SEISHI KARASHIMA

Newly Identified Sanskrit Fragments of Mahyna Scriptures

from the Berlin Turfan Collection*

According to Klaus Wille1, around forty Sanskrit fragments in the Berlin Turfan
Collection have been either identified as or supposed to be those of Mahyna texts.
These fragments from the Northern Silk Road are very interesting and important for
the study of the history of Buddhism in Central Asia, as they are rare testimonies of
the spread of Mahyna Buddhism to the north of the Taklamakan Desert very early
on, though it is also possible that they could have been brought from elsewhere and
merely kept in the libraries of monasteries there. While looking at the list of those
fragments, prepared by Klaus Wille, I noticed that there were still quite a few unidentified ones and so, I started trying to identify them by the help of electronic databases of Sanskrit texts and the Chinese Tripiaka, which turned out to be quite
successful. During this investigation, I was also able to identify three fragments as
belonging to the Maitreyavykaraa, a non-Mahyna text. A study of the lastnamed fragments is found at the end of this paper as an Appendix.
Except for SHT 1997, of which the original fragment is now missing and only a
transliteration by Else Lders is available, as well as the Maitreyavykaraa (The
Prophecy of [the Advent of] Maitreya, [the Future Buddha]) fragments, whose photos are not accessible to me at present, I have transliterated the other fragments
anew here, based on the photos included in the relevant SHT (Sanskrithandschriften
aus den Turfanfunden) volumes. During my investigations, Ms. Giuliana Martini (a
doctoral student at the University of Naples LOrientale) helped me by locating
and transliterating the Tibetan parallels.

* I am greatly indebted to Klaus Wille for looking through my manuscript and for making numerous
valuable suggestions and corrections. Thanks are also due to Peter Lait, who took the trouble to
check my English. Errors left are of course mine.
1
SHT, vol. VIII, pp. 224-225; Klaus Wille Survey of the Sanskrit Manuscripts in the Turfan Collection (www.bbaw.de/bbaw/Forschung/Forschungsprojekte/turfanforschung/bilder/Wille.pdf).

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SEISHI KARASHIMA

I.

SHT 532; T 438 (T II T 30); from Toyoq; paper; Early Turkestan Brhm; first
transliterated by E. Lders, SHT, vol. I, p. 238; photo ibid., Tafel 18; cf. Pacaviatishasrik Prajpramit and Adaashasrik Prajpramit; PvsP I
260.6-262.25 (first identified by L. Schmithausen, see SHT VI, p. 215); T. 7, No.
220, 129b6-c23?; T. 8, No. 221, 36c2-37a20?; T. 8, No. 222, 208c9-209b7?; T. 8,
No. 223, 271b15-272a5?; Tib(Pk), vol. 19, No. 732, pp. 293-294, Ni, 218b3-220b4?
= Tib(D[T]), vol. 6, No. 10, pp. 398-399, Ka, 233a2-235b3?; T. 7, No. 220, 532c14533b21?
108 recto
1 nti ki kraa tathgatena [a] + + + + + + + ///
2 sya prpti icchmi2 na ca a[n]u + + + + + + + ///
3 .. vusa3 riputra icchm[i] + + [s](at)v. + + + ///
4 satvnm arttha karttu api tu vusa ripu[t]r. + ///
5 tm tmeti _4sarvvea sarvva sarvvat5 sarvva na saviddhya6 ///
6 s tad7 hi te sarvvea sarvva sarvvat sarvva na ut[p] ///
7 pravarttita nnpi anutpannena dharmea prpu + ///
8 punyati ha nna aha vusa ripu(t)r(a) + + ///
9 rmea prpunyati ha na aha (v)[u] + ///
10 vusa riputra prpti asti abhisamaya + ///
PvsP I 260.5-261.8. ... ki kraa bodhisattvo dukaracrik carati yni tni
sattvn ktao dukhni pratyanubhavati? ki kraa tathgatenrhat samyaksabuddhennuttar samyaksabodhir abhisabuddh? ki kraa tathgatenrhat samyaksabuddhena dharmacakra pravartitam? ubhtir ha: nham yuma riputra anutpannasya dharmasya prptim icchmi npy abhisamaya nham anutpdasya srotapannam icchmi. na srotapattiphala na sakdgmina na sakdgmiphala nngmina nngmiphala nrhatva
nrhatvaphala nnutpdasya pratyek bodhim icchmi na pratyekabuddhatva
nham yuma riputra! icchmi bodhisattva dukaracrik caranta npi
bodhisattvo dukarasajay carati. tat kasya heto? na hi akya yuman riputra! dukarasajy sthitv aprameym asakhyeynm aparimn
sattvnm artha kartum. api tu khalu punar yuman riputra! mtsaj
sarvasattveu janayitv pitsaj bhrtsaj putrasajm tmasaj
janayitv akyo 'prameym asakhyeynm aparimn sattvnm artham
2

icchmi : for icchati meaning fancies; maintains, holds, claims; accepts, admits, approves of (a
theory), cf. Seishi Karashima, Who were the icchantikas?, in: Annual Report of The International
Research Institute for Advanced Buddhology at Soka University, vol. X (2007), pp. 67-80.
3
vusa : voc. sg.; cf. BHSD, s.v.
4
sarvvea sarvva sarvvat sarvva na saviddhya + = Tib(Pk), No. 732, Ni, 218b8f. =
Tib(D[T]), No. 10, Ka, 233a7f. (ji ltar bdag bdag ces bya ba yang de ni) thams cad kyi thams cad
rnam pa thams cad kyi thams cad du med cing (mi dmigs pa); T. 7, No. 220, 533a5. ()
. There is no parallel in the Pacaviatishasrik Prajpramit.
5
sarvvat : < Skt. sarvath.
6
saviddhya : probably saviddhya(te) < Skt. savidyate.
7
tad : cf. PvsP. tath.

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

455

kartum. api tu khalu punar yuman riputra! bodhisattvena mahsattvena eva

cittam utpdayitavyam. yath tm tmti ccyate atyantatay anutpanna tm
eva sarvev dhytmikabhyeu dharmeu sajtpdayitavy. saced eva sajm utpdayiyati na dukarasaj bhaviyati. tat kasya heto? tath hi te
bodhisattv sarvea sarva sarvath sarva kacid dharma ntpdayante npalabhante. nham yuman riputra anutpdatathgatam icchmi npy anuttar
samyaksabodhi npi dharmacakrapravartana npcchmi anutpannena
dharmenutpann prpti prpyamm. riputra ha: ki punar yuman
Subhte! anutpannena dharmea utpann prpti prpyate atha utpannena dharmea anutpann prpti prpyate? Subhtir ha: nham yuman riputra! utpannena dhamenutpann prpti prpyamm icchmi npy anutpannentpann prpti prpyamm. riputrha: ki punar yuman Subhte! Anutpannena dharmea prptim icchasi, atha vtpannena dharmea prptim icchasi?
Subhtir ha: nham yuman riputra! anutpannena dharmea prptim icchmi
npy utpannena dharmea prptim icchmi riputra ha: ki punar yuman
Subhte! nsti prptir nsty abhisamaya? Subhtir ha: asty yuman riputra
prptir asty abhisamayo na punar dvayam.
verso
1 rth[e]a prptir nna abhisamaya na sro[t]()pa .. + + ///
2 rthea ha evam eta vusa riputra + + ///
3 mrthasmi8 karma na vpka9 na utpda na niro .. + ///
4 utpaddhyate10 ha na aha<> vusa riputra + + ///
5 rpasya aha vusa riputra anutpanna(s)y. + ///
6 yva bodhy aha vusa riputra anu ///
7 vusa riputra utpdam utpadyati nna [a/] .. ///
8 anidaran apratigh e[k]. [l]. .. [y]. + + ///
9 11vocat* anutpann dharm ut[p]. + + + + + + + ///
10 12ye evam ukta yu(m) + + + + + + + ///
PvsP I 261.8-263.1. api tu khalu punar yuman riputra! lokavyavahrea prpti
cbhisamaya ca prajapyate lokavyavahrea srotapanno v sakdgm v angm v arhan v pratyekabuddho v bodhisattvo v buddho v prajapyate na puna paramrthena prptir nbhisamayo na srotapanno na sakdgm nngm
nrhan na pratyekabuddho na bodhisattvo na buddha. ... (262.6) riputra ha:
ki punar yuman Subhte! yathaiva lokavyavahrea prpti cbhisamaya ca
eva pac gatn sabhedo bhavati lokavyavahrea paramrthato na bhavati? Subhtir ha: evam etad yuman riputra! evam etat. yathaiva lokavyavahrea prpti cbhisamaya ca eva pac gatn sabhedo bhavati lokavyavahrea paramrthato na bhavati. ntra khalu puna paramrthena. tat kasya
8

mrthasmi : probably (para)mrthasmi; cf. PvsP. paramrthe. For the locative ending -asmi,
cf. BHSG 8.63.
9
vpka : s.e. for vip.
10
utpaddhyate : < utpadyate (= PvsP).
11
vocat* anutpann dharm ut[p]. : PvsP. anutpda utpadyate; cf. PvsP I 262.12. anutpanno
dharma utpadyate.
12
ye evam ukta yu(m) : no parallel in PvsP.

456

SEISHI KARASHIMA

heto? tath hy yuman riputra paramrthe na karma na vipko ntpdo na nirodho na sakleo na vyavadnam. riputra ha: ki punar yuman Subhte
anutpanno dharma utpadyate utho utpanno dharma utpadyate? Subhtir ha: nham yuman riputra! utpannasya dharmasya utpdam icchmi npy anutpannasya dharmasya utpdam icchmi. riputra ha: katamasyyuman Subhte! anutpannasya dharmasytpda ncchmi Subhtir ha: rpasyham yuman riputra anutpannasya dharmasya svabhvanyotpda ncchmi. vedanay sajay saskrnm vijnasyham yuman riputra! anutpannasya dharmasya
svabhvanyotpda ncchmi. eva vyastasamastn skandhadhtvyatann prattyasamutpdn pramitn sarvanyatn sarvabodhipakn
dharm apramadhynrpyasampattn baln vairadyn pratisavid samdhidhramukhnm abhijn adaveikn buddhadharm bodher apy aham yuman riputra anutpanny svabhvanyy utpda ncchmi. riputra ha: ki punar yuman Subhte! utpda utpadyate
athnutpda utpadyate. Subhtir ha: na hy yuman riputra! utpda utpadyate
npy anutpda utpadyate. tat kasya heto? tath hi yuman riputra! ya ctpdo
ya cnutpdo dvv apy etau dharmau na sayuktau na visayuktau arpiau
anidaranau apratighau ekalakaau yadutlakaau. anenyuman riputra! paryyea ntpda utpadyate npy anutpda utpadyate. anenyuman riputra! paryyea anutpdo mantro 'nutpda pratibhnam. anutpdo dharmas te 'pi dharm
anutpann yn rabhya pratibhti mantrayitum. riputra ha: dharmakyiknm (read dharmakathiknm) yumn Subhtir agraty sthpayitavya. ...
II.

SHT III 884; K 623 (T III MQ 17); from Qizil; paper; North Turkestan Brhm; first
transliterated by E. Lders, SHT, vol. III, p. 134; photo ibid., Tafel 50: Pacaviatishasrik Prajpramit: PvsP II 112.7-113.1; T. 7, No. 220, 169b4- 29; T.
8, No. 221, 55c5-18; T. 8, No. 223, 295c5-20; Tib(Pk), vol. 18, No. 731, pp. 249250, Ti, 219a4-220b3 = Tib(D[T]), vol. 6, No. 9, p. 146, Kha, 128a2-129b1
recto
s /// + + + + .. + + + + + + + ///
t /// + + m(a)novijn(a)[dh]. + + + + ///
u /// d(e)[k]y(anti) yvat* manov[i]jnadh. ///
v /// + ty upadekyanti eva dukhn(t)[i] ///
w /// + padekyanti [e]va smtyupasth[n]. + ///
x /// .rajt[]m anityam iti du .. + ///
y /// + + te ca yebhya u<pa>dekyanti .. + + ///
z /// + + ramitapratipann[o] .. + + + ///
PvsP II 110.21-112.17. akra ha: katam s bhagavan prajpramitprativarik? bhagavn ha: iha Kauika! kulaputr v kuladuhitaro v im prajpramitm upadekyma iti prajpramitprativarikm upadekyanti. tatrya prajpramitprativarik rpam anityam ity upadekyanti. ... (112.4) eva rpa
vedansajsaskr vijnam anitya dukham antm 'ubham ity upadekyanti. yvac cak rpa cakurvijndhtum anityo dukho 'ntm 'ubha ity
upadekyanti. eva yvac chrotraghrajihvkyamanovijnadhtum anityo dukho

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

457

'ntm 'ubha ity upadekyanti. eva prajpramit anity dukh 'ntm 'ubhty upadekyanti. eva dhynapramit vryapramit kntipramit lapramit dnapramit anity dukh 'ntm 'ubhty upadekyanti. evam apramadhynrpyasampattr anity dukh ntmno 'ubh ity upadekyanti, prajpramity caranta. evam upadekyanti smtyupasthnny anityni dukhny
antmny aubhnty upadekyanti. eva samyakpraharddhipdendriyabalabodhyagamrgn anity dukh antmno 'ubh ity upadekyanti prajpramity caranto yvat sarvkrajatm anity dukh 'ntm 'ubhty upadekyanti.
eva ca vakyanti ya eva carati sa prajpramitym caratti. iya Kauika!
prajpramitprativarik.
verso
1 /// + [ku]laputrem praj .. + + ///
2 /// (y)[va]t* daamy bodhis(a) + ///
3 /// [bh](a/)vaya sa tva dhyanap[r]. + ///
4 /// [y] yvat* daamy bodhi + ///
5 /// t bh(a/)vayiyanti iya ca (k)[o/au] ///
6 /// [y]nik kulaputro kuladu(h)[i] ///
7 /// + . bh(a/)vayatv ravak bh(m)[i] ///
8 /// + + .. r. + .. .[au] .. + + + ///
PvsP II 112.18-113.1. punar aparam Kauika! te kulaputr v kuladuhitaro v prajpramitm upadianta evam upadekyanti: ehi tva kulaputra! Prajpramit bhvaya sa tva prajpramit bhvayamna prathamy bhmau sthsyasi yvad daamy bhmau sthsyasi. eva dhynapramit vryapramit
kntipramit lapramit dnapramit bhvayamna prathamy bhmau sthsyasi yvad daamy bhmau sthsyasi. tac ca nimittayogenpalambhayogena sarvkrasajay prajpramit bhvayiyati. iya s Kauika! prajpramitprativarik. punar apara Kauika! te kulaputr v kuladuhitaro v
evam upadekyanti: "ehi tva kulaputra! prajpramit bhvaya sa tva prajpramit bhvayamna rvakabhmi samatikramiyasi, pratyekabuddhabhmi samatikramiyasi." iya s Kauika! Prajpramitprativarik. punar apara Kauika! te kulaputr v kuladuhitaro ...
III.

SHT 1197a; T 750 (T II T 13,38); Toyoq; paper; script type: Gilgit/Bamiyan type II
= Protorad; first transliterated by E. Lders, SHT, vol. V, pp. 190-191; photo
ibid., Tafel 81; cf. *Gaganacaku(?)-parivarta ( Xkngm fn; Nam
mkhai spyan gyi mdo)13 in the Mahsaniptastra, T. 13, No. 397 (10), 166c11167a5.
13

In the Mahstrasamuccaya of Dpakararijna (or Atia), this scripture is quoted four times
under the title, Nam mkha'i spyan gyi mdo (spyan is incorrectly once as can); cf. Kaie Mochizuki, A
Study of the Mahstrasamuccaya of Dpakararjna: A Report of Grant-in-Aid for Encouragement of Young Scientist, Term of Project: 2000.4-2002.3, Minobu: Minobusan University,
pp. 17-19, 41; idem, A Study of the Mahstrasamuccaya of Dpakararjna II: Tibetan Text,
Minobu: Minobusan University, pp. 63, 94, 97, 320. Jens Braarvig (Akayamatinirdeastra, Oslo

458

SEISHI KARASHIMA

recto
1 /// + + [k]rttiabdaloka digvidisu a[bh]yudgacchati yvad eva bhavane .. .. pr.
gu[ru] .. .. + + + ///
2 /// + + nn iakaro karmtaprayuktn [mo]canakaro crakaprakipt[n][] mrgadaraka pa .. + ///
3 /// bhavati kumrgad[]isaprasthitnm anukapako bhavati yogcrm14 pari .. ///
4 /// .. [ko bha]vati ava[l]nabuddhn srthnivho15 bhavati nirvvagmin
[s](ap)r(a)ti(h)itani ///
5 /// pattivedanya kyavmana[ d](u)[k]tam apyapretyagmin karmvara16 + + + ///
6 /// vnuka[p](ak). + .. .i + + + .. .. .. + + [k](r)[i]y prtiptn mara[].
+ ///
7 /// + + + .. + [g]. + + + + + + + + + + + + + + + .. [s]ya ra parimra .. +
///
8 /// + + + + + + + + + + + + + + + + + + + + + + + + d[va]nd(v)e trevi .. + + + ///
T. 13, No. 397, 166b24-166c25. !

(At that time, in the assembly there was a god Bright-Star by

name. He said to the Buddha: O World-Honoured One, if a Bodhisattva-Mahsattva cultivates compassion for the first time, what will such compassion bring
forth? Will [the result] appear in the present or in the future? How many merits and
virtues will he achieve? O World-Honoured One, when a Bodhisattva cultivates
compassion in this way, does he fall into the three evil destinies? The Buddha said:
Very well, very well! O good man, you have served and worshipped innumerable
Buddhas in previous lives, you are, therefore, able to ask such a question. You have
planted seeds of goodness, and [your] roots of goodness are sound. In incalculable
1993: Solum Forlag, vol. II, p. xxviii) incorrectly backformed the Chinese title to Skt. kbhidheya-parivarta.
14
yogcrm : SHT, vol. V, p. 190. yogac.
15
srthnivho : cf. Skt. srthavha~.
16
karmvara + : probably karmvara(a~); cf. Ch. (karmic hindrances).

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

459

lives, you have cultivated compassion in order to benefit innumerable sentient beings, which is different from what voice-hearers (i.e. rvaka) and pratyekabuddhas
do. Therefore, you are able to ask such a question. O good man, listen well! I shall
now explain and elucidate it for you. If a Bodhisattva can practise the compassion
which I have explained above, this person is restful when asleep or awake; he does
not have nightmares; he never lacks the necessaries of life; gods protect him; people
and gods are partial to looking at him; no one speaks evil of him; he never suffers
from diseases; he constantly enjoys tranquillity; he practises vigourously and exerts
himself; he is willing to receive the righteous Dharma; he understands and observes
selflessness; he is constantly served by kings, ramaas and Brahmans, men and
women, young and old, even by birds and beasts; he associates with good friends,
namely, voice-hearers, those, who perceive causation [i.e., Pratyayabuddhas],
Buddhas and Bodhisattvas; he is fond of giving alms; he is able to liberate sentient
beings; his good mind is not destroyed by the three poisons [i.e., desire, hatred, and
delusion]; his renown and fame spread throughout the world; he is able to cure all
the diseases of sentient beings, release sentient beings from manifold sufferings,
liberate sentient beings from all bonds, subdue their evil afflictions, destroy all evil
heresies, bestow sentient beings with faith, mindfulness and the mind for great wisdom; his mind stays unwaveringly in the Mahyana; he does not follow what others
say; he is able to destroy the bodily, verbal, and mental evils of sentient beings, annihilate the three kinds of karmic hindrances of sentient beings except for those who
commit the five rebellious acts [nantarya~ karma~], slander the righteous Dharma
or sages, or steal common possessions of the Sagha in the four quarters. O good
man, if a Bodhisattva can practise compassion in this manner, at his death he will
see before his eyes Buddhas, the World-Honoured ones in the ten directions, laying
their hands on his head. Being touched by the Buddhas hands, he will then rejoice
in his heart. Because of such joy, he will immediately be reborn in the world of a
Buddha and hear wondrous words as follows: Dont be afraid! Dont be afraid!
[Because] you have practised compassion and are of pure goodness, you will certainly be reborn in the world of a pure Buddha. He will meet incalculable
Buddhas, the World-Honoured ones, will leave behind the three evil states and inevitably enter Nirvana. Also, he will hear about compassion, which is consistent
with the Dharma and that, which lacks a specific object, obtain fully the four immeasurable minds, and eventually attain anuttarasamyaksambodhi.)
verso
3 /// + + + + + + + + + + + + + + + + + + + + + + + + + + + + + .. + + + + + ///
4 /// + + + + + + + + + + + + + + + + + + + + + + [tth]. hati ca17 [a] + + + + ///
5 /// .. 18.[r]. []n. p + + + + + + + + + + + + + + + [t]. ca na ekgramanas[o]
bhaga + + ///

17

+ [tth]. hati ca : presumably (vyu)tth(i)hati ca; cf. verso 10. sampadya vyutthihati; Ch.

([the god Bright Star] entered and emerged from meditation at will.).
18
.[r]. []n. p + + : probably (p)r(a)n(a) p(cchati); cf. Ch.
? ([Then,] the youth Invincible Mind said to the Buddha: O

World-Honoured One, by what kind of power does this god quickly enter and quickly emerge from
meditation in this manner?).

460

SEISHI KARASHIMA

6 /// kuala[m](le)[n](a) [b](a)hubuddh[](nm a)[dhi]kro19.. .. [l]. baamaitray suparikar[m]. + + ///

7 /// nasygrato20 daayojanasahasra anuttarea purato gacchati asya d[v]tri[]. + + + ///
8 /// + vk nnpatra [n]npupa nnphal nnratn nngandh nntry21..
[v]a .i [n]nvidh .. ///
9 /// .. [pa]casthna daayojanavistra kra devaputrdevakanybhi22
tatra maddhye triyo[ja](na) + ///
10 /// [t]ena niao 23muhurmuhu sampadya vyutthihati satvaparip[cana]heto
e[k]. + + + + ///
T. 13, No. 397, 166c25-167b2:

...

(At that time, having heard this teaching, the god Bright Star entered

and emerged from meditation at will. [Then,] the youth Invincible Mind
[*Ajitamati kumrabhta] said to the Buddha: O World-Honoured One, by what
kind of power does this god quickly enter and quickly emerge from meditation in
this manner? The Buddha said: O good man, this god has planted roots of goodness under innumerable Tathgatas, has cultivated compassion, which is consistent
with the Dharma in his countless [previous] lives. Thanks to the power of his vow
in his previous life, he was reborn in the heaven of the four [World-Guardians], in
front of the sun-ruler at a distance of ten thousand yojanas. The palace where he
lives is thirty-two thousand yojanas long and broad and made of vairya [lapis
lazuli], surrounded on all four sides by gods and goddesses in full ten yojanas. In
the midst of them, he detaches himself from his attendants at a distance of three yojanas, sits alone on a jewelled seat, enters and emerges from meditation during one
day and night. In this world with its four continents, there are eighty domains of
gods, sixty domains of ngas, four domains of asuras, four domains of garuas,
fifty-two domains of kinaras, forty-six domains of mahoragas, eight domains of
kumbhas, thirty domains of ptanas and hungry ghosts, thirty domains of picas. [By living] in such a domain, one is able to tame sentient beings of that kind. It
is thanks to ones vows in previous lives. [The god Bright Star] vowed in the
past: In this Jambudvpa, five sixths of the night has passed away, still one sixth of
19

.. .. [l]. baamaitray suparikar[m]. + + : presumably (dharm)l(a)baamaitray suparikarm(akta~); cf. Ch. (... has cultivated compassion, which is consistent with the Dharma.).
20
daayojanasahasra anuttarea : s.e. for sahasrn() uttarea?
21
.. [v]a .i : presumably (bha)va(t)i; cf. SHT, vol. V, p. 191. rava[t]i.
22
devaputrdevakanybhi : s.e. for devaputra.
23
muhurmuhu sampadya vyutthihati: cf. Ch. 166c27. , ?
(Then, the youth Invincible Mind said to the Buddha: O World-Honoured One,] through what
kind of power does this god quickly enter and quickly emerge from meditation in this manner?).

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

461

it remains [until the sunrise], staying ten thousand yojanas away from the sun. Now
I shall destroy darkness in Jambudvpa and bring about brightness. ... I shall first go
to Jambudvpa, then to Godnya, from Godnya to Uttarakuru, from Uttarakuru
to Prvavideha. Thanks to the power of those vows in previous lives, he constantly
practises the six pramits and will eventually attain anuttarasamyaksambodhi.)
IV.

SHT 1997; S 907; oruq; transliteration by E. Lders, SHT, vol. VIII, p. 157; no
photo (the original fragment is lost): Niyatniyatvatramudr-stra24 or *Niyatniyatagatimudrvatra-stra25; Tib(L). No. 133, mdo, zha, 221a8-222a4, Tib(Pk).
No. 868, tsu 72b4-73a6, Tib(D). No. 202, tsha 69b3-70a4; T. 15, No. 645.
(Niyatniyatvatramudr-stra), 702a15-b2, 701c23-26; T. 15,
No. 646, (Niyatniyatvatramudr-stra), 708b2-21, 708a15-17
recto
1 .. .. .. .. .. karuamuditopekpranaasatvadhtuvyavalokane pratih[pa](yati)
26
.. .. .. .. .. [la] .. .. .. ..
2 .. .. .. []. latyo pratihpayati | sa buddhadharmadhtupranaasatvadhtu
vyaval(o)kayati | any() ca [sa] (buddhadharmadh)3 tu(prana)[]asatvadhtuvyavalokane pratihpayati sa kualadharmacchandarahita satvadhtu 27nyaval(o)[ka](ya)4 (ti a)ny()[] ca kualadharmacchandarahita satvadhtuvyavalokane pratipayati | sa baddhanabaddhasatvadhtu vya5 (valo)[ka]yati | any ca sa baddhanabaddhasatvadhtuvyavalokane pratipayati | (sa cira)[gl]nasatvadhtu vyavalo6 (kayati a)ny ca ciraglnasatvadhtuvyavalokane pratih(payati) /// mla.
///
Tib: L 221a8-b6, Pk 72b3-73a1, D 69b2-7. de byams pa snying rje dang | dga ba
dang | btang snyoms chud zos pai sems can gyi khams la rnam par lta bar byed la |
gzhan dag kyang byams pa snying rje dang | dga ba dang | btang snyoms chud zos
pai sems can gyi khams la rnam par lta ba la god par byed | de bgo bshai rang
bzhin can yin la | gzhan dag kyang bgo bshai rang bzhin can la god par byed | de
sangs rgyas kyi chos chud zos pai sems can gyi khams la rnam par lta bar byed la |
gzhan dag kyang sangs rgyas kyi chos chud zos pai sems can gyi khams la rnam
par lta ba la god par byed | de dge bai chos la dun pa dang bral bai sems can gyi
24

Cf. iksamuccaya: A Compendium of Buddhistic Teaching, Compiled by ntideva, edited by

Cecil Bendall, St. Petersbourg 1902: Acadmie Imperiale des Sciences; Reprint Tokyo 1977:
Meicho-Fuky-kai (Bibliotheca Buddhica 1), 7.1, 87.14. The same scripture is quoted in the socalled Book of Zambasta, a Buddhist poetic anthology in Khotanese, under the title Aniggattvattra-mundro and Anggattvattro mudru (The Book of Zambasta: A Khotanese Poem on Buddhism,
ed. and trans. by R.E. Emmerick, London 1968: Oxford University Press, p. 198, 13.86, p. 208,
13.147) < Skt. *Aniyatvatra-mudr. I owe these references to Ms. Giuliana Martini.
25
Cf. Tib. 'Phags pa nges pa dang mi nges par 'gro ba'i phyag rgya la 'jug pa zhes bya ba theg pa
chen po'i mdo.
26
.. .. .. .. .. [la] .. .. .. .. .. .. .. []. latyo pratihpayati : presumably (savibhga)la( | any
ca sa savibh)g(a)latyo pratihpayati. For the word savibhga-la, cf. SJW, s.v.
27
nyaval(o)[ka](yati) : sic; s.e. for vyava.

SEISHI KARASHIMA

462

khams la rnam par lta bar byed la | gzhan dag kyang dge bai chos la dun pa dang
bral bai sems can gyi khams la rnam par lta ba la god par byed | de bcings pas (Pk,
D bcing bas) bcings pai (Pk bai) sems can gyi khams la rnam par lta bar byed la |
gzhan dag kyang bcings pas (Pk bcing bas) bcings pai (Pk bai) sems can gyi
khams la rnam par lta ba la god par byed | de yun ring po nas na bai sems can gyi
khams la rnam par lta bar byed la gzhan dag kyang yun ring po nas na bai sems can
gyi khams la rnam par lta ba la god bar byed | de sangs rgyas la dge bai rtsa ba
bskyed (Pk skyed) pa chud zos pai sems can gyi khams la
T.

15,

No.

645,

702a14~b2.

(In this way, the Bodhisattva himself constantly observes

the realm of sentient beings, bereft of Bodhisattvas mercy, compassion, joy and
equanimity, also constantly lets others observe in the same way the realm of sentient
beings, bereft of Bodhisattvas mercy, compassion, joy and equanimity. In this way,
the Bodhisattva himself constantly makes donations and lets others make donations.
In this way, the Bodhisattva himself does not do injustice to others, nor let other
people do injustice to others. In this way, the Bodhisattva himself constantly observes the realm of sentient beings, bereft of the Buddha-dharma, also constantly
lets others observe in the same way the realm of sentient beings, bereft of the Buddha-dharma. In this way, the Bodhisattva himself constantly observes the realm of
sentient beings, bereft of desire for the good Dharma, also constantly lets others
observe in the same way the realm of sentient beings, bereft of desire for the good
Dharma. In this way, the Bodhisattva himself constantly observes the realm of sentient beings being bound, also constantly lets others observe in the same way the
realm of sentient beings being bound. In this way, the Bodhisattva himself constantly observes the realm of sentient beings, suffering everlastingly from diseases,
also constantly lets others observe in the same way the realm of sentient beings, suffering everlastingly from diseases. In this way, the Bodhisattva himself constantly
observes the realm of sentient beings, bereft of the practises for the righteous
Dharma, also constantly lets others observe in the same way the realm of sentient
beings, bereft of the practises for the righteous Dharma. In this way, the Bodhisattva himself constantly observes the realm of sentient beings, bereft of perfect
merits, virtues, wisdom and so on, also constantly lets others observe in the same
way the realm of sentient beings, bereft of perfect merits, virtues, wisdom and so
on. In this way, the Bodhisattva himself constantly observes the realm of sentient
beings, bereft of the seeds and roots of goodness of the Tathgatas,)
verso
1 .. .. .. .. (v)yavalokayati any ca buddhvaropitakualam(l). ///
2 (sa antha)satvadhtu vyavalokayati | any cnthasatvadhtuvyaval(okane
pratihpayati | sa) ciraprasupta sa[tv]a-

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

463

3 (dhtu) vyavalokayati any ca ciraprasuptasatvadhtu{}vyavalokane pratihpayati | sa ncakulopapatti4 sa[tva](dh)tu vyavalokayati any ca ncakulopapattisatvadhtuvyavalokane
pratihpayati | sa bodhi5 citta(p)ranaasatvadhtu vyavalokayati | any ca bodhicittapranaasatvadhtuvyavalokane p(ra)[t]i[](h)(payati |)
6 sa bo(dhi)satvacarypranaasatvadhtu vyavalokayati | any ca bodhi(satvaca)ryp[ra]a(a)sa(tvadhtuvyavalo)
Tib: L 221b6-222a4, Pk 73a1-6, D 69b7-70a4. rnam par lta bar byed la | gzhan dag
kyang sangs rgyas la dge bai rtsa ba bskyed pa chud zos pai sems can gyi khams la
rnam par lta ba la god par byed | de mgon med pai sems can gyi khams la rnam
par lta bar byed la | gzhan dag kyang mgon med pai sems can gyi khams la rnam
par lta ba la god par byed | de yun ring po nas gnyid kyi (D kyis) log pai sems can
gyi khams la rnam par lta bar byed yang (Pk, D la) gzhan dag (Pk dag kyang) yun
rin po nas gnyid (Pk, D gnyid kyis) log pai sems can gyi khams la rnam par lta ba la
god par byed | de rigs ngan du skyes pai sems can gyi khams la rnam par lta bar
byed la | gzhan dag kyang rigs ngan du skyes pai sems can gyi khams la rnam par
lta ba la god par byed | de byang chub kyi sems chud zos pai sems can gyi khams
la rnam par lta bar byed la | gzhan dag kyang byang chub kyi sems chud zos pai
sems can gyi khams la rnam par lta ba la god par byed | de byang chub sems dpai
spyod pa chud zos pai sems can gyi khams la rnam par lta bar byed la | gzhan dag
kyang byang chub sems dpai spyod pa chud zos pai sems can gyi khams la rnam
par lta ba la god par byed |
T.15, No. 645, 702b2~9.

(also constantly lets others observe in

the same way the realm of sentient beings, bereft of the seeds and roots of goodness
of the Tathgatas. In this way, the Bodhisattva himself constantly observes the realm
of sentient beings all fatherless or widowed, also constantly lets others observe in
the same way the realm of sentient beings all fatherless or widowed. In this way, the
Bodhisattva himself constantly observes the realm of sentient beings all sleeping
forever, also constantly lets others observe in the same way the realm of sentient
beings all sleeping forever. In this way, the Bodhisattva himself constantly observes
the realm of sentient beings being of low birth, also constantly lets others observe in
the same way the realm of sentient beings being of low birth.)
idem, 701c23~26(!).

(In this way, the Bodhisattva himself constantly observes the realm of sen-

tient beings, bereft of the mind of enlightenment, also constantly lets others observe
in the same way the realm of sentient beings, bereft of the mind of enlightenment. In
this way, the Bodhisattva himself constantly observes the realm of sentient beings,
bereft of Bodhisattva practices, also constantly lets others observe in the same way
the realm of sentient beings, bereft of Bodhisattva practices.)

SEISHI KARASHIMA

464

APPENDIX: MAITREYAVYKARAA

The following fragments belong to SHT 2013: probably discovered at Qizil; script
type Turkestan Gupta-type; transliteration by Klaus Wille, SHT, vol. IX, pp. 25-26.
SHT 2013.33
recto
w /// [] o lokanyaka {{}} | .. ///
x /// [ m] icchmi n[ya] + + ///
y /// [ ri]ymy aha tava + + ///
z /// [] cchatayojana + ///
Mvy(K). yo 'sv angato buddho nirdio lokanyaka /
Maitreya iti nmn 'sau straprvparntike // 2 //
tasyha vistara caiva rotum icchmi nyaka /
ddhi csynubhva ca tan me brhi narottama // 3 //
athainam avadac chst vykariymy aha tava /
vistaran tasya buddhasya Maitreyasya ohi me // 4 //
udadhis tena klena dvtriatatayojana /
oam ysyate yasmc cakravart yath hy asau // 5 //
verso
1 /// [] dvpo bhaviyati .. ///
2 /// [] m hari[ta] .. + + + ///
3 /// [] ti pri[n]. + + ///
4 /// [] ana[a]na jar [|] ///
5 /// [] . . .. .i + .i .. ///
Mvy(K). daayojanashasr Jambudvpo bhavaiyati /
laya sarvabhtn vistarea samantata // 6 //
ddhispht janapad ada anupadrav /
tatra kle bhaviyanti nars te ubhakarmina // 7 //
akaak vasumat sam haritadval /
unnamant namant ca mdutlapicpam // 8 //
aktpadyate limadhun ca sugandhi ca /
cailavk bhaviyanti nnragopaobhit // 9 //
pupapatraphalotpat vk ca kroam ucchrit /
ativarasahasri yus te bhaviyati // 10 //
nirmay ca te satv vtasok (read ok) mahotsav /
varavanto mahaakhy (read mah) mahngabalc cit // 11 //
tray rog bhaviyanti icch anaana jar /
pacavaraat kany svminam varayiyati // 12 //
tad Ketumat nma rjadhn bhaviyati /
vsa uddhasatvn prin ubhakarmia // 13 //
SHT 2013.30
recto
a /// + + tapuya[balo]dita 20
b /// + + dhy[yo bhavi]y[ati] 2[4]
c /// .. .. bh[]ra .. .. .. .. .i .

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

Mvy(K). caturbhir ebhir nidhibhi sa rj susamanvita /

bhaviyati mahvra atapuyaphalrpita28 // 26 //
brhmaas tasya rjo tha Subrahm nmn purohita /
bahuruta caturved upadhyyo bhaviyati // 27 //
adhypako mantradhara smtivn vedapraga /
kaiabhe ca sa nirghae padavykaraa (read karae) tath // 28 //
tasya Brahmavat nma tad bhry bhaviyati /
darany prsdik abhirp yaasvin // 29 //
verso
1 /// .i pratisandhi[] g[r]ahiyati [26]
2 /// .[i] + ya janayiyati 27
3 /// + + m(ai)treya janayiyati
Mvy(K). Tuitebhyas tata cyutv Maitreyo hy agrapudgala /
tasy kukau sa niyata pratisandhi grahiyati // 30 //
daa ms ca nikhiln dhrayitv mahdyutim /
supupite cdyne (read ca ud) gatv Maitreyamtara29 // 31 //
na nia nipann v sthit s brahmacri /
drumasya khm lambya Maitreya janayiyati // 32 //
SHT 2013.312
recto
x /// [] na [c]. + + + + + + ///
y /// [] vara pnabh[o]janam* .. ///
z /// [] .[i] .. sya sane ///
Mvy(K). kukumodakasekena candanennulepanam /
datv kyamune stpe hy gat mama sane // 69 //
buddha dharma ca sagha ca gatv tu araa sad /
ktv tu kuala kamma (read karmm) hy gat mama sane // 70 //
ikpadn samdya kyasihasya sane /
pratipdya yathbhta hy gat mama sane // 71 //
datv saghe ca dnni cvara pnabhojana /
vicitra glnabhaiajya hy gat mama sane // 72 //
Mvy(G). chattradhvajapatkbhir gandhamlyavilepanai /
ktv stpeu satkram gat hi mamntikam // 70 //
saghe datv ca dnni cvara pnabhojana /
vividha glnabhaiajya gat hi mamntikam // 71 //
kukumodakaseka ca candanennulepana /
datv kyamune stpev gat hi mamntikam // 72 //
ikpadni cdhya kyasihasya sane /
pariplya yathbhta gat hi mamntikam // 73 //

28
29

Mvy(C). 26. atapuyabalodita.

maitreyamtara : Mvy(G) 195.14 maitreyajanan tata.

465

SEISHI KARASHIMA

466

verso
1 /// [] + [h]am ca y [] + ///
2 /// [] t ma[m]a [sa]nniddhau [60] .. ///
3 /// [] t ma .. + .. .. + + ///
Mvy(K). caturda pacada pakasyhamn tath /
prtihrakapaka ca aga susamhita /
upavsam uposyha (read upoy) hy gat mama sane // 73 //
prtihryatrayesau rvakn vinayiyati /
sarve te sravn dharmn kayayiyanti surat // 74
SYMBOLS USED IN THE TRANSLITERATION
()
[]
<>
{}
{{ }}
<< >>
+
..
.
///
|
||
*

restored akara(s)
akara(s) whose reading(s) is(are) uncertain
omitted (part of) akara(s) without gap in the MS.
superfluous akara(s) or a daa
erased akara(s)
interlinear insertion
one lost akara
one illegible akara
illegible part of an akara
beginning or end of a fragment when broken
daa
double daa
virma
punctuation mark
visarga used as punctuation
avagraha; if not written in the manuscripts, it is added in brackets in the transliteration
string hole

ABBREVIATIONS
BHS
BHS(D, G)
Ch
Mvy(C)

Mvy(G)

Mvy(K)

PvsP

s.e.

Buddhist Hybrid Sanskrit

F. Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, 2 vols.,
New Haven 1953: Yale University Press; repr. Delhi 21970.
Chinese parallel
Maitreya-vykaraa (Calcutta Manuscript), ed. Sylvain Lvi, Maitreya le
consolateur. In: tudes d'orientalisme publies par le Muse Guimet a la
mmoire de Raymonde Linossier, Paris 1932, vol. II, pp. 355-402, esp. pp.
384-389.
Maitreya-vykaraa (Gilgit Manuscript), ed. P. C. Majumder, in: Gilgit
Manuscripts, vol. IV, ed. N. Dutt, Calcutta 1959, pp. 185-214; Delhi 21984:
Sri Satguru.
Maitreya-vykaraa (Kathmandu Manuscript), ed. Zenno Ishigami, Nepru
bon Maitreyavykaraa (Maitreyavykaraa, a Buddhist Manuscript in
the National Archives of Nepal) Indo Tetsugaku to Bukko: Fujita Kotatsu
Hakushi Kanreki Kinen Ronshu (Indian Philosophy and Buddhism: Essays
in Honour of Professor Kotatsu Fujita on His Sixtieth Birthday), Kyoto
1989: Heirakuji Shoten, pp. 295-310.
Pacaviatishasrik Prajpramit: I, ed. N. Dutt. London 1934 (Calcutta Oriental Series, No. 28); II~III, IV, V, ed. T. Kimura. Tokyo 19861992.
scribal error

NEWLY IDENTIFIED SANSKRIT FRAGMENTS

SHT

SJW

T
Tib(Pk)

Tib(D[T])
Tib(L)

467

Sanskrithandschriften aus den Turfanfunden, ed. Ernst Waldschmidt et al..

Wiesbaden/Stuttgart: F. Steiner, 1965-2004 (Verzeichnis der orientalischen
Handschriften in Deutschland, Bd. 10), Teil 1 -9.
Unrai Wogihara (ed.), Kanyaku Taisho Bonwa Daijiten
(Sanskrit-Japanese-Chinese Dictionary). Tokyo 1940-74: Suzuki Research Foundation; revised and enlarged edition. Tokyo 1978.
Taish Shinsh Daizky , ed. J. Takakusu, K. Watanabe,
100 vols.. Tokyo 1924-1934.
The Tibetan Tripiaka: Peking Edition, ed. Daisetz T. Suzuki, 168 vols,
repr. under the Supervision of the Otani University, Kyoto. Tokyo 19551961.
The Tibetan Tripiaka: Taipei Edition, ed. A. W. Barber, 72 vols. Taipei
1991.
Shel dkar Kanjur Microfiche. British Library, London.