The Vajracchedikā-sūtra with gāthās compiled by Master Fu - Evertype

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U 2300 (T I D) [My Lord, whose name is exalted, they do] not [understand the explanation by Tathāgata]. If one asks, ‘Why?’ [The Buddha, god of gods, has deigned that a view of self,] a view [of a person,] a view of a human being, [a view of] a life is not [a view of self, a view of person,] a view of human being and a view of a life. […a view of self, a view of person,] a view of [human being] and a view of a life […] […] the explanation 186 [… …] [Twenty second part:] [From its mark] it is not true and truthful 187 [Subhūti, if whoever any person during a countless, innumerable asaṃkhya] period fills the [world with seven jewels and gave them as alms, and again] a son of nobles or daughter of nobles [raises] U 2675 (T II M) + U 3591 + U 2248 a bodhisattva [mind …] divide the […] understand in detail and as accepted […] If writes an amuletdhāraṇī, 188 saying, ‘All unconditioned doctrines are [like a lamp(?)], like an illusion, like a bubble, like a shadow, like a dew, like a lightning’s [flash]’ one [should] see 189 in this way. For example a star, the sky, a lamp and an illusion, they are comparisons of all uncondioned, [impermanent doctrines]. The causes and fruits produced by defiled knowledge who will recite, considering them permanent. 186 There is no counterpart for this word in the Chinese original. 187 Lit. [Twenty second part] called [from its mark] it is not true and truthful. 188 This sentence is written in smaller script on the empty place after the punctuation mark. Zieme (1990: 35, fn. 71) writes, “Aus welchem Grund der Satz «wenn man die Amulett-Dhāraṇī schreibt» hier steht, ist mir nicht klar.” The sentence is written by same person who wrote the further sentence in red ink. I think, here it was implied that the famous gāthā was written by the Buddhists for taking protect by it, showing the importance of the gāthā. It is worth noting that the Uyghur fragment Main 777 (T II S 12) edited by P. Zieme (1984) as part of a “snake magic” (Schlangenzauber) originates from the same manuscript as U 769, which was identified as a fragment of the Fu-Vajracchedikā. It is not to wonder if the Fu-Vajracchedikā was also considered as part of magic texts including the snake magic. I express my sincere thanks for J. Wilkens for his important instruction on this point. 189 Original Old Uyghur text has kör- ‘see’, it translates Chin. 觀 guan ‚to look at, observe’, which is often rendered by means of kolula- in Old Uyghur Buddhist texts; see Hamilton 1986: ??, Kudara/Zieme 1985: 116 (l. 215 etc.)and Shōgaito 1993: 324. Usually, kör- renders 見 jian ‘to see’, although there are some texts, in which kör- stands for 觀 guan; see Shōgaito 1984: 92, Shōgaito 2008: 571a. Mongolian and Sogdian versions of the text also display the word for see; see Poppe 1971: 32; Zieme 1990: 36. All stands for Sanskrit draṣṭavya ‘zu sehend, zu erkennend, zu verstehend; anzusehen als, zu betrachtend als’ (SWTF, 500). As Zieme (1990: 36) mentioned, BT I, D displays bil- instead of kör-.
6. adalıgı kävräki 190 köpikli salkımlı [ohšaš ol] 7. [kaltı] bulıt köligä yašın [y(a)rukı ] 8. [ säkiz tümän üdlär kolular] ärdtükdä 191 [ ] 9. [ ]// l////[ ] 10. [ ]n [ ] 危脆同泡露如雲影電光饒經八萬劫終是落空亡 (Taishō, vol. 85, Nr. 2732, p. 8b 21-22) Not localised fragment U 2248 (T I 542) 192 1. [ ]yqw [ ] 2. t’ kün []///[ ] 3. šala sögüt [ ] 4. tegmä b[o]lar [ ] 5. üdün tınlg [ ] 6. dyn örlätür[(?) 193 ] 7. tedi /[ amtı munung šlokin] 8. sözläyür[ ] Colophon: U 3204 (T III M 115) 1. tägrämtä turgurup üskümdä or[natıp] 2. alku ažunlardakı ätözüm kop sü[zük] 3. köngülüm üzä amtı m(ä)n buitso 194 š[i]la[vanti] 195 4. beš ažunlug kadašlarım birlä yükünü[r]m(ä)n 5. üč uguš yertinčüdä alkuda yegädmiš 6. ayagka tägimliglärkä ontun s[ı]ngark[ı] 7. ülgüsüz sansız burhanlar kutınga [yükünür-] 8. m(ä)n buitso šilavanti öritip [tuyun-] 9. maklıg küsüšüg tutarm(ä)n bo kimko[ke sudur-] Paginierung: buyan [ävirmäk] 1. n[u]ng yör[ü]glüg nom ärdinig [yokaru] 2. ärsär tört türlüg utlı bilg[ü]l[ük ädgü-] 3. lärkä utlı sävinč tägürmiš bolay[ın :] 196 4. asra ärsär üč y(a)vlak yoltakı tınlgl[ar] 5. alkugun barča ačıg ämgäklärtin 197 ozzun- 6. lar kut[rul]zunlar : kimlär birök körs[ärl]är 7. äšidsärlär bo mäning ädgülüg ävrilmä[kimin] 8. ögrätigimin kamagun bir täk bodi[ köngül] 9. öritzünlär turgurzunlar : kačan [ ] 190 adalıg kävräk translates Chin. 危脆 weigui. 191 U 2248 has nom ärsär, perhaps is a wrong translation of 經 jing ‘to pass through’ due to the fact that Chinese use same character for Buddhist and Daoist sūtras. 192 Perhaps parallels to Taishō, vol. 8, Nr. 2732, p. 8c5ff, but is not secured. 193 örlätür (?), perhaps might also be read örlätil, but the hack of l is not visible. 194 After BT XIII, p. 165, fn. 46.1, might also be read Bötso. Perhaps originates from Chin. * 菩夷藏 puyicang, Middle Chin. bo yiěi dzâŋ (see Shōgaito 2003, pp. 127, 130 and 134), but not certain. 195 š[i]la[vanti] < Skt. śīlavant ‘monk’. 196 After BT XIII, Nr. 46, l. 1, where the passage includes completely same sentence. 197 BT XIII, p. 165, fn. 46.1: ämgäklärintin.
Page 1 and 2: The Vajracchedikā-sūtra with gāt
Page 3 and 4: U 2973 (T II S 53.501) 6 + U 3013 (
Page 5 and 6: 12. bardı : ötrü čiqong šenši
Page 7 and 8: 5. yörüg üzä bošgunmaktın 45
Page 9 and 10: 1. tüšsär : ötünürbiz ken üd
Page 11 and 12: U 1750 (T II S 32 a) + SI Kr 2/51 1
Page 13 and 14: Pagination: üč 9. munčulayu öt
Page 15 and 16: U 2786 (T II S 2B 500) + U 2787 (T
Page 17 and 18: U 3111 (T II Y 27. 500) 105 1. dyan
Page 19 and 20: U 1768 (T II S 32a) verso = 2a 1ff
Page 21 and 22: U 3344 (T III TV 49. 502) = Taishō
Page 23 and 24: Mainz 124 fragment H verso + U 2036
Page 25 and 26: 5. tesär t(ä)ngrim siz ◯ y(a)rl
Page 27 and 28: 8. [ atnın]g inčip yörüg bult[u
Page 29 and 30: 7. [ burha]n y(a)rlıkayur [ ] 8. [
Page 31 and 32: 7. [üčü]n adın lardın tut- 8.
Page 33 and 34: 15. [kertü t]öz üzä tutsar bult
Page 35: U 2300 (T I D) 1. [atı kötrülmi

The Vajracchedikā-sūtra with gāthās compiled by Master Fu - Evertype

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