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205 <text xml:space="preserve"><body><div type="edition" xml:lang="pra-Latn"><ab>sidhaṁ <lb n="1"/><space quantity="1" unit="character"/>°acariyana<unclear>ṁ</unclear> theriyanaṁ vibhajavādānaṁ kasmiraga<unclear>ṁ</unclear>dhārayavanavanavāsataṁbapaṁnidipapasādakanaṁ <lb n="2"/>mahāvīhāravāsinaṁ navaṁgaṁsathusasana°athavyaṁjanavinichayavisāradānaṁ °ariyavaṁsapavenidharanaṁ <lb n="3"/>vihāre bhagavato padasaṁghāḍāni patiṭhapita savasatānaṁ hitasukhathanāya ti </ab></div><div type="apparatus"><listApp><app loc="1"><lem>°acariyana<unclear>ṁ</unclear> theriyanaṁ</lem><rdg source="bib:Sircare">°ācariyana<unclear>ṁ</unclear>
· theriyāna<unclear>ṁ</unclear></rdg></app><app loc="2"><lem>-vīhāra-</lem><rdg source="bib:Sircare">-vihāra-</rdg></app><app loc="2"><lem>-°athavyaṁjanavinichayavisāradānaṁ</lem><rdg source="bib:Sircare">-°athavyajanavinichayavisaradanaṁ</rdg></app><app loc="3"><lem>padasaṁghāḍāni patiṭhapita</lem><rdg source="bib:Sircare">pādasa<unclear>ṁ</unclear>ghāḍā
· nipatiṭhapito</rdg><note>The expected orthography is here <foreign xml:lang="pra-Latn">pādasaṁghāḍāni</foreign>,
· but note that in one of the inscribed buddhapādas
· from Phanigiri (EIAD <ref target="DHARMA_INSEIAD00109.xml">109</ref>), the orthography is also <foreign xml:lang="pra-Latn">padasa<unclear>ṁ</unclear>ghaḍa</foreign> (read
210 by <bibl><ptr target="bib:Hinüber2013c"/>:
· <citedRange>11, n. 16</citedRange></bibl> as <foreign xml:lang="pra-Latn">pādasaghāḍa</foreign>). Note furthermore the
· syntactic agreement between the substantive, in nom.
· pl. nt. (in function of dual), and the past
· participle <foreign xml:lang="pra-Latn">patiṭhapita</foreign>, in an uninflected nom.
215 sg.</note></app></listApp></div><div type="translation"><p>Success! In the monastery of the Theriya teachers, proponents of analytical distinctions, who brought the faith to Kashmir, Gandhāra, the [country of the] Yavanas, Vanavāsa, and the island of Tambapaṇṇi, residents of the Great Monastery, who are experts at determining the meaning and letter of the ninefold division of scriptures, who hold the line of transmission of the lineage of the noble ones, this pair of footprints has been established, for the good and well-being of all beings.</p></div><div type="commentary"><p n="1"><term>-pasādakanaṁ</term><note>On similar uses of forms derived from <foreign>pra-sad</foreign> in the context of conversion of countries, see <bibl><ptr target="bib:Skilling1993"/>: <citedRange>168, n. 13</citedRange></bibl>; <bibl><ptr target="bib:Cousins2001"/>:
· <citedRange>141, n. 23</citedRange></bibl>.</note></p><p n="2"><term>-navaṁgaṁsathusasana</term><note>On the ninefold division of scriptures, specific to Pāli textual transmission and that of several Mahāsāṅghika groups, see <bibl><ptr target="bib:Tournier2017"/>:
· <citedRange>45, n. 186</citedRange></bibl> and the references quoted there.</note></p></div><div type="bibliography"><p>First described and edited by <bibl><ptr target="bib:Sircare"/></bibl>. Re-edited here from available documentation and after autopsy of the stone.</p><listBibl type="primary"><bibl/></listBibl><listBibl type="secondary"><bibl><ptr target="bib:IAR"/><citedRange>1955-56: 24</citedRange></bibl><bibl><ptr target="bib:ARIE"/><citedRange>1956-57: B.35</citedRange></bibl><bibl><ptr target="bib:Srinivasan1979a"/>:
· <citedRange>no. 51</citedRange></bibl><bibl><ptr target="bib:Raghunath2001"/>: <citedRange>159
· (43)</citedRange></bibl><bibl><ptr target="bib:Tsukamoto1996"/>: <citedRange>no. Naga
220 50</citedRange></bibl><bibl><ptr target="bib:Soundara_Rajan2006"/>:
· <citedRange>192</citedRange></bibl><bibl><ptr target="bib:Tournier2018"/></bibl></listBibl></div></body></text>
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Commentary
(1) -pasādakanaṁ1
(2) -navaṁgaṁsathusasana2