Gò Xoài gold foil (K. 1330), 7th-8th century CE EpiDoc Encoding Arlo Griffiths intellectual authorship of edition Gerdi Gerschheimer Arlo Griffiths DHARMA Lyon DHARMA_INSCIK01330

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The visarga takes the shape of three vertically arranged dots. The short -i marker takes the shape of a superscribed circle with a crescent inside; the long -ī marker has an appendix down the left hand side of the akṣara (except in line 5 kīrtti).

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 changed @type="ddandaTripleDot" to @type="ddandaDotTriple" finished initial encoding of the inscription started initial encoding of the inscription
ye dharmmā hetu-ppabhavā tesaṁ hetuṁ tathāgato Avaca tesañ ca yo nirodho Evaṁ-vādī mahā-samano duḥkhaṁ duḥkha-samutpādo duḥkhassa ca Atīi-kkamo Airo Aṭṭhaṅgiko maggo duḥkhopaśama-gāmiko

tadyathā daṇḍake paṇḍake kauraṇḍe keyūre dantīle dantrīle svāhāḥ

tadyathā Avdhame Amvare Amvare parikuñja nāṭa nāṭa puṣkarāvdhaha jalū khama khaya Ili mili kili mili kīrtti cara mudre mudra-mukhe svāhāḥ

dharmmā dhammā 1725 noted: Ha Van Tan reads dharmmā. I cnnnot see the ra in the plate, which is not entirely clear. The reading can only be resolved with a better reproduction. (Note that Ha Van Tan's transcript uses only one diacritic, a = ā). The photographs that have since become available remove all doubt about the presence of r. hetu-ppabhavā hetu-pabhavā The reading ppa is beyond doubt. throughout notes this symbol sign as double daṇḍa. Atīi-kkamo Atī-kkamo The vowel marker on the t is the same as in Evaṁvādī in line 1, and so definitely intended as ī. The syllable is long by position and this seems to have induced the scribe to spell ī instead of expected i. throughout notes this punctuation sign as double daṇḍa. daṇḍake, paṇḍake, kauraṇḍe The script is ambiguous on the cluster ṇḍ, which could in each instance also be read ṇd. keyūre keyyūre dantīle dantrīle dantile dantile Skilling ignores the fact that the second word is differentiated from the first by presence of r. svāhāḥ svāhāḥ Avdhame Adhame puṣkarāvdhaha puṣkarādhahā jalū jala jalū jala Ili mili Ilīmīli

The states arisen from a cause, their cause the Tathāgata proclaims, as well as their cessation: this is the teaching of the Great Ascetic.

Suffering, the arising of suffering, and the transcendence of suffering, and the noble eightfold path, leading to the cessation of suffering that is emancipation khemopaśama

As follows: a(v/dh)ame amvare amvare parikuñja nāṭa nāṭa puṣkarā(v/dh)aha jalū khama khaya ili mili kili mili kīrtti cara mudre mudra-mukhe svāhāḥ.

The translations for stanzas I and II are taken here from the ones offered by other scholars for K. 820 and K. 1455.

On the metrical deviance of the first four gaṇas, see 4.

Provisionally edited by Hà Văn Tấn being edited and translated by Peter Skilling more professionally (); re-edited here by Gerdi Gerschheimer & Arlo Griffiths from color photographs.

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