b

3　… (over) the whole (city of) Ketumatī …

4　… And in this city of Ketumatī (there are two demon kings called) Śodhana (and Upaśodhana) 5　… (Śodhana) inspects the city of Ketumatī, whatever (there is) here and to what extent …

6　(Upaśodhana causes flowers) of the coral tree, of water-lilies (to rain) over the very city of Ketumatī …

7　… within the (Jambu)dvīpa this city of Ketumatī, … as it were; houses, streets, …

8　… (is) good fortune; touching, taste, seeing, smell - all is of good fortune indeed. (Like) a jewel island … (2)

Notes A detailed commentary of this text has been given in TIES 1 (1987). Only additional remarks are included here.

(1) The 6 lines remaining on the recto side are badly damaged. But with the help of the Old Ui., one can get the general meaning. Here we have a description of the city of Ketumatī, the birthplace of Maitreya. The verso permits an identification of the passage as belonging to the 5th act of the drama, cf. the fragments of the Old Ui. text (edition and translation by Tekin, pp. 90-97). But the recto text cannot be matched with specific parts of the Turfan version of the Uighur text. Therefore, the translation has to rely almost exclusively on our understanding of the Tocharian text.

In the line a 1, orpaṅkäs and kärtkāläs are clearly accusative plural forms; hence the remaining nouns are to be interpreted as accusative forms too. For lāñci- (in itself a singular form) as the first element of a compound, cf. TS. A 318 b 5: lāñci-waṣtäntu.

In the second line, the noun forms yetwe, wampe, yātlune, kärparäṃ are extended as a group by postposed yo ‘with’ (cf, Gr. § 352). The past participle kaknunt may be a feminine nominative plural form; it would be in agreement with the subject of this sentence, which can be feminine plural, like waṣtu ‘houses, or ṣtāmäntu ‘trees’. In a 3, -nāṃ is probably the ending of the feminine accusative singular of an adjective (possibly in -ṣi ) modifying tkan-ā ‘on the ground’. The syntagma in the allative singular ri rīyac ^ä requires an interpretation as a distributive construction. The noun modified by the feminine plural nominative ñemintwāṣināñ cannot be identified.

In the fourth line, the restoration of (ṣtā)māntu is obvious. Afterwards, ñemiṣi instead of expected ñemiṣiñi modifying kärtkālyi suggests an analysis of the adjective-noun sequence as a compound, similar to lāñci-waṣtu , 1st line. The masculine plural accusative modified by ñemiṣinä(s) cannot be supplied with sufficient certainty.

The use of yokäm ‘gate’ as a masculine noun in a 5 contrasts with its feminine gender in TS. A 253 a 7: koṃ-pärkāñcāṃ yokmā ‘by the eastern gate’.

In line a 6, pkis is the genitive singular form of puk ‘all’ (Gr. § 265). The noun modified by the nominative singular feminine wärpālyi cannot be identified. － The two last lines of the original recto are lost.

(2) The first line of the reverse side is actually the third line of the original leaf. Line b 3 has its parallel in the Old Ui. text, 13th leaf of the fifth chapter, reverse side (cf. Tekin, Taf. 139, p. 96), lines 1-4.

Śodhane (b 4) as the name of a Yakṣa, meaning in Sanskrit “Cleaner”, recurs in TS. A 253 a 8, a passage from the beginning of the 12th act; Upaśodhane (meaning “Assistant Cleaner”, so to speak), to be supplied for b 6, is also attested in TS. A 253 a 8.

The word mandārak in b 6 is a borrowing from Skt. mandāraka- ‘Erythrina Indica’: it is one of the 15 trees in Paradise. In TS. A 312 b 6, we read mantārak-(pyā)ppyāñ ‘mandāraka-flowers’. The word kuśeśaiyä is also a borrowing from Skt. kuśeśaya- ‘water-lily’.

The form mamsuss occurs in b 7 next to two feminine nominative singular forms, ri ‘city, and the demonstrative sām ‘this’; -ss is the variant of -s expected before oki ‘like, as’. A feminine nominative singular in -us is found only in past participles; hence, mamsus is to be identified as derived from an otherwise unattested verb stem mäs-. Its meaning remains uncertain, not the least because oki points to metaphorical use. The alternative solution of introducing a word boundary before amsuss and considering this form a feminine of hitherto unknown amsu is to be dispreferred as adjectives in -su have feminine nominatives in -ṃts (cf. Gr. p. 31).

Concerning line b 8, the Old Ui. text, ibid., lines 22-24 runs as follows:“All who have seen, heard, touched, smelt, and tasted that are always happy.” The Uighur equivalent makes reference to the five senses, the Tocharian text lists only four (two as infinitives, two as normal nouns). In the expression skaṣikk ats, the word skaṣi is a reduced form of s ^u kaṣi, derivative of suk, vide Gr. § 44d. It may be surmised that the fifth of the senses was named in the lacuna at the beginning of b 8; as the metrical structure of the pāda partly preserved seems to have been 7/7/4, a tentative reconstruction (: puk 、 wrasaśśi klyossi) suk 、tsinātsi tspok lkātsi war puk 、skaṣikk ats 、: may be proposed, which could be rendered:‘(To all beings hearing is) good fortune, touching, taste, seeing, smell - all is of good fortune indeed.’ The difference in the use of infinitives and primary nouns can easily be explained by the need to fill a colon with the internal substructure 4/3, which would have prevented the insertion of tspokiñtsi and wärstsi (or, for that matter, of tsitālune and lkālune). The criticism by Thomas (1990, p. 10) seems unwarranted in view of Gr. p. 7 (§10).

2.5. Fragments not yet identified

Six fragments remain unidentified, and are edited without translation; they are indeed very small, and in a worse shape, compared to the preceding fragments belonging to the first, second, third and fifth acts. Some of them, however, do have parallels in fragments of the Berlin collection. These correspondences have been noted in due place, but the remnants of text are too poor to allow an identification. It is at least very likely that the fragments in question belong to some less known — or even unknown — parts of the work, in acts other than the first three, which are almost entirely covered by the fragments already published. The complete discussion of the content of this residual group of fragments will be a task reserved to the future.

N.1. YQ 1.34

YQ 1.34 1/1

(a)

1　///k a nt 、tspok a ntuyo kaknuṣ 、motaki ṣtām a ntwaṃ pākr a m a (s)k(a)(ṃt )[r a ] ///

2　///··ṃ śwāt[s]intu t a mnek 、yoktsintu wk a ṃ wäknā ṣtām a ntwaṃ waraṃ yo ///

3　/// nyo śwātsi yoktsi ritwṣantāñ^ä 、k a rtaññ oki ː p[u] ///

4　/// [nt]āśśi posaṃ pe ñemiṣinäs k a rtkāl(s)ā///

5　/// (e)l wawuṣ kraṃś wärpāṃtr a m a ṃ [t . ā] ///

6　/// — r 、ː pāk a r nāṃts ///

YQ 1.34 1/2

(b)

3　/// -ts 、cwaṅkeyaṃ kā ///

4　/// [ra]kyo kaknuṣ , yāp , mskaṃt a r 、ː — ///

5　/// [yo] yetunt 、skam 、ː ṣya wk a ṃ lkātsi kr a ṃ(tso) ///

6　/// m (、) eṅkalsuṃt 、ː 2 || śāriputtr a tr a ṅk a ṣ 、m a ṃ w ///

7　/// (k a ṣ)ṣ[i] tr a ṅk a ṣ weñā näṣ cesmi waṣtwāṣiṃ yātlune śwātsi pen ///

8　/// swe śwālyāṃ praṣtā m a ttakk ats 、ñäkci sut 、śwātsi oki ///

N.2. YQ 1.35

YQ 1.35 1/1

(a)

1　/// neyo taryāk 、ṣ p a t pī bodhapakṣik m a rkama(l··)///

2　/// (kapśi)ñño wk a ṃ wäknā r a ddhi paryāriyo wrasa///

3　///·n·m p[o]saṃ lmo ṣñi yāmlune opyāc k a [l··]///

4　///(lā)nt [、] se devadatte ñomā m a śkit 、pe///

5　///(ś)[aṃ]k(u)mm oki āṣ t a r pāṣ(lune) ///

6　///··ä ː ptāñ[k a ]t k a i[ṃ] ///

YQ 1.35 1/2

(b)

3　/// [ś]ś(i) santānaṃ o ///

4　/// ñ^[ä] 、okāk 、p a rneṣi n · ///

5　/// (pra)[tti]kaptāñktañ^[ä] 、kāt a ṅkeñc^[ä] 、cem ca ///

6　/// k (c)aṣ ṣ a k 、abhijñes ram yāmuṣ 、ː r a (d)dh ///

7　/// (ce)smi māk 、ː skaṃ ṣtmoṣ 、s^u kis ṣurm 、krop a [nt]r a ///

8　/// (a)viśäṣ 、ts a lpo napeṃsaṃ śācyāp waṣ t 、lmo ///

N.3. YQ 1.36

YQ 1.36 1/1 [recto]