Book Reviews

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

Page 37

REVIEWS
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vedananubhavah proktaḥ by "Sensation has been defined as experience". Hedinger translates vedananubhava as a compound "Wahrnehmung eines Gefühls" (p. 121). That vedanā is anubhava is explained in the Abhidharmakośa (I. kārika 14). Rouse translated upadru tapradrutānavasthitapracārasya (S. 235.9) by thought moves to and fro, never abiding". Hedinger has "nicht feststehend ist, da er, kaum bedrängt, schon geflohen ist” (p. 129). Rouse rendered parinamayati (S. 236.3) very well by “directing ... towards". Hedinger has "sich entwickelt" (p. 130).
It seems superfluous to continue with listing the mistakes made by Hedinger, but it is perhaps useful to point out that in reading and translating the Śikṣāsamuccaya it is absolutely necessary to consult the Tibetan translation. In his edition Bendall often refers to the Tibetan translation, but he seems to have consulted it only when the text appeared to be difficult to understand. On p. 233.6 the text has sarvapapakşanopapannesu satveşu. Rouse translated: "beings who are in any of the misfortunes of sin". Hedinger, who seems to believe that a compound can be translated in any way whatsoever, renders it as "Wesen, die infolge von Missetaten (papa) in sämtliche ungünstige Wiedergeburten (akşana) geraten sind” (p. 120). Instead of papa the Tibetan translators read apaya (ran-son) and one must correct sarvapāpā- to sarvāpāyā.. On p. 230.3 the text has jīvitenāśvāsaprāpto. Rouse translated "he takes comfort by his life". Hedinger has hat er Unbesorgtheit um das Leben erlangt". The Tibetan version has: "he does not show confidence in his life" (srog-la bag mi-ston-par'gyur-te. This proves that one must read jivite 'naśvāsaprāpto.
It is not always as easy to correct the Sanskrit text on the basis of the Tibetan version, but the latter can be helpful in showing that the Sanskrit text is corrupt. For instance, on p. 212.16-17 the Sanskrit text reads: tatra satvarambanāyaḥ [i.e. maitryaḥ) pūrvam priye satve hitasukhopasamhärān na dhyānam abhyasya / . tatsame maitrim upasamharet. Hedinger paraphrases this as follows: "Wenn die Wesen zum Objekt genommen werden, solle der Bodhisattva, der noch keine Versenkung (dhyāna) praktiziert habe, zunächst einem ihm lieben Wesen das Glück des Heils (hitasukha) vermitteln und dann die Güte auf eben dasselbe Wesen richten: (p. 82). For hitasukhopasamharan na dhyanam abhyasya the Tibetan version has: phan-pa dan bde-ba ne-bar bsgrub-par bsam-par goms-par byed-cin, "exercising the thought of bestowing benefit and happiness” (hitasukhopasamharasayam abhyasya?).
The Sikşāsamuccaya is useful also for the study of Sanskrit texts which have been preserved in the Sanskrit original because it sometimes contains better readings. For instance, the Siksasamuccaya contains on p. 233 a long extract from the Kasyapaparivarta which corresponds to sections 97-102 in von Staël-Holstein's edition. 17 In section 98 this edition has vitathaviparyāsapatitayā samtatyā but the Sikşāsamuccaya has vitathapatitayā samjñayā. Both the Tibetan version of the