... [35d] ... the Buddha, he said a parable ... However, other
powers of (humans) he himself may, after all, mistreat. “I am happy [and] glad, you [are] miserable ones, unhappy ones”, [36d] thus he who has not kept up [moral conduct thinks] as one receiving eating and drinking from elsewhere, if they only look on their own belly. Those who,
longing for the [right] way, are satisfied and like from a sewer keep away from veneration, who have evoked the knowledge and the meditations [and] are half freed from the Saṃsāra, those they mistreat as a consequence of obtaining eating and drinking.
[37d] With regard to this fact the Omniscient spoke three strophes for the benefit of monkhood: If he is known by few, but carefully disciplined in the [moral] conducts, the sages
praise him as a being living a good, pure life, without lassitude or sleep. This he proclaimed to them here as a first strophe. [38d] The second strophe the Buddha spoke – he saw the good ones [were] angry – to increase their veneration:
If there should be here a monk having the threefold knowledge, [therefore] keeping away, separated from veneration, destroying death [and] free from [evil] influences since they know that he is known only by few, they mistreat him igno-
-rant fools. [39d] The third strophe he spoke: If a being here should be an acquirer of eating and drinking, even if it be of bad character, it is [still held] in veneration by them. Such strophes he spoke, [and] this he let see
them, the Buddha: Truly, not the one who is famous nor the one who is known [is] my pupil. The [moral] conduct he must have kept up, always disciplined, going directed towards a single goal, [40d] [and] the threefold knowledges he must have, [i.e. he must be one], who can remember [his] earlier births, the divine
one who causes clear sight, and makes all [evil] influences disappear; only if he has evoked such threefold knowledges, he is the pupil of the Omniscient, the Arhat Traividya [“having the threefold knowledge”] by name. If someone should mistreat this one, he will be thrown into a great hell.
[41d] For if the one, who does not behave morally, receives eating from elsewhere, [and thus] mistreats the worthy ones, who for this or another reason are separated from it, all the way to the great Arhats. If one goes forever to see the great householders,
he will have to give up the fervor of monks. Him these [householders] venerate, [but] he harms the other [monk]s. [42d] By the veneration and flattery of this existence the foolish one is, as it were, confused [and] trusts that life is immortal.
And if he had to speak a lie and the untruth or gossip, for the sake of food he says anything; he does slave service, as it were, for the householders; but if, more than for the teacher, he cares for these ones’ thinking [and]
mistreats the others, he will afterwards go into the hells. [43d] These ones who [only] went half from the house to the Buddha from a poor, miserable condition had become monks. These
achieved, by the power of monkhood and for the sake of [their] scholarship, veneration from elsewhere, [but] indifferent to the other births, mingling only with householders, always went to the towns, villages and houses, to see these.
[44d] Monks of this kind did not look at those who had worn the Saṃghāṭī [“a monk's robe”]. Some [of them] evoked discord; some were angry out of envy for benefactors, houses and possessions. These - the hindrance of whom
they would have to make at the acquisition [of food and drink] - are their enemies [thinking]: “They increase [in number] every day” ... malice. [45d] ... is sick, others have come in distress.
a2. According to TochSprR(B)2: 67 fn. 3 the reading aṣpamāt should be corrected to aṣpamāt in the transcription. a6. According to TochSprR(B)2: 67 fn. 6 the reading kärsaurmeṃ should be corrected to kärsormeṃ in the transcription. a7. According to TochSprR(B)2: 67 fn. 7 the reading yarkasa should be corrected to yarkesa in the transcription. a8. According to TochSprR(B)2: 67 fn. 8 wawāwlau is a scribal error for wawlāwau. b6. According to TochSprR(B)2: 68 fn. 8 lkatsi should be corrected to lkātsi in the transcription.
Contains strophes 36-46 of the first part of the Satkāravarga (XIII) in a 21,21,18,13-syllable-metre (rhythm: ab: 8/7/6, c: 9/9 or 4/5/4/5, d: 7/6). Due to damage at the top edge the first recto and last verso lines are mostly lost. Contains translation of Uv 13.12-13.14.
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 (1960) Zur Verwendung des tocharischen Verbalsubstantivs auf -r im Perlativ, In , Indogermanica. Festschrift für Wolfgang Krause zum 65. Geburtstage am 18. September 1960. Heidelberg: Winter, 194-203.
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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