Book Reviews

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

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REVIEWS
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In the eleventh chapter the author translates the major part of the pudgala chapter of the Vijñānakaya (pp. 177-203). It is a pity that his translation is not always very reliable. Although the bibliography mentions de La Vallée Poussin's article 'La controverse du temps et du pudgala dans le Vijñanakāya' (Etudes Asiatiques, I, 1925, pp. 343-376), the author does not seem to have consulted it. Undoubtedly, a study of de La Vallée Poussin's translation of the pudgala chapter would have prevented several mistranslations. For instance, on pp. 195 and 196 of Watanabe's book, we find the following passage: 'Venerable one, the Buddha explained with perfect self-confidence (vaišāradya) as follows: "I was perfectly enlightened as to dharmas (principles). In spite of the fact that I was enlightened with perfect enlightenment, if strivers, brahmans, its Devas, its Māras, its Brahmās in this world said together that he was not enlightened, I did not see any reason for doubt (Note 1: At this point, we follow a free translation, because the Chinese version seems to make no sense.) Because I was enlightened, I was full of peace (kşema), free from fear (abhaya) and gained self-confidence; and I myself established the great wheel of truth in the place called the basis of a great man (arsabha-sthana) and roared like a lion in the assembly." Venerable one, if so, why do you not blame the Buddha for his ignorance?'
The difficulties in the Chinese version (T 1539, p. 544a4-10) are entirely due to incorrect punctuation. In the Taisho Daizõkyo the punctuation is notoriously bad and must often be completely ignored. The canonical text quoted is very close to Anguttara II, 8 and to Yasomitra's Abhidharmakosavyākhyā (ed. U. Wogihara), pp. 645.33-646.4: samyaksambuddhasya bata me sato ime dharma anabhisambuddha ity atra mām kaścic chramano và brahmano vā saha dharmena coda yet. smarayet. taträham nimittam api na samanu paśyami. evam cāham nimittam asa manupaśyan ksemaprāptaś ca viharamy abhayaprāptaś ca vai āradyaprāptaś ca udāram ārsabham sthānam pratijānāmi brāhmyam cakram pravarta yāmi. parsadi samyak simhanādam nadami idam prathamam vaiśāradyam.
The Chinese text can be translated as follows: 'Venerable one, the Bhagavat made the following declaration with regard to self-confidence: "I have prefectly understood these dharmas. If a śra mana, or a brahman, or a god, or a Māra, or a Brahmä, etc., with justice, charges me or reminds me that I have not perfectly understood these dharmas, I do not see any ground for that. Because I see that there is no ground for that, I abide in peace, free from fear and full of self-confidence. I claim the best, the first place. I set in motion the Brahma-wheel. I roar the lion's roar in the assembly." Venerable one, if so, do you not blame the Buddha of ignorance?' - The last sentence refers to the existence of a seventh consciousness not perfectly understood (abhisambuddha) by the Buddha. If the pudgalavādin maintains that there is such a consciousness, the Buddha would be guilty of ignorance.
The Buddha explains to Ananda that he does not keep his fist closed (ācāryamusti). Watanabe translates: "Ananda, the tathāgata never keeps his hand closed (ācārya-musti: teacher's fist) in teaching. If I maintain reserve, another ātman (may) be conscious of it. I am afraid of this" (p. 196). La Vallée Poussin translates this passage as follows: "Ananda, en ce qui concerne les dharmas, le Tathāgata ne fait pas le maître qui ferme la main, qui cache, qui, dans la crainte que d'autres ne sachent, n'explique pas ce qu'il connait" (p. 368). I believe the passage should be translated as follows: "Ananda, with regard to the dharma, the tathāgata does not have the teacher's fist. That is to say I hide for fear that others would know that I do not know." On p. 199 Watanabe translates: "Because the contact from which principles (dharmas) arise is the fifth dharma." La Vallée Poussin has: "En raison d'aucun des dharmas dont le sparsa est le cinquième ..." (p. 371). Watanabe's translation sometimes omits words which are found in the original. For instance, on p. 194 he translates: "In this sense through the continuance of skandhas (groups) there is benevolence." The text mentions the series of skandas which are assumed (upatta), cf. de La Vallée Poussin, p. 367, n. 3. On the same page Watanabe gives maiträsa mäprāpti as the Sanskrit equivalent for meditation charged with benevolence. The correct Sanskrit term is of course maitrisamäpatti. A. K. Warder states in his preface that "The most valuable part of Professor Watanabe's study is his full account of