The original manuscript is missing, but was an almost complete leaf in length, made up of various pieces. Damaged in several places, with the right hand end mising, creating a gap of about 1-4 syllables. Leaf number 29 was visible on the left margin.
Having seen (the sick) and the dead, I felt weariness of life. Why cannot you (leave) the
prison of the house just a little? [65d] Again the Buddha (was staying) near Śrāvastī with the community. As a charioteer king Prasenajit was driving. Then the axle of the chariot broke, [and] the spokes were spread apart.
The king (however) at that time was doubtful about [his] life. [66d] Into the Jetavana to the Buddha he went. With reverence and veneration the king (then) asked the Omniscient
about the breaking apart of the chariot: “Will there be for me a falling from the great, royal throne? Or is there to be to me danger for [my] life?” [67d] To him the Omni-
scient spoke with pity: “There is no danger for [your] life, nor falling from the throne either, this doubt let go from
[your] mind. Although there are here, o lord, for (all) the world unpleasant laws.” The three to him announced the Buddha: sickness, old age [and] death. [68d] If those were not in the world, the Buddha would not need to rise after all. To
remove such plagues, Omniscient ones rise here. Then the one having the ten powers spoke, to turn the king’s mind away from the world.Under (the parable) of the chariot he spoke this strophe
with deep meaning: [69d] Old [even] grow the chariots of the king, the very splendid ones. Thus also the bodies reach old age. (But) the law
(of the good ones) does not reach old age, then (these) good [Buddhas] always make it known again among (all the) good ones. [70d] Just as the joints (of the chariot are connected with straps),
so the joints of the bones [are] connected with sinews and muscles here. If preserved with care, the chariots will stay for a long time. But (even) a good body quickly shows its
[true] self. [71d] At another time again in Śrāvastī the god of gods, The Buddha was staying. in the morning he went out of the cell. The sun had already risen high. The
Omniscient sat on [his] seat, he took off his upper garment [and] held the [his] back up to the sun. [72d] Ānanda sat
on [his] knees. With both palms [of his hands] he massage the body of the Buddha and rubbed it. Ānanda spoke to the Omniscient: “There are seen on you, o God, the being-other-
than-usual of [all] five sensory organs, eyes, etc. [73d] The cracking of the skin and the frailness of the flesh are
seen on you.” “Thus it is, o Ānanda, (ugly) is old age.” Then in the community meeting the Buddha spoke three excellent strophes to drive away the confusion of the novices.
[74d] “Fie on you, old age [you are] of a raw type, not noble, you [are] causing the beings a bad shape. Its (sight) thus (pleasing) the mind
Anityavarga (I), part two. Contains strophes 65b-75b in a 4x14 syllable-metre (rhythm: 7/7).
a1. corresponds to Uv. I, 27:
jīrṇaṃ ca dṛṣṭveha tathaiva rogiṇaṃ mṛtaṃ ca dṛṣṭvā vyapayāta cetasam
jahau sa dhīro gṛha bandhanāni kāmā hi lokasya na supraheyāḥ
At the sight of an old man, at the sight of a sick man, at the sight of a dead man abandoned by conciousness, the wise man renounced the bonds of family. For the worldling, desires are not easy to avoid.
a8.-b1. corresponds to Uv. I, 28:
jīryanti vai rāja rathāḥ sucitrā hy atho śarīram api jarām upaiti
satāṃ tu dharmo na jarām upaiti santo hi taṃ satsu nivedayanti
They wear out, the royal chariots with brilliant medleys of colour; in the same way, the body falls under blow of old age. But the Law of virtuous men does not fall under the blow of old age: this is because virtuous men teach it to virtuous man.
b8. corresponds to Uv. I, 29:
dhik tvām astu jare grāmye virūpa karaṇī hy asi
tathā mano ramaṃ bimbaṃ jarayā hy abhimarditam
Shame on you, coarse old age which causes ugliness, since a face that was so lovely has been dishonoured by you.
Thomas, Werner, 1971: Bilinguale Udānavarga-Texte der Sammlung Hoernle, Mainz: Verlag d. Akad. d. Wissenschaften und d. Literatur (Abhandlungen d. Geistes- und Sozialwissenschaftlichen Klasse 1971, 7).
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).
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: http://titus.fkidg1.uni-frankfurt.de/texte/tocharic/thtframe.htm
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.
http://www.univie.ac.at/tocharian/?THT 5 Output automatically generated on Tue, 2015-04-21, 10:22:52.
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