Introduction

Under the influence of various cultural atmospheres and languages such as Chinese, Sogdian, Tocharian and Tibetan; documentation of Old Uyghur, a branch of historical Turkish language, through translation activities enabled the formation of Buddhist Uyghur literature and made it possible for the Central Asian Turkish Buddhism to be traced. Old Uyghur literature contains texts on various schools of Buddhism, which is a philosophical belief. Among these are the texts of Esoteric Buddhism, which emerged as a form of Mahāyāna and Mahāyāna Buddhism and contained majestic practices such as magic and ritual.¹ The elements that constitutes the determinants of Esoteric Buddhism such as mantra, mudrā, maṇḍala and dhāraṇī are the basic elements demonstrating the practice of this philosophical conception. Esoteric Buddhism is historically evaluated in three periods: Proto-Esoteric Buddhism, Developed Esoteric Buddhism and Mature Esoteric Buddhism. ² The texts related to the Proto-Esoteric Buddhism are called dhāraṇī sūtras due to their content.³ The Sanskrit Ārya-sarva-durgati-pariśodhanauṣṇīṣavijayā-nāma-dhāraṇī, as can be understood from its name as well, is basically a dhāraṇī text and classified in Kriyā Tantras. It is a dhāraṇī sūtra containing the elements related to Esoteric Buddhist faith and practice, which constitutes the subject of this work.⁴ This work was translated into Chinese by Buddhapāli (佛陀波利 Fotuoboli), who lived in the second half of the seventh century, as 佛頂尊勝陀羅尼經 Foding zunsheng tuoluoni jing ‘Sūtra of the Superlative Dhāraṇī of the Buddha’s Crown’ (Taishō No. 967, vol. 19).⁵ This dhāraṇī sūtra was later re-translated to Chinese by Divākara, Yijing, Amoghavajra and Śubhākarasiṃha.⁶ The Tibetan version of the text bears the title of ‘Phags pa ngan ‘gro thams cad yongs su sbyong ba gtsug tor rnam par rgyal ba zhes bya ba’i gzungs (Tōhoku 1934: 105a, no. 597). It is argued that the Old Uyghur version of this Esoteric text on the dhāraṇī words is translated from Tibetan or the text is based on the Tibetian version (Elverskog 1997: 121; Yakup and Knüppel 2007: 25).⁷

Old Uyghur Ārya-sarva-durgati-pariśodhana-uṣṇīṣavijayā-nāma-dhāraṇī (hereafter Uṣṇīṣavijayā-nāma-dhāraṇī) consists of block prints preserved in the Turfan Collection in Berlin Brandenburg Academy of Sciences and Humanities (cf. Elverskog 1997: 121-122; Yakup and Knüppel 2007: 25; Zieme 2005: 9; Zieme 2015: 878). The detailed catalogue of the block prints of this text in the Berlin Turfan Collection was prepared by Yakup and Knüppel (2007: 151-178, catalogue no. 200-232) and Yakup (2009: 194- 197, catalogue no. 359-365). Comprised of 337 lines, this Old Uyghur work was published by F.W.K. Müller in the edition of Uigurica II on the basis of block prints in the Berlin Turfan Collection (Müller 1911: 27-50). F.W.K. Müller’s edition of Old Uyghur Uṣṇīṣavijayā-nāma-dhāraṇī is relatively well preserved, complete and consisting of 8 fragments that are not completely destroyed when compared to the other fragments of the text. In addition to these fragments, which constitute the basis of the Müller’s edition, there is also a fragment of manuscript of this text, which is currently located in the Berlin Turfan Collection with the archive number of U 2378a (T I T 301.500). U 2378a, a fragment of manuscript in which there are 12 lines of Old Uyghur text on both sides, the head and the burhan word in the text are written in red ink, and some lines are destroyed substantially. It is a fragment of a valuable manuscript which consists of several texts. On the recto, another Old Uyghur text concludes with the ancient Buddhist formula of the threefold refuge. On the verso, the text relating to Old Uyghur Uṣṇīṣavijayā-nāma-dhāraṇī begins with the Buddhist formula. Each Sanskrit word in Uṣṇīṣa-dhāraṇī is explained with the Old Uyghur phrases, which resembles a commentary.

Zieme, in his article “Ein Hochzeitssegen uigurischer Christen” dating 1981, refers to this fragment for the first time (1981: 227-228). Later, Erdal cited this fragment for the description of the tutruk word in his work Old Turkic Word Formation (1991: 250). Zieme, once again, made a brief description of the content of this fragment within the work of Magische Texte des uigurischen Buddhismus and presented a phrase from this fragment as an example (2005: 9, footnote 14).

Transcription and Transliteration of the Old Uyghur Text

The behind page of this Old Uyghur manuscript contains explanation of Uṣṇīṣa-dhāraṇī and translations to Old Uyghur.⁸ The transcription and transliteration of the fragment was based on the transcription and transliteration table in Uigurisches Wörterbuch (cf. Röhrborn 1977-1998: 9-10; 13-14; Röhrborn 2010: XXXIII-XXXV).

recto

01 (01) y(a)rlıkamıš ü[čün a]nın m(ä)n tirig tutuŋ [… … … … … … ………]
yrlyq’myš ’wy/// /’nyn mn tyryk twtwnk [… … … … … … ……….]

02 (02) layu yetinčsiz …pw… atl(ı)g ıdok ätözk[ä čın kertü köŋülin töpön yinčürü]
l’yw yytynčsyz …pw… ’’tlq ’ydwq̈ ’t’wyz k/ /// ///// //////// ////// ///////

03 (03) yükünü[rm](ä)n ärdöktäg kertü tüz nomlug ätöz [burhan kutıŋa] [… … ..]
ywkwnw//n ’rdwk t’k kyrtw twyz nwmlwq ’t’wyz ////// ////// [… … … …]

04 (04) täki näčä nomlar törölär ärsärlär olar barča [… …] täg tw[… … … … …]
t’ky n’č’ nwml’r twyrw l’r ’rs’r l’r ’wl’r p’rč’ [… …] t’k tw[… … … …]

05 (05) tüpsüz yok kurug ärürlär , yelvi kömän täg [… … …]t tolp ıd[ok]
twypswz ywq̈ q̈wrwq ’rwr l’r ,, yylvy kwym’n t’k [… … …]t twlp ’yd//

06 (06) bulgulukı alku{kı} yok tetir , öŋi üdrül[…] miš avant kamag yelvi
pwlqwlwqy ’’lq̈wq̈y ywq tytyr ,, ’wynky ’wydrwl […] myš ’v’nt q̈’m’q yylvy

07 (07) kömän täg törö{lär}lärtin nomlartın [… …] m(ä)n šintsi tutuŋ
kwym’n t’k twyrw l’r l’rtyn nwml’r tyn [… …] mn š̤yntsy twtwnk

08 (08) el tüzmiš el ävirmiš tintsi k(a)ra to[y]ın […] agır ayamakın yükünürm(ä)n
’yl twyz myš ’yl ’vyrmyš tyntsy q̈r’ tw/yn […] ’’qyr ’’y’m’q̈yn ywkwnwrmn

09 (09) körü kolulayu yetinčsiz sanpukik atl(ı)g ıdok ätö[z]kä čın kertü köŋülin
kwyrw q̈wlwl’yw yytynčsyz synpwkyk ’’tlq ’ydwq̈ ’t’wy/ k’ čyn kyrtw kwnkwlyn

10 (10) töpön yinčürü yükünürm(ä)n ärdöktäg kertü tüz nomlug ätöz burhan kutıŋa
twypwn yynčwrw ywkwnwrmn ’rdwk t’k kyrtw twyz nwmlwq ’t’wyz pwrq’n q̈wtynk’

11 (11) uušoli [a]tl(ı)g b(ä)lgüsüz töz üzäki yükün[č] y[ör]ügi tükädi , ,
wwšwly //tlq plkwswz twyz ’wyz ’ky ywkwn/ y//wky twyk’dy ,, ,,

12 (12) namo but , namo d(a)rm , namo saŋ ,
n’mw pwt ,, n’mw drm ,, n’mw s’nk ,,

verso

13 (01) namo but , namo d(a)rm , namo saŋ ,
n’mw pwt ,, n’mw drm ,, n’mw s’nk ,,

14 (02) bašlantı burhanlar töpösi alkuda ye[gä]d[mi]š ušniša vičaya atl(ı)g
p’šl’nty pwrq’n l’r twypwsy ’’lq̈w d’ yy//d//š ’wš̤nyš ’ vyč’y ’ ’’tlq

15 (03) darni tegmä tutruk nom viyančane yörügi birlä , , namo bagavate
d’rny tykm’ twtrwq̈ nwm vyy’nč’ny ywrwky pyrl’ ,, ,, n’mw p’k’v’ty

16 (04) yükünürm(ä)n atı kötrülmiškä , tirayloke üč [ug]uš yertinčüdä , prati-
ywkwnwrmn ’’ty kwytrwlmyš k’ ,, tyr’ylwky ’wyč ///wš yyrtynčwd’ ,, pr’ty

17 (05) višištaya alkuda yegädmiškä , buday[a bagav]ate burhan atı kötrül-
v’š̤ yš̤t’y ’ ’’lq̈wd’ yyk’dmyš k’ ,, pwd’y/// /////’ty pwrq’n ’’ty kwytrwl

18 (06) miškä , , tatyada inčä k(a)ltı , oom [nizvan]ilarıg edäči basdačı,
myš k’ ,, ,, t’ty’d’ ’ynč’ q̈lty ,, ’wwm ////// y l’ryq ’yd’čy p’sd’čy ,,

19 (07) kamagta yeg aṭ maŋal bolmıška , viš[odaya viš]odaya arıgta arıgk[a]
q̈’m’q t’ yyk ’’dm’nk’l pwlmyš q̈’ ,, vyš//// / ///wd’y ’ ’’ryq t’ ’’ryq q̈/

20 (08) sama samanta-avabasa samarana , tägirmiläy[ü … … …]dilmiš tolp […]
s’m’ s’m’nt’ ’’v’p’s’ s’m’r’n’ ,, t’kyrmyl’y[/ … … …] dylymš twlp […]

21 (09) lugka , g(a)ti gahana sansarlıg bärk yigi [… … … … … … … … …]
lwq q̈’ ,, kty k’q̇’n’ s’ns’r lyq p’rk yyky [… … … … … … … … … ]

22 (10) šuḍe tözi tüpi arıgka , abišinčatu [… … … … … … … … … ….. …]
š̤wty twyz y twypy ’’ryq q̈’ ,, ’’pyšynč’tw [… … … … … … … … .]

23 (11) sugaṭa v(a)ra [vača]na [ä]dgün barmıšnıŋ yeg [… … … … … … …]
swk’d’ vr’ ////n’ /dkwn p’rmyš nynk yyk [… … … … … … ……...]

24 (12) maha-[…]nsır[… …]durdačıka , ayu sanḍa[rni] [… … … … … …]
m’q’[…..]ns yr[……]dwrd’čyk’ ,, ’’yw s’nt’///[… … … … … … .]

Translation of the Old Uyghur Text

(01-02) because [she] deigns. Therefore, I, Tirig Tutuŋ […] [bow] to the unreachable holy body i.e. ..pw.. […] (02-03) I bow down to the Buddha dignity having such a truthful₂ dharma body with true₂ mind. (04-05) Despite the fact that dharmas2 exist at […], they all are groundless and empty₂ like […]. (05-06) [They] are non-existent for completely reaching to what is holy […] like magic₂ […] (06-07) Because [they] set apart from the dharmas₂ like magic₂ […] (07-09) I, Šintsi Tutuŋ, El Tüzmiš, El Ävirmiš [and] Tintsi K(a)ra To[y]ın […] bow to the unreachable holy body i.e. sanpukik (Skt. saṃbhogakāya) with profound respect by seeing and observing. (09-10) I bow down to the Buddha dignity having such a truthful₂ dharma body with true₂ mind. (11) The commentary of worship on the signless principle i.e. uušoli (Chin. wuxiangli) is completed. (12) Namo buddhāya, namo dharmāya, namaḥ saṃghāya! (13) Namo buddhāya, namo dharmāya, namaḥ saṃghāya! (14- 15) It began the crowns of the Buddhas, over all victorious dhāraṇī, i.e. tutruk nom (‘the kept teaching’) called Uṣṇīṣavijayā with the explanation₂ . (15-17) I bow to the one, whose name is exalted [namo bhagavate] in three spheres₂ [trailokya], to the one, who has surpassed all [prativiśiṣṭāya], [and] to the one, whose Buddha name is exalted [buddhāya bhagavate]. (18-19) Namely [tadyathā]: “Oṃ (i.e.) to the one, who became the utmost best mark of fame and happiness (Skt. maṅgala) that conquers and suppresses the [kleśa]s”⁹ [and] to the one, who is cleaner than clean [viśodhaya viśodhaya]. (20) […] around […] whole […] [sama samanta-avabhāsa spharaṇa]. (21) […] dense₂ […] of saṃsāra [gati gahana] (22) [I bow] to the one, whose natüre₂ is pure. [- svabhāva – viśuddhe]. […] [abhiṣiñcatu]. (23) […] the best of the Well-Gone (Skt. sugata) […] (24) […] [āyuḥ saṃ-dhāraṇi] […]

Notes to the Old Uyghur Text

01. The restoration ü[čün a]nın is uncertain

02. ıdok ätözk[ä čın kertü köŋülin töpön yinčürü] is possible restoration, since there is enough space for this phrase restored after the 21th and 22th lines of this fragment.

07. The first plural suffix +lAr of the word törö{lär}lärtin is faded out.

07-08. The phrase m(ä)n šintsi tutuŋ el tüzmiš el ävirmiš tintsi k(a)ra to[y] ın is quoted and translated into German by Zieme (1981b: 85): “Ich, Šintsi Tutuŋ, (und) El Tüzmiš, El Ävirmiš, Tintsi K(a)ra To[y]ın.” For the title šintsi, see Rybatzki (2006: 701b-702a), s.v. šinci.

09. The Old Uyghur word sanpukik goes back to Chin. 三菩伽 san pu qie (Giles 1912: 1159, character no. 9552; 1154, character no. 9511; 190, character no. 1558), both of which are the phonetic transcription of Skt. saṃbhoga-[kāya] (Soothill-Hodous 1937: 75; Edgerton 1953: 580b). Indeed, the full Old Uyghur phrase sanpukik atl(ı)g ıdok ätö[z] ‘the holy body i.e. sanpukik’ in the facsimile explains the meaning of the related word. For this expression, cf. tüš ätöz and utlı ätöz (Skt. saṃbhoga-kāya) Röhrborn 2017: 324, s.v. ätöz.

11. The word uušoli is a transcription of Chin. 無相礼 wuxiangli. According to the information provided by an anonymous reviewer, the word uušoli should be compared with its description b(ä)lgüsüz töz üzäki yükünč. The following table, prepared directly by the reviewer, can be examined in this regard:

無-----------------------------------------相-------------------------------------- 礼
uu---------------------------------------- šo-------------------------------------- li
b(ä)lgüsüz--------------------------- töz üzäki----------------------------- yükünč

14-15. The whole sentence bašlantı burhanlar töpösi alkuda ye[gä]d[miš ušniša vičaya atl(ı)g darni tegmä tutruk nom viyančane yörügi birlä is cited and translated into German by Zieme (1981a: 228): “Es hat begonnen die ,Scheitel der Buddhas, über alles siegreiche Dhāraṇī namens Uṣṇīṣavijayā‘ genannte Haupt-Lehre mit Deutung (vyañjana).” This sentence containing the heading of the text is written in red ink.

15. tutruk: Erdal suggests the form of *tuttur-uk for the expression of tutruk and indicated that the form of tutruk identifies the word nom ‘the doctrine’ as its object. Erdal goes on to argue that tutruk nom, here, is the synonym of the term of dhāraṇī; and this expression is the loan translation of dhāraṇī. Erdal also states that dhāraṇī, which is derived from the verb dhar- meaning ‘to hold, keep, bear’, means ‘bearing, keeping, holding’, but this is the use of limited lexeme to Buddhist terminology (Erdal 1991: 250; see also for previous comments such as *tutur-uk ‘one who is ordered to hold’ Clauson 1972: 459a-b; tutruk ‘Haupt, Vorsteher’ Zieme 1981: 227, note 12). The etymological origin of dhar- means ‘to keep’, therefore the expression of “the kept teaching” is used in the translation of this paper. For similar usage cf. alkınmaksız esilmäksiz alku nomlarnıŋ tutrukı atl(ı)g d(a)rni nom Suv 338_24-25 (Kaya 1994: 204); arıg yer oronlar sayukı d(a)rni tegmä tutruk nomlarıg bodi tegmä tuyunmak köŋülüg ukıtmak atl(ı)g altınč bölök Suv 342_22-25 (Kaya 1994: 207).

15. viyančane ‘explanation’ < Skt. vyañjana ‘making clear, marking, distinguishing’ (Soothill-Hodous 1937: 296a; cf. Monier-Williams 1899: 1029c; Edgerton 1953: 514a). It appears as vyañjaṃ* with the meaning ‘expression’ in Tocharian B (Adams 2013: 623) and forms together with following word yörüg ‘commentary, explanation’ a hendiadys. viyančane is also attested in Oda (1998: 232), line v10 as užik v[yan](č)an, both of which have the same meaning ‘a syllable, the letter’.

16. namo bagavate translates Old Uyghur yükünürm(ä)n atı kötrülmiškä ‘I bow to the one, whose name is exalted’. 歸命聖尊 guiming shengzun (Taishō No. 967, vol. 19, 352a 29) stands in the Chin. original text. The former Chin. word 歸命 guiming means ‘to put one’s trust in (e.g. Buddha)’ (Giles 1912: 811, character no. 6419) and are the equivalent of Skt. namas ‘bow, obeisance, adoration’ (Monier-Williams 1899: 528a; Hirakawa 1997: 689b). The latter Chin. word 聖尊 shengzun comes to mean ‘the holy honoured one, Buddha’ (DDB; cf. Giles 1912: 1026, character no. 9892; 1476, character no. 11945; Hirakawa 1997: 957a).

16. tirayloke renders Old Uyghur üč [ug]uš yertinčüdä ‘in three spheres₂ ’. In the Chin. original text, we find 三世 sanshi (Taishō No. 967, vol. 19, 352a 29), which is the equivalent of Skt. trailokya ‘the 3 Lokas or worlds’ (Monier-Williams 1899: 462b; Hirakawa 1997: 21a).

16-17. prativišištaya is translated into Old Uyghur as alkuda yegädmiškä ‘to the one, who has surpassed all’. Skt. prativiśiṣṭa ‘more distinguished or peculiar, better or worse’ (Monier-Williams 1899: 670b) corresponds to 勝 sheng (Taishō No. 967, vol. 19, 352a 29) ‘to be adequate to; to bear; to sustain; to be worthy of’ (Giles 1912: 1202, character no. 9876; Hirakawa 1997: 205b) in the Chin. original.

17. buday[a bagav]ate is translated as burhan atı kötrülmiškä ‘to the one, whose Buddha name is exalted’. For Skt. buddhāya bhagavate, 薄伽 跋底 boqie ba di (Taishō No. 967, vol. 19, 352b 01) stands in the Chin. original. While the first two characters 薄伽 boqie mean ‘bhagavān’ (DDB; Giles 1912: 1140, character no. 9381; 190, character no. 1558), the last two characters 跋底 ba di are the phonetic transcription of Skt. buddhā ‘awakened’ (Monier-Williams 1899: 733b).

18. inčä k(a)ltı ‘namely’ is the Old Uyghur rendering of tatyada. In the Chin. original text, we find 怛姪他 da zhi ta (Taishō No. 967, vol. 19, 352b 01), the phonetic transcription of Skt. tadyathā ‘as well as’ (Edgerton 1953: 249a; cf. Monier-Williams 1899: 434a, s.v. tad).

18. The Old Uyghur translation of oom is damaged in the manuscript. In the Chin. original text, we see 唵 an (Taishō No. 967, vol. 19, 352b 01; Giles 1912: 7, character no. 49), which is the phonetic transcription of Skt. oṃ ‘a word of solemn affirmation and respectful assent’ (MonierWilliams 1899: 235c; cf. Soothill-Hodous 1937: 343b-344a; Hirakawa 1997: 257b).

19. maŋal < Skt. maṅgala ‘happiness, felicity, welfare, bliss’ (MonierWilliams 1899: 772c; cf. Edgerton 1953: 414a).

19. viš[odaya viš]odaya renders Old Uyghur arıgta arıgk[a] ‘to the one, who is cleaner than clean’ in the facsimile. The phonetic transcription of Skt. viśodhaya viśodhaya, the characters 毘輸陀耶馱音 pi shu tuo ye tuo yin (Taishō No. 967, vol. 19, 352b 01) appear in the Chin. original.

20. The Old Uyghur translation of sama samanta-avabasa samarana is almost destroyed in the manuscript. In the Chin. original text, we find 娑摩三漫多皤婆娑漫音文六娑破囉 suo mo san man duo po po suo man yin wen liu suo po luo na (Taishō No. 967, vol. 19, 352b 02), which is the phonetic transcription of Skt. sama samanta-avabhāsa spharaṇa.

21. The Old Uyghur translation of g(a)ti gahana is partly lacking. Nevertheless, the fragment preserves sansarlıg bärk yigi ‘[…] dense₂ […] of saṃsāra’. In the Chin. original text, we see 掲底伽訶那 qidi ga he na (Taishō No. 967, vol. 19, 352b 02-03), which is the phonetic transcription of Skt. gati gahana. The word gati comes to mean ‘state of existence into which rebirth is possible’ (Edgerton 1953: 209b; cf. Monier-Williams 1899: 347c; Soothill-Hodous 1937: 372b), which is the Skt. rendering of Old Uyghur sansarlıg ‘of saṃsāra’. Gahana means ‘dense, thick’ (Monier-Williams 1899: 352a), which is the Skt. translation of Old Uyghur hendiadys bärk yigi ‘dense₂ ’.

22. Although the Old Uyghur phonetic transcription of the Skt. phrase in ninth line is partly lacking, the Old Uyghur translation of this phrase is completely attested as tözi tüpi arıgka ‘to the one, whose natüre₂ is pure’. In view of the Chin. 娑婆皤輸躓地 suopo po shu di (Taishō No. 967, vol. 19, 352b 03), the Skt. phrase may be considered as svabhāva śuddha (cf. Müller-Nanjio 1884: 23). In addition to this, one can also restorate this phrase with reference to the Old Uyghur translation, even though the facsimile preserves only šuḍe. The Old Uyghur hendiadys tözi tüpi ‘nature₂ ’ in the tenth line confirms Skt. svabhāva ‘own condition or state of being, nature’ (Edgerton 1953: 615b; cf. Monier-Williams 1899: 1276b). The latter word arıg ‘pure’ in the same line is the Old Uyghur rendering of Skt. śuddha ‘cleansed, cleared, clean, pure’ (Edgerton 1953: 501a; cf. Monier-Williams 1899: 1082a).

23. The Old Uyghur translation of abišinčatu is damaged in the facsimile. In the Chin. text, we find 阿鼻詵去聲者蘇掲多伐折那 abi shen qu sheng zhe suqiduo (Taishō No. 967, vol. 19, 352b 03-04), which is the phonetic transcription of this word. Perhaps it goes back to the word abhisiñcati in Pāli with the meaning ‘to sprinkle’ (Rhys Davids-Stede 1912-25: 72a).

24. sugaṭa v(a)ra [vača]na translates Old Uyghur [ä]dgün barmıšnıŋ yeg ‘[…] the best of the Well-Gone’. The Chin. original text contains 蘇掲多伐折那 suqiduo fa zhe na (Taishō No. 967, vol. 19, 352b 04), which is the deficient transcription of the Skt. sugata vara vacana. The first three characters 蘇掲多 suqiduo are the Chin. transcription of Skt. sugata ‘going well; one who has fared well; well-bestowed; a Buddha’ (Monier-Williams 1899: 1222b; cf. Soothill-Hodous 1937: 479a; Edgerton 1953: 597b), that translates into Old Uyghur as [ä]dgün barmış ‘Well-Gone’. The Old Uyghur word yeg ‘better’ is the translation of vara ‘better, preferable’ (Monier-Williams 1899: 922a).

25. The transcription of the word written as “figure1” in the fragment is uncertain. It is highly probable that the phrase is a dhāraṇī word. The Chin. original text includes neither the translation nor the transcription of the phrase. Moreover, there is no complete Old Uyghur translation of the phrase. The word […]durdačıka is only documented in the original text.

Figure 1. .

26. The Old Uyghur translation of ayu sanḍa[rni] is lacking in the fragment. The Chin. original text has 阿輸散陀長聲羅尼 ashu san tuo chang sheng luo ni (Taishō No. 967, vol. 19, 352b 05-06), which is the transcription of Skt. āyuḥ saṃ-dhāraṇi.

Glossary

abišinčatu << Pāli abhisiñcati ‘to sprinkle’

(Cf. Rhys Davids-Stede 1912-25, p. 72a)
a. (Skt. abhiṣiñcatu) 22

alku ‘all’
a.+da ye[gä]d[mi]š 14
a.+da yegädmiškä (Skt. prativiśiṣṭāya) 17
a.+{kı} 06

[a]nın ‘(instr. of ol) therefore’
a. 01

agır ‘heavy’
a. ayamakın ‘with profound respect’ 08

arıg, ar[ıg] ‘clean’
a.+ta a.+k[a] (Skt. viśodhaya viśodhaya) 19
tözi tüpi a.+ka (Skt. svabhāva śuddha) 22

at, aṭ ‘name; fame’
a. maŋal (~Skt. maṅgala) 19
burhan a.+ı kötrülmiškä (Skt. buddhāya bhagavate) 17
yükünürm(ä)n a.+ı kötrülmiškä (Skt. namo bhagavate) 16

atl(ı)g, [a]tl(ı)g ‘called; i.e.’
a. 02, 09, 11, 14

avant < Sogd. ’nβ’nt ‘cause’
a. 06

ayamak ‘respect’
agır a.+ın ‘with profound respect’ 08

ayu << Skt. āyuḥ ‘life, duration of life’
a. sanḍa[rni] 24

[ä]dgü ‘well’
[ä].+n barmıšnıŋ ‘The Well-Gone’ (Skt. sugata) 23

är- ‘to be (copula)’
ä.-särlär 04
ä.-ürlär 05

ärdöktäg ‘such like’
ä. kertü tüz nomlug ätöz 03
ä. kertü tüz nomlug ätöz 10

ätöz, ätö[z] ‘body’
ıdok ä.+k[ä] 02
ıdok ä.+kä 09
ärdöktäg kertü tüz nomlug ä. 03
ärdöktäg kertü tüz nomlug ä. 10

ävirmiš ‘a part of the proper name’
el ä. 08

bagavate << Skt. bhagavat ‘World-Honored One’
buday[a b. (Skt. buddhāya bhagavate) 17
namo b. (Skt. namo bhagavate) 15

bar- ‘to go’
[ä]dgün b.-mıšnıŋ ‘The Well-Gone’ (Skt. sugata) 23

barča ‘all’
b. 04

bas- ‘to suppress’
edäči b.-dačı 18

bašlan- ‘to begin’
b.-tı 14

b(ä)lgüsüz ‘devoid of marks’
b. töz 11

bärk ‘dense, thick’
b. yigi ‘dense₂ ’ 21

birlä ‘with, together’
b. 15

bol- ‘to become’
b.-mıška 19

but < Sogd. pwt < Skt. buddha ‘Buddha’
namo b. ‘Namo Buddhāya!’ 12, 13

buday[a] << Skt. buddhāya ‘to the Buddha’
b. [bagav]ate (Skt. buddhāya bhagavate) 17

bul- ‘to attain’
b.-gulukı 06

burhan ‘Buddha’
b. atı kötrülmiškä (Skt. buddhāya bhagavate) 17
b. kutıŋa 03, 10
b.+lar 13

čın < Chin. 真 zhen ‘true’
č. kertü ‘true₂ ’ 02, 09

d(a)rm < Sogd. δrm(h) < Skt. dharma ‘dharma’
namo d. ‘Namo Dharmāya!’ 12, 14

darni << Skt. dhāraṇī ‘magical phrase’
d. 15

el ‘a part of the proper name’
e. ävirmiš 08
e. tüzmiš 08

et- ‘to conquer’
e.-däči basdačı 18

gahana << Skt. gahana ‘dense, thick’
g(a)ti g. 21

g(a)ti << Skt. gati ‘state of existence into which rebirth is possible’ (Cf. Edgerton 1953, p. 208b)
g. gahana 21

ıdok, ıd[ok] ‘holy’
ı. 05
ı. ätözk[ä] 02
ı. ätö[z]kä 09

inčä ‘thus’
i. k(a)ltı ‘namely’ (Skt. tadyathā) 18

k(a)ltı ‘that is to say’
inčä k. ‘namely’ (Skt. tadyathā) 18

kamag ‘all’
k. 06
k.+ta yeg 19

k(a)ra ‘a part of the proper name’
tintsi k. To[y]ın 08

kertü ‘true’
čın k. ‘true₂ ’ 02, 09
k. tüz 03, 10

kolula- ‘to observe’
körü k.-yu 09

kömän ‘magic’
yelvi k. ‘magic₂ ’ 05, 07

köŋül ‘mind’
čın kertü k.+in ‘with true₂ mind’ 02, 09

kör- ‘to observe, to see’
k.-ü kolulayu 09

kötrül- ‘to be exalted’
burhan atı k.-miškä (Skt. buddhāya bhagavate) 17
yükünürm(ä)n atı k.-miškä (Skt. namo bhagavate) 16

kurug ‘empty’
yok k. ‘empty₂ ’ 05

kut ‘dignity’
burhan k.+ıŋa 03, 10

maŋal << Skt. maṅgala ‘happiness’
aṭ m. 19

m(ä)n ‘I’
m. 01, 07

namo < Sogd. n’mw ~ nm’w < Skt. namas ‘veneration’ 13, 13, 13
n. bagavate < Skt. namo bhagavate 15
n. but < Sogd. nm’w pwt < Skt. namo buddhāya ‘Namo Buddhāya!’

12, 13
n. d(a)rm < Sogd. n’mw δrm < Skt. namo dharmāya ‘Namo Dharmāya!’ 12, 13
n. saŋ < Sogd. nm’w snk < Skt. namḥ saṅghāya ‘Namaḥ Saṃghāya!’ 12, 13

näčä ‘how many’
n. 04

[nizvan]i < Sogd. nyzβ’nyy ‘passion’ (~ Skt. kleśa)
n.+larıg 18

nom < Sogd. nwm ‘teaching, dharma’
tutruk n. 15
n.+lar törölär 04
n.+lartın 07

nomlug, nomlug ‘of dharma’
ärdöktäg kertü tüz n. ätöz 03
ärdöktäg kertü tüz n. ätöz 10

olar ‘(plural of ol) they’
o. 04

oom << Skt. oṃ ‘a dhāraṇī word’
o. 18

öŋi ‘other, another’
ö. 06

prativišištaya << Skt. prativiśiṣṭāya ‘to the venerable one’ (Cf. Skt. prativiśiṣṭa ‘more distinguished or peculiar, better or worse’ Monier-Williams 1899, p. 670b)
p. 16-17

sama << Skt. Sama ‘same, equal, similar’ (Cf. Monier-Williams 1899, p. 1152a; Edgerton 1953, p. 560b)
s. samanta-avabasa samarana (Skt. sama samanta-avabhāsa spharaṇa) 20

samanta-avabasa << Skt. samanta-avabhāsa ‘common shining’ (Cf. MüllerNanjio 1884, p. 23)
s. s. samarana (Skt. sama samanta-avabhāsa spharaṇa) 20

samarana << Skt. spharaṇa ‘suffision, pervasion’ (Cf. Edgerton 1953, p. 613a)
sama samanta-avabasa s. (Skt. sama samanta-avabhāsa spharaṇa) 20

saŋ, saŋ < Sogd. snk < Skt. saṅgha ‘community’
namo s. < Sogd. nm’w snk < Skt. namḥ saṅghāya ‘Namaḥ Saṃghāya!’ 12, 13

sanḍa[rni] << Skt. saṃ-dhāraṇi ‘holding’ (Cf. Müller-Nanjio 1884, p. 23)
ayu s. (Skt. āyuḥ saṃ-dhāraṇi) 24

sanpukik < Chin. 三菩伽 san pu qie (?) ‘reward body’ (~Skt. saṃbhogakāya)
s. atl(ı)g ıdok ätö[z]kä 09

sansarlıg ‘of saṃsāra’
s. 21

sugaṭa < Skt. sugata ‘one that has attained bliss’ (Cf. Edgerton 1953, p. 597b)
s. 23

šintsi ‘a part of the proper name’ (Cf. Rybatzki 2006, p. 702)
š. tutuŋ 07

šuḍe << Skt. śuddha ‘clean, pure’
š. 22

tatyada << Skt. tadyathā ‘it means, i.e.’
t. 18

täg ‘like, as’
t. 04, 05, 07

tägirmiläy[ü] ‘around’
t. 20

tegmä ‘i.e.’
t. 15

tet- (with -Ir) tetir ‘to be (copula)’
yok t. 06

tintsi ‘a part of the proper name’
t. k(a)ra to[y]ın 08

tirayloke << Skt. trailokya ‘three spheres’
t. 16

tirig ‘a part of the proper name’
t. tutuŋ 01

tolp, tolp ‘whole, completely’
t. 05, 20

to[y]ın ‘a part of the proper name’
el ävirmiš tintsi k(a)ra t. 08

töpö, töpö ‘crown’
t.+n yinčürü yükünü[rm](ä)n 02
t.+n yinčürü yükünürm(ä)n 10
burhanlar t.+si 14

törö ‘law, dharma’
nomlar t.+lär ‘dharmas₂ ’ 04
t.+{lär}lärtin 07

töz ‘nature, principle, basis’
b(ä)lgüsüz töz 11
t.+i tüpi ‘nature₂ ’ 22

tutruk ‘keeping, holding’ (Cf. Erdal 1991, p. 250)
t. nom 15

tutuŋ < Chin. 都統 dutong ‘a part of the title’
šintsi t. 07
tirig t. 01

tükä- ‘to be completed’
t.-di 11

tüp ‘root’
tözi t.+i ‘nature₂ ’ 22

tüpsüz ‘groundless’
t. yok kurug 05

tüz ‘true’
kertü t. 03, 10

tüzmiš ‘a part of the proper name’
el t. 08

[ug]uš ‘element’
üč [u]. yertinčüdä (Skt. trailokya) 16

ušniša vičaya << Skt. Uṣṇīṣavijayā ‘the title of this work’
u. v. ‘Uṣṇīṣavijayā’ 14

uušoli < Chin. 無相礼 wuxiangli ‘signless principle’
u. [a]tl(ı)g b(ä)lgüsüz töz 11

üč ‘three’
ü. [ug]uš yertinčüdä (Skt. trailokya) 16

ü[čün] ‘because’
ü. 01

üzäki ‘on’
ü. 11

v(a)ra << Skt. vara ‘the best’
v. 23

[vača]na << Skt. vacana ‘statement, declaration, express’ (Cf. MonierWilliams 1899, p. 912c)
v. 23

viyančane << Skt. vyañjana ‘explanation, interpretation’
v. yörügi 15

viš[odaya], [viš]odaya << Skt. viśodhaya ‘clean’
v. v. 19

y(a)rlıka- ‘to deign’
y.-mıš 01

yeg ‘better’
y. 23
kamagta y. 19

yegäd-, ye[gä]d- ‘to become better’
alkuda y.-[mi]š 14
alkuda y.-miškä (Skt. prativiśiṣṭāya) 17

yelvi, yelvi ‘magic’
y. kömän ‘magic₂ ’ 05, 06

yertinčü ‘world’
üč [ug]uš y.+dä (Skt. trailokya) 16

yetinčsiz, yetinčsiz ‘unreachable’
y. 02, 09

yigi ‘dense, thick’
bärk y. ‘dense₂ ’ 21

yinčür- ‘to bow’
töpön y.-ü yükünü[rm](ä)n 02
töpön y.-ü yükünürm(ä)n 10

yok ‘nonexistent’
y. kurug ‘empty₂ ’ 05
y. tetir 06

yörüg ‘explanation, interpretation’
viyančane y.+i 15

yükün- ‘to bow down’
y.-ürm(ä)n atı kötrülmiškä (Skt. namo bhagavate) 16
töpön yinčürü y.-ü[rm](ä)n 03
töpön yinčürü y.-ürm(ä)n 10
agır ayamakın y.-ürm(ä)n 08

yükün[č] ‘worship’
y. y[ör]ügi 11

Conclusion

Belonging to the Old Uyghur Ārya-sarva-durgati-pariśodhana-uṣṇīṣavijayānāma-dhāraṇī, which was published by F.W.K. Müller in the edition of Uigurica II on the basis of block prints in the Berlin Turfan Collection; this fragment of manuscript that is being preserved in the same collection with the archive number U 2378a (T I T 301.500) is examined in this article. The transcription, transliteration and translation of the manuscript with explanations are also presented. In addition, a glossary of the fragment is prepared. The Sanskrit transcription and translation of dhāraṇī phrases of this facsimile to Old Uyghur makes the fragment of manuscript special.¹⁰ Revisited edition of the text, together with the fragments that have not yet been published, will ensure a better understanding of Central Asian Turkish Buddhism through written sources.

Sonnotlar

1 Esoteric Buddhism, adopted as a form of Mahāyāna, involves a widespread practice of magical methods and is mostly concerned with ritual practices. Esoteric Buddhism, which should not be regarded as a separate school from Mahāyāna, is called with various concepts such as “Tantric Buddhism, Vajrayāna, Mantrayāna and even Occult Buddhism” (Sørensen 2011a: 155).

2 Sørensen, who distinguishes Esoteric Buddhism into several phases from a historical perspective, indicates that the fifth and the sixth centuries are the first phase of the Esoteric Buddhism. Since this phase points out to the dhāraṇī sūtras, the concept of Dhāraṇī Buddhism could be used for this phase of the Esoteric Buddhism. The next phase is dated between the sixth and the seventh centuries and called Developed Esoteric Buddhism. Ritual programs and techniques come to the forefront in this period of Indian Buddhist influence. The last period is dated between the eighth and the ninth centuries and called as Mature Esoteric Buddhism. (Sørensen 2015: 252-253).

3 Copp 2011 and Hidas 2015, which focuses on dhāraṇī sūtras as its topic and involves a comprehensive evaluation of dhāraṇī sūtras should be mentioned here.

4 Old Uyghur Ārya-sarva-tathāgata-uṣṇīṣa-sitātapatrā-nāma-aparājitā-dhāraṇī (cf. Röhrborn-Róna-Tas 2005), which was fully published by Röhrborn and Róna-Tas and the Old Uyghur Amṛtadundubhisvaradhāraṇī (cf. Yakup 2016: 126-136), which was published with the title of Text B in BT XXXVI by Yakup can be examples for other dhāraṇī texts found in Old Uyghur.

5 18th-21st volumes of Taishō Tripiṭaka, the publication of the Chinese Buddhist canon, mainly contain texts of Esoteric Buddhism. 18th-21st volumes of Taishō Tripiṭaka on Esoteric Buddhism have been examined in detail in Giebel 2011. The remaining volumes have been examined in detail in Sørensen 2011b.

6 Other translations of this text include Taishō vols. 968-974. Chandra states that this Sanskrit text was translated/transliterated fifteen times from the seventh century to the fourteenth century and presents this translations as a list (Chandra 1980: 126-127). See, also Copp 2005: 171-192.

7 In his article on the Tibetan word čoga, which was used in Old Uyghur Uṣṇīṣavijayā-nāma-dhāraṇī, Kara stated that whether the text was produced through translation from a Tibetian version or with the impact of Tibetian version will be the subject of further studies (Kara 1996: 177).

8 For the transcription and interlinear translation of the mantra section in Uṣṇīṣavijayā-nāma-dhāraṇī, the Sanskrit publication, which is based on Taishō No. 979 vol. 19 and prepared by F. Max Müller and Bunyiu Nanjio is remarkable (Müller-Nanjio 1884: 22-26).

9 The translation of this sentence is completely based on Zieme 2013: 183.

10 There are also many block prints belonging to this text that contains dhāraṇī words; but they do not contain Old Uyghur translation. Below two fragments, which have not been published yet, can be presented as example. Only the transcription and Sanskrit translation of the fragments will be presented for this article:

U 4636 (T II M I) (cf. Yakup-Knüppel 2007: 172, catalogue no. 221)

01 mq’ s’rv’ t’t’k’d’ swk’d’ v’r’--------------------------- mahā sarva tathāgata sugata vara
02 v’č’n’ ’’myrt’ ’’pyšyk’ mq’ mwdyr ’----------------- vacana amṛta abhiṣekai mahā-mudre
03 m’ndyr ’ p’d’y ’’q’r ’ ’’q’r ’ m’my-------------------- mantra-padai āhara āhara maṇi
04 ’’ywr s’nd’r’ny šwtd’y ’ šwtd’y ’--------------------- āyuh saṃ-dhāraṇi śodhaya śodhaya 05
vyšwtd’y’ vyšwtd’y ’ k’k’n’ swv’p’w’ -------------------viśodhaya viśodhaya gagana svabhāva

U 4467 (cf. Yakup-Knüppel 2007: 170, catalogue no. 217)

01 s’m’nd’ ’’smy p’ryšwtdy […]---------------------------- samantā pariśuddhe
02 kylyt’y ’ ’’tyšd’n’ ’’[…] ------------------------------------hṛdaya abhiṣṭhānā[dhiṣṭhita]
03 mwdyry mq’ mwdyry mq’ mwdyr[y -----------------mudre mahā-mudre mahā-mudre
04 m’ndyr’p’dy sv’q’ -----------------------------------------mantra-padai svāhā

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Şekil ve Tablolar

foto 1. .