Three Gāndhārī Ekottarikāgama-Type Sūtras
Haḍḍa?, Kharoṣṭhī ∙ BL 12+14
BML edition (version 2, June 2026)
Part 1, sūtras: based on Allon 2001 (GBT 2)
Part 2, avadānas: based on Lenz 2014: 51–55. Preliminary translation line 96–120: Schlosser (June 2026).
Sūtras
The “Dhoṇa-sutra”
§ 1
r11 + + + + + + + + + + + + + + + + + .. .. .. .. .. + .. .. ..
2 + + + (ho)ṭo magh(e)ṇa ghatva maghade abhikrami ◦ aña(daro)
rokṣ(a)mul(o ṇiṣae ṇiṣaṇo diva)3s(a) vihari ◦ teṇa ceva samaeṇa dhoṇo ṇama bramaṇo
to magho (pradivaṇo bhavadi ◦ adhrekṣi) 4 dhoṇe bramaṇe bhayavadu padeṣu
cakra ◦ sahasahara s(aṇemia saṇabhia) 5 savarovaghada ◦ aceata prabh(a)śp(a)ra ◦
bhayavadu p(ad)e(ṣu cakra ???) 6hoṭo magheṇa ghatva maghade abhikrami añadaro
rokṣamulo ṇiṣae (ṇiṣaṇo ◦ prasadiu 7 prasada)ṇi śatidhri śatamaṇas(a) ◦ utamadamasaśamasapratu
◦ p(a)r(a)m(a ??? 8 datu) ghutu vudidhrio ṇasu rada ṇam iva ◦
achu aṇavela vip(ra)s(a)ṇ(a) ◦ ///
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1 … [The Bhagavat], 2 having traveled on the road to -hoṭo, stepped off the road.
(Seated near) the root of a tree, 3 he spent the day. And at the same time a brahman
named Dhoṇa (had started out on) that road. 4 The brahman Dhoṇa (saw) the wheelmarks
on the footprints of the Bhagavat, thousand-spoked, (with rim and nave), 5 with
all parts entire, brilliant, resplendent… . [following] (the wheel-marks) on the footprints
of the Bhagavat, [he saw the Bhagavat] … 6 [who,] having traveled on the road to
-hoṭo … , had stepped off the road [and] (had sat down) near the root of a tree, [his
appearance] (fair, 7 pleasing), his faculties calm, his mind calm, having attained the
highest training and calm … , 8 a protector, (trained), controlled, with faculties
restrained, like a clear, translucent, serene pond …
§ 2
(dhriśpaṇa yeṇa 9 bha)yavadu teṇa uasakrami
uasakramita bhayavadu eghad u(ya ◦
de)v(e) bhu bha(vi)śasi ṇa(ho) bramaṇ(a)
d(e)10ve bhaviśe ◦
ghadhrarvo bhu bhaviśasi ṇaho bramaṇa ghadharvo bhaviśe ◦
yakṣu bh(u) bh(a)vi(śasi ṇaho bra)11maṇa yakṣu bhaviśe ◦
maṇośu bhu bhaviśasi ṇaho bramaṇa maṇośu bhaviśe ◦
(Having seen him), 9 he approached the Bhagavat. Having approached, he said this to the Bhagavat: “Venerable
sir,
would you be a (god)?” “Brahman, (I) 10 would not be a god.”
“Venerable sir, would you be a gandharva?” “Brahman, I would not be a gandharva.”
“Venerable sir, would you be a yakṣa?” “11 Brahman, (I) would (not) be a yakṣa.”
“Venerable sir, would you be a human?” “Brahman, I would not be a human.”
§ 3
(deve bhu bhavi12śa)si idi proṭhu samaṇa ema vadesi ṇaho bramaṇa deve bhaviśe ◦
gh(a)dh(a)rv(o) bhu bhaviśasi (i)13di proṭhu samaṇa ema
vadesi ṇaho bramaṇa ghadharvo bhaviśe ◦
yakṣ(u bhu bha)viśasi idi proṭhu sama(ṇa) 14 ema vadesi ṇaho bramaṇa yakṣu bhaviśe ◦
maṇośu bhu bhaviśasi id(i) proṭhu
samaṇa e(ma va15de)si ṇaho bramaṇa maṇośu bhaviśe
ku re bhu bhaviśasi
12 “Being asked thus, ‘(Venerable sir), would you be (a god)?’ you say this, ‘Brahman,
I would not be a god.’
Being asked thus, ‘Venerable sir, would you be a gandharva?’ 13 you say this, ‘Brahman,
I would not be a gandharva.’ Being asked thus, ‘(Venerable sir), would you be a
yakṣa?’ 14 you say this, ‘Brahman, I would not be a yakṣa.’ Being asked thus, ‘Venerable
sir, would you be a human?’ 15 you say this, ‘Brahman, I would not be a human.’
Who, then, venerable sir, would you be?”
§ 4
budho mi bramaṇa budho mi /// (ida)16m u bhayavadu
“Brahman, I am the Enlightened One. I am the Enlightened One.” … 16 The Bhagavat said (this).
§ 5
ida vadita sughadu hasavaro idam avaï śastu ◦
Having said this, the Sugata, the Teacher, further said this:
§ 6
(devo u)avati yeṇa (ghadharvo) 17 va dihaghama ◦
yakṣatu yeṇa ghache maṇ(o)śata ba abaji ◦
(ede mi asava) 18 kṣiṇa virbhasta bhiriḍighama ◦
puḍar(io) yasa phulo (to)yo ṇ(a ualipadi) ◦
eva l(o)19ghu alitu śpi taśpi budho mi bramaṇa (◦)
“(The āsavas) by which there would be rebirth (as a god) or [by which I would be]
(a gandharva) 17 flying in the air [or] by which I would become a
yakṣa or would become human, (these) 18 have been destroyed (by me), eradicated, cut off.
“Just as a flowering lotus is not (defiled in) water, so 19 I am not defiled in the world.
Therefore, Brahman, I am the Enlightened One.
§ 7
abhiñae abhiñehi bhavidavu p(i) bh(a)vi(du ◦)
20 prahadavu prahiṇo mi sarvañu sarvadaśavi taśpi budho mi bramaṇa (◦)
“Having realized what is to be realized, what is to be developed has also been developed.
20 What is to be destroyed has been destroyed by me.
All-knowing, all-seeing, therefore, Brahman, I am the Enlightened One.”
§ 8
(abhikatu) 21 bhu ghodama abhikatu ◦
suyasavi bhu ghudama ṇiujidu ukuje ◦ paḍichaṇo
a viv(are ◦) 22 muḍhasa va maghu praghaśe ◦ adhagharo aloka va ⟨dharae⟩ ◦
yavad eva cakṣuatu ruaṇa dhrekṣatu ◦ 23 evam eva ṣamaṇeṇa ghodameṇa krirṇo śukro
dharmu akhade vivaḍe s(a)praghaśide (◦ eṣaho) 24 ṣamaṇo ghudamu śaraṇo ghachami
dhama ca bhikhusagha ca ◦ u(asaghu) mi ṣ(a)ma(ṇe ghuda)25m(e) dharedu
ajavaghreṇa yavajivu praṇouviade śaraṇo ⟨ghade⟩ abhiprasaṇe ◦
“(Wonderful), 21 venerable Gotama! Wonderful!
Just as, venerable Gotama, one would set upright what has been overturned or uncover
what has been covered 22 or
show the path to one who is lost or (bring) light into the darkness, so that those
with eyes might see forms,
23 even so has the monk Gotama declared, revealed, and proclaimed the dharmas, bright
and dark.
(I) 24 go to the monk Gotama as a refuge and to the Dharma and to the Saṅgha.
May the monk (Gotama) accept me as a layman, 25 who with faith (has gone) [to him] as a refuge from today onward,
for as long as there is life, until [my] last breath.”
§ 9
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(The Bhagavat said this. Pleased), 26 the brahman Dhoṇa rejoiced at what was said by the Bhagavat.
The Sūtra on the Buddha’s Teaching (Budhabayaṇa-sutra)
§ 10
26 eva me rśoda eka (samaya ◦) bhayav(a)27du śavastie viharadi jedavaṇo
aṇasapiḍiasa aramu ◦
tatra ya bhaya(va)d(u) bhi(khu a)28matredi te bhikhu bhayavadu
pracarśoṣu ◦ bhayava⟨d⟩u eghad uya ◦
26 Thus I heard at one (time): The Bhagavat 27 dwelt in Śavasti (Śrāvastī) in the
Jedavaṇa (Jetavana), in Aṇasapiḍia’s (Anāthapiṇḍada’s) park. And there the Bhagavat addressed the monks. 28 Those monks responded to the Bhagavat. The Bhagavat said this:
§ 11
su(karo bhi)29kṣave budhabayaṇo tatu paḍideṇa ṇa baleṇa ◦
29 “Monks, the Buddha’s teaching is easy [to perform], but only by a wise man, not a
fool.
§ 12
sato kamatu ghachateṇa ṇa sukaro ka(tu ◦) 30 budhabayaṇata
bhikṣave ghachateṇa sukaro katu tatu paḍideṇa ṇa baleṇa ◦
Good action is not easy to perform while going. 30 Monks, on account of
the Buddha’s teaching it is easy to perform while going, but only by a wise man, not
a
fool.
§ 13
sa(to ka)31matu t́hideṇa ṇa sukaro katu ◦ budhabayaṇata bhikṣave t́h(ide)ṇa suk(a)ro k(atu ta)32to paḍideṇa ṇa
baleṇa ◦
Good action 31 is not easy to perform while standing. Monks, on account of the
Buddha’s teaching it is easy to perform while standing, 32 but only by a wise man, not a
fool.
§ 14
satu kamatu ṇiṣaṇeṇa ṇa sukaro katu ◦ 33 budhabayaṇata bhikṣave ◦ ṇiṣaṇeṇa
sukaro katu tatu paḍide(ṇa ṇa baleṇa ◦)
Good action is not easy to perform while sitting. 33 Monks, on account of the
Buddha’s teaching it is easy to perform while sitting, but only by a wise man, (not
a
fool).
§ 15
34 sato kamato śeaṇeṇa jagharadu ṇa sukaro
kato ◦ budhabayaṇata (bhikṣave śe)35aṇeṇa jagharadu sukaro kato ◦ tatu paḍideṇa ṇa
baleṇa ◦
34 Good action is not easy to perform while lying down awake. (Monks), on
account of the Buddha’s teaching 35 it is easy to perform while lying down awake, but
only by a wise man, not a fool.
§ 16
sukar(u bhikṣave) 36 budhabayaṇo tatu paḍideṇa ṇa baleṇa ◦
(Monks), 36 the Buddha’s teaching is easy [to perform],
but only by a wise man, not a fool.”
§ 17
idam u ⟨bhayavadu⟩ atamaṇa te bhikh(u bhayavadeṇa bhaṣido) 37 abhiṇadi ○
The (Bhagavat) said this. Pleased, those monks 37 rejoiced (at what was said by the Bhagavat).
The Sūtra on Effort (Prasaṇa-sutra)
§ 18
37 eva me rśodu eka samaya ◦ bhaya⟨va⟩du śavastie viharadi jedavaṇ(o aṇasapi)[
38]ḍiasa aramu ◦ tatra ya bhayavadu bhikhu amatredi ⟨te⟩ bhikhu (bhayavadu
pracarśoṣu ◦ bhayavadu) 39 eghad oya ◦
37 Thus I heard at one time: The Bhagavat dwelt in Śavasti (Śrāvastī) in the
Jedavaṇa (Jetavana), in 38 Aṇasapiḍia’s (Anāthapiṇḍada’s) park. And there the Bhagavat
addressed the monks. (Those) monks (responded to the Bhagavat. The Bhagavat)
39 said this:
§ 19
catvarime bhikṣave prasaṇa ◦ satu savijamaṇa
loghaśpi ◦ (kadara/kadama catvari/catvaro ◦) 40 sabaraprasaṇe aṇorakṣaṇaprasaṇe
bhavaṇaprasaṇo ◦ prasaṇaprasaṇo ◦
“Monks, these four efforts are found existing in the world. (What four?) 40 The effort of restraint, the effort of protecting, the effort of development, the
effort
of abandoning.
§ 20
r3kada(ra bhikṣave sa)41baraprasaṇe ◦ aï bhikṣave bhikhu cakṣuṇa ruvo dhriśpaṇa ◦
ṇa ṇimitighrahe (bhavadi ◦ ṇa aṇo)42vejaṇaghrahi ◦ yavad eva asiaraṇam e(va ◦)
cakṣidhri asabrodu viharadi ◦ abhija domaṇastu pavea aku(śala dha)43rma ◦ citam
arśaveti ◦ tada sabarae pradivajadi rakṣadi cakṣidhri ◦ cakṣidhri saba(ram a)44vajadi ◦
ṣudeṇa chado ṣutvaṇa ṇa ṇimitighrahe bhavadi ◦ ṇa aṇovejaṇaghra(hi ◦ yavad e)45va
asiaraṇam eva ◦ sudidhri asabrodu viharadi ◦ abhija domaṇastu pa(vea akuśala
dha)46rma ◦ citam arśaveti ◦ tada sabarae pradivajadi rakṣadi sudidhri su(didhri
sabaram avaja)47di ◦ ghaṇeṇa ghadhro ghaïta ṇa ṇimitighrahe bhavadi ṇa aṇovejaṇaghra(
hi ◦ yavad eva) 48 asiaraṇam eva ◦ ghaṇidhri asabrodu viharadi ◦ abhija
doma(ṇa)stu p(a)v(e)a ak(uśala) 49 dharma ◦ citam arśaveti ◦ tada sabarae pradivajadi
rakṣadi (ghaṇidhri) ◦ 50 ghaṇidhri sabaram avajadi ◦ jibh(a) rasu śp(ay)ita ṇa
ṇimitighrahe bhavadi (◦ ṇa aṇove)51jaṇaghrahi ◦ yavvad eva asiaraṇam eva ◦ jibhidhri
asabrodo viharadi (◦ abhija do)52maṇastu pavea akuśala dharma ◦ citam arśaveti ◦ tada
sabarae (pradivajadi) 53 rakṣadi jibhidhri ◦ jibhidhri sabaram avajadi ◦ 54 kayeṇa
proṭhabu phuṣita ṇa ṇimitighrahe bhavadi ṇa aṇove(jaṇaghrahi ◦ yavad e)55va
asiaraṇam eva kayidhri asabrodo viharadi ◦ abhija domaṇastu pa(vea akuśa)56la
dharma ◦ citam arśaveti ◦ tada sabarae pradivajadi rakṣadi kayidh(ri ◦ kayidhri) 57
savaram avajadi ◦ maṇase dharmu añadu ṇa ṇimitighrahe bhavadi ṇa a(ṇovejaṇaghrahi ◦)
58 yavad eva asiaraṇam eva maṇidh(r)i asabrodu viharadi ◦ abhi(ja domaṇastu pavea
aku)59śala dharma citam arśaveti ◦ tada sabarae pradivajadi ◦ rakṣadi ma(ṇidhri ◦
maṇi)60dhri sabaram avajadi ◦ aï bucadi sabaraprasaṇo ◦
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“What, (Monks), is the 41 effort of restraint? Here, Monks, a monk, seeing a form
with the eye, does not grasp at its general characteristics, does (not) 42 grasp at its
secondary characteristics. Because the evil, unprofitable states of covetousness and
grief
overpower the mind when one dwells with eye faculty unrestrained, 43 then he takes up
restraint, he protects the eye faculty, he exercises restraint in the eye faculty.
44 Hearing
a sound with the ear, he does not grasp at its general characteristics, does not grasp
at its
secondary characteristics. 45 Because the evil, (unprofitable) states of covetousness
and grief overpower the mind when one dwells with ear faculty unrestrained, 46 then he
takes up restraint, he protects the ear faculty, he exercises (restraint) in the ear
(faculty). 47 Smelling a scent with the nose, he does not grasp at its general characteristics,
does not grasp at its secondary characteristics. Because 48 the evil, unprofitable
states of covetousness and grief overpower the mind when one dwells with nose faculty
unrestrained, 49 then he takes up restraint, he protects the (nose faculty), 50 he
exercises restraint in the nose faculty. Tasting a flavor with the tongue, he does
not grasp
at its general characteristics, does (not) grasp at its secondary characteristics.
51
Because the evil, unprofitable states of (covetousness) and grief 52 overpower the
mind when one dwells with tongue faculty unrestrained, then (he takes up) restraint,
53 he protects the tongue faculty, he exercises restraint in the tongue faculty. 54
Touching a tangible with the body, he does not grasp at its general characteristics,
does
not (grasp at) its secondary characteristics. Because 55 the evil, unprofitable states of
covetousness and grief 56 overpower the mind when one dwells with body faculty
unrestrained, then he takes up restraint, he protects the body faculty, 57 he exercises
restraint (in the body faculty). Cognizing an idea with the mind, he does not grasp
at its
general characteristics, does not (grasp at its secondary characteristics). 58 Because the
(evil), unprofitable states of covetousness (and grief) overpower the mind when one
dwells with mind faculty unrestrained, 59 then he takes up restraint, he protects the
mind (faculty), 60 he exercises restraint in the (mind) faculty. This is called the effort
of restraint.
§ 21
r4kadara bhikṣave a(ṇorakṣaṇaprasa)61ṇe ◦ aï bhikṣave bhikhuṇa añadara añadara
samasiṇimiti (sughrahido …) 62 bhavadi ◦ sayasavi viṇilaü vipuao a ◦ at́hisaña va
p(uḍavayasaña va …) 63 tae aṇorakṣae sapadedi idi vucadi aṇorakṣaṇaprasaṇo ◦
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“What, Monks, is the effort of protecting? 61 Here, Monks, one or other sign of
concentration is (well grasped) … by a monk, 62 namely, the [perception of] a blueblack
corpse or the [perception of] a corpse full of pus or the perception of a skeleton
(or
the perception of a worm-eaten corpse)… . 63 He causes [it] to succeed through that
protection. This is called the effort of protecting.
§ 22
ka(dara bhikṣave bha)64vaṇaprasaṇe ◦ aï bhikṣave bhikhu śpadisabujaghu bhavedi ◦
vi(veaṇiṣide vi)65raghaṇiṣide ◦ ṇirusaṇiṣide vivasaghapariṇame ◦ dharmaviesa(bujaghu
bha)66vedi ◦ viveaṇiṣide viraghaṇiṣide ◦ ṇirusaṇiṣide vivasagha(pariṇame ◦
vi)67riasabujaghu bhavedi viveaṇiṣida ◦ viraghaṇiṣide ṇirusaṇiṣid(e vivasagha)68pariṇamu ◦ prid(i)sabujaghu bhavedi viveaṇ(i)ṣid(e) viraghaṇiṣide ṇi(rusaṇiṣi)69de vivasaghaprariṇamu ◦ praṣadhasabujaghu bhavedi ◦ viveaṇiṣide (viraghaṇi)70ṣide ṇirusaṇiṣide ◦ vivasaghapariṇamu ◦ samasisabujaghu bhav(edi ◦ vive)71aṇiṣide viraghaṇ⟨i⟩ṣide ṇirusaṇiṣide vivasaghaprariṇamu ◦ uekṣa(sabuja)72gh(u)
bhavedi viveaṇiṣide viraghaṇiṣide ṇirusaṇiṣide vivasagha(pariṇamu ◦) 73 aï vucadi
bhavaṇaprasaṇe ○
“What, (Monks), 64 is the effort of development? Here, Monks, a monk develops
the enlightenment factor of mindfulness, which is (dependent) on seclusion, 65 dependent
on dispassion, dependent on cessation, ripening in release. He develops the
enlightenment factor of the investigation of dharmas, 66 which is dependent on seclusion,
dependent on dispassion, dependent on cessation, (ripening in) release. 67 He
develops the enlightenment factor of energy, which is dependent on seclusion, dependent
on dispassion, dependent on cessation, ripening (in release). 68 He develops the
enlightenment factor of joy, which is dependent on seclusion, dependent on dispassion,
dependent on cessation, 69 ripening in release. He develops the enlightenment factor of
calm, which is dependent on seclusion, dependent (on dispassion), 70 dependent on
cessation, ripening in release. He develops the enlightenment factor of concentration,
71
which is dependent on seclusion, dependent on dispassion, dependent on cessation,
ripening in release. He develops the enlightenment factor of equanimity, 72 which is
dependent on seclusion, dependent on dispassion, dependent on cessation, (ripening
in)
release. 73 This is called the effort of development.
§ 22a
(kadara bhikṣave prasaṇaprasaṇe ◦ aï bhikṣave bhikhu … ◦ aï bucadi
prasaṇaprasaṇe ◦ ime catvari/catvaro prasaṇa ◦
idam u bhayavadu ida vadita sughadu hasavaro idam avaï śastu ◦ …
idam u bhayavadu atamaṇa te bhikhu bhayavadeṇa bhaṣido abhiṇadi ○)
(“What, Monks, is the effort of abandoning? Here, Monks, a monk …
This is called the effort of abandoning. These are the four efforts.”
The Bhagavat said this. Having said this, the Sugata, the Teacher, further said this:
…
The Bhagavat said this. Pleased, those monks rejoiced at what was said by the Bhagavat.)
Avadānas
1. Pūrṇikā-avadāna
§ 23
73 punig̱aavadano vistara ka(ryam ido) 74 evo śuyadi · anas̱apiḍ̱ig̱asa grahavadisa puni[g̱].
75da bhag̱ava rayeno p[r]as̱en[i]g̱[e]no matriadi budho [na uv](e)[cha](di)
76 ya sarveṣo grahavadino ⟪likhidag̱o⟫ na uvechadi punig̱a .. .. 77 vistare avadano ◦ 1
likhidag̱o sarvoⓝEnd of recto.Click to pin
73 The PūrṇikāⓝP Puṇṇikā/PuṇṇāClick to pin-Avadāna. The expansion (is to be done thus) [i.e., according to the summary].
74 Thus it was heard. Pūrṇikā [was the servant] of the householder Anāthapiṇḍika.
75 … the Bhagavat was addressed by King Prasenajit. The Buddha did not consider [his request]
76 and he did not consider (the request) of any ot the househoulders ⟪is written⟫.
Pūrṇikā [addressed the Buddha] 77 Expansion [should be according to the model]. Avadāna 1. All is written.
2. … avadāna
§ 24
v178 ◦ evo ṣuyadi pokhaladige spa[gh]..ona mog[a]..
79 te añadaro pokhaladag̱o saghi lag̱o ghani
80 dharami dite ◦ so co sagha .. go aru [pa] sa ..
81 bhaya ◊ vi so cora trisa .. budha [cha]ro .. s[o]
82 ku[da]ḍ̱o navado .. hovadho ku …
83 kecomi praca[g]ohodoyavaci .. tu
84 maharaya sapadi païdo na usa .. .. kṣatrapo [spi]
85 eva ruvo [bha]co vistare sarvo yas̱ayupamano .. ..
85 ◦ 1 1
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ⓝNot translated in Lenz 2014Click to pin
78 … in Puṣkalāvatī … 79 … Puṣkalāvatī …
3. … avadāna
§ 25
86 evo śruyadi kardamag̱asa rayasa ka(rdama)87go namo pido hovadi so suarayonige
[u](va)88gado adi[o]macamaya .. ..
sarvo yas̱ayu[pa](mano) 89 ///
89 ◦ 1 1 1
ⓝNot translated in Lenz 2014 (?)Click to pin
86 Thus it was heard. The father of the Kardamaka king 87 was named Kardamaka (?).
He had entered the womb of a pig 88 [and] had an exceedingly stingy disposition. Everything [should be done] according
to the model. 89 …
4. Gaṇikā-avadāna 1
§ 26
evo ṣuyadi nag̱are palaḍ̱ipu.. [tro] .
90 namo ganiga hovadi ◦ yavi .. ⓝa circle?Click to pin ujani[ge]
[graha](vadi) 91 ca la .. ya muchido bh[u]mi parivartadi
bhi .. ⓝbhikṣu?Click to pin [+ ]
92 aryadharma [praüṇidi vistare yas̱a](yupamano)
v293 ◦ 4
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88 Thus it was heard. In the city Pāṭaliputra … 90 there was a courtesan … by name.
At that time, a householder from Ujjain 91 … fainted and rolled on the ground
… 92 attained the noble dharma. Expansion [should be] according to the model.
5. Gaṇikā-avadāna 2
§ 27
eva śruya[di ga]niga [a ya] kṣo .. [+ + ]
94 ten[a] suta[ga]lo va matredi ag̱aro [śa]95yadarthino [ni]matridago vistaro
[ya](s̱a)y(upamano)
96 ◦
93 Thus it was heard. A courtesan … 94 … right at the time for sleeping … said: "The abode … "
95 … then the suitor (?) was invited. Expansion [should be] according to the model.
6. …-avadāna
§ 28
evo ṣuyadi .. .. .. .. .. .. .. ..
97 hovadi ◊ so .. .. .. ho [sti] sahasano
98 mahirado nikhamadi .. .. .. .. .. .. .. ..
99 tradu mahi para .. ∙ hokṣ. .. .. .. .. + +
100 do pruchido ki vaṣo vivage so matr[e]di
101 yavo eka pi [ḍ̱a] .. .. o paḍ̱ivua[do] ◦
ṣo .. 102 da .. sa avadano vistare sarvo .. .. .. .. ∙
7. …-avadāna
§ 29
.. + + +
103 ca pragado ca ki ci .. .. .. .. .. .. .. .. .. ..
104 daro bhikṣu [ta]sa [a] to .. .. .. agadro ∙
so mah[a] ḍ̱o
105 [s]udo yavi arah[opa] prato de vado ch[r]a ///
106 sarpada s̱orudhasa pru[mido] ko kuśala [m]. .. .. ..
107 tado [◊] caduhi ru .. .. ◈
sarvatra brama{r}caryo ///
108no vistare yas̱ayupa .. .. .. ◦
8. …-avadāna
§ 30
e◈vo ṣu[ya](di) ///
109no ajadaśatruno ∙ śola ◊ aru[kha]g̱asa .. .. .. ///
110 [va]vamuṭhi roramana .. ho ◈ do ada ///
111 ja pa da kumudove tehi catva romahaṣava .. ///
112diga hovadi teno vuga ◈ so bha[to] hakṣ
113radarado ∙ kanorakṣas̱o [ma] ///
v3 114 maha ïsana ca tra [ri] .. .. .. .. .. .. .. .. ///
115 [maha]kaśavo arirudhoⓝread avirudho?Click to pin .o vistara sarvo .. ///
116 ◦
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109 Thus it was heard. Avadāna of (?) Ajātaśatruⓝking of Magadha, son of BimbisāraClick to pin.
… 115 Mahākāśyapa … Expansion. Everything …
9. …-avadāna
§ 31
evo ṣuyadi rudho ◈ u[vo] ///
117–120? ///
109 Thus it was heard. …