International Journal of Central Asian Studies Volume 17. 2013
A Buddhist Story in Old Uighur Turkish:
Sena-Upesena Story
Murat Elmali
Istanbul University, Turkey
Abstract: The Story of Sena-Upesana is found in the stories
which are translated from different languages, after the Uighurs’
conversion to Buddhism. The products of Jataka and Avadana literature,
which had started to be seen in Uighur Turkish with the translations,
played a major role in adoption of Buddhism by Uighurs implicitly.
These literary products had been compiled sometimes as it is done in the
compilations similar to Tales of the Prophet in Islamic literature. The
most important of these is “Consecutive Stories of Ten Sins”, which is
also known as Da akarmapathaavad nam l (DKPAM). DKPAM,
which is a translation from a religion lesson book belonging to Buddhist
communion of Vaybajıkı (< Skr. vaibh ṣika), consists of ten chapters
with reference to “ten sin”. The Story of Sena-Upsena is a quite long
story, which is located in chapter of “fornication” in the DKPAM stories.
The story presents significant information about both Buddhism of
Uighurs and Buddhism of Central Asia. Furthermore, there are various
language materials and cultural elements which are not seen in the works
which belongs to Old Turkic period. The story of Sena-Upesena is an
signifacant story in both history of culture and lingustic studies and
studying as a whole story will be important for Turkology studies. So far
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there has not been a study on the individual story. By the study that we
have worked on, the story of Sena-Upesena with Old Uighur Turkic has
been come to light and various linguistic material has been presented to
attention of Turkologist.
Key Words: Old Uighur Turkish, avadana, Buddhism,
Daśakarmapathaavadānamālā, Sena-Upesena
INTRODUCTION
When old Uighur’s literary works are researched, it is seen that
most of these are written in didactic way. This literature, which is written
extremely vivid tone with the aim of spreading Buddhism to the
community and also involves dialogs, is mostly constituted by avadana
and jakata.
Buddhism is propagandized almost all of these stories. Hero’s
sacrificing himself for the sake of others is the most encountered story
pattern. Besides that, sometimes different matters are treated and also
Buddhism’s different points of view are represented in these stories. One
of these stories is Sena-Upesena.
Apart from other stories, there is no boost of Buddhism or
pattern of hero’s sacrificing himself for the sake of others. The content of
this story, which is the main purpose is to transfer the evil of women,
does not correspond to the other Buddhist stories (Ruben, 2004, p. 5455).
A Buddhist Story in Old Uighur Turkish…
157
Being in old Uigur Da akarmapathaavad nam l (DKPAM)
stories and having highly original content, this story takes part in the
third sin (karmapatha) of DKPAM.
DKPAM, meaning the story of sequence of ten (bad) behaviour
pattern, is a translation of a religion lesson book that belongs to
Buddhism’s communion Vaybajıkı. At first, the work is translated from
Ugu Küşen (Tohar B) to Tohar (Tohar A), and then from Tohar to
Uighur. Şılazın Praşnıkı is the translator of this work. The date of
translation is not mentioned in the related documents. But it is thought
that it is translated in the late of 11th and 12th century. In DKPAM
stories, the teacher tells the students about the different births of Buddha
and how Buddha protects himself from the ten deadly sins in the way of
existence. Every “work” in the stories consists of the introduction and
conclusion dialogue between the teacher and the student, avanada and
the paintings of hell. Each of these ten parts consists of different story in
its own right and they are occupied with the main story all together
(Elmalı, 2009, p. VII-VIII).
By setting off the construct of DKPAM, these ten deadly sins
are put in order like that: 1. özlüg ölürmek (Skr. prāṇātighāta) “to kill a
creature”, 2. adınagu tavarın ogurlamak (Skr. adattādāna) “to steal”, 3.
eviñ yutuzıña yazınmak or amranmak nızvanı (Skr. kāmamithyācāra) “to
fornicate”, 4. ezüg yalgan sav sözlemek (Skr. mṛṣāvāda) “to lie”, 5.
çaşurmak (Skr. pāiśunyavāda) “to slander”, 6. irig sarsıg sav sözlemek
(Skr. pāruṣyavāda) “to use vulgarities and cacology”, 7. askançulamak
(Skr. saṃbhinnapralāpa) “to dissemble, to make hypocrisy, to deceive; to
gossip”, 8. küni sakınç (Skr. abhidhyā) “to act greedily and to be jealous
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of”, 9. övke üz buz köñül (Skr. vyāpāa) “to be furious”, 10. ters körüm
(Skr. mithyādṛṣṭi) “heresy”.
One of the value judgments about the incidents in the stories
belongs to Buddhism is about the women. In some Buddhist stories, the
women is regarded as an evil creature because of her nature and
indicated to the people lake that. In Buddhist stories, apart from the
monks, the ideal one is generous, knows to sacrifice oneself for religion,
understands that there is no way to save oneself from agedness, illness
and death, has no sensibility for woman and love and has power to get
oneself away from these. (Ruben, 2004, p. 75-76)
OTur. kız et’özi “girl body”, tişi ajunı “life style of woman”,
tişi tınlıg “female being”, uzun tonlug tınlıglar “beings in long dress”,
tişi et’özi means “woman” is approved as the reason of all devilish
factors. The woman is a cobra and poisons the men with her venom and
causes them scorching. According to Buddha, the woman has eight
untruthful and fake characters. These are tone, charming appearance,
style, deportment, speech, voice, elegancy of the women (Tokyürek,
2011, p. 384-385).
OTur. kız erdini = Skr. stri, raniratna known as “The Woman
Ore” shows the ideal woman in Buddhism. The term, that is meaning
“Dear Queen”, represents the wife of Cakravartin. This queen is shown
as a model to the other women with these properties: 1. The Queen is
faithful to Cakravartin and does not desire anyone, 2. She does not envy
her husband from the other women, 3. She has a fertile womb and gives
birth to the healthy boys, 4. She works for the peace of everyone in their
regency, 6. She always speaks correctly and she is never an accusive
A Buddhist Story in Old Uighur Turkish…
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person, 7. She is not a siren for her husband and the other men, 8. She
has never wrong thought. (Tokyürek, 2011, p. 194-195).
Despite the negative attitudes towards the women, one of the
most important features in Buddhist stories “humanity” and “not bearing
someone a grudge”. By forming a basis in Buddhist creeds, these virtues
at the end of addanta Jataka and Tale of Two Brothers not bearing
someone a grudge results in supernatural cases, heroes of the narrative
get healthy again (Ruben, 2004, p. 76).
The workpiece story Sena-Upesena is fairly an original story in
terms of “the woman” and “bearing someone a grudge”. The story is
about two siblings who have no father.
Once upon a time, there was merchant, Jayasena. This man,
who has two sons, Sena and Upesena, died one day. Big son Sena was
married. When his father died, he started to business travels for
maintaining his father’s occupation. In the meantime, his wife tried to
seduce Upesena but failed. Thereupon she asked for help from her
mother. Mother-daughter seduced Upesena with their tricks. Some day
Upesena heared from that his brother was returning from his travel, he
felt remorse by reason of this bad situation. He went away as a monk.
When Sena returned his home, he found his wife in her sickbed. In fact
she was not sick. Her aim was to drive a wedge between Sena and
Upesena. Sena was reborn as a serpent and bit his brother who was a
monk (Ruben, 2004, p. 54).
At the end of the story, riputra tries to calm Upesena down
and tells that there would be nothing by a small bite. But Sena does not
live. Buddha tells riputra that “If Upesena memorized Maitrīsūtra, he
would develop immunity to venom” (Wilkens, 2010, p. 18).
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About the story Sena-Upesena in DKPAM’s third sin, eviñ
yutuzıña yazınmak or amranmak nızvanı that is “to fornicate”, any study
has not been made previously. Müller made transcription of documents
about this story and German translation of the story in the documentaries
belongs to DKPAM in Uigurica III (Müller, 1920, p. 79-90). Ehlers
introduced Mainz documents about the story in regimentation of the
documentaries of AY and DKPAM in his catalogue (Ehlers, 1987, p.
116-117; p. 149-150), also Wilkens presented the other documents about
this story in addition to Ehlers’s catalogue (Wilkens, 2010, p. 63-67).
The documents in our work 1 are located in Ehlers’s and Wilkens’s
catalogues
and
downloaded
from
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/dta_mainz_in
dex.htm and
http://www.bbaw.de/forschung/turfanforschung/dta/u/
dta_u_index.htm. These documentaries are made transcription and
translated. While making transcription of the documentaries in text part,
analogy between the documents and repairs in text, which are made as a
result of this analogy, are footnoted. Some sections in diffrent documents
are parallel to each other. Parallel lines are shown in this table:
Mz. 809 Front, line 21- Mz. 809 U 1070 + U 0973 Front, line 1-31
Verso, line 27
Mz. 797 Front, line 1- Mz. 797 U 1070 + U 973 Front, line 32- U
Verso, line 15
1070 + U 973 Verso, line 34
While translating the text, the sections in the text are translated
in paragraphs. It is paid attention about being comprehensible of
1
Information about the physical structure of documents and other information about the
documents are explicated in studies of Wilkens and Ehlers (Ehlers, 1987, p. 116-117; p.
149-159; Wilkens, 2010, p. 63-67).
A Buddhist Story in Old Uighur Turkish…
161
translation and authentic translation. Foreign words in the workpiece,
rarely used words Uigur and new hendiadyoins are explained in Notes.
Finally, internet information about used documents in the workpiece is
arranged in The Documentaries Websites.
TEXT
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Mz. 809
Front
[…]RWĞ ku[nçuy]lar yene yañılmazlar
[…]’Y’K köñülinte y(i)me amr[anmak]
[nı]zvanı yügerü bolsar antag ok
ayıg törü iy(i)n evrilür .. ötrü {W}
birer kutka tegmiş tınl(ı)gl[ar]
y(i)me bo nızvanı küçinte
emgekke tegirler .. ne
üçün tip tiser .. anı
amtı sözleyin koduru kolulap
tıñlagıl .. bir ödün atı kötrülmiş
ayagka [tegimli]g tükel bilge
t(e)ñri t(e)ñ[risi burkan şrav(a)s]t kent-ke yakın […]T’V’[…]s[e]ñremde
miñ iki yüz elig tıtsılar {R}
kuvragı birle y(a)rlıkayur erti .. tün
kün aruksuz köñülin tınl(ı)glarka
edgü asıg tusu kılu y(a)rlıkayur erti ..
ol ok şrav(a)st kentde çoglug yalın-lıg kutlug kıvlıg alku edke tavarka
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tükellig çayasını atl(ı)g bayagut
[ba]r2 erti .. ol bayagutnu[ñ bir sını]3
[at]l(ı)g4 .. ikinti upasını at[l(ı)g ogu]-lanı5 bar erti .. ol ik[i ini içi]6
bir ikintike ert[ingü amrak ertiler]7
tözün yavaş tö[rülüg tokulug titik]8
odgurak yumşak [savl(ı)g ertiler bo]9
[yi]rtinçüde t[urmış törü ol edgü]10
[kutlug]11 tınl(ı)g[larnıñ oglanı ulgad]-12
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Verso
üçünç ülüş [iki yitmiş]13
-[s]ar kiçig erken ujık b[o]ş[g]urg[alı]
[birür]ler .. az bedüser t(a)var kazgan[u]
katıglanur .. ançada çayasını bayagut-nuñ iki o[g]lanı bedük bolurlar ..
anıñ arasınta k(e)ntü özi
etöz kodup adın ajunka
bartı .. anta ötrü sını
içisi .. upasını inisiñe
According to U 1070 + U 973 Front, line 01.
According to Müller, 1920, p. 80, line 21.
4
In U 1070 + U 973 Front, line 02: atlag
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According to U 1070 + U 973 Front, line 02.
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According to U 1070 + U 973 Front, line 08.
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According to Ehlers, 1987, p. 149, ft. 4.
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A Buddhist Story in Old Uighur Turkish…
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inçe tip tidi .. ay amrak inim biz-ni igidteçi biziñe edgü sakınçl(ı)g14
kañım(ı)z adın yirt[inçüke]15 bartı .. ..
biz ikig[ü bo yirtinçüde]16 kaltım(ı)z ..
amtı biz atam[ız ka]zg[anmı]ş17 t(a)varıg
[y]ip yuñlap adın t(a)var18 asmasar biz
[o]l biziñe ogşatı ermez .. anın
amtı m(e)n adın uluşka satıg-ka barayın s(e)n monta kalgıl .. ..
m(e)n kelginçe evig barkıg
uz tutgıl .. ança sözlep içi-si sını er adın uluşka satıg-[ka bartı]19 anta ötrü inis[i]
[upasını ev]ig20 barkıg başlap
[şrav(a)st kent]de kaltı .. turmış törü
[ol bo kunçuylarnı]ñ21 begi yakın
[bolmasar amranmak nız]vanı22 olarnı
[artukrak örletür ö]z23 evinte
[ögrünç sevinç bulmaz]24 .. uzun turkar[u]
In U 1070 + U 973 Front, line 17: sakınçlag.
According to U 1070 + U 973 Front, line 17.
16
According to U 1070 + U 973 Front, line 18.
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According to U 1070 + U 973 Front, line 19.
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In U 1070 + U 973 Front, line 20: tavarın
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According to U 1070 + U 973 Front, line 25.
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According to U 1070 + U 973 Front, line 26.
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According to U 1070 + U 973 Front, line 28.
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According to U 1070 + U 973 Front, line 28-29.
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According to U 1070 + U 973 Front, line 29.
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According to U 1070 + U 973 Front, line 30.
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Murat Elmali
(057) (31)
(058) (32)
U 1070 + U 0973
Front
adın erig sakınıp
küseyür
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Mz. 797
Front
[tıl]tagsız [evinte t]ütüşgü[çi ke]rişgüçi25
bolur .. ol y(i)me sını erniñ [ra]gagayını
atlıg26 kişisi türk yigit erti .. beg-[si]z bolmış tıltagınta inisi upasını
urıka ertingü b(e)k
katıg yapşıntı .. kaç
kün ay ertmekiñe
serü umadın öz köñülinteki
küsüşin upasını urıka aça
yada kılıp inçe tip tidi .. eşidgil
tözünler oglıya .. meniñ
odgurak sözlemiş savımın .. seni[ñ]
içiñ adın uluşka satıgka
bartı .. ür kiç boltı monçaka tegi
arıtı kelmez .. s(e)n y(i)me türk yigit
s(e)n .. m(e)n y(i)me oglagun ögrenmiş
kenç kiçig m(e)n biz ikigü isig
amrak köñülin meñileser biz uz
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According to U 1070 + U 973 Front, line 32-33.
In U 1070 + U 973 Front, line 34: atlag.
A Buddhist Story in Old Uighur Turkish…
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bolmagay mu .. meniñ köñülümdeki küs[üş]-ümin aymançsız köñülin saña [söz]-ledim .. s(e)n y(i)me amtı [köñülüñin]27
ıdmış k(e)rgek .. edgü e[renler kunçuy]-larnıñ28 yalganturu sözlemiş savın
yirmezler küsüşlerin kantururlar ..
m(e)n kunçuylar törüsin küzetmedin
köñülümdeki sakınçımın29 tükel saña
sözledim .. tün kün sini umunıp
saña amranmakın30 ölür m(e)n .. amran-
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Verso
üçünç ülüş [üç yitmiş]31
-maklı[g32 bag]33 tügüni[n to]lp34 öz kon[uk]
marım[ları]mın barça b(e)k [katag]35 bayuk s(e)n
[b]o [yirt]inçüde sinide36 üstün
sevgülük taplaguluk ed t(a)var bulm[az]
m(e)n .. meniñ yürekimde
isig özümde adırt-sız köñülin olurgıl .. tolp
etözümin saña urunçak
According to U 1070 + U 973 Verso, line 15-16.
According to U 1070 + U 973 Verso, line 16-17.
29
In U 1070 + U 973 Verso, line 20: savımın.
30
In U 1070 + U 973 Verso, line 21: amranmakta muna ….
31
According to Ehlers, 1987, p. 150, ft. 1.
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In U 1070 + U 973 Verso, line 22: amranmaklag.
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According to U 1070 + U 973 Verso, line 22.
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According to U 1070 + U 973 Verso, line 22.
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According to U 1070 + U 973 Verso, line 23.
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In U 1070 + U 973 Verso, line 24: sintede.
28
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[tu]tuzur m(e)n .. tapıgçıñ udugçıñ
[bo]layın m(e)n ..anı eşidip upasını urı
[ar]tukrak uyadtı .. öz yeñgesi ragaga-[yı]nıka inçe tip tidi .. siz ulug
[iç]imniñ amrak kunçuy37 siz .. törüçe
tutsar meniñ ögüm bolur siz .. .. bo
monı teg törüsüz iş işlep yir t(e)ñri
y(i)me mini neçök kötürgey .. balıkda
uluşda ne yüüz tutup yorıgay m(e)n ..
anın sözleyür m(e)n .. maña ogul
[s]akınç turgursun .. bo savıg ikileyü
[köñül]intin üntürmesin .. ne
[üçün tip ti]ser .. törüsüz amranmak
[…] ertingü y(a)vlak ol .. birök
m(e)n içim […]T’ bo montag ermez
iş işleser m(e)n ulug mün kadag
bolgay.. t(e)ñri t(e)ñrisi burkan y(i)me
törüsüz tokusuz amranmak teginmek-ig artukrak yiryük ol .. kim birök
anası teg kişisiñe38 bahşısınıñ
U 418
Front
[kişisiñe i]çiniñ kişisiñe
[…] törü teginser bo […]
In U 1070 + U 973 Verso, line 32: kunçuyı.
In Ehlers, 1987, p. 150, line. 28: kişisiñe.
A Buddhist Story in Old Uighur Turkish…
[…] agruklayur .. ol
[…] avış tamuka bartı
[…] yirçisi bolur
[…] irin[ç] tsuy
[…] LWK […] LYĞ
[…] kim […]
[…]Y erser bo üç türlüg
[…] köz
[…]Y’Y […] WLW[…]
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ü[çünç] ülüş to[kuz]
(01)
kinki törülerig [… küz](02)
-etser .. kim kayu tınl(ı)g […]
(03)
Y’ kılınç t(e)ñrisi
(04)
K’K ajunta odgur[…]
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Y’ teginür anı […]
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YWR […] bo
(07)
ikileyü söz[…]
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tip anta […]
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’WK yeñgesi ragagayını […]
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tözün a[mra]k sav[…]
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upa[sınını]ñ köñ[ülin …]
(148) (01)
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Mz. 99
Front
[…]YĞ ’S[…]
[ragaga]yını uvut[suz sa]kınıp am[rak]
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[köñü]lin karınıñ […] savın […]
[…] baru sözledi .. birök m(e)n up[asını…]
bolsar m(e)n .. takı sini birle […]
yorır m(e)n .. anı bulmasar m(e)n […]
ol ok sakınçın si[z]ik[si]z […]
anı eşidip anası inçe tip tidi ..
[a]mrak kızım bo savka arıtı PW[…]
ne atlıg er ol kunçuylarnıñ […]
yalganturu sözlemiş savıg taplamadın
yirteçi .. m(e)n ök bo savıñın
[b]ütüreyin .. ötrü anası kunç[uy]
[… upasını u]rıg okıp inçe tip [tidi …]
[… og]lum seniñ içiñ […]
[…] yaguru yakın kelgü-
(01)
(02)
(03)
(04)
(05)
(06)
(07)
(08)
(09)
(10)
(11)
(12)
Verso
[…]Y […]
[…] kıl[ı]p y[avı]z ayıg at[lıg …]
[…] ög anası kunçuylar […]
[…] inçe tip tidi .. birök […]
[… kızımı]z y(i)me birle katılgalı
[…]MS’R s(e)n kızım(ı)znı öz
[…]’WL[…] ötrü upasını urı
[…]KY’ erksizin yapsız […]
[… amr]anmak törü tegingeli tapladı .. anta
[ötrü] ol ragagayını kunçuylar upasını
urı birle törüsüz amranmak meñi meñi-[lep] öz köñülinteki sakınçı bütmiş
A Buddhist Story in Old Uighur Turkish…
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39
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[…] iyin kezigçe igi togas[ı …]
[…]P öñlüg kırtışlıg bol[up …]
[…] ötrü ol upasını [urı …]
[i]çisiniñ kişisi […]
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U 1798
Front
[…]L’R sakınıp […]
[…]’ öz et’özi […]
inçe tip tidi .. […]
L’R ’Y’K […]
törüler erti anı m(e)n […]
kalısız ıdaladım begimniñ törü[si]n çızıgın yetyük m(e)n .. utru
[…]KWLWK ne erser savım […]Q
[a]mtı al altag üntürüp upasını […]
[…] yok yodun kılguluk sav
[…] montag kılıp begimke
[…] neçök erser isig [öz]
[…] m(e)n .. montada adın m[eniñ]
[e]mgek[i]mke ara turtaçı al altag
yok tip .. ol sınınıñ kişisi bo mon[tag]
t(e)vlig kürlüg savlarıg sakınıp
[i]çgülük39 aşın içti .. zımıg çıvıya
[…]’ yaşuru agzınta tançulap
[…]K[…]SY kirser anıñ üskinte S’D
In Müller, 1920, p. 85: [y]igülük.
169
170
Murat Elmali
(199) (20)
[…]Y .. iglig etöz yaratıp saçın
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Verso
[…] artukrak emg[eklig]
[… ö]ziñe inçe t[ip]
[…]LYĞ tumlug yüüzler
[…] azu y(e)ti
[…] kıl[ı]ç agulug yılan
[a]nça y(a)vlak ermez kim amranm[ak]
nızvanıça teñlig .. bo amranmak
[nız]vanı ap y(i)me közünür ajunt[a …]
[ap] y(i)me ikinti ajunta tınl(ı)glarıg
[yok] yodun kılurlar .. amrak […]
[…]Y’K yüüzin neçök KW[…]
[…] tip sözleyin .. öz […]
urunçak yidim ermez mü .. ’’L[…]
L’RQ’ yirgülük münegülük P[…]
[…]P bo monçulayu sakınıp upasını urı
[…] törüsüz kılmış işiñe artukrak
[ökün]üp çıtavan señremke barıp
toy[ın] boltı .. kaçan içisiniñ [kel]-mişin odgurak bilti .. anta […]
[raça]gr(a)h40 kentke .. bartı .. s(a)rpaşaundik
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(220) (01)
40
U 1117
Front
[…] ’WY[…]
According to Wilkens, 2010, p. 66.
A Buddhist Story in Old Uighur Turkish…
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[…] arkasınta olu[rup …]
[…] yirke kelip bökünki […]
[…]SYK ölürgülük kezigi […]
[…t]ip ayıtdı .. çandal […]
[…]TY’ ölürgülük […]
[…] ol .. ötrü […]
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Verso
[…]WP[…]
[… y(a)rlıkanç]sız köñülün tokıdı […]
[… ti]di .. ay ere terkin bo […]
[…]KYL .. birök meniñ savımın […]
[…]R […] tamudakı T[…]
[…] y(i)me sını ança […]
[…]L’R kelip […]
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Mz. 793
Front
ök agulug […]
inçip y(i)me ol upasını arhant sansar-tın ıntın yoguç ertyük erti .. kılyuk
erti alku kılgul[u]k işlerin alkyuk erti
az ulatı nızvanılıg akıglarıg kılınç
t(e)ñrisiniñ elginte tegip neñ kı-lınu umadın mançakda kirip bir
ödünk(i)ye arukın tınturgalı yatdı
ötrü ol agulug yılan töpüde kodı
arhant üze etözin kemişdi ..
171
172
Murat Elmali
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töpüsinte tikip agusı ıntın yoguç
’WY[…] bartı .. anta ok upasını arhant
katag ünin üntedi .. ay mini agulug yılan
tikdi t(e)rkin tavrak etözimin yöleyü
tutuñlar ol ödün ayagka tegimlig
şarıputrı arhant ol ok ar(a)nyadana orun-ta bakçan bolur erti .. upasını arhant-nıñ tıñ eşidip yakın kelip öt-leyü erigleyü inçe tip tidi .. alku
kutluglarka [ayagka tegi]mlig teñri
burkannıñ […] ukmış […]
s(e)n az övke[…] tarkarıp […]
üstünki arıg […]
ol teñri burkan […]
tıtsısı ertiñ bo montag […]
teggülük ermez erti ançak(ı)y[a …]
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Verso
[…] şarıputrı arhant
ü[çer] ay bakçan köni tükedükde birle
erteçi toyınları birle şrav(a)st kentke
bartı .. çıtavan señremde kirip teñri
burkannıñ ç(a)karlag adakınta yinçürü
töpün yükünüp upasını arhant ugrıntakı
savlarıg iyin k(e)zigçe t(e)ñri burkan-ka tükel ötünti .. ötrü tükel bilge
t(e)ñri t(e)ñrisi burkan şarıputrı arhantka
inçe tip y(a)rlıkadı .. tözün ogulum
A Buddhist Story in Old Uighur Turkish…
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şarıputr(ı)ya tınl(ı)glarnıñ kılmış […]
tüşi k(a)lp ödün tursar y(i)me ’’T[…]
alkınmaz kaçan birök odgurak tegingülük
ödi kolusı kelser .. neteg kılmış erser az
[ayı]g tüş birür yine ök t(e)ñri burkan
inçe tip y(a)rlıkadı amr(a)nmak nızvanı tılta-gınta bo kötürgülük ayıg kılınçıg upasını
arhant kentü özi ök kılmış erti .. anı
üçün eñ ilki ajunta tüş birti ..
birök şarıpu[trı …arha]nt toyın
maytrı sudurk[a…] bo agulug yılan
[…]MYS adasın[…e]rti .. ança söz[…]’’ orunınta
[…] nom tıñla
[…] sizikiñizler41 bolsar maytrı
[…]WĞLWĞ erki tip .. bütün
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Mz. 87d
Front
[…]Y […]
[…] yaraşmadı .. ikiley[ü …]
[…]
[…]Y upasınıka […]
[…] ança kuturu negül[ük …]
[…]
Verso
41
In Müller, 1920, p. 90, line 25: sizikigiz (?).
173
174
Murat Elmali
(292)
(293)
(294)
(295)
(296)
(297)
(01)
(02)
(03)
(04)
(05)
(06)
[…]’ÇY […]
[…] sizikim turtı […]
[…]L’R ’Y’K […]
[… t(e)]ñri .. birök er […]
[…] b[o]ltı erser odgurak
[…]W[…]
TRANSLATION
(001-004) … the women do not make mistakes. … when the
lust in her heart rises, she behaves as to wrong custom in this way.
(004-032) Then the creatures in felicity suffer by reason of lust.
If you ask why, you have to pay attention what I say: “Once upon a time,
extolled, wise man, god of gods (Buddha) near the town (named)
r vastī … preaching in monastery with one thousand two hundred and
fifty students. He was spreading compassion by doing favor with tireless
heart day and night. The man Jayasena who was a radiant, lucky and
rich person, lived in this town r vastī. This rich man had two boy, the
older one was Séna and the younger one was Upasena. This two boys
loved each other very much. They were noble, gentle, virtuous, smart
and kind. While according to mostly accepted opinion good and blessed
beings’ children were being taught in this world, they learned read and
write in their young age. By getting older, they made an effort to get
properties.
(032-036) the two son of the rich man Jayasena grew up like
that. By the way Jayasena died.
(036-048) And then, Séna said his brother Upasena like that:
“Well, my dear brother! Our father, who would grow up us and had good
A Buddhist Story in Old Uighur Turkish…
175
thoughts for us, died. We two stayed in this world. If we spend our
father’s properties and do not earn new properties, that is not beneath us.
Because of this, I will go to business trip. You have to stay here. Until I
return, you have to take care of household.”
(048-050) By saying like this, Séna went to another town for
business.
(050-052) Then Upasena stayed in r vastī and took care of
household.
(053-060) According to accepted belief, if the women’s
husbands are away, the lust enrages them very much. They are unhappy
in their houses. They lust for the other men. Altough there is no reason,
They have a chip on one’s shoulder in their houses.
(060-064) Séna had young and beautiful wife whose name is
R gag yinī. Due to being alone, she started to desire her brother-in-law
Upasena.
(064-106) She could not wait for passing time and explained
her desire to the young boy Upasena like that: “Well the son of noble,
pay attention to what I say! Your brother went to business travel. It has
been a long time. No longer he does return. You are very young. I am a
grace and young woman. If we love each other and fall in love, does not
it be well? I told you my desire courageously. You have to let yourself
go, too. The good men do not criticize what the woman says flatteringly.
They satisfy their passion. I said what in my heart completely by putting
aside my chastity and purity. I am dying because of your love now in
waiting you day and night. You tied me to yourself with love steadyingly.
I can not find anything superior to you for loving. I can not set you apart
from me, stay with me. I turn my all body to you. I am your servant.”
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Murat Elmali
(106-135) Upasena was ashamed of hearing that. He said his
brother’s wife R gag yinī that “You are the wife of my elder brother.
You are ranked as my mother in terms of traditions. And how can the
world bear the immoral one as I am? How will I wander in among the
people? Therefore I am talking. Make a believe me as a son. Do not
reveal your thought to me again. If you ask me why? Immorality … is
very bad. If I make an immoral mistake with my brother’s wife, it will be
a great sin. As an intercourse is extremely criticized by god of gods,
Buddha. If someone fornicates with anybody else’s wife, his master’s
wife, his brother’s wife, it is a very bad thing. He … went to avīci hell.
… goes by … miserable … who … this three kinds … eye …
(136-147) following rules … oversees, which creature … god
of mission … in wealth … to awaken … arrives. It … this … again
promise … said. At that time … his brother’s wife R gag yinī … noble
and nice promise … Upesena’s heart …
(148-160) … by thinking in immoral way R gag yinī all her
thoughts … told her mother: “ If I am with Upasena and you … walk. If
I do not find him … with this thought beyond any doubt … hearing what
her daughter says she said that: “My dear daughter never to this
statement … Which noble man will reflect on what the woman says
seductively without justifying her. I can turn the trick.
(160-163) Thereupon her mother got Upasena in to say that:
“My dear son, your brother will not return here soon.
(164-179) … fulfilling notorious mother … the women … said
that: “If … for being with my daughter … you my daughter self …
Therefore Upasena … unwillingly … accepted to be in with … After
that R gag yinī fornicated with Upasena and achieved her goal …
A Buddhist Story in Old Uighur Turkish…
177
respectively illness … looking beautiful … then Upasena … his
brother’s wife …
(180-199) … considering … her own body … said like that: …
they were rules. … I walked out my husband completely. I ignored my
husband’s chastity. Opposed to … what is my statement …now bringing
tricks forward Upasena … extinctive statement … behaving my husband
in this way …somehow the life … I … said that there is nothing as
nepenthe apart from this … He ate his meal by thinking the deceptive
sayings of Séna’s wife. Survival language, breath … smashing in her
mouth secretly ... entering in front of him … looking as if she is ill …
(200-219) too troublesome … said himself that: … cold faces
… seven … it can be respond to the sin ‘to fornicate’ as a venomous
serpent. This fornicate sin ruins the creatures in this world as well as in
the other world. How with pleasing face … tell me … I betrayed my
trust, did not I? … blaming me … Upasena was thinking like that … he
repented very much by reason of this so he went to jetevana abbey for
becoming a priest. He understood when his brother returned. … At that
time … he went to rajagrha … sarpa uṇḍika …
(220-226) … sitting behind of him … getting there at present
… killing queue … said that. Hangman will kill him … Thereupon …
(234-259) poisonous … but deathless Upasena went to the
coast beyond Saṃs ra. He made the done things. He swept away greed
and his other tendencies totally. He laid himself down to take a rest after
touching God, Karma’s hand. And then poisonous serpent shot ahead of
his deathless body. The serpent stung his head and drained the venom
into his deahtless body. “Ouch, a serpent stung me! Help me
immediately, save me.” At that time respectable, deathless riputra was
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Murat Elmali
in meditaiton in the abbey. He heard the voice of deathless Upasena and
went to him. He said that by advising to him: “who understood Buddha’s
creeds for all blessed people … you was…taking away your passion and
anger … the most clear … student of Buddha. In this manner it did not
reach. Somewhat …”
(260-267) … the deathless
riputra accomplished the
quarterly meditation with his priests, and went to r vastī with priest
nominee. He entered the abbey Jetavana, with obeisance to Buddha,
presented deferentially everything about deathless Upasena to god
Buddha.
(267-274) Thereupon full wise man, God of Gods Buddha told
riputra that: “Well my noble son riputra! The response to what the
creatures did, if the time as long as aeon stops … not run out of. When
his time to come for accepting explicitly what he commited, the one
comes off badly how he/she behaves and how he/she acts greedily.
(274-285) And God Buddha said that: the deathless Upasena,
suffering for her sin because of adultery, commit the sin, too. Because of
that he got in return for this sin. If riputra … the deathless priest, the
holy scripture Maitreya … this poisonous serpent … danger … Saying in
this way … to the purpose … listen the creed. … If you have doubts,
Maitreya … said I wonder. All
(289-291) … not being suitable. Once more again … to
Upesena … getting rid of in this way how …
(292-297) … I was suspicious of … God, if master … be
certain …
A Buddhist Story in Old Uighur Turkish…
179
NOTES
18 şravast: < Skr. r vastī “ a famous ancient city in which
there are many important thing and person; an old kingdom and city
located in west of Kapilavastu; today’s city Rapetmapet located in the
South of the river, Rapti” (Soothill-Hodous, 1975, p. 279b).
20 çayasını: < Skr. jayasena: the name of the rich Merchant in
the story. In lexical meanings “the name of Magadha king; the name of
Adīna or Ahīna’s son; the name S rvabhaumaś the name Mahéndravarman; the name of vantyau’s father” (Monier-Williams, 1964, p.
1246b).
22 upasını: < Skr. Upasena: the name of one of the two sons
of rich Merchant. In lexical meanings “the name of a priest under the
guide of riputra; the name of nephew of three K syapa who follow
Buddha then” (Edgerton, 1977, p. 143b).
27 t[urmış törü]: literally “living law” , the meaning in the
story “common belief; iconoclasm”.
30 ujık: < Chin.字 tzŭ “letter, syllable” (Gabain, 1950, p.
304b). < ujıklıg < Chin. tzŭ + Tur. +lXg “literal, syllabic”.
59 [t]ütüşgü[çi ke]rişgüçi: Hendiadyoin. “fight, conflict”.
60 ragagayını: < Skr. r gag yinī (?): In the story, the name of
lustful women who is harassing her brother-in-law. r ga “paint; passion;
redness; love, fever, feeling in music, harmony” (Monier-Williams, 1964,
p. 872a). g yinīŚ ?
61 kişi: spelling the word kişi or kisi is problematical. Clauson
separates two words from each other and gives the meaning to the word
kişi “wife ” (Clauson, 1972, p. 749a), by the way he gives the meaning
“human, person, man” the word kişi (Clauson, 1972, p. 752b). Zeime, in
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Murat Elmali
the article entitled Some Remarks On Old Turkish Words For “Wife”
made the word meant “woman” entry as kisi. (Zeime, 1987, p. 306-307).
Erdal indicates that under the title of Haplology in gramer the word kisi
comes from the word kişi+si meant “woman, wife” and says that the
word kişi and the word kisi are used in different meaning in DLT as well
as. (Erdal, 2004, p. 124). Maue preferred the spelling k(i)şi “woman” in
the study of the documents written in Brahmi and Tibetan (Maue, 1996,
p. 78; p. 79; p. 253). Wilkens preferred the spelling kişi in the catalogue
(Wilkens, 2010, p. 65).
In this text, with thinking the more suitable spelling kişi is
preferred that is based on Maue’s study.
72 monçaka tegi: Röhrborn indicates that the adverb ançaka
tegi can be used as adverb of time and this adverb will mean “until then”
(Röhrborn, 1977-1998, p. 132b; Erdal, 2004, p. 202-203). From this
point of view we can say that the meaning “until now, thus far” may be
given to the adverb monçaka tegi.
92 kunçuylar törüsin: word by word “the rules of women”,
the meaning in the text “chastity, purity, decency, manners”.
97-98 öz kon[uk] marım[ları]mın: öz konuk meant “the thing
moving in the body, soul; where ego is in” (Atalay-I, 1998, p. 46; Erdal,
1991, p. 238). marımŚ see also 107 marım etöz. öz konuk marımŚ “totally
ego; existence”. The noun phrase öz konuk is used in line 1417th with
the meaning “spirit” as in DLT.
111 törüsüz iş işlep: Word by word “make illegal practices”,
the meaning in the text “make immorality”. törüsüz amranmak used in
line 1054th with the meaning “immoral relationship, immroal love”
reinforces this expression.
A Buddhist Story in Old Uighur Turkish…
181
128 tamu: < Sog. tmu “hell” (Ölmez, 1991, p. 112a).
169 kızım(ı)znı: plural appendix is used to add glorification as
in 173 kunçuylar.
173 kunçuylar: Although the word kunçuylar takes +lar
(plural appendix), it is not used with plural meaning in the text. The
appendix +lar is used for adding respect and glorification.
185-186 törü[si]n çızıgın: törü çızıgŚ Hendiadyoin. “routine,
manner, behaviour, moral laws; chastity”
196 zımıg: < Sog. zb’q “language”. (Gharib, 1995, p. 458a).
196 çıvıya: < Skr. Jīvya “life, existence” (Monier-Williams,
1964, p. 423c).
260 şarıputrı: < Skr. riputra “one of the preeminent apostle
of kyamuniś famous person who was born in N land gr ṃa as the son
of
rik or Tiṣya so known as Upaṭiṣyaś
kyamuni’s right arm”
(Soothill-Hodous, 1975, p. 279a).
260 arhant: < Skr. arhant/arhat “deathless, respectable
person; quit oneself from connection, realized Nirvana and saved rebirth
person” (Kaya, 1999, p. 179).
206 nızvanıça: < Sog. nyzβny “passion, defamed, desire”
(Gabain, 1950, p. 288a). < nızvanıça < Soğ. nyzβny + Tur. +ça “full of
passion” < nızvanılıg < Soğ. nyzβny + Tur +lXg “passionate”.
219 [raça]gr(a)h: < Skr. rajagrh” “name of place” (Wilkens,
2010, p. 66)
219 s(a)rpaşaundik: < Skr. sarpa uṇḍika “name of mountain
cave Jetevana” (Wilkens, 2010, p. 66).
224 çandal: < Toh. A cand l < Skr. caṇḍ la “butcher,
hangman, the word is used as bad person and contains violance; the
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Murat Elmali
name is used for lowermost and despised people in tribes” (Gabain, 1950,
p. 272b; Soothill-Hodous, 1975, p. 326a).
238 nızvanılıg: see also 206.
262 toyın: < Chi. 道人 tao jên “priest” (Gabain, 1950, p. 301a).
263 çıtavan: < Skr. jetavaṃ/jetavana “the name of the wood
where Buddha sets foot in r vastī and preaches.” (Gabain, 1959, p. 56;
Edgerton, 1977, p. 244a).
263 [s]eñrem: < Skr. saṅgh r ma “temple, abbey” (SoothillHodous, 1975, p. 212a).
OUTCOME
The most important boredom for researchers who study on Old
Uighur Turkish is that extant texts from this era do not form integrity.
Old Uighur texts are worn-out, ruined coherence and reach the present
day confinedly by reason of various reasons. The story is not possible to
understand accurately because our text did not reach us literally.
However it is got general acknowledge about outline of the story, the
story is about the third sin, that is eviñ yutuzıña yazınmak or amranmak
nızvanı (Skr. Kāmamithyācāra) “to fornicate; to have intercourse with
someone else’s wife”, of ten deadly sins.
This story is not known very well among the Old Uighur
stories, it is presented to researchers as far as fully with new appendant
to the story (U 1117, Mz. 87d). During transcription phase, the story’s
documents are repaired by means of the parallel documents, hereby the
story is got across as far as transparently.
A Buddhist Story in Old Uighur Turkish…
SIGNS
>
()
(?)
*
..
?
[]
documents.
[...]
{}
+
<
=
other languages.
…
translation.
183
Signifies the change from old to new.
Affix to verb base.
Signifies the unwritten vowels because of spelling.
Signifies uncertainty.
Signifies approximate form in etymology.
It is in original documents.
Signifies that its equivalent could not be determined.
Signifies the repair in damaged area in original
Signifies damaged area in original documents.
Signifies the repeated or over written elements.
Affix to noun base.
Signifies word’s root.
Signifies in the counterpart of the word in uighur or
Signifies damaged area of original documents in
ABBREVIATIONS
AY
Altun Yaruk
Chin.
Chinese
DKPAM Daśakarmapathaavadānamāl
DLT
Di vanü Lûgat -it -Tür k
ft.
Footnote
Mz.
Documents in Mainz Collection.
184
Murat Elmali
OTur.
p.
pp.
Skr.
Sog.
Toh. A
Toh. B
Tur.
U
Vol.
Old Turkish
page
pages
Sanskritic Language
Sogdian Langugae
Tocharian Language A
Tocharian Language B
Turkish
Documents in Turfan Collection.
Volume
References
Atalay B. (1998). Divanü Lûgat -it-Türk Tercümesi I -II-IIIIV, Ankara: TDK.
Clauson, S. G. (1972). An Etymological Dictionary of Pre-ThirteenthCentury Turkish. Oxford: Clarendon Press.
Edgerton F. (1977). Buddhist Hybrid Sanskrit Grammar and Dictionary.
Vol. 2: Delhi: Motilal Banarsidass.
Ehlers G. (1987). Alttürkische Handschriften. Teil 2: Das
Goldglanzsūtra und der buddhistische Legendenzyklus
Da akarmapathaavad nam l . Stuttgart.
Elmalı M. (2009). Da akarmapathaavad nam l Ś Giriş-Metin-ÇeviriNotlar-Dizin-Tıpkıbasım, Universty of Marmara, Institute of
Türkiyat Studies, Unpublished PhD Thesis. İstanbul, 2009.
A Buddhist Story in Old Uighur Turkish…
185
Erdal M. (1991). Old Turkic Word Formation: A Functinal Approach to
the Lexicon. Vol. I, II. Wiesbaden: Otto Harrasswitz.
Erdal M. (2004). A Grammar of Old Turkic. Leiden-Boston-Köln: Brill.
Gabain A. V. (1950). Alttürkische Grammatik. Wiesbaden// Translation
to Turkish: Akalın M. (2003). Eski Türkçenin Grameri. Ankara:
TDK.
Gabain A. V. (1959). Türkische Turfan-Texte X. Berlin: ADAW.
Gharib B. (1995). Sogdian Dictionary (Sogdian-Persian-English).
Tehran: Farhangan Publications.
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/dta_mainz_in
dex.htm
http://www.bbaw.de/forschung/turfanforschung/dta/u/dta_u_index.htm
Kaya K. (1999). Buddhistlerin Kutsal Kitapları. Ankara, İmge
Publications.
Maue D. (1996). Alttürkische Handschriften Teil 1: Dokumente In
Br hmī und Tibettischer Schrift. Stuttgart: Franz Steiner Verlag.
Monier-Williams S. M. (1964). Sanskrit-English Dictionary. Oxford:
Clarendon Press.
Müller F.W.K. (1920). Uigurica, IIII, APAW, Berlin: APAW.
Ölmez M. (1991). Altun Yaruk. III. Kitap (=5. Bölüm).
(Suvarnaphâsûtra). Ankara: Türk Dilleri Araltırmaları Dizisi: 1.
Röhrborn K. (1977-1998). Uigurisches Wörterbuch: Sprachmaterial der
vorislamischen türkischen Texte aus Zentralasien. Lieferung 1–
6. Wiesbaden: Franz Steiner Verlag GMBH.
Ruben W. (2004). (Text Editor. Lütfü Bozkurt): Eski Metinler Göre
Budizm. İstanbul: :::.
186
Murat Elmali
Soothill W. E. - Hodous L. (1975). A Dictionary of Chinese Buddhist
Terms, Delhi, Varanasi, Patna, Madras: Motilal Banarsidass.
Tokyürek H. (2011). Eski Uygur Türkçesinde Budizm ve Manihaizm
Terimleri, Universty of Erciyes, Institute of Social Sciences,
Unpublished PhD Thesis. Kayseri.
Wilkens J. (2010). Alttürkische Handschriften Teil 10-Buddhsitische
Erzähltexte. Stuttgart: Franz Steiner Verlag.
Zeime P. (1987). Some Remarks On Old Turkish Words For “Wife”
(Ankara). In Türk Dili Araştırmaları Yıllığı Belleten (pp. 305309) Ankara: TDK.
Websites
Mz. 809
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0809_seite1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0809_seite2.jpg
U 1070 + U 973
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1070seite
1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1070seite
2.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u0973seite
1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u0973seite
2.jpg
Mz. 797
A Buddhist Story in Old Uighur Turkish…
187
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0797_seite1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0797_seite2.jpg
U 418
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u0418seite
1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u0418seite
2.jpg
Mz. 99
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0099_seite1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0099_seite2.jpg
U 1798
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1798seite
1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1798seite
2.jpg
U 1117
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1117seite
1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/u/images/u1117seite
2.jpg
Mz. 793
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0793_seite1.jpg
188
Murat Elmali
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0793_seite2.jpg
Mz. 87d
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0087_seite1.jpg
http://www.bbaw.de/forschung/turfanforschung/dta/mainz/images/mainz
0087_seite2.jpg
Received 19 Sep 2013, Screened 7 Oct 2013, Accepted 19 Nov 2013