Reviews Of Diffeent Books

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

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REVIEWS
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Tatz suggests very few corrections to the Sanskrit text. On p. 152 Wogihara reads: sahadhārmikasya bodhisattvasya krtapranidhānatayā vijñasya but Dutt has krtapranidhānasya. Tatz suggests to read samvarasamadatta-vijñasya because the Tibetan version reads sdom-pa blanspa mkhas-pa (p. 276, note 148). It would at most be possible to read samvarasamădānavijñasya but krtapranidhānasya is confirmed by Hsüantsang's Chinese version. On p. 38 Tatz writes that 'the divergences are not sufficient to make the Chinese crucial for work on the Bodhisattvabhūmi, if one has the Sanskrit and Tibetan at hand' (p. 38). However, it is wrong to neglect the Chinese version when one tries to correct the text." On p. 153 Wogihara reads: tathāgatapratimām purataḥ sthāpayitvā sammukhīkrtyaivam syād vacaniyah. Dutt has sampuraskrtyaivam instead of sammukhikrtyaivam. Tatz suggests to read sampūjya puraskrtya after Bodhisattvaprātimokşasūtra and Tibetan sources (p. 279, note 183). The Tibetan translation has legs-par mchod-pa byas-nas which probably translates sampūjya. However, there is nothing corresponding to puraskrtya in the Tibetan translation. Obvious mistakes in the Sanskrit text are overlooked by Tatz. For instance, on p. 153 Wogihara reads yasya vā yācati saktir which must of course be corrected to yasya vā yāvati saktir (Tib. yar-na des ci nus-pa). In quoting this passage Tson-kha-pa has da-Itar-gyi rtsol-pa'i ci-nus-pa 'making whatever effort of which he is presently capable' (Tatz's translation, p. 146). In a note Tatz queries the word rtsol: ''Effort' rtsol, but this may be a misreading. Gunaprabha has 'whatever human skill rtsal he may presently possess in generating a serene thought.' (p. 279, note 181). However, Gunaprabha's skyes-bu'i rtsal translates purusakāra 'effort'.S
In his translation of Tson-kha-pa's commentary Tatz underlines passages cited from the chapter on ethics. Tatz remarks that Tson-kha-pa often paraphrases (p. 264, note 17). On p. 118 he underlines the following passage: 'He generates compassion, envisioning him as subject to defilement (non-mons-pa'i chos-can la dmigs-nas sñin-rje bskyed-do). According to note 71 (referring to note 72 in the text; note 72 is missing) 'Subject to' (chos can, *dharmin) in place of Bodhisattvabhūmi 'according to the doctrine' (chos can gyi, dharma). However, the Sanskrit text has: dharmamahākarunatām upādāya (chos-bzin-gyis sñin-rje chen-po la brten-nas). Tatz translates: 'based upon great compassion according to the doctrine' (p. 52).
In a passage from the Sikṣāsamuccaya quoted by Tson-kha-pa one finds the expression bodhisattvasiksāpadābhyāsaparamasya 'intent on the practice of the precept of the Bodhisattva' (transl. Bendall and Rouse, p. 12). Tatz translates: 'who takes it seriously and is familiar with the bases of bodhisattva training' (p. 101). Tatz's wrong translation is due to a misinterpreta