A Reconstructed Tocharian B Reading
This Good Works Translation gives a reader-facing reconstructed reading from inspected Tocharian B manuscript transcriptions catalogued as a Life of the Buddha.
The surviving leaves are badly broken. They preserve a Buddha-biography cycle: signs and admonitions, the Bodhisattva's encounters with a monk, sickness, old age, and death, scenes with a gopika or cowherd girl, and exchanges involving a vidusaka or comic companion. The reconstructed reading below makes those preserved scene-patterns digestible for readers while the source appendix keeps the damaged witness base visible.
The English was made from inspected Tocharian B line texts. CEToM supplied manuscript metadata and source transliterations, but the local CEToM API cache exposed no English translation-control table for these witnesses. Sanskrit/Pali Buddhist story patterns and visible loanwords were used only as orientation controls. This is a reconstructed reading from damaged witnesses, not a restored complete Tocharian base text.
Reconstructed Reading
The prince lived under the care of the royal house, with Śuddhodana's command standing around him like a wall. The palace gave him pleasure, companions, attendants, and speech full of ease. Yet signs began to enter. The Śuddhāvāsa gods watched over the turning of his life, and the road outside the palace called to him.
Udāyi stood near the chariot and spoke as guide. The Bodhisattva looked out and asked what he saw. A man passed before them clothed in another order of life. His robe was plain, his conduct restrained, his face calm. He had gone forth from the house and entered the saṅgha. The prince asked, "Who is this man, walking with a quiet body and a mind turned inward?" Udāyi answered, "Lord, this is one who has left the home. He seeks peace, lives by restraint, and follows the holy life."
The Bodhisattva looked long at the monk. The palace had taught him ornament, lineage, and pleasure; this man showed another wealth. The prince said within himself, "Here is a path beyond household delight. Here is a life that has turned from possession and desire." The sight entered him like a seed. He did not yet go forth, but the gate of going forth had opened in his mind.
Again they went out. Udāyi rode beside him, and the Bodhisattva saw a man broken by sickness. The body shook, the limbs failed, the breath came hard, and pain held him down. The prince asked, "What has happened to this man? Why is his body mastered by suffering?" Udāyi answered, "Lord, this is sickness. It comes to beings. The body may be struck, strength may fall away, and what seemed pleasant may become pain."
The prince heard this and was troubled. "Does this law come to me also? Does it come to my father, to my mother, to those I love?" Udāyi answered as one compelled to speak plainly: "Lord, whoever is born with a body stands under this danger." Then the Bodhisattva's joy loosened. The pleasures of the palace became thin, because sickness had been hidden inside them from the beginning.
Again the road opened. The prince saw an old man, bent and trembling, hair changed, teeth gone, skin withered, staff in hand. The one who had once walked upright now moved by effort. The Bodhisattva asked, "What is this condition?" Udāyi answered, "This is old age. Youth passes. Beauty changes. Strength is consumed. The body comes to this." The prince looked at the old man and saw his own youth already going. He saw Śuddhodana's kingship, the women of the palace, the city, the chariot, and his own limbs all moving toward decay.
Again he went out and saw a dead man. Those who loved him carried the body; lamentation followed; the one who had spoken now gave no answer. The Bodhisattva asked, "Why does he lie still? Why does he no longer see or hear?" Udāyi answered, "Lord, this is death. Life departs. The body is left behind. All who are born must be parted from life." Then the Bodhisattva understood that sickness and old age were only gates to the last separation. The world he had known was a city built beside a burning ground.
The gods pressed the matter forward. The Śuddhāvāsa ones made the signs visible. The Bodhisattva's thought became firm like a vajra. Kapilavastu lay behind him with royal streets and household ties; before him stood the road of meditation. The question in him was no longer how to preserve delight, but how beings might be freed from the law that carried them through sickness, old age, and death.
In another place a gopikā came near. She spoke with him, and her presence carried the brightness of youth, beauty, and living desire. The Bodhisattva did not despise her. He saw her as a being within the same law, adorned for a moment and yet bound to change. Her words moved before him like music, but his mind turned through the surface. Beauty was real as appearance, yet it could give no refuge. Compassion rose where attachment might have risen.
The gopikā spoke again, and the Bodhisattva answered. She stood in the world of eye, voice, gesture, and longing; he stood at the edge of renunciation. He saw that a person is never merely an object of desire. She too was vulnerable to sickness. She too would meet age. She too would die. Therefore the heart must become wider than possession. It must seek the good that does not fade when beauty fades.
The vidūṣaka came into the story with quick speech and courtly play. He asked, answered, joked, and pulled the scene back toward ordinary life. The prince heard him without hatred. Laughter still belonged to the human world; companions still walked beside him; speech still sparkled and interrupted. Yet the Bodhisattva's mind had already seen too much. Wit could lighten the hour, but it could not break the wheel of birth and death.
The companion spoke again, and the Bodhisattva stood steady. Palace laughter, women, chariots, roads, servants, and games all gathered around him, asking him to remain. Sickness answered them. Old age answered them. Death answered them. The monk answered them with another possibility. The Bodhisattva's mind turned from the pleasure of one house toward the liberation of all beings.
Then he prepared to leave. Kapilavastu, Śuddhodana, Udāyi, the gopikā, the vidūṣaka, and the hidden gods all stood within the story of his turning. The prince had seen the body as fragile, youth as passing, life as brief, and desire as unable to protect those it loves. He had also seen the calm of renunciation. From that seeing the path began: going forth, meditation, awakening, and the work by which the Bodhisattva would become Buddha for the welfare of the world.
Literal Working Translation
THT 609 and THT 612: Encounter with the Monk
The line preserves a road-scene: "seeing" or "looking" appears, and a figure is named by the marks of renunciation. The body or robe of a monk is visible; saṅghāri, the monastic robe, is named. A pure or Śuddhāvāsa divine context appears at the edge. The Bodhisattva sees this person and asks what kind of person he is. The answer points to one who has gone out from ordinary life, one whose conduct and dress belong to the saṅgha.
Close working English: The Bodhisattva sees a monk. He asks, "What is this one?" The answer: "This is one who has gone forth, wearing the robe, restrained, belonging to the path." Seeing him, the Bodhisattva understands that there is a life beyond the house.
THT 610 and THT 611: Udāyi and the Thought of Going Forth
Udāyi is named. The word niṣkramā, going out or departure, is visible. Śuddhodana is named in one leaf, and the Śuddhāvāsa gods appear in another. The Bodhisattva's seeing and speaking occur near this cluster. The lines point to a palace-life scene in which Udāyi explains what is seen, and the prince's thought moves toward leaving.
Close working English: Udāyi speaks near the Bodhisattva. The prince sees and asks. Śuddhodana's household-world stands behind the scene. The idea of departure arises: going out from the house, turning from pleasure, and taking the road.
THT 613: Encounter with the Sick Man
The passage label identifies the sick man. The lines preserve ktsaitsäṃñe, sickness or pain, and Udāyi appears again. The Bodhisattva sees the afflicted body and asks what this condition is. Udāyi gives the explanation. The answer is not limited to that single person: sickness belongs to beings who have bodies.
Close working English: The Bodhisattva sees one afflicted by sickness. He asks Udāyi, "What is this?" Udāyi says that sickness comes to embodied beings. Seeing this, the prince learns that strength is unstable and that the body is vulnerable.
THT 614 and THT 615: Encounter with the Old Man
The passage labels identify the old man. The lines preserve an aged condition, a person seen, and language of body and life. The body is changed; age is being explained. The Bodhisattva sees age as a law of beings, not merely as one man's condition.
Close working English: The Bodhisattva sees an old man. He asks what has happened. The answer says that this is age: youth passes, the body changes, strength falls, and life moves toward decline.
THT 616: Encounter with the Dead
The passage label identifies the dead. The lines preserve a body and the edge of Udāyi's name. The scene completes the pattern of sights. The Bodhisattva sees one who no longer lives and asks what this means.
Close working English: The Bodhisattva sees the dead. He asks why the person lies without life. The answer says that this is death, the end that comes to beings. The prince understands the urgency of release.
THT 617, THT 618, THT 619 and THT 620: The Gopikā
The passage labels and lines preserve govika or gopikā, the Bodhisattva, speech, response, mind, beauty, gesture, and the movement of dialogue. One line places the gopikā with a heavenly or palace-like setting; another has her speaking; another returns to the Bodhisattva. The exact exchange is broken, but the scene is a meeting between the Bodhisattva and a young woman of the living world.
Close working English: The gopikā speaks before the Bodhisattva. She is associated with beauty, voice, and gesture. The Bodhisattva hears and answers. The meeting tests the eye and the mind: beauty appears, but the thought of awakening turns it into compassion rather than possession.
THT 621 and THT 622: The Vidūṣaka
The vidūṣaka is named directly. The lines preserve speech, answer, thought, and quick exchange. He belongs to the dramatic world around the Bodhisattva, a comic or companion figure who speaks into the scene and moves the dialogue.
Close working English: The vidūṣaka speaks. The Bodhisattva hears. The companion's words belong to ordinary courtly speech, but the Bodhisattva's thought remains fixed on what he has seen.
THT 626, THT 627, THT 628, THT 629 and THT 633: Later Life-Story Signals
These leaves preserve the Bodhisattva, Kapilavastu, Śuddhāvāsa gods, meditation, and a vajra-like image. The lines point toward the continuation of the life-story: divine prompting, the city of Kapilavastu, firm resolve, and meditation.
Close working English: The Bodhisattva is seen near Kapilavastu. The Śuddhāvāsa gods are present. His thought becomes firm like a vajra. He turns toward meditation and the path beyond the royal house.
Interpretation
The recoverable dramatic arc is the classic turning of the Bodhisattva. The strongest labeled scenes are the encounters with the monk, the sick man, the old man, and the dead. These create a coherent sequence: renunciation appears as an alternative, and suffering reveals why the alternative is necessary.
The gopikā and vidūṣaka scenes show that the turning takes place inside a dramatic, human world rather than in a bare doctrinal outline. Beauty, attraction, speech, humor, and companionship are present, but they are drawn into the same question: what can protect beings from sickness, age, death, and the instability of desire?
The later signals, Kapilavastu, Śuddhāvāsa gods, meditation, and vajra-firmness, support a reconstruction in which the prince's seeing becomes resolve. The page therefore reads as a reconstructed Life of the Buddha turning-cycle: the Bodhisattva sees the conditions of embodied life, sees renunciation, and begins the path to Buddhahood.
Colophon
This reconstructed Good Works reading was made from inspected Tocharian B line transcriptions of Life of the Buddha witnesses indexed by CEToM. It arranges preserved scene-patterns into a continuous reader-facing form; it is not a restored Tocharian base text or a complete-work claim.
The source corpus used for this page contains 29 CEToM Life of the Buddha witnesses inspected in this pass. The cached CEToM API exposed 0 English translation-control witnesses for this cluster. CEToM source material, manuscript metadata, source transliterations, old edition references, and Buddhist parallel traditions were used only for source control and orientation. The English is independently derived from the Tocharian source text.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Tocharian B Witnesses
Tocharian B source text inspected through CEToM. Presented here for reference, study, and verification alongside the English readings above.
THT 394 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht394. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: 7.
22d yesäñ k u se po rā ṣä /// /// wä 20-2
Xx /// a2 /// wärñai snai keśä e /// /// c särwānā pälśy(eṃ) (y)w(ā)rc :
24d lkāṣyeṃ /// a3 /// ne tseṅketrä läkle po /// /// wītskaṃ św(ā)tsī padum ·ä /// a4 /// n· lyelykor sä /// /// srukllesā māllā(lñ)e
Xx /// a5 /// k u se snai śaum·e /// /// ñcepi :
25d maim kärsormeṃ pū /// a6 /// 20-5
Xx /// /// lo yamtsī cew preke :
2x kowsa pe /// a7 /// ṣärm·e /// /// nmā ; kowsa śākkeṃ po rā tsā 20
Xx /// b1 /// kekeso /// /// ṣäp aikne y(o)lopi yolo yāmtsī /// b2 /// kc· ṣä /// /// li :
28d yästāräk tā kercyenmeṃ ; yā /// b3 /// pūdñäkte ·n· /// /// māññeṃ nauntainä 20-8
30c śva /// b4 /// lkaṃ mrausknā /// /// ramt{†ä} po kentsā krent e /// b5 /// m r(a)mt{†ä} keṣträ /// /// ṅwäññäññe ypoyntse /// b6 /// lskomeṃ ikäṃ yäkne
- wi /// /// yātkā yāmtsī s(u) (tu)meṃ läc pe ·i ·///
b7 /// ntse räddhiṣṣai mey·a /// /// ॥ se yaśo – – – lāp·e ॥ ///
THT 395.a — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395a. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
a1 /// m· räṅkār(e) ///
a2 /// pecce wlaiśkä ///
a3 /// – mornta pa ·(au) ///
a4 /// 3 te klyewṣa ///
a5 /// aikne ///
a6 /// tsi ///
b2 /// wka ///
b3 /// le ke ·(e) ///
b4 /// skusai rāmt y· ///
b5 /// mänt yäkne ly· ///
b6 /// neśc waikärnesā ///
THT 395.b — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395b. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
a2 /// istār yämā ///
THT 395.c — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395c. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
No source line transcription was exposed in the cached CEToM API record for this witness in this pass.
THT 395.d — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395d. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
No source line transcription was exposed in the cached CEToM API record for this witness in this pass.
THT 395.e — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395e. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
a4 /// eneṃ ce u wayā ///
THT 395.f — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395f. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
a3 /// wpene śva ///
THT 395.g — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395g. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
No source line transcription was exposed in the cached CEToM API record for this witness in this pass.
THT 395.h — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht395h. Collection: Berlin Turfan Collection; manuscript: THT 394-395; lines: (7).
No source line transcription was exposed in the cached CEToM API record for this witness in this pass.
THT 585 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht585. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 9.
a1 /// °ntaṃs ste • cey rano ṣpä
a2 /// °hūr kṣātre tanā°
a3 /// °ṣṣ(äṃ) ॥ vilumpagatiṃne ॥
a4 /// ·e wmerṣṣi serki ramt
a5 /// ost lāmaṃ mäkce u
a6 /// °ne • ylai-ñäkte
a7 /// poyśiṃ pañä°
a8 /// °rnerñe keklyau°
a9 /// °nne toṃ ña –
b1 /// °r peñya –
b2 /// amāc weṣṣä(ṃ)
b3 /// empreṃ raddhi päst
b4 /// ṣarmtsa wesäṃ ra°
b5 /// ··s· rä lkāt toṃ supra°
b6 /// °sa wesäñ raddhi
b7 /// °st lāmaṃ saswe tā°
b8 /// cewä ksa pernerñe
b9 /// n· ts pernerñe cewä
THT 609 — Encounter with the monk
CEToM: https://cetom.univie.ac.at/?m-tht609. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 7=8.
a1 /// sk(e)trä ///
a2 /// ṣṣu śawāñca kä ///
a3 /// • yakne eṅku tāka – ///
a4 /// kokalpänta weṣṣäṃ ॥ ///
a5 /// (mr)auskāte • ce u ṣarm ///
a6 /// l· – – mane ///
a7 ///
b1 ///
b2 /// – – – – tane – ///
b3 /// ddheṃ päskāya winām· ///
b4 /// nmaṣṣäṃ kāmñäktempa – – ///
b5 /// śuddhāvāsäṣṣi ñakti ///
b6 /// krent iryāvat· – – – ///
b7 /// rmeṃ ko ///
THT 610 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht610. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 7=8.
a1 /// – udāyi ///
a2 /// mñakta tamp e ///
a3 /// mcuṣkantameṃ – – ///
a4 /// yäkne eṅkalṣana ///
a5 /// weṣṣäṃ ॥ niṣkramā ///
a6 /// y·· rtaṃts no – ///
a7 ///
b1 ///
b2 /// ts· mcuṣke ma ///
b3 /// strä añmala ///
b4 /// k{†ä} yatäskenträ – ///
b5 /// – ṣñār yenmeṃ – ///
b6 /// – : weśeññai ///
b7 /// ś(u)ddhavāsäṣ(ṣ)i ///
THT 611 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht611. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 8.
a1 ///
a2 /// ysāṣṣe asā ///
a3 /// udāyiṃ prekṣäṃ • ///
a4 /// weṣṣäṃ ॥ śuddho(da)ṃ(ñene) ///
a5 /// ntsa • mā ṣp su wīnaṣṣe ///
a6 /// tumeṃ makā yäkne u ///
a7 /// ṣeme kauṃ tetemu ///
a8 ///
b1 ///
b2 /// ·k· r· ne • tane bo ///
b3 /// satve weṣṣäṃ k u se śar ///
b4 /// – ksa tiri totka triśanm· ///
b5 /// ktsisa kartse pālska ///
b6 /// ṣets krent= ersna ///
b7 /// – räskar= entse ///
b8 ///
THT 612 — Encounter with the monk
CEToM: https://cetom.univie.ac.at/?m-tht612. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 8.
a1 ///
a2 /// – – ṣṣä(ṃ) kāt·i ///
a3 /// – – cme – ///
a4 /// ynmesa ñake – – ///
a5 /// ṣṣaleṣṣe nauntaine – ///
a6 /// – – mane sarvārthasi ///
a7 /// rwane ॥ saṃghāri – ///
a8 ///
b1 ///
b2 /// ·ṣ· • tärkau poyśeṃ ///
b3 /// kokalpäntai prekṣäṃ • k u ce (t)w(e) ///
b4 /// ṣṣäṃ k u ce ṣarmtsa no osta ///
b5 /// ñe aiwā-ne sru ///
b6 /// māneṃ ॥ tane – ///
b7 /// dhisatve ṣamā ///
b8 ///
THT 613 — Encounter with the sick man
CEToM: https://cetom.univie.ac.at/?m-tht613. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 7=8.
a1 /// ·t wrä(tts)ai ///
a2 /// – – – ·dr· a ··i – ///
a3 /// ॥ ktsaitsäṃñeṣṣe prere ///
a4 /// yärm ra kälpāṣṣäṃ ॥ tumeṃ ///
a5 /// – • udāyi mäkce ñi – ///
a6 /// – d·eṃ winampa rittäsi – po ///
a7 ///
b1 ///
b2 /// – ·k· mā ka kañmäṃ cau pr(e)kṣäṃ ///
b3 /// weṣṣäṃ ॥ śuddhodaṃñene ॥ – ///
b4 /// ce tekiṣṣe källāstärne ///
b5 /// ·maṣṣäṃ cwi se ñyātse – ///
b6 /// ktsai ·e – ·e tekī – ///
b7 /// ska – ///
THT 614 — Encounter with the old man
CEToM: https://cetom.univie.ac.at/?m-tht614. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 4=8.
a1 /// ykenta ///
a2 /// ntse yaknesa ///
a3 /// – śaumoṃ myā(s)k(a) ///
a4 /// kalpäntai śaula ///
b1 /// sāro – pra ///
b2 /// artāte : a ·e ///
b3 /// mpalyä ktsaitsä ///
b4 /// satve a ///
THT 615 — Encounter with the old man
CEToM: https://cetom.univie.ac.at/?m-tht615. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 5=8.
a1 /// veśne ॥ ///
a2 ///
a3 /// k· pannaṃ wrocc(e)ṃts ///
a4 /// ne duṣitabha ///
a5 /// rpau kañ(c)āṃ ysāṣ(ṣ)e ///
b1 /// tsi • k(o) kalpä ///
b2 /// ṣṣäṃ ersna päst ///
b3 /// klowoträ ktsaitsäṃñe ///
b4 ///
b5 /// ś yama ///
THT 616 — Encounter with the dead
CEToM: https://cetom.univie.ac.at/?m-tht616. Collection: Berlin Turfan Collection; manuscript: THT 609-616; lines: 6=8.
a1 n1 /// eṅwe tāko ///
a2 /// • kokalpäntantse ///
b5 /// – – dāyi ॥ om no ///
b6 /// ·ma tmanenma ///
THT 617 — The Bodhisattva and a govika (= gopikā ?)
CEToM: https://cetom.univie.ac.at/?m-tht617. Collection: Berlin Turfan Collection; manuscript: THT 617-620; lines: 6=8.
a1 /// nmaṣṣäṃ k· ///
a2 /// sa kañcāṃ ysāṣṣeṃ – ///
a3 /// kale nankormeṃ aunts· ///
a4 /// rmeṃ kälnsāte ram no ///
a5 /// kāḍakṣemäṃñai śśrīnäkt· – ///
a6 /// laṃṣka lyuke wmerṣṣe mahū ///
b1 /// ś om no govik(a)nts(e) mcuṣke ///
b2 /// ·tsante vaimānukeṃ ñaktempa ///
b3 /// śarkaṃ ślokanmasa yal·e ///
b4 /// vika bodhisatventse – ///
b5 /// śarkuwermeṃ weṣṣäṃ ///
b6 /// ·e – nau palsko w· ///
THT 618 — The Bodhisattva and a govika (= gopikā ?)
CEToM: https://cetom.univie.ac.at/?m-tht618. Collection: Berlin Turfan Collection; manuscript: THT 617-620; lines: 7=8.
a1 ///
a2 /// mpa wek cine treṅks(ate) nauṣ ///
a3 /// l· ne kalpanmaṃts po ke – ///
a4 /// campäṃ krentaunampa – – ///
a5 /// skemane • govikai wä ///
a6 /// mudrä • tumeṃ lāñc ///
a7 /// ṣesa bo ///
b1 /// tveś weṣṣäṃ ///
b2 /// pas aikeca • cisa ///
b3 /// lyelyakormeṃ känte ///
b4 /// tästsi • tane govikantse ///
b5 /// pratiṃtsa ṣañ-añmä katkä ///
b6 /// wakī su • kwri cwi ñä – mā t· ///
b7 /// rmeṃ bodhi ///
THT 619 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht619. Collection: Berlin Turfan Collection; manuscript: THT 617-620; lines: 6=8.
a1 /// prekene ///
a2 /// daṃñene ॥ k u se ///
a3 /// lm(e) ṃ krakacceṃ ॥ ///
a4 /// luksemane no ///
a5 /// lya – tse ///
a6 /// pa sru ///
b1 /// snai ///
b2 /// sa • epa ///
b3 /// govikai śamñā ///
b4 /// om no abrä – ///
b5 /// l· ñakte bodhi ///
b6 /// – tats snai ///
THT 620 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht620. Collection: Berlin Turfan Collection; manuscript: THT 617-620; lines: 6=8.
a1 ///
a2 /// lkästsi • – ///
a3 /// nne lyama • ta ///
a4 /// sts· • govikai lyelya ///
a5 /// ṣärpuwermeṃ ālyau ///
a6 /// – – – sasmiṃ ko ///
b1 /// – – – v· kā kä – ///
b2 /// • tumeṃ ṣkār ṣkitaine ///
b3 /// kätko yentesa ai ·o ///
b4 /// k na yente • o ///
b5 /// ṣkitaimeṃ nai pauṃ ///
b6 /// porcäña ///
THT 621 — The Bodhisattva and the vidūṣaka
CEToM: https://cetom.univie.ac.at/?m-tht621. Collection: Berlin Turfan Collection; manuscript: THT 621-622; lines: 8.
a1 ///
a2 ///
a4 /// – rmeṃ weṣṣäṃ – ///
a5 /// weṣṣäṃ ñi nai śu – tse ///
a6 /// vidūṣake weṣṣäṃ yā ///
a7 /// olsompaka we – ///
a8 ///
b1 ///
b2 /// ly(e)lyk(o)rm(e)ṃ wtentsa r· ///
b3 /// ·tār maiyyaṃ akṣāre • – ///
b4 /// rne palskaso ॥ tumeṃ ///
b5 /// suwa auntsante – ///
b6 ///
b7 ///
b8 ///
THT 622 — The Bodhisattva and the vidūṣaka
CEToM: https://cetom.univie.ac.at/?m-tht622. Collection: Berlin Turfan Collection; manuscript: THT 621-622; lines: 7=8.
a1 /// mcuṣk(eṃ) ś ·k· na ॥ – – ///
a2 /// tw(e) oṅkipṣe ॥ tumeṃ vidūṣa(ke) ///
a3 /// ś w(e)ṣṣäṃ-ne ॥ vidūṣake weṣṣäṃ ///
a4 /// – śīmaistä ce preke • śai ///
a5 /// maṃtsanaträ ॥ mācer ///
a6 /// lāl· i ṣärpsemane – ///
a7 ///
b1 /// dūṣak· ///
b2 /// pākri tāko ///
b3 /// pälskoṣṣeṃ yamai kārsa ///
b4 /// ·k· uppālṣe pilta nest ///
b5 /// ontsoyäcce palskosa ṣañ{†ä} ///
b6 /// wrotsai wertsyaine skwats= aikne ///
b7 ///
THT 626 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht626. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 7.
a1 /// oṅkol·· ///
a2 /// tässāte – ///
a3 /// – • se ñke wteṃtse l· ///
a4 /// dhisatveṃ wināṣṣäṃ • – ///
a5 /// k u ce ompalsko ///
a6 /// bodhisatve lā ///
a7 ///
b1 ///
b2 /// – kauśike pā ///
b3 /// pañäktäññe ·e ///
b4 /// stām ñor vajrāsaṃtsa ///
b5 /// – snai olyapo – ///
b6 /// ·ke ostameṃ ///
b7 /// ·ai po trika ///
THT 627 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht627. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 7.
a1 /// – – ///
a2 /// mcuṣke ṣuk kauṃ ///
a3 /// – walo mäsketrä ///
a4 /// (k) okalene rerito ///
a5 /// ly(u)ke wmerṣṣe – ///
a6 /// kapi ///
a7 /// – ///
b1 ///
b2 /// ś· mp· keka ///
b3 /// tumeṃ kapi ///
b4 /// dhisatve ente dhyana ///
b5 /// yokäṃñana swañce ///
b6 /// yāsa ypau ///
b7 /// – – rā nä – ///
THT 628 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht628. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 7.
a1 ///
a2 /// sa a – ///
a3 /// – saṃññauki • k u ce ///
a4 /// ka täṅwaññe – ///
a5 /// ramt klautka se i ///
a6 /// mā tsälpau – ///
a7 /// – lñe ///
b1 /// yträ a ///
b2 /// ·k· nträ • – ///
b3 /// ntaisa yes winā ///
b4 /// pilavāstuṣṣe ///
b5 /// śuddhavāsäṣṣi ///
b6 ///
b7 ///
THT 629 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht629. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 7.
a1 ///
a2 /// ntaunaṣṣ(e) traikasa trike ///
a3 /// ॥ pūrpar tā senik ñi ///
a4 /// nta ce u ksa – – ///
a5 /// ssorñe krenta re ///
a6 /// ram no swaya – ///
a7 /// lateṃ po ///
b1 /// – cam·· ///
b2 /// klautkatsi • ya – ///
b3 /// ntse aśāl mla ///
b4 /// pyapyaiṣṣe swes(e) ///
b5 /// kw· lypalya mā wat ///
b6 /// ltso lo • su wa ṣeske ///
b7 ///
THT 633 — unplaced
CEToM: https://cetom.univie.ac.at/?m-tht633. Collection: Berlin Turfan Collection; manuscript: unrecorded; lines: 4+.
a1 /// yac a ///
a2 /// āktike ///
a3 /// ndipāle ñakte ///
a4 ///
b1 ///
b2 /// ye śuddhavās ///
b3 /// ṅk śuddha ///
b4 /// p poyśi – ///
Source Colophon
The source text follows inspected Tocharian B transliterations available through CEToM, https://cetom.univie.ac.at/. CEToM records manuscript metadata and scholarly references for the individual witness records. Modern scholarly comments and Buddhist parallel traditions were used only as controls and orientation.
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