PK AS 6E

Known as:	PK AS 6E; Pelliot Koutchéen Ancienne Série 6E; PK AS 6F
Cite this page as:	Georges-Jean Pinault; Melanie Malzahn (collaborator); Michaël Peyrot (collaborator). "PK AS 6E". 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-pkas6e (accessed 01 Sep. 2024).
Edition
Editor:	Georges-Jean Pinault; Melanie Malzahn (collaborator); Michaël Peyrot (collaborator)
Date of online publication:	2012-02
Provenience
Main find spot:	Duldur-akur
Specific find spot:	Angle ouest grande cour
Expedition code:	882; DA 30,1
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, 3.11-15
Text genre:	Literary
Text subgenre:	Doctrine
Verse/Prose:	verse
Meter:	M25
Object
Manuscript:	Udānālaṅkāra PK AS 6 etc.
Material:	ink on paper
Form:	Poṭhī
Size (h × w):	8.4 × 26.5 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

lf	[80] 6
a1	sā rma śke wi [s]ra [ṅ]ke nne : ra me r[s]wa śa nme sā rme sla ṅkta(·) n(·) [p]r(·) sk(·) lk(·) s̝s̝a(·) (– – – – – – –)
a2	cce ntse mu ṣṣa lyñe 10-1 ma¯ ¯nt ñä¯ ¯ś yo lai na pa lska lyñe nta meṃ pro skai lkā (– – – – – – – –)
a3	tsi toṃ (–) lsko ne : ○ kuce kuce ṣa mā ne plā skaṃ ṣe ka ññe ta [k](·) – [t](·) (– – – – – –)
a4	ta rne pa lska lyñe¯ ¯ś (–) ○ (·)ū no ṣa mā ne mā [tsa] lpau we sta¯ ¯r [pa] l(·) ka l(·) (·)e (– – – – – – –)
a5	ktsai tsñe wa rñai meṃ : ○ ce ne sa lyñe sa ma ske ma ne ntse tsa [ṅk](·) (– – – – – – –)
a6	śa rsā wa ne ma ktau spa 10 2 se ñi pa lska lyñe mā [ṣa¯] [¯ñä] mi [y]ä [sts]i ///
a7	(–) śa m(·)e ne tsa mṣe ñca : ma¯ ¯nt snai mā nta lyñe s[n]ai (·)[i] yä s̝s̝a l(·)(·) ///
b1	pa lsko meṃ : ce klau tke ñ[ä]¯ ¯ś e(·) ṣke o mpo staṃ dhya na nma śl[e]¯ ¯k [a] [bh](·) [jñ](·) (–) ///
b2	mpre[ṃ] nma au spa lya kā wa tsa lpā ñpa lsko kle śa nma m[eṃ] yo nwa i [k](·) ///
b3	po staṃ śle me nā ka ○ nta we ña po yśi tu s̝a rma meṃ¯ ¯s̝p tai kwi we [ṣñi] ///
b4	nta ña ke s̝a rpau ○ (·)[e] ślo ka nmi ne ā¯ ¯rth au ltso rsa tū ra ta ṅsa – (·)[sa] ///
b5	śkñe vi ta rka ntaṃ tstoṃ ○ yne śya ma lyñe a kwa tsa ññ[e] ma lla rṣka ññe pa lko [rmeṃ] : ///
b6	yne śtoṃ [ma] skeṃ tra i sta kca mpeṃ pu tka tsi pa¯ ¯st kuse ksa tsa ṅkā ñvi ta¯ ¯rk ñke 10 (–) ///
b7	i ne śma [s]k[e] [nta]¯ ¯r mā¯ ¯s̝[p] ka rsna [ntra] kle śa mpa ṣe k[us]e ksa t[sa] [ṅ](·)ā [ñpa] ls(·)a ly(·)e (–) ///

Transcription

80-6

11c	a1n1 n2 ; sārmäś kewi sräṅken-ne :
11d	ramer sw aśan-me ; sārme slaṅktä(r)-n(e) ; pr(o)sk(ai) lk(ā)ṣṣä(ṃ) – – – – – 4σ ; (waipe)a2ccentse n3 muṣṣalyñe 10-1
12a	mant ñäś yolaina ; palskalyñentameṃ ; proskai lkā(lñe) – – – – – 4σ ; (wlāwa)a3tsi toṃ (pa)lskone :
12b	k_uce k_uce ṣamāne ; plāskaṃ ṣekaññe ; tak· – t· – – – – ; – – a4n4 …tär-ne palskalyñeś (:)
12c	(s)ū no ṣamāne ; mā tsälpau westär ; pal(s)kal(yñ)e(ntameṃ) – – – ; – – a5 ktsaitsñe warñaimeṃ :
12d	ce nesalyñesa ; mäskemanentse ; tsäṅk(ālñe) – – – – – – 5σ ; a6 śärsāwa-ne mäkt= auspa 10-2
13a	se ñi palskalyñe ; mā ṣañ miyästsi ; /// 8σ a7 ; (ai)śam(ñ)ene tsämṣeñca :
13b	mant snai māntalyñe ; snai (m)iyäṣṣäl(yñe) ; /// 8σ ; 4σ b1 pälskomeṃ :
13c	ce klautke ñäś ; e(ṃ)ṣke ompostäṃ ; dhyananma śle-k abh(i)jñ(änta) ; ///
13d	(śtwāra) (e)b2mpreṃnma ; auspa lyakāwa ; tsälpā-ñ palsko kleśanmameṃ ; yonwa ik(e) (kekeṣos) (10-3)
14a	(ce) (reki) (om)b3postäṃ n5 ; śle menākänta ; weña poyśi tu ṣärmameṃ ṣp ; tai-k wi weṣñi (ṣotruni)
14b	(toṃ) (utpatti)b4nta n6 ; ñake ṣärpau-(m)e ; ślokanmine ārth aultsorsa ; tū ra taṅsa (śar)sä(skau)
14c	– – – (lyka)b5śkñe ; vitarkäntaṃts toṃ ; yneś yamalyñe akwatsäññe ; mällarṣkäññe pälkormeṃ :
14d	/// 5σ b6 ; yneś toṃ mäskeṃträ ; ista-k campeṃ putkatsi päst ; k_use ksa tsäṅkā-ñ vitark ñke 10(-4)
15a	/// 5σ b7n7 ; ineś mäskentär ; mā ṣp kärsnanträ kleśämpa ṣe ; k_use ksa tsäṅ(k)ā-ñ pals(k)aly(ñ)e (:)

Translation

a1	... The cows are agitated because of the sārm (calf? bull?). [11c] Quickly he goads them, [and] the sārme is pulled out, and he sees the danger ...
a1+	making disappear the (poss)ession.
a2	[11d]
a2+	Likewise I (eliminated) the see(ing) of danger from the bad thoughts in order to (control) them in the mind. [12a]
a4	Whatever a monk may imagine over and over ... (it ...) to his thinking, [12b]
a4+	this monk is not called freed from (bad) imaginations beginning with (birth? and) decay. [12c]
a5+	Truly as I have made known the rising up (of the spirit) remaining [bound/clouded] because of this existence, [12d] and my thinking (did) not (produce) self harming, ... letting grow in wisdom. [13a]
a7+	Likewise without misfortune [and] without harm ... from the mind. [13b]
b1	This way I (have followed) until the end, (I have obtained) the visions together with the supernatural knowledges, ... [13c]
b1+	I have truly seen the (four) truths;
b2	my mind is freed from passions, I have reached the place (of extinction). [13d]
b2+	Following (this speech) the omniscient spoke in metaphors.
b3	Because of that (there are) these two (symbols) belonging to appearance. [14a]
b3+	“(These origi)ns I have now illustrated to you.
b4	The meaning [lies] in short in two stanzas: also that I (let you know) out of love: [14b]
b4+	(The roughness [and] the) (fine)ness, the manifestation of these speculations [i.e., rough and fine ones], having seen the sharpness [and] the pressure (of it), [14c] ... those [i.e., the speculations] become manifest,
b6	immediately they can be definitely distinguished, whatever speculation has now arisen to me. 14. [= Uv 31.33]
b6+	(If the speculations) do (not) become manifest,
b7	they are not recognized anymore together with the passion, whatever thought has arisen to me.” [15a]

Commentary

Parallel texts

	Uv 31.33 (Bernhard 1965: 419)

Philological commentary

	The metre is 4 x 25 = 5/5/8/7 (5 + 5 + 4+4 + 4+3).
	Twice attested tsäṅkā-ñ clearly has a suffixed 1. singular pronoun, and even though the Buddha is speaking, such a reference is somewhat disturbing.
n2	This difficult passage should belong to a set story illustrating the following maxim that warns against the dangers of imagination.
n3	Since a genitive singular in -entse can only belong to a substantive, waipeccentse is the only possible restoration.
n4	At the beginning of this line we certainly have a 3.sg. middle verbal form with suffixed pronoun.
n6	The text announces two Udānavarga stanzas that ought to be 31.33-34. The content of the first one is summarized and commented upon in pādas 14c-d, but we do not have a literal translation as we do elsewhere. The adjectives Skt. sthūla- ‘rough’ and sūkṣma- ‘fine’ have been transposed by abstracts of the corresponding TB adjectives; one may restore aśāwñe (from aśāwäññe) derived from aśāwe 'rough' parallel to lykaśkäññe from lykaśke 'fine'. The translation insists on the resistance against the destructive effects of imagination.
n7	One has to assume that pāda 15a represents the negative counterpart of the preceding sentence with protasis and apodosis.

Remarks

	The old manuscript PK AS 6F has been joined with this fragment.

Linguistic commentary

n1	An alternative reading would be sārmäśke. However, both sārmäśke and sārme (if written correctly) are otherwise unknown. Both such forms may either belong to sārm ‘seed’, or be from a different word altogether. In the former case one has to assume a misspelled loc.sg. sārm(n)e or a misspelled nom./obl. sg. sārmä (or sārmo?). But one has to admit that a reference (either concrete or metaphorical) to ‘seed’ does not lead to a clearer understanding of this quite difficult passage. There are additional difficulties: first the accent of sārmäśke is unexpected for a diminutive of a base word sārm (unless it is based on a loan word, though there is no Sanskrit word suggesting itself as basis); hence, the separation sārmäś kewi is preferable, since kewi is the expected nom.pl. of keu (cf. TA nom.pl. kowi). Therefore, nom.sg. sārme and the obl. stem sārm belong to the same paradigm of a noun that may also refer to an animal, probably either a ‘calf’ or ‘bull’, which can both actually be derived from sārm ‘seed’.
n5	The form weṣñi is the nominative dual of an adjective weṣaññe based on weṣ ‘appearance, guise’, itself a loan word from Skt. veṣa-.

An alternative reading would be sārmäśke. However, both sārmäśke and sārme (if written correctly) are otherwise unknown. Both such forms may either belong to sārm ‘seed’, or be from a different word altogether. In the former case one has to assume a misspelled loc.sg. sārm(n)e or a misspelled nom./obl. sg. sārmä (or sārmo?). But one has to admit that a reference (either concrete or metaphorical) to ‘seed’ does not lead to a clearer understanding of this quite difficult passage. There are additional difficulties: first the accent of sārmäśke is unexpected for a diminutive of a base word sārm (unless it is based on a loan word, though there is no Sanskrit word suggesting itself as basis); hence, the separation sārmäś kewi is preferable, since kewi is the expected nom.pl. of keu (cf. TA nom.pl. kowi). Therefore, nom.sg. sārme and the obl. stem sārm belong to the same paradigm of a noun that may also refer to an animal, probably either a ‘calf’ or ‘bull’, which can both actually be derived from sārm ‘seed’.

The form weṣñi is the nominative dual of an adjective weṣaññe based on weṣ ‘appearance, guise’, itself a loan word from Skt. veṣa-.

References

Miscellaneous

Bibliography

Bernhard 1965

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

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