (vs)
hitrtha~ (ta-arth) the benefit and welfare#
65v3. dadharmahitrthya dadharmahitya ca (vs)
65v4. saparyahitr[th]ya saparyasukhya ca (vs)
himavabhasya s.e. for haimavatasya : 55v5
hiraya~
25r5. anyatarea ghapatin ... aihirayakoya (var)ddh(i)t[] yva ata
44v3. sa im mahpthiv satarpayate dhanena dhnyena hirayena suvarena ...
hiraya-iva~# or *hiraya-iras; cf. Zbz 481a15. (*hirayairas) name of a tree
10v2. hirayaivo (s.e. for siro?) nma vka yasyata patram
hna-jana~# inferior people
68v4. na hnanarasamsargn naro bhadri payati (vs)
hna-nara~# inferior person
68v4. {{na hnanarasamsargn naro bhadri payati}} (vs)
hu (BHS, Pkt, G) indeed; < khu(= Pkt, BHS) < *kkhu < *khalu < Skt. khalu khalu
56v1. bhagnatuo apakkrmi khakkhao hu aya<> dadh[] (vs)
hurua~# mutilated; cf. Skt. rua maimed, mutilated; headless body, trunk; Skt. urua a
kind of demon; BHSD, s.v. orua?; CDIAL 10770
43v5. dhtavo Sabhi hurua nanda Kyapena <ca> (vs; Uddna)
46v5. huruam iti ... putro j[]t(a) (ha)st(a)pdakaransavivarjita
h apa-h, pra-hara-, vy-apa-h, sam-anv--h
40v1. sa ca tunnavyaka pey prakiptaka tatas tehi corehi hta
45r4~5. kehici karako hta kenaci daakha ... apare<hi> bhasmgr ht
hdaya~
58r1. brhmao hdaya vka akao piacrika (vs; Uddna)
60r2. hdaya ti iumrabhry gth bhati
ha-manas~
53r3. rutv hi vkya divi devatya divaukasa haman jinasya (vs)
heh vi-heh
hetu~
12r2. ... sa ca rjyahetor brahmacar[y]a carati
16v4. bhagavn ha eava eva hetur bhaviyati nir[v]asyti

493
 67r5. nya ()ikh dharmaikh arthahetor iya ikh (vs)
hehe (BHS, Abhis)
29v2. sa upasapadyitukmasya bhikusya phakasya hehe sthita
haimavata~
55v5. anya tava kroukapada anya haimavatasya ( himavabhasya) hastina || (vs)
hrada~
23v4. aavimadhye paca iat mahnta hrada nirya prativasanti
24r1~2. bhagav ta hrada gata te tato p[i] hradta (abl.) sajay vrayati
24r2. [bh]agavat uko hrado nirmita
hve -hvaya-

494

The numbers in parentheses indicate the story number
Abhaya (prince) (40)
accumulation (132)
Ajtaatru (12) (112) (128.12)
Ajtakauinya (13)
alms-begging (101)
alms-begging monk (161)
Alokahita (bird) (14)
nanda (24) (127)
Anthapiada (39)
anger (156)
ants (53)
Anuruddha (32) (38) (117)
apsaras (44)
Aranemi (Brahmin) (23)
arhat monk (115)
Arua (nga king) (26)
ascetic (195)
ash (50)
avakara (165)
avaka (demon) (100) (154)
Aivara (garua) (62)
auspicious (142)
ball of clay (193)
Bandhumat (king) (60)
banner (35) (93)
bark garment (124)
bathe (195)
beak (145)
bear (49)
beauty (131)
Bhaddlin (monk) (156)
Bhadr (merchants daughter)
(103)
Bhmasena (weaver) (161)
bilva (187)
Bimbisra (king) (13) (112)
bird (151) (169)
bird, made of wood (151)
birds with two heads and one
body (14)
bite (65) (67)
black-colour (nickname of a
sage) (43)
blind (10)
blood (27)
blooming (76)
boar (192)
boat (7)
INDEX OF SUBJECTS
Bodha (minister) (112) danger (10)
Bodhi-tree (30) (44) daughter (102)
boil (132) debate (125)
bones (124) Deccan (125)
boy (91) deer (156)
Brahma world (124) defecated (188)
Brahmadatta (king) (7?) (10) deity (37) (82) (155)
(35) (51) demon (20) (51) (100) (121)
Brahmin (8) (68) (90) (157) (154)
(177) (195) depository (126)
bull (194) deprivation of food (50)
cakravartin (113) (117) (124) Devadatta (8) (15) (16) (17)
Camp (102) (19) (120) (137) (163)
campaka (109) (173)
Capika (nga king) (8) Devadatt (Brahmins
Capyaka (nga king) (8) daughter) (102)
cala (170) Dhanarata (a caravan leader)
cane (174) (48)
caravan (?; fol. 2A) (52) (95) Dharmadinn (nun) (63)
(102) Dharmapla (prince) (23)
caravan leader (20) (21) (48) Dhtarra (goose king) (9)
(95) (154) dhuta-practices (128.9)
carpenter (33) disputant (119)
carriages (41) (42) dog (31) (150)
cat (135) dove (156)
Ced (country) (12v4) Dhanemi (king) (19)
cemetery (91) eight deliverances (36) (38)
Ceti (country)(34) elder monk (112)
Chardin(?) (88) elephant (1) (10) (18) (54)
chariot-makers (33) (167) (97) (143) (173) (183)
charioteer (92) (108) (134) (190) (195)
choose a husband (35) excellent (147)
Citr (ogress) (184) excrement (173)
clothing (111) falsehood (138)
co-resident pupil (32) famine (99)
compassion (12v4) (70) farmer (69)
constellations (142) father (60) (70)
cow-pen (46) fear (156)
crematorium-cum-cemetery female demon (100)
(165) female dog (31)
crocodile (158) (185) female goat (148)
crookedness (23) female lay follower (106)
crow (153) (156) (176) female novice (92)
curds (145) figs (158)
cut (64) fine cloth (45)
Civara (garua) (62) fire (fol. 2); sacred fire (188)
cutting (64) fire god (agnika) (189)
dancing (117) (140) fish (163)
five supernatural faculties hurricane (52) Kumrakyapa (monk) (96)
(124) husband (116) ladle (191)
fivefold supernatural Indradhvaja (prince) (93) lake (59)
knowledge (12) Indradhvaja (Indras Banner) Lakucika (monk) (50)
flower (131) (93) lamp (79)
food (84) ingratitude (137) lapwings (15)
foolish (178) inherit (126) lay follower (106)
footprints (143) (168) instruction (24) lay owner of the monastery
forest (52)(54)(59)(144) Ia (king of Benares) (149) (115)
four great kings (62) jackal (143) (148) (161) (194) lazy (191)
friend (47) (149) (183) Jaloma (demon) (154) leaf of a tree (25)
Gandhaku (25) (37) Jain monks (40) leftover (170)
gandharva (110) Jlik (sage) (100) Licchavi (people) (118)
garland (71) Jambha (monk) (115) lie (126)
garuas (62) Jitrin (buddha) (8) lion (13) (54) (185) (194)
gatehouse (67) Jvaka (physician) (165) Lokahita (bird) (14)
general (118) jujube fruit (136) lotus (72)
General Siha (55) Kacagal (old woman) (61) loud sound (146) (187)
ghee (2) Kika (monk) (105) love (127)
girl (103)(125) Kaliga (country) (152) lump (67)
give me (39) Kanakamuni (buddha) (32) lust (156)
goat (148) (35) (37) magician (97)
Gokara, Gokar (nga) (99) Karakarin (warrior) (149) Mahcunda (monk) (128.2)
golden head (176) Kyapa (monk) see Mah- Mahkyapa (monk) (27)
goose (15) see hasa kyapa (69) (124) (128)
goose king Dhtarra (9) Kyapa (buddha) (32) (35) Mahktyyana (monk) (97)
Gotam (wife a caravan (36) (37) (46) (54) (55) (98)
leader) (133) (56) etc. Mahmy (109)
Govik (kyamunis wife) Kyapa (family name) (186) Mahprajpat (10)
(120) Ktyyana (monk) (107) Mahvsa (nga) (62)
Gdhraka (66) Kauinya (family name) Maitrbala (king) (51)
greed for tastes (141) (186) Maitreya (buddha) (128.5)
greediness, greedy (139) Kauikas hermitage (183) male member (126)
(179) khappa (138) Malla (people) (124)
guide (174) kicked (120) man-eater, man-eating demon
hair (59) kinara (104) (21) (52) (95)
hlahala-poison (147) kinar (104) mai-gem (25) (37) (48) (126)
half a seat (114) (128.10) king (2) (97) (98) (112) (113) (191)
hasa (139) see goose (114) Maiprabha (deity) (37)
handicapped (117) king of Ceti (34) mantra (121) (127)(147)
harsh (138) king of Ki (17) (104) Mra (30) (43) (44) (93)
Hastaka avaka (demon) king of ngas (26) (48) Mras Daughters (171)
(100) (154) king of Videha (17) marriage (63)
head (176) King Sahasrnka (98) Mataga (magician) (97)
heart (158) Koklika (monk) (121) mtaga (105) (127) (170)
hell (121) Kolita (i.e. Maudgalyyana) mtaga girl (111)
heretical teachers (26) (128.2) Mathur (125)
hermitage (183) Kosala (country) (99) matted-haired one (154)
hiraya-iva (tree) (25) kavara (nickname of sage) Maudgalya (person) (182)
hook (136) (43) Maudgalyyana (monk) (121)
horse (11) (134) katriya (59) (128.2)(Kolita)
hunch-backed woman (33) Kem (princess) (36) My see Mahmy
(167) Kroda (see-monster) (122) meal (17)
hunger (156) Kukkurapda (mountain) meat (29)
hungry ghost (66) (89) (115) (128.7) meditation (94)

496
merchant (20) (122) (123) perfume (77) Sahasrnka (king) (98)
middle-ranking (monks) physician (29) akra (deity) (13) (30) (43)
(128.7) pillar (97) (44) (131 51v1, 52r4)
milk (124) Pippalyana (Mahkyapas Sal tree (155)
minister (19) (26) (112) (117) name) (128.9) Sajika (heretic) (141)
modaka cake (39) poison (19) (147) Santha (charioteer) (108)
monitor lizard (161) pole (60) Sraa (prince) (98)
monk (91) (119) (178) pond (195) rik (179)
monkey(s) (10) (158) (159) pot for defecation (86) riputra (monk) (27) (90)
(166) (168) (172) (174) Pradyota (king) (97) (107) (121) (128.2) (Upatiya)
(185) (186) Prakti (outcaste girl) (127) (156) (Tiya)
monkey fat (10) Prasda (pratyekabuddha) arra (128.7)
moon (166) (41) (42) satyavacana (27)
moon-instruction (128.10) Prasenaji, jit (king) (25) (36) sea merchant (191)
moonlight (166) (92) sea-monster (122) (123)
mosquito (178) pratyekabuddha (41) (42) seat (114)
mother (61) pratyekasabuddha (116) seer (121)
mouse (162) (189) (185) preta (66) (89) (115) seer-king (124)
musician (110) prince (93) selfishness (56)
mutilated one (126) princes (101) Sena (minister) (19)
nga(s) (8) (48) (62) (99) Pra (184) (demon?) senior monk (57)
(121) see king of ngas, Praka (rehins son) (32) serpent see snake
palace of ngas Praka (yaka) (26) sharer (?) (87)
nga girl (92) purohita (24) (26) (98) (101) sheep (172)
nail-parings (59) Pupottama (pratyekabuddha) ship (123)
Nlad (mother) (125) (41) (42) ship wreck (95)
Nanda (monk) (10) (156) quarrel (138) shoemaker (180)
Nandaka (caravan leader) queen (16) (107) shopkeepers house (185)
(133) question (125) Siha (general) (55) (118)
Nandika (monk) (66) Rhula (129) iv (queen) (107)
necklace (165) rain (99) skin (180)
needles (38) rjauka (16) skin garment (124)
Nemi see Aranemi ram (107) snake (13) (19) (27) (156)
nilgai (164) Rathaprada (pratyekabuddha) (157)
nirva (113) (128.2) see (41,42) solitude (56)
parinirva raven (176) son (126)
novice (92) (95) (119) rebirth (156) sonless (103)
nun (58) reed (168) sound (46) see loud sound
observance (73) refuge (52) (78) rehin(s) (12) (31) (32) (60)
old monk (178) refuse rags (111) rgupta (layman) (130)
otters (135) relice (124) staff (30) (124)
owl (193) rescuing from danger (10) stars (142)
ox (160) resident monk (56) (65) (115) steers (160)
palace of ngas (26) Revata (monk) (112) Sthlanand (nun) (33) (179)
pala (175) ribs (64) stinking (173)
pale (175) robbers (101) (117) stitch (38)
palm-fruit (153) robe (30) storeroom for sugarcane (75)
Paph (snake) (13) Romaakyapa (ascetic) (44) strenuous (191)
parinirva (128) (134) see roots (192) strife (172)
nirva Sabhi, Sabhika, Sabhi- stpa (8) (45) (60) (67) (97)
parrot (16) ktyyana (monk) (125) (124) (131 51v1)
Parvata (ascetic) (125) sacred fire (188) Subhadra (ascetic) (134)
patience (74) adanta (elephant) (1) Sudya (son of Siha) (118)
partridge (181) sage(s) (29) (30) (44) (59) suffering (156)
peacock (140) (156) sugar (production)(83)

497
sugarcane (75) way (80)
sugarcane plantation (131 weak-minded (166)
52r4 II) wife (108) (133) (177) (195)
Sumana (novice) (38) wild partridge (181)
Sundar (ascetic) (159) wilderness (56)
supernatural faculties / powers wisdom (174)
(59) (81) (92) (105) witness (12)
(113) (124) (128.4) women (177)
Suprabuddha (prince) (156) yaka(s) (26) (64) see demon
Supriya (gandharva king)(110) Yaodhar (104)
Susrtha (caravan leader) (20) young wife (195)
Suvaravar (cerestial
nymph) (45)
vsa (nga) (62)
yma (Brahmin lad) (28)
tailor (117)
tastes (141)
teacher (123)
thought (169)
tinduka (159)
Tiya (i.e. riputra) (156)
toilet (115)
tree (137) (144) (159)
trick (164)
truth (27) (116)
tuft (ikh) (189)
turtle (18) (53) (182) (186)
two heads (14)
Udayana (king) (98)
Udyin (monk) (101)
ugliness (45) (116)
Ujjayan (107)
underwear (117)
ungrateful, ungratefulness (8)
(16) (49)
Upananda (monk) (132)
upasampad (90)
Upatiya (i.e. riputra)
(128.2)
Uposatha (70)
Uruvell (105)
Vajrabhu (king) (94)
vajrasra (mai) (25)
Vlha (horse) (11)
Vsiha (novice) (95)
Vedyu (demon?) (184)
Vidura (purohita) (26)
village guard (146)
Vinaya (11) (14) (34)
Vindhya (52) (102)
Vipayin (buddha) (38) (60)
Virp (princess) (116)
wagons (161)
water (61) (85)
water pot (124)

498
 A TABLE OF PARALLEL TEXTS (the numbers indicate story numbers)

Avadna- Zabaozang jing Vinayavastus Ratna- Liuduji jing

Merv Avadna Karmaataka of the Mla- Jtaka other references
ataka mlvadna
sarvstivdins
1. adanta
2.
3.
4.
5.
6.
7. Brahmadatta
8. Capika 30 506 50 Mvu
SaVin; Jm, no. 22, Binaiye; T. 3,
Goose
9. 101 SBV; BhV 502, 533, 534 no. 156; T. 4, no. 211; Jts(Kh)
Dhtarra
35
Rescuing from
10. 404
danger
11. Vlha BhV Jts(Kh) 4
12. Witness BhV
13. Paph 74 BhV BAK, no. 102; Jts(Kh) 50
(Two Birds)
14. with two heads 31 BhV; SBV Fbx; Pa-j, no. 24; Pacatantra
and one body
15. Lapwings 32 BhV 384
16. Parrot 95 BhV
17. Meal BhV
Shj, no. 35; BAK, no. 97; RP;
18. Turtle 33 BhV
Jts(Kh) 42
19. Sena 34 BhV
20. Susrtha 97 MVinVibh 55 Mpp(Ch); T. 4, no. 206
21. Man-eater 38 BhV DN; T. 1, no. 1
Going forth
22. into monastic Dzl, no. 57; Xy, no. 23
life (Pravrajy)
23. Aranemi BhV 88 AN; T. 1, no. 26
 From
24. SBV
instruction
25. Mai-gem 79
26. Vidura 98 545 T. 3, no. 155
27. Kyapa 80 SBV
28. yma
29. Sage
30. Staff 81
31. Female dog 1 Xy, no. 69
32. Praka 3
Hunch-backed
33. 5
woman
34. Ceti
35. Banner 7 Cf. 76
36. Kem 8 79 33
37. Mai-gem 9
38. Sumana 10 82 Kalpadrumvadnaml, no. 18
39. Give me 11
40. Abhaya MN; Mpp(Ch) etc.

500
Four (stories)
41. concerning 17
carriages
Four (stories)
42. concerning 15, 16
carriages
Black-Colour
43. 440
(Kavara)
Romaa-
44. 433
kyapa
45. Suvaravar 23
46. Sounds 24
47. Friend 25
48. Dhanarata 28 SBV
49. Bear 29, 30 SBV T. 3, no. 187; Jts(Kh) 36
50. Lakucika 31 94 41 Ratnvadnaml, no. 21; Jly
51. Maitrbala 48 SBV Jm, no. 8; Xy, no. 13
52. Caravan 49
53. Ants SBV
 54. Elephant 54
55. General Siha 56
56. Wilderness 53
57. Senior monk
58. Nun
59. Sages 58
60. Father 59
61. Kacagal 33 78 6 MSV; BhV 17
BAK, no. 77; Ratnvadnaml,
62. Ngas 34 MSV; BhV
no. 33
63. Marriage 36 MVinK
64. Cutting 37
65. Is bitten 39
66. Nandika 40
67. Lump 41
68. Brahmin 42
69. Farmer 43
70. Father 44
71. Garland

501
72. Lotus
73. Observance
74. Patience
Storeroom for
75.
sugarcane
76. Blooming
77. Perfume
78. Refuge
79. Lamp
80. Way
81. ?
82. Deity
Workshop of
83. sugar 41
(production)
84. Food 42
85. Water 43
Pot for
86. 44
defecation
 87. Sharer(?)
88. Chardin(?)
89. Hungry ghost
90. Brahmin
91. Monk
92. Female novice
93. Indras Banner
Vajrabhu
94. (Diamond- SBV
Armed)
95. Vsiha
Kumra- MVinVibh;
96.
kyapa MBhiv
97. Mataga MVinK
98. Sraa 89 24 Dzl, no. 65
99. Gokar
100. Jlik 97 MVinVibh T. 4, no. 212
101. Udyin MVinVibh
102. Devadatt

502
103. Bhadr
104. Kinar 93 SBV 485
105. Kika
Female lay
106.
follower
Avadna of
107.
Ktyyana
108. Santha
109. Mahmy
110. (Supriya) 79 17 MVinK 14 MPS; BAK, no. 80
111. Refuse rags
112. Bodha 528 Jm, no. 23
113. Nirva
114. Half a seat
115. Jambha 50 Pv, no. 43; Dhp-a; Th; Mpp(Ch)
Xy, no. 8; Aokvadnaml, no.
116. Virp 60 80 20
20; Abhidh-mv
117. Tailor 13
 118. Sudya 66
119. Monk
120. Devadatta 19 SBV
121. Koklika 45
122. Kroda
123. Sea-monster
124. Relics
125. Sabhika 12 SnA; Mvu; SN; Fbx; Th-a
126. Mutilated one Xy, no. 25
rdlakarvadna; T. 14, no.
551; T. 14, no. 552; T. 21, no.
127. nanda
1300; T. 21, no. 1301; Binaiye;
Abhidh-mv
128. Kyapa MVinK
129. Rhula
130. rgupta
Flower
131. 53 51, 65, 56 5 Dv-av, no. 15
(Puya ..)?
132. Accumulation Cv

503
133. Nandaka
Look! (or
134. 79 MVinK Jts(Kh) 37
Prostrate)
Otters and
(female) cat
135. Cv 400 SaVin
named
mabhall
136. Hook
137. Tree
138. Harsh
139. Hasa MBhiv 136 DhVin; Vin IV 259
140. Peacock Cv
141. By Sajika
142. Constellations SBV 49
143. Foot-prints SBV
144. Tree
145. Curds
146. Loud sound 79
147. Excellent
 148. Female goat
149. Ia SBV
150. Dog SBV 22 MaVin
By a bird,
151. SBV
made of wood
152. Kaliga
153. Crow Zpy, no. 8
Jaloma
154. (Matted-Haired 97 MVinVibh
One)
155. Deity
Sage as the
156. Srs; Dhp-py; Dzl, no. 52
fifth one
157. Brahmin
Mvu; Fbx; Shj, no. 10;
158. Heart 208, 342, 57 36
Pacatantra
159. Tree BhV 177
160. Wagons SBV
Alms-begging
161. 52 80

504
monk
162. ? MVinVibh 4 Divy; Kathsaritsgara
163. Fish 114 60 Pacatantra; Mahbhrata
164. Nilgai 16
165. Jvaka SBV 39
166. Moonlight
Hunch-backed
167. 5
woman
168. Reed 20 Mvu
169. Thought 118 29, 63 Mvu; Jly; MaVin
170. Leftovers 497 SnA; Uttarajjhy
Mras
171.
daughters
172. Strife 121 SBV 404
173. Stinking SBV
174. Cane
175. Pale
176. Golden head SBV
177. Brahmin 118
 178. Old monk MVinVibh 44 SaVin; Xy, no. 47
179. Sthlanand MBhiv 115
180. Shoemaker
Vin; MVin; MaVin; DhVin;
181. Wild partridge ay-v 37
SaVin; Mpp(Ch)
182. Maudgalya MVinVibh 215 MVin; MaVin; T. 4, no. 206
183. Elephant SBV 161, 197
184. Citr
185. Mouse
186. Turtle 273 MaVin
187. Loud sound MVinVibh 322
188. Sacred fire 175
189. Tuft (ikh) SBV 129
190. Elephant BhV Divy
Mvu; MaVin; Shj; Fbx; Mpp; T.
191. Ladle 9 3, no. 156; Xy; T. 3, no. 177; T.
3, no. 187
192. Boar
193. Owl

505
194. Lion MVinVibh 349
195. Elephant SBV
frequencies 47 13 24 64 42 4 7