Актуальные вопросы тюркологических исследований

Актуальные вопросы тюркологических исследований 588 ärtmiš üdki sav-larıg tuta 16 kälmädük üdki sav-larıg bäkiz 17 b(ä)lgülüg bilip yaŋılmazlar ärti : 18 amtı b(ä)lgü tözlüg nom-nuŋ üz- 19 -lünčü-sintäki tınl(ı) g-lar-nıŋ adartmak- 20 -lıg kkir-lär-i täriŋ agır bolmak- 21 -ın-tın kulgak-ların tutup. “(...) They cannot reach the way to go. As they cannot reach the way to med- itate on and to go, they cannot produce the clear and pure wisdom. As they can- not produce the clear and pure wisdom, they cannot reach the dhyāna called Great comprising dhāra ṇ ī . As they cannot reach the dhyāna called Great com- prising dhāra ṇ ī , they cannot see clearly the deed hindrances of all beings. As they cannot see clearly the deed hindrances of all beings, they cannot become teachers and upadhyāya s of gods and human beings. As they cannot become teachers and upadhyāya s of gods and human beings, they cannot meditate and learn the dhyāna of the Great Vehicle. As they cannot meditate and learn the dhyāna of the Great Vehicle, they cannot reach the rescue through knowledge and insight. When because of this the twelve great Bodhisattvas begged to open the myswy and the yapıg of the dharma gate, the unsurpassable Lord of the dharma graciously showed them the key by which one can open the gate. Since this tunkav 16 - dharma is deep and surpasses the Hidden Ones, it shelters 17 and pro- tects the Noble and Holy Ones. When at the time of the true dharma rescue and salvation have become clearly manifest, they keep the words of the past and know clearly the words of the future and do not err. As now the dirt of the coverings of the dharma and of the living beings at the end period, they hold their ears (closed (?) …).” A note on myswy It is remarkable to find here some details of the dharma gate which in Bud- dhism is used as a symbol 18 in a general way. It is usually seen as an abstract gate, one does not speak of a construction of a gate thorough which one can proceed. But still this metaphor of the gate is widely used. In Uigur Buddhism the term is nom kapıgı which corresponds to Chinese 法門 famen “dharma gate”. The text here obviously refers to a part or the whole of the gate expressed by the binom myswy yapıg . The secondword of the compound is Old Uigur 16 The term twnk ʾ v tunkav is derived from Chin. 頓覺 dunjue “Sudden enlightenment”. The correct explanation was first given by J. Oda [cf. 14. P. 218 n. 13]. 17 The verb sakıt- derived from sak “awake, alert” (ED 803b) is not recorded so far, but mentioned by G. Clauson (ED 805b). In HT VII 1150 another verb sakıt- is recorded (ED 805b-806a) [2]. 18 DDB 法門 dharma gate = Buddhist teaching.