... ([for] seven days ... they were put under pressure at that time. [11d] Then spoke Ānanda), confused by suffering, with folded hands, lamenting, (the[se] words to the omniscient:
(Oh shelter [and] refuge, oh lord, do not leave us. In the directions) I have gone astray, all confused I am through the suffering. (The laws heard I had grasped), [but] all I have forgotten, [by myself alone] (the burden) will not be borne.
(One may not have trust in the births and the Saṃsāra here. That which is) named (dveṣa), the great displeasure came over the Buddha. [12d] There came believers inhabitants from the town of Śrāvastī and laypeople in hundreds ...
They are sprinkling the whole earth [with water]. The Buddha they saw in [his] appearance, the same [did] separately the monks. The assembly that came saw the Bud-
dha, [the one] which was unhappy and tormented, [and] he proclaimed the law: "If the beings do the deeds themselves, they will themselves receive the terrible fruit from this in their births.
[13d] The miserable beings were blamed themselves, let evoke false thought and put blame onto the good. I see no other hell as great as when onto the good they put blame [and]
unfounded slander. Here good ones [are] called those, who stand in pure moral behavior, in the discipline of monkhood, of novitiate and of lay brotherhood, which also in the eight-fold discipline even stand day and night.
If [one] on such [good ones] puts blame and slander without reason, [14d] will therefore, when he dies, be [re]born in hell) many times [and] see [there] many births [and] many sufferings. The many Buddhas, when they arise in the world,
already indicate one another the miserable hell-being. The zeal such a one takes from the good beings. With such an arrow of speaking blame he strikes them in the heart. Reason, service,
also meditation, the spiritual virtues he steals from them. [15d] Of many beings it disturbs the thought, onto the law of the Buddha he strews the dust of blame, in the believers
heart he brings depression, he gives joy to the disbelievers and gives [them] the opportunity to speak [blame]). [If] with a sword I make a wound on the body, with powder [and] ointment the flesh comes into being again.
For the deep wound of blame there is no powder, no cure, no ointments [and] cleansing medicine. [16d] He takes from him the life of [moral] behavior, and for the entire world he creates doubt about the virtues (of this one)."
(Soon that one [will not be] bearable to) all beings, they will be in doubt, disturbed and are looking askance towards him. What should Buddha, even if ... with seven jewels ...
([have to do] with a heap of remains put in [the ditch]?). Rather someone else has slain her with his own hand and spoke unfounded blame against the Buddha, even though moral behaviour have been kept up. [17d] From the monks one
(will have to obtain what one has learned, for they have heard the laws. The monks here at [their] own wish go) from the house [and] become teachers. (Will you then) not (be able to accomplish what needs to be accomplished of the law)? Of/from/by the Buddha (are) these (great) without (measure)
(the good law ... Of/from/by the worthy it must still be recognized, all) this is the power of the monks. [18d] Therefore ...
a5. According to TochSprR(B) I I, 30 fn. 7 the reading wärpānantär should be corrected to wärpanantär in the transcription and the reading of final ā is a mistake for a in p(elaikn=ākṣ)ā according to TochSprR(B) I I, 30 fn. 6.
a6. According to TochSprR(B) I I, 30 fn. 8 the reading naksante should be corrected to nāksante in the transcription, cf. THT 15 a5. The same is true for the reading cot is a mistake for tot according to TochSprR(B) I I, 30 fn. 9.
b2. According to TochSprR(B)2 45 fn. 11 the reading tarkanaṃne should be corrected to tarkanaṃme in the transcription.
Contains strophes 12-18 of the Vācāvarga (VIII) in a 4x25 syllable-metre (rhythm 5/5/8/7). Otherwise see the philological commentary to THT 15.
The leaf number is not preserved, but this leaf must have been nr. 127 of the manuscript since by comparison with the contents from THT 15 and THT 16 it must have been the last but one leaf before THT 18.
Hackstein, Olav, and Hiromi Habata, and Christoph Bross (2014) Tocharische Texte zur Buddhalegende I: Die Geschichte von der Nonne Sundarī B15–18. Münchener Studien zur Sprachwissenschaft 68 68, 31-99.
Thomas, Werner (1979) 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 1983, 6).
Sieg, †Emil, and †Wilhelm Siegling (1983) Tocharische Sprachreste. Sprache B. Teil I: Die Texte. Band 1. Fragmente Nr. 1-116 der Berliner Sammlung. neubearbeitet und mit einem Kommentar nebst Register versehen v. Werner Thomas, Thomas, Werner, ed. Göttingen: Vandenhoeck & Ruprecht.
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