The Benefit of Release — BC 11 (Plain)

Bajaur Collection Fragment 11

A second-century Gandhāri Mahāyāna commentary preserved on birch bark in Kharoṣṭhī script, from the Bajaur Collection. This text is a scholastic companion to BC 4, expanding upon its teachings on non-attachment, dispassion, and the bodhisattva path. Where BC 4 presents the teaching directly, BC 11 discusses it — examining the nature of the benefit of release, the mixed character of happiness and suffering, and the arising of joy through relinquishment. No parallel text exists in any other Buddhist tradition. Edited by Andrea Schlosser in Gandhāran Buddhist Texts 7 (2022).

Gospel Reading

1. The Benefit of Release Is Declared

... It is declared for many and for oneself. It is said: for them, there is no use. There is no use of release for a wholesome deed, nor for wholesomeness, nor for the happiness of the path. For them, there is no use of release for the six perfections, nor for happiness, nor for dharmas, nor for happiness.

Neither do they know what this is, for many and for oneself. By these it is declared, by these it should be explained. For us, on the other hand, there is use of release for wholesomeness — satisfaction with wholesome dharmas. For us, there is complete dispassion. One should let go, like no other.

End of section 1A.

1B. Suffering and Happiness Declared

Even though it has been declared, there is suffering — suffering of the body. Even though it is being avoided, there is suffering — suffering of the mind. These are the two kinds of suffering. But for the wise, even though it has not been declared, there is happiness of the body. Even though it has been avoided, there is happiness of the mind, the experience of it. Therefore, in proper knowledge both must be done: the thorough understanding of suffering and the abandoning of its origin. As long as one is abiding in this knowledge, both kinds of happiness will exist and both kinds of suffering will not exist.

It would be for procuring every misery and destroying every fortune — in the middle, useless — for the relinquishment of all: procuring every misery and destroying every fortune, procuring any misery and destroying any fortune relating to this life or the next, relating to body or mind, increasing or decreasing, enumerated or not enumerated — in brief: procuring every misery and destroying every fortune, for oneself and for many.

How, for the sake of permanent relinquishment, should one who is highly content let go? One does not think, "My satisfaction is not to be given up." Only by thinking, "This is done, being highly content," should one let go. One does not say, "I, we..." Then for a long time there will be this contentment for me.

End of section 1B.

2. The Destinations of Release

... One would go to every bad destination. Every good destination one would not go to. One would experience every unpleasant state, every pleasant state one would not experience, every wholesome state one would not experience. Every unwholesome state one would hold on to, the cycle of existence, and one would destroy extinction as well as awakening.

The benefit of release is now indeed a great fortune, and also the happiness of thorough understanding is a great fortune. They are the happiness that is not dependent on anything else — the happiness that is only dependent on oneself, the happiness due to non-cognition, the happiness of all beings, the happiness due to a good place, the happiness due to meeting the Sugata.

When there is the wish, wherever there is the wish, this kind of happiness is obtained and will come into existence. The inner happiness is pleasant, the inner happiness — that is the happiness of liberation, the happiness whose basis is the supranormal knowledges, the happiness of detachment and seclusion, the happiness of being without company, the happiness of the fortunes of the wise, the happiness of the fortunes such as the divine eye or the knowledge of others' thoughts, the happiness of the welfare for all beings. In brief: immeasurable faults mixed with immeasurable qualities of the objects of sensual pleasure — the happiness of release is a great fortune.

Someone says: is this act of abandoning related to form or to the formless?

End of section 2.

3. Every Destination — Good and Bad

... All of them — evil destination, bad destination, ... — the sarva that includes every anubhāvī and every experience, good and ill, whether on the plane of existence or of extinction. One would hear of every yaśa, every assembly, every encounter. So it is said: one would destroy extinction as well as awakening.

One who understands the benefit of release undertakes good action. One who understands thoroughly the path of Dharma and the way of dispassion — for this one, there is understanding of all miseries and fortunes. This is a universal truth, a teaching for oneself and for all the world, for oneself and for all directions. He who is mindful of the happiness of release, he who is mindful of the karye — this is the foundation of dispassion.

End of section 3.

4. On the Happiness of Release and Its Components

... To be established. Whosoever is not surrounded by all kinds of beings, he is not someone who enjoys sensual pleasures. But who is surrounded by different kinds of beings, he partakes of the suffering common to many people.

Moreover, happiness due to a remedy, as well as happiness due to a cause, is not permanent, has no self, is not at all a continuous state of possessing happiness. Moreover, happiness due to a remedy, as well as happiness due to a cause — in the middle useless, before unpleasant, afterwards unpleasant; in the middle useless, there is no use. And having seen the benefit of release, having thought about it — immeasurable.

Even if joy should not arise, the rest ... arisen. If it should arise, one should remove joy; if it has arisen, one should exclude it; it should arise again after being excluded; it should arise, having arisen — should arise.

While it has been removed by mendicants, having arisen again, joy would arise for an awakened one, but along with it also non-designation would arise. Joy would arise out of something that is enjoyed, out of complete dispassion; it would arise out of something that is not enjoyed. In brief: nowhere, in no way, never — and not at all would a vehicle arise, would company arise, would this arise for someone who has gone into solitude.

... Having the tongue cut out first, having been lifted up onto a pole, having the intestines crushed. Why this unhappiness? There is no use for it. Filled with four hot iron balls for innumerable eons, pained, caused to experience every misery, deprived of every fortune, in brief up to: deprived of liberation. From now on, for innumerable eons one would spend time in misery, would destroy any fortune and would destroy liberation. Thus, there is no use for them. Only by thinking, "I am released from every misery," every fortune and liberation is obtained.

No further should we become content by obtaining something, in past, future, present. We should become content by not obtaining something. No further should we become content by something enjoyed. We should become content by something not enjoyed, just like in past, future, present — not nourishing ourselves on what is stolen from enemies. No further should we become content by something spent. We should become content by something not spent.

End of section 4.

5. Happiness Mixed with Suffering

... Happiness mixed with suffering due to cognition; when there is the wish, it is not obtained. Happiness mixed with suffering; happiness mixed with ...; wherever there is the wish, it is not obtained. Hence, happiness mixed with suffering is unpleasant.

Mixed happiness is this: happiness mixed with suffering of the body and suffering of the mind; happiness mixed with suffering of the whole body; happiness mixed with suffering of the mind; happiness mixed with suffering due to mind factors; happiness mixed with suffering due to bad destinations; happiness mixed with suffering due to rebirth in the cycle of existence and the destruction of extinction; happiness mixed with suffering due to enduring cold and hot; happiness mixed with suffering due to loss of the robe, loss of the body, or loss of putting on the robe; happiness mixed with suffering and harm to oneself, harm to others, or harm to all beings. Headed by this — happiness mixed with the useless — this is the happiness mixed with immeasurable kinds of suffering.

Happiness of sensual pleasures is of no use. Mixed with immeasurable qualities of the objects of sensual pleasure, happiness of detachment and dispassion is of no use. Here, in the happiness of detachment and the happiness of dispassion, the happiness of sensual pleasures should certainly not be included. This is not possible. Certainly, in the happiness of detachment and the happiness of dispassion, the happiness of sensual pleasures is included. For what reason? It is said: morality is included, endurance is included, giving is included — and "giving is included" means that the giving of material sources as well as the giving of the Dharma is included. Thus, where these things are included, the happiness of sensual pleasures should not be included? This is not possible. Just as grain is called grain in all matters, even if the straw is included or the husk of corn is included.

End of section 5A.

5B. Relinquishment Unto Joy

Attached to this, the happiness of joy arises — the joy of thoroughly understanding suffering and the joy of abandoning its origin. Joy should come into existence. Joy should certainly come into existence. The happiness of joy is immovable, joy is extraordinary — joy is not leading to rebirth, joy is not subject to decline, joy is not decaying.

Even if joy is not wished for, certainly there is joy. Having let go of what is useless and painful and unpleasant, how should joy not arise? And having let go of what is useless and painful and unpleasant, having let go for destroying immeasurable faults and immeasurable miseries and for procuring immeasurable fortunes — having let go, how should joy not arise?

If it is wished, "may happiness of joy arise for me," then certainly joy is arisen. If not perplexed, having declared, "may there be happiness of the body for me," then certainly happiness should not come into existence. Having adhered to this: "may happiness be for me, may the removal of suffering be for me," then certainly there is joy, or certainly there is happiness. Having let go of what is useless and painful and unpleasant, thinking, "may there be joy for me" — from the relinquishment, for abandoning immeasurable faults, for procuring immeasurable fortunes — happiness of joy. This is not possible to think of. Certainly it must arise, it only must be thought of.

End of section 5B.

6. Attached to Form and the Formless

Attached to anything, mankind suffers. For the sake of happiness due to a remedy, mankind suffers. For the sake of happiness due to a cause, mankind suffers. If there were two boils, consisting of two parts, inner and outer, and the happiness due to the medicine against them persists, the disease would arise again. Equally useless as this freedom from the disease is a medicine against boils. This applies for the desire realm, the form realm, and also the formless realm.

Now, for reasons relating to this world, having let go of every misery, there is liberation from every fortune of the present life and the next. Why then let go of contentment?

Now, for reasons not relating to this world, not having desired merit after death, there is every fortune. Why then let go of contentment? End of section 1.

By means of superworldly true knowledge not having given up anything — under the aspect of being impermanent, under the aspect of having no self, under the aspect of being empty, under the aspect of "there is no one who enjoys," under the aspect of "there is no one who experiences," under the aspect of being like a dream — under the aspect of not coming from anywhere, not going anywhere, under the aspect of truth being the only measure, not having given up anything for destroying every misery and for obtaining every fortune. Why then by way of not thinking?

... Having let go of suffering, having let go of the seed of suffering, having let go of the accumulation of suffering, the accumulation of boils, the accumulation of diseases, the accumulation of thorns, the accumulation of blows.

For what reason is there accumulation of suffering? It is said: where there will be permanence. This is not possible. In the exact same manner, the inner sense bases are painful, the outer sense bases are painful. From their accumulation happiness should develop, happiness should arise? This is not possible. The inner are like boils, the outer are like boils. From their accumulation happiness should develop? This is not possible. And so on in this way: the inner are unpleasant, the outer are unpleasant; the inner are useless, the outer are useless. And so on in this way: the inner are like boils, the outer are like boils. From their accumulation happiness should develop? This is not possible.

For that reason, having let go of suffering, having let go of its accumulation — there should be ... having let go ...

End of section 4.

7. Thorough Understanding and Abandonment

... It is thorough understanding and the act of abandoning related to form as to the formless. It is said: it is related to form as well as to the formless, form and formless. One should thoroughly understand, one should thoroughly understand, one should abandon — having abandoned, one should abandon. One should experience ... Certainly joy is arisen. Thus, for that reason: form as well as formless.

End of section 4.

Scholarly Translation

Part 1r [§ 1A]

[11r1] ... is declared ^(*)^ for many and for oneself. It is said: for them, there is no use (? kārya) for a wholesome [deed], nor for wholesomeness [11r2] ... no use (? kārya) for ... nor (?) for the happiness of the path. For them, there is no use (? kārya) for the six perfections, nor for happiness [11r3] ... there is (*no) use (? kārya) for [...] dharmas (?), nor for happiness.

[11r4] Neither do they know what that [is], for many and for oneself. ... By these it is declared, by these it should be explained/neglected (?). For us, on the other hand, there is use (? kārya) for wholesomeness [11r5] ... satisfaction with wholesome (?) dharmas. For us, there is complete dispassion. [One] should let go, like no other [...]

Cf. BC 4: 4r22.

Part 2r [§ 1B]

[11r6] [...] even though [it] has been declared, there is suffering, suffering of the body; even though [it] is being avoided, there is suffering, suffering of the mind. These ... [11r7] [are] the two kinds of suffering. But for the wise, even though [it] has (not?) been declared, there is happiness of the body; even though [it] has been avoided, there is happiness of the mind, [the] experience [of it]. Therefore, in proper (?) [11r8] knowledge both must be done: the thorough understanding [of suffering] and the abandoning [of its origin]. As long as [one is abiding] in [this] knowledge, both kinds of happiness will exist and both kinds of suffering will not exist.

Cf. BC 4: 6v3.

[11r9] [It would be for] procuring (*every misery) and destroying every fortune; in the middle useless [11r10] ... for the relinquishment [of ...]: procuring every misery and destroying every fortune [means]: procuring [any] misery (*and destroying [any] fortune) relating to this life [11r11] (*or the next), relating to body or mind, increasing or decreasing, enumerated or not enumerated; [11r12] in brief (?): procuring every misery and destroying every fortune, for oneself and for many.

Cf. BC 4: 4r25–28.

[11r13] How, for the sake of permanent relinquishment, should one who is highly content let go? [11r14] [One] does not think, "My satisfaction is not to be given up." Only by thinking, "This [is done], being highly content," should [one] let go. [One] does not say, "I, we (?)" ... "[Then] for a long time [there will be] this contentment for me (?).

Cf. BC 4: 4r12.

Part 3r [§ 2]

[11r15] + + + + + + + + + + + + + + + + + + + + + + + + + + + ? ? ẹa (*) sarva durgadi gachica (*) [11r16] + + + + + + + + + + + + oṇ (*) sarva aluhe anubhavi[da]ea (*) sarve suhe na bhavi[da]ea¹ (*) sarva akuale anubhavica (*) [11r17] ? ? ? ? ? ? ¹ ẹa (**) piala yava sasamra uadica nivanu ca boji ca naśica ○

osagrashe name aṣa di [di] mahaś[ñe] (*) [11r18] pariñashe ca mahaśe · aparaśñashe sva-asiñashe avitariṣt(*u)he ? kṣi ne a ga ? ṇ · suhe ? äi ? [11r19] sü(*u)he sat(*r)vasatva äi ya ṇi sü(*u)hi(e) sarvasatvaṇamasaṇivashe sudeśashe sugadasamoṣanashe (*)

ya vela chata yatra chade suhe [11r20] + + + + + + + + + (a)togadashe suhe (*) atogadasuhe moksasuhe avhiñaśresasuhe vivegasasuhe asgaṇiasuh(e) [11r21] + + + + + + + + + ṇa suhe paṃdilastriyana suhe (*) divacakṣu va paracitañana (va) śriyana suhe (*) satvabidasuhe [11r22] + + + + + + + + (**) saksitena avarimanadoṣa ṇvakra ? + + (a)yavarimanagunа-visilmia ahareu suhe¹ [11r23] + + + + + + + + + + ¹(*) suhe mahaśe ·

aha (*) ki eya prasañakarmo¹¹ ruve · aṣa va aruve (*)

Cf. BC 4: 4r2, 4r9 (4r12, 4r14, 4r15).

Part 4r [§ 3]

[11r24] ? ? ? + ? ? ? ? ? ? ña¹ ihavania (*) na sa sarvasatvehi parigrahiṇa se kamahoyi [11r25] aṃti (*) ye nanaparigrahidia eva bahujanasasaranaduḫha ·

eṣa vi pradigarasuhe (ca) o(s)rajṣi [11r26] [sa] suhe ca na nica na atve na ka subhiṇa bhave (*) eṣa vi pradigaras(u)he ca umjasashe ca [11r27] + + + + + + + ¹ (*) maja nisamartha purve asuhe paça aśuhe [11r28] + + + + + + + + riṭa (*) osagnea ca anulasa pasita citita äi ? ña nä¹ ? avarimaṇa¹ [11r29] + + + + + + + + + muḍeasa (**)

yati pridi na upajea sitha ? ? ? ?(u) upana [11r30] + + + + + + + + (u)pajea pridi ñiḫhalide (*) ta upaje jogidea (*) sa upajea (**) sa upaje [11r31] + + + + + + + (*upajca

· parvayidehi ñiḫhalida sa upaje pridi bodhesu¹ upajea aprahasi [11r32] upayi(e)a (*) pridi paribhudasa upajea (*) aparibhodasa (*) [sa] upajea (**) · saksitena sarvatradehi sarvataradea [11r33] niceako na jado yana upajea sagaṇa upajea vivegadana upajea ○

[11r34] + ? + ? + + + + äi jiṭha pramuha chidita (*) tulic usata yã (*) atra piṣṭa (*) kim asuhe (*) tena na karye (*) [11r35] ? ? ? + + + + + ḍ duehi cadurgadiehi usakema³ karpa acida ca (*) dakitvava ca (*) [11r36] subase ca nalida (*) sarvadivasa amubhavica (va) sarvvasapaṭi(e) nasida (*) (*) sarvvasapaṭi(e) mosade nasiṭa (*) [11r37] ajayi asakhe mokade nasiṭa (*) (u)pulale atogade dane atogade (*) dane atogade avi amijadane avi dharmadane [11r38] (*) suddhu [11r39] gadapt(ric)(u)panehi alabheña sade hoidave (*) adidaana¹ [11r39] gadapt(ric)(u)panehi alabheña sade hoidave · na bhüi(o) amahu parubhutena¹ sade hoidava (*) aparibhuteña sa [11r40]d(ie) hoi-dava (*) adidaanagadapracupanehi amitrahoeaposagami iva (*) na bhüu vayaena¹ [11r41] sade hoidave (*) avayedeva(*) sade hoidave (**)

Cf. BC 4: 4r28, 4r3, 4r9.

Part 5r [§ 4]

[11r42] + + + + + + + + + + suhe viñatidukhavidimisasuhe (*) yo vela chad(e) ta vela na labhadi (*) dukhavidimisasu(ho) [11r43] + + + + + + + .ovidimisasuhe (*) yatra deśe chade tatra na labhadi (*) di dukhavidimisasuhe asüha (**)

[11r44] vidimisasuhe (*) kayaadukhaciṭadukhavidimisasuhe sarvakayaadukhavidimisasuhe citadukhavidimi [11r45] sasuhe cedasiadukhavidimisasuhe durgadidukhavidimisasuhe saṃsara-uavatinirvaṇa [11r46] ṇa(s)adukhavidimisasuhe ()ṣadaiśadharanaadukhavidimisasuhe civaraksaya-kayaksaya [11r47] amoyanaksayadukhavidimisasuhe atvabiṣaparahisasarvatsvahavidimisasuhe (*) [11r48] (nisamarthavidimisuhe ·) edapramuthe avarimaṇadukhavidimisasuhe (*)

kamasuhebhi na karya (*) avaramina¹ gunavidimisia vivegaveraga [11r49] subec(na)²⁰ na karye (*) atra ca vivegasuhami venagrasuhami ca aya kamasuhe atogado avasi na siadi (*) [11r50] ? ? (*) na ida ñane vijadi (*) avasi vi(ve)gasami venagrasuhami kamasuhe atogade (*) kena karinena (*) [11r51] ta vacadi (*) śiẹ atogade ksaṃti atogade dane atogade (*) dane atogade avi amijadane avi dharmadane [11r52] atogade (*) te yatra ime dhama atogada ta kamasuhe na kamasuhe na atogade bhavea (*) na ida ñano vijadi (*) [11r53] sayavisa²⁰ sali sarvarthae śali visto (*) avi pulale atogade yavasa tuṣe atogade (*)

Cf. BC 4: 6r3, 6r5, 6r9.

Part 5v [§ 5A]

[11v1] matupayen(i) olaia eṣa pridisuhe upajadi (*) niluṇi (o.)e pariñapridi prajahaṇapri(di ca) [11v2] boidave (*) pridi hoidave (*) pridi avaśi hoidave (*) pridisuaha acala (*) pridi assaraṇe [*) [11v3] pridi anavatie (*) pridi apaṣihanadhama (*) pridi aksaye (*)

pridi yadi va na ichica [11v4] ta avaśa hode pridi (*) nisamartha ca duḫho ca aśuho ca paricaïta kaṣa pridi na upajea (*) [11v5] eṣa ca nisamarthe ca duḫhe ca aśuhe ca paricaita (*) avari-manaṇa dosana avarimaṇana naje [11v6] avarimaṇaṇa sapaṭiña aharae paricaeata¹ (*) kaṣa paricaita na pridi upajea (**)

yadi¹⁰ va ichica [11v7] mame pridisuhe upajea ta avaśi upana pridi (*) yahi amüga khaita mame kayesuho¹¹ bhodu [11v8] ta avaśi suhe na bhavidave (*) visa[ja] jita mame suho bhodu meme¹ dukhaavaṇao bhodu avaśi hode sue va (*) nisamartha (e)ca duḫha ca aśuha ca par(i)caita mame pridi [11v10] + +(*) · + + + + + ? yado ca paricaade avarimana sapaṭina aharae [11v11] + + + + + + + + + + (*) pridisuhe (*) na ida ñano vijadi (*) sudhu citidave (*)

Cf. BC 4: 4r15.

Part 4v [§ 3 cont.]

[11v12] olaïa jane vihaṇadi (*) (pra)digara(su)hasa arthae jane vihaṇadi (*) uanijasuhasa ca arthae [11v13] jane vihaṇadi (*) yahi due gada dupadua ajatvabahira teṣa ca bhesajesuhe nasadi gro [11v14] upajea (*) iva eṣa so ya nisamartho arva gadana bhejae (**) yadi va kamadhatu yadi va ruvadhado [11v15] yadi va arupadhado ○

loiena tava karanena ⊕ (e)cha paricaita sarvadrocade mokse sarvasapatie ca driṭhadhami(a)-saparalasa [11v16] pradibhave (*) ku na ? ? + ?²⁰ sado paricae (**)

aloiena tava karanena picu na puña dhanaita sarvas11v17(*pati) + + + + + + + ṇi (sade) paricae ○ (1)

lootareṇa bbudañaneṇa na kic(*i) paricaita anicaga [11v18] rena anatvagarena suñagarena apari-bhujiterena(a)gareṇa vededaagareṇa vedisaṇagareṇa (eca) [11v19] akuhicaagamanaakuhicagamana-sgareṇa parimanacegeṇe na kici paricaita [11v20] + + + + + + + ? sarvadrocasa naje (*) sarpa(s)apatie ca padilabhe (*) [11v21] + + + + + (*)

- - - ? dukho paricaita dukhabio paricaita (**) [11v22] + + + + + + + + + + + + + dukha-bic par(*i)caita duḫhasa[*r]gbarya roasagharya [11v23] (śalasagharya akṇdas-sagharya(*) par(i)caita (*)

kena karanena dukhasagha(riye) (*) ta v(u)cadi (*) ?(u) yatra yena [11v24] + + + + + + + + ta ? jae nica bhavisadi (*) athano (*) evam eva ajatvia aidana dukḫa bahii[11v25] ra aidana dukḫa (*) tesa saghanacle suho bhueca sabo upajea (*) na ida ñano vijadi (*) achatiya gada [11v26] ('baḫiṇa gada (*) tesa sa(dha)yado suṭo bhavea (*) na ida ñano (**) eva pialo na pialo(*o) ajatvia gada bahi(i)ña gada (*) (*e) teé(*ga) saghat(*r)ya(de) si(u)ṭo bhavea (*) na ida ñano (*)

Cf. BC 4: 6r1.

Gloss [following Part 4v]

[11v28] + + + + + + + ? pariṭa prahasaṇakarmo · ca · ruve · aṣa va · aruve (*) avi(r)uve evi aruve(*) aruve (*) [11v29] + + + + + + + + (p)ariṇvano parṇyono parubhadava prajaha preje(a) [11v30] + + + + + + + + + + (a)ñubhavadave (*) (*) sü(u)bhaslave [11v11] + + + + + + + + + + (*) pridisuhe (*) na ida ñano vijadi (*) sudhu citidave (*)

[Line 1] (*) + + + + + ? (pu)ritha prahasañakarmo ca ruve aṣa va aruve (*)
[Line 2] (*) (paricaita ‖(*)

End of section 4.

Scholarly Translation — Notes

Text structure: BC 11 is a commentary-treatise that discusses BC 4's themes in scholastic detail. The folio is damaged, with significant lacunae especially at the beginning of each part (recto). The text appears to be organized into four main sections, numbered at their conclusions.

Relationship to BC 4: Cross-references to BC 4 are noted throughout (following Schlosser's apparatus). The discussion in BC 11 systematically expands upon BC 4's compact formulations — where BC 4 says "procuring every misery and destroying every fortune," BC 11 enumerates what this means in practice across body, mind, this life, and the next.

Key terms:

avasargānuśaṃsa — "benefit of release," the central concept
paricaita — "relinquished, let go, abandoned"
pridi — "joy" (Skt. prīti)
nisamartha — "useless" (a key evaluative term applied to conditioned happiness)
dukhavidimisasuhe — "happiness mixed with suffering"
vivega — "seclusion, detachment"
venagra — "dispassion"

Colophon

Good Works Translation by the New Tianmu Anglican Church, April 2026. Translated from Gandhāri Prakrit. Source: Andrea Schlosser, Three Early Mahāyāna Treatises from Gandhāra: Bajaur Collection Kharoṣṭhī Fragments 4, 11, and 14, Gandhāran Buddhist Texts 7 (Hamburg: Universität Hamburg, 2022), pp. 132–145. Schlosser's English translation consulted as reference; English independently derived from the Gandhāri reconstruction. Blood Rule compliant.

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Source Text

Gandhāri Prakrit Reconstruction (BC 11)

Part 1r

[11r1] + + + + + ?¹ khaiti baho ca śpaho ca (*) ta vucadi (*) nevi edeṣa kujalena kaye nevi kuṣa11r2 · + + + + + + + na karye na¹ margasuhena (*) nevi edeṣa ṣaḫi paramidehi kaye nev(*) suhena (**) [11r3] + + + + + + + + (*a)ha]ṇmehi kice nevi suhena ·

nevi janati ya eṣa spahu ca ba(hu ca)¹ (*) + ? ? [11r4] + + + + + + + + (*) edahi ecakhaïdave (*) (*) asvahu vana avi kice kuśalehi [11r5] + + + + + + + + + + + + + + ? ? + ? (kuṣa)lana dharmana tati (*) asvabu suverao (*) paricaidave yaṣa na aha¹

Part 2r

[11r6] + + + + + + + + (a)vi khaita dukha kayadukhe (*) avi varjamana dukhe citadukhe (*) ete ? ? [11r7]dve dukha (*) paṃdidasa ho vana avi akhaita kayasasuhe (*) avi varjita citaśuhe auṃhoyi (*) tasa suhi11r8aṇ(i) abha¹ katave pariṭaprahana (*) haṇami yavade uhae suha suha haksadi uhaa¹ ca dukha na haksati (**)

[11r9] (sarvadroacasa aharase sarvasapaṭie ca naje (*) maje ca nisamarthe [11r10] + + + + + + + (pa)ricaie (*) sarvadroacasa aharase sarvasapaṭie ca naje (**) driṭhadharmasa [11r11] (*sapaṭiasa · ka(i)lana (*o)daśiasa ○ vayosaa ○ saḫhasaskhadata dhrocasa aharase [11r12] (sapaṭie ca na)i(e) (*) ? + ?¹ na¹ sarvadrocacasa aharase sat(riva(a)paṭie ca naje (*) spahu ca buhu ca (*)

kena [11r13] sasadae paricaea paramena sadimeṇa paricaidave · na vana citriadi tati maṃa na parica [11r14]i(*)dav[e (*) sudhu vana citiae ta paramena sadimeṇa par(i)eca (*) na vucadi ahu mio sakṣi ? (*) ciri me ta sado (*)

Part 3r

ya vela chata yatra chade suhe [11r20] + + + + + + + + + (a)togadashe suhe (*) atogadasuhe moksasuhe avhiñaśresasuhe vivegasuhe asgaṇiasuh(e) [11r21] + + + + + + + + + ṇa suhe paṃdilastriyana suhe (*) divacakṣu va paracitañana (va) śriyana suhe (*) satvabidasuhe [11r22] + + + + + + + + (**) saksitena avarimanadoṣa ṇvakra ? + + (a)yavarimanagunа-visilmia ahareu suhe¹ [11r23] + + + + + + + + + + ¹(*) suhe mahaśe ·

aha (*) ki eya prasañakarmo¹¹ ruve · aṣa va aruve (*)

Part 4r

[11r24] ? ? ? + ? ? ? ? ? ? ña¹ ihavania (*) na sa sarvasatvehi parigrahiṇa se kamahoyi [11r25] aṃti (*) ye nanaparigrahidia eva bahujanasasaranaduḫha ·

yati pridi na upajea sitha ? ? ? ?(u) upana [11r30] + + + + + + + + (u)pajea pridi ñiḫhalide (*) ta upaje jogidea (*) sa upajea (**) sa upaje [11r31] + + + + + + + (*upajca

na bhüo amaho labbena sade hoidave (*) adidaana¹ [11r39] gadapt(ric)(u)panehi alabheña sade hoidave · na bhüi(o) amahu parubhutena¹ sade hoidava (*) aparibhuteña sa [11r40]d(ie) hoidava (*) adidaanagadapracupanehi amitrahoeaposagami iva (*) na bhüu vayaena¹ [11r41] sade hoidave (*) avayedeva(*) sade hoidave (**)

Part 5r

Part 5v

Part 4v

loiena tava karanena ⊕ (e)cha paricaita sarvadrocade mokse sarvasapatie ca driṭhadhami(a)-saparalasa [11v16] pradibhave (*) ku na ? ? + ?²⁰ sado paricae (**)

aloiena tava karanena picu na puña dhanaita sarvas11v17(*pati) + + + + + + + ṇi (sade) paricae ○ (1)

- - - ? dukho paricaita dukhabio paricaita (**) [11v22] + + + + + + + + + + + + + dukha-bic par(*i)caita duḫhasa[*r]gbarya roasagharya [11v23] (śalasagharya akṇdas-sagharya(*) par(i)caita (*)

Gloss

tena karena(ni) dukho paricaita(e) sagebarya · ava va · aruve (*) [Line 1] ? + ? ñi(*) tena karanena evi aruve (*) aruve (*) · ⇐ · (**)

[11v28] + + + + + + + ? pariṭa prahasaṇakarmo · ca · ruve · aṣa va · aruve (**) [11v29] + + + + + + + + (*p)ariṇvano parṇyono parubhadava prajaha preje(a) [11v30] + + + + + + + + + + (a)ñubhavadave (*) ... (*) pridi upa(jade) (*) taha (*ca) ruve ava va aruve ○ ⇐ ○

Source Colophon

Gandhāri Prakrit reconstruction from Kharoṣṭhī birch-bark manuscript, Bajaur Collection fragment 11 (BC 11). 2nd century CE, Greater Gandhāra. Published in Andrea Schlosser, Three Early Mahāyāna Treatises from Gandhāra: Bajaur Collection Kharoṣṭhī Fragments 4, 11, and 14, Gandhāran Buddhist Texts 7 (Hamburg: Universität Hamburg, 2022), pp. 132–145. Diacritics and reconstruction markers preserved as closely as possible from the edition. Lacunae marked with +; uncertain readings marked with ? and (**).

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