BIBLIOTHECA INDICA ;
fi ay
bs COLLECTION OF ORIENTAL WORKS
PorLismep oY
| THE ASIATIO SOCIETY OF BENGAL.
New Sunres, Nos. 603, 620, 629, 645, 671 and 690,
: ASHTASAHASRIKA,
A COLLECTION OF DISCOURSES
oN THE
q METAPHYSICS OF THE MAHAYANA SCHOOL OF THE
BUDDHISTS,
NOW FIRST EDITED FROM NEPALESE SANSKRIT Mss.
)
i By
u RAJENDRALALA/MITRA, LL, D., 0. I. EB.
Honorary Member of the Royal Astalic Society of Great Britain and Tretand, of
' ‘Bie Physical Olase of the Imporial Academy af Sciences, Vienna, of the
Ralian Institute for the Advencament of Knowledge, of the American
Oriental Sociaty, of the Italian Asiatic Society, and of the Bombay
i Branch of the Royat Asiatic Society ; Corresponding Member
ft of the German Oriental Society, of the Royal Academy
i of Seience, Zuigary, and of the Bthnological Society
i of Berlin ; Fellow of the Royal Society of
} Northern Antiguaries,
: Copenhagen,
| Fen $e
CALCUTTA:
PRINTED BY @. H, ROUSE, BAPTIST MISSION PREyS,
1888,| S-02u5-B
29 DajtePREFACE,
The scriptures of the Buddhists are divided into
three classes which have the collective name of Tri-
pithaka or the “Three Repositories.” The first of
those, called Stitra or Stitrdnta, includes all works
which contain the doctrines of the faith as given in
the original words of Buddha himself; these are
said to have been compiled by Upali. The second is
devoted to philosophy, dbkidharma, and is attributed
to Késyapa, the most favourite pupil of the great
teacher. In the third we have the Bthics (Vi-
naya) of the faith as inculeated by the teacher
and illustrated by stories connected with his former
lives, and the trials and penances he had to undergo
to prepare himself for the final relief. These were
compiled by Ananda. This classification, however,
was soon found to be loose, and as regards the first
and the second divisions, inaccurate. If we are to lay
any faith on the records of the Buddhists, the second
division contains as much of the original language of
Buddha as the first, and its subject matter is of a
yery miscellaneous character. These facts early led
to the adoption of other and more precise systems of
classification, but the carly threefold division is every-
where respected.
The second head of Adzkidharma at an early epoch
was designated by the name Prajad-péramité whichiv PREFACE.
strictly means the ‘Philosophy’ (prajnd) of ‘duty’
(péramitd), but commonly rendered into “ trancon-
dental knowledge.” The latter name was after a
while devoted exclusively to a particular work or set
of works treating of philosophy. In the Tripithaka
of the Chinese, it appears under the latter senso, and
a particular treatise in ten thousand verses which was
translated into the Chinese language in the fourth
century of the Christian era was so designated.
In the ninth century it was rendered into Tibetan by
the Indian Pandits Jinamitra and Surendrabodhi
and the Tibetan Lotsawa Yeshes-sé-de. In these re-
cords it bears the name of Sher-Phyn, pronounced
Sher-c’hin, which shows that then it had ceased to
be a generic common term, or added to its original
signification that of @ proper name.
According to the records of the Nepalese Buddhists
the name is assigned to an elaborate work which,
extending over a hundred and twenty-five thousand
verses and four of its abridgements, bear the same
name. The first attempt at condensation resulted
in a redaction of one hundred thousand verses;
the second, twenty-five thousand verses; the third,
ten thousand verses ; and the fourth, eight thousand
verses. Of these, the Asiatic Society’s Library contains
the redactions in 100,000, 25,000, and 8,000 verses.
All these are in prose, the word “verses” being used
to indicate, in the language of Indian scribes, the
extent measured by stanzas of thirty-two syllables
each. Roughly speaking, the extents traditionally
assigned to them are nearly correct. I have not seenPREFACE. ¥
the original text of 125,000 verses. The second is
ayowedly an abridgement, but the process of conden-
sation has not been carried on to such an extent as in
any way to mask the nature of the original, and it
may be, for all purposes of historical research, taken
as its substitute. Its contents are noticed here witha
view to afford to the reader a synopsis of the contents
of the Prajnd-péramité in its entirety.
This abridgement is generally known under the
name of Sataséhasrikd, or the recension of a hundred
thousand verses. By my calculation of 182 letters
to the sloka, the actual extent is 118,677 Slokas.
The specific name of the work is Rakshd-bhagavatt.
It comprises ,72 chapters or Parivartas, divided
into four parts or khandas. It is pre-eminently a
work of the Mahéyéna class, and its main topic is
the doctrine of Sunyavdda or the evolution of the
universe from vacuity or nihility. This topic is deve-
loped in the form of discourses in which Buddha
himself is the chief expounder; but some of his prin-
cipal disciples also appear as teachers. In the course
of the discussions, all topics on Metaphysies which
have engaged the attention of the Buddhists and the
Hindus are expounded at length; adverse systems
are refuted, and everything is made to accord with
the doctrine of nihility. The system of Hinayéna
is especially noticed, and refuted repeatedly. True
Buddhism is declared to be founded on the theory of
nihility, and the attainment of the highest perfection
is made to depend on the performance of meditations
of which the object should be swnyaté or nihility.vi PREFACE.
The meditations enjoined are the same which are
described in the Sdfikhya Sttra of Kapila, and in the
Yoga Satra of Patanjali, and most of the technical
terms used are evidently borrowed from the Hindu
systems. All the duties enjoined in the Vinaya are
repeatedly advocated, and their philosophical bearing
to the vacuous doctrine is expounded. With so un-
real an ultimatum, the force and persistency with
which are enjoined the duties of benevolence, charity,
good conduct, and abstinence from evil, each called a
Péramité, are remarkable.
The work opens with the description of a scene on
the Gridhrak«ita hill, the Vulture Peak, near Rijagriha.
Here the Lord performed a Samadhi, whereupon
flames issued forth from his body, and illumined the
ten quarters of the globe. He then opened wide his
mouth, wherein were seen thousands of thousand-
petalled golden lotuses, amidst which his image was
seen seated. The light from his body relieved mankind
from all pains and troubles. The dwellers in hell
were ransomed; the deaf regained their power of
hearing; the blind were restored to sight, Gods and
aerial spirits all came to the place to worship the
sage. Thereupon a Bodhisattva, named Saman-
taragmi, asked the cause of this light, This led to
the sage’s imparting to his audience the Prajad-
péramité, The different pdramitds are then suc-
cessively expounded; these include the hundred
and eight pdramitds noticed in Chapter IV of the
Lalita-Vistara and a great many others; the advan-
tages of following these pdramitds are also detailed.PREFACE. vii
The subject of vacuity or nothingness, sunmyatd, is
next expounded, Then follow lessons on five kinds
of instruction (s‘tshé), eight kinds of disposition
of the body (atgaramattoa), four kinds of meditation
(dhyéna), four kinds of proofs (pramdna), four kinds
of bodilessness (arvipyasamdpatti), five kinds of con-
sciousness (#bhijzd), six kinds of memory (anusytiti),
which result from a knowledge of the true import of
vacuity. Varieties of vacuity. Contrarities. Hxer-
cise of six of the p&ramités. Purification of the
senses.
Chapter II. The second chapter is devoted to the
exposition of the true character of the soul (4tmé),
and its relation to form, colour and other qualities,
and to vacuity (sunyatd).
Chapter ITI. Chapter third treats of the necessity
of Bodhisattva’s abstaining from passion, envy and
other mental perturbations, and the relation of those
perturbations to calm contemplation of the truth,
and to vacuity.
Chapter IV. Relation of form to reality, and the
propriety of ascertaining its bearing to vacuity.
Chapter V. The ascertainment of the notion of
greatness, agitation, pain, pleasure, dispassion, &c.,
through knowledge. Various forms of Samédhi cal-
culated to afford that knowledge.
Chapter VI. All qualities areillusive (mdydmaya).
The means to overcome them. Yoga is pointed out
as the means for it. The way to control the influence
of Marasatan in frustrating the fruits of Yoga.
Chapter VII, Bodhisattva defined. His superna.viii PREFACE.
tural powers how derived? Humanity and its cha-
racteristics, how they are to lie overcome by a Bodhi-
sativa? Purport of various epithets used to indicate
a Bodhisattva. How a Bodhisattva merges all natural
attributes into vacuity. The six péramitds.
Chapter VIII. Characteristics of various kinds of
Samédhi, such as Surafgam4, Ratnamudrd, Siihavi-
kridita, Suchandrd, Chandradhvaj4, Sarva-dharma-saa-
gata, Vilokitamirdh4, Dharmadhdtu-niyaté, Niyata-
dhvajaketu, Sarvadharma-pravesa-mudra, Samédhi-
réja-supratishthité, Rasmipramukta, Chalavydha-
samudgata, &e.
Chapter IX. Definitions and expositions of the
Bodhisattva attributes noticed in chapter I, viz., 4
Samyak-prahanas; 4 Riddhipadas; 5 Indriyas; 5
Balas; 7 Sambaudhyatgas; 8 Afigamargas; 3 Samé-
dhis ; 11 Jnénas, or perceptions ; 8 Indriyas; 10 Anu-
smritis; 4 Dhyénas; 3 Pramdnas; 4 Ardpya-samd-
patti; 10 Tathégata-bala; 4 Vafsiradya ; 4 Pritisam-
mrit; 18 A’vesika-bandha-dharma. Nature of Dha-
ranis, relation of letters of the alphabet to them.
Chapter X. Duties of the Ist stage—Ten Pari-
karmas, Ditto of the 2nd stage—8 Dharma-abhik-
shras. Ditto of the 8rd stage. Elaboration of the
duties of these stages.
Chapter XI. The doctrine of Mahdyana and its
advantages derived, principally if not entirely, from,
its recognition of the greatness of Sunyavéda.
Chapter XII. Tho Prajn4-piramité includes de-
scriptions of all qualities, and their nature and effects.
Vacuity in relation to matter. The ether (éhds'a), thePREFACE, ix
pest illustration of vacuity. Vacuity not subject to
destruction.
Chapter XIII. All qualities are unrealasa dream,
an illusion, or a mirage. Knowing this, Bodhisattva
never fears anything. Qualities do not affect him.
To him there is nothing eternal, nothing transient,
nothing painful, nothing pleasant. Transcendental
powers derivable from the Prajné-paramité. Para-
mitas. of two kinds, worldly and transcendental.
Their descriptions,
Chapters XIV.—XVI. The principles of Prajnd-
paramita as imparted by the Lord to Indra. The
end sought is the attainment of vacuity. .
Chapters XVII—XX. A summary method of
attaining the end by practising the six paramitds, and
by worshipping the relies of Buddha in chaityas.
Chapters XXI.—XXV. Instructions of Subhati
to Amanda, showing how all the pdramitis are in-
cluded;in the Prajn4-paramité, and how the attain-
ment;of;the;latter accomplishes the attainment of
everything.
e(Ohapter XKVI. Bhagavan’s instruction to the son
of Séradvati to’ the purport that Bhagavdn is the
thorough’ master of the Prajné-piramité and that
those who, knowing the nature of duty, do not accept
the péramités and revile Bhagavan are doomed to end-
less pain and suffering in hell, and are subjected to
other punishments.
Chapter XXVII. On purification and purified
knowledge.
‘Chapter XXVIII. The mode of acquiring thez PREFACE.
Prajnd-paramité, and the advantages thereof. The
fruits of reciting it on particular days in the presence
of (an image of ?) Bhagavan.
Chapter XXIX. On tho vacuity of all qualities
explained in detail.
Chapter XXX. On the attainment of Yoga by a
Bodhisattva.
Chapter XXXI. On the Stitrinta doctrine, its utter
worthlessness compared to the vacuous doctrine. No
Bodhisattva should accept it.
Chapter XXXII. Defects of the Sutrdnta doctrine;
the influence of Mara, how to overcome the same,
Chapter XEXIII. The whole of the Prajné-para-
mitd was disclosed by the Lord himself, for the good
of creation. No Deva, nor spirit, nor human being
can teach it. True knowledge can be acquired solely
through the Prajn-paramita.
Chapter XXXIV. Tho falsity of all doctrines not
founded on the Prajn4-paramité and their unfitness
for the ultimate end of man, They should not there-
fore be accepted.
Chapter KXXXV. All objects attainable by the
study of the doctrine of Nihilism.
Chapier XXXVI. Training fit for the attainment
of the doctrine of Nihilism.
Chapter XXXVILI. Training for the purpose. Sup-
pression of ull worldly desires. Ascent from the first
or Srivaka stage to that of Pratyeka-buddha stage.
Hongings and ideas. Power of assuming any form
at will.
Chapter XXXVITI. Omniformity of shape. PainPREFACE. xi
and other accidents. They should all be associated
with vacuity. The relation of shape, pain, &e., to
vacuity is efferent not afferont. Derivation of Tatha-
gata implying this efferent action. Tathdgata knows
the ultimate vacuity ofall things. Nihilism should
therefore be studied through the Prajnd-péramita.
Chapter XXXIX. Purification of the body, mind,
speech; avoidance of false notions.
Chapter XL. All qualities mutable. The Lord
alone immutable.
Chapter XLI. Praise of Prajn4-péramita.
Chapter XLII. Purification of Buddhism by the
suppression of sensuous wants and feelings.
Chapter XLIII. Visit of the river Ganges to the
Lord. Miracles worked at the time,
Chapter XLIV. Attainment of the doctrine of
Nihilism through Prajné-péramita.
Chapter XLV. All qualities compared to dreams.
e Chapter’ XLVI. Doubts and disbelief character-
ise sinful men.
_Ohapter KLVII. The necessity of studying the
Prajné-p4ramité for the suppression of all qualities,
thoughts and ideas through dispassion.
Chapter XLVIII. ‘The way of making the mind
immense in meditation.
Chapter XLIX. All qualities being vain, the
necessity of the religion of Buddha established.
Chapter L. Through the Prajnd-péramité all quali-
ties cease to be perceptible.
Chapter LI. Through it Mara becomes speared
through, and friendliness for creation is promoted.xii PREFACE.
Chapter LII. The mode and advantage of practis-
ing the six paramités.
Chapter LIII. The practice of S’ila-péramité
(good conduct).
Chapter. LIV. Vacuity in relation to qualities
explained,
Chapter LV. Vacuity defined,
Chapter LVI. Preliminary study of the clemen-
tary principles of good.
Chapter LVII. The necessity of constant atten-
tion to Siila-péramita.
Chapter LVIII. Kshénti-pdéramité or forbearance
explained.
Chapter LIX. Dhydna-péramité, (contemplation)
and its modifications.
Chapter LX. Vacnous nature of all qualities.
Chapter LXI. Detailed account of the six péra-
mitas.
Chapter LXTI. Destruction of illusion through the
Prajné-paramité.
Chapter LXIII. The practice of the six péramités,
and the advantages thereby derived by Bodhisattva.
Chapter LXIV. Samadhi and its varieties, how
produced.
Chapter LXV. Falschood, incoherence, wickedness
explained.
Chapter LXVI. Fruits of knowledge, friendliness,
benevolence and other good qualities.
Chapter LXVII. Essential unreality of all qualities.
Chapter LXVIII. The six pdramités whereby
Bodhisattvas rescue creation from pain and suffering.PREFACE. xiii
Chapter. LXIX. How Bodhisattvas attain the post-
tion of Tath4gatas.
*/ Chapter LXX. How and why Bodhisattvas act
in» accordance with the belief of the unreal being
real.
{Chapter LXXI. Unreality of qualities again ex-
plained.
Chapter LXXII. “All qualities being unreal or
yacuous, the conclusion follows that the world is
essentially unreal.
The Society’s MS. of the work is comprised in four
bulky volumes giving dates. At the end of the first
volume there are some verses which give the names of
the copyists and the dates when the four volumes were
completed. According to these verses, the first volume
was completed at the monastery of Chakravihara in the
town of Lalitépuri, in Nepal, by Dhanadatta Vajrivira,
on Thursday, the 10th of the waxing moon, during the
ascendancy of the Ristaka constellation, in the month
of A’shddha, in the year 928. The second volume was
éompleted on Friday, the 11th of the waxing moon, in
the month of Chaitra of the Nepalese year 924, by
Viradatta Vajrichérya. The third yolume was com-
pleted on the day dedicated to the worship of Lakshmi
inthe year 924, by Sifihadatta Vajradhrita. The fourth
volume was completed on Friday, the 9th of the
moon, in the month of Agrahdyana, in the year 920,
by VidyAdatta Vajri. The Panchavins‘at{ Séhasri was
completed on Thursday, the 4th of the waxing moon, in
the month of Phélguna, in the year 926, by Dhanadatta
and Viradatte. The dates being Nepalese must cor-
.xiv PREFACE.
respond with A. D. 1803, 1804, 1804 and 1801, The
dates are repeated at the end of each volume.
The second abridgment of the large work is usually
reckoned at 25,000 slokas, but the codex I have seen
does not come up to that extent. Roughly calculated
it is limited to 20,045 Slokas, and this would suggest
the idea that it is defective; but from its beginning
and colophon it would seem that it is complete, It
is divided into eight chapters, each called a parivaréa,
as in the larger work. Though professedly a digest,
the arrangement of the work is not founded on the
plan of the S‘a¢aséhasrikd, and the treatment of the
subjects is generally different. In fact the work is
an independent one on the subject of Nihilism bear-
ing on the attributes of Buddha. The first chapter
is devoted to Sarvdkdrajnatd or the knowledge of all
forms and qualities by the Bodhisattva through the
medium of the Prajna-paramita. The second is en-
titled Margajnaté or the knowledge of all modes of
salvation; it is based on various purifications of the
intellect, mind, body, &c. The third is Sarvajnaté
or “ omniscience,” which is attainable by thoroughly
understanding the nature of Nihilism in relation to
charity, good conduct, and the other four Péramitas.
The fourth is Sarvdkérdbhisambodha, or cognizance
of all forms whereby the Bodhisattva acquires a right
understanding of the -various phases of the mind
under different cireumstances. The fifth is Miirdha-
préptana-pireabodha, or the way in which the Bodhi-
sattva stores every form of understanding and all
knowledge in his head, so that he can know all andPREFACE. xv
everything superhuman even in his dream without
any actual perception. The sixth is Zkakshna-visam-
dodha, or knowledge of all times present, past and
future. In treating of it the succession of the six
Péramités, including charity, good conduet, mercy,
yigour, meditation, and true knowledge, have been
described at length. ‘The seventh is Dharmakdya, or
qualities as affecting the conduct of the Bodhisattva.
The eighth is Moksha, or lessons on the means of
attaining Nirvéna.
The next abridgment is called the Das’asdhasrika.
It is included in the Japanese Tripithaka, and occurs
under the name of ‘Mo-no-pan-jo-po-lo-mi-king” Tt
was translated into the Chinese by Chu-Fonien and
others, of the Tsin dynasty, (cirea 205-313). ‘The Tri-
pithaka includes two other works, both very short, one
entitled * Fo-mos-par-teh-tsong-pan-jo-po-lo-mi-king,’
or ‘the Prajnd-pdéramita satra of the mother of Bud-
dha,’ and the othor ‘ Fo-show-ti-shi-pan-jo-po-lo-mi-
to-sin-king,’ or ‘ Buddha recites the stitra called the
heart of the Prajnd-péramité of Sakrar4j4.” Of these
I have met with no Sanskrit exemplar.
The next abridgement is the work to which these
yemarks ave intended to serve as an introduction.
It is the shortest of the five works which have hither-
to been discovered under the generic name of Prajnd-
péramita. Its specific name is Ashtaséhasrikd, ov
“the work of 8,000 verses.” As the handiest of the
five redactions, it is held in the highest appreciation,
and is included in the nine canonical works, ov
“ Dharmas,” of the Nepalese Buddhists. It is dividedPREFACE,
into 82 chapters or Parivartas. The salutation at
its beginning is somewhat peculiar. Instead of the
formula of salutation usual in Buddhist works to the
three Ratnas, or to Buddha or to Bodhisattvas, adora-
tion is paid to the subject of the work, ¢. e., the work
itself, the renowned Prajnd-paramité, as ‘the source of
knowledge of Tathdgatas.’ The name being in the
feminine gender, the work is addressed throughout as
afemale. ‘The scene is laid on the Vulture Peak (Gri-
dhraktta), near Rajagriha. When Bhagavin Siékya
‘was once sojourning there in the company of a large
number of disciples and followers, S4riputra opened a
discourse by asking Subhéti information on the prin-
ciples of the Prajnd-péramitdé, and the replies and
discussions which followed, form the subject of the
work.
Obviously the work has emanated from an Indian
Pandit familiar with the style and technicalities of
Hindu philosophical writings : but who seems to have
studiously ayoided the style of the models he had
before him. Instead of the terse, precise, concise,
highly condensed language of the Brahmanic writers,
he has adopted a loose, periphrastie, prolix style,
Joaded with repetitions and insufferably tedious and
verbose throughout. Precision should be the first
element of an essay on philosophy, and in this respect
our Indian sages afford the most notable examples,
but we meet with no traces of them here. The work
under notice professes to be the fourth abridgement,
a little over one-fifteenth of a bulky original, but
its style is nearly as prolix as that of its archetype.PREFACE. xvii
Philosophical terseness and closeness of argument are
everywhere at a discount, and their want is madeup by
endless panygeries on the merits of reading, writing and
bearing on the person the work in question. Philosophy
in such writings appear like sublimated moonshine,
nothing tangible. I shall content myself here by giving
the headings of the different chapters, as given in my
‘Sanskrit Buddhist Literature of Nepal,’ leaving the
curious reader to find the details in the original text,
*I. On the knowledgo of all forms or archetypes.
II. The conversion of S'akra, the lord ofthe
Devas, by the Bodhisattva through instruction in the
Prajné-péramita.
III.—IV. On the merits of the Prajné-pairamité,
as the means of salvation, and how the same should
be appreciated.
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aadnfadt Afgrani gait at amerart Freirafa |
aa ar award dnfedi i watauga urefal at
alas aera felrefa
wea warnged qufatagieq | aereafata
werd wearer vaeiaet | waafat qxd amar-
aor waa aata + gad ud aZle ae ar aasafeaat Fear 1
gat at wae fee aa ataaerard dafad 1
war aera area | Ar aA wera fee
alfa a onfaarie: dafea: | Serge faiveta 1 Gare
ww Be ented | adearat area | atheedt wet
Pe sat fdrefaa a eq gat gaffe 1 4
Safe infeed a ate areata gaat in
Mamaretia | arte asta aerate faairat aie
Parefa aft fatia i aq ae edt ay frdrera
(Q) Sateeaires Barca ors: ANY! | entsRe warafctrat
Ga 9 faddrarq saradt war a faa stowed | van-
franrag asuaig ait ed: wate vale frefa 1
ua fe gud atlyent aeeat Beradgt aera
ufaat aeraaarect wate 1
wyt maa | guliinanasited | arent
awartafs waqTd | wzaaraurste ahaa
efaS samara sfarera THETA | TELAT
sraaTmdaarat warat saarw Wada waaaiaa at
aI eaTTATaTG WAT way Waa
avarmfacetfeaaat wear (Sarena gaa fare
fait pad Tae ara Haga TAS wat AEaTS
Fa gern stead aaa woes Arlt wey STENT |
we ae aT | aaAETAT AEA TTT |
Wa UY ANaTTMa Hers ATHATTARTA | ATY BY
BEF | UR BAA WaaAT wd aererafad dtfsearat
awaart | wa fafaar atresia: wise aa-
STAT ATATEA AAT
a sega Gr Asractqat wraaaazateq |
wi wna wale: whe mafaatan Baar setet
aereraguagal awa |
(QQ) afiaafa fremafa xfs we |
(8) we Eee greet ees: 1seafaaa RR
sa RTA Baharia | ae way
marafaat afar aerate tt
amapie | at dd aHa sasita a gua mA
faarat aerarrauizate
wah wg gulninaaiagttaa! A_TATATR~
aay aft yay qeinay geeadt stfeaey staf
maaqrat atfgert Aaa watt atfeesy Aref
aq ae Satie 1 eaeencer fe areata
aaa, wi teardaedar: | farina fe
atfterarcaiaar Sfeaar yu ed aifaes cf Tafa se
afe 7 faqa atemat, of Azardsrdear: | fase
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aw ae agra duemuaagraanar are wa
qi eaageanf aaa aga atfeern ofa! aa
anfaamia a wrowals Wea warty + ae
wate ast) We way ae ae) age wy
a wincemawansia aa wa aaa wae
arate wilaateananmiran ha ag xf waa
Searstaq | atfees ci aasqadeasaaa | wet
caRfatt wanaiaaraar | ae wRaeaafatss
Bat MATT! aa | WATT AT | BEATTY TE
4Rg mararetrat |
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aangqaafafred wae 3 agardsr-danm | aaaT-
feat aqugqeafafiesy watat werdret asa
araat ar safafrstie: | ar a aekrarmaafafetat
awn aq faaafatdtraaifdet waraefiar-
aaaarmaquieart 1 a aa unaaafute tar:
aad at qgaair at atfereedit ar sone Gt at
ates stqa Squads ara’ vd Zana vagal
waa dfrasa aeeae fad salad a dalad 4
fasiefa a fasizamvats ata faveleafy amd a
amebrafa atnefa a stefq a daar
afer weaastfiest aera: geraefaarat ana
aad atfyast ages: watatmaqaathedcd atfa-
eat ayes: antag atfeedt wee:
ssratmaatata io aa we Bat: af fe aad
array Tfeet aE CA ER wETITTfHATat
guniad! fay ead a eagifa a
wanfaat 1 RR
Ran 1 sat engque, wala wat eat aa ua uferat-
faad aaeer va facia, vaarery = vais me rat
a fatraafa
ugh TATA, safragan mftqaiaztred |
waar areaq args aaa: waareafaradrers
gat aa wa uftealinad aawa va facia ease +
fatraafa wanarg a afar naa Ban set
arate wayarat |)
GEA MIM HLT MWA Hafaiaeiteq |
ary anayay BET | aati etrdnfafsaarefaat
Rheaat aeearat u
gafary | asmefaaaraaa arias ersariaat® as
wan ftaae saetrfatsaafaar a1 sf fea atfa-
ee aeaed aahvat warefaaat wreareraad
2earratagiegarnat 9 safe famaraalad a vata
aigifaaa a aafa warfaad a vata ferararaa afga-
aad atfeaet wereat Gerais wararefaarfaertaria-
feats aafaartata
Fa asa atys maw aufitacdteq
TIA But wear Thledt wrwatsalea
‘aafeaieu wala a maaefanfaerte: fect
() watartrat eft we |