Cataloguing The Säkiz Yükmäk: New Results

BEŞBALIKLI ŞİNGKO ŞELİ TUTUNG ANISINA ULUSLARARASI ESKİ UYGURCA ÇALIŞTAYI BİLDİRİLERİ 4-6 Haziran 2011, Ankara Papers of the International Workshop Old Uighur Studies in Memory of Şingko Şeli Tutung from Beşbalık June 4 - 6. 2011, Ankara Beşbalıklı Şingko Şeli Tutung Anısına Uluslararası Eski Uygurca Çalıştayı (Ankara: 2011) Beşbalıklı Şingko Şeli Tutung Anısına Uluslararası Eski Uygurca Çalıştayı Bildirileri 4-6 Haziran 2021= Papers of the International Workshop Old Uighur Studies in Memory of Şingko Şeli Tutung from Beşbalık: June 4-6. 2011/ Yayıma hazırlayan: Mustafa S. Kaçalin.— Ankara: Türk Dil Kurumu, 2022. 318 s.: tbl., şkl., fotog.; 16 cm.— (Atatürk Kültür, Dil ve Tarih Yüksek Kurumu Türk Dil Kurumu Yayınları; 1452) ISBN 978-975-17-5099-0 1. Toplantılar, Uygur Dili 2. Uygur Edebiyatı 3. Biyografi, Şingko Şeli Tutung I. Kaçalin, Mustafa S. (yay. haz.) 419.9932 818.99 Türk Dil Kurumu Yayınları BEŞBALIKLI ŞİNGKO ŞELİ TUTUNG ANISINA ULUSLARARASI ESKİ UYGURCA ÇALIŞTAYI BİLDİRİLERİ 4-6 Haziran 2011, Ankara Papers of the International Workshop Old Uighur Studies in Memory of Şingko Şeli Tutung from Beşbalık June 4 - 6. 2011, Ankara Ankara, 2022 Atatürk Kültür, Dil ve Tarih Yüksek Kurumu Türk Dil Kurumu Yayınları: 1452 BEŞBALIKLI ŞİNGKO ŞELİ TUTUNG ANISINA ULUSLARARASI ESKİ UYGURCA ÇALIŞTAYI BİLDİRİLERİ 4-6 Haziran 2011, Ankara * Yayıma Hazırlayan: Prof. Dr. Mustafa S. KAÇALİN * İnceleyiciler: Prof. Dr. Ferruh AĞCA Dr. Hakan AYDEMİR * Metin Denetimi: TDK - Kübra KICIR * Sayfa ve Kapak Tasarımı: TDK - Mehmet GÜVEN * Baskı: Birinci Baskı: Ankara, 2022 Ocak ISBN: 978-975-17-5099-0 * Dağıtım: Türk Dil Kurumu Atatürk Bulvarı No.: 217 06680 Kavaklıdere / ANKARA Telefon: +90 (312) 457 52 00 Belgegeçer: +90 (312) 468 07 83 Genel ağ: http://tdk.gov.tr * ©5846 sayılı Yasa’ya göre eserin bütün yayın, çeviri ve alıntı hakları Türk Dil Kurumuna aittir. İçindekiler Göttingen Üniversitesindeki Maitrisimit Projesi Üzerine Jens Peter Laut ● 9 Uygurcada Terim Yapma Tekniği Üzerine Gözlemler Ablet Semet ● 19 Two Abhidharma Fragments From Dunhuang Aydar mİRKAMAL ● 33 On the Old Uyghur Fragments of the Eighty Volumes Buddhavataṃsaka Sūtra From Fu Ssu-Nien Library in Taiwan Abdurishid YAKup ● 45 Old Uighur as Preserved in Modern Uighur Aysima mİRSuLTAN ● 55 Eski Uygurcada Birkaç İmla Sorunu Ceval KAYA ● 69 Altun Yaruq Cane Ondağı Siynonim Qos Sözderi Erkin AwğALıY ● 71 Eski Türkçe Xuanzang Biyografisi’ne Kaynaklık Eden Çince Metin Üzerine Yeni Bilgiler Hakan aYDEMİR ● 81 The Lehrtext and Bodhisattvacaryāmārga (Pelliot Ouïgour 4521) Kōichi KıTSuDō ● 93 Xuanzang Biyografisindeki Bazı Çeviri Özellikleri Üzerine Klaus RöhRboRN ● 107 The Traces of the Diachronic Sound Chance of L to Š in Old Uyghur Litip TohTı ● 117 Şingko Şeli Tutung'un Tercüme Üslubu Üzerine Mağfiret KemaL YuNuSoğLu ● 127 Eski Uygurcanın Fiil Varlığı Marsel ERDAL ● 137 Borun and Borun-Luq in The Old Uigur Legal Documents Dai MATSuı ● 145 Beşbalıklı Şingku Şali'nin Altun Yaruk'ta İzlediği Çeviri Yöntemleri Muhemmetrehim SAYİT ● 165 Daśakarmapathaavadānamālā Üzerine Yapılan Çalışmalar ve Bu Çalışmalarda Karşılaşılan Güçlükler Murat ELMALı ● 171 Šiŋko Šäli Tutuŋ ve Altun Yaruk Çevirisi Üzerine Özlem AYAzLı ● 191 Cataloguing The Säkiz Yükmäk: New Results Simone-Christiane RASchMANN ● 203 Towards an Edition of the Daśakarmapathāvadānamālā in Old Uyghur Jens wıLKENS ● 219 Three Uighur Inscriptions Quoted From Altun Yaruq in Dunhuang Mogao Grottoes 464 YANg Fuxue ● 239 The Uighur Word Materials in a Manuscript of Hua-Yi-Yi-Yu (華夷譯語) in The Library Of Seoul National University (IV) Yong-Sŏng LI ● 247 The Old Turkish Abhidharma-Texts Containing Brāhmī-Elements Yukiyo KASAı ● 283 A Study of One Fragmental Leaf of The Abhidharmakośabhāṣya-tīkā Tattvārthā in Uighur Script ZhANg tieshan ● 291 Šiŋgko Šäli Tutuŋg Kimdir? Peter zıEME ● 307 Uygur Harfli Bir Kayıt Mustafa S. KAÇALİN ● 317 CATALOGUING THE SÄKİZ YÜKMÄK: NEW RESULTS Simone-Christiane RASCHMANN The Union Catalogue of Oriental Manuscripts (Katalogisierung der Orientalischen Handschriften in Deutschland = KOHD) is a project of the Göttingen Academy of Sciences. The main aim of the project is the registration of manuscripts written in the languages of Asia and Africa, preserved in German collections. Among the catalogue volumes produced in the course of the project up to now there are 18 volumes describing the Old Turkic manuscripts and block prints housed in the Berlin Turfan collections (Depositum der Berlin-Brandenburgischen Akademie der Wissenschaften in der Staatsbibliothek zu Berlin - Preußischer Kulturbesitz, Orientabteilung and The Asian Art Museum, Collection of South, Southeast and Central Asian Art). All catalogue volumes have been published in the series called Verzeichnis der Orientalischen Handschriften in Deutschland (VOHD).1 With the volume describing 249 fragments of handwritten manuscripts, colophons and commentaries, the cataloguing of the Säkiz yükmäk yaruk nom bitig and the Säkiz törlügin yarumıš yaltrımıš nom bitig fragments, preserved in the Berlin Turfan collections, is finished.2 The description of the printed fragments of this text had already been included in the catalogue of the block print fragments compiled by AbDuRıShıD YAKup.3 Three fragments of two manuscripts of the sūtra written in Brāhmī script have been described in the catalogue volume of DıETER 1 2 3 For a detailed list of the catalogue volumes see the website of the project: https://adw-goe. de/forschung/forschungsprojekte-akademienprogramm/kohd/publikations-serie/ Alttürkische Handschriften. Teil 18: Buddhica aus der Berliner Turfansammlung. Teil 1: Das apokryphe Sūtra Säkiz Yükmäk. Beschrieben von SıMoNE-chRıSTıANE RASchMANN. Stuttgart 2012 (VOHD. 13,26.) Alttürkische Handschriften. Teil 12: Die uigurischen Blockdrucke der Berliner Turfansammlung. Teil 2: Apokryphen, Mahāyāna-Sūtren, Erzählungen, magische Texte, Kommentare und Kolophone. Beschrieben von AbDuRıShıD YAKup. Stuttgart 2008. (VOHD. 13,20.); Alttürkische Handschriften. Teil 15: Die uigurischen Blockdrucke der Berliner Turfansammlung. Teil 3: Stabreimdichtungen, Kalendarisches, Bilder, unbestimmte Fragmente und Nachträge. Beschrieben von AbDuRıShıD YAKup. Stuttgart 2009. (VOHD. 13,23.) 204 Cataloguing The Säkiz Yükmäk Yaruk: New Results maue.4 Most of the 249 handwritten fragments form parts of scrolls. Among the well attested Old Turkic Buddhist texts, like Altun yaruk sudur, Kšanti kılguluk nom bitig, Maitrisimit and Daśakarmapathāvadānamālā this is a unique feature. Other book formats present among the handwritten fragments are: pustaka books with folios of various line numbers, folded and stitched booklets. The original format of a number of smaller fragments is unknown. During the work on the catalogue I was able to trace three fragments of a scroll which had been referred to in the edition of JuTEN oDA, published only recently, as having been lost during World War II.5 These fragments had been described as being one large unit of 124 lines in the first edition, published in Türkische Turfantexte VI (~ TT VI, l. 230-352).6 Probably it was cut into three pieces during the restoration process. The date of the restoration is unknown, but the fragments were laminated at a certain date and stored between glass plates. They have the shelf numbers Mainz 739.I, II and III.7 Mainz 739, I – III By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung. Additionally, I have revised the distribution of 48 fragments to manuscripts. In 19 cases the correction was the result of a new join. The following examples is the most impressive of these joins. In this case four single fragments were joined. Thus, two folios of a stitched booklet can be reconstructed. A special feature of this manuscript is the alternate black and red writing in the passages with the invocations of the bodhisattvas including a black-and-red 4 5 6 7 Alttürkische Handschriften. Teil 1: Dokumente in Brāhmī und tibetischer Schrift. Beschrieben und herausgegeben von DıETER MAuE. Stuttgart 1996. (VOHD. 13,9.) Cf. oDA JuTEN: Bussetsu tenchi hachiyō shinjukyō ikkan torukogoyaku no kenkyū [A Study of the Buddhist Sūtra Called Säkiz yükmäk yaruq or Säkiz törlügin yarumïš yaltrïmïš in Old Turkic], II, Kyoto 2010, 108 (note to text 81). bANg, wıLLı / ANNEMARıE VoN gAbAıN / gAbDuL RAšıD RAchMATı: Türkische Turfantexte. VI. Das buddhistische Sūtra Säkiz Yükmäk. Berlin 1934. In: Sitzungsberichte der Preußischen Akademie der Wissenschaften. Phil.-hist. Kl. 1934: 10. 93-192. Cf. VOHD 13,26 # 113. correction was the result of a new join. correction was presented the result of a new join. The example, here, is the most impressive of these joins. In this case four single The example, presented thefolios mostof impressive these joins. this case four single fragments were joined. here, Thus,istwo a stitchedof booklet can beInreconstructed. A special fragments joined. Thus, folios of ablack stitched can be A special feature ofwere this manuscript is two the alternate andbooklet red writing in reconstructed. the passages with the feature of thisofmanuscript is the alternate and red writing in the passages with the invocations the bodhisattvas includingblack a blackandred punctuation (folio I verso) and invocations the bodhisattvas including a blackandred punctuation (folio I verso) and the dhāraṇīofwritten in red ink (folio II verso). Simone-Christiane RASCHMANN 205 the dhāraṇī written in red ink (folio II verso). U 7066 + U 3230(folio I, II + U I7065 + U 3526 punctuation verso) and the dhāraṇī written in red ink (folio II verso). 7066 + U 3230 II +Staatsbibliothek U 7065 + U 3526zu Berlin – Preussischer Kulturbesitz, Orientabteilung. UBy courtesy of I, the By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung.   U 7066 + U 3230 I, II + U 7065 + U 3526 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung. The original pagination of the folios in the booklet is located on the verso, on the left margin preceding the first line of text.8 Some further fragments of this booklet show a second pagination which is later added on the recto on the upper margin in an unpractised handwriting. The inner margins are glued and the holes, now still visible, show that the folios were stitched together. 8 For further details concerning the fragments of this booklet cf. VOHD 13,26 # 068, 076, 081, 146, 154, 159, 174.   margin preceding the first line of text.8 Some further fragments of this booklet show a second pagination which is later added on the recto on the upper margin in an unpractised handwriting. The inner margins are glued and the holes, now still visible, show that the folios were together. 206stitched Cataloguing The Säkiz Yükmäk Yaruk: New Results    U 7063 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung.   U 7063 26 fragments contain of textszu independent of the Säkiz yükmäk yaruk nom bitig or By courtesy of theremains Staatsbibliothek Berlin – Preussischer Kulturbesitz, the Säkiz törlügin yarumıš yaltrımıš nom bitig on their verso. These texts or scribblings are Orientabteilung. mostly unpublished. In four cases the text is not really written on the verso of the 26 fragments of texts independent ofwas the Säkiz manuscript, but oncontain a stripremains of another fragment which gluedyükmäk on theyaruk manuscript for nom bitig or the Säkiz For törlügin yarumıšwhich yaltrımıš nom bitiginon their verso. These restoration purposes. this repair, took place medieval times, other discarded texts or scribblings are mostly unpublished. In four cases the text is not really manuscripts were used. written on the verso of the manuscript, but on a strip of another fragment which It is most likely that the frequent use of the manuscript may be caused by the sūtra itself, was glued on the manuscript for restoration purposes. For this repair, which took because “it encourages people to read and recite the text on the occasion of building a place in medieval times, other discarded manuscripts were used. house, of a funeral or even of a wedding, and by so doing people will be free from every 9 It is most that also the frequent of the manuscript may be caused by misfortune andlikely fear, and happy inuse daily life.” theBerlin sūtra itself, because encourages peopleU to readisand the text on verso the a strip fro The fragment with“itthe shelf number onerecite example. On its 7068 of building a house, of One a funeral or even of a wedding, andthis by document so doing borluk satg anoccasion Old Turkic contract is glued. line of text with the title of people be free from sales everycontract” misfortuneisand fear, and10also happy in daily life.”9 almıš bitigwill “wine garden preserved. The Berlin fragment with the shelf number U 7068 is one example. On its verso a strip from an Old Turkic contract is glued. One line of text with the title of this document borluk satgın almıš bitig “wine garden sales contract” is pre9 Cf. ELVERSKog, JohAN: Uygur Buddhist Literature. Turnhout 1997, 95. (Silk Road Studies. I.)  For further details concerning the fragments of this booklet cf. VOHD. 13,26 # 068, 076, 081, 146, 154, 159, Cf. ELVERSKOG, JOHAN: Uygur Buddhist Literature. Turnhout 1997, 95. (Silk Road Studies. I.) 10 Cf. VOHD. 13,26 # 081. 8 9  Simone-Christiane RASCHMANN 207 U 7068 U 7068 10 courtesy of the Staatsbibliothek zu Berlin – Kulturbesitz, Preussischer Orientabteilung. Kulturbesitz, Orientabteilung. served. By courtesy ofBy the Staatsbibliothek zu Berlin – Preussischer U 7068 U 7068 By courtesy of the Staatsbibliothek Berlin Preussischer Kulturbesitz, The glued strip onof the of the fragment with the shelf number U 70 By courtesy ofof thepaper Staatsbibliothek zu Berlin –with Preussischer Kulturbesitz, The glued strip of paper on the versozu the–verso fragment theOrientabteilung. shelf number U 7001 70 01 stems fromblock a Chinese block print and is aoffragment of the page of Uof chapter 18 of the Orientabteilung. from a Chinese print and is fragment the first with page offirst chapter 18 隨願往生 The glued strip of paper onathe verso of the fragment the shelf number 7001 01 stems 70the 11 11 集 Sui yuan wang sheng ji. Unfortunately the five cursive lines of text on thevery verso from asheng Chinese print and is a fragment the firstlines page of of chapter 18the of the 隨願往生 集 Sui yuan wang ji.block Unfortunately the fiveofofcursive text on verso are The glued strip of paper on the verso the fragment with the shelf number 11 much damaged andji.therefore thethis content of this inscription is unclear. 集 Suiand yuan wang sheng Unfortunately the five cursive lines of text on the verso are very much damaged therefore content inscription is unclear. U 7001 stems from a the Chinese blockofprint and is a fragment of the first page of much damaged and therefore the content of this inscription is unclear. 11  chapter 18 of the 隨願往生集 Sui yuan wang sheng ji. Unfortunately the five  cursive lines of text on the verso are very much damaged and therefore the content U 7001 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung. of this inscription is unclear. U 7001 U 7001 By courtesy of the Staatsbibliothek zu Berlin – Kulturbesitz, Preussischer Orientabteilung. Kulturbesitz, Orientabteilung. 7001 By courtesy ofInthe zu Berlin – Preussischer theStaatsbibliothek case of the fragment U 7032 we U can easily see the use of a Chinese manuscript for the restoration of theofOld scroll. Additionally a textile strip is glued on.12 By courtesy theTurkic Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, In the the fragment case of theUfragment U wesee canthe easily use ofmanuscript a Chinese manuscr 7032 Orientabteilung. In the case of easily use see of athe Chinese for the 7032 we can restoration of the Old Turkic scroll. Additionally a textile strip is glued on.12 restoration of the Old Turkic scroll. Additionally a textile strip is glued on.12 In the case of the fragment U 7032 we can easily see the use of a Chinese manuscript for the restoration of the Old Turkic scroll. Additionally a textile strip is glued on.12 10 Cf. VohD 13,26 # 081. 11 I owe this information to my Japanese colleague TSuNEKı NıShıwAKı. For further remarks see VOHD 13,26 # 25. 12 For further remarks cf. VOHD 13,26 # 016. U 7032 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung.  U 7001 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung. In the case of the fragment U 7032 we can easily see the use of a Chinese manuscript for the of The the Säkiz Old Turkic scroll. Additionally a textile strip is glued on.12 208 restoration Cataloguing Yükmäk Yaruk: New Results U 7032 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung.   U 7032 I owe this information to my Japanese colleague TSUNEKI NISHIWAKI. For further remarks see VOHD 13,26 # 25. By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, 12 For further remarks cf. VOHD 13,26 # 016. 11 Orientabteilung.  The three fragments with the shelf numbers U 310313, U 308214 and U 309615 show a very specific style of handwriting. By chance all three fragments are labelled T II Y, which tells us that they were found during the second Turfan expedition in Yarchoto. Only the running number after the location mark differs. The size of the script and the space between the lines differs in the three fragments, so we have to assume that they belong to different manuscripts. Some special features can be observed in the spelling of these three fragments. /r/ is prone to be dropped. In the fragment U 3096/r/5/ we read ko<r>kınčıg, in the fragment U 3103/r/3/ ki<r>sär and in line /v/1/ tu<r>karu. In fragment U 3096 again we have the ablative variant ävdän in line /r/6/. kärgäk has a written vowel in the first syllable in U 3082/v/7/. In line /r/5/ of the same fragment there is a metatheses of a cluster with /r/, so we read torpak instead of toprak. It is still obscure whether these three fragments were written by one and the same scribe, who produced three copies of almost the same shape. All the fragments seem to belong to manuscripts in a portrait pustaka format with 7 lines, even though a pustaka hole is partly preserved on U 3103 only. 13 Cf. VOHD 13,26 # 066. 14 Cf. VOHD 13,26 # 051. 15 Cf. VOHD 13,26 # 033.  It is still obscure whether these three fragments were written by one and the same scribe, who produced three copies of almost the same shape. All the fragments seem to belong to manuscripts in a portrait pustaka format with 7 lines, even though a pustaka hole is partly preserved on U 3103 only.   Simone-Christiane RASCHMANN U 3103/r/3/ ki<r>sär 3103 U 3082/r/5/ torpak 3082 209 U 3096/r/6/ ävdän 3096 U 3096/r/5/ ko<r>kınčıg 3096 By courtesy of the Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orientabteilung.  AHAR BARAT an Old Turkic In 1990 ByKcourtesy ofpublished the Staatsbibliothek zucolophon Berlin – discovered at a site near Čıqtım (locatedPreussischer in the east ofKulturbesitz, Turfan).16 In this colophon  without any doubt  Šıŋko Šäli Tutuŋ is Orientabteilung.  Cf. VOHD. 066. In 13,26 1990# K AhAR bARAT published an Old Turkic Cf. VOHD. 13,26 # 051. colophon discovered at a site near Čıqtım (located 15 Cf. VOHD. 13,26 # 033. 16 in the east of Šäli Turfan). In thisducolophon withBARAT , KAHAR : Šïngko Tutung16traducteur Säkiz yükmäk- yaruq nom? In: Journal Asiatique 278,12 (1990), 155166. out any doubt - Šıŋko Šäli Tutuŋ is mentioned as 13 14  the name of the translator of the associated Turkic Buddhist text. Unfortunately the title of the text translated from Chinese is only partly preserved. The title reconstructed by Barat as [täŋrili yer-] li-tä säkiz [yükmäk …] leads to the conclusion that Šıŋko Šäli Tutuŋ is to be considered as the translator of the Säkiz yükmäk yaruk.  Fictitious Portrait of Šıŋko Šäli Tutuŋ on display at the Turpan Karez Museum, Xinjiang, China. Photo taken by the author. 16 bARAT, KAhAR: Šïngko Šäli Tutung traducteur du Säkiz yükmäk yaruq nom? In: Journal Asiatique 278,1-2 (1990), 155-166. 210 Cataloguing The Säkiz Yükmäk Yaruk: New Results In his edition of this sūtra JuTEN oDA has assigned all known Säkiz yükmäk yaruk fragments to two main text recensions, I and II, with two subdivisions each.17 So he arrives at the following distribution: Ia, Ib, IIc and IId. The two attested titles of the sūtra, oDA attributed to the text recensions I and II, respectively. The title of text recension I reads as follows: t(ä)ŋri burhan y(a)rlıkamıš t(ä)ŋrili yerli säkiz yükmäk y(a)ruk bügülüg arvıš nom bitig bir tägzinč (short title: säkiz yükmäk y(a)ruk nom bitig) The title of recension II is as follows: t(ä)ŋri t(ä)ŋrisi burhan y(a)rlıkamıš t(ä)ŋrili yerli-tä säkiz törlügin yarumıš yaltrımıš ıdok darni tana yip atl(ı)g sudur nom bitig bir tägzinč (short title: säkiz törlügin yarumıš yaltrımıš nom bitig).18 In accordance with bARAT’s reconstruction of the title of the Old Turkic text mentioned in the colophon, oDA arrives at the conclusion, that Šıŋko Šäli Tutuŋ can be considered the translator of , at least, the revised version of the Säkiz Yükmäk Yaruk, that is recension II. With respect to the preserved part of the title in the colophon we have to admit that it does not correspond to any other of the Old Turkic sūtra texts so far known to have been translated by Šıŋko Šäli Tutuŋ, that is 1. Altun Yaruk Sudur (T. 665) 2. The Biography of Xuanzang written by Huili (T. 2053) 3. Miŋ közlüg miŋ eliglig ıdok yarlıkančučı köŋül atl(ı)g darni nom (T. 1057 Qian yan jing / T. 1060 Qian shou jing – translation of a compiled Dunhuang version of dhāraṇi sūtras dealing with Avalokiteśvara Bodhisattva)19 4. Ätözüg köŋülüg körmäk atl(ı)g nom bitig20 Concerning the Old Turkic translation of the Säkiz yükmäk yaruk in general oDA stated: “Doubtlessly we may regard the Uighur text as a translation from the Chinese original. But it is a rather free translation, or, one might say, an adaption, in 17 oDA JuTEN: Bussetsu tenchi hachiyō shinjukyō ikkan torukogoyaku no kenkyū [A Study of the Buddhist Sūtra Called Säkiz yükmäk yaruq or Säkiz törlügin yarumïš yaltrïmïš in Old Turkic], I – II, Kyoto 2010. 18 Ibid. I, 31. 19 For a summary concerning this topic cf. KASAı YuKıYo: Die uigurischen buddhistischen Kolophone. Turnhout 2008, 125-126. (Berliner Turfantexte. 26.) 20 Cf. ELVERSKog, JohAN: Uygur Buddhist Literature. Turnhout 1997, 83: “Kudara (1983) speculated that also the original translation of the Miao fa lian hua jing xuan zan into Uyghur may have been done by the famous 10th century translator Šıŋko Šäli Tutuŋ." Simone-Christiane RASCHMANN some parts, while the Tibetan and Mongolian versions are translated literally from the original.”21 With the help of oDA’s new edition this statement is now easy to check. During my work on the catalogue of the Säkiz yükmäk yaruk fragments I tried to trace some indications in the Old Turkic translations of the text which might point to Šıŋko Šäli Tutuŋ and his team. It is a difficult task, if we take into consideration the statement of KLAuS RöhRboRN concerning the translation of the Xuanzang biography. According to him it is impossible to speak about a single person as being the translator of the Xuanzang biography, since there is a great variety in the translation of one and the same Chinese phrase or juncture and one may also observe big differences in the quality of the comprehension of the Chinese text.22 In these circumstances it is almost impossible to argue for or against Šıŋko Šäli Tutuŋ and his team. Still, I would like present one of my observations here. The doctrinal teaching of the five skandhas (“aggregates” or “items”) occupies a lot of space in the Buddhist texts. In his book “The ‘Khandha Passages’ in the Vinayapiṭaka and the four main Nikāyas” TıLMANN VETTER “gives access to all passages containing or hinting at the five items in the Pāli Vinayapiṭaka and the main nikāyas of the Suttapiṭaka”.23 As he pointed out in his introduction, “the only passage in Vinaya- and Suttapiṭaka where an attempt has been made to ‘define’ all five items”24 is to be found in sutta no. 22.79 of Saṃyuttanikāya (SN III 86,23-87,22). But, according to him, “that employs the obviously late term upādānakkhanda” and this definition “could moreover be be a late insertion there, as it deviates from the style of the sutta (and of similar suttas).”25 The 22nd part of the Saṃyuttanikāya is called ‘Khandhasaṃyutta’ and in each of its 159 suttas, the five skandhas rūpa, vedanā, saññā, saṅkhārā (pl.) and viññāṇa are mentioned.26 21 oDA JuTEN: New Fragments of Säkiz yükmäk yaruq. In: Altorientalische Forschungen 10,1 (1983), 127-128. 22 Cf. RöhRboRN, KLAuS: Die alttürkische Xuanzang-Biographie VIII. Nach der Handschrift von Paris, Peking und St. Petersburg sowie nach dem Transkript von A. VoN gAbAıN hrsg., übersetzt und kommentiert. Wiesbaden 1996, 2. (Xuanzangs Leben und Werk. 5. Veröffentlichungen der Societas Uralo-Altaica. 34.) 23 VETTER, TıLMAN: The ‘Khandha Passages’ in the Vinayapiṭaka and the four main Nikāyas. Wien 2000, 12-13. (Sitzungsberichte der Österreichische Akademie der Wissenschaften, Philosophisch-Historische Klasse. 682.Veröffentlichungen zu den Sprachen und Kulturen Südasiens. 33.) 24 Ibid., 19. 25 Ibid. 26 Ibid., 9. 211 212 Cataloguing The Säkiz Yükmäk Yaruk: New Results “But the term skandha itself occurs only five times.”27 In the following I will use the English translation for the five skandhas as suggested by VETTER (see table 1): Pāli The English translation by T. Vetter Sanskrit Chinese Old Turkic rūpa body rūpa 色 se vedanā feeling vedanā 受 shou saññā saṅkhārā viññāṇa ideation impulses sensation saṃjñā saṃskāra vijñāna 想 xiang 行 xing 識 shi öŋ täginmäk/ ašamak sakınč kılınč bilig Table 1 Among the Old Turkic fragments in the Central Asian collections worldwide there is quite a number identified as belonging to the translation of the Sanskrit counterpart of the (Pāli) Khandhavagga of the Saṃyuttanikāya, that is the Pañcopādānaskandhika-Nipāta (五受陰(品) in the Chinese Saṃyuktāgama (Collection of Connected Discourses) 雜阿含經 Za a-han jing (T. 99, vol. 2, 1 – 373). This is a translation of a Sanskrit text which is only preserved in fragments in the world’s Central Asian collections.28 The Old Turkic title of this Āgama text is attested on the verso of the Berlin Turfan fragment with the shelf-number Ch/U 6603 as äsriŋü sudur-lug bošgut.29 Amongst the Old Turkic fragments of the Pañcopādānaskandhika-Nipāta (受陰(品) is a well-preserved folio in the Stockholm collection, Hedin no. 9 (1935.52.09), which contains an extract from sūtra 57, namely parts of a discourse concerning the five skandhas, on the effect of holding self-view with regard to the skandhas and the causes of suffering, as well as an extract from sūtra 58, namely an explanation regarding the distinction between the five skandhas and the five skandhas with attachment, a discussion about the causes and conditions for the coming into existence of the five skandhas – the cause and the condition for the name of the five skandhas, the teaching on seeing the five skandhas as not-self and an extract from sūtra 59, namely a discourse on the arising of the five skandhas. 27 Ibid. 28 chuNg JıN-ıL: A Survey of the Sanskrit Fragments Corresponding to the Chinese Saṃyuktāgama 雜阿含經相為梵文為片一為. Tōkyō, Heisei 20 [2008], 23, 41-72. 29 KuDARA Kōgı / pETER zıEME: Uigurische Āgama-Fragmente (1). In: Altorientalische Forschungen 10 (1983), 274. Simone-Christiane RASCHMANN The following terms with regard to the five skandhas are attested in this folio (see table 2): 雜阿含經 Za a-han jing (Taishō 99) 1935.52.09 /r/10 alku yapıglar “all skandhas“ (Skt. upādānaskandha) /v/06/, /v/10/, /v/11/, /v/12/ beš yapıg “the five skandhas” (Skt. pañcopādānaskandha) 14a 6 諸陰 zhu yin 14b 23, 25, 26 /r/19/ öŋ “body” (Skt. rūpa) /v/20/ öŋ yapıg (Skt. rūpa-skandha) 14a 13 /r/26/ täginmäk “feeling“ (Skt. vedanā) 14a 16 /r/21/ kılınč “impulses” 14a 14 五陰 wu yin 色 se 色陰 se yin 14c10 受shou 行 xing /r/41/ beš tuṭyak yapıg “the five items with attachment“ 五受陰 wu shou 14b 17 yin Table 2 In the following I look closely at two Old Turkic Buddhist texts which are attested to have been translated by, let us call it “the office of Šıŋko Šäli Tutuŋ”, namely the Xuanzang biography and the Altun Yaruk Sudur. In these two texts we find several passages dealing with the subject of the five skandhas. For the Xuanzang biography the excellent volumes of the series “Xuanzangs Leben und Werk” edited by ALEXANDER LEoNhARD MAYER and KLAuS RöhRboRN are of great value. The examples in the following table 3 are collected from chapter VIII published by KLAuS RöhRboRN (hT Vııı)30 and chapter X published only recently by AYSıMA MıRSuLTAN (hT X).31 30 Cf. fn. 22. 31 MıRSuLTAN, AYSıMA: Die alttürkische Xuanzang-Biographie X. Nach der Handschrift von Paris, Peking und St. Petersburg sowie nach dem Transkript von ANNEMARıE V. gAbAıN ediert, übersetzt und kommentiert. Wiesbaden 2010. (Xuanzangs Leben und Werk. 9. Veröffentlichungen der Societas Uralo-Altaica. 34.) 213 214 Cataloguing The Säkiz Yükmäk Yaruk: New Results HT VIII, 1875-1882 k(ä)ntü özi bilip beš yapıg ätöznüŋ ürlügsüzin aŋar tayaglıgın čın kertü köŋülüg öritip sačın yülitip yalŋuzın yaltrıdı bo üdtä koluta inčä k(a)ltı yaŋı ünmiš lenhua čäčäk täg „[Ganz von] selbst2 verstand er die Unbeständigkeit des Körpers der Fünf Skandhas und ließ – gestützt darauf – die Wahrheitsgesinnung entstehen, ließ sein Haar scheren und erstrahlte durch sich selbst in dieser Zeit2 wie eine frisch gesprossene Lotus-Blume.“ HT X, 579-581 öŋ yapıg yok kur[ug] ärür täginmäk sakınč [ ] yapıg ymä yok kurug är[ür … "Das Aggregat Form (skr. rūpa-skandha) ist leer2. Die Aggregate Gefühl (skr. vedanā), Gedanke (skr. saṃjñā) [ ] sind auch leer2."33 Taishō 2053, vol. 50, 267a 21-22 騰今照古之智，挺自生知， 蘊寂懷為之誠，發乎髫齔 “and his wisdom that surpasses the present age and discerns ancient times is inherent, while his sincere wish to foster tranquillity and cherish truth was aroused when he was a child.”32 Taishō 2053, vol. 50, 277a 17 色蘊不可得，受想行識亦不可得 “The aggregate of matter is void; and the aggregate of perception, conception, volition, and consciousness are also void.”34 Table 3323334 Concerning the passage quoted from chapter VIII we have to notice, that the term beš yapıg “the five skandhas” mentioned in the Old Turkic version has no direct counterpart in the Chinese text. The translation of the whole passage differs from the Chinese text and probably reflects the interpretation and the belief of the Uygur Buddhists or, at least, of the translation team. Concerning the passage quoted from chapter X the Old Turkic translation follows almost word-for-word (literally) the Chinese original. The Old Turkic counterpart for Chinese 蘊 yún “aggregate/item (that is skandha)” is yapıg again. Also in the Altun yaruk sudur we find the term yapıg or beš yapıg used when the Chinese original deals with the five skandhas, sometimes even added for a certain reason. Some examples are given in table 4: 32 LI RONGXI: A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty. Berkeley 1995, 269. (BDK English Tripiṭaka. 77.) 33 Cf. HT X, 240 (note for lines 579-586). 34 LI RONGXI: A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty. Berkeley 1995, 333. Simone-Christiane RASCHMANN AYS I, 1394-1398 tayakıg tägšürmäk akıglıg ürlügsüz beš yapıgıg tägšürmäk akıgsız ürlüglüg pao-šin ätöz üzäki arıg ıdok beš yapıgıg bulmak ärür „Wechseln der Grundlage ist das Wechseln der fließenden, unbeständigen fünf Bestandteile und das Erlangen der reinen, heiligen fünf Bestandteile am {nicht-fließenden, beständigen} Saṃbhoga-Körper.“35 Suv 45,8 akıgsız beš yapıg tözlüg „dessen Wurzel die {fünf} skandhas ohne Einfluß (skr. anāsrava) sind“ {related to “den durch einen selbst zu empfindenden saṃbhogakāya (svasasaṃbhogakāya)“ here}36 Suv 367,22 – 368,4 m(ä)n üsmiš m(ä)n kalısız kamag katgu nizvanıg uẓatı yügärü turgurup köni bilgä biligig biltim alku kurug tep beš yapıglıg äv barkıg tetrü ukup bütürdüm kertü oronug tuymakıg “Ich habe gebrochen restlos alle Kummer und Leidenschaften (skr. kleśa). Nachdem ich lange habe die wahre Weisheit (skr. prajñā) in Erscheinung treten lassen, habe ich als ganz leer erkannt das aus fünf Bauten bestehende Haus (skr. skandha); genau habe ich verstanden und vollendet den wahrhaften Ort, das Erkennen (skr. bodhi).“37 Chinese version T. 665, vol. 16 Ø Ø 424c 05-06 我斷一切諸煩惱，常以正智現前 行； 了五蘊宅悉皆空，求證菩提為實 處。 „Ich habe sämtliche kleśas vollkommen aufgegeben, bin immerdar im rechten Wissen offenkundig gewandelt und habe (so) die Wohnstätte der fünf skandhas ganz als leer erkannt und für immer die wahrhaft-wirkliche Stätte der bodhi strebend erreicht.“38 Table 435363738 Let us turn back to the the Säkiz yükmäk yaruk nom bitig and the Säkiz törlügin yarumıš yaltrımıš nom bitig: 35 ZıEME, PETER: Altun Yaruq Sudur. Vorworte und das erste Buch. Turnhout 1996, 172-175. (Berliner Turfantexte. 18.) 36 WILKENS, JENS: Die drei Körper des Buddha (trikāya). Das dritte Kapitel der uigurischen Fassung des Goldglanz-Sūtras (Altun Yaruk Sudur) eingeleitet, nach den Handschriften aus Berlin und St. Petersburg herausgegeben, übersetzt und kommentiert. Turnhout 2001, 117. (Berliner Turfantexte. 21.) 37 TEKIN, ŞİNASİ: Die Kapitel über die Bewußtseinslehre im uigurischen Goldglanzsūtra (IX. und X.). Bearbeitet von KLAUS RöhRboRN/PETER SCHULZ. Wiesbaden 1971, 80. (Veröffentlichungen der Societas Uralo-Altaica. 3.) 38 NobEL, JohANNES: Suvarṇaprabhāsottamasūtra. Das Goldglanz-Sūtra. Ein Sanskrittext des Mahāyāna-Buddhismus. I-tsing’s chinesische Version und ihre tibetische Übersetzung. Bd. 1: I-tsing’s chinesische Version. Übersetzt, eingeleitet, erläutert und mit einem photomechanischen Nachdruck des chinesischen Textes versehen. Leiden 1958, 171-172. 215 216 Cataloguing The Säkiz Yükmäk Yaruk: New Results The “five skandhas” are also subject of the Bayangjing (Taishō 2897). As JuTEN oDA pointed out, the passage in question is a quotation from the Heart Sūtra expanded probably by the author(s) of the Bayangjing. The Uyghur versions of the Heart Sūtra were recently published by AbDuRıShıD YAKup.39 The related passages within this text can be checked in table 5: T(ä)ŋri t(ä)ŋrisi burhan y(a)rlıkamıš bilgä bilig p(a)ramitnıŋ özän hartayi nom bitig Skt. Prajñāpāramitā-hṛdaya-sūtra BT recension A B C U 5336 l. 09-11 ol [üdtä bo beš] yükm[ä]klärig [alku k] urug [ä]rür tep “… he clearly observed that the five aggregates (pañca skandhāḥ) are all empty, …”40 U 5559/r/7/ …] bo beš yapıg ätözüg [… “the five aggregates body”41 (Chin. 五蘊體 wu yun ti) Ø U 5559/r/11/ šariputre bo öŋ [ ] ärmäz . kurug QW[ ] ärmäz . öŋ mäŋiz [ ] öŋ mäŋiz ol . mä[ŋiz ] kılınč bilig /[ ] täg kurug ol43 Ch/U 6028/v/1/-/3/ Taishō 251, vol. 8, 848c 08 照見五蘊皆空 U 5336 l. 16-22 [šari]putre ya öŋ kurug[ta ö]ŋi ärmäz kurug öŋtä öŋi ärmäz öŋ ol ok kurug ärür kurug ol ok öŋ ärür täginmäk sakınč kılınč bilig ymä ök yana ančulayu ok ärür “O Śāriputra! Form (rūpa) is not distinct from emptiness (śūnyata), and emptiness (śūnyata) is not distinct from form (rūpa). Form (rūpa) itself is nothing else than emptiness (śūnyata), and emptiness (śūnyata) itself is nothing else than form (rūpa). Perception (vedanā), conception (saṃjñā), volition (saṃskāra) and consciousness (vijñāna) are so, too.”42 …]tä öŋi ärmäz . öŋ [ ] kurug kayu ärsär öŋ ymä ol yoq ärür . täginmäk s[akınč] kılınč bilig ymä ök yana ančulayu ok ärür.44 T, 251, vol. 8, 848c 08-10 色不異空，空不異色； 色即是空，空即是色。 受、想、行、識，亦復如是。 Table 5 4041 39 YAKup, AbDuRıShıD: Prajñāpāramitā Literature in Old Uyghur. Turnhout 2010. (Berliner Turfantexte. 28.) 40 Ibid., 234. 41 Ibid. Simone-Christiane RASCHMANN In the quoted passage from the Chinese Bayangjing the term skandha is not attested. The five skandhas are referred to only by the enumeration of the five compositional elements, as is quite usual, cf. the statement of VETTER concerning the Saṃyuttanikāya. The translation of the passage in question slightly differs in the Old Turkic recensions of the Säkiz yükmäk yaruk and the Säkiz törlügin yarumıš yaltrımıš. You can check the text of the quotations in the different versions in table 6: Säkiz yükmäk yaruk nom bitig Ia/Ib l. 151ff öŋ körk “body” (Skt. rūpa-kāya, rūpa)45 l. 157-162 ol kim öŋ körk tetir yok {Ia: kurug} ymä ol ok ärür ol kim yok {Ia: kurug} tetir öŋ körk ymä ol ok ärür öŋdä öŋi yok {Ia: kurug} bultukmaz yokda/yokta öŋi ymä öŋ körk bultukmaz ulatı täginmäk {Ib: ašamak} sakınč kılınč bilig {Ia: yükmäkig} alku inčä bilmiš ukmıš kärgäk {Ia: bo beš yükmäkig} inčä ötgürü usar46 Säkiz törlügin yarumıš yaltrımıš nom bitig IIc Bayangjing öŋ körk 色 ol kim öŋ körk tep tetir yok kurug ymä ol ok ärür ol kurug tetir öŋ körk ymä ol ok ärür öŋdä öŋi yok kurug bultukmaz yok kurug[ta] öŋi ymä öŋ körk bultukmaz ulatı ašamak sakınč kılınč bilig inčä ök bilmiš ukmıš kärgäk inčä ötgürü usar Taishō 2897, vol. 85, 1423b 06-07 色即是空。 空即是色。 受想行識亦 空。 Table 6 Only in recension Ia is the term yükmäk “skandha” or beš yükmäk or “five skandhas” attested. It is added in this passage by the translator of the Old Turkic text – probably to highlight that the five skandhas are meant. It closely matches the so-called recension A of the Old Turkic Hṛdaya sūtra in YAKup’s recently published edition. Versions Ib (of the Säkiz yükmäk y(a)ruk nom bitig) and IIc (of the Säkiz törlügin yarumıš yaltrımıš nom bitig) have a literal translation and mention only the Old Turkic counterparts of the five skandhas. Recensions Ib and IIc also differ in translating Chin. 受shou “the aggregate of feeling“ (Skt. vedanā ) as ašamak, while recension Ia translates täginmäk. So, there is complete harmony in the Old Turkic designation of the five skandhas in recension Ia and that in the often quot- 217 218 Cataloguing The Säkiz Yükmäk Yaruk: New Results ed Abhidharma fragment Mainz 71v: akıglıg beš yükmäk ärsär öŋ, täginmäk, sakınč, kılınč, bilig ärür “in terms of the five āsrava heaps (i.e. upādānaskandha) …”.42 As Kōgı KuDARA43 stated, the Buddhist term skandha was translated into Old Turkic in two different ways: 1. yükmäk in the Old Turkic Abhidharma texts, for instance Abidarim košavarti šastr, the fragment Mainz 71 v; the Mahāyāna poem attested on the verso of the Berlin Turfan fragment Ch/U 7503 and also the Säkiz yükmäk y(a)ruk nom bitig (recension Ia), and 2. yapıg in the Altun yaruk sudur, in the commentary (xuanzan) to the Vapxuaki atl(ı)g nom čäčäki sudur and in the Dharmalakṣaṇa texts. In his lecture at the Berlin Brandenburg Academy of Sciences and Humanities in November 2009, Koıchı KıTSuDo pointed out that the so-called “Lehrtext“ also belongs to the Dharmalakṣaṇa group of texts. The translation of this group is closely related to the activities of the well known translator of Old Turkic texts Šıŋko Šäli Tutuŋ (and his office). Conclusion: This comparison between passages concerning the five skandhas with regard to the attested terminology does not supply stringent proof that “the office of Šıŋko Šäli Tutuŋ” had been in charge of the translation of one or the other Old Turkic recension of the Säkiz yükmäk yaruk nom bitig or the Säkiz törlügin yarumıš yaltrımıš nom bitig. But, of course, this investigation is too limited to allow for a definite conclusion and should be regarded as a first step only. 42 For the translation and interpretation of akıglıg beš yükmäk cf. RöhRboRN, Klaus: Uigurisches Wörterbuch. Sprachmaterial der vorislamischen türkischen Texte aus Zentralasien. Lfg. 2. Wiesbaden 1979, 80a: “die 5 Āsrava-Haufen“ (d.h. die Upādana- Skandhas …); RöhRboRN, Klaus: Uigurisches Wörterbuch. Sprachmaterial der vorislamischen türkischen Texte aus Zentralasien. II: Nomina – Pronomina – Partikeln. Teil 1: a – asvık. Neubearbeitung. Stuttgart, 2015, 78-79. 43 KuDARA Kōgı: Uigurische Fragmente eines Kommentars zum SaddharmapuṇḍarīkaSūtra, in: JENS pETER LAuT / KLAuS RöhRboRN (edd.): Der türkische Buddhismus in der japanischen Forschung, Wiesbaden 1988, 50-51.