Images from gallica.bnf.fr by courtesy of the Bibliothèque nationale de France, Département des Manuscrits, Pelliot koutchéen.
CEToM | PK AS 6C
| Known as: | PK AS 6C; Pelliot Koutchéen Ancienne Série 6C; A 2 |
|---|---|
| Cite this page as: | Georges-Jean Pinault; Melanie Malzahn (collaborator); Michaël Peyrot (collaborator). "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&outputformat=print (accessed 23 May 2024). |
Edition | |
| Editor: | Georges-Jean Pinault; Melanie Malzahn (collaborator); Michaël Peyrot (collaborator) |
| Date of online publication: | 2012-02 |
Provenience | |
| Main find spot: | Duldur-akur |
| 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. |
| 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 from gallica.bnf.fr by courtesy of the Bibliothèque nationale de France, Département des Manuscrits, Pelliot koutchéen.
(continues from PK AS 6B)
| lf | – [6] |
|---|---|
| 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 |
| a2 | rtse 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 (–) |
| a3 | te¯ ¯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 |
| a5 | wā 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 |
| b3 | ma 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 |
| b4 | r(·)(·) 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](·) |
| b5 | maṃ 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] |
| b6 | mpa 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 |
(continues from PK AS 6B)
| lf | (40-)6 |
(continues from PK AS 6B)
| a1 | Looking at Nanda, the Omniscient told again six stanzas: [82d] |
|---|---|
| a1+ | “As the rain 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] |
| a3+ | hatred does not destroy, ignorance, excessive pride, cupidity, desire. |
| a4 | [83d] “This is the origin of the stanzas; now I will explain the matter to you: [84a] |
| a4+ | like [if] a house, surrounded by walls [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 [and] holes have not been carefully looked at; [if] rain comes from the four cardinal points, [and] it rains on this roof, 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] 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 superior; [86a] |
| a6 | [84d] |
| b2 | the passionate one turns around under subjection without refuge. [86b] |
| b2+ | Exercise is called making studies in virtues; [86c] |
| b3 | the virtues do definitely not leave thought [and] mind as long as [one remains] in the [circle of] rebirths. [86d] |
| b3+ | As [if] somebody puts a garment 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 is done, [87c] because of this exercise, they [= the virtues] follow him in the rebirths |
| b5 | and do not leave him. [87d] |
| b5+ | Who has not exercised his mind with virtue in that way, [88a] he is lacking control over the mind, his sensual spheres [= Skt. viṣaya-] confused, [88b] not having made himself an abode for thoughtfulness or having deserted the stock of meditation, [88c] not having contained (lit. surrounded) his own passion out of thirst for sensual objects. |
| b7 | [88d] |
| 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 2013b: 677) |
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| 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 2013b: 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) |
| Uv 31.17-22 (Bernhard 1965: 413-415) |
| 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 mā 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. |
| PK AS 6B precedes immediately. |
| n1 | Colon-final pontantsä shows preservation of final -ä, 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. |
Lévi 1933: 73, 74-75
Meunier 2013: a4 a5 (130), b2 b3 (175), b4 b5 (175); Peyrot 2013b: a4 a5 a6 a7 b1 b2 b3 (677), b3 b4 b5 (679), b4 (821); Schmidt 1974: b2 (280), b3 b4 b5 (229)
Bernhard, Franz. 1965. Udānavarga. Band I, Einleitung, Beschreibung der Handschriften, Textausgabe, Bibliographie. Sanskrittexte aus den Turfanfunden 10. Göttingen: Vandenhoeck und Ruprecht.
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, Fanny. 2013. “Typologie des locutions en yām- du tokharien.” Tocharian and Indo-European Studies 14: 123–85.
Peyrot, Michaël. 2013b. 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, Klaus T. 1974. “Die Gebrauchsweisen des Mediums im Tocharischen.” {PhD}, Universität Göttingen.
https://cetom.univie.ac.at/?m-pkas6c&outputformat=print
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Medieninhaber: Universität Wien, Institut für Sprachwissenschaft | Inhalt: Melanie Malzahn | Programmierung: Martin Braun | Datenkonvertierung: Bernhard Koller | Design: Patricia Katharina Hoda
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