A Third Gandhāri Verse Collection (Dhp-GS)
This is the third known Dharmapada in Gandhāri Prakrit — a collection of 90 Buddhist wisdom verses inscribed on a single sheet of birch bark, distinct from both the celebrated Khotan Dharmapada edited by John Brough in 1962 and the fragmentary British Library Dharmapada published by Timothy Lenz in 2003. The manuscript belongs to the Split Collection of Kharoṣṭhī manuscripts from the Bajaur region of northwest Pakistan, and dates to the 1st–2nd century CE.
The verses are organized into six vargas (chapters): Virtue, Miscellaneous, Old Age, Stains, Flowers, and Thousands. Many stanzas have close parallels in the Pali Dhammapada, the Sanskrit Udānavarga, and the Patna Dharmapada, though the selection, sequence, and wording are independent — confirming that diverse Dharmapada anthologies circulated freely among early Buddhist communities across different schools and regions.
The manuscript suffered significant damage: diagonal abrasions from reuse, lateral folds that broke the bark into eleven segments, and loss of material at the edges. Many verses are fragmentary. The text was published by Harry Falk in 2015. Despite the Dharmapada being one of the most widely known Buddhist texts, no free English translation of this third Gandhāri version previously existed.
This is a Good Works Translation from Gandhāri Prakrit. Translated from the transliteration published by Harry Falk in ARIRIAB Vol. XVIII (2015). Lacunae are marked with [...] where the birch bark is damaged or illegible.
Gospel Reading
On Virtue
This is the path, there is no other
for the purification of vision —
this is Mara's delusion.
The faithful one, endowed with virtue,
possessed of fame and wealth —
wherever he goes, there he is honored.
The wealth of faith, the wealth of virtue,
the wealth of conscience and moral dread,
the wealth of learning and generosity —
wisdom is the seventh wealth.
Whoever has these riches, whether woman or man,
is not called poor —
their life is not in vain.
Therefore faith and virtue,
confidence and seeing the Dharma —
let the wise one cultivate these,
remembering the teaching of the Buddhas.
Let the wise one guard virtue,
seeking the triple happiness:
praise, gain of wealth,
and after death, delight in heaven.
A monk established in virtue
develops mind and wisdom;
gradually, step by step,
he touches the destruction of all fetters.
A monk established in virtue,
with senses well-restrained,
knowing moderation in food,
devoted to wakefulness.
Living thus ardently,
tireless by day and night —
one who is incapable of falling away
is close to the attainment of security from bondage.
Like an elephant in battle
enduring arrows from the bow —
I shall endure harsh words,
for many people lack virtue.
See this world as a bubble,
see it as a mirage —
one who regards it so,
the King of Death does not see.
Miscellaneous Verses
Without faith, ungrateful,
a breaker of bonds,
one who has destroyed opportunities —
that is the supreme person.
Whoever has faith and wisdom,
conscience and moral dread —
that one is of great wealth in the world;
other wealth is delusion.
With the faithless, the miserly,
the slanderous and those who delight in destruction —
the wise one should not make friends;
association with the wicked is evil.
With the faithful, the kind,
the virtuous, the learned —
the wise one should make friends;
association with the good is blessed.
People give according to their faith and confidence;
whoever is envious of others' food and drink,
neither by day nor by night
does that one attain concentration.
Once you had faith, but now it is gone —
there is no misconduct of mine.
Do not associate with one devoid of faith,
like a well without water —
even if you dig, the water is foul.
Those like me are conquerors
who have attained destruction of the taints;
my evil dharmas are conquered —
therefore I am a conqueror, Upaka.
The great ascetic has come to the Magadhan Girivraja;
having led away all of Sanjaya's followers —
whom will he now lead?
The great heroes lead by the true Dharma;
among those led by the Dharma —
who among the wise would be jealous?
O elephant, do not provoke the great elephant!
Painful is the provocation of a great elephant.
For one who has slain a great elephant,
there is no good destiny hereafter.
With energy aroused, with effort firm,
with constant unwavering resolve —
see the disciples in harmony!
This is the worship of the Buddhas.
Fools who do not understand
wander as though immortal;
but those who understand the true Dharma —
they are the healthy among the sick.
One seat, one bed, wandering alone, unwearied,
alone taming oneself —
one should find delight
dwelling alone in the forest.
The good shine from afar
like the Himalaya mountain;
the bad are not seen,
like arrows shot in the night.
On Old Age
Without having lived the holy life,
without having gained wealth in youth —
they lie like spent arrows,
lamenting the old days.
Royal chariots beautifully painted decay;
the body too falls to old age.
But the Dharma of the good does not decay —
the good make it known among the good.
Shame on you, ignoble old age!
This charming form —
old age crushes it.
Even one who lives a hundred years —
all are bound for death,
sparing no one, crushing all.
Having seen the old, the suffering,
the sick, and the dead whose life has ended —
the wise one cut the bonds of the household,
abandoning desires that charm.
This body is worn out,
a nest of disease, frail and breaking apart —
this putrid mass shall burst;
life indeed ends in death.
For one always mindful,
knowing moderation in food obtained —
their feelings become slight,
they age slowly, guarding their life.
Let go of the past,
let go of the future,
let go of the present —
gone beyond becoming,
with mind released in every way,
you shall not again undergo birth and old age.
The deathless while aging,
coolness while burning —
in a moment, the supreme peace,
the unsurpassed security from bondage.
Life is led toward death,
short is our lifespan;
for one carried to old age there is no shelter.
Seeing this danger of death,
do meritorious deeds that bring happiness.
Life is led toward death,
short is our lifespan;
for one carried to old age there is no shelter.
Seeing this danger of death,
one seeking peace should abandon worldly bait.
Times pass, nights slip by,
the stages of youth depart in sequence —
seeing this danger of death,
do meritorious deeds that bring happiness.
Times pass, nights slip by,
the stages of youth depart in sequence —
seeing this danger of death,
one seeking peace should abandon worldly bait.
Days and nights pass by,
life is cut short among mortals —
the lifespan of mortals runs out
like water in small rivers.
When doing evil deeds, the fool does not understand —
the witless one is tormented by their own deeds,
as if burned by fire.
In the evening some are not seen
who were seen in the morning by many;
in the morning some are not seen
who were seen in the evening by many.
What mortal can trust, saying "I am young, I shall live"?
Even the young die,
men and women alike.
Just as for ripe fruit
there is constant fear of falling,
so for mortals once born
there is constant fear of death.
The old and the young and the middle-aged —
in due sequence they depart,
like ripe fruit from the branch.
All beings shall die —
life indeed ends in death.
As their deeds determine, so they go —
those of evil deeds to hell,
those of merit to a good destination.
Therefore make a store of merit for the future;
merit is the foundation for beings in the other world.
The gods praise merit
and one who leads the righteous life;
blameless here, after death
one delights in heaven.
When a dear one has died,
the kinsmen weep and mourn for a long time.
Such is the change of all that is known —
with firm energy and resolve.
Having seen danger in becoming,
and again seeking freedom from becoming —
do not embrace becoming,
do not delight in its ending.
Those ascetics of great wisdom,
ardent ones training on the arduous path —
painful indeed is birth and death;
again and again they strive,
may they reach peace.
For those whose lifespan grows shorter
with each passing night —
like fish in dwindling water,
what delight can there be?
From the very first night
a child dwells in the womb,
from the moment it arises it goes —
and having gone, does not return.
Always going, never returning,
by day and night being destroyed —
like fish exceedingly tormented,
struck by the suffering of birth and death.
Therefore, always delighting in meditation,
concentrated, ardent, seeing the end of birth —
overcoming Mara with his armies,
O monks, be those who have crossed
beyond birth and death.
On Stains
Non-recitation is the stain of sacred verses;
neglect is the stain of houses;
sloth is the stain of beauty;
heedlessness is the stain of a watchman.
Misconduct is the stain of a woman;
miserliness is the stain of a giver;
evil things are indeed stains —
in this world and the world beyond.
But worse than these stains —
ignorance is the supreme stain.
Having abandoned these stains,
be stainless, O monks!
As rust arising from iron
eats away the very iron from which it arose,
so the deeds of one who transgresses
lead them to a bad destination.
Gradually, little by little,
drop by drop, moment by moment —
as a smith removes the dross of silver,
the wise one should blow away their own impurity.
You are now like a withered leaf;
Yama's men stand near you.
You stand at the threshold of departure,
yet you have no provisions for the journey.
Make an island of yourself!
Strive quickly, be wise —
as a smith blows away the dross of silver,
with impurity blown away, without blemish,
you shall go to the divine noble realm.
One-rooted, with double entwining,
triple stain and fivefold spreading —
a sea of twelve whirlpools —
the sage has crossed the flood.
Formerly there appeared in Magadha
an impure dharma, thought out by the stained.
Open the door to the deathless!
Let them hear the Dharma
awakened to by the stainless one.
Whoever has thirty-six streams,
strong currents flowing from the mind —
the floods carry away that deluded one,
whose thoughts are grounded in passion.
Greed, hatred, and delusion —
born of oneself, they harm the evil-minded,
as its own fruit destroys the reed.
What use are your matted locks, O fool?
What use your garment of antelope skin?
Within you is a tangle —
you polish only the outside.
On Flowers
Just as a beautiful flower,
colorful but without fragrance —
so is well-spoken speech fruitless
for one who does not act on it.
Just as a beautiful flower,
colorful and fragrant —
so is well-spoken speech fruitful
for one who acts on it.
Just as from a heap of flowers
one may make many garlands,
so by one born mortal
much good should be done.
Just as a bee takes from a flower
without harming its color or fragrance,
gathering only the nectar and departing —
so should a sage move through a village.
Not the faults of others,
not what others have done or left undone —
one should consider one's own deeds,
the fair and the unfair.
Just as on a heap of rubbish
thrown upon the highway,
a lotus may grow there,
sweet-smelling and delightful.
So among beings who are like rubbish,
the blind worldling —
the disciple of the perfectly awakened one
shines forth in wisdom.
The scent of flowers does not blow against the wind,
nor sandal, tagara, or jasmine;
but the fragrance of the good blows in every direction —
the good person pervades all quarters.
Tagara, sandalwood, lotus, and jasmine —
of all these fragrances,
the fragrance of virtue is supreme.
For those of perfected virtue,
dwelling in heedfulness,
liberated by perfect knowledge —
Mara cannot find their path.
The person gathering only flowers,
with attached mind —
death carries them away,
as a great flood sweeps a sleeping village.
The person gathering flowers,
with attached mind, unsated in pleasures —
death brings them under its sway.
Having known this body to be like foam,
having understood its mirage-nature,
cutting Mara's flower-arrows —
go beyond the sight of the King of Death.
Who shall master this earth
and the realm of Yama with its gods?
Who shall gather a well-taught verse of Dharma,
as a skilled person gathers a flower?
The learner shall master this earth
and the realm of Yama with its gods;
the Buddha shall gather a well-taught verse of Dharma,
as a skilled person gathers a flower.
On Thousands
Better than a thousand words that are meaningless
is a single meaningful word,
hearing which one finds peace.
Even a thousand sayings
composed of meaningless words —
better is a single verse of Dharma,
hearing which one finds peace.
Even a thousand verses
composed of meaningless words —
better is a single verse of Dharma,
hearing which one finds peace.
Though one should conquer
a thousand times a thousand in battle —
the one who conquers oneself
is the greatest warrior.
It is better to conquer oneself
than all these other people.
Though one should tend a fire with offerings
in the forest for a hundred years —
better is a moment's worship
of one who has cultivated the self;
that worship is better
than a hundred years of offerings.
Scholarly Translation
The following preserves all lacunae faithfully. [...] marks where the birch bark is damaged or illegible.
Śīlavarga — Chapter on Virtue
1.
[...]
This is Māra's delusion.
2.
The faithful one, endowed with virtue,
possessed of fame and wealth —
wherever he goes,
there he is honored.
3.
The wealth of faith, the wealth of virtue,
[...]
[...]
wisdom is the seventh wealth.
4.
Whoever has these riches,
whether woman or man, [...]
[...]
their life is not in vain.
5.
Therefore faith and virtue,
confidence and seeing the Dharma —
let the wise one cultivate these, [...]
[...]
6.
Let the wise one guard virtue,
seeking the triple happiness:
praise, gain of wealth,
and after death, delight in heaven.
7.
[...] wisdom —
mind and wisdom develop [...];
[...]
gradually, step by step,
the destruction of all fetters.
8.
Established in virtue, [...]
[...] well-restrained,
knowing moderation in food,
devoted to wakefulness.
9.
Living thus ardently, [...]
[...]
[...]
for the attainment of security from bondage.
10.
Like an elephant in battle
enduring arrows from the bow —
I shall endure harsh words,
for many people lack virtue.
11.
[...]
[...]
[...]
the King of Death does not see him.
Prakīrṇavarga — Miscellaneous Chapter
12.
Without faith, ungrateful,
a breaker of bonds,
one who has destroyed opportunities [...]
[...]
13.
[...]
Whoever has faith and wisdom,
[...] complete,
conscience and moral dread —
that one is of great wealth in the world;
other wealth is delusion.
14.
[...]
With the faithless, the miserly,
[...]
the slanderous and those who delight in destruction —
the wise one should not make friends;
association with the wicked is evil.
15.
With the faithful [...],
[...]
the wise one should make friends;
association with the good is blessed.
16.
People give according to [...],
[...]
[...] envious —
neither by day nor by night
does that one attain concentration.
17.
[...]
[...]
[...]
There is no misconduct of mine.
18.
Do not associate with one devoid of faith,
like a well without water —
[...]
[...]
19.
[...] firm faith —
this was seen by me before;
what was seen [...],
[...]
20.
[too damaged to translate]
21.
[...] conquerors who have attained
destruction of the taints;
my evil dharmas are conquered —
therefore I am a conqueror, Upaka.
22.
[...] the awakened one came
to the Magadhan Girivraja;
having led away all of Sañjaya's followers —
whom will he now lead?
23.
The great heroes lead
by the true Dharma [...];
among those led by the Dharma —
who among the wise would be jealous?
24.
O elephant, do not provoke the great elephant!
Painful is the provocation of a great elephant.
One who has slain [...],
there is no good destiny hereafter.
25.
With energy aroused, with effort firm,
with constant unwavering resolve —
see the disciples in harmony!
This is the worship of the Buddhas.
26.
[...]
Fools who do not understand
wander as though immortal;
but those who understand the true Dharma —
they are the healthy among the sick.
27.
One seat, one bed,
wandering alone, unwearied —
[...]
alone taming oneself,
one should find delight dwelling alone in the forest.
28.
The good shine from afar
like the Himalaya mountain;
the bad are not seen,
[...]
Jarāvarga — Chapter on Old Age
29.
Without having lived the holy life,
without having gained wealth in youth —
they lie like spent arrows,
lamenting the old days.
30.
Splendid [...] decay;
the body too falls to old age.
But the Dharma of the good does not decay —
the good make it known among the good.
31.
Shame on you, [...],
[...]
this charming form —
old age crushes it.
32.
Even one who lives a hundred years —
all are bound for death,
[...]
[...]
33.
[...] having seen the old, the suffering,
the dead whose life has ended —
the wise one cut the bonds of the household,
[...]
34.
This body is worn out,
a nest of disease, frail and breaking apart —
this putrid mass shall burst;
life indeed ends in death.
35.
For one always mindful, [...]
knowing moderation in food obtained —
their feelings become slight,
they age slowly, guarding their life.
36.
Let go of the past, let go [...],
[...] gone beyond becoming,
with mind released in every way —
you shall not again undergo birth and old age.
37A.
The deathless while aging,
coolness while burning —
[...]
security from bondage, unsurpassed.
37B.
The deathless while aging,
coolness while burning —
in a moment, the supreme peace,
the unsurpassed security from bondage.
38.
Life is led toward death, short is our lifespan;
for one carried to old age there is no shelter.
Seeing this danger of death,
do meritorious deeds that bring happiness.
39.
Life is led toward death, short is our lifespan;
for one carried to old age there is no shelter.
Seeing this danger of death,
one seeking peace should abandon worldly bait.
40.
Times pass, nights slip by,
the stages of youth depart in sequence —
seeing this danger of death,
[...]
41.
Times pass, nights slip by,
the stages of youth depart in sequence —
seeing this danger of death.
42.
Days pass, [...]
[...]
the lifespan of mortals runs out
like water in small rivers.
43.
When doing evil deeds,
the fool does not understand —
the witless one by their own deeds [...],
[...]
44.
In the evening some are not seen
who were seen in the morning by many;
in the morning some are not seen
who were seen in the evening by many.
45.
What mortal can trust in this —
[...]
saying "I am young, I shall live"?
Even the young die,
men and women alike.
46.
Just as for ripe fruit
there is constant fear of falling —
so for those once born [...],
[...]
47.
The old and the young
and the middle-aged —
in due sequence they depart,
like ripe fruit from the branch.
48.
[...]
[...]
As their deeds determine, so they go —
those of evil deeds to hell,
those of merit [...].
49.
[...]
Therefore make a store of merit;
merit is the foundation
for beings in the other world.
50.
The gods praise merit
and one who leads the righteous life [...].
51.
[...] many people have died;
the kinsmen weep and mourn for a long time.
Such is the change of the known —
for a long time [...],
with firm energy and resolve.
52.
Having seen danger in becoming —
53.
Those disciples of great wisdom,
ascetics of great wisdom —
ardent ones training on the arduous path:
painful indeed is birth and death,
again and again [...],
[...]
54.
For those whose lifespan grows shorter
with each passing night —
like fish in dwindling water,
what delight can there be?
55.
From the very first [...],
[...]
from the moment it arises, it goes —
and having gone, does not return.
56.
Always going, never returning,
by day and night being destroyed —
like fish [...],
struck by the suffering of birth and death.
57.
Therefore, always delighting in meditation, concentrated,
ardent, seeing the end of birth —
overcoming Māra with his armies, [...]
gone beyond the birth and death of becoming.
Malavarga — Chapter on Stains
58.
Non-recitation is the stain of sacred verses;
neglect is the stain of houses;
sloth is the stain of beauty;
[...] is the stain of [...].
59.
Misconduct is the stain of a woman;
miserliness is the stain of a giver;
evil things are indeed stains —
in this world and the world beyond.
60.
But worse than these stains [...]
[...];
having abandoned these stains,
be stainless, O monks!
61.
As rust arising from iron
eats away the very iron from which it arose,
so the deeds of one who transgresses [...]
lead them to a bad destination.
62.
Gradually, little by little,
drop by drop, moment by moment —
as a smith removes the dross of silver,
the wise one should blow away their own impurity.
63.
[...]
Yama's men stand near you;
you stand at the threshold of departure,
yet you have no provisions for the journey.
64.
Make an island [...];
as a smith blows away the dross of silver,
with impurity blown away, without blemish,
you shall go to the divine noble realm.
65.
One-rooted, with double [...],
[...];
a sea of twelve whirlpools —
the sage has crossed the flood.
66.
Formerly there appeared in Magadha
an impure dharma, thought out by the stained [...];
[...];
let them hear the Dharma awakened to by the stainless one!
67.
Whoever has thirty-six streams,
strong currents flowing from the mind —
the floods carry away that deluded one,
[...].
68.
Greed, hatred, and delusion —
born of oneself, they harm the evil-minded,
as its own fruit
destroys the reed.
69.
[...];
what use are your matted locks, O fool?
What use your garment of antelope skin?
Within you is a tangle —
you polish only the outside.
Puṣpavarga — Chapter on Flowers
70.
Just as a beautiful flower,
colorful but [...],
so is well-spoken speech
fruitless for one who does not act on it.
71.
Just as a beautiful flower,
colorful and fragrant,
so is well-spoken speech [...]
fruitful for one who acts on it.
72.
Just as from a heap of flowers
one may make many garlands,
so by one born mortal
much good should be done.
73.
[...]
Just as a bee takes from a flower
without harming its color or fragrance,
gathering only the nectar and departing —
so should a sage move through a village.
74.
Not the faults of others,
not what others have done or left undone —
[...]
the fair and the unfair in oneself.
75.
Just as on a heap of rubbish
thrown upon the highway,
a lotus may grow there,
sweet-smelling and delightful [...].
76.
[...]
Among beings like rubbish,
the blind worldling —
the disciple of the perfectly awakened one
shines forth in wisdom.
77.
The scent of flowers does not blow against the wind [...];
[...];
but the fragrance of the good blows against the wind —
the good person pervades all quarters.
78.
Tagara, sandalwood,
lotus, and jasmine [...] —
[...];
the fragrance of virtue is supreme.
79.
For those of perfected virtue,
dwelling in heedfulness,
liberated by perfect knowledge —
Māra cannot find their path.
80.
The person gathering flowers [...]
with attached mind —
death carries them away,
as a great flood sweeps a sleeping village.
81.
The person gathering flowers,
with attached mind, unsated —
[...];
death brings them under its sway.
82.
Having known this body to be like foam,
having understood its mirage-nature,
cutting Māra's flower-arrows —
[...] go beyond the sight of the King of Death.
83.
Who shall master this earth
and the realm of Yama with its gods?
Who shall gather a well-taught verse of Dharma,
as a skilled person gathers a flower?
84.
The learner shall master this earth [...]
and the realm of Yama with its gods;
the Buddha shall gather a well-taught verse of Dharma,
as a skilled person gathers a flower.
Sahassavarga — Chapter on Thousands
85.
Better than a thousand words
[...];
better is a single verse —
hearing which, one finds peace.
86.
Even a thousand sayings
composed of meaningless words —
better is a single verse of Dharma,
[hearing which, one finds peace].
87.
Even a thousand verses
composed of meaningless words —
better is a single verse of Dharma,
hearing which, one finds peace.
88.
Though one should conquer a thousand [...]
[...] in battle —
the one who conquers oneself
is the greatest warrior.
89.
It is better to conquer oneself
than all these other people.
90.
Though one should tend a fire
with offerings in the forest for a hundred years,
with milk, ghee, and oil —
better is a moment's worship
of one who has cultivated the self;
that worship is better than a hundred years of offerings.
Colophon
Good Works Translation from Gandhāri Prakrit. Translated from the Split Collection Dharmapada (Dhp-GS), a single birch-bark sheet of approximately 14 × 54 cm inscribed on one side, dating to the 1st–2nd century CE. Source transliteration published by Harry Falk in "A New Gāndhārī Dharmapada (Texts from the Split Collection 3)," Annual Report of the International Research Institute for Advanced Buddhology at Soka University Vol. XVIII (2015), pp. 23–62.
This is the third known Dharmapada in Gandhāri Prakrit, following the Khotan Dharmapada (Brough 1962) and the British Library Dharmapada (Lenz 2003). The 90 stanzas are distributed across six vargas: Śīlavarga (Virtue, 11 verses), Prakīrṇavarga (Miscellaneous, 17 verses), Jarāvarga (Old Age, 29 verses), Malavarga (Stains, 12 verses), Puṣpavarga (Flowers, 15 verses), and Sahassavarga (Thousands, 6 verses). The text shares parallels with the Pali Dhammapada, the Sanskrit Udānavarga, and the Patna Dharmapada, but its selection and arrangement are independent.
Translated and formatted for the Good Work Library by the New Tianmu Anglican Church, 2025.
🌲
Source Text: Gandhārī Prakrit Transliteration
Gandhāri Prakrit transliteration from the Split Collection Dharmapada (Dhp-GS). Published by Harry Falk, ARIRIAB Vol. XVIII (2015), pp. 23–62. Conventions: "+" = missing character; ".." = partly preserved but illegible; "[x]" = damaged but recognizable; "·" = missing consonant or vowel stroke; "°" = space/section marker in manuscript; "(x→y)" = correction by overwriting. Presented here for reference, study, and verification alongside the English translation above.
[1] [e]ṣa marasa mohaṇo · ṣadho śileṇa saṃpaṇa · ya*a bho+a sama[p·] + · + + + + + + + + · yeṇa yeṇeva vayadi · + + + + + + yida
[2] io (+ 3 letters ajihi wiped out) aṇutridiya ajihima katava · ṣa[dha]dhaṇa śi + + + · + + + + + + + + · + + + + + + + + · + ña e satamo dhaṇa
[3] yas ed(e) dhaṇa ya (a→da)ṇi · istriya puruṣa + + · + + + + + + + + · .. .. sa jivido
[4] tasva ṣadha ca śila ca · prasada dhamadeśaṇe · aṇuyujea mesa + · + + + + + + + +
[5] śilo rakṣeya meavo · prathea ṇa trae suhaṃ · praśaṃśo vi(dra→tra)labha ca · preca svargeṣu ma °
[6] + + + + + + praño · cita praña ca bhavae · pravuṇi aṇ(u)pruveṇa · sarvasaṃyoyaṇakṣayo
[7] śi[l·] + + + + + + · + + + + + (s)aṃ[v]udo · bhoyaṇasvayamatraṃña · jagariaṇuyujido
[8] eva vihari adavi · .. + + + + + + + · + + + + + + + + · yovekṣema[sa] p[r]atiyo
[9] ahu nago va sakrame · cavativadida [śara · ativa] .. + + + + + + + + + + + + + + · + + + + + ++ [śil·h·] + + + +
[10] + + + + + + + + · + + + + + + + + · + + + + + + + + · mucuraya no paśati
[11] aṣadho agidaṃño [ya] · .. dh]iched(o) ca yo nara · hada[vavaaś]o + + + · + + + + + + + +
[12] + + + + + + + + · yasa ṣadha i praña ya · + .. .. [k·va]la · viya otrapiʼa hiri · so hi maadhano logo ° · mahamaṃñida ya .. +
[13] + + + + + + + + · aṣadhehi kradavehi · + + + + + + + + .. .. · phiśuṇehi vivhuda-nanahi · [sakha na ka]reda paḍido · saṃgadi kavuruṣehi paviyo
[14] ṣadhehi ca [p]· + + ++ + · + + + + + + + + + + + · + kha kurveya paḍi · saṃgati saṃpuruṣehi bhadiya
[15] dadaṃti [hi] + + + + · + + + + + + + + · + + + + + + + + · + + + + .. bh·yano · na so divo va radi va · samasiṃ asigachati
[16] .. + + + + + + + · + + + + + + + + · + + + + + + + + · + [sti ducari]do mamo
[17] vigadaṣadha na sevea · udavaṇaṃ + + + + · + + + + + + + + · + + + + + + + +
[18] + + ·a·a dhrua ṣadha · idi driṭho maya pure · yasa driṭho [tasa s·] .. · + + + +
[19] + + + + + + + + · + + + + + + [d·v·] · [m· .. y·t·v·v·s· .. · + .. + + + + + + · + + + + + + + + · .. + + + + + +
[20] + .. [śa v· jina bh·t·] · [y· prata asava]kṣayo · jida me pava+a dhama · tasva hu uvaga .. ..
[21] + + + + gahe budho · ma+asaṇa giri[v]raṇu · sarva saṃjaia ṇetva · ka sa daṇi ṇaeśasi
[22] ṇeyaṃti ya mahavira · sadhame[ṇa tasa] + + · dhameṇa ṇeamaṇasa · ka y asuye viyaṇaṃda
[23] ma kujararo ṇagomasava · dukha hi kujaro nagasamado · ṇa + + + + + + + + + · suati bhoṃti idaṃ paraṃ gado
[24] aradhavirya pahidatva · ṇica driḍhaparakrama · samaga ṣavaga paśa · eṣa budha .. + + +
[25] + + + + + + + + · nica hi aviʼaṇada · caraṃti amara [vi→si]hu · sadhamaṃ ta viyaṇaṃti · aduraseva śadvari
[26] ekasaṇa ekaśayo · egayiaṃ ataṃtri[a] · + + + + + + + + · vaṇe ca ekayo vase
[27] dure saṃte praveśaṃti · himavata va parvada · asaṃta na pragaśat[i] · + + + + + + + +
[28] acarita bramacariyo · + + + + + + + + · aladhva yo[gaṇa dhaṇa] · + + + + + + + + · śati cava vigirṇa va · + + + + + + + + · poraṇaṇi aṇusvara °
[29] ji[a] + + + + + + + + + · asa śariraṃ pi jaro uveti · sada du dhama ṇa jaro uveti · sato hi ṇa sadha pravedeaṃti
[30] dhi [t·] .. + + + + + · + + + + + + + + · .. .. [maṇo]rama bibo · jarae abhimadeti
[31] [yo vi vaṣaśado jiv·] · sarve mucuparayaṇa · + + + + + + + + · .. + + + + + + +
[32] + + + .. sva duhinaṃ ca vaido · mudaṃ ca drisvaṇa avedacedaso · achicha dhiro +ihibadhaṇa[ṇ]· · + + + + + + + + + + +
[33] parijaṇam idaṃ ruvo · ruvaṇeḍo prabhaṃguṇu · bhesati pudasaṃteśo · maraṇaṃta hi jivida
[34] aṇuyasa [s]· + + + + · matra janadhu ladhva bhoyaṇo · tanu asa bhavati vedaṇa · śaṇayo jivati ayu palati
[35] muṃce purado [muṃc]· + + + · + + + + bhavasa parago · sarvatra vimutamanasa · ṇa puṇu jatijaro uveśasi
[36] ajara jivamaṇeṇa · ḍaśamaṇeṇa ṇiva[ti] · + + + + + + + + · yovakṣemo aṇuta
[37] ajaro jivamaṇeṇa · ḍaśamaṇeṇa ṇivuti · ṇimesa paramo śodhi · yoyakṣemo aṇutaro
[38] uvaṇiyati jivida apomayu · jarovaṇidasa ṇa bhati trana · ede bhaya maraṇa prekṣama · puñaṇi kurvea suhavaga +
[39] uvaṇiati jivido apomayu · jarovaṇidasa ṇa bhoti traṇa · ede bhaya maraṇa prekṣamaṇa · logamiṣa pra·aha śa .. + +
[40] [a]cayaṃti kale tarayati rati[a?] · [vaya puṇu aṇ(u)p(ru)[ve jahaṃ]ma · [ido] bha[yamaraṇ] pre[kṣamaṇa] · + + + + + + + + + + +
[41] [aca]yaṃti kale tvarayat[i] radiyo · vayo puṇu aṇapuṇa ° aṇapruve jahaṃti · edo bhayo maraṇa prekṣamaṇa °
[42] acayati aho + + · + + + + + + + + · ayu kṣiyati mracaṇa · kuṇadiṣu yasodayo
[43] ° asa pavaṇi kamaṇi · karo balo ṇa buati · svagehi kamehi [ya] + · + + + + + + + +
[44] sahi ege ṇa driśati · praṇe driṭha bahojaṇa · praṇi ege ṇa driśati · saï driṭha bahujaṇa
[45] tatra ko viśpiśe mraca · .. + + + + + + + · dahara yeva mriyaṃti · ṇa ṇari ca e+aśo
[46] ° yasa phalasa pakasa · nico padaṇado bhayo · eva ja[d]· + + + + · + + + + + + + +
[47] ye ca vurdha ye ca dahara ° · ye ca majimaporuṣa · aṇapruvo pravataṃti · phala paka va baṃdhaṇa
[48] [s]· + + + + + + + · + + + + + + + + · yasa[ka]ma gramiśati · puñapava-phal(o)va+a · niraya pavakamaṃta · pu + + + + + + + +
[49] + + + + + + + + · puña kurvea ta[.. ..] · puña hi paraloasmi · pradiṭha bhaṃti pranina
[50] puña deva pra[śaṃśaṃti] · saṃ[ma] + + + + + +
[51] + + + + kalagada bahujaṇa · salohiṃda kaṃdida drigharatro · taṃ tadiśo viparinamo ñadina · taṃ drigharatro .. + + + + + + + + + · driḍhavirya-nikramo °
[52] bhave bhaya drisva
[53] sa praṃñaṣavagho · tatha-r-iva śamaṇā prabhūtapraṃñā · ayirā ayirapathesu sicchamānā · dukha hi jati-maraṇo · punapuna avi ṣa[ma] · .. + + + + + + +
[54] yasa rati-vavasena · ayu-v-apadaro siya · apodago va matsana · ki nu teṣa kumaleda
[55] yam eva pa[ḍh]· + + + · + + + + + + + + · abhuhido so vrayati · so gatva na nivatati
[56] sado vrayama anivatamana · diva ca rati ca palujamana · me[ts]· + + + + + + + + · dukhana jatimaraṇeṇa phuṭha
[57] tasva sada jaṇarada samahidaṃ · adavino jatikṣayatadaśa · maro saseno abhi[bh]· + + + · bhavasa jatimaraṇa[sa paraga]
[58] asvaayamala maṃtra · aṇ[u]haṇa-mala ghara · malo malosa kosi[jo] · + + + + + + malo
[59] malo ist[r]i ducarido · matśariyo dadado malo · malo hi pavaga dhama ° · asvi loge parasvi ca
[60] ado malo maladaro · + + + + + + + + · ede maṃla prahatvana · nimalaṃ bhoa bhikṣavo
[61] ayasa hi malo samuhida · tado uhaye-m-eva khayati · eva aṇiśama .. + + + · sva+ani nayati dugati
[62] anupruvena mesavi · stogostogo khanakhana · kamaro rayidaṃs eva · nidhame ma[la] + + +
[63] + + + + + + + + · yamapuruṣa vi ya de uhida · uyodamuhe va tiṭhasi · paseya pi ya de na vijadi
[64] u[y·m·] + + + + + + + · kamaro rayidaṃ va nidhame · nidhatamalo ana gano · diviya ariyabhumi eśasi
[65] ekamulo du .. + + + · + + + + + + + + · samudro badaśavaṭo · padalo pa[dari mun]i
[66] pradur abhuṣi magadheṣu phurv· · [dha·o aśudho sama] .. + + + + · + + + + + + + + + + + · śunaṃtu dhaṃmo vimuleṇaṇubudhi
[67] yasa ṣatriśati soda ° · maṇopraṣavaṇo bhuyo · vaha vahaṃti dru[dri] .. · + + + + + + + +
[68] ra+a doṣo ca moho ca · puruṣo pavacedaso · hiṃsaṃti atmasabhuda · tvayasara bha sva pha[la]
[69] + + + + + + + + · ki di jaḍaʼi drumedha · ki ti ayinaśaḍiya · ataro gahana kitva · bahiro parimajasi
[70] yaa vi ruyido pupho · [vanavata] + + + + · eva subhaṣido vaya · aphalo bh[t](i a)k[vado] °
[71] ya · yasa vi ruyi[da p]u[ph]o · vaṇavaṃto sugaṃdhiyo · eva subhaṣido va + + + + · bh[oti] kurvada
[72] yasa vi pupharaśiyo · ku[ya] malaguna bahu · eva jadena mracana · katavo kuśalo [va→ba]h(u)
[73] + + + + + + + + · yatha vi bhamaru puṣpa · vaṇagaṃdho aheḍayo · paredi rasam adaya · eva +ame muṇi cara °
[74] ṇa pareṣu vilomaye · ṇa pareṣu krida[gid]· · + + + + + + + + · samaṇi viṣamaṇi ca
[75] yaa saṃkara-+uḍasvi · ujidasvi mahapase · paduma tatra jayea · suyigaṃdho mano .. +
[76] + + + + + + + + · e[mu] saghasa-dhamaʼu · aṃdhahuda prusujana · adiroyati (pa→pu)ñaya · saṃme-saṃbudha-ṣavaya
[77] na puphagaṃdho pradivado va[ya] + · + + + + + + + + · satana gaṃdho pradivadaṃ vayati · sarva diśa sapuruṣo pravayadi °
[78] ta+ara caṃdanaṃ ceva · upa(le→lo) adha var[ṣ]· + · + + + + + + + + · śilagaṃdho anutaro °
[79] teṣaṃ saṃpanaśilaṇi · apramadavihariṇaṃ · samaṃdañavimutanaṃ · +ati maro na vijati
[80] puphaṇi .. + + + + · vasita-manasa nara · suto +amo mahoho va · aṃta[g adae] gachati
[81] puphaṇi r-eva prayaṇaṃ[ta] · vasita-manasa ṇara · [a] .. + + + + + + · mucu adaye +achati
[82] phenoamo kayam idaṃ viditva · mariyudhamo avisaṃbasana · chetvana marasa pravośpu[ya?] .. · .. + + + + + + + + + +
[83] ko imo paḍhavi vieśeti · yamalogaṃ ca imo sadeva .. · ko dhamapado sudeśido · kuśalo p·mam [iva p· ye·i..]
[84] budho paḍha .. + + + + · yamalogaṃ ca imo sadevago · budha dhamapado sudeśida · kuśali puphaṃm iva prayeśati
[85] sahaṃsam[o] + + + + · + + + + + + + + · eko vayapada ṣeyo · ya ṣutva uvaśamati °
[86] sahaṃsam eva vayaṇa ° · anathapadasahiṇo · eko dhamapado [ṣ]e + · + + + + +
[87] sahaṃsam iva gasaṇa · aṇathapadasahida · eko dhamapado ṣeyo · ya ṣutva uvaśamati
[88] yo sahaṃso sa + + + · + + + + + + + + · ega ca jiṇa atvaṇo · so hu saṃ+ama utamo °
[89] atva hi saṃjido ṣeyo ° · ya caṃña idaro praya
[90] ya ca vaṣa[śa] .. .. + · śpage pariyaṇe vaṇe · kṣireṇa sapi-teleṇa · egaṃ ca bhavidatvaṇa · mahuta vi puyae · sa yeva puyaṇaṃ ṣeyo
Source Colophon
Gandhāri Prakrit source text from the Split Collection Dharmapada (Dhp-GS). Single birch-bark sheet, approximately 14 × 54 cm, inscribed on one side in Kharoṣṭhī script. 1st–2nd century CE, from the Bajaur region of northwest Pakistan (ancient Gandhāra). Currently in private hands. Transliteration by Harry Falk, published in ARIRIAB Vol. XVIII (Soka University, 2015). The manuscript was encountered in the Peshawar bazaar and belongs to the Split Collection of Kharoṣṭhī manuscripts, which also includes a Prajñāpāramitā (Split 1–2), this Dharmapada (Split 3), and a Miracle at Śrāvastī (Split 4).
🌲