recounted bit by bit to the Omniscient [= Buddha]. [82c] Looking at Nanda, the Omniscient told again six stanzas: [82d] “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]
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] hatred does not destroy, ignorance, excessive pride, cupidity,
desire. [83d] “This is the origin of the stanzas; now I will explain the matter to you: [84a] 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; [84d] [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] the passionate one turns around under subjection without refuge. [86b] Exercise
is called making studies in virtues; [86c] the virtues do definitely not leave thought [and] mind as long as [one remains] in the [circle of] rebirths. [86d] 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 and do not leave him. [87d] Who
has not exercised his mind with virtue in that way, [88a] lacking control over the mind he [is] torn apart [and hence open] to the sensual spheres [= Skt. viṣaya-]; [88b] [if] the thoughtfulness
has not built a house or deserted the stock of meditation, [88c] [even if one is] surrounded by craving for the sensual spheres, there [is] no passion [attached to] himself. [88d]
The metre is 4 x 7+8 (in principle 4+3 + 3+5).
a3. 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.
a7. 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.
a3. 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.
a6. 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.
b1. 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.
b2. 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’.
b6. 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, 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.
Peyrot, Michaël, 2013: The Tocharian subjunctive, A study in syntax and verbal stem formation. (Brill’s Studies in Indo-European Languages & Linguistics 8.) Leiden / Boston: Brill.
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