They were taking care of the rice porridge. High up it went continually, but not even a little sprinkled outside. The signes Cakra, Svastika, and Nandyāvarta were appearing in it. On earth [and] in the sky the signs of good omen were constantly seen. In [the tune] ṣāḍava-fat-milk:
The Ājīvika Upaga who was going around there came to this place. He saw the cooking rice porridge. He was astonished [and] did not go away. He considered these signs, compared [them] with the teaching and suddenly he understood: "The one who eats this rice porridge
will win incomparable wisdom." A wish arose [in] him: "How at all could I get to eat this rice porridge?" He was going nearby and was saying a blessing. In the meantime the rice porridge became ready. Out of the crystal bowl they poured it
- the bowl held not a whole mutkāntse - [and] it stood completely in the jewel bowl. Bringing pleasure by its sight it is good in appearance, good in smell, good in taste provided with good omens.
The Ājīvika Upaga went to the sisters and said to them: "Little sisters, I am one who has left the house. As a recipient I am a worthy one. So, give only me this rice porridge as alms. These said to him:
"You shall not eat this rice porridge. There is a stranger, a sage who exerted himself in ascesis [and] (is) the best among the sages – to him we [will] give this rice porridge as alms." The desire of Upaga was destroyed and he went his way.
In [the tune] tesakaccām: Nānda lifted up the rice porridge, Nandābala, her sister, walked behind her. They set out [and] entered the forest to seek a worthy one, a great sage. Indra descended, changed [into] the guise of a sage [and] they saw him having sat down under a tree.
They brought him the rice porridge [and] said to him: "Accept the alms from us, o sage." Without interval the god Brahma descended a bit away [and] sat down in a hermitage in a magnificent manner. The god Indra having changed [into] the guise of a sage said to them: "Little sisters, are
you giving those alms to me, or do you give it to somebody who is better than me?" Nandā [and] Nandabalā said: "Who is better than you, to him we give it." Thus the god Indra guided them to the god Brahma [and] said to them: "Little sisters, this sage is better than me.
Then bring it to him!" Having rejoiced they set out to the god Brahma, venerated him [and] holding the rice porridge in hands they say to him, in [the tune] young novice: "Sages were indicated to us [and] you alone are the best sage. Make a loving thought manifest in us.
Accept these alms and do not reject us, god! But, will our long cherished wish be fulfilled nevertheless? God Brahma said to them: "Little sisters, who may be a better sage than me, do you give it to him, or do you give that precisely to me?" They said:
"If we are able to bring (up) somebody better than you, we will give it to him while we leave you [alone]." Without delay not far the Śuddhāvāsa-gods having donned the guise of sages sat down under the trees. God Brahma said to them: "Little sisters, those sages are better than me."
Thereupon the sisters took the rice porridge, came to the Śuddhāvāsa-gods [and] said to them: "O great sages, if you are better than all, then receive this rice porridge! If you are not, tell us who is the sage that is better than all, so that to him indeed
we bring it." In [the tune] skampaumaśśaṃśko: In the meantime the Bodhisattva descended into the river Nairañjanā. He bathed and washed all of his limbs [and] rags. The gods bended [down] an Arjuna-tree; this he took. He went out of the river Nairañjanā [and] donned
the Kāṣāya-garment. At the bank of the river he sat under the Nyagrodha-tree in the grass. The Śuddhāvāsa-gods said to Nandā [and] Nandabalā: "This sage is the best of all. You cannot bring (up) anyone better [and]
worthier of gifts than him there; him alone bring the rice porridge! Thereupon they set out to the Bodhisattva rejoicing. In piety they venerated him [and] having taken [up] the rice porridge
they say to the Bodhisattva, in [the tune] ṣṭakkumo: "O ascetic great sage, accept this sixteen time turned rice porridge from us. May through these alms all benefits be realised for you, and may our
cherished wish be fulfilled! The venerable Bodhisattva accepted the rice porridge from Nandā [and] Nandabalā [as] alms. Thus having taken [it] he said to them: "Little sisters, is this jewel bowl given up by you or not?" They
said: "Venerable one, it is left by us. The rice porridge, together with the jewel bowl, will be in precisely your possession! Thereupon the Bodhisattva accepted the rice porridge after having set [it] in front [of him] without having adhered to the thought in taste
consecutively. After having given up [eating] he thought: "This will be my last accepting of alms at all in the state of the unenlightened. I will not accept (any) alms as long as I do not drive off false conception and kleśas. Thereupon ...
a1. According to Pinault 2008: 120 ṣaḍap is a loan from Skt. ṣāḍava- 'confectionary'. In Sanskrit it is also the name of a Rāga.
Nānda and Nandābala from the Saṅghabhedavastu of the Mūlasarvāstivāda Vinaya (Gnoli 1977: 109-110)
tatas tā aṣṭau dohayitvā sphaṭikamayyāṃ sthālyāṃ ṣoḍaśaguṇitaṃ madhupāyasaṃ sādhayitum ārabdhāḥ; [...] tatra ca kṣīre saṃparivartamāne cakrasvastikanandyāvartāni cihnāni dṛśyante; tatra ca upago nāmājīvakaḥ paribhramaṃs taṃ pradeṣam anuprāptaḥ; tena tat pāyasaṃ dṛṣṭam; sa saṃlakṣayati: ya etat pāyasaṃ bhuṅkte so 'nuttaraṃ jñānam adhigamiṣyati; yanv aham etat prārthayeyam iti; sa muhūrtam ekānte prakramya sthito yāvad avatāritam iti; sa upasaṅkramya kathayati: kṣuttarṣaśramapīḍito 'smi; mamaitat prayaccha iti; te kathayataḥ: nānuprayacchāma iti; sa tūṣṇīṃ prakrāntaḥ; tatas tābhyāṃ sphaṭikamayyāṃ sthālyāṃ ratnamayyāṃ pātryāṃ prakṣiptam; śakrasya devendrasyādhastāj jñānadarśanaṃ pravartate: tasyām avasthāyāṃ brāhmaṇaveṣam abhinirmāya tayoḥ purato 'vasthitaḥ; brahmāpy avatīrya tasyādūre avasthitaḥ; te śakrāya dātum ārabdhe; sa kathayati: kiṃ mamānuprayacchatha āhosvid yo mamāntikād viśiṣṭataraḥ? yas tavāntikād viśiṣṭataraḥ tasyānuprayacchāvaḥ; ayaṃ brahmā mamāntikāt prativiśiṣṭaḥ; tad asyānuprayacchatam; te tasmai dātum ārabdhe; sa kathayati: kiṃ mamānuprayacchatha āhosvid yo mamāntikāt prativiśiṣṭatamaḥ; yas tavāntikāt prativiśiṣṭatamaḥ; amī śuddhāvāsakāyikā devāḥ; ebhyo 'nuprayacchatam; te tebhyo dātum ārabdhe; te kathayanti: kiṃ asmākam anuprayacchatha āhosvid yo 'smadviśiṣṭatamaḥ? yo yuṣmadviśiṣṭatamaḥ; te kathayanti: ayaṃ bodhisatvo bhagavān nairañjanām abhyavagāhya gātrāṇi pariṣicya alpasthāmavatvān na śaknoti pratyuttartum; eṣo 'smadviśiṣṭatamaḥ; asmāy anuprayacchatam; te tasya sakāśam saṃprasthite; tadā devatābhir arjunaśākhāvanāmitā yām avalaṃbya bodhisatvo nadīṃ nairañjanām uttīrya cīvarakāṇi prāvṛtya nadyā nairañjanāyās tīre niṣaṇṇaḥ; tatas tābhyāṃ satkṛtya tīvreṇāśayena tan madhupāyasaṃ tasmai pratipāditam; bodhisatvenāpi tayor anugrahārthaṃ pratisaṅgṛhītam; pratigṛhya kathayati: kim eṣāpi pātrī parityaktā? te kathayataḥ: bhagavann eṣāpi parityaktā; tato boshisatvena madhupāyasaṃ paribhujya sā pātrī prakṣālya nadyāṃ nairañjanāyāṃ prakṣiptā
After they [scil. the sisters Nandā and Nandabalā] had milked the eight (cows) they began to prepare the sixteen fold intensified milk rice in a crystal cauldron. [...] And, while the milk wells up the Cakra-, Swastika [and] Nandyāvarta-signs appear in it. And, there wandering around the Ājīvika with the name Upaga arrived at this place [and] he saw the porridge. He concludes: "The one who eats this porridge will attain excellent wisdom. If I should ask for it?" He step aside for a moment. Meanwhile it was ready. He went towards [them] and said: "Give me this porridge!" The two said to him: "We don't give it [to you]!" Silently he walked away. Thereupon the two poured it from the crystal cauldron into jewel bowl. There occurred an appearance and a revelation of Śakra, the king of the gods, on the ground. In his descent having taken on the appearance of a Brahman he stopped in front of the two. Also Brahmā after having descended stopped near them. The two prepared to give (the rice) to Śakra. He said: "Are you giving (these alms) to me? Or if there is (someone) who is better than me (are you giving it to him)?" (They said:) "The one who is better than you (to him) we will give (it)." (He said:) "That Brahman is better than me. Give him this." The two began to give him the rice. He said: "Are you giving (these alms) to me? Or if there is (someone) who is much better compared to me (are you giving it to him)?" (They said:) "(The one) who is better compared to you." (He said:) "These Śuddhāvāsa-gods (are better than me)." The two began to give (the rice) to them. They said: "Are you giving (these alms) to us? Or if there is (someone) who is much better than us (are you giving it to him)?" (They said:) "(The one) who is better than you." (They said:) This honorable Bodhisattva, after having bathed in the Nairañjanā and after having washed his limbs, who is in a state of weakness is not able to leave (the river). He is much better than us. Thus give (the rice) to him." The gods came to him. Then the gods bent a branch of a Arjuna(-tree) which the Bodhisattva seized. After having left the river Nairañjanā and after having donned the clothing (of a monk) he sat down at the bank of the river Nairañjanā. Thereupon, after having saluted, they two offered him the rice with great respect. The Boddhisattva accepted (it) from them as (alms) offered for his good. After having taken it, he said: "(Did you) also give (me) the bowl?" They two said: "O Lord, (we) also gave (you) this (bowl)." Thereupon after having eaten the rice porridge, he washed the bowl and threw it into the river Nairañjanā.
[...] cooked a porridge. There was a heretic, Upagata by name. He came by and saw the porridge on which various blissful signs were to be seen. He thought: Whoever eats that porridge will attain supreme wisdom. I should beg to eat it. They porridge became ready. The heretic went to the girls and said: "I come from afar and I am very hungry. You could give me the porridge. The two said: "We are not giving it to you." Silent he walked away. The two girls poured the porridge from the crystal vessel into a jewel bowl. Thereupon Indra step before the girls, while god Brahma and the Jingju-gods stood apart. When the two girls saw Indra standing in front of them they gave him the bowl. Indra said: "Give it to someone who is better than me." The two girls asked: "Who is better than you." He said: "King Brahma over there." Thereupon the two girls offered the porridge to Brahma. He said: "Give it to someone who is better than me." The two girls asked: "Who is better than you." He said: "The Jingju-gods over there." Thereupon the two girls offered the porridge to the Jingju-gods. The Jingju-gods said: "Give it to someone who is better than us." They asked again: "Who is better than you." They said: "The Bodhisattva over there bathing in the river Nairañjanā. He is weak and unable to climbed out. He is better than us. Give it to him!" Thereupon they took the porridge to the river Nairañjanā and offered it to the Bodhisattva. [...] The two girls held the porridge and respectfully offered it to the Bodhisattva. The Bodhisattva accepted it in his interest. He asked: "Do you want to give me that jewel bowl as well?" The girls responded: "Holy one, we give you both." The Bodhisattva ate the rice, washed the bowl and threw it into the river Nairañjanā.
Thomas, Werner, 1979b: Formale Besonderheiten in metrischen Texten des Tocharischen: Zur Verteilung von B tane/tne 'hier' und B ñake/ñke 'jetzt', Mainz: Verlag d. Akad. d. Wissenschaften und d. Literatur (Abhandlungen d. Geistes- und Sozialwissenschaftlichen Klasse 1979, 15).
Thomas, Werner, 1983: Der tocharische Obliquus im Sinne eines Akkusativs der Richtung, Mainz: Verlag d. Akad. d. Wissenschaften und d. Literatur (Abhandlungen d. Geistes- und Sozialwissenschaftlichen Klasse 1983, 6).
Thesaurus Indogermanischer Text- und Sprachmaterialien (TITUS): Tocharian Manuscripts from the Berlin Turfan Collection. Transcriptions prepared by Christiane Schaefer, transliterations by Tatsushi Tamai and Katharina Kupfer. Edited by Jost Gippert, Katharina Kupfer, and Tatsushi Tamai, Frankfurt am Main, 2000–2007; at:
Tocharische Sprachreste. Sprache B. Teil I: Die Texte. Band 1. Fragmente Nr. 1-116 der Berliner Sammlung, hg. v. †Emil Sieg und †Wilhelm Siegling, neubearbeitet und mit einem Kommentar nebst Register versehen v. Werner Thomas, Göttingen: Vandenhoeck & Ruprecht 1983.
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