1835.] Inscriptions found in the Buuddha Scriptures. 137 



the Sanscrit, however amended, can hear that meaning. The first word, kusalasya, 

 ordinarily means ' of felicity,' or else, ' of skill and cleverness :' while the other 

 word, which, coalescing with kusalasya, makes up the whole line, is certainly not 

 Sanscrit in its present state ; for there is not, and cannot be, any such compound as 

 ^Xf^J^S'. ^ v ma k' D S tne t- w0 ^ as *- letters ?Q&; i. e. mpadas instead of pradam, 

 (which however seems clear in the Tibetan character), and reading the last 

 word of the first line ^^"irr instead of ^^for, I obtain the meaning, 



' In the abstinence from [lit. non-doing of] all sin, is the attainment of felicity.'' 

 A third meaning of kusala — though much less used among brahmanical Hindus 

 — is pointed out in the Nana-artha-varga of Amara-Sinha, who was himself a 

 Buddhist, in the following line, {Kosha, lib. iii. c. 4, s. 23, 1. 206,) which may 

 furnish us with an approximation in ultimate meaning, though not in the structure 

 of the sentence, to the Tibetan explanation given by M. Csoma. 



" Accomplishment, happiness, holiness : in these three meanings is the neuter 

 noun kusalam learnedly understood." 



Adopting the last of these three senses, that of puny am or sanctity, and taking 

 the word npasampadas in a sense which the Buddhist* use of the term points out, 

 we may lender the second line in question, 



" The advancement, or high attainment, of purity." 



The third line requires the omission of the anusvura over the tt of the word 

 chitta, to make it good Sanscrit, viz. ' the subjugation of one's own mind,' 

 ^f^TfjTjf^y^^f j unless, retaining this anusvura, we alcered the other word 

 from paridamanam to paridamaniyam, viz. ' One's mind must be subjugated,' 

 ^f^fi Tlf^tffliff^. I think the choice lies clearly between these two readings, 

 of which the former seems the best, and most accordant with the last line, as well 

 as with the rules of Anustup measure. 



I subjoin a literal version of both the stanzas according to my notion of them, 



dropping however the proposed emendation of ^^^Tjr fg r gg^f^fqi in the first 



line of the latter, and adopting the reading ^f^^xri as proposed by M. Csoma. 



?t ■tTTTT .Ij -i ti ^TST I Q U£e <l ua? offieia exstant m-causa- qud- 



w-3- -r-crf .mi i n ^t =ji-nrir i Causam eorum SIC-PKOFECTUSiWe 



^ <J Cim Cl^UlCTl TjJ «1 K AJ (Buddhas) quidem declaravit. 



^_ • __ *^ , r *> Eorum que quod obstaculum exstat, 



cf §T M «Ti T*t<Tc| | 



ITS' - -J l ^ T M-i i u i j i in » i Ita quoque dicens MAGNUS ASCE- 



g * 



^I^MlMt^l^i^^i! I Omnis-peccati renunciatio, 



^yi^^im^WJ^t Sanctitatis profectus, 



^Stl^TlM l<,<^^«r | Proprii-intellectus-subjugatio, 



^Cl$^T*r^l"H*1 I Hasc est BUDDHJE-disciplina." 



Dr. Mill's conjectural emendation of the 2nd line of the second of 



these stanzas, has heen since unexpectedly confirmed by the Singhalese 



* The word upasampada is technically understood of the superior order of the Bud- 

 dhist priesthood, the supply of which, when it had become extinct in Ceylon, has fre- 

 quently been an object of solicitude to the more religious of the Candian monarchs, 

 and has even been the occasion of embassies to Siam. For the attaiumeut of the or- 

 der, the possession of 227 separate gunus or virtuous qualities is requisite : each of 

 which is distinctly mentioned in their treatises concerning ordination. 



T 



