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PK AS 16.2

Known as:PK AS 16.2; Pelliot Koutchéen Ancienne Série 16.2
Cite this page as:Georges-Jean Pinault; Melanie Malzahn. "PK AS 16.2". In A Comprehensive Edition of Tocharian Manuscripts (CEToM). Created and maintained by Melanie Malzahn, Martin Braun, Hannes A. Fellner, and Bernhard Koller. https://cetom.univie.ac.at/?m-pkas162 (accessed 09 Dec. 2023).

Edition

Editor:Georges-Jean Pinault; Melanie Malzahn
Date of online publication:2013-08

Provenience

Main find spot:Unknown
Collection:Bibliothèque nationale de France, fonds Pelliot Koutchéen (Paris)

Language and Script

Language:TB
Linguistic stage:classical
Script:classical

Text contents

Title of the work:Aggañña-Sutta
Text genre:Literary
Text subgenre:Doctrine
Verse/Prose:prose; verse
Meter:M9; M14

Object

Manuscript:Aggañña-Sutta
Leaf number:10-5
Following fragment:PK AS 16.3
Material: ink on paper
Form:Poṭhī
Size (h × w):8-13.2 × 49.8-50 cm
Number of lines:6
Interline spacing:2.2 cm

Transliteration

a1ktse¯ ¯ñä bra mñä kte ma¯ ¯nt we ña || (– – –) (·)ka ñe ne || wi ppe wä nne kṣa tta ryi śpā lm[e](·) [:] ñ[ä] (–) (·)[ā] mnaṃ¯ ¯ts (–) (·)[k](·) [nts](·) ṣā(·) cai : pe l[ai] kn· ṣṣe w(·)
a2ntre ceṃ sai mtsa : ce ntsa¯ ¯k sai mtsa [ka] (– –) se śai ṣṣe : 1 || tu sā¯ ¯k wa rñai kṣa tri po sa te nau¯ ¯s̝ yä rke ntse a ṣāṃ ta kā re || tu meṃ ma¯ ¯n[t] [c]ai
a3k[s]a [a] [l](·)[ai] (–) [l]a(·) (·)[e](·) [ś]ā ○ mna ○ e ṅka lñe ne nā ki ka rso rmeṃ ā l[yau] c(·) śwe ña re || ka ta ro si ne || śū ke nta ne tre ṅka ltsa
a4pe r[ne] pe ñ[y]o mu [s]k[ī] (– –) e ṅka lñe ntse ṣa rmtsa ywā¯ ¯rcä yä rto¯ ¯[ṣ] [lk](·) nta¯ ¯r we rtsyaṃ ne : ca [l]le¯ ¯[s̝] we saṃ mi ṣe nta lau [k](·)
a5ta rka¯ ¯m e ṅka lñe : wa rto wṣeṃ ñai sai mtsa we¯ ¯s śa ye¯ ¯m o mte pi ntwā tsa [:] [1] || [tu] meṃ c[ai] [e] [ṅka] [lñe] ntse nā ki [ka] [rso] rmeṃ ko ṭa nma sa
a6wa rtto ne la teṃ • tū no kuce yä kne sa || śa waṃ ñe kwa ma ne || pw[e] ṅka lñe nta re rī no¯ ¯s̝ śau (– – – – –) (·)c(·) [:] bra mñä kti ra ya [yā]
b1ta¯ ¯s̝ wa rto wṣeṃ ñai sai¯ ¯m yā mo¯ ¯s̝ : o mpa lsko ññe¯ ¯ś spe lkke sso¯ ¯ñcä ka rso¯ ¯s̝ nā ki (·)l(·) (– – – –) – – (·)[yā] ywā¯ ¯r[c]ä e rsa nte a
b2bhi jñe nta pi¯ ¯śa pno : 1 || se ta ne t(·) ri ste e nte pa ñä kti śai ṣṣe n[e] mā tsa [m]o ṣtā kaṃ [•] [twa] [km]ā ka [k]ra ta yu[¯] [¯k] (–) ścī yaṃ ne kuse cai o
b3ro [ts]ts(·) c[ä] [mp](·) [m](·)[e] (– –) ○ dhi sa tvi tā kaṃ cai o¯ ¯t ta mpa¯ ¯k [y](·) (–) sa rṣā ki ma ske nta¯ ¯r [c]e [n]aṃ¯ ¯ts o mte ai rpa cce śau¯ ¯l
b4ś(·) (–) (·)k(·) (– – –) ¯ts ○ cä mpa mñe ṣai ta ra ltse śai ṣṣeṃ ta ṅtsi [ā] lyi ne a ma lā ka mpa ta se ma ne po wä nta rwa
b5lkā tsi ra [d]dhi sa ya tsi ñä kcī [y](·) (–) tsai sa klyau ssi ka tko¯ ¯r e ka ma tte ka rsa ts[i] • e[ṃ] ṣk[e] ne mce ylai ñä kte bra mñä kte sa wa rñai (·)[ä]
b6kteṃ¯ ¯ts ya rke sa ya ma s̝s̝a lyi t(·) (–) tu yä kne sa au rtsa na ai śa mñe nta pa rkā [nm]e (– –) (·)k[e] to¯ ¯t nai (–) [s]aṃ [jñā] nā saṃ jñā ya taṃ ta [ṅt](·)i

(continues on PK AS 16.3)

Transcription

(ke)-
a1 -ktseñ bram-ñäkte mant weña(paṇḍurāṅ)käñene
1a wi-ppewänne ; kṣattaryi śpālme(ṃ) :
1b ñä(kteṃ) (ś)āmnaṃts ; (yär)k(e)nts= (ā)ṣā(ṃ) cai :
1c pelaikn(e)ṣṣe ; w(ä)a2ntren1n2 ceṃ saimtsa :
1d centsak saimtsa ; ka(ntär) se śaiṣṣe : 1 ॥
tusāk warñai kṣatri posa te nauṣ yärkentse aṣāṃ takāretumeṃ mant cai
a3 n3n4 ksa al(y)ai(k) (a)la(nm)e(ṃ) śāmna eṅkalñene nāki kärsormeṃ ālyauc(e)ś weñarekatarosine
1a śūkentane treṅkältsa ; a4n5 perne peñyo muskī(tär) (:)
1b eṅkalñentse ṣarmtsa ywārc ; yärtoṣ lk(ā)ntär wertsyaṃne :
1c calle wesäṃ miṣenta ; lauk(e) a5 tarkam eṅkalñe :
1d warto wṣeṃñai saimtsa wes ; śayem omte pintwātsa : 1 ॥
tumeṃ cai eṅkalñentse nāki kärsormeṃ koṭanmasa
a6 n6 warttone lateṃ no kuce yäknesaśawaṃñe-kwamane
1a pw eṅkalñenta rerīnoṣ ; śau(l) (śāwṣante) (airpäc)c(e) :
1b bram-ñäkti ra yayāb1taṣ ; warto wṣeṃñai saim yāmoṣ :
1c ompalskoññeś spelkkessoñc ; kärsoṣ nāki (k)l(eśanmaṃts) (:)
1d (śle-maiy)yā ywārc ersante ; ab2bhijñenta piś ṣäp no : 1 ॥
se tane t(e)ri ste ente pañäkti śaiṣṣenetsämoṣ tākaṃ • twak māka krätayuk (pre)ścīyaṃne kuse cai o-
b3 -rotsts(e) cämp(a)m(ñ)e(cci) (bo)dhisatvi tākaṃ cai ot tämpak-y(äkne)sa rṣāki mäskentär cenaṃts omte airpäcce śaul
b4 ś(aitsi) (s)k(eyessontäṃ)ts cämpamñe ṣai tarältse śaiṣṣeṃ täṅtsi ālyine amalākämpa tasemane po wäntarwa
b5 lkātsi raddhisa yatsi ñäkcīy(ai) (klau)tsaisa klyaussi kätkor ekamätte karsatsieṃṣke nemce ylai-ñäkte bram-ñäktesa warñai (ñ)ä-
b6 -kteṃts yarkesa yamaṣṣälyi t(ākaṃ) tu yäknesa aurtsana aiśamñenta pärkān-me (•) (eṃṣ)ke tot nai(va)saṃjñānāsaṃjñāyataṃ täṅt(s)i

(continues on PK AS 16.3)

Translation

a1 (...) the (bo)dy. The god Brahman spoke thus: || in [the tune] P. || “Among the two-footed [beings] the Kṣatriyas [are] superior: these [are] worthy of the veneration of gods and humans.
a1+ The state pertaining to the Law [will exist] because of this support;
a2 it will be through the support of those that hold this world.” 1 Starting with this [reason], the Kṣatriyas before this were altogether the most worthy of veneration.
a2+ Thereupon, in such a manner, some men, other ones, from elsewhere, having understood the defect [inherent] in the attachment, they said to one another:
a3 || in [the tune] K. ||
a3+ "Due to greed for the [divine] nectars, the glory and splendour were gone;
a4 because of the attachment, [men] appear set into conflicts inside the society. And we have to abandon our fields,
a4+ we will let go our passion afar.
a5 Under the protection of a forest dwelling we will live there on alms." 1
a5+ Thereupon, those, having understood the defect in attachment by myriads went away into the forest.
a6 But this in which way? || in [the metre] Ś. || "Having given up all attachments, they lived a life of tranquillity, controlling themselves like Brahmin gods, having made a forest shelter their refuge;
b1 devoting themselves to meditation, having understood the defect of passions, with the (magic power) inside them they evoked the five [supernatural] knowledges in addition."
b2 1 This here is the way. When the Buddhas have not grown in the world and [when] then indeed in these kṛtayuga times these [beings] happen to be who [are] such Bodhisattvas equipped with great power, then these ones in exactly that manner become ṛṣis.
b3 In this case, these then, striving to live a life of tranquillity, had the power to contemplate all things [reaching the limits of] the three thousand worlds, [all things that were] comparable to the flower of a myrobolan tree in the palm of the hand, [and they had the power] to move themselves with the help of magic, [the power] to listen with a divine ear, [the power] to know the past and the future.
b5 While certainly they were to be honoured by the gods starting with Indra and Brahman, [and] in this way there arose deep wisdom [pl.] to them, meanwhile they evoked the meditations including the state of perception and non-perception;

(continues on PK AS 16.3)

Other

a4+ We have to abandon (?) our fields and we will let go our passion afar. Under the protection of a forest dwelling we will live there on alms. (196 and passim) (Peyrot 2013c: 661)
b2+ When the Buddhas have not grown in the world – who then in kṛtayuga times happen to be those Bodhisattvas with great power, they become in exactly that manner ṛṣis. (cf 196 and passim) (Peyrot 2013c: 716)
b6 Derartige umfassende Erkenntnisse werden ihnen aufgehen. (Schmidt 1974: 54)

Commentary

Remarks

An almost complete leaf with the right margin. PK AS 16.2 and PK AS 16.3 are two successive leaves.

Philological commentary

n1 Hackstein 1995: 230ff. proposes to restore ka(lytär) instead of ka(ntär), but this is not supported by the manuscript. Note that we may have a subjunctive in future function here. In addition, it is likely that the same verb has to be assumed for the preceeding sentence, which is connected by the repetition ceṃ saimtsa : centsak saimtsa.
n2 tusāk warñai "starting with this" means: for this reason given, but there are many others.
n3 śūke 'juice' here refers to the divine food of the first Golden Age.
n4 ywārc yärttoṣ, lit. "dragged in the middle" here refers to the state of division and conflict inside human society between the classes, due to greed and jealousy. The locative plural wertsyaṃne has been translated by a singular here even though it refers to the multiple ways of association between humans (family, class, etc.). It does not refer to a single, concrete assembly.
n5 calle cannot be related to the root tälā - (thus Adams 2013a: 270) for formal and semantic reasons. The complement miṣenta lit. 'fields' refers actually to the possessions of the Kṣatriyas. Now, some of them decide to renounce their assets and turn to a hermit's life. Therefore the likely meaning of calle is 'to avert, abandon, renounce'. From the formal point of view it can be an allegro form of the root kut-, cf. Malzahn 2010b: 598f.
n6 airpätte belongs to the root and here refers to a state of complete absence of worries, passions or sorrows called Ataraxia (lit. tranquillity') in the Classical philosophical tradition.

References

Edition translation and commentary

Pinault 1989b: 149-220

other

Couvreur 1955b: 113-114

Translations

Peyrot 2013c: a4 a5 (661), b2 b3 (716), b5 b6 (774); Schmidt 1974: b6 (54)

Bibliography

Adams 2013a

Adams, Douglas Q. 2013a. A dictionary of Tocharian B. Revised and greatly enlarged. 2nd ed. Amsterdam/New York: Rodopi.

Couvreur 1955b

Couvreur, Walter. 1955b. “Nieuwe Koetsjische fragmenten van de Bibliothèque Nationale te Parijs.” In Handelingen van het Eenentwintigste Vlaams Filologencongres, 110–16.

Hackstein 1995

Hackstein, Olav. 1995. Untersuchungen zu den sigmatischen Präsensstammbildungen des Tocharischen. HS Erg.-Heft 38. Göttingen: Vandenhoeck & Ruprecht.

Malzahn 2010b

Malzahn, Melanie. 2010b. The Tocharian verbal system. Leiden/Boston: Brill.

Peyrot 2013c

Peyrot, Michaël. 2013c. The Tocharian subjunctive. A study in syntax and verbal stem formation. Vol. 8. Brill’s Studies in Indo-European Languages & Linguistics. Leiden/Boston: Brill.

Pinault 1989b

Pinault, Georges-Jean. 1989b. “Une version koutchéenne de l’Aggañña-sutta.” Tocharian and Indo-European Studies 3: 149–220.

Schmidt 1974

Schmidt, Klaus T. 1974. “Die Gebrauchsweisen des Mediums im Tocharischen.” PhD thesis, Universität Göttingen.