b

1　… with his face full, as it were, of (10) … , with mighty joy, a bent body with … straight (turned) upwards (11)

2　…oh noble one (12) , whose name is Buddha, by the hearing of whose name I see, (among the beings lying) under the burden of Kleśas, 3　… the Buddhagod (13) awakened indeed. || Pūrṇabhadra says (14) : Whence (will) I (have) the ability,

4　… however, I will tell in short. Listen! There is, (in) the direction of the Himalaya mountains, 5　(on the banks of the Bhāgīrathī river, a lovely and beautiful city named Kapilavastu.) In this city now (there is) from the lineage of the Cakravartin king Ikṣvāku and the Gautama family 6　… there is an Indra-god (named Śuddhodana). For this king, Mahāmāyā, (the jewel) of queenship (gave birth to a son).

7　… in the hour of Vijaya (15) , (endowed) with the thirty-two marks

8　… || In the Hetuphala (16) [tune] || Just born, this one without (fear)

Notes (1) This leaf and the following (YQ 1.9) are discussed by Pinault, 1990 and Thomas, 1991. Cf. Ui. II. I, 14 a 11 ff.

(2) mläṅk -, never seen before, but probably -n - infix formation of mälk- "to arrange".

(3) Thomas' reading is incomplete. (o )stu, if correctly identified, seems to be a borrowing of Toch. B ostuwa, plural of Toch. B ost 'house', with an adaptation to the pattern of native Toch. A waṣtu : waṣt

(4) Cf. Ui. II. I, 14 a 18 ff. Compare also the following passage from the Suttanipāta, ch. V. Pārāyanavagga (according to the references given above, section 1.4.5.3), 1. Vatthugāthā, v. 986-987: "Seeing him terrified and miserable, a deity who desired his welfare going up to Bāvarī spoke these words:"

(12) Na so muddhaṃ pajānāti, Muddhani muddhapāte vā

Kuhako so dhanatthiko, Ñāṇam tassa na vijjati ||

"He knows nothing about head(s). He is a deceitful (man), desiring money. He has no knowledge about head(s) or head-splitting."

(5) mälkärteṃ, cf. Pinault, 1993, pp. 161-180.

(6) See Thomas (1991, p. 12): "Zu Zeile a 5: am Zeilenende gewiss zu A knā(naṣ 、) ―Ji knānaṣ ! ―zu ergänzen." But in my paper my transcription is, line 5: knā line 6: (naṣ ) . Thomas has arbitrarily taken away my parentheses ().

(7) Thomas, ibid.: ś[ś]aśmur a ṣ 、 . [ś ] on the original photograph is only a dim shadow.

(8) Stanza of 20(5/5/5/5)+22(8/7/7) +10(5/5) +15(8/7) syllables. For the following speech, cf. Ui.II. I, 14 a 28 ff.

(9) yom a s: the sign m a on the original photograph is as clear as possible, but Thomas (1991, p. 8 n. 11) would prefer p a ! The reading is confirmed by the parallel, Ui. II. I, 14 b 2.

(10) Thomas (1991, p. 9, n. 13): "Fehlt in der Transkription von Ji." On the original photograph only less than half of the syllable yo (？) is left. Thomas' comment is rather too bold.

(11) smakk orto. Thomas (1991, p. 14): "den gebeugten Körper gleich[zeitig] nach oben …" The 19th mark of the 32 marks of the Buddha is Toch. A tsopats kārme kapśiññum (YQ 1.14 [II.5] a 2) or tsopats smak kapśño, (YQ 1.12 [II.10] b 1), which are equivalent to the Skt. compound bṛhadrjukāyaḥ. Therefore, smak is somehow equal to Skt. ṛju-, which means "straight, right, upright, honest", in German "gleich". Thomas translates it first with "gleich[mässig]" and then turns it to "gleich[zeitig]". I am really astonished: how is it possible to make such a turn? What a difference is there between "gleichmässig" and "gleichzeitig"! For the description of Bādhari's attitude, see Ui. II. I, 14 b 9 ff.

(12) mälkärteṃ. Thomas (1991 p. 9, note 14): "steht in Ligatur, also nicht mit Ji m a l k a rteṃ ." My transcription · m q l k a rteṃ was exactly the same as Thomas' transcription. I really don't know what is wrong here?

(13) Thomas hasp[t]āñk a tt (1991, p. 9). This is a riddle to me. Here the syllable tā of ptāñk a tt is as clear as possible. The [ ] of Thomas is absolutely superfluous.

(14) Cf. Ui. II. I, 14 b 17 ff.

(15) Cf.Ui. II. I, 15 a 2-3.

(16) Stanza of 4 x 18 (7/7/4) syllables. The end of this leaf corresponds to Ui. II. I, 15 a 8 ff.

I.9. YQ 1.9

Transliteration YQ 1.9 1/1 [recto]