1835.] Inscriptions found in the Bauddha Scriptures. 135 



Sanscrit version in Tibetan characters. 



9 ' Z3> *3 <3 



Ye dharma hetu prabhava, hetun teshan Tathagato hyavadat, 

 Teshail cha yo nirodha, evam vadi Maha Shramanas. 

 Sarva papasyakaram (? am), kushalasyopasapradam, 

 Sva chittam paridamamm, etad Buddhanushasanam. 



Tibetan Translation. 



S Tfi 15^ T N^'iN'^V^QyW^l T 



Chhos rnams thams chad ?*gyu las byung, 

 De rgyu de-Jzhin grshegs-pas jrsung, 

 .Rgyu-la Agog-pa gang yin-pa, 

 Hdi skad^sung-va ofge-sbyong chhe : 

 Sdigpa chi yang mi bya ste ; 

 Dge-va phun sum tshogs-par spyad ; 

 Rang-gi semsni yongs-su #dul ; 

 Sangs-rgyas Sstan-pa hdi yin-no. 



Here then was the solution of the enigma. The sentence thus fre- 

 quently repeated was the preamble to the quaint compendium of the 

 Buddhist doctrines, which was so universally known to the professors 

 of this faith that it was no more necessary to repeat it on all occasions 

 than it would be to insert the gloria patri at the end of each psalm in 

 our own ritual. The sense was now seen to run on from the present 

 tense of the second part of the sentence to the maxims which follow- 

 ed: and the whole passage was thus literally and intelligibly rendered 

 from the Tibetan by Mr. Csoma de Koros. 



" Whatever moral (or human) actions arise from some cause, 

 The cause of them has been declared by Tathagata : 

 What is the check to these actions, 



* In the last two lines of this version M. Csoma proposes to read wy JVl T t T >,° 

 akaranam, ^'jj r° sampddam, and n £» r jf *°» paridamanam, which 



■Q 



accord better with the sense of the Tibetan version. The marks for i and am 

 are nearly similar, and are often misprinted in the Tibetan books : so also 

 the subjoined r ^ is often confounded with the vowel mark d q. 



