Book Reviews

Author(s): J W De Jong
Publisher: J W De Jong

Page 25

REVIEWS
163
places, the Tibetan original points to a different interpretation of the Uigur text. It must then be left to specialists in Uigur to decide whether it is indeed possible to arrive at an interpretation of the Uigur text which is more in accordance with the Tibetan text. It is a great help for an outsider to make use of the excellent glossary which contains all the words of the Uigur text accompanied by translations and references to the text (pp. 195-279). One regrets only that the authors have not added a Tibetan-Uigur vocabulary as was done in a previous publication (Die uigurischen Übersetzungen des Guruyogas "Tiefer Weg", etc., pp. 72-79). One hopes that the authors plan to publish Tibetan-Uigur and Uigur-Tibetan vocabularies which comprise the equivalents found in the three volumes of Uigur translations of Tibetan texts which they have published.
The Tibetan text in the Sa-skya-pa'i Bka'-'bum is beautifully reproduced and very legible, but nevertheless the authors have often misread the text. The following misreadings and misprints have to be corrected: p. 100 rlun rgya' - rlur rgyu'o; rlun bar byed-do - rlur rgyubar byed-do; p. 90 mñams-na-ma nams-na; p. 101 lnia-bču-gcig-pa - Ina-bču-rca-gcig-pa; p. 112 dbyibs rtogs-ste-dbyibs rtogs-pa ste; bstan-pa Ita-bu-bstan-pa Ita-bur; p. 115 gñis-pa sdus-te - gris bsdus-te; p. 116 rdubs-pa'i - rubs-pa'i; p. 118 dpe-pyad - dpe-byad; p. 120 rlun-la dpye-na- rlur-la dbye-na; p. 128 bčan-thabs-su - bcan-thabs-su; žur-dbyun btan - žud dbyuri-ba dan; p. 130 mam-pa bži -rnam-pa bži ni; p. 131 lus Idib - lus Iči-ba; dri-chu'i nan-du rlun - dri-Chu 'i nan-du Chu 'i rlur; p. 136 Sgra-čan-gyi - Sgra-gčan-gyi; p. 138 bcomIdan-das-pa-bčom-ldan-das drug-pa; p. 141 rca mdun -rca-mdud (same correction, p. 143, p. 145 twice); p. 142 rmi-ba dars - rmi-ba dar; p. 143 kha gyen-du byed - kha gyen-du phye-ba; p. 145 kha bye-ste - kha phye-ste; gnan 'byed-pa'i - gnad 'byed-pa'i (twice); p. 146 dbe-bar gšegs-pa - bde-bar gšegs-pa; Zug-te - Zugs-te; de yan-Chad - de yan-Chad-du; byas-na sa dag-pa-byas-nas dag-pa; p. 148 cha phra-mos - Cha phra-mos; p. 150 sprin bderis-pa - sprin dens-pa; p. 154 'byunab - 'hyun-ba; p. 155 sdom-pa'i dpa'-bo dan dpa'-bo dan dpa’mor - sdom-pa'i dpa-bo dan dpa mor; p. 157 sems-kyi thig-les-sems-kyis; p. 158 no-bo fid-du 'gyur-ba ste-no-bo fid-du gyur-pa ste. Words and passages have been omitted: p. 84 before Rim 71a3-6 add Rim 71a3 šes-bya rgyud-kyi rim-pa dan/bsgom-bya sriags-kyi rim-pa dari/ skye-ba ye-šes-kyi rim-pa dan/mthar-thug gsan-ba'i rim-pa'o// (cf. Uigur 253-256); bži-stebži/gžan snar-gi rtags rnam-pa bži-ste; p. 142 las sna-chogs 'grub-pa dan/nam-mkha'i la - las sna-chogs 'grub-pa dan/nam-mkha'i rlun nag-po nam-mkha'-la; p. 146 yon-tan bšad-yin-layon-tan bšad-pa'ol/da ni skye-chul ye-ses-kyi rim-pa ston-pa ni/yon-tan di-byun thams-cad gžan-gyi rgyud-kyis bsdus-pa'i yon-tan yin-la; p. 159 no-bo hid-kyi sku'o-no-bo gčig-tu gyur-pa ni no-bo fid-kyi sku'o. On p. 125 the authors read byas-pa'am sgom-chen min-pa čig-la, "jemandem, der kein Ausführender (der Tugenden) oder kein grosser Meditierender ist". This translation is, of course, impossible because byas-pa is not equivalent to byed-(pa)-po. In the reproduction one can still see vague traces of the vowel i. For byas-pa one must read byis-pa, 'an ignorant person'.
The translations of passages of the Tibetan text are often far from correct and elementary mistakes are common. On p. 80 the Tibetan text has khams-gsum rgyu dar mi-rgyu dan, “that which moves and which does not move in the three worlds, i.e. all that is animate and inanimate in the three worlds". The expression rgyu dan mi-rgyu corresponds to Skt. carācara. The Mongolian translation follows the Tibetan text but adds the genitive suffix: yurban yirtinčü-yin bitüküi kiged ülü bitüküi. The translation given is completely wrong: "Die drei Welten, die offenbare sowie die nicht offenbare." On p. 85 dkar-lam me-ba is rendered by "der weisse Weg (dkar-lam) wie Feuer (me-ba?)." One must, of course, read dkar lam-me-ba, "white and clear" (cf. Jäschke's Tibetan-English Dictionary s.v. Ihan-ne?). On p. 87 "Whi-kha-ma'i gdamsnag, "instruction in dying" (cf. Jäschke, p. 169b: 'Chi-kha-ma 1. adj. dying; 2. sbst. the dying) is rendered by "eine tiefe Mutter-Lehre vom Sterben". On p. 90 the Tibetan text has rgyu, 'cause' and rkyen, "condition': Srog-jin-pa'i rlur-gis rgyu byas/ma-rig-pas rkyen byas-nas nammkha' las brag rdib-pa Ita-bu' sgra'i snan-ba 'byun-ba, “it is due to the präna wind as cause and to the nescience as condition that there arises the idea of a sound like that of a rock falling