Book Reviews

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

Page 27

REVIEWS
13-AEW
165
in all four instances lam with yol (lines 920, 931, 944, and 956) but the translation given is "(Auf) diesem Weg" (920) and "auf einmal" (931, 944, and 956). The authors read bulup in line 920 and bolup in line 957, but in both cases the Tibetan has an intransitive verb (byunste and skye-ste). It is difficult to understand lines 435-438 in the translation from the Uigur: "Was den grossen Guru Naropa betrifft, (so hat er gesagt:) Die Adern alle sind in einem einzigen Menschen vollkommen vorhanden. Auch die Panditas geruhten zu sagen, dass die einzelnen Teile nicht anders denn als Adern erkennbar sind." This passage is quite clear in the Tibetan text: slob-dpon gnas-Ina rig-pa grub-thob čhen-po dpal Na-ro-ta-pa'i gsun-gis rca de thamsČad kyan gan-zag gčig-gi lus-la chad-ste/pandita de-rnams thams-čad-kyis kyan rca'i phyogs-re las ma rtogs-pa yin gsun, "The teacher, the knower of the five sciences (vidya-sthāna, cf. Edgerton, op. cit., s.v.), the mahasiddha, Sri-Naropa declared that all those veins are complete in the body of a single individual. All those panditas understand nothing but a single part of the veins." It is therefore obvious that tip yarliqdi refers to Naropa: "As to the great teacher Naropa, he said: 'All those veins are complete in a single person...'”
The Uigur translator does not seem to have understood the following sentence (paṇḍita de-rnams...). It is of particular interest to note passages in which the translator has misunderstood the Tibetan text. On p. 149 (lines 859-860 and 870) the Uigur text has yogačari-ning tüzülmäklig köngül-dä which is translated as "In dem harmonischen Sinn des Yogācāryas." The corresponding Tibetan text has rnal-'byor ñams-kyi snań-ba las (read la), "in the mental idea of the yogins," In line 650 the Uigur translator rendered ñams-kyi snan-ba with köngül. In line 976 tüzülmäk tözlüg renders Tibetan mñam-pa ñid (Skt. samatā) in mñam-pa ñid-kyi ye-ses (Skt. samatājñāna) "The knowledge of sameness.' In translating ñams-kyi snan-ba with tüzülmäklig köngül the Uigur translator has confounded Tib. ñams, 'mind', with mñam, 'same'. The Tibetan text can be useful in determining the meaning of Uigur words. On p. 98 the authors discuss the expression yüü-lüg-bol- which they translate everwhere by 'zusammentreffen". This meaning is not confirmed by the Tibetan text. For instance, on p. 112 the Tibetan text has: Ite-ba'i rca'i yal-ga-rnams gyes-pa gdugs kha gyen-la bstan-pa Ita-bur yod-pa "the branches of the veins of the navel are spread out and are like a parasol which is turned upwards." Tib. kha gyen-la bstan-pa means 'turned upwards'. The authors read wrongly gdugs-kha and add that, possibly, bstan stands for bsten. The expression kha gyen-la (or thur-du 'downwards') bstan-pa is well-known. A variant is gyen-du blta-ba, lit. 'looking upwards, i.e. turned upwards' (cf. p. 144). Tibetan kha means 'opening, mouth', but in the expression kha gyen-la bstan-pa, it has the meaning 'front side, face' (cf. Jäschke, p. 34b: 3. the front side, face, kha lhor ston-pa or Ita-ba, 'to be directed southwards'). In the Uigur translation šilip ayişï üsḍün yüü-lüg bolup turur (444-5) corresponds to Tibetan gdugs kha gyen-la bstan-pa Ita-bur yod-pa, "are like a parasol which is turned upwards". Uigur ayiş is a literal translation of Tibetan kha. There seems to be no reason to doubt that Tibetan gyen-la bstan-pa, "turned upwards" is rendered in Uigur with üsdün yüü-lüg bolup. This passage suggests a meaning 'to be turned (or directed) towards' for Uigur yüü-lug bol-. This is confirmed by other passages, for instance, p. 139 Tibetan rce-mo gyen-du bltas-te "The points are turned upwards"; Uigur uuč-lar-i yoqaru örü yüü-lüg bolmaq (747-8). The authors translate this by "Die Spitzen... oben zusammentreffen", but the meaning must be the same as that of the Tibetan text. See also p. 144 Tibetan rce-mo gyen-du blta-ba "the points are turned upwards"; Uigur uči yoqaru yüü-lüg bolup turur (8067). There is one passage in which the Tibetan and Uigur texts are not identical, but this is probably due to a misunderstanding of the Tibetan text by the Uigur translator. On p. 117 the Tibetan text has thig-le 'phel-bas g-yon-gyi rca la-la-na'i nan-na/a-li bču-drug-gi chul-du mgo thur-du bstan-nas gnas-pa, "because the drops are increased, they are in the left vein, Lalanā, with their heads directed downwards in the manner of the sixteen ali (vowels)." The corresponding Uigur text has baš-larï töpün yüü-lüg bolup (501-2) "of which the heads are turned upwards". However, in lines 512-3 the same Uigur text corresponds to Tibetan mgo gyen-du bstan-nas 'the heads turned upwards'. In another passage (lines 807-808) the Uigur text has tïnlay-lar-ning yüräk uči alḍin < 'w > töpün yüü-lüg bolup < bolup > turur,