Caravan

Announcements

  • The Zotero library underlying the CEToM bibliography is now public and can be viewed here.
  • We would like to thank Prof. Dr. Thomas Oberlies and Pratik Rumde from the Seminar für Indologie und Tibetologie of the Georg-August-Universität Göttingen for providing our project with scans of the nachlass of Wilhelm Siegling. The nachlass includes letters to and from Siegling throughout his career that are of great importance to the history of the field of Tocharian studies. This material will be published on CEToM, accompanied by transcriptions of the letters, in the course of 2024.

print

Work in progress

PK AS 6C

Known as:PK AS 6C; Pelliot Koutchéen Ancienne Série 6C; A 2
Cite this page as:Georges-Jean Pinault; Melanie Malzahn; Michaël Peyrot. "PK AS 6C". 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-pkas6c (accessed 04 Dec. 2023).

Edition

Editor:Georges-Jean Pinault; Melanie Malzahn; Michaël Peyrot
Date of online publication:2012-02

Provenience

Main find spot:Duldur-Akhur
Expedition code:M 500
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:Udānālaṅkāra
Passage:Cittavarga, 1.82c-88d
Text genre:Literary
Text subgenre:Doctrine
Verse/Prose:verse
Meter:M15

Object

Manuscript:Udānālaṅkāra PK AS 6 etc.
Leaf number:(40-)6
Preceding fragment:PK AS 6B
Material: ink on paper
Form:Poṭhī
Size (h × w):8.5 × 31.3 cm
Number of lines:7
Interline spacing:1.3 cm

Images

Images from gallica.bnf.fr by courtesy of the Bibliothèque nationale de France, Département des Manuscrits, Pelliot koutchéen.

Transliteration

(continues from PK AS 6B)

a1[p](·) yśi nts[e] yke p(·) stna kṣā re : na no po yśi śl[o] ka nma ṣka [s]w[e] ña [na] (– –) [l]k(·) [r]m[e]· 80 (–) [ma] [k]t(·) (–) ¯[s]t ka
a2rtse ai po¯ ¯s̝ swe se mā o lypo tse kau s̝aṃ : ma ntrā kka¯ ¯k ka rtse yai ro¯ ¯s̝ pa lskwe ṅka¯ ¯l mā kau ṣno lypo tse (–)
a3te¯ ¯k a śca meṃ po nta ○ ntsa ā ke ne te ka s̝pa wā ki : śco no mā kau ṣna knā tsaṃ ñe mā no mau te yo
a4[k]ī ye 80 3 te ślo ka ○ nmaṃ¯ ¯ts u tpa tti ña ke no wä ntre s̝a rpau me : ma kte o¯ ¯st po ṣi ya ntsa [w]a
a5wā rpau pa pai kau ā ○ stre : ṣi mmā prā kre ai pu no i śce mtsa oṃ ṣmeṃ mā yā mu : wraṃ tse stmā nma
a6(·)(·)[o] [ṅka] nma pa lko wwa mā nai śai tā kaṃ 80 4 śa n[ma]ṃ swe se ka lymi nmeṃ śtwā ra toṃ swā saṃ ṣi mtsa ce¯ ¯u (–)
a7(– –) [o] st[n]e tsro riṃ tsa mā wa l(·)e kau ṣä no lypo tse : ma¯ ¯nt se pa ls(·)o mā yai ru tā kaṃ kw[r]i śtwe rwa ra
b1(– – – –) kc(·) wra tsa i ndrī sa e ṅka lṣe śa nma nne śswe se 80 5 su ce¯ ¯u pa lsko pa¯ ¯st k[au] s̝aṃ cä mpa mñe ma
b2(·)k(·) ta rnoṃ ṣa¯ ¯p : snai ma ktau ñe e ṅka ltse spo rtto ta ra e (–) lymi ññe n[e] : wa ra [s̝a] lyñe kre ntau na mpā ka lye ya
b3ma lyñe [we] stra : kre ntau ○ na mā pa¯ ¯st a rseṃ mai¯ ¯m pa lsko [c]me la ne eṃ ṣke 80 6 ma kte wa ssi swa re naṃ we
b4r(·)(·) mpa ta ttaṃ ksa wa lke ○ wai pte ka(·) (·)e we re nmeṃ sū wa ssi ykā¯ ¯k swā re wa rs̝s̝aṃ : kre ntau na mpa a ka l[y](·)
b5maṃ tra no yā mtra ce ○ (·)[m]e lne : ce¯ ¯u ā klyi sa cme la ne o mpo staṃ yneṃ ne mā rse nne 80 7 ka rt[sau] ññ[e]
b6mpa ke tpa lsko mā tā kaṃ yai ru te ykne sa : wlā wa lyñe sa pa ls[k]o ṣṣe me ṅkī tse ka skau wi ṣai nta : m[ai] m(·)
b7(·)(·)e ntse mā yā [m](·) [o] sta rkau wa¯ ¯t ā ntso mpa l(·) (·)o [ṣṣe] [:] wi ṣai nta [ṣ](·)[ai] yo kai [sa] (–) [wā] rpau [m]ā ṣa¯ ¯ñ [e] (–) l(·) (·)i 80 8

Transcription

(continues from PK AS 6B)

82c a1; p(o)yśintse yke-p(o)stn= akṣāre :
82d nano poyśi ślokanma ; ṣkas weña na(ndeṃ) (pä)lk(o)rme(ṃ) 80(-2)
83a mäkt(e) (o)st kaa2rtse aipoṣ ; sweseolypotse kauṣäṃ :
83b mäntrākkak kartse yairoṣ ; palskw eṅkälkauṣn= olypotse (:)
83c a3n1n2 tek aścameṃ pontantsä ; ākene te ka ṣpä wāki :
83d śconokauṣn= aknātsaṃñ= ; emāno maute yoa4kīye 80-3
84a te ślokanmaṃts utpatti ; ñake no wäntre ṣärpau-me :
84b mäkte ost poṣiyantsa ; waa5wārpau papaikau āstre :
84c ṣimprākre aipu no ; iścemtsa oṃṣmeṃ mā yāmu :
84d wraṃtse stmānma a6n3 (tr)oṅkanma ; pälkowwa m= ānaiśai tākaṃ 80-4
85a śanmäṃ swese kälyminmeṃ ; śtwāra toṃ swāsaṃ ṣimtsa ceu (:)
85b a7n4 (mäkte) ostne tsroriṃtsa ; mā wal(k)e kauṣän olypotse :
85c mant se pals(k)oyairu ; tākaṃ kwri śtwer waräb1(ṣlyñesa)n5 (:)
85d (mä)kc(e)w ra tsa indrīsa ; eṅkalṣe śänman-neś swese 80-5
86a su ceu palsko päst kauṣäṃ ; cämpamñe b2(s)k(e)tärn=n6 oṃṣap :
86b snai mäktauñe eṅkaltse ; sporttotär«†ä» e(ka)lymiññene :
86c waräṣälyñe krentaunamp= ; ākalye yab3malyñe westrä :
86d krentaunapäst arseṃ ; maim palsko cmelane eṃṣke 80-6
87a mäkte wassi swarenäṃ ; web4r(eṃ)mpa tattaṃ ksa walke
87b waipte ka(rts)e werenmeṃ ; wassi ykāk swāre warṣṣäṃ :
87c krentaunampa akaly(e) ; b5maṃt rano yāmträ ce (c)melne :
87d ceu āklyisa cmelane ; ompostäṃ yneṃ-ne m= ārsen-ne 80-7
88a kärtsauññeb6mpan7 ket palsko ; mā tākaṃ yairu te-yknesa :
88b wlāwalyñesa pälskoṣṣe ; meṅkītse käskau wiṣainta :
88c maim(a)b7(ntsñ)entseyām(w) os= ; tärkau wat ānts= ompal(sk)oṣṣe :
88d wiṣaintaṣ(ṣ)ai yokaisa ; (wa)wārpauṣañ e(ṅkä)l (cw)i 80-8

Translation

(continues from PK AS 6B)

a1 recounted bit by bit to the Omniscient [= Buddha]. [82c] Looking at Nanda, the Omniscient told again six stanzas: [82d] “As the rain
a2 does not seriously destroy a house that is well-covered, [83a] in the same manner passion does not seriously destroy a mind well-exercised.” [83b] [= Uv 31.17]
a3 This [wording] precisely belongs to all [stanzas, i.e. Uv 31.17-22] from the beginning [i.e., pādas a-c] but for the end [of each stanza] there is a difference, namely this: [83c] hatred does not destroy, ignorance, excessive pride, cupidity,
a4 desire. [83d] “This is the origin of the stanzas; now I will explain the matter to you: [84a] like [if] a house, surrounded by walls
a5 [and] neatly [lit. purely] painted, [84b] but the roof [is] not firmly covered and not done with clay on top, [84c] [and] the water pipes
a6 [and] holes have not been carefully looked at; [84d] [if] rain comes from the four cardinal points, [and] it rains on this roof,
a7 so that [it] does serious damage before long through the openings in the house, [85a] likewise, if this spirit has not been exercised by the four [85b]
b1 exercises—unto which one [= spirit] indeed also the rain of passion comes through the [holes of the] sense[s]—, [85d] then this [rain] utterly destroys the mind, [and] his power [i.e., of the rain] remains
b2 superior; [86a] the passionate one turns around under subjection without refuge. [86b] Exercise
b3 is called making studies in virtues; [86c] the virtues do definitely not leave thought [and] mind as long as [one remains] in the [circle of] rebirths. [86d] As [if] somebody puts a garment
b4 together with sweet odors for a long time, [87a] even [when] separated from these odors, this garment still smells sweet, [87b] also likewise, [if] in this birth exercise with virtues
b5 is done, [87c] because of this exercise, they [= the virtues] follow him in the rebirths and do not leave him. [87d] Who
b6 has not exercised his mind with virtue in that way, [88a] lacking control over the mind he [is] torn apart [and hence open] to the sensual spheres [= Skt. viṣaya-]; [88b] [if] the thoughtfulness
b7 has not built a house or deserted the stock of meditation, [88c] [even if one is] surrounded by craving for the sensual spheres, there [is] no passion [attached to] himself. [88d]

Other

a4+ This is the origin of the strophes—now I will point out the matter to you [84a]: [just] as if a house [is] surrounded by walls [and] neatly [lit. purely] painted [84b], but the roof [is] not firmly covered [and] not treated [lit. done] with clay on top [84c], [and] the water pipes and holes are not well-examined 84—if rain comes from the four cardinal points, and it rains on this roof [85a], then the rain destroys [it] extremely before long through the openings in the house [85b]. So, if the spirit is not purified with the fourfold purification [85c], and the rain of passion comes unto it through the sense[s] 85, then it destroys the mind: it has more power [86a], [and] it develops in the incomparable realm of passion [86b]. Exercise in virtues is called training [86c]—the virtues do not abandon thought and mind in the [re]births 86. (118–119) (Peyrot 2013c: 677)
b2 Ohne Ziele verhält er [scil. der Geist] sich in der Gewalt der Leidenschaft. (Schmidt 1974: 280)
b3+ [Just] as when somebody puts a garment together with sweet odours for a long time, [and] even separated from these odours, the garment still smells sweet; likewise, if in this birth one trains in virtues, then, because of this exercise, [the virtues] follow him in the [re]births and do not abandon him. (cf 75; text after Georges-Jean Pinault) (Peyrot 2013c: 679)
b3+ Wie, wenn jemand ein Gewand mit lieblichen Gerüchen zusammenlegt, dies Gewand, [auch] lange von den Wohlgerüchen getrennt noch lieblich riecht, so gehen auch, wenn man sich in einer Geburt in den Tugenden übt [wenn mit den T. Übung gemacht wird], sie [scil. die Tugenden] ihm durch diese Übung in den [späteren] Geburten nach [und] verlassen ihn nicht. (Schmidt 1974: 229)

Commentary

Parallel texts

Uv 31.17-22 (Bernhard 1965: 413-415)

Philological commentary

The metre is 4 x 7+8 (in principle 4+3 + 3+5).
n2 The phrase aknātsaṃñ=emāno shows vowel sandhi over the colon boundary, which is caused by the addition of a supplementary syllable in the colon in contrast to the similar sequence in PK AS 6B b3-4. In addition, the redactor has opted for the contraction product e instead of a. A similar discrepancy between meter and sandhi we find in b2: krentaunamp= ; ākalye, and consonant sandhi in b7: os= ; tärkau. For the reading maute, see PK AS 6B b4.
n4 At the beginning of this line one may restore swese ‘rain’, which would make good sense as subject of the sentence; however, since it is already found as subject of the preceding clause, this repetition seems unlikely. One may also consider a demonstrative pronoun followed by a particle like su tsa, or rather a demonstrative determining following ostne. But the best restoration would be the comparative conjunction mäkte that would reinforce the parallelism with the apodosis that starts at the beginning of the next pāda.

Remarks

PK AS 6B precedes immediately.

Linguistic commentary

n1 Colon-final pontantsä shows preservation of final , which is the regular place for this kind of preservation and also found in the preceding leaf PK AS 6B b3.
n3 The word order is wrong; it should read toṃ śtwāra kälyminmeṃ instead. The nom.pl. feminine PPt pälkowwa for standard pälkauwa shows a variant usually found in the nom.sg. masculine -ow (with variant spellings), which represents the older form beside standard -au. Note that in PK AS 6A b6 we find the standard form kätkauwa.
n5 In pāda 85d the relative pronoun mäkcew is referred to by the suffix pronoun -neś. The singular indrīsa is unexpected because the senses are always plural, also in this text (cf. PK AS 6B b5). The singular is probably caused by the meter, which requires only three syllables at the end of the first colon.
n6 The compound snai-mäktauñe ought to be interpreted as an adverb, while eṅkaltse is the nominative singular of a derivative of eṅkäl ‘passion’. It corresponds to Skt. aparāyaṇa- ‘without ultimate goal, without refuge’.
n7 The oblique plural of wiṣai, a loan word from Skt. viṣaya- ‘domain, sphere of the senses’, can only be understood as an accusative of extension depending on the verb käsk(ā)- ‘to scatter’. Accordingly, the PPt käskau describes the state of mind of the person subjected to the senses, which is attracted by all sorts of external objects.

References

Edition

Lévi 1933: 73, 74-75

Translations

Meunier 2013: a4 a5 (130), b2 b3 (175), b4 b5 (175); Peyrot 2013c: a4 a5 a6 a7 b1 b2 b3 (677), b3 b4 b5 (679), b4 (821); Schmidt 1974: b2 (280), b3 b4 b5 (229)

Bibliography

Bernhard 1965

Bernhard, Franz. 1965. Udānavarga. Band I, Einleitung, Beschreibung der Handschriften, Textausgabe, Bibliographie. Sanskrittexte aus den Turfanfunden 10. Göttingen: Vandenhoeck und Ruprecht.

Lévi 1933

Lévi, Sylvain. 1933. Fragments de textes koutchéens. Udānavarga, Udānastotra, Udānālaṁkāra et Karmavibhaṅga, publiés et traduits avec un vocabulaire et une introduction sur le «tokharien». Paris: Imprimerie Nationale.

Meunier 2013

Meunier, Fanny. 2013. “Typologie des locutions en yām- du tokharien.” Tocharian and Indo-European Studies 14: 123–85.

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.

Schmidt 1974

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