b

1　The (Śākya) women (9) went to the Buddhagod the teacher. The Buddhagod the teacher (understood) the thought of the women.

2　… (five) virtues of women: They do not make the house empty, the accumulated possessions …

3　… together with them the men enjoy the pleasure of beauty and pleasant talk (10) . From women, Buddhas, Pratyekabuddhas, … (have come into the world) (11) .

4　Having heard that, and having become glad, the women say: Shame on the denouncers (12) , who …

5　(who) was the paragon of virtue in the world, he the Buddhagod teacher speaks to us in every way.

6　… we will hear the Law! || Thereupon (13) the Buddhagod the teacher (preached the Law) in such a way to the Śākya women.

7　(the second time) (14) , at the teaching of the Law, sixty thousand obtained the glory. The third time, at the teaching of the Law, forty thousand …

8　… profit came their way, as follows: three tunes at the teaching of the Law …

Notes (1) The restored collocation (seni)k śont is the nominative feminine plural of Toch. A senik śo , for which see Gr., p. 322; cf. also B senik śawa (B 534 a 3). The beginning of this leaf corresponds to Ui. I. III, 3 a 11, and the last line to 4 a 15.

(2) This sentence is not matched exactly by the Uighur text, cf. 3 a 16-17.

(3) Cf. Ui. I. III, 3 a 19-20.

(4) Cf. Ui. I. III, 3 a 23 ff.

(5) Cf. Ui. I. III, 3 a 29 f.

(6) Accusative plural masculine of Toch. A śārwär ^* , the equivalent of Toch. B śarware ‘arrogant’; cf. Ui. I. III, 3 b 1-2.

(7) In this context, this form cannot be the nominative singular masculine of the demonstrative. It may be a postposition governing the locative, to be translated tentatively ‘with respect to’.

(8) The collocation naṣ nākäm in I.3 (YQ 1.32) b 6 suggests that naṣ may be very close in meaning to nākäm ‘blame’. In the present passage, naṣ occurs in combination with the verb nāk -; it may be used as a quasi internal object of ‘to blame’.

(9) Cf. Ui. I. III, 3 b 12 ff.

(10) Cf. Ui. I. III, 3 b 22-24.

(11) Ibid., 24-25.

(12) The form is genitive plural, probably of a deverbative compound similar in structure to Toch. A ri-pāṣe ‘protector of the city’. The first element ṣtāk may permit an analysis as ā -case extended by emphatic -k of ṣät ‘downwards’; it cannot be decided whether the verb stem involved is to be identified as kruk - or ruk -. If one wants to consider the possibility that -kk - in the verbal part of the compound was assimilated to the first occurrence of -kk -, -rukke could be derived from a –rutke , on the root rutk - ‘fortbewegen’, which would mean that the meaning of the compound could be reconstructed as ‘one who is moving someone down’.

(13) Cf. Ui. I. III, 4 a 3 ff.

(14) Cf. Ui. I. III, 4 a 7.

III.4. YQ 1.23

Transliteration YQ 1.23 1/2 [recto]