The cover of the booklet contains the inscription, upside down in the middle of the page:
shes rab kyi pha rol tu phyin. It also contains an inscription both upside down and in mirror-image at the bottom of the page, perhaps caused by another manuscript pressed against this page before the ink was dry. The inscription, read with the aid of an infrared image, may be read as follows:
...phu dru(g)...med..nu(s)...
l.2:
gsags...bsog dgu na(s) mtha' mu (sa) nyi shu...gi nang par pos...dus
?
'phags pa rgyal bu don grub kyi mdo
[Ārya-jinaputra-arthasiddhi-sūtra]
@//_//'di skad bdag gyis thos pa dus gcig
na'/
Differs very little from the canonical version (
P_1020
).
'phags pa rgyal bu don grub kyi mdo zhe
bya ba'//_//bam po gcig rdzogs so//_//
?
mar mye smon lam
//://bla na myed pa'i dkon mchog gsum la
phyag mtshal lo/
A prayer associated with the ritual lighting of offering lamps. This text, which is without overtly
Vajrayāna
elements, is found in several other Dunhuang manuscripts. The similarly named sutra in the
bka' 'gyur
(
P_1041
) is not the same text.
//mar mye smon lam rdzogs s+ho//
Or.8210/S.95/V9
PT_2/3
PT_45
PT_170
PT_171
byang chub sems dpa' spyan ras gzigs dbang phyug
yid bzhin 'khor lo la bstod pa
@//_:_//byang chub sems dpa' spyan ras
gzigs dbang phyug yid bzhin 'khor l.3:
lo la bstod
pa/
A prayer to
Avalokiteśvara
, in the particular form called
Spyan ras gzigs dbang phyug yid bzhin 'khor lo
(
Avalokiteśvaracintāmāṇicakra
). The deity is described seated on a moon disc and a jewelled lotus. He has six arms, which are said to liberate the six kinds of sentient beings. Two verses toward the end of the prayer make reference to arguably
Vajrayāna
concepts:
(
46v.4
)
/mtha' yas yon tan kun
l.5:
rdzogs pas/ /bdud rtsi'i char ni rab tu 'bebs/ /sems nyid ldan pa'i dkyil 'khor
l.6:
te/ /dkyil 'khor mnyam pa de bsgoms na/ /rtog pa'i mtshan ma mye skye'o/ /rtog pa
l.7:
nyid ni byang chub te/ /myi gnas pa'i ye shes pas/
l.8:
/dngos grub thams cad rdzogs par 'gyur/
Due to his perfection of limitless good qualities, a shower of nectar pours down. If you meditate on the
maṇḍala
endowed with mind itself, the equality [of all]
maṇḍala
s, conceptual characteristics will not develop. Conceptualization itself is enlightenment. With the non-abiding wisdom all
siddhi
s will be perfected.
This text is found in several other Dunhuang manuscripts. Several
stotra
s in the
bstan 'gyur
have similar titles, but all are different from this text. In addition, a
dhāraṇī
associated with
Avalokiteśvaracintāmāṇicakra
is found in the
bka' 'gyur
(
P_370
) and in the
Ldan dkar ma
(
Lalou_1939:
343
).
//byang chub sems dpa' spyan ras gzigs
dbang phyug yid bzhin 'khor lo la bstod pa rdzogs s+ho//
Or.8210/S.95/V10
ITJ_311/3
ITJ_369/3
ITJ_414/2
PT_7/4
'jig rten gi lo rgyus bshad pa
lo ka prad nya'
[Lokaprajñā]
@//_//rgya gar skad du lo ka prad nya'/
The title is given in Tibetan and Sanskrit. The transcription of the Sanskrit title is
lo ka prad nya', but The Sanskrit equivalent for
lo rgyus
given in the
Mahāvyutpatti
is
prakriyā
, not
prajñā
(see
Sakaki_1916:
1445
). There is a text in the
bstan 'gyur
(
P_5587
) called
Lokaprajñapti
(
'Jig rten gi bzhag pa
), which shares certain characteristics with this text, but does does not appear to be directly related to it.
The text is a treatise, in question-and-answer format, on a number of
Mahāyāna
topics. The closing lines summarize the contents as follows:
A teaching, [based] on the important sutras of the
dharma
, on the characteristics of the three jewels, the good qualities and the path of liberation, on seeing the [two] truths, on actions and the ripening of actions, [written] merely to oppose what is not in concordance with the pure scriptures.
chos kyi mdo gces par dkon mchog gsum gi mtshan
dang/ yon tan dang/ thar pa'i lam dang/ l.4:
bden
ba'i dmyigs dang/ las dang las kyi rnam par smyin pa gang gang
gsung pa dag dang/ mthun l.5:
par log non tsam du bshad pa
rdzogs sho/
?
[sgra sbyor bam po gnyis pa]
@//_//sngags kyi nang nas 'byung
ba'i mying la //tran tra zhes bya/
This fragmentary text has been identified as part of the
sgra sbyor bam po gnyis pa
(see
Scherrer-Schaub_2002
). The section represented here is the beginning of a glossary on the Sanskrit words which are to be found in
mantra
s. The text contains five entries, the last being incomplete. Each entry begins with the Sanskrit term, then gives an example of a
mantra
in which it appears, then defines the Sanskrit term in Tibetan, and then gives the Tibetan term. The Sanskrit terms treated here are:
tantra
,
mantra
,
vidyā
,
dhāraṇī
and
maṇḍala
. The Tibetan equivalents given for these terms (excepting the fifth, which is the last and incomplete entry) are:
sngags gi rgyud
,
gsang sngags
,
rig sngags
and
gzung sngags
.
la ni ad na
P_5833
PT_845
'phags pa rgyal bu don grub kyi mdo
[Arya-jinaputra-arthasiddhi-sūtra]
@//_//'di skad bdag gyis thos pa dus
gcig na'/
The final page of the booklet, much obscured but easily read from the infrared image, contains the opening lines of the sutra, identical to Item 2.
/da ltar bzhugs pa'i sangs...
P_1020
(SvS)