For the one conducting himself according to moral behavior, there is superior happiness belonging to the divine world [76b]. For the mind possessing the hero [which is] practice, there is happiness pertaining to extinction. [76c]
Parents belonging to the five births [are] not able to give those [two types of] happiness. [76d] [Even if] anyone observes the observance, [even if] he carefully
keeps the senses hidden, [77a] [but if] he does not put his mind onto the right course, he will not accomplish the end of the sufferings. [77b] As it has been heard: The Buddha lord
was staying near the city of Śrāvastī, [77c] in the monastery Jetavana together with five hundred disciples. [77d] At that
time the maternal brother of the Omniscient [= Buddha] named Nanda [78a] was very much fond of his body; he kept adorning
it, [78b] anointing himself, washing himself, [and] wearing beautiful clothes.[78c] He remained attached to attachments consisting of salves
[and] unguents. [78d] Being in that manner, the passions kept crushing his mind. [79a] The monks revealed this matter to the Omniscient
at length. [79b] In order to restrain Nanda, the Buddha lord told these six stanzas [79c] in the same manner
to other monks or in a large assembly: [79d] “As the rain seriously destroys a house which is badly covered, [80a] in the same manner also
the passion indeed seriously destroys the mind which is not exercised.” [80b] [= Uv 31.11] This [wording] precisely belongs to all [stanzas, i.e. Uv 31.11-16] from the beginning [i.e., pādas a-c] but for the end [of each stanza] there is a difference, namely this: [80c] hatred destroys,
ignorance, excessive pride, cupidity, desire. [80d] Nanda heard [that and thought]: “Because of me the Buddha lord told these stanzas.” [81a]
Having heard [that] he felt weary, and feeling weary he regained control over his mind. [81b] He hid the door(s) of the senses and took measure
in food. [81c] He attached [himself] to studying during the anterior part [and] the posterior part of the night. [81d] He rejected the ornaments of the body, and with zeal
he kept practicing self-castigation. [82a] And the passion could not (hinder) anymore his mind concerning the vision. [82b] This matter the monks
a1. For the end of the form (e)tre[ntä] Lévi had the reading trewä, but this does not lead anywhere. The alternative reading gives a verse form of an oblique singular masc. of an adjective etreu* ‘provided with a hero’ presupposed by etreuññe ‘heroic’ (B 274 b 2).
a4. After eṣe the akṣara 〈sa〉 has been erased. Therefore the original writing was most probably °mpa ṣesa with the reinforcement of the comitative by an adverb, which is actually found in line a 1. But then the scribe realized that this sequence had one syllable too much for the metre and he corrected it by modifying ṣe to eṣe (the alternative adverb with the same meaning), which implied sandhi with the preceding vowel.
b3. The akṣara 〈ka〉 has been added below the line in a smaller writing, apparently by the same hand that added the double dot at the end of pāda 80b and also the leaf number on the margin.
b4. The reading maute is certain and confirmed by a second occurrence in the following leaf (PK AS 6C a3), because the scribe distinguishes carefully between 〈n〉 and 〈ta〉. However, there is also a form mauṃ in 20 b 3, archaic meu(-) in broken context in 145 a8, which is supposed to mean ‘avarice’ (Adams, DoT: 477; Peyrot 2008: 47). Pace Adams, our maute should not be read as maune and hence taken as the nom.sg. beside the obl.sg. mauṃ, all the less so since such an inflection is without parallels.
b5. Apparently, one would expect the oblique plural of the noun twere ‘door’, since the senses are conceived as (many) openings, and the preceding adjective is an oblique plural masc. as well. Therefore, one may surmise the omission of an anusvāra.
b6. The ligatura 〈ṣpa〉 in nauṣ pāke was written carelessly.
b7. It does not seem possible to construct l(k)ātsi as an infinitive depending on the verb cämp- ‘to be able’. Since the meter often causes deviation from normal word order, one may restore an adjective l(k)ātsi(ṣṣe) as epithet of the preceding noun palsko. It presupposes that lkātsi has been substantivized in order to provide a calque of Skt. darśana- ‘vision’, which designates a progressive stage in the religious development, cf. Edgerton BHSD: 411a. The sentence as restored states clearly the opposite behavior to the previous status of Nanda as described in line a7.
a1. The standard form of the comitative sg. of śīl, a loan word from Skt. śīla- is actually śīlmpa; one may assume either simplification of the cluster, or ligatura, or the usage of the older form -pa of the comitative affix. If one restores a secondary adjective war(a)ṣlyñ(eṣṣe) one gets a relatively common expression combining an adjective in -ṣṣe (TA -ṣi) with a metaphorical term, in our case ‘hero’ (of the type pelaikneṣṣe naumiye ‘the jewel of the Law’ = “the Law [which is] a jewel”). According to parallels, TB waraṣlyñe (TA wrāṣlune) translates Skt. bhāvanā- ‘contemplation, reflection, development of the mind’.
b2. The forms ostä and aipoṣä in pāda 80a show preservation of the final -ä due to the metre, even though they are colon-internal; in b3 we have colon-final pontaṃtsä, which is the more regular place for this kind of preservation. In the first case it is certainly an archaism preserved in a direct quote from the Udānavarga.
b4. TB amāno, a loan word from Iranian *āmāna-, shows o-mobile like many other loan words from Indian or Iranian.
b6. The phrase TB nauṣ pāke postäṃ pāke iṣintse seems to render the Sanskrit adverb pūrvarātrāpararātram ‘during the first and the second half of the night’ (SWTF: s.v.). Note that the oblique here is used in temporal function.
b7. The form etsarkle has to be taken as a direct object of the preceding verb; pace Adams, DoT: 99 it is not an adverb but the substantivized adjective, being the calque of Skt. ātāpana- ‘self-castigation’ (Edgerton BHSD: 91b) based on tsärk(ā)- ‘to burn, torment’.
Lévi, Sylvain, 1933: Fragments de textes koutchéens. Udānavarga, Udānastotra, Udānālaṁkāra et Karmavibhaṅga, publiés et traduits avec un vocabulaire et une introduction sur le «tokharien» par M. Sylvain Lévi, Paris: Imprimerie Nationale.
Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Göttingen: Vandenhoeck & Ruprecht 1973-.
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