PK AS 16.7

Known as:	PK AS 16.7; Pelliot Koutchéen Ancienne Série 16.7
Cite this page as:	Georges-Jean Pinault; Melanie Malzahn (collaborator). "PK AS 16.7". 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-pkas167 (accessed 02 Dec. 2024).
Edition
Editor:	Georges-Jean Pinault; Melanie Malzahn (collaborator)
Date of online publication:	2012-08
Provenience
Main find spot:	Duldur-akur
Expedition code:	M 496.11
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:	Stotra
Text genre:	Literary
Text subgenre:	Confession
Verse/Prose:	verse
Object
Material:	ink on paper
Form:	Poṭhī
Size (h × w):	13.2 × 39.2 cm
Number of lines:	7
Interline spacing:	2.0 cm

Transliteration

a1	/// a rai nya ra ñcu ña ke nai pā lka [ma] kte ykne sa pa ske ma¯ ¯r ñi¯ ¯śä yai tko¯ ¯r po yśiṃ sa swe ntse
a2	/// m[ī] ye ta ta rṣka na e śa ne sa wme¯ ¯r spa rttai lkā ske ma ne we s̝s̝aṃ soṃ śka sā ñi ke ktse ññe ste ta¯ ¯ñä
a3	/// ○ ntse ya kne ste ke te so¯ ¯yä tkā ce¯ ¯r tā kaṃ o sta ṣṣa we rtsi yo tā kaṃ nne • krui sū wai pe cce ka
a4	/// ○ wä s̝s̝a lñe ṣṣe a kā lksa ta ma kte wa te ñi¯ ¯śä pa¯ ¯st lkā¯ ¯st o sta ṣṣai wṣe ñai re rī nū
a5	/// śau¯ ¯l śa wa skau pā trai sa o sta o¯ ¯stä ya ska ske ma¯ ¯r ke te ka ruṃ tsā [ṅ]kaṃ s[ū] śwā tsi ai ṣa¯ ¯ñä
a6	/// le [k](·) (·)a ñña wa me¯ – (–) [r](·)ä [\|\|] [w]e¯ ¯[r] sa r(·)a (·)e (·)(·)ṃ (·)e no [k]a [m]ā [t]e (·)e
a7	///
b1	/// – ///
b2	/// śk[e] ka rśi ñra ke ktse¯ ¯ñ[ä] śā ma n[e] mā ci kwi p[e]¯ ¯ś(·) k(·) la lle ñ[i]¯ ¯śä m(·) [ñ](·) ///
b3	/// yśi ñe pe rne¯ ¯śä skai nā ma ne a tyai ra mno po śau la nma ri ntsa tai : mā ta¯ ¯ñä ṣai p[au] śye mā ra pe¯ ¯t
b4	/// ○ pa kā na o¯ ¯t toṃ ma¯ ¯nt lkā tsi la kle nta : te to¯ ¯t ai tta ṅka we saṃ¯ ¯ñä pe rne sa kra sā¯ ¯[c]ä
b5	/// ○ ce mwa nrai ne tsa kse ntra : yai tko¯ ¯r pa lsko ntse prā kre a kṣā sta a ra ñcä ntse pra tiṃ wsā sta mā¯ ¯s̝
b6	/// ·o [ka] l[p]au ke ta¯ ¯ñä po yśi sa swa pe lai kne ne o stmeṃ la ntsi pkwa lñe ī te ya mu cmā : ñe¯ ¯m^• ñi¯ ¯śä
b7	/// (·)e kri mā pā l[k]au¯ ¯cä kuce ñi ke śne [ṣ]a mā ññe : snai ke¯ ¯śä nrai(·) (·)ne ne mce¯ ¯k tse ksa mai kwri nta ci

Transcription

a1	/// arai ny arañcu ñake nai pālka mäkte yknesa paskemar ñiś yaitkor poyśiṃ säswentse
a2	n1 /// (nau)mīye tatarṣkana eśanesa wmer sparttai lkāskemane weṣṣäṃ soṃśka sā ñi kektseññe ste tañ
a3	/// ntse yakne ste kete soy tkācer tākaṃ ostaṣṣa wertsiyo tākaṃn-ne • kr_ui sū waipecce kä
a4	/// (śā)wäṣṣälñeṣṣe akālksa ta-makte wate ñiś päst lkāst ostaṣṣai wṣeñai rerīnū
a5	/// śaul śawaskau pātraisa osta-ost yaskaskemar kete karuṃ tsāṅkaṃ sū śwātsi aiṣa-ñ
a6	n2 /// lek··añña wame(r) (sta)r(-ñ)ä ॥ wer sar·a·e ··ṃ·e no kamāte ·e
a7	///
b1	/// – ///
b2	/// (lyka)śke kärśi-ñ ra kektseñ śāmane mā ci kwipeś(c) k(a)lalle ñiś m(ā) ñ(i) ///
b3	n3 /// (po)yśiñe perneś skaināmane atyai ram no po śaulanma rintsatai : mā tañ ṣai pauśye mā ra pet
b4	/// pakāna ot toṃ mant lkātsi läklenta : te tot aittaṅka wesäṃñ pernesa krasā-c
b5	n4 /// cem wa nraine tsäksenträ : yaitkor pälskontse prākre akṣāsta arañcäntse pratiṃ wsāsta māṣ
b6	n5 /// (ok)o kälpau ke= tañ poyśi saswa pelaiknene ostmeṃ lantsi pkwalñe īte yamu-c mā : ñem ñiś
b7	n6 /// (tärr)ek ri mā pālkau-c k_uce ñi keśne ṣamāññe : snai keś nrai(nta)ne nemcek tseksamai kwri nta ci

Translation

a1	... oh my heart, now watch indeed in which way I do observe the command of the master, the Omniscient!
a2	... the juwel (of ...) seeing the behavior of the gem with gracious eyes says: "Oh dear son, this is my body, yours
a3	... (this) is the way of the (householder?), for whom there will be a son [and] a daughter, [who] will be his house company. If this possession ...
a4	... because of the wish concerning (living a monastic life), for a second time in such a way you looked at me having abandoned dwelling in a household,
a5	... I will live the life (of a monk), I will beg with the almsbowl in every house. Of which one the compassion will arise, this one will give me food.
a6	... (is my) jewel. He (planted?) the hatred (in the earth?), but he brought ...
a7	...
b1	...
b2	... in little [pieces], as it were, he will chop up my body, alive I should not bring shame on you, not my ...
b3	... striving towards the rank of (omni)scient, then you have rejected all the lives [as lightly] as grass. For you there was no service and also no flattery (??)
b4	... for the sake of ... then (you accepted?) to see sufferings of that sort. That [situation] vexed you so much [and] to such a degree because of our dignity.
b5	... nevertheless those burn in hell. You (sg.) firmly taught the control of the mind, and you did not give the resolution of the heart
b6	... of which (deeds) having obtained the (fru)it, I will not fullfill your trust to leave the house according to your Law, oh Omniscient master! I (have heard the) name (of the Buddha?)
b7	... (blind) I will not see your city, which is monkhood in my total account. I myself for sure burned in countless hells. If indeed (I) ... you

Other

b7	In unzähligen Höllen bin ich bestimmt verbrannt worden. (Schmidt 1974: 133)

Commentary

Philological commentary

*	The text is probably metrical and seems to consist of very long lines. It is probably a confession text.
n1	Both (nau)mīye and wamer are metaphors for persons.
n2	The complex lek(··)añña is unclear, but it cannot be a complement adjective of wamer, which is masculine; an alternative restoration for the following is (sta)r-(c)ä "is for you". sar(·)a(·)e (··)ṃ(·)e may be completed to sar(y)a(t)e (ke)ṃ(n)e "planted in the earth".
n3	One may hesitate between reading ram no, which is more likely from the syntactic point of view and ram ot\; the latter reading entails virama position with the last sign written immediately under the second last consonant. The last word is difficult; the last consonant is certainly a t in virama position and the vowel is e, but the first may also be ṣ. Hence, a late variant ṣet (or mistake?) for the 2.sg. Imp ṣait is thinkable, but unexpected. On the other hand, pet may also be another term for "service, privilege, benefit" vel sim. that could be related to peti "± flattery", which is always attested with yarke "honor". The meaning of the passage would be that the Bodhisattva, having chosen the life as a mendicant, was derprived of wordly service. Note that pauśye usually means "service to a king, levy".
n4	The complex cemwa should be analyzed as cem wa, wa being the particle; since there is no word ending in -cem, it seems reasonable to assume it is the nom.pl.masc. of the demonstrative pronoun sam(p). The late form cem for classical caimp is actually attested as well as the gen.pl. cempaṃts in a classical text.
n5	The complex /// okälpauketañ can reasonably only be separated into o kälpau ke tañ, with ke being the variant of the gen. relative pronoun kete in sandhi with the following. It should refer to a preceding notion, which could have been (ok)o. The speaker refers to sins that will hinder him in reaching salvation, because of their negative effects.
n6	We are dealing with a simile of monkhood, regarded as a city of refuge, which can be seen from afar; it cannot be reached with a feeble spirit.

Remarks

*	A well-preserved right part of a large leaf behind the string hole with the right and the upper margin preserved. It does not belong to the other leaves of the series PK AS 16.