Bajaur Collection Fragment 4
A unique second-century Mahāyāna treatise preserved on birch bark in Kharoṣṭhī script, from the Bajaur Collection of Gandhāri manuscripts. This text has no known parallel in any other Buddhist tradition — it is an independent Gandhāri composition on the bodhisattva path, teaching the contemplation of miseries and fortunes, non-attachment to the aggregates, the prajñāpāramitā as the emptiness of all dharmas, and the bodhisattva's great resolution. Edited by Andrea Schlosser in Gandhāran Buddhist Texts 7 (2022).
Gospel Reading
1. Contemplation on Miseries and Fortunes
By being free from desire, developing of the path will exist. Suffering will exist. For one who is dispassionate with regard to the triple world, there will be contemplation on the benefit of dispassion.
For the one who has contemplated, twenty joys will exist and twenty sorrows will not exist. Three bad destinations will not exist. Three good destinations will exist. Three liberations relating to future life will exist. Three happy states relating to present life will exist, relating to body and mind. Three painful states will not exist. Three pleasant states will exist. Three unpleasant states will not exist. Three wholesome states will exist. Three unwholesome states will not exist. Three meetings with worthy men will exist — those based on trust in the Buddhas. Three bad companies will not exist.
There will be no misery, but every fortune will exist. The statement and underlying theme is this: there will be an unwholesome state on account of a bad deed; in the case of a wholesome deed, there will be no decay of merit. One will speak of wholesome deeds as a cause.
What will happen? One will speak of wholesome deeds as a cause. There will be no desire for anything. By being free from desire, developing of the path will exist. Suffering will exist. For one who is dispassionate with regard to the triple world, there will be contemplation on the benefit of dispassion.
For the one who has contemplated, twenty joys will exist and twenty sorrows will not exist. Three bad destinations will not exist. Three good destinations will exist. Three liberations relating to present life will exist, relating to body and mind. Three painful states will not exist. Three pleasant states will exist. Three unpleasant states will not exist. Three wholesome states will exist. Three unwholesome states will not exist. Three meetings with worthy men will exist — those based on trust in the Buddhas. Three bad companies will not exist.
As for what will be mine, that in brief is this: there will not be any misery, but every fortune will exist, and the bliss of liberation will exist. These benefits will exist, having let go of every affection.
End of section 1.
2. Non-Attachment
One could cross world systems as numerous as the sands of the river Gangā while clinging — useless. One could go through all kinds of suffering in these world systems as numerous as the sands of the river Gangā while clinging. Who chooses this?
One could cross world systems as numerous as the sands of the river Gangā while letting go. One could go through all kinds of happiness in these world systems as numerous as the sands of the river Gangā while letting go. Who chooses this?
When everything is let go, there will be no more attachment to worldly possessions and no more clinging to existence. Thus, every suffering will be without clinging to it. Thus, there will be every fortune, and especially the fortune of liberation.
End of section 2.
3. The Resolve for Awakening
For the sake of the three kinds of awakening — thus, for innumerable eons, one obtains the perfection of insight and one abandons what is useless and painful and like a dream.
Thus, here in this lifetime, by me the first resolve to strive for perfect awakening is performed, and the perfection of insight is obtained. It is thoroughly understood: what is useless and painful and like a dream is seized and should not be thrown away but should be avoided and should be shown.
End of section 3.
4. The Seat of Awakening
The knowledge other bodhisattvas obtain on the seat of awakening — that was obtained by me here on this spot on the ground. It was not easily obtained. It is not for my gain, and it should not be thrown away.
Is it the same, that which is obtained on the seat of awakening — is it the same that is obtained in other places? It is said: it is the same as sitting on the seat of awakening. This and that — that is, every seat of awakening is empty, and these and other places are empty. The same seat of awakening is painful and useless, and it is the same in the case of these and other places. Therefore that which I say is the same, and it should not be thrown away.
End of section 4.
5. The Naked Mendicant's Knowledge
Even if I will have to beg with a broken bowl and having become a naked mendicant, this knowledge should not be thrown away. The knowledge of what is painful and the knowledge of what is useless as well as the perfection of insight are thoroughly understood. Then, what will happen?
End of section 5.
6. The Bodhisattva's Resolution
By this knowledge of what is painful and this knowledge of what is useless, every suffering that will be taken up will be accepted, and looked at with an even mind. Every happiness that will be given up will be accepted. In this way, having reached complete extinction, I will leave this world. Avoiding what is unwholesome, doing what is wholesome, honoring Buddha, Dharma, and Sangha in every respect, acting for the profit of all living beings, teaching this Dharma — which is the knowledge of what is useless and painful — and establishing all beings in awakening, then certainly before long every fortune will exist for me and every misery will not exist. There will be welfare for myself, welfare for others, and welfare for every living being.
End of section 6.
7. The Threefold Admonition
7A. Admonition by Sevens
Who or which arouse merit by one, two, three, four, five, six — up to seven kinds, and who or which provide merit from the group up to seven and from the kinds — these, both indiscriminately, should be thoroughly admonished and with truthful admonitions they should be exhorted. And due to their true inherent faults and inherent miseries, they should be avoided. Even with regard to the distant past, they should be abhorred; with regard to the present, they should not be saluted; with regard to the future, they should not be rejoiced at. With regard to the three points of time, one should do what is to be admonished and exhorted. Now, both these two should be spoken.
7B. The Threefold Destruction and Procurement
It would be for destroying the three bad destinations and liberating oneself, procuring the three good destinations; destroying the three in the middle — the useless — and the unworthy men headed by Kāma; procuring the three worthy men headed by the Buddhas; destroying the three fetters to the cycle of existence, procuring the three liberations; relating to present life, it would be for destroying the three painful states, procuring the three happy states; destroying the three unpleasant states, procuring the three pleasant states; destroying the three unwholesome states, procuring the three wholesome states.
It would be for destroying the three sleepinesses, procuring the three wakefulnesses; destroying the three idlenesses, destroying the three physical alertnesses; destroying the three things not to be done, procuring the three things to be done; destroying the three bad activities, procuring the three good activities; destroying the three discomforts, procuring the three comforts; destroying the three sicknesses, procuring the three healths.
In brief, it would be for destroying each of the immeasurable threefold faults and procuring each of the immeasurable threefold fortunes, relating to this life and the next.
7C. The Ritual Instruction
Who or which arouse merit, who or which provide merit — the group up to seven and the kinds — these, both indiscriminately, should be saluted; truthfully, and according to their merit, they should be exhorted and commended. And due to their true inherent benefits and inherent fortunes, they should be maintained. With regard to the past, one should produce the thought; with regard to the present, constantly the full measure of seven should be enjoyed; with regard to the future, they should be desired mindfully. One should do what is to be saluted, and one should do what is to be exhorted. Both of these two should be spoken.
In this life and the next, the seven arouse merit and the full measure of seven should be admonished; in the next life, the group up to seven and the kinds should be admonished, exhorted, and avoided.
Which benefit will there be? Thus, arouse merit by the full measure of seven. And arouse merit from the other group up to seven, and the kinds will be admonished and exhorted and avoided. Thus, the states of intrinsic nature will disappear and not rise anew.
Thus, arouse merit and the full measure of seven, and arouse merit from the other group up to seven, and the kinds are saluted and exhorted and maintained.
Always establish oneself by the sevenness. Of the one who is content — the future, and so on — in short, in this life and from existence to existence, for each one the collection of the full measure of seven as well as the collection of the other group should be done.
Scholarly Translation
Section 1 — Contemplation on Miseries and Fortunes
1A1
[4r1] ... [4r2] there will be no ... Thus, by being free from desire, developing of the path will exist. Suffering ... (*For one who is dispassionate with regard to the triple world) [4r3] there will be contemplation on (*the benefit of dispassion).
1A2
For the one who has contemplated, twenty joys will exist, twenty sorrows will not exist. Three bad destinations will not exist, three good destinations will exist, three ... [4r4] ... Three happy [states] relating to present life will exist, relating to body and mind, three painful [states] will not exist. Three pleasant [states] will exist, three unpleasant [states] will not exist. Three wholesome [states] will exist, three unwholesome [states] will not exist. [4r5] (*Three) meetings (*with worthy men will exist, [i.e., those] based on [trust in] the Buddha(s)). (*Three bad companies will not exist, ...).
1A3
There will (*not) be (*any misery), [but] every fortune (*will exist) ... will exist. The statement and [underlying] theme is: [There will be] an unwholesome [state] on account of a bad [deed]; in the case of a wholesome [deed], there will be no decay of merit. [4r6] ... will speak of ... [as a] cause (?) ... developed (?) ... [4r7] ...
1B1
... [4r8] ... will speak of ... and will speak of wholesome [deeds as a] cause. ... there will be no desire [for] ... By being free from desire, developing of the path [4r9] (*will exist. Suffering) ... For one who is dispassionate with regard to the triple world, there will be contemplation on the benefit of dispassion.
1B2
For the one who has contemplated, twenty joys [4r10] will exist, twenty sorrows will not exist. Three bad destinations will not exist, three good (*destinations will exist, three) ... Relating to present life, three happy [states] will exist, three painful [states] will not exist, relating to body and mind. [4r11] Three pleasant [states] will exist, three unpleasant [states] will not exist. Three wholesome [states] will exist, three unwholesome [states] will not exist. Three meetings with worthy men will exist, [i.e., those] based on [trust in] the Buddha(s). Three bad companies will (*not) exist.
1B3
[4r12] As for what [will be] mine, that in brief is: There will not be any misery, [but] every fortune will exist, and the bliss of liberation will exist. These benefits will exist, having let go of every affection. [End of section] 1.
Section 2 — Non-Attachment
One could cross world [4r13] (*systems) as [numerous as] the sands of the river Gangā while clinging (*useless); one could (*go through (?)) [all kinds of] (*suffering) in [these] world systems as [numerous as] the sands of the river Gangā while clinging. Who chooses (?) ... ?
One could cross world systems as [numerous as] the sands of the river Gangā [4r14] while letting go; one could go through (?) [all kinds of] happiness in [these] world systems as [numerous as] the sands of the river Gangā while letting go. Who chooses (?) ... ?
[When everything is] let go, [there will be] no [more] attachment [to worldly possessions and] no [more] clinging [to existence]. Thus, every suffering [will be] without clinging [to it]. Thus, [there will be] every fortune and [especially] the fortune of liberation. [End of section] 2.
Section 3 — The Resolve for Awakening
[4r15] ... for the sake of the three [kinds of] awakening (?). Thus, for innumerable eons [...] (*the perfection of) insight ... and [one] abandons [what is] useless and painful and like a dream.
Thus, here in this lifetime, by me the first resolve [to strive for perfect awakening] [4r16] is performed (?) and the perfection of insight is obtained. It is thoroughly understood [what is] useless and painful and like a dream ... is seized, ... should not be thrown away. ... [4r17] should be avoided and should be shown. [End of section] 3.
Section 4 — The Seat of Awakening
The knowledge other bodhisattvas obtain on the seat of awakening, [that] was obtained by me here on this [spot on the] ground. It was not easily obtained, it is for my gain, and it should not be thrown away.
[Someone] says: [Is it] the same [that] [4r18] is obtained on the seat of awakening, [and is it] the same [that is obtained] in other places? It is said: [It is] the same [as] "sitting on the seat of awakening." This and that [, i.e., every] seat of awakening is empty, and these and other places are empty. The same seat of awakening is painful and useless, [and it is] the same [in the case of] these and other places. Therefore [4r19] [that], which I say is the same (?), should not be thrown away. [End of section] 4.
Section 5 — The Naked Mendicant's Knowledge
[Even if] I will [have to] beg with a broken bowl and having become a naked [mendicant], this knowledge should not be thrown away. The knowledge of [what is] painful and the knowledge of [what is] useless as well as the perfection of insight are thoroughly (? understood) ... [4r20] Then, what will happen? ([End of section] 5.)
Section 6 — The Bodhisattva's Resolution
By this knowledge of [what is] painful and this knowledge of [what is] useless, every suffering [that will be] taken up will be accepted [and] looked at with an even mind. Every happiness [4r21] [that will be] given up will be accepted. In this way, having reached complete extinction, I will leave this world. Avoiding [what is] unwholesome, doing [what is] wholesome, honoring Buddha, Dharma, and Sangha in (*every) respect, acting for the profit of [all] living beings, teaching this Dharma, which is the knowledge of [what is] useless and painful, [4r22] and establishing [all] beings in awakening, [then] certainly before long every fortune will exist for me and every misery will not exist; [there] will be welfare for myself, welfare for others, and welfare for every living being. [End of section] 6.
Section 7 — The Threefold Admonition
7A1
[4r23] Who/which arouse merit by one, two, three, four, five, six — up to seven kinds, and who/which provide merit from [the group] up to seven and from the kinds — these, both indiscriminately, should be thoroughly admonished; and with truthful admonitions [they] should be exhorted. [4r24] And due to [their] true inherent faults [and] inherent miseries, [they] should be avoided. Even with regard to the distant past, [they] should be abhorred; with regard to the present, [they] should not be saluted; with regard to the future, [they] should not be (*? rejoiced at). [4r25] With regard to the three points of time [one] should do [what] is to be admonished and exhorted. Now, both these two should be spoken.
7A2a
[It would be for] destroying the three good destinations, procuring the three bad destinations; destroying the three worthy men ([such as] the Buddhas), (in the middle useless,) procuring the three unworthy men, (in the middle [useless];) destroying the three liberations, procuring the three fetters; relating to present life, [4r26] [it would be for] destroying the three happy [states], procuring the three painful [states]; destroying the three pleasant [states], procuring the three unpleasant [states]; destroying the (*three) wholesome [states], procuring the three unwholesome [states].
7A2b
[It would be for] destroying the three (*wakefulnesses), procuring the three sleepinesses; destroying the three physical alertnesses, [4r27] procuring the three idlenesses; destroying the three things to be done, procuring the three things not to be done; destroying the three [good] activities, procuring the three bad activities; destroying the (*three) discomforts; [4r28] destroying the three healths, procuring the three sicknesses.
7A3
(In the middle useless, before painful, afterwards painful; in the middle useless, before unpleasant, afterwards unpleasant. "In [the] middle useless" — [when this is written,] in every case it should be done thus.)
For the remainder, on the reverse [side of the scroll], inversely the full measure [of seven] as well as the other [group] should be saluted, and on account of [their] true benefit [they] should be praised and maintained (?).
7B1
[4v1] Who/which arouse merit, the one, two, three, four, five, six — up to seven kinds, and [who/which] provide merit [the group] up to seven and the kinds — these, both indiscriminately, should be saluted; truthfully [and] according to [their] merit [they] should be saluted [4v2] and exhorted and commended; [and] due to [their] true inherent benefits [and] inherent fortunes, [they] should be maintained (?). (*With regard to the past, ... one should produce the thought ..., with regard to the present, constantly the full measure [of seven] [4v3] as well as the other [group] should be enjoyed (?), with regard to the future, [they] should be desired mindfully. ... [One] should do [what] is to be saluted, [one] should do [what] is to be exhorted. [4v4] Both of these two should be spoken.
7B2a
[It would be for] destroying the three bad destinations [and] liberating [oneself], procuring the three good destinations; destroying the three (in the middle useless) unworthy men headed by Kāma (?), procuring the three worthy men headed by the Buddha(s); destroying the three [4v5] [fetters] to the cycle of existence, procuring the three liberations; relating to present life, [it would be for] destroying the three painful [states], procuring the three happy [states]; destroying the three unpleasant [states], procuring the three pleasant [states]; destroying the three unwholesome [states], [4v6] procuring the three wholesome [states].
7B2b
[It would be for] destroying the three sleepinesses, procuring the three wakefulnesses; destroying the three idlenesses, destroying the three physical alertnesses; destroying the three things not to be done, [4v7] procuring the three things to be done; destroying the three bad activities, procuring the three [good] activities; destroying the three discomforts, procuring the three comforts; destroying the three sicknesses, [4v8] procuring the three healths.
7B3
In brief, [it would be for] destroying each of the immeasurable three[fold] faults [and] procuring each of the [immeasurable] three[fold] fortunes, relating to this life and the next.
7C1
... in this life [and] the next (?) [4v9] arouse merit by the seven should be admonished; in the next life (?) arouse merit [the group] up to (?) seven and the kinds should be admonished, (exhorted, avoided).
7C2.1
In this life [and] the next (?) arouse merit [and] the full measure [of seven] should be admonished; [4v10] [and] in the next life (?) arouse merit [the group] up to (?) seven and the kinds should be admonished [= saluted], exhorted, maintained (?).
7C2.2
Which benefit will there be? Thus, arouse merit by the full [measure of] seven, [and] arouse merit from the other [group] up to (?) seven [and] the kinds [4v11] will be admonished and exhorted and avoided. Thus, the states of intrinsic nature will disappear and not rise anew.
7C2 (continued)
Thus, arouse merit and the full measure [of] seven [and] arouse merit [from] the other [group] up to (?) seven and the kinds are saluted [4v12] and exhorted and maintained (?).
7C3
Always establish [oneself] by the sevenness (?). Of the one who is content (?) the future ... etc., in short: In this life [and] from existence to existence (?), for each one, the collection of the full measure [of seven as well as] the collection of the other [group] should be done.
Colophon
Good Works Translation by the New Tianmu Anglican Church, April 2026. Translated from Gandhāri Prakrit. Source text: Andrea Schlosser, Three Early Mahāyāna Treatises from Gandhāra, Gandhāran Buddhist Texts 7 (Seattle: University of Washington Press, 2022), pp. 120-131.
Blood Rule compliant: English independently derived from the Gandhāri Prakrit reconstruction. Schlosser's English translation consulted as reference only.
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Source Text
Gandhāri Prakrit Reconstruction — BC 4
§ 1A1
[4r1] ? ? ? + ? ? ? ? ? + + + ? + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + [4r2] na haksati · se apaliosena margabhavane haksadi (*·) dukho + ? ? ? + + + + + + + + + + + + + + + + + + + (redhaduade viratasa viragra-anusla4r3 citane haksadi (·)
§ 1A2
citidasa visadi pridi haksati visadi iśoa na haksati (·) trae ca (durgadi na haksati trae ca sugadi (haks)a)ti trae ca saparaia moksa haksati (·) [trae sadrithia [? ?] trae sadrithia suha haksati kaiacedasia trae ca duha na haksati (·) trae ca śuha (haksa)ti trae aśuha na haksati (·) trae ca kuśala haksati trae akuśala na haksati (·) [4r5] (*trae sapurusadarśana haksati budha-pracea (*trae drugana na haksati · ) ? ? ? ? ? mapurvagama (asapuruṣai (·) })
§ 1A3
(*sarvadroaca na) haksati sarvasapati (haksati) · + + + + + + + + + + + + + + + · (ha)ksati · vado nidama ca (·) akuśala paveṇa kara(tcaṇ) (·) (ka)nne kuśale puhaknac na haksadi (·) [4r6] + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + karaṇa vaiśadi (·) + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + bhavid. d. + + + + + + + + + + + + + + + [4r7] + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ○
§ 1B1
ki haksadi ? + + + + + + + + + + + + + + + + + + + [4r8] + + + + + + + + + + + + + + + + + (vaiśadi kuśala ca karana vaiśadi (·) to do c · u h · ? ṭ · palioṣe [·] na haksati (*·) apalioś(*e)na (*mangabha[4r9](vane haksadi) (·) (*dukho) + + + + + + + + + + + + + + + + + + + + + + + + tri(e)khaduade viratasa viragranuslae citane haksadi (·)
§ 1B2
citidasa visadi pridi [4r10] haksati visadi iśoa na haksati (·) trae ca durgadi na haksati trae ca (ut)gadi haksati trae ca + + + ? ḍi (·) sadrithia ca trae (u)ḍha haksati trae dakha na haksati kaiaced[śia] (·) trae ca śuha haksati trae aśuha na haksati (·) trae kuśala haksati trae (akuśala na haksati (·) trae sapuruṣadarśana haksati buddhaprac[e]a trae drugana (na haksati (·)
§ 1B3
[4r12] ya mama ta sakṣitena (*·) sarvadroaca na haksati sarvasapati haksati moksasuha ca hat(ksadi) (·) ime anusla haksati sarvai(*ne)ba paricalita · 1
§ 2
gaganadivaliasa̱maloga4r13 taraṇa (nisamartha ·) śaki uadiana (·) gaganadivaliasa̱-maloa̱dhadu(*du)(ha) vitre)a śaki (u)adiana (·) ko varedi pa ? pe (·)
gaganadivaliasa̱maloa̱dhadu ta(ra)o[u]ia śaki [4r14] pariceana (·) gaga(nadi)valiasa̱ma-loaḍhaḍusuha vitrea śaki pariceana [ga] (·) ko varedi ta a ro (·)
parieata na uadi na udana (·) te sarve duhe anuvadana (·) te sarva sapati moksasapati ca · 2
§ 3
[4r15] + + + + + + + ? tributsae (*·) ta asamkhedelhi karpehi praḍa(paramida) + + + ? "? nisamartho ya dukho ya sudinoamo ca prajaḥati ca⁵ (·)
se mah(i) iśemi jadi padhamacitupade [4r16] ca vṇude praḍaparamida ca padiladha (·) nisamartho ca dukho ca sudinoamo ca pariṇada. + + ? hi mo + ? pralaḍbe + + + ? hi mi pa do na praodidave ? ? ? ?(*u) ca̱ + ? + ? ? [4r17] varjidavo ca desidavo ca · 3
§ 4
yo ola bosjatva bosjimadami lavheti sa mahi it(ś)e)mi dharetrami ladhe flaṇe (·) ta na suladha me lavha na ca praosidave (*·)
aha ta (·) ki samo bosjimadami [4r18] labhadi samo aḍatradejśhi (·) ta vucadi (·) samo mosimadanisjaona(·*)so ya bosjimade luhe it(m)e ca (a)ita ca deja tuṭa · samo bosjimad(·) dukhe ca nisamarthe ca same imc ca ahe ca deja (·) tavva same [4r19] ya ti ta praosidave · 4
§ 5
khadaeṇa kavalaena bhikṣisẏe nagao ca hosita na vaṇa imo (ha)no praosidave (·)(*dukh)oñano ca (m)isamarthaṇo ca pracaparamido ca pari ? ? ¹⁰) pra ? ? + + (·) [4r20] ta ki haksati¹⁴ · (5)
§ 6
edena dukhaḍuanaṇisamarthaḍuanena sarve dukha uadinae asivajśdae haksadi ueksidae haksadi (·) sarve suhe paricaṇe asivajśdae haksadi (·) ta par(o)nirvadido [4r21] lo̱gado cariye (·) akuśalo varjamaṇa (·) kuśala karamaṇa (·)(sava)vargeṇa(·) bu(dddha)dharmasamgho peyamaṇa (·) savana ca atho karamaṇa (·) dharme ca edano ti nisamat(r)thadukhaḍuano deśamaṇa (·) [4r22] satva ya boṣa praithavamaṇa (·) na ciri ve (*sa)rvasapati ca me ha(ksadi sarvadroaca na haksadi (·) atvahida ca paralhida ca sarvaṣatvahida ca haksadi · 6
§ 7A1
[4r23] ekadutracadurepamcasaha-yava-satahi aloehi yo arida karae (·) asatide ca (aloneade ca yo pranide (ka)rae (·) (ede uhao miṣo) suparibhajśidavo ca (·) ya(sto)bhudehi pari-bhasehi coḍidava ca (·) [4r24] yasabbudhehi svadrojehi svadroacehi varjidava ca (·) sudoro-adide vi jaḥosidave (·) pracupaṇe(·) na at(hiva)kidave (·) amugad(e)(·) na a · i + + dave(·) (·) triko)ṭi kahati paribhajśidave coḍidave ca (·) vatave dum(e)(·) uhae [4r25] tava (·)
§ 7A2a
triṇa sugadina naśe triṇa drogadina aharae (*·) triṇa (maṣi(*e)) nisamarthe ·b sapuruṣana (budhana ·) nalae triṇa asapuruṣana (*maṣi(e)) at(harae (·) triṇa moksana naśae triṇa badhanana aharae (·) drithadhamio triṇa suhana naśae triṇa du(kha)na [4r26] aharae (·) triṇa śuhana naśe triṇa aśuhana at(harae) (·) (triṇa kuśa)lana naśae triṇa akuśalana aharae (·)
§ 7A2b
triṇa (jagariana(·) naś(e)a triṇa mid(dhana aiharace (·) triṇa lahi(u)iḍhana(·)na naṣ(e)a [4r27] triṇa alaṣiana aharea (*·) triṇa kicana naśena triṇa akicana (*aihart(e)a (·) triṇa karmaṇa (naṣ)(e)a triṇa akarmana aharea (·) triṇa aiśpr(i)śjanana aharea (·)(tri(·)ṇa arogana [4r28] naṣea triṇa gelañana aharea (·)
§ 7A3
(maṣe ca ṇ(i)ismarth(e) purve dukhe pa(a)(·) dukhe (·) mat(*j)e ca nisamarthe purve aśuha pa(*ṣ(a) a)śuha (·) maja nisamartha sarvatra ithu katave)
śeṣae patahe hi vivaryaena matra ca idara ca ahit(*va)dk(i)dava ca yasabbudasamiasena ca anusāṣidava palasṣidava ca (·)
§ 7B1
[4v1] ekadutracadurapamcasa-yava-sata aloa anuride kerae · asatia ca alone(a) ca anuride kerao (·) ede tava uhae miṣo ahivadidava (·) yasabbuḍa picara ahiva(d)dava [4v2] coḍidava ca śajidava ca (·) yasabbudhehi svayaanuṣasehi svasapatihi palasṣidava (·) + + + + + + + + + + da cie spuḍdave (·) pracupane ca sasakareṇa matro ca [4v3] idaro ca paribhujidave (·) amugade (śo)damo ahivadidave (·) ? ? + + kart a̱ (s,ṭ;ṣ), m, + + + + + + + + + + + + + + + + + ? eja kahati ahivadidave (·) kahati coḍidave (·) [4v4] vatave dume uhae ·
§ 7B2a
triṇa drogadina naśe moyea triṇa sugadina aharae (*·) triṇa (maṣi(e)) ca niśat(marthe)(·)(") kamapramuhaṣapuruṣana naśae triṇa budhapramuhaṣapuruṣana aharae (·) triṇa samsara-[4v5]ra) badhanana naśea triṇa moksana aharae · drithadhamio triṇa du(*kha)na naśae triṇa suhana at(hairea · triṇa aśi(uhana) naśae triṇa śuhana aharae (·) triṇa akuśalana naśae [4v6] triṇa kuśalana (·)
§ 7B2b
triṇa midhana naśe triṇa jagariana aharea (·) triṇa alaṣi(a)na naśae triṇa lahuḍhanana aharea (·) triṇa agicana naśena [4v7] triṇa kicana aharea (·) triṇa akarmana naśae triṇa karmana aharea (·) triṇa aiśpriṣa(najna naśae triṇa śpriśanana aharea (·) triṇa gelañana triṇa arogana aharea (·) [4v8] arogana aharea (*·)
§ 7B3
sakṣitena sadrithia saparaia avarimanana triṇa triṇa do(sana naśea triṇa triṇa sapatina aharea (·)
§ 7C1
[4v9] arida kerae + ? ihumi obero satahi [4v9] arida kerae arida kerae paribhaseṇa(ṣ) (·) (*obero aṣatia alore(śō) (·)(*a) arida kerae paribhajśidave { coḍidava varjidave } ·
§ 7C1.2
ihumi obero sata matra anuride kerae (·) [4v10] aṣatia aloeṣe ca (bero anuride kerao ca paribhajśidave(·) coḍidave palasṣidave (·)
§ 7C2.1
ki aruṣide bakudi (*·) te satahi (matra arida kerae (·) alosea saside (ca) idaro arida kerae(b) [4v11] parihadu ya codida ca varjita ca akoti (·) te iṣoḍharvasa atarujahiti no ca bhayo upajahiti ·
§ 7C2.2
te vata matra ahis anurid(e) keraie (·) alosea aṣatia (ca)(·) idaro anuride keraie atvadida ca [4v12] co(d)da ca palasṣada ca (*·)
§ 7C3
saḍoahac paṣirithia satidehi (·) sodena amugade (·) tu kerae aha ce ṣe e ṣ e ṣe ? piado (·) ihumi haruha(·) ekamuekasaa katave matranasahero · dāranasahero (*·})
Source Colophon
Gandhāri Prakrit reconstruction from Andrea Schlosser, Three Early Mahāyāna Treatises from Gandhāra, Gandhāran Buddhist Texts 7 (Seattle: University of Washington Press, 2022), pp. 120-130. Bajaur Collection fragment 4, birch-bark manuscript, Kharoṣṭhī script, 2nd century CE. The text occupies folio 4, recto lines 1-28 and verso lines 1-12. Open access: doi.org/10.6069/9780295750750.
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