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terms as well as the names of the Buddha have settled Mongolian translations in the majority of cases. The origins of the words used for the translation of the terms from these two groups appear to be different. Almost all the words from the first group are of Sanskrit origin. They were borrowed into Mongolian from Uigur, as, for example, nirvana (Mong.)<nirvana (Uig.)<nirvāṇa (Skt.), binvad (Mong.)<pinvad (Uig.)<piṇḍapāta (Skt.) [DTS: 397], bodi (Mong.)<bodi (Uig.)<bodhi (Skt.). The Uigur language, however, was not the only intermediary for those words. Some Sogdian elements can also be encountered here, such as šaγšabad (Mong.)<čaqšapat (Uig.)<škš’pt (Sogd.)< śikṣāpada (Skt.) [Shogaito 1991: 37; DTS: 140] or nisvanis (Mong.)< nizvanï (Uig.)< nyzβ’ny (Sogd.) [Shogaito 1991: 37; DTS: 359-60], with the latter being a genuine Sogdian word. Special attention should also be paid to the different translations proposed by the texts for the term mya ngan ’das (Tib.). Both redactions of the Bhikṣuprātimokṣasūtra and the xylographic redaction of the Bhikṣuṇīprātimokṣasūtra render it with the word nirvana, which is Sanskrit by origin and was borrowed from Uigur. The earlier, manuscript edition of the Bhikṣuṇīprātimokṣasūtra gives the expression γasalang-ača nögči-, which is a literal translation of the Tibetan term. As to the names of the Buddha, all the texts under consideration are in full accordance with each other. Mongolian equivalents given for those names are all literal translations of the Tibetan terms except one, burqan, which is Sanskrit in origin but came to Mongolian via Uigur, where it was borrowed from Chinese [Shogaito 1991: 37; DTS: 127]. There is a wide variety of variants of the Mongolian translations in the texts for the terms from the third group, designating monastic persons and different stages of ordination. Such Tibetan terms as nyan thos, dge bsnyen and dge tshul are translated with the same lexemes, which, however, were used with different orthography. The Tibetan word dge slong – one of the basic terms in the content of the texts – was rendered with several different Mongolian terms, even within the same text. The most frequently used Mongolian translation is ayaγ-q-a tegimlig, encountered in all the texts in question, but written in different orthographical forms. This term was in the common use in early Mongolian translations, and attracted the attention of a lot of European scholars. The history of its 523 The Mongolian version of the Mahāvyutpatti contains a list of the same Buddha’s names translated in an identical way [Sárközi 1995: 3].

What makes a canon? Analysis of the Pr timok as tra tradition in Mongolia in the context of canonical studies