^{page 923 note 1} I take this opportunity to give an explanation of the word gava- in lines 28 and 33 of that text. In the manuscript of Khotan, written by the Paṇḍita Mo-rgu-bde-śil and translated in Thomas, F. W., Tibetan Literary Texts and Documents concerning Chinese Turkestan, 1935, p. 321, we read: “ In the Li language “ hut” is ” Li is Khotan. The word “ hut ” in the Tibetan text is, as Professor Thomas has kindly informed me, spyil-bu, that is, the Sanskrit tṛṇa-kuṭira, a hut of grass or straw. Now could represent gava- of the Khotan Saka text.Google Scholar In the Itinerary we have 28: sagījā gavāṃ jsa, and in 33: sagījā gavā jsa “ with gava- of stone ”. It is probably safe to conjecture that the author, familiar with thatched huts, felt the need to insist that here the huts or cells (gava-) were of stone. On another word, spa, beside the wellknown'a-ma-ca, in this Tibetan manuscript, see below, p. 934. It may also be of use tosuggest that the of the name hjah-mo-ka (Thomas, F. W., loc. cit., p. 117)Google Scholar, the first foundation of the Sarvāstivāda school in Khotan, is the word karāna-, nom. sg. karāṃ, of the Itinerary, ed. Ada Orient., xiv, line 12. In line 17 tharkye is probably represented by tharka in the phrase tharka mijsā, Ch. 00265, 37, “ marrow or kernel of the tharka ” in a list of plants, following īraṃde “ castor-plant ”. It is not yet identified. A passage in which bāḍa- is parallel to jinave (Skt. janapada) has been note d. Two errata on page 266 of the same Itinerary should be corrected: read janūb and yamtadd.

^{page 932 note 1} Pali vassāvāsa-, Niya Kharoṣṭhī doc. varṣavasa-.

^{page 933 note 1} Jātaka-stava 5 r 3 “ splendour of the autumn moon ”, also contains the adj. form to

^{page 934 note 1} pvaisa in a badly written text for

^{page 935 note 1} This use of o = ā suggests an explanation of the word, ibidem, p. 116, no-le “ dramatic performance “ in the Li (= Khotan) country. It would correspond to Khotan Saka *nãlai Prakrit nāḍaga- (Ardha-Māgadhī nāḍaga-, nāḍaya- “ drama “) < Skt. nāṭaka-, cf. Thomas, F. W., JRAS., 1925, 498 ff.Google Scholar The word is attested in Central Asia in Dialect A [= Agnean] nāṭkaṃ loc. sing., and in Kuchean nāṭak. In the Dictionary of Dīrghāyur-indrajina ed. Bacot, 118 Google Scholar b 1, nāṭaka is rendered by bro-gar “ drama ”. In no-le, no = nā and le = lai. For -e = Khotan Saka -ai we have a second example in Tib. phyi-se, phye-se, ibidem, p. 25, Khotan Saka pīsai “ teacher ”, in which I prefer to see Old Iran. *patidaisaka- to dais- “ to show”, Mid. Parth. ”bdyštn pres. “bdys- “ to show, teach ”, Oss. äwdesun “ to show, inform “, fädes “ cry ofalarm “. This may also be the place to indicate a better etymology of Khotan Saka pir-, ptc. piḍa- “ to write ” as from Old Iran, pati-kar- “ to imitate, copy ”, used in Old Persian of the rock sculptures of Behistun, and in Mid. Pers. patkar, NPers. paikar, Armen. patker for “ representation, picture ”. Cf. also Mid. Pers. nikarak “ a diagram ”, NPers. nigār, nigāštan. Hence we have *patidai- > pi and *patika- > pi-.

^{page 936 note 1} It has not yet been possible to learn if the Jātaka-stava. of the Derge Tanjur (Tŏobereve;hoku Catalogue, no. 1178) is the same or a similar poem.