Notes on the 'Tale of Bhadra' Author(s): R. E.

Emmerick Source: Bulletin of the School of Oriental and African Studies, University of London, Vol. 30, No. 1, Fiftieth Anniversary Volume (1967), pp. 83-94 Published by: Cambridge University Press on behalf of School of Oriental and African Studies Stable URL: http://www.jstor.org/stable/611817 . Accessed: 24/04/2013 03:20
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NOTES ON THE 'TALE OF BHADRA'

By R. E. EMMERICK
This article is a review of V. S. Vorob'ev-Desjatovskij and M. I. Vorob'evaDesjatovskaja's Skazanie o Bxadre (novye listy sakskoj rukopisi 'E ').1 This recent publication of what is in large part a facsimile volume of Old Khotanese is greatly to be welcomed. We now have at last facsimiles of all the 192 folios (actually 191, see below) in Leningrad that constitute the major part of a Buddhist miscellany written in the oldest type of Khotanese. 173 of the Leningrad folios were seen by E. Leumann and described in detail in 1912.2 18 of these folios (336-40, 342-54), together with two (334, 335) from the Asiatic Society of Bengal in Calcutta, were edited and translated by E. Leumann in 1919.3 These formed all the extant part of what on Leumann's calculation was ch. 23 of the surviving portion of the MS, which he had christened 'E' after the signature he allotted to the first folios he saw, 269 and 335 from Calcutta. All the folios known to Leumann were edited and translated by him in 1933-6 in Das nordarische (sakische) Lehrgedicht des Buddhismus. This included all the 173 Leningrad folios, of which he had taken photographs. Only a few of these were published in facsimile (256v, 257r, 258v, 259r, 303v, 304r, the right halves of 257v, 258r, and the left halves of 259v, 260r) by his son M. Leumann in a private publication, Sakische Handschriftproben, Ziirich, 1934. These photographs are excellent, but the folios chosen were particularly favourable for reproduction, and nothing is lost except an insignificant amount of clarity in the facsimiles of the same folios in the present volume. In other cases, however, unless the MS has deteriorated in Leningrad, the photographs are inadequate compared with those of Leumann even though the latter have faded with the lapse of time. Thus, in E 3.72 ( = Z 14.72, see below) no trace of the word hota is visible in the facsimile on p. 297, whereas the word is quite clear on the German photograph ; and again on the following line, on the verso, instead of a clear padiya, only a broken ya is now presented to us. Probably different is a case like that of folio 146v on p. 125 where the subscript hook of hvq'ndi (1. 42), clear on the German photograph, is likely to be missing only because the photograph has been badly positioned. If these facsimiles are not simply the result of poor photography but are evidence of the deterioration of the manuscript, surely it is a tragedy that facsimiles were not published 50 years earlier. Let us hope that the Academy of Sciences sees its way clear to give the world of scholarship as soon as possible
1 V. S. Vorob'ev-Desjatovskij and M. I. Vorob'eva-Desjatovskaja (ed. and tr.): Skazanie o Bxadre (novye listy sakskoj rukopisi ' E '). (Akademija Nauk SSSR. Otdelenie Istorii. Institut Narodov Azii. Pamjatniki Pis'mennosti Vostoka, I.) 301 pp. + errata slip. Moskva : Izdatel'stvo 'Nauka ', 1965. Rbls. 1.80. (The responsible editors were L. G. Gercenberg and V. A. LiviSic.) 2 E. Leumann, Zur nordarischen Sprache und Literatur, Strassburg, 1912, 11-15. 3 E. Leumann, Maitreya-samiti, das Zukunftsideal der Buddhisten, Strassburg, 1919.

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a facsimile volume of all the Khotanese material it has before any further deterioration can take place. For preference one would like to see this in the form of excellent photographs like those we have recently had of the documents from Mt. Mugh, but any photograph is better than none. Some carelessness in the preparation of the volume is revealed by the occasional wrong numbering of the facsimiles. As the folio number is visible even in these photographs, there is not much excuse for numbering, for example, 165r as 165v and 165v as 165r as is done on p. 132. Similarly, on p. 240, fol. 313r should be 313v and fol. 313v should be 313r; on p. 288, fol. 423r should be 423v and fol. 423v should be 423r. The clearly visible verse numbers show that on p. 232, fol. 302r should be 302v and vice versa. On p. 231, fol. 300 is numbered in reverse compared with Leumann's edition (E, p. 233), but as there is no folio number (Leumann's folio x) and there are no verse numbers the matter is difficult to decide. In the case of folios 185 and 186 where the versos have been transposed, only the sense and the verse numbers can decide. Both are clearly against the present editors: 185v should be 186v and 186v should be 185v, as in Leumann's edition. Most exciting, of course, is the publication of ten complete folios and nine incomplete folios that previously were known only by the description of V. S. Vorob'ev-Desjatovskij in an article called 'Novye listy sakskoj rukopisi "E " ', Kratkie SoobbSenijaInstituta Vostokovedenija,xvI, 1955, 68-71. It was there shown that Leumann's division into 25 chapters was incorrect. The new folios show the end of ch. 2 and the beginning of ch. 3, which leads on without a break to what is Leumann's ch. 4. It is convenient to use E to refer to Leumann's work, but the new numbering should be adopted. In order to avoid confusion, I suggest the use of Z with the new numbering. Z would stand for Ysambasta, who ordered the book to be written (see E, p. 355). H. W. Bailey has suggested that a more poetic name for the work might be 'The Book of Zambasta', and he is calling the commentary he has written Prolexis to the Book of Zambasta. The new discovery meant that the folios that Leumann thought were ch. 3 and so printed as folios 177 and 178 must belong to a different part of the poem. They are published here on pp. 296-7 as unplaced. There is, however, good reason to believe that they are folios 267 and 268. A part of fol. 267 is in fact extant (facsimile, p. 220). If the texts are combined, the result is convincing. Both agree in the first person singular, cf. e.g. 1. 60 bustumaand najsa'se'; and there is agreement of context: buddha-ksettro in 1. 55 followed by vasuta usual in 1. 56; hamd4r ma ma daiya in 1. 58 followed epithets) para~uddhd(the uhu ma in 1. and crrdmu 59 tta tta daiya hama 7tcain 1. 63 followed by ni ju by sd ace vikalpa in the other half. The line numbers also agree with this position, and there is a clear contextual link between the end of fol. 268v with itco in 1.77 and ddtinau raysu in 1. 78 with hami raysa ice in 1. 79 at the beginning of fol. 269r. If this proves correct, then E 3 = Z 14. Although Leumann was able to read more than 4,000 complete verses of the

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ONTHE'TALEOFBHADRA' NOTES

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square script of MS E almost without error,4this has not been equalled since. The reading of the new folios needs a certain amount of correction. Misprints are few: read subhiiti in 2.151 ; siru stand in 2.158 is a misprint (cf. p. 90) for sirustand ; read ndta'sta in 2.168 ; read ssai in 2.175. These are not noted on the list of corrections at the end of the book. Having cleared away misprints, I turn now to misreadings. In 2.139 jigsdd tyau, on p. 74 'jissddtyau ? ', is misread for jisidinyau. n and t are admittedly very similar, but the facsimile, although not clear, seems to favour n, and we have in a difficult LKh. passage (P 2891.23, KT, III, 80) jis4dy~nd.m. A similar word is jisdi in P 2024.61, KT, II, 78 with kaga' skin '. On this word H. W. Bailey has some interesting speculations, which will appear in the Prolexis. vate (two words) should be read. ham vate ' always' is In the same verse harm found also in Z 6.10; 11.9; 12.13 and is a shortened form of hamu vate (Z 22.102 ; hamu viat Z 3.21 ; 14.35). In 2.143 u va ro should be read as one word uvdro 'noble'. It goes with ssado praysdte 'faith, belief'. In the same verse hdmdta seems required, but himata is correctly read. No punctuation is visible at the end of 2.150, 156, 162, 217, 222, although a stop is printed. On the other hand, the punctuation at the end of 2.159 is absent in the edition. Read rraysa haphdra 'empty distractions' in 2.155. The same phrase occurs in Z 5.6. Read jatai 'you destroyed' in 2.173 for janai. Here the ' photograph is clear. With thu you ' the 2 sg. is required. The 2 sg. pres. of jan- would be *jadia (cf. jsand Z 24.50; pulda Z 3.21). The same comparison, with the phrasejitai 'you destroyed the darkness of ignorance ', is found in Z 22.261 ttSdetuja~.dmngyo and 285. In 2.179 the whole sense has been lost by reading ornadya instead of o chdya and cindra ku instead of canduku (H. W. Bailey). The couplet thus reads: o chdya pasdaveuysnori vasard ssai adkaguvaSte cdndukuye tvi vate balysa ssiaruyinda kari ne panadte 'Perhaps even the thunderbolt splits or the shadow leaves a being; whatever good one does for you, Buddha, is not lost at all'. candaka- (a/i) is the form otherwise used in the poem. For guvaite, see on gvach- below. brlyanda in 2.180 should be divided as two words bri yanda. The couplet means: 'The mother does not exist who makes her only-born (ddau-ysdtu, compound) son as beloved as are all beings equally to you, Buddha'. The injunctive yanda is used, as commonly, in a hypothetical relative clause. The occurrence of bryandama'most beloved' in this same text (2.190) should have given warning that brlyandais an impossible form. For bri yan-, cf. Z 11.6. Read pdrda ' service ' in 2.185 for pdiard ' sunshine'. On pdrda see H. W.
4 I have noticed only rracye instead of rravye in E 20.7 and pani, tcampha instead of pand, tcamphd in E 25.414. tuB.a instead of ttud8dwas noted in the glossary and on p. xxxix. On p. xxxix, metrai instead of mdtrai was corrected for E 23.280 but not for 23.282; both were, however, correct in Maitreya-samiti, p. 73. In E 6.46 I prefer to read bihaiette for bihqnte.

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Bailey, KT, Iv, 84. parysa- 'servant' is found in 2.50. pirysa- in Suv. 5 r 4, KT, I, 234 renders Skt. guhyaka- 'attendant'. Read puniadydin (two words) in 2.186. dydnd is nom. pl. masc. < dyinaa-. In H 144 NS 83 b 1, KT, v, 52 we have : dydinaipaskala u adydneipaskala' the visible element and the invisible element'. The meaning of adydnaa- was known from Suv. 32 v 1 (KT, v, 110; ed. S. Konow, SPAW, Phil.-hist. Ki., 1935, 446): adydneina ttarandarna 'with invisible body' translating Skt. adkryair itmabhavais. Read ttatutu (one word) in 2.190. This is a new spelling for ttatatu (acc. sg.) 'wealth', cf. ttatatu ... biso in 2.49. The spoken word was disyllabic as ttata in 2.30. Hence -tu- or -ta- as historic spelling is possible, cf. the intrusive -tain tvatar~scdte jsa (Avdh. 16 r 5-v 1, KT, III, 8) beside tvariscejsa (Avdh. 5 v 5, KT, I1, 1). patabhu in 2.192 is probably to be read patichu (H. W. Bailey) and to be connected with nmcho(Z 22.110) 'refuge'. Read in 2.194 for ttamdra. Z : tto ' 5.91 ma ro is so and this ttam.du Cf. dtamd ttandd sa my great wish '. In 2.195 the alternative reading should be adopted, as makes no sense. maya in 2.200 is two words ma on p. 84 with ma 'not '. ci.de vi.de ya, but not as in the glossary ka ma ya maniya means 'if one should harm me'. In 2.205 the numeral 4 is present at the end of the couplet. Similarly 9 is present at the end of 2.230. As noted at the end of the book, 32, not 2, is found at the end of 2.233. Read itma satvd (two words) in 2.209. ne-n-jsa vara tma satv ne ju vardJs~ik hadrnuin 2.209 is parallel with neju varatadtma ne satvdniju varsdka in Mhrdnu Z 5.59 : ' There is no self there, no being, no experiencer of things '. Read bhadrrain 2.211 ; ysamthu ne (two words, see below) in 2.212 ; gi~to in 2.213 ; buvanein 2.216 ; ne for te in 2.217. bri va in 2.223 is a misreading for brrica 'love'. The phrase saiia brrica bvimata is parallel with saiia brrikyabvamatain Z 14.39. In 2.225 a very nice word has been missed by reading as separate syllables ' attached' < *ni- + sri'ta-. The couplet means : ' Towards the word neasasta those is compassion greatly to be produced who are drowned in attached to the kama-gunas (compound) just as a bee to honey'. Z 4.30 also sam.sara, has the ' qualities of desire ' : kma-guna pamjsa. It has been noted in the translation on p. 57 that 2.226-7 10.8-9. 2.227d also = E 10.12a. 2.228a, b are similar but not exactly =-E the same as E 10.14. Parallels can be found for a large number of phrases. Read bhadrracariya (two words) in 2.230. As one word the sense is lost. Translate : ' who would practise, Bhadra, the six piramitas with compassion '. te in 2.235 (listed in the glossary on p. 77 under thu) is presumably a mistake by dittography after drih4te, as the syllable is not visible in the facsimile and is not required by the sense. buljsi-jsera in 2.239 is a compound. It is found also in Z 10.4; 12.109; 22.210. Read puiyau in 2.244 for aiyau. The phrase is common.

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siddhame in Z 3.1 is a misreading for siddham. What appears to be -e is virama. It is distinguished from -e by not being attached to the aksara. Read rra for rru in Z 3.8. ttfirra ought to be an epithet of viysa. hamnju yaidedasta hidva ce trdma datana kho ya ttirra daiya viysa 'he placed in the a~jali-position both hands, which were such in appearance as one sees ttiirra lotuses'. I have thought of connecting with Skt. torana- 'arch' or with OIr. *taruna- ' tender' (Av. tauruna-, OInd. taruna-), but this would be at variance with the phonology of pirna- 'arrow' < *paruna- (see H. W. Bailey, BSOAS, xxIv, 3, 1961, 472-3). If secondary contact of r and g resulted in rr in Kh., ttiirra- could be < *tarusa-, IE *ter- (Pokorny, 1070) with the same suffix as in Av. auru'a- 'white', OInd. arusd- 'red'. Read drrainu for drainu in Z 3.11. In Z 3.10,12, pande has been wrongly read for panye in both places. The meaning of Z 3.10-12 is: 'You recognize the good deeds of every being, thus then the bad by which the ignorant come here. You recognize the whole path of the three ydnas, how then the three have become only one ydna. You perceive rightly the senses of every being, covered with klesas, (but) in the middle the '. Cf. also Z 10.31: indriya butte... panye tathdgatagarbha) bodhi-germ (-= uysnord 'he perceives the senses of every being'. The Russian translation on pp. 49-60 appears to be only moderately helpful. This is due partly to being based on wrong readings but partly also to ascribing wrong meanings to words or making a false grammatical analysis. The remaining remarks are confined to an examination of the glossary, compiled by V. A. Livsic, to the ten complete folios. The vocabulary contained in the fragments transcribed on pp. 111-22 has not been included in the glossary. I leave aside the fragments here as the material contained in them is unlikely to be widely used in the absence of a translation or a glossary, both of which appear in my article in Asia Major, NS, xII, 2, 1966. The reader should, however, be warned that misreadings are especially frequent in this part of the book. The following comments are not intended to be exhaustive. In particular, I have not listed the numerous instances in which indications of case, number, etc., are incorrect. My views on these matters will be revealed in my English translation, which will appear in The Book of Zambasta. ana-. a~yau in 2.224 is misread for puiyau, see above. apracai means 'without cause'. avamdta-. < a- (privative) and pamata- 2.100, etc. In 2.141 asamkhalstu, despite the ending, must be nom. asam.khalsta-. sg. masc. agreeing with aysmi. aysu. Add ma, acc. sg., in 2.200. ma in 2.203 is ' not'. On the relationship of Kh. mama to OP mand, see A. Meillet, BSOS, vi, 2, 1931, 435-7. The final vowel of Kh. mama is no doubt due to ma < *mai, cf. Av. mNi. Hence, contamination of *mana and ma would explain both the different final vowel from Skt. mama and the nasal assimilation. ah-. Add fii, 1 sg. subj., 2.191.

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ata-. Remove ' praet. 3 sg. m. ite II 222 '. In 2.222 we have in fact i'te' with two subscribed hooks. A single hook is sometimes used without clear justification but never two. The word belongs as 3 sg. subj. mid. to ah- 'to remain ', which shows the hook regularly in the 3 pl. pres. d're (2.45 +). drlh- means 'to move', not 'to hide'. n~ s vina pracai mnistadrIuihte sdanda (2.235) 'The great earth does not move without a cause' is parallel with na s vina pracai mdsta biddabhama-divatabadra ariuhdte(2.103) 'The whole great Earth-deity, Bhadra, does not move without a cause'. The p. p. is not irrusta-(which does not occur) but drotta- (2.66). Bilingual evidence for the p. p. was published by S. Konow, Saka studies, 91, where we have the Buddhist cliche 'the earth shook six times ' giving drotta-as the equivalent of Tibetan g-yos-so ' shook '. drsta-. Not < *d-rusta-, but p. p. < drih- 'to share' (H. W. Bailey). dysana-. The first is a misprint for dysana- 'seat '. The second is for dysan-, pres. stem of the verb ' to adorn '. The use of -a-, which is everywhere lost, is awkward and the glossary is not consistent: cf. oys-, ksimnj-, ggei'ls-, gguh-, jsan-, etc., but on the other hand pasda-. aysda yan- does not mean ' to inform' but ' to protect ', see H. W. Bailey, BSOS, viii, 4, 1937, 927; A locust's leg : studies in honour of S. H. Taqizadeh, 35; Dresden, The Jdtakastava, 470. dh-. Add d'te' 2.222, see on dta- above. ii. Remove 2.191; see on ah- above. upev-. Gerund upevr4a-, not upevd-~aa-. (? misurmaysdd-. Avestan has ahur5 mazdd (nom. sg.), not ahuramazddhprint for ahura- mazdah-). OP has auramazd5 (nom. sg.), which could be interpreted as auramazddh. The nom. sg. in -e in Kh. is < *-Sh. ulatand-. The etymology given does not take account of the form upalatdnd(OKh.) in Suv. 24 v 4, KT, I, 235. There is no 'gen.-loc.' case in Kh. ulatlie is loc. sg. with -ie (< *-ayc, cf. OP -dya) as in the common ssive (1.54 +) 'by, at night '. in 2.233 is a monstrous loc. pl. and The Skt. is usn5sa-. Buddha has one. the usn.rvai usn.ra-. only anyway usnirvai is loc. sg. usniro + -4 'of him'. The contraction is like pussvai (Z 15.11) < pusso + - or the common khvai (2.127 +). uspurra-. Delete the last remark in brackets. uysdnaa-. Read uysdnai--: the word is fem., cf. instr.-abl. uysanye jsa (Z 8.13 +). uysnaura-. Read *uz-ana-bara-for the etymology, as -nb- would not be lost, and anyway cf. Tumiuq usanavara (v. H. W. Bailey, BSOAS, xIII, 3, 1950, 662). - is to be removed, see on 2.179 above. orn. oys- cannot be < *d-yauz-,as Kh. has dyauys- (Kha. i. 306a, 5 v 1, KBT, 8),
p. p. dyosta- (Z 4.101). Possibly *--vaz- < (H. W. Bailey).

oysa-. oysa in 2.177 is not a noun but 2 sg. pres. mid. < oys- 'to be angry '. kandali- is a misprint for kadali-.

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karad-. Such a form could not have a gen. sg. kard. Possibly kard in 2.164 is merely the adverb. kalahdra-, not kalahdraa-, as the nom.-acc. pl. kalahdra (2.210) shows. kdma-. kadmein 2.158, 159 is probably a pronominal nom.-acc. pl. like bi?*a. kIma in 2.225 is part of a compound kama-guna,see above. klaisakarmain 2.175 to be read as two words. ksam-. Add ksima (2.243), 3 sg. opt. act., not < Skt. ksema-. The p. p. < ksam- cannot be ksamotta-, which is the p. p. < ksamev- (1.189 +), but would in OKh. spelling be *ksaunda-. It is attested by LKh. ksaudi (JS 18 r 1 (76)), ksIam'da(P 2801.9, KT, III, 65), see H. W. Bailey, BSOAS, x, 3, 1940, 573. ksamova-. Read ' ksamovi II 177 '. ksamauvi in 2.211 is more likely a noun as in Z 12.84 : ne ndste ksamovu 'he does not accept forgiveness '. g?ita'- to be read, see on 2.213. gguh- is not consistent with sad-, sai- for the present saima (Z 13.60). Better would be gguhad-, gguhai-. The p. p. with privative a- is attested as aguhasta in Ch. 00266.140-1, KBT, 26. The 3 sg. opt. guhei was known in D III. 1, 8 r 5, KT, v, 69. The -dmatdabstract guhdmejsa in Si. 136 r 5, KT, I, 72 corresponds to Skt. ksata- 'wounded'. Parthian wyxs- ' tre blesse ' is also < *vi-xad- (v. A. Ghilain, Essai sur la langue parthe, 81). gvach-. The meaning of gvach- is 'to be digested'. gvaite, 3 sg. pres. in N 75.40 translates Skt. jiryate and the p. p. gvaha- translates Tibetan iu-bar (Si. 134 r 5, KT, I, 68). In 2.179 the meaning 'splits' seems required for guvaite. It is likely that a different verb is concealed in guvaite. Perhaps < *vi-kas-ya- ' to fall asunder ', cf. kadi- ' to fall'. ca'ya-. Read ci'ya-. candra-. Remove, see on 2.179. cha'ta-. cha'tu in Z 3.12 is acc. sg., see translation above. jin-. Replace janai, see on 2.173, by jatai, 2 sg. pf. tr. m. ju. Derivation < *6it difficult. jisidd. Read jtskdand-,see on 2.139. tcara- would not have gen. sg. tcire (2.210). tcard-, i-stem as pointed out by H. W. Bailey in Indo-Iranica : melangesprdsentis d G. Morgenstierne,9. But read kvire. tcirana-. tcdrandis nom. sg. masc. in both places. tcera-.jsera- is secondarily < tcera-whenjs is intervocalic, i.e. in compounds. buljsd-jsera- in 2.239 is a compound, see above. Similar are pajsama-jsera-, mulysda-jsera-, etc., also in Z. tsata-. tsata is nom. sg. m. in 2.211. tta. ttau drrau-masd (2.181) cf. tto dro-mase (2.136). tvi in 2.232 is acc. sg. < sata-. In 2.234 read kvi for tvi. ttatvata-. ttatvatain 2.144 is no doubt also adverbial as ttatvatain Z 4.68, 82 +. ttarndrJ-. Remove, see on 2.194. ttanda-. Add ttamdu 2.194.

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ttarra-would not have nom.-acc. pl. ttard(2.226). Read ttarraa-as Leumann, E, p. 434, s.v. 2ttarra-. ttiratitfttcratiti- does not exist. The stem should be given as is not a stem but an etymology. On i-stems, see my remarks in BSOAS, ttd.dt~-. xxIx, 3, 1966, 613. ' here '. Cf. in Z 24.281. -1 here may be ttati cannot be the same as ttatT ttWi the encl. pron. with ttata nom.-acc. pl. ttasda. The word is not known elsewhere. The suggested connexion with *tas- is possible. The form would then be 3 sg. pres. mid. like vajsisdd (Z 22.170). In the active *S would be lost as in kei'ta 'thinks' (2.5 +) < *kasati. ttirthaa-. Read ttirtha-and place with ttartha-. ttita. It is possible that the second ttiyaiin 2.148 and almost certain that tt~y in 2.240 are gen. sg. of the pron. sdta-. ttera. ttera + u would give tterfi, not tteru, cf. tsiyi (2.51) < tsiydiu, etc. + gives tteri, as Z 3.147, etc., not tteri. i is not wanted in 2.141. tter + tyau. Remove, see on 2.139. thu. Remove te 2.235, see above. tvTin 2.148 is acc. sg. < sita-; tvi padi 'in this way' is found also in Z 8.35 ; 13.83. Read kvi for tvi in 2.196, 197. dddaru. Comparative < dira- long. divata-. divatai in 2.211 is nom. pl. fem. with the plural verb yandre. Thus, divatai < divate + -i. drsti-. The nom. sg. cannot be drst~ (2.196). This is < drsti (as Z 1.35; 14.67 +) + -;. is nom. sg. m. drilnaa-. ni'. ne indrqn.ai 2.192, 198, 216, 236, and perhaps also na in 2.159 is 'not '. Add encl. na, pron. 3 pl., in 2.227. niyana- ' cause' does not exist. The reference to E, p. 450, cannot help, as the word there is nydnaa-, and it means 'treasure'. niyaRiuin 2.221 is the participle of necessity < *niSad-. niydiu, part. nec., is found in a similar passage in Z 3.30. nisad-. Add niyd~u in 2.221. ne2 'not'. Read 2.212 (bis), see below on ysamthunaa-. Delete 2.225, where na is part of ndsasta. na in 2.227 is a pronoun. See on na'. Read patan-. Skt. prati-ni- (why the asterisk ?) is ' to lead back or patazni-. towards ', which does not go well with man- ' to harm ' and jsan- ' to strike '. It is probably Iranian with a base *ian-, cf. ben'- ' to tear' < *vi-san-, used in Si. 141 r 5, KT, I, 80 to translate Tibetan dral. patabhu-. Read patdchuin 2.192. patTda-perhaps means 'covering', see R. E. Emmerick, BSOAS, xxIx, 3, 1966, 615-16. pathu-. The etymology < *pati-tap- is not phonologically satisfactory, and anyway we already have pattav- (P 3513 60 v 3, KT, I, 242), p. p. pattauda(Z 13.152). On -th-, see H. W. Bailey, JRAS, 1953, 3-4, 111. On *Gaw-,see H. W. Bailey, BSOS, ix, 1, 1937, 78. Waxi Odw-' to burn' IIFL, II, 546.

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is acc. sg. fem. For padarmja padamja-. Read padarmji-. In 2.188 padarmja balysfiite, cf. Z 13.17: balysildtepadarmgya'exposition of bodhi'. For tsastu i padamja balysfaite ' Sit down calmly. .. . I will nya ... aysu td hvYiinmi harbiddu proclaim to you the complete exposition of bodhi', cf. Z 5.52 : nya tsdstuaysu te datu. hvai~ama pana-. Add panye, gen. sg. masc., Z 3.10, 12. pandd-. Remove pande III 10. papdja-. This is difficult to reconcile with pip-, as is papdte in 2.156. Reduplication seems improbable in these forms. papate looks like a 3 sg. pf. tr. m. with preverb pa- and p. p. pdta-. papdju looks more like being from *papdmgya-to me than from papaija-. This would indicate a base *pd- or *pan-. The -gyd abstract suffix is common, see H. W. Bailey, BSOAS, x, 3, 1940, 578; Dresden, 419. From dd- 'to give' we have dimogyd'gift' in Z 23.37, ddnjdJS 35 r 2 (153). The base pd- may continue IE *pd- (Pokorny, 787) known in Latin pdsc5 'nourish', etc. parry-. parrate in 2.167 and parrdta in 2.242 are pf. intr., and hence belong to pars-. passa-. Read pasd-; see on Yysdna-above. The present of this verb is regularly pasdatd (Z 12.116; 22.203), here apparently spelled pasdave (2.179). It is an active verb, 3 pl. pres. pas'sinda (Z 16.50; 24.390). padtdthus does not belong here. H. W. Bailey suggests it may be loc. sg. from pastd- 'lake, pool '. But a verb seems needed. The phrase reads : ttrdmuvasugti kho ye siyatd padtd ysarrigyo 'he becomes pure (intr.) so, as when one - golden sand'. I suspect this ' golden sand' is in fact gold (gold dust ?) as in the description of Ketumati in the Maitreya story. There the courts of the city are golden (kinthevara ysarrna E 23.135) and golden sand is scattered about (syata bastarda E ysarrmirgya The is 23.136). regular phrase for' pure gold' ysirrd pahl (Z 3.37,48,89). Thus we have a similar comparison in Z 3.37 : ttrimu rrusind&khoju vasutd ysirra pahli 'they so shine as pure refined gold '. paha-, which is used to express 'refined', is the same word as paha- 'cooked', which corresponds to Skt. (11 v 1, KT, I, 16) and may derive < *paxva-,cf. OInd. pakva- in the Siddhas&ra pakvd- (H. W. Bailey, TPS, 1956, 118) or < *pax0a-, cf. RV pakthin-, Avestan ?pux8a- (Nirangistan). padtd will then be 3 sg. pres. act. to pajs- 'to cook; refine', known in pajs~ild (part. nec.) 'to be cooked' (Si. 122 r 1, KT, I, 50) translating Tibetan 6hos-pa. *pak- ' to cook ' is widely known in Iranian. pahaiga-. The suggested connexion with Skt. panthalika- has nothing to recommend it. A verb is required: dide vird ggama pahaiga (2.142) 'they fled swiftly in all directions'. Cf. in the Rdma story: d-da' vidasa' v'ra pahaiya (P 2783.246 (85), KT, III, 76) ' they fled in all directions' (lit. 'in the directions (and) subdirections '). Elsewhere in OKh. pahlya is found, cf. Z 20.33; 24.421. pJlara-. paYira in 2.185 is a misreading for parda'service', see above. in 2.179 naturally has nothing to do with padira- but is the' thunderbolt' vasdira as elsewhere in E, v. Leumann, p. 497 s.v. It is used in the explanation of the name Vajracchedik5,see H. W. Bailey, BSOAS, xv, 3, 1953, 530.

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pata'-. pato' in Z 3.5 is not ' power ' but loc. pl. of pda- 'foot': harbid4a namasatdndi gyasta balysa pato' 'they all worshipped at the feet of the deva Buddha '. The spelling pato' is found also in Z 12.9 ; 23.131 ; Or. 9609, 68 r 5, KT, I, 241. Suv. has namasdtai pato' 'he worshipped at his feet' translating Skt. vanditvapadau. pu~adydna- is two words, see on 2.186. pilsta- is not p. p. to prih-, see R. E. Emmerick, BSOAS, xxix, 3, 1966, 615-16. pracaa-. pracai in 2.201 is a postposition with the gen., see Leumann, E, p. 466 s.v. praysatd-. The word can hardly be fem., despite the awkward ending of praysdte in 2.143, as the nom. sg. is praysdtu in 2.76, 123. prih- 'to hide' has p. p. parsta- (H. W. Bailey). phlra- does not exist, see on 2.155. is two words, see on 2.230. bhadrracarsyabalysiiuiavilysaa- is a compound and should be written together in each place. -v- (< *k-) shows intervocalic treatment. balysflti-. Read balysiistd-. balysfiita in 2.237 is loc. sg. and balysfiite in 2.188 is gen. sg. bd'yi-. The etymology < *bdti- does not explain the hook. bijsan-. bijsinda in 2.186 is difficult, but is probably not ' strikes'. H. W. Bailey suggests a passive (like hvinde 'is said' < *hvanyatai) 'is marked, adorned' and compares the noun bijsai~au (instr.-abl. pl.) 'anuvya~jana' in Hed. 23.2 (see KT, Iv, 131). bitamd-. Read bitamad-. bipajsama-. I take this as a noun ' dishonour '. bipajsama buljso then refers in 2.140. Cf. pajsamd buljs in Z 24.478. back to buljsd ggarmjsa birate ssando (2.142) bir- is not 'to throw' but 'to saw'. kho ye barmhyu 'as one saws a tree to the ground' is almost identical with kho ye banhyu birirte4sando in Z 5.106. Cf. Chor. wyryk 'a saw', BSogd. wyr'kh 'id.', see W. B. Henning, in Z.V. Togan'a armagan, 436. See also H. W. Bailey, Annali Ist. Or. Napoli, Sez. Ling., I, 2, 1959, 121. bud-. Read buvane, 1 sg. subj. mid., in 2.216. nom. sg. in 2.239, where buljsY-jsera buljsd-. Read buljsad-. Omit buljs& is a compound. bydta-. Read byata; it is uninflected. brahmdna- is not < Skt. brIhmana- (for which Kh. has the Pkt. form brammana-) but < BSkt. brahmdna-, a MIndian development (v. Edgerton, Grammar,? 17, pp. 99-101) of Skt. brahman-m. briyanda- is two words; see on 2.180. ma2 'not '. Add ma ' not ' in 2.203. ma in 2.200 is ' me '. in 2.153 cannot be from mamjrpri + -i as the nom. sg. mamjuiri. mam.juprl is mamjusri, e.g. 2.79. malsta-. Some violent action is evidently indicated by malsta in 2.139.

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As ttdddiappears to be present, one might expect malsti also to be present, but if it is a 3 sg. pres. mid., the present stem could only be *mals-. If it is 3 sg. pf. tr. m., the present stem could be *malys- or *mal-. In Ir. *marz- is 'rub' while *mard- is 'crush', which seems more suitable. matra-. mdtrai in 2.185 is nom. sg. m. < mdtraa- 'Maitreya'. meittra-. Read meittr&-. meittra in Z 3.2 is nom. sg. fem. For maitra-, see E, p. 486 s.v. yan-. yandniiin 2.222 is participle of necessity. rraa-. Read rrda-, as expected < *raga-. ; see on 2.155. rraysdha-. Read rrays&ain is rrdsa-. rrdsa 2.207 loc. sg. So E 20.28 rrdsa tsindi. vasara- 'thunderbolt' (2.179) should be placed here. It has been wrongly entered under pdsara-, q.v. vasujs- does not occur. As frequently, the inch. (vasus-) provides the intr., the caus. (vasi-j-) provides the tr. 3 sg. pres. vasuijate in H 147 NS 109, 41 r 1, 3, KT, v, 73, corresponds with Tibetan daif-barbyed-pa 'makes pure'; 3 pl. pres. act. vasuj*dd(Si. 18 r 5, KT, I, 28). vist- exists only in Late Khotanese. The pf. intr. of vistata- is used as the past tense of OKh. vast- (intr.) and the pf. tr. of vistata- is used as the past tense of OKh. vist- (tr.; e.g. vigtdtdin Suv. 66 v 7, KT, v, 117, translates Skt. sthdpyate) 'to place'. vistkta- to vast-: 2.170, 235; 3.7. vistata- to vigt-: 2.169, 182. viysavargya-. Skt. bisavarjya does not exist. samu kho viysavargyo iitca seems to mean 'like the water in a lotus-leaf-covered (pool)'. Cf. Z 3.80: bendd ysara-vargyanu 'on thousand-leaved lotuses '. viysa-vargyaaysa&nu is thus a compound of viysa- 'lotus' and pdrra- 'leaf ', with p > v between vowels, plus -gya adjective suffix. For the -gya suffix in a compound, cf., as well as ysdra-vargya-, ndtca-kszrgya-'outlandish' (Suv. 35 r 1, KT, v, 113, translating Skt. para?). vija- ' doctor', not abstract. viji in 2.174 is nom. sg. masc. Read jsa in 2.195. vf.da-. c.de is 3 sg. pf. tr. m. It could not be 3 sg. pres. mid. as the vydtar-. vyatarate verb is active, cf. 3 pl. pres. vyagarsndd(Z 24.198), vydtardndd(Z 24.400). suna-. Read dina-. The phrasepamjsa ggate iina tcahaurawas already known in Late Khotanese spelling in P 4099.96, KBT, 117. The dina tcahauraare the catvdro yonayah of Mahavyutpatti 2278: jaryujdalh, andajah., samnsvedaja.h, upapddukdh. *sdsa-. See on ttitd above. ssdte in 2.198 is apparently unique, but cf. ssd in Z 24.53. Add tvTin 2.148, acc. sg. (v. on thu). Add tvi, acc. sg. in 2.232 (v. on tta). Delete tutu, part of ttatutu ' wealth ', see above. Add ttati in 2.151. papCjaskauftgyaa-. Read skaungya-. For the -gyd abstract suffix, see on above. The 3 sg. should be removed. sta in 2.225 is part of nsasta, see above. s.ta-. ste is part of a new word pataste in 2.190, which from the context means ' gives'

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or ' gives up'. It is likely to be a contraction of *patats(a)te, 3 sg. pres. < patkts-, known in OKh. in the part nec. patdtsdnia(Suv. 66 v 4, KT, v, 117) translating Skt. parityajya and 1 sg. pf. tr. m. patdtsdtaimd(Suv. 67 v 3, KT, v, 118) translating Skt. tyaktam. stand in 2.158 is part of sirustand. sarau 'lion'. The Kh. cannot have s- < *sy-. sali- 'year'. The declension of this word is difficult to account for, but a simple i-stem would not have ' nom.-acc. sg. sal '. siddham. See on Z 3.1 above. sirustana- is a compound of sira- 'content' and ustana- 'mind, faculty', Av. cf. ustkna-, see H. W. Bailey, TPS, 1954, 135-6. stuind-. Read stund-. The text at 2.164 has stuno correctly. sp~ad-. spadssre is 3 plural pres. mid. ' they look at' (3.6). The 3 sg. pres. is spdssate (Z 5.47). ne ndste (2.212) 'he does not exist. Read avyad ne ysaymthu ysaymthunaadoes not take birth in Apdya '. Cf. Z 3.146: avayu ysarythune ne gavu naste kari. The doubled negative is sometimes divided in this way, cf. Z 22.259; 23.22, 32, 33; 24.455. ysdn- means 'to shine', not 'to know', see H. W. Bailey, AM, NS, xI, 1, 1964, 16-17. ysurra-. Read ysurra-. in 2.185, H. W. Bailey suggests ' you met with ; For harmgguva-. ha.mgguvai gained', with hamgguva- as p. p. to harmggij-'to meet' (< *ham-kauk-, see H. W. Bailey, AM, NS, xI, 1, 1964, 14). hamg-iji, 1 sg. opt., in Bhadracaryddesand 49 r 3 (28) translates Skt. samdgamu... bhaveyyai. ham-. hamatte < *fra-madatai does not belong here, see R. E. Emmerick, BSOAS, xxIx, 3, 1966, p. 615, n. 28. hamrrastumeans 'always', not 'rightly' (H. W. Bailey). Cf. the dyadic phrase hamarastuausku vat&(Suv. 34 r 5, KT, v, 112) translating Skt. satatasamitam. hamvd-is to be eliminated. See on 2.139. haysnd-. The present stem is hayst- (< *frasnaya-, cf. Av. frasnaya-) in Z 4.96 ;Si. 100 r 5, KT, I, 34, etc. hdva- is not 'voice ', but 'profit, gain ', see Dresden, The Jitakastava, 490 s.v. ; Asmussen, The Khotanese Bhadracaryidesana, 60 s.v. hivia-. hivye (so read) in Z 3.9 appears to be acc. pl. masc. with sarvadharma. hais'- does not exist. haisaro (so read) in 2.156 shows the regular OKh. spelling with single -4- as Z 5.43; Kha. i.171, 3 b 3, KT, I, 257; Suv. 65 r 4, KT, v, 116. The comparison with Av. fra-ae-- given in Saka studies (p. 138, s.v. hais) and adopted by Asmussen (op. cit., 60, s.v. hai'-), cannot therefore be maintained. hvadaita-means 'in both hands ', see S. Konow, NTS, xiv, 1946, 37. hvYi-. hvydte is 3 sg. pres. act. hvatein 2.211 is inf. with tcarana 'capable'. Cf. Z 23.35 : buljsebalysi niju ye bi44atcarani hviyi ' no one is capable of telling all the virtues of the Buddha '.

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