Reviews Of Different Books

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REVIEWS 297 The Elders' Verses, I: Theragatha. Translated with an introduction and notes by K. R. Norman (= Pali Text Society Translation Series, No. 38), London, published for the Pali Text Society, Luzac and Company, Ltd., 1969. Ixiv + 319 pp. PS 5.5.--. In 1933 the editors of the Critical Pali Dictionary expressed their unreserved admiration for the PTS Translation Series (CPD, p. XXIX). Undoubtedly, they would have welcomed with great joy the most recent addition to this series, Mr.K.R. Norman's translation of the Theragatha which supersedes the excellent translation published by Mrs. C. A. F. Rhys Davids in 1913. Mr. Norman's work consists of three parts: introduction (pp. xix-lxiv) preceded by a preface, a bibliography and list of abbreviations; translation (pp. 1-116) and notes (pp. 117-300). Three indexes conclude the work: one of parallel passages in Sanskrit, Prakrit and non-canonical prose (pp. 301-304), one of names (pp. 305-309) and one of words discussed or quoted in the notes (pp. 310-316). In this last index words or meanings, not given in PED (= Pali-English Dictionary, PTS, 1925) are marked with an asterisk. Mrs. Rhys Davids greatly relied on the commentary for the explanation of difficult words and expressions. Mr. Norman does not neglect the commentary which is copiously cited, but he adopts a more critical attitude towards it. No explanation, given by the commentary, is accepted without having been carefully examined. Mr. Norman proposes many emendations for the text of the Theragatha (cf. the list of emendations in the second edition of the Thera- and Theri-gatha, PTS, 1966, pp. 223-232). Not all of the emendations, listed in this edition, have been maintained by him because some of the readings found in other editions are due to later normalization. Mrs. Rhys Davids made only a few remarks on the metres of the Theragatha (Psalms of the Brethren, p. LII). Her hope expressed there that a competent discussion of this subject would-be undertaken in the future has been realized by Mr. Norman. In his introduction the metres of the text are listed and the metre of each pada, except the slokas, is analyzed. In a paragraph on metrical licence Mr. Norman lists the changes which would be required for regularizing unmetrical verses under the following headings: the unhistoric doubling of consonants, the simplification of consonant groups, the restoration of doubled consonants, the shortening of nasalized vowels, removal of syllables, lengthening of vowels and shortening of vowels. The last paragraph of the introduction discusses consonant groups not making position and svarabhakti vowels. Mr. Norman states that the metre is a great guide in deciding between alternative readings, but he is careful to remind us that it would be wrong to try to correct every metrical irregularity. He points out that the fact that the metre of a verse can be improved, is no evidence that it should be improved. In many instances irregular padas seem incapable of improvement. Mr. Norman remarks: "Unless we assume that the text is hopelessly corrupt, we are forced to admit that the authors wrote unmetrical verses." Perhaps the authors of the verses are not always to blame but those who 'transposed' the original Eastern text into Pali and who were unable to keep the metre of the original text. In discussing the date of the Theragatha, Mr. Norman expresses his disagreement with Winternitz's opinion that the two poems on the decline of the Dharma (920-48, 949-980) were later than the time of Asoka. It is difficult to adduce any convincing proof in support of either of these conflicting views.? Undoubtedly, evil monks must have existed already in the early period of Buddhism, but these vivid descriptions of the decline of the Dharma remind us of the numerous passages of a similar nature which 1 Winternitz's view is shared by Nakamura Hajime, cf. "Genshi bukkyo seiten

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298 REVIEWS are to be found in later Sanskrit and Chinese texts (cf. Et. Lamotte, Histoire du bouddhisme indien, I, Louvain, 1958, pp. 210-222). A careful study of Buddhist eschatological literature will perhaps lead to a better understanding of its historical background and development. Nakamura has pointed out that Theragatha 234-236 and Therigatha 400 must have been composed at a time when Pasaliputta was flourishing. According to him these verses have been composed after Asoka and before the time of king Kharavela and king Menander, i.e. between 223 and 160 B.C. (op.cit., pp. 36-37). He also believes that 892-919 were composed during the Maurya period, because 914 mentions 'The lord of Jambusanda' (op.cit., p. 32). However this may be, it is obvious that the Theragatha cannot have been compiled before the time of Asoka. The Theragatha belongs to the Khuddakanikaya, a nikaya which seems to have been compiled at a later date than the other four nikayas (cf. Lamotte, op.cit., pp. 167-181). Oldenberg was the first to point out that the Sthaviragatha, mentioned in the Divyavadana, must be the Sanskrit equivalent of the Theragatha (ZDMG, 52, 1898, p. 656). The recent publication of fragments of the Sthaviragatha by Heinz Bechert (Bruchstucke buddhistischer Verssammlungen aus zentralasiatischen Sanskrithandschriften, I: Die Anavataptagatha und die Sthaviragatha, Berlin, 1961) proves the correctness of this hypothesis. At the same time the text of the Anavataptagatha shows that the contents of the Sthaviragatha are not identical with those of the Theragatha. Several verses spoken by Anuruddha (910-919) are to be found in the Anavataptagatha. Bechert's publication of these two texts, to which Mr. Norman does not refer, gives us some idea of the way in which authors, belonging to different Buddhist schools, compiled collections of verses attributed to famous monks. In view of the fact that many verses of the Theragatha are to be found also in the nikayas and in the parallel texts of the agamas, it is possible to assume that these authors combined verses, not collected in the nikayas, with verses taken from them. Perhaps this process of compilation took place during a long period in which verses were continually added to an existing collection. .. It is impossible to summarize the wealth of information on metrical, grammatical and lexicographical problems contained in the notes to the translation. The word index makes it easy to locate the discussion of individual words. There is however no index to the important grammatical remarks made by Mr. Norman. Mention must certainly be made of the following notes: 9. sv for so, a "mistranslation" of an Eastern se = tam; . 22. namul-gerunds; 36. passive past participles as action nouns; 42. split compounds; 49. confusion of p and s; 57. alternation between -k-and-y-, or-k- and -t-; 78. aorists ending on -issam; 225. derivatives of sma; 405. a(n) before finite verbs (see also R. Otto Franke, ZDMG, 48, 1894, pp. 84-85); 527. future active participles in -esin. Mr. Norman's excellent work shows clearly that the many problems in Pali texts and especially in verses can only be solved by an exhaustive and thorough study of the metrical, grammatical and lexicographical particularities. It is with great pleasure that we look forward to Mr. Norman's translation of the Therigatha which has been announced in the last report of the Pali Text Society. seiritsu kenkyu no kijun ni tsuite [On guiding principles in the study of the formation of the early Buddhist scriptures]", Nihon bukkyo gakkai nenpo, 21 (1955), pp. 52-53. 2 The evidence quoted from the Mahavamsa, composed in Ceylon near the end of the fifth century A. D. (cf. Wilhelm Geiger, Culture of Ceylon in Mediaeval Times, 1960, p. 71), does not carry too much weight. 3 The Japanese translation of the Theragatha by Masunaga Reiho (Nanden daizokyo, vol. 25, Tokyo, 1936) gives references to the parallel verses in the Pali nikayas and the Chinese translations of the agamas. They greatly facilitate the comparison of the Pali and Chinese versions of these verses.

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REVIEWS 299 To conclude this review I venture to submit the following remarks which are meant at the same time as a tribute to Mr. Norman's fine scholarship and as a small contribution to the study of this important text. The first pada of 9 (=885a) has only seven syllables: svagatam napagatam. CPD proposes to add a svarabhakti vowel (see s.v. apagata). Mr. Norman admits svarabhakti .vowels in dvara and tvam (p. lxiv), but does not state his reasons for rejecting the same solution in this case. Verse 16 speaks of a bhaddo ajanno nangalavattani sikhi. The commentary explains that ajanna can refer to a bull, a horse or an elephant. In this verse the commentary takes ajanna to be a bull. However, Mr. Norman remarks that sikhin does not apply to a bull. He proposes to solve this difficulty by assuming that the thoroughbred is a horse and that narigala means here 'tail' or is a mistake for nangula. However, according to the Medinikosa sikhin can also refer to a balivarda. Perhaps, in this case, sikha means the tuft on the belly of a bull. Mr. Norman always translates ajanna by 'thoroughbred'. I suppose that in 173 and 659 he takes it as referring to a bull. In both verses Mr. Norman translates dhura by 'load'; 173 vahate dhuram 'draws its burden'; 659 dhure yutto dhurassaho 'yoked to a load, enduring a load'. According to PED dhura is used figuratively in the meaning of 'burden, load, charge, office, responsability'. This may be true or not but, in any case, it seems preferable to translate dhura in these two verses by 'yoke' (cf. also 359 viriyadhuraniggahito where dhura is used figuratively: 'restrained by the yoke of energy'). In note 22 Mr. Norman suggests taking jhayam as a namul-gerund. He quotes other examples of namul-gerunds in Pali. One of these: jiva-gaham ca nam aggahesi can better be taken as an example of a cognate accusative (cf. J. S. Speyer, Sanskrit Syntax, $ 44; L. Renou, Grammaire sanscrite, p. 289). To these gerunds can be added alumpakaram which has to be read in Dhp-a II.55,22: ubhohi hatthehi alumpakaram gutham khadi. Norman's edition has alumpakaragutham, but one of his manuscripts (C) has the reading alumpakaragutham.CPD quotes this passage under alumpakarakam but states wrongly that manuscript C reads alumpakarakam gutham and that Norman's edition has alumpakaragutham. CPD does not refer to BHS alopakaram and alopakarakam both taken as gerunds by Edgerton (BHS Grammar 22.5, 35.3, 35.5; Dictionary ss.w. alopa and -karakam). Cf. also Pali sannidhikarakam, BHS samnidhikaram (Mahavastu 1.343.18). In verse 55 a new interpretation for asandim is proposed by Mr. Norman who takes it as the 1st sg. aorist of a form a-sad- showing a nasal infix. A Sanskrit version of this verse is to be found in the fragments of the Sthaviragatha published by Heinz Bechert (op.cit., p. 263). Instead of asandim this version has asannam which probably resulted from a misunderstanding of asandim. Mr. Norman remarks that in the first line of 55 a finite verb is missing. However, the second line is a cliche which occurs often in the Theragatha (24, 66, 107, 108, 220, 224, 286, 562, 639, 886, 903). In two verses (117, 349) the first pada has tisso vijja ajjhagamim for tisso vijja anuppatta. If one replaces in 55c anuppatta by ajjhagamim, a finite verb would not be required in the first line. The Sanskrit version of the second line is slightly different: tisro vidya maya (praptah krtam buddhasya sasanam). This shows that alternative readings existed in the second line. In 104 lahuko vata me kayo phuttho ca pitisukhena vipulena, Alsdorf suggests reading piti m.c. and deleting ca, in order to restore the Arya metre. However, instead of phuttho the original reading must have been phuto 'suffused', cf. 383 pitiya phutasariro. Therefore ca has to be maintained. In 305 sugatavara is rendered by the best of the well-farers'. The commentary gives 4 CPD quotes variant readings from Norman's edition, using the same signs. This is likely to create confusion. For instance, according to the system of CPD S indicates a Siamese text whereas Norman's S refers to a Sinhalese print.

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300 REVIEWS two explanations: sugatassa varassa sugatesu ca varassa. The first seems preferable. For this use of vara see PED. It seems unlikely that the Buddha would have been considered the best of the Buddhas. The expression buddha-settha occurs several times (175, 368, 1168-69). In the commentary on 175 two explanations are given: Buddhassa sambuddhassa tato eva sabba-sattouttamataya setthassa Buddhanam va savaka-buddhadinam setthassa. Here again the first explanation is the more acceptable one. According to the second explanation buddha refers to the disciples. The same interpretation is proposed twice by the commentary for tathagata (see Norman's note ad 1205). Miss Horner and Mr. Norman rightly reject this interpretation. I believe that sugatavara and buddhasetha have to be interpreted as equivalents of varasugata and setphabuddha. The position of vara and settha in compounds is discussed by the Saddaniti (ed. Helmer Smith, p. 924) according to which vara has to be used as second member of a compound; setpha can be both first or second member: pavara-varasaddesu pavarasaddo pubbanipati, varasaddo pacchanipati: pavararaja, rajavaro. Uttamadayo pubb-uttaresu: uttamaraja -- rajuttamo, setpharaja - rajasettho icc adi. Another example of vara used in this way is sabbakaravarupeta in 929 and 1046. For BHS sarvakaravaropeta see BHS Dictionary. The expression pancasetta in 1275 is not clear, but I do not believe that it is possible to interpret it as meaning the best of the five Buddhas of the Buddhakappa. In 386 Mr. Norman rejects Smith's suggestion to read phassissam for phusissam, because phusissam seems essential to pick up phusit'aggalam in 385. However, other texts have phassita (BHS sparsita, see BHSD) in this expression. Mr. Norman's rendering of phusissam catasso appamannayo with 'I shall fasten on to the four illimitables' is probably caused by his translation of phusit'aggalam by 'with its door fastened'. The idiomatic use of phusita in this expression makes it rather awkward to use the same English equivalent with regard to the four illimitables. In 725 phusinsu is rendered more appropriately by 'they attained' (see also 212, 980 and 1114). In 419 annanamulabhedaya is explained by the commentary as tassa (i.e. annanamulassa) bhedaya vajirupama-nanena bhindan'atthaya. Mr. Norman translates: 'bybreaking the root of ignorance', assuming a feminine bheda which does not seem to be attested elsewhere. Verse 511 is well interpreted by the commentary which explains that only an unlucky. man would turn away with hands and feet the goddess of Fortune who had arrived at his couch. To such a man is compared somebody who after having pleased the Teacher, would displease him. Mr. Norman refers to Mrs. Rhys David's note according to which the commentary takes siri not as the goddess of luck but as the sirisayana or cathedra of a teacher. Mrs. Rhys Davids has certainly misread the commentary (saviggaham sirim, sayane upagatam) which makes no mention whatsoever of a sirisayana. Mr. Norman remarks that panameyya would seem to require an object and suggests reading siram instead of sirim. His translation of viradh- by 'transgress, sin' does not render its meaning adequately. The word-play between aradh- and viradh- is not on 'honour, worship' and 'transgress, sin', but on 'propitiate, please' and 'offend, displease', cf. BHSD ss.w. aragayati and viragayati. I see no difficulty in translating the text as it is: "He who would turn away with his hands and feet the goddess of Fortune who has arrived, would after having pleased such a master displease him.' In a note on 528 Mr. Norman remarks that dumani could be an Eastern masculine accusative plural in -ani. However, dumani in this verse is a nominative. In 677-678 Mr. Norman translates nibbindati by 'becomes indifferent to' but gives no other examples for interpreting nibbindati in this way. I believe that this verb has here its usual meaning "have enough of, turn away from, be disgusted with'. In 1207 Mr. Norman translates Mara nibbinda buddhamha by 'Keep away from the Buddha, Mara', but nibbinda here means 'turn away (in disgust on account of the hopelessness of your attack on the Buddha)'.

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REVIEWS 301 In 695 the text reads dhammakucchi samavaso. Mr. Norman suggests reading kucchi dhamma-samavapo "his belly is the fireplace of the doctrine'. The parallel passage in Chinese (Taisho, No. 26, Vol. I, p. 608c11) has his belly is the retainer of the dharmas' which would correspond to kucchi dhammasamavaso. In 947 occurs the expression pacchimo kalo which Mr. Norman translates by 'the last hour'. The same expression is to be found in 977 where it is rendered by him as "the last time'. Both 920-48 and 949-80 deal with prophecies of the decline of the dharma. I believe that the commentary on 947 is right in explaining pacchimo kalo as the atitasatthuko carimo kalo, cf. pascime kale in the texts quoted by Lamotte, Histoire du bouddhisme indien, p. 215. Mr. Norman has a long note on patalakhittam and balavamukham in 1104. He points out that at JA iv. 141 valabhamukha occurs as the name of a sea and that Patala exists in BHS as the name of a locality (BHS Dictionary gives only one reference to the badly transmitted Mahamayuri). However, in JA iv. 141 as in the corresponding story in the Jatakamala (ed. H. Kern, p. 92.25) valabhamukha is both an imaginary geographical location and the gateway to hell. Both patala and vadavamukha are to be found together in the following verse of the Mahabharata in which there can be no question of geographical names: antakah samano mstyuh patalam vadavamukham / ksuradhara visam sarpo vahnir ity ekatah striyah (Poona ed., XIII. 38.29). . In 1141 the mind is said to be anissitam sabbabhavesu hehisi. Mr. Norman translates: 'you will be free from all existences'. In Pali texts anissita is used in the meaning 'free from craving and view', cf. E. Conze, The Large Sutra on Perfect Wisdom, Part I (London, 1961), p. xli. The commentary explains: sabbesu pi bhavesu tanhadi-nissayehi anissitam bhavissasi. It seems to me that Mr. Norman is right in not following the commentary but one would have welcomed a note explaining his reasons. In 1165 the interpretation given by the commentary seems more acceptable. It explains' sithilam arabbha by sithilam katva, viriyam akatva, cf. also CPD s.v. arabbha. Mr. Norman translates the first pada by 'This is not referring to a slack thing'. I suggest the following translation: 'It is not by slackness, it is not by a little effort that Nirvana which releases all ties can be obtained.' Australian National University J. W. de Jong Karunapundarika. Edited with Introduction and Notes by Isshi Yamada. Two volumes. London, School of Oriental and African Studies, 1968. 287 pp.; 420 +22 pp. PS 6.6.- Sole distributing agents: Luzac & Company, London.] The Sanskrit text of the Karunapundarika was first published in 1898 by the Buddhist Text Society of India (cfi Emeneau, Union List, No. 3718). This edition which I have not been able to consult seems to be very unsatisfactory. Sylvain Levi has remarked that it contains many mistakes. Apart from Sylvain Levi, few scholars appear to have made use of it. Edgerton does not even mention it in his Grammar and Dictionary of Buddhist Hybrid Sanskrit. According to Dr. Yamada the edition of the Buddhist Text Society of India is based upon a single manuscript belonging to the Asiatic Society of Bengal (Ms. D of Yamada's edition). i "Une legende du Karuna-Pundarika en langue tokharienne", Memorial Sylvain Levi (Paris, 1937), p. 276 (first published in the Festschrift V.Thomsen, Leipzig, 1912, pp. 155-165).

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302 REVIEWS The present edition is based upon six Sanskrit manuscripts, two versions of the Tibetan translation (Peking and Narthang) and two Chinese translations. Moreover, the editor has added a long introduction which occupies the greater part of volume one (pp. 7-250). Undoubtedly, this edition marks a great progress upon the editio princeps, but I am afraid that it is not free from imperfections. As long as no other manuscript materials become available, it will probably be impossible to establish an entirely satisfactory Sanskrit text. Nevertheless, with the help of the materials at present available, a better text could have been established. The main reason for the defects of this edition must be sought in the fact that the editor has not sufficiently taken into account the grammatical particularities of the text. He devotes a section of his introduction to the "Method of presentation of the text" (pp. 33-58) and discusses in it peculiarities of the spelling of words in manuscripts and differences between the Sanskrit text and the Tibetan and Chinese versions, especially as regards proper names, but little is said about the grammatical features of the text. The editar merely observes that on account of the flexibility of Buddhist Sanskrit grammar, he has refrained from correcting any grammatical peculiarities in the Sanskrit manuscripts. As examples he quotes abhisamskarsit instead of abhisamaskarsit (!), samanupasyamah instead of samanupasyavah, pradaksinikrtva, sajjikstva and irregularities of samdhi before initial r. This statement and the editorial practice of the editor make it clear that, in his opinion, a text, written in Buddhist Hybrid Sanskrit, may show almost any grammatical or lexicographical irregularity. Especially since the publication of Edgerton's Grammar and Dictionary of Buddhist Hybrid Sanskrit, there is often a tendency to select the most aberrant readings of the manuscripts and to justify them with references to Edgerton's work.a Dr. Yamada does not refer to Edgerton, but his edition shows clearly his conviction that any anomaly, described in Edgerton's Grammar, is admissible in the Karunapundarika. Insufficient attention is being paid to Edgerton's classification of BHS (=Buddhist Hybrid Sanskrit Grammar) into three classes. Each editor of a BHS text has to determine to which of the three classes his text belongs. In an important article on "The language of the Buddhist Sanskrit texts" (BSOAS, xvi, 1954, pp. 351-371) John Brough has declared that the immediate task for the future is the closer delineation of the various forms and styles of Buddhist writings in Sanskrit, and a detailed grammatical analysis of each type. In his article he presents specimens of nine distinct styles. For the time being, it will perhaps be better to adhere to the three classes set up by Edgerton. The Karunapundarika clearly falls within the second class in which the verses are hybridized, but the prose has relatively few signs of Middle Indian phonology and morphology. The prose of the KP (= Karunapundarika) is very rich in BHS words. Although most of them have been recorded in Edgerton's dictionary, it would have been the task of the editor to give an index of BHS words. Below. I list a number of BHS words with references to the text without trying to be complete with regard to the words selected and to the references given. A second list contains words, which are absent from Edgerton's Dictionary and a few others worthy of note. The Sanskrit text of the KP has been badly transmitted. This is especially true of the first part. All six manuscripts used by the editor are recent Nepalese manuscripts, written by scribes who had only a vague knowledge of Sanskrit. They are certainly responsible for such anomalies as confusions of number, gender and case. The prose of the KP is written in a fairly correct Sanskrit as is obvious from the passages which have suffered less in the course of transmission. Undoubtedly, in many places it is impossible to establish a correct text, because the manuscripts are too corrupt. However, in other cases it is quite well possible to correct the readings of the manuscripts with the help of the Tibetan and Chinese translations. The editor shows an exaggerated confidence in the correctness of the manuscripts. Even when the manuscripts omit an 2 Cf. my review of Ratna Handurukande's edition of the Manicudavadana, IIJ, XII, p. 140-143.

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REVIEWS 303 anusvara, he does not correct them. It is clear that all six manuscripts go back to a fairly recent archetype which is full of scribal errors. In these circumstances, it is the task of the editor to correct the text wherever possible with the help of the Tibetan and Chinese translations. In places where the manuscripts are too corrupt, it is necessary to indicate in the notes the text on which the translations are based. Dr. Yamada could have made much more use of the translations. Often he does not indicate differences between the Sanskrit text and the translations, although he is aware that these differences exist. In his introduction Dr. Yamada even states that they indicate the fact that there were many versions of the KP in the past (p. 43). The examples which he gives only concern the omission or addition of words. However, in some passages there are more considerable differences between the Sanskrit text and the translations (cf. introduction pp. 24-26; cf. also Vol. I, notes pp. 251-287). In view of the fact that the Sanskrit text has been so badly transmitted, more importance must be attached to the places where differences exist between the Tibetan translation, on the one hand, and the Chinese translation on the other. These differences are not such that they point to the existence of many versions in the past. In a few places, the Tibetan translation is based upon a text which is slightly expanded or altered. Most of the differences between the Tibetan translation and the Chinese translations are of a very minor nature, as can be expected in the course of several centuries of transmission. In some cases it is evident that the Tibetan translation is based upon a manuscript which contained corrupt readings. Other differences are caused by wrong interpretations due to the translators of the Sanskrit text into Tibetan. In his notes the editor often merely reproduces the text of the Tibetan and Chinese translations and leaves it to the reader to draw his own conclusions. * The introduction is divided into two parts. The first deals with the materials and the text (pp. 8-62). It is a pity that the English text has not been corrected as carefully as one might expect in a publication of the School of Oriental and African Studies. According to the editor his edition is based upon six manuscripts, but I have failed to discover in the notes any reference to the manuscript of the Kyoto University Library (MS. F). For the Tibetan translation the editor has used the Peking and Narthang editions. A long passage is repeated twice in the Narthang edition as is pointed out by the editor. For the history of the Kanjur editions, it would be interesting to know whether this repetition also occurs in other editions. The beginning of the Sanskrit text (1.4-7.15) is quite different from the Chinese and Tibetan versions. The editor remarks that it is very similar to the beginning of the Saddharmapundarika, but that it is not a simple quotation from it, for there are passages which are not found in it (KP 6.7-7.15). In this connection the editor raises a series of questions: "Was this alteration made on purpose, or by accident? If it were the former, what was the reformer's intention to change the introductory part following the fashion of that in the SP? What was the relationship between our text and the SP? Was it the reformer of the Sanskrit version of the KP who added the new sentences, after quoting the SP, in order to expound the idea? Did a certain recension of the SP exist, which 3 According to the editor the two manuscripts used by the two Chinese translators are fundamentally similar and belong to the same transmission (cf. p.16). 4 Winternitz (A History of Indian Literature, Vol. II, Calcutta, 1933, p. 313, n. 2) states that Feer translated the introduction to the Tibetan version. However, Feer translated the first chapter of the Mahakarunapundarika which is an entirely different text (cf. Bibliographie' bouddhique, II, Paris, 1931, p. 6 no. 27 and p. 7 no. 33). Feer translated also a passage of the same text relating to the compilation of the Canon (Annales du Musee Guimet, Vol. V, 1883, pp. 78-80). The Tibetan text was edited by him in 1865 (cf. Bibliographie bouddhique, II, p. 3 no. 6). The same text was translated from the Chinese version by Jean Przyluski (Le concile de Rajagrha, Paris, 1926-1928, pp. 122-124).

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304 REVIEW was different from the recensions we have today and possessing all passages quoted by the KP, and which was also lost in the course of transmission? Was there a certain sutra from which both the writer of the SP and the reformer of the KP quoted the opening passages?" He concludes with saying: "Although these are such questions that cannot be answered from the existing materials in our hands, new discoveries of materials in future and investigations on this matter may give us certain clues one day to advance the morphological studies on these Mahayana texts." I have not quoted these two passages in order to give a specimen of the style of the editor. It would have been the task of the Publications Committee to make the necessary corrections. However, they show with how little care the editor has studied his text. It is obvious that pp. 1.4-6.7 have been copied from the beginning of the Saddharmapundarika." The following passage (6.9-7.3) is clearly based upon Lalitavistara pp. 51.19-52.15 (ed. S. Lefmann). The remaining passage (7.4-7.15) is a fragment of the original text (cf. the Tibetan translation, Vol. I, 255.6-10; 256.22-24; 257.7-13). Only one small passage (7.8-10), a well-known cliche, is not found in the Tibetan translation. The only reason for quoting the Saddharmapundarika and the Lalitavistara as a substitute for the original text of the beginning is to be sought in the fact that often the first leaves of a manuscript are lost. It is not surprising to see that the Nepalese scribe of the archetype of the six manuscripts has used two texts of which many manuscripts existed in Nepal in order to fill the gap. This, incidentally, furnishes another argument for assuming that the archetype has been written at a fairly recent date. The second part of the introduction contains a summary of the text (pp. 63-120) and a study of its contents (pp. 121-250). Especially this last section is a very valuable contribution to the study of Buddhist literature. Dr. Yamada examines the development of the concept of many Buddhas, the texts relating to vyakarana and pranidhana, the formation of the Karunapundarika and its relations with the Amithabha literature. He quotes a wide range of Chinese Buddhist texts as perhaps only a Japanese scholar is able to do. As far as I know no other scholar has made such an exhaustive study of the KP. Dr. Yamada does not refer to any Japanese studies. Therefore it is perhaps useful to list the publications dealing with the KP, which have come to my notice (an asterisk indicates publications which I have not been able to consult). 50) * Ono Gemmyo, "Hikekyo no ni-honshodan", Shukyo Kai, III,5 (1907). * Kato Chigaku, "Muryojukyo to Hikekyo no taisho", Mujinto, XXIV, 11 (cf. IBK, III, 1, p. 187). * Mochizuki Shinko, "Hikekyo no Mida honjo setsuwa ni tsuite", Bukkyogaku zasshi, III, 7 (1922). Mochizuki Shinko, Jodokyo no kigen oyobi sono hattatsu (Tokyo, 1930), pp. 336-345. * Nishio Kyoo, "Hikekyo no seiritsu oyobi sono busshinkan", Otani Gakuho, XII, 2 (1931), pp. 44-62 (cf. Bibliographie bouddhique, III, No. 250). Mochizuki Shinko, Bukkyo daijiten, vol. V (Tokyo, 1933), pp. 4294c-4296 b. Mochizuki Shinko, Bukkyo kyoten seiritsu shiron (Kyoto, 1946), pp. 236-246. Ujitani Yuken, "Karunapundarika no Amidabutsu inganmon ni tsuite", IBK, III,1 (1954), pp. 186-190. Sanada Ariyoshi, "Hikekyo ni tsuite", Nihon bukkyo gakkai nenpo, 21 (1955), pp. 1-14. * Sanada Ariyoshi, "Hikekyo no betsushutsukyo ni tsuite", Ryukoku daigaku ronshu, 354 (1957), pp. 1-23 (cf. Bibliographie bouddhique, XXVIII-XXXI, No. 568). * jitani Yuken, "Hikekyo" no Amidabutsu hongan ko", Doho gakuho, IV (1957), pp. 41-95 (cf. Bibliographie bouddhique, XXVIII-XXXI, No. 570). Ujitani Yuken, "Karunapundarika ni okeru ichini no mondai", IBK, X, 1 (1962), pp. . 108-113. 5 With the exception of 5.7-13 for which passage see LV, p. 51.10-16.

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REVIEWS 305 Ujitani Yuken, "Bonzo taisho ni yoru Hikekyo shosetsu no Muryojubutsu honganmon ni tsuite", IBK, XIII, 1 (1965), pp. 221-226. * Ujitani Yuken, "Hikekyo ni okeru shobutsu honnen to Muryojubutsu honganmon", Shinshu Kenkyu, vol. X (cf. IBK, XV,2, p. 510). Ujitani Yuken, "Hikekyo no Bayuhichu Vayuvicnu' to Daihi biku", IBK, XV,2 (1967), pp. 506-511. While reading the text of the KP I have made a number of notes. In several places I have consulted the Tibetan translation but I have only rarely made use of the Chinese translation. The Karunapundarika is a very long text. To compare it from the beginning to the end with the Tibetan translation and the two Chinese translations is a task which can only be undertaken by the future editor of a new edition of the Sanskrit text. It is difficult to know whether the manuscripts contain readings worthy of note which have not been recorded by Dr. Yamada. According to his introduction he has only noted the variant readings which effect (sic!) the meaning of the passage or have some grammatical significance (Vol. I, p. 33). A future editor would have to take much more account of parallel passages to be found in the text itself or in other texts. As remarked above, not sufficient use has been made of the Tibetan and Chinese translations. On account of its literalness, the Tibetan translation will generally be more useful. However, where both Chinese translations are clearly based upon a text different from the one used by the Tibetan translation, an attempt must be made to establish a text which corresponds with the text underlying the Chinese translations, provided that the context shows the latter to be more acceptable. The following notes contain a number of emendations. Others have been mentioned in the indices. These notes are only meant to provide an indication of the work which will have to be done for the establishment of a better text. It is easier in a review to point out the defects of a book rather than its merits. I am afraid that the above remarks have created the mistaken impression that Dr. Yamada's work is without any merit. This is undoubtedly not the case. It is obvious from the notes to the text that Dr. Yamada has an excellent knowledge of Tibetan and Chinese. Often his suggestions are extremely useful. My main objection concerns the principles which have guided him in the establishment of the text. In the following notes and indices Y. indicates Dr. Yamada's readings. For the Tibetan translation I refer to the Peking edition. BHSD=Edgerton's Buddhist Hybrid Sanskrit Dictionary; CPD=A Critical Pali Dictionary. Texts are referred to by the abbreviations used in these two dictionaries. 1.10 degyasio - SP 1.8 degvasitadeg. 2.3 Mahasthamna - SP 1.10 mahanamna. 5.3 samadhanamukhanirdesam caryavaisaradyam Cf. 287.11-12, etc. (see below Index I samadhana). 5.10 nabhipatato - nabhitapato. 5.11 bahuprasaritam - bahum prao. 7.8 avacot - avocat. 8.20 padmam-padma. Both padma n. and padma m. are used, cf. 9.19, 66.10, 68.3, etc. 12.6 mukhan niro. Dr. Yamada adds in a note: "Read mukhat (abl)! 15, n.11 Ch ins arajocittah. More probably amalacittah. 16.4-5 'sārabhinnācсālanabalino - bhinnoccalana", cf. T. gon-du skyod-par byed-pa = uccalana. 17.9 tarakarupa; note 5: New comp. for constellation. - See PTSD taraka. 20.11 dasabhyantarakalpan - dasantarakalpan (same correction in 21.4). Cf. 31.10 29.19 T. adds dharmabhanakasya (160b7). 30. n.5 snobs pa - spobs pa.

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306 REVIEWS 32.6 tasyam eva ratryam atyayena - tasya eva ratrya atyayena. The frequent use of the mas samdhi-consonant in the Karunapundarika is due to the tendency of the scribes to avoid hiatuses. In 70.2 all MSS. read tasya eva ratrya. Elsewhere the m is to be found, cf. 34.1, 119.4,20, 120.1 etc. 38.3-4 vacasa ... supratividhah - 'viddhah, cf. Myy 2411,2415,2416; BHSD paricita. 39.3 utsarayitavyah - uccarayitavyah. Cf. 73.4 uccarayisyanti. 41.15 Santarana - The Chinese versions read Santirana (cf. p. 52, n. 7) but the Tibetan version Santarana (yan-dag-par sgrol-ba) or Santirana (yan-dag rtog), cf. 116.11, 220.13, 285.18, 288.5, 290.12, 291.8, 295.4, 297.14, 300.9 and Utpalasamtirana 181.3, 183.13. See also Yamada, Vol. I, p. 79. The original reading must have been Samtirana. 43.2 Maitreyasaparipurnasaktas - Maitreyasa paripurna, saktas. This is one of the cases in which the editor had failed to separate the words correctly. 47.14 tatah parsadam - according to T. one must read tasyam parsadi tadriam, cf. 80.7. 49.7 buddhadarsanat sukha prinitagatra - T. sans-rgyas mthon-ba'i bde-bas lus tshim par gyur-nas =buddhadarsanasukhena prinitagatra. 51, n. 2 bsnus pa - bsdus pa. 62.17 bhrrgaramao - obhrrgararama', cf. 60.12 67.5 bhaksayante - bhaksayantam. cf. T. 177a7. 68.9 samvicintayamana - svapnam vicintayamana, cf. p. 68, n. 2 for T. 68.15 adhatriyam varsasatam - ardhatstiyam ... Also 71.4 69.2-3 strio ... yacayitva not in T. (178a3-4). 75.16,17 duhkhotpattibhutam - T. duhkhotpattihetubhutam (sdug-bsnal 'byun-ba'i rgyu). 79.11 katame sattva bhagavata vinitah sad ekasattvasyapi - ... vinitah yad ... 80.8 tadAdarsavyuham-yathadarsavyuham (MSS. yada-). 90.4-6 gacchata rajanah svakasvakam devaparsadam sannipatayata Jambudvipe, bhagavantam darsanayopasamkramata - gacchata rajanah, svakasvakam deyapar sadam sannipatayata, Jambudvipe bhagavantam darsanayopasamkramata. 98.2 asanastha, n. 1: T. adurasthayino - T. asannastha. 102.7 samapta - samapto. 117.3 vellitavasumatisasaila - calitavasumati sasaila. Cf. 120.12, 123.15, 134.16. MSS. BE calitao. 124.20 sattvanam asayaparisodhayamanah - ... asayam parideg. 125.19 nasmakam pratirupam, n. 7: read pratibhagam-T.cha renders Sanskrit pratirupa, chke, Tibetan-English Dictionary, p. 151a: cha ma yin-pa "unfit, improper, unbecoming", Divy 127.11 na mama pratirupam=T. bdag-gi cha ma yin-te. 130, n. 7 dril - dri la. 132, n. 2 dur smrig - nur smrig. 133.7 namam - nama. 145.13 sariram sadhayeyuh - sariram dhyayeyuh (T. sregs-par gyur-nas), cf. BHSD *dhyayati. 153.9 anuttarais tavais taveyam - anuttaraih stavaih staveyam (T. bla-na ma mchis-pa dag-gis bstod-pa gyur-cig 218b8). 159.15 Maravinarditah - T. Manavinarditah (na-rgyal sgrogs), Ch. 1 "destroying king Mara" (193b4): Maravimarditah? 163.7 upasthiteyam - upasthiheyam (MSS. ACDE: upasthiheyam), cf. adhisthiheyam 245.3, upasthiheyam 314.5. 168.18-19 na dvijihve nersyamatsaryaparicite - na dvijihvo nersyamatsar yaparito (T. dkris-pa=parita, cf. Mvy 2443; 149.6 paritas, T. dkris-pa). Same correction 419.2 mithyadharmaparicitanam, read oparitanam (T. yons-du dkris-pa). 170.2,6 karmakstam - karma krtam. 170.7-8 nityagarbhavasena pratyajayeyur duhkham pratyanubhavitavyam bhavet T. - mnal-na gnas-pa'i sdug-bsral nams-su myor-bar gyur-pa (227a2)=garbhavasaduh

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REVIEWS 307 kham pratyanubhavitavyam bhavet. 170.11 garbhavasena ca pratyajayeyus - garbhavase na ca ... (T. mnal-na gnas-par skye-bar ma gyur-cig 227a4). Yamada, Vol. I, p. 270: na garbha-vasena - garbha vase na. 170.12 karmapariksayam - karma pariksayam. 181.4 Balistha - Varistha (MSS. caristha; T. mchog). 188.7 sarvaparigrahavasaranatayai - vasarjanatayai? (T. spon-par byed-par 'gyur-ro). 197.7 abhisaya - atisaya (T. khyad-phags). 197.10 naramanu - naravaru (T. mi-yi dam-pa), cf. 199.13. 204.16 manatha - manapa? (T. yid-du mchi). 206.1 bhavacarake pratibhayam - ... bhaye. 214.7 ratnavrstih pravarsan nio... pravarsen ... (MS. Covarson; MS. D. varsen). 215.9 srotrapathesu - srotraputesu (MS. A degputesu, MSS BCDE putesu), cf. 419.9 karnaputesu (T. rna lam-du 336b5). The Tibetan translator has wrongly translated patha instead of puta. 219.10-11 mahakarunam sarjayeyuh - mahakarunam samjanayeyuh. 219.14 sattvan pratyuhyamanan - sattvan uhyamanan (MSS. ABE satvany ujyamanany). 219.17 pranidhanam sarjayitva - pranidhanam samjanayitva. 224.6 tad api - tathapi (T. 'on-kyan 251a4). 224.13 sampratipannah dasasu kusalesu karmapathesu - ... dasasv akusalesu karmapa thesu. However, the Chinese and Tibetan versions of this passage (224.11-18) are different from the Sanskrit text. The Tibetan translator has failed to see that anarthikas (224.11) relates not only to trisu sucaritesu but also to devamanusi kabhih srisampattibhir (cf. 230.6, 234.10). 230.4-5 riktamustisadrsasantanam - riktamustisadrsadagdhasantanan. T. chan-pa (not chad-pa as in 230, n. 2, cf. Myy 2813, Jaschke, 'chans-pa) ston-pa Ita-bu dan semscan rgyud tshig (Peking cig must be corrected into tshig as is obvious from the Chinese versions) -gi. 235.3-4 pancakamagunagrddhacitta - deggunagrddhao (T. 'dod-pa'i yon-tan Ina-la 'chums pa'i sems 256b2). 235, n. 7: Ch Tins, matsaryacittah - kadaryacittah, cf. Myy 2485; 238.3 kadaryah, T. 'juns-pa. 237.14 parusadamsamasakasivisao - parusa not in T. 246.12 purvam vairena - purvavairena (T. snon-gyi 'khon-gyis 262a4), cf. BR purvavairin. 246.18 apatyam - ayatyam (T. slan-chad 262a7). 248.12 ma caham sakyam - ma caham saknuyam (MSS. ABE satkurya; MSS. CD satkuryam) 250.10 degsrutadharanivipranasao - osrutadharavipranasao. 255.3 purvabuddhasukstadhikarinam T. has translated purvabuddhesu krtadhikaranam but the Chinese versions have rendered purvabuddhesv akstadhikaranam. 263.11 Procamaharocamanapurnacandravimaladeg - Ch. 2 seems to have read rocamaha roca (mana is a mistake for maha)-sthalamahasthalacakravimala. Cf. Mvy 6183 6192. 265.16 akalahabandhanavigrahah - T. has read akalikalahabandhanavigrahah (thab-mo dan / 'thab-pa dan / rtsod-pa dan /'chir-ba dag ma mchis-pa 271al), cf. Myy 5229. 266.15 sariras trkaryam - sarirah sastrkaryam (T. ston-pa'i mdzad-pa), cf. 313.17 268.5 nirvarte tu gaticakre - nivartite gaticakre (T. 'gro-ba'i 'khor-lo zlog-cin 272a5). Cf. 313.2 vivartitagaticakrah, read nivartitao. 270.3 tivraklese ranakasaye kaliyuge - tiyraklesaranakasaye kaliyuge T. non-mons-pa dan thab-mo dan snigs-ma bdo-zin rtsod-pa'i dus-la 273a5), cf. 287.18, 297.8-9. 270.7 na ca visarami bodhau praaidhanam-na ca vissjami(T.spar-bar mi bgyi-zin 273a8) 291.2 bhagavatah sakasat parivartitva - ... paravrtya (T. phyir-phyogs-te), cf. 301.4.

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308 REVIEWS 296.10-11 tena bhagavata tatharupam smitam praviskstam yada - ... praviskatam yatha (T. 'di-lta-ste 282a7). 305.3 te puspa visarita - ... vikasita (T. kha-bye-zin 28666). 306.9 sravakapratyekabuddhavarjita - 'varjita. 315.4 Saurabhyakimsuka - Sauratyakimsuka (T. des-pa ...), cf. 345.3, 347.7. 336.11-12 nirodhavidhaprasamena samadhina - The Chinese versions translate anurodhavirodha', but T. nirodhavirodha', cf. Mvy 606 sarvanirodhavirodhasam prasamano nama samadhih. 337.8 aranena samadhina - T. aranasaranasarvasamavasaranena samadhina, cf. Mvy 618. 337.9 anilaniketena samadhina - Ch. 2 aniketaniratena samadhina? Cf. Mvy 619 anilambhaniketanirato nama samadhih; Pancavimsatisahasrika Prajnaparamita (ed. N. Dutt), p. 203.14: anilaniketo nama samadhih; BHSD a-nilambha. 339.9 vivaranaprahanaya - nivaranao (T. sgrib-pa 301b7). 340.4 sarvaklesan avamardanataya - sarvaklesavamardanatayai (T. non-mons-pa thams cad 'joms-par byed-par 'gyur-ro 302a5), cf. 189.4-5. 340.8 akusaladharmapasaranao-akusaladharmavasarjana"? See above 188.7 351.14 netrav utpadya - ... utpatya, id. 380.2 360, n. 14 spos (311a5) is to be corrected into spyos. 362.11 osamksobhavividam - ... vivadam (T. rtsod-pa 312a1). 367.10 marabalaparasayasabdam - parajayasabdam. See Yamada, vol I, p. 39 for a strange attempt to justify the reading parasaya. 376.9 samsrayase mahakalpe - sasreyase (T. legs-bcas) mahakalpe. 397.9 adhisthavan - adhistavan. 406.4 Dharmavesapradipah - Dharmavegapradipah, cf. T. (chos-kyi sugs-kyi sgron-ma) and Ch. 1. 407.2 Vigatasamtapodbhavao - Vigatasamtapobhyudgata', cf. the Chinese and Tibetan translations and 407, n. 15. 415.3 aviksiptam - T. anutksiptam apraksiptam, cf. Mvy 6357. Index I. a-ksuna - aksunavyakarana 258.15-259.1 adhitisthati - vajramayam atmabhavam adhitisthati 33.6-7; savasesakarmaphalam cadhisthiheyam 245.3-4; evamrupam karmaphalan apariksinan adhisthihitva 246.10; sarvatathagatadhisthitatvat 78.11; sarvasamyojanadhisthitacittah 235.11-12. adhyavasita - asakto 'grddho 'grathito 'murcchito 'nadhyavasito (Y. 'navadhyavasito) 'nadhyavasanam apannah 35.13-14 (cf. Divy 534.18-20; Mvy 2191-2197); anadhya vasitacittah (Y. anavasthitacittah) 235.6-7. Anangana - rajaputram Ananganam namamantrayati 135.2. anarthika - see arthika. an-upacchedana-ta-triratnavamsanupacchedanatayai (Y. otaya) samvartate 341.2 anubudhyana-ta - arthagatyanubudhyanatayai 188.13-14. anusasani - anusasanipratiharyalanksta yathavadanusasanipradayaka 259.1-2. anusamdhi - tathagatasyanusamdhau 196.11-12, 196.16-17; tasyanusamdhau (Y.odheh) 209.15, 210.1. antara-kalpa - 201.4, 211.16, 266.4 sastrantarakalpa; 212.3, 266.11-12 durbhiksantara kalpa; 212.8, 266.14 rogantarakalpa. a-paryadinna - aparyadinnavyaharena (Y. aparyadinavavyaharena) 256.2. abhinirmati - atmanam abhinirmaya 11.6; yaksarupam atmanam abhinirmaya 384.11-12. abhisyanda - punyabhisyandah (Y.osyandah kusalabhisyando (T. rgyun rgyas) 85.9; punyabhisyandena (Y.osyandena) (T.rgyu mthun-pa) 140.20 Cf. Pali kammabhisanda, kusala", punna; My ii.276.10 punyabhisyandah kusalabhisyandah; Sanskrithand

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REVIEWS 309 schriften aus den Turfanfunden, Teil II (Wiesbaden, 1968), p. 19 (BHSD has only abhisyanda "flux, ulceration of the teeth" but see abhisyanna and abhisyandati). abhisamskara - 11.5, 12.12, 13.4, 47.14, 51.2, 80.7, 396.6 rddhyabhisamskara. a-manyana - sarvadharmamanyane samadhau 330.2-3. a-manyana-ta - tyagasyamanyanatam (Y. degta) careyam ... ksantyamanyanatam (Y. ksantyamanyanata)... careyam 229.8-10; sarvasamadhaya udayavyayamanyanatam gacchanti 330.3. artha-vasa - kim-arthavasam samanupasyamano 193.9-10; kam arthavasam sampasya manah 268.9. arthika - in comp.: 163.9, 268.7,11,14, 269.2,6 bodhyarthika; punyarthi 85.16; annarthika yavad ratnarthika 350.11; with loc.: sambodhav arthika 84.15, 'narthikas (Y. 'nathakas) trisu sucaritesu 224.11; with instr.: kusalamulenarthikah 85.15 svakayajivitenapy anarthikah 144.18, anarthikas (Y. okah) tribhir yanair anarthika devamanusikabhih sampattibhir anarthikah kusalaparyestya 149.3-5, anarthikas tribhih punyakriyavastubhir 200.9, anarthikas tribhir yanair 200.11-12, anarthiko (Y. anarthako) divyasukhopapattibhih 230.6, anarthikas tribhir yanair 234.3, anarthika devamanusyasrisampattibhir 234.10. avabhasa - tesam na Sumerur avabhasam agacchati 11.10-11, na ca Sumerus caksuso 'vabhasam agacchati 99.11, na ca tesam Sumerus ... 100.11-12; buddhaksetrana vabhasagatanam sattvanam 252.1, sarvabuddhaksetravabhasagata 258.14-15. avarupta - 31.17-18, 79.9, 115.12, 133.5, 151.14, 170.14, 224.2, 225.6, 305.19, 310.12,14 avaruptakusalamula; 79.13, 170.15, 208.10, 240.2, 260.9 anavaruptakusalamula; sravakayane bijam avaruptam syat 242.17; laksananuvyanjananavaruptabijanam 253.7-8. avaropayati - kusalamulany avaropayitva 32.10-11; kusalamulany avaropya 42.8-9; kusalamulany avaropitavan 34.9; bhagavatah sasane 'varopitakusalamulas 76.16-17, avaropitanirvanabijasantatinam sattvanam 240.3-4, sravakayane bijany avaropitani 244.8; agramargabijam avaropayeyam 239.4. avahotimaka - durvarna avahotimaka ahrika 234.17; durvarna avahotimaka (? MSS. drohodimaka, prohodimaka; T. mi sdug-pa as in 234.17) 307.6. avinipata-dharman - avinipatadharmano yavad bodhiparyantat 15.9-10. asanga-pratibhana-ta - bodhisattvo mahasattvah asargapratibhanatam pratilabhate 30.11 agshita - svasarire 'py anagrhitamanasah 107.7; agshitasantanah 260.1, aglhitasanta nanam sattvanam 261.11. agraha - agrahaparigrahasabdo 236.11. ajaneya - dhyanasambharo bodhisattvanam ajaneyacittatayai samvartate 187.8-9, id. 338.11-12 (Y. degtaya). atmabhava = body of a tathagata: tathagatasyatmabhavam 11.16-17, vajramayam atmabhavam adhitisthati (Candrottamas tathagatah) 33.6-7; great body seen by Samudrarenu (=Sakyamuni): sahasrayojanapramanam atmabhavam samanupasyati 66.15-16, mahan atmabhavo drstah 69.13, yat tvam brahmanadraksit mahantam atmabhavam 72.7-8; body magically created by Samudrarenu: nairayikam atmabhavam abhinirminitva 153.15-16, tatharupam atmabhavam nirminitva 154.11; enormous body obtained by Durdhana (=Sakyamuni): parvatapramanam atmabhavah samvrttah 364.4, evamrupo mamatmabhavah pradurabhavat 366.9-10, evamrupenatmabhavena ... sattvam samtarpayeyam 367.2-4 (cf. 367.16,19); enormous body of Sakyamuni: yojanapramanamatram atmabhavah samsthitah 411.9-10; attainment of a body by ordinary beings: yatharupesu ca bhagavan sattvah kulesupapadyante, yatharupas ca tesam atmabhavapratilabhah 154.6-8. adinava - adinavadarsi 35.14. adeya-vakya - dharmadesakah adeyavakyah 162.16-17. abhasa - naiva tasmin samaye SumeruCakravada Mahacakravadah (Y. dah) caksusa abhasam agacchanti 26.9-10 (cf. 411.16); prthivi caksuso nabhasam agacchati

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310 REVIEWS (Y. degnti) 412.2; yesam ca sattvanam mama kayo laksanalankstas caksurindriyasyabhasam agacchet 131.10-11; tesam sarvesam srotrendriyesy ayam dharma paryaya (Y. oyam) abhasam agacchatu 164.8-9 (cf. 164.19-165.1). aya-dvara - kalyanamitrasambharo bodhisattvanam sarvagunayadvaratayai (Y. sarva gunaya dvarataya) samvartate 340.11-12; yathanye kutumbino dadanty ayadvaram (T. 'du-ba'i sgo) ye devasya nagaragramajanapadakarvatesu prativasanti 368.17. 369.1. aragayati - dharmavinayam aragayeyuh 271.10; sarve ca te sattva buddhan (Y. buddha) bhagavanta aragayeyuh 272.12-13 (aradhayati: 215.7, 361.12). aryavamsa - iha bodhisattvo mahasattvas catursv aryavansesu vyavasthito bhavati 35.7-8. asphanaka - tatharupam aham asphanakam dhyanam dhyayeyam 242.9-10. utkula - parvatotkula ca dharani bhavisyati 237.13. uttarana-ta - prayogalankstah pratijnottaranatayai (Y. Oraya) 257.8-9, prayogasambharo bodhisattvanam sarvasambharottaranatayai (Y. Otaranataya) samvartate 340.14-15 (confusion between samsarottarana and sambharottarana: 187.3, 189.8, 189.11). utsada - notsadasarkarakathallakantakagahana (T. utsada=mtho-dman) 142.6-7; punyotsadavyaharena (T. utsada =che-ba) 254.9. upadhana - paramena ca sukhopadhanena samarpitah 169.16-17. ekajatipratibaddha - 107.16, 129.14,20,230.6-7, 244.9. kalanusari - kalanusarigandham 167.15; gosirsoragasarakalanusarigandhavrstih (Y. osari gandhavrstih) 214.9-10. kuhaka - akuhakas ca bhavaty alapako 38.14. khaturka - krurakhatunkasantana (MSS. khadvarka, khadvamka, khadvaka; T. dmu rgod=khaturka Mvy 2450) 260.1. citrikara - tivrapremaprasadagurugauravacitrikarajatah 398.1-2. jatiya - avihethanajatiyo 38.12, rjukajatiyas 256.9, yadrgjatiyam buddhaksetragunavyu han akankseyuh tadrgjatiyan buddhaksetragunavyuhams (Y. Chah) tesu ratnavrksesu pasyeyuh 108.19-109.1, yathadhimukta bodhisattvas tadrgjatiyam sabdam srnuyuh 128.18. tattaka - yattakam (Y. yantakam) tesam ekonasitinam buddhanam ayuhpramanam tattakam (Y. tantakam) 184.2-3, tattakam (Y. tantakam) mama bodhipraptasya dirgham ayur bhavet 212.18-19, na kevalam tattaka nirdesayanti yattaka devasya yacanakah 377.5-6. daksiniya - adaksiniyacittah 235.10. dharaka - saddharmadharako babhuva 347.1. nidhyapti - nidhyaptibalinah 16.5, nidhyapticittata 342.6. nirhara - Nirharapatim nama samadhim 102.1. netri - 219.8, 295.13 pranidhananetri; 288.19, 298.8 pranidhananetridhvaja; 227.16 parityaganetriguna; 229.4 netriguna; 211.14-15, 212.15, 321.15, 321.18, saddhar manetri. naisadyika - traicivarikah vrksamulikah naisadyikah aranyakah 162.14-15. paricita -- dharma bahavah sruta bhavanti dhrta vacasa paricita 38.2-3. paripuri - 94.18-19, 118.11, 133.10-11, 138.11-12 asaparipuri; 343.5 laksanaparipuri; silasambharo bodhisattvanam pranidhanaparipuryai (Y. dhanapuryai) samvartate 187.5-6; ksantisambharo bodhisattvanam laksananuvyanjanaparipuryai samvartate 187.6-7; indriyasambharo bodhisattvanam samvaraparipuryai samvartate 189.3-4; indriyasambharo bodhisattvanam sarvasattvendriyaparipuryai (Y.degya) samvartate 340.2-3; upayakausalyasambharo bodhisattvanam sarvajnajnanaparipuryai (Y.'ya) samvartate 341.4-5; katham ca punah ksantiparipurir (Y. ksantya paripurir; T. bzod-pa yons-su'rdzogs-par 'gyur; cf. 341.12) bhavati 341.18; naivamrupa (Y. opam) ca me pranidhanaparipurin (Y. onam paripuri) syad 367.14; dasatathagatabala parinispadanasannahah sarvaparamitaparipuryai(Y. degya) 414.13-14. paribhavita - degdarsanaparibhavita ami mantrapadah 46.16; mahakarunaparibhavita vag

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REVIEWS 311 bhasita (Y. vagbhasita) 286.6-7; mahakarunaparibhavita vaca bhasita 295.11. pariskara-36.1,54.14-15, 64.3,65.5,9,322.4-5 glanapratyayabhaisajyapariskara; dharma guruka na pariskaraguruka 173.1; vividhapariskaraparihinas ca te sattva 249.2. paryapanna - aviciparyapanno 215.10, caturyoniparyapannam 240.9, sarve deva ye Sahe buddhaksetre paryapannas 242.14-15. paryesti - sarvakusaladharmaparyesticitta 15.16, kusalaparyestya 149.5, dharma tipara 167.1-2, kusalaparyesticittanam 190.20, adharmabhogaparyestino 233.18-19, santanirvanaparyesticitta 235.9, akusalaparyesticaryam 384.10. pithati - apayapathah pithitah 374.11. paudgalika - paudgalikam (Y. degkam) upabhogaparibhogopasthanaparicaryantahpuram 55.8-9; paudgalikaparigrahe 322.5-6 (MSS. yophalika, yoddhalika, pidbhalika; T. gan-zag-gir). Read pariskaram vacchindya paudgalikam parigrhya? Cf. Bbh 166.26. pratikrusta - pratikruste (Y. pratikaste) pancakasaye buddhaksetra upapannah 52.5; pratikruste pancakasaye buddhaksetre 310.1-2. pratijagrati - aharam pratijagrati 58.14. pratiprasrambhayati - vimuktipritisukham pratiprasrabhya 9.8, rddhyabhisamskaram pratiprasrabhya 13.4; jihvendriyarddhyabhisanskaram (Y. degdriyam rddhyabhisamskarena) pratiprasrambhayitva 12.12, tam rddhim pratiprasrambhayitva 413.4-5; svarddhyabhisamskare pratiprasrambhite 51.2. pratisamlayana - ekakinah pratisamlayananisanna (Y. degsannam) 101.8; pratisamlayanad vyutthaya 101.15; pratisamlayanasabdah 264.7. pratisamlana - pratisamlanasambharo bodhisattvanam yathasrutadharmapratipatyai (Y. degtya) samvartate 340.16-17. pratyajayate - oyeyuh (-us, -ur) 109.5, 130.4, 143.3, 169.17, 170.8,11,13,14,15, 259.17; pratyajatah pratyajayisyanti 15.7-8, 16.12,15, 18.5-6, 19.10-11; ojata 147.16, 238.17, 239.15; degyisyanti 237.9-10. prabhedana-ta - matisambharo bodhisattvanam buddhiprabhedanatayai samvartate 188.12-13, id. (Y. Staya) 339.13-14. prasrabdha - prasrabdhakayasamskarah prasrabdhavaksamskarah 243.9-10. prasrabdhi - Akasasphuranadharmavacchedaprasrabdhim samadhim (Y. oranam dharo ... srabdhisamadhim) 412.4-5. bhuyasya - bhuyasya matraya 238.2-3, 328.2, 361.5-6. yatha-paurana - Salaguha yathapaurana (Y.opaurvanam) samsthita 396.18-19. yadbhuyasa - samchadita yadbhuyasanantaryakaraka (Y. samcchaditaya bhuyas ano) 274.13 (T. phal-cher). yattaka - see tattaka. ranamjaha - ranamjahena samadhina 330.8. rincati - akusalam rincitva 201.5; rincitah sarvapanditaih 224.14; antasa ekasattvam api rimceyam (Y. rimceyur) 323.16. ludita - askhalitaluditacittanam 190.17. luha - vividhaluhatapovratabhiyukta (Y. "tapavrata) 238.8, luhatapovrataduskaracarikam (Y. luhatapo vratao) 243.6. vitiharaka - padavitiharakam api 162.10. vaimatra - na ca tatra sattva vaimatra bhaveyuh (T. rim-pa ma mchis-pa) 166.16-17. vaiyavstya - vaiyavrtyakarmani 262.1; vaiyavrtyasabdo (Y. degvrttisabdo) 264.6-7. vairamana - pranatipatavairamane (Y. oviramane) 350.4. vairamani - pranatipatavairamanyam pratisthapayeyam 211.17, pranatipatavairamanyam (Y. pranadeg) vyavasthapayeyam 260.12; with adattadana etc. 260.13,14,15, 261.1-2,3. vairamanya - mithyadrstivairamanye samadapitah 350.5-6, pranatipatavairamanye samadapita 354.12-13. vyanti-karoti - mama catra pariksinam karmaphalam ksinam vyantikrtam bhavet (Y. ... catrapariksinakarmaphalaksinavyantikrtam ....) 247.2-3. vyavasthana - triyanavyavasthanena (Y. triyanena vyao) dharmam desayeyam 245.13-14.

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312 REVIEWS sraddha-deya - tad api danapratigrahakasya sraddhadeyavinipatanam 318.2, na ca yusmakam sraddhadeyam bhavisyati 364.18-19. srutadhara - bahusruto bhavati srutadharah srutasannicayah 37.18. samangi-bhuta - pancabhih kamagunaih samarpitah samangibhuta vihareyus 304.17-18. samanvaharati - bhagavams cainam samanvaharatu 101.14; "agrato Ratnagarbhas tathagato nisanno 'ham" sarvacetasa samanvaharanti 302.16-17; tad yusmabhih sarvacetasa samanvahartayyam (Y. degyah) 413.16; samprajanantah (Y. samprajanam tatah) sattvah samanvaharata 413.7. samavasarana - Vaisaradyasamavasaranam nama bodhisattvam 46.12-13, Sarva punyasamavasaranam nama samadhim 47.16; samavasaranah sa margah cintanaya 77.13-14; vajrasanam syat, Prasamaksamasuvicitrajnanagandhasamavasaranam nama bhavec 130.15-16; sarvadharmasamavasaranasagaramudre samadhau 329. 18-330.1. samadapana - cittam utpadayata Samudrarenor brahmanasya samadapanayai (Y. onaya) 90.16-17. samadhana - samadhanabalinah 16.5-6; nirodhasamadhanena 34.5; samadhanabalena 20.19, 226.6, 262.6; vividhasamadhanabalena 300.17; Darsanavyuhasamadhanabalena 155.15; samadhanarkuram ropayeyam 240.11; drohaviryasamadhano 356.11-12; drdhaviryasamadhana 276.6 (vs); jnanasilasamadhanah 279.8 (vs); 5.3, 287.11-12, 288.8, 290.5, 296.19, 299.19, 327.5-6,8,10,14, 344.3-4, 13-14 samadhanamukhanir desa. samudanana - sarvasamyojanabandhanasamudananacitta 235.10. samudanana-ta - atirnasattvottaranatayai (Y. "taya) mahanavasamudananata 414.6-7. samudanaya-ta - parisesa dharmah prajnajnanopayasambharasamudanayatayai paryes lavyah 189.17-190.2. samudanayati - catvara ime manavaka (Y.oka) bodhimargapratipannena bodhisattve naksayakosah samudanayitavyah 186.13-15; tribhih punyakriyavastubhih samu danitakusalamulanam 191.1-2, aviciparayanani karmani samudanitani syur 272.6-7. samudanayana - sarvadharmasamudanayanasambharah 187.1. sarvavant - 12.13, 43.8, 81.7 etc. sarayaniya - satsarayaniyasambharo (Y. satparadeg; T. snin-por byed-pa drug-gi tshogs) 189.6, sattvam satsarayaniyesu (Y. satparadeg) samadapayeyam 212.8-9, satsarayaniyadharmaparivarjitanam (Y. satparadeg) 255.6-7, tvam api sattvam satsarayani yadharmaih (Y. satparadeg) samtarpayisyasi 319.8-9. sukhasamsparsa - sitala vayavah sugandhika mrdukah sukhasamsparsacalitah (?) pravayante 9.5-6, sukhasamsparsa vayavah pravayanti 14.13. hestima - urdhvam yavad akanisthabhavanaparyantam hestimena ca yavat kancanaca kraparyantam 239.12-14; daksinapascimottarahestimoparisu diksu 388.11-12. hestha -hestha (Y. hestham) yavat kancanacakraparyantam 238.15. Index II. a-ksanyana-ta - ya vinayesv aksanyanata atmapratyaveksana iyam ksantiparamita 228.2 4 (T. mi bzod-pa ma mchis-pa "absence of impatience"! The Chinese versions are quite different). an-ayuhana-ta - virye 'nayuhanatam(Y. degta) 229.9. Cf. BHSD an-ayuha. apratisamdhinirodha - "destruction without rebirth" 347.12 (T. mtshams-med-pa'i 'gog pa; mtshams sbyor-ba = pratisamdhi). Cf. CPD a-ppatisandhiya : appatisandhika nirodha Ud-a 434.1. abhisambudhyana - Obodhyabhisambudhyanao 249.7; bodhipaksabhisambudhyanakaro 418.12. avabudhyana-ta - kugatyavabudhyanataya 257.7; sarvadharmavabudhyanataya 414.11. a-sajjana - "unimpeded", tasya ca samadheh pratilabhad asajjana dasasu diksy

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REVIEWS 313 aprameyesy anyesu buddhaksetresu gaccheyuh 126.7-8. Cf. CPD asajja(t), asajja mana. T. thogs-pa ma mchis-par "without impediment". arambha - parasparasarambhacittah (T. phan-tshun nors-pa rtsom-pa'i sems) 235.7; dharmesu sarambhacitta (T. chos-rnams la nons-par brtson-pa'i sems) 235.8-9. Cf. CPD arambha (d) "evil act, offence, injury". utsodha - utsodhah sa margah 78.11 Cf. BHSD utsodhi. ullanghana - ullarghanavacanena 317.10. T. brnas-pa'i tshig "despising words". ullanghya - ullarghyavacanena 318.9. T. brnas-tshig "despising words". kasayakantha - sahadarsanena sattvah kasayakanthas tribhir yanair avaivartika bhaveyur 324.2-3. T. rur-smrig 'gul-na thogs-par 'gyur-ba "wearing the yellow robe on the neck". Cf. RP 29.2: kasayakantha vicaranta gramakulesu madyamadamat tah. gadhakarma - sarvani gadhakarmani niravasesam ksapayati 29.2-3. T. las dan-po rnams "the first acts" (?). Read las nan-pa rnams "bad acts"? See pragadha. caraka - "prison", samsaracarake 202.4,15; bhavacarake 206.1(vs); bhavacarake 224.14 15; hadinigadabandhanacarakasabdo 236.6: samsarabhavacarakesu 207.5 (vs). Cf. IIJ, XIII, p. 142. dakaprasada - 377.16, 382.16. Cf. BHSD udakaprasada. dagdhasantana - dagdhasantananam kusalamulaparihinanam 231.8-9, dagdhasantana akusalamulasamadhanah 231.19-232.1, mulapattim apannah dagdhasantanah subhamargapranastah 247.14-15, mulapattisaparadhika dagdhasantanah 259.14-15, grhita dagdhasantana(h) 278.9 (vs), 278.14 (vs), 279.5,10 (vs), 280.4,9 (vs), dagdhasantanah sattva akusalamulasamavadhanagata 233.6-7, dagdhasantana akusalasamavadhanagata 268.1-2, akusalamulasamavadhanagata dagdhasantana(h) 286.14-15, 288.1-2, 296.1-2, 297.10, 308.15-16. T. sems-kyi rgyud tshig "of burnt continuity of mind". Cf. BHSD samtana. See also above 230.4-5. pragadhakarma - pragadhakarmapratyayena (T. las-kyi rkyen rab-tu dam-pos) te sattvas tasmin samaye Bhadrakalpe vimsottaravarsasatayuskesu pratyajayisyanti 237.8-10. The Chinese versions translate pragadha and gadha as "weighty, heavy" (Ch.1-207a6; Ch. 2-266c26). T.rab-tu dam-po"very strong". Cf. BHSD agadhatara. prajnapana - divyasanani divyani prajnapanani 88.10-11, pitham sthapayitva satasahas ramulyena prajnapanena prajnapya 198.2-3, krtsnam Saham buddhaksetram prajnapanapramanam (Y. prajnapanao) me tatra svacarma parityaktam 365.17-18. Probably meaning "carpet". In 365.7-18 the text seems to be in disorder. prasrambhayati-tesam ca trsnasamyojanaratikridasaumanasyabhiratams cittacaitasikam sarvan prasrambhayeyuh 265.5-7. Cf BHSD prasrabhyate. vinipatana - tad api danapratigrahakasya sraddhadeyavinipatanam 318.2. Cf. BHSD sraddha-deya. vimargita - brahmaviharavimargitanam 254.3. Cf. 254, notes 2 and 3. samkhyata - yatha na purvam kenacit sattvasamkhyatena anyatirthikena va sravakaya nikena va 244.16-18. T. sems-can du bgran-ba "counted as living being". samavadhana - 108.13-14, 145.8-9 (Y. samavadhanakusalamula), 269.13 kusalamula samavadhana; 224.17-18 (Y. sakusalao; T. mi-dge-ba'i...), 233.7, 268.1-2, 306.9-10, 307.6-7 akusalamulasamavadhanagata; 306.16 kusalamulasamavadhanagata; 231. 19-232.1 (Y. degmulasamadhanah; T. ... dan 'grogs-pa), 259.17, 348.10-11 akusalamulasamavadhana; anantaryakaraka yavad akusalamulasamavadhanagata 274.13-14, 286.14-15, 288.1-2, 297.9-10, 308.15, 310.8-9, 312.4; anantaryakarakanam yavad akusalamulasamavadhanagatanam 310.3. Australian National University J. W. de Jong

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314 REVIEWS Saigusa Mitsuyoshi, Studien zum Mahaprajnaparamita (upadesa) sastra. Inaugural-Dissertation zur Erlangung des Doktorgrades der Philosophischen Fakultat der Ludwig-Maximilians-Universitat zu Munchen. Tokyo, Hokuseido Verlag, 1969. 241 pp. $ 20. L'ouvrage de M. Saigusa est divise en deux parties. La premiere partie contient des remarques sur l'auteur et le traducteur du Mpps (= Mahaprajnaparamita-upadesasastra), un chapitre sur la structure du texte et une enumeration des textes cites dans le Mpps et le Shih-chu p'i-p'o-sha lun (T. 1521). M. Saigusa se contente de citer l'opinion des savants sur l'attribution du Mpps a Nagarjuna et il accepte comme hypothese de travail que Nagarjuna a ecrit une grande partie de cet ouvrage. Dans le chapitre sur la structure du Mpps M. Saigusa etudie plusieurs textes deja traduits et expliques par M. Demieville (JA, 1950, pp. 375-397; cf. surtout p. 375 n. 1 [corriger ici dix mille en cent mille), p. 381 n. 1; 383 n. 4 [corriger T. 1509, 75 b-c en T. 1509,756c); pp. 387-388). Si M. Saigusa avait lu attentivement ce compte rendu, il aurait trouve reponse a deux des trois questions qu'il se pose (p. 12). P. 14 n. 9 il faut corriger 150.000 - 500.000 = 100.000 en 1.500.000 - 500.000 = 1.000.000. M. Saigusa enumere les titres des textes cites dans le Mpps mais, a une ou deux exceptions pres, il n'a pas essaye d'identifier les passages cites. A propos de la citation du Dhammapada (Mpps 59c = Lamotte p. 29) M. Saigusa renvoie au Dhammapada 60 et 380, mais la deuxieme demi-stance ne s'y trouve pas. M. Lamotte traduit: "Un esprit peut sauver un esprit, un autre homme peut sauver un esprit; la pratique du bien et le savoir, voila le meilleur sauveur.":Il vaudrait mieux rendre la premiere demi-stance ainsi: "L'atman peut sauver l'atman, un autre homme comment peut-il sauver l'atman?" M. Saigusa corrige plusieurs fois le titre donne par M. Lamotte, p. ex. She-li-fu pen-mo ching - Sariputrapurvaparantakasutra. Cela est une reconstruction impossible que l'on ne peut pas justifier en renvoyant a l'equivalence Pen-mo ching-Purvaparantakasutra. M. Saigusa a tort de supposer que Kumarajiva procede de maniere systematique dans ses traductions de termes sanskrits. D'ailleurs, il le reconnait lui-meme (cf. p. 183: "Da Kumarajiva manchmal die Namen der Bodhisattvas mit den verschiedensten chinesischen Ausdrucken ubersetzt"). Reconstruire les mots sanskrits, traduits par Kumara- . jiva, est une entreprise aleatoire a moins qu'il ne s'agisse de termes bien determines. Ceci ne pourra se faire qu'a l'aide d'un glossaire chinois-sanskrit des textes sanskrits traduits par Kumarajiva dont l'original a ete conserve. Peut-etre un tel glossaire montrera que Kumarajiva n'a nullement suivi un systeme qui permette de reconstruire les mots sanskrits avec assez de certitude. Plusieurs reconstructions, proposees par M. Saigusa, sont inacceptables. P. 94, 1. 6 d'en bas: "tiefsinnig (gambhira) und vorzuglich (viraj)" - "profond (gambhira) et subtil (suksma)" (cf. p. 161 n. 10 ou wei-miao correspond a suksma); p. 99 1. 3: bhava - bhava; p. 108, 1. 21: apagacchati ne signifie pas "lebt abseits"; p. 116, 1. 3: prasarpati - plutot vivardhate; p. 116, 1. 24: sardha - lapsus pour sadharana?; p. 139, 1. 19: bhava - bhava; p. 139, 1. 22: "beide Extremen" (dvanta)!; p. 157, 1. 5: paritratayya - plutot uttarayitavya; p. 163, 1. 20: abhibhavana - la traduction de Lamotte est correcte; p. 165, 1. 7: pariksana!; p. 202, 1. 2: uddisati sma - vyakaroti. Pour revenir a la liste des titres des ouvrages cites M. Saigusa mentionne sous no. 45 un Therisutra. Il s'agit de la Srimati-brahmani-pariprccha (cf. Demieville, op.cit., p. 379 n. 2). M. Lamotte n'a pas reconnu que To-ch'ih ching est le titre d'un sutra (cf. Lamotte, p. 541; Saigusa, p. 21, no. 49) et il traduit: "C'est en ce sens qu'il est dit, dans beaucoup de sutra, que deux Buddha n'existent pas simultanement dans un meme monde." Ce passage se trouve dans le Bahudhatukasutta (Majjhima-nikaya, vol. III, p. 65): asthanam etam anavakaso yam ekissa lokadhatuya dve arahanto Sammasambuddha apubbam acarimam uppajjeyyum, n'etam thanam vijjatiti pajanati (cf. Madhyamagama T. 26, p. 723c29-724a1). Dans la deuxieme partie M. Saigusa etudie quelques themes principaux du Mpps. Un

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REVIEWS 315 chapitre est consacre a l'etude des paramita (pp. 60-132). Le suivant s'appelle "Wahrheit" (pp. 133-166). Le dernier chapitre traite du bodhisattva (pp. 167-209). Nous ne pouvons que relever quelques points traites par M. Saigusa. Il fait remarquer que, a part des six paramita, le Mpps mentionne souvent l'upaya mais que l'upaya est rarement considere comme une septieme paramita comme dans le Saddharmapundarika et le Lalitavistara. En ce qui concerne le pratityasamutpada M. Saigusa distingue deux sens differents; 1. la chaine des douze membres; 2. la relation mutuelle des dharma (parasparapekla) qui est identique a la vacuite. Le raisonnement de M. Saigusa dans ce chapitre n'est pas toujours facile a suivre. M. Saigusa renvoie le lecteur a deux articles qu'il a publies ailleurs ("Engin to Yuishin - Juji-kyo to Nagarjuna to o chushin toshite", Kegon shiso, Kyoto, 1960, pp. 201-273; "Engi no kosatsu - idappaccayata kara pratityasamutpada ye", IBK, VI, Tokyo, 1958, pp. 344-355). Un bref resume de ces articles aurait probablement facilite la lecture de ce chapitre. Le chapitre sur le bodhisattva contient des donnees interessantes mais le sujet est loin d'etre epuise. Probablement un traitement detaille aiderait beaucoup a determiner la position du Mpps dans la litterature du Mahayana. Un appendice signale les stances, citees dans le Mpps, et compare les citations des Madhyamakarikas avec le texte correspondant des Madhyamakarikas (pp. 211-223). Le livre de M. Saigusa apporte beaucoup de neuf grace aux nombreuses citations du Mpps. Un texte d'une telle etendue et d'une telle richesse de contenu merite d'etre etudie sous beaucoup d'angles differents. En lisant ce livre, toutefois, on ne peut pas entierement echapper a l'impression que l'auteur n'a pas toujours pousse assez loin son enquete. Esperons qu'il poursuivra ses recherches sur ce texte qui est d'une importance capitale pour les etudes bouddhiques. Australian National University J. W. de Jong Lives of Eminent Korean Monks. The Haedong Kosung Chon. Translated with an introduction by Peter H. Lee (= Harvard-Yenching Institute Studies, XXV). Cambridge, Mass., Harvard University Press, 1969. XV + 116 pp. $7.00. Following the example of the Kao-seng chuan's written in China, the Korean monk Kakhun compiled by royal command in 1215 the "Lives of Eminent Korean Monks". The first two extant chapters have been published several times since their discovery in the beginning of this century. The most accessible edition is the one published in 1927 in volume 50 of the Taisho Daizokyo (no. 2065, pp. 1015-1023). Dr. Peter H. Lee's carefully annotated translation is extremely welcome, because the number of sources on the history of early Korean Buddhism is very limited. The translation is competently done, although sometimes a little too free, e.g. p. 19: "it functions with the display of coming and going", the text mentions 'birth' (sheng) and 'extinction' (mieh); p. 20: "his teaching" instead of "his fame and teaching" (sheng chiao, cf. Shang shu, Legge, information is given on the persons mentioned in the text. The orthography of Sanskrit words has apparently not been checked by a Sanskrit scholar. There are also a few other mistakes which have to be corrected. In note 160 two translations of the Fa-kuo chi are mentioned: one by Jean Remusat in 1836 and one by Klaproth and Landresse in 1848. Abel Remusat's translation was published posthumously by Klaproth and Landresse in 1836. It is of course correct to translate chao-t'i by 'monastery', but the addition of the word caturdisa requires a note (cf. p. 61). Its meaning is 'pertaining to the four directions, universal'. In Buddhist Sanskrit texts caturdisa often qualifies the bhiksusamgha 'the universal monk-brotherhood' (cf. Franklin Edgerton, Buddhist

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316 REVIEWS Hybrid Sanskrit Dictionary, 1953 s.v. caturdisa). In China chao-t'i seems to have been used as a general term for monastery. Probably its original meaning was 'monastery belonging to the universal monk-brotherhood'. In note 290 adhyatma-tyaga is given as the Sanskrit original of the she-shen 'sacrificing oneself'. I do not know from where this Sanskrit term is taken. Mochizuki's Dictionary (p. 2162b) gives atma-parityaga which is found in the Vyaghriparivarta of the Suvarnaprabhasa. In the Saddharmapundarika the term atmabhavaparityaga is used (cf. Kern and Nanjio's edition, p. 406.13). The expression chu-lei is explained as a rendering of parinamana (cf. p. 81). However, it is used to translate anuparindana 'the handing over (of the doctrine)'. cf. the title of chapter 27 in the translations of the Saddharmapundarika by Dharmaraksa and Jnanagupta and Dharmagupta (Taisho, nos. 263 and 264); Mochizuki's Dictionary s.v. fuho (p. 4493b). On Shih-li fo-shih kuo (Srivijaya not Sribhoja) much has been written by Caedes, Ferrand and others since the publication of Pelliot's article in 1904 (cf. p. 94 n. 478), cf. e.g. the article on Sumatora in volume VIII of Mochizuki's Dictionary (pp. 1476-151a). According to the introduction the first chapter is the more important of the two and throws new and often brilliant light on the development of Korean Buddhism from the time of its introduction to the seventh century. It is a pity that the author does not elaborate on this statement. It would have been useful to have some indication of the knowledge which can be obtained from other sources, and of the additional information to be found in the first chapter of the HKC (= 'Lives of Eminent Korean Monks'). Of the second chapter it is said that it consists chiefly of excerpts from the Hsu Kao-seng chuan and from the Ta-t'ang hsi-yu ch'iu-fa kao-seng chuan of I-ching, except for the life of the monk Anham. Neither here nor in the notes to the translation of the second chapter is there any precise indication as to the extent of the borrowings from these texts by Kakhun. We have to content ourselves with rather vague statements such as the one found in note 96 of the introduction: "Even if he [=Kakhun] drew on existing materials, he always supplemented them, as in the case of Won'gwang, with new materials written in a balanced, allusion-packed prose." Even the information given on the history and discovery of the HKC is unsatisfactory. According to the introduction it was discovered in or about 1914 by Yi Hoe-gwang (1840-1911), cf. p. 2 and p. 2 n. 6. The preface mentions the earliest available edition in block prints, but does not give any information about the dates and number of block-print editions of the work. According to the introduction it was unknown until its discovery except by its title and by a few quotations. It would have been useful to enumerate these quotations. The author states that the HKC is one of the primary sources of the Samguk yusa, but he seems to contradict himself in note 5: "Unless Iryon is referring to the biography of monks compiled by Kim Tae-mun, which existed at the time of the copilation of SGSG, he must be referring to KSC (=Kao-seng chuan)." The author fails to tell us whether or not Kakhun has made use of the biography of the monks by Kim Tae-mun and of the Samguk sagi. The HKC mentions a ku-chi which is translated by 'ancient record' (p. 31) and by 'old records' (p. 45). The only information provided on these records (p. 31 n. 98) is a reference to Changwoe chamnok, I, 69 and SG YS, Introduction, pp. 15, 22-23.3 In the preface Lee promises a critical edition of the HKC. Let us hope that in 1 The divison of the text in two chapters is not indicated in the translation. Chapter two begins with the life of Kaktok (p. 70). Also the title of these two chapters (Liu-t'ung 1, 1 and I, 2) is not mentioned. 2 Onp.4 mention is made of the fact that Kakhun copied almost verbatim the account of Tamsi in the Kao-seng chuan. This account is a part of chapter one which, accordingly, also contains long excerpts from other texts. 3 For Changwoe chamnok, which is not listed in the abbreviations, see p. 2 n. 8 and p. 3 n. 12.

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REVIEWS 317 this edition full information will be given by him on the history of the text of the HKC, its sources and the use made of it by later authors. Australian National University J. W. de Jong Lore Sander, Palaographisches zu den Sanskrithandschriften der Berliner Turfansammlung (= Verzeichnis der orientalischen Handschriften in Deutschland, hrsg. von W. Voigt, Supplementband 8). Wiesbaden, Franz Steiner Verlag GmbH., 1968, XI, 203 pp., 46 pl. DM 84, La collection des manuscrits sanskrits de l'Asie centrale a Berlin contient des materiaux importants pour l'etude de la paleographie indienne. Le travail de Mme Sander est consacre surtout a l'etude des manuscrits anciens dont la plupart ont ete probablement apportes en Asie centrale par des Indiens. Jusqu'a maintenant seuls quelques rares manuscrits de cette collection avaient ete etudies du point de vue paleographique par Luders. Luders avait deja apporte des changements a la terminologie employee par Hoernle. Mme Sander etablit la classification suivante: 1. II. A. Indische Schrifttypen Kusana-Brahmi (Alphabet a-d) Indische Gupta-Alphabete (Alphabet e-l) B. Turkistanische Schrifttypen III. Turkistanischer Gupta-Typ (Alphabet q) VII. Sudturkistanische Brahmi (Alphabet v) V. Fruhe turkistanische Brahmi (Alphabet r, s) V. Nordturkistanische Brahmi, Typ a (Alphabet t) 1. Nordturkistanische Brahmi, Typ b (Alphabet u) Sonderschriften. SI. Gilgit/Bamiyan-Typ II (Alphabet m) S II. Sarada-Schrift (Alphabet n) S III. Pala-Schrift (Alphabet o) SIV. Sondertyp der Gupta-Schrift (Alphabet k) SV. Sudindischer Schrifttyp. III correspond au "North Western Gupta variety" dans la terminologie de Hoernle et au "archaischer Typ der nordlichen turkestanischer Brahmi" dans celle de Luders. IV represente un stade transitoire entre III et V, VI, VII. VII correspond au "Upright Gupta" de Hoernle et V-VI au "Slanting Gupta" de Hoernle. Les "Sonderschriften" sont des ecritures qui n'ont exerce aucune influence sur le developpement de l'ecriture au Nord du bassin du Tarim. Le livre de Mme Sander est divise en huit parties (A-H). A (Die Sanskrithandschriften der Berliner Turfansammlung) donne un apercu de la collection des manuscrits sanskrits de Berlin (pp. 1-50). B est consacree a l'etude des manuscrits de l'epoque des Kusana (pp. 51-84), Ca l'etude des ecritures Gupta du Nord de l'Inde (pp. 85-136), D a l'etude des "Sonderschriften" (pp. 137-180). E contient des remarques sur les tableaux 29-40 qui reproduisent les alphabets q-v (pp. 181-183), F resume les resultats obtenus (pp. 184-188), G contient une liste d'abreviations, une bibliographie, une liste 4 To the literature mentioned in note 13 of the introduction, one must add the notices of the Kaito kosoden in Mochizuki's Dictionary (Vol. VIII, pp. 51c-52a) and in Ono Gemmyo's Bussho kaisetsu daijiten, vol. II (1933), p. 34.

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318 REVIEWS des manuscrits qui ont servi a etablir les alphabets, une liste des tableaux dans le texte et dans l'appendice et une liste des numeros du catalogue qui ont ete etudies ou mentionnes (pp. 189-203). H est un appendice de 41 tableaux qui reproduisent les alphabets etudies. Ces tableaux donnent les combinaisons des consonnes avec les voyelles, les semi-voyelles et les diphtongues. Ils copient exactement les formes donnees par les manuscrits. Heureusement Mme Sander n'a pas suivi l'exemple de Dani qui a prefere donner "the forms of the various styles as I have reconstructed them after examining the different inscriptions" (A. H. Dani, Indian Palaeography, Oxford, 1963, p. 11). Les tableaux 1-8 contiennent les alphabets a-d (env. II-IIIdeg siecles), 9-20 les alphabets e-g (env. III-IVdeg siecles) et les alphabets h-k (env. IVe-Ve siecles), 21-26 l'alphabet 1 (env. VIe siecle), m (a partir du VIe siecle) et n (env. XIIe siecle), 27-28 l'alphabet o (env. XII siecle), 29-40 les alphabets q-v et 41 les signes utilises dans des manuscrits de textes koutcheens, ouigours et khotanais. Dans A Mme Sander etudie les lieux d'origine des manuscrits et les materiaux utilises par les scribes. Deux tableaux montrent les lieux d'origine, les differents types d'ecriture et les materiaux employes. Ces tableaux sont bases sur une liste de 729 manuscrits. De ces manuscrits 2,06% proviennent de Tumsuq, 45,96% de la region de Kuca, 23,46% de Sorcuq et 28,52% de la region de Tourfan." Le type d'ecriture le plus repandu est V (334 manuscrits). Presque tous les manuscrits (681) sont ecrits sur papier. Les autres materiaux employes sont les feuilles de palmier (32), le cuir (6) et l'ecorce de bouleau (10). Dans le dernier chapitre de cette partie Mme Sander etudie les taches et les methodes de la paleographie indienne et explique le but et l'arrangement de son travail. Elle releve les merites et les faiblesses du livre de Dani, le premier livre qui marque un progres sur l'Indische Palaeographie de Buhler. Mme Sander fait ressortir l'importance qu'il faut attacher a l'etude du processus de changement des formes des lettres. La partie principale de ce livre est consacree a l'etude des manuscrits de l'epoque des Kusana, des manuscrits ecrits dans les ecritures Gupta du Nord de l'Inde et des "Sonderschriften". Chaque chapitre comporte une partie descriptive et une partie comparative. La premiere etudie un groupe d'alphabets et essaie de determiner les tendances du developpement de l'ecriture. La deuxieme partie compare les ecritures des manuscrits de Berlin avec celles employees dans des inscriptions et d'autres manuscrits. Cette comparaison sert a etablir une chronologie relative des manuscrits. Le travail de Mme Sander est une contribution de la premiere importance a l'etude de la paleographie indienne. Les conclusions sont basees sur l'examen critique d'une grande masse de materiaux soigneusement arranges. Mme Sander n'hesite pas a rectifier les opinions emises par des savants illustres tels que Luders et Thomas. Son travail montre nettement qu'une etude paleographique d'une inscription ou d'un manuscrit doit etre basee sur l'etude du systeme d'ecriture employee et qu'il ne faut pas se contenter d'en isoler une seule lettre ou meme quelques lettres. D'autre part, il faut pouvoir disposer de materiaux suffisants dont on connait date et origine. Les etudes paleographiques ne peuvent avancer que par l'emploi de nouvelles methodes et par leur application rigoureuse. Dans le domaine de la paleographie indienne on ne pourra trouver de meilleur guide que le livre de Mme Sander.2 Australian National University J. W. de Jong 1 Une carte aurait ete la bienvenue. Les Sanskrithandschriften aus den Turfanfunden (Teil I, p. XI) reproduisent une petite carte de Le Coq qui ne donne pas tous les lieux mentionnes par Mme Sander. Une bonne carte de l'Asie centrale se trouve dans le septieme volume du Bukkyo daijiten de Mochizuki Shinko (Tokyo, 1933; 2e ed., 1954; 3e ed., 1960). 2 La bibliographie contient plusieurs fautes d'impression. No. 30 Orientales, lire

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REVIEWS 319 Stuart Buck, Tibetan-English Dictionary with Supplement. Washington, Catholic University of America Press. 1969. xviii + 833 pp. $25.00. This is the third dictionary of modern Tibetan to be published during the last seven years. I think that it would be generally agreed that a dictionary such as this should take into consideration all the material published before. Unfortunately Buck's dictionary does not. Besides the vocabulary of Nationalities Pictorial and, in the Supplement, that of the Glossary of New Terms, Buck has used the dictionaries of A. Csoma de Koros, Jaschke, S. Ch. Das and some other dictionaries, but he does not seem to have made use of two dictionaries which record the language used in modern Tibetan literature (B. Semicov and others, Moscow, 1963; E. Richter, Leipzig, 1966). And what is more, he does not mention the existence of these materials and we gain the impression that the work of Tibetologists of the USSR and the People's Democracies in the fields of Tibetan lexicography, grammar and phonetics has been completely overlooked (K. Sedlacek - CSSR; E. Richter and J. Schubert - GDR; Geza Uray and A. Rona-Tas - Hungary; B. Semicov - USSR). While referring to the works of the first Hungarian Tibetologist, Csoma de Koros (a grammar and a dictionary), S. Buck does not mention the works of the first Russian Tibetologist, I. J. Schmidt (also a grammar and a dictionary, 1839 and 1843), although they still provide many useful materials and I. J. Schmidt was the first to arrange his dictionary in the order of the Tibetan alphabet. Schmidt's method has been accepted by subsequent compilers of Tibetan dictionaries: Jaschke, S. Ch. Das and all others, including S. Buck himself. We cannot imagine that S. Buck, as a Tibetologist, does not know these works. What is more, S. Buck has apparently not made use of the recently published dictionaries of modern Tibetan. For example, of the new terms formed in modern Tibetan with the help of rin-lugs only thirty-three are listed by S. Buck: under ka: 2, kha: 3, ga: 4, na: 1, ta 1, pa: 5, pha: 1, ma: 8, tsa: 1, za: 1, ra: 3, la: 2, sa: 1. However the dictionaries by Semicov and others and by Richter list ninety-five terms formed with the aid of rin-lugs. This example may suffice to show that S. Buck has not used all the opportunities he had, although numerous others could be mentioned. All Tibetologists will suffer as the result of Buck's failure to use the works of Tibetologists from the USSR and the GDR. We hope that S. Buck will take these remarks into consideration when bringing out a second edition of his dictionary and that at the same time he will omit the religious and philosophical terminology. The terms cited by him occasionally and without any apparent system are not sufficient to translate classical Buddhist literature. Many of his translations are not in accordance with our present-day interpretation of Buddhist philosophical terms (chos, chos thams-cad,'du-byed,'du-ses, ston-pa-nid, 'dus-byas, etc.). In the USSR a "Tibetan-Russian-English Dictionary with Sanskrit equivalents" by the late Professor G. de Roerich in three volumes with a supplement by B. Semicov forming a fourth volume, will soon be published. We hope that this dictionary will enable us to translate almost all Tibetan philosophical treatises. It would render unnecessary the unsystematic introduction of these terms into a dictionary of modern Tibetan. Ulan-Ude B. Semicov Orientalis; No. 150, inscriptions, lire inscription; d'ancienne, lire l'ancienne; No. 157 document, lire documents; No. 201 Jatakamala, lire Jatakamala; No. 204 Gaudensia, lire Gandensia. Le travail de J. Filliozat ("Paleographie", L'Inde classique, Tome II, 1953, pp. 665-712) n'est pas mentionne.