SI P 1
| Known as: | SI P 1; Pe 1; SI 1903; SI P/1b |
|---|---|
| Cite this page as: | "SI P 1". 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-sip1 (accessed 07 Sep. 2026). |
Provenience | |
| Main find spot: | Kucha |
| Collection: | Institute of Oriental Manuscripts (St. Petersburg) |
Language and Script | |
| Language: | TB |
| Linguistic stage: | classical |
| Script: | classical |
Text contents | |
| Text genre: | Literary |
| Text subgenre: | Buddhastotra |
| Verse/Prose: | verse |
| Meter: | 544 (4x), 44445 (1x) |
Object | |
| Following fragment: | SI P 2 |
| Material: | ink on paper |
| Form: | Poṭhī |
| Size (h × w): | 9 × 37.6 (< 47?) cm |
| Number of lines: | 6 |
Transliteration
| a1 | /// spa ntai tsñe nta ṣṣe e ṅku wā jra a kau ta cce • ma hā ka ruṃ ṣe wai pe pe ñya cce pe ṣpiṃ tu • ta ryā ykne yme ntse śmo ña ṣṣe mā [ñ](·)(·) ka kā m[au] [•] /// |
|---|---|
| a2 | /// lyp[o] yai tu stmau ṣña nwa lñe ṣṣe pi su me rntse mrā cne 60 4 po yśi [ñ]ñ(·) ṣṣe twe ylai ñä kte ne stya ltse śai ntsa lkā ṣṣe ñcā nai śai [p](·) pre ścya ṣṣe [kr](·) /// |
| a3 | /// r(·) sya ṣṣeṃ ā streṃ ña ○ kte ntsa wa wā rpau • kle śa nma ṣṣeṃ ceṃ lāṃ tna sū reṃ tspo nä kṣe ñcai • pa lsko ṣṣe cau we ma ci treṃ ś[a] [n]ma ṣṣe ñcai y(·)ai /// |
| a4 | /// [śa] nmau sa 60 5 ○ ñä kcyeṃ ye tweṃ tsa yai tu vā jreṃ ṅku ṣa rne ne • ylai ñä ktñe we ṣsa ka rpā sta wro cce te lki ne • kreṃ tpe [l](·) /// |
| a5 | /// [so] yṣa sta • wi smai klyau tka sta brā hma ññai we rtsyai po śai ṣṣe • yā ta ṣṣe ñcai i lai ña kteṃ po ylai ñä kte ntsā ṣtsa pra ly[u] ypa rwe s(·)a /// |
| a6 | /// [nma] pe lai kne ṣṣa na wro tstsa na • wä rpo rmeṃ skwa nma pä lsko ṣṣa na toṃ sna yā ke • śai ṣṣe ntse wä ntre ā rsko rmeṃ yā (–) [stm]ai ·ā (–) /// |
| b1 | /// w(·) rś(·) rī ne ne rvā nṣai • o ra sta ñi¯ ¯ś ywā rcla kle ne tña kno pwā ñmtsa ya mśa rāṃ ne po śau la nma [sa] 60 7 ā ñmā lā ṣlñe [ṣṣ](·) u ppā [l](·) /// |
| b2 | /// [kw](·) pe ṣṣe wa stsyā stre nau su pe ñya cce • kwä ntsa ññe ja¯ ¯ṭ snai yko rñe ṣṣa po ke ktse ñe la laṃ ṣka sta rya po yśi ññe ṣṣau rtsa [la] ktsau ña ṣa /// |
| b3 | /// bhra ṅgā re ṅku śū ○ ke sā streṃ ī te mai tta rṣṣe 60 8 pū dñä kte ṣṣe twe bra mñä kte śpā lmeṃ snai me nā¯ ¯k • yai nmu ma ktau ñe /// |
| b4 | /// ne rmi tyā mṣe ○ ñcai wno lme no ktya kne sa sta reṃ • ne rvā nä ṣṣai ke ntsa śai ṣṣe ta rkau cai eṃ ṣke tstse • ta nma ṣṣe ñcai pe lai kn[e] /// |
| b5 | /// sasu wa ko y[ntsa] au spa brā hma neṃ 60 9 e mpre nma ṣṣa na (–) [d]a nma śtwā ra a kṣā sta • klai naṃ¯ ¯ts śa ma śkaṃ¯ ¯ts ka rsa tsi (–) (·)wn(·) rmci au rt(·)e – /// |
| b6 | /// ka ru te [ṣ]i ryeṃ sā ga ri • gā ṅpe lai kne ṣṣai keṃ tsa cä rkā sta a sta ryai • po pi śai ṣṣe ka llo ynā ṣtsi pe lai k[n]e ṣ(·)ai (–) ñai¯ ¯ś [lau] – /// |
(continues on SI P 2)
Transcription
| * | po pi śaiṣṣe kalloy nāṣtsi pelaikneṣ(ṣ)ai (wṣeṃ)ñaiś (ywārcka) lau(ke) |
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(continues on SI P 2)
Translation
| a1 | Having seized the unsplittable Vajra of trustfulness, having been made trusting in the splendid banner of great compassion, having taken the servant of the establishments of the triple awareness, excellently decorated (with the thirty two ornaments), being upright on the summit of Sumeru that roars on his own, [64] you, you are an Indra god of omniscience, with thousand eyes, seeing with exactness the good Law belonging to every era, surrounded by the pure gods (who form four) companies, oh you, who completely destroys these kings of the Asuras which are the passions, oh you, who connects this Vermacitra of the reflection with the (solid) bond of the god Indra! |
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| a4 | [65] |
| a4 | Decorated with divine ornaments, having seized the lightning in your two hands, with Indra’s look you are descended for the great sacrifice. |
| a4+ | (With the nectar of) the good (Law) you have satiated (the humans). |
| a5 | You have plunged the company of Brahmans [and] the entire world into surprise, oh you, who tames the Indra gods, oh you, who must be brought above the head of all Indra gods and who must be placed as the first! |
| a5 | [66] |
| a5+ | After having received (these four) great truths of the Law [and] these endless blessings of reflection, after having abandoned the purpose of the world, you tame the powerful ones, |
| a6+ | (you pass through) all the pitfalls of life for the city of Nirvāṇa; |
| b1 | you left me in the middle of all suffering. |
| b1 | But it is only in your refuge that I would like to go with all my heart for all the rest of my lives. |
| b1 | [67] |
| b1+ | (You dressed yourself) in the lotus of mercifulness, oh you, who is characterised by your [good] heart, having been clothed in splendid, pure clothing of (shame and) modesty. |
| b2 | The topknot [is] tightened, |
| b2 | the entire body [is] without neglect; |
| b2 | delicate, pure, great [is] the lustre of the omniscience. |
| b2+ | Having seized with the hand the divine ewer [= bhṛṅgāra] (of compassion), filled with the pure nectar of amity, [68] you, [you are] an excellent god Brahman of a Buddha, unrivalled, having reached the destination ..., oh you, who forms the beings in making them pure in eight ways, oh you, who lets the world entirely go to the land of Nirvāṇa, oh you, who really engenders the Brahmans that have sprung from your mouth, the sons of the god Brahman of the Law. |
| b5 | [69] |
| b5 | You proclaimed the four Vedas who consist in the [four] truths; |
| b5 | the fact that you are largely understood (lit. your understanding) by women and children [is] happiness [and] amusement, like the [jewel] Cintāmaṇi of the (king) Sāgara having the cup at hand. |
| b6 | You have let flow the pure Gaṅgā of the Law on the earth; |
| b6 | be it that the whole world could be bathed (in the pure river in the middle) of the Land of the Law. /70/ |
(continues on SI P 2)
Commentary
Linguistic commentary
| For a detailed commentary, see Pinault 2008: 297-303, which, in translation, reads: | |
| A first, general remark concerns the word order, which is clearly different to that of prose, because it has been adapted to the metric demands: the verb is not to be found at the end of a sentence, not even in subordinate clauses; the original order of adjective + substantive in nominal constructions is reversed in case the number of syllables of the words demands it. The metric adjustment of words is also reflected in the numerous examples of sandhi and various other phenomena, such as the use of variants of the same word, such as the adjective 'pure, spotless', which appears in the two forms astare (normal in prose) and āstre (usual in poetry), cf. above b4 (69c) in comparison with above a3 (65c), b2 (68b), b3 (68e), SI P 2: a1 (71a). This fact is explained by the syncope of the closed short vowels, which also explains the manifold other doublets. | |
| Another remarkable fact is the recurring use of a stylistic process which often renders a translation difficult. It concerns the transposition of the figure called rūpaka 'metaphorical identification' (cf. Gerow 1971: 239 and 256) from poetic Sanskrit into Tocharian. For this, Sanskrit normally uses compounds where the metaphorical term (M) follows the identified object (N), of the type bāhu-latā- 'arm-liana', i.e. 'the liana which is his arm', or 'his liana-arm'. In TB, as in TA, the average syntax is different: the metaphoric term is qualified by an adjective (with suffix B -ṣṣe, A -ṣi) derived from a proper noun, cf. the metaphor, very frequent in Sanskrit, nirvāṇa-nagara- 'the town of Nirvana' (i.e. the town that is Nirvana), translated as nervān-ṣṣa riye, cf. in our text rīne nervānṣai (67d) 'in the city of N.' and, with a very similar meaning, nervānäṣṣai kentsa (69d) 'in the land of N.'. The form often associates, as in the example just cited, a concrete object (a barrel, banner, ewer, flower, clothing, river, etc.) with an abstraction (expressed by an action or abstract noun) which serves as a metaphor, cf. above: späntaitsñentaṣṣe ... wājrä akautacce (a1, 64b), mahākarumṣe waipe (a1, 64c), täryā-ykne ymentse śmoñaṣṣe pekwe (a1-2, 64d), āñmālāṣlñeṣṣe uppālne (b1, 68a), yase-kwipeṣṣe wastsy (b2, 68b), śūkes=āstreṃ ... maittarṣśe (b3, 68d), emprenmaṣṣana vedanma (b5, 70a), gān pelaikneṣṣai (b6, 70d), etc.; or else, a god and an abstract term, cf. above: poyśiññeṣṣe ... ylaiñäkte (a2, 65a), kleśanmaṣṣeṃ ceṃ lāṃtn asūreṃts (a3, 65d), pälskoṣṣe cau wemacitreṃ (a3, 65e), pelaikneṣṣe bramñäktentse (b4-5, 69e); or even a god and the Buddha, cf. pūdñäkteṣṣe ... bramñäkte (b3, 69a). It is noticeable that this figure occurs frequently in this part of the text (as opposed to SI P 2). It is likely that certain examples would allow us to recapture the Sanskrit text which served as a model. However, the simple juxtaposition of the metaphorical and of the proper term remains possible, cf. karsalñe ākāśe (SI P 2: b5, 76e) 'the space (the sky) of understanding'. The choice of one or the other formulation may be dictated by metric considerations. | |
| n1 | The restoration pekwe 'bracelet' (TEB II: 58 n.6) is made impossible by the still visible traces, although the paper is already a little spoilt. This does not provide a plausible direct object for the verb kām- 'to carry away, to take'. In addition, at the end of the line °m[au] is much more probable than °m[o], which would correspond to a late form with monophthongisation. One can read and complete mā[ñ] (ye), which would be the syncopated form and would move the stress to the first syllable, from mañiye 'valet, servant': specifically, this form of māñye seems to be more typical of verse passages (THT 33: a5, THT 128: b6, THT 281: a4), whereas mañiye is exclusively found in prose (THT 86: a4). This noun is derived from the borrowed stem *mān 'house, habitation', which is undoubtedly of Iranian origin, cf. Van Windekens 1976: 31 and Adams 1999: 437. About the accent phenomenon and the use of these syncope forms in poetry, see Pinault 2008, chap. XVIII § 6; incidentally, the distribution of mañiye and māñye is already mentioned in Winter 1990: 374. |
| n4 | lāṃtn is an abbreviated form metri causa for lāṃtäṃ = lāntäṃ, oblique plural of walo 'king'. |
| n7 | "The reading prayla, as per TEB II: 58 is excluded; the reading praylu was confirmed by Couvreur (cf. TEB I: 103, n.1). This is the expected form of the voc.sg.masc. of the gerundive pralye (cf. TEB I: 103, § 123.1)." Pinault 2016: 10, note 3. |
| n8 | s(t)a(mäṣlu): What remains of the initial ligature of the word, before the tear in the paper, excludes any vocalization on top of the akṣara; the restitution si(maucai), proposed by Thomas (TEB II: 58 n.12), is then impossible. It is easy to restitute the voc. sg. of stamäṣle = stamäṣṣälle, verbal adjective of obligation (gerund I), with passive value, relating to the present form of the transitive verb (causative) stäm- 'to raise, to establish' (suppletive stem of käly- 'to stand up'), 3rd sg. act. stamäṣṣäm. |
| n10 | (empre)nma: For the last akṣara of the word, a reading [rmv] (hence the restitution āyormeṃ, as given in TEB II: 58 n.13) is impossible, whereas the reading [nma] is possible, allowing to complete with (empre)nma, the plural of empreṃ 'truth', which offers an appropriate meaning. |
| n11 | "The verb (yātäst, 2 sg.act. of the present of the verb yāt- 'to tame'), if correctly restored, is in the present, while the other finite verbs nearby are in the past tense. Nonetheless, there are some other verbs in the present in the passage, and this may be the case for the verb in the next sentence. For the latter, an alternative would be the preterit participle kätau as predicate. Accordingly, the passage would be a vivd recital of the deeds of the Buddha." Pinault 2016: 14-15, n. 18. |
| n14 | jaṭ(ä): The reading jaṭ is sure, with the last sign marked by a virāma stroke. However, the meter suggests a reading jaṭä, with two syllables, in order to complete the first segment of 5 syllables. The word is an already known Sanskrit loan jaṭā- 'braid, bun, topknot' (Monier-Williams 1899: 409a) referring to the knot on the head of the Brahman ascetics. |
| n17 | nervānäṣṣai: Although this word should have been written with 4 syllables, it must be read with 3 syllables in order to get the first segment of 5 syllables from a pada of 13 syllables; in other words, the vowel -ä- of the third syllable is syncopated and the form has the same length as nervānṣai attested above (b1, 67d). That is a reversed phenomenon to the one observed for line b2 above. In a contradictory fashion, it can be observed that the different notations of the same form reflect their prosodic value. Cf. also wätkāltsñe (SI P 2: b1), 3 syllables in 74d vs. wätkāltsäññe (SI P 2: b4), 4 syllables in 76b. |
| n18 | (ve)danna: For the second syllable of this word, the reading [d]a is practically certain, so reading [r] is to be excluded. The dimension of the preceding gap is just sufficient for a round letter like ve. The restitution (ve)danma proposed by Couvreur, must then be admitted, although it was refused by Thomas (TEB II: 59 n.5): it does make perfect sense. |
| n19 | (sak)w n(ā)rm: The paper is torn, and one akṣara is completely lost; therefore, only the lower elements of the important ligature which precedes the akṣara rmci can be made out, whence a reading and restitution (sak)[w n](ā)rm ci; the last word is the obl. of the pronoun of the 2nd person singular twe, and the first is sakw 'pleasure, happiness', attested above in the plural skwanma (a6, 67b). The structure of nārm is identical to that of several nouns: B ṣarm 'reason, cause', yarm 'measure', sārm 'semen'; some are loaned from Sanskrit nouns in -ma- or in -man-, nom. sg. neut. -ma, cf. B abhidhārm, A abhidharm (Skt. abhidharma-), B kārm, A kāräm (Skt. karman-), AB *mā̆rm, pl. tant. B marmanma, A marmañ 'veins' (Skt. marman-). It is thus legitimate to interpret nārm (perhaps narm) as a loan from Skt. narman- neut. 'amusement, divertissement, pleasantry' (Monier-Williams 1899: 530a). This noun forms a conceptual pair with the precedent term, of the type saim waste 'refuge [and] protection'. |
| n20 | karute-ṣiryeṃ: This passage is difficult to read because of the condition of the paper and the partial erasing of the handwriting, but the first akṣara of the question word is [ṣ]i, rather than [p]i (pace TEB II: 59). This permits to read ṣiryeṃ, second member of a compound karute-ṣiryeṃ, epithet to the oblique sg. masc. of the proper noun that follows, sāgari, gen. sg. of sāgare, a loan from Skt. Sāgara-, the name of a Nāga king (Edgerton 1953: 589a). The word karute (hapax) is a loan from Sanskrit karoṭa- or karoṭi- (Monier-Williams 1899: 255c; Edgerton 1953: 169b), which designates a cup made from a skullcap. This object is the attribute of a variety of spirits or rancorous deities cf. de Mallmann 1975: 13. More precisely, the compound karoṭa-pāni 'who holds a cup in the hand' denotes a class of spirits associated with the Nāgas, or a class of Yakṣa, cf. Malalasekera 1937: I, p. 533. The Tocharian compound B karute-ṣirye is a calque of this term, which includes as first member a loan from Sanskrit (via a Middle-Indian intermediary) and as second member an adjective *ṣirye ‹ *ṣär-ye derived from the well-known word for 'hand', T B ṣar ‹ *ṣär. The restitution of the comparison at the beginning of the pāda relies on a legend known from a TA text, the Puṇyavanta-Jātaka, which tells how a Bodhisattva acquired the Cintāmani jewel guarded by the king Sāgara (cf. A 1: b2-6). This mythological reference (70c) aims to reinforce the preceding statement (70b): “you obtain as pleasure the understanding of your teaching by women and children, like (i.e. as easily as) the jewel guarded by the Nāga was acquired by you”. |
| n21 | pi: Thomas (TEB II: 59 n.8) considers this syllable to contain piś 'five' with sandhi with the beginning of the following word: this would be an abbreviation of the well-known expression piś-cmelaṣṣe śaiṣṣe 'the world is made up of 5 births'. This remains possible, but pi can perfectly well be taken as the particle that accompanies the interrogation form or the modal forms, such as the optative, which is effectively the case here. |
Parallel texts
| Mātr̥ceṭa, Varṇārhavarṇastotra (VAV); cf. Couvreur 1966, Pinault 2008: 283-291, Pinault 2016: 17-19 |
Philological commentary
| For a detailed commentary, see Pinault 2008: 297-303, which, in translation, reads: | |
| n2 | "The paper is torn at the end of the line, but the reading of mā is safe. In any case, the remains of the next akṣara exclude the restauration (pekwe), as per TEB II: 58, n.6. The reading kakāmo for the next word is not warranted. This form shows the expected final diphthong. After it, one can even see a trace of the expected dot at the end of the pāda. " – Pinault 2016: 9-10, note 1 (and cf. ling.comm. a1 below). |
| n3 | triple awareness: "This phrase transposes the notion of the three applications of awareness pertaining to a Buddha: Skt. smṛty-upasthāna-; Pāli satipatthāna- (cf. Edgerton 1953: 614b)." Pinault 2016: 14, n. 15. |
| n5 | The “four companies” (wertsiya) probably denote the four groups of gods associated with the four “great kings”, the Lokapāla 'guardians of the world', placed at the four cardinal points, namely the Gandharva, the Kumbhāṇḍa, the Nāga and the Yakṣa, cf. Kirfel 1959: 25. |
| n6 | Vemacitra is the name of an Asura chief (Edgerton 1953: 509a), who was taken prisoner by the Devas, and who proved to be insolent before the assembly of gods, although his feet and his hands were bound with an extremely solid fetter; the matching person in Pāli carries the name Vepacitti, cf. Malalasekera 1937: II, p. 924-926. This widespread myth is referred to in the Theragāthā, 749cd baddho Mahindapāsena Vepacity āsuro yathā 'I was bound like the demon Vepaciti with the snare of Mahinda' (translation Norman 1969: I, p. 73). The reference to the god Indra, who plays an important role in this myth, allows to suggest a better restoration of the text than the one envisaged by Thomas (TEB II: 58 n. 9), brought about by his inaccurate reading [m]ai of the last syllable before the gap. |
| n9 | "The spelling ilai° instead of ylai° can be accounted for by the metrical constraint which requires a word of 4 syllables here in order to complete the first 8-syllable segment of the pāda. There is no trace of the double dot on the top of the akṣara ña of ñakteṃ. Compare the correct writing of the gen.pl. of the same word shortly afterwards." Pinault 2016: 10, note 2. |
| n12 | pälskoṣṣana – "Sic! This word is not written with a Fremdzeichen for the first akṣara, as is usual. Compare further occurrences of pälsko in [a3 and SI P 2: a3]. [...] snay – Sic! For snai, a sandhi form before the vowel which does not change the prosody. [...] [At the end of this line, t]he paper is torn, so the reading remains tentative as well as the restoration." Pinault 2016: 10, notes 5-7. |
| n13 | ñiś\ – "Sic! Virāma stroke after the plain sign, not a Fremdzeichen." Pinault 2016: 10, note 8. |
| n15 | topknot "This refers to the twisted hair on the top of the head of ascetics (cf. Monier-Williams 1899: 409a)." Pinault 2016: 15, n. 19. |
| n16 | bhrängār: The word is an already known loan from Sanskrit, bhṛṅgṅāra- (Monier-Williams 1899: 765c), which refers to a kind of ewer, a precious metal container designed to cup water and considered as one of the royal attributes, cf. Wezler 1987. The restitution of the precedent word relies on a similar passage from another text of the Buddhastotra known from a manuscript in Berlin: THT 212: a2 karuṇäṣṣe bhṛṅkār eṅku ṣärsa ymeṣṣe 'having grasped the ewer of compassion with the hand of the consciousness'. |
| n22 | having the cup at hand: "This attribute is found with Nāgas and Yakṣas. The cup in question is made of the skull or cranium: Skt. karoṭa- or karoṭi- (cf. Monier-Williams 1899: 255c; Edgerton 1953: 169b). Skt. Sāgara- is the name of a king of Nāgas (cf. Edgerton 1953: 589a), who possessed the cintāmaṇi gem, through which all wishes come true." Pinault 2016: 15, n. 21. |
| n23 | (wṣeṃ)ñaiś – "Virāma stroke after the plain sign, not the Fremdzeichen, see above [b1]. As for the beginning of the word, the damaged paper and the size of the break allow us to assume a large and complex ligature." Pinault 2016: 10, note 13. |
Remarks
| Damaged on both ends; one of two leaves. |
References
Edition and Translation
Pinault 2008: 293-311; Pinault 2016
Miscellaneous
Image of verso side
Takata et al. 2009: 69; Kychanov 2000: 11
Bibliography
Adams, Douglas Q. 1999. A dictionary of Tocharian B. Leiden Studies in Indo-European 10. Amsterdam/New York: Rodopi.
Couvreur, Walter. 1966. “Sanskrit-Tochaarse Mātṛceṭafragmenten.” Orientalia Gandensia 3: 159–185 + I.
de Mallmann, Marie-Thérèse. 1975. Introduction à l’iconographie du tantrisme bouddhique. Bibliothèque du Centre de Recherches sur l’Asie Centrale et la Haute Asie 1. Paris: Adrien Maisonneuve.
Edgerton, Franklin. 1953. Buddhist Hybrid Sanskrit grammar and dictionary. New Haven: Yale University Press.
Gerow, Edwin. 1971. A glossary of Indian figures of speech. The Hague: Walter de Gruyter.
Kirfel, Willibald. 1959. Symbolik des Buddhismus. Stuttgart: Hiersemann.
Kychanov, Evgenij I. 2000. Das Lotussutra und seine Welt. Buddhistische Manuskripte der Großen Seidenstraße. Manuskripte und Blockdrucke (1.-19. Jh. n. Chr.) aus der Sammlung der St. Petersburger Abteilung des Institute of Oriental Studies der Russischen Akademie der Wissenschaften, Österreichische Nationalbibliothek, Wien, 25. März bis 24. April 2000, Herzog-August-Bibliothek, Wolfenbüttel, 5. Mai bis 28. Mai 2000. St. Petersburg: St. Petersburg Branch of the Institute of Oriental Studies.
Malalasekera, Gunapala Piyasena (George Pieris). 1937. Dictionary of Pāli proper names. 2 vols. London: Murray.
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Pinault, Georges-Jean. 2016. “The Buddhastotra of the Petrovskii Collection.” Written Monuments of the Orient 1(3): 3–20. http://www.orientalstudies.ru/eng/images/pdf/WMO_1_3_2016_01_pinault.pdf.
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