Contributions to Tibetan Buddhist Literature - PIATS 2006 by Orna Alrnogi (ed)

By Orna Alrnogi (ed)

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74 Si 206b1-207a7 Si 207a7-208a5 21. 75 Si 208a5-209a3 Si 20903-210a1 22. 76 Si 2 lOa2-2lOb7 Si 21Ob8-211b6 23. 79 Si 215a5-21603 Si 21603-21702 24. 25. 82 84 Si220b1-221a7 The content of this folio is pmily Si 221a7-222a4 found in T 268: ka 99. Si224a3-225a1 Si 225a1-225b7 26.

4. Surviving Folios: What Do They Represent? The contents of the surviving folios (which are, as already stated, of varying sizes, and fonnats) can be traced in five out of the six volmnes of the Peking edition of the A vatamsakasiitra. The flISt section, that is, volume Yi of the Peking edition, is not to be found in the extant manuscripts. Manuscripts T 141 and T 255 and some of the folios of T 143, T 266 and UMB represent volume Ri. The remaining folios of the latter three manuscripts and T 91, T 259, T 267, T 268, T 506 and UMA are identified in sections and chapters of volumes Li, Shi, Si and Hi (see table 2).

The use of the epithet daivaputra (son of God) in their documents was perhaps very much in conformity with the Buddhist literary tradition, where a bodhisattva was conceived as an ideal cakravartjn king. This seems to have been the most evocative concept for practicing Buddhist rulers, but has never been used by any Indian rulers from the Mauryan to the Pala period. 'll Ye shes 'od was also conferred this title posthumously. 12 A kingdom based on the concept of the Buddhist Dharma is primarily a rule of interdependence and mutual trust between the king (raja) and his subjects (prajii).

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