^{page 569 note 1} ‘Identifizierung einer Handschrift des Nidānasamyukta aus den Turfan-Funden’, ZDMG, CVII, 1957, 372–401.Google Scholar

^{page 569 note 2} By Mr. Chandrabhal Tripathi, my pupil.

^{page 569 note 3} Square brackets mean: uncertain reading; round brackets: restored text.

^{page 569 note 4} I do not transcribe the foregoing words forming the conclusion of Sūtra 24.

^{page 569 note 5} Virāma.

^{page 569 note 6} Three fragments have remained of folio 19; two of them belong to the left part of the leaf, and border upon each other, the third is from the right end of the leaf; cf. Plate I. When Dr. Else Liiders made the first transcript of the text she was able to read a few aksaras here and there at the left border which have now disappeared as a result of splitting of glasses and handling the manuscripts, when removing them to a mine during the war.

^{page 569 note 7} Read by Dr. E. Lüders; akṡaras now disappeared.

^{page 569 note 8} Read: tasmāt.

^{page 570 note 1} Read: .

^{page 570 note 2} Read: vicikitsām.

^{page 570 note 3} Read: trīn.

^{page 570 note 4} Read: auddhatyam.

^{page 570 note 5} The first aksaras in this line were read by Dr. E. Lüders; they have now disappeared.

^{page 570 note 6} sya and ś (now disappeared) were read by Dr. E. Lüders.

^{page 570 note 7} Dr. E. Lüders read: kya pa.

^{page 570 note 8} tto (now disappeared) was read by Dr. E. Lüders.

^{page 570 note 9} Line 4: samānah.

^{page 570 note 10} Correct Skt.: bhavaty.

^{page 570 note 11} bhavati was read by Dr. E. Lüders; [va]ti is still visible.

^{page 570 note 12} Read: upālambhacittah

^{page 570 note 13} Correct Skt.: samāno ’śraddho.

^{page 570 note 14} kāma sa (now disappeared) was read by Dr. E. Lüders.

^{page 570 note 15} vra[ta] pa (now disappeared) was read by Dr. E. Lüders. Read: vratam.

^{page 570 note 16} Read: .

^{page 571 note 1} Read: manasikāram

^{page 571 note 2} Read: trīms=tu.

^{page 571 note 3} kāra kumā (now disappeared) was read by Dr. E. Lüders.

^{page 571 note 4} See p. 569, n. 1.

^{page 571 note 5} Taishō Issaikyō No. 99, Vol. II, p. 95c; Nanjio No. 544.

^{page 571 note 6} The division into paragraphs which I am introducing in the translation is the same as the one used in the restoration of the Sanskrit text of our Sūtra 25 on pp. 573–579.

^{page 571 note 7} The opposite to the negative wording in §§ 2, etc. (‘ By not cutting off’) is found in §§ 12, etc. (‘ By cutting off’). There we have one sentence more at the end of each paragraph. § 12 for instance ends with ‘ Having cut off these three things one is able to keep away from old age, disease, and death’.

^{page 573 note 1} My translation ends loo. cit., p. 96b, line 2 from the right.

^{page 573 note 2} Ed. PTS, Part v, pp. 144–9.

^{page 573 note 3} loc. cit., p. 151.

^{page 573 note 4} The Chinese text translated on pp. 571–573 is a rendering of the Skt. Sütra. For the Pāli text I am reprinting in footnotes the translation given by Woodward, F.L. in The Book of the Gradual Sayings, Vol. v, London, 1936, pp. 99–101.Google Scholar Restorations in the Skt. text are given in italics.

^{page 573 note 5} Woodward, loc. cit.: ‘ (1) Monks, were not three states found existing in the world, the Wayfarer would not arise in the world, an arahant rightly enlightened; nor would the dhammadiscipline proclaimed by the Wayfarer be shown in the world. What are the three states ?

(2) Birth, decay, and death. Were not these three states found existing in the world, the Wayfarer would not arise in the world…But since these three states are found therefore the Wayfarer does arise in the world, an arahant rightly enlightened, and the dhamma-discipline proclaimed by the Wayfarer is shown in the world.

(3–1) By not abandoning three states one is unable to grow so as to abandon rebirth, to abandon decay, to abandon death. What three states ? By not abandoning lust…malice … delusion one is unable to grow so as to abandon rebirth, decay, and death.’

^{page 574 note 1} I do not apply the sandhi-rules of classical Sanskrit in some cases, in view of a rule for Buddhist Sanskrit of the grammarian Kumāralāta which reads in the restoration of H. Lüders: v(rttārsayor vā)rthavyakt(y)apeksayā ca‘ (a vowel at the end of a word is left unchanged) optionally in metrical texts, in the canonical language, and with regard to intelligibility of sense ’ ( Lüders, H., ‘Kātantra and Kaumāralāta ’, Philologica Indica, 1940, 702).Google Scholar

^{page 574 note 2} Restored according to the Chinese translation and in view of a similar phrase in Pāli, cf. Anguttaran., Vol. V, p. 135: dasa yime bhikkhave dhammā itthā kantā manāpā dullabhā lokasmim / katame dasa. For the combined use of anittha, akanta, and amanāpa see CPD, s.v. anittha.

^{page 574 note 3} supravedita in combination with dharmavinaya occurs in other fragments from Central Asia.

^{page 574 note 4} Restored according to the Chinese translation.

^{page 574 note 5} cf. § 12.

^{page 574 note 6} tadyathā is found in §§ 1 and 3.

^{page 574 note 7} In § 13 we have rāgadvesamoham could be taken as samāhāradvandva. For notes 8 and 9 see next page.

^{page 575 note 8} cf. the corresponding § 13.

^{page 575 note 9} Woodward, loc. eit.: ‘ (5–6) By not abandoning three states one is unable to grow so as to abandon lust, malice, and delusion. What three ?

The view of the individual-group, doubt-and-wavering, wrong handling of habit and rite. By not abandoning these three one is unable to grow so as to abandon lust, malice, and delusion.

(7–8) By not abandoning three states…lack of giving thorough attention, following the wrong way, sluggishness of mind…one is unable to grow so as to abandon the view of the individual-group, doubt-and-wavering, and wrong handling of habit and rite.

(9–10) By not abandoning three states … forgetfulness, discomposure, mental derangement … one is unable to abandon lack of giving thorough attention, following of the wrong way, and sluggishness of mind.’

^{page 575 note 1} See n. 1, p. 574.

^{page 575 note 2} See n. 7, p. 574.

^{page 575 note 3} cf. the corresponding § 14.

^{page 575 note 4} cf. the corresponding § 15.

^{page 576 note 1} Woodward, loc. cit.: ‘ (11, 14, 12) By not abandoning three states … flurry, lack of self-control, and immorality one is unable to grow so as to abandon forgetfulness, discomposure, mental derangement.

(15–16) By not abandoning three states … lack of faith, stinginess, and indolence… one is unable … to abandon flurry, lack of self-control, immorality.

(17, 12, 18) By not abandoning three states … distaste for seeing the Ariyans, distaste for hearing Ariyan dhamma, a carping disposition … one is unable to grow so as to abandon lack of faith, stinginess, indolence.’

^{page 576 note 2} See n. 1, p. 574.

^{page 576 note 3} The last of the three dharma is added sometimes with and sometimes without the copula ca. In §§ 4, 8, and 9, for instance, ca is preserved in the manuscript.

^{page 577 note 1} Woodward, loc. cit.: ‘ (13,18,14) By not abandoning three states … disregard, stubbornness, friendship with the wicked … one is unable … to abandon distaste for seeing the Ariyans, distaste for hearing Ariyan dhamma, and a carping disposition.

(19–20) By not abandoning three states … shamelessness, recklessness, lack of seriousness … one is unable … to abandon disregard, stubbornness, friendship with the wicked.’

^{page 577 note 2} See n. 1, p. 574.

^{page 577 note 3} Woodward, loc. cit.: ‘ (21) Suppose, monks, this one is shameless, reckless, and lacks seriousness. Being thus without seriousness he cannot grow so as to abandon disregard, so as to abandon stubbornness, so as to abandon friendship with the wicked. Having wicked friends he cannot…abandon lack of faith, stinginess, and indolence. Being indolent he cannot … abandon flurry, lack of self-control, and immorality. Being immoral he cannot … abandon distaste for seeing the Ariyans, distaste for hearing Ariyan dhamma, and a carping disposition. Having a carping disposition he cannot … abandon forgetfulness, discomposure, and mental derangement.

Being mentally deranged he cannot … abandon lack of giving thorough attention, following the wrong way, and sluggishness of mind. Being sluggish of mind he cannot … abandon view of the individual-group, doubt-and-wavering, and wrong handling of habit and rite. Doubtful-and-wavering he cannot … abandon lust, malice, and delusion. Not abandoning lust, malice, and delusion, he cannot grow so as to abandon rebirth, decay, and death.’

^{page 577 note 4} Edgerton, BHSD, records anotrāpin.

^{page 578 note 1} The restoration of § 11 remains in some sentences doubtful, and the text had to be left incomplete, because the recapitulation of the members seems to be not as schematized as the enumeration before.

^{page 578 note 2} Manuscript: samānah a(śra)ddho.

^{page 578 note 3} See n. 1, p. 574.

^{page 578 note 4} cf. the corresponding § 2.

^{page 578 note 5} Woodward, loc. cit.: ‘ (22–3) But, monks, by abandoning three states one can grow so as to abandon rebirth, decay, and death. What three ?

By abandoning lust, malice, and delusion. By abandoning these three states one can grow so as to abandon rebirth, decay, and death.' Here Woodward ends his translation, adding the remark: ‘ And so on in reverse order of the previous qualities ’.

^{page 578 note 6} according to the wording in § 13.

^{page 579 note 1} § 2 reads .

^{page 579 note 2} See n. 1, p. 574.