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

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If these 49 gāthās had not existed, the explanation of this doctrine Kimkoke had not been known and become apparent. Therefore, if whoever else do practice and live in accordance with the explanation in this (doctrine), they will able to get to the jewellery Diamond Mountain without moving their foot. If they understand it correctly and exactly, 65 trust (it) and hold (it), they will able to control their mind and pass the other shore of nirvāṇa. Because this doctrine-jewel brings such a profit and advantage, thus (the Emperor Wu of the Liang dynasty) has have completely written that gāthās, the gāthās of broad, wide and bottomless deep explanation. They are altogether of 49 sections in that turn. Again, another wise man whose first and last name is not known came and told 5 gāthās in addition to them. Together with the previous 49 gāthās it became totally 54 sections. Through them the wisdom was immediately explained, true interpretation became apparent, just like when the sun of wisdom rise and appear on the (visible) sky of empty nature the Pure Land of the Thus-Come-One immediately becomes bright and apparent. If the sharp sword of meditation 66 be available for and hold by a willing hand 67 the demon’s army of life and death will be immediately destroyed and perished. 68 Whenever restrain both the human being and doctrine, move existence (Skr. bhava) and nothingness (Skr. śūnya, śūnyatā) together, this explanation is the first. What can be more? When the pavilion at the fourth floor will be destroyed and burned and the writings and gāthās written on it will fail and fall down, we request the people at future see the holiness of the doctrine 69 in this book, 65 Original has tetrü köni ‘false and true’, Hazai and Zieme translate it with ‘tief und gerade’; see Bt I, p. 19. I prefer ‘correctly and exactly’. See Clauson’s explanation of tetrü sakın- (ED 459a). 66 The Taishō version of the Chinese original text has 禪刀 chandao ‘sworn of meditation’. Chen (1981: 487) suggests to correct 禪刀 chandao to 單刀 chandao ‘chief sworn’, which is not supported by the Uyghur text. 67 The Old Uyghur phrase is köngüllüg elig, which might be translated ‘well-disposed hand, kind hand’ etc. The Chinese original displays simply 手 shou ‘hand’. Hazai and Zieme (BT I, p. 19) translate the term with ‘Hand’ without any modifying word. 68 In the Old Uyghur original the second verb (yokad- ‘to perish, be destroyed’, OTWF 490) is not in passive. 69 Translation of this sentence in BT I greatly diverges from our translation; see BT I, p. 20.
1. tüšsär : ötünürbiz ken üdtäki yalanguklar nomnung 70 2. tözünin 71 bo bitigtä 72 körüp ötügümüzni sıgurup : iki- 3. läyü anı ornatzunlar 73 : tükädi kimkoke atlg nom 4. ärdini ičintäki tört altmıš bölük takšutlug šlok- 5. larnıŋ törümiš tıltagı süü yörügi : : Paginierung: chin. san 1. namo buday-a : namo d(a)rmay-a : nama sanggay-a 2. fuu tayši atlg b(ä)lgürtmä ät’özlüg kiši körklüg 3. ayagka tägimlig tözün maytre bodis(a)t(a)vnıng lovudi 4. atlg tavgač hanka yangırtı takšurup nomlayu y(a)rlı- 5. kamıš kimkoke sudurnung tokuz älig šlok yörügi :: 6. yana bir adın atı bagı b(ä)lgüsüz bilgä sözlämiš U 4886 (T II 908) 1. bir učlug süzük köngülin 2. ukıtu täginürm(ä)n bo kimkoke 3. sudurnung ävdimä[si]n : : 4. bo nomug okıgalı sözlägäli 5. ugramıš širamanlar(?) 74 ašnu- 6. ča öp sakınıp säkiz ulug 7. vaačirapanlarıg : tört ulug 8. bodis(a)t(a)vlarıg : nomug bir 9. küün okısarlar sözläsär- 10. lär : bo muntag osuglug 11. tüzünlär oglı tözünlär (kızı) 12. kimkoke sudur ärd[in]ig otuz 13. tümän kata okımıš bolur 14. yana ymä bolurlar kut 15. w(a)hšik t(ä)ngrilär kintar[lar (?) ] Mainz 731 III recto 75 8. inč[ä ki]mkoke nom[u]g agızta tutup sözl[äsär kayu] 9. sakınčları küsü[šl]äri bolsar : ötrü ol [sakınčları küsüšläri] 10. udımaz yana inčä tep sözlämiš k(ä)rgäk [: om] 11. švuli švu švuli svaha namo samanta[ buddanam om duru duru dvi] 12. svaha om gagana samb[ara vajra hum ] 仰請仁賢 , 於此閣見本 , 垂青楷定。若有人持誦金剛般若波羅蜜經。先須至心念淨口業真言。然後啟請八金剛四菩薩名號。所在之處常當擁護。淨口業真言唵修利修利摩訶修利修修利莎婆訶虛空菩薩普供養真言唵 [ 言 * 我 ][ 言 * 我 ] 曩三婆縛襪曰羅斛 (Taishō, vol. 85, Nr. 2732, p. 1a25-1b3) 70 After U 4463 yalanguklar nomnung; nomnung is missing in U 4796. 71 After Mainz 731 IIIr and U 5780 tözünin; U 4796 has tözin. 72 Mainz 731 IIIr: bitigdä. 73 Mainz 731 IIIr: ornatzunlar tınlazun[lar]. 74 širaman (?) < Skr. śramaṇa ‘a wanderer, ascetic, worker, recluse, mendicant, or Buddhist monk’; see JEBD 298b- 299a. However the reading is not secured. 75 Here the text continues with l. 8 of Mainz 731 III recto on; Mainz 823 (T III 118-501) Fragment b parallels to parts of Mainz 731 III recto.
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: 5. yörüg üzä bošgunmaktın 45
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 and 36: U 2300 (T I D) 1. [atı kötrülmi
Page 37 and 38: 6. adalıgı kävräki 190 köpikli

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

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