On the bodhisattva path, commentary (2)
Gandhāra, Kharoṣṭhī ∙ BC 11
BML edition (version 1, Feb 2026)
Based on Schlosser 2022. Paragraph numbering and punctuation updated.
§ 1r.1
rr1 + + + + + .. khaï[ti] baho ca śpaho ca ⟨∙⟩ ta vucadi ⟨∙⟩ ṇevi edeṣ̱a kuś̱aleṇa kaye ṇevi kuś̱ar2(l). + + + + + + + + + [ṇa] karye ṇa marga[suhe]ṇa ⟨∙⟩ ṇevi edeṣ̱a ṣ̱ahi paramidehi kaye ṇev⟨i⟩ suheṇa ⟨∙⟩
r3 + + + + + + + + + + (dha)mehi kice ṇevi suheṇa ◦
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r1 … is declared for many and for oneself? It is said: For them, there is no use (?
kārya) for a wholesome [deed], nor for wholesome r2 … no use (? kārya) for …, nor (?) for the happiness of the path. For them, there is no use (? kārya) for the six perfections, nor for happiness r3 …, there is (no) use (? kr̥tya) for […] dharmas (?), nor for happiness.
§ 1r.2
ṇevi jaṇati ya eṣ̱a śpahu ca [ba](hu ca) ⟨∙⟩ + .. ..
r4 + + + + + + + + + + ⟨∙⟩ edehi khaïti e[de]hi ecakhaïdave ⟨∙⟩ [a]svahu [va]ṇa avi kice kuś̱alehi
r5 + + + + + + + + + + + .. .. + .. + (kuś̱a)l[aṇa] dharm[a]ṇa [tati] ⟨∙⟩ a[sva]hu suverao ⟨∙⟩ paricaïdave yas̱a ṇa [aña]
Neither do they know what that [is], for many and for oneself, … r4 … By these it is declared, by these it should be explained / neglected (?). For us,
on the other hand, there is use (? kr̥tya) for wholesome r5 … satisfaction with wholesome (?) dharmas. For us, there is complete dispassion.
[One] should let go, like no other […]
§ 2r.1
r6 + + + + + + + + (a)vi khaïta dukha kayadukhe ⟨∙⟩ avi varjamaṇa dukhe ci[ta]dukhe ⟨∙⟩ [ete] .. .. ◊
r7 due dukha ⟨∙⟩ paṃḍidaṇa ho vaṇa avi akhaïta kayasuhe ⟨∙⟩ avi varjita citasuhe aṇubhavaṇa ⟨∙⟩ tasva suṭhur8ñaṇami abhae kaṭave pariñaprahaṇa ⟨∙⟩
ñaṇami yavade uhae suha hakṣati uhaa ca dukha ṇa hakṣati ⟨◦⟩
r6 […] even though [it] has been declared, there is suffering, suffering of the body;
even though [it] is being avoided, there is suffering, suffering of the mind. These
… r7 [are] the two kinds of suffering. But for the wise, even though [it] has (not ?)
been declared, there is happiness of the body; even though [it] has been avoided,
there is happiness of the mind, [the] experience [of it]. Therefore, in proper (?)
r8 knowledge both must be done: the thorough understanding [of suffering] and the abandoning
[of its origin]. As long as [one is abiding] in [this] knowledge, both kinds of happiness
will exist and both kinds of suffering will not exist.
§ 2r.2
r9 (sarvadroacasa a)[ha]rae sarvasapatie ca ṇaś̱e ⟨∙⟩ [ma]je ca ṇisamarthe ◊
r10 + + + + + + + + + (pa)ricaae ⟨∙⟩ sarvadroacasa aharae sarvasapatie ca ṇaś̱e ⟨∙⟩ driṭhadhamiasa
r11 (saparaïasa ◦ kaï)asa cedas̱iasa ◦ uayeasa avayeasa ◦ sakhadaasakhadasa droacasa aharae
r12 (sapatie ca ṇa)[ś̱](e) ⟨∙⟩ .. + .. ṇa sarvadroacasa ahara[e sa](r)[va](sa)patie ca ṇaś̱e ⟨∙⟩ śpahu ca bahu ca
r9 [It would be for] procuring (every misery) and destroying every fortune; in the middle
useless r10 … for the relinquishment [of …]; procuring every misery and destroying every fortune
[means:] procuring [any] misery (and destroying [any] fortune) relating to this life
r11 (or the next), relating to body or mind, increasing or decreasing, enumerated or
non-enumerated; r12 (? in brief): procuring every misery and destroying every fortune, for oneself and
for many.
§ 2r.3
keṇa r13 ṣaṣadae paricaea parameṇa ṣadimeṇa paricaïdave ∙ ṇa vaṇa citiadi tati mama ṇa paricar14[i](dav)[e] ⟨∙⟩ sudhu vaṇa citiae ta parameṇa ṣadimeṇa par⟨i⟩cea ⟨∙⟩ ṇa vacadi ahu mio sakṣi .. ⟨∙⟩ ciri me ta ṣado ⟨◦⟩
How, r13 for the sake of permanent relinquishment, should one who is highly content let go?
[One] does not think, “My satisfaction is not to be given up.” r14 Only by thinking, “This [is done] being highly content,” should [one] let go. [One]
does not say, “I, we (?) … ” [Then] for a long time [there will be] this contentment
for me (?).
§ 3r.1
r15 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + .. .. .. ca ⟨∙⟩ sarva durgadi gachiea ⟨∙⟩
r16 + + + + + + + + + + + + + .o ⟨∙⟩ sarva aśuhe aṇubhavi{da}ea ⟨∙⟩ sarve śuhe [ṇa bhavi]{[da]}ea ⟨∙⟩ sarva akuśale aṇubhaviea
r17 .. .. .. .. .. [e e] ⟨∙⟩ piala yava sasaṃra uadiea ṇivaṇ[u] ca bos̱i ca ṇaś̱iea ◦ ∙
r15 … [one] would go to every bad destination, r16 (? every good destination one would not go to––etc., up to––) [one] would experience
every unpleasant [state], every pleasant [state one] would not experience, [one] would
experience every unwholesome [state], r17 (? every wholesome [state one] would not experience)––etc., up to––[one] would hold
on to the cycle of existence and [one] would destroy extinction as well as awakening.
§ 3r.2
osagrasuhe ṇame as̱a di {di} maha[ś̱](ie) ⟨∙⟩
r18 pariñasuhe ca mahaś̱ie ∙ aparas̱iṇasuhe ◈ svaas̱iṇasuhe [a]viñatis(u)he .. kṣi ṇe [a] g̱[a] .. [ṇ]. .. suhe .. .u ..
r19 s(u)he sa(r)va[s̱atva] .i [ya] ṇ. s(u)h(e) sarvas̱atvaṇamasaṇivasuhe sudeś̱asuhe su[gadasa]mos̱aṇasuhe ⟨◦⟩
The happiness of release is now indeed (?) a great fortune, r18 and also the happiness of thorough understanding [is] a great fortune. [They are]
the happiness that is not dependent on anything else, the happiness that is [only]
dependent on oneself, the happiness due to non-cognition, the happiness …, r19 the happiness …, the happiness … of all beings, the happiness … of all beings, the
happiness due to a good place, the happiness due to meeting the “Sugata.”
§ 3r.3
ya vela chata yatra chade suhe r20 + + + + + + + + + + (a)[to]g̱adasuhe śuhe ⟨∙⟩ atog̱adasuhe mokṣasuhe avhiñaaśreasuhe viveg̱asuhe asagaṇia[suh](e)
r21 + + + + + + + + + + .. [ṇa] suhe paṃḍidaśriyaṇa suhe ⟨∙⟩ divacakṣu va paracitañaṇa ⟨va⟩ śriyaṇa suhe ⟨∙⟩ satvahidasuhe
r22 + + + + + + + + + + + ⟨∙⟩ sakṣiteṇa avarimaṇadoṣ̱a avakra .. + + (a)[va]rimaṇagu[ṇa]vi[di]miśa aharea suhe
r23 + + + + + + + + + .. [s]uhe mahaś̱ie ◦
When there is the wish, wherever there is the wish, r20 [this kind of] happiness (is obtained / will come into existence) … the inner happiness
is pleasant, the inner happiness, [that is,] the happiness of liberation, the happiness
whose basis is the supernatural knowledges, the happiness of detachment / seclusion
(viveka), the happiness of being without company, r21 …, the happiness of …, the happiness of the fortunes of the wise, the happiness of
the fortunes [such as] the divine eye or the knowledge of others’ thoughts, the happiness
of the welfare for [all] beings r22 … In brief: immeasurable faults … mixed with immeasurable qualities [of the objects
of sensual pleasure] … r23 …, the happiness (? of release) [is] a great fortune.
§ 3r.4
aha ⟨∙⟩ ki eṣ̱a pras̱aṇaka[rmo] ruve ∙ as̱a va aruve ◊
[Someone] says: Is this act of abandoning related to form or to the formless?
§ 4r.1
r24 .. .. .. + .. .. .. .. .. .. [ita] ṭ́havaṇia ⟨∙⟩ ya ṇa sarvas̱atve[hi] parigrahida ṇa se kamabhoyi
r25 asti ⟨∙⟩ ye ṇaṇaparigrahidia eva bahujaṇasas̱araṇadukha ◦
r24 … to be established. Who[soever] is not surrounded (?) by all kinds of beings, he
is not someone who enjoys sensual pleasures; r25 but who is surrounded (?) by different kinds [of beings, he partakes of the] suffering
common to many people.
§ 4r.2
eṣ̱a vi pradig̱arasuhe ⟨ca⟩ u⟨a⟩ṇiṣ̱ar26{ṣ̱a}suhe ca ṇa ṇi[ca] ṇa atve ṇa ka suhiṇa bhave ⟨∙⟩
eṣ̱a vi pradig̱ara[s](u)[he ca ua]ṇi[ṣ̱a]suhe ca ◊
r27 + + + + + + + + ⟨∙⟩ [maja ṇisa]martha purve aśuhe pac̱̄a aśuhe ⟨∙⟩ maja ṇisamartha ṇa karye ◊
r28 + + + + + + + + + [r]ita ⟨∙⟩ osagrasa ca aṇuśaśa paśita citita .u .. [da ṇa] .. avarimaṇa ◊
r29 + + + + + + + + + + muḍ̱easa ⟨◦⟩
Moreover, happiness due to a remedy, as well as r26 happiness due to a cause, is not permanent, has no self, is not at all a continuous
state of possessing happiness. Moreover, happiness due to a remedy, as well as happiness
due to a cause r27 …; [in the] middle useless, before unpleasant, afterwards unpleasant; [in the] middle
useless, [there is] no use (?) r28 … And having seen the benefit of release, having thought about it, … immeasurable
r29 …
§ 4r.3
yati pridi ṇa upajea śiṭha .. .. .. .. upaṇa ◊
r30 + + + + + + + + + (u)pajea pridi ṇikhalidea ⟨∙⟩ ta upaje jugidea ⟨∙⟩ sa upajea jugida sa upa[je]
r31 + + + + + + + + (upa)[je]a ◦
[Even] if joy should not arise, the rest … arisen r30 […; if] … should arise, [one] should remove joy; if it has arisen, [one] should exclude
it; it should arise [again after being] excluded; it should arise / having arisen
r31 … should arise.
§ 4r.4
parvayidehi ṇikhalida sa upaje pridi budhe{{hi}}sa upajea aprañati
r32 [upaj](e)a ⟨∙⟩ pridi paribhu[ḏ]asa upajea ⟨∙⟩
aparibhu[ḏ]asa ⟪suverao⟫ upajea ⟨∙⟩ sakṣiteṇa sarvatradeś̱ehi sarvatradea
r33 ṇicakalo ṇa jado yaṇa upajea sagaṇia upajea viveg̱ag̱adasa upajea ◦ ◊
[While] it has been removed by mendicants [but] having arisen [again], joy would arise
for an awakened one, [but along with it also] non-designation r32 would arise. Joy would arise out of something that is enjoyed, ⟪ complete dispassion ⟫
would arise out of something that is not enjoyed. In brief: nowhere, in no way, r33 never, [and] not at all would a vehicle (? yāna) arise, would company arise, would [this] arise for someone who has gone into solitude
(vivekagata).
§ 4r.5
r34 .. .. + .. .. + + + + [a jibha] pramuha chidita ⟨∙⟩ tulie uṣ̱ata [ya] ⟨∙⟩
atra piṣita ⟨∙⟩ kim asuhe ⟨∙⟩ teṇa ṇa karye ⟨∙⟩
r35 .. .. .. + + + + + + + .. duehi caduraguḍ̱iehi as̱akeṃa karpa acida ca ⟨∙⟩ dukhavida ca ⟨∙⟩
r36 suhade ca ṇaś̱ida ⟨∙⟩ sarvadroaca aṇubhavavida ⟨∙⟩ s[arvasapati] ṇaś̱ida ⟨∙⟩ sakṣiteṇa yavi mokṣade ṇaśida ⟨∙⟩
r37 ajavi asakhea karpa droace khaveati sapati ṇaś̱eati mokṣo ṇaś̱eati ⟨∙⟩ ta imehi ṇa karye ⟨∙⟩ sudhu
r38 sarvadroacade mucami sarvasapati labhadi mokṣa ca ◦
r34 … having the tongue cut out first (?), having been lifted up onto a pole (?), having
the intestines crushed. Why [this] unhappiness? There is no use for it (?) r35 … filled with four [hot iron] balls (?) for innumerable eons, pained, r36 deprived of happiness, caused to experience every misery, deprived of every fortune,
in brief up to: deprived of liberation; r37 from now on, for innumerable eons [one] would spend time in misery, would destroy
[any] fortune [and] would destroy liberation . Thus, there is no use for them (?).
Only r38 [by thinking,] “I am released from every misery,” every fortune and liberation is
obtained.
§ 4r.6
ṇa bhio amaho labheṇa ṣade hoidave ⟨∙⟩
adidaaṇar39g̱ad[a]p(r)ac(u)paṇehi alabheṇa ṣade hoidave ∙
ṇa bhi⟨o⟩ amahu parubhuteṇa ṣade hoidava ⟨∙⟩
aparibhuteṇa ṣar40d(e) hoidava ⟨∙⟩
adidaaṇag̱adapracupaṇehi amitrahoḍ̱eapoṣ̱aṇam iva ⟨∙⟩
ṇa bhiu vayaeṇa r41 ṣade ho◈idave ⟨∙⟩
ava[yede]ṇa ṣade hoidave ⟨◦⟩
No further should we become content by obtaining [something], in past, r39 future, present we should become content by not obtaining [something]. No further
should we become content by [something] enjoyed, r40 we should become content by [something] not enjoyed, just like in past, future, present
not nourishing [ourselves] on what is stolen from enemies. No further r41 should we become content by [something] spent, we should become content by [something]
not spent.
§ 5r.1
r42 + + + + + + + + + + suhe viñatidukhavidimiśasuhe ⟨∙⟩
yo vela cha[d](e) [ta v]ela ṇa labhadi ⟨∙⟩
dukhavidimiśa[s]u(he)
r43 + + + + + + + + .ovidimiśasuhe ⟨∙⟩
yatra deś̱e chade tatra ṇa labhadi ⟨∙⟩
di dukhavidimiśasuhe aśuha ◊
r42 … happiness …, happiness mixed with suffering due to cognition; when there is the
wish, it is not obtained. Happiness mixed with suffering, r43 happiness mixed with …; wherever there is the wish, it is not obtained. Hence, happiness
mixed with suffering is unpleasant.
§ 5r.2
r44 [vidimiśas]uhe ⟨∙⟩
[ka]yadukhacitadukhavidimiśasuhe sarvakayadukhavidimiśasuhe citadukhavidimir45śasuhe cedas̱iadukhavidimiśasuhe d[u]rgadidukhavidimiśasuhe
saṃsaraüavatiṇirvaṇar46[ṇa]ś̱a[dukhavidi]miśasuhe śidaüṣ̄adharaṇadukhavidimiśasuhe civarakṣayakayakṣayar47amoya[ṇakṣaya]dukhavidimiśasuhe atvahisaparahisasarvas̱atvahisavidimiśasuhe ◊
r48 ⟪ṇis̱amarthavidimiśasuhe⟫ [eda]pramuhe avarimaṇa[dukha]vidimiśasuhe ⟨◦⟩
r44 Mixed happiness [is]: happiness mixed with suffering of the body and suffering of
the mind; happiness mixed with suffering of the whole body; r45 happiness mixed with suffering of the mind; happiness mixed with suffering due to
mind factors; happiness mixed with suffering due to bad destinations; r46 happiness mixed with suffering due to rebirth in the cycle of existence and the destruction
of extinction (nirvāṇa); happiness mixed with suffering due to enduring cold and hot;
r47 happiness mixed with suffering due to loss of the robe, loss of the body, or loss
of putting on [the robe]; happiness mixed with suffering due to harm to oneself, harm
to others, or harm to all beings. r48 Headed by this ⟪ happiness mixed with the useless ⟫ [is] the happiness mixed with
immeasurable [kinds of] suffering.
§ 5r.3
kamasuhehi ṇa ka[r]ya ⟨∙⟩
avaramiṇaguṇavidimiśa viveg̱averagrar49suhe⟨ṇa⟩ ṇa karye ⟨∙⟩
atra ca viveg̱asuhami veragrasuhami ca aya kamasuhe atog̱ado avaśi ṇa siadi ⟨∙⟩
r50 .. .. .. .. ṇa ida ṭ́haṇe vijadi ⟨∙⟩ avaśi vi(ve)g̱asuami veragrasuhami kamasuhe atog̱ade ⟨∙⟩
keṇa karaṇeṇa ⟨∙⟩ r51 ◈ ta vucadi ⟨∙⟩ śile atog̱ade kṣati atog̱ade daṇe atog̱ade ⟨∙⟩ daṇe atog̱ade avi amiṣ̱adaṇe avi dharmadaṇe
r52 atog̱ade ⟨∙⟩ te yatra ime dhama atog̱ada ta kamasuhe ṇa atog̱ade bhavea ⟨∙⟩ ṇa ida ṭ́haṇo vijadi ⟨∙⟩
r53 sayavisa śali sarvarthae śali vuto ⟨∙⟩ avi palale atog̱ade yavasa tuṣ̱e atog̱ade ⟨◦⟩
Happiness of sensual pleasures is of no use. Mixed with immeasurable qualities [of
the objects of sensual pleasure], r49 happiness of detachment and dispassion is of no use. Here, in the happiness of detachment
and the happiness of dispassion, the happiness of sensual pleasures should certainly
not be included r50 … This is not possible. Certainly, in the happiness of detachment [and] the happiness
of dispassion, the happiness of sensual pleasures is included. For what reason? r51 It is said: Morality is included, endurance is included, giving is included, [whereas]
“giving is included” [means that] the giving of material sources as well as the giving
of the Dharma r52 is included. Thus, where these things are included, the happiness of sensual pleasures
should not be included? This is not possible. r53 Just as grain is called grain in all matters, even if the straw is included [or]
the husk of corn is included.
§ 5v.1
vv1 matupayeas̱i ola[ia] eṣ̱a pridi[suhe] upajadi ⟨∙⟩
ṇiliṇi.o.e pa[r]iñapridi prajahaṇap[r]i⟨di ca⟩
v2 hoidave ⟨∙⟩
pridi hoidave ⟨∙⟩ pridi avaśi hoidave ⟨∙⟩ pridisuha acala ⟨∙⟩ pridi asas̱araṇe ⟨∙⟩
v3 pridi aṇavaṭie ⟨∙⟩ pridi aparihaṇadhama ⟨∙⟩ pridi akṣaye ⟨◦⟩
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v1 Attached to (?) … , the happiness of joy arises. … the joy of thoroughly understanding
[suffering] and the joy of abandoning [its origin] v2 should come into existence. Joy should come into existence. Joy should certainly
come into existence. The happiness of joy is immovable, joy is extraordinary, v3 joy is not leading to rebirth, joy is not subject to decline, joy is not decaying.
§ 5v.2
pridi yadi va ṇa ichiea ◊
v4 ta avaśa hode pridi ⟨∙⟩
ṇisamartha ca dukho ca aśuho ca paricaïta kas̱a pridi ṇa upajea ◊
v5 eṣ̱a ca ṇisamarthe ca dukhe ca aśuhe ca paricaïta ⟨∙⟩
[a]varimaṇaṇa doṣ̱aṇa avarimaṇaṇa droacaṇa ṇaś̱e
v6 avarimaṇaṇa sapatiṇa aharae paricaeta ⟨∙⟩ [ka]sa paricaïta ṇa pridi upajea ⟨◦⟩
[Even] if joy is not wished for, v4 certainly there is joy. Having let go of [what is] useless and painful and unpleasant,
how should joy not arise? v5 And having let go of [what is] useless and painful and unpleasant, having let go,
[for] destroying immeasurable faults [and] immeasurable miseries v6 [and for] procuring immeasurable fortunes; having let go, how should joy not arise?
§ 5v.3
yidi va ichiea v7 mame pri[dis]uhe upajea ta avaśi upaṇa pridi ⟨∙⟩
yahi amuḍ̱a khaïta mame kayesuho bhodu
v8 ta avaśi suhe ṇa bhavidave ⟨∙⟩
viṣ̱a{ja}[ji]ta mame suho bhodu meme dukhaavaṇao bhodu avaśi hode
v9 (pridi va) [avaśi ho]de sue va ⟨∙⟩
ṇisamartha ⟨ca⟩ dukha ca aśuha ca par⟨i⟩caïta mame pridi
v10 + + + + + + + + .. vado ca paricaade avaramiṇadoṣ̱aprahaṇa avarimaṇaṇa sapatiṇa aharae
v11 + + + + + + + + + + pridisuhe ⟨∙⟩ ṇa ida ṭ́haṇe vijadi ⟨∙⟩ avaśi upajidave ⟨∙⟩ sudhu citidave ⟨◦⟩
If it is wished, v7 “may happiness of joy arise for me,” then certainly joy is arisen. If non-perplexed
(?) having declared, “may there be happiness of the body for me,” v8 then certainly happiness should not come into existence. Having adhered to (?): “may
happiness be for me, may the removal of suffering be for me,” [then] certainly there
is v9 (joy), or certainly there is happiness. Having let go of [what is] useless and painful
and unpleasant, [thinking:] “(? may there be) joy for me” v10 … from the relinquishment […] [for] abandoning immeasurable faults, [for] procuring
immeasurable fortunes; v11 … happiness of joy. This is not possible. Certainly it must arise, it only must be
thought of.
§ 4v.1
v12 ola[i]a jaṇe vihañadi ⟨∙⟩
(pra)dig̱arasuhasa arthae jaṇe vihañadi ⟨∙⟩
uaṇiṣ̱asuhasa ca artha[e] v13 jaṇe vihañadi ⟨∙⟩
[ya]hi due gaḍa dupadua aj̄atvabahira teṣ̱a ca bheṣ̱ajesuhe ṇaśadi gro v14 upajea ⟨∙⟩
iva eṣ̱a so ya ṇisamartho aroa gaḍaṇa bheṣ̱aje ⟨∙⟩
yadi va kamadhadu yadi va ruvadhadu v15 yadi va arupadhadu ◦
v12 Attached to [anything] (?), mankind suffers. For the sake of happiness due to a remedy,
mankind suffers. For the sake of happiness due to a cause, v13 mankind suffers. If [there were] two boils, consisting of two parts, inner and outer,
and the happiness due to the medicine [against them] perishes, the disease v14 would arise [again]. Equally useless as this freedom from the disease is a medicine
against boils. [This applies for] the desire realm, the form realm, v15 and also the formless realm.
§ 4v.2
⟪loi[e]ṇa tava karaṇeṇa⟫ c[a cha] paricaïta sarvadroacade mokṣe sarva[sa]patie ca driṭhadhami⟨a⟩saparaïa[s̱]a
v16 pradibh[ave ⟨∙⟩ ku ṇa] .. .. + .. ṣado paricae ⟨◦⟩
⟪ Now, for reasons relating to this world (laukika) ⟫, having let go of …, [there is] liberation from every misery and v16 … of every fortune of the present life and the next. Why then let go of contentment
…?
§ 4v.3
aloieṇa tava karaṇeṇa picu ṇa puña dhaṇaïta sarvasav17(pati) + + + + + + + [ṇ]. ⟪ṣade⟫ paricae ◦ ⟪1⟫
Now, for reasons not relating to this world (alaukika), not having desired merit after death, [there is] every (fortune.) v17 (Why then) let go of contentment …? ⟪ [End of section] 1. ⟫
§ 4v.4
loutareṇa bhudañaṇeṇa ṇa kic⟨i⟩ paricaïta
aṇicag̱av18reṇa aṇatvag̱ar[e]ṇa śuñag̱areṇa aparibhujitreaag̱areṇa avedeaag̱areṇa sudiṇag̱ar⟨e⟩ṇa
v19 akuhicaag̱amaṇaakuhicagamaṇaag̱areṇa parimaṇasaceaag̱areṇa ṇa kici paricaïta
v20 + + + + + + + + .. .. [sarva]droacasa ṇaś̱e sarpasapatie ca padilabhe ⟨∙⟩
ku ṇa acitieṇa v21 + + + + + + ⟨◦⟩
By means of superworldly (lokottara) true knowledge not having given up anything; v18 under the aspect of [being] impermanent, under the aspect of [having] no self, under
the aspect of [being] empty, under the aspect of “there is no one who enjoys,” under
the aspect of “there is no one who experiences,” under the aspect of [being like a]
dream, v19 under the aspect of “not coming from anywhere, not going anywhere,” under the aspect
of truth being the [only] measure not having given up anything, v20 … [for] destroying every misery and [for] obtaining every fortune. Why then v21 … by way of not thinking (?)?
§ 4v.5
+ + + + + .. [d]ukho paricaïta dukhabio pari[caïta] ◊
v22 + + + + + + + + + + + + dukhabie par⟨i⟩caïta dukhasa{r}gharya gaḍa[sagha]rya roasagharya
v23 (śalasagharya ak͟hadasa)[gha]rya par⟨i⟩caïta ⟨◦⟩
… having let go of suffering, having let go of the seed of suffering, v22 … having let go of the seed of suffering, having let go of the accumulation of suffering,
the accumulation of boils, the accumulation of diseases, v23 (the accumulation of thorns,) the accumulation of (blows).
§ 4v.6
keṇa karaṇeṇa dukhasagha(r)ye ⟨∙⟩
[ta v](u)[ca]di ⟨∙⟩
.. [ya]tra [yeṇa]
v24 + + + + + + + + + + + ta .. j̄ae ṇica bhaviśadi ⟨∙⟩ aṭ́haṇo ⟨∙⟩
evam eva aj̄atvia aïdaṇa dukha bahiv25ra aïdaṇa dukha ⟨∙⟩ te[ṣ̱a] sagharyade suho bhavea suho upajea ⟨∙⟩
ṇa ida ṭ́haṇo vijadi ⟨∙⟩ achatvia gada v26 (ba)hira gaḍa ⟨∙⟩
teṣ̱a [sa](gharyade su)ho bhavea ⟨∙⟩ ṇa ida ṭ́haṇo ⟨∙⟩
eva pialo aj̄atvia aśuha bahira aśuha ⟨∙⟩ aj̄atvia v27 (ṇisamartha bahira ṇisamartha ⟨∙⟩
eva pi)[a]l(o) a[jatvia gaḍa bah](i)[ra gaḍa ⟨∙⟩
te](ṣ̱a) [sagha](r)[ya]⟨de⟩ [s](u)[ho] bhavea ⟨∙⟩ ṇa ida ṭ́haṇo ⟨◦⟩
For what reason [is there] accumulation of suffering? It is said: … where, by v24 …, (there) … will be permanent. [This is] not possible. In the exact same manner,
the inner sense bases are painful, the outer v25 sense bases are painful. From their accumulation happiness should develop, happiness
should arise? This is not possible. The inner are [like] boils, v26 the outer are [like] boils. From their (accumulation) happiness should develop? This
is not possible. And so on in this way: the inner are unpleasant, the outer are unpleasant;
the inner v27 (are useless, the outer are useless.) And so on (in this way): the inner are [like]
boils, (the outer are [like] boils. From their accumulation) happiness should develop?
This is not possible.
§ gloss
g1 [teṇa karaṇe](ṇa) [du]kho [pa]ri(caïta) [sa]gh[arya] + + + + + + + + + + + + +
g2 .. + .. di bhavea ///
g3 /// (pa)ricaïta ///
g1 For that reason, having let go of suffering, (? having let go of) [its] accumulation,
… g2 … there should be … g3 … having let go …
§ 3v
v28 + + + + + + + + + .. pariña prahaṇakarmo ca ∙ ruve ◦ as̱a va ∙ aruve ⟨∙⟩
ta vucadi ⟨∙⟩ avi ruve avi aruve ruvaruva
v29 + + + + + + + + + + (pa)riyaṇeo pariyaṇeo prahadava pidivaṇe [pidi]vaṇeo pajahidava prajahita prajaha
v30 + + + + + + + + + + (a)ṇubhavidave ⟨∙⟩ avaśa upaṇa pridi ⟨∙⟩
tae teṇa karaṇeṇa avi ruve avi aruve ◦ 4 ∙ –
v28 … is thorough understanding and the act of abandoning related to form or to the formless?
It is said: [It is related to] form as well as [to the] formless, form and formless.
v29 … [one] should thoroughly understand, [one] should thoroughly understand; [one] should
abandon, …, …, [one] should abandon; having abandoned, [one] abandons v30 …, [one] should experience … Certainly joy is arisen. Thus (?), for that reason:
form as well as formless. [End of section] 4.