SI P 2
| Known as: | SI P 2; Pe 2; SI 1904; SI P/2b |
|---|---|
| Cite this page as: | "SI P 2". 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-sip2 (accessed 09 Nov. 2025). |
Provenience | |
| Collection: | Institute of Oriental Manuscripts (St. Petersburg) |
Language and Script | |
| Language: | TB |
Text contents | |
| Text genre: | Literary |
| Text subgenre: | Buddhastotra |
| Verse/Prose: | verse |
Object | |
| Preceding fragment: | SI P 1 |
| Material: | ink on paper |
| Size (h × w): | 9 × 38 (< 47?) cm |
| Number of lines: | 6 |
Transliteration
(continues from SI P 1)
| a1 | /// h(·) tu mā na veṃ śkau ñä kta ññā streṃ ma ṇḍā lmeṃ • pā kri ta kā sta bra mñä kta ñña na e rsna sa • ya kne ke ktse nts(·) [p](·) [śā] [rsa] sta ne a n(·) /// |
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| a2 | /// (·)su ka [l]pa ta ṅcī ne mai yyā cce • ywā rcwe rtsyai ne plye wsi pre rne ms(·) co mpo staṃ tse mtsa cī ne wno lmeṃ¯ ¯ts ta ṅwro cce 70-1 wai ptā r[po] [wno] lmeṃ¯ ¯ts kuśa /// |
| a3 | /// [ndri] nta pa lsko ○ ntaṃ¯ ¯ts ymai npo yso mo yā mo rnta kle śa nma • yke nta pre ści yaṃ tsa lpa ṣle ṣṣa na u pā ynta • yso mo ai /// |
| a4 | /// a lā ltte • ○ a ñmā la ṣke ta ṅwa ññe ñca kra ta nī ke twe kne stau spa po ntaṃ tsṣa ñśau mo 70 2 po pe lai kne nta[ṃ] /// |
| a5 | /// [ṣa] rme kī ta tsñe o ko nta cme laṃ tspu tka lñe pka nte nmo pā ynta wai ptā rtsa ññe nta ṣe tsñe nta • yā mwa yā m[ll]o na ṣa ñṣa ñī (·)[e] /// |
| a6 | /// [jhñ]e lyka śke tre kte po ka rsau ca po klau tke ntsa po trai pre ke nne 70 3 tū ykne snai śai po pe lai kne nta śa rsā sta • ṣa ls(·)e /// |
| b1 | /// [s]p(·) rto ta¯ ¯rc• snai ske yeṃ ka twe po kre ntau na yne śyā mṣe ñca • rī ta lñe ya rmka [po] ne wä tkā ltsñe spo rto ta¯ ¯rc• e ta ṅka tte ka s(·)(·) /// |
| b2 | /// nts[e] ra ymī ye a kā śne 70 4 o lypo tstse ne stai wä ntre yne śka ta¯ ¯ñ spo rto tra • śa tkai ra lau ke a ttsai ki spe ta¯ ¯ñ so mo tkñe • [ka] /// |
| b3 | /// p[o] ta ño la ○ ṅtu • snai ke śra ta pre a ttsai ke tte ta ñma ske tra • ka rsa na lyeṃ wä nta rwa ne snai pra yo [kk]a spo rto [tr](·) /// |
| b4 | /// [o] rkmo ra wä ntre ○ kauṃ ra ta¯ ¯ñ la ktse tstse • sklo ksa yau ṣmau ṣra ṣe kwä tkā ltsa ññe ta ño mte • snai ptsa ka tkre ra t[pa] rṣke meṃ [tpa] rṣke /// |
| b5 | /// [ai] śmoṃ¯ ¯ts ceṃ śtrai śa mñe ṣṣe cä mpa mñe • o mta ñsa tkau po ka rsa (– –) [¯ñ] a kā śe po saṃ sā rne ṣe ke ta ṅka tte 70 6 [tā] [k]au rt[s]e [lkā] lñe pe lai /// |
| b6 | /// [•] pru tko ytra kā śe ta¯ ¯ñ kre ntau na sa yke po staṃ • ykā kta ñkre ntau na pla cyeṃ snai yä rmke śsai mwä sta • ma¯ ¯nt snai [pa] ls(·)a [lñ](·) [snai] yä[¯] [¯rm] ke (·)(·)[ai] /// |
Transcription
(continues from SI P 1)
Translation
(continues from SI P 1)
| a1 | For the humans of the world, since the pure circle of the [god] of the sun, you clearly have appeared similar in aspect to the god Brahman. |
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| a1 | You made the manner (of being) of the body clearly known in its entirety. |
| a1+ | (The keen human being) has received a powerful love for you. |
| a2 | In the midst of the company, he floated to the sky |
| a2 | [and] made his way following you. |
| a2 | [and] he increased the love of the beings for you. |
| a2 | [71] |
| a2+ | Individually, for all the beings, the roots of merit, the senses, the ways of the thought, all together, the deeds [and] the passions, the places [and] the moments, the manners of liberation, [you are] the one that knows them in their entirety, (unrivalled master), tireless, merciful, affectionate, grateful, you assuredly, you are an ally for all of us. |
| a4 | [72] |
| a4+ | Of all the states (dharma) (the existences, capacities), their cause, their support, their fruits, their distribution over the births, their hindrances [and] their advances, their differentiations [and] their singularities, the things that have been done and those yet to be done, each at its place, you as knower of the dharmas, [you are] the one that understands everything, the low [and] the high, the fine [and] the thick, under all aspects and in all of the three times. |
| a6 | [73] |
| a6 | This way you understand entirely all the states (dharma). |
| a6+ | By the mere fact that the idea has come up, all happens because of you. |
| b1 | Without effort, certainly, you, [you are] the one that brings to light all the virtues. |
| b1 | The only thing to desire for you should be the ability to choose [where to settle down] in all places. |
| b1+ | Impossible to limit, certainly, (without a limit [is] your understanding) as the course of the wind in the atmosphere. |
| b2 | [74] |
| b2 | The thing that is profoundly hidden, becomes clearly visible for you, |
| b2 | even what is extremely distant [turns out to be] nearby [and] similar for you indeed. |
| b2+ | (Even) the dee(p becomes shallow), |
| b3 | all that [is] easy for you. |
| b3 | Even that which is high above all evaluation is assuredly small for you. |
| b3+ | Among the things to understand, it is without practice that it brings about (the perception for you entirely). |
| b4 | [75] |
| b4 | Even the thing which is (really) obscure [is] for you as bright as the sun. |
| b4 | Even in the trouble caused by hesitation, [remains] there for you, constantly, the ability to decide. |
| b4+ | Even that which is deep [and] without a bottom (is) more upraised than that which is raised. |
| b5 | Whereever the ability of all wise men is hindered, there opens up the space [that is your] comprehension of everything, always impossible to hinder in the whole Saṃsāra. |
| b5 | [76] |
| b5+ | The sight of all the states (dharma) in the world could be large, the space might well be forever full of your virtues, however your virtues would distinguish themselves without measure [or] number, oh [you] refuge [and] protection! |
| b6 | Like that, beyond [all] imagination, without measure [or] number (...) [77] |
Commentary
Linguistic commentary
| As for the classic form kärsanallona, compare in our text yāmllona (a5, 73d), syncopated for yamallona, of yamalle, gerund (II) from the subjunctive stem of yām- 'to do'. This plural feminine ending of the gerund (Pinault 2008: §105) is replaced in later texts with -lyana, by analogy with the adjective suffixes with palatalisation of the suffix consonant and the feminine plurals in -ana, cf. -ṣṣe: fem. pl. -ṣṣana: fem. pl. -ññana. | |
| 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. SI P 1: b4 (69c) in comparison with SI P 1: a3 (65c), b2 (68b), b3 (68e), above 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. in SI P 1: 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. in SI P 1: 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 SI P 1. 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 (above b5, 76e) 'the space (the sky) of understanding'. The choice of one or the other formulation may be dictated by metric considerations. | |
| n1 | h(e)tu: This word, an obvious loan from Sanskrit, does not represent hetu- in its usual meaning 'reason' (Monier-Williams 1899: 1303c), but designates a large number, cf. Mahāvyutpatti, n°8018 (30). |
| n2 | śārsasta-ne: As the paper is strongly spoilt at this point (the border of the paper), the vocalization of the first akṣara of this verbal form is largely erased, but the loop of the long vowel, ś[ā] can still made out a little; in any case, the reading of the two following akṣaras is certain. It is thus out of the question to read an abnormal variation śarsasta(-ne) of the form śärsāsta(-ne), of the preterit I of the verb kärs- 'to know, to understand'; and besides, a little further down (a6, 74a), the 2nd sg. act. śärsāsta, without suffixed pronoun, of this preterit stem can be found. Consequently, śārsasta(-ne) belongs to the causative paradigm of the same verb, in the preterit II, with lengthened grade and an accent on the first syllable (Pinault 2008: § 215): this is the expected form for the 2nd sg. act. alongside the 3rd sg. act. śārsa (Krause 1952: 232), cf. myāska, myāskasta from mäsk- 'to exchange', kyāna, kyānasta from kän- 'to realize'. The meaning of this pāda (71b) is then in the continuity of the preceding pāda, and takes up the already known theme: the body of Buddha, equipped with various qualities and proper signs, is a support in admiration and adherence to this teaching. |
| n5 | Cf. SI P 1: Linguistic commentary, b4. |
| n7 | kärsanalyeṃ: Sic! One would expect the classic form (cf. further down) kärsanallona, obl. (= nom.) pl. fem. of gerund (I), from the present stem, of kärs- 'to know, to understand', agreeing with wäntarwa, fem. pl., due to its genus alternans, of wäntare 'a thing, an object'. This use of the masculine instead of the feminine is poetic licence, frequently observed, which helps to gain an extra syllable; where it occurs, the first segment of this pāda must have 8(4+4) syllables. |
| n9 | tāk=aurtse: This first akṣara of this pāda must be read tā; despite the bad condition of the document, the reading [k]au of the following akṣara is plausible. One must without a doubt read and restitute tāk=aurtse, with sandhi between the adjective aurtse and tākoy, 3rd sg. act. optative of tāk-, suppletive stem to the verb nes- 'to be'; in a hypothetical sentence without conjunction, the optative would have the same value of possibility as the one (prutkoytär) in the following parallel sentence (77b), which also has the verb in initial position. |
| n11 | distinguish: Pinault 2016: 16 has overflow: "About the interpretation of the verb form placyeṃ, 3 pl. act. of the optative of the verb plätk- see Peyrot 2013b: 781, n. 505." (Pinault 2016: 16, n. 23). |
Parallel texts
| Mātr̥ceṭa, Varṇārhavarṇastotra (VAV); cf. Couvreur 1966, Pinault 2008: 283-291, Pinault 2016: 17-19 |
Remarks
| Damaged on both ends; one of two leaves. |
Philological commentary
| n3 | msāc - a hole in the paper, "allows for the restoration ms(ā)" Pinault 2016: 10, note 14. |
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| n4 | dharmajhñe: "The reading of the ligature right after the break has puzzled me for a long time. After repeated checks, it appears that some options are not warranted: [pr]e, [pñ]e, [ṣn]e. [ṣk]e. As the most likely reading one should retain [jhñ]e, which implies a loan from Skt. sarvajña- or dharmajña- with hypersanskritism and adaptation to the Tocharian morphology. This can be supported by the parallel Sanskrit text, which contains sarvadharmajñaḥ (VAV 3.15c). The Tocharian text paraphrases or translates several stanzas of the chapter 2 (Sarvajñatāsiddhi) of VAV [...]. The restoration (sarva)jhñe (Skt. sarvajña-) can be reckoned redundant, because it would be translated later by po kärsauca. Therefore, I have tentatively preferred to restore (dharma)jhñe, provided that the first two akṣaras were sufficiently close to the Sanskrit original." Pinault 2016: 10-11, note 15. |
| n6 | End of the line, kä(tkre): "Only the lower left part of a single sign, not a ligature, is visible before the break." Pinault 2016: 11, note 16. |
| n8 | End of line, sportotr: "The ligature entails the sandhi of °trä > °tr before the vowel or diphthong of the next word." Pinault 2016: 11, note 17. |
| n10 | karsa(tsi ṣa)ñ: "My previous reading and restoration karsa[l]ñ(e) have to be drastically revised, first of all because this gives the wrong metre. In addition, the place of the akṣara ña does not correspond to a ligature; it is actually marked by a virāma stroke, which is almost completely erased. The new reading allows a syntactical reconstruction which is not very different from my former assumption, except that po karsatsi should be taken as the nominalization of the phrase po kärs- 'to know everything' (cf. po kärsauca in [a6]), translating the Skt. sarvajñatā- 'omniscience'." Pinault 2016: 11, note 18. |
References
Edition and Translation
Pinault 2008: 293-311; Pinault 2016
Miscellaneous
Bibliography
Couvreur, Walter. 1966. “Sanskrit-Tochaarse Mātṛceṭafragmenten.” Orientalia Gandensia 3: 159–185 + I.
Gerow, Edwin. 1971. A glossary of Indian figures of speech. The Hague: Walter de Gruyter.
Krause, Wolfgang. 1952. Westtocharische Grammatik, Band I. Das Verbum. Heidelberg: Winter.
Monier-Williams, Monier. 1899. A Sanskrit-English dictionary. Etymologically and philologically arranged with special reference to cognate Indo-European languages. new edition, greatly enlarged and improved, London: Clarendon Press (several reprints).
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.
Pinault, Georges-Jean. 2008. Chrestomathie tokharienne. Textes et Grammaire. Leuven/Paris: Peeters.
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.
