among the gods were [re]born. [14e] [One of them], Upoṣatha by name, he was the [most] glorious god. One evening he came together with these 500 Gods. The four truths I proclaimed to them in every detail, [and]
together with [his] followers he obtained the first stage [of the Srotaāpanna]. See ye, the fruit of such eightfold discipline [is] so great, therefore it [has] to be practiced. [15e] With regard to this the Buddha spoke this good strophe: Faith as well as modesty
as well as the gift, these are the laws praised by the good people. For this way all Buddhas call the [most] divine, on this he goes to the divine wold. This strophe first spoke the Omniscient to the ones insatiable for births. [16e] This, then,
he let these know: to whomever the wish should be, to be [re]born in the divine world, he shall observe here the four laws, he shall be religious, also modest [and he shall be] gift-giving. Such a one enters into the divine world.
The gift [is] the basis, the moral behavior is the foundation, but faith creates belief concerning cause and fruit. [17e] What is faith? It makes one belief in another’s splendid virtues in the cylcle of births.
An when therein it causes the thought of longing for such virtues, it abandons for the virtues’ sake life, possession and everything. He who has love for the virtues [and] not for his life [and] possessions is the truly believing one. [18e] The believing one longs
always to see the good ones, with all effort to hear the law [and] to give gifts, always wishful to collect the jewels of law. (For) these two are called the tender hands of the believing one. For these
(beings) going into the wood .... in the companion [19e] ....
.... (a gift [is] shelter [and] refuge) and what is being generated thereby (in) body, word and (thought) .... pleases (in) poverty and misery.... [20e] ([The] gift is the root), the Pāramitā ...
[the] gift is the basis for those creatures going into the wood, [the] gift is the protection from the fear of poverty, [the] gift [is] a kinsman in the danger of the five kinds of existence. Therefore the three laws, with all effort, have to be
collected by the being who understands. [21e] The Buddha, the master, was in Rājagṛha at that time. The venerable Ānanda entered the town to collect alms. He went to the house of a pupil of these Ājīvikas. This one spoke to Ānanda:
“By me this view is held firmly: there is no gift, nor sacrifice either, good deed [and] evil deed, both do not exist. [22e] But you, the followers of Śākya, deceive beings without number.
The one rich in gifts is [re]born among Gods and men, [thus] you proclaim to beings without number the praise of the gift. I will not drink the poison of your words, I will not give you nor anyone else a gift.
This you shall know, go away from my house.” [23e] To other houses then Ānanda went to collect alms. [But] after [his] meal he went and reported this to the Buddha: “In this way the pupil of the Ājīvikas spoke to me, with angry
words he suckled me very much.” With regard to this the Buddha spoke to Ānanda this strophe with good meaning and expression: [24e] The bad ones certainly do not go into the divine world, for they are fools and do not praise the giving of gifts.
The believer, however, [is] rejoicing in the gift. For thus he will be happy in the other birth. This strophe he spoke to Ānanda. Evil is always to be expected of evil, do not let yourself be hindered! [25e] The bad one, the greedy one, the one [not having kept up] moral behavior
a3. According to TochSprR(B)2: 54 fn. 9 the reading ontsoycceś should be corrected to ontsoyṃceś in the transcription. b2. According to TochSprR(B)2: 55 fn. 8. the reading cmelaṣṣeṃ should be corrected to cmelaṣṣeṃts in the transcription. b2-b3. According to TochSprR(B)2: 55 fn. 9 the reading kraupanallona should be corrected to kraupnallona in the transcription due to the meter.
Includes strophes 14c-26a of the Śraddhāvarga (X) in a 4x13 (rhythm = 5/8) plus 1x21 (rhythm = 8/8/5) syllable-metre, and translation of Uv 10.1-10.2. The damage to the bottom edge resulted in the loss of text from the last recto and first verso line.
Thomas, Werner (1954) Die Infinitive im Tocharischen. In Schubert, Johannes, and Ulrich Schneider, eds., Asiatica. Festschrift Friedrich Weller. Zum 65. Geburtstag, gewidmet von seinen Freunden, Kollegen und Schülern. Leipzig: Harrassowitz, 701-764.
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.
http://www.univie.ac.at/tocharian/?THT 23 Output automatically generated on Sat, 2015-07-04, 00:05:11 (CEST).
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