The evolution of the Buddhist rakṣā genre in the light of new evidence from Gandhāra: The * Manasvi-nāgarāja-sūtra from the Bajaur Collection of Kharoṣṭhī Manuscripts

Classified as probably not a substantial claim.

BajC 3 is composed as a short sūtra describing how the nāgarāja Manasvin approached the Buddha and handed over a special mantra that could be used to bear all kinds of calamities.

“It is composed as a short sūtra describing how the nāgarāja Manasvin approached the Buddha and handed over to him a special mantra, which could be used to bear all kind of calamities.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The text of Bajaur Fragment 3 is written on both sides of a birch bark scroll measuring about 17 × 39 cm.

“The text of the Bajaur Fragment 3 (BajC 3) is written on both sides of a birch bark scroll measuring about 17 × 39 cm.”

May combine two claims.

The *Manasvi-nāgarāja-sūtra is a distinctive text in the Buddhist rakṣā genre and dates to the early centuries CE.

“This article examines the *Manasvi-nāgarāja-sūtra, a unique text in the rakṣ ā genre of Buddhist literature dating to the early centuries of the common era.”

May combine two claims.

In the Āṭānāṭika-sūtra, mantras were inserted into the main textual body, and the manuscripts show this was done only by some recensions, partially independently.

“In the case of the Āṭ ānāṭ ika-sūtra the mantras were inserted into the main textual body.However, the manuscripts show that this approach was followed only by some recensions, partially independently of each other.8”

May combine two claims.

The manuscript evidence for these texts is rather late and seems separated from the actual events by several centuries.

“The manuscript evidence is rather late and seems to be separated from the actual events by several centuries.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Mahāmāyūrī contains a list of such mahāviṣas.

“Fortunately, there exists a list of such mahāviṣ as in the Mahāmāyūrī (Takubo 1972: 55, cf.Ol'denburg 1899: 257-8):”

• cites Takubo 1972: 55Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Ol'denburg 1899: 257-8Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The two sūtras have rather different narrative frames: the Tibetan version places the story in the Indraśaila cave on the Vaidehaka mountain, where snakes torment monks, and has the nāga king ask the Buddha what to do, after which the Buddha announces the mantra.

“The narrative frame of both sūtras seems to be rather different: in the Tibetan text the story is situated in the Indraśaila cave on the Vaidehaka mountain where snakes are tormenting the monks.The nāga king asks the Buddha what can be done to make an end to this disturbance.Following this request the Buddha announces the mantra.20”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The first part of BajC 3 describes the efficiency of the spell, and because it is repeated twice, the passage can be reconstructed to a considerable degree.

“The first part describes the efficiency of the spell.As can be seen from the summary of the contents, it is repeated twice (5.1 and 6.1).It is therefore possible to reconstruct this passage to a considerable degree.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The text gives a special position to forest monks, labelled arañia (Skt. āraṇyaka, Pali āraññika).

“2) A special position, however, is given to the forest monks.They are labelled here with the distinctive term arañia (Skt.āraṇ yaka, Pali āraññika).”

Probably not a substantial claim: may not pass S3 (load-bearing).

The mantra is made up of many separate terms.

“Like many other mantras it consists of a multitude of isolated terms.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Gāndhārī text also uses matra, its equivalent of Sanskrit mantra.

“Beside the term vijaraya (Skt.vidyārāja) the Gāndhārī text uses the term mantra in its Gāndhārī equivalent matra.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Taraṭa has the more specific sense of a certain medical plant, and tejovatī is a kind of pepper, Piper chaba W. Hunt.

“More specific is the connotation of taraṭ a as a certain medical plant (PW s.v.) and of tejovatī, a kind of pepper (”

• cites PW s.v.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites PW s. v.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The Sanskrit title of this Tibetan text appears in different spellings.

“Its Sanskrit title is given in different spellings.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The terms pāṇḍara, karaṇḍa, and śrīmatī are attested in dictionaries more generally as a 'kind of plant'.

“Other terms such as pāṇ ḍ ara, karaṇ ḍ a and śrīmatī are attested in the dictionaries more generally as a”

• cites PW s. vv.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Another Mahāmāyūrī spell also includes some terms from the 'Great Poisons' list.

“Thus there is another spell in the Mahāmāyūrī that also contains some of the terms belonging to the list of”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Mahāmāyūrī list is complemented by an enumeration of situations in which the mantra should be memorized.

“This list is complemented by another, closely related, enumeration of situations in which the mantra should be memorized (manasi-√kṛ ):”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Another difference is that the Gāndhārī text avoids the designation dhāraṇī, while the Tibetan parallel uses it in both the Sanskrit title transliteration and the Tibetan equivalent gzunṡ.

“Another difference between the texts is the use of the designation dhāraṇ ī, which is avoided in the case of the Gāndhārī text, but is clearly found in the Tibetan parallel, both in its Sanskrit form in the transliteration of the title and in its Tibetan equivalent gzunṡ.”

Classified as probably not a substantial claim. May combine two claims.

The BajC 3 passage lists fearlessness and immunities: one need not fear humans, non-humans, wild beasts, snakes, demons, yaksas, or evil-minded beings, and cannot die from weapons, fire, water, or poison.

“Translation ... he has not to be afraid of human beings, (of non-human beings, of wild beasts,) of snakes, of *demons, 13 of ?, of yakṣ as (i.e.demons), of evilminded, he cannot die from a weapon, he is not to be burnt by fire, he cannot die in the water, he cannot die from poison.”

May combine two claims.

Some words in the Tibetan mantra parallel the Gāndhārī text, while other terms appear only in other parallels.

“While a number of words are parallel to the Gāndhārī text, some terms are only found in the other parallels (cf.Table 3).”

Classified as probably not a substantial claim.

In contrast, the Gāndhārī text presents the mantra as a gift from the nāga.

“Contrary to this, the Gāndhārī text treats the mantra as a gift from the side of the nāga.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims. The quote only partly states this claim.

The mantra ends with the words evameva maṇaspia ... and a statement about knowing the names of great poisons.

“The mantra is concluded by the words: Quotation 5 (BajC 3, lines 29-30) evameva maṇ aspia evameva maṇ aspia (evameva ma)ṇ aspi[a ‧ imeṣ a] mahaviṣ aṇ a ṇ amo jaṇ ea ‧ ṇ a teṇ a maṇ uśaṇ a bhayidave ...”

Classified as probably not a substantial claim. May combine two claims.

The text explicitly identifies the mantra's terms as names of poisonous substances, grouped as mahāviṣa, 'great poisons'.

“The text thus explicitly states that the terms contained in the mantra are the names of poisonous substances that are obviously subsumed here as a group called mahāviṣ a”

May combine two claims.

The Western Kanjur group uses the title (ārya-)vira/vīra-nāgarāja-paripṛcchā-nāma-dhāraṇī, while the Eastern group transliterates the nāgarāja's name as namasvi or tapasvi.

“While the Western Group of Kanjurs uses the title (ārya-)vira/vīra-nāgarāja-paripṛ cchā-nāma-dhāraṇ ī (cf.e.g.Narthang [Csoma de Körös 1881: 328, no.17] and Stog 615 [Skorupski 1985: 280]), the Eastern Group transliterates the nāgarāja's name either with namasvi or with tapasvi.”

• cites Csoma de Körös 1881: 328, no.17Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Skorupski 1985: 280Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The major topic of this list is fearlessness, supplemented by different kinds of immunities against calamities.

“The major topic of this list is fearlessness (na bhayidave, Skt.na bhetavyam), supplemented by different kinds of immunities against all kinds of calamities.”

Classified as probably not a substantial claim.

According to the Derge edition (D 659), the Tibetan text's mantra runs as tadyathā paṇḍare.karaṭe.keyūre.bodhyaṃ gamate.bindumate.araḍa. taraḍa. taruḍa. dahadahana.etadaha.jele jela.phale.śata śata.kule nakuli.ekarṣi taraṅgapriṣṭi.

“The mantra of the Tibetan text runs according to the Derge edition of the Kanjur (D 659) as follows (parallel terms indicated here in bold print, see Table 3, column F): tadyathā paṇ ḍ are.karat ̣e.keyūre.bodhyaṃ gamate.bindumate.araḍ a. taraḍ a. taruḍ a. dahadahana.etadaha.jele jela.phale.śata śata.kule nakuli.ekarṣ i taranġapriṣ t ̣i.”

• cites Derge edition D 659Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Tejovatī also occurs in Madanapāla's Nighaṇṭu.

“The last term is also found in Madanapāla's Nighaṇ ṭ u.”

• cites Madanapāla's NighaṇṭuNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Certain terms in the mantra are magical syllables attested in various Indian magical traditions, including hili cili and khili cili.

“Some of them are magical syllables, which can be found in different Indian magical traditions, like e.g.hili cili, khili cili.17”

• cites Hidas 2012: 181Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Mitra 1870-79: 231Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Kumar 2006: 78Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The mantra appears twice in the Gāndhārī text: first as received from the nāgarāja's mouth and second as announced by the Buddha.

“Like the other elements of the text, the mantra is also reproduced twice: once as received by the Buddha from the nāgarāja's mouth (= 5.2); and once as announced by the Buddha (6.2).”

Probably not a substantial claim: may not pass S3 (load-bearing).

According to Dash, tejovatī designates Zanthoxylum alatum.

“According to Dash (1991: 65) it designates Zanthoxylum alatum.”

• cites Dash 1991: 65Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Madanapāla also gives keyūra as a designation of a medical plant, yam (Dioscorea bulbifera).

“Madanapāla also refers to keyūra as a designation of a medical plant:”

• cites Dash 1991: 360Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Despite their different narrative frames, the Tibetan text's mantra shows parallels with both the Gāndhārī and the Mahāmāyūrī texts.

“Despite their diverging narrative frames, the mantra of this text shows parallels as well to the Gāndhārī as to the Mahāmāyūrī text.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Other, generally Mahāyāna, texts introduce the term dhāraṇī, yielding terms such as mantradhāraṇī and dhāraṇīmantrapada.

“Other textsgenerally Mahāyānaintroduce the lexeme dhāraṇ ī into the terminology, resulting in terms like mantradhāraṇ ī (used by Asanġa) or dhāraṇ īmantrapada (found in the Megha-sūtra) (cf.Skilling 1992: 150-52).”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The term rakṣā occurs in both Theravādin and non-Theravādin traditions.

“The synonymous term rakṣ ā (Pali rakkhā) is found both in Theravādin and non-Theravādin traditions and is, according to Skilling, preferable for the designation of this group of texts.”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Rakṣā literature consists of texts meant to bestow magical power and protect those who command them from calamities.

“This type of literature consists of texts which are meant to bestow magical power and to protect the persons who command them from a series of calamities.”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Some rakṣā texts were composed long after the Buddha's death, while others belong to the earliest strata of Buddhist literature.

“Some of these texts were composed long after the Buddha's death, while others seem to belong to the earliest strata of Buddhist literature.”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

According to Skilling, rakṣā is the preferable designation for this group of texts.

“The synonymous term rakṣ ā (Pali rakkhā) is found both in Theravādin and non-Theravādin traditions and is, according to Skilling, preferable for the designation of this group of texts.”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

These three characteristics are shared by all extant versions of the Āṭānāṭika-sūtra and likely belong to its ancient core.

“These characteristics are shared by all extant versions of the text and it can therefore be suggested that they belong to its ancient core.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Saddharmapuṇḍarīka-sūtra contains a collection of mantras and dhāraṇīs in its dhāraṇīparivarta chapter and uses mantrapadadhāraṇī, dhāraṇīmantrapada, and dhāraṇīpada as synonyms.

“A whole collection of mantras and dhāraṇ īs is found in the Saddharmapuṇ ḍ arīka-sūtra, in the chapter called dhāraṇ īparivartaḥ (Vaidya 1960b: 233-5).This text uses the terms mantrapadadhāraṇ ī, dhāraṇ īmantrapada and dhāraṇ īpada side by side, combining the inherited terminology (mantra, mantrapada) with the new one and leaving no doubt that they have to be perceived as synonyms.5”

• cites Vaidya 1960bNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

In the Āṭānāṭika-sūtra, Mahārāja Vaiśravaṇa gives the Buddha a magic spell.

“In the Āṭ ānāṭ ika-sūtra the mahārāja Vaiśravaṇ a hands the Buddha a magic spell with the following words, which subsume the main purpose and contents of the sūtra as follows:”

• cites Hoffmann 1939Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The idea behind these texts can be connected with the Buddha's ability to grant security and protection.

“The idea behind these texts can be connected with one of the most important features of the Buddhahis ability to grant security and protection.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Asaṅga defines mantradhāraṇī as a Bodhisattva's mastery in concentration by which he consecrates magic syllables to pacify beings' calamities, making them effective and infallible.

“tatra mantradhāraṇ ī katamā | iha bodhisattvas tadrūpāṃ samādhivaśitāṃ pratilabhate yayā yāni mantrapadānītisaṃ śamanāya sattvānām adhiti-ṣ ṭhati tāni siddhāni bhavanti paramasiddhāny amoghāny anekavidhānām ītīnāṃ saṃ śamanāya | iyam ucyate bodhisattvasya mantradhāraṇ ī (cited after Lamotte 1949-80, IV: 1857).”

• cites Lamotte 1949-80Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Gāndhārī manuscript corpus includes many Buddhist genres, with manuscripts dated between the first century BCE and the second or third century CE.

“Texts from numerous genres of Buddhist literature are represented in the corpus in the form of very early manuscripts that can be dated between the first century BCE and the second orin the case of the Bamiyan fragmentsthe third century CE. 1”

• cites [1]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Both Kharoṣṭhī script and Gāndhārī language were in use up to the third or early fourth century CE.

“Both script and language were in use up to the third or early fourth century CE (cf. Strauch 2011).”

• cites Strauch 2011Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

In the Nagaropama-sūtra tradition, an entire text called vyākaraṇa is added as an appendix to a traditional sūtra.

“Another method is represented by the text tradition of the Nagaropama-sūtra (Bongard-Levin et al. 1996).Here an entire text called vyākaraṇ a is added as an appendix to a traditional sūtra.”

• cites Bongard-Levin et al. 1996Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

According to Asaṅga's classification, mantradhāraṇī is one of four dhāraṇī categories governed by a Bodhisattva, along with dharmadhāraṇī, arthadhāraṇī, and bodhisattvakṣāntilābhāya dhāraṇī.

“According to Asanġa's classification of dhāraṇ īs, the mantradhāraṇ ī is one of four dhāraṇ ī categories which are governed by a Bodhisattva, consisting of dharmadhāraṇ ī, arthadhāraṇ ī, mantradhāraṇ ī and bodhisattvakṣ āntilābhāya dhāraṇ ī.”

• cites Lamotte 1949-80Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Mantras consist of various syllables, some representing intelligible lexemes and others not intelligible at all.

“These mantras consist of various syllables, some of which represent intelligible lexemes, while others are not intelligible at all (Skilling 1992: 153-6).”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Although the nāga king Manasvin is not found in old or south Indian Buddhist texts, he seems to have been quite popular in north Indian Buddhism.

“Although the nāga king Manasvin is not found in old or south Indian Buddhist texts, he seems to have been quite popular in north Indian Buddhism.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The earliest texts using these elements were composed in the early centuries CE in North India.

“As he pointed out, the earliest texts that used these elements were composed in the early centuries of our era in North India.7”

• cites Skilling 1992Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Because the mantra is repeated, most of its contents can be reconstructed.

“Due to this repetition it is possible to reconstruct most of its contents.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The feminine form vidyārājñī arose later, perhaps under the influence of an increasing female element in Tantric practice.

“There seems to be, however, some evidence that the feminine gender of this term was the result of a later development, possibly influenced by the growing role of the female element in Tantric practices.”

• cites Hidas 2012: 21 f.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Comparing the lists of BajC 3 and Mahāmāyūrī shows partial overlapping, general parallelism, and a relationship to the Vinaya categories of antarāyas.

“If we compare the lists of both texts in a synoptic way, their partial overlapping and general parallelism as well as their relationship to the categories of antarāyas as described in the Pali Vinaya becomes reasonably obvious, as shown in Table 1.”

Classified as probably not a substantial claim.

The parallel to the Mahāmāyūrī is of special importance for evaluating the Gāndhārī text.

“Of special importance for the evaluation of the Gāndhārī text, however, is the parallel to the Mahāmāyūrī.”

May combine two claims.

Similar but not entirely identical lists of obstacles/calamities and advantages are found throughout Buddhist literature of different genres and periods, and become a typical feature of newly composed protective texts.

“Similar, but not entirely identical lists of obstacles/calamities and advantages are found throughout Buddhist literature of different genres and periods (cf.for some of them Strauch 2007/08: 41-6).And they become a typical and characteristic feature of the newly composed protective texts, as for example the vyākaraṇ a of the Nagaropama-sūtra:”

• cites Strauch 2007/08Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The two texts do not directly depend on each other but appear to derive from a common source also used by other texts, such as the Mahāmāyūrī.

“This shows that the two texts do not directly depend upon each other, but seem to go back to a common source that was also used in other texts, such as for example the Mahāmāyūrī.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Forest living was already in early Buddhist monasticism one of the twelve or thirteen kinds of ascetic practices (dhutaguṇa, dhutaṅga).

“Forest living was already in early Buddhist monasticism one of the twelve or thirteen kinds of ascetic practices (dhutaguṇ a, dhutanġa) (cf.Gethin 1998: 98 f.).”

• cites Gethin 1998Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The correspondence between BajC/list 2 and Mahāmāyūrī/list 2 is particularly high and seems to favor a common source for both traditions.

“As can be seen in Table 1, the correspondence between BajC/list 2 and Mahāmāyūrī/list 2 is particularly high and seems to speak in favour of a common source of both traditions.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Āraṇyakas are monks devoted to ascetic practices in an isolated environment.

“Āraṇ yakas are monks devoted to ascetic practices in an isolated environment.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The oldest Mahāpratisarā-Mahāvidyārājñī manuscripts use the masculine title Mahāpratisara-Mahāvidyārāja/°rājā.

“Thus Hidas noted that the oldest manuscripts of the Mahāpratisarā-Mahāvidyārājñī, one of the texts of the Pañcarakṣ ā tradition, use the masculine title Mahāpratisara-Mahāvidyārāja/°rājā (2012: 21 f.).”

• cites Hidas 2012: 21 f.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The first lists are much indebted to canonical models of the antarāya and anuśaṃsa lists, while the later lists reflect a slightly different terminology closely connected with the time of composition of these new texts.

“While the first lists are much indebted to the canonical models of the antarāya and anuśaṃ sa lists, these later lists seem to reflect a slightly different terminology which is closely connected with the time of the composition of these new texts.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Knowing these poison names subdues them and also grants general protection from all kinds of calamities.

“By knowing their names, they are subdued, andmoreoverconvey general immunity against all sorts of calamities.”

May combine two claims.

The Mahāmāyūrī or its source evidently took this suffix vadi to represent Sanskrit pati, which is homonymous in Gāndhārī.

“This suffix was obviously misunderstood by the Mahāmāyūrī or its source as representative of Skt.pati, which is homonymous in Gāndhārī.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

Hidas accounts for the gender change by tracing the tradition's roots to Brahmanism and to texts as early as the Atharva-veda.

“He explains this change in gender by the fact”

Probably not a substantial claim: may not pass S3 (load-bearing).

Parallels from the vyākaraṇa of the Nagaropama-sūtra and from the Aṣṭasāhasrikāprajñāpāramitā can support this evaluation.

“Parallels from the vyākaraṇ a of the Nagaropama-sūtra 15 and from the Aṣ ṭ asāhasrikāprajñāpāramitā 16 can support this evaluation.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Forest monks are in special need of remedies against natural calamities such as fire, water, and snakebites.

“That they are in special need of remedies against natural calamities such as fire, water and snakebites, calls for no special remark (cf.e.g.Schmithausen 1997: 35).”

• cites Schmithausen 1997 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

The concept of maitrī becomes an adequate starting point for the introduction of magic practices.

“It is therefore quite natural that the concept of maitrī becomes an adequate starting point for the introduction of magic practices.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Schmithausen shows that maitrī as a specific Buddhist concept has much in common with otherwise magic or supernatural capacities.

“As Schmithausen, in his work Maitrī and Magic (1997) shows, maitrī (P.mettā) as a specific Buddhist concept has much in common with otherwise magic or supernatural capacities.”

• cites Schmithausen 1997 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Only by his maitrī did the Buddha subdue an elephant, and by maitrī is he able to achieve the most unbelievable things.

“Only by his maitrī did the Buddha subdue an elephant, by maitrī is he able to achieve the most unbelievable things.”

Classified as probably not a substantial claim.

The presence of tadyathā and svāha at the start and end of the enumeration shows that the passage is a mantra.

“The words tadyathā”

May combine two claims.

These terms are supposed to work against poisons and show that the Gāndhārī *Manasvi-nāgarāja-sūtra's composition belonged to a broader development in north Indian Buddhism reflected in different text types.

“They are also supposed to be effective against poisons and show that the composition of the Gāndhārī *Manasvi-nāgarāja-sūtra was part of a broader development in north Indian Buddhism that is reflected in different types of texts.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

If the assumption about a lost botanical or medical tradition is correct, that scientific tradition could be one possible source for Buddhist rakṣā practices.

“If this assumption is correct, such a scientific tradition could be identified as one of the possible sources for Buddhist rakṣ ā practices.”

• AssumptionThe authors state this as an assumption: The lists of mahāviṣas in the Mahāmāyūrī and other magical formulae derive from an otherwise lost botanical or medical tradition.