Reviews Of Diffeent Books

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

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REVIEWS
tion of the Tibetan text (byan-chub sems-dpa'i bslab-pa'i gnas-la goms-pa lhur-byed-pa). He does not seem to have consulted the Sanskrit text of this passage (p. 11.15-12.3) and refers in a note to Skt. 10.12-15 (p. 264, note 21).
The undertaking of the prātimoksa vow belongs to seven classes: saptanaikāyikam prātimokşasamvarasamādānam (Wogihara, p. 138). In Tibetan saptanaikāyika is rendered by ris bdun-po. In note 37 Tatz remarks: "Classes', Tib ris; but Bbh Skt reads naikāyika, glossed by Jinaputra as 'those who follow the teachings'' I have not found this explanation in Jinaputra who explains: ris bdun-po zes bya-ba smos-te / ris-bdun-po la brten-nas ris-bdun-gyis phye-ba'i phyir-ro Seven classes' is said because based upon seven classes (nikāya) it is divided into seven classes'.
On p. 150 Wogihara reads: nāpi teşām (see Dutt) purastāt priyavigarhako bhavati nāpy apriyaprašamsakaḥ 'In the presence of them (i.e. others) he does not censure their friends nor praise their enemies'. Tatz translates: 'He does not censure someone before his friends, nor praise him before his foes' (p. 58). Tatz's wrong translation is due to the fact that he does not translate teşām purastāt. In translating Tson-kha-pa's commentary he likewise omits gźan-gyi mdun-du 'in the presence of others' (p. 129).
Sometimes it is difficult to understand Tatz's translation. For instance, after having enumerated a number of items Tson-kha-pa states: don-tshan de-dag re-re'i mgor byan-chub-sems-dpa' gźan-gyi sems dar-mthun-par byed-pa ni zes sbyar-ro 'At the beginning of each of these sections one must add 'the bodhisattva acts in compliance with the expectations of others'. . Tatz translates: 'The application is that on top of these items, the bodhisattva complies with others' expectations' (p. 130).
Tatz strangely mistranslates de-dan-de 'this and that'. Tson-kha-pa states that he extols those endowed with the qualities of faith, morality, learning, liberality and wisdom by mentioning them one by one (dad-pa dan tshulkhrims dan thos-pa dan gton-ba dan ses-rab kyi yon-tan dar-ldan-pa la dedan-de'i gtam-gyis gzers-bstod-pa'o). Tatz translates: ... by discussing it [the quality and them' (p. 130). Tatz also wrongly translates gton-ba liberality' by ‘renunciation'. Tson-kha-pa explains that morality and liberality are causes for temporal happiness (mron-mtho, abhyudaya) and wisdom for ultimate bliss (res-legs, nihśreyasa). Tatz translates mron-mtho and res-legs by 'elevation' and 'sublimity' without indicating the Sanskrit equivalents (p. 130). Tson-kha-pa explains that learning brings about wisdom (de 'dren-pa ni thos-pa'o). Tatz translates: 'Its leader is learnedness' (ibid.). Tibetan 'dren-pa is used to render āvahaka (Wogihara p. 138.4).
It is a pity that Tatz's work suffers from a series of minor blemishes